As to Lutherans, they only differ from the Romans in believing consubstantiation, instead of transubstantiation; but like them, they are much pleased with the external gallantry and pomp, more than the true and real practice of it.

In France I found a world of priests, the streets every where crowded with them, and the churches full of women: but surely never was a nation so full of blind guides, so ignorant of religion, and even as void of morals, as those people who confess their sins to them.

Does it not seem strange, that, while all men own the Divine Being, there should be so many different opinions as to the manner of paying him obedience in the Christian church? I know not what reason to a.s.sign for this, except it be their different capacities and faculties.

And, indeed, upon this account, we have perceived, in all Christian countries, what mortal feuds have been about religion; what wars and bloodshed have molested Europe, till the general pacification of the German troubles at the treaty of Westphalia: and since those times, what persecution in the same country among the churches of the Lutherans; and should I take a prospect at home, what unhappy divisions are between Christians in this kingdom, about Episcopacy and Presbytery; the church of England and the Dissenters opposing one another like St. Paul and St.

Peter, even to the face; that is, they carry on the dispute to the utmost extremity.

It might be a question, why there are such differences in religious points, and why these breaches should be more hot and irreconcileable?

All the answer I can give to this, is, that we inquire more concerning the truth of religion, than any other nation in the world; and the anxious concern we have about it, makes us jealous of every opinion, and tenacious of our own; and this is not because we are more furious and rash than other people; but the truth is, we are more concerned about them, and being sensible that the scripture is the great rule of faith, the standard for life and doctrine, we have recourse to it ourselves, without submitting to any pretended infallible judge upon earth.

There is another question, pertinent to the former, and that is, _What remedy can we apply to this malady_? And to this I must negatively answer, _Not to be less religious, that we may differ the less_. This is striking at the very root of all religious differences; for, certainly, were they to be carried on with a peaceable spirit, willing to be informed, our variety of opinions would not have the name of differences; nor should we separate in communion of charity though we did not agree in several articles of religion.

Nor is there a less useful question to start, namely, _Where will our unhappy religious differences end?_ To which, I hope, I may answer, _In Heaven_; there we shall unchristian and unbrotherly differences will find a period; there we shall embrace many a sinner, that here we think it a dishonour to converse with; & perceive many a heart we have broken here with censures, reproachings, & revilings, made whole again by the balm of the same Redeemer's blood. Here we shall perceive there have been other flocks than those of our fold; that those we have excommunicated have been taken into that superior communion; and, in a word, that those contradicting notions and principles which we thought inconsistent with true religion, we shall then find reconcileable to themselves, to one another, and to the fountain of truth. If any man ask me, Why our differences cannot be ended on earth? I answer, _Were we all thoroughly convinced, that then they would be reconciled, we would put an end to them before; but this is impossible to be done: for as men's certain convictions of truth are not equal to one another, or the weight or significancy of such veracity: so neither can a general effect of this affair be expected on this side of time_.

Before I conclude this chapter, I shall beg leave to discourse a little of the wonderful excellency of negative religion and negative virtue.

The latter sets out, like the Pharisee, with, _G.o.d, I thank thee;_ it is a piece of religious pageantry, the hypocrite's hope: and, in a word, it is positive vice: for it is either a mask to deceive others, or a mist to deceive ourselves. A man that is clothed with negatives, thus argues: _ I am not such a drunkard as my landlord, such a thief as my tenant, such a rakish fellow, or a highwayman; No! I live a sober, regular, retired life: I am a good man, I go to church; G.o.d, I thank thee._ Now, through a mans boasts of his virtue in contradiction to the vices mentioned, yet a person had better have them altogether than the man himself; or he is so full of himself, so persuaded that he is good and religious enough already, that he has no thoughts of any thing, except it be to pull of his hat to G.o.d Almighty now and then, and thank him that he has no occasion for him; and has the vanity to think that his neighbours must imagine well of him too.

The negative man, though he is no drunkard is yet intoxicated with the pride of his own worth; a good neighbour and peace-maker in other families, but a tyrant in his own; appears in church for a show, but never falls upon his knees in his closet; does all his alms before men, to be seen of them; eager in the duties of the second table, but regardless of the first; appears religious, to be taken notice of by men, but without intercourse or communication between G.o.d and his own soul: Pray, what is this man? or what comfort is there of the life he lives? he is insensible of faith, repentance, and a Christian mortified life: in a word, he is a perfectly a stranger to the essential part of religion.

