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            <title>Reflections upon what the works commonly call good-luck and ill-luck with regard to lotteries and of the good use which may be made of them / written originally in French by Monsieur Le Clerk, done into English.</title>
            <title>Reflexions sur ce que l'on appelle bonheur et malheur en matière de loteries et sur le bon usage qu'on en peut faire. English</title>
            <author>Le Clerc, Jean, 1657-1736.</author>
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               <date>1699</date>
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                  <title>Reflections upon what the works commonly call good-luck and ill-luck with regard to lotteries and of the good use which may be made of them / written originally in French by Monsieur Le Clerk, done into English.</title>
                  <title>Reflexions sur ce que l'on appelle bonheur et malheur en matière de loteries et sur le bon usage qu'on en peut faire. English</title>
                  <author>Le Clerc, Jean, 1657-1736.</author>
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               <extent>[26], 199, [3] p.   </extent>
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                  <publisher>Printed for Matth. Gillyflower ... Tim. Goodwin, Matth. Wooton, and B. Took,</publisher>
                  <pubPlace>London :</pubPlace>
                  <date>1699.</date>
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                  <note>Table of contents: p. [23]-[26]</note>
                  <note>Advertisement: p. [1]-[3] at end.</note>
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            <p>REFLECTIONS Upon what the WORLD Commonly call <hi>GOOD-LUCK</hi> AND <hi>ILL-LUCK,</hi> With Regard to LOTTERIES. And of the Good Uſe which may be made of them.</p>
            <p>Written Originally in French By Monſieur <hi>Le Clerk.</hi>
            </p>
            <p>
               <hi>Done into Engliſh.</hi>
            </p>
            <p>
               <hi>London,</hi> Printed for <hi>Matth. Gillyflower</hi> in <hi>Weſtminſter-Hall, Tim. Goodwin, Matth. Wotton,</hi> and <hi>B. Tooke</hi> in <hi>Fleetſtreet,</hi> 16<gap reason="illegible" resp="#UOM" extent="1 letter">
                  <desc>•</desc>
               </gap>9.</p>
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         <div type="preface">
            <pb facs="tcp:64166:2" rendition="simple:additions"/>
            <pb facs="tcp:64166:2"/>
            <head>THE PREFACE.</head>
            <p>THE following Treatiſe falls in ſo exactly with the prevailing Humour of the Times, that a Man need go no farther than the Title-Page to convince himſelf of its being ſeaſon<g ref="char:EOLhyphen"/>able. And the Argument handled in it is ſo ingeni<g ref="char:EOLhyphen"/>ouſly managed, that no<g ref="char:EOLhyphen"/>thing needs be ſaid here
<pb facs="tcp:64166:3"/>to prove it uſeful. The Happineſs of Mankind, with regard to the Acci<g ref="char:EOLhyphen"/>dents and Affairs of the preſent Life, depends in a great meaſure upon the Notions they entertain of the ſeveral Events which happen to them, and the Diſpoſition of thoſe E<g ref="char:EOLhyphen"/>vents. They who ſuffer themſelves to be carried away with falſe and fanta<g ref="char:EOLhyphen"/>ſtical Opinions in this Mat<g ref="char:EOLhyphen"/>ter, ſlide inſenſibly into all the Whimſies and diſquie<g ref="char:EOLhyphen"/>ting Terrours of Superſti<g ref="char:EOLhyphen"/>tion; A Diſeaſe exceeding
<pb facs="tcp:64166:3"/>common, bred up and che<g ref="char:EOLhyphen"/>riſhed by early Prejudices; and though incident chie<g ref="char:EOLhyphen"/>fly to weak Minds, yet very rarely rooted out entirely by the ſtrongeſt. The Conſequences of this Evil are the more to be dreaded, not only upon the account of the Ty<g ref="char:EOLhyphen"/>ranny and Torture which it exerciſes upon them who live in Bondage to it; but likewiſe with regard to the great and manifeſt Obſtru<g ref="char:EOLhyphen"/>ction, which it puts upon the wiſeſt, juſteſt, and moſt commendable Deſigns. For
<pb facs="tcp:64166:4"/>how often do we ſee theſe ſuſpended, or wholly laid aſide, how many happy Opportunities are neglect<g ref="char:EOLhyphen"/>ed and loſt, upon a childiſh regard to <hi>Omens,</hi> and <hi>Days,</hi> and <hi>Perſons,</hi> which are vul<g ref="char:EOLhyphen"/>garly believed inauſpici<g ref="char:EOLhyphen"/>ous and unfortunate? This is ſo Epidemical a Folly, that never a one of my Readers, I dare ſay, hath not found it fall within the Compaſs of his own Obſervation. And yet not one of them neither, can account to himſelf, for the Riſe and Progreſs of it in
<pb facs="tcp:64166:4"/>the World. St. <hi>Au<g ref="char:EOLhyphen"/>guſtine,</hi>
               <note place="margin">De Doct. Chriſt.</note> and other eminent Writers in the Church, have expoſed theſe Fopperies as they deſerve, by repreſenting them to be ſome of thoſe Deluſions, into which Al<g ref="char:EOLhyphen"/>mighty God ſuffered the old Pagans to fall; Thus puniſhing their affected, with a judicial, Blind<g ref="char:EOLhyphen"/>neſs. But we find plain<g ref="char:EOLhyphen"/>ly by <hi>Tully</hi> and Others, that even among the Pa<g ref="char:EOLhyphen"/>gans, Men of Judgment and better Senſe deteſted and deſpiſed them, though
<pb facs="tcp:64166:5"/>the Corruptions of their Worſhip gave ſo much Countenance to them. And, if even with wiſe Heathens they were de<g ref="char:EOLhyphen"/>ſpicable, among Chriſti<g ref="char:EOLhyphen"/>ans moſt certainly they are monſtrous and abomi<g ref="char:EOLhyphen"/>nable; unworthy of, and inconſiſtent with the Diſco<g ref="char:EOLhyphen"/>veries, which God in Scri<g ref="char:EOLhyphen"/>pture hath made of himſelf and his Dealings with Man<g ref="char:EOLhyphen"/>kind. One cannot, with<g ref="char:EOLhyphen"/>out Indignation, hear Per<g ref="char:EOLhyphen"/>ſons, who profeſs to Believe and Underſtand the Go<g ref="char:EOLhyphen"/>ſpel, laying a Streſs upon
<pb facs="tcp:64166:5"/>
               <hi>Fatal Numbers, Climacteri<g ref="char:EOLhyphen"/>cal Years, Childermaſs Days, Lucky Hours, Succeſsful Phy<g ref="char:EOLhyphen"/>ſicians,</hi> and a Hundred other ſuch ſenſleſs Trifles, which are frequently not received only, but taken in as Principles to govern their Conduct by; with<g ref="char:EOLhyphen"/>out any reſpect to natural or reaſonable Cauſes of the good or ill Succeſs attend<g ref="char:EOLhyphen"/>ing theſe Things and Per<g ref="char:EOLhyphen"/>ſons. For it is not in Mat<g ref="char:EOLhyphen"/>ters of Diverſion, in Ga<g ref="char:EOLhyphen"/>ming only, that theſe Fan<g ref="char:EOLhyphen"/>cies prevail, but even in the moſt important Affairs
<pb facs="tcp:64166:6"/>of Humane Life: A Man hath earneſt Buſineſs, and muſt not begin a Journey, or take the firſt Step in it: He is Sick, and may by no means Bleed or take a proper Medicine, becauſe it is <hi>Childermaſs Day;</hi> He needs Advice, and de<g ref="char:EOLhyphen"/>clines to ask it of one whom he verily believes more skilful, becauſe ano<g ref="char:EOLhyphen"/>ther leſs ſo is more <hi>lucky;</hi> His Relation or Friend dies, and this muſt be imputed to his <hi>being in ſuch a fatal Year,</hi> or <hi>ſitting Thirteen at Table;</hi> as if
<pb facs="tcp:64166:6"/>Sixty three were more dangerous, than Seventy, or Seventy two; and it were more probable, that <hi>one in Thirteen</hi> ſhould drop that Year, than one in Thirty. Theſe ſilly Con<g ref="char:EOLhyphen"/>ceipts are guilty, in their Conſequences, of fixing ſuch odd Conſtructions up<g ref="char:EOLhyphen"/>on the Divine Providence, and repreſenting it ſo ca<g ref="char:EOLhyphen"/>pricious, ſo partially fond or cruel, ſo unaccountable in its Diſpenſations of ve<g ref="char:EOLhyphen"/>ry great Moment, that no Man of common Senſe would endure to have
<pb facs="tcp:64166:7"/>himſelf ſo meanly thought of, as that he acts by ſuch Meaſures. And therefore the Fathers of the Church inveigh ſeverely againſt all the Follies of this kind as being not only irratio<g ref="char:EOLhyphen"/>nal, but profane, and ir<g ref="char:EOLhyphen"/>religious, and highly provoking to Almighty God.</p>
            <p>How foreign ſoever theſe Inſtances mentioned here may ſeem to the Subject-matter of this Book, yet in regard all the Sorts of ſuperſtitious Imaginations proceed from one and the
<pb facs="tcp:64166:7"/>ſame common Principle, I thought it expedient to warn my Reader, that the Arguments made uſe of by this Author againſt one <hi>Species,</hi> will with a very eaſie Application be accommodated to all the reſt. For the Root of all this prodigious Vanity is a miſtaken Apprehenſion of that Cauſe, which go<g ref="char:EOLhyphen"/>verns Us and our Events, attributing too little or too much to it, and reſolving Things into blind Chance, fatal Neceſſity, or ſuch a Providence, as we are
<pb facs="tcp:64166:8"/>pleaſed to form to our ſelves, without modelling our Idea's by the Stan<g ref="char:EOLhyphen"/>dard of Natural or Reveal<g ref="char:EOLhyphen"/>ed Truths. Our Author hath ſufficiently diſproved and expoſed the Abſurdi<g ref="char:EOLhyphen"/>ty of ſuch Errours, and ſhewed how exceeding ri<g ref="char:EOLhyphen"/>diculous, and perfectly groundleſs they are. But I thought it might not be amiſs to add in this Pre<g ref="char:EOLhyphen"/>face, how extreamly inju<g ref="char:EOLhyphen"/>rious they are to that Wiſe Being, who diſpoſes all our Affairs in due Order and Meaſure: and to put
<pb facs="tcp:64166:8"/>the well-inclined Reader in mind, that by Indul<g ref="char:EOLhyphen"/>ging theſe Follies, he is not only guilty of a ſen<g ref="char:EOLhyphen"/>ſleſs and unwarrantable, but even of a ſinful and impious Superſtition, ſuch as the Darkneſs of the Heathen Ignorance could ſcarce excuſe, but the Light of Chriſtianity is by all means bound to a<g ref="char:EOLhyphen"/>void and abhor.</p>
            <p>Were there no other Benefit to be reaped from this Tract, than meer<g ref="char:EOLhyphen"/>ly the contributing ſome<g ref="char:EOLhyphen"/>what of uſe to our Minds
<pb facs="tcp:64166:9"/>at large from this unrea<g ref="char:EOLhyphen"/>ſonable Slavery, and aſ<g ref="char:EOLhyphen"/>ſiſting Men in framing juſter Conceptions of God and Providence; that a<g ref="char:EOLhyphen"/>lone would be ſufficient to entitle it to good Ac<g ref="char:EOLhyphen"/>ceptance and a very care<g ref="char:EOLhyphen"/>ful Peruſal. But there is another indeed, no leſs ſea<g ref="char:EOLhyphen"/>ſonable, and neceſſary Ad<g ref="char:EOLhyphen"/>vantage to be hoped for by it, The exciting Men, I mean, to Charity and Li<g ref="char:EOLhyphen"/>berality to thoſe in Want and Diſtreſs. A Virtue, for which we can never want Opportunities, becauſe we
<pb facs="tcp:64166:9"/>
               <hi>always have,</hi> and always ſhall have <hi>the Poor with us,</hi> and <hi>whenever we will, we may do them good.</hi> But the par<g ref="char:EOLhyphen"/>ticular Circumſtances of this Time and Nation cry at preſent more loudly than ordinary for Relief, and it will argue a very hard and unchriſtian Tem<g ref="char:EOLhyphen"/>per to be Deaf to their importunate Complaints. The general Calamities in<g ref="char:EOLhyphen"/>troduced by a long expen<g ref="char:EOLhyphen"/>ſive War, have deprived many who are willing to get their Suſtenance by hard Labour, of the Means
<pb facs="tcp:64166:10"/>of ſupporting themſelves and their indigent Fami<g ref="char:EOLhyphen"/>lies. And the vaſt Increaſe which ſome have found by being <hi>fortunate</hi> in Lotteries, put into their Hands the Power of doing much good at very ſmall Ex<g ref="char:EOLhyphen"/>pence. If the Publick Au<g ref="char:EOLhyphen"/>thority do not here, as it does abroad, enjoyn a great Rebate of their Gains to be applied to Charitable Uſes, yet the Goſpel is a ſtanding Law, and directs us all to make the Free<g ref="char:EOLhyphen"/>dom of our Diſtributions bear ſome decent Propor<g ref="char:EOLhyphen"/>tion
<pb facs="tcp:64166:10"/>to the Freedom of our Receipts. And every Man in this Point may and ought to be a Law to himſelf; the more he is left at liberty by the Civil Conſtitution, the more ge<g ref="char:EOLhyphen"/>nerous and commendable is the good Man's choice; and what is done of his own accord will be the more pleaſing Sacrifice. This Argument is handled in ſome of the latter Chap<g ref="char:EOLhyphen"/>ters of this Book with great Addreſs; and, how<g ref="char:EOLhyphen"/>ever ſelfiſh and worldly Men may be prejudiced a<g ref="char:EOLhyphen"/>gainſt
<pb facs="tcp:64166:11"/>thoſe Reaſons, which differ ſo much from com<g ref="char:EOLhyphen"/>mon Practice, yet I con<g ref="char:EOLhyphen"/>ceive, upon ſerious conſi<g ref="char:EOLhyphen"/>deration, it will not be eaſie for a good Chriſtian, to evade the force of them.</p>
            <p>I might add ſomewhat concerning that laſt Chap<g ref="char:EOLhyphen"/>ter drawn from the ingeni<g ref="char:EOLhyphen"/>ous Mr. <hi>Paſcall;</hi> which did Men rightly attend to, they could not ſuffer themſelves to be ſo negligent and thoughtleſs in their great<g ref="char:EOLhyphen"/>eſt Concern. But I will de<g ref="char:EOLhyphen"/>tain my Reader no longer, than while I beg of him to
<pb facs="tcp:64166:11"/>manage himſelf with the ſame Prudence in the Af<g ref="char:EOLhyphen"/>fairs of another and better World, which he would eſteem ſcandalous not to uſe in thoſe of the preſent, and leſs valuable one; and that, as he goes along, he would not confine his Thoughts to the ſingle Matter before him, but ap<g ref="char:EOLhyphen"/>ply what he finds here, to all thoſe Caſes, which have an affinity to it; and to the curing or correcting ſuch Errors, which by Parity of Reaſon, thoſe <hi>Arguments</hi> are capable of doing him Ser<g ref="char:EOLhyphen"/>vice in.</p>
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         <div type="table_of_contents">
            <pb facs="tcp:64166:12"/>
            <pb facs="tcp:64166:12"/>
            <head>A TABLE OF THE CHAPTERS.</head>
            <list>
               <item>
                  <label>CHAP. I.</label> The Occaſion and Deſign of this little Tract. The Original of the Word <hi>Lot, Page I.</hi>
               </item>
               <item>
                  <label>CHAP. II.</label> The different Significations, of which the Words, <hi>Good Luck</hi> and <hi>Ill Luck</hi> are capable, <hi>Page 8</hi>
               </item>
               <item>
                  <label>CHAP. III.</label> That <hi>Deſtiny</hi> is not the Cauſe of <hi>Good Luck,</hi> or <hi>Ill Luck, Page 22</hi>
               </item>
               <pb facs="tcp:64166:13"/>
               <item>
                  <label>CHAP. IV.</label> That the Terms <hi>Good</hi> or <hi>Ill Fortune</hi> fre<g ref="char:EOLhyphen"/>quently mean nothing; no more than <hi>Chance.</hi> What Senſe this last Word is capable of, <hi>Page 35</hi>
               </item>
               <item>
                  <label>CHAP. V.</label> The Objections drawn from <hi>Lotteries,</hi> and all Games that depend upon <hi>Chance,</hi> anſwered; and ſhewed inſufficient to denominate Men <hi>Fortunate;</hi> or to prove, that any Perſons have <hi>Good Luck</hi> conſtantly going along with them, <hi>Page 55</hi>
               </item>
               <item>
                  <label>CHAP. VI.</label> Why <hi>Good</hi> and <hi>Ill Deſtiny</hi> and <hi>Fortune,</hi> and ſome other ſuch Terms, though they ſignifie nothing real and poſitive, ſhould yet continue ſo long in common uſe. In what Senſe the Words, <hi>Good</hi> and <hi>Ill Luck</hi> may be lawfully admitted, <hi>Page 63</hi>
               </item>
               <item>
                  <label>CHAP. VII.</label> That Mens <hi>Good</hi> or <hi>Bad Genius</hi> or <hi>An<g ref="char:EOLhyphen"/>gels</hi> is not the Cauſe of their <hi>Good</hi> or
<pb facs="tcp:64166:13"/>
                  <hi>Ill Luck,</hi> in Gaming and Lotteries, <hi>Page 76</hi>
               </item>
               <item>
                  <label>CHAP. VIII.</label> That <hi>God</hi> does not by any particular and extraordinary Determination of his Di<g ref="char:EOLhyphen"/>vine Will, ordain <hi>Good Luck</hi> to ſome, and <hi>Ill Luck</hi> to Others, in Caſes of <hi>Play</hi> and <hi>Lotteries, Page 81</hi>
               </item>
               <item>
                  <label>CHAP. IX.</label> That Thoſe, who believe God preſides over Caſual Events in ſo particular and ex<g ref="char:EOLhyphen"/>traordinary a manner, run into an old Errour and Superſtition, and think of Providence, as the Heathens did, <hi>Page 95</hi>
               </item>
               <item>
                  <label>CHAP. X.</label> That thoſe Magiſtrates are not to blame, who have ſet up <hi>Lotteries</hi> for the Bene<g ref="char:EOLhyphen"/>fit of the Poor. A Commendation of the States of <hi>Holland</hi> in general, and particularly with regard to the <hi>Lotte<g ref="char:EOLhyphen"/>ries</hi> opened there by Publick Order, <hi>Page 109</hi>
               </item>
               <item>
                  <label>CHAP. XI.</label> The Lawfulneſs of putting into <hi>Lotteries,</hi> provided it be not done upon a Princi<g ref="char:EOLhyphen"/>ple of Covetouſneſs. Some Directions
<pb facs="tcp:64166:14"/>how to judge, whether a Man proceed upon this Principle, or not, <hi>Page 123</hi>
               </item>
               <item>
                  <label>CHAP. XII.</label> A Digreſſion concerning <hi>Liberality</hi> in ge<g ref="char:EOLhyphen"/>neral; wherein the Nature of this Vir<g ref="char:EOLhyphen"/>tue is deſcribed, and the Practice of it earneſtly recommended, with ſeveral Rules how to exerciſe it regularly, <hi>Page 147</hi>
               </item>
               <item>
                  <label>CHAP. XIII.</label> The Concluſion of this Diſcourſe. Mens Management of themſelves in the Bu<g ref="char:EOLhyphen"/>ſineſs of Religion, compared with the Conduct of Thoſe, who put into <hi>Lotte<g ref="char:EOLhyphen"/>ries.</hi> From the ingenious Mr. <hi>Paſcall, Page 194</hi>
               </item>
            </list>
         </div>
         <div type="errata">
            <head>ERRATA.</head>
            <p>Pag. 65. in Marg. for <hi>Iliad.</hi> 2. r. 16.</p>
         </div>
      </front>
      <body>
         <div type="text">
            <pb n="1" facs="tcp:64166:14"/>
            <head>REFLECTIONS UPON What the World Commonly call Good Luck and Ill Luck.</head>
            <div n="1" type="chapter">
               <head>
                  <hi>CHAP. I.</hi> The Occaſion and Deſign of this little Tract. The Original of the Word <hi>Lot.</hi>
               </head>
               <p>LOtteries were never ſo general a Subject of Diſcourſe, as they have been of late, ſince that eminent one in <hi>England</hi> in the Year 1694. Their Neighbours, obſer<g ref="char:EOLhyphen"/>ving a <hi>Million Sterling</hi> ſpeedily raiſed, in hopes of gaining ſome of the Great Bene<g ref="char:EOLhyphen"/>fits there propoſed, have betaken themſelves to the ſame Methods, of perſwading Peo<g ref="char:EOLhyphen"/>ple to part with ready Mony, which no Con<g ref="char:EOLhyphen"/>ſideration of any good Uſe to be made of it, would otherwiſe have been able to draw from
<pb n="2" facs="tcp:64166:15"/>them. Several Cities in <hi>Holland</hi> and the Pro<g ref="char:EOLhyphen"/>vinces adjacent, and even ſome little Towns have even rivalled one another in this Pro<g ref="char:EOLhyphen"/>ject; and many others it is ſaid are like to be ſet on Foot, in places at a greater diſtance. The Few Perſons, who have been Fortu<g ref="char:EOLhyphen"/>nate in the Lotteries already drawn, are ſo eager and full of Hope to grow Rich at a ſmall Expence, in the many more propoſed afreſh, that every one haſtens to bring in his Mony to thoſe next to be drawn, with an Intention to venture all, or a conſiderable part of his Gains, in others to be drawn afterwards. This is obſervable to be con<g ref="char:EOLhyphen"/>ſtantly the Caſe, where Men are perſwaded of the Integrity of the Directors; as in <hi>Hol<g ref="char:EOLhyphen"/>land</hi> particularly, where great Care and Ex<g ref="char:EOLhyphen"/>actneſs is uſed in matters of this kind. Peo<g ref="char:EOLhyphen"/>ple are there as greedy of advancing Mony, as if they lent it at a large Intereſt; or put it out at the <hi>Two-hundredth Penny.</hi>
               </p>
               <p>All <hi>Holland</hi> being now warm in theſe Pro<g ref="char:EOLhyphen"/>jections, a Man comes into no Company, where theſe do not make a part of the Conver<g ref="char:EOLhyphen"/>ſation; every one is expreſſing his Concern for his Loſs, or his Joy for his Gain in Lot<g ref="char:EOLhyphen"/>teries, or at leaſt his Hopes of obtaining ſome Benefit, in thoſe at preſent on Foot. The Liſts that come out daily are greedily bought up, to ſee whether Mens Numbers are come up; A huge Roll of Cyphers are carefully pe<g ref="char:EOLhyphen"/>ruſed, to obſerve whether there be any hopes yet left, or whether they muſt think of ma<g ref="char:EOLhyphen"/>king
<pb n="3" facs="tcp:64166:15"/>themſelves Amends in ſome future Lot<g ref="char:EOLhyphen"/>tery. If the <hi>Numbers</hi> lookt for are not yet paſt, they cheriſh Hopes of a good Benefit yet to come; And though the Odds give more ground for Fear than Hope, yet every Man's Hopes are infinitely above his Fears. The firſt Queſtion upon every Meeting is, <hi>How Tickets</hi> go? and every Moment we hear of the <hi>Good Luck</hi> of thoſe who have <hi>Benefits;</hi> and the <hi>Ill Luck</hi> of thoſe that have only <hi>Blanks.</hi> Some there are that have ſucceeded in every Adven<g ref="char:EOLhyphen"/>ture, and theſe are called the <hi>Fortunate,</hi> they have the Opinion of great <hi>Good Luck</hi> attending them, and are often envied upon this Account. Others again, who have got nothing, lament their own <hi>Ill Luck,</hi> and declare that now finding themſelves to be <hi>
                     <g ref="char:V">Ʋ</g>nfortunate,</hi> they re<g ref="char:EOLhyphen"/>ſolve never to venture in Lotteries any more.</p>
               <p>I happened in Company lately to hear ſo much of This, that I could not forbear asking ſome who talked at this rate, Whether they underſtood what they ſaid, when they affirm<g ref="char:EOLhyphen"/>ed a Man, to have <hi>Good</hi> or <hi>Ill Luck?</hi> This Queſtion at firſt ſurpriſed them much, becauſe no Expreſſions are more frequent than Theſe, not only with regard to Lotteries, but all other Plays that depend upon Chance, and a Thouſand other Incidents of Humane Life. However I took upon me to maintain, that theſe Words had no real Senſe belonging to them, but were merely Terms of courſe, or at leaſt very dark and unintelligible, in the Conception of moſt that uſed them. Upon
<pb n="4" facs="tcp:64166:16"/>this the Diſcourſe grew warm; and They, who were ſurpriſed at my Queſtion, main<g ref="char:EOLhyphen"/>tained, that the Senſe of theſe Words were exceeding obvious and clear, and that it was perfect Humour and Peeviſhneſs to cavil at them. The main Argument by which they ſupported themſelves, was common Uſe, and Cuſtom; and the Inſtances of <hi>Fortunate</hi> Per<g ref="char:EOLhyphen"/>ſons produced by them they thought ſuffici<g ref="char:EOLhyphen"/>ent, to confirm and warrant the Expreſſions which a cuſtomary Way of Speaking had eſta<g ref="char:EOLhyphen"/>bliſhed. Still I maintained the contrary, by ſuch Arguments, as the Reader will find in the Sequel of this Work. What Succeſs I met, or ought to have met with, I forbear to ſay, becauſe it is more fit, that they, who peruſe this Tract, ſhould afterwards deter<g ref="char:EOLhyphen"/>mine that Point, as They ſee reaſonable.</p>
               <p>This gave me the firſt Hint, and ſome Incli<g ref="char:EOLhyphen"/>nation to draw my Arguments into Form, and make them publick. I told them then, it were no hard matter to write a Book upon this Sub<g ref="char:EOLhyphen"/>ject; which might contain many Things, that deſerve more ſerious Reflection, than Men commonly allow them. I communicated this Deſign afterwards to ſome Friends, who en<g ref="char:EOLhyphen"/>couraged me to proceed in it; and told me, that ſeveral vulgar Errours concerning things of this kind would never be more ſeaſonably expoſed than now. They perſwaded me, that ſuch a Tract could not coſt me any great Pains; and that a few Days would ſuffice for putting my Thoughts into Writing. They aſſured me
<pb n="5" facs="tcp:64166:16"/>farther, that an Attempt of this Nature muſt needs turn to good Account, becauſe falling in with the reigning Humour of the Time and the Country. At laſt I yielded, and reſolved to let the World ſee, both my own Reaſons, and the Objections they are liable to. But not intending ſo dry a Buſineſs as mere Criti<g ref="char:EOLhyphen"/>ciſm, I reſolve to interſperſe ſeveral things, which may both pleaſe and profit my Readers, if I can be ſo happy, as to make theſe Two Advantages meet together.</p>
               <p>Now I will ſhew, that theſe two Words <hi>Good Luck,</hi> and <hi>Ill Luck,</hi> have in reality no Senſe or Signification, as they are generally uſed, the different Manners whereof I will ex<g ref="char:EOLhyphen"/>amine diſtinctly. I will likewiſe ſhew, that ſeveral other Words, as commonly received, both in Ancient and Modern Speech, are of a very looſe, and uncertain Signification. Af<g ref="char:EOLhyphen"/>ter which, to proceed to ſomewhat of grea<g ref="char:EOLhyphen"/>ter Conſequence, I ſhall enquire into the Mo<g ref="char:EOLhyphen"/>tives, by which Men are ſo commonly prevail<g ref="char:EOLhyphen"/>ed upon, to part with their Mony ſo eaſily into <hi>Lotteries;</hi> and then in the laſt place, I will in<g ref="char:EOLhyphen"/>form my Reader, what Uſe Men ought to make of the Advantage they reap from <hi>Benefit Tick<g ref="char:EOLhyphen"/>ets,</hi> or of the Loſſes they ſuſtain by Blanks.</p>
               <p>Thus I have laid down a ſhort Scheme of my Deſign. But, before I enter upon Par<g ref="char:EOLhyphen"/>ticulars, it will be proper to offer my Con<g ref="char:EOLhyphen"/>jecture, concerning the Original of the Word <hi>Lot,</hi> from whence <hi>Lottery</hi> is derived. Now this ſeems to be an old <hi>Saxon</hi> word, as we
<pb n="6" facs="tcp:64166:17"/>may probably conclude, from its being in uſe in moſt of the Languages in theſe Northern Parts of the World.</p>
               <p>There is great reaſon to believe, that at the firſt Peopling of <hi>Europe,</hi> one and the ſame Nation of <hi>Aſia,</hi> came along by the North of the <hi>Euxin</hi> Sea, and afterwards ſeparated ſo, that one part, after having followed the Nor<g ref="char:EOLhyphen"/>thern Coaſt of that Sea, turned Southward, and took up all that Tract of Land from <hi>Thrace</hi> to the utmoſt Southern Part of <hi>Peloponneſus</hi> and the <hi>Morea;</hi> and the other Diviſion marched Weſtward, and inhabited <hi>Germany.</hi> The for<g ref="char:EOLhyphen"/>mer were called <hi>Greeks,</hi> the latter <hi>Germans.</hi> Hence is that ſurpriſing Affinity, obſervable between the <hi>Greek,</hi> and <hi>Saxon,</hi> which was the ancient Language of the <hi>Germans;</hi> and from whence <hi>High-Dutch, Low-Dutch,</hi> and a great part of the <hi>Engliſh</hi> Tongue mani<g ref="char:EOLhyphen"/>feſtly come.<note place="margin">M<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>rie. Caſaub Diſſert. de Ling. Saxon.</note> This is ſo fully made out by a Learned Man, in his Diſ<g ref="char:EOLhyphen"/>ſertation upon the <hi>Saxon</hi> Tongue; that I may take the liberty of ſuppoſing it upon this oc<g ref="char:EOLhyphen"/>caſion, without troubling my ſelf to prove it after him.</p>
               <p>Upon theſe Terms, it ought not to ſeem Strange, if I derive the word <hi>Lot</hi> from the ſame Original, with the <hi>Ionick</hi> word <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>; which <hi>Heſychius</hi> and the <hi>Great Etymologicon</hi> de<g ref="char:EOLhyphen"/>clare to ſignify the ſame thing. Thence comes <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> to <hi>have a Lot,</hi> inſtead whereof, now grown obſolete, the <hi>Greek</hi> makes uſe of <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. It may perhaps be objected, that were the
<pb n="7" facs="tcp:64166:17"/>
                  <hi>Greek</hi> Word <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> or <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, my Conjecture might carry ſome probability with it; but the Change of a <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> into a <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> ſeems too harſh and hard of Digeſtion. To which I anſwer, That theſe two Letters were often put for one another, even in the ancient Dialects of the <hi>Greek</hi> Tongue. Thus they of <hi>Tarentum</hi> ſaid <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>, for <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> 
                  <hi>Birds;</hi> and the <hi>Sicilians</hi>
                  <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> while others pronounced and wrote <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. Learned Men have derived the <hi>Latin Hortus</hi> from the <hi>Greek</hi> 
                  <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> 
                  <hi>a Garden. Muſtus New</hi> from <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. <hi>Nato to Swim</hi> from <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>; and ſeveral other Changes, of the Letters <hi>C.</hi> and <hi>T.</hi> of which <hi>G. J. Voſſius</hi> hath produced In<g ref="char:EOLhyphen"/>ſtances, in his Treatiſe upon that Subject. So that without Treſpaſſing too far upon the common Rules of Etymology, we may affirm, that <hi>Lot</hi> and <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> are not more diſtant, than many other Words in the ſeveral Dialects of one and the ſame Tongue. And <hi>Lot,</hi> as well as <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> ſignifies originally, that which falls to a Man by Chance.</p>
               <p>Some perhaps may think, that inſtead of taking <hi>Lot</hi> for the primitive Word, I ought rather to have written <hi>Los</hi> after the <hi>German</hi> manner at this Day: But in regard <hi>Lot</hi> is u<g ref="char:EOLhyphen"/>ſed in <hi>Engliſh, Daniſh, Flemiſh</hi> and <hi>French,</hi> I thought this ought to be looked upon, as the ancient, and more authentick Pronunciation. However, either way it comes to the ſame Thing at laſt; ſince it is certain, that in the <hi>Saxon</hi> Tongue, and its Dialects, <hi>T.</hi> and <hi>S.</hi> are often put for each other, as they were former<g ref="char:EOLhyphen"/>ly
<pb n="8" facs="tcp:64166:18"/>in the <hi>Greek.</hi> But if you pleaſe, the ſame Compariſon will hold between <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> and <hi>Los,</hi> or <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> and <hi>Lot</hi> indifferently: Since in Derivations <hi>C. H.</hi> is frequently turned into <hi>S.</hi> as the ſame <hi>Vaſſius</hi> hath abundantly proved.</p>
            </div>
            <div n="2" type="chapter">
               <head>
                  <hi>CHAP. II.</hi> The Different Significations, of which the Words <hi>Good Luck</hi> and <hi>III Luck</hi> are capable.</head>
               <p>IF we attend to the firſt and moſt ſimple Idea's which this Word <hi>Good Luck</hi> awa<g ref="char:EOLhyphen"/>kens in our Mind, when we hear it; we ſhall find, that this Name is properly applied, to an Event, favourable to a Man, without any Care or Foreſight of his own, contributing to it. Thus when a Man plays at any Game of Chance, as <hi>Dice</hi> for inſtance, and wins at it, this is called <hi>Good Luck,</hi> and ſuch a one is ſaid to be <hi>Fortunate at Play.</hi> A Man is likewiſe called <hi>Lucky</hi> when in Circumſtances that conduce to Advancing his Intereſt, without any Concurrence of his own. A Merchant is ſaid to be a <hi>Fortunate</hi> Trader, when his Ship arrives ſafe, or the Commodi<g ref="char:EOLhyphen"/>ties, of which his Venture conſiſts, riſe in Value, without his Management. A Gene<g ref="char:EOLhyphen"/>ral of an Army is eſteemed <hi>Fortunate,</hi> when ſucceeding in Attempts, which were likely to have proved his Ruin, or when ſome unfore<g ref="char:EOLhyphen"/>ſeen Accident favours his Deſigns. Theſe Terms are uſed upon a thouſand like Oc<g ref="char:EOLhyphen"/>caſions;
<pb n="9" facs="tcp:64166:18"/>And the Words <hi>Ill Luck</hi> and <hi>
                     <g ref="char:V">Ʋ</g>n<g ref="char:EOLhyphen"/>fortunate</hi> to denote juſt the contrary. Which Remark will hold in Words of the like Im<g ref="char:EOLhyphen"/>portance, in all other Languages.</p>
               <p>It may perhaps be alledged, that I have already overthrown the whole Deſign of this Book, by aſſigning clear Idea's to Terms, which I pretend in moſt Mens Mouths to be thrown out at Random, without any mean<g ref="char:EOLhyphen"/>ing at all. And, were Men content to ſtop here, I ſhould make no Difficulty to own my ſelf in the wrong. But 'tis plain, that theſe Words are extended a great deal farther, than thoſe moſt ſimple and obvious Idea's already inſtanced in. When we call a Man <hi>Fortunate,</hi> or ſay he hath <hi>Good Luck</hi> in any thing; this does not only mean, that ſome Advantages have happened to him, which were not of his own procuring; but beſides, that there is ſomewhat attending upon, and as it were fixt to ſuch a Perſon, which makes Him Succeſsful, where any other Man would Miſcarry; and yet this Succeſs cannot be attributed to any Prudence or good Manage<g ref="char:EOLhyphen"/>ment, wherein he excels thoſe that miſs of like Succeſs. And I ſhall ſhew by ſome Ex<g ref="char:EOLhyphen"/>amples, that this laſt Senſe, is what Men commonly intend by <hi>Good Luck.</hi>
               </p>
               <p>When a Man is ſaid to be <hi>Fortunate</hi> at Play, this means, not only that he hath often won heretofore, but that he will in all likelihood win, whenever he pleaſes to play hereafter: Upon this Account, we are fond of <hi>Bettnig</hi>
                  <pb n="10" facs="tcp:64166:19"/>upon his Head, or <hi>going Partners</hi> with him, if he will ſuffer us to ſhare in his <hi>Luck.</hi> They on the other Hand, who are called <hi>
                     <g ref="char:V">Ʋ</g>nfortu<g ref="char:EOLhyphen"/>nate</hi> in theſe Reſpects, we look upon, as Men that always, or at leaſt generally, Loſe; and it is uſual to ſay, that <hi>ſuch Men</hi> would do well to leave off <hi>Play;</hi> which yet the Men of <hi>Good Luck</hi> are permitted and encouraged to uſe. Now this makes it plain, that we have a dark Notion of an odd unintelligible Quali<g ref="char:EOLhyphen"/>ty, from whence it comes to paſs, that ſome Men Win and Others Loſe. And in this Senſe it is, that I affirm the Words <hi>Good Luck</hi> and <hi>Ill Luck</hi> to be empty Sounds, and to ſigni<g ref="char:EOLhyphen"/>fie nothing at all.</p>
               <p>Several Perſons of Eminence have been eſteemed <hi>Fortunate,</hi> in their Undertakings; and their former Succeſſes have been re<g ref="char:EOLhyphen"/>ceived as Pledges of the like in all their future Attemps. A certain Principle of <hi>Good Luck</hi> hath been thought inherent in them, which could not fail of bringing every thing they took in Hand to its deſired Effect. Many re<g ref="char:EOLhyphen"/>markable Examples of this kind are to be met with in Story; Some of which I will do my ſelf the Juſtice to produce, that I may prevent any Suſpicion of impoſing upon my Reader in this Matter.</p>
               <p>One of the moſt <hi>Fortunate</hi> Perſons (for I ſhall uſe the vulgar Way of ſpeaking in this and other ſuch like Terms, till I have fully explained my ſelf about them) that Hiſtory makes mention of, is <hi>Polycrates,</hi> Tyrant of
<pb n="11" facs="tcp:64166:19"/>
                  <hi>Samos,</hi> who was Cotemporary with <hi>Cambyſes</hi> King of <hi>Perſia;</hi> above five hundred Years be<g ref="char:EOLhyphen"/>fore <hi>Christ. Herodotus</hi> gives us an Account of Him, ſome of the moſt memorable Paſſages whereof I will very briefly relate. He, though of private Fortune and low Birth, found means, in Conjunction with his two Brothers, to poſſeſs himſelf of the Iſle of <hi>Samos,</hi> of which He and They were likewiſe Tyrants, or Kings. Now it was <hi>Good Luck</hi> not to ſink under ſo bold and deſperate an Attempt; but this was only the firſt ſtep of his <hi>great Fortune.</hi> The holding a little Iſland in Part<g ref="char:EOLhyphen"/>nerſhip with two others, was no ſuch mighty Matter: but, ſhortly after, he put one of his Brothers to Death, and the Other upon ſa<g ref="char:EOLhyphen"/>ving himſelf by Flight, and thus was left in ſole Poſſeſſion of <hi>Samos.</hi> His Battles both by Sea and Land were Succeſsful to a Wonder. He conquer'd ſeveral Iſlands in the <hi>Archipelago,</hi> ſeized the Ships of all that paſſed there with<g ref="char:EOLhyphen"/>out any Damage to himſelf; and uſed to ſay, <hi>That if they belonged to the Enemy, they were good Prize; but if they were Friends, it was in his Power to oblige them more by Reſtitution, than if they had never been ſeized at all.</hi> All this was ſo far from working him Miſchief, that he be<g ref="char:EOLhyphen"/>came the Terrour of the <hi>Archipelago,</hi> and of all the Coaſts of <hi>Greece</hi> and <hi>Aſia,</hi> which lye upon that Sea.</p>
               <p>In the mean while he entred into Alliance with <hi>Amaſis</hi> King of <hi>Egypt;</hi> who, having heard the continued <hi>Succeſſes</hi> of <hi>Polycrates,</hi>
                  <pb n="12" facs="tcp:64166:20"/>wrote him Word, That though all the Ad<g ref="char:EOLhyphen"/>vantages of a Prince, in Friendſhip with him<g ref="char:EOLhyphen"/>ſelf, were matter of great Joy to him, yet he could not but ſuſpect ſo uninterrupted a courſe of <hi>Happineſs,</hi> when <hi>he conſidered how the God's en<g ref="char:EOLhyphen"/>vy Men their Proſperity.</hi> He therefore adviſed him to croſs the Strain of this <hi>Fortune,</hi> by induſtriouſly loſing ſomething, which was particularly dear to him. <hi>Polycrates,</hi> in Com<g ref="char:EOLhyphen"/>pliance with this Advice, went on Board, and threw into the Sea a very curious Seal, engraven upon an <hi>Emerald;</hi> ſo that no Poſſi<g ref="char:EOLhyphen"/>bility appeared of his ever recovering a Seal, upon which he ſet an infinite Value, and which he parted with, with great Reluctancy. Yet by <hi>Good Luck</hi> ſo it came about, (which perhaps was an Accident ſcarce to be paral<g ref="char:EOLhyphen"/>lell'd) that, five or ſix Days after, a Fiſher<g ref="char:EOLhyphen"/>man preſented him with a Fiſh of prodigious Bigneſs, which he had taken in that Sea: And in the Belly of this Fiſh, the Seal was found. <hi>Polycrates</hi> his <hi>Good Fortune</hi> did not ſtop there; but there needs no more be ſaid, to ſhew what <hi>Herodotus</hi> meant by calling him a <hi>Fortunate</hi> Perſon, which is a Title frequently applied to him, by that Hiſtorian.</p>
               <p>And yet this very Man came to the moſt <hi>
                     <g ref="char:V">Ʋ</g>nfortunate</hi> End that ever was, by ſuffering himſelf to be moſt groſly impoſed upon by <hi>Oretes,</hi> Preſident of <hi>Lydia;</hi> who, to decoy him thither, pretended to have vaſt Sums of Mo<g ref="char:EOLhyphen"/>ny, which he deſigned to depoſit in his Hands, intending afterwards to retire with him to
<pb n="13" facs="tcp:64166:20"/>
                  <hi>Samos;</hi> where, he hoped to be out of the Reach of his enraged Maſter, the King of <hi>Perſia,</hi> who ſought his Life. <hi>Polycrates,</hi> though diſcouraged by his Friends, by the Oracles, and by a Dream of his Daughter which fore<g ref="char:EOLhyphen"/>told his <hi>Misfortune,</hi> yet, in deſpight of all, truſted himſelf with <hi>Oretes,</hi> who Crucified him. We may reckon this Tyrant <hi>
                     <g ref="char:V">Ʋ</g>nfortu<g ref="char:EOLhyphen"/>nate to the last Degree,</hi> not to reflect, that he could not with any Safety repoſe his Confi<g ref="char:EOLhyphen"/>dence in a Deputy of the King of <hi>Perſia,</hi> and 'tis evident he lay not under any Neceſſity, nor indeed any reaſonable Temptation, to leave <hi>Samos,</hi> where he knew himſelf ſafe, ſo long as he continued in it.</p>
               <p>It is ſcarce to be imagined, that a Man ſhould mention <hi>Good Fortune,</hi> and not think upon <hi>Alexander:</hi> Who from a petty Prince of <hi>Macedonia</hi> became Maſter of that huge Em<g ref="char:EOLhyphen"/>pire of the <hi>Perſians,</hi> and made his Way <hi>ſucceſsfully</hi> through Dangers innumerable, as every body knows. For his Story is too well underſtood, to need an Abridgment upon this Occaſion. He might have been cut off a thouſand times, in the Purſuit of his Con<g ref="char:EOLhyphen"/>queſts in <hi>Aſia,</hi> had his Enemies had either Cou<g ref="char:EOLhyphen"/>rage or Conduct. But He was ſo <hi>Fortunate,</hi> that the very things which would have ruin<g ref="char:EOLhyphen"/>ed any Other Perſon, only conduced to render his <hi>Good Fortune</hi> more Conſpicuous: Some Inſtances whereof I ſhall juſt mention from the principal Hiſtorians, who wrote his Life; and thoſe in ſuch Events as are very extraor<g ref="char:EOLhyphen"/>dinary and ſurpriſing.</p>
               <pb n="14" facs="tcp:64166:21"/>
               <p>
                  <hi>Quint. Curtius</hi> tells us, that <hi>Alexander him<g ref="char:EOLhyphen"/>ſelf admired</hi> his own <hi>Good Fortune, when he con<g ref="char:EOLhyphen"/>ſidered the Condition of thoſe Paſſes,</hi>
                  <note place="margin">L. iii. c. 4.</note> 
                  <hi>through which he had made his way into</hi> Cilicia; <hi>and acknowledged, how eaſie a Matter it had been, to have knocked them all on the head, with Stones, had his Enemies but thrown them down from the Rocks, as they were marching underneath. Contemplatus Locorum Situm, non aliàs magis dicitur admiratus eſſe felicitatem ſuam, obrui potuiſſe vel ſaxis confite<g ref="char:EOLhyphen"/>batur, ſi fuiſſent qui in ſubeuntes propellerent.</hi> In another Paſſage, ſpeaking of <hi>Parmenio,</hi> one of <hi>Alexander</hi>'s chief Commanders; He ſays, <hi>he durst not venture upon a Way, with which he was unacquainted, without the Directi<g ref="char:EOLhyphen"/>ons of a Guide; but depending upon his Maſter's</hi> Good Fortune, <hi>he ordered ſome of the Coun<g ref="char:EOLhyphen"/>try People to be called in, and truſted himſelf to Their Conduct. Ignotum iter ſine duce non au<g ref="char:EOLhyphen"/>debat ingredi;</hi> Felicitati <hi>tamen Regis ſui confiſus,</hi>
                  <note place="margin">Cap. 13.</note> 
                  <hi>Agreſtes, qui duces ite<g ref="char:EOLhyphen"/>neris eſſent, excipi juſſit.</hi> He ſays in another place, <q>That <hi>Alexander</hi>'s <hi>Good Fortune</hi> ne<g ref="char:EOLhyphen"/>ver forſook him in times of Difficulty and Danger.</q> 
                  <hi>Nec defuit illi</hi> perpetua <hi>in re<g ref="char:EOLhyphen"/>bus dubiis</hi> felicitas. He introduces <hi>Alexander,</hi> enjoyning his Men to rely upon his <hi>Good Fortune,</hi>
                  <note place="margin">L. iv. c. 8. c. 11.</note> and putting great Confidence in it himſelf. <hi>Arrian</hi> obſerves, that his <hi>Good Fortune</hi> encouraged him to attempt the moſt hazardous and deſperate things; And many other Paſſages both theſe
<pb n="15" facs="tcp:64166:21"/>Authors have to the ſame purpoſe, not ne<g ref="char:EOLhyphen"/>ceſſary to be inſiſted upon at preſent. Theſe already produced prove ſufficiently, that the <hi>Greek</hi> and <hi>Latin</hi> Words, which anſwer to <hi>Good Fortune,</hi> ſignifie ſome notional unintelli<g ref="char:EOLhyphen"/>gible thing, which was ſuppoſed to attend conſtantly upon <hi>Alexander,</hi> and to render him ſucceſsful. <hi>Quintus Curtius</hi> ſays, that <hi>notwith<g ref="char:EOLhyphen"/>ſtanding a great deal of that Succeſs was owing to his Gallantry, yet he was indebted to</hi> Fortune <hi>for the much greater part of his Conqueſts, for, ſhe ſeemed to be at his Diſpoſal entirely, and to have Devoted her ſelf to Him only, of all Mankind. Fatendum est, cum plurimum virtuti debuerit, plus debuiſſe Fortunae,</hi>
                  <note place="margin">L. x. 5.</note> 
                  <hi>quam ſolus Omnium Mortalium in poteſtate habuit.</hi>
                  <note n="*" place="margin">De for<g ref="char:EOLhyphen"/>tuna <hi>Alex<g ref="char:EOLhyphen"/>and.</hi>
                  </note> 
                  <hi>Plutarch</hi> indeed, hath compoſed two Diſcourſes, where<g ref="char:EOLhyphen"/>in he undertakes to prove the con<g ref="char:EOLhyphen"/>trary; but even there he uſes the Words <hi>Fortune</hi> and <hi>Good Succeſs</hi> in the ſame Senſe I am ſpeaking of. This Acceptation of the Words is no part of the thing he quarrels at; but he only takes upon him to ſhew, that the many Victories obtained by <hi>Alexander</hi> were truly and properly the Effect of his extra<g ref="char:EOLhyphen"/>ordinary Valour and Conduct, and not ſo much the Gift of his <hi>Good Fortune.</hi>
