The Evidence wanted by fome, of the Generality or Univerfality of the Earthquake and Eclipfe, might poffibly or not poffibly be there found. And thus endeth the Story of an Eclipfe and Earthquake! being a miraculous Darkness, and miraculous Eruption, obferved only in that Part of the Earth when and where Chrift fuffered; and for which he came to fuffer as God and Man, for the general Redemption and Salvation of Mankind. Notwithstanding which neceflary Event, those who were acceffary to his Suffering, or of putting the KING OF HEAVEN AND EARTH to fo great Pain and Indignity, are doomed to eternal' Mifery like HENRY the VIIIth, and his Abettors, who were the Providential Inftruments of bringing about a Reformation of Religion; but intended only the Accomplishment of their own wicked and vil lainous Defigns.

Of Primitive and Reform'd CHRISTIANITY.

THE Corruptions of Popery, and the Pope's Authority, are fometimes confounded with the wholesome Doctrines of the Council of Nice, every way different from each other. The prefent reformed Church of England owes its Authority to that Council, not to the Popish Church of England before the Reformation,

Our Church receives and acknowledges the Authority of the Council of Nice, held Anno 325, and of the three fubfequent Councils. She rejected the Errors and Corruptions of Popery fince crept into the Church Doctrines, but embraces the Decrees and Determinations of the Nicene Councils, which were all of them held before Popery had got Footing, and before the Popes ufurped their pretended Supreme Authority over all Ecclefiaftical and Temporal Affairs, and alfo over all Chriftian Princes.

The Council of Nice met only to determine the Arian Controverfy, and to regulate the Feftival of EASTER; for we every Sunday and Holy-day repeat that very Creed, which was then first drawn up, to gether with the Additions made thereto by the following Councils and now keep Eafter according to the Decrees of that Council, and therein differ from the Cuftom of the antient Britains.

HENRY the VIIIth's Reformation of the Church of England fhook off the Pope's Authority, to give a Sanction to his Adultery, and the more freely to exercise his Tyranny and Oppreffion. He diffolved the Monafteries for the Sake of their Wealth, tho' Religion and Reformation were his pretended Views. 'Tis certain, if he had any Religion, (which is much to be questioned) that he lived and died a Papift, in all Points except the Pope's Supremacy, which he rejected, and perfecuted all that owned it; except those who were as much Papifts as himself.

He burnt Papifts and Proteftants in the fame Fire; the former for not acknowledging him to be Pope, and the latter for rejecting those fix Articles which contained the very Marrow of Popery.

'Tis true, the Steps taken towards a Reformation in his Reign, facilitated it in the next; but no Thanks to him, who intended no fuch Thing, and was only accidentally an Inftrument thereof, as his wicked Actions happened providentially to be productive of future Good; or rather be was the wicked Tool by which PROVIDENCE wrought Good

out

out of Evil: So that the Reformation ought no more to be afcribed to him than the Salvation of Mankind to Judas the Traytor, who was an Inftrument of bringing it about, tho' he meant no more, as before obferved, than the Accomplishment of his own villainous Designs.

The ORIGINAL of POPES and POPERY.

THE Author of the Devil's Hiftory, fpeaking of the Devil being out of Play, for restoring Idolatry, and finding himself at a Lofs how to proceed with Mankind, in the Time of Jovian, the Emperor of Rome, who was a good Chriftian, he threw a Bone of Contention among the Clergy for Primacy, which fully answered his Purpose. And declaring for the Roman Pontif, in the following Reign of the Emperor Mauritius; Boniface, who had long contended for the Title of Supreme, fell into a Treaty with Phocas, Captain of the Emperor's Guards, that he should murder his Mafter, the Emperor, and his Sons; when Boniface, countenancing the Treafon, fhould declare him Emperor; as Phocas, in Return for the Kindness done him, fhould acknowledge the Primacy of the Church of Rome, by declaring Boniface universal Bishop.

By this notable devilish Policy, Satan then got at the Head of Affairs in the Chriftian World, as well Spiritual as Temporal, Ecclefiaftical as Civil; who never gain'd a more important Point (fays the Author) Since his Conqueft over Eve in Paradice, 'till that Time.

The Devil, indeed, is allow'd to have profpered tolerably well in his Affairs for fome Time before this Matter was accomplished, as his Intereft among the Clergy had got Ground, for fome Ages; but was all a fecret Management, carried on with Difficulty; fuch as fowing Difcord and Faction among the People, perplexing the Councils of their Princes, and wheedling privately in with the dignified Clergy.

He had raised abundance of little Church Rebellions, by fetting up Hereticks of several Kinds, and raising them Favourers among the Clergy, fuch as Ebion, Cerinthius, Pelagius, and others.

He had drawn in the Bishops of Rome to fet up the Pageantry of the KEY; and while he, the Devil, fet open the Gates of Hell to them all, fet them upon locking up the Gates of Heaven, and giving the Bishop of Rome the Key; fo gilded over with Delufion, and fo blindly the Age received it, that like Gideon's Ephod, all the Catholic World went a whoring after the Idol.