Let us for a while enter into the private and retired part of his conversation: What notions has he of his mispent hours, and of the progress of time to the great centre and gulph of life, eternity? Does he know how to put a right value on time, or esteem the life-blood of his soul, as it really is, and act in all the moments of it, as one that must account for them? if then you can form an equality between what he can do and what he shall receive; less can be founded upon his negative virtue, or what he has forborne to do: And if neither his negative nor positive piety can be equal to the reward, and to the eternity that reward is to last for, what then is to become of the Pharisee, when he is to be judged by the sincerity of his repentance, and rewarded, according to the infinite grace of G.o.d, with a state of blessedness to an endless eternity?

When the negative man converses with the invisible world, he is filled with as much horror and dread as Felix, when St Paul reasoned to him of temperance, righteousness, and of judgment to come; for Felix, though a great philosopher, of great power and reverence, was a negative man, and he was made sensible by the Apostle, that, as a life of virtue and temperance was its own reward, by giving a healthy body, a clear head, and a composed life, so eternal happiness must proceed from another spring; namely, the infinite unbounded grace of a provoked G.o.d, who having erected a righteous tribunal, Jesus Christ would separate such as by faith and repentance he had brought home and united to himself by the grace of adoption, and on the foot of his having laid down his life as a ransom for them, had appointed them to salvation, when all the philosophy, temperance, and righteousness in the world besides had been ineffectual. And this, I say, it was, that made Felix, this negative man tremble.

CHAP. IV. _Of listening to the voice of Providence_.

The magnificent and wise King Solomon bids us cry after knowledge, and lift up our voice for understanding; by which is meant, religious knowledge, for it follows: _Then shalt thou understand the fear of the Lord, and find the knowledge of G.o.d_. By which undoubtedly he meant, to enquire after every thing he has permitted us to know, and not to search into those ways that are unsearchable, and are effectually locked up from our knowledge.--Now, _as listening to the voice of Providence_ is my present subject, I intend, in the first place, to write to those who own, 1. That there is a G.o.d, a first great moving cause of all things, and eternal power, prior, and consequently superior to all created power or being.--2. That this eternal power, which is G.o.d, is the sovereign creator and governor of heaven and earth.

To avoid all needless distinctions, what persons in the G.o.d-head exercise the creating, and what the governing power, I offer that glorious text, Psal. xxiii. 6. where the whole Trinity is ent.i.tled to the whole creating work: and, therefore, in the next place, I shall lay down these two propositions.

I. _That the eternal G.o.d guides, by his providence, the whole universe, which was created by his power._

II. _That this providence manifests a particular care over, and concern in, the governing and directing man, the most n.o.ble creature upon earth_.

It is plain, that natural religion proves the first, by intimating the necessity of a providence guiding and governing the world, from the consequence of the wisdom, justice, prescience, and goodness of the Almighty Creator: for otherwise it would be absurd to think, that G.o.d should create a world, without any care or providence over it, in guiding the operations of nature, so as to preserve the order of his creation.

Revealed religion gives us a light into the care and concern of his providence, by the climate's being made habitable, the creatures subjected and made nourishing, and all vegetative life made medicinal; and all this for the sake of man, who is made viceroy to the King of the earth. The short description I shall give of providence is this: _That it is that operation of the power, of the wisdom, and goodness of G.o.d, by which be influences, governs, and directs, not only the means, but the events of all things, which concern us in this sublunary world; the sovereignty of which we ought always to reverence, obey its motions, observe its dictates, and listen to its voice. The prudent man forseeth the evil, and hideth himself; that is, as I take it, there is a secret providence intimates to us, that some danger threatens, if we strive not to shun it_.

The same day that Sir John Hotham kept out Hull against the royal martyr King Charles I. the same day Sir John Hotham was put to death by the parliament for that very action: The same day that the King himself signed the warrant for the execution of the Earl of Stafford, the same day of the month was he barbarously murdered by the blood-thirsty Oliverian crew: and the same day that King James II. came to the crown against the bill of exclusion, the same day he was voted abdicated by the parliament, and the throne filled with King William and Queen Mary.

The voice of signal deliverances from sudden dangers, is not only a just call to repentance, but a caution against falling into the like danger; but such who are utterly careless of themselves after, show a lethargy of the worst nature, which seems to me to be a kind of practical atheism or at least, a living in a contempt of Heaven, when he receives good at the hand of his Maker, but is unconcerned from whence it comes, or to thank the bountiful hand that gave it; neither, when he receives evil, does it alter his manner of life, or bring him to any state of humiliation.