               </p>
               <p>The ſame Author in the Life of <hi>Sylla,</hi> ob<g ref="char:EOLhyphen"/>ſerves, that his Enemies eſteemed him a very <hi>Fortunate</hi> General;<note place="margin">Plutarch <hi>in</hi> Sylla.</note> and that he was ſo far from taking Offence at his Victories being attributed to
<pb n="16" facs="tcp:64166:22"/>his <hi>Good Fortune,</hi> that himſelf affected to te<gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap> the World, how much better he ſucceeded in Attempts of the greateſt Hazard, than in others where all his Meaſures had been moſt prudently adjuſted. After his Triumph; when he gave the People of <hi>Rome</hi> an Account of all that had befallen him in the Wars juſt then concluded; he was equally careful to relate all thoſe<note n="*" place="margin">
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>.</note> 
                  <hi>Succeſſes</hi> which were owing to his <hi>Good For<g ref="char:EOLhyphen"/>tune,</hi> as thoſe other Advantages due to his Valour and Conduct. And at laſt ordered that the Surname of<note n="*" place="margin">
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>.</note> 
                  <hi>For<g ref="char:EOLhyphen"/>tunate</hi> ſhould be given to him.</p>
               <p>The <hi>Roman</hi> Hiſtorians have boaſted greatly of the <hi>Good Fortune</hi> of <hi>Pompey;</hi> and <hi>Cicero</hi> makes uſe of this Argument, to diſpoſe the People of <hi>Rome</hi> in his Favour; and to procure for him the Command of the War againſt <hi>Mithridates.</hi> Obſerve how he expreſſes him<g ref="char:EOLhyphen"/>ſelf upon this Occaſion: <q>It remains now, that I ſay ſomething with regard to his <hi>Good Fortune,</hi> which, though no Man may preſume to engage for in his own Caſe, yet we all may take notice of, and relate, in the Actions of Others; but his I ſhall do with all that Modeſty and Reſerve, which becomes a Subject, depending wholly upon the Divine Power and Providence. Now I am clearly of Opinion, that when <hi>Fabius Maximus, Marcellus, Scipio, Marius,</hi> and ſundry other Eminent Generals, were em<g ref="char:EOLhyphen"/>ployed by the State, it was not only their
<pb n="17" facs="tcp:64166:22"/>Courage, but their <hi>Fortune,</hi> which induced the People to entruſt them with the Com<g ref="char:EOLhyphen"/>mand of their Armies. For no doubt can be made, but that, beſides their great Abilities, there was a certain <hi>Fortune</hi> ap<g ref="char:EOLhyphen"/>pointed by Divine Providence to attend upon ſome famous Men, and to Conduct them to Honour, and Renown, and uncom<g ref="char:EOLhyphen"/>mon <hi>Succeſs</hi> in their Management of Im<g ref="char:EOLhyphen"/>portant Affairs. Now, with reſpect to this Perſon in particular, I ſhall ſo tem<g ref="char:EOLhyphen"/>per my ſelf, as to ſay, not that he hath <hi>Fortune</hi> abſolutely at his own Diſpoſal; but, which is ſufficient for my Purpoſe, that we ſhall do well to remember how he hath ſucceeded formerly, and from thence to Proportion our Hopes and Expectations, of what he is like to do hereafter.</q> 
                  <hi>Re<g ref="char:EOLhyphen"/>liquum est, ut de Felicitate, quam praeſtare de ſe ipſo nemo potest,</hi>
                  <note place="margin">Cic. pro Lege, Ma<g ref="char:EOLhyphen"/>nilia. c. xvi.</note> 
                  <hi>memi<g ref="char:EOLhyphen"/>niſſe &amp; commemorare de altero poſſu<g ref="char:EOLhyphen"/>mus, ſicut aequum est homini de pote<g ref="char:EOLhyphen"/>ſtate Deorum, timidè &amp; panca Dicamus. Ego autem ſic exiſtimo, Maximo, Marcello, Mario &amp; caeteris Magnis Imperatoribus, non ſolum propter virtutem, ſed etiam propter fortunam, ſepius Imperia Man<g ref="char:EOLhyphen"/>data, at<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> exercitus eſſe commiſſos. Fuit enim pro<g ref="char:EOLhyphen"/>fectò quibuſdam ſummis viris quaedam ad amplitudi<g ref="char:EOLhyphen"/>nem, &amp; gloriam, &amp; ad res magnas bene gerendas divinitùs Adjuncta Fortuna. De hujus autem hominis felicitate quo de nunc Agimus, hac utar Moderatione dicendi, non ut in illius poteſtate poſitam eſſe Fortunam, ſed ut praeterita meminiſſe, reliqua ſperare videamur.</hi>
               </p>
               <pb n="18" facs="tcp:64166:23"/>
               <p>It were eaſie to produce other Teſtimonies concerning <hi>Pompey</hi>'s <hi>Good Fortune,</hi> but there is no occaſion at all for them. It will be more agreeable to my preſent Deſign, to Reflect a<g ref="char:EOLhyphen"/>little upon the <hi>Ill Fortune,</hi> which befell him in the Civil War. Firſt of all, when <hi>Caeſar</hi> be<g ref="char:EOLhyphen"/>gan to oppoſe him, he was utterly unprovi<g ref="char:EOLhyphen"/>ded of any Means to Reſiſt him, and under a neceſſity of quitting <hi>Rome</hi> and <hi>Italy,</hi> to his Ri<g ref="char:EOLhyphen"/>val, in an ignominious manner. His Army in <hi>Spain,</hi> under the Command of <hi>Afranius</hi> and <hi>Petreius,</hi> was routed by <hi>Caeſar,</hi> without ſo much as one formal Battle. He could not hinder him from paſſing out of <hi>Italy</hi> into <hi>Epirus,</hi> tho' <hi>Caeſar</hi> had no Fleet, to withſtand His. <hi>Caeſar</hi>'s Troops paſſed twice without Oppoſition. He loſt an Opportunity, which was put into his Hands, of defeating his Army; which might all have been cut to pieces, had he purſued the Advantage gained upon them in <hi>Epirus;</hi> And, in the Fight at <hi>Pharſalia,</hi> where there was all the likelihood in the World of his beating <hi>Caeſar,</hi> he was ſo <hi>
                     <g ref="char:V">Ʋ</g>nfortunate,</hi> that the very thing, which in Appearance muſt have ſecured his Conqueſt, was the very Oc<g ref="char:EOLhyphen"/>caſion of his Ruine. After this Defeat, in<g ref="char:EOLhyphen"/>ſtead of retreating into <hi>Mauritania,</hi> to King <hi>Juba,</hi> who would moſt gladly have received and aſſiſted him with all his Forces, he un<g ref="char:EOLhyphen"/>luckily threw himſelf into <hi>Egypt;</hi> and was there Aſſaſſinated and Murdered, juſt as he was going aſhore.</p>
               <pb n="19" facs="tcp:64166:23"/>
               <p>
                  <hi>Caeſar,</hi> on the Contrary, had nothing but <hi>
                     <gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>ood Fortune</hi> as we plainly ſee by his own commentaries; and even the raſheſt and <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>oſt hazardous Undertakings proſpered in his Hand. His Hiſtory is univerſally known, and I need not inſiſt upon Particulars. I will therefore only detain the Reader, with one ſingle Paſſage, taken out of <hi>Plutarch</hi>'s Book, <hi>Of the</hi> Fortune <hi>of the</hi> Romans. <q>
                     <hi>
                        <g ref="char:V">Ʋ</g>pon</hi> leaving <hi>Brunduſium,</hi> ſays he, the fourth of <hi>January,</hi> he croſſed the Sea ſucceſsfully, his <hi>Fortune</hi> getting the better of the Wea<g ref="char:EOLhyphen"/>ther and the Seaſon. When he had found <hi>Pompey,</hi> who was then in <hi>Epirus</hi> with his whole Army, and Maſter both of the Field and the Sea, though but a handful of his own Forces were with him, thoſe under <hi>Antonius</hi> and <hi>Sabinus</hi> being not yet come up to joyn him; he boldly embarked in a ſmall Veſſel, and ſet Sail, without letting the Pilot know who he was, and paſſing in the Diſguiſe of a Servant. A violent Storm ſpringing up, the Pilot began to tack, and then diſcovering himſelf, he ſaid, <hi>Go on, my Lad, and fear not; ſpread all thy Sails to</hi> Fortune, <hi>and take in all the Wind thou canst, for thou hast</hi> Caeſar <hi>and his</hi> Fortune <hi>on board thee.</hi> Thus He was confident, that this <hi>Good Fortune</hi> ſailed and travelled with him, that it encamped with him in the Army, that it fought with him in his Battles, in ſhort that it never left him. This made the Sea calm in the rougheſt
<pb n="20" facs="tcp:64166:24"/>Tempeſt, this made Winter to him become as Summer, this made Delay and Speed equally ſucceſsful in the Event, and inſpi<g ref="char:EOLhyphen"/>red Cowards with Courage; Nay, which is yet more amazing, this made <hi>Pompey</hi> flee, and <hi>Ptolomy</hi> Murder his Friend, that ſo <hi>Pompey</hi> might fall, without <hi>Caeſar</hi> having the Guilt of ſhedding his Son-in-law's Blood.</q> They who read this Book of <hi>Plu<g ref="char:EOLhyphen"/>tarch</hi> will find, that he endeavours to repre<g ref="char:EOLhyphen"/>ſent the Greatneſs of the <hi>Roman</hi> Empire, as an Effect of <hi>Good Fortune,</hi> no leſs than of Conduct or Courage.</p>
               <p>By theſe Examples it is plain, and by infi<g ref="char:EOLhyphen"/>nite others it might be made appear, that it is no new thing for Men to uſe thoſe Words, which in other Languages anſwer to <hi>Good</hi> and <hi>Ill Fortune,</hi> in a ſenſe denoting ſomewhat peculiar to <hi>this</hi> or <hi>that</hi> Perſon, at leaſt ac<g ref="char:EOLhyphen"/>companying him for ſome Time, and upon ſome Occaſions, which ſucceeds or defeats what he undertakes, ſo as that his Proſpe<g ref="char:EOLhyphen"/>rous or Diſaſtrous Events cannot be charged upon his own Prudence, or the Want of it. Though <hi>Europe</hi> be at this Day Chriſtian, yet the Pagan Modes of Expreſſion continue ſtill in uſe; and many Words are taken into com<g ref="char:EOLhyphen"/>mon Speech, which have ſcarce any Signifi<g ref="char:EOLhyphen"/>cation. For after all, what is this <hi>Je ne ſcay quoy,</hi> which denominates Men <hi>Fortunate</hi> or <hi>
                     <g ref="char:V">Ʋ</g>nfortunate?</hi> It can only be One of theſe <hi>Four</hi> things. Either <hi>First, Deſtiny,</hi> which ſome heretofore, and many even in our Days look
<pb n="21" facs="tcp:64166:24"/>
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>pon as the Cauſe of all that happens in the World. Or <hi>Secondly, Fortune,</hi> which is but a<g ref="char:EOLhyphen"/>nother Name for <hi>Chance.</hi> Or <hi>Thirdly,</hi> what the Heathen called a Man's <hi>Good or Evil Genius,</hi> and ſome Chriſtians ſtill term his <hi>Good or Evil Angel.</hi> Or elſe <hi>Laſtly, God</hi> himſelf. Now I am poſitive, that no Man, without expreſs Revelation, can be aſſured, that <hi>God</hi> or the <hi>Angels</hi> produce thoſe Events, for which we can aſſign no natural Cauſe; and that <hi>Fortune</hi> and <hi>Deſtiny</hi> are merely imaginary things; ſo that this pretended Principle of <hi>Good Luck</hi> is in effect nothing at all. If a Man were with any Skill to examine thoſe, who think they underſtand themſelves perfectly well, when they talk of this Matter; He would ſoon find them at a loſs to make out their own Meaning. If <hi>Socrates</hi> were alive again, who had the knack of confounding Errours, by driving Men to Abſurdities with plain Queſtions, he would quickly gravel the great<g ref="char:EOLhyphen"/>eſt part of thoſe who talk of <hi>Good</hi> and <hi>Ill Luck,</hi> by ſhewing them, that they do not know what it is they would be at. But it may per<g ref="char:EOLhyphen"/>haps be vain to expect, that any Man ſhould be found in this Art of Reaſoning, equal to that incomparable Philoſopher. And there<g ref="char:EOLhyphen"/>fore we muſt content our ſelves with another Method of Diſabuſing Mankind, by proving particularly, that never a one of theſe <hi>Four</hi> things juſt now mentioned is the real Cauſe of Mens <hi>Good</hi> or <hi>Ill Luck,</hi> either in <hi>Lotteries</hi> or in any other Matters, which have no
<pb n="22" facs="tcp:64166:25"/>neceſſary Dependence upon the Skill an<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> Prudence of the Perſons, who engage i<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> them.</p>
            </div>
            <div n="3" type="chapter">
               <head>CHAP. III. <hi>That</hi> Deſtiny <hi>is not the Cauſe of</hi> Good Luck Ill Luck.</head>
               <p>SEveral of the ancient Heathens, and par<g ref="char:EOLhyphen"/>ticularly the Sect of the Stoicks, though every thing that happened to be the unavoid<g ref="char:EOLhyphen"/>able Effect of <hi>Deſtiny.</hi> And many no doub<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> at this Day tread in Their Steps; from whence it is, that we are ſo frequently told that <hi>No Man can avoid his</hi> Deſtiny, and tha<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> ſo many Events are charged upon I know no<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> what <hi>Fatality,</hi> which neceſſarily brings them to paſs.</p>
               <p>When the Stoicks heretofore were asked What they meant by <hi>Deſtiny?</hi> they readily gave this Anſwer, <hi>A certain Fram<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> or Diſpoſition of all things mutually linked together,</hi>
                  <note place="margin">A Gell. L. vi. c. 2.</note> 
                  <hi>and moving it ſelf by eternal Succeſſions of Cauſes and Effects, in ſuch a Manner, that nothing can break the Chain, or divert its Courſe;</hi> ſo that, according to their Principles, whatever at any time came to paſs could not poſſibly but come to paſs. It were eaſie to ſhew from expreſs Teſtimonies of ancient Writers, how generally this Opi<g ref="char:EOLhyphen"/>nion was received; The Reader, if he pleaſe may conſult thoſe quoted in the Margin, for
<pb n="23" facs="tcp:64166:25"/>his farther Satisfaction<note n="*" place="margin">
                     <hi>A Gell.</hi> L. vi. c. 2. <hi>Diog. Laert.</hi> L. vii. ſ. 149. <hi>J. Lipſ. de Conſtan.</hi> L. i. c. 17.</note>. As I do <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ot intend to enlarge upon explain<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ng the Opinion, ſo neither do I <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>pon the Arguments uſed, either <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>n Defence, or in Prejudice of it. The Whole of my Deſign, is only <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>o ſhew, that They, who attributed all things <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>o ſuch a Chain of Cauſes, did not under<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>tand themſelves, nor had any Idea of what <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>hey ſaid in the Matter.</p>
               <p>
                  <hi>First</hi> then. All they advanced concern<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ng this <hi>Deſtiny</hi> was groundleſs, and ſuppoſed <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>nly; and that too ſuch a Notion, as is of <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>o ſervice towards the clearing any one Diffi<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ulty in the World. For who ever told the Stoicks, that every thing is neceſſarily and <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>navoidably brought about, in the Manner <gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap>ve ſee it? How did they know, that Cauſes <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ct with ſuch uncontroulable Power, and that the Effects ſo inſeparably follow them? This was not ſure revealed to them from Heaven; They never pretended to ſuch Di<g ref="char:EOLhyphen"/>vine Authority for it. It was in truth a vulgar Opinion, which They, as well as many others, eſpouſed by Strength of Fancy. There was not any inward Sentiment of their Mind, reflecting upon the <hi>Fatality</hi> of their own Actions, that had diſpoſed them to it. Let any Man examine his own Breaſt, and ſay, in good earneſt, whether he be throughly convinced, that all the Reſolutions he takes were ſuch as he found himſelf neceſſarily de<g ref="char:EOLhyphen"/>termined to; and that he could not poſſibly
<pb n="24" facs="tcp:64166:26"/>have reſolved otherwiſe. No Man, I dar<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> be conſident, who ſpeaks ſincerely, is abl<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> to ſay this. Can we then affirm, that othe<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> Intelligent Beings, which the Stoicks, (wh<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> held an infinite Number of <hi>Gods</hi> of diffe<g ref="char:EOLhyphen"/>rent Orders) acknowledged to be in th<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> World, have no Liberty neither; but tha<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> They are dragg'd along in all they do, by th<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> ſame Chain of <hi>Deſtiny?</hi> It is evident, no Ma<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> can affirm this, without ſaying what he nei<g ref="char:EOLhyphen"/>ther does, nor can know. Now if ſuch <gap reason="illegible" resp="#UOM" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> Spirit as our <hi>Humane Soul</hi> be free, as we plain<g ref="char:EOLhyphen"/>ly find and feel it, at leaſt in abundance o<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> Inſtances; and if there may be other Intelli<g ref="char:EOLhyphen"/>gent Subſtances free as well as this, then it i<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> the vaineſt thing in the World to talk o<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> 
                  <hi>Fatality</hi> or <hi>Deſtiny;</hi> when infinite Free Spi<g ref="char:EOLhyphen"/>rits do a thouſand things, which it was poſ<g ref="char:EOLhyphen"/>ſible for them not to have done at all. Bu<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> without running the Matter ſo far, this i<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> moſt certain, that no Man can ſay, that he aſſuredly knows, that there are no free Agents or Cauſes in the World; and conſe<g ref="char:EOLhyphen"/>quently it muſt be allowed that <hi>Deſtiny</hi> is a<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> groundleſs Suppoſition, and advanced with<g ref="char:EOLhyphen"/>out any Proof. Nay, it is the leſs defenſible, becauſe of no uſe in Philoſophy: My mean<g ref="char:EOLhyphen"/>ing is, that, admitting the thing, we are ne<g ref="char:EOLhyphen"/>ver the nearer giving an account of any one natural Effect, than thoſe who reject it; Nay Theſe indeed give a much more probable Ac<g ref="char:EOLhyphen"/>count, upon Their Principles, than the for<g ref="char:EOLhyphen"/>mer. And if we make a Tryal now by ap<g ref="char:EOLhyphen"/>plying
<pb n="25" facs="tcp:64166:26"/>this Notion to any common Caſe, our own Experience will quickly demonſtrate the Truth of what I ſay.</p>
               <p>To keep cloſe to my Subject; I deſire to know for inſtance, whence it comes to paſs, that the Perſons who had the greateſt <hi>Bene<g ref="char:EOLhyphen"/>fits</hi> in the <hi>Lotteries</hi> lately drawn, had thoſe advantagious <hi>Lots;</hi> and that a world of Peo<g ref="char:EOLhyphen"/>ple who took out as many or more <hi>Tickets</hi> than They, got nothing? Will you think it an Anſwer to ſay, This was brought about by a Chain of neceſſary Cauſes, which diſpo<g ref="char:EOLhyphen"/>ſed the Benefits and Blanks, in ſuch a certain Order? Where are theſe neceſſary Cauſes, which have produced this Effect? It is ridicu<g ref="char:EOLhyphen"/>lous, to aſſert ſuch a thing as this without any Proof; and to give a meer Suppoſition for a Reaſon of ſomewhat elſe, and that too ſuch a Suppoſition, as it is impoſſible to give any pro<g ref="char:EOLhyphen"/>bable appearance to. Now if I, on the other hand, averr; that this Combination of <hi>Tickets</hi> proceeds from the Motions given to them when they were mingled together, without any knowledge or deſign of the Perſons by whom they were ſo mingled; this is what no Man can diſprove me in. If I proceed, and ſay again, that ſuch a Motion is the Effect of a free Intelligent Subſtance, who ſhakes the Boxes in which the Tickets lye, more or leſs, and who is guided more by Humour or Fancy than by Reaſon; This again is what cannot be denied me. Now then, I will ſay, ſuch a one had the Great Lot, becauſe,
<pb n="26" facs="tcp:64166:27"/>according to the Motion of the Tickets, his Number came up againſt that Lot; After which, there is no reaſon for any farther enquiry. For I ought not undertake, nor is it poſſible for me, to give the reaſon of that Motion and Order, into which the Tickets were put, without the Minglers knowing what effect it would produce; nor why they ſhook the Boxes, <hi>Ten</hi> times (for inſtance) rather than <hi>Nine</hi> or <hi>Eleven.</hi> So that the Stoick's <hi>Fatality,</hi> which ſome will have the Cauſe of <hi>good</hi> and <hi>bad Luck</hi> upon theſe Occa<g ref="char:EOLhyphen"/>ſions, is the fondeſt Imagination that can be. But I have more againſt it ſtill; which is, that They, who uſe the words <hi>Fatality</hi> and <hi>Deſtiny,</hi> have no Idea of what they ſay them<g ref="char:EOLhyphen"/>ſelves; and this is my Second Remark upon the particular Point now before us.</p>
               <p>'Tis true, they give ſeveral Definitions of theſe things, which come at laſt to that al<g ref="char:EOLhyphen"/>ready mentioned. But they are ſuch Defini<g ref="char:EOLhyphen"/>tions, as do not ſhew, that they have any clear and diſtinct, or indeed any Idea at all, of the thing they pretend to define. This will ſoon be ſeen, by examining <hi>Chryſippus</hi> his Definition in <hi>A. Gellius,</hi> whoſe words in the Original are theſe: <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. That is, <hi>A Natural Connexion of all this <g ref="char:V">Ʋ</g>niverſe, where from all Eternity one thing follows another con<g ref="char:EOLhyphen"/>ſtantly and regularly.</hi> This Connexi<g ref="char:EOLhyphen"/>on, he ſays afterwards is<note n="*" place="margin">
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>.</note> 
                  <hi>invio<g ref="char:EOLhyphen"/>lable. A. Gellius</hi> hath paraphraſed
<pb n="27" facs="tcp:64166:27"/>it thus: <hi>Sempiterna quaedam &amp; indeclinabilis ſeries <gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>rerum &amp; Catena, volvens ſemet ipſa ſeſe, &amp; im<g ref="char:EOLhyphen"/>plicans per aeternos Conſequentiae ordines, ex qui<g ref="char:EOLhyphen"/>bus apta connexa<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> est.</hi> The rendring where<g ref="char:EOLhyphen"/>of ſtrictly and literally, as it is difficult, ſo is it unneceſſary, becauſe I have given the ſenſe of it before.</p>
               <p>Now, in order to comprehend the Falla<g ref="char:EOLhyphen"/>cy of theſe Terms, we ſhall do well to ob<g ref="char:EOLhyphen"/>ſerve, that our Ideas may be reduced to Two ſorts. The Firſt are of Things which have an actual exiſtence without us; The Other of ſuch as our Mind forms to it ſelf at plea<g ref="char:EOLhyphen"/>ſure, and which have nothing in nature and reality, which anſwers to our Ideas. When I, for example, am looking upon a Tree, and conſider what it is that then preſents it ſelf to my thoughts, this is an Idea of a thing really exiſting, whether I think upon it, or not. But now, when I form to my ſelf an Idea of a Tree, a Mile in heighth, and bear<g ref="char:EOLhyphen"/>ing golden Apples; this is a fanciful Idea, and ſuch as no <hi>Tree</hi> actually exiſting ever re<g ref="char:EOLhyphen"/>ſembled. Now, when theſe two ſorts of Ideas are to be defined, we muſt proceed ve<g ref="char:EOLhyphen"/>ry differently with reſpect to each of them. When an imaginary Idea is to be defined, you are at your own liberty; Say but what you will have it, and the Definition is juſt and good. But when a thing which actually exiſts is to be defined, by the Idea we con<g ref="char:EOLhyphen"/>ceive of it, we are not then at liberty to make this Definition what we pleaſe, becauſe
<pb n="28" facs="tcp:64166:28"/>the exiſtence of the thing is independent upon us: and, to make this a good Definition, it muſt ſhew, what the thing defined hath in common with the reſt of the ſame <hi>Species,</hi> and what it hath peculiar to it ſelf, whereby it is diſtin<g ref="char:EOLhyphen"/>guiſhed from them. So that, after having heard and underſtood this, we can conceive the thing before us clearly, without confound<g ref="char:EOLhyphen"/>ing it with any other thing whatſoever.</p>
               <p>Great care muſt be taken not to confound the Definition of an abſtracted Idea, with that which deſcribes an Idea of a thing which really exiſts. For elſe it is evident, we ſhall not only attribute to things exiſting ſome<g ref="char:EOLhyphen"/>what which in truth they have not; but we ſhall alſo miſtake abſtracted and arbitrary Ideas, for the Images of things which have an actual exiſtence.</p>
               <p>And this is directly the Errour of the Stoicks in the Matter now under conſidera<g ref="char:EOLhyphen"/>tion. They ſaw not any thing in Nature, which could oblige them to think, that there is an unavoidable <hi>Deſtiny</hi> in all Events. The Idea they have been pleaſed to form to them<g ref="char:EOLhyphen"/>ſelves of this Matter cannot be ſaid to be co<g ref="char:EOLhyphen"/>pied after Nature, as that of a <hi>Tree</hi> is from ſomething ſeen by us. It is an Idea purely notional and abſtracted, ſuch as they have tryed to frame as they could, and in which theſe two things are obſervable. <hi>First,</hi> They take it for granted without any Proof, that there is in reality ſuch a <hi>Deſtiny,</hi> as they had formed in their own imagination. They con<g ref="char:EOLhyphen"/>found
<pb n="29" facs="tcp:64166:28"/>an Idea framed at pleaſure, with an Idea of ſomewhat actually exiſting; and this ſhews, that they did not rightly underſtand themſelves. <hi>Secondly,</hi> Setting aſide the thing it ſelf, conſidered as ſomewhat exiſting, o<g ref="char:EOLhyphen"/>therwiſe than in our own imagination, yet, if we examine the Idea, which anſwers to the Words I have now quoted, even thus we ſhall find it looſe and altogether indi<g ref="char:EOLhyphen"/>ſtinct. Thoſe Words, <hi>A Connexion of all things in the <g ref="char:V">Ʋ</g>niverſe with each other,</hi> ſignifie nothing particular and expreſs upon this oc<g ref="char:EOLhyphen"/>caſion; and the reſt of the Definition, <hi>which follow one another from all Eternity,</hi> are every whit as dark and confuſed as the former. This is a blind Deſcription of a chimerical <hi>Je ne ſcay quoy,</hi> which hath ſome affinity and rela<g ref="char:EOLhyphen"/>tion to the looſe Ideas of <hi>Diſpoſition, Con<g ref="char:EOLhyphen"/>nexion,</hi> and <hi>Conſequence.</hi> It is a Picture of an unknown <hi>Entity,</hi> of which no Man hath a particular Conception, and by vertue where<g ref="char:EOLhyphen"/>of, according to the Principles of the Stoick Philoſophy, every thing is neceſſarily brought to paſs.</p>
               <p>
                  <hi>Plutarch,</hi> who frequently falls foul upon theſe Philoſophers, though he ſeem in part to concur with their Opinion of <hi>Deſtiny,</hi> will furniſh us with ſundry and ſenſible Inſtances of Expreſſions, which have no determinate ſignification. In his Book, <hi>how Men ought to ſtudy the Poets,</hi> he tells us, that ſeveral things attributed to the Gods, are not to be under<g ref="char:EOLhyphen"/>ſtood of the Gods themſelves, but of <hi>Deſtiny</hi>
                  <pb n="30" facs="tcp:64166:29"/>or <hi>Fortune.</hi> When <hi>Heſiod,</hi> for the purpoſe, forbids us to reproach any <hi>Man</hi> with his Po<g ref="char:EOLhyphen"/>verty, becauſe <hi>this is the Diſpoſal and Gift of the</hi>
                  <note n="*" place="margin">i.e. <hi>the Gods.</hi>
                  </note> 
                  <hi>Bleſſed, that exist eternally. Plutarch</hi> hath this Remark. <q>The Poet calls that the Gift of the <hi>Gods,</hi> which depends upon <hi>Fortune.</hi> He tells us, we ought not to blame thoſe, whom <hi>Fortune</hi> hath made poor, but that Poverty is then blamable and reproach<g ref="char:EOLhyphen"/>ful, when attended with <hi>Idleneſs, Meanneſs of Spirit, Effeminacy,</hi> and <hi>Prodigality</hi> in the Perſon labouring under it. For the Name of <hi>Fortune</hi> being not yet commonly uſed, and Men being ſenſible, that their utmoſt Prudence could not obſtruct the ſovereign Power of a Cauſe acting without Rule or Method, they deſcribed this Cauſe by at<g ref="char:EOLhyphen"/>tributing it to the <hi>Gods.</hi>
                  </q> And afterwards, having cited ſome Verſes of <hi>Homer,</hi> which ſeem to make <hi>Jupiter</hi> the Author of Evil, he adds, that <hi>by</hi> Jupiter <hi>we are to underſtand</hi> De<g ref="char:EOLhyphen"/>ſtiny <hi>or</hi> Fortune, <hi>which are Cauſes which we cannot comprehend, and ſuch as have no dependence at all upon our ſelves.</hi> 
                  <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. Theſe Words ſhew plainly, that thoſe Expreſſions are Names for two very dark Ideas, and which are little, if at all, different from <hi>Nothing.</hi>
               </p>
               <p>Now, though this Obſervation be moſt true, yet men are ſo uſed to talk what they do not underſtand, and at the ſame time to fancy they underſtand what they ſay perfect<g ref="char:EOLhyphen"/>ly
<pb n="31" facs="tcp:64166:29"/>well, that the ſame Expreſſions continue ſtill in uſe. To ſay nothing at preſent of <hi>Fortune,</hi> which will come under our Conſi<g ref="char:EOLhyphen"/>deration by and by, we every Day hear Men expreſſing themſelves after this manner; that <hi>ſuch a one was brought to ſuch a place by his Good or Ill Fate; that his Good Fate put him upon ven<g ref="char:EOLhyphen"/>turing in ſuch a Lottery, where he got a good Be<g ref="char:EOLhyphen"/>nefit; That his Ill Deſtiny ordained he ſhould put in a greater Sum than he could afford in a Lottery, where he drew nothing but Blanks. That his Good Deſtiny brought him a good Lot; That his Ill De<g ref="char:EOLhyphen"/>ſtiny kept him from winning,</hi> and a world of o<g ref="char:EOLhyphen"/>ther ſuch like Forms of Speech in common Converſation.</p>
               <p>If the much greater part of Men who talk thus were called upon to explain their own meaning, they would find themſelves wretch<g ref="char:EOLhyphen"/>edly at a loſs. For moſt People, in ſpeaking, are governed more by Cuſtom, than by Know<g ref="char:EOLhyphen"/>ledge and Conſideration.</p>
               <p>They uſe this Word, upon ſome Occaſi<g ref="char:EOLhyphen"/>ons, which they find it applied to before by others, without attending to any Senſe of it. I have often made the Experiment, and found, that Men, who had their <hi>good</hi> and <hi>ill Fate</hi> conſtantly in their Mouths, have not been able to anſwer me, when I asked what they meant by it. They were ſurpriſed at my enquiring what they intended by ſo com<g ref="char:EOLhyphen"/>mon an Expreſſion, but yet they were not able to make me underſtand what they would be at, when they uſed it.</p>
               <pb n="32" facs="tcp:64166:30"/>
               <p>If we conſult the <hi>Gentlemen of the French Academy,</hi> they tell us in their Dictionary, that <hi>the Philoſophers gave this Name to a neceſſa<g ref="char:EOLhyphen"/>ry Chain of Cauſes, ſubordinate to each other, which never fail of producing their Effect; and that the Poets underſtood by it a Power, to which the Gods themſelves are ſubject.</hi> This Definition is much the ſame with the former, only not al<g ref="char:EOLhyphen"/>together ſo exact. And beſides, theſe Gentle<g ref="char:EOLhyphen"/>men had no reaſon to make a difference be<g ref="char:EOLhyphen"/>tween the Poets and the Philoſophers, for both agreed in thinking the <hi>Gods</hi> ſubject to <hi>Deſtiny,</hi> as I could eaſily ſhew, were it ne<g ref="char:EOLhyphen"/>ceſſary to my purpoſe. I need not inſiſt lon<g ref="char:EOLhyphen"/>ger upon this Definition, after what hath been ſaid to That of the Stoicks. But they have given us another, whereby they ſeem to intend an Explication of <hi>Fate</hi> and <hi>Deſtiny,</hi> as they are commonly uſed at preſent. <hi>De<g ref="char:EOLhyphen"/>ſtiny,</hi> they tell us, <hi>is likewiſe taken for the par<g ref="char:EOLhyphen"/>ticular Lot of each Perſon, and for that Portion of Good or Evil ordinarily diſtributed to each Man.</hi>
               </p>
               <p>One would think this Definition ſufficient<g ref="char:EOLhyphen"/>ly clear, and that all I have ſaid upon this occaſion might be abundantly confuted by having recourſe to it. And indeed, did it import no more than barely the Events of Things, without any regard to the Neceſſity of ſuch Events, or to ſome unknown Cauſe, which determins and produces them, the Difficulty would vaniſh. But I aſſert, that in uſing this word, Men conſtantly imply in
<pb n="33" facs="tcp:64166:30"/>their Ideas of it, this <hi>Cauſe,</hi> and the <hi>Neceſſity</hi> of ſuch Events. The <hi>Academy</hi> have put this beyond diſpute, by the Examples they give; <hi>as, No Man can avoid his Deſtiny; This is the Fate of Great Men,</hi> or <hi>Great Common-wealths,</hi> and the like. The Firſt of theſe makes ma<g ref="char:EOLhyphen"/>nifeſtly for me; For it is derived from the Pagan Idiom, who conſtantly delivered their Minds after this manner. Many Examples whereof <hi>Stobaeus</hi> hath left us in his eighth and ninth Chapters of the Collections of Na<g ref="char:EOLhyphen"/>tural Productions. The two others upon en<g ref="char:EOLhyphen"/>quiry will be found to confirm what I have ſaid. We commonly ſay, 'tis the <hi>Fate</hi> of Great Men to be more eſteemed when dead, than while yet living; and we plainly mean by this, not only, that this very often hap<g ref="char:EOLhyphen"/>pens, but that their being ſo is the Effect of I know not what <hi>Fatality,</hi> which entails En<g ref="char:EOLhyphen"/>vy upon Virtue and Merit. So again we ſay, it is the <hi>Fate</hi> of Great Common-wealths to fall by their own Weight, and to ruine themſelves when they grow too Great; By which is inferred, that there is a certain Period, and Meaſure of Greatneſs, deter<g ref="char:EOLhyphen"/>mined by <hi>Deſtiny,</hi> to which when Common-wealths have once attained, all beyond that tends to their decay and undoing. Every Reader will eaſily recollect what he hath heard or read in Authors to this purpoſe.</p>
               <p>Perhaps theſe Gentlemen thought <hi>Deſtiny</hi> and <hi>Fatality</hi> to be two diſtinct Things. For they define the latter, by calling it <hi>
                     <g ref="char:V">Ʋ</g>navoid<g ref="char:EOLhyphen"/>able
<pb n="34" facs="tcp:64166:31"/>Deſtiny,</hi> which looks, as if they had a Notion, that there is a ſort of <hi>Deſtiny which may be avoided.</hi> They have likewiſe among their Examples put <hi>Fatal Deſtiny.</hi> Now <hi>Fa<g ref="char:EOLhyphen"/>tal</hi> and <hi>Inevitable</hi> when applied to <hi>Deſtiny,</hi> are mere <hi>Epithets</hi> and <hi>Expletives,</hi> fit only for Poets when they want to make up a Verſe, but otherwiſe of no uſe at all.</p>
               <p>M. <hi>Richelet</hi> ſeems to know no <hi>Deſtiny,</hi> but that which is inevitable; For his Definition of it is, a <hi>Certain Diſpoſition and Order of Pro<g ref="char:EOLhyphen"/>vidence, which makes things infallibly come to paſs.</hi> This is in truth the Stoicks Notion put into Chriſtian Language: And thus <hi>Lipſius</hi> hath done in his Book <hi>of Conſtancy:</hi> The Abbot <hi>Furetiere</hi> comes very near M. <hi>Richelet,</hi> and defines <hi>Deſtiny</hi> thus: <hi>A Diſpoſition or Chain of Second Cauſes, ordered by Providence, which infers and produces a Neceſſity in the Event.</hi>
               </p>
               <p>I ſhall not here conteſt theſe Definitions; becauſe my <hi>Eighth</hi> Chapter will oblige me to it, where I propoſe to ſhew, that <hi>God</hi> is not the Cauſe of what the World call <hi>Good Luck,</hi> as is generally ſuppoſed. But beſides, it is plain, that They who uſe theſe words, <hi>Deſti<g ref="char:EOLhyphen"/>ny</hi> and <hi>Fatality,</hi> think as little of Providence at that inſtant, as if there were no ſuch thing. Theſe Gentlemen indeed, if we obſerve it ſtrictly, have defined what the word <hi>Deſtiny</hi> muſt ſignify, if it ſignify any thing at all: but by no means what the Generality of People intend by it, when they ſpeak it. Now there
<pb n="35" facs="tcp:64166:31"/>is a vaſt difference, between giving us a De<g ref="char:EOLhyphen"/>finition of that which Men ſhould mean by a Word, and that which they generally do mean by it, in common Diſcourſe.</p>
               <p>It is ſufficient, that from what hath gone before, I may fairly conclude, that Stoical <hi>Deſtiny,</hi> or <hi>Fatality</hi> ſignifies nothing, neither in the Books of the Ancient or Modern Wri<g ref="char:EOLhyphen"/>ters, nor in the Mouth of the Vulgar. There is no real Being in Nature, to which theſe Names properly belong; and no thing is more looſe and fantaſtical, more confuſed and un<g ref="char:EOLhyphen"/>intelligible, than that arbitrary Idea, which Men form of it in their own Minds. A Man had much better ſay nothing, than affirm, that he Won or Loſt in a <hi>Lottery,</hi> becauſe it was his <hi>Good</hi> or <hi>Ill Fate</hi> to do ſo. I ſhould think it much more excuſable to declare I Won or Loſt by <hi>Hocus pocus tempora bonus,</hi> and think the Gibberiſh of common Jugglers the better Senſe of the Two.</p>
            </div>
            <div n="4" type="chapter">
               <head>
                  <hi>CHAP. IV.</hi> That the Terms Good or Ill Fortune frequently mean nothing, no more than Chance. What Senſe this last Word is capable of.</head>
               <p>THe ſecond Cauſe uſually aſſigned for <hi>Good</hi> or <hi>Ill Luck</hi> is <hi>Fortune;</hi> or, which is but another Name for the ſame thing, <hi>Chance.</hi> Now I think my ſelf able to prove, that theſe Engliſh words, and thoſe which anſwer to
<pb n="36" facs="tcp:64166:32"/>them in other Languages, are as far from ha<g ref="char:EOLhyphen"/>ving any clear Significations as thoſe treated of in the laſt Chapter. But before I reprove the modern Uſe of theſe Words, it will be proper to enquire, what Notions the ancient Greeks and Romans had of them, becauſe from thence they are derived down to us. If They were at a loſs for their own Meaning in them, it can hardly be expected, that We ſhould under<g ref="char:EOLhyphen"/>ſtand them better: And we indeed are more to blame, becauſe Religion and Time ought to have enlightned our Underſtandings, and taught us to ſpeak more correctly than They did.</p>
               <p>The word <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> in Greek, and <hi>Fortuna</hi> in Latin, ſignified formerly what <hi>Fortune</hi> does in Engliſh; but withal, ſome unknown Princi<g ref="char:EOLhyphen"/>ple, <hi>by which a thouſand Things came to paſs with<g ref="char:EOLhyphen"/>out any neceſſity of their being thus or thus.</hi> This is the Difference between <hi>Fortune</hi> and <hi>Deſti<g ref="char:EOLhyphen"/>ny,</hi> that the One ſuppoſes a <hi>neceſſary Cauſe</hi> of the Effects produced by it, and the other ex<g ref="char:EOLhyphen"/>cludes it.<note n="*" place="margin">
                     <hi>Phyſ. L.</hi> 2. <hi>c.</hi> 4, 5, 6.</note> 
                  <hi>Ariſtotle,</hi> whoſe natural Philoſophy is generally founded upon the Expreſ<g ref="char:EOLhyphen"/>ſions and Notions of the People, condemns the Philoſophers, who had written before him, of a great Abſur<g ref="char:EOLhyphen"/>dity, for not defining <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> 
                  <hi>Fortune,</hi> or <hi>Chance</hi> 
                  <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>; becauſe 'tis clear, he ſays, beyond diſpute, that <hi>Fortune</hi> or <hi>Chance</hi> produce infi<g ref="char:EOLhyphen"/>nite Effects in Nature. And though <hi>They</hi> had not thought ſo, yet they ought to have ſpo<g ref="char:EOLhyphen"/>ken
<pb n="37" facs="tcp:64166:32"/>to them, and ſo much the rather, becauſe they ſometimes uſed theſe Words themſelves.</p>
               <p>For his own part, he made no doubt, but that there were ſuch things as <hi>Fortune</hi> and <hi>Chance.</hi> And this is his manner of Arguing upon them, by which he diſcovers the Vulgar Forms of Speech to have oftentimes lain at the bottom of his Opinions. <q>In regard we ſee that <hi>ſome</hi> things come to paſs always, and <hi>others</hi> for the moſt part, after the ſame manner, this makes it plain, that <hi>Fortune</hi> is not the Cauſe of any of theſe things. That which is an Effect of <hi>Fortune</hi> cannot proceed from a neceſſary and regular Cauſe, which <hi>always,</hi> nor from ſuch a one as <hi>generally,</hi> Acts alike. But now, ſince ſome things there are, beſides theſe, which happen ſo, that all the World declare them to be the Effect of <hi>Fortune,</hi> we may plainly ſee, that there are ſuch things, as <hi>Fortune</hi> and <hi>Chance.</hi> For we know very well, both that the things of this Nature are the Work of <hi>Fortune,</hi> and that what <hi>Fortune</hi> does is always of this Na<g ref="char:EOLhyphen"/>ture.</q> This manner of Argument ſuppoſes the common Forms of Speaking to be the Rule of True and Falſe; and, that a Man may con<g ref="char:EOLhyphen"/>clude from Words to Things, which, in a Phi<g ref="char:EOLhyphen"/>loſopher, is a moſt ridiculous Imagination. For what is more common, than for the Peo<g ref="char:EOLhyphen"/>ple to entertain falſe Notions of Things; and for the ways of expreſſing themſelves, ſuited to their Notions, to be very improper and diſtant from the Truth?</p>
               <pb n="38" facs="tcp:64166:33"/>
               <p>Afterwards he ſays, that <q>when any thing of Advantage happens to a Man by Acci<g ref="char:EOLhyphen"/>dent, This is ſuch a thing as we call the Ef<g ref="char:EOLhyphen"/>fect of <hi>Fortune</hi> or <hi>Chance.</hi>
                  </q> For Example: A Man goes to a Place, whither he does not uſe to go; and where he ſhould receive Mo<g ref="char:EOLhyphen"/>ney, though at that time he went not thither with any ſuch deſign; if he receive Money there, we ſay, that he went thither, and re<g ref="char:EOLhyphen"/>ceived it, by <hi>Chance.</hi>
               </p>
               <p>He pretends again, that Herein <hi>Fortune</hi> and <hi>Chance</hi> differ. <hi>Fortune</hi> is not properly concerned, except in the Actions of ſuch Be<g ref="char:EOLhyphen"/>ings, as act upon a Principle of Choice; whereas <hi>Chance</hi> takes place in the Effects of Cauſes, which do not act by Choice. I know not whether this Difference were conſtantly obſerved in common Speech, but it is certain, that thoſe Bodies were called <hi>Automata,</hi> which were thought to move of themſelves.</p>
               <p>Thus this Philoſopher imagined he had de<g ref="char:EOLhyphen"/>fined the Nature of a Cauſe in Phyſicks, while he only defined the Words, by which Peo<g ref="char:EOLhyphen"/>ple uſed to expreſs themſelves: for he pre<g ref="char:EOLhyphen"/>tends, that <hi>Chance</hi> had a great hand in Form<g ref="char:EOLhyphen"/>ing the Univerſe; which is a moſt abſurd Fancy, and more becoming a Clown or an I<g ref="char:EOLhyphen"/>deot, than a Philoſopher, as we ſhall ſee by and by.</p>
               <p>The Latins, who put no ſuch diſtinction be<g ref="char:EOLhyphen"/>tween <hi>Fortuna</hi> and <hi>Caſus,</hi> define them thus: <q>
                     <hi>Lot, Chance, Fortune, Event,</hi> what elſe is all this, but a thing's falling out after one
<pb n="39" facs="tcp:64166:33"/>particular manner, when it might either not have happened at all, or have happened after quite another manner than it hath done.</q> 
                  <hi>Quid est aliud Sors, quid Fortuna, quid Caſus, quid Eventus, niſi cum ſic ali<g ref="char:EOLhyphen"/>quid accidit, ſic evênit,</hi>
                  <note place="margin">De Div. Nat. L. 2. c. 6.</note> 
                  <hi>ut vel non ca<g ref="char:EOLhyphen"/>dere at<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> evenire, vel aliter cadere at<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> evenire potuerit?</hi>
               </p>
               <p>A Man that reads theſe Definitions of <hi>For<g ref="char:EOLhyphen"/>tune,</hi> would be apt to think, by ſome part of them, that the Ancients did mean ſomething by it; and yet on the other hand to ſuſpect, that they had no Notion at all of the matter. <hi>Ariſtotle</hi> is expreſs that the common Way of Speaking proves <hi>Fortune</hi> and <hi>Chance</hi> to be ſome<g ref="char:EOLhyphen"/>thing. <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap>. But if they be ſomething, what ſort of Things are they? Are they Spirits? Are they Bo<g ref="char:EOLhyphen"/>dies? Are they of ſome different Nature? <hi>Ariſtotle</hi> in his Sixth Chapter of the Second Book of <hi>Phyſicks,</hi> diſtinguiſhes them plainly from Spirit and<note n="*" place="margin">i. e. <hi>Body.</hi>
