of all the Rebellions and Infurrections, in that Country, fince the Revolution.

On the other Hand, they are naturally of a quick Genius, of great bodily Strength, inur'd to Hardship. Their Country is commodiously fituated for the nobles Fishery in the World, of which our Neighbours have made immenfe Pro- A fit. They have Mines and Woods, and great Quantities of black Cattle, and vaft Tracts of improveable Land, which lie wafte for want of Industry in the People, and of confidering the Advantage of their Situation. They are a numerous and prolifick People; and, if reformed in their Principles and Manners, and ufefully employ'd, might be made a confiderable Accef- B fion of Power and Wealth to Great Britain. Some Clans of Highlanders, well inftructed in the Arts of War, and well affected to the Government, would make as able and formidable a Body for their Country's Defence, as Great Britain, or Switzerland, or any Part of Europe, are able to produce.

In the Year 1710, they began to fettle Schools in fuch Places as had never been reformed from Heathenifm: And their Capital Stock having yearly increased, by the liberal Contributions of many Perfons of all Ranks in Great Britain, and amounting to above 10,000 1. most of which is laid out upon good Security; they have increafed their Schools in proportion. Their Number at prefent is about ioo, where above 4000 are taught, gratis, to read, write, Arithmetick, and Pialmody. Many of the poorer Scholars have a Weekly Allowance for their Maintenance, and Cloaths and Books provided for them. Great Care is taken that the School

mafters are Men of Probity, Capacity, and well affected to the Government; and they are obliged, befides the Teaching the Children in the Schools, to inftruct those, in the Principles of Religion, who are too old to come to School, and at too great a Diftance from the Parish Church. Many Popish Parents have at length permitted their Children to be instructed.

This Society has appointed Perfons of Character and Confideration to be Vifitors of their Schools, and to examine the Conduct and Diligence of the Schoolmafters, and the Proficiency of the Scholars, and to tranfmit Accounts to them at Edinburgh. All poffible Care is taken to manage the Money to the best Advantage, not

In the Year 1701, fome Gentlemen of Edin- C burgh firft confidered of proper Methods for civilizing and reforming them; and agreed, that the fetting up of Schools in different and convenient Places for the inftructing of their Youth in the English Tongue, and the Principles of the Chriftian Religion, and difpofing them to Virtue and Induftry, would be the most likely and effectual Da Farthing being diverted to any other Purpose

Means. They joined in a voluntary Subfcripti-
on among themselves, and engaged as many
others in it as they could, which laid the firft
Foundation of this great and publick Defign.
They foon found fo great a Work too heavy a
Burden for a few private Hands, and made Ap-
plication to her late Majefty Queen Anne, who
was graciously pleased to approve and recommend
the fame by her Royal Proclamation, in the
Year 1708 And in 17c9, granted her Letters
Patent, conftituting and appointing a certain
Number of the Subfcribers to be a Society, or
Body Politick, by the Name of, The Society in
Scotland for propagating Chriftian Knowledge in
the Highlands, and Islands, &c. with full Powers
to receive Donations of Money, &c. and to
purchafe Lands, &c. not exceeding 2000l. a F
Year; and with the Profits and yearly Intereft
of the fame to erect and maintain Schools, with
many other Privileges and Regulations. The
Lords of Seffion, or Judges in Scotland, accord-
ing to her Majefty's Commiffion, nominated
82 Subfcribers to be the first Members of the
Society, all of them Perfons of the best and
moft diftinguished Characters; who at their firft G
general Meeting chofe a Prefident, a Treasurer,
a Secretary, and other Officers. They alfo chofe
a Committee of 15, who meet every Month, or
oftner, as they have Occafion. There is a Ge-
neral Meeting of the whole Society every three
Months, when they affume new Members,
make general Regulations, give Orders to the
Committee, and receive their Accounts. All
Proceedings, both of the Committee, and of the
General Meeting, are recorded in diftinct Books,
which are always open to the Examination of
every Contributor. The Names of the Con-
tributors are kept in a diftinét Regifter, with
an Account of the feveral Benefactions..

and all the principal Officers of the Society ferve gratis. The Success of the Undertaking has anfwered all the Pains and Expence of the Society: There appears a great Difpofition in the rising Generation to be inftructed; many have learned to read the Scriptures, and attend Divine Service in English, where formerly the Irish Tongue was only understood. Several of the Scholars are capable of affifting the Mafters; and fome of them of being Mafters of the Society's Schools. Many of them have attained to fuch Degrees of Knowledge, as to be admitted to the Celebration of the Lord's Supper. The Face of Reformation and Virtu: begins to appear every where; and there is reafon to apprehend, that in a few Years, Ignorance, Popery, and the Irish Language will be utterly extirpated; and in their ftead, Virtue, Loyalty and Industry will take

Place.