We have a remarkable story of two soldiers being condemned to death in Flanders. The general being prevailed upon to spare one of them, ordered them to cast dice upon the drumhead for their lives; the first having thrown two sixes, the second fell a wringing his hands, having so poor a chance to escape; however, having thrown, he was surprised when he also threw other two sixes. The officer appointed to see the execution, ordered them to throw again; they did so, and each of them threw fives; at which the soldiers that stood round, shouted, and said, neither of them was to die. Upon this, the officer acquainted the council of war, who ordered them to throw a third time, when they threw two fours: the general being acquainted with it, sent for the men, and pardoned them.

_I love,_ said he, _in such extraordinary cases, to listen to the voice of Providence._

We read in the holy writings, how G.o.d speaks to men by appearance of angels, or by dreams and visions of the night. As G.o.d appeared to Abraham, Lot, and Jacob: so angels have appeared to many in other cases, as to Manoah and his wife, Zechariah, the Virgin Mary, and to the apostles; other have been warned in a dream as king Abimelech, the false prophet Balaam, and many others.

It is certainly a very great and n.o.ble inquiry, _What we shall be after this life?_ for there is scarce a doubt, that there is a place reserved for the reception of our souls after death: for if we are to be, we must have a where, which the scriptures a.s.sert by the examples of Dives and Lazarus. The doctrine of spirits was long believed before our Saviour's time; for when the disciples of the blessed Jesus perceived our Saviour walking on the sea, they were as much surprised as though they had seen a spirit. Nay, in those ages of the world, it was believed that spirits intermeddled in the affairs of mankind; and, throughout the Old Testament, I do not find any thing that in the least contradicts is. All the pains and labour that some learned men have taken, to confute the story of the witch of Endor, and the appearance of an old man personating Samuel, cannot make such apparitions inconsistent with nature or religion; and it is plain, that it was either a good or bad spirit, that prophetically told the unfortunate king what should happen the next day; for, said the spirit, _The Lord will deliver thee into the hands of the Philistines; and to-morrow shalt thou and thy sons be with me._

Abundance of strange notions possessed me, when I was in the desolate island; especially on a moonshine night, when every bush seemed a man, and every tree a man on horseback. When I crept into the dismal cave where the old goat lay expiring, whole articulate groans even resembled those of a man, how was I surprised! my blood chilled in my veins, a cold sweaty dew sat on my forehead, my hair stood upright, and my joints, like Belshazzar's knees, struck against one another. And, indeed, though I afterwards found what it was, the remains of this surprise did not wear off for a great while; and I had frequently returns of those vapours on different occasions, and sometimes without any occasion at all.

One night, after having seen some appearance in the air, as I had just lain down in my bed, one of my feet pained me; after that came a numbness, succeeded with a tingling in my blood; when on a sudden I thought something alive lay upon me, from my knee to above half my leg.

Upon this I flung myself out of bed where I thought the creature lay; but finding nothing, _Lord deliver me from evil spirits_, said I, _what can this be?_ When I lighted a candle, I could perceive no living creature in the place with me, but the poor parrot, who, being frighted, cried out, _Hold your tongue_, and _What's the matter with you_, which words I had taught him, by saying so to him, when he made such screaming noises as I did not like. _Lord_, said I aloud, _surely the devil has been here._ _Hold your tongue_, says Poll. I was then mad at the bird, and putting on my clothes, cried, _I am terribly frighted._ _What's the matter with you_? says Poll. _You toad_, said I, _I'll knock your brains out._ _Hold you tongue_, cried he again, and so fell a chattering, and calling Robinson Crusoe, as he did before. But after I had composed myself, and went to bed again, I began plainly to see it was a distemper that affected my nerves, and so my terrors vanished at once.

How intelligences are given or received, we do not know; nor are we sensible how they are conveyed from spirits embodied to ours that are in life; or, on the contrary, from us to them; the latter is certainly done without help of the organs, and the former is conveyed by the understanding, and the retired faculties of the soul.

The spirits, without the help of voices, converse, and the more particular discoveries of converse of the spirits, seem to me as follow: to wit, dreams, voices, noises, impulses, hints, apprehensions, involuntary sadness, &c.

