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THELYPHTHORA

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[1]

I N T R O D U C T I O N.

    To call in question the truth of long-received opinions, is a sort of employment which few chuse to be engaged in;  not only from the natural indolence and supineness of the human mind, but from the reception which such attempts are likely to meet with from the generality, who are always jealous of whatsover may seem an attack on principles which have the sanction of ancient custom; and from thence, even of laws themselves, for their support. We need but to look back * to the times of the Reformation, in order to see this abundantly verified.

* If we carry our researches into the history of the Heathen world, we shall find that it was an established maxim by Plato, and in which all the other philosphers without exception concurred, that "every nation should worship the gods according to the established laws and customs, to which also every private person in his own practice ought to conform."By this artifice of the devil (who is emphatically styled the god of this world, that blinds the minds of men,"2 Cor. iv.4.) not only the Heathen world, but a great part of the Christian world, hath been enslaved in chains of error and delusion. On the footing of this maxim it was, that when Socrates, who was the wisest of the philosphers, attempted to waken his countrymen to a more rational and spiritual sense of divine things than they had been accustomed to, he was accused at Athens by Anytus and Melitus, that "he did not believe those to be "gods which the city believed, and that he was "seduced by other new gods"�?for this he was put to death. How many Christians have been put to death on a familiar principle, let the annals of those declare who are now crying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth! Rev. vi. 9, 10.
    So Cicero binds it as a duty upon the people "to follow the religion of their ancestors."    Cic. de Leg. lib.ii. c. 8. �?ritus familiæ patrumque fervante.

       VOL. I.       B


[2]

    Our Reformers no sooner began the salutary work of enquiry after truth, and its infallible consequence, the detection of error, than the whole Christian world, so called, was in arms against them. Councils were summoned, synods held, and their sentences were, in substance, what that of the "men, bretheren,  and fathers," of the Jews was against that supposed innovator, Paul of Tarsus,  when they said, "Away with such a fellow from the earth, for it is not fit that he should live." 
Acts xxii. 22.

     Had not Luther quarrelled with the Pope Leo X. and brought himself into difficult and dangerous circumstances, it is not impossible, but that the light of that great reformer had remained hidden under the * bushel of monkery. However it pleased God to order it otherwise, and, in his gracious providence,  to over-rule Luther's situation, for the investigation and promulgation of the faith once delivered to the saints. Jude 3. This extrordinary man was led to search, think, and judge fro himself; and (drawing his artillery from the inexhaustible arsenal of the holy scriptures) first to �?attack, and then to overthrow, errors, which had been received as the most sacred truths for ages, and which had been maintained, by every support, which the credulity and superstition of mankind, aided by laws and powers ecclesiastical and civil could give them.

* Matth. v. 15.
�?I would observe, that John Wickliffe, an Englishman, educated at Oxford in the reign of Edward III. has the honour of being the first person in Europe who publickly called in question and boldy refuted, those doctrines, which had passed for certain during so many ages.  Guth. Gram. vol. i. 247.  For this he was sorely persecuted during his life; and after his death, his bones, which had been buried forty-one years, were dug up and burned.   This by a solemn decree of the council of Constance.  See Fox's Martyrs, vol. i. 529.

B2



[3]

    From whence I would infer, that no opinions or doctrines whatsoever, receive any conclusive proof of their truth, from the sufferages of men, however wise, learned or however supported by human maxims, customs, or laws. To take it for granted, that the truth must be where there are these supports, is at once to give up our privelege of enquiring and judging for ourselves; and, if so, we might well have been born without reason and judgment as with them. Upon such a principle as this,  a Mohammedan has a good* a reason for the truth of the Koran, as we have for the truth of the Bible; for the former hath as much the customs and laws of Turkey for its support, as the latter has those of England.

    "Idolatry at Pekin (says a late writer) Mohammedism at Constantinople, Popery at Rome, and orthodoxy at Westminister, will be all equally right. The earth will turn round in England, and stand still in Italy; and our holy religion will be true in Europe, but an arrant falsehood throughout all the continent of Asia."

* So had the antient Heathen for the truth of their systems. Many of the philosphers actually resolve all moral obligations into merely human laws and constitutions; making them the only measure of right and wrong, good and evil: so that if the people had a mind to be instructed what they should do or forbear, they sent them to the laws of their several countries, and allowed them to do whatsoever was not forbidden by those laws. Leland, vol. ii. 81, 82. Plato is for people's "worshipping the gods appointed by the laws" of the state, and in the manner there prescribed." Ib. p. 119. note p. So before him Pythagoras,
First the immortal gods, as is by law ordain'd, Worship.
 