Nevertheless the prefent Fund is far from being fufficient to the Vaftness of the Defign, as appears from the Report of the Commiffioners, appointed by his late Majefty K. George, Anno 1716, to enquire into the State of the Highlands and Islands of Scotland, in purfuance of an A& of Parliament of the preceding Seffion, who gave it as their Opinion, That no Method was fo likely to reduce thefe Countries to a State of Peace among themselves, and hearty Subjection to the prefent Government, as that of esta'blishing Schools among them; and that, over and above the prefent Number, 150 more were Habfolutely neceffary to render the Design fully

'effectual.'

This Report had fo good an effect, that it was enacted, (Apno 4to Georgii) in the Act for n fting the forfeited Estates in Trustees, &c.

That a

Sum not exceeding 20,000. fhall be appropria'ted towards making a capital Stock, for a year

ly Intereft, or Income, out of the Monies which fhall arife by Sale of the faid Eftates which are in Scotland, towards erecting and maintaining Schools in the Highlands, &c.' And in the Act (6to Georgii) for laying a Duty on wrought Plate, there is a Provifo, That nothing therein shall invalidate the faid Provifion for Schools in the Highlands, &c. But not- A withstanding this charitable Provifion of the Legislature, 'tis much to be lamented, that neither that Country, nor this Society, ever reaped any Benefit by it, the Produce of the faid Eftates having been applied to other Purposes; whereby the Reforming and Civilizing of that Country is left to depend very much on private Contribution.

P. S. The Society has feveral correfponding Members in the City of London, where about 100 Gentlemen of Credit and Distinction have lately accepted Commiffions from Edinburgh. They meet every Quarter at Scots-Hall, in Black Fryers, and have chofen Mr Drummond, Banker at Charing-Crofs, their Treasurer, and Mr Anderfen, at Clerkenwell Green, their Secretary, who are appointed to receive Subfcriptions and Donations, &c. which will be thankfully ac Cted Accounts of the Society with their Charter, knowledged by a Letter from the Society. Prin&c. may be had gratis at the Treasurer's and Secretary's, at Mr Davidfon's, and Mr Of wald's Bookfellers in the Poultry; and at Mr Millar's against St Clements Church in the Strand,

I must not forget to obferve to you, That the Society's Charter extends to Popish and Infidel Countries beyond the Seas, and that four Miffionaries are maintained for converting the native Indians in America to the Chriftian Faith; three of which are ftationed on the Frontiers of New England, between our Settlements and those of French Canada, by which means the Indians in those Parts will more eafily be kept in Subjection to our Government. The Charge of thefe three is, in a great measure, defrayed out of an Eftate left to the Society by a late worthy Clergyman in England for that purpose. The other Miffionary is entirely fupported at the Society's Charge in the new Colony of Georgia; where feveral of the poorer People are gone to D

I know, the Mismanagement of Money, and applying it to other Purposes than was propofed, is a great Hindrance to publick Charities; but if G we confider how many Perfons of diftinguished Characters, of all Denominations of Proteftants among us, are concerned in this; the difinterested Zeal for the Publick Good, with which they aft; and that all their Proceedings lie open to the View of every one; I think it is morally impoffible that any Mifmanagement of Confequence can happen. And as this Undertaking is not the Work of a Party or Faction, but the Common Caufe of Chrißianity, and an Attempt to civilize vaft Numbers of People, near half a Million, and make them uteful to Society, who have

H

as their neceffary Bufinefs will permit them; and upon Sundays, attend Divine Service from the Beginning to the End, Morning, and Afternoon, doing every Thing which our Church prefcribes in her publick Offices; then go home, and employ a good Part of the Remainder of the Day (for it is not neceffary they fhould fo employ it all) in Reading, Meditating, and Praying, partly in private, partly with their Families Whatever religious Exercise goes beyond this, were, I think, better let alone; I fay, I think: For I do not prefume directly to cenfure, much less condema it, but only speak my own Opinion. Yet for Layinen to officiate in reading Prayers to any Assembly, except their don Families, is an Encroachment upon the Office of those who are ordain'd to holy Functions; and I fear takes off from the Reverence and Refpect due to them. And for unletter'd Laics to take upon them to expound or interpret the Scriptures is neither laudable, nor juftifiable; it tends to the Confirmation, not the Removal of Ignorance; and lays a Temptation in their Way to think more highly of themselves, than they ought to think.