Dreams of old were the ways by which G.o.d himself was pleased to warn men what services to perform, and what to shun. Joseph was directed of G.o.d in a dream to go to Egypt; and so were the wise men warned in a dream to depart into their own country another way, to avoid the fury of Herod. I am not like those who think dreams are the mere designs of a delirious head, or the relics of a day's perplexities or pleasures; but, on the contrary, I must beg leave to say, I never met with any capital mischief in my life, but I had some notice of it by a dream; and had I not been a thoughtless unbelieving creature, I might have taken many a warning, and avoided many of the evils I afterwards fell into, merely by total neglect of those dreams.

I was once present at a dispute between a layman and a clergyman, upon the subject of dreams. The first thought no regard should be given unto them; that their communication from the invisible to the visible world was a mere chimera, without any solid foundation. For, first, said he, if dreams were from the agency of any prescient being, the motives would be more direct, and the discoveries more plain, and not by allegories and emblematic fancies, expressing things imperfect and obscure. 2.

Since, with the notice of evil, there was not a power given to avoid it, it is not likely to proceed from a spirit, but merely fortuitious. 3.

That the inconstancy of such notices, in cases equally important, proves they did not proceed from any such agent. 4. That as our most distinct dreams had nothing in them of any significancy, it would be irrational and vain to think that they came from heaven. And, 5. That as men were not always thus warned or supplied with notice of good or evil, so all men are not alike supplied with them; and what reason could we give, why one man or one woman should not have the same hints as another.

To all this the clergyman gave answer: 1. That as to the signification of dreams, & the objections against them, as being dark and doubtful, they are expressed generally by hierogliphical representations, similies, allusions, and figurative emblematic ways, by which means, for want of interpretation, the thing was not understood, and, consequently, the evil not shunned. 2.

That we charge G.o.d foolishly, to say, that he has given the notice of evil, without the power to avoid it; for, if any one had not power to avoid the evil, it was no notice to him; and it was want of giving due head to that notice, that men first neglected themselves, and then charged the Judge of all the earth with injustice. 3. That we ought not to find fault with the inconstancy of these notices; but rather with our weak understandings, by pretending dreams were not to be regarded, and negligent when the voice really spoke to us for our good. It is a mistake to say, dreams have no import at all: we might, with more reason, have said, none that we could perceive the reason of, owing to our blindness and supine negligence, too secure at one time, and too much alarmed at another; so that the spirit, which we might be said to be conversing with in a dream, was constantly and equally kind and careful; but our powers are not always in the same state of action, not equally attentive too, or retentive of the hints that were given. And, 5. To answer the last question, Why people are not equally supplied? This seemed to be no question; for Providence itself might have some share in the direction of it, and then that Providence might be limited by a superior direction; that as to the converse of spirits, he could not call it a stated converse: such a thing there was, but why there was so much of it, and no more, was none of his business, and that no such discovery had ever yet been made to mankind. Nor were we to imagine less of waking dreams, trances, visions, noises, hints, impulses, and all the waking testimonies of an invisible world, and of the communication that there is between us and them, which commonly entertain us with our open eyes.

One time my fancy soared on high, to see what discoveries I could make in those clearer regions. I found that such immense bodies as the sun, stars, planets, and moon, in the great circle of the lower heaven, are far from being found in the study of nature on the surface of the earth.

Here I saw many things that we can entertain little or no notion of, in a state of common life, and the emptiness of our notion, that the planets are habitable worlds; that is, created like ours, for the subsistence and existence of man and beast, and the preservation of the vegitative and sensitive life: No, no, this is, I a.s.sure you, a world of spirits; for here I saw a clear demonstration of Satan being the _prince of the power of the air_, keeping his court or camp, with innumerable angels to attend him; but his power is not so great as we imagine, he can tempt us to the crime, but cannot force us to commit: _Humanium est peccare_. Neither has the devil power to force the world into a rebellion against heaven, though his legions are employed among savage nations, to set up their master for a G.o.d, who make the heathens either worship him in person, or by his representatives, idols and monsters, with the cruel sacrifices of human blood. Now, as to the limitations of the devil's power, you must understand, that as there are numbers of evil spirits employed in mischief, so there are numbers of good angels sent from the higher and blessed abodes to disconcert and oppose their measures; and this every Christian, I hope, believes, when he prays to G.o.d, the father of spirits, to give his angels charge over him while he slumbereth and sleepeth. For if by these preventing powers the devil was not restrained, the earth would be subjected to dearth, droughts, and famine; the air infected with noxious fumes; and, in a word, mankind would be utterly destroyed, which might oblige our Maker (if I may be allowed the expression) to the necessity of a new _fiat_, or else have no more creatures to honour and worship him.

