— the fun and the moon —
the quick and the dead —
time and eternity ! did ever
an ignorant lay-brother botch
together fuch a Jofeph's coat
as this Patriarch of Antioch
has done ?
Le Clerc reproves fuch wri-
ters. «« Certe (ethnici non
exaudient) fatendum allego-
ricos interpretes fcripturas
non immerito ab eo (i. e.
Porphyrio) carpi. Neque hoc
parum religioni olim nocuir,
et etiamnum meet." Ars Crit.
torn. i. p. 2. /. i. c. 16. pro-
pe fine??!.
Clement of Alexandria
gives a proper word of advice.
" n.ap:t€oMv ^£ Ki/pia t(? vo~
mst £t (A-n (ro(p©- km sTrirn-
f^oov aai afaTTuy tov Kvpiov au-
Vol. 11.
yopf'^ £v Sffoig, yiJco afv@-'
Toaiili) yap jUaAAoi' xaTTsivo^ppo-
[xEi^ojv eivai KMfji-i ^vln 'srp®'
KooivSixj {pmi' Parabolam
autem domini quis intelliget
wifi fapiens tlfciens et qui di-
//^/Vdominum fuum? fit ergo
qui talis eft iidelis, fit ejuf-
modi ut pofTit explicare cog-
nitionem, fit fapiens in ver-
bis difcernendis, fit in faftis
fcientilfimus, fit caftus et
mundus. Eo enim debet ef-
fe magis humilis quo videtur
eife major, dicit Clemens in
epiftola ad Corinthios." Clem.
Alex. Stromal, lib. vi.
(2) Implication differs from
relation. The chief ufe of
this topick h illufiration. Hy-
pothetical elucidation and
illuOration are very beauti-
ful: but hypothetical reafon-
ing, that is to fay, argu-
ments grounded on fuppoii-
tion are inadiniffible in a fe-
vcre inveiligation of truth.
For example. " The Non-
conlormiils are known by
their canting notions of in-
d-iuelling — cnlightoil/ig — foul^
fa-vi/!g / eart -Jupporting . "
Bp. Ketinett's Regificr and
Chron Dec. 1 662.
\A
The
T 90 )
A covenant fuppofes two contracting parties—
a reconciliation cffeded, or a peace made, fiip-
pofcs war and enmity — a vidtory fuppofes ene-
mies, arms, and a combat — life fuppofes death,
and death life — the day fuppofes night, and the
night day — fometimes there are proportions,
which neceflarily fuppofe others, either becaufe
they are confequences, depending on their prin-
ciples, or becaufe they are truths naturally con-
nedied with others. It is always very important
to underftand well v/hat things are fuppofed in a
text ;
The index gives this as a
characlcr of the Noncons in
the reign of Charles II. The
queflion is, how much docs
it prove ? 1 believe, nothing;,
except the bijhop's partiali-
Here are fcveral things
fuppofed. I. Jt is a quota-
tion from an anonymous au-
thor, yet he, who fpeaks
from behind the curtain, fine
tefte, fine judice, is fuppofed
a credible ^witne/s, 2. It is
fuppofed, the Noncons were
the only men, who made ufe
o'i compcund words. This is
not true, for Homer made
ufe of more words of this
fort than all the Noncons
put together, and the Epifco-
palians ufed them as much as
the latter. ^. \x.\% fuppofe A,
certain notions peculiar to
jionconfcrmity were contained
in thcfe words, and cxprefied
by them : but neither is this
U-uc, for none of thcfe terms
cxprefs any other fentiments
than w!ia: were common to
<3r// parties at that time. 4. It
is fuppofed, thefe words and
notions were the cant of the
party : but, without enlarg-
ing, I venture to affirm, if
all thcfe fuppofitions were
well-grounded, and if thefe
were the rooft difiinguifhinor
charafters of the party, ano-
x.\\tr fuppof.ticn mnft be made,
and fuch an one as would
cover thofe Epifcopalians
with everlalling contempt ;
and that is, that they robbed,
rifled, banifhed, imprifoned,
or murdered thoufands for
ufing a few cant nvords. We
do not juilify the conftant
ufe of fuch terms as the a-
bove, and others like them,
as ill-deferving — hell-deferv-
ing God-di (honouring
heaven— daring foul-faving
Chrilt-exalting — &c. but the
herefy is grammatical, if
they are not agreeable to the
analogy of the Englifh lan-
guage. The utmoll abufe of
them therefore is no charac-
ter of a tereticai divine.