                  </note> Nature, for theſe, (he ſays,) are the Cauſes of all things Eſſentially, and <hi>per ſe.</hi> Theſe two laſt Cauſes, he owns, did at firſt produce the Heaven, and all the material World, but yet he ſays, that when all this was done, a thou<g ref="char:EOLhyphen"/>ſand Things were effected by <hi>Chance</hi> after<g ref="char:EOLhyphen"/>wards. But ſtill he does not inform us, what this pretended Cauſe is, conſidered in it ſelf. For in truth he knew not what he meant by it him<g ref="char:EOLhyphen"/>ſelf. And one may ſee he did not, by his quo<g ref="char:EOLhyphen"/>ting the common Form of Speech, explaining
<pb n="40" facs="tcp:64166:34"/>the Word by the Uſe of it; but never giving any Definition of <hi>Fortune.</hi> He does indeed diſallow that Notion of ſome, <hi>who made</hi> For<g ref="char:EOLhyphen"/>tune <hi>a real Cauſe, but ſuch as the Mind of Man knew nothing of, becauſe too divine a thing for Man to comprehend it.</hi> But all that he does, is only telling us the Occaſion, how this Word grew ſo generally into Uſe.</p>
               <p>In the mean while, not to mention the Poets and their Modes of Speech, which might be accuſed of too great liberty in Fiction, the Temples, which in ſeveral places were dedicated to <hi>Good</hi> or <hi>Ill Fortune,</hi> ſeem to ſay, that This was generally reputed a Deity. For certainly Men muſt be mad to the laſt Degree, who ſhall go about to build Tem<g ref="char:EOLhyphen"/>ples, addreſs their Prayers and Praiſes, and offer Sacrifices, to any but <hi>Gods;</hi> that is, ſuch as they believe to have a divine, and much more an actual, Exiſtence. Now This Reaſoning were certainly concluſive, did Men always ſpeak and act conſiſtently; but as it is, they often ſpeak Words which they do not underſtand, and do many Things, when they know not what they do. <hi>Tullus Hoſtilius</hi> built a Temple to <hi>Fear</hi> and <hi>Paleneſs.</hi> Others erected Temples to the <hi>Mind,</hi> to <hi>Vertue,</hi>
                  <note place="margin">Pallori &amp; Pavori Liv. l. 1. c. 27. Cic. de. Nat. Deor. l. 2. Lactan. l. 1.</note> to <hi>Honour,</hi> to <hi>Piety,</hi> to <hi>Fi<g ref="char:EOLhyphen"/>delity,</hi> to <hi>Hope,</hi> to <hi>Chaſtity,</hi> to <hi>Concord,</hi> to <hi>Peace,</hi> to <hi>Rest,</hi> to <hi>Safety,</hi> to <hi>Fortune,</hi> to <hi>Liberty,</hi> &amp;c. Others again were conſecrated, to to the <hi>Feaver,</hi> to the <hi>Year,</hi> the <hi>Month,</hi> to <hi>Art,</hi>
                  <pb n="41" facs="tcp:64166:34"/>to <hi>Poverty,</hi> to <hi>Old Age,</hi> to <hi>Death.</hi> Now I can by no means perſwade my ſelf, that the Ancients believed all theſe things to be things actually Exiſting; but they knew not what they did, when they built ſuch Temples: and therefore the Actions of Men will give us no ſurer ground of arguing from them, than their Words and common Talk will.</p>
               <p>Nay Some among them were well aware, that, when Men talked of <hi>Fortune,</hi> they talked of a thing they did not underſtand. <hi>Democritus</hi> ſays, <hi>Men formed to themſelves a Phan<g ref="char:EOLhyphen"/>tome of</hi> Fortune,<note place="margin">Euſeb. Praep. Ev. l. xiv. 27.</note> 
                  <hi>only for a Cover to their Ignorance.</hi> This Paſſage is likewiſe quoted from a Comedy of <hi>Philemon: There is no ſuch Deity as Men call</hi> Fortune, <hi>no; no ſuch matter; all things happen by</hi> Chance: <hi>and that which the World calls</hi> Fortune, <hi>is any thing that happens to Men, without being able to give a Reaſon why it ſhould do ſo.</hi> So again <hi>Tully,</hi> The Cauſes under the <hi>Governance of</hi> Fortune <hi>are ſecret, for every thing must have its Cauſe,</hi>
                  <note place="margin">Cic. Top. c. 17.</note> 
                  <hi>but whatever is effected by a hidden Cauſe, and by a Me<g ref="char:EOLhyphen"/>thod which we cannot account for, this is properly an Effect of</hi> Fortune. And <hi>Juvenal</hi> tells us,<note place="margin">Sat. x.</note> that <hi>Fortune</hi> is only a God<g ref="char:EOLhyphen"/>deſs in Fiction, and of Mens making.</p>
               <q>
                  <l>Nullum Numen abest ſi ſit Prudentia, ſed Te</l>
                  <l>Nos facimus, Fortuna, Deam, caelo<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> locamus.</l>
               </q>
               <p>
                  <hi>Fortune</hi> was never Worſhipp'd by the Wiſe; But, ſet aloft by Fools, uſurps the Skies.</p>
               <pb n="42" facs="tcp:64166:35"/>
               <p>Thus you ſee, by the Teſtimony of theſe Heathen Writers, that the Word <hi>Fortune</hi> ſignifies nothing at all, though ſome pre<g ref="char:EOLhyphen"/>tended, that it imports a real Exiſtence. I ſhall clear this Point, by enquiring into the thing it ſelf, when I have firſt produced two Paſſages of Chriſtian Authors, who ex<g ref="char:EOLhyphen"/>poſe and confute the Worſhippers of <hi>For<g ref="char:EOLhyphen"/>tune,</hi> and were of my Opinion, that this Word ſignifies Nothing.</p>
               <p>The former of theſe is <hi>Lactantius,</hi> who argues thus: <q>
                     <hi>Fortune</hi> in it ſelf is nothing; we are not to ſuppoſe, that the Word denotes any thing of real exiſtence,<note place="margin">
                        <hi>Inſt. Divin.</hi> l. 3. c. 29.</note> take it in what ſenſe you pleaſe. <hi>Fortune</hi> is no more than an Event, which is ſudden and unexpected. But the Philoſophers, that they might not fail to miſtake in every thing, pre<g ref="char:EOLhyphen"/>tended to be very Wiſe in a trifling Mat<g ref="char:EOLhyphen"/>ter. Thoſe I mean, who change the Sex of <hi>Fortune,</hi> and will needs have it a God, and not a Goddeſs. The ſame Deity they call ſometimes <hi>Nature,</hi> and ſometimes <hi>For<g ref="char:EOLhyphen"/>tune, becauſe</hi> as <hi>Cicero</hi> obſerves, <hi>it effects many things which we do not expect, by reaſon of our Ignorance in the Cauſes that produce them. And, not knowing the Reaſons why a thing happens, Men must needs be ignorant what it is, that brings it about.</hi> The ſame Author in a very ſerious Tract, where he gives his Son Rules drawn from Philoſophy, to govern him in his Behaviour, <hi>Who,</hi> ſays
<pb n="43" facs="tcp:64166:35"/>he, "<hi>does not know, that the Power of</hi> Fortune <hi>is great, which ſide ſoever ſhe takes? For when ſhe oppoſes us, we are certainly worſted.</hi>
                  </q>
               </p>
               <p>
                  <hi>Lactantius</hi> (after ſome Reflections upon <hi>Cicero,</hi> which are not much to the Matter now in hand,) proceeds in this manner: <q>
                     <hi>Who does not know?</hi> ſays he, For my part I know no ſuch thing. Let him ſhew me, if he can, what that Power is, what is the Favour of <hi>Fortune,</hi> and what her Oppoſition to us. It is by no means for the Repu<g ref="char:EOLhyphen"/>tation of a Man of Wit and Parts, to lay down a thing for granted, which, if one deny, he is not able to make out.</q>
               </p>
               <p>The other Author, which I ſhall produce upon this Occaſion, is<note n="*" place="margin">De Conſ. Phil. L. <hi>1.</hi> Proſ. i.</note> 
                  <hi>Boethius,</hi> whoſe Style in Beauty is equal to that of <hi>Lactantius,</hi> and his Reaſon<g ref="char:EOLhyphen"/>ing is much before His. <q>If any one (ſays <hi>Philoſophy,</hi> with whom <hi>Boethius</hi> is holding a Dialogue) defines an acciden<g ref="char:EOLhyphen"/>tal Event <hi>(Caſum)</hi> and ſuch as is not pro<g ref="char:EOLhyphen"/>duced by any Connexion of Cauſes; I aſ<g ref="char:EOLhyphen"/>ſert, that <hi>Chance</hi> is nothing in the World, that it is an empty Word, without any Senſe or Signification at all. For where can <hi>Chance</hi> find a place, in things which God keeps in a regular Method? There is no greater Truth, than that nothing can come out of nothing. Not one of the An<g ref="char:EOLhyphen"/>cients ever contradicted this Maxime, tho' they underſtood it, not of the <hi>Efficient,</hi> but the <hi>Material,</hi> Cauſe. Now, if a thing
<pb n="44" facs="tcp:64166:36"/>were produced without a Cauſe, that thing would come out of nothing. But, if this cannot be, then neither can there be ſuch a thing as <hi>Chance,</hi> according to our Defi<g ref="char:EOLhyphen"/>nition of it. Well, but (replies <hi>Boethius</hi>) is there then nothing, which we can pro<g ref="char:EOLhyphen"/>perly call <hi>fortuitous</hi> or <hi>caſual?</hi> Or is there ſomewhat to which theſe Names belong, tho' the Vulgar know it not? <hi>Ariſtotle,</hi> (ſays <hi>Philoſophy</hi>) hath cleared this Difficulty in few words, in his Book of Phyſicks, and comes very near to the truth of the mat<g ref="char:EOLhyphen"/>ter. What I pray is his Reſolution of the Caſe? (Says <hi>Boethius.</hi>) When any thing is done with a certain deſign, (replies <hi>Philo<g ref="char:EOLhyphen"/>ſophy</hi>) and ſome other thing, different from that which was intended, does for other cauſes happen: this thing, ſo be<g ref="char:EOLhyphen"/>ſides the Intention of the Agent, is what we call a <hi>fortuitous</hi> or <hi>caſual</hi> Event. As if a Man (for inſtance) in digging his Ground, with a deſign to cultivate it, ſhould find a Pot of Gold hidden there: We ſay this is <hi>caſual;</hi> but yet it had a real and proper Cauſe; and the unforeſeen and unexpect<g ref="char:EOLhyphen"/>ed Concurrence of ſuch Cauſes forms that which is termed a <hi>caſual</hi> Event. If He, who cultivated his Ground had not digged it; or if he who buried this Treaſure had not laid it in that place, the Gold had not been found as it was. Theſe then are the Cauſes of that <hi>accidental</hi> Gain, which hap<g ref="char:EOLhyphen"/>pened to the Man by this Concurrence of
<pb n="45" facs="tcp:64166:36"/>theirs, altogether foreign from the De<g ref="char:EOLhyphen"/>ſign, which he propoſed to himſelf in dig<g ref="char:EOLhyphen"/>ging his Ground.</q> The Remainder of this Argument may be ſeen in the Original, for I cannot agree with <hi>Boethius</hi> in every Branch of it. But this proves, that if the Ancients uſed the words of <hi>Fortune</hi> or <hi>Chance</hi> to de<g ref="char:EOLhyphen"/>note any unknown Being, which acts without any Rule, and which is neither a Spiritual, nor a Bodily Subſtance, they knew not their own meaning. And yet thus I have ſhewed, that <hi>Ariſtotle</hi> uſed them, whatever <hi>Boethius</hi> ſays here to bring him off.</p>
               <p>Let us now conſider the Thing in it ſelf; And, in order to diſcern what Senſe theſe words <hi>Fortune</hi> and <hi>Chance</hi> are capable of, we muſt remember, that there are only Two ſorts of Beings, which we know of, that can contribute to any thing that befals us. The <hi>First</hi> ſort, conſiſts of <hi>Bodies,</hi> which, acting alone, and without the interpoſition of any other Cauſe, leave no room for <hi>Fortune</hi> or <hi>Chance:</hi> Becauſe they act by fix'd unalterable Rules of Mechaniſm, as all, who have the leaſt knowledge of Mechanicks and Natural Philoſophy are abundantly ſatisfied. The Common People indeed ſay, a Body falls of it ſelf, when no Man, nor any ſenſible Cauſe, that comes under our Obſervation, threw it down. As when Fruit falls from a Tree, or a Tile from the Roof of a Houſe, without any pulling, or blaſt of Wind, to blow it down. And it is a very uſual thing,
<pb n="46" facs="tcp:64166:37"/>to ſay ſuch things fell of themſelves, or by <hi>Chance.</hi> But it is by no means true, that nothing interpoſed, and that no external Cauſe contributed to that Fall. The Air and the Weight of the Bodies, (not to mention ſeveral other Cauſes that might concur) oc<g ref="char:EOLhyphen"/>caſioned their Fall. A Body would continue for ever in the ſame State, did not ſome Cauſe from without make an Alteration. This is an Axiom in Natural Philoſophy, which I need not here go about to prove.</p>
               <p>The ſecond ſort of Beings, are what we call <hi>Spirits,</hi> who, among ſeveral other Facul<g ref="char:EOLhyphen"/>ties belonging to them, are endued with <hi>Liberty,</hi> which they exerciſe upon infinite Occaſions. They can at any time <hi>do</hi> or <hi>not do</hi> what they do; they can do it after <hi>this</hi> or <hi>that</hi> manner; they <hi>determine themſelves</hi> in doubtful or indifferent Caſes, or what they look upon to be ſuch, by Humour and Fan<g ref="char:EOLhyphen"/>cy; Without any Other Reaſon, but that they have a mind to act ſo or ſo, and with<g ref="char:EOLhyphen"/>out the interpoſition of any thing, that ſhould neceſſarily engage their Judgment, or their Will. Without troubling my Readers with a long Lecture of Metaphyſicks, I appeal to every Man's own Senſe and Experience, and am entirely perſwaded, that all who will ſpeak truly what they feel within themſelves, in innumerable Inſtances of Humane Life, will agree, that what I have ſaid, is the ve<g ref="char:EOLhyphen"/>ry Truth of the Caſe.</p>
               <pb n="47" facs="tcp:64166:37"/>
               <p>In this reſpect it may be ſaid, that the free determination of a Spiritual Subſtance is an Effect of Chance, becauſe it does not proceed from any neceſſary Cauſe. And, in regard Spirits act much upon Bodies, the intervening of theſe Operations produce ſomewhat <hi>caſual</hi> in thoſe Motions, which o<g ref="char:EOLhyphen"/>therwiſe would not be at all. We will put the caſe, that a Box full of Tickets (for the purpoſe) lyes upon a Table; Thoſe Tickets will all remain in the ſame ſituation, till they are moved, and that which lyes uppermoſt, will infallibly be drawn firſt. Here is no <hi>Chance</hi> in all this. But if a Man ſhakes this Box ſeveral times, without knowing what Alteration this ſhaking makes in the Order of the Tickets, by the Will of that Perſon intervening upon this occaſion, and that in a manner altogether free, Here is ſomewhat of <hi>Chance.</hi> It is in the Choice of that Per<g ref="char:EOLhyphen"/>ſon, whether he will ſhake the Box at all or not; whether he will ſhake it more or leſs; and to turn it as many different ways as he pleaſes. In ſhaking and turning it he is gui<g ref="char:EOLhyphen"/>ded purely by his own Humour; without knowing what Effect this will have; after all which, that Ticket which comes next to hand is taken out, without knowing to what Per<g ref="char:EOLhyphen"/>ſon it belongs.</p>
               <p>This is the uſual Manner of Drawing in <hi>Lotteries,</hi> and this we may call meer <hi>Chance,</hi> which makes ſuch a Man's Ticket come up againſt ſuch a Lot. By this you ſee, that
<pb n="48" facs="tcp:64166:38"/>
                  <hi>Chance,</hi> in proper ſpeaking, is Nothing; And that, when we ſay, Such a Hit is owing to <hi>Chance,</hi> the true meaning of it is, that this is not meerly the Mechanical Effect of the Motion of the Tickets, but that ſome Intel<g ref="char:EOLhyphen"/>ligent Being contributed to it, which gave its free Aſſiſtance in the thing, without knowing what would be the Conſequence, or how that Change in the Tickets could be made. So that the Word is rather of a <hi>Ne<g ref="char:EOLhyphen"/>gative,</hi> than an <hi>Affirmative</hi> Importance; or the Name of a <hi>Negative</hi> rather than a <hi>Poſitive</hi> Idea. It denotes only thus much, that there was no Cauſe intervening, which did neceſ<g ref="char:EOLhyphen"/>ſarily produce a certain and determinate Ef<g ref="char:EOLhyphen"/>fect; or that made uſe of its Underſtanding to produce that particular Effect.</p>
               <p>The Abbot <hi>Furetiere</hi> obſerves, that <hi>Chance is ſometimes ſpoken of as a Perſon, and denotes an Imaginary Being, to which we fooliſhly attribute thoſe Effects, of whoſe Cauſes we are ignorant.</hi> I own, that ſometimes <hi>Chance</hi> may have thoſe Effects attributed to it, which have a deter<g ref="char:EOLhyphen"/>minate and neceſſary Cauſe. But when Men expreſs themſelves thus, it is from their Ig<g ref="char:EOLhyphen"/>norance, at leaſt if they pretend to ſpeak properly. But thus much is certain how<g ref="char:EOLhyphen"/>ever, as I have ſhewn, that it is an Imagina<g ref="char:EOLhyphen"/>ry Being, a Creature of our own Brain; and, that nothing leſs than a Poetical Li<g ref="char:EOLhyphen"/>cenſe will juſtifie our mentioning <hi>Chance</hi> as a Perſon; which yet is a Form of Speech ſo much countenanced by common uſe, that
<pb n="49" facs="tcp:64166:38"/>there are very few Expreſſions more frequent<g ref="char:EOLhyphen"/>ly to be met with.</p>
               <p>From theſe Premiſes it evidently follows, that <hi>good Luck,</hi> which is a Conſequence of this <hi>Chance,</hi> is likewiſe, in the common accep<g ref="char:EOLhyphen"/>tation of the Word, a pure <hi>Chimera.</hi> People pretend, that <hi>good Luck</hi> is confined and fixed to ſome certain Perſons, and at the ſame time that it is the Effect of <hi>Chance,</hi> which is a manifeſt Contradiction. The Nature of <hi>Chance</hi> conſiſts in its dependence upon a free Cauſe, determining it ſelf by Humour and Fancy, without Order or Deſign; and yet they will needs have it, that <hi>good Luck</hi> is ſo fixed, that it ſhall happen to <hi>this</hi> or <hi>that</hi> parti<g ref="char:EOLhyphen"/>cular Man. Now what can be more palpably abſurd, than to aſſert, that an Effect is, and is not, determined at the ſame time. Thus <hi>Chance</hi> in it ſelf is nothing, and the <hi>good Luck</hi> which goes along with ſome certain Perſons, is, if I may ſo ſay, ſomewhat leſs than no<g ref="char:EOLhyphen"/>thing. The Firſt expreſſes a <hi>negative</hi> Idea on<g ref="char:EOLhyphen"/>ly, the Second a <hi>contradictory</hi> Idea, if it be al<g ref="char:EOLhyphen"/>lowable to call a Contradiction an <hi>Idea.</hi>
               </p>
               <p>The Caſe is all one with the word <hi>For<g ref="char:EOLhyphen"/>tune;</hi> which is ſometimes repreſented as a <hi>Cauſe,</hi> peremptorily reſolved to oblige ſome, and to perſecute others. <hi>Fortune</hi> was on <hi>Pom<g ref="char:EOLhyphen"/>pey</hi>'s ſide before the Civil Wars, but after<g ref="char:EOLhyphen"/>wards, ſhe forſook, and fought againſt him. <hi>Alexander</hi> had her at his beck till his laſt Sick<g ref="char:EOLhyphen"/>neſs, but then he is thought Unfortunate not to eſcape Poyſoning. In ſhort, Ancient and
<pb n="50" facs="tcp:64166:39"/>Modern Writers both abound with Expreſ<g ref="char:EOLhyphen"/>ſions oppoſite to each other, when they ſpeak of the Conſtancy or Inconſtancy of <hi>Fortune.</hi> The only Account whereof is, that This is a <hi>Phantome</hi> of their own forming, and that their Imagination added to, or took from it at pleaſure, and as they ſaw occaſion. We com<g ref="char:EOLhyphen"/>monly ſay, that Men are the <hi>Sport</hi> of <hi>Fortune;</hi> that ſhe plays with them for her Diverſion; but it were more proper to ſay, that <hi>Fortune</hi> is our <hi>Play-thing;</hi> ſince we give, and take away from her, juſt what we think fit.</p>
               <p>The Gentlemen of the French Academy, after having ſaid, that <hi>Fortune was a Goddeſs with the Heathens, add,</hi> that <hi>Now-a-days, though we do not own Fortune to be any thing in it ſelf, yet most of the Expreſſions then in uſe are ſtill continued, but that they are to be underſtood in a figurative Senſe.</hi> If theſe Expreſſions ſig<g ref="char:EOLhyphen"/>nified nothing in the Mouths of Them who erected Altars to <hi>Fortune,</hi> I vehemently ſu<g ref="char:EOLhyphen"/>ſpect, they do not ſignifie much more, in the Writings of Thoſe Authors, who uſe them figuratively now. For indeed they are only uſed by a <hi>Proſopopoeia.</hi> Now in a <hi>Proſopopoeia,</hi> we are allowed indeed to ſpeak of what we conceive, in the quality of a Perſon; but I have never heard nor read, that we might make a Perſon of a meer <hi>Nothing,</hi> or rather of that which is leſs than <hi>Nothing,</hi> of that which we are not able to form any, no not ſo much as a <hi>negative</hi> Conception of. I have never obſerved any thing of this kind done,
<pb n="51" facs="tcp:64166:39"/>except a Poem entituled <hi>Nothing;</hi> which is al<g ref="char:EOLhyphen"/>together founded upon an equivocal Con<g ref="char:EOLhyphen"/>ſtruction of the Word, which is not eaſie, if poſſible, to be rendred properly.</p>
               <p>Others, as the Abbot <hi>Furetiere</hi> in particu<g ref="char:EOLhyphen"/>lar, pretend, that by <hi>Fortune</hi> at preſent we are to underſtand <hi>Providence.</hi> Theſe are his Words in his Dictionary: <hi>This was formerly a Heathen Goddeſs, and thought to be the Cauſe of all ſurpriſing and extraordinary Events: whereas in truth it is the Divine Providence, acting by Me<g ref="char:EOLhyphen"/>thods unknown, and far above Humane Wiſdom.</hi> It is confeſt, that the Word <hi>Fortune</hi> ought many times to be thus underſtood; if we will allow it to ſignifie any thing in the Writings of many Men, and even of ſome Authors whoſe Eloquence and Delicacy of Expreſſion is admired by all the World. But yet this was not the thing They meant by it, as will quickly appear, if we take out the Word <hi>Fortune,</hi> and ſubſtitute that of <hi>Providence</hi> in its ſtead.</p>
               <p>I will produce ſome Inſtances to ſave my Reader the trouble of Search and Recollection; ſuch as will ſhew, that there is no Figure in them, which admits of any rational Meaning; whether they would interpret it, as perſona<g ref="char:EOLhyphen"/>ting a <hi>thing that is not,</hi> or whether they would put upon <hi>Providence</hi> the vile and ſcandalous Diſguiſe of <hi>Fortune.</hi> Theſe ſhall be taken out of M. <hi>Rochefoucaut</hi>'s Maxims, which muſt be acknowledged a Maſter-piece in their kind. Obſerve how he expreſſes himſelf in his 60th
<pb n="52" facs="tcp:64166:40"/>Reflection: <hi>They that think themſelves Men of Merit, eſteem it a Happineſs to be <g ref="char:V">Ʋ</g>nfortunate, that ſo They and Others may look upon them as Perſons conſiderable enough to be ſet as a Mark for Fortune.</hi> I can hardly think M. <hi>Furetiere</hi> would have ventur'd to ſay <hi>a Mark for Providence</hi> in the ſame ſenſe; or that the Author of the Maxims entertained any thing like ſo impious a Thought, when he wrote thus.</p>
               <p>The 64th begins thus: <hi>The Contempt of Riches was in ſome ancient Philoſophers a ſecret De<g ref="char:EOLhyphen"/>ſire of doing Right to their Merit, and revenging themſelves upon the Injuſtice of Fortune; by deſpi<g ref="char:EOLhyphen"/>ſing the ſame Advantages, which ſhe would not ſuf<g ref="char:EOLhyphen"/>fer them to enjoy.</hi> Certainly no Man would talk of the <hi>Injuſtice of Providence, or of taking a Re<g ref="char:EOLhyphen"/>venge</hi> upon That.</p>
               <p>The 458th obſerves, that <hi>Fortune never ap<g ref="char:EOLhyphen"/>pears ſo blind, as to Thoſe whom ſhe does no good to.</hi> Now this is not only downright Paganiſm in the Expreſſion, but even in the Idea, or that which is pretended to anſwer to thoſe Expreſſions.</p>
               <p>And yet thus much Right ought to be done M. <hi>Furetiere,</hi> to acknowledge, that in many Paſſages, where the Word <hi>Fortune</hi> is to be met with, that of <hi>Providence</hi> may very properly be exchanged for it. An Inſtance whereof the 70th Reflection gives us, <hi>Fortune turns every thing to the advantage of thoſe ſhe loves. Provi<g ref="char:EOLhyphen"/>dence</hi> will ſtand very well there, and ſo make this Maxim in ſenſe almoſt the ſame with that of St. <hi>Paul,</hi>
                  <note place="margin">Rom. 8.20.</note> 
                  <hi>That all things work
<pb n="53" facs="tcp:64166:40"/>together for Good to them that love God.</hi> Though, 'tis probable, M. <hi>Rochefoucaut</hi> might not have this in his thoughts neither. But, notwith<g ref="char:EOLhyphen"/>ſtanding this Agreement of Senſe upon ſome Occaſions, we cannot reaſonably allow, that one and the ſame Word, ſhould be uſed for ſo many different Purpoſes, as ſometimes to ſignifie a Pagan Goddeſs, ſometimes a meer Notion and Chimera of Mens own Brain, and at others the Wife and Good Providence of God; and that thoſe ſhould conſequently be brought in at all turns to ſhare the Govern<g ref="char:EOLhyphen"/>ment of the Univerſe with that Providence. I meddle not at preſent with the Abſurdity of This upon a Religious Account, but am content to obſerve, that that Spirit of Exact<g ref="char:EOLhyphen"/>neſs and Juſtneſs of Expreſſion, which ought to govern all our Diſcourſe, ſhould by all means keep us from ſuch dark, ſuch ambi<g ref="char:EOLhyphen"/>guous, ſuch inſignificant, Forms of Speech.</p>
               <p>Some indeed have perceived the Neceſſity of Reforming our Modern Idioms in this re<g ref="char:EOLhyphen"/>ſpect. The Author of the <hi>Penſeés diverſes,</hi>
                  <note place="margin">Penſ. 48.</note> which are ſometimes annexed to M. <hi>Rocheſfoucaut</hi>'s Maxims is one of Theſe. One Inſtance we have in theſe words, <hi>Fortune gives out the Parts, which each Perſon plays upon this Theatre of the World, blindly and humourſomely. And hence there are ſo many ill Actors, becauſe ſo few People and fitted for their Characters.</hi> After which he adds by way of Correction, <hi>Now, to ſpeak in Terms more be<g ref="char:EOLhyphen"/>coming Chriſtians, Fortune here is nothing elſe,
<pb n="54" facs="tcp:64166:41"/>but the Providence of God, which, for Reaſons un<g ref="char:EOLhyphen"/>known to <g ref="char:V">Ʋ</g>s, permits this Diſorder and Irregular Proceeding.</hi> Now, in this caſe, the Emenda<g ref="char:EOLhyphen"/>tion ought to have gone rather upon this foot, that inſtead, of <hi>Fortune does ſuch things blind<g ref="char:EOLhyphen"/>ly,</hi> he ſhould have ſaid, <hi>Providence permits ſuch things to be done.</hi> For it is plain, as the words lye, we can by no means underſtand <hi>Provi<g ref="char:EOLhyphen"/>dence</hi> by <hi>Fortune</hi> in that Paſſage.</p>
               <p>What hath been ſaid of <hi>Chance</hi> and <hi>Fortune,</hi> may be as well applied to <hi>Lot, (Sors)</hi> which ſignifies the ſame thing; only <hi>Sors</hi> is a word more familiar in Poetry than Proſe. All Theſe amount to no more than <hi>Negative</hi> Terms, as I obſerved before; and all they do, is to make us comprehend, that the Ef<g ref="char:EOLhyphen"/>fect then ſpoken of, is not the Reſult of a Cauſe which acts neceſſarily and is expreſly determined to produce it.</p>
            </div>
            <div n="5" type="chapter">
               <pb n="55" facs="tcp:64166:41"/>
               <head>
                  <hi>CHAP. V.</hi> The Objections drawn from Lotteries, and all Games that depend upon Chance, anſwered; and ſhewed inſufficient to denominate Men For<g ref="char:EOLhyphen"/>tunate, or that any Perſons have Good Luck conſtantly going along with them.</head>
               <p>I Am perfectly ſatisfied, that what hath been ſaid of that <hi>Luck</hi> which is pretended to be the Effect of <hi>Deſtiny</hi> or <hi>Chance,</hi> will not admit of any ſubſtantial Reply: And am apt to promiſe my ſelf, that all who read the two laſt Chapters heedfully, will be of my mind. But yet I am as verily perſwaded, that great Numbers of People, who are not able, either to diſprove me, or to eſtabliſh any Notions of their own upon clear and ra<g ref="char:EOLhyphen"/>tional Grounds, will not be one whit mo<g ref="char:EOLhyphen"/>ved; but ſtiffly maintain it ſtill, that, let all the World ſay what they pleaſe, there is ſuch a thing as <hi>good</hi> and <hi>ill Luck</hi> in Matters de<g ref="char:EOLhyphen"/>pending upon Chance. They will think, as long as they have a Day to live, that ſome certain Perſons are <hi>fortunate</hi> and <hi>unfortunate</hi> at Games, where <hi>Chance</hi> is thought to govern. They will perhaps confeſs, that they do not know indeed how to give any diſtinct Ac<g ref="char:EOLhyphen"/>count of this <hi>good</hi> or <hi>ill Luck;</hi> what it is, or whence it proceeds: But long Experience hath taught them, that ſuch things are but too real and certain. They will agree, that they have not Skill enough to overthrow my Rea<g ref="char:EOLhyphen"/>ſons
<pb n="56" facs="tcp:64166:42"/>ſons to the contrary; but nothing ſhall per<g ref="char:EOLhyphen"/>ſwade them out of their own Senſes; and the Prejudices they have entertained have to Them all the force of a Demonſtration. Theſe are a ſort of Men, who, never trou<g ref="char:EOLhyphen"/>bling themſelves to argue upon any Matter, go through ſtitch in all their Opinions, and never take them up, but with a ſecret Reſo<g ref="char:EOLhyphen"/>lution never to quit them more, though for others infinitely better. There is no inform<g ref="char:EOLhyphen"/>ing or enlightning of them, and, when you have reaſoned with them never ſo juſtly, all the anſwer you are to expect is that of the Country-Fellow to his Prieſt; <hi>You may Silence me, but you ſhall never Convert me.</hi>
               </p>
               <p>I would not be thought to do ſo weak a thing, as to write this Tract in hopes of gaining theſe Men over; But there are O<g ref="char:EOLhyphen"/>thers content to hear Reaſon, and ſuch as will be ſatisfied, why they think thus rather than otherwiſe; and yet even They find it hard to deliver themſelves from the Diffi<g ref="char:EOLhyphen"/>culties objected to them, from Inſtances of Perſons, who almoſt always win at Play; where all the Skill in the World is not able to make its Party good againſt their <hi>Luck:</hi> And Others again have ſo ill a Run, that they eternally loſe whatever they play for. Almoſt every Body fancies he knows Inſtan<g ref="char:EOLhyphen"/>ces of theſe <hi>lucky</hi> or <hi>unlucky</hi> Hands; and yet I am now taking upon me to prove, that this Objection hath nothing of true weight in it, when rightly conſidered.</p>
               <pb n="57" facs="tcp:64166:42"/>
               <p>I do not deny, but a Gameſter may win, at <hi>Dice, Cards,</hi> or other Games, which either turn all upon Chance, or have a mixture of Skill required, for an Hour or two, nay a whole Afternoon, or Night together. I a<g ref="char:EOLhyphen"/>gree in like manner, that there are Some, who with a very few Tickets have got more Prizes in our late Lotteries than Others who have put in ten times as much. And laſtly, I am perfectly ſatisfied, that a great many, on the other ſido, are as unaccountable Lo<g ref="char:EOLhyphen"/>ſers in the Inſtances already mentioned. But now, becauſe they are of different kinds, we muſt firſt diſtinguiſh rightly between them, before we can make a right Judgment in the Caſe.</p>
               <p>In Caſes where <hi>Chance</hi> does all, as in <hi>Dice</hi> and <hi>Lotteries,</hi> ſuppoſing Men to have obſer<g ref="char:EOLhyphen"/>ved carefully, and that there be no Cheat<g ref="char:EOLhyphen"/>ing, I dare averr, that no Man was ever known to be conſtantly, or even a great while together, a <hi>Winner.</hi> There is no Man that hath drawn the <hi>Great Lots,</hi> or ſuch as are of any conſiderable Value, in ſeveral <hi>Lotteries</hi> ſucceſſively; And ſeveral, after ſome Benefits, depending upon the Continuance of their <hi>Good Luck,</hi> have been ſo far from improving their Capital, that they have paid dearly for their fond Imagination, when venturing afreſh in other <hi>Lotteries.</hi> In this I appeal to what my Readers have known or heard. Now the Great Lots muſt needs be <hi>Somebody's;</hi> but this <hi>Somebody</hi> would be
<pb n="58" facs="tcp:64166:43"/>very much in the wrong, to think that he is therefore a <hi>Fortunate</hi> Perſon, that ſome Quality belongs to him, which ſhall ſecure him the like Advantages at other times. There muſt of neceſſity be more Loſers, than Gainers; and therefore it is very fooliſh, to conclude a Man's ſelf <hi>
                     <g ref="char:V">Ʋ</g>nfortunate,</hi> becauſe he is of the more numerous and probable ſide. And yet the <hi>Winners</hi> are ſo exalted, and the <hi>Loſers</hi> ſo enraged, that they are eternally talking of their <hi>Good</hi> or <hi>Ill Luck,</hi> without at all conſidering what they ſay.</p>
               <p>But now, the Matter is otherwiſe, in Games, that require any thing of Skill. For here, ſuppoſing the Perſons to underſtand the Game, and to mind their Play alike, and to Play fair; I dare undertake, that, though ſometimes One of theſe may Win, and the Other Loſe; yet if they Play fre<g ref="char:EOLhyphen"/>quently together, they will give out pretty near equal at laſt. Now you cannot call One of theſe <hi>Fortunate</hi> and the Other <hi>
                     <g ref="char:V">Ʋ</g>n<g ref="char:EOLhyphen"/>fortunate,</hi> becauſe in the infinite Turns of <hi>Chance,</hi> each hath his Run of a good Hand, provided they Play often and long. The <hi>Cards</hi> may lye ſo, that one of them may Win an Hour, an Evening, a Week together; but then the Other will infallibly have his Turn too, though there be no Rule, or cer<g ref="char:EOLhyphen"/>tain Order obſervable, in the <hi>Cards</hi> or <hi>Dice,</hi> which thus wheel about to different ſides.</p>
               <p>One ſenſible Evidence of this we have, in the many Gameſters, who have been reputed
<pb n="59" facs="tcp:64166:43"/>wonderfully <hi>lucky</hi> Players, becauſe uſed to Win for a great while together, and yet Loſe vaſt Summs all at a clap, and dye at laſt miſerably Poor. Now, What ſhould be the Cauſe of ſo ſudden and mighty a Change, that the <hi>Good Luck</hi> which kept them company ſo long ſhould at laſt forſake them; and the <hi>Ill Luck,</hi> which had no Power at all over them before, ſhould perſecute and undo them, at the end of their Days? The only Account for this ſeems to be, that <hi>Chance</hi> may poſſibly be of Their ſide, who frequently expoſe themſelves to it, in the whole Courſe, of their Lives; and this may happen from the infinite variety of Contingencies, and the prodigious Number of Men who caſt them<g ref="char:EOLhyphen"/>ſelves continually upon them; but, though this be poſſible, 'tis but barely ſo; and ſcarce ever found in Fact, that the ſame Strain of Fortune ſticks by a Man any very long time. It is poſſible, ſtrictly and abſolutely ſpeaking, that a Man in Raffling may throw three <hi>Sixes</hi> twelve times together; Perhaps this may have been done ſome Once or Twice, ſince that Game was invented; and hath made the For<g ref="char:EOLhyphen"/>tune of a very few Gameſters; but we muſt own this to have been exceeding rare, and what no Man can reaſonably promiſe himſelf. So that to talk of <hi>Good</hi> or <hi>Ill Luck</hi> going along with <hi>this</hi> or <hi>that</hi> Perſon, when among the in<g ref="char:EOLhyphen"/>finite Hits that depend upon <hi>Chance,</hi> at <hi>Dice</hi> or <hi>Cards</hi> particularly, he happens for ſome time to come off a Winner, is moſt ridiculous and abſurd.</p>
               <pb n="60" facs="tcp:64166:44"/>
               <p>But ſtill we are urged with Inſtances of Men that uſually Win at <hi>Cards,</hi> and have never Loſt conſiderably for many Years; ſo that theſe are concluded to be ſuch as <hi>Good Luck</hi> is partial to and fond of; as others again are <hi>
                     <g ref="char:V">Ʋ</g>nfortunate</hi> at Play without any mixture of ſuch <hi>Luck</hi> or any turn of the <hi>Cards</hi> in their favour. I pretend not to conteſt Matter of Fact, but only deſire my Reader to be juſt in this Reflection. I obſerve then, that we are now ſpeaking of Games, where though <hi>Chance</hi> does a great deal, yet Skill too does as much; for I am not mentioning thoſe Games at preſent, which are purely caſual. If a Man, (for the purpoſe) Play ill at <hi>Ombre,</hi> he will loſe if he play with thoſe that underſtand the Game better; provided he continue Playing any time; though he may now and then happen to Win, notwithſtanding all his Blunders and ill Management. And I affirm, that in this Caſe, the being Maſter of the Game is neceſ<g ref="char:EOLhyphen"/>ſary to make a Man <hi>Fortunate,</hi> for without that he will never have <hi>Good Luck</hi> of any long continuance.</p>
               <p>A <hi>Lucky</hi> Player, in the vulgar Acceptation of the Word, ought to be One who Plays <hi>ill,</hi> and yet wins conſtantly; For, where Men Play with Skill, it is nonſenſe to talk of <hi>Good Luck.</hi> So that we ſhould diſtinguiſh between a <hi>Good</hi> Gameſter and a <hi>Lucky</hi> one. The For<g ref="char:EOLhyphen"/>mer is ſo by Art, the Second only by <hi>Chance.</hi> And yet it is certain, that, generally ſpeak<g ref="char:EOLhyphen"/>ing, the Beſt Players are the moſt <hi>Fortunate.</hi>
                  <pb n="61" facs="tcp:64166:44"/>But little Notice is taken of their Skills and a great Noiſe made of their <hi>Fortune,</hi> and theſe two are often confounded with one another, of which there may be theſe among other Rea<g ref="char:EOLhyphen"/>ſons.
<list>
                     <item>
                        <hi>First,</hi> Becauſe a <hi>Good</hi> Player never loſes by his own Fault, whereas an <hi>Ill</hi> Player is guilty of many Slips, and theſe make him appear more <hi>
                           <g ref="char:V">Ʋ</g>nlucky,</hi> becauſe they frequently expoſe him to loſe.</item>
                     <item>
                        <hi>Secondly,</hi> A <hi>Good</hi> Player runs as little Riſque as poſſibly he can, When he hath an ill Hand, and ſees no likelihood of Winning, he paſſes.</item>
                  </list> But he acts quite otherwiſe, when he hath a ſure Hand, or a probable Proſpect of Advantage. They that are Maſters of ſuch Games as this, know that there is abundance of Good Management requiſite to make the beſt of them; and ſuch as are not expert at them are often at a loſs to find the meaning of <hi>Good Players,</hi> and why they proceed ſo un<g ref="char:EOLhyphen"/>accountably as many times they ſeem to do. This Contrivance makes them reputed <hi>Fortu<g ref="char:EOLhyphen"/>nate,</hi> though in reality their Succeſs is owing not ſo much to their <hi>Luck</hi> as to their Conduct and Skill. The Advantage is evident, eſpeci<g ref="char:EOLhyphen"/>ally when they Win often; but their <hi>Good Play</hi> is not ſo Notorious, nor are any but Men of Judgment qualified eaſily to diſcern it.</p>
               <p>Now their <hi>Luck</hi> is the thing talk'd of, be<g ref="char:EOLhyphen"/>cauſe Men diſcourſe more of what they know, than of what they know nothing of. And ſo the maſterly and prudent Gameſters, who owe their Gain chiefly to themſelves, are termed <hi>Lucky</hi> and thought deeply indebted to <hi>Fortune.</hi>
                  <pb n="62" facs="tcp:64166:45"/>Juſt the Reverſe of this is the Caſe of them who Play ill. Their Miſtakes are not always ſo groſs, that every Stander-by ſhould be ſen<g ref="char:EOLhyphen"/>ſible of them; and therefore their <hi>Loſſes</hi> are charged upon <hi>Ill Luck</hi> rather than want of Skill. And this is an Opinion which they contribute to themſelves. They are loath to paſs for <hi>
                     <g ref="char:V">Ʋ</g>nskilful</hi> Players, becauſe it is a Reflection, to engage in a Matter he does not underſtand; againſt thoſe who know it better; for this is to make a Man's ſelf a Cully. And to bring themſelves off from the Imputation of this Weakneſs, they throw all their own Faults upon <hi>Ill Fortune,</hi> and are very induſtrious to have it believed, that nothing was overſeen by Them, which could have made the Event better. And again their Adverſaries Win<g ref="char:EOLhyphen"/>nings are aſcribed to Their good <hi>Fortune,</hi> ſo to take off from that Pleaſure, and ſometimes from that fantaſtical Pride and Imaginary Honour, which ſome People take to them<g ref="char:EOLhyphen"/>ſelves upon ſuch Succeſs in Play.</p>
               <p>This is the State of <hi>Good Luck</hi> in Play, and all I imagine, who peruſe this Chapter atten<g ref="char:EOLhyphen"/>tively, will be convinced that it is ſo. So that <hi>Good Luck</hi> in this, as well as other Re<g ref="char:EOLhyphen"/>ſpects, is the Name of an Idea full of Contra<g ref="char:EOLhyphen"/>diction. The ſame may be ſaid of <hi>Fortune,</hi> a Word that ſignifies almoſt the ſame thing, though it be frequently uſed indeed upon o<g ref="char:EOLhyphen"/>ther Occaſions.</p>
            </div>
            <pb n="63" facs="tcp:64166:45"/>
            <div n="6" type="chapter">
               <head>
                  <hi>CHAP. VI.</hi> Why Good and Ill Deſtiny and Fortune, and ſome other ſuch Terms, though they fignifie nothing real and poſitive, ſhould yet continue ſo long in uſe. In what Senſe the Words, <hi>Good</hi> and <hi>Ill Luck</hi> may be admitted.</head>
               <p>BEfore I proceed to ſhew, that the Word <hi>Good Luck</hi> ſignifies nothing at all, in the common uſe and acceptation of it, I am under a neceſſity of digreſſing a little, to remove one Difficulty out of the Way. You will ask, it may be, how it comes to paſs, that Words, ſo empty and inſignificant as I pretend theſe to be, ſhould yet obtain ſo generally for above two thouſand Years together? Is it at all probable, that ſo many Countries, as diſtant in Opinion as in Situation; Inhabitants of <hi>Europe, Aſia,</hi> and <hi>Africk,</hi> in ſo many different Ages, ſhould yet conſpire to ſpeak without a Meaning? And ought not rather ſo general a Conſent in uſing ſuch Words to be taken for a certain Proof, that they have a determi<g ref="char:EOLhyphen"/>nate Idea, and clear Signification?</p>
               <p>Now here I might content my ſelf with ſaying, that, ſince this Objection overthrows none of thoſe Arguments, by which I have directly proved my Opinion, what I have ſaid is not the leſs true, though I ſhould not be able to account for this ſo general Practice and Conſent of Mankind. All Maſters of Reaſon<g ref="char:EOLhyphen"/>ing know very well, that a Man hath done his
<pb n="64" facs="tcp:64166:46"/>Work, when he hath clearly proved the Point he undertakes; and, That once done, he is not bound to anſwer every Objection, that may be ſtarted againſt him. But my Reader will find, that at preſent I have no need of this Anſwer, being able to give ſome reaſo<g ref="char:EOLhyphen"/>nable Account of the Original and Growth of theſe Expreſſions.</p>
               <p>Now Three things there are, which gave occaſion for inventing theſe Words; and Theſe, being common to all Ages and Coun<g ref="char:EOLhyphen"/>tries, would not fail to keep them up in com<g ref="char:EOLhyphen"/>mon uſe, after that they were once introdu<g ref="char:EOLhyphen"/>ced into the World.</p>
               <p n="1">I. The <hi>First</hi> is, that many things are ob<g ref="char:EOLhyphen"/>ſerved to happen every Day, which appear in common Eſteem too irregular to be attri<g ref="char:EOLhyphen"/>buted to <hi>Providence.</hi> Virtuous Perſons are ſubject to a thouſand Diſaſters every Moment, and we daily hear and read of Afflicted and <hi>
                     <g ref="char:V">Ʋ</g>nfortunate</hi> Virtue. On the other hand, very vile and vicious People are in a State, which provokes our Envy, with regard to theſe Ad<g ref="char:EOLhyphen"/>vantages which are commonly called the Goods of <hi>Fortune.</hi> How many Inſtances oc<g ref="char:EOLhyphen"/>cur in every Age, of Perſons highly uſeful to the Publick, Loved and Honoured by all that knew or dealt with them, ſnatched away at a Juncture, when their Country ſtood moſt in need of them; and of Others again, that are juſtly looked upon as Scourges and pub<g ref="char:EOLhyphen"/>lick Plagues, who live long and proſperouſly? Theſe are things, which Men durſt not a<g ref="char:EOLhyphen"/>ſcribe
<pb n="65" facs="tcp:64166:46"/>to <hi>God,</hi> whom they conceived always to be an infinitely Good and Kind Being; and hence ſprung the Notion, of I know not what fatal Order and Connexion of Cauſes, which was the Cauſe of all theſe Diſorders and paſt even the Divine Power to break or alter its Courſe. The Writings of Heathen Authors do indeed complain much of their Gods, but then they ever and anon acquaint us withal, that Calamitous Accidents are the Effects of Deſtiny. The ancient Poets, which are the Body of their Divinity, repre<g ref="char:EOLhyphen"/>ſent the <hi>Gods</hi> to us, often lamenting that <hi>Fate</hi> which they were not able to prevent: Many Examples whereof might eaſily be produced, if that were neceſſary.</p>
               <p>Thus <hi>Homer</hi> brings in <hi>Jupiter</hi> deploring the Decree of <hi>Deſtiny,</hi> that his Son <hi>Sar<g ref="char:EOLhyphen"/>pedon</hi> was ordained to be killed by <hi>Patroclus.</hi>
                  <note place="margin">
                     <hi>Iliad.</hi> 2. <hi>V.</hi> 433, &amp;c.</note> And hence <hi>Lucian</hi> in his Dialogue, <gap reason="foreign">
                     <desc>〈 in non-Latin alphabet 〉</desc>
                  </gap> makes a <hi>Cynick</hi> Phi<g ref="char:EOLhyphen"/>loſopher Laugh at <hi>Jupiter,</hi> for being himſelf ſubject to that <hi>Fate,</hi> which he could not re<g ref="char:EOLhyphen"/>verſe. And many other like Inſtances are to be met with in the eighth and ninth Chap<g ref="char:EOLhyphen"/>ters of <hi>Stobaeus</hi>'s Collections of natural Things.</p>
               <p>The moſt ancient Authors ſtopped here, and knew nothing of <hi>Fortune,</hi> from whence it comes to paſs that the Greek Word which anſwers to it, is not to be found in <hi>Homer</hi> or <hi>Heſiod.</hi> But afterwards <hi>Fortune</hi> was joyned to <hi>Deſtiny,</hi> as ſharing in Effects eſteemed pure<g ref="char:EOLhyphen"/>ly caſual, and yet impoſſible not to happen.