The Story of this Key being given to the Bishop of Rome by St. Peter (who, by the way never had it himself) and of its being loft by fomebody or other (but the Devil never told who) is this: It being found again by a Lombard Soldier, in the Army of King Antharis, who attempted to cut it with his Knife, was miraculously forced to direct the Knife to cut his own Throat which King Antharis, and his Nobles feeing, where thereby converted to Chriftianity. And that the King fent this Key, with another made like it, to Pelagius, then Bishop of Rome, who thereupon affumed the Power of opening and fhutting Heaven's Gates; as he afterwards fet a Price or Toll upon the Entrance thereof, as we do for paffing a Turnpike in England.

These fine Things were fuccefsfully managed for fome Years (before the Compact with Boniface and Phocas had taken Effect) and the Devil gained a deal of Ground; but when he had made an Univerfal Bishop, or Pope, he triumph'd openly, by setting up a Murtherer upon the Tem

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poral Throne, and a Church Emperor upon the Ecclefiaftical Throne, of his own choofing; and fo begun his Reftoration.

The Devil's Affairs went on fwimmingly, and the Clergy brought so many Gergaws into their Worship, and fuch devilish Principles were mixed with that which we called the Chriftian Faith, that from this Time the Bishop of Rome (now diftinguished by the Name of Pope). commenced Whore of Babylon.

Tyranny of the worst Sort crept into the Pontificate, Errors of all Sorts into the Profeffion, and they proceeded from one Thing to another, 'till the very Popes (for fo the Bishops of Rome were now called) profeffed openly to confederate with the Devil, and to carry on a perfonal Correfpondence with him, at the fame Time they took upon them the Title of CHRIST'S VICAR, and the infallible Guide of the Confciences of Chriftians.

This we have fundry Inftances of in fome merry Popes, who, (if Fame lies not) were Sorcerers, Magicians, had familiar Spirits, and immediate Conversation with the Devil, vifibly and invifibly; by which Means they became what we call Devils incarnate.

The Hellish Impofture and Wickednefs tranfacted in Church-Government by the Romish Clergy to this Day, in thofe Countries where the Popish Authority prevails, are difmal Inftances of the Corruptions of Original Chriftianity; as they are fhocking to all true Proteftants of the Reformed Religion, who fee, by the infinite Massacres of all Heretics to Popery, with what a Vengeance the Romish Clergy fhew their Authority, whenever they get the Upper-hand. So far from their following the mild and pure Doctrines of Chrift, and his Apoftles, in Bearing and Forbearance, there is nothing fo wicked, or inhuman, but they will put in Practice to establish their Church-Tyranny over all Men, even Princes themselves, who prefume to difpute, or doubt its Infallibility. This Confideration fhould make us charitable to thofe Diffenters, profeffing Chriflianity among us, who differ from us: As by that Reformation which brought Liberty and Happiness to Great Britain, and for which fo many fuffered Flames and Martyrdom in effecting it, came the feveral Dentions among us; wherein it is to be feared that Interest or Party is more the prevailing Principle than a Zeal for Chrifl's Doctrines; even from the Smugglers of the reform'd Chriftian Religion down to the Hawkers and Pedlars of Salvation; who would be better reftrain'd by mild Authority than by Perfecution.

In the Times of Fanatical Ufurpation they had but little Tenderness for a true Church-Man, and to this Day the itinerant Teachers make a Market of the Peoples Ignorance, and reproach our Lawful Clergy, as if guilty of Crimes, whereof themfelves are chargeable.

The Scripture is allowed to be the Standing Rule of Faith, (not Fathers, Creeds, Catechifms, &c.) as the Departure therefrom is the infallible falling into Antichriftian Apoftacy; but Men being allowed to preach the Scripture Doctrines, and explain them publickly, without being duly qualified, and legally authorized, excite a Frenzy among the People, misleading them into grofs Errors and Superftitions, for private Lucre. For the Texts of the fame Scripture, we find are explain'd into as many different Meanings, as fuit with the Intereft of the Explainers. And who but the Ignorant, Superflitions, Weak, or the Mad, would run and pay to hear fuch Enthufiaftic Abfurdity, or religious Jargon, as are licentioufly preached up and down the Countries, at Home and

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Abroad,

Abroad, by Fanatic Disturbers of the People? If no Rule be establish'd for the preaching and Practice of Religion, there must in Time be as many Religions, and religious Teachers, as there are People of different Intereft or Party. And if the Clergy of England, by Law eftablifhed, are infufficient for teaching the true Religion, throughout his Majefty's Dominions, thofe mercenary ftragling Teachers, who pretend to correct the Church of England's Errors, will be found far lefs qualified, and guilty of far greater Errors, as well as of Contempt of their Sovereign, who fits at the Head of the true Church as GUARDIAN.

Reformation on Reformation, and Diffention on Diffention, will be conftant Events where Nonconformity is propagated: So long as a mercenary Nonconformift finds it his Intereft to ftir up and delude the People,

Read a Book by Benj. Bennet, intitled, A Memorial of the Reformation; for a farther Account of the Rife and Progrefs of Popery, and of the infernal Power of the Church of Rome; alfo read the Devil's Hiftory.