*' The
( 91 )
text i for fometimes feveral ufeful confiderations
may be drawn from them, and not unfre-
quently
*' The notion of mixed
(ouncils, of clergy and laity,
in which the chiefell affairs
of the church were tranfaded
during the Saxon times, if
not for fome reigns after the
conqueft, is a «£"u; and un-
accountable pretence, an af-
fertion neither for the honour
nor the inter efi of the
CHURCH." Archhijhop Wake's
State Of the Church and Clergy
cf England, Pre/.
Here, falfe principles are
/uppojed, that nothing is
true but what makes for the
honour^ and interejl of the
epijcopal church in England
â– ^that no hillorical faft can
be fo funk into oblivion as
to appear noiiel to poilerity
on being reftored to light.
An old faft may be newly
difcovered, the difcovery may
differve a party, and yet the
faft may be true, and the
difcovery of it worthy of
praife.
•' DccxLii. Her was
jnvcel finoth gegaderod at
Clovefhou, and thar was
Athelbald Myrcna Cing, and
Cutbert Arcebifceop, and fela
othre wife menn. Hie con-
gregatum elt magnum conci-
lium apud Clovefhou, pra-Ji-
dente Auelbaldo Rege Mer-
ciorum, cum Cuthberto Ar-
chiepifcopo Cantuarienji, caj-
terifque epifcopis fimul alTi-
dentibus diligenter exami-
nantes circa necefTaria de
flatu totius religionis, ec de
fimbolo, &c." Arch. Wake
ut [up. in Append. l\.J/', manu
propria Jcript . penes me.
The Latin tranflation of
the above words fuppo/es feve-
ral things, which, although
they were true, yet ought
not to have been inferted
here in a tranflation, as if
afferted in the original. The
tranflation fays, king Athel-
bald pref.ded in the fynod —
the text only fays he ^Mas thar.
The tranflation fays Cuth-
bert was Archbifhop of Can-
terbury the text only fays
Q\xxhtxl^?i%Arcebifceop. The
tranflation fays the fynod
was made up of the king,
the archbifhop, and other hi'
Jhops — the text fays other
ixjije men. The two firft of
thele fuppofitions are of no
confequence, and I only ob-
ferve, that in ftri6l reafon-
ing they need not be allowed
as the fenfe of x.httext. The
laft is an article of fome con-
fequence, and I would by no
means allow it; for as on the
one hand, it is not fuppofe-
able all the reputed iviJdo?n
of the nation centered in the
bifhops, fo on the other it is
certain the laity as vvell as the
clergy fubfcribed and authen-
ticated all legal deeds.
When we fay arguments
grounded on fuppofition
ought not to be admitted in
reafcning, we mean gronnd-
lefs , unnecejfary , illogicai, uncer-
tain fuppofition. Where fv o-
M z pofitioii
( 92 )
qnently the very cxprefTions in the text include
them. (3)
For
pofitlon I? natural, reccf-
fary, probable, or certain,
the fuppofition will become
a datum, and a preacher will
be allowed to deduce argu-
ments fimilar to his datum.
A probable fuppofition af-
fords a probable argument,
a necefl'ary fuppofition af-
fords a demonftration. Our
r.ext note will explain our
meaning.
(3) Some propojilions vecef-
farily fuppofe others. Thejuf-
tinian code of canon law ana-
thematizes Eunomians, who
b.iptized by fingie immerfion
y.uouf. This canon has the
force of authentick hillory,
and we are obliged to fup-
pofe, that fome chriltians in
the year 383, in which year
the canon was made at Con-
ftantinople, did ai^lually ad-
niiniller baptifm by immerJiD?!^
and bv7^«f/f immerfion. Cod.
Can. 'jujiin. Chrijioph. "Jujiel.
edit, Gebhard. 'Theodor Meier/.
Can. clxx.
The fame council decreed
that Arians, Novatians, Sab-
batarians, and other here-
ticks fliould be reflored to
church-communion, on con-
dition of their abjuring all
herefies, and delivering up
all their books, which were
not agreeable to the received
notions of the holy catholick
and apoftolick church. Here
again we mull neceilarily
fuppofe that fome chrif-
tians judged for themfelves
in matters of religion that
they wrote and publifhed
books againft the general
popular creeds — and that the
pretended apoftolick church
impofed terms of communion
diflercnt from thofe of fcrip-
ture, making their own
creeds, and not the facred
fcrlptures, rules of ortho-
doxy. Can. clxx.
