he ran' in, and they romped out of my sight. It may be imagined these oglers of no quality, made a more sudden application of the intention of kind sighs and glances than those whose education lays them under great restraints, and who are consequently more slow in their advances. I have often observed all the low part of the town in love, and taking a hackney-coach have considered all that passed by me in that light, as these cities are composed of crowds wherein there is not one who is not lawfully or unlawfully engaged in that passion. When one is in this speculation, it is not unpleasant to observe alliances between those males and females whose lot it is to act in public. Thus the woods in the middle of summer are not more entertained with the different notes of birds, than the town is of different voices of the several sorts of people who act in public; they are divided into classes and crowds made for crowds. The hackney-coachmen, chairmen, and porters, are the lovers of the hawker-women, fruitresses, and milkmaids. They are a wild world of themselves, and have voices significant of their private inclinations, which strangers can take no notice of. Thus a wench with fruit looks like a mad woman when she cries wares you see she does not carry, but those in the secret know that cry is only an assignation to a hackney-coachman who is driving by, and understands her. The whole people is in an intrigue, and the undiscerning passengers are unacquainted with the meaning of what they hear all round them. They know not how to separate the cries of mercenary traders, from the sighs and lamentations of languishing lovers. The common face of modesty is lost among the ordinary part of the world, and the general corruption of manners is visible from the loss of all deference in the low people towards those of condition. One order of mankind trips fast after the next above it, and by this rule you may trace iniquity from the conversations of the most wealthy, down to those of the humblest degree. It is an act of great resolution to pass by a crowd of polite footmen, who can rally, make love, ridicule, and observe upon all the passengers who are obliged to go by the places where they wait. This licence makes different characters among them, and there are beaux, party-men, and freethinkers, in livery. I take it for a rule, that there is no bad man but makes a bad

woman, and the contagion of vice is what should make people cautious of their behaviour. Juvenal says, there is the greatest reverence to be had to the presence of chil.. dren; it may be as well said of the presence of servants, and it would be some kind of virtue, if we kept our vices to ourselves. It is a feeble authority which has not the support of personal respect, and the dependance founded only upon their receiving their maintenance of us is not of force enough to support us against an habitual behaviour, for which they contemn and deride us. No man can be well served, but by those who have an opinion of his merit; and that opinion cannot be kept up, but by an exemption from those faults which we would restrain in our dependants.

Though our fopperies imitated are subjects of laughter, our vices transferred to our servants give matter of lamentation. But there is nothing in which our families are so docile, as in the imitation of our delights. It is therefore but common prudence to take care, that our inferiors know of none but our innocent ones. It is, methinks, a very arrogant thing to expect that the single consideration of not offending us should curb our servants from vice, when much higher motives cannot moderate our own inclinations. But I began this paper with an observation, that the lower world is got into fashionable vices, and above all to the understanding the language of the eye. There is nothing but writing songs which the footmen do not practise as well as their masters. Spurious races of mankind, which pine in want, and perish in their first months of being, come into the world from this degeneracy. The possession of wealth and affluence seems to carry some faint extenuation of his guilt, who is sunk by it into luxury; but poverty and servitude accompanied with the vices of wealth and licentiousness, is, I believe, a circumstance of ill peculiar to our age. This may, perhaps, be matter of jest, or is overlooked by those who do not turn their thoughts upon the actions of others. But from that one particular, of the immorality of our servants arising from the negligence of masters of families in their care of them, flows that irresistible torrent of disasters which spreads itself through all human life. Old age oppressed with beggary, youth drawn into the commission of murders and robberies, both sowe their disaster to this evil. If we consider the happi

ness which grows out of a fatherly conduct towards servänts, it would encourage a man to that sort of care, as much as the effects of a libertine behaviour to them would affright us.

Lycurgus is a man of that noble disposition, that his domestics, in a nation of the greatest liberty, enjoy a freedom known only to themselves, who live under his roof. He is the banker, the counsel, the parent of all his numerous dependants. Kindness is the law of his house, and the way to his favour is being gentle, and well-natured to their fellow-servants. Every one recommends himself, by appearing officious to let their patron know the merit of others under his care. Many little fortunes have streamed out of his favour; and his prudence is such, that the fountain is not exhausted by the channels from it, but its way cleared to run in new meanders. He bestows with so much judgment, that his bounty is the increase of his wealth; all who share his favour, are enabled to enjoy it by his example, and he has not only made, but qualified many a man to be rich.