As the devil never wanted insinuators, I shall observe, that I learned a way how to make a man dream of what I pleased. For instance, let us suppose one to be found asleep; let another lay his mouth close to his ear, and whisper any thing so softly as not to awake him, the sleeping man shall dream of what has been so whispered in his ear; nay, I can a.s.sure you, those insinuating devils can do this even when we are awake, which I call impulses of the mind: for from whence, but from these insinuators, come our causeless pa.s.sions, involuntary wickedness, or sinful desires? Who else form ideas in the mind of man when he is asleep, or present terrible or, beautiful figures to his fancy: Mr. Milton represents the devil tempting Eve in the shape of a toad, lying just at her ear, when in her bower she lay fast asleep; and brings in Eve telling Adam what an uneasy night's rest she had, and relating her dream to him. And likewise I believe that good spirits have the same intercourse with us, in warning us against those things that are evil, and prompting us to that which is good.

Were we to have the eyes of our souls opened, through the eyes of our bodies, we should see this very immediate region or air which we breath in, thronged with spirits now invisible, and which otherwise would be the most terrible; we should view the secret transactions of those messengers who are employed when the parting soul takes it's leave of the reluctant body, and perhaps see things nature would shrink back from with the utmost terror and amazement. In a word, the curtain of Providence for the disposition of things here, and the curtain of judgment for the determination of the state of souls hereafter, would be alike drawn back; and what heart could support here its future state in life; much less that, of its future state after life, even good or bad.

A gentleman of my acquaintance, being about seven miles distant from London, a friend that came to dine with him, solicited him to go to the city. _What_, said the gentleman, _is there any occasion for me? No, Sir_, said the other, _nothing at all except the enjoyment of your good company_: and so gave over importuning him. Just then a strong impulse of mind urged the gentleman and pursued him like a voice, with, _Go to London, Go to London. Hark ye_, says he to his friend, _is all well at London? Am I wanted there? Or did you ask me to go with you on any particular account? Are all my family well? Yes, indeed, Sir_, said he, _I perceived them all very hearty; and I did not ask you to go to London upon any particular account whatsoever, except it was for the sake of your good company_. Again, he put off his resolution: but still the impulse suggested to him, _Go to London_; and at length he did so. When he came there, he found a letter and a messenger had been there to seek him, and to tell him of a particular business, which was at first and last above a thousand pounds to him, and which might inevitably have been lost, had he hot gone to London that night.

The obeying of several hints, of secret impulses, argues great wisdom.

I knew a man that was under misfortunes, being guilty of misdemeanors against the goverment; when, absconding for fear of his ruin, all his friends advising him not to put himself in the hands of the law, one morning as he awaked, he felt a strong impulse darting into his mind thus, _Write a letter to them;_ and this was repeated several times to his mind, and at last he answered to it, as if it had been a voice, _Whom shall I write to?_ Immediately it replied, _Write to the judge:_ and this impulse pursued him for several days, till at length he took pen, ink, and paper, and sat down to write to him: when immediately words flowed from his pen, like streams from a fair fountain, that charmed even himself with hopes of success. In short, the letter was so strenuous in argument, so pathetic in its eloquence, and so persuasively moving, that when the judge had read it, he sent him an answer he might be easy, he would endeavour to make that matter light to him; and, indeed, never left exerting himself, till he had stopt the prosecution, and restored him to his liberty and family.

I know a person who had so strong an impression upon her mind, that the house she was in would be burnt that very night, that she could not sleep; the impulse she had upon her mind pressed her not to go to bed, which, however, she got over, and went to bed; but was so terrified with the thought, which run in her mind, that the house would be burnt, that she could not go to sleep; but communicating her apprehensions to another in the family, they were both in such a fright, that they applied themselves to search from the top of the house to the bottom, & to see every fire and candle safe out, so that, as they all said, it was impossible that any thing could happen then, and they sent to the neighbours on both sides to do the like. Thus far they did well: But had she obeyed the hint which pressed upon her strangely, not to go to bed, she had done much better; for the fire was actually kindled at that very time, though not broken out. About an hour after the whole family was in bed, the house just over the way, directly opposite, was all in flames, and the wind, which was very high, blowing the flame upon the house this gentlewoman lived in, so filled it with smoke and fire, in a few minutes, the street being narrow, that they had not air to breathe, or time to do any thing, but jump out of their beds, and save their lives.