So again, the council at
Laodicea, held in the year
364, decreed that no pfalms
of private compofition, /J^/-
c-^liKovi d.^tKuovi, fhould be
ufed in the church. • This
implies, that fome churches
did ufe pfalms or hymns of
private compofition in pub-
lick divine worlhip. Can,
clxiii.
" Titus Arifto was an
eminent lawyer, Pliny fays,
Nihil eft illo gravius, fanc-
tius, doftius, ut mihi non
unus homo : fed litterae ipfas,
omnefque bons artes, in
uno homine fummum pericu-
lum facere videantur. Quanx
peritus ille et privati juris et
public!? quantum rerum ?
quantum exemplorum? quan-
tum antiquitatis tenet ? nihil
eft quod difcere velis, quod
ille docere non poflit : Quid
eft quod non ftatim fciat ? et
tamen plerumque hcefitat. Du-
hitat diverfitate rationum,
quas acri magnoque judicio
ab
( 93 )
For example. Rom. xH. 17. Recompence to no
man evil for evil. In difcufling this text you may
very
ab origtne, caufifque repetit,
difcernit, expendit. . . . Or-
uat hcec magnitudo animi, qus
nihil ad olUntationem, om-
nia ad confcientiam refert,
redeque fafti non ex populi
fermone mercenem, fed ex
fafto petit." Vit^ J.c.torum
a GulGrotio. J.cAo Delp. lib.
ii. cap. 3.
In this character of Arifto,
it is fuppcfed as a datum, or
taken for granted, that it is
an excellence in an inveftiga-
tor of truth to paufe, to
doubt, to examine, to form
his judgment coolly and cauti-
oully — that it argues magna-
nimity to judge according to
e-vidence, and not to be fvvay-
ed by popular notions and
vulgar appiaufe. Who will
deny thefe data ? A reafoner
may fafely build on them.
AH our divines obferve,
that there is a fingular pro-
priety in the anfwers, which
our Lord gave the various
fefts among the Jews, that
came to him with their quef-
tions, in this point of light.
He fuppofed certain data,
which each party held, and
replied accordingly. Mofl:
divines allow only three prin-
cipal fefts among the Jews
at Chrift's advent : but Tri-
glandius, profeflbr of divi-
nity, and of Jewifh antiqui-
ties, has, I think, clearly
proved the exillence of a
fourth, denominated Karaites,
that is Scripturijis, becaufe
they rejefted tradition-s, and
receii'cd the holy fcriptures,
as coiifillent proteftants do
now, as the fole and /undent
ru'e of f:iith and pradlice.
♦' Frequens et cbvia in fcrip-
tis eruditorum mentio efl:
fe£lae cujufdam vetuftioris
inter Judseos, quje aliena
prorfus ab humanis in reli-
gione divina inllitutis, ini-
mica Talmudi, atque tradi-
tionibus magillrorum, folius
fcriptur^ cpibus ac revela-
tionecontenta,appellationeni
hinc meruit Kar.'eorum,
Epitheton CD''N'lp impofi-
tum initio fuifl'e au contem-
tum, quomodo fub repur-
gats religionis tempus nof-
tros Biblijlas, E'vangelicos,
aut fimili titulo falutabant.
Our profeflbr thinks, thefe
were the peopIecalledScR ibes
LAWYtRS, in the New
Tellament, that is to fay,
people, who made the>xyr/V/if«
fcriptures their rule, in dif-
tinftion from the Vharifees,
who held traditions as of
equal authority with the fa-
cred writings. By embracing;
all the Old Teflament they
were dilHnguifhed from the
Sadducees, who held onl)/ the
books of Mo/es, as of divine
authority. And they were
diilinguilhed from the EJfenes
b/
( 94 )
very properly obferve the truths, which are im-
filed, or fuppofed in the words. As ift. The
dijorder
by inhabiting tonvns and ci-
ties, and by holding pr^ff-
Bients, in common with the
reft of their coontrynien,
while the EiTenes, it is uell
known dwelt in tents remote
from publick places. Thefe
Jcripturljis are diflinguiihed
from the Pharifees, In fo fry-
ing thou reproachtfl, us alfo.
Luke xi. 45. Adls xxiii. 9.