T

N° 88. MONDAY, JUNE, 22, 1713.

Mens agitat molem

A mind informs the mass.

VIRG. En. vi. 727.

O one who regards things with a philosophical eye, and hath a soul capable of being delighted with the sense that truth and knowledge prevail among men, it must be a grateful reflection to think that the sublimest truths, which, among the heathens, only here and there one of brighter parts and more leisure than ordinary could attain to, are now grown familiar to the meanest inhabitants of these nations.

Whence came this surprising change, that regions formerly inhabited by ignorant and savage people, should now outshine ancient Greece, and the other eastern countries so renowned of old, in the most elevated notions of theology and morality? Is it the effect of our own parts and industry? Have our common mechanics more refined understandings than the ancient philosophers? It is owing to the God of truth, who came down from heaven, and

No 88 condescended to be himself our teacher. It is as we are Christians, that we profess more excellent and divine truths than the rest of mankind.

66

If there be any of the freethinkers who are not direct atheists, charity would incline one to believe them ignorant of what is here advanced. And it is for their information that I write this paper, the design of which is to compare the ideas that Christians entertain of the being and attributes of a God, with the gross notions of the heathen world. Is it possible for the mind of man to conceive a more august idea of the Deity than is set forth in the Holy Scriptures? I shall throw together some passages relating to this subject, which I propose only as philosophical sentiments, to be considered by a freethinker. Though there be that are called gods, yet to us there is but one God. He made the heaven, and heaven of heavens, with all their host; the earth and all things that are therein the seas and all that is therein; He said, Let them be, and it was so. He hath stretched forth the heavens. He hath founded the earth, and hung it upon nothing. He hath shut up the sea with doors, and said, Hitherto shalt thou come and no farther, and here shall thy proud waves be stayed. The Lord is an invisible spirit, in whom we live, and move, and have our being. He is the fountain of life. He preserveth man and beast. He giveth food to all flesh. In his hand is the soul of every living thing, and the breath of all mankind. The Lord maketh poor and maketh rich. He bringeth low and lifteth up. He killeth and maketh alive. He woundeth and he healeth. By him kings reign, and princes decree justice, and not a sparrow falleth to the ground without him. All angels, authorities, and powers, are subject to him. He ap pointeth the moon for seasons, and the sun knoweth his going-down. He thundereth with his voice, and directeth it under the whole heaven, and his lightning unto the ends of the earth. Fire and hail, snow and vapour, wind and storm, fulfil his word. The Lord is king for ever and ever, and his dominion is an everlasting dominion. The earth and the heavens shall perish, but thou, O Lord, remainest. They all shall wax old, as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall have

no end. God is perfect in knowledge; his understanding is infinite. He is the Father of lights. He looketh to the ends of the earth, and seeth under the whole heaven. The Lord beholdeth all the children of men from the place of his habitation, and considereth all their works. He knoweth our down-sitting and up-rising. He compasseth our path, and counteth our steps. He is acquainted with all our ways; and when we enter our closet, and shut our door, he seeth us. He knoweth the things that come into our mind, every one of them; and no thought can be withholden from him. The Lord is good to all, and his tender mercies are over all his works. He is a father of the fatherless, and a judge of the widow: He is the God of peace, the Father of mercies, and the God of all comfort and consolation. The Lord is great, and we know him not; his greatness is unsearchable. Who but he hath measured the waters in the hollow of his hand, and meted out the heavens with a span? Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty. Thou art very great, thou art clothed with honour. Heaven is thy throne, and earth is thy footstool."

Can the mind of a philosopher rise to a more just and magnificent, and at the same time a more amiable idea of the Deity than is here set forth, in the strongest images and most emphatical language? And yet this is the language of shepherds, and fishermen. The illiterate Jews, and poor persecuted Christians, retained these noble sentiments, while the polite and powerful nations of the earth were given up to that sottish sort of worship, of which the following elegant description is extracted from one of the inspired writers:

"Who hath formed a god, or molten an image that is profitable for nothing? The smith with the tongs both worketh in the coals and fashioneth it with hammers, and worketh it with the strength of his arms: yea he is hungry, and his strength faileth. He drinketh no water, and is faint. A man planteth an ash, and the rain doth nourish it. He burneth part thereof in the fire. He roasteth roast. He warmeth himself. And the residue thereof he maketh a God. He falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art