<pb n="66" facs="tcp:64166:47"/>The firſt occaſion whereof was, probably this; that many things were obſerved to de<g ref="char:EOLhyphen"/>pend upon Mens Humour and Fancy, of which no other Account could be given, than merely the uſe of that Liberty and Choice God had given them.</p>
               <p>We ſee Men daily riſe to prodigious Ho<g ref="char:EOLhyphen"/>nours and Eſtates, who had neither more Me<g ref="char:EOLhyphen"/>rit to recommend them, nor more Prudence to acquire theſe, than a thouſand other Peo<g ref="char:EOLhyphen"/>ple: Nay who never aſpired after, or aimed at them: But all is thrown upon them, by being under ſome happy Circumſtances which they did not foreſee, or having had the <hi>luck</hi> to pleaſe ſome humourſome People, who were the Authors of their Advancement, without being able to give a Reaſon why they were ſo. Again, Calamitous Accidents happen, which many times cannot be charged upon any Im<g ref="char:EOLhyphen"/>prudence in the Sufferers, nor lookt upon as Chaſtiſements for any Fault; but are purely croſs Hits, occaſioned by the peeviſh and un<g ref="char:EOLhyphen"/>accountable Humours of thoſe they had to deal with. Now, when Mens own Senſes had demonſtrated ſuch things to be the Effects of a Liberty in Man, which it was in his Power to have uſed after another manner; People began to imagine a Being quite of a different Nature from <hi>Deſtiny</hi> which they called <hi>Fortune;</hi> and to This they gave the Direction of Matters of this kind. This is a Second Reaſon why Words of no real Im<g ref="char:EOLhyphen"/>portance have yet continued in common uſe
<pb n="67" facs="tcp:64166:47"/>for above two thouſand Years. And, ſince ſuch Occaſions as theſe, which firſt intro<g ref="char:EOLhyphen"/>duced thoſe Words will certainly recurr as long as the World laſts, the Words them<g ref="char:EOLhyphen"/>ſelves in all likelihood will be continual to expreſs them ſo long too.</p>
               <p>They that take up with what Men call <hi>Fa<g ref="char:EOLhyphen"/>tality,</hi> will lay every good and evil Event, which happens, and, as they imagine, can<g ref="char:EOLhyphen"/>not but happen, at this Door. They will conſider theſe as the Productions of an un<g ref="char:EOLhyphen"/>known Power, which nothing can withſtand. Others, who cannot bear that all Mankind ſhould be ſo faſt bound up in the <hi>Chains</hi> of <hi>Deſtiny,</hi> and obſerve a thouſand fortuitous Events every Day, will be as poſitive, (though as unintelligible too,) as the former; and tell you, that all this is the Work of <hi>Fortune.</hi> Theſe are Terms now grown ſo very fa<g ref="char:EOLhyphen"/>miliar, that, ſhould they be exploded, Men would think themſelves ſtraitned for neceſſary Expreſſions. They are of ſo great Service both in Poetry and Proſe, that Rhetorick would loſe one of its faireſt Flowers, if <hi>De<g ref="char:EOLhyphen"/>ſtiny</hi> and <hi>Fortune</hi> were no more. Theſe and other Words of like Importance carry Muſick in the Sound, they ſtrike the Ear, and help Rhyme at a dead lift, ſo ſeaſonably, ſo agree<g ref="char:EOLhyphen"/>ably, that, though never ſo offenſive to Reaſon, parted with they muſt not be upon any Terms. And all this is owing to Cuſtom, which, when it hath long obtained, it is to no pur<g ref="char:EOLhyphen"/>poſe to ſtrive againſt.</p>
               <pb n="68" facs="tcp:64166:48"/>
               <p>This then might alone ſuffice to keep up ſentleſs Words in Vogue, in deſpight of all Argument and Oppoſition to the contrary. But there is yet a <hi>Third</hi> Reaſon for it, no leſs powerful than the former: Which is, that ſome certain Paſſions, which Men will never diveſt themſelves of, do naturally diſpoſe them to theſe kinds of Expreſſions, except they very ſtrictly guard themſelves in this Point. One of theſe Paſſions is, the Pleaſure Men take in complaining, and bewailing their Caſe, when unhappy; and in having ſome<g ref="char:EOLhyphen"/>what to lay their Misfortunes upon. Were all Diſaſters and Croſſes lookt upon as the Ordinances of a Wiſe Providence; or as the Conſequence of ſome Fault or Indiſcretion, of our own, Mens Mouths would immediately be ſtopped in all their Sufferings; and that delight of bemoaning our hard Circumſtances, ſo commonly taken, and ſo freely indulged, would be utterly ſuppreſt and loſt. Some Heathens indeed gave the Gods hard Words, but Others ſcrupled the doing ſo; and Now, to be ſure, the Impiety of Complaining againſt <hi>Providence</hi> directly, would never be endured. So that the Accuſations (to evade this offenſive Impiety) are levelled at <hi>Deſtiny</hi> and <hi>Fortune.</hi> Theſe are arraigned of all the Hardſhips which good and worthy Men lye under, and eſteem<g ref="char:EOLhyphen"/>ed the Actors of all thoſe things, which we think it does not become <hi>God</hi> to do. As may be ſeen at large in <hi>Stobaeus,</hi> Ch. cv. <hi>Concerning Thoſe, who are undeſervedly miſerable.</hi>
               </p>
               <pb n="69" facs="tcp:64166:48"/>
               <p>Thus, when any croſs Accident befals us, we ſay, How hard it is to be perſecuted ſo by <hi>ill Fortune,</hi> and were there not a Fate in it, which we cannot reſiſt, it would never vex us. Upon every Compliment of Condo<g ref="char:EOLhyphen"/>leance theſe Complaints are repeated afreſh; and always with the ſame ſatisfaction. Should the Perſons under unhappy Circumſtances be debarred ſolacing themſelves with ſuch Ex<g ref="char:EOLhyphen"/>preſſions, they would think one of their greateſt Comforts taken away from them. So uſual is it for the Mind of Man to feed upon Air and Emptineſs! For, after all, we may as well rail at the Emperour of <hi>Chi<g ref="char:EOLhyphen"/>na,</hi> or <hi>Japan,</hi> when under any Trouble, as at <hi>Deſtiny</hi> and <hi>Fortune:</hi> and the fartheſt King in the <hi>Indies,</hi> hath as great a hand in our Af<g ref="char:EOLhyphen"/>flictions, as either of Thoſe, according to the vulgar Acceptation of the Words.</p>
               <p>There is likewiſe another Paſſion, which inclines us to expreſs our Reſentments after this manner: That of <hi>Self-love,</hi> I mean, which ſo hardly ſuffers us to take the Shame of our Misfortunes, or lay them upon any Fault of our own. We pleaſe our ſelves in ſeeking for Cauſes without us; and when we dare not vent our Spleen upon <hi>Providence,</hi> or <hi>Men,</hi> we fall foul upon <hi>Deſtiny,</hi> or <hi>Fortune,</hi> and think we may ſay what we will againſt Theſe, with<g ref="char:EOLhyphen"/>out any danger of being called to an account for it. Our good Succeſs (if we may be be<g ref="char:EOLhyphen"/>lieved) is entirely the Effect of our own Pru<g ref="char:EOLhyphen"/>dence and Conduct. But all our Loſſes and
<pb n="70" facs="tcp:64166:49"/>Diſappointments come from the over-ruling Power of <hi>Fate,</hi> or the unaccountable Capri<g ref="char:EOLhyphen"/>ciouſneſs of <hi>Fortune.</hi> Nay our very Vices are charged upon theſe <hi>Phantoms,</hi> inſtead of aſcribing them to the Irregularities of our own Mind or Temper.</p>
               <p>Thus<note n="*" place="margin">Apol. c. <hi>1.</hi>
                  </note> 
                  <hi>Tertullian</hi> obſerves, that wicked <hi>Men attribute the diſorderly Motions of their own Souls, to Deſtiny, or the Stars.</hi> And a<note n="†" place="margin">Herald. in Tert. A<g ref="char:EOLhyphen"/>pol.</note> learned Commen<g ref="char:EOLhyphen"/>tator ſhews, that this was the uſu<g ref="char:EOLhyphen"/>al Method by which the Heathens excuſed themſelves. Hence <hi>Lucian,</hi> in a Dialogue between <hi>Aeacus, Proteſilaus, Me<g ref="char:EOLhyphen"/>nelaus</hi> and <hi>Paris,</hi> brings in <hi>Proteſilaus</hi> laying his Death to <hi>Deſtiny</hi> rather than his own Raſhneſs; and pretending, that <hi>Fate</hi> ordain<g ref="char:EOLhyphen"/>ed him to be the firſt Man that landed be<g ref="char:EOLhyphen"/>fore <hi>Troy.</hi> The ſame <hi>Lucian,</hi> in his <hi>Apology for Learned Men, who put themſelves into the Ser<g ref="char:EOLhyphen"/>vice of Great Men,</hi> tells us, that though he would not take Sanctuary in that Excuſe himſelf, yet it was the common Apology of People, who were at a loſs for ſomething to alledge in their own Defence. <q>Should (ſays he) fare ever the better, if I ſhould own my ſelf in the wrong, and have re<g ref="char:EOLhyphen"/>courſe to <hi>Fortune,</hi> or the inevitable Neceſ<g ref="char:EOLhyphen"/>ſity of <hi>Deſtiny;</hi> if I ſhould deſire thoſe tha<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> cenſure me to be favourable, upon a Pre<g ref="char:EOLhyphen"/>tence, that we are not Maſters of our own Actions, but carried away by the Force of a higher Power, which makes us do things
<pb n="71" facs="tcp:64166:49"/>whether we will or no? Upon which Oc<g ref="char:EOLhyphen"/>caſion he quotes <hi>Homer,</hi> who in many Paſ<g ref="char:EOLhyphen"/>ſages expreſſes himſelf to this purpoſe.</q>
               </p>
               <p>Now a great part of our Studies conſiſt<g ref="char:EOLhyphen"/>ing in the reading old Heathen Authors, the Beauty of whoſe Style and Fancy we juſt<g ref="char:EOLhyphen"/>ly admire, we are inſenſibly led to ſpeak as they did; and to imitate the Bad as well as the Good, eſpecially when inſpired by the ſame Paſſions with them. Thus full of Re<g ref="char:EOLhyphen"/>ſentment at our Misfortunes, and full of Self-conceit, inſtead of acknowledging our Faults, we caſt all the Blame upon <hi>Fate</hi> or <hi>Fortune,</hi> the diſorderly Proceedings whereof we give lively and very moving Deſcrip<g ref="char:EOLhyphen"/>tions of. <hi>Fortune,</hi>
                  <note place="margin">Rochf. Max. 458. Max. 502.</note> ſays an ingeni<g ref="char:EOLhyphen"/>ous Perſon, <hi>never appears ſo blind, as in the Eſteem of thoſe, to whom ſhe is not kind.</hi> And again, <hi>Fortune governs the <g ref="char:V">Ʋ</g>ni<g ref="char:EOLhyphen"/>verſe.</hi>
               </p>
               <q>
                  <l>
                     <note n="*" place="margin">La Fontaine dans en Fab. de la Fortune &amp; dus jeun. Enfant.</note>Whatever happens in the World,</l>
                  <l>She anſwers for it all,</l>
                  <l>And all our Scores are placed to her Account.</l>
                  <l>If Men be Fools, Imprudent, or Perverſe,</l>
                  <l>They think themſelves abſolv'd by blaming Her.</l>
                  <l>Fortune in ſhort bears all the Guilt and Scandal.</l>
               </q>
               <q>
                  <l>Il n'arrive rien dans le Monde,</l>
                  <l>Qu'il ne faille qu'elle en reponde.</l>
                  <l>Nous la faiſons de tous écots</l>
                  <pb n="72" facs="tcp:64166:50"/>
                  <l>Elle eſt priſe à garand de toutes avantures.</l>
                  <l>Eſt on ſot, étourdi, prendon mal ſes meſures?</l>
                  <l>On penſe en étre quitte en accuſant ſon ſort,</l>
                  <l>Bref, La Fortune à toujours tort.</l>
               </q>
               <p>A Merchant, who manages his Affairs dexterouſly, and gets a large Eſtate, imputes his Proſperity to his Prudence, but if his Ventures be raſh and unſucceſsful, does he lay his Loſſes to himſelf too? No. This is a <hi>Misfortune,</hi> for which he is not anſwerable, becauſe many Others have traded more bold<g ref="char:EOLhyphen"/>ly, and by the Favour of <hi>Fortune</hi> found their Account in doing ſo.</p>
               <q>
                  <l>
                     <note n="*" place="margin">La Fontaine, de l'injuſtice des hommes envers la Fortune</note>
                     <g ref="char:V">Ʋ</g>n ami le voiant en mauvais equipage,</l>
                  <l>Lui dit, d'ou vient cela? De la Fortune helas!</l>
                  <l>Conſoler vous, dit l'autre, &amp; s'il ne lui plait pas</l>
                  <l>Que vous ſoiez heureux, tout au moins ſoyez ſage.</l>
                  <l>Jene ſeay ſi'l crût ce conſeil</l>
                  <l>Mais je ſcay que chacun impute en cas pareil</l>
                  <l>Son bonheur à ſon induſtrie,</l>
                  <l>Et ſi de quel que' Echee notre ſaute est ſuivie,</l>
                  <l>Nous diſons injures au ſort.</l>
                  <l>Choſe n'est ici plus commune,</l>
                  <l>Le bien, nous le ſaiſons; le mal, c'est la Fortune.</l>
                  <l>On à toujours ruiſon, le Deſtin toujours tort.</l>
               </q>
               <q>
                  <l>A Friend, ſurpriz'd to ſee him meanly clad,</l>
                  <l>Cry'd out, Alas! what makes your Clothes ſo bad</l>
                  <pb n="73" facs="tcp:64166:50"/>
                  <l>'Tis my hard Fortune, Sir. Take Courage, Man, ſaid he;</l>
                  <l>If Fate deny Succeſs, yet Wiſe you ſtill may be.</l>
                  <l>This is entirely in your own diſpoſal.</l>
                  <l>What good Effect this Counſel had I know not:</l>
                  <l>But this I know; that all Mankind agree,</l>
                  <l>When Proſperous, to praiſe their Care and Induſtry.</l>
                  <l>But if ſome ſudden Blow purſue their Follies,</l>
                  <l>We ſpare our ſelves, and lay the blame elſe<g ref="char:EOLhyphen"/>where.</l>
                  <l>The Good is all our own, the Ill is Fortune's,</l>
                  <l>We're ever in the right, Fate ever in the wrong.</l>
               </q>
               <p>Thus the Satisfaction Men feel in Bemoan<g ref="char:EOLhyphen"/>ing themſelves, and finding out ſome Excuſe for their own Indiſcretions, did heretofore give birth to thoſe Phantoms of <hi>Deſtiny</hi> and <hi>Fortune,</hi> and do ſtill cheriſh and keep them up in the World. Theſe Paſſions are ſo natu<g ref="char:EOLhyphen"/>ral, that it is ſcarce poſſible to extirpate them out of the Minds of Men. Beſides all which there is yet One more, much more blameable, and equally inſtrumental with the former, to the continuing this unintelligible Jargon in uſe among us. I mean a Spirit of Envy againſt thoſe whom we ſee ſucceſsful; which, becauſe it cannot take away from the Advantages they ſtand poſſeſs'd of, endea<g ref="char:EOLhyphen"/>vours to perſwade our ſelves and others, that theſe Perſons do not excel Them in Merit, of whom they have got the ſtart in Riches or Advancement. We ſay theſe things are the
<pb n="74" facs="tcp:64166:51"/>Effect more of their good <hi>Fortune</hi> than their good Conduct; and magnifie their <hi>Luck</hi> with no other deſign ſo much, as thereby to low<g ref="char:EOLhyphen"/>er their commendable Qualities. This was always a reigning Diſpoſition, and many In<g ref="char:EOLhyphen"/>ſtances of it are to be found in the 104th Chapter of <hi>Stobaeus, concerning thoſe who have been undeſervedly Fortunate.</hi> Attend but dili<g ref="char:EOLhyphen"/>gently to the Diſcourſe, when any Man that hath riſen greatly in the World is talk<g ref="char:EOLhyphen"/>ed of, and you ſhall daily find more of theſe ill-natur'd Examples, than a good Man would be pleaſed with. Reflect a little with your ſelf upon thoſe whom you know more than ordinarily ſucceſsful, and you ſhall find a ſtrong Inclination, even in your own Breaſt, to impute moſt of theſe Perſons Happineſs, more to <hi>Fortune,</hi> than to their own Prudence or Deſert.</p>
               <p>Theſe are the Temptations Men lay un<g ref="char:EOLhyphen"/>der to take the Government of Humane Affairs out of the Hands of <hi>Providence,</hi> and give it to <hi>Deſtiny</hi> and <hi>Fortune.</hi> Thoſe Chi<g ref="char:EOLhyphen"/>maera's, that have been adored for two thouſand Years, even among the moſt learn<g ref="char:EOLhyphen"/>ed and refined Nations, ſometimes in Tem<g ref="char:EOLhyphen"/>ples, but always in Mens Hearts and ſe<g ref="char:EOLhyphen"/>cret Thoughts: Theſe are the Idols, to which Ignorance and Diſcontent, Self-love and En<g ref="char:EOLhyphen"/>vy, did ever, and do ſtill too often, ſacri<g ref="char:EOLhyphen"/>fice Piety and good Senſe, Patience and Cha<g ref="char:EOLhyphen"/>rity.</p>
               <p>But ſtill I expect to be thought an un<g ref="char:EOLhyphen"/>reaſonable
<pb n="75" facs="tcp:64166:51"/>Man for attempting to baniſh theſe Words out of Converſation; And the ra<g ref="char:EOLhyphen"/>ther, becauſe the World know not how to diſpenſe with the want of them; As I my ſelf ſeem in effect to confeſs, by making ſo frequent uſe of them, in this very Diſcourſe directed againſt them; Which certainly would not have been done, could I conve<g ref="char:EOLhyphen"/>niently have expreſs'd my ſelf without them. In return to this, I have two things to offer. The <hi>First</hi> is, that I was obliged in attacking the vulgar Signification of theſe Words, to take them as the Vulgar do, in order to make my ſelf clearly underſtood. The <hi>Other</hi> is, that I allow theſe Words capable of a very good Senſe, provided we confine them to Events already paſt. A Man, without any Abſurdity or Impropriety at all, may ſay, that ſuch a one <hi>hath</hi> had <hi>good</hi> or <hi>ill Luck,</hi> that he <hi>hath</hi> been <hi>Fortunate</hi> or <hi>
                     <g ref="char:V">Ʋ</g>nfortunate;</hi> but if a Man will ſpeak ſenſibly and intelli<g ref="char:EOLhyphen"/>gibly, he cannot ſay, that any Perſon <hi>is,</hi> or <hi>will be,</hi> the One or the Other. This at firſt hearing may ſound like a Paradox; but it is as certain with regard to the Importance of the Words, as it is in reſpect of the Truth of the thing. <hi>Solon</hi> is ſaid to de<g ref="char:EOLhyphen"/>clare,<note place="margin">Herodot. l. <hi>1.</hi>
                  </note> that no Man could truly be called happy before his Death; becauſe of the many Changes in Humane Affairs, and the Uncertainty of what may happen here<g ref="char:EOLhyphen"/>after, which no body can foreſee or anſwer for. Thus it is with Words too. When
<pb n="76" facs="tcp:64166:52"/>we ſay, that ſuch a one <hi>hath been fortunate,</hi> this means no more, than that ſome things have fallen out to his advantage; and then the Importance of the Word is confined to the Event only. This Idea in ſuch a Caſe is very clear; becauſe it agrees exactly with that which we conceive of any ſort of gain<g ref="char:EOLhyphen"/>ful Events. But when we ſay a Man <hi>is</hi> or <hi>will be fortunate,</hi> this undertakes <hi>to</hi> point out ſomething belonging to that Perſon, which cauſes ſuch Advantages to happen to <hi>Him</hi> rather than to <hi>Others.</hi> And in this Senſe it is, that I contend, and I think have pro<g ref="char:EOLhyphen"/>ved, the Terms of <hi>Fortunate</hi> and <hi>Good Luck</hi> to be meerly notional, and of no ſignificance at all.</p>
               <p>So that, upon the whole Matter, thoſe Words are not to be uſed upon <hi>Some</hi> Occa<g ref="char:EOLhyphen"/>ſions, if a Man would ſpeak rationally and intelligibly; and upon <hi>Others</hi> they may be ve<g ref="char:EOLhyphen"/>ry well admitted, and have a clear and di<g ref="char:EOLhyphen"/>ſtinct Senſe belonging to them.</p>
            </div>
            <div n="7" type="chapter">
               <head>
                  <hi>CHAP. VII.</hi> That Mens Good and Bad Angel are not the Cauſe of their Good or Ill Luck, in Gaming and Lotteries.</head>
               <p>MAny of the ancient Heathens were of opinion, that Each Perſon at hi<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> Birth had a <hi>Good</hi> and <hi>Evil Genius</hi> aſſigned him; and that the <hi>Good</hi> uſed his utmoſt En<g ref="char:EOLhyphen"/>deavours
<pb n="77" facs="tcp:64166:52"/>for his Benefit, while the <hi>Other</hi> la<g ref="char:EOLhyphen"/>boured as hard for his Ruine. They pre<g ref="char:EOLhyphen"/>tended too, that, if a Man won at Play, this was owing to the Influence and Power of his <hi>good Genius;</hi> So that He, whoſe good Genius was ſuperiour to His with whom he engaged, would infallibly come off Conque<g ref="char:EOLhyphen"/>rour. Now, whatever Objections this Opi<g ref="char:EOLhyphen"/>nion may be liable to, thus much at leaſt muſt be granted in its favour, that it is in<g ref="char:EOLhyphen"/>telligible; which the two former are not. For we find no difficulty in conceiving it poſſible, for an Intelligent Being of greater Power than Man, and whoſe Operations are inviſible, to make what Changes it ſhall pleaſe in the Motion of certain Bodily Subſtances; as Cards, or Dice, or Tickets, or any thing of that kind; and all this to be done, in ſuch a manner as we can neither perceive nor ob<g ref="char:EOLhyphen"/>ſtruct.</p>
               <p>And yet it muſt be confeſs'd, that this O<g ref="char:EOLhyphen"/>pinion hath no Foundation, but what They who advanced it at pleaſure were pleaſed to give it. It is worth our Obſervation, how <hi>Plutarch</hi> mentions it, in his Book <hi>concerning the Fortune of the Romans:</hi> 
                  <q>
                     <hi>Anthony</hi> and <hi>Au<g ref="char:EOLhyphen"/>guſtus</hi> viſiting often, and being very fami<g ref="char:EOLhyphen"/>liar, uſed to divert themſelves at Ball, or Dice, or with fighting of Quails and Cocks, but <hi>Anthony</hi> was always worſted. One of his Family, who pretended to Divination, is ſaid hereupon to give him this Advice. Why, Sir, will you have any thing to do
<pb n="78" facs="tcp:64166:53"/>with this young Man? pray avoid him. You have gained more Reputation, are Superiour to him in Years, have more For<g ref="char:EOLhyphen"/>ces under your Command, are more expe<g ref="char:EOLhyphen"/>rienced in the Art of War; But your <hi>Ge<g ref="char:EOLhyphen"/>nius</hi> is afraid of his; your <hi>Fortune,</hi> though in it ſelf great, flatters and truckles to his; and, if you do not decline him, will in time forſake you, and deſert to him.</q> The ſame Relation is repeated in <hi>Anthony</hi>'s Life, and the Perſon who gave this Counſel ſaid to be an Aegyptian.</p>
               <p>The ſame Author in his <hi>Brutus</hi> tells us, that <q>a little before he brought his Army over into <hi>Europe,</hi> as he was ſitting one Night penſive, ſomewhat ſeemed to come to his Tent, and turning about, he ſaw an Ap<g ref="char:EOLhyphen"/>parition of a horrible Form, which ſtood by him without ſpeaking a word. <hi>Brutus</hi> had the Courage to accoſt it in theſe words, <hi>What Man, or what God art Thou?</hi> To which the Apparition replied, <hi>I am thy evil Genius,</hi> Brutus, <hi>and will meet thee at</hi> Philippi.</q> He ſays too, that the ſame Form appeared to him again, the Day before the Battel fought, near that City; which preſaged his Defeat and Death. I make no Reflections upon this Paſ<g ref="char:EOLhyphen"/>ſage; What I have quoted being ſufficient to ſhew the Opinion of the Heathens in this Mat<g ref="char:EOLhyphen"/>ter; and ſeveral<note n="*" place="margin">See <hi>Caſp. Barth.</hi> Col<g ref="char:EOLhyphen"/>lections up<g ref="char:EOLhyphen"/>on the Itine<g ref="char:EOLhyphen"/>rary of <hi>Rutilius Furmatianus,</hi> V. <hi>328.</hi>
                  </note> learned Per<g ref="char:EOLhyphen"/>ſons having treated of the thing at large.</p>
               <pb n="79" facs="tcp:64166:53"/>
               <p>I do not find that any of the Moderns think each Man hath, not only a <hi>good,</hi> but an <hi>evil, Genius;</hi> and much leſs any ſuch <hi>Genius</hi> as concerns it ſelf in their winning or loſing in Play, or Lotteries. In truth all that the Pa<g ref="char:EOLhyphen"/>gans advanced in this Matter was wholly fan<g ref="char:EOLhyphen"/>ciful and groundleſs; and what <hi>Plutarch</hi> re<g ref="char:EOLhyphen"/>lates of <hi>Anthony</hi>'s Aegyptian, ſeems to be no more than a Cheat of that Aegyptian; Who had a mind to give his Maſter ſome Account, how it came to paſs that he always came off with loſs, when engaging in Play with <hi>Au<g ref="char:EOLhyphen"/>guſtus.</hi> As for <hi>Brutus</hi> his Apparition, if I ſhould ſay it was a meer Fable, I do not ſee how any body can diſprove me.</p>
               <p>If any one ſhould think fit to maintain, that the <hi>good</hi> Angel, to whom God hath gi<g ref="char:EOLhyphen"/>ven the Charge of his Perſon, (according to the Opinion of ſome ancient Writers, and of ſome Chriſtians in our time) is Sollicitous for his Winning, in ſuch Caſes where <hi>Chance</hi> is ſuppoſed to have place; A thouſand Que<g ref="char:EOLhyphen"/>ſtions might be put to ſuch a Man, which he would find himſelf greatly at a loſs to an<g ref="char:EOLhyphen"/>ſwer. For inſtance; Admitting, that God hath entruſted each Perſon to the Care of a Guardian Angel, it may be demanded, how he knows, that, when he wins, this Angel is the Cauſe of it? Who ever told him ſo? or, How did he come by this Knowledge? For certainly a Man may win by the accidental concurrence of ſome things, which muſt of neceſſity favour ſome of thoſe that are enga<g ref="char:EOLhyphen"/>ged
<pb n="80" facs="tcp:64166:54"/>in Play, or that have put <hi>Tickets</hi> into Lotteries. But that Theſe ſhould favour this or that Man in particular, we have no more pretence to call the Doing of an <hi>Angel,</hi> than the Effect of <hi>Chance.</hi> It may be again que<g ref="char:EOLhyphen"/>ſtioned, wherefore a Man's good Angel ſhould procure him Money, and not rather a good Underſtanding, or Piety, or Virtue, of which many great Winners ſtand at leaſt as much in need, as many great Loſers? One would be glad to know too, of what Order this Angel is, that can help his Charge to Money, but not to the better Endowments of the Mind; and why he ſhould rather chuſe to furniſh him with the One, than with the Other? Theſe and many other ſuch Enqui<g ref="char:EOLhyphen"/>ries can never receive a ſatisfactory Anſwer. And therefore Men had better ſay nothing, than run into a Heathen Notion, which pre<g ref="char:EOLhyphen"/>tended that Mens good Genius was the Cauſe <gap reason="illegible" resp="#UOM" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> all their good Fortune; Becauſe this is a <gap reason="illegible" resp="#UOM" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> altogether fantaſtical, and clogged <gap reason="illegible" resp="#UOM" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> Difficulties. So that, with<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#UOM" extent="3 letters">
                     <desc>•••</desc>
                  </gap> 
                  <gap reason="illegible" resp="#UOM" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> farther upon this Head, I <gap reason="illegible" resp="#UOM" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> to examine the <hi>Fourth</hi> pretend<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#UOM" extent="3 letters">
                     <desc>•••</desc>
                  </gap> 
                  <gap reason="illegible" resp="#UOM" extent="3 letters">
                     <desc>•••</desc>
                  </gap>ſe of Mens <hi>good,</hi> or <hi>ill Luck.</hi>
               </p>
            </div>
            <div n="8" type="chapter">
               <pb n="81" facs="tcp:64166:54"/>
               <head>
                  <hi>CHAP. VIII.</hi> That <hi>God</hi> does not by any particular Determi<g ref="char:EOLhyphen"/>nations of his Divine Will, ordain <hi>Good Luck</hi> to Some, and <hi>Ill Luck</hi> to Others, in caſes of Play and <hi>Lotteries.</hi>
               </head>
               <p>THey who do not think fit to aſcribe their <hi>Good</hi> or <hi>Ill Luck</hi> in matters depending upon <hi>Chance,</hi> to <hi>Deſtiny</hi> or <hi>Fortune,</hi> or to the overruling Power of their <hi>Good</hi> or <hi>Evil Genius,</hi> generally take ſhelter in the <hi>Providence of Al<g ref="char:EOLhyphen"/>mighty God;</hi> Who, as they imagine, does in a very particular Manner preſide over, and diſpoſe, all things where Hazard and Lots are concerned. This Opinion too is what we may conceive and underſtand the meaning of; and at firſt bluſh carries a Face of Piety. Whereas the <hi>first</hi> and <hi>ſecond</hi> are altogether unintelligible, and the <hi>third</hi> is in no degree probable. And yet I am bold to ſay, that This hath not a much firmer Foundation than the reſt, and that it does not make for the Honour of Providence, as People fondly ima<g ref="char:EOLhyphen"/>gine. But in this Argument it is fit I allow my ſelf a larger Scope, than I have hitherto done; both in reſpect to that vaſt Number of Perſons, who have entertained it; and in due reverence to the Holy Scripture, upon which it is thought to be grounded.</p>
               <p>Now firſt of all it is abſolutely neceſſary to know exactly what this Propoſition imports, <hi>God is the Author of</hi> Good <hi>and</hi> Ill Luck <hi>in mat<g ref="char:EOLhyphen"/>ters
<pb n="82" facs="tcp:64166:55"/>depending upon</hi> Chance. For it is capable of Three very different Interpretations, and therefore we muſt carefully diſtinguiſh be<g ref="char:EOLhyphen"/>tween theſe, in order to be rightly under<g ref="char:EOLhyphen"/>ſtood.</p>
               <p>
                  <hi>First.</hi> It may mean, not that God inter<g ref="char:EOLhyphen"/>poſes after any particular manner, in Favour of this or that Perſon, ſo as poſitively to de<g ref="char:EOLhyphen"/>termine the Event to his Advantage by a peremptory Decree, but only that God, ha<g ref="char:EOLhyphen"/>ving made all things, and preſerving them in that Order they are in, and managing them as his Wiſdom ſees ſit; theſe Caſual Events like all others, are to be looked upon as an Effect of his <hi>General</hi> Providence. Thus we ſay commonly, that God <hi>gives us, and takes away from us, our Children, our Friends, our Eſtates;</hi> intending hereby not any miraculous or ſupernatural Operation, by which his Pro<g ref="char:EOLhyphen"/>vidence gives or takes away theſe things; but only that we acknowledge every thing that happens to us, to be an Effect of his Direction and Governance of the World. And in this reſpect <hi>God</hi> is truly ſaid to be the Cauſe of every thing, excepting only the Evil of Sin, which proceeds from the voluntary deprava<g ref="char:EOLhyphen"/>tion of the Humane Nature. Thus we may, and ought to aſcribe to God any <hi>Good Fortune</hi> that happens to us, whether by matters de<g ref="char:EOLhyphen"/>pending upon Chance, or any other way whatſoever: though we do not think, that he interpoſes after any particular or extra<g ref="char:EOLhyphen"/>ordinary manner, for the determining of them.</p>
               <pb n="83" facs="tcp:64166:55"/>
               <p>
                  <hi>Secondly.</hi> This Propoſition imports, that God, knowing before-hand all that happens, in every kind, and having it in his Power to hinder any part of it, would not however put a ſtop to, or divert the Courſe of Natural Cauſes, to hinder the <hi>good Luck</hi> thus about to happen to any Perſon, and that for ſpecial Reaſons. Tho' we cannot poſitively affirm, that God had no ſuch Reaſons in his Eye, be<g ref="char:EOLhyphen"/>cauſe this is what we know nothing of; Nor can we affirm that he had, at leaſt, except God ſhould pleaſe to reveal them to us, or that we could fairly infer this by the Conſe<g ref="char:EOLhyphen"/>quences of thoſe Effects. For the purpoſe. The Great Lots lately drawn in <hi>England</hi> and <hi>Scotland</hi> are the Effects of Chance; in the di<g ref="char:EOLhyphen"/>ſpoſal whereof it is poſſible God might have ſome particular Reaſons inducing him to give them to Thoſe particular Men; but it is poſ<g ref="char:EOLhyphen"/>ſible too, that he might not act upon any ſuch particular Reaſons. He hath not reveal<g ref="char:EOLhyphen"/>ed to us any thing of the Matter; And the Conſequences of that Advantage, which ſome Perſons gained, have not produced Effects conſiderable enough to incline us to think, that God had any particular Reaſons for or<g ref="char:EOLhyphen"/>dering thoſe <hi>Benefits</hi> to thoſe that enjoy them.</p>
               <p>
                  <hi>Thirdly.</hi> This Propoſition may ſignifie, that God does interpoſe in caſual Events after ſo particular a manner, that he acts by an im<g ref="char:EOLhyphen"/>mediate Power and Providence in the Pro<g ref="char:EOLhyphen"/>duction of them. And this is the uſual Ac<g ref="char:EOLhyphen"/>ceptation of the Words; for otherwiſe Men
<pb n="84" facs="tcp:64166:56"/>have no reaſon to ſay, that God preſides o<g ref="char:EOLhyphen"/>ver Lots, and caſual Events in any more par<g ref="char:EOLhyphen"/>ticular manner, than he does over all natu<g ref="char:EOLhyphen"/>ral Effects whatſoever. Now I am ſo far from denying, that God can, that I am well con<g ref="char:EOLhyphen"/>tent to allow, that he does, upon ſeveral Oc<g ref="char:EOLhyphen"/>caſions, interpoſe after ſo extraordinary a manner, as to make the Lot fall upon ſome certain Perſons, upon whom poſſibly it would not have fallen, without ſuch Interpoſition. I ſhall explain my ſelf by ſome Examples of this kind by and by. But the thing I contend for is, that, generally ſpeaking, we cannot make God the <hi>immediate</hi> Author of <hi>good</hi> and <hi>ill Luck,</hi> ſo as that he ſhould bring this about by any ſupernatural and extraordinary Ope<g ref="char:EOLhyphen"/>ration. I am aware of one Paſſage in the Old Teſtament, uſually produced for Proof of the contrary Opinion; But I hope to make it clear, that it does not at all anſwer that purpoſe: when I have firſt laid down the Reaſons, which induce me to believe, that, generally ſpeaking, God does not direct or concern himſelf with the Events of this kind, more particularly than he does with thoſe of any other kind whatſoever.</p>
               <p>
                  <hi>First.</hi> I averr this Opinion to be, A Sup<g ref="char:EOLhyphen"/>poſition taken up without any Ground; For I ſhall ſhew preſently, that there is nothing in Scripture to ſupport it. So that they who hold it have no other Refuge left, than to prove it by the Conſequences of ſuch Events.</p>
               <p>Now theſe Conſequences, as I ſaid before,
<pb n="85" facs="tcp:64166:56"/>are not of ſuch Importance, that the <hi>Finger of God</hi> ſhould commonly be thought viſible in them. If the General Good of a Nation or Kingdom, or of ſome Perſons eminently ſerviceable to the Publick, were the Reſult of ſuch Events, we then might probably con<g ref="char:EOLhyphen"/>clude, that God was more than ordinarily concerned to promote ſuch good Effects. But nothing of this kind yet appears, nay we ſee, quite contrary, that ſeveral, upon whom theſe <hi>Benefits</hi> have fallen, make no other uſe of them, than to be more profuſe and vain in their Expences, and make them either mi<g ref="char:EOLhyphen"/>niſter to their Pride, or increaſe their Ava<g ref="char:EOLhyphen"/>rice. And can any Man of common Senſe ſup<g ref="char:EOLhyphen"/>poſe, that God hath gone out of his Way, as it were, and wrought Miracles, for the Ad<g ref="char:EOLhyphen"/>vantage of the Vain, and the Covetous?</p>
               <p>
                  <hi>Secondly.</hi> If God act after a particular man<g ref="char:EOLhyphen"/>ner in Caſual Events, he either does it in <hi>All,</hi> or in <hi>Some</hi> ſuch only. If in <hi>Some</hi> only, let them be ſpecified, and let it be proved, that ſuch an <hi>Immediate</hi> Operation does not extend to the reſt. Now this is a Point ne<g ref="char:EOLhyphen"/>ver to be decided, but by expreſs Revela<g ref="char:EOLhyphen"/>tion, or at leaſt by Arguments drawn from Effects worthy of ſo particular a Providence. Without one of theſe Proofs it is to no pur<g ref="char:EOLhyphen"/>poſe to advance any ſuch Diſtinction. Now if God preſide thus over <hi>all</hi> ſuch Events, and direct them by a poſitive and particular Act of his Will; it will follow from hence, that God works Miracles every Day, for the ſake
<pb n="86" facs="tcp:64166:57"/>of Men, who, it is but too plain, are not worthy of them: and in Places, where we could hardly ſuſpect, that God ſhould take any delight in exhibiting his Preſence after an extraordinary manner. They that play at <hi>Cards</hi> and <hi>Dice</hi> would at this rate engage God to declare for them by perpetual Won<g ref="char:EOLhyphen"/>ders; and the Groom-porters, and Gaming-houſes would have infinitely more Miracles wrought in them, than ever the Temple it ſelf, or any other place had, though we ſhould take in all that ſtand upon Record, or were ever done under the Old and New Teſta<g ref="char:EOLhyphen"/>ment. I cannot tell, whether ſuch Conſe<g ref="char:EOLhyphen"/>quences as theſe will go down with Others, but, for my own part, I declare freely, that there are very few things, which I find my ſelf leſs diſpoſed to believe, than, that God works Miracles of this kind every Day for Gameſters. <hi>Lotteries</hi> indeed are nothing near ſo frequent as <hi>Games,</hi> but it is every whit as improbable, that God ſhould particularly in<g ref="char:EOLhyphen"/>tereſt himſelf in Theſe, as in Thoſe. For, if the Placing of the <hi>Tickets</hi> be not the Ef<g ref="char:EOLhyphen"/>fect of Chance, but of a particular Provi<g ref="char:EOLhyphen"/>dence; then every Ticket drawn preſents us with a freſh Miracle. And as oft as Men ſhall take a fancy to ſet up new <hi>Lotteries,</hi> God will be obliged (if I may have leave to ſay ſo) to come down from Heaven, and regu<g ref="char:EOLhyphen"/>late the Order of the <hi>Tickets:</hi> He by his po<g ref="char:EOLhyphen"/>ſitive Aſſignment will diſpenſe the Money to ſome, and not to others; without any vi<g ref="char:EOLhyphen"/>ſible
<pb n="87" facs="tcp:64166:57"/>reaſon of this difference, whether we regard the Qualifications of the Perſons, or the Uſe they make of it. Will thoſe that have drawn the moſt conſiderable <hi>Benefits</hi> have the Confidence to ſay, that their Merit was ſo much Superiour to Theirs, who had only <hi>Blanks,</hi> as to give them a better Title to the Favour of Heaven; or have we any reaſonable Aſſurance, that this Succeſs will diſpoſe them to be more beneficent and cha<g ref="char:EOLhyphen"/>ritable for the future? This is an Enquiry which I charge upon their own Conſcience to anſwer, and what Time muſt inform us in. As for what is already paſt, we may venture to ſay, boldly, that,<note place="margin">Luke 13.</note> as the Per<g ref="char:EOLhyphen"/>ſons on whom <hi>the Tower of Siloam fell</hi> are declared by our Saviour not to have been the greateſt Sinners which dwelt at <hi>Je<g ref="char:EOLhyphen"/>ruſalem;</hi> ſo They who have gained moſt by the <hi>Lotteries</hi> are not better Men, than They who loſt all.</p>
               <p>Upon theſe Conſiderations it muſt be al<g ref="char:EOLhyphen"/>lowed me, that They, who attribute the <hi>for<g ref="char:EOLhyphen"/>tunate</hi> and <hi>unfortunate</hi> Events to particular Perſons to ſuch an immediate Providence, are in great danger of being greatly miſtaken. Theſe things may either of them be, and of<g ref="char:EOLhyphen"/>ten are, the Effects of an extraordinary Bleſ<g ref="char:EOLhyphen"/>ſing from above. But then the Caſe is the ſame here again, with that I mentioned juſt now. We muſt not think the Perſons whom we are pleaſed to ſtyle <hi>Fortunate</hi> or <hi>
                     <g ref="char:V">Ʋ</g>nfortu<g ref="char:EOLhyphen"/>nate,</hi> to be ſuch, as God is obliged (if I may
<pb n="88" facs="tcp:64166:58"/>ſo ſpeak) to ſucceed, or to defeat and diſ<g ref="char:EOLhyphen"/>appoint in their Deſigns. For <hi>as God cauſes his Sun to riſe on the Evil and on the Good,</hi> ſo does he ſuffer Theſe things to happen to all ſorts of Men without diſtinction.</p>
               <p>After attending diligently to what hath been now ſaid, it will be no hard matter to diſcover the true Importance of that Paſſage in Scripture, uſually produced to prove, that God is the Author of all Ca<g ref="char:EOLhyphen"/>ſual Events. <hi>The Lot,</hi> ſays <hi>Solo<g ref="char:EOLhyphen"/>mon,</hi>
                  <note place="margin">Prov. 16.33.</note> 
                  <hi>is cast into the Lap;</hi> that is, into the Hollow of a Veſſel ordered for that purpoſe; but <hi>the whole Diſpoſing</hi> or Deciſion <hi>of it is of the Lord.</hi> When any thing was to be determined by <hi>Lots,</hi> they took a Veſ<g ref="char:EOLhyphen"/>ſel, into which each Perſon caſt his own Mark; The Veſſel was then ſhaken luſtily, and that which came firſt out ſignified, that He whoſe Lot it was, ought to have the thing aſſigned to that Lot, if the Diviſion of any Poſſeſſions were the Matter to be de<g ref="char:EOLhyphen"/>termined. This Circumſtance is neceſſary to be obſerved, for the explaining the firſt Words of the Verſe, though They have no relation to the Nature of <hi>Lots</hi> or <hi>Chance</hi> in general, or conſidered in it ſelf. There<g ref="char:EOLhyphen"/>fore the thing we are concerned for at pre<g ref="char:EOLhyphen"/>ſent, is, only to know the meaning of the laſt Words, <hi>The whole Diſpoſing thereof is of the Lord.</hi>
               </p>
               <p>Now theſe Words are capable but of Two Senſes. Either they mean, that God by a
<pb n="89" facs="tcp:64166:58"/>poſitive and particular Act of his Will, conſtantly, determines this caſual Event, or Lot, to ſome certain Side, whatever kind that Event or Lot be of; or elſe it intends only thus much; that Men have no Hand at all in Ordering theſe Productions, but they are the Reſult of a general Providence, with<g ref="char:EOLhyphen"/>out any extraordinary Interpoſition of God in this Affair. Which Mode of Expreſſion is very agreeable to the Hebrew Forms, which are wont to aſcribe to God all thoſe things, to which Men contribute nothing, and ſuch as depend upon, and reſult from, his General Providence only.</p>
               <p>They who prefer the <hi>former</hi> Signification, oblige themſelves to anſwer all the Obje<g ref="char:EOLhyphen"/>ctions, to which I have already proved it liable; And Theſe, I confeſs, are ſuch as I know no Anſwer for. Now a Man muſt ne<g ref="char:EOLhyphen"/>ver interpret Scripture in a Senſe, which will never bear, except you firſt ſwallow down and take Abſurdities for granted.</p>
               <p>And therefore I conceive it is neceſſary to ſtick to the <hi>ſecond.</hi> So that <hi>Solomon</hi> meant no more, but that Men have no Power in Diſpoſing of Caſual Events. And thus the Hebrews frequently expreſs themſelves. They ſay, for example, that the Trees which grow upon Mountains,<note place="margin">
                     <hi>Numb.</hi> 24.6.</note> or in places never planted, or cultivated by Men, <hi>were planted of God.</hi> Thus <hi>Balaam,</hi> when he beheld the Line of the Iſraelites Camp, ſays, <hi>As the Valleys are they ſpread
<pb n="90" facs="tcp:64166:59"/>forth, as the Gardens by the River's ſide, as the Trees of Ligmaloes</hi> (an Aromatick Tree) <hi>which the Lord hath planted, and as Cedar-trees be<g ref="char:EOLhyphen"/>ſide the Waters.</hi> And the Pſalmiſt, <hi>The Trees of the Lord are full of Sap, even the Cedars of Libanus which he hath plant<g ref="char:EOLhyphen"/>ed.</hi>
                  <note place="margin">Pſalm 104.16.</note> Now there is no concluding from hence, that God interpoſed after an extraordinary manner, for the making thoſe Trees grow. But it was an Effect of his Providence, which at the firſt Creation of the World did indeed bring forth Plants by a miraculous Act of his Power; ſo that each kind ſhould afterwards ſpring and breed of themſelves; and afterwards preſerved them without any new Miracle.</p>
               <p>The ſame People uſed to call Thunder <hi>God's Voice;</hi>
                  <note place="margin">Pſalm 104.6.</note> By which they did not mean, that it never thundred without a Miracle; but thus aw<g ref="char:EOLhyphen"/>fully to expreſs that terrible Noiſe and Com<g ref="char:EOLhyphen"/>motion, made in a Place which Men can<g ref="char:EOLhyphen"/>not reach to, and conſequently the Effect of his Providence, who made all things. I do not undertake to affirm, that it did, or does never thunder, by an Effect of God's particular Interpoſition; but I ſay, that ge<g ref="char:EOLhyphen"/>nerally Thunder is bred in the Air, with<g ref="char:EOLhyphen"/>out God's intervening more particularly in this, than he does in other Natural Ef<g ref="char:EOLhyphen"/>fects. In the 29th Pſalm, where we have a Poetical Deſcription of the Effects of Thun<g ref="char:EOLhyphen"/>der, it is ſaid, that the <hi>Voice of the Lord
<pb n="91" facs="tcp:64166:59"/>breaketh the Cedars of Libanus,</hi> that <hi>it makes the Mountains to skip like a Calf,</hi> and <hi>like a young <g ref="char:V">Ʋ</g>nicorn.</hi> And yet no body thinks, that God works Miracles to throw down Trees, or to make a ratling among the Rocks. But the meaning is, that None of theſe things are done by Humane Pow<g ref="char:EOLhyphen"/>er, but are the Effects of a Divine Provi<g ref="char:EOLhyphen"/>dence. This Idiom once eſtabliſh'd, gave occaſion for the wiſe Men and Poets of the Hebrew Nation, to carry that Expreſſion beyond its firſt Signification, and, by a Rhetorical Figure, to introduce God thun<g ref="char:EOLhyphen"/>dring in Perſon. Thus <hi>Job,</hi> ſpeak<g ref="char:EOLhyphen"/>ing of Thunder, ſays,<note place="margin">Job 37.2.</note> 
                  <hi>Hear his Voice with trembling, and the Sound that go<g ref="char:EOLhyphen"/>eth out of his Mouth.</hi> Now, ſtrictly ſpeak<g ref="char:EOLhyphen"/>ing, God does not act more particularly in the Noiſe of Thunder, than in the Hum<g ref="char:EOLhyphen"/>ming of a Gnat or Fly; and this latter, if curiouſly attended to, is more wonderful than the former.</p>
               <p>Thunder, when Philoſophically conſider<g ref="char:EOLhyphen"/>ed, is nothing elſe, but a violent and ſud<g ref="char:EOLhyphen"/>den Concuſſion of the Air, cauſed by the quick kindling of an Exhalation of a Sul<g ref="char:EOLhyphen"/>phurous and Nitrous Compoſition, or ſome<g ref="char:EOLhyphen"/>what of that kind. Our Muskets and great Ordinance are no ill Imitation of it, and the Crack of <hi>Aurum fulminans</hi> is yet a nea<g ref="char:EOLhyphen"/>rer Reſemblance of the thing. If a great quantity of Artillery were diſcharged, or of <hi>Aurum fulminans</hi> kindled, upon a Moun<g ref="char:EOLhyphen"/>tain,
<pb n="92" facs="tcp:64166:60"/>without the Perſons below knowing any thing of the Matter, they would certain<g ref="char:EOLhyphen"/>ly think it Thundred. But a Fly or a Bee is a wonderful Creature, which Men know not how to imitate the Frame of. The Mo<g ref="char:EOLhyphen"/>tion of this little-winged Machine, the Order and Symmetry of its Parts, the Uſe it makes of them, the Circulation of that Inix which ſupplies the place of Blood, and all that we obſerve in it, is truly ad<g ref="char:EOLhyphen"/>mirable: and we could as eaſily raiſe the Dead, as form ſuch an Infect as this. Were I to ſpeak as a Philoſopher, I would ra<g ref="char:EOLhyphen"/>ther ſay, the <hi>Flies of God,</hi> than call <hi>Thun<g ref="char:EOLhyphen"/>der</hi> the <hi>Voice</hi> or <hi>Word of God.</hi> But the Vul<g ref="char:EOLhyphen"/>gar, judging of things, by the Noiſe and ſtrong Impreſſion they make, and by their Inability to change them, are ſurprized and tremble at Thunder; whereas they deſpiſe a Fly, becauſe it makes but little Noiſe, and they can kill it at pleaſure. Upon this account Thunder is eſteemed the <hi>Lord</hi>'s im<g ref="char:EOLhyphen"/>mediate Doing, while Flies are pretended to breed by Chance, and to come out of Putrefaction. This is almoſt the ſame Ex<g ref="char:EOLhyphen"/>travagance, as it would be to ſuppoſe the Concurrence of ſome Intelligent Being ne<g ref="char:EOLhyphen"/>ceſſary to diſcharge a Canon; but to think a Houſe well built and furniſhed, to be the Work of Chance. Many ingenious Per<g ref="char:EOLhyphen"/>ſons have confuted this Errour ſo ſubſtan<g ref="char:EOLhyphen"/>tially, that I need inſiſt no longer upon it; nor could I conveniently do ſo, with<g ref="char:EOLhyphen"/>out
<pb n="93" facs="tcp:64166:60"/>digreſſing too far from the Subject I am now upon.</p>
               <p>The Hebrews call the Rain-bow the <hi>Bow of God,</hi>
                  <note place="margin">Gen. 9.12.</note> becauſe it ap<g ref="char:EOLhyphen"/>pears on high in the Air, and is exceed<g ref="char:EOLhyphen"/>ing beautiful in the variety of its Colours; though all this be an Effect of his general Providence. A Priſm of Glaſs, or a <hi>Jet' d' Eau,</hi> look'd upon with our Back to the Sun, will convince us, that no Supernatural Operation is needful to form the Rain-bow, in drops of Rain.</p>