^he Jcribes that 'were of the
Pharifees part, atoje. Sec.
that is, the Scripturilts took
that fide, which the Phari-
fees took in St. Paul's con-
trovejf)'. Our Lord is fup-
pofed to praife fome of thefe
men, who pradiifed what they
taught, Matt, xxiii. 34. xiii.
52. And to reprove others,
who facrificed the profeflion
of their own principles to
their finful fccuiar love of
thofe riches, titles, and ho-
nours, which the court-party,
the Pharifees had to beftow.
L^at. xxiii. 2. Luke xi. 45,
This excellent piece of fa-
cred criticifm elucidates ma-
ny paflages of fcripture, and
places the proprietyof many
exprefiions of our L rd in a
beautiful point of light, all
on the principle, with which
we began this note, fuppofuig
propoiitioiis, and taking tneni
up as data, facch. triglandii
l)iatribe de Seiia Karaorutn.
\\. is the htight of injuui-
cioufnefs to fet out with a
fuppofition not eiJlo'wed. For
example. A pious writer
publifhed a piece 1691, en-
titled " T^he truth, nvhirk
God hath fheivn unto his fer-
njant Richard Stafford." Here,
it fhould feem, the reader is
to fuppofi — that holy fcrip-
ture is imperfeii and that
chriltians need hc^m revelati-
ons, and ha've them — but
thefe are not to be fuppofed,
and confeqiiently Richard
Stafford's difcoveries are for
his own amufenient.
Thus another entitles his
book " An Effay againjl Ari-
anifm and Jorne other Y\.Z^Y.~
siEs." Here that \sfuppofedy
which is aftually to be
proved, that Arianifm is a
herefy. If there be fuch a
thing as moral herefy, the
railerii the heretick. Mait-
taire againji Whifion, 1 7 1 1 .
That inimitable chriftian.
Dr. Gauden, whofe " foul
was perfedly pofleffed with
horror at the death of king
Charles I. wrote a Steliteu-
tick, Feb. 10, 1648, in an
extacy of fighs, tears, and
indignation, fignally marked
with fjd drops of his paf-
fionate heart, on an occalion
in which no ink could be
black enough, or have too
much fait, vinegar, gall or
aquafortis in it; and thir
tten jears after, even in
1661^
( 9S )
diforder into which fin has thrown mankind, fo
that men are expofed to receive injuries and infults
from each other. A fociety of finners is only a
ihadow of fociety, they are aftually at war with
each other, and, like the Midianitifh army, turn-
ing every one his fword again ft his companion. The
fpirit of the world is a fpirit of difperfion rather
than of aflbciation. Different incerefts, diverfities of
fentiments, va<"ieties of opinions, contrarieties of
paffions make a perpetual divifion, and the fruits
of this divifion are infults and injuries. It may
be faid of each in fuch focieties, as of Ifhmael in
the prophecy, his hayid is againji every man, and
every man^s hand againji him.
2. We muft not imagine that faith, and the
dignity of a chriftian calling raife the difciple cf
Chrift above injuries: on the contrary, they ex-
pofe him oftener to evils than others ; as well be-
caufe God himfelf will have our faith tried, that
we may arrive (as the fcripture fpeaks.) at heaven
through many tribulations \ as becaufe a chriftian
profefTion neceffarily divides believers from in-
fidels.
The
1661, finding It to have which daily conquered all
fomething in it of a confufed eclipfings, that either his
.rapture, not mifbecoming fo own misfortunes, or their
intenfive a grief, and fo pi- malice caft upon him — and
ous impatience, was per- farther, that the fin of be-
fuaded by his printer to pub- heading king Charles quef-
lilh it as his legitimate ilTue, tionlefs exceeded in many
and was content that his refpeds that of Chrill's cru-
name fhould be called upon cifiers." Now in all this,
it, intending by it to prove, tyro, what \s/uppofed? what?
that the man, the chriltian, thou fimple.on ! why, that
the king, the faint, the mar- eminence of Isarning^ Jitue-
tyr, whom Judailes betrayed, rity, and /.'V/v qu::liried the
whom Jews deftroyed, whom dean of Bocking for the bi-
cannibalsdevouredjhadbeams fhoprick of Exeter! Puda
©f divine majefty m him, hue opprbbria did !