Of METHODISTS, IMPOSTORS and MADMEN. AS there is no Reasoning with an Enthufiaft, or Methodist, fo there is no Way to fecure yourself against him, but by keeping him from. gaining any Power over you, with which he will be fure to play the Devil in GOD's Name.

All Men who can get it into their Heads that they are to fubdue others to their Opinions, Reafonings and Speculations, arc Enthusiasts, Methodists, Impoftors, Madmen, or Knaves.

and

God has given no other Light to Men whereby to diftinguish Truth from Falfe-hood, or Impofture from Revelation, but their Reafon; in all the Addreffes which he himself makes to Men, he appeals to that Reason.

It must therefore be the higheft Degree of Impudence, Folly and Madnefs, in impotent, fallible, and faithlefs Men, to affume greater Power over one another than the Creator exercifes over us All.

I reverence a Man for the Good which he does, or is inclined to do; but if he, under Pretence of doing me Good, which I neither fee nor feel, fhould pick my Pocket, and do me fenfible Harm; if he turns Religion into Gain, makes a Trade of it, and thereby destroys Morality; if he fets up himself in God's ftead, and blafphemously pretends to his Power, yet difturbs, enflaves, and impoverishes Society; ought he not to be reputed the Inftrument of Hell?

A SCHEME for promoting National HAPPINESS.

INTRODUCTION.

THE British Conftitution is juftly esteem'd, by Foreigners, the most amiable in Europe; yet it feems to be defective in one Particular: For at the fame Time that our Laws are extremely well calculated for the Suppreffion of Vice, by the Punishment of Offenders, there is no public Encouragement given to Industry, or Reward to Merit and Virtue; whereby human Nature will find it difficult to withstand the Temptations attending on Mifery and Want.

A Family diftreffed with Hunger, and a Prison staring a Man in the Face, will often drive him to thofe Extremities which Nothing but mere Neceffity could occafion.

The

The good Man, who is poffeffed of Power and Fortune, makes the Happiness of Mankind his principal Aim; he finds no Pleafute in Avarice, or hoarding what would be beneficial when diftributed for the Relief of others; but exults in his Generofity and Benevolence.

There are many Difpofitions which would accomplish the Happiness of Mankind were they poffeffed of Ability: But as it is not in the Power of a Few in Ability to fupply the Wants of Many in Neceffity, it is humbly proposed to the Confideration of the Public, that a FUND for the rewarding Merit be immediately raised for the Encouragement of Virtue, and Promotion of National Happiness.

The Foundling Hofpital, for preferving the Lives of deserted Innocents, and making them happy and useful Members in the Community, redounds eternal Honour to the Memory of Capt. Thomas Coram, the Projector, as well as immortal Glory to the British Nation.

The feveral charitable Foundations on Subfcription, by the Society for promoting Chriftian Knowledge, are fo many noble Inftances of public Spirit, and of the Power of a few good Men in Affluence to bless a deferving Multitude in Diftrefs.

The Charity-Schools, fupported by the Inhabitants of the respective Parishes in and about London, are other Inftances of the happy Effects of our charitable Contributions; nor are fome of the Hofpitals, eftablished by Contribution, for the Cure of the poor Difeafed in this Kingdom, lefs to be admired for their Good to Mankind.

The Merchants late Subfcription to St. Luke's Hofpital, in Moor fields, for the Benefit of Lunatics, fhew how much the Charity of a Body of well-defigning Men is preferable (in the right Use and Application thereof) to that of a fingle Perfon.

We often see the Money given for Charities mifapplied, and profufely fquander'd in expenfive and grand Edifices (which fhould only distinguish Royal Foundations) instead of being usefully and frugally spent.

In public Subfcriptions, the Donors generally fee the Money applied for the Ufes defigned; whereas, in private Donations, it is publickly feen that the Charities are embezzled for contrary Uses.

Having obferved the Ufe and Abuse of intended Charities, we would earnestly recommend the Establishment and Ufe of a Fund for rewarding Merit, in general, on the Conditions following.

PROPOSALS and CONDITIONS.

I. Every Perfon generously disposed to reward Merit, and contribute towards the general Happinefs of Mankind, who fhall advance the Sum of 20l. to pay the fame into the Bank of England, taking a Bank-Bill for his or her Security, for the fame, on which fhall be endorfed, the Fund for Happiness. Which is to be applied only for the Promotion of Human Happinefs, by affifting Merit and Virtue in Diftrefs.

II. Every Perfon fubfcribing one Guinea, or any Sum under 20l. the fame, for the prefent, to be paid on each Tucfday of the Week, into Hands of the Society for promoting Chriftian Knowledge, at Bartlet's Buildings, in Holborn, Londen, taking Receipts for the fame, endorsed, the Fund for Happiness. And when the fame fhall amount to the Sum of 20l. to be paid by the faid Society into the Bank of England, who are to receive Bank-Bills, endorfed as aforefaid, the Fund for Happiness; as Security to the faid Society, and the Benevolent Subfcribers.

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III. When