 

 10


[4]

     Humanum est errare, is too true respecting every man and all men, as fallible creatures. Churches and councils, as well as other communities *, are therefore liable by the Church of England in her 21st article, "Of General Councils. When they be gathered together (forasmuch as they be an assembly of men whereof all be not governed by the Spirit and word of God) they may err, and sometimes have erred in things pertaining to God. Wherefore things ordained by them as necessary to salvation, have neither strength nor authority, unless it may be declared that they are taken out of the Holy Scriptures."

* "By paying little deference to general councils, few inconveniences arise, compared with those which inevitably follow a blind and tame submission, in points of faith, to human decisions, and to public wisdom, as some of our controversial doctors have loved to call it, which may be public follyPublic wisdom is a mere Proteus; and, not to consider it in Pagan or Mohametan countries, amongst the Jews it once was the wisdom of Ahab and Jezebel, and afterwards of Annas and Caiaphas.  It sets out with a great shew of religion, it begins with the Gospel according to St. Matthew, and it often ends in the gospel according to Mr. Hobbes."  Jortin Rem. vol. ii. p. 193--4.

B3


[5]

    The writer of the following pages would humbly hope, that, having so venerable an authority for calling in question the truth of certain matters, which are most assuredly believed amongst us, he shall not be deemed impertinently contentious,  if, touching some points, he differs from the generality of his countrymen, who, contenting themselves with notions and opinions received by tradition from their fathers, have never thought of looking after the foundations on which they are grounded, and have therefore mistaken the fallible authority of men like themselves, for the divine and infallible authority of truth itself

    That our brothels are filled with harlots, our streets with prostitutes, and our land with impurity, is too dreadfully true.  Magdalens, Asylums, and all the kind and benevolent interpositions of public charities, however we may suppose them, with respect to some few individuals. to answer their benevolent designs, are inadequate to the cure of so crying an evil.  A tree is not to be destroyed by plucking off a few leaves,  or by cutting away here and there a branch; nor can so general an evil as we have spoken of, be reformed by so partial, so precarious a remedy, as, from the nature of things, it is in the power of the best disposed, as matters are now constituted amongst us, to administer.


[6]

    The ax must be laid to the root �?this is the divine wisdom.  The  truth is, that the evil above mentioned, as all others, arises from the neglect and contempt of human* laws in its stead. The wisdom and goodness of GOD, which He has shewn in the provision graciously made for the protection and defence of the weaker sex, from the villainy, treachery, and cruelty of the stronger,     are disregarded. 

This practice exactly harmonizes with the principles of Lord Bolingbroke, who concludes a very horrid sentiment on the commerce of men and women, with these words: �?nbsp;"Increase and multiply is the law of nature.  The manner in which this shall be executed, with the greatest advantage to society, is the law of man. Here this matter is left wholly to political considerations and human laws, without any divine law to restrain or regulate it.

B4


[7]

    GOD'S laws are laid aside, for that system of baseness and barbarity, which permits men, with impunity, first to seduce, and then to betray, to infamy, want, misery, disease, and even death itself in many instances, thousands and tens of thousands of unhappy women, who (were the laws of Heaven regarded, as they ought to be, and made the foundation of our municipal laws) instead of becoming nuisances, and reduced to the state of Devils* incarnate, might have been the comforts of their families, the delight of their friends, the ornaments of civil society.

* This expression will not be thought too strong, when the appendages, and concomitant-vices of prostitution are considered; such as profane cursing and swearing-- blasphemy �?/EM> obscene talking �?drunkenness �?/EM> lying �?thieving �?and even the unnatural crime mentioned Rom.i.26. This is so frequent, as even to have become common.  When such are the gradual consequences of eradicating every principle of modesty and virtue from the female mind, how ought that law to be reverenced, which was ordained of Heaven for their protection! Montesquieu,  L'esprit des Loix, vol. i, Liv.16. c. 12. observes, that "there are so many evils attending the loss of virtue in a woman, the whole soul is so degraded by it, and so many other faults follow upon it, that, in a popular state,  public incontinence may be regarded as the greatest of misfortunes."


CONTINUED