Had she obeyed the hint given, and not gone to bed, she might have saved several things; but the few moments she had spared to her, were but just sufficient to leap out of bed, put some cloathes on, and get down stairs, for the house was on fire in half a quarter of an hour.

While I am mentioning these things, methinks it is very hard that we should obey the whispers of evil spirits, and not much rather receive the notices which good ones are pleased to give. We never perceive the misfortune of this, but when in real danger; and then we cry, _My mind misgave me when I was going about it_; but if so, why do you fight the caution? Why not listen to it as to a voice? and then there had been no reason to make this complaint.

I remember about fourteen or fifteen years ago (as to time I cannot be very positive) there was a young clergyman in the city of Dublin, in Ireland, who dreamed a very uncommon dream, that a gentleman had killed his wife, a relation of his, by stabbing her in several places; the fright of this awaked him, but finding it a dream, he composed himself again to sleep, when he dreamed a second time the same dream. This made him a little uneasy; but thinking it proceeded from the impression made on his mind by the former, he went to sleep again, and dreamed the same dream a third time also. So troubled was he at this, that he arose, and knocked at his mother's chamber, told his concern, and his apprehensions that all was not right at his relation's house. _Dear son_, says the good old gentlewoman, _do not mind these foolish dreams; and I very much wonder, that you, being a person in holy orders, should have regard to such illusions_. Upon this he went to bed again, fell asleep, and dreamed a fourth time as before. And then indeed he put on his night-gown, and went to Smithfield, the place where his relation dwelt.

Here it was, alas! he perceived his dream too sadly fulfilled, by seeing his relation the young lady, big with child, who was a Protestant, stabbed in several places by her barbarous husband, Mr. Eustace, a violent Papist, only for some discourses of religion that happened the day before. After the wretch had stabbed her in three places, he went to make his escape out at a window; but she cried out, _My dear! don't leave me, come back, and I shall be well again_. At which he returned in a h.e.l.lish rage, and gave her four wounds more; when, even in this condition, rising from her bed, she wrapped herself in her night-gown, and went to the Lord Bishop of Rapho's chamber door (the Bishop lodging at that time in the house). _My Lord_, said she, _O my Lord, make haste unto me_; but as soon as his Lordship came, she expired in his arms, resigning her precious soul into the hands of Almighty G.o.d. The cruel wretch her husband was shot by the pursuers; too good a death for one who deserved the gibbet; and the lady was universally lamented by all tender and religious people. And this tragical relation I have mentioned, upon the account of that impulse, or dream, that the clergyman had at the fatal time of the b.l.o.o.d.y action.

It might be expected I should enter upon the subject of apparitions, and discourse concerning the reality of them; and whether they can revisit the place of their former existence, and resume those faculties of speech and shape as they had when living; but, as these are very doubtful matters, I shall only make a few observations upon them.

I once heard of a man that would allow the reality of apparitions, but laid it all upon the devil, thinking that the souls of men departed, or good men, did never appear. To this very man something did appear: He said, he saw the shape of an ancient man pa.s.s by him in the dusk, who, holding up his hand in a threatening posture, cried out, _O wicked man, repent, repent_. Terrified with this apparition, he consulted several friends, who advised him to take the advice. But after all, it was not an apparition, but a grave and pious gentleman, who met him by mere accident, and had been sensible of his wickedness; and who never undeceived him, lest it should hinder his reformation.

Some people make a very ill use of the general notion, that there are no apparitions nor spirits at all: which is worse than those who fancy they see them upon every occasion; for those carry their notions farther, even to annihilate the devil, and believe nothing about him, neither of one kind or other: the next step they come to, is to conclude, _There is no G.o.d_, and so atheism takes its rise in the same sink, with a carelessness about futurity. But there is no occasion to enter upon an argument to prove the being of the Almighty, or to ill.u.s.trate his power by words, who has so many undeniable testimonies in the b.r.e.a.s.t.s of every rational being to prove his existence: and we have sufficient proofs enough to convince us of the great superintendency of Divine Providence in the minutest affairs of this world; the manifest existence of the invisible world; the reality of spirits, and intelligence between us and them. What I have said, I hope, will not mislead any person, or be a means whereby they may delude themselves; for I have spoken of these things with the utmost seriousness of mind, and with a sincere and ardent desire for the general good and benefit of the world.

CHAP. V. _Of suffering Afflictions._