( 96 )
I'he world and fin form a kind of communion
between the wicked and worldly, which produces
a mutual forbearance and friendlhip : but there is
no communion between a believer and an unbe-
liever any more than between light and darkneis,
Chrift and Belial. Thence come all the perfecu-
tions of the church, and thence will good men
continue to meet with oppofition from the wicked
to the end of time. Jcfus Chrift, when he fent
his apoftles, did not fail to apprize them of this ;
he faid, / fend you forth as fheep in the midji of
wolves ; and again, If ye were of the world the
world would love his own^ hut hecaufe ye are not of
the worlds therefore the world hateth you.
You may make an obfervation on each of thefe
fuppofed truths, and, having eftablillied the apof-
tie's precept by fhewing that private revenge is
contrary to the laws of chriftianity, and incompa-
tible with true piety, you may obferve a third fup-
pofed truth.
That the gofpel not only forbids refentment and
revenge : it even commands us to pardon offences j
and, farther, obligeth us to (^(?^c<7(^ to our enemies,
and to pray for our perfecutors, according to the
precept of Jcfus Chrift, Love your enemies^ blefs
them that curfe you, and pray for thern^ that defpite-
fully ufe you : and, according to the dodrine of
St. Paul in another place. If thine enemy hunger
feed him^ if he thirfl give him drink.
It remains that you take care in treating fup-
pofed truths, I ft, not to fetch them too far, and
to bring them about by long circuits of reafon-
ing. Avoid this for two reafons -, firft, becaufe
you would render your difcourfe olfcure by it \ for
every body is not capable of feeing truths, which
are very diftant from the text : and, fecondly, be-
caufe by this means you might bring in all the
whole
( 97 )
whole body of divinity into your text, which at-
tempt would be vicious, and contrary to the rules
of good fenfe. (4) Of fuppofed truths, you mufl:
choofe the moft natural^ and thofe, which lie nearelt
the text. (5)
In
(4) Far-fetched fuppojitions
ohjcureq fubjeSi. Seepage 17,
n. 5. A foreign writer takes
up this queftion, " An dam-
nato forte et exuto principe,
cujus hereditarium eft reg-
num, primogenitus ab ade-
undo principatu ullo jure
poffit arceri?" He affirms the
negative, and fets about
proving it by declaring
that the fifth commandment
faid, honour thy father, and
that he had been taught from
his infancy to coniider/r/«ffj
as parents that Tacitus de-
clared a republick was one
body, and muft be governed
by one foul — 'that although
princes fin, as Noah did, yet
he would be blefled, who,
like Shem, covered his fa-
ther's nakednefs that the
author of Ecclefajiicus, and
S. Gregory the Great, had
both given good counfel to
fabjefts to continue to reve-
rence vicious magiftrates
and moreover, that many
chriflian fathers and councils
had delivered holy fentences
and decrees on the unaliena-
ble dignity of kings." Our
logician introduceth this
with,'*Itane, Regicida? Ar-
rige aures, Anonyme?" . . .
Arrige aures indeed ! -—Marc,
Vol. II..
Zuer.Boxhornii deMajeJlate, et
Prarogati^va regum. 1 649.
This piece was written in
favour of the cruel arbitrary
houfe of Stuart. Our illuf-
trious fenators at the Revolu-
tion went a nearer way to
work. They faid, Salus po-
puli eji fuprema lex. Vox po-
puli n}ox Dei. The nine-
teenth ofEzekiel was their
text, and the aft of fettle-
ment was their juft expo-
fitionofit. The Stuarts, like
lions, had learned to catch
prey, and to de-vour men : but
the nation fprcad their net
O'ver them, put them in - wardj
and fent them to Babyhnj
that their 'voice JJ^ould no
more be heard upon the moun-
tains of Ij'rael. Thence all
the happinefs, that this na-
tion has fince enjoyed under
the gentle government of
princes, who deferve to be
for ever revered as true pa-
tres patriae, reigning not in
the fophifms of hirelings :
but in the juft aff'eftions of
their fubjefts.
( 5 ) Choofe natural fuppofed
truths. ThusbifhopFlechier,
in a fermon concerning the
rich man, who faid, / w///
piill doivn my barns, and build
greater, and there 'will I be-
N Jio-Jt
( 98 )
In the fecond place, do not enlarge on im-
plied
Jto^^J all my goods ; and I vjill
fay to my foul, Soul, thou hajt
tnuch goods laid up for many
years : take thine eafe, eat^
drink, and he merry
•' The rich man does not
propofe to employ his for-
tune \x\ faciion. . , . He does
not intend to increafe his
eftate by incroaching on his
neighbours — nor to get richer
by extortion and iijury — he
does not mean to trouble and
pcrfecute good people, who
do not live as he doth — nor
does he defjgn to give him-
felf up to a fordid avarice —
or to oilentation ^ind po/np —
only /onl take fhine eaje."