               <p>From hence methinks I might infer, that <hi>Solomon,</hi> in ſaying the <hi>Diſpoſing of the Lot is of the Lord;</hi> intends no more, than that this is one Effect of his General Providence, and ſuch as Men themſelves have no part in. So that They, who argue for a Par<g ref="char:EOLhyphen"/>ticular Providence from this Paſſage, in Theſe rather than Other Matters, are led into that Miſtake by their Ignorance of the Propriety of the Hebrew Lan<g ref="char:EOLhyphen"/>guage.<note place="margin">
                     <hi>See</hi> Grot. <hi>on</hi> Prov. 16.33.</note> Not that I deny God up<g ref="char:EOLhyphen"/>on ſome Occaſions to have inter<g ref="char:EOLhyphen"/>poſed, as they contend; but then this was upon ſpecial and weighty Occa<g ref="char:EOLhyphen"/>ſions, and ſuch as he himſelf had appointed.<note place="margin">
                     <hi>Numb.</hi> 26.55, 56.</note> Thus God command<g ref="char:EOLhyphen"/>ed <hi>Joſhua</hi> to divide the Land of <hi>Canaan</hi> to the Iſraelites by Lot;<note place="margin">
                     <hi>Gen.</hi> 49.</note> and I. make no doubt but God ſo directed thoſe Lots,<note place="margin">
                     <hi>Deut.</hi> 33.</note> that each
<pb n="94" facs="tcp:64166:61"/>Tribe ſhould have that Portion fore-told by <hi>Jacob</hi> and <hi>Moſes.</hi> And thus again in the Caſe of <hi>Jonah,</hi>
                  <note place="margin">
                     <hi>Jonah</hi> 1.</note> he di<g ref="char:EOLhyphen"/>ſcovered by drawing of Lots,<note place="margin">
                     <hi>Acts</hi> 1.</note> which of the Paſſengers was the cauſe of that extraordinary Storm, which then diſtreſſed them, as we may read in the firſt Chapter of that Prophet.</p>
               <p>But theſe are rare and extraordinary Ca<g ref="char:EOLhyphen"/>ſes, ſuch as muſt not be drawn into Pre<g ref="char:EOLhyphen"/>cedent, or made a general Rule; for, at this rate, every Deciſion by Lots would be a certain Oracle from Heaven, to which we might apply ſecurely, and reſt upon, in our Doubts and Neceſſities. If any Man deſired to be ſatisfied, whether a thing be true or falſe, he need only take two Pie<g ref="char:EOLhyphen"/>ces of Paper, and write upon the one, <hi>This is True,</hi> and upon the other, <hi>This is Falſe;</hi> or ſome Inſcription to that purpoſe, and the firſt drawn would have the Force of a Revelation from Heaven. If a Man were in pain to know, whether any of the Fami<g ref="char:EOLhyphen"/>ly had ſtolen Goods that are miſſing, this were a ready and certain Method for diſco<g ref="char:EOLhyphen"/>very. Take but two Tickets inſcribed, the One <hi>Stolen by a Servant,</hi> the Other <hi>Not Stolen,</hi> and this would be the Anſwer of an O<g ref="char:EOLhyphen"/>racle; after which nothing more need be done, than to put in the Names of the whole Family, and that which comes out firſt gives you the Malefactor infallibly. If a Man were
<pb n="95" facs="tcp:64166:61"/>to Undertake a thing, and doubted the Suc<g ref="char:EOLhyphen"/>ceſs; it is but conſulting this Oracle again; and, its Determination never deceiving any one, Men might have the ſatisfaction of ne<g ref="char:EOLhyphen"/>ver attempting any thing in vain. In ſhort, nothing could be contrived more convenient than this, for infinite Occurrences of Hu<g ref="char:EOLhyphen"/>mane Life, were the Notion upon which it is founded juſt and true.</p>
               <p>This would likewiſe be an Evidence of the Exiſtence of a God, ſo clear and ſtrong, as muſt needs ſtop the Mouth of every A the<g ref="char:EOLhyphen"/>iſt in the World; could it be proved, that by praying to God, and drawing Lots, a Man might at any time receive a certain Anſwer, concerning things which no Humane Wiſ<g ref="char:EOLhyphen"/>dom is able to diſcern.</p>
            </div>
            <div n="9" type="chapter">
               <head>
                  <hi>CHAP. IX.</hi> That Thoſe, who believe God preſides over Ca<g ref="char:EOLhyphen"/>ſual Events in ſo particular a manner, think of him as the Heathen did.</head>
               <p>AFter having proved, that there is no ſufficient Ground for pretending Scrip<g ref="char:EOLhyphen"/>ture, and the Opinion of the People of God <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ere tofore, for the belief of God's preſiding <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ver Caſual Events, in a more than com<g ref="char:EOLhyphen"/>mon manner; It may not be amiſs to ſhew,
<pb n="96" facs="tcp:64166:62"/>how this Notion borders upon an Errour of the Heathens, diffuſed Eaſt and Weſt a<g ref="char:EOLhyphen"/>mong the Nations moſt infamous for Super<g ref="char:EOLhyphen"/>ſtition. So vain is the Boaſt of Perſons thus prepoſſeſs'd, that they have more juſt and exalted Notions of Divine Providence, than Others who reject this Opinion.</p>
               <p>To begin at the Eaſt. The <hi>A<g ref="char:EOLhyphen"/>rabians</hi>
                  <note n="*" place="margin">See <hi>Ed. Pocock</hi>'s Specim. Hiſt. <hi>Arab.</hi> p. <hi>329, &amp;c.</hi>
                  </note>, who were generally ad<g ref="char:EOLhyphen"/>dicted to Divination, made great uſe of Caſual Deciſions upon this Occaſion, till forbidden to do ſo by <hi>Mahomet.</hi> I will give you an Example out of their own Authors. When a Man deſigned a long Journey, or Marriage, or any thing of conſequence, he took three Arrows. Upon the firſt was inſcribed, <hi>My Lord hath commanded me;</hi> upon a ſecond <hi>My Lord hath forbidden me:</hi> the third had no Inſcription at all. Theſe were all put into a Quiver, and afterwards one drawn unſeen. If the firſt was drawn, the De<g ref="char:EOLhyphen"/>ſign was purſued, as approved by God. I<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> the ſecond, the Perſon deſiſted: If the third blank Arrow, then it was put in again, and they proceeded to a ſecond Drawing, til<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> one of the others with a <hi>Motto</hi> offered it ſelf. To make this Ceremony the more So<g ref="char:EOLhyphen"/>lemn, a Prieſt before the drawing uſed thi<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> Prayer; <hi>Grant, O God, that that Arrow which is most for this Perſon's Benefit may be drawn and that he may rest in that Determination.</hi>
               </p>
               <pb n="97" facs="tcp:64166:62"/>
               <p>This was no late Cuſtom in thoſe Eaſtern Parts; for <hi>Ezekiel</hi> takes notice of the King of <hi>Babylon</hi>'s uſing it in his Time.<note place="margin">
                     <hi>Ezekiel</hi> XXI. 21.</note> 
                  <hi>The King of</hi> Babylon <hi>ſtood at the parting of the Way, at the head</hi> of the two Ways, to uſe Divinations: <hi>He made his Ar<g ref="char:EOLhyphen"/>rows bright,</hi> (or as ſome render it) <hi>he mingled his Arrows, he conſulted with Images, he looked in the Liver.</hi> St. <hi>Jerome</hi> explains this Paſſage with Alluſion to the Cuſtom I am now deſcribing.<note place="margin">Hierom in Com.</note> 
                  <q>
                     <hi>He</hi> ſhall ſtand in the way, <hi>ſays he,</hi> to conſult the Oracle, according to the manner of his Country. He ſhall put his Arrows into the Quiver, and mingle them together; ſo that each of them ſhall be Inſcribed with the Name of a City, and that City, whoſe Name is upon the Arrow firſt drawn, he ſhall Be<g ref="char:EOLhyphen"/>ſiege.</q>
               </p>
               <p>The <hi>Greeks</hi> alſo thought they could be infor<g ref="char:EOLhyphen"/>med in future Events, by ſuch kind of Divina<g ref="char:EOLhyphen"/>tions. <q>Thus in a Grove near <hi>Bura</hi> in <hi>Achaia,</hi> there was a Statue of <hi>Hercules,</hi> which was conſulted by Lots.<note place="margin">P<gap reason="illegible" resp="#UOM" extent="1 letter">
                           <desc>•</desc>
                        </gap>uſin. A<g ref="char:EOLhyphen"/>chaia. L. v. <hi>11</hi> p. <hi>449.</hi>
                     </note> He that asked Counſel of the God, makes his Vows, <hi>(ſays Pauſanius)</hi> before the Statue; after which he takes Dice, of which there lay a great number, and throws four upon the Table. Upon each Die are certain Figures, the Explanation of which were there upon a Board: According to that Explanation, the Perſon either Proſecuted, or quitted his Deſign.</q>
               </p>
               <pb n="98" facs="tcp:64166:63"/>
               <p>The ſame Method obtained in Conſulting the famous Oracle of <hi>Dodona,</hi> as is plain from this Paſſage in <hi>Cicero.</hi>
                  <note place="margin">De Div. I. <gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>.</note> 
                  <q>The <hi>Lace<g ref="char:EOLhyphen"/>demonians</hi> looked upon that as a mighty Prodigy, which happened to them, when conſulting <hi>Jupiter</hi> of <hi>Dodona</hi> concer<g ref="char:EOLhyphen"/>ning the Victory they then hoped to obtain. The Ambaſſadors having ſet down the Teſſe<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> in which the Lots were put, a Favorite Ape of the King of the <hi>Moloſſi</hi> overturned the Lots, and confounded all their Preparations for drawing. Whereupon the Propheteſs of the Place told them that this was Ominous to the <hi>Lacedemonians,</hi> and that they muſt think, not how to vanquiſh the Enemy, but to ſecure themſelves.</q>
               </p>
               <p>At <hi>Praeneſte</hi> in <hi>Italy,</hi> there was a Celebrated Oracle of <hi>Fortune,</hi> which denoted good and ill Succeſs by Lots. The ſame Author acquaints us, that there was a Box of Olive Wood, in which the Lots were put, which were Dice, or ſomewhat like that Figure. The manner of conſulting the Oracle was, to have thoſe Dice thrown before the Statue, or elſe by a little Child drawing them out of the Box. Which <hi>Tul<g ref="char:EOLhyphen"/>ly</hi> makes very merry with in his ſecond Book of <hi>Divination. What</hi> is, ſays he, <hi>this Lot? It is like playing at Dice,</hi> or at <hi>Even or Odd, wher<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> Chance, and not Prudence or Reaſon</hi> Govern <hi>What Certainty can be expected from Lots, ſhaken together and drawn by a Child, juſt as Fortune ſhall direct?</hi> What this Direction of Fortune was we are much in the dark; but 'tis plain
<pb n="99" facs="tcp:64166:63"/>ſhe was conſulted by this Method of Lots. Hence the <hi>Latins</hi> gave all ſorts of Oracles the Name of <hi>Sortes;</hi> and they who conſulted them were called <hi>Sortilegi,</hi> from whence probably the modern Word <hi>Sorcerer</hi> is derived; which ſignifies a Conjurer or Magician.</p>
               <p>The Antients had one kind of <hi>Lots</hi> more, which they conſulted in different manners. Sometimes they Wrote ſome Verſes of a Fa<g ref="char:EOLhyphen"/>mous Poet upon ſeveral Tickets, which were in ſenſe near thoſe Anſwers which they expe<g ref="char:EOLhyphen"/>cted to receive from the Oracle, to be infor<g ref="char:EOLhyphen"/>med in the Matter they deſired to know. Theſe were put into a Veſſel, and ſhaken to<g ref="char:EOLhyphen"/>gether, and that Ticket which was drawn, was received as the Anſwer to their Doubts. Sometimes theſe Verſes were Written upon a Board, under certain Numbers; after which the Dice determined that Number which they were concerned in. Sometimes they opened a Book at a venture, and the firſt Verſe they dipped upon paſſed for the Oracle. Thus <hi>Spartian</hi> tells us, that <hi>Adrian,</hi> while yet a pri<g ref="char:EOLhyphen"/>vate Perſon, opened <hi>Virgil's Aeneid,</hi> and ſound thoſe Verſes, which preſaged his future Advancement to the Roman Empire.</p>
               <q>
                  <l>Quis procul ille autem ramis inſignis olivae</l>
                  <l>Sacr a ſerens? noſeo crines, incanaque mentae <gap reason="illegible" resp="#UOM" extent="4 letters">
                        <desc>••••</desc>
                     </gap>is Romani.</l>
                  <pb n="100" facs="tcp:64166:64"/>
                  <l>But who's the Man that from afar appears.</l>
                  <l>His Head with Olive Crown'd, his Hand a Genſer bears!</l>
                  <l>His Hoary Hair, and holy Veſtments bring,</l>
                  <l>The loſt Idea back, I know the <hi>Roman</hi> King.</l>
               </q>
               <p>So likewiſe <hi>Lampridius</hi> ſays, that <hi>Alexan<g ref="char:EOLhyphen"/>der Severus</hi> having conſulted the <hi>Sortes Virgi<g ref="char:EOLhyphen"/>lianae</hi> fell upon this among other Verſes.</p>
               <q>
                  <l>Tu regere imperio populos, Romane, memen<g ref="char:EOLhyphen"/>to.</l>
                  <l>Roman, 'tis thine alone with equal Sway,</l>
                  <l>To rule Mankind, and make the World Obey.</l>
               </q>
               <p>Another time as <hi>Heliogabalus</hi> was contriving his Death; this Verſe came up in the Temple of <hi>Fortune</hi> at <hi>Praeneſte.</hi>
               </p>
               <q>
                  <l>Si qua fata aſperarumpas.</l>
                  <l>Tu Marcellus eris.</l>
                  <l>And could'ſt thou break through Fates ſevere Decree,</l>
                  <l>A new Marcellus ſhould ariſe in thee.</l>
               </q>
               <p>The Chriſtians, who, upon ſome occaſions came little ſhort of the Pagans in Superſtition made uſe of the Holy Scripture to the ſam purpoſe. St. <hi>Auguſtin</hi> in his<note n="*" place="margin">
                     <hi>I.</hi> viii. <hi>c.</hi> 2.</note> Con<g ref="char:EOLhyphen"/>feſſions, gives this Account of him<g ref="char:EOLhyphen"/>ſelf. <q>As I was weeping in the bitterneſs o<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> my Soul, I heard a Voice in the next Houſe (whether Male or Female I know not) repea<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>
                     <g ref="char:EOLhyphen"/>ing ſeveral times, and ſinging aloud, <hi>Toll<gap reason="illegible" resp="#UOM" extent="2 letters">
                           <desc>••</desc>
                        </gap> lege; Tolle, lege. Take up and Read.</hi> At fir<gap reason="illegible" resp="#UOM" extent="2 letters">
                        <desc>••</desc>
                     </gap> my Countenance changed, and I began t<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> conſider, whether ſome Children might no<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> ſing theſe words in play; but I could not re<g ref="char:EOLhyphen"/>collect
<pb n="101" facs="tcp:64166:64"/>that I had ever heard them do ſo. Then checking my Tears, I roſe, and conclu<g ref="char:EOLhyphen"/>ded that it was an Admonition from God, or<g ref="char:EOLhyphen"/>dering me to take the Book, and read the Chapter that firſt offered it ſelf at the open<g ref="char:EOLhyphen"/>ing. For I had heard of St. <hi>Anthony,</hi> that accidentally Reading in the Goſpel, he took what he Read there as a Command Addreſ<g ref="char:EOLhyphen"/>ſed to himſelf in particular. The Paſſage was, <hi>Go,</hi>
                     <note place="margin">
                        <hi>Matt.</hi> xix.</note> 
                     <hi>ſell what thou haſt and give to the Poor, and then thou ſhalt have treaſure in Heaven, and then come and fol<g ref="char:EOLhyphen"/>low me.</hi> By this Oracle he was Converted. I went then directly to the Place where <hi>Alypius</hi> was; for there I had left St. <hi>Paul</hi>'s Epiſtles. When I aroſe I took and opened them,<note place="margin">
                        <hi>Rom.</hi> xiii. 13.</note> and Read the firſt Clauſe I ſaw, which was, <hi>Walk not in Rioting and Drunkenneſs, not in Chambering and Wan<g ref="char:EOLhyphen"/>tonneſs.</hi> I Read no further, for there was no occaſion; this Paſſage having filled my Heart with a Light that confirmed me, and ſcatter'd all my dark Doubts, I ſhut the Book; but keeping my Finger, or leaving a Mark in the place, I told the thing to <hi>Aly<g ref="char:EOLhyphen"/>pius</hi> with great Satisfaction. He related to me what had happened to himſelf of the like nature; which till then I was a Stranger to. He asked to ſee the Paſſage, he did, and pau<g ref="char:EOLhyphen"/>ſing upon it, he was deſirous to ſee what followed,<note place="margin">
                        <hi>Rom.</hi> xiv. 1.</note> which I had not attended to. That was, <hi>Him that is weak
<pb n="102" facs="tcp:64166:65"/>in the Faith receive ye;</hi> and this he applied to himſelf.</q>
               </p>
               <p>St. <hi>Auguſtin</hi> indeed did not approve this Me<g ref="char:EOLhyphen"/>thod of conſulting Scriptures, except in Mat<g ref="char:EOLhyphen"/>ters purely Spiritual. In a Letter to <hi>Januarius,</hi>
                  <note place="margin">
                     <gap reason="illegible" resp="#UOM" extent="1 word">
                        <desc>〈◊〉</desc>
                     </gap> cxix.</note> he ſays, <q>As for thoſe that conſult the Scripture by way of Lot, <hi>(de paginis Evangelicis ſortes legunt)</hi> though it were rather to be wiſhed, that they did thus, than that they ſhould run to evil Spi<g ref="char:EOLhyphen"/>rits for Advice, yet I cannot be reconciled to the Cuſtom. When the Matters of the World, and the Vanities of this preſent Life are concerned, Men ſhould not wreſt thoſe Oracles which treat of Another.</q>
               </p>
               <p>Some<note n="†" place="margin"> AD. Allen de <gap reason="illegible" resp="#UOM" extent="2 letters">
                        <desc>••</desc>
                     </gap>acalis, p. <hi>369.</hi> l. <hi>1.</hi>
                  </note> Learned Men have col<g ref="char:EOLhyphen"/>lected divers Paſſages, which evi<g ref="char:EOLhyphen"/>dently ſhew this to have been a common Practice among the Chri<g ref="char:EOLhyphen"/>ſtians for ſome conſiderable time. I ſhall ſa<g ref="char:EOLhyphen"/>tisfie my ſelf at preſent with making ſome few Remarks upon thoſe produced by me here al<g ref="char:EOLhyphen"/>ready.</p>
               <p>
                  <hi>Firſt,</hi> then, I obſerve, that this Practice of Conſulting by Lot upon the caſual opening of a Book, was Originally a <hi>Heathen</hi> Cuſtom, and that there is no Foundation for it in Reaſon. For, whoever told the <hi>Pagans,</hi> that God would anſwer them in ſuch a way, or that he would ſo order the Matter, that they ſhould be ſure to dip upon that critical Place, which ſhould contain a Reſolution of their Doubts? Can it be urged that this Perſwaſion proceeded
<pb n="103" facs="tcp:64166:65"/>from a certain Knowledge of God's particular Direction of caſual Events? I ſhall not here repeat what hath already been delivered upon this Subject; but I am poſitive, that admitting the thing to be true, yet even ſo it is not poſſi<g ref="char:EOLhyphen"/>ble to prove that the <hi>Heathens</hi> could have any certain Knowledge of this kind.</p>
               <p>It will perhaps be replyed, that they know this pretended Truth by the Event, having ob<g ref="char:EOLhyphen"/>ſerved by abundance of Inſtances, that theſe Anſwers by this way of Conſultation were actually fulfilled. To this I anſwer, that if this was a ſure way of conſulting the Deity, it is not ſufficient that it ſucceeded in <hi>many</hi> In<g ref="char:EOLhyphen"/>ſtances; but it muſt never have failed in <hi>any one.</hi> If what preſents it ſelf firſt at the open<g ref="char:EOLhyphen"/>ing of a Book upon ſuch a Deſign, muſt always paſs for an Oracle, the Event muſt conſtant<g ref="char:EOLhyphen"/>ly anſwer, to juſtifie that Opinion, otherwiſe there is no depending upon it; and this will be in no better condition than the other ways of Divination, which have hit right ſometimes, and by mere <hi>chance.</hi> It is no ſtrange thing, that ſome out of a very great many of theſe prodigious Predictions ſhould come true; and in the preſent caſe, we may the more eaſily conceive it poſſible they ſhould do ſo, becauſe the words are capable of different Conſtructi<g ref="char:EOLhyphen"/>ons, and may with a little Addreſs be applied to different Events. When Men found them<g ref="char:EOLhyphen"/>ſelves deceived, thoſe Anſwers were either for<g ref="char:EOLhyphen"/>gotten, or at leaſt not Publiſhed to the World; but when they fell in pat to the purpoſe, then
<pb n="104" facs="tcp:64166:66"/>they were told at every turn, and the Memo<g ref="char:EOLhyphen"/>ry of them endeavoured to be made Eternal. Hence we meet in Hiſtory with ſo many Exam<g ref="char:EOLhyphen"/>ples of Divinations which ſucceeded, and with ſo very few of thoſe by which Men have been miſerably deluded.</p>
               <p>
                  <hi>Secondly,</hi> There needs no deep Reaſon pre<g ref="char:EOLhyphen"/>ſently to convince Men, how exceeding vain all theſe pretended Oracles muſt needs be. Let us but draw out a Scheme of Enquiries, what ſhall happen the next Campaign, and conſult <hi>Homer</hi> and <hi>Virgil</hi> upon each of theſe Queries. Let us afterwards Write down theſe Reſoluti<g ref="char:EOLhyphen"/>ons, and compare them with the Events. This is an eaſie and effectual way for Men to unde<g ref="char:EOLhyphen"/>ceive themſelves in theſe Matters, and ſuch as thoſe People are capable of, who are not of a pitch for regular Arguing.</p>
               <p>
                  <hi>Thirdly,</hi> It muſt be allowed me, that the Chriſtians, who inſtead of <hi>Heathen</hi> Poets made uſe of the Holy Scriptures with the ſame de<g ref="char:EOLhyphen"/>ſign, had no expreſs Revelation to aſſure them that God would anſwer them this way. Now it is abſur'd to ſuppoſe that God will anſwer us by Methods, which he hath told us nothing of; nay, ſuch as we take upon us to preſcribe to him, and in doing ſo, tread in the Steps of <hi>Pagan</hi> Idolatry and Superſtition. For not<g ref="char:EOLhyphen"/>withſtanding all St. <hi>Auguſtin</hi> ſays, and tho Inſtances he produces, we can have no aſſu<g ref="char:EOLhyphen"/>rance that God anſwers Men after this man<g ref="char:EOLhyphen"/>ner.</p>
               <pb n="105" facs="tcp:64166:66"/>
               <p>I expect it will be urged, that ſomewhat like this happened to our Bleſſed Lord in the Synagogue at <hi>Naza<g ref="char:EOLhyphen"/>reth,</hi>
                  <note place="margin">
                     <hi>Luke</hi> iv. xviii.</note> on the Sabbarh day. Where when he roſe up, the Book of the Prophet <hi>Eſaias</hi> was preſented unto him, and he opened the Book upon that Paſſage, <hi>The Spirit of the Lord is up<g ref="char:EOLhyphen"/>on me,</hi> &amp;c. And, after he had ſhut the Book, he ſaid, <hi>This day is this Scripture fulfilled in your Ears.</hi> Now I make no queſtion, but it was by the direction of a particular Provi<g ref="char:EOLhyphen"/>dence, that <hi>Jeſus Chriſt</hi> opened upon that place of the Prophet, if he did not induſtriouſly turn to it, or if it were not the Portion of Scri<g ref="char:EOLhyphen"/>pture in order to be read that day. Our Sa<g ref="char:EOLhyphen"/>viour knew, no doubt, before he went into the Synagogue what would happen to him there; for he himſelf had Power to order it as he pleaſed. So that, this example does not at all fute with the Superſtitious Cuſtom of conſulting Scri<g ref="char:EOLhyphen"/>pture to learn Events which Men know no<g ref="char:EOLhyphen"/>thing of before. And Chriſtians have no more ground to expect, that God will Anſwer them by the <hi>Sortes Biblicae</hi> (if I may call them ſo) than the Heathens had to depend upon the Verſes of <hi>Homer</hi> and <hi>Virgil</hi> for Oracles and Guides in all their Difficulties.</p>
               <p>
                  <hi>Fourthly,</hi> To give us a full comprehenſion of this Vanity, we muſt know, that ſeveral, who uſed this method, did not content them<g ref="char:EOLhyphen"/>ſelves with conſulting one ſingle Book, but took ſeveral, one after the other. For exam<g ref="char:EOLhyphen"/>ple, The Prophets, the Evangeliſts, and the
<pb n="106" facs="tcp:64166:67"/>Epiſtles of the Apoſtles. If they found nothing to the purpoſe at their opening the <hi>Prophets,</hi> they tryed the <hi>Goſpels</hi> next, and then the <hi>Epi<g ref="char:EOLhyphen"/>ſtles,</hi> till ſomething offered, which they made a ſhift to apply to their own Circumſtances. Now we may eaſily conceive, that they would not miſs of ſomething which they looked for, after ſo many Experiments; and eſpecially, when they contented themſelves with ſtrained and unnatural Interpretations.</p>
               <p>But perhaps you'll ſay, All theſe Conſultati<g ref="char:EOLhyphen"/>ons were attended with Prayer, beſeeching God, that he would diſcover the Truth to them, <hi>Gregory</hi> Biſhop of <hi>Tours</hi> hath thus deſcribed that Ceremony.<note place="margin">
                     <hi>Greg. <gap reason="illegible" resp="#UOM" extent="2 letters">
                           <desc>••</desc>
                        </gap>r.</hi> L. iv. v.</note> 
                  <q>The Prieſts firſt of all lay three Books upon the Altar, which are the <hi>Prophets,</hi> the <hi>Epiſtles</hi> of St. <hi>Paul,</hi> and the <hi>Goſpels,</hi> and then they pray to God, that he will tell them what ſhall come to paſs.</q> Now I would be glad to know, who ever told theſe Men, that God will hear ſuch Prayers; or, how indeed can they tell, that ſuch imperti<g ref="char:EOLhyphen"/>nent Curioſity would not be highly offenſive to him? Hath God any where obliged him<g ref="char:EOLhyphen"/>ſelf to tell us every thing that we have an itch to know? He hath only engaged to hear thoſe Prayers which are attended with the three conditions, expreſt in theſe three Latin words, <hi>à bonis, bona, bonè,</hi> that is to ſay, ſuch as are put up to him by good Men; ſuch as ask good Things, Things neceſſary to Salvation; and ſuch as are regularly and well offered to him,
<pb n="107" facs="tcp:64166:67"/>with a becoming confidence in his Power and Goodneſs. It were an eaſie matter to prove this by ſeveral Texts of Scripture, were it ne<g ref="char:EOLhyphen"/>ceſſary to my purpoſe. Now it is plain, that the knowledge of future Events, which Men deſire to obtain by theſe Openings of the Bi<g ref="char:EOLhyphen"/>ble, is not any of thoſe things, which good Men can ſeek, as of importance to their Eter<g ref="char:EOLhyphen"/>nal Salvation, and conſequently, not any of thoſe which God is pleaſed to manifeſt to Men upon that conſideration.</p>
               <p>Theſe Prayers therefore are unprofitable and vain; nay, we may affirm, that they can<g ref="char:EOLhyphen"/>not be well-pleaſing to God under the Goſpel<g ref="char:EOLhyphen"/>ſtate. For God expects, that Chriſtians ſhould refer all future Events to <hi>His</hi> diſpoſal, that they ſhould rely entirely upon his Providence, and receive all, even thoſe appointments which are moſt calamitous and ungrateful to Fleſh and Blood, with Meekneſs and Reſigna<g ref="char:EOLhyphen"/>tion. There is but one thing in futurity which we ought to be ſollicitous for, and that is, what ſhall become of us in the next Life. And this is a <hi>Future</hi> which depends upon the <hi>Pre<g ref="char:EOLhyphen"/>ſent,</hi> I mean upon our Obedience to the Com<g ref="char:EOLhyphen"/>mands of the Goſpel, which are ſo clear, and ſo well known, that we want no freſh Reve<g ref="char:EOLhyphen"/>lations to inſtruct us in the matter. What<g ref="char:EOLhyphen"/>ever Confuſions may happen in the Country where we Live, whatever Misfortunes we may undergo in our private Capacities, all theſe have no neceſſary connexion with the Happineſs or Miſery which awaits us hereaf<g ref="char:EOLhyphen"/>ter.
<pb n="108" facs="tcp:64166:68"/>And this is all we need not to be inform<g ref="char:EOLhyphen"/>ed in beforehand concerning them.</p>
               <p>I obſerve, in the <hi>Fifth</hi> place, That this Opi<g ref="char:EOLhyphen"/>nion of God's diſcovering the Truth by caſual Experiments, or his preſiding over theſe, <hi>in a particular and more immediate manner,</hi> is of very dangerous Conſequence, if we perſue it through all thoſe Inferences, which naturally and neceſſarily reſult from it. For, if This be once taken for granted, it will follow, That all ſuch determinations are to be eſteemed as ſo many Expreſs Anſwers from Heaven; and conſequently, that we ought to take our Mea<g ref="char:EOLhyphen"/>ſures by them, as a Rule that can never de<g ref="char:EOLhyphen"/>ceive or miſlead us. And yet, ſince this is falſe, really, and at the bottom, what will be the Effect of ſuch a Perſwaſion? Many things will be taken in hand, upon the Credit of theſe Deciſions, which in proceſs of time would turn to very ill account: Many things neglected, which are neceſſary to be done, up<g ref="char:EOLhyphen"/>on our being diſſwaded and diſcouraged by theſe <hi>Sortes:</hi> And a thouſand other Inconve<g ref="char:EOLhyphen"/>niences muſt enſue, too obvious to need a par<g ref="char:EOLhyphen"/>ticular Enumeration; ſince every Man may with great eaſe repreſent them to his own thoughts.</p>
               <p>I think then, after all this, it can be no breach of Modeſty to conclude that there is nothing, either more falſe, or more fantaſti<g ref="char:EOLhyphen"/>cal than that Opinion, which pretends the De<g ref="char:EOLhyphen"/>ciſions of <hi>Lots,</hi> or caſual Experiments, to be
<pb n="109" facs="tcp:64166:68"/>the Deciſions of Heaven, in that ſenſe which I have explained them in, throughout my whole Diſcourſe upon this Argument.</p>
            </div>
            <div n="10" type="chapter">
               <head>
                  <hi>CHAP. X.</hi> That thoſe Magiſtrates are not to blame, who have ſet up Lotteries for the Bene<g ref="char:EOLhyphen"/>fit of the Poor. A Commendation of the <hi>Hollanders</hi> in general, and particularly, with regard to the Lotteries opened by Publick Order.</head>
               <p>THere is one Inconvenience, conſequent upon that Opinion which I have been hitherto diſproving, purpoſely omitted by me. Which is, that this is to Arraign our Govern<g ref="char:EOLhyphen"/>ment for an irreverent uſe of the moſt Sacred things in the World; and for ſetting an ill Ex<g ref="char:EOLhyphen"/>ample to the Perſons living under them, by teaching ſuch to make uſe of <hi>Lots</hi> upon every trifling occaſion. For in truth, according to our Adverſaries Principles, every Ticket is a Miracle, and yet all the World knows, that theſe are drawn without any ſort of Devotion. Now indeed this kind of Arguments, taken from the Practice of our Superiours, proves nothing at all, and is of greater force to over<g ref="char:EOLhyphen"/>throw the Truth, than to ſupport and defend it. The Magiſtrates of theſe Countries do not
<pb n="110" facs="tcp:64166:69"/>take upon them to be Infallible; and their Au<g ref="char:EOLhyphen"/>thority extends not to the determining what is True or Falſe, but what is Good or Hurtful to the Publick. Beſides, ſince it is certain, that there are infinitely more Magiſtrates in an Er<g ref="char:EOLhyphen"/>ror, than there are that defend the Truth; that Infallibility, which any Man ſhould go about to annex to their Character, would only tend to give Falſhood more Credit and Coun<g ref="char:EOLhyphen"/>tenance. Beſides, it is a Refuge fit for none, but ſuch as diſtruſt the merits of their Cauſe, to call in the ſecular Arm to their Aſſiſtance, and ſhelter themſelves under the Authority of their Governors.</p>
               <p>But I may upon this occaſion obſerve to my Readers, that in defending the Truth, I have inſenſibly (for indeed that was no part of my deſign) vindicated at the ſame time our Go<g ref="char:EOLhyphen"/>vernors, who have allowed ſo many Lotte<g ref="char:EOLhyphen"/>ries of late. I underſtand there are ſome who find fault with them upon this account, and highly condemn all that take out Tickets; and all this <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>pon that poor pretence, which the foregoing Chapters have undertaken to Confute. These Perſons may ſoon be diſabu<g ref="char:EOLhyphen"/>ſed, if they pleaſe to conſider what hath been ſaid; and if not, they will have the worſt of it. One com<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>o<gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap>ie, they cannot Dragoon us into their <gap reason="illegible" resp="#UOM" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> unr<gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap>ſonable Opinion, ſo that there <gap reason="illegible" resp="#UOM" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap> create ſome uneaſineſs to <gap reason="illegible" resp="#UOM" extent="1 span">
                     <desc>〈…〉</desc>
                  </gap>, but <gap reason="illegible" resp="#UOM" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> like to bring any miſ<g ref="char:EOLhyphen"/>chief upon us.</p>
               <pb n="111" facs="tcp:64166:69"/>
               <p>For my part, I declare, I admire the Judg<g ref="char:EOLhyphen"/>ment of thoſe who contrived <hi>Lotteries</hi> for the Relief of the Poor; and think no commenda<g ref="char:EOLhyphen"/>tion great enough for the Governours who have made uſe of them to that purpoſe. This is one Effect of that great Prudence, ſo viſible in every part of their Adminiſtration. It may not be amiſs to inſiſt a little upon this Point; becauſe what I ſhall ſay to it may be a yet far<g ref="char:EOLhyphen"/>ther Confirmation of that which hath gone before, with relation to <hi>Lotteries,</hi> and the uſe of them.</p>
               <p>They that ſit at the Helm, or that are con<g ref="char:EOLhyphen"/>cerned in making Laws, ought principally to be throughly acquainted with two things, in order to a ſuccesful Diſcharge of their impor<g ref="char:EOLhyphen"/>tant Station. <hi>First,</hi> They ſhould know per<g ref="char:EOLhyphen"/>fectly well, how to diſtinguiſh between what is <hi>Juſt</hi> and what is <hi>
                     <g ref="char:V">Ʋ</g>njuſt;</hi> and <hi>Secondly,</hi> They ſhould be well skilled in the Temper of the People under their Government. Without the <hi>First</hi> of theſe, it is not poſſible that Juſtice ſhould be duly Adminiſtred; and without the <hi>Second,</hi> they will never be able to apply the general Rules of Juſtice ſeaſonably and uſefully to the particular Exigences of their Subjects. To treat at preſent of the <hi>Second</hi> only. A Lawgiver, or Magiſtrate, who E<g ref="char:EOLhyphen"/>nacts or Governs without underſtanding his Nation throughly, falls under one unavoida<g ref="char:EOLhyphen"/>ble Inconvenience, which ſoon diſcovers how ill he fills his Poſt: Which is, That ſuppoſing his People of a contrary diſpoſition to what
<pb n="112" facs="tcp:64166:70"/>they really are of, he makes Laws to them impracticable; after which, either there muſt be an infinite number of Examples made for the breach of thoſe Laws, whereby his Go<g ref="char:EOLhyphen"/>vernment becomes odious, and the State is not one whit the better; or elſe he ſees his Autho<g ref="char:EOLhyphen"/>thority contemned; by which the Government is in imminent danger of being utterly Ruined. Whereas, when Laws are ſuited to a Peoples Temper and Capacity, and proceed upon a true knowledge, what manner of Men a Go<g ref="char:EOLhyphen"/>vernour hath to deal with, He hath the plea<g ref="char:EOLhyphen"/>ſure of ſeeing his Laws diligently obſerv'd; he is ſeldom put upon publick puniſhments; and the publick enjoys quietly and comfortably all the advantages reſulting from the due obſervation of the Laws.</p>
               <p>This Defect I am mentioning was obſervable in the Common-wealth of <hi>Rome;</hi> the ſecurity whereof depended upon a ſuppoſition, that the Principal Miniſters of State would be free from Ambition, Luxury, and Avarice. Now this it was moſt ridiculous and abſurd to ſuppoſe, and the doing ſo, ruined that Republick in a very ſhort time, when it was at its higheſt point of Elevation. The Conſuls and Praetors, who uſually governed large Provinces, and had a conſiderable Force under their Com<g ref="char:EOLhyphen"/>mand, were abſolute in their Diſtricts and Ar<g ref="char:EOLhyphen"/>mies, during the time of their Magiſtracy: There was no Appeal from their Judgments, at leaſt none in favour of the Inhabitants of their Provinces; nor any ſuperior Power to
<pb n="113" facs="tcp:64166:70"/>check or change their Proceedings. When they had ravaged and ruined all within their Juriſdiction, outraged their Wives and Daugh<g ref="char:EOLhyphen"/>ters, and murdered thoſe that had the courage to complain of their Oppreſſion or Avarice; all the Remedy left, was only to wait for the expiration of their Office, and then to im<g ref="char:EOLhyphen"/>peach them at <hi>Rome,</hi> with infinite expence and hazard, without any aſſurance of having ju<g ref="char:EOLhyphen"/>ſtice done, or ſatisfaction made. The utmoſt they could obtain, was the getting them ba<g ref="char:EOLhyphen"/>niſhed, and the Eſtates, of which they then ſtood poſſeſſed, confiſcated. This puniſhment was uncertain, and, if compared with the ex<g ref="char:EOLhyphen"/>orbitance of their Crimes, but very ſmall. It reſtrained only, ſuch as had in their own tem<g ref="char:EOLhyphen"/>per a Principle of Virtue; the reſt contemned it; and all, who had not been horribly to blame, were ſure to eſcape it. This we may gather from <hi>Tully</hi>'s Orations againſt <hi>Verres,</hi> one of the vileſt Wretches that ever that State en<g ref="char:EOLhyphen"/>truſted. And yet it was as much as all <hi>Tully</hi>'s Eloquence and Addreſs could do, to humble him.</p>
               <p>The Laws had provided no remedy againſt theſe diſorders, becauſe they preſumed the Ma<g ref="char:EOLhyphen"/>giſtrates to be Men of Probity; which yet in fact never happened, after <hi>Rome</hi> grew great. From thenceforth, the eaſineſs of doing inju<g ref="char:EOLhyphen"/>ries with impunity, and the vaſt gain of a pub<g ref="char:EOLhyphen"/>lick Poſt, let looſe the Reins to Covetouſneſs, and tempted Men to make an ill uſe of this Defect in their Laws. Then they were redu<g ref="char:EOLhyphen"/>ced
<pb n="114" facs="tcp:64166:71"/>to a neceſſity, either of puniſhing moſt of the Intendants upon their return to <hi>Rome,</hi> which was not poſſible to be done; or of conniving at, and ſuffering under theſe Diſorders, which the State did; for they were only the Unfortu<g ref="char:EOLhyphen"/>nate, and the inſupportably wicked, that could be brought to an account.</p>
               <p>A Powerful Monarchy, but of another na<g ref="char:EOLhyphen"/>ture, hath for ſeveral Ages proceeded upon a falſe Suppoſition, which hath done great pre<g ref="char:EOLhyphen"/>judice, and brought it ſeveral times upon the very brink of Ruin. It ſuppoſes its principal Miniſters to <hi>make themſelves Eunuchs for the Kingdom of Heaven's ſake;</hi> but the effects have proved them to have the ſame inclinations with common Men. This made it neceſſary, either to puniſh an exceeding great number, or elſe to reſolve tamely to look on, and ſee their Law of Continence broken; either of which methods is of ill conſequence; and in<g ref="char:EOLhyphen"/>deed by this means that Government is become deſpicable; and ſeveral mighty Nations have, upon this provocation partly, ſhaken off its Yoke.</p>
               <p>Now if we compare the Laws of <hi>Moſes</hi> with the Genius of that Nation to whom they were enjoyned, we ſhall find, that God did plainly deſcend, as it were, and accommodate him<g ref="char:EOLhyphen"/>ſelf to their preſent Condition and Temper; that he tolerated many things, which would not have been endured in a more ſpiritual People, and are accordingly forbidden to Chri<g ref="char:EOLhyphen"/>ſtians at this day. Our Lord, for inſtance,
<pb n="115" facs="tcp:64166:71"/>hath taught us, that <hi>Divorce</hi> was al<g ref="char:EOLhyphen"/>lowed them only,<note place="margin">Mat. 19.8.</note> 
                  <hi>becauſe of the hard<g ref="char:EOLhyphen"/>neſs of their hearts;</hi> and it is prohi<g ref="char:EOLhyphen"/>bited under the Goſpel, except in one caſe only.</p>
               <p>
                  <hi>Solon</hi> is likewiſe commended, for ſtudying the humour of the <hi>Athenians,</hi> before he un<g ref="char:EOLhyphen"/>dertook to make their Laws, and for erecting his Scheme upon this model, ſo far as the publick Good would permit. This is the ac<g ref="char:EOLhyphen"/>count <hi>Plutarch</hi> gives of him in his Life. <q>He never attempted to remedy that which might be well enough born, nor to make unneceſ<g ref="char:EOLhyphen"/>ſary Innovations; wiſely foreſeeing that, if a general alteration ſhould diſorder the State, it might not be in his power to compoſe all again, and to form them upon the beſt Pat<g ref="char:EOLhyphen"/>tern. But he eſtabliſhed ſuch Rules, as he hoped they might be brought to, by perſwa<g ref="char:EOLhyphen"/>ſion or by ſuch a compulſion as would not endanger the publick Peace; by a due mixture, (as himſelf called it) of Power with Juſtice. Hence, when he was asked af<g ref="char:EOLhyphen"/>terwards, whether his Laws at <hi>Athens</hi> were the beſt that could be made, he anſwered, They were the beſt that could be made for them, who were not at that time in a con<g ref="char:EOLhyphen"/>dition of complying with any better.</q>
               </p>
               <p>If it be taken for granted, that the Members of a Common wealth are entirely moderate and liberal; and upon this ſuppoſition, you expect, that they will retrench their ſuperfluous Ex<g ref="char:EOLhyphen"/>pences, and give that they can ſpare freely to
<pb n="116" facs="tcp:64166:72"/>public uſes, and the maintenance of the Poor, that ſo laſting Proviſions may be made for thoſe who cannot ſupport themſelves; Experience will ſoon convince the World, how vain ſuch a ſuppoſition is; how groſly they are deceived who take their meaſures by it, and how deſtru<g ref="char:EOLhyphen"/>ctive the conſequences of ſuch a miſtake will prove. We ſhould ſuppoſe Men to be what they commonly are; that the generality of them are more diſpoſed to Vanity and Avarice, than to Charity and Moderation. In a certain Monarchy already mentioned, it hath been preſumed, that it's principal Members would be generally Bountiful and Modeſt, and in pur<g ref="char:EOLhyphen"/>ſuance of this Notion, they were made the Depoſitaries and Truſtees of large and many Charities, given for the Relief of Perſons in Want. But theſe Men are commonly as proud and greedy as their Neighbours, they have converted thoſe Charities to their own uſe, and left the Poor to be ſuſtained by the Care of the Laity.</p>
               <p>They who formed the Polity of theſe Pro<g ref="char:EOLhyphen"/>vinces have been careful not to ſplit upon any ſuch Rock. They depended upon no greater Virtues in the People, than might reaſonably be expected in the preſent corrupt State of Mankind. They ſaw that if the Neceſſities of the Poor were left only to Generoſity, there would be but very few Hoſpitals, and their Wants muſt be too ſlenderly provided for. They therefore have engaged the People to furniſh a Stock for this purpoſe, not meerly by
<pb n="117" facs="tcp:64166:72"/>preſſing the Doctrins of the Goſpel, which have but too weak an Influence upon the Mul<g ref="char:EOLhyphen"/>titude; but by moving and falling in with ſome certain Paſſions which they might be ſure to find Predominant in ſome Men's Minds. One of theſe is Vanity, or a deſign to diſtinguiſh and ſet themſelves above the Meaner ſort of Peo<g ref="char:EOLhyphen"/>ple. And this is commonly done by a certain Expenſive way of living, which Men of Abili<g ref="char:EOLhyphen"/>ty ſeldom fail to indulge. And upon theſe Expences they have contrived to raiſe vaſt Summs of Mony, without giving any Cauſe of Complaint, or making any one Man uneaſie, with a Fear of being reckoned among the Vulgar. When any one Marries, for Inſtance, there is a certain Tax laid upon his Equipage, greater or leſſer, in proportion to the number of his Retinue. And ſince Men, upon ſuch Occaſi<g ref="char:EOLhyphen"/>ons, affect to put the beſt ſide outwards, and to make a Figure more Pompous than their In<g ref="char:EOLhyphen"/>feriours, The Poor have an advantage from this Gayety of Humour, which they would have received from very few, if Charity and their own free Diſpoſal had determined them in giving. So it is with thoſe that are buried in Churches, though there be Church yards for all who will make uſe of them, yet it is not thought Creditable for People of Condition to be laid there; and they who will be Buried in the Church, are obliged to pay a conſiderable Summ to the Poor. This Duty again is raiſed in proportion to the time of the Funeral, the
<pb n="118" facs="tcp:64166:73"/>later the Hour, the higher the Payment; and People are commonly ſo fond of this fantaſtical Honour, that they grudge no charge, when they are able to ſupport it. Thus the Vanity of thoſe who bury their Relations hath brought in more to the Poor, than a Diſcretionary Charity would ever have prevailed with them to disburſt. Some other Cuſtoms of this kind there are in this Country, which evidently de<g ref="char:EOLhyphen"/>monſtrate the Prudence of thoſe who contriv<g ref="char:EOLhyphen"/>ed and brought them into Practice.</p>
               <p>Hence it is obſervable, that in ſome great Kingdoms the ſettled Funds for the Poor do not amount to ſo much as thoſe of one ſingle Town in <hi>Holland;</hi> and where the few Hoſpi<g ref="char:EOLhyphen"/>tals, or other Houſes of that nature are ſcarce ſo well endowed, as thoſe in <hi>Amſterdam</hi> are. The Capital City of a great Kingdom hath late<g ref="char:EOLhyphen"/>ly been reduced to ſhut up her Grand Hoſpital after an infamous manner, becauſe no longer able to pay her Debts, or maintain the Poor, which never was, and in all likelihood never will be the Caſe of <hi>Amſterdam,</hi> while the City and theſe Laws ſtand. All which is owing to Magiſtrates, whoſe Elevation above the com<g ref="char:EOLhyphen"/>mon People is not ſhewed by the Pomp or Pride, or Inſolence uſual in other Places; but by the Knowledg of their People, by their Skill in the Art of Governing, and by their conſtant Diligence to procure for this City e<g ref="char:EOLhyphen"/>very thing that can turn to the Inhabitants Advantage. Men that deſerve to be made im<g ref="char:EOLhyphen"/>mortal
<pb n="119" facs="tcp:64166:73"/>in Story, and recommended as Patterns to all the World. For by this means infinite indigent Wretches would be ſuſtained, and the Scandal and Inconveniencies of Beggars would be much abated.</p>
               <p>The ſame Penetration which contrived a Method for making Men's natural Diſpoſition to Vanity, Serviceable to the Publick, hath al<g ref="char:EOLhyphen"/>ſo Projected <hi>Lotteries</hi> for the Benefit of the Poor. The Expenſive War ſo long kept up by the boundleſs Ambition of our Neighbours, and the vaſt Loſſes in Trade, had raiſed all Commodities to a moſt exorbitant Price. Cha<g ref="char:EOLhyphen"/>rity cooled very ſenſibly, and the uſual Alms which formerly added to the fixed Endow<g ref="char:EOLhyphen"/>ments, ſufficed for the Maintenance of the Poor, fell very far ſhort in this time of com<g ref="char:EOLhyphen"/>mon Hardſhip. But what cure was to be ap<g ref="char:EOLhyphen"/>plied to that Evil? Muſt the Poor be left to ſtarve for want of Suſtenance? That were both a Reproach to People, Profeſſing Chriſti<g ref="char:EOLhyphen"/>anity, and a Prejudice to the State. But how then ſhould Mony be found for this Purpoſe? Should a new Tax be laid upon the People al<g ref="char:EOLhyphen"/>ready over-burdened with the unavoidable Expence of a long a bloody War? This would occaſion great Complaints, and by re<g ref="char:EOLhyphen"/>lieving the Needs of ſome, reduce a great ma<g ref="char:EOLhyphen"/>ny more to Poverty.</p>
               <p>Neither of theſe ways was practicable in ſuch a Juncture, and therefore another Paſſion was to be managed, which is but too common, and more eſpecially in ſuch Places as <hi>Holland,</hi>
                  <pb n="120" facs="tcp:64166:74"/>where moſt Men live by their Induſtry. This is a Deſire of growing Rich in its own Nature, directly oppoſite to Liberality. Some courſe muſt be found of making People Bountiful up<g ref="char:EOLhyphen"/>on a Principle of Covetouſneſs, and of enga<g ref="char:EOLhyphen"/>ging them to give much to the Poor, in hopes of receiving much more themſelves. This is a Project that can never fail; but the only Diffi<g ref="char:EOLhyphen"/>culty is how to form it? And yet even this is ſeaſible. <hi>The Paſſions,</hi> (ſays an eminent <hi>Au<g ref="char:EOLhyphen"/>thor</hi>) <hi>do often give Birth to others of a Nature moſt contrary and diſtant from their own. Thus Avarice ſometimes brings forth Prodigality, and Prodigality Avarice;</hi> and another Ingenious Obſervation the ſame Perſon hath, that <hi>Co<g ref="char:EOLhyphen"/>vetouſneſs is ſometimes the cauſe of quite contrary Effects. And a world of People Sacrifice all their preſent Poſſeſſions to doubtful and diſtant Hopes.</hi>
               </p>
               <p>Theſe Maxims never received ſo full and frequent Confirmations as they have done of late by the <hi>Lotteries</hi> ſet on Foot in this Coun<g ref="char:EOLhyphen"/>try. A world of People who Contribute very ſparingly to the Poor, though Men of conſide<g ref="char:EOLhyphen"/>rable Fortunes, which qualified them to do abundantly more, have ventured large Summs in hopes of a good Lot. And all who live by their Labour, and know not how to maintain their Families, ſtrained hard to take our <hi>Tickets,</hi> eſpecially in thoſe <hi>Lotteries</hi> where they were to be had at eaſie Rates. This is ſo well known, that the Inhabitants of theſe Provinces need not to be told it; but I ſpeak at preſent for the Information of Strangers.</p>
               <pb n="121" facs="tcp:64166:74"/>
               <p>Some perhaps may take it ill, that theſe Maxims of Mr. <hi>Rouchefoucaut</hi> are applied to them, upon a Pretence that they put into theſe Lotteries upon a Principle of Liberality to the Poor, for whoſe Benefit they were con<g ref="char:EOLhyphen"/>trived: If this be ſo, I am heartily glad of it, and wiſh there were more ſuch generous Spirits a<g ref="char:EOLhyphen"/>mong us, and that God would both increaſe and reward them. But generally ſpeaking, a proſpect of Gain was undoubtedly the Mo<g ref="char:EOLhyphen"/>tive to moſt People, who thus diſpoſed of their Mony. Were it needful to prove this, it might ſoon be done effectually, by appeal<g ref="char:EOLhyphen"/>ing to thoſe who have the Diſtribution of the publick Charities. Let them only ask theſe Perſons to lend the ſame Sum they have put into the <hi>Lotteries,</hi> Intereſt free for ten Years to the uſe of the Poor; and the An<g ref="char:EOLhyphen"/>ſwers made to ſuch a Requeſt will teach us what Judgment to paſs upon their Liberality. But of this I ſhall have occaſion to ſay more hereafter.</p>
               <p>In the mean while, be the Principle of ad<g ref="char:EOLhyphen"/>vancing Mony what it will, ſtill the Poor are as effectually Relieved every whit one way as another, and ſo the Contrivers of theſe <hi>Lotteries</hi> have attained their end. They that bring in their Mony do it voluntarily, without any Complaint or Mumuring againſt the Government; which is a thing, to which in all raiſing of Mony, very great regard ought to be had. And therefore no Commendation
<pb n="122" facs="tcp:64166:75"/>can be too great for thoſe who have found out this Method for Relieving the Poor.</p>
               <p>The generality of People do ſo little under<g ref="char:EOLhyphen"/>ſtand what it is that truly deſerves Praiſe, or rather their Taſt and judgment are ſo vitiated by Cuſtom, that they are moſt profuſe in the Commendations of thoſe things which deſerve moſt to be diſcountenanced and abhorred. And on the other hand, they deſpiſe and run down thoſe things which merit our higheſt eſteem. For Inſtance; they ſpeak in Terms of Admiration of a <hi>ſubtle Politician,</hi> or a <hi>mighty Conqueror;</hi> Men, who for the moſt part are the Scourges and Plagues of Mankind, and ſuch as God in the Wiſdom and Juſtice of his angry Providence makes uſe of to Chaſtiſe, or to cut off a ſinful People for their Wickedneſs. But ſuch as find out needful Expedients for the Good of civil Society, have their Names either Buried in Silence, or mentioned in Terms that expreſs very little Eſteam: And all this, though Men ſee, and feel, and live by the Pro<g ref="char:EOLhyphen"/>fitable Fruits of their Providence and Pains. I will not at preſent ſtand to inquire into the Reaſons of their unaccountable Proceeding. This would draw me too far from my Buſineſs. But for my own part, I had much rather be the Author of a Method for Relieving the Poor, or any way making Mankind eaſie and happy without hurting one ſingle Soul; than the In<g ref="char:EOLhyphen"/>venter of new Engines, or Secrets for winning a Battle, or taking a Town. Which at laſt comes to this, that ſuch a one hath been aſ<g ref="char:EOLhyphen"/>ſiſting
<pb n="123" facs="tcp:64166:75"/>to an Achievement, never to be done but by ſhedding a great deal of Blood, and making a great many Families very Miſerable.</p>
            </div>
            <div n="11" type="chapter">
               <head>
                  <hi>CHAP. XI.</hi> The Lawfulneſs of putting into Lotteries, provided it be not done upon a Principle of Covetouſneſs. Directions how to judge of this.</head>
               <p>IT may poſſibly be objected, that as I have ſtated the Caſe, <hi>Lotteries</hi> ought to be pro<g ref="char:EOLhyphen"/>hibited. I repreſent the Matter ſo, that few put into them out of Charity, and it is plain, Men ought not to do any thing out of Cove<g ref="char:EOLhyphen"/>touſneſs. So that if the Takers of <hi>Tickets</hi> act upon this Principle, they ſhould not take out any at all. And perhaps too I may be charged with contradicting my ſelf, in commending <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>he Perſons who have ſet up <hi>Lotteries,</hi> becauſe in ſo doing they miniſter to Men an Occaſion of doing what they ought not to do.</p>
               <p>I begin with the latter part of the Objection, and anſwer; That the Eſtabliſhers of theſe <hi>
                     <gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>otteries</hi> are in no degree to blame, becauſe <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>hey do not thereby compel any Man to put in <gap reason="illegible" resp="#UOM" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> all, and much leſs to put in upon a vicious <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>rinciple. Quite contrary, they invite Men to <gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap>ew their Liberality, and for thoſe who do <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ot comply with this Invitation, the Fault is all their own. It is confeſs'd, this Method of
<pb n="124" facs="tcp:64166:76"/>Succouring the Poor proceeds upon a Suppoſi<g ref="char:EOLhyphen"/>tion, that many, nay moſt will contribute to it in proſpect of Advantage to themſelves. But to make an ill Diſpoſition, to which our Governors are not acceſſary, turn to good Ac<g ref="char:EOLhyphen"/>count, never yet was thought worthy of Blame. This is bringing Light out of Dark<g ref="char:EOLhyphen"/>neſs, juſtly eſteemed an Inſtance of the Higheſt, and an Imitation of the divine Wiſdom. Could we root all Covetouſneſs out of Men's Hearts, which Ruins ſo many Families and Common wealths, this ſhould be done without any Demur. But ſince it is not in the Power of Men to cure all that are Infected with this Vice; and ſince they who have to deal with Mankind, make ſure reckoning of a great many Perſons thus tainted; all that can be done in this caſe, is to try if they can pre<g ref="char:EOLhyphen"/>vail with ſuch to contribute indirectly to ſome publick Good. Though it were exceedingly to be wiſhed, yet it cannot probably be hopes or expected that the World ſhould be cleare of this ſhameful Paſſion; and conſequently we muſt take our Meaſures as becomes Me<gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap> who take it for granted that it ſhall alway continue.</p>
               <p>Hence you plainly ſee, that I think it poſſibl<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> for Men to put in to <hi>Lotteries</hi> very innocently becauſe I declare this poſſible to be done upo<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> a Principle of Charity. But this is what wi<gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap> require a little more enlargement. There are two ſorts of Perſons who may take Tickets ou<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> of <hi>Lotteries<g ref="char:punc">▪</g>
                  </hi> Some of theſe may have great o<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>
                  <g ref="char:EOLhyphen"/>caſion
<pb n="125" facs="tcp:64166:76"/>for a good Lot, as not, (or very hardly) being able in their preſent Circumſtances to ſupport themſelves and their Families in thoſe neceſſary Expences, which Decency and their Condition require. By this, I mean ſuch Charges as cannot be avoided without expo<g ref="char:EOLhyphen"/>ſing a Man's ſelf to Contempt among People of the ſame Quality; for the Poet's obſervation in this caſe is moſt true.<note place="margin">Juven. Sat. <hi>III.</hi>
                  </note>
               </p>
               <q>
                  <l>Nil habet infelix paupertas durius in ſe,</l>
                  <l>Quàm quod ridiculos homines facit.</l>
                  <l>Want is the Scorn of every wealthy Fool,</l>
                  <l>And Wit in Rags is turn'd to Ridicule.</l>
               </q>
               <p>A Man under this Hardſhip does not only en<g ref="char:EOLhyphen"/>dure a great deal of Uneaſineſs, but becomes uſeleſs to others too; by means of that Con<g ref="char:EOLhyphen"/>tempt which always attends ſuch a ſtrait For<g ref="char:EOLhyphen"/>tune. No doubt, a Man may Lawfully deſire to be delivered out of this melancholy Condi<g ref="char:EOLhyphen"/>tion, if already under it; or to prevent his coming into it to the beſt of his Power, without offending againſt any Rules given us in the Goſpel. So that they who are in danger of ſuch a Calamity may uſe all prudent Methods, and lay hold upon every fair Occaſion which offers, for ſheltring themſelves from Miſery. Now theſe Men again may be ſubdivided into two ſorts. Some are ſingle Perſons, and have none but themſelves to take care for. Others have large Families and Dependences that challenge a Support from them. Now, who
<pb n="162" facs="tcp:64166:77"/>can find fault with theſe Men, but eſpecially the latter ſort, if they be deſirous to live, and to leave their Families, though not in a Con<g ref="char:EOLhyphen"/>dition of Plenty and Luxury, yet in ſuch a competent Proviſion as ſhall ſet them above Contempt, and the being beholding to others for a Subſiſtence? If then an occaſion of doing this happen, where the venturing a little may bring in a great Gain, and wrong no body, no doubt they may very lawfully embrace this Opportunity. And ſuch a one is a mutual Agreement between a number of Adventurers, (eſpecially when countenanced by publick Authority, that there may be no indirect dealing in the Matter) that each ſhall put in a<g ref="char:EOLhyphen"/>certain ſmall Sum, and all this ſhall be redu<g ref="char:EOLhyphen"/>ced to a few greater Sums, to be enjoyed by thoſe that Lots ſhall give it to. And this is pro<g ref="char:EOLhyphen"/>perly what we call a <hi>Lottery</hi>
               </p>
               <p>But then there are two Cautions neceſſary to be obſerved upon theſe Occaſions. The <hi>firſt</hi> is, that no Man verture a larger Sum than the Circumſtances of his Family can bear. The Reaſon of this is, <hi>Firſt,</hi> That this diſables him from doing other Charities, ſuch as he hath been uſed to, and ought not to diſcontinue upon any Pretence, but an impoſſi<g ref="char:EOLhyphen"/>bility of keeping them up any longer. <hi>Second<g ref="char:EOLhyphen"/>ly,</hi> Becauſe when the Sums are greater than men can well afford, their Concern for the Loſs will grow too ſenſible. Now, beſides that no Man ought to expoſe himſelf to immoderate Concerns, there are ſeveral ill Conſequences
<pb n="127" facs="tcp:64166:77"/>which may attend it, that ought to reſtrain Men from coming under the Temptation.</p>
               <p>Provided we keep clear of theſe Inconveni<g ref="char:EOLhyphen"/>encies, I ſee no Reaſon that ſhould debar the Perſons I have been deſcribing, from putting in to Lotteries. They may wiſh for a great Benefit, if a Diſappointment give them little or no Uneaſineſs, and do not hinder them in the Diſcharge of their Duty. I allow theſe <hi>Tickets</hi> are not taken out upon a Principle of Charity; but neither can they be charged with Covetouſneſs, in regard a Benefit would come ſeaſonably to their Circumſtances, and they only ſeek a lawful Profit by lawful Means.</p>
               <p>But there are others, by whom Lotteries are chiefly filled, who might put in purely out of a charitable Deſign, and yet do not. The Rich I mean, who have not only enough to live handſomly upon, but to ſupport a much greater Expenſe, and who do actually ſpend a great deal, without any fear of being reduced to Want. Theſe cannot pretend any need to in<g ref="char:EOLhyphen"/>creaſe their Eſtates; for they are qualified for unneceſſary Expences already; and live at a Rate, which many of the ſame Quality can very well deny themſelves, without any dan<g ref="char:EOLhyphen"/>ger of rendring themſelves Deſpicable in the Eye of the World.</p>
               <p>And yet theſe Men are not content with what they have, but perpetually graſping at more; and as ſoon as any <hi>Lottery</hi> opens, they run into it with all the eagerneſs imaginable. They take out vaſt numbers of Tickets to get
<pb n="128" facs="tcp:64166:78"/>the beſt Benefits; as if they deſigned to take the Meat out of their Mouths, who cannot afford to venture ſo much as themſelves. And yet they take it ill, to have it thought, that Covetouſneſs is the Motive they act upon. They tell you coolly, that they are content to hazard their Money for the ſake of the Poor; but otherwiſe they ſhould not have been concerned in theſe <hi>Lotteries.</hi> I need not in<g ref="char:EOLhyphen"/>ſtance in the ſeverl Artifices uſed by them to cover their Avarice: The Examples of Men that act and talk at this rate, are to be met with in <hi>Holland</hi> every day. But we muſt pluck off this Diſguiſe, and lay down ſome infallible Marks, whereby the true motives may be di<g ref="char:EOLhyphen"/>ſtinguiſhed, and evidently diſcerned, which prevail with them to engage in theſe mat<g ref="char:EOLhyphen"/>ters.</p>
               <p>Men that proceed upon a Principle of Cha<g ref="char:EOLhyphen"/>rity, do not content themſelves with ſhewing it in one ſingle Inſtance, and leaſt of all in ſuch a one, as exerciſes Charity upon a pro<g ref="char:EOLhyphen"/>ſpect of a very conſiderable advantage. They that are truly Charitable take all occaſions of being ſo. They give freely, when they can<g ref="char:EOLhyphen"/>not hope to receive, what they give, back again; and not, when they may reaſonably be ſuſpected of propoſing a great gain to them<g ref="char:EOLhyphen"/>ſelves by giving. They that do otherwiſe, are like thoſe pretended Zealots for the Pub<g ref="char:EOLhyphen"/>lick Good; who are even boaſting how much they love their Country, when ſuch diſcourſe may get them a good Place; but are as mute as
<pb n="129" facs="tcp:64166:78"/>Fiſhes, when the defence of their Country is like to prove hazardous, or to hinder their Preferment. The Zeal of theſe <hi>Worthy Patriots</hi> is a Zeal of Intereſt, and aims at their own private Advantages, and inſpired by hopes of Gain. This is a ſort of Traffick, where they venture boldly; they may indeed loſe all, but then they may get a great deal too.</p>
               <p>It may be ſaid, that I wrong theſe Gentle<g ref="char:EOLhyphen"/>men, in ſuppoſing them to give no other proof of their Charity; beſides the taking out a great many Tickets; and, that they evidence this diſpoſition of Mind in many other Inſtances. Now I do not undertake to ſay, that they do no acts of Charity, but I ſay, that what they give upon other occaſions bears no propor<g ref="char:EOLhyphen"/>tion to the Sum they venture in theſe Lot<g ref="char:EOLhyphen"/>teries. They put more in to theſe at one time, than they give away to the Poor in ten years; and this ſhews hope of Gain, and not Charity, to be the ſecret Spring by which they are moved.</p>
               <p>If, as ſome pretend, they wiſhed for a good Lot only that they might be more Liberal to the Poor, they would give a ſenſible demon<g ref="char:EOLhyphen"/>ſtration of that Liberality theſe two ways. <hi>First,</hi> They would be Liberal to their power, upon other occaſions as well as this, and by what they do at preſent, ſhew us what we might expect from them hereafter, when in better Circumſtances. But when we ſee Men of Wealth and Vanity, not give the tenth part of that to the Poor, which they ſquander
<pb n="130" facs="tcp:64166:79"/>away in unneceſſary Expences, and never blame themſelves for ſo unequal a diſtribution; this is but poor encouragement to preſume, that if they were yet more Wealthy, their Alms would be greater, and their vain Ex<g ref="char:EOLhyphen"/>pences not greater in proportion too. Can any Man in his Senſes believe, that they who grow giddy upon a Sum of Money, and for<g ref="char:EOLhyphen"/>get what they are, as matters go now with them, ſhould be more Moderate, more Libe<g ref="char:EOLhyphen"/>ral, and leſs Extravagant and Vain, if matters were better with them? For my part, I can<g ref="char:EOLhyphen"/>not be of that Opinion, and Experience proves the direct contrary. We may have often ob<g ref="char:EOLhyphen"/>ſerved Men's deſires enlarged with their E<g ref="char:EOLhyphen"/>ſtnees. And their Luxury, and Profuſeneſs, and Pride, riſes daily; but it is very ſeldom, that any, who were not Charitable according to their ability, in meaner Circumſtances, have grown ſo, when advanced to a higher and more plentiful Condition. How void of all Senſe would it be, to imagine, that a Man who had never given any marks of his Con<g ref="char:EOLhyphen"/>duct or Courage, while he was a Lieutenant, a Captain, a Colonel, a <hi>Marſhall de Camp,</hi> would ſignalize himſelf for Prudence and Gal<g ref="char:EOLhyphen"/>lantry, if he were made a General? All the World would laugh at ſo abſurd a Fancy: To conjecture of the <hi>Future</hi> by the <hi>Paſt</hi> is a Max<g ref="char:EOLhyphen"/>im univerſally received. And yet ſome would fain perſwade us, that the Men, who have all along betrayed a world of Avarice and In<g ref="char:EOLhyphen"/>ſolence, and Vanity, and Niggardlineſs to the
<pb n="131" facs="tcp:64166:79"/>Poor, would preſently be changed into the Reverſe of all this, could they obtain a <hi>Great Lot.</hi> If they ſpoke ſincerely, or were better acquainted with themſelves, they would tell you, that then they would make a greater Figure, keep their Coach (if they have none at preſent) buy richer Furniture, or ſome o<g ref="char:EOLhyphen"/>ther Follies of this kind, all much more credi<g ref="char:EOLhyphen"/>ble, than growing more Charitable to the Poor. They will do well to examine their own Breaſts, and Condemn themſelves, if they are guilty, in this point. I reflect upon no particular Perſon; and the Rich, who feel ſuch thoughts riſing in themſelves, or ſuggeſted to them by others, may, if they pleaſe, diſtinguiſh them<g ref="char:EOLhyphen"/>ſelves from thoſe Rich Perſons, that are ac<g ref="char:EOLhyphen"/>cuſed of inſatiable Avarice, either upon a Principle of ſordid Greedineſs, or to ſatisfy the Inclinations of an exceſſive Pride.</p>
               <p>But there is another evident and unanſwer<g ref="char:EOLhyphen"/>able Proof of their Greedineſs of Gain upon this occaſion. What do theſe Charitable Perſons, who pretend to conſult no other In<g ref="char:EOLhyphen"/>tereſt than that of the Poor, do for their ſakes, when they get any conſiderable Lots? Are they contented to draw back their Capi<g ref="char:EOLhyphen"/>tal, and leave their clear Profits to Charitable uſes? Or do they diſtribute themſelves large<g ref="char:EOLhyphen"/>ly out of them to Perſons whom they know in want? Nay, Do they ſo much as disburſe a tenth part of what they get to theſe uſes? I cannot tell what they do, but I have never heard ſo much of any of them. Now ſure, as
<pb n="132" facs="tcp:64166:80"/>the Pront is publick, the Liberality ſhould be publick. There is no Oſtentation in all this; and ſuch an Example would do more ſervice, than Alms given in ſecret, which no body ſees, and many ſuſpect not to be given at all. But if there were ſome Oſtentation mixed with it, yet is that more excuſable, than the Be<g ref="char:EOLhyphen"/>haviour of thoſe Men, who, out of a preten<g ref="char:EOLhyphen"/>ded Care to avoid the Imputation of Vain<g ref="char:EOLhyphen"/>glory, give very little openly, and yet leſs in private. A Man had need of all his Charity to think them Liberal; and, if he govern him<g ref="char:EOLhyphen"/>ſelf by the outward appearance, he cannot help thinking the contrary. Theſe are a per<g ref="char:EOLhyphen"/>verſe ſort of Hypocrites, that diſſemble the wrong way. All their Actions viſible to the World ſavour of Pride and Love of Money; but they are all Moderation and Bounty, when no Eye ſees them: Whereas the common Hy<g ref="char:EOLhyphen"/>pocrite puts on the diſguiſe of Modeſty and Contempt of the World, while Covetouſneſs and Vanity, which reign within, are reſerved for his private and retired hours.</p>
               <p>It may perhaps be asked, what uſe I would have a Rich Man make of a good Lot, when it falls to his ſhare. I will, as well as I can, ſhew what I think would become him in ſuch a Caſe. Now in the <hi>firſt</hi> place I take for granted, that he hath no need of this Benefit, and would not miſs, or ſuffer for want of it; if it had never happened to him; and, that if he had loſt the Money ventured, he would be able to live in all points as eaſie as before.
<pb n="133" facs="tcp:64166:80"/>Now, in ſuch a Caſe, the leaſt a Man can do, who profeſſes to have put in to the <hi>Lottery</hi> purely out of Charity, is to give a conſidera<g ref="char:EOLhyphen"/>ble part of his Gains to the Poor; for other<g ref="char:EOLhyphen"/>wiſe it is manifeſt, that a Spirit of Trade and Greedineſs was the real Inducement to taking out his Tickets.</p>
               <p>But, ſtill the doubt remains, what I allow to be a <hi>conſiderable</hi> part. Why truly, the leaſt I can poſſibly think fit to be given, is, a <hi>Tenth.</hi> Leſs we cannot think belongs to the Poor, out of a Sum which coſts us nothing, and which is ſo clear Gains, that we had been never the worſe, if it had not been ours at all. The <hi>Iſ<g ref="char:EOLhyphen"/>raelites</hi> heretofore were obliged to a much larger propotion, either to the Poor, or other Religious uſes, out of the product of their Lands, which coſt them a great deal of toil and charge to Cultivate. I will ſet down here briefly the calculation of it, leſt ſome, not verſed in theſe matters, ſhould ſuſpect I carry the thing above its due pitch.<note n="*" place="margin">Selden <hi>of</hi> Titus, <hi>Ch.</hi> 11.</note> After having paid the Firſt-Fruits in Eared Corn; if a Man had gathered 6000 Meaſures, the Heave-Offering was at leaſt 100. Of the remaining 5900 the firſt Tythe took off 590 out of the remaining 5310. A ſecond Tythe was to be paid which conſiſted of 581, ſo that the Owners ſhare did not exceed 4779 Meaſures; ſo that every Man paid yearly (beſides the Firſt-Fruits) more than a Sixth, and near a Fifth part of his Revenue. I make no mention of the <hi>Freewill-Offerings,</hi> nor
<pb n="134" facs="tcp:64166:81"/>of the <hi>Sin-Offerings</hi> appointed by the Law for certain <hi>Treſpaſſes</hi> or <hi>Legal <g ref="char:V">Ʋ</g>ncleanneſſes;</hi> nor of the Duties paid to the Kings, after the <hi>Iſrae<g ref="char:EOLhyphen"/>lites</hi> came under a Monarchical Government. Now, if God thought fit, that Labouring Men, who oftentimes Till an ungrateful Soil, who have bad Years, and are at great Charge, as well as Pains, upon this account, might with<g ref="char:EOLhyphen"/>out any Inconvenience pay out a <hi>Fifth</hi> part of their Income, (for we cannot ſuppoſe that God deſigned to fleece and begger his People to en<g ref="char:EOLhyphen"/>rich the Prieſts and Levites,) what may we reaſonably think he expects for Pious and Cha<g ref="char:EOLhyphen"/>ritable uſes, out of a Gain which comes in without any Expence or Trouble at all? If God required ſuch Liberality under the Law, what ought Men to think themſelves obliged to un<g ref="char:EOLhyphen"/>der the Goſpel? State the Compariſon between a Husbandman that Inns <hi>Fifty</hi> Buſhels of Wheat and out of them pays <hi>Ten</hi> every year; and a Rich Merchant, who upon an extraordinary occaſion ventures four or five hundred Crowns (which is but a ſmall Sum) in a Lottery deſigned for the Relief of the Poor; and who is not ſatisfied to reimburſe himſelf, but grud<g ref="char:EOLhyphen"/>ges a <hi>Tenth</hi> part of that profit, which coſts him nothing, to the uſe of the Poor. If that <hi>Iſraelitiſh</hi> Husbandman paid all that Tax laid upon him honeſtly and chearfully, becauſe God had commanded him ſo to do; we muſt acknowledge his Liberality deſerved great Commendation. And if ſo, Is not that <hi>Chri<g ref="char:EOLhyphen"/>ſtian</hi> worthy of great Reproach, who pays
<pb n="135" facs="tcp:64166:81"/>little or nothing to the Poor, out of extraor<g ref="char:EOLhyphen"/>dinary Profit, ariſing out of a <hi>Lottery,</hi> in<g ref="char:EOLhyphen"/>tended and contrived merely for the Benefit of the Poor? If ſuch management as this be allowable, we muſt own the <hi>Chriſtian</hi> Mora<g ref="char:EOLhyphen"/>lity much ſhort of the <hi>Jewiſh;</hi> and that if <hi>Je<g ref="char:EOLhyphen"/>ſus Christ</hi> did not come utterly to deſtroy the Moral Law, yet he came to make great a<g ref="char:EOLhyphen"/>batements, and hath very much impaired, and relaxed its moſt Excellent Precepts. I cannot ſuppoſe any Chriſtian ſo ſcandalouſly ignorant, to put ſo diſhonourable a conſtruction upon the Goſpel: They that have ever read the Fifth Chapter of St. <hi>Matthew</hi> cannot be guilty of ſo ſhameful and dangerous a miſtake; as to think, that our Saviour gave any Licenſe to Us to be more Niggardly and Covetous, than the Law of <hi>Moſes</hi> ſuffered the Jews to be.</p>
               <p>Nor the ancient Jews only, but (which is more ſurpriſing) the Heathens themſelves will riſe in Judgment againſt the Avarice of Chri<g ref="char:EOLhyphen"/>ſtians, in this point of Liberality. Nay, what Heathens are theſe that will condemn us? Not only the grave and ſevere Philoſophers, whoſe wife Frugality ſecured them from Po<g ref="char:EOLhyphen"/>verty and Anxious Fears of future Accidents; but ſuch <hi>Merchants</hi> and Men of Trade as You, who gave <hi>Hercules</hi> the Tenth of their Profit, while you, who call your ſelves Chriſtians, do not pay the true God the <hi>Twentieth</hi> part of your. I ſhall not trouble my Reader with Proofs of this, which he may find at leiſure,
<pb n="136" facs="tcp:64166:82"/>if he pleaſe to conſult that<note n="(a)" place="margin">Chap. III.</note> Diſ<g ref="char:EOLhyphen"/>courſe of <hi>Tythes,</hi> quoted in the Margin, and the Notes upon it.</p>
               <p>The Propoſition I aſſign for Benefit in a Lottery, and that which a Man who needs them not ſhould give to the Poor, is certainly the leaſt that can be admitted. This is the Proportion of an <hi>Evil Eye,</hi> as the Hebrews expreſt themſelves with regard to their <hi>Heave-Offerings;</hi> that is, of a Covetous Man, who ſees that Money with Diſcontent and Envy in another Man's Hand, which he might ſee in his own; though it be no inconvenience to him not to have it. This muſt not be called <hi>Liberality,</hi> except we will proſtitute that Name to every ſort of Alms, without any reſpect to the proportion given, and to that reſerved for one's own uſe. But upon this occaſion, They who expect to have their Liberality com<g ref="char:EOLhyphen"/>mended and approved juſtly, in the ſenſe this word uſually carries, muſt do one of theſe two things following.</p>
               <p>The <hi>Firſt</hi> Propoſal I would make, ſhall be, to take back his own Money, which purcha<g ref="char:EOLhyphen"/>ſed the Tickets, and to leave the whole clear Profit to the Poor. He that does thus is but where he was before; he gives nothing out of his own Pocket, nor diminiſhes his ordinary Income one whit. He only gives an unexpe<g ref="char:EOLhyphen"/>cted Gain, and ſuch as he could not have re<g ref="char:EOLhyphen"/>pined at never receiving. Thus his Liberality will conſiſt, only in not taking from himſelf, or being ſtraitned for the ſake of Charity; but in de<g ref="char:EOLhyphen"/>voting
<pb n="137" facs="tcp:64166:82"/>to the Poor a Profit, which they mini<g ref="char:EOLhyphen"/>ſtred an occaſion to, without fingering any of it himſelf.</p>
               <p>This action, when conſidered in it ſelf, and compared with that Notion of Liberality laid down in the Goſpel, though for the unuſual<g ref="char:EOLhyphen"/>neſs of the thing it may pretend to ſome praiſe; yet is it not any ſuch extraordinary Virtue, as Men at firſt ſight may be apt to think it. A Man loſes no part of his Inheritance by it; no part of what his own Labour hath brought him in; his Capital is ſtill in the ſame ſtate as before. All the loſs that can be pretended by the niceſt Computation, is only the Intereſt of his Money for a few Months, till the <hi>Lot<g ref="char:EOLhyphen"/>tery</hi> could be drawn and payment made. And is this a thing to value a Man's ſelf upon? Can we be thought to preſs a Rich Man too hard, when we urge him to thus much? Muſt this be reckoned among the Counſels of the Goſpel, as ſome Men ſpeak, which God re<g ref="char:EOLhyphen"/>quires as a mark of Perfection only?</p>
               <p>In truth, the Goſpel is ſo far from allow<g ref="char:EOLhyphen"/>ing Men to add to their Eſtates without mea<g ref="char:EOLhyphen"/>ſure, that it commands us to be content with Neceſſaries, and to give freely of our Abun<g ref="char:EOLhyphen"/>dance; that is, ſo much as we can conveni<g ref="char:EOLhyphen"/>ently ſpare, without being reduced to ſuch Circumſtances, as would diſable us from be<g ref="char:EOLhyphen"/>ing uſeful to the Publick. It does not indeed oblige us, upon all occaſions, to empty our Purſes, and give all that we do not need a<g ref="char:EOLhyphen"/>way to the Poor at once. A Man may keep
<pb n="138" facs="tcp:64166:83"/>a Stock by him, and he may increaſe it to the beſt of his power, by fair and honeſt means; but he ought not to ſpend more upon himſelf than ſerves for the purpoſes I have mentioned. The reſt is the Poors Right, if we would not be accountable to God for our Luxury, or Avarice. And if this be ſo, what ſhall we ſay to them who hold all their Income cloſe to themſelves? Can we call theſe Men Charitable? And yet a Rich Man, who hath a good Lot, and gives it to the Poor, when his own Expences are reibmurſed, is exactly this very Man's, as I have plainly ſhewed you.</p>
               <p>But ſhall we then refuſe our Commendation to a rich Man, who complies with this Advice? 'Tis plain, I am far from commending thoſe who have not done ſo much, and yet think they have deſerved great Praiſe, even for what they do. To this I anſwer, that I would com<g ref="char:EOLhyphen"/>mend a rich Man, who gives the whole Gain of his Lot to the Poor, and that upon theſe two Accounts.</p>
               <p>
                  <hi>Firſt,</hi> Becauſe we often commend Men, not acc<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>rding to what they ſhould do, ſtrictly conſidered, for few arrive to that Perfection; but according to what the Generality of Men are uſed to do. When ſome Faults are counte<g ref="char:EOLhyphen"/>nanced by Cuſtom; as the deſire of heaping up as great Treaſures as poſſibly Men can, with<g ref="char:EOLhyphen"/>out ſinful or diſhonourable Methods; we commend, not only ſuch as are entirely free from this Vice, but them too, that are leſs ſet
<pb n="139" facs="tcp:64166:83"/>upon the World than many others. Becauſe they paſs for good Men, not when compared with the Rule of their Duty, but when ſet a<g ref="char:EOLhyphen"/>gainſt the greater part of Men, who are worſe. We commend, not only thoſe who are Liberal in the higheſt degree, but thoſe too who are leſs greedy and more open-handed than People commonly are. In Places, and among Per<g ref="char:EOLhyphen"/>ſons, where Pride and Ambition Govern, with<g ref="char:EOLhyphen"/>out any Offence to the Publick, we praiſe, not only the Modeſt and Humble, according to the Standard of the Goſpel and ſound Reaſon, but in general all thoſe that are not inſolent and extravagantly Vain. Where Debauchery is common, they who are leſs tainted than o<g ref="char:EOLhyphen"/>thers, are eſteemed exemplary Livers. In truth, almoſt all the Commendations we give one another, are not, (if I may be allowed that Diſtinction) <hi>Abſolute,</hi> but <hi>Relative.</hi> Much might be ſaid upon this Occaſion, if it were not too Foreign for my main Buſineſs.</p>
               <p>So that they who are commended for giv<g ref="char:EOLhyphen"/>ing away ſome ſmall part of their Profit, which they ſtood in no need of, have no great matter to brag of, nor ought they to entertain any high Opinion of their Virtue upon this account. <hi>Non eſt bonitas meliorem eſſe p<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>ſſimo. A Man is not therefore good, becauſe ſome body is worſe than he.</hi>
               </p>
               <p>The <hi>Second</hi> Reaſon, why I would commend ſuch a Man, makes more for his Honor than the former. Which is, becauſe an Action of this Nature, though conſidered in it ſelf, it be
<pb n="140" facs="tcp:64166:84"/>no conſiderable Degree of Liberality, yet it argues a Diſpoſition of Mind, which is indeed worthy of Commendation. When ſome Faults are ſo general, that a Man runs no riſque at all, either of his Safety or Reputation in gi<g ref="char:EOLhyphen"/>ving in to them, it is praiſe-worthy to oppoſe them in ſome Meaſure, though one be not en<g ref="char:EOLhyphen"/>tirely clear of them. A Man muſt love Virtue very heartily, to ſtick to it, when he might diſcard it quite, without any Scandal. A Man muſt be throughly poſſeſſed of thoſe Truths, which engage him to be above the World, when he gives ſuch Proofs of contemn<g ref="char:EOLhyphen"/>ing it, as few or no body would have blamed him for not giving. No Man that hath not a very clear Notion of the Excellency of Libera<g ref="char:EOLhyphen"/>lity, could prevail with himſelf to part with a conſiderable Advantage, which came flowing in upon him at once, againſt the Sentiments and Practice of almoſt all Mankind.</p>
               <p>Men commonly think, and in ſome places e<g ref="char:EOLhyphen"/>ſpecially, that a Man can never be too Rich, either upon the account of Pomp and Great<g ref="char:EOLhyphen"/>neſs, or as a Security againſt what may hap<g ref="char:EOLhyphen"/>pen hereafter, or upon his own and his Fami<g ref="char:EOLhyphen"/>lies account. And he that when he had at<g ref="char:EOLhyphen"/>tained a Competency, ſufficient to skreen him from Poverty and Miſery, ſhould ſit down quietly, and refuſe Op portunites offered to him of growing unmeaſurably Wealthy and Great, would be looked upon as little better than a Fool. Now to ſtand againſt this Stream by ſuch an Inſtance of Liberality, as
<pb n="141" facs="tcp:64166:84"/>ſcarce any body elſe would be perſuaded to, argues more Nobleneſs and Conſtancy of Mind, than is commonly to be found. This chiefly would induce me to commend thoſe rich Men, who gave their <hi>Benefit Tickets</hi> to the Poor, eſpecially if they were of a conſiderable Value.</p>
               <p>
                  <hi>Secondly,</hi> But a rich Man may do yet more than this, and yet not any heroick Action nei<g ref="char:EOLhyphen"/>ther, though more commendable than the former. Which is to put a conſiderable Sum into theſe <hi>Lotteries</hi> for the Poor, and devote the <hi>Principal</hi> and <hi>Profit</hi> both to their uſe; though his Lot ſhould happen to be of good Value. Then indeed a Man might call it Cha<g ref="char:EOLhyphen"/>rity, when one ventures his Mony with a De<g ref="char:EOLhyphen"/>ſign that the Poor ſhall have it <hi>all.</hi> But in re<g ref="char:EOLhyphen"/>gard I ſuppoſe the Perſon ſtill to continue Rich, notwithſtanding all he parts with, his Charity is not to compare with theirs, who debar themſelves of ſome Conveniencies, and con<g ref="char:EOLhyphen"/>tribute out of their very neceſſary Supplies, that the Poor may be Relieved.</p>
               <p>A great Sum given by a wealthy Man, makes a greater noiſe in the World, when People do not conſider it in proportion to the Abilities of the Giver, but with the very ſparing Contributions of others equal in Fortune. And yet when a Man of leſs Subſtance ſtraitens himſelf, though the Sum be ſmall, the Gift is greater than his, whoſe Plenty never feels the miſs of what he gave. So that the Rich have no reaſon to think it an unreaſonable Re<g ref="char:EOLhyphen"/>queſt,
<pb n="142" facs="tcp:64166:85"/>if we ſhould urge them to let the Poor have the Benefit of their Venture, <hi>Capital</hi> and <hi>Benefit</hi> both. But it is fit they be accoſted in yet bolder Terms, and told roundly that they are obliged to this, if they expect to clear themſelves of Avarice before God.</p>
               <p>God commands Liberality to the Poor, and this Command is grounded upon that great Goſpel Precept of <hi>loving our Neighbour as our ſelves.</hi> This being certain, can we ſay that he loves his Neighbour as himſelf, who will not for his ſake forego, not only ſome Convenience, but ſomething, which he ſuffers no manner of Loſs, or real Abatement by? Is this Goſpel Charity, to think we cannot live without Su<g ref="char:EOLhyphen"/>perfluities our ſelves, and to drive our Neigh<g ref="char:EOLhyphen"/>bour to the want of almoſt all the Neceſſaries of Life?</p>
               <p>Every Man under Hardſhip, wiſhes ex<g ref="char:EOLhyphen"/>ceedingly to be delivered from it, and thinks a ſmall Inconvenience ought not to hinder ſo good a Work. So that the Love of our ſelves perſuades us that Charity ſhould not boggle at a ſmall matter for our Benefit. But this Perſuaſion obliges us to do as much for others, when the Caſe is theirs, as we think fit to be done by them for us when it is our own. If we do it not, we are Condemned by the Judg<g ref="char:EOLhyphen"/>ment of our own Breaſts. Now, if a rich Man's Behaviour, who gives a very little of what he can well ſpare to the Poor, be meaſu<g ref="char:EOLhyphen"/>red by the Rule of the Goſpel, without any re<g ref="char:EOLhyphen"/>gard to the wicked Practices of a degenerate
<pb n="143" facs="tcp:64166:85"/>Age; Can that Man be reputed a great Saint, who puts into a Lottery a Sum, which he will never miſs, with a deſign of making no Profit by it, but letting Sum and Lot and all, (of what value ſoever) go to the uſe of the Poor?</p>
               <p>This cannot be thought an overſtraining of the Point, becauſe it is no more than the Goſ<g ref="char:EOLhyphen"/>pel requires. If Chriſt had not expected that our Superfluities ſhould go to the Poor, nay, that we ſhould even deny our ſelves for them; he would never have ſaid, <hi>Sell what ye have, and give Alms.</hi> It is plain, that <hi>ſelling what we have,</hi> and diſtributing the Purchaſe to the Poor, is infinitely more than giving a very little of our Income, or Profit to the Poor, without diminiſhing the Fund, from whence it ariſes to us. Accordingly we do not find that he vouchſafed to commend thoſe who Contri<g ref="char:EOLhyphen"/>buted to pious Uſes out of their Plenty. For on a certain day, <hi>he looked and ſaw the rich men casting their Gifts into the Treaſury at the Temple.</hi>
                  <note place="margin">
                     <hi>Luke</hi> xxi. 1, 2, 3, 4.</note> And what Reflection does he make thereupon? Does he extol their Liberality? No ſuch mat<g ref="char:EOLhyphen"/>ter. <hi>But he ſaw alſo a certain poor widow caſting in thither two mites; and he ſaid, of a truth I ſay unto you, that this poor widow hath caſt in more than they all; for all thoſe have of their abundance caſt in unto the Offerings of God; but ſhe of her penury hath caſt in all the living that ſhe had.</hi>
               </p>
               <p>St. <hi>Paul</hi> does not praiſe thoſe that lived in Luxury and Pomp, and while they balked no
<pb n="144" facs="tcp:64166:86"/>Pleaſure, gave ſomewhat which they ſcarce knew how to ſpend; but thoſe that are Libe<g ref="char:EOLhyphen"/>ral, even when they are poor. Obſerve what Character he gives of the Chriſtians Charity in <hi>Macedonia,</hi> to their diſtreſſed Brethren in <hi>Ju<g ref="char:EOLhyphen"/>dea. Their deep poverty abounded to the riches of their liberality.</hi>
                  <note place="margin">2 Cor. viii. 2.3, 4.</note> 
                  <hi>For to their power (I bear them record) yea, and beyond their power, they were willing of themſelves; praying us with much entreaty that we would receive the gift, and take upon us the fellowſhip of the miniſtring to the Saints.</hi> And yet St. <hi>Paul</hi> does not require that Men ſhould render themſelves Objects of Charity, while they exerciſe it to others; but that they ſhould part with as much as they can with any Con<g ref="char:EOLhyphen"/>venience ſpare. <hi>If there be a willing mind it is accepted,</hi>
                  <note place="margin">V. 12, 13, 14.</note> 
                  <hi>according to that a man hath, and not according to that he hath not. For I do not mean that other men be eaſed, and you burdened; but by a<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> equality, that now at this time your abundance may be a ſupply for their want, that their abun<g ref="char:EOLhyphen"/>dance alſo may be a ſupply for your want, that there may be equality.</hi>
               </p>
               <p>Theſe Paſſages are too plain to need Re<g ref="char:EOLhyphen"/>marks. I ſhall therefore only obſerve, that i<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> this excellent Rule of St. <hi>Paul</hi> were duly put in practice, we ſhould have few or no Poor among us, nor any occaſion for ſuch <hi>Projects</hi> as <hi>Lot<g ref="char:EOLhyphen"/>teries</hi> to maintain them. If each would ſatisfie<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> himſelf with a moderate Expence in living, and employ the over-plus of his Eſtate, or the Gains of his Induſtry for the Relief of them
<pb n="145" facs="tcp:64166:86"/>that are in Want; the many empty Bellies would quickly be filled, or at leaſt we ſhould have no Inſtance of People periſhing for Hun<g ref="char:EOLhyphen"/>ger. They that are Incapacitated by Age, or Sickneſs, to ſuſtain themſelves, would find a ſure Fund in the Diligence and Frugality, and Charity of their Brethren. Families would repay theſe good Offices in their Turn, as Oc<g ref="char:EOLhyphen"/>caſion required, and then that Mark would be viſible indeed, by which Chriſt directed us to diſtinguiſh our ſelves, <hi>By this ſhall all men know that ye are my diſciples, if ye have love one to another.</hi>
               </p>
               <p>But alas! we have nothing like this left in the World; and therefore ſince Charit<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> (ge<g ref="char:EOLhyphen"/>nerally ſpeaking,) is not only grown Cold, but almoſt quite Extinct, paſt Hopes of kindling a<g ref="char:EOLhyphen"/>gain; we have been forced to Trick People, as it were into doing Good, and to contrive, that Avarice ſhould do that which Charity, (had there been any left) might and ought to have done. The Collections being quire exhauſted and no Care expreſſed to ſupply the Alms<g ref="char:EOLhyphen"/>box; becauſe Charity, which came down from Heaven with <hi>Jeſus Chriſt,</hi> is long ſince returned thither; there was a Neceſſity of man<g ref="char:EOLhyphen"/>aging Matters ſo, that Men ſhould part with that Mony for <hi>their own</hi> ſakes, when they would not part with for the ſake of their indi<g ref="char:EOLhyphen"/>gent Brethren.</p>
               <p>
                  <hi>Lotteries</hi> are a ſort of Ridoles, which carry a Meaning very different from their ſound and outward appearance. We think our Gover<g ref="char:EOLhyphen"/>nors
<pb n="146" facs="tcp:64166:87"/>oblige us with an Opportunity of getting a great deal by Hazarding a little. But obſerve what lies at the bottom, and how they ſpeak to the Men of Wealth. 'Tis as if they ſhould ſay, the Funds and Collections for the Poor will no longer maintain them, by reaſon all Proviſions are ſo much dearer, and all People more ſparing in their Gifts, than heretofore. Of this we give the Rich notice, and Exhort them to extend their Liberality now more largely, in proportion to Men's Needs, which are more preſſing. But theſe Men turn the deaf Ear to us, they abate nothing of their Pomp and Extravagance, to employ their Savings in Charity. Their Cloaths are Gayer, their Equipages larger, they Game and Drink, as in the Times of greateſt Plenty, and they take off from their Charity to ſupport their Vanity. What can be done with theſe People? We muſt catch them by their Avarice, and draw them into Lotteries, where in hopes of Gain to themſelves, they will give to us. But yet it is to be hoped, that ſome generous Souls in time may be touched with theſe publick Ad<g ref="char:EOLhyphen"/>monitions, and do that out of a true Principle, which moſt do out of a falſe one. Some rich People ſure will put in of their Abundance, and not only take nothing, but leave their own behind them. Providence may poſſibly out <hi>of theſe Stones raiſe up Children to</hi> Abraham; Such as may imitate the Example, not of his Faith only, but likewiſe of his Liberality. They will bluſh to enrich themſelves by a Project,
<pb n="147" facs="tcp:64166:87"/>made purely for the Poor, and to fill their own Bags out of a publick Charity; and ſince they want not the Profit that comes in, they will leave it to them that do, and for whoſe Advantage entirely thoſe Lotteries were ap<g ref="char:EOLhyphen"/>pointed.</p>
               <p>It concerns thoſe that are in ſuch Circum<g ref="char:EOLhyphen"/>ſtances, to reflect very ſeriouſly, and enter in<g ref="char:EOLhyphen"/>to their own Conſciences, and to diſcharge that part which both God and Men expect from Perſons ſo well qualified to be Liberal.</p>
            </div>
            <div n="12" type="chapter">
               <head>
                  <hi>CHAP. XII.</hi> A Digreſſion concerning Liberality, wherein the Nature of this Virtue is deſcribed, and the Practice of it recommended.</head>
               <p>AFter ſo frequent mention made of <hi>Libe<g ref="char:EOLhyphen"/>rality</hi> in the Chapters that went before, and ſo many Complaints of its being a Virtue ſo rarely to be met with, (eſpecially in a State where Men ſubſiſt chiefly upon their Induſtry) I think it may be uſeful to ſpend a little time in deſcribing the Nature, and endeavouring to convince my Reader of the Excellency of this Virtue. Many Men, 'tis very poſſible, who are perſwaded that they both underſtand and practiſe it, will be ſurprized to find they had ſcarce any Idea of the thing, and that if they acted according to it, this hath hitherto been
<pb n="148" facs="tcp:64166:88"/>done without their own Knowledge. But an<g ref="char:EOLhyphen"/>other Motive to me indeed, is the Affinity of this Subject, with that of my whole Book, which turns entirely upon a Method for draw<g ref="char:EOLhyphen"/>ing in great Numbers of People to give to the Poor, ſo that the givers themſelves are ſcarce ſenſible what deſign they are carrying on.</p>
               <p>