The Lord feems to defcribe
an Epicurean in the text, and,
though he does not exprefs
all, that the preacher ob-
ferves, yet nobody, the leaft
attentive, can doubt the im-
plication of it. Flech. fer.
jurl'Oblig deV Aumone,tem.\\.
If the following tale be
true, a molt unnatural fup-
pofirion is contained in it.
♦* Bilhop Smallbroke was
faid by Woolilon to have
taken occafion, in explain-
ing the miracle of the devils
fent by Chrill into the herd
of fwine, to mention the
7inmbers of each, wherein the
number bf fwine being found
to be one more than that of
the devils, it was obferved
that fome two of the fwine
could have but one devil,
which confequently muft be
divided into two halves, up-
on which his lordlliip was
unluckily nicknamed, Bijhop
Split-dc-vil. B:ograph. Brit.
Art. Wooljlon. Rem. P.
Unnatural fuppojitions . Some
divines have dealt in ihefe
things of dijhonejly in an
open, barefaced way, others
in a method clofe and co-
vert : but they only comtnend
themfehjcs to mens confciences
in the fjght of God, who, re-
nouncing thefe inuendoes, not
ivalking in craftinefs, nor
handling the tvord of God de-
ceitfully, fnakethe truth ma-
nifeji. 2 Cor. iv. 2. Dr.
Daniel Featly publifhed a
violent, falfe, abufive piece
againft the Baptifts, whom
he mortally hated, and at
the beginning of the book a
plate reprefentative of the
people, againft whom he
wrote, performing the ordi-
nance of baptifm. Minif-
ters the adminillrators, and
both men and women the
receivers of baptifm, are re-
prefented as ftark naked ia
a river, and the minifters are
thrufting the people's heads
down forward into the wa-
ter. Such a fight had never
been feen fince the world
began, and if Dr. Featly
fuppofed, the baptifts admi-
niltered the ordinance fo, we
are obliged to fuppofe, he
knew nothing about the
matter.
Another of thefe trickfters
wrote
( 99 )
plied truths; it is proper, indeed, that hearerr,
fhoiild
wrote In 1647, and publifhed
in 168 1 [ziiOlhtr prudent Dr.
Gauden) a piece of fixteen
quarto pages, entitled The
Jjjembly Man, with defign to
vilify the afiembly of divines,
who were moft of them pall
anfwering before the book
was publifhed. Here is a
plate of an AJfembly Man,
Under his feet lie four vo-
lumes, called Co7nmon Prayer,
Qafuijls, Councils, Fathers —
In his hand are the two ends
of a rope, called y«>v dinjino,
which runs through the loops
of five large bags, in the firft
of which is 4^. per diem — in
thefecond/^t?arf — in the third
/equeftered benefices m the
fourth citizens good ivives —
in the iih\i intcreji money. On
the table lies a bundle, called
articles agaitifi deli?iquents —
and over his head on a fhelf
lie four volumes, entitled
Directory -^Concordance — Gt-
ne'va notes — Ordinances, 'votes ^
diurnals. A great many un-
natural fuppofitions are here
made ; we do not wonder at
a buffoon for making them :
but we are furprized to fee
grave hiflorians and divines
pretending to derive true in-
telligence from them. They
ought to know the merits of
a caufe, and (to ufe the lan-
guage of one of that age.)
to " execrate the book for
the fake of the rafcal in the
title-page." Sir 'John Ber-
kenhead, JJfemblj Man,
A German phyfician of
thelaft century endeavoured,
in two large folio?, to expofe
unnatural fuppofitions by jo-
cular contrail:, and to de-
flroy vice by aftefting to che-
rifh it. He makes a Chrif-
topher Hegendorph fpeak an
oration to the univerfity of
Leipfick in praifeof drunken-
nefs — " Doubtlefs, iliuftri-
ous auditors! as I am a
young man, and about to
recommend drunken nefs to
grave fober men, I fhall feem
to be double drunk — but par-
don me if I ailirm, 1 am not
the firll: patron of drunken-
nefs — Intoxication is an an-