                  <hi>Liberality</hi> is nothing elſe, but that Diſpoſi<g ref="char:EOLhyphen"/>tion of Mind, which puts us upon giving to thoſe that are in Want, in ſuch Proportions as our preſent Circumſtances will allow. This is the true Notion of <hi>Liberality,</hi> if by that Word we mean a Virtue, or a commendable Quality; but it is often uſed indeed for a Diſpoſition to give in ſuch a manner, as argues the Man ra<g ref="char:EOLhyphen"/>ther Prodigal than Liberal. For there are ſome Caſes in which we ſhould, and others again in which we ſhould not give; (as will appear by and by) Some Perſons, whom it is <hi>Liberality</hi> to Aſſiſt, and others, whom it is Vanity or Self-intereſt to oblige, rather than any praiſe wor<g ref="char:EOLhyphen"/>thy Deſign. When therefore a <hi>Liberal</hi> Man is defined,<note place="margin">Fr. Acad.</note> 
                  <hi>one that takes delight in gi<g ref="char:EOLhyphen"/>ving.</hi> This Definition is rather accommodated to the vulgar uſe of the Word, which makes no juſt diſtinction between Virtue and Vice, than agreeable to their Notion, who make it their buſineſs to think and ſpeak nicely and truly in the Matter. In order therefore to explain my ſelf, I ſhall particularize the ſe<g ref="char:EOLhyphen"/>veral Impreſſions, which the Philoſophical Idea of this Virtue makes upon the Minds of them
<pb n="149" facs="tcp:64166:88"/>who rightly conceive it. And theſe are <hi>five,</hi> which I ſhall examin in their Order.</p>
               <p n="1">I. The <hi>Firſt</hi> of theſe, is the <hi>End</hi> Men propoſe to themſelves in giving; which diſtinguiſhes <hi>Liberality</hi> from ſome Vices that carry ſome Reſemblance to it. The End which a truly <hi>li<g ref="char:EOLhyphen"/>beral</hi> Man hath in view, is the doing Good by Giving, or being Serviceable to the Perſon to whom he gives. Now this <hi>Good</hi> and <hi>Servicea<g ref="char:EOLhyphen"/>bleneſs</hi> do not conſiſt in barely pleaſing the Re<g ref="char:EOLhyphen"/>ciever, but in helping him to Perſevere in Virtue, and to improve in it more than he did before, For a liberal Man being of neceſſity a Lover of Virtue, he cannot deſign that to others, which he does not wiſh to himſelf: And ſince he would not deſire to be Rich at the Expence of his Virtue, he ought not to give largly upon a Principle which hath no regard to Virtue.</p>
               <p>It is not therefore Liberality to furniſh a Debauched or Voluptuous Wretch, with means of indulging himſelf yet more in Senſu<g ref="char:EOLhyphen"/>ality and Extravagance. Princes and great Men are by no means Liberal, when they give profuſely to their Favourites and Courtiers, that is, to ſervile Flatterers, who cover E<g ref="char:EOLhyphen"/>ſtates, only that they may make an ill uſe of them, by living in Pride and Delicacy, and ſquandering all upon their Luſts. They give great Eſtates too to infamous Women, not with any intent to Reform them, but to main<g ref="char:EOLhyphen"/>tain them in, or to draw them over to Vice. This is not Liberality, but ſcandalous Extrava<g ref="char:EOLhyphen"/>gance, to Support a powerful Party, in Oppo<g ref="char:EOLhyphen"/>ſition
<pb n="150" facs="tcp:64166:89"/>to found Reaſon and Virtue. One evi<g ref="char:EOLhyphen"/>dent Proof whereof is this; that ſuch Per<g ref="char:EOLhyphen"/>ſons, who pretend to be Liberal, oftentimes ſqueeze and injure the Virtuous, to Enrich their Miſtreſſes; they fleece their honeſt Sub-Subjects to gratifie the Wicked. They give to none but to thoſe who ought to be diſcounte<g ref="char:EOLhyphen"/>nanced and humbled; or if Decency engage them to caſt ſome Mark of their Favor upon good Men; this is done with ſuch a ſcandalous Frugality, that it is plain, <hi>Liberality</hi> is not the Principle which Governs their Diſtributions.</p>
               <p>They likewiſe have no Right to this Chara<g ref="char:EOLhyphen"/>cter of <hi>Liberal,</hi> who are induced to give, not by any Benefit to the Receiver, but by a proſ<g ref="char:EOLhyphen"/>pect of getting as much or mo<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>e again, in re<g ref="char:EOLhyphen"/>turn for what they give. This is not Libera<g ref="char:EOLhyphen"/>lity, but Trade and Trucking. Not that it is abſolutely unlawful to give in hopes of a Re<g ref="char:EOLhyphen"/>quital, but it is not a Virtue to do ſo. They that make ſuch Preſents are more truly good Husbands than Generous. Thus when Pre<g ref="char:EOLhyphen"/>ſents are made to Perſons in Office or Power, to obtain their Countenance or Protection, or any other Advantage from them, Intereſt and not Liberality is the Motive to ſuch Actions. The Great, who Favour ſuch, or give them Places, with a deſign to oblige them to conti<g ref="char:EOLhyphen"/>nue this ſort of Tribute, have likewiſe nothing to do with Liberality. The Caſe is the ſame with Men that have Dealings together, and get by one another, when they Feaſt and pay ſuch other Civilities to each other, as are
<pb n="151" facs="tcp:64166:89"/>paid to none beſides. This is a Conſequence of their mutual Intereſt, and a way of keeping that up, not of exerciſing their Liberality.</p>
               <p>Much leſs are they to be eſteemed Liberal, who are at great Expence, not with any de<g ref="char:EOLhyphen"/>ſign to do good, but meerly to gratify a vain luxurious Humour. Some ſuch there are, who, take them out of this way, and they are ſcan<g ref="char:EOLhyphen"/>dalous Niggards. They rack thoſe that deal with them, they higgle unconſcionably for all they buy; they ſtick at nothing, though ne<g ref="char:EOLhyphen"/>ver ſo knaviſh and indirect, only to make a ſhew, and live great, out of their diſhoneſt Gains. We ſhould entertain a very wrong No<g ref="char:EOLhyphen"/>tion of Liberality, did we imagine, that they, for inſtance, who are hard and unmerciful to poor Men that live by their Labour, and Work for them like Slaves, and who do a hundred ſuch barbarous things, are Liberal, becauſe they keep a good Houſe, and a great many Servants; becauſe they wear rich Cloathes, or ſpend their Money in a great many things of this kind.</p>
               <p>There are ſome Great Lords, who give no other proofs than theſe of their being Rich, and whom no body gets any thing from, but by ſell<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ng them what maintains their Luxury and Pride. Nay, the very Tradeſmen have rea<g ref="char:EOLhyphen"/>ſon to be thankful, when they get their Mo<g ref="char:EOLhyphen"/>ney in any reaſonable time; for abundance of your People of Quality ſtave off paying as long as ever they can, and ſome never pay at all. Such Men as theſe never had one ſingle thought of giving, with an intention to do
<pb n="152" facs="tcp:64166:90"/>good. They never deſigned to employ their Talents in the Subſiſting of an honeſt Family, or the encouraging a worthy uſeful Perſon, by giving ſuch, by their Bounty, opportuni<g ref="char:EOLhyphen"/>ties of ſerving the Publick more effectually. And yet theſe Men have the confidence to pre<g ref="char:EOLhyphen"/>tend to Liberality and Generoſity; becauſe they are exceſſively vain and proud, and throw a<g ref="char:EOLhyphen"/>way their Money in Pomp and Superflui<g ref="char:EOLhyphen"/>ties.</p>
               <p>By this time we may perceive, that many who think themſelves Liberal, or are reputed ſo by the injudicious Vulgar, have not the leaſt ſhadow of Title to this Virtue. The truly Liberal Man is a greater Rarity than we commonly imagine; and perhaps ſuch a one is ſcarce any where to be found, except in imaginary Republicks, ſuch as <hi>Plato</hi> and other Philoſophers have given us Ideas of, and de<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>cribed their Laws and Cuſtoms according to their own exalted Notions of Perfection. The Liberal Man does upon all occaſions <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>mi<g ref="char:EOLhyphen"/>tate that Etern<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>l <hi>C<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>ver of all good G<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>f<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>s, who opens has hand and ſills all things liv<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>ng with plenteouſneſs,</hi> purely for their advantage, and not at all for his own. If we be thankful, 'tis the better for us, becauſe our Gratitude draws down new Bleſſings. If we be ungrateful, he is not <hi>
                     <gap reason="illegible" resp="#UOM" extent="4 letters">
                        <desc>••••</desc>
                     </gap>y of well doing,</hi> but ſuffers us long, and endeavours to Cure our Ingratitude, and to ſhame us out of it, by freſh Favours. But, whether we be duly ſenſible of his Kindneſs, or not; yet His Happineſs, which reſults on<g ref="char:EOLhyphen"/>ly
<pb n="153" facs="tcp:64166:90"/>from the Excellence of his Nature, and the conſtant exerciſe of his Perfections, is not one whit the greater, or the leſs.</p>
               <p n="2">II. But it is not enough, that we conſider the Motive to our Gifts and Expences, we muſt alſo have regard to the <hi>Perſons,</hi> on whom they are beſtowed<g ref="char:punc">▪</g> for there is a ſort of People, to whom no proportion of our Gift, though never ſo great, can make it Liberality to give. Herein Our Liberality differs from His, who enables us to be Liberal. His Treaſures are inexhauſtible; and, after ſhedding them down Millions of Years upon the infinite Creatures, which himſelf Created, with no other deſign, than to do them good, he will ſtill have infi<g ref="char:EOLhyphen"/>nitely more in ſtore. He pours out ſeveral Bleſſings upon all Men, without any diſtin<g ref="char:EOLhyphen"/>ction between ſuch as are worthy of his Love, and ſuch as are unworthy. But our Stock is ſhort and ſoon ſpent, and the Time of exer<g ref="char:EOLhyphen"/>ciſing our Bounty will quickly expire; ſo that we are under a neceſſity of chuſing out ſome of the ſame Nature with our ſelves, to make the Objects of our Bounty and Compaſſion.</p>
               <p>Now the <hi>firſt</hi> thing to be regarded in the Perſons we are diſpoſed to aſſiſt, is the need they have of our Aſſiſtance. Some want the very Neceſſaries of Life, and cannot procure them; others make a hard ſhift, and have much ado to live; and others again, who want nothing of a neceſſary ſupply, aim at growing Rich, and taking their Pleaſure. Now the <hi>firſt</hi> ſort have the beſt Title to our Liberality; the <hi>ſecond</hi> put in the next Claim;
<pb n="154" facs="tcp:64166:91"/>and for the <hi>third,</hi> it would be not better than Profuſeneſs, and a very miſtaken Generoſity, to contribute to the gratifying their deſires. If <hi>Liberality</hi> be a deſire to do good, thoſe that want it moſt are ſo plainly the proper Object of it, that no Body can find any Reaſon for putting them by.</p>
               <p>And yet the Practice of the World is much otherwiſe. They, who profeſs to give Inſtan<g ref="char:EOLhyphen"/>ces of their <hi>Liberality,</hi> betray their Ignorance what it means; by ſingling out ſuch Perſons as have no need of it, and ſo thwarting the true End of this Virtue. <hi>In the doing of Kind<g ref="char:EOLhyphen"/>neſſes</hi> (ſays an eminent Philoſopher <hi>it is a Man's Duty to help them moſt, who want his help moſt. But this is not the common way of the World.</hi>
               </p>
               <p>
                  <hi>For moſt Men chooſe to oblige thoſe, from whom they look for the beſt re<g ref="char:EOLhyphen"/>turns,</hi>
                  <note place="margin">
                     <hi>Cic. de off.</hi> L. 1. C. 15.</note> 
                  <hi>though the Perſon have no need at all of any thing they can do for him. In collocando beneficio hoc maximé officii eſt, ut quiſ<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> maximé opis noſtrae indigeat, ità ei potiſſimùm opitulari; quod contrà fit à pleriſ<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan>. A quo enim plurimum ſperunt, etiamſi ille his non eget, tamen ei potiſſimùm inſerviunt.</hi> 
                  <q>
                     <hi>Let us</hi> (ſays another) give that which is <hi>neceſſary</hi> in the firſt place, make that which is <hi>profitable</hi> our ſecond care, and reſerve that which is <hi>pleaſant</hi> to the laſt.</q>
               </p>
               <p>
                  <hi>Primo</hi>
                  <note n="*" place="margin">
                     <hi>Sene<gap reason="illegible" resp="#UOM" extent="1 letter">
                           <desc>•</desc>
                        </gap> de Be<g ref="char:EOLhyphen"/>neſ.</hi> L. 1. C. 20.</note> 
                  <hi>demus neceſſaria, deinde u<g ref="char:EOLhyphen"/>tilia, deinde jucunda.</hi> Some perhaps may deſire to know, wherefore I chooſe to quote Heathen Philoſophers, ra<g ref="char:EOLhyphen"/>ther than the Goſpel, which is ſo very<note n="†" place="margin">
                     <hi>Luke</hi> xiv. ii.</note> expreſs to this purpoſe
<pb n="155" facs="tcp:64166:91"/>I do it purpoſely to ſhew, that my account of Liberality is not the Deſcription of any Super<g ref="char:EOLhyphen"/>natural Virtue, but ſuch as humane Reaſon, abſtracted from Revelation, ſets before, and recommends to us. It is fit to make the World ſenſible, that, in offending againſt the Goſpel, they offend againſt Reaſon. For ſome Men are of another Opinion; they forſake Vir<g ref="char:EOLhyphen"/>tue upon a falſe Imagination, that it is ſome<g ref="char:EOLhyphen"/>what more than Humane, and not to be pra<g ref="char:EOLhyphen"/>ctiſed, without renouncing our own natural Notions. It were to be wiſhed, that ſome able Pen would manage this Argument, and prove what Men do not ſeem ſufficiently ſenſi<g ref="char:EOLhyphen"/>ble of, that <hi>we muſt firſt be Men, in order to be Chriſtians.</hi> We ſee Men every day poſ<g ref="char:EOLhyphen"/>ſeſt with an odd fancy, that they are good <hi>Chriſtians,</hi> though they do not underſtand what it is to be <hi>Men.</hi> Theſe ſhould be ſent to School to the Heathens, and that would fit them for learning Chriſtianity.</p>
               <p>The <hi>ſecond</hi> thing which ought to determine Liberality in the choice of proper Objects, is the Qualifications of the Perſons, upon whom it is exerciſed. It is evident, that moſt good ought to be done to thoſe who deſerve moſt. Both becauſe this is a Conſideration founded on Equity, and becauſe the good Offices done to worthy Men tend to the Advantage of Hu<g ref="char:EOLhyphen"/>mane Society in General. It is for the com<g ref="char:EOLhyphen"/>mon Intereſt of Mankind, that virtuous Per<g ref="char:EOLhyphen"/>ſons ſhould be encouraged and ſupported; and not lye under the danger of extreme Mi<g ref="char:EOLhyphen"/>ſery
<pb n="156" facs="tcp:64166:92"/>to renounce neglected Virtue, and ſet an ill Example to other People. By this the Li<g ref="char:EOLhyphen"/>beral Man declares, that Virtue hath the pre<g ref="char:EOLhyphen"/>ference in his Eſteem, and this preference is of mighty Efficacy towards the procuring it Love and Reſpect from others.</p>
               <p>But Men, quite contrary, very often conſi<g ref="char:EOLhyphen"/>der only the Aſſiduity with which People make their Court; as if this were a ſufficient re<g ref="char:EOLhyphen"/>commendation of it ſelf. Sometimes they ſcat<g ref="char:EOLhyphen"/>ter their Favours at random, upon the firſt they meet, or the firſt that Intereſt is made for, without any regard to their Deſerts. This gave occaſion (as I obſerv<g ref="char:EOLhyphen"/>ed<note n="*" place="margin">
                     <hi>Ch.</hi> vi.</note> before) to that fantaſtical Notion of a blind Goddeſs, who diſtributes Riches and Honours promiſcuouſly, without any Choice or Diſcrimination at all.</p>
               <p>Now, ſince every one ſhould not only do good, but do it in ſuch a manner too, that as many as may be may find the good Effects of it, we are bound, no doubt, to give the pre<g ref="char:EOLhyphen"/>ſerence to thoſe Perſons, who are moſt uſeful to the Publick. Such then as have more than ordinary Underſtanding, and willing to Com<g ref="char:EOLhyphen"/>municate their Knowledge to the World; ſuch as decline no pains to acquire, or to dif<g ref="char:EOLhyphen"/>fuſe Wiſdom, (ſuppoſing them to be Perſons that ſtand in need of Publick or Private En<g ref="char:EOLhyphen"/>couragement, and that they are Men of vir<g ref="char:EOLhyphen"/>tuous Converſation) have an undoubted Right, before others who have not theſe good Quali<g ref="char:EOLhyphen"/>ties. By obliging them, we at the ſame time
<pb n="157" facs="tcp:64166:92" rendition="simple:additions"/>oblige thoſe infinite other Perſons, who reap advantage by their Labours; which they could never ſuſtain, if cramped by extremity of Want. They that were Liberal to <hi>Eraſmus</hi> heretofore, who was born to no Eſtate, did not only enable that Excellent Perſon to live comfortably, but gave him the opportunity of laying in that vaſt Stock of Knowledge, and compoſing thoſe admirable Books, Poſterity reap the Benefit of ſtill. So that it was not <hi>Eraſmus</hi> alone, but all who are enlightned by his Learning, that have reaſon to bleſs the Li<g ref="char:EOLhyphen"/>berality, and to celebrate the Praiſes and Me<g ref="char:EOLhyphen"/>mory of thoſe Generous Spirits, that gave him their Aſſiſtance; and the Fruits of their Kind<g ref="char:EOLhyphen"/>neſs will deſcend to all Ages, as long as the Works of this Great Author are in being. If Queen <hi>Chriſtina,</hi> and her famous Chancellour <hi>Oxenſtern</hi> had done nothing elſe, but chooſing the Eminent <hi>Grotius</hi> for their Embaſſador, by this means qualifying him to live in good Cre<g ref="char:EOLhyphen"/>dit, and to be ſerviceable to the World, rather than out of a deſign to profit themſelves by his Adereſs in publick Treaties; this ſingle act had entitled them both to immortal Thanks. And we cannot but extol their Liberality, while we continue to value the moſt Skilful Interpreter of Scripture, that perhaps ever liv<g ref="char:EOLhyphen"/>ed in the Chriſtian World.</p>
               <p>Such as theſe are fit Objects for Princes, and for all thoſe, whoſe Fortunes put it in their power to be Liberal. [A Man cannot
<pb n="158" facs="tcp:64166:93"/>without a juſt indignation<note n="*" place="margin">J. Howel, <hi>Vol.</hi> 1. §. 4. <hi>Let.</hi> viii.</note> read the account of that Famous Lord Chancellor of <hi>England,</hi> Sir <hi>Francis Bacon,</hi> whom King <hi>James</hi> I. ſuffered to languiſh in Poverty, while he advanced worthleſs Fel<g ref="char:EOLhyphen"/>lows; good for nothing (if I may ſo ſpeak) but to diſgrace their Benefactor. This Learned Man, a little before his death, wrote a very moving Letter, <q>Imploring His Majeſty's Re<g ref="char:EOLhyphen"/>lief, now in his declining Age, leſt he ſhould be reduced to Beg or Starve; and that he who deſired to live only that he might Stu<g ref="char:EOLhyphen"/>dy, might not be forced to Study for a Live<g ref="char:EOLhyphen"/>lihood.</q> Theſe Expreſſions have been char<g ref="char:EOLhyphen"/>ged with Littleneſs of Soul; but I confeſs that Littleneſs ſeems to me chargeable, not ſo much upon my Lord <hi>Bacon,</hi> as upon his Maſter, who drove ſo great a Man to the neceſſity of mak<g ref="char:EOLhyphen"/>ing ſo poor a Requeſt; and who had the In<g ref="char:EOLhyphen"/>humanity to let him dye in Circumſtances ſo deplorable, that he had ſcarce enough left to Bury him.</p>
               <p>That Prince, who was a Maſter of Latin, and an Author himſelf, tempted Men to deſpiſe Learning, by his neglect of Learned Men.] There being nothing more recommended by all Antiquity, than this kind of Liberality; and yet they who profeſs to read the Antients moſt, often practiſe it leaſt. The World hath ſeen innumerable Inſtances of Stewards and Cooks, who have got great Eſtates in the Ser<g ref="char:EOLhyphen"/>vice of ſome Prelates: For ſome ſuch there have been, who never did good to any but ſuch
<pb n="159" facs="tcp:64166:93"/>Traſh, or a few Chaplains of their own, who many times know little more, than to Write and Read, and Eat and Drink, and lead a ſaun<g ref="char:EOLhyphen"/>tring uſeleſs Life upon a good fat Prebend. And this manner of proceeding, it is to be feared, hath, in part at leaſt, given occaſion to the Laity, to ſhew no more regard to them that beſt deſerve it.</p>
               <p>There have been many Times and Places, wherein Men of Learning ſtood but in too much need of <hi>Lotteries</hi> to be ſet up fo<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap> their Maintenance; and where ſome ſuch Project as this ſeems the only way left to bring Learning into Credit again. We have few or no <hi>Maece<g ref="char:EOLhyphen"/>nas's</hi> in our days, who, like Him, ſupport the greateſt Wits of the Age, and enable them for ſuch Compoſitions as thoſe of his Favourites; which have immortalized his Memory, and been the wonder of ſucceeding times, from <hi>Auguſtus</hi> until now. At preſent the improve<g ref="char:EOLhyphen"/>ment of Lea<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ning, the ſtudy of Sacred and Profane Antiquity, skill in Languages, a nice Taſte and ſound Judgment, zealous love of Truth, a modetate and peaceable Temper, waſting a Man's ſelf with perpetual toil for the Inſtruction of Mankind; Theſe are Qualities that turn to little account elſe, than merely the attracting of Envy, or the getting ſome little cold Recommendation. If a Man ſhew himſelf Liberal, 'tis commonly toward ſome wretched Declaimer, void of Judgment and true Senſe; or toward ſome ignorant Fellow that ſets up his Throat, and bawls with all
<pb n="160" facs="tcp:64166:94"/>his might, <hi>Great is Diana of the Epheſians;</hi> that is ready to murder all who do not believe all he ſays of this Goddeſs, though they excuſe themſelves with never ſo much Temper, and make no Diſturbance at all: Or laſtly, to<g ref="char:EOLhyphen"/>ward ſome fulſom Flatterer, whoſe Exactneſs and Diligence in making his Court, can only be equalled by his Neglect of thoſe Duties his Character obliges him to. This puts me in mind of <hi>Crates</hi> the Philoſopher, who makes up an account for a Licentious Fellow, by ſetting thoſe whom he ſhould have given moſt to, but really gave leaſt, againſt them, to whom he was laviſhly kind, and ought to have allowed them little or nothing. <hi>Set down,</hi> ſays he, <hi>Ten Pound for my Cook, and a Groat for my Phy<g ref="char:EOLhyphen"/>ſician; To a Flatterer, five Tallents, To one that gave me good Advice, a little Smoak; A Talent to my Whore, and three Half-pence to my Tutor that read Philoſophy to me.</hi>
               </p>
               <p>But enough of Learned Men: We will now proceed to ſome other Objects of Libera<g ref="char:EOLhyphen"/>lity, though we ſhould extend this to as ma<g ref="char:EOLhyphen"/>ny as is poſſible, yet Philoſophers tell us, we ſhould more eſpecially do it, to ſuch as Blood, or Friendſhip, or civil Engagements, or Ac<g ref="char:EOLhyphen"/>quaintance, or Religion, and ſuch other En<g ref="char:EOLhyphen"/>dearments have more cloſely obliged us to. And that they ought to have the Preference upon theſe, if they be equal upon other Ac<g ref="char:EOLhyphen"/>counts. It is not neceſſary to inſiſt upon this Conſideration, becauſe when Men give at all, they uſually do it to Perſons whom they have
<pb n="161" facs="tcp:64166:94"/>ſome of theſe Obligations to. It will rather be convenient to adviſe Men, that they would not be too nice in obſerving this kind of Libe<g ref="char:EOLhyphen"/>rality. A<note n="*" place="margin">Cic. de off. L. <hi>1.</hi>
                  </note> good Philoſopher ob<g ref="char:EOLhyphen"/>ſerves very well, that Liberality muſt always be attended with Ju<g ref="char:EOLhyphen"/>ſtice; and ſeverely condemns, as they deſerve, thoſe who injure one Man to be Bountiful to another. Such is a Prince, who ſqueezes his People, and regards not what burdenſom Tax<g ref="char:EOLhyphen"/>es he loads them with, to get Mony for his Miſtreſſes. Such a Conqueror that lays whole Countries Deſolate, and Ruins Millions of Fa<g ref="char:EOLhyphen"/>milies, to Enrich his Officers and Souldiers. This is not Liberality, but Rapine and Rob<g ref="char:EOLhyphen"/>bery.</p>
               <p>But the Great are not the only Perſons of<g ref="char:EOLhyphen"/>fending in this Point; thoſe of inferior Con<g ref="char:EOLhyphen"/>dition, almoſt every where are guilty of the ſame Fault. For each Man thinks it is his Duty to hold his Hand, and ſpare all that poſſibly he can, both from himſelf and others, that he may leave his Children Rich. And in this they think it in poſſible to <gap reason="illegible" resp="#UOM" extent="2 letters">
                     <desc>••</desc>
                  </gap>ceed, ſince no Eſtate can be too great for a Family. This is a mighty hinderance to Liberality, and the moſt plauſible Excuſe they have for refuſing to give. And yet, how far ſoever Cuſtom may have Corrupted Men, I will put my Reader in mind of two things, which every Father in good Condition is indiſpenſably obliged to, and beyond which he muſt not go, if he will be Governed by the Rules of Virtue and ſober
<pb n="162" facs="tcp:64166:95"/>Reaſon. <hi>Firſt,</hi> He ought not to grudge any Expence, neceſſary for Educating his Children Virtuouſly, and improving their Underſtand<g ref="char:EOLhyphen"/>ings. He ſhould get the beſt Maſters, for For<g ref="char:EOLhyphen"/>ming them to that ſort of Life he deſigns to ſix them in. It is much better and kinder, to leave them leſs in Mony, provided they be rich in good Senſe, and good Principles; for without theſe Qualifications, an Eſtate does more hurt than good. There is no Father, who would chooſe to leave behind him a Spend<g ref="char:EOLhyphen"/>thrift, or a Miſer, rather than a Man of Pru<g ref="char:EOLhyphen"/>dence and Conduct, who by giving and ſparing in their proper Seaſons, engages the Eſteem and Friendſhip of all that know him. <hi>Second<g ref="char:EOLhyphen"/>ly,</hi> To regard ſomewhat of one's own, is ab<g ref="char:EOLhyphen"/>ſolutely neceſſary to ſupply the moſt moderate Expence of a Man's Condition, and to keep him above the Temptation of doing diſhoneſt and little Things; it muſt be allowed very rea<g ref="char:EOLhyphen"/>ſonable, for a Father to be deſirous to leave his Children in ſuch Circumſtances, as may be a Guard ſufficient againſt this Temptation. But then this Reaſon will not hold to the heaping up for them beyond all meaſure. A cer<g ref="char:EOLhyphen"/>tain Proportion, with Induſtry and Frugality, we know may ſerve to ſet the Owner above the Perplexities of Want: And if our own Reaſon did not teach us this, yet we might learn it from the many Inſtances of ſeveral in the ſame Condition, who ſet out with as little, and yet live very comfortably. And theſe are
<pb n="163" facs="tcp:64166:95"/>ſo many, that we can never be at a loſs for them.</p>
               <p>A Father, who diſcharges his part in theſe two points, to the beſt of his power, and leaves his Family enough to ſubſiſt creditably upon; Either by making out their ſhort Fortune with their Labour, or by being good Husbands ac<g ref="char:EOLhyphen"/>cording to their Quality; He ought to ſet his heart at reſt, and give the reſt to Works of Charity and Publick uſe. But the miſchief is, We affect to leave our Chrildren in great Plen<g ref="char:EOLhyphen"/>ty, that they may live High, and have nothing to do, but to over-look their Eſtates; and up<g ref="char:EOLhyphen"/>on this Principle a Man never thinks himſelf Rich, and conſequently never in Circumſtan<g ref="char:EOLhyphen"/>ces to be Liberal. This is plainly a Paſſion contrary both to Reaſon and Religion. No man ought to wiſh to have wherewithall to live himſelf an idle uſeleſs Creature; and conſe<g ref="char:EOLhyphen"/>quently no man ſhould aim at leaving his Children ſo. Poverty indeed hath its dangers, but nothing is ſo bad, that Riches and Lazi<g ref="char:EOLhyphen"/>neſs will not betray a Man to. It is not only the doing no good to others, by turning a Man's hand to nothing at all, but the doing them great harm, by an ill Example; Not to mention other miſchiefs of Idleneſs, which is juſtly termed the Mother of all Evils.</p>
               <p>A Man's deſires, therefore, which ſhould be moderate for himſelf, muſt not exceed all bounds for his Children. Nay, I will ven<g ref="char:EOLhyphen"/>ture to ſay, that a Father, who hath juſt ground to ſuſpect his Children will make
<pb n="164" facs="tcp:64166:96"/>an ill uſe of what he leaves them, if it be too much, is bound to provide againſt that Inconve<g ref="char:EOLhyphen"/>nience in his own Life time; and to beſtow part of it in good uſes, and to thoſe that are in want. There is no Command of God, a Rule of Prudence, or Affection, or Charity, that enjoyns us to leave to Children of prodigal or ſtingy Diſpoſitions, that which will confirm them in their Vices, while at the ſame time we deny to Perſons in need, that which would enable them to live in Comfort, and become uſeful to the World.</p>
               <p>There is likewiſe another Error very com<g ref="char:EOLhyphen"/>mon, and that is confining our Liberality to Perſons of our own Religion, and chooſing to be kind to one of our own Party, who hath nothing to recommend him, rather than to the brighteſt Virtue, and moſt valuable Qualifica<g ref="char:EOLhyphen"/>tions of any Denomination of Chriſtians, dif<g ref="char:EOLhyphen"/>fering from our own. This ſhews Men acted, not ſo much by a Spirit of Liberality, as of Par<g ref="char:EOLhyphen"/>tiality, and Intereſt, and Faction. They love not the good Qualities that ought to engage us, but they are fond of a Paſſion like their own, and this they think can never be re<g ref="char:EOLhyphen"/>warded above its Deſert. <hi>Chriſtina</hi>'s Bounty to many differing from her, at leaſt while they ſat upon the Throne of <hi>Sweden,</hi> and eſpecial<g ref="char:EOLhyphen"/>ly to <hi>Grotius,</hi> who was no profeſt Lutheran, can never be too much Extolled. Many Pro<g ref="char:EOLhyphen"/>teſtants have ſometimes taſted the Liberality of a Roman Catholick Prince and his Mini<g ref="char:EOLhyphen"/>ſters. But theſe Examples are not frequent
<pb n="165" facs="tcp:64166:96"/>among the Laity, and yet leſs ſo with the Cler<g ref="char:EOLhyphen"/>gy. If one of them be kind to a Man of Learning and Piety of another Perſwaſion, he deſerves immortal Praiſe. This argues in ſuch a one a nobleneſs of Soul, above the little In<g ref="char:EOLhyphen"/>tereſt of his Party; and that he loves what is truly amiable, whereſover he finds it. And in regard all Societies of Chriſtians ought to a<g ref="char:EOLhyphen"/>gree in, and indeed are purpoſely deſigned for promoting that which is good and uſeful to Mankind; every Man of any Society ought to encourage a Perſon, whom he finds capa<g ref="char:EOLhyphen"/>ble of contributing more to this End, than common Men, to what Party ſoever he be<g ref="char:EOLhyphen"/>longs. It cannot be pretended, that a Man's good Qualities, whom we think of an errone<g ref="char:EOLhyphen"/>ous Perſuaſion, are bla<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ed by his belonging to ſuch a Church or Society; for very often thoſe good Qualities have little or no depen<g ref="char:EOLhyphen"/>dance upon his Errors. Very often his Excel<g ref="char:EOLhyphen"/>lencies qualifie him to do more good, than his pretended Errors can poſſibly do harm. We muſt be content to deal upon this, as we do upon other Occaſions; not to require in the Objects of our Liberality, ſuch Perfections as are ſcarce any where to be found among Men. <q>Since we do not live in a World abſolutely Perfect and Wiſe in all Points, but among Men who are vaſuable, if they have the Ap<g ref="char:EOLhyphen"/>pearances of Virtue; it will <gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>l become us to neglect any body, who gives us any Evi<g ref="char:EOLhyphen"/>dence of his being a good Man</q> 
                  <hi>Quoniam vivitur non cum perfectis hominibus, pleneque
<pb n="166" facs="tcp:64166:97"/>ſapientibus, ſed cum iis, in quibus praeclare agitur,</hi>
                  <note place="margin">Cic. de off. L. 1.15.</note> 
                  <hi>ſi ſunt ſimulachra virtutis; etiam hoc intelligendum puto, neminem omnino eſſe negligendum, in quo aliqua, ſignificatio virtutis appareat.</hi>
               </p>
               <p>
                  <hi>Thirdly.</hi> The <hi>Third</hi> thing to be conſidered in the Exerciſe of Liberality, is the Value of the Gift, which muſt be rated according to the Subſtance of the Giver, and the Condition of the Receiver. A Man muſt not give beyond his Power, ſo as to incapacitate himſelf for the Relief of another Object, and yet much leſs ſo, as to become an Object of other Peo<g ref="char:EOLhyphen"/>ples Charity himſelf. 'Tis Abſur'd and Ridi<g ref="char:EOLhyphen"/>culous Generoſity to give away ones All, and to go to Begging. And 'tis Hypocriſie and Knavery, to give laviſhly, and then to heal our Profuſeneſs, with Robbery and Injuſtice.</p>
               <p>The ſame Philoſopher,<note n="†" place="margin">Cic. de off. L. <hi>1.</hi> c. <hi>15.</hi>
                  </note> after ha<g ref="char:EOLhyphen"/>ving directed us to moderate our Liberality, adds very Judiciouſly; Many waſt their Eſtates by giving indiſcreetly <q>Now what can be more ſenſeleſs, than to diſable ones ſelf from continuing to do that which he takes delight to do?</q> 
                  <hi>And beſides, Men are often apt to make themſelves amends by Rapine for their paſt Prodigality:</hi> But beſides, they that are over-liberal, draw Sufferings not upon themſelves only, but upon their Neigh<g ref="char:EOLhyphen"/>bours too, whom not only Liberality, but Juſtice obliges them to take care of.</p>
               <pb n="167" facs="tcp:64166:97"/>
               <p>Avoid but this Extreme, and we cannot ex<g ref="char:EOLhyphen"/>ceed; becauſe we ought to give as much as we can, without too great pinching of our ſelves. And therefore the Quantity and Mea<g ref="char:EOLhyphen"/>ſure of our Gift ought to differ very much, according to our Circumſtances, and what we can ſpare; though the Diſpoſition to give, which is the true Source of Liberality, ſhould be equal in all Circumſtances. The Rich ſhould give more in proportion to their Eſtates and Expences. Thoſe that have leſs, and none, or but a few Children, ſhould give more than they do, who have a numerous Family to pro<g ref="char:EOLhyphen"/>vide for. Every Man ſhould conſult his own Conſcience, and examin ſincerely, how much he and his can ſpare, and all that ſhould go to Liberality. This both Charity and Humanity ſtrictly require of us. For the Poor can never be ſupported, as they ought, if they who can afford a great deal, give but little, becauſe Men of ſtraiter Fortunes can never raiſe a Fund ſufficient for this Purpoſe.</p>
               <p>And yet there are two things very frequent, which are directly oppoſite to this Rule. For rich Men neither give in proportion to their Eſtates, nor to their other ſuperfluous Expen<g ref="char:EOLhyphen"/>ces. We find by the publick Collections, that Men of moderate Fortunes are incomparably more Generous and Charitable, than thoſe of overgrown Eſtates. Theſe laſt commonly Con<g ref="char:EOLhyphen"/>tribute no more than others who have not a<g ref="char:EOLhyphen"/>bove half a quarter ſo much to do it with. And if upon extraordinary Occaſions, they ſtretch
<pb n="168" facs="tcp:64166:98"/>a little further, though this be but ſeldom done neither, yet even then they give not near ſo much as they might very well ſpare. Many that make nothing of loſing great Sums at Gaming, or in Trade, and Feaſt their Friends, without grudging any Charge, are never Thrifty, but when called upon to Relieve the Poor in their Diſtreſs. Let any Man reflect, whether he does not know ſuch Perſons as theſe, and I dare engage he will quickly Re<g ref="char:EOLhyphen"/>collect a great many Inſtances of them, with<g ref="char:EOLhyphen"/>in his own Acquaintance.</p>
               <p>But which is ſtill worſe, this ſort of Men do not (like ſome others that do amiſs) condemn their own Proceedings, but juſtifie themſelves, and charge thoſe that think and act otherwiſe, with Singularity, and Weakneſs, and Superſtition. There are abundance, who govern their actions by no other Rule, than the Cuſtoms of the World, and the Practice of moſt Rich Men; who ſpend as much in Vanity, and as little in Charity, as poſſibly they can. When they are urged to pare off ſome ſuperfluous Expen<g ref="char:EOLhyphen"/>ces, and convert that Money to good uſes, the Anſwer preſently is, <hi>Who is there that does ſo?</hi> And becauſe ſuch Examples are too hard to be produced, they tell you, they muſt live like their Neighbours; and if they do as much as others, it is unreaſonable to find fault with them. This looks as if God durſt not ſhut them out of Heaven, for fear of turning back too great a number. They think it is with the King of Heaven, as it is with
<pb n="169" facs="tcp:64166:98"/>Kings upon Earth, who cannot ſpare their Subjects, and, for fear of damaging them<g ref="char:EOLhyphen"/>ſelves by puniſhing too many, are content to make but a few, of thoſe that are guilty, Ex<g ref="char:EOLhyphen"/>amples. Whereas they ſhould conſider, that He who made all things, can, without any diminution to his own Happineſs, command all his Creatures back into nothing; and in an inſtant produce infinite New Beings, quite different from thoſe we now ſee. Examples are no where preferred before Laws, except a<g ref="char:EOLhyphen"/>mong Men only; and then too, only in diſ<g ref="char:EOLhyphen"/>orderly and ill managed Governments; be<g ref="char:EOLhyphen"/>cauſe it cannot ſometimes be otherwiſe, with<g ref="char:EOLhyphen"/>out bringing the State to utter Ruin. They are forced to proceed by this Rule, <hi>The more are guilty the fewer puniſhed.</hi> But the Goſpel hath told us, that our Maker takes other mea<g ref="char:EOLhyphen"/>ſures, and that with Him, <hi>many are called but few are choſen.</hi> He calls all to Happineſs, but he chooſes thoſe only who come to him, thoſe Few that are worthy. So that a Man muſt either renounce Chriſtianity, or he muſt make the Laws of God, and not the Practice of Men, the Standard of his Duty.</p>
               <p>Our Saviour was well aware this would be the Caſe,<note place="margin">
                     <hi>Matt.</hi> xix.</note> when he de<g ref="char:EOLhyphen"/>clared it <hi>eaſier for a Camel to go through the eye of a Needle, than for a rich Man to enter into the Kingdom of Heaven.</hi> Not that Riches damn Men infallibly, for an Excellent good uſe may be made of them; but becauſe they are uſual<g ref="char:EOLhyphen"/>ly converted to ill purpoſes; and Men are ſo
<pb n="170" facs="tcp:64166:99"/>blinded, either by Cuſtom, or by ill Examples, that very few Rich Men make a good uſe of them; and very few ſuch will ſuffer them<g ref="char:EOLhyphen"/>ſelves to be convinced or cured of their Errors. It muſt be confeſt, both, that few Rich Men are Liberal, and that few Liberal Men are Rich. This was obſerved by a Heathen Philoſopher in his Ethicks,<note n="†" place="margin">Ariſtot. <hi>Eth. Lib.</hi> iv. <hi>c.</hi> 2.</note> where he ſays, <q>It is not eaſie for a Liberal Per<g ref="char:EOLhyphen"/>ſon to be Rich, becauſe he de<g ref="char:EOLhyphen"/>lights more to give, than to receive, or to keep what he hath; for he loves not Riches for their own ſakes, but values them only as a means of doing Good. Hence Men com<g ref="char:EOLhyphen"/>monly complain of Fortune, becauſe they have leaſt who deſerve moſt. But this is not the Effect of Choice; for no Man can be Rich, who is not careful to gather, and to ſave.</q>
               </p>
               <p>The ſame Author makes it one Quality of <hi>a Liberal Man, not to be over Sollicitous for his own Intereſt.</hi> By which he means, that a Liberal Man is content to ſtreighten himſelf, that he may aſſiſt others. This was the Heathen No<g ref="char:EOLhyphen"/>tion, and it is much more the Chriſtian. We have reaſon to fear, that many Heathens will riſe up in Judgment againſt the Chriſtians, and Con<g ref="char:EOLhyphen"/>demn thoſe who have been better taught, but practiſe leſs in this point than they. It is however but too true, that few Rich Men can ſay as <hi>Pliny</hi> did of one of his Friends in a Letter to his Daughter.<note n="*" place="margin">Plin. <hi>Epiſt. L<gap reason="illegible" resp="#UOM" extent="1 letter">
                           <desc>•</desc>
                        </gap>.</hi> 11. <hi>Ep.</hi> 4.</note> 
                  <q>In your Fathers Life time, when you were Married, I gave him a
<pb n="171" facs="tcp:64166:99"/>hundred thouſand <hi>Siſterces</hi> to Match you off. Beſides this Sum which your Father promiſed to repay, you have a Pledge of my kindneſs in theſe matters. You may depend upon it, if you conſult the Credit of your deceaſed Father, (that is, <hi>by paying his Debts, and ad<g ref="char:EOLhyphen"/>miniſtring upon his Effects,</hi>) and to engage you to this, not by promiſes only, but by real proofs, I freely releaſe all that your Fa<g ref="char:EOLhyphen"/>ther owed me. Do not apprehend this Li<g ref="char:EOLhyphen"/>berality any Burden to me. My Eſtate is not great, my Poſt engages me in great Expen<g ref="char:EOLhyphen"/>ces, my Income from my Land is ſmall and uncertain; But my good Husbandry makes amends for all this, and this is the Fund of my Liberality. But yet I muſt be careful not to draw it dry by being too laviſh.</q> 
                  <hi>Quod ceſſat ex reditu, frugalitate ſuppletur, ex quâ velut à fonte Liberalitas noſtra decurrit. Quae tamen ità temperanda eſt, ne nimiâ profuſione in<g ref="char:EOLhyphen"/>areſcat.</hi> But I will preſent my Reader with another much nobler inſtance of this Virtue. In the War with <hi>Hannibal, Fabius Maximus</hi> had agreed with that General, for the releaſe of ſome <hi>Roman</hi> Soldiers, not doubting but the Senate would pay their Ranſom. When this could not be obtained, inſtead of leaving theſe Men in <hi>Hannibal</hi>'s hands, he ſent his Son to <hi>Rome,</hi> to ſell the only Farm he had, conſiſting of Seven Acres; and with that Money he Re<g ref="char:EOLhyphen"/>deemed the Priſoners. <q>Chooſing rather, <hi>ſays the</hi>
                     <note n="*" place="margin">Valer. Max. <hi>l.</hi> iv. <hi>c.</hi> 8. <hi>Ex.</hi> 1.</note> 
                     <hi>Author,</hi> to loſe his whole Eſtate, than to ſuffer the ſcan<g ref="char:EOLhyphen"/>dal
<pb n="172" facs="tcp:64166:100"/>of ſuch Inhumanity to lye upon his Coun<g ref="char:EOLhyphen"/>try. Which is ſo much the more commen<g ref="char:EOLhyphen"/>dable<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap> becauſe it is a greater Argument of Generoſity to do things beyond ones power; than to do no more than a Man can eaſily diſpenſe with.</q> This is a very proper and excel<g ref="char:EOLhyphen"/>lent Reflection; and this manner of expreſſing it hath great affinity with that deſcriptition which St. <hi>Paul</hi> gives of the Chriſtians Liberality in <hi>Macedonia.</hi>
               </p>
               <p>But what Character would <hi>Valerius Maximus</hi> have thought Magnificent enough, for thoſe who Sold themſelves to Redeem others, (whom they thought incapable of enduring the hardſhips of Slavery,) at the Expence of their own Liberty? And yet<note n="*" place="margin">1 <hi>Ep. ad Co<g ref="char:EOLhyphen"/>rinth.</hi> c. l. v.</note> St. <hi>Clement</hi> tells us of ſome Primitive Chriſtians who did grudge even thus much. And ſomewhat of this kind is related too of St.<note n="†" place="margin">Baron. ad Ann. <hi>431.</hi>
                  </note> 
                  <hi>Paulinus of Nola.</hi> But it is to little purpoſe, I am afraid, to ſet Examples of ſuch an Heroick Virtue before the Age we live in. It were well, if Men now could be perſwaded to give ſo much out of their E<g ref="char:EOLhyphen"/>ſtates, as might be ſpared, without any ſenſi<g ref="char:EOLhyphen"/>ble diminution or great inconvenience to them<g ref="char:EOLhyphen"/>ſelves.</p>
               <p n="4">IV. A Fourth Qualification, neceſſary to be obſerved in our Liberality, is the <hi>manner how</hi> we give. It ſhould be done with Chearfulneſs, and ſo, that the Receiver ſhall have no reaſon to ſuſpect, that we look upon our Gift as a Debt upon him. When a Man gives by conſtraint,
<pb n="173" facs="tcp:64166:100"/>as it were, with a ſort of grumbling and re<g ref="char:EOLhyphen"/>proach, he puts People out of Countenance; and, whatever their Wants are, makes it more tolerable to receive nothing, than to re<g ref="char:EOLhyphen"/>ceive it after ſuch an upbraiding manner. <q>Let us give (ſays the<note n="*" place="margin">
                        <hi>Senec.</hi> de B<gap reason="illegible" resp="#UOM" extent="1 letter">
                           <desc>•</desc>
                        </gap>
                        <g ref="char:EOLhyphen"/>nef. l. <hi>ii.</hi> c. <hi>1.</hi>
                     </note> Heathen Philoſopher) with the ſame Spi<g ref="char:EOLhyphen"/>rit and Air with which we would be glad to receive, <hi>Sic d<gap reason="illegible" resp="#UOM" extent="1 letter">
                           <desc>•</desc>
                        </gap>mus, quem<g ref="char:EOLhyphen"/>admodum vellemus accipere.</hi>
                  </q>
               </p>
               <p>This deſerves the more enlargement, be<g ref="char:EOLhyphen"/>cauſe it is one of the moſt eſſential Points of true Liberality. To convince Men that we give upon a Principle of Generoſity, it is re<g ref="char:EOLhyphen"/>quiſite, that we prevent the Requeſts of thoſe that need our Aſſiſtance. We need only know their Wants; theſe of themſelves ſpeak loud enough in the Ears of a Liberal Man; and they who hear not this Voice, are uſually deaf to the moſt preſſing Importunities. They that are not affected with a ſad Object of Poverty, when they ſee it before their Eyes, are com<g ref="char:EOLhyphen"/>monly proof againſt all Complaints. If we meet with a Man upon the Road, wounded and ſpeechleſs through loſs of Blood, is it fit we ſtay till he have recovered his Tongue, be<g ref="char:EOLunhyphen"/>fore we bind up his Wounds, and contribute to his Recovery? Does not his diſtreſs ſpeak for it ſelf ſufficiently? The Caſe is the ſame with Want of any kind: And we ſhould be the more forward in our Relief, becauſe ge<g ref="char:EOLhyphen"/>nerally, they who deſerve it beſt, are moſt modeſt and backward in asking it. The ſhame
<pb n="174" facs="tcp:64166:101"/>of owning a Man's Poverty; the fear of being troubleſome to thoſe whom he wiſhes he were in a Condition to ſerve; the concern of a ge<g ref="char:EOLhyphen"/>nerous Spirit, when he muſt be looked down up<g ref="char:EOLhyphen"/>on from above, and run the riſque of being denyed; Theſe are more than ſufficient Rea<g ref="char:EOLhyphen"/>ſons for ſaving ſuch the ſhame and trouble of asking.</p>
               <p>
                  <hi>Seneca</hi> hath repreſented this matter won<g ref="char:EOLhyphen"/>derfully well, in the beginning of his Second Book <hi>De Beneficiis.</hi> And it is fit ſome Paſſa<g ref="char:EOLhyphen"/>ges ſhould be tranſcribed from thence, to put thoſe who pretend to <hi>Chriſtian</hi> Charity to the bluſh, when they find how far the <hi>Pagans</hi> 
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ut did them in Generoſity. <q>No good Offi<g ref="char:EOLhyphen"/>ces (ſays he) are more agreable, than thoſe which are ſpeedy and unexpected, and are only delayed by the Modeſty of the Recei<g ref="char:EOLhyphen"/>vers. That is the moſt excellent Liberality, which gets the ſtart of People's deſires; that the next beſt, which follows them cloſe at the heels. It is better to do good unasked, becauſe a Man of Spirit cannot ask without bluſhing and heſitation; and when we ſave him this uneaſineſs we add greatly to the obligation.</q> 
                  <hi>Gratiſſima ſunt Beneficia parata, facilè occurentia; ubi nulla mora fuit, niſi in accipientis verecundiâ. Primum eſt antecedere deſiderium cujuſ<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan>, proximum ſ<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>qui; quia cùm homini ex probo ad rogandum os concurrat, &amp; ſuf<g ref="char:EOLhyphen"/>fundatur rubore; Qui hoc tormentum remittit, multiplicat munus ſuum.</hi> What can be more beautiful, than that paſſage which follows pre<g ref="char:EOLhyphen"/>ſently
<pb n="175" facs="tcp:64166:101"/>after? <q>
                     <hi>I beg you,</hi> ſays he, is a hard word, never to be ſpoke with<g ref="char:EOLhyphen"/>out Faultering and Shame.<note place="margin">
                        <hi>Cap</hi> 11.</note> We ſhould therefore ſpare this to a Friend, or to any whom we would make ſo, by our Kind<g ref="char:EOLhyphen"/>neſs. He gives late, who gives immediately upon asking. We ſhould gueſs at the Deſires of thoſe in Want, and when we have found them, we ſhould eaſe them of the hard Neceſſity of asking.</q> 
                  <hi>Molestum verbum eſt, oneroſum &amp; demiſſo vultu dicendum,</hi> Rogo. <hi>Hujus facienda eſt gratia Amico, &amp; cuicunque, quem amicum promerendo ſis facturus. Properet licet, ſerò be<g ref="char:EOLhyphen"/>n<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>ficium dedit, qui rogandi dedit. Ideo divinan<g ref="char:EOLhyphen"/>da cujuſque Voluntas, &amp; cum intellecta eſt, ne<g ref="char:EOLhyphen"/>ceſſitate graviſſimâ rogandi liberanda eſt.</hi> 
                  <q>He obſerves excellently well, that the Kindneſs which could not be had without asking, did not come freely;<note place="margin">
                        <hi>Cap.</hi> 1.</note> it is partly paid for; for a Man buys nothing dear<g ref="char:EOLhyphen"/>er, than that which coſts him Importunity. <hi>Non tulit gratis, qui cum rogáſſet accepit. Nulla res chariùs conflat, quam quae precibus empta eſt.</hi>
                  </q>
               </p>
               <p>It is obſervable, that what hath been al<g ref="char:EOLhyphen"/>ledged here, concerning the Duty of being beforehand with the Requeſts of them that need our Liberality, ſuppoſes ſuch an effectual Prevention, as actually gives, and not barely offers the Aſſiſtance we are in a Condition to afford them. It is oftentimes as hard to accept a Kindneſs, when offer'd, as it would be to requeſt it. Becauſe one may fear that the Offer is a Matter of Ceremony and Form, and
<pb n="176" facs="tcp:64166:102"/>that the Man would not be well pleaſed to be taken at his word. And certain it is, that Men often make Proffers, in hopes that they will be refuſed. Which is very evident, by one ſort of Practice, exceeding common with the falſe pretenders to Liberality. That I mean of declaring ſome time before what they in<g ref="char:EOLhyphen"/>tend to do, and ſo giving Men an Opportuni<g ref="char:EOLhyphen"/>ty of a civil Refuſal. Which they are very ſe<g ref="char:EOLhyphen"/>cure of, where they do not meet with Mean<g ref="char:EOLhyphen"/>neſs of Spirit, or extreme Neceſſity. Hence they lay hold upon the leaſt word, that looks like a declining to accept their Kindneſs, and preſently drop the thing. Sometimes they make ſuch paultry Offers, as ſhame and con<g ref="char:EOLhyphen"/>found the Perſons to whom ſuch auk ward Com<g ref="char:EOLhyphen"/>pliments are made; and ſo inſtead of obliging, give Offence by this falſe ſhow of Liberality. The truly liberal Perſon does not prevent thoſe in Want by Promiſes and Profeſſions, he does not ask whether he ſhall do any thing for them; but he does it inſtantly, leaves no room for Refuſal, and gives what the Perſon ſhall not think it beneath him to accept.</p>
               <p>But in regard we cannot always gueſs at the hard Circumſtances of a worthy Man, unleſs he acquaint us with them. As ſoon as ever he hath let us into this Knowledge, we ſhall do well to interrupt him, and ſave the trouble of ſpending more Time and Pains in Imploring our Aſſiſtance. Thoſe that deſerve our Kind<g ref="char:EOLhyphen"/>neſs, when conſtrained to ask it, uſually be<g ref="char:EOLhyphen"/>gin with diſtant and general Expreſſions,
<pb n="177" facs="tcp:64166:102"/>which yet they who are well diſpoſed, very eaſily underſtand. But hard-hearted People pretend themſelves always in the dark; and when they have forced Men to ſpeak ſo plain, that they cannot pretend Ignorance any lon<g ref="char:EOLhyphen"/>ger, they anſwer them in formal Terms of Civility, more diſobliging than a flat Denial. So long as they can ſhelter themſelves under a Pretence of not knowing what it is you would be at, they are ready to do whatever you would have them; but when once they are beaten off from that Refuge, then they are ſorry it is not in their Power, and you muſt ap<g ref="char:EOLhyphen"/>ply your ſelf ſome where elſe.</p>
               <p>
                  <hi>Seneca</hi> had infinitely juſter and more exalted Notions of Liberality, than theſe diſſembling pitiful ſpirited Wretches; for he is of Opini<g ref="char:EOLhyphen"/>on, that <q>if we have not been able to prevent thoſe that need our Succour, we ſhould at leaſt interrupt their Requeſts, that we may not ſeem to have been intreated. As ſoon as ever we underſtand their Wiſhes, we ſhould immediately promiſe, and by our ea<g ref="char:EOLhyphen"/>ger haſt convince them, that could we have gueſs'd their Occaſions, they ſhould not have been put upon asking.</q> 
                  <hi>Si non contingit prae<g ref="char:EOLhyphen"/>venire, rogantis verba intercidamus, ne rogati videamur; ſed certiores facti ſtatim pro<g ref="char:EOLhyphen"/>mittamus; facturoſque nos etiam, antequam in<g ref="char:EOLhyphen"/>terpellaremur, ipſâ feſtinatione approbemus.</hi>
               </p>
               <p>The ſame Philoſopher warns us againſt an<g ref="char:EOLhyphen"/>other thing, which diſcovers the Counter<g ref="char:EOLunhyphen"/>feit from true Liberality. Which is Men's
<pb n="178" facs="tcp:64166:103"/>being ready to promiſe, but as ſlow in perfor<g ref="char:EOLhyphen"/>mance, as poſſibly they can. <q>Nothing is more grievous, ſays he, than to ask what a Man hath obtained already.</q> A Man ſhould do what he can do upon the ſpot. <q>
                     <hi>Nihil eſt acerbius, quam ubi quoque cum impetraſti, rogandum eſt. Repraeſentanda, ſunt beneficia.</hi>
                     <note place="margin">Cap. iv.</note> He tells you there is nothing more barbarous, than the keeping Men in Suſpence;</q> 
                  <hi>That ſome Men had rather be put out of all Hopes preſently, than made to wait,</hi>
                  <note place="margin">Cap. v.</note> 
                  <hi>and drawn on to along day. Nihil aeque amarum, quàm diu pondere. Aequiore quidam animo ferunt praecidi ſpem ſuam, quàm trahi.</hi> 
                  <q>Some are of ſo diſoblig<g ref="char:EOLhyphen"/>ing a Temper, as to do nothing quickly, and at once; their Injuries come ſpeedily, but their Kindneſſes very leiſurely.</q> 
                  <hi>Nihil con<g ref="char:EOLhyphen"/>f<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>ſtim, nihil ſemel faciunt; Injuriae illorum prae<g ref="char:EOLhyphen"/>cipites, lenta beneficia ſunt.</hi> But <q>Beneficence quickens its pace, and he that does good willingly, does it ſpeedily. He that delayed and drilled his Friend on in tedious Expecta<g ref="char:EOLhyphen"/>tion, did not act with a good Will. He hath by this means loſt two very conſiderable things; Time, and the Evidence of acting like a Friend. He would take time to oblige, that is, he was loath to do it at all.</q> 
                  <hi>Omnis benignitas prop<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>rat, &amp; proprium eſt libenter facientis, citò facere. Qui tardè &amp; diem de die extrahens profuit, non ex animo fecit. Ita res duas perdidit, &amp; tempus, &amp; argumentum amicae voluntatis. Tarde velle nolentis eſt.</hi>
               </p>
               <pb n="179" facs="tcp:64166:103"/>
               <p>Beſides, the manner of giving is a ſenſible demonſtration of Liberality; for the very Countenance diſcovers whether a Man gave with Pleaſure. The Gay and Pleaſed Look of the Liberal, ſhews that he acted with his own Inclination, and a heavy diſſatisfied look as plainly confeſſes Unwillingneſs and Conſtraint; and the doing a thing meerly for the ſhame of not doing it. This may likewiſe be collected from a Man's Diſcourſe at ſuch a time, in which true Liberality differs exceedingly from the Diſſembled. <q>We ſhould give good Words with our good Deeds, ſays <hi>Seneca,</hi> and recommend our Bounty by engaging Expreſ<g ref="char:EOLhyphen"/>ſions. So that he, whom we oblige, ſhould blame himſelf for not asking ſooner. Upon this occaſion it will do well to mingle ſome kind Reproofs and Complaints; as I am concerned that you ſhould want my Aſſiſtance ſo long without letting me know it, and that you asked me as if you feared a denial, or that you would apply to any but my ſelf. I think my ſelf very happy that you give me an Opportunity of ſhewing my Diſpoſition to ſerve you. Hereafter you may command any thing you want. For once I forgive you this Modeſty, but pray lay aſide ſuch Reſerve for the future.</q> 
                  <hi>Quanto melius adjicere bona verba rebus bonis, &amp; praedicatione humana benig<g ref="char:EOLhyphen"/>naque commendare quae praeſtes, ut ille ſe caſtiget, qui tardior in rogando fuit? Adjicias licet fami<g ref="char:EOLhyphen"/>liarum querelam: Iraeſcor tibi, quòd cum aliquid deſideraſſes, non olim ſcire me voluiſti, quod tam
<pb n="180" facs="tcp:64166:104"/>diligenter rogaſ<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>i; quòd quenquam adhibuiſti: Ego verò gratulor mihi, quòd experiri animum meum libuit, poſtea quicquid deſiderabis tuo jure exiges. Semel ruſticitati tuae ignoſcitur.</hi> Few Men indeed know how to give in ſo obliging a way as this. <q>
                     <hi>Moſt People turn ones Stomach</hi> againſt their Favors, by the Words and haughty Diſdain that attends them. They talk and act ſo ſcornfully, that a Man thinks the obtaining his Requeſt a bad Bargain. <hi>Plerique beneficia aſperitate verborum &amp; ſupercilio in odium adducunt;</hi>
                  </q> 
                  <hi>co ſermone uſi, eâ ſuperbia, ut impetrâſſe poeniteat.</hi> Others again mingle Cenſures and Reproaches with their Kind<g ref="char:EOLhyphen"/>neſſes, and loſe all the Merit of them this way. <hi>A Bit and a Knock,</hi> according to the <hi>Engliſh</hi> Proverb, which <hi>Seneca</hi> likewiſe forbis; <q>To chide a Man when you are juſt doing him a good Office, is great Folly. Nothing ſhould be mingled with Favours to ſowr, and render them unacceptable. If a Man deſerve Re<g ref="char:EOLhyphen"/>proof, ſome other time ſhould be taken <hi>Corripere cum cui cum maximo aliquid praeſtes, dementiae eſt;</hi>
                  </q> 
                  <hi>&amp; inſerere contumeliam meritis. Non ſunt exaſperanda beneficia, nec quidquam illis triſte miſcendum. Si quid erit, de quo velis ad<g ref="char:EOLhyphen"/>monere, aliud tempus eligito.</hi> But this Max<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>m is not peculiar to <hi>Seneca;</hi> St. <hi>Paul</hi>s Direction is much to the ſame purpoſe. <hi>Let every man do as he is diſpoſed in his heart;</hi>
                  <note place="margin">Cor. ix.</note> 
                  <hi>not grudgingly, or of neceſ<g ref="char:EOLhyphen"/>ſity; for God loveth a chearful giver.</hi> All the Actions that proceed from a Principle of Vir<g ref="char:EOLhyphen"/>tue,
<pb n="181" facs="tcp:64166:104"/>and the Habit of a reſolved and confirm<g ref="char:EOLhyphen"/>ed Mind, are done with Pleaſure and great Alacrity; ſo that a Man cannot but give chearfully, when he does indeed give Libe<g ref="char:EOLhyphen"/>rally. Nay, it would be ſome torment to him not to give, or to find himſelf unable to do it.</p>
               <p>By this we are taught what Judgment to make of them, who offer Kindneſſes with a very ill Grace; for it even they who give In<g ref="char:EOLhyphen"/>decently are to be blamed; what ſhall we ſay of them, who never give at all, and when they proffer, are afraid of nothing more than being taken at their Word?</p>
               <p>There is yet one Caution more relating to this Particular, which is, that Men ought upon ſeveral Accounts, rather to give in private than publickly. But ſince this extends to ſome certain Caſes only, I ſhall lay down the Prin<g ref="char:EOLhyphen"/>pal Motives to it, leſt otherwiſe publick Libera<g ref="char:EOLhyphen"/>lity ſhould be defrauded of its juſt Praiſes. Now ſince the proper Inducement to the Practice of Virtue, is not that we may attract the Praiſe of Men, but that we may anſwer the Ends, for which God made us, and placed us in civil Society; 'Tis plain, that Reputation ought not to be Men's aim in their Acts of Liberality. They that proceed upon this View, have not Virtue, but Glory and Approbation; and if theſe could be compaſſed by the quite contrary Methods, would be as Zealous in the Practice of them. Theſe Men have no Virtues, but ſuch as are Creditable and in Faſhion. Applauſe
<pb n="182" facs="tcp:64166:105"/>is their Idol, and therefore, as they do no good, ſo they boggle at no ill, which is not ſeen. Such were the <hi>Jews,</hi> whom Chriſt forbids us to imitate; <hi>When thou doſt thine alms, do not ſound a trumpet before thee, as the hy<g ref="char:EOLhyphen"/>pocrites do in the ſynagogues,</hi>
                  <note place="margin">Matth. vi. 2.</note> 
                  <hi>and in the ſtreets, that ye may have the praiſe of Men.</hi> For the better avoiding this Extreme, our Lord orders his Diſciples rather to give privately; but that is done purely in oppoſition to that Hypocriſie, ſo common a<g ref="char:EOLhyphen"/>mong the Phariſees. <hi>Take heed that ye do not your alms before men to be ſeen of them,</hi>
                  <note place="margin">V. 1.3.</note> 
                  <hi>otherwiſe ye have no reward of your Father which is in heaven. And when thou doſt thine alms, let not thy left hand know what thy right hand doth: That thine alms may be in ſecret, and thy Father which ſeeth in ſecret, himſelf ſhall reward thee openly.</hi> Now it is ſure, that the Charity and Liberality exerciſed after this manner, cannot be confounded with the empty Form and Pretence of Charity and Libe<g ref="char:EOLhyphen"/>rality; and our Lord therefore directs it, that it's Secrecy might clear it of Inſincerity.</p>
               <p>Upon the ſame account the Philoſophers blamed that Liberality, which proceeds from Oſtentation. <q>We may obſerve ſome, (ſays <hi>Tully</hi>) doing a great many things, not ſo much out of any Generoſity in their Nature, as for the Credit of doing them, and to be thought Generous. Theſe are the Effect of Vanity, not of good Inclination. But this acting the part of a Liberal Man, favors
<pb n="183" facs="tcp:64166:105"/>much more of a vain Humor, than of Virtue, or any commendable Principle.</q> 
                  <hi>Videre etiam licet pleroſque non tam naturâ liberales, quàm quadam gloriâ ductos ut benefici videantur, facere multa: quae proficiſci ab oſtenlatione magis, quàm à voluntate videantur. Talis autem ſimulatio vanitati eſt conjunctior, quàm aut liberalitati aut<g ref="char:EOLhyphen"/>honeſtats.</hi>
               </p>
               <p>Since the End of giving is not only to profit, but to pleaſe and gratifie the Perſons to whom we give; this is a good Reaſon for making our Gifts private, becauſe the doing it openly might put the Receivers too much out of Countenance. For Inſtance; It often hap<g ref="char:EOLhyphen"/>pens, that Men of good Families are ſtraitned extremely in their Fortunes, and cannot bear to ask Relief publickly; nay, ſcarcely to ac<g ref="char:EOLhyphen"/>cept Relief ſo, without great Shame and Con<g ref="char:EOLhyphen"/>cern. And therefore mere Humanity obliges one to deliver them from this Uneaſineſs, and to conceal our Kindneſs even from them<g ref="char:EOLhyphen"/>ſelves.</p>
               <p>Now there are two ways of doing this. One is, giving by another Hand, and ſo, that they who receive it may not be ſenſible from whence it comes. <q>Thus the Philoſopher <hi>Arceſilas</hi> is ſaid to Viſit his Friend <hi>Apolies,</hi> who lay ſick at <hi>Chios,</hi>
                     <note place="margin">
                        <hi>Plutarch</hi> Art of di<g ref="char:EOLhyphen"/>ſtinguiſhing between a Flatterer and a Friend.</note> and at the ſame time was exceſſively Poor, but would not make his Conditi<g ref="char:EOLhyphen"/>on known, <hi>Arceſilas</hi> pretended to raiſe his Pillow, and private<g ref="char:EOLhyphen"/>ly dropped a Purſe of twenty <hi>Drachmes</hi> be<g ref="char:EOLhyphen"/>hind
<pb n="184" facs="tcp:64166:106"/>it, and then went away, without taking any notice of what he had done. <hi>Apelles</hi> his Nurſe, when ſhe came to make the Bed, found the Purſe, which when <hi>Apelles</hi> ſaw, he ſmiled, and ſaid, This was one of <hi>Arceſi<g ref="char:EOLhyphen"/>las</hi> his dexterous turns. <hi>Seneca</hi> reflects very handſomly upon this Story; "What? you'll ſay, ſhall a Man be kept in Ignorance, whom he is obliged to? I anſwer; <hi>Firſt,</hi> if it be for his Advantage not to know it, this adds to the Obligation. But, <hi>Secondly,</hi> I will do more for him, I will take another way of Aſſiſting him, which may diſcover his Be<g ref="char:EOLhyphen"/>nefactor. Nay, <hi>laſtly,</hi> though he does not know the Giver, yet I do. <hi>Quid ergo? Ille neſciat à quo acceperit?</hi>
                  </q> 
                  <hi>Primum neſciat, ſi hoc ipſum beneficii pars eſt; deinde multa alia faciam, multa tribuam, per quae intelligat &amp; illius auctorem. Denique ille neſciat accepiſſe, ego ſciam me dediſſe.</hi> 
                  <q>But this is a poor Re<g ref="char:EOLhyphen"/>turn, it is indeed, if you put your Favours out to Intereſt; but if giving be your deſign, you muſt contrive to do it in that way, which is beſt for the Receiver. You will deſire no Witneſs beſides your own Breaſt. If you do, you do not delight in the doing Good, but in the being known to have done it.</q> 
                  <hi>Parum eſt, inquis; Parum, ſi foenerare cogitas; ſed ſi dares, quo genere accipienti maximè profu<g ref="char:EOLhyphen"/>turum erit, dabis: contentus cris te teſte. Alio<g ref="char:EOLhyphen"/>quin non benefacere delectat, ſed videri benefeciſſe.</hi> The reſt may be ſeen in that Author. Whom yet I copy with delight, and inſert his own O<g ref="char:EOLhyphen"/>riginal
<pb n="185" facs="tcp:64166:106"/>Expreſſions, becauſe I think no ren<g ref="char:EOLhyphen"/>dring Beautiful and Significant enough for them. But there is <hi>another</hi> way of giving, without putting the Receiver out of Counte<g ref="char:EOLhyphen"/>nance. And this is by finding out ſomewhat for him to do, that ſo we may expreſs our Liberality, not ſo much by way of Preſent, as by way of Recompence for his Trouble. We may thus conſider his Pains above their ſtrict worth, and he may receive our Generoſity without bluſhing. This is a Courſe very pro<g ref="char:EOLhyphen"/>per toward thoſe whom we employ in Labours of the Mind or Body; which require Applica<g ref="char:EOLhyphen"/>tion and Diligence. For theſe Services ought always to be conſidered, and let the Proportion be what it will, it hath the Face of a Reward, and not of a Charity. Though indeed few Acts of Charity are more truly ſuch, or better contrived, than thoſe which put a Man well Educated into a Way of getting his Livelihood by his Labour, and take care at the ſame time that he do not get it upon hard Terms. They that loiter about, and Beg, deſerve to be ſhut up to hard Meat; but they who would fain be employed, and deſire no more than to live by their Labour, deſerve to be Aſſiſted; becauſe they are Serviceable to the Publick, to the ut<g ref="char:EOLhyphen"/>moſt of their Power. If their Work will not maintain them according to their Condition, they that ſet them on Work, ſhould encou<g ref="char:EOLhyphen"/>rage and help them out. But alas! The Rich commonly go a contrary Courſe, and take uncreaſonable Advantage of People's extreme
<pb n="186" facs="tcp:64166:107"/>Neceſſity, when they ask to be employed. They ſee them ready to periſh, and willing to accept any Terms, rather than abandon them<g ref="char:EOLhyphen"/>ſelves to Beggery; and they think any price, or way enough to offer theſe poor laborious Wretches; nay, they think they oblige them when they employ them at Under-rates. Theſe Men are ſo far from giving in ſecret, that they grind the Faces of the Poor openly; and all you can ſay of Chariry or Liberality, to Perſons in extreme Diſtreſs is abſolutely loſt upon them.</p>
               <p>But to return to the manner of Giving, <hi>Seneca</hi> lays down a Rule, inſtructing us, when it is our Duty to give publickly. <q>The Maſters of Wiſdom, <hi>he ſays,</hi> all agree in this; that ſome good Offices ought to be publick, and ſome private. Thoſe ſhould be publick, the receiving whereof is Creditable; as Dona<g ref="char:EOLhyphen"/>tives in War, Honours, and whatever is more valuable, by being more generally known. But then ſuch as do not raiſe a Man's Character, but relieve his Weakneſſes, or his Wants, or cover his Shame only, theſe ſhould be managed with Secrecy.</q> 
                  <hi>Praecipiunt omnes auctores ſapientiae, quae dam beneficia palam danda,</hi>
                  <note place="margin">Cap. ix.</note> 
                  <hi>quaedam ſecre<g ref="char:EOLhyphen"/>tò. Palam, quae conſ<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>qui glorioſum eſt, ut militaria dona &amp; honores, &amp; quicquid aliud notitiâ pulchrius ſit. Rurſus, quae non producunt, nec honeſtiorem faciunt, ſed occurcunt infirmitati, e<gap reason="illegible" resp="#UOM" extent="2 letters">
                        <desc>••</desc>
                     </gap>ſtati, igno<g ref="char:EOLhyphen"/>miniae<g ref="char:punc">▪</g> tac tò danda ſunt.</hi> This Rule is chiefly calculated for Princes, and Perſons of the firſt
<pb n="187" facs="tcp:64166:107"/>Quality, who have it in their Power to beſtow ſuch Favours, as may raiſe thoſe out of the Extremity of Diſtreſs, whom they ſhall think worthy of their Relief. Theſe Perſons need not decline giving publickly, for fear of Oſtentation; becauſe, being in publick Poſts themſelves, and nicely obſerved by all the World, it is the greateſt Scandal that can happen to them, and a thing of moſt pernicious Example to others for their Liberality not to be generally ſeen and known. There is not any Law of God or Man, which obliges them to be ſtrait-handed in publick, or to deny that Relief before Men, which they deſign to beſtow in ſecret afterwards; without letting People know whom the Perſons ſo Relieved are beholding to. The only Caſe, in which this Management can be excuſed, is when the Preſents are not anſwerable to the Quality of the Giver. If Princes will give no more than private Men, then indeed they are in the right to conceal their Gifts. But when they are Liberal in proportion to what ſhould be ex<g ref="char:EOLhyphen"/>pected from that high Station and Power, then they do well to ſet Examples to the lower World, and to convince their People, how infinite an Eſteem they have for this uſeful Virtue of Liberality.</p>
               <p>The ſame Meaſures ought to be taken by private Perſons, as oft as the not giving in publick, will draw upon them the Imputation of Covetouſneſs, and encourage others to
<pb n="188" facs="tcp:64166:108"/>hold their Hand, after their Example. A Man indeed ought not Induſtriouſly to proclaim and make a Show of his Liberality, nor indeed of any good Action; but no more ought he affect Hard heartedneſs, and Niggardlineſs in Publick, for fear of having Vanity laid to his Charge by being otherwiſe.</p>
               <p n="5">V. The laſt Character of Liberality, con<g ref="char:EOLhyphen"/>cerns our Behaviour after the Exerciſe of it. This Diſcovers whether a Man have proceeded upon a true Principle of Beneficence, and from a Pleaſure in doing good to thoſe of the ſame Nature with himſelf, or out of Oſtenta<g ref="char:EOLhyphen"/>tion. The <hi>Firſt</hi> Rule to be obſerved upon this Occaſion is, not to be Rigorous in requiring Thanks from the Perſons obliged by us, nor ſo much as to ſuffer the Payment of them in any great Meaſure. For, if we are concerned at not being thanked, or pleaſed with fulſom Complements, it argues a deſire of Praiſe to have lain at the bottom of our Actions. The truly Liberal Man thinks himſelf ſufficiently paid by the Satisfaction of having done what became him. Not to mention at preſent the Recompence he may depend upon from our great Benefactor in Heaven, who never fails to make all ſuch amends, as imitate the Free<g ref="char:EOLhyphen"/>dom of his Bounty. He ſtops their Acknow<g ref="char:EOLhyphen"/>ledgments in the middle; he declares he hath done leſs than he could wiſh, and than they who have been obliged by him, deſerve. By this engaging manner, he enhances the value
<pb n="189" facs="tcp:64166:108"/>of his Kindneſs. <q>How Pleaſant, how Grate<g ref="char:EOLhyphen"/>ful, how Obliging a thing is it to ſee a Man give, and not bear to be thanked for giving? <hi>Quàm dulc<gap reason="illegible" resp="#UOM" extent="1 letter">
                           <desc>•</desc>
                        </gap>, quàm pret<gap reason="illegible" resp="#UOM" extent="2 letters">
                           <desc>••</desc>
                        </gap>ſum eſt, ſi gratias ſibi agi non paſſus eſt,</hi>
                     <note place="margin">Cap. vi.</note> 
                     <hi>qui dedit!</hi>
                  </q>
               </p>
               <p>A <hi>Second</hi> Mark of true Liberality, is ſeldom to mention the Good it hath done, and in ſome ſort to make the favour freſh by forgetting it. As he that hath received a Kindneſs ſhould ne<g ref="char:EOLhyphen"/>ver forget or ceaſe to publiſh it; ſo he that hath done one ſhould no more ſpeak of it, than if he knew of no ſuch thing. <q>This is the Rule of good turns,<note place="margin">Cap. x.</note> The Giver ſhould forget what he hath Given; and the Receiver ſhould always remember what he hath Received.</q> 
                  <hi>Haec beneficii inter duos Lex eſt. Alter ſtatim debet obliviſci dati: Alter acceptinunquam.</hi> But they that do good only to be talked of, never let any occaſion ſlip of making their own Pa<g ref="char:EOLhyphen"/>negyrick. If the Perſons obliged by them fail in their Complements, they take care to refreſh their Memory often, and ſometime even re<g ref="char:EOLhyphen"/>proach their Inſenſibility.</p>
               <p>
                  <hi>Seneca</hi> ſays, that a Friend of <hi>Augu<g ref="char:EOLhyphen"/>ſtus</hi> having ſaved a Man's Life,<note place="margin">Cap. xi.</note> during the Propſcription of the Triumvirate, told him of it ſo often, that the other at laſt could not forbear crying out; <hi>For God's ſake deliver me up to Caeſar. How long muſt I hear thoſe up<g ref="char:EOLhyphen"/>brading words, You owe your Life to me?</hi> Upon which Paſſage <hi>Seneca</hi> Paraphraſeth thus.<q>If
<pb n="190" facs="tcp:64166:109"/>you would let me remember it when I pleaſe, I would own my Life your Gift; but if I muſt remember it whenever you pleaſe, this very thing is Death to me. If you preſer<g ref="char:EOLhyphen"/>ved me only that you might have a Man to carry about, and ſhew for one of your own ſaving, I am not at all obliged to you. When do you intend to leave off carrying me about for a Sight? Muſt I never be allowed to forget my ill Fortune? <hi>Iſtud ſi meo arbi<g ref="char:EOLhyphen"/>trio memini, Vitaeſt; ſi tuo, mors eſt.</hi>
                  </q> 
                  <hi>Nihil tibi debeo, ſi me ſervaſti, ut haberes quem oſtenderes. Quouſque me circumducis? Quouſ<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> obliviſci for<g ref="char:EOLhyphen"/>tunae meae non ſinis?</hi> After which he lays down theſe Directions, pertinent to the matter now in hand. <q>We ſhould not make our Kindneſ<g ref="char:EOLhyphen"/>ſes the ſubject of Converſation. He that rubs up the Man he hath obliged, calls his Favour in again. He muſt not preſs, or re<g ref="char:EOLhyphen"/>freſh his Memory, except by ſome repeated Inſtance of Liberality. We ſhould not talk of it to others. Let the Benefactor be ſilent, and let the Perſon obliged by him be left to declare his Engagements. Elſe that anſwer will be very proper, which a certain Perſon gave to a Man boaſting how much he had done for him. <hi>Will you</hi> (ſays he) <hi>have the Confi<g ref="char:EOLhyphen"/>dence to prentend, that I have not diſcharged that Obligation?</hi> When I pray? (ſaid he) <hi>Over and over</hi> (replyed the other) <hi>even as often, and in as many places as you have bragged of it.</hi> What need is there of mentioning theſe
<pb n="191" facs="tcp:64166:109"/>things? Why ſhould you take another Man's Duty upon your ſelf? There is one that can do this much more decently than you. And every time he ſpeaks, your ſilence will be commended.</q> I refer my Reader to the Au<g ref="char:EOLhyphen"/>thor for the Original Expreſſions; where he will find a great deal which it will not conſiſt with my intended brevity to tranſplant into this Treatiſe.</p>
               <p>After this I need not ſay, that it is a <hi>Third</hi> Mark of true Generoſity, not to require any returns, except a Man be driven to ſuch Cir<g ref="char:EOLhyphen"/>cumſtances as to ſtand in great need of them. For otherwiſe, this is not Liberality, but Traf<g ref="char:EOLhyphen"/>fick and Exchange.</p>
               <p>And hence ariſes a <hi>Fourth</hi> Character of a truly Liberal Mind, which is, Never to repent of the Good we have done, nor to be diſſatisfied with the diſcharge of that Duty God and Na<g ref="char:EOLhyphen"/>ture require of us, though it ſhould happen that we are paid with great Ingratitude; and ingrateful behaviour be in it ſelf ſo very ſhock<g ref="char:EOLhyphen"/>ing a thing. The only cauſe for diſſatisfaction in this caſe, is the injury ſuch People do to themſelves; and a Concern to ſee them in a Condition of Mind, ſo very diſpleaſing to God, and ſo juſtly deteſted by Men. One proof of this is the pains taken by truly Liberal Perſons to reduce theſe Wretches, and make them more ſenſible by new Favours, if they ſtand in need of ſuch; and the forbearing all re<g ref="char:EOLhyphen"/>proaches, or any other way tempting them
<pb n="192" facs="tcp:64166:110"/>to ſuſpect, that they are ſorry for the good Offices done to them formerly. Though ſuch have often met with baſe returns, they ſtill perſiſt in their Liberality; and had rather run the riſque of being miſtaken in a Thouſand un<g ref="char:EOLhyphen"/>thankful Receivers, than omit doing good to One deſerving Perſon. This the neareſt ap<g ref="char:EOLhyphen"/>proach that Mortals can poſſibly make, to Him, <hi>whoſe Mercies are over all his Works;</hi> though much the greateſt part of his Creatures never thank him as they ought. <q>If you would be like God, do good even to the un<g ref="char:EOLhyphen"/>thankful. The Sun riſes upon the Evil as well as the Good; and the Seas are as open to Pirates, as to thoſe that Sail with an ho<g ref="char:EOLhyphen"/>neſt and uſeful Deſign.</q>
                  <note place="margin">Sen. <hi>L.</hi> iv. C. 26.</note> 
                  <hi>Si Deo<gap reason="illegible" resp="#UOM" extent="1 letter">
                        <desc>•</desc>
                     </gap>s imitaris da &amp; ingratis Beneficium, Nam &amp; ſecleratis Soloritur; &amp; Pi<g ref="char:EOLhyphen"/>ratis patent maria.</hi> I could produce infinite paſſages of the ſame Author, but it is time to draw to a Concluſion, and my Reader will be better entertained by reading them in the Ori<g ref="char:EOLhyphen"/>ginal. It may perhaps be objected, that I have only quoted a Stoick, whoſe Virtue at the bottom was Vanity. But I anſwer, That if to his Precepts we add two things, which he ſpeaks not of, great Improvement may be made of his Book. The <hi>One</hi> is, that God hath Com<g ref="char:EOLhyphen"/>manded us to apply our Minds to Virtue; the <hi>Other,</hi> that he will reward all thoſe who do ſo with Eternal Happineſs. Take but theſe two Principles along with you, and <hi>Seneca</hi> will be
<pb n="193" facs="tcp:64166:110"/>one of the beſt Books any Man can ſtudy. Men may, if they pleaſe, impute his Virtue to Vanity, and charge him with being guilty of it upon ſome occaſions. I am content they ſhould; provided they give evidence of as good Notions of their own, upon a Principle of Chriſtianity; and act as regularly and as gene<g ref="char:EOLhyphen"/>rouſly as He did upon ſome other occaſions. Let them urge, if they think fit, that he did not Practiſe his own Doctrine; provided a due ſenſe of God's infinite Goodneſs, and the hope of immortal Happineſs, prevail with them to live up to what <hi>Seneca</hi> taught. But nothing can be more ridiculous, than to betray No<g ref="char:EOLhyphen"/>tions more mean than thoſe of Pagans, to be more Covetous, or more Proud and more Profuſe than they; and at the ſame time to fall foul upon them, for Faults as much leſs than Ours, as our Means and Advantages are greater than Theirs.</p>
            </div>
            <div n="13" type="chapter">
               <pb n="194" facs="tcp:64166:111"/>
               <head>
                  <hi>CHAP. XIII.</hi> The Concluſion of this Diſcourſe. Men's Ma<g ref="char:EOLhyphen"/>nagement of themſelves in the buſineſs of Re<g ref="char:EOLhyphen"/>ligion compared with then's who put into Lot<g ref="char:EOLhyphen"/>teries.</head>
               <p>
                  <hi>From</hi> M. Paſcal.</p>
               <p>AFter ſo long a Digreſſion upon Liberality, it is ſit we come back to <hi>Lotteries</hi> once more, before we take our leave. Theſe give a hint to one Reffection, which is perhaps of at leaſt as great Concern, and as ſeaſonable to ſome ſort of Perſons as all that hath been ſaid of the true uſe that ſhould be made of the Pro<g ref="char:EOLhyphen"/>fits ariſing from thence, and the true nature of Liberality. The Scepticks and Unbelievers, who blame none that put in to Lotteries, and who often put in themſelves, would do well to proceed prudently, and act thus too with regard to the Promiſes of another Life, which Religion propoſes to us. Mr. <hi>Paſcal</hi> hath managed this Argument very ingeniouſly,<note place="margin">
                     <hi>Penſics.</hi> Ch. vii.</note> and I cannot conclude my Book better, than by giving you his Thoughts in his own words. <q>It is certain, that either there is a God, or there is None. There can be no <hi>Medium.</hi> But which ſide of the Disjunction ſhall we incline to? Reaſon, you pretend, can determine nothing in the matter.
<pb n="195" facs="tcp:64166:111"/>There is a great Gulf betwixt. It is like a Play at an infinite diſtance, where it will be either Croſs or Pile. What will you bett? By Reaſon (you ſay) you can affirm neither; by Reaſon too you can deny neither.</q>
               </p>
               <p>
                  <q>Do not then find fault with them for chooſing wrong, who have choſen their ſide already; for you cannot be ſure that they have choſen amiſs. No (ſay you) I do not blame them for chooſing amiſs, but for chooſing at all. For he that takes <hi>Croſs</hi> and he that takes <hi>Pile</hi> are both in fault; the true way had been not to bett at all.</q>
               </p>
               <p>
                  <q>Nay, but you muſt bett on ſome ſide, you cannot help it. You are drawn in; and Not to bett that <hi>God is,</hi> is in effect to bett that he <hi>is not.</hi> Which ſide will you take now? Let us compute the Gain and the Loſs that can come by taking that ſide, that <hi>God is.</hi> If you win, you win all; but if you loſe, you loſe nothing. Lay then that <hi>He is,</hi> and make no demur. Well I muſt lay; but perhaps I venture too much. Let that be conſidered then. Admitting it to be an e<g ref="char:EOLhyphen"/>qual Chance, whether you win or loſe; though you could win no more than two Lives for one, it were certainly prudence to lay. But if you had a poſſibility of winning ten, it were very unwiſe not to venture your Life, where ten may be got for one, and where you have as fair a Chance for Win<g ref="char:EOLhyphen"/>ning as for Loſing. But in this Caſe you
<pb n="196" facs="tcp:64166:112"/>may win an infinite number of Lives, and thoſe too infinitely Happy, and you are as likely to win theſe as not: And what you ſtake is ſo inconſiderable in Value, and ſo ſhort in duration, that it is monſtrouſly fooliſh not to venture it all upon this Occaſion.</q>
               </p>
               <p>
                  <q>It is to no purpoſe to object, that the Gain is uncertain, but the Hazard you run certain; and that the infinite diſtance which there is between the Certainty you venture, and the Uncertainty of that which you may win, is a Conſideration equivalent to the finite Good, which you certainly riſque; and the infinite Good which you are not certain of winning. This Matter is far o<g ref="char:EOLhyphen"/>therwiſe. Every Man that plays, ventures a Certainty which is his, for an Uncer<g ref="char:EOLhyphen"/>tainly which only may be his. And yet he ventures a certain <hi>Finite,</hi> in hopes to win an uncertain <hi>Finite,</hi> without being thought to act unreaſonably. So that here is not an infinite diſtance between the Certainty of the Venture, and the Un<g ref="char:EOLhyphen"/>certainty of the Gain. This is not rightly computed. I allow indeed, that there is an infinite diſtance between the Certain<g ref="char:EOLhyphen"/>ty of winning, and the Certainty of looſing. But the Uncertainty is proportionate to the Certainty of that which we ſtake ac<g ref="char:EOLhyphen"/>cording to the Proportion of the Chances for winning and loſing. So that if the
<pb n="197" facs="tcp:64166:112"/>number of Chances be equal on either ſide, the Party plays <hi>Equal</hi> againſt <hi>Equal,</hi> and then the Certainty of what he ven<g ref="char:EOLhyphen"/>tures, is ſo far from being infinitely Diſ<g ref="char:EOLhyphen"/>proportionate, that it is exactly equal to the Uncertainty of the Gain. Thus our Propoſition is of infinite Force, where a Man hath really a Finite to venture, and an Infinite to win; and all this at a Play, where he ſtands every whit as fair for winning as loſing. This is plain De<g ref="char:EOLhyphen"/>monſtration, and if Men be capable of underſtanding any Truths, they muſt needs comprehend this.</q>
               </p>
               <p>
                  <q>I own (ſay you again) that they who live in a good hope of Salvation, are in a very comfortable State; but then there is a terrible Counterbalance to damp this, from the fear of Hell. Very well. But who, I beſeech you hath moſt cauſe to be afraid of Hell? The Man that does not know or believe there is a Hall, and is ſure to be damned, if there be one; or he who lives in a certain Perſwaſion that there is a Hell, and in hopes of Hea<g ref="char:EOLhyphen"/>ven and Salvation, if there be any ſuch thing?</q>
               </p>
               <p>
                  <q>That Man, who had but a Week to live, and ſhould imagine that the Believers in this caſe were not the bet<g ref="char:EOLhyphen"/>ter ſide, would have utterly loſt all Senſe and Judgment. And yet if our
<pb n="198" facs="tcp:64166:113" rendition="simple:additions"/>Paſſions did not enſlave and impoſe upon us, One Week and a hundred Years would plainly appear to be the ſame thing, to Men who muſt die at one time or o<g ref="char:EOLhyphen"/>ther.</q>
               </p>
               <p>
                  <q>Beſides what Inconvenience ſhall you ſuſtain by taking this ſide of the Betts? You will be a Man of exact Fidelity and Honeſty, Humility and Meekneſs, Grati<g ref="char:EOLhyphen"/>tude and Beneficence, Sincerity and Truth. Tis true indeed; you will not abandon your ſelf to peſtilent invenomed Pleaſures, to Vain-Glory, or filthy Delights. But will there be no other Satisfactions to make you amends? Yes, I do faithfully aſſure you, that you will be a Gainer even in this Life; and every ſtep you advance in this way, a new Proſpect will open and diſcover to you ſo great a Certainty of winning hereafter, and ſuch Vanity and Worthleſneſs in the Stake you venture, that you will be ſenſible at laſt, that you have Betted for a certain and an infinite Proſit, and that what you have parted with to obtain it is a very <hi>Nothing.</hi>
                  </q>
               </p>
               <p>Now though <hi>M. Paſcal</hi> do not indeed make uſe of the word <hi>Lottery</hi> in theſe Reflections, yet the whole Paſſage manifeſtly turns up<g ref="char:EOLhyphen"/>on the Suppoſition of ſome thing very like that. And were the thing neceſſary, the Thought throughout might with great eaſe be expreſſed in Terms, which have a greater
<pb n="199" facs="tcp:64166:113" rendition="simple:additions"/>Affinity to <hi>Lotteries.</hi> But I think it better to conclude all, with this one Admonition, to all thoſe who are of Mr. <hi>Paſcal</hi>'s ſide al<g ref="char:EOLhyphen"/>ready, and make no doubt of Heaven and another World, and who in this Perſwaſion, venture, and win in Lotteries, <hi>viz.</hi> That <hi>Li<g ref="char:EOLhyphen"/>berality and Charity are abſolutely neceſſary to Entitle them to thoſe bleſſed Manſions.</hi> They who neglect theſe Duties, do not only run a Riſque, but are infallibly certain of being excluded from the Regions of Bliſs; and they who make ſuch uſe of their Advantages, as they ought, (ſhall according to that Pro<g ref="char:EOLhyphen"/>miſe of the Goſpel) not ſail to lay up for themſelves a ſure and laſting Treaſure in <hi>Heaven.</hi>
               </p>
               <trailer>FINIS.</trailer>
            </div>
         </div>
      </body>
      <back>
         <div type="publishers_advertisement">
            <pb facs="tcp:64166:114"/>
            <head>A Catalogue of Books.</head>
            <p>A Guide to the Devout Chriſtian. In three Parts. The Firſt containing Meditati<g ref="char:EOLhyphen"/>ons and Prayers affixed to the days of the Week; together with many Occaſional Pray<g ref="char:EOLhyphen"/>ers for particular Perſons. The Second for more Perſons than one, or a whole Family, for every day of the Week; together with many Occaſional Prayers. The Third con<g ref="char:EOLhyphen"/>taining a Diſcourſe of the Nature and Neceſ<g ref="char:EOLhyphen"/>ſity of the Holy Sacrament; together with Me<g ref="char:EOLhyphen"/>ditations thereon, Prayers and Directions for the worthy Receiving thereof. To which is added a Prayer for <hi>Aſh Wedn<gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>ſday,</hi> or any o<g ref="char:EOLhyphen"/>ther time in <hi>Lent;</hi> for <hi>Good-Fryday,</hi> and any Day of publick Faſting. The Third Edition Corrected. By <hi>John Inett,</hi> M. A. Chanter of the Cathedral Church at <hi>Lincoln.</hi>
            </p>
            <p>Dr. <hi>St inhope</hi>'s Commencement Sermon at <hi>Cambridge.</hi>
            </p>
            <p>His Sermon at the Funeral of Dr. <hi>Towerſon.</hi> —His Sermon at the Feaſt of the Sons of the Clergy.</p>
            <p>The Hamouſneſs of Injuſtice, done under the Pretence of Equity. In a Sermon Preach'd in the Cathedral Church of <hi>Lincoln,</hi> before the Honourable Mr. Jeſtic<gap reason="illegible" resp="#UOM" extent="2 letters">
                  <desc>••</desc>
               </gap> 
               <hi>
                  <gap reason="illegible" resp="#UOM" extent="1 letter">
                     <desc>•</desc>
                  </gap>urton,</hi> at the Aſſizes holdon for that Coun<gap reason="illegible" resp="#UOM" extent="3 letters">
                  <desc>•••</desc>
               </gap> on <hi>Monday</hi> the 8th of <hi>Auguſt,</hi> 1698. By <hi>Laurence Echard</hi> A. M. Prebendary of <hi>Lincoln,</hi> and Chaplain to the
<pb facs="tcp:64166:114"/>Right Reverend, <hi>James</hi> Lord Biſhop of that Dioceſs.</p>
            <p>Mr. <hi>Bradford</hi>'s Sermon Preached before the King in St. <hi>Jame</hi>'s Chappel, <hi>Jan.</hi> 30. 1698.</p>
            <p>A Demonſtration of the Meſſias, in which the Truth of the Chriſtian Religion is De<g ref="char:EOLhyphen"/>fended, eſpecially againſt the <hi>Jews,</hi> containing all that was Preached at the Lecture of the Honourable <hi>Rob. Boyle,</hi> 
               <abbr>Eſq</abbr> By the Right Reverend Father in God, <hi>Richard</hi> Lord Bi<g ref="char:EOLhyphen"/>ſhop of <hi>Bath</hi> and <hi>Wells.</hi>
            </p>
            <p>—Twelve Sermons Preach'd upon ſe<g ref="char:EOLhyphen"/>veral Occaſions.</p>
            <p>The Chriſtians Pattern in four Books, Writ<g ref="char:EOLhyphen"/>ten Originally in Latin by <hi>Thomas a Kempis,</hi> now rendred into Engliſh. To which are ad<g ref="char:EOLhyphen"/>ded Prayers and Meditations for Sick Perſons. By <hi>George Stanhope, D. D.</hi> Chaplain in Ordi<g ref="char:EOLhyphen"/>nary to His Majeſty, in Octavo with Cuts, Price 5 <abbr>
                  <hi>s.</hi>
               </abbr> The ſame Book Printed in a ſmaller Letter, Price 2 <abbr>
                  <hi>s.</hi>
               </abbr>
            </p>
            <p>The Occaſional Papers, No. 1.2.3.4.5.6.7.8.9.10.</p>
            <p>The Compleat Ho<gap reason="illegible" resp="#UOM" extent="1 letter">
                  <desc>•</desc>
               </gap>ſeman; diſcovering the ſureſt Marks of the Beauty, Goodneſs, Faults, and Imperfections of Horſes, with the Signs and Cauſes of their Diſeaſes; the true Method both of their Preſervation and Cure, with the regular Uſe of Bleeding and Purging: Alſo the Art of Shooing, Breeding, and Backing of Colts; with a Supplement of Riding. By the Sieur <hi>de Solleyſell,</hi> Query to the <hi>French</hi> King Made Engliſh from the 8th Edition, by Sir <hi>John Hope,</hi> Kt. Adorned with Sculptures.</p>
            <pb facs="tcp:64166:115"/>
            <p>The Commentaries of <hi>Julius Caeſar,</hi> with ju<g ref="char:EOLhyphen"/>dicious Obſervations. By <hi>Clement Edmunds,</hi> 
               <abbr>Eſq</abbr> To which is now added, The Duke of <hi>Rohan</hi>'s Remarks, a Geographical Nomencla<g ref="char:EOLhyphen"/>tor; with the Life of <hi>Caeſar,</hi> and an Account of his Medals.</p>
            <p>An Abridgement of Sir <hi>Walter Raleigh</hi>'s Hi<g ref="char:EOLhyphen"/>ſtory of the World, according to his own Me<g ref="char:EOLhyphen"/>thod, both as to the Chapters and Paragraphs in his larger Vol. with his Premonition to Princes.</p>
            <p>The Works of <hi>Cornelius Tacitus.</hi> Made En<g ref="char:EOLhyphen"/>gliſh by Mr. <hi>Dryden,</hi> Sir <hi>Roger L'Eſtrange</hi> and other Gentlemen; with the Political Reſle<g ref="char:EOLhyphen"/>ctions, and Hiſtorical Notes of Monſieur <hi>Amelot,</hi> and thoſe of the Learn'd Sir <hi>Hènry Savile.</hi> In Three Volumes.</p>
            <p>The Compleat Gard'ner: Or, Directions for Cultivating and right Ordering of Fruit-Gardens and Kitchen Gardens. By the Famous Monſieur <hi>de la Quintinye,</hi> chief Director of all the Gardens of the <hi>French</hi> King: Is now at the Requeſt of ſeveral of the Nobility and Gentry compendiouſly Abridg'd, and made of more uſe, with very conſiderable Improve<g ref="char:EOLhyphen"/>ments. By <hi>George London,</hi> and <hi>Henry Wiſe.</hi>
            </p>
            <p>A Compleat Body of Chirurgical Operations, con<g ref="char:EOLhyphen"/>taining the whole Practice of Surgery. With Obſerva<g ref="char:EOLhyphen"/>tions and Remarks on each Caſe. Amongſt which are Inferted, the ſeveral Ways of Delivering Women i<gap reason="illegible" resp="#UOM" extent="1 letter">
                  <desc>•</desc>
               </gap> Natural and Unnatural Labours. The whole Illuſtrated with Copper Plates, Explaining the ſeveral Bandages Sutures, and divers uſeful Inſtroments. By M. <hi>de L. Vauguion.</hi> M. D. and Intendant of the Royal Hoſpital about <hi>Paris.</hi>
            </p>
            <pb facs="tcp:64166:115"/>
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