B

on common Decency, and common Senfe the Height of Prefumption, Confidence, and Self Sufficiency; fo ridiculous as to create the greateft Laughter, were it not fo deplorable and detestable, as to create the greatest Grief and Abhorrence? Efpecially; if vaft Multitudes are fo fottish, and wicked too, as in a tumultuous manner to run madding after him? Surely it is fhocking, and prodigious, for fo young a Son of Levi to take fo much upon him.

11. Thefe Doctrines and Practices arc fo far from being the Perfection of Chritianity, that they are repugnant to i-, as well as to Reafon. Thefe Men tell us, that according to the Spirit and Genius of the Chriftian Religion, we mult abfolutely renounce all the Poffeffions and Enjoyments of the World, and have nothing at ail to do with them; That not only the Vices, * the Wickedness, and Vanity of this World, but even its most lawful and 'allow'd Concerns, render Men unable to I enter, and unworthy to be receiv'd into the true State of Chriftianity.' That

the Wifdem from above condemns all Labour, as equally fruitlefs, but that 'which labours after everlafting Life.' So here's an utter Condemnation of all Trades, and fecular Concerns whatsoever. According to the fame Divinity, 'tis a Sint to be rich; a Chriftian ought not to leave an Estate behind him, when he dies; but is obliged to fell all he has, and give it to the Poor. Going to Law is abfolutely unlawful, even on the defenfive Side; fo that if a Man fues you for your Houlé or Land, without the least pretence of Right, you are bound to recede from your Right, and let him have it, rather than defend it. That ro fort of Gayery or Expenfiveness in Drefs is permitted to any Perfons whatfoever: No Sort of Recreation or Diversion; nothing but an univerfal Mortification, and Self-denial: No Pleafure, but from Religion only; fo that to talte an agreeable Fruit, or fmell to a Rofe must be unlawful; The bodily Appetites must not be in the leaft Degree gratify'd, any farther than is abfolutely neceflary to keep Body and Soul together, G and Mankind in Being: No Allowances are to be made for Melancholy, Misfortunes, or human Infirmity: No Books must be read, but Books of Piety: Even the noble Writings of the ancient Greeks and Romans are unfit to be perus'd by a Christian; who ought to renounce human Learning, and know nothing but Jefus Chrift, and Him crucity'd. Now, 13 it not a fufficient Confutation of all This, to * Mr Low': Christian Pafe. p. 17. ↑ P. 73

Which naturally leads to the other Expreffion of the Text, neither be thou over. D wife, i. e. (as Solomon and St Paul (peak). be not wife in thine own Eyes, or in thine ow Conceit. Prov. ii. 7. Rom. xii. 16. And Connection between being righteous over-much, and being over wife, i. e. vain and felf-conceited, is very evident both from Realon and Experience. When once a Perfon has taken it into his Fancy that he is more than ordinarily holy, he of courfe imagines that he is more than or dinarily wife; for what (fays he) is Holinefs, but the trueft Wisdom? And befides; one of his tranfcendent Advances in Picty must needs be affitted with extraordinary Tiluminations to improve his F Understanding: And fo he goes on, mifapplying thofe Words of the Pfalmift, I have more Understanding than my Teachers; for thy Teflimones are my Study: I am wifer than the Aged, because I keep thy Commandments. Suppofe a raw Novice, very lately initiated into holy Orders, fhall, upon the Principle of being righteous over much, take upon him, at his fi:it fetting cut, to execute, as it were, the Office of an Apole, to be a Teacher, not only of all the Laity, in all Parts of the Kingdom, but of the Teachers them. felves, the learned Ciergy, to reflect upon, and cenfure them as if they did not know their Duty, or would not do it without being intructed, and reprov'd by Him; what is This but an Outrage, up

H

appeal to common Senfe; and ask every
Christian, Whether what is inconfiftent
with That, can be confiftent with Chri-
tianity? The Apostle bids us prefent our
Badies to God; but thefe Men talk as if A
we had no Bodies at all. The true and
judicious Profeffors of our Religion fay
of Reafon and Christianity, what St Paul
fays of the Law and Faith, Do we then
make void Reafon through Christianity ?
God forbid; yea we establish Reafon.

for faking all may very well mean no more, and give it to the Poor. But befides that than being ready to do so, whenever the This what Chriftian denies ?) will any Difcharge of our Duty fhall require it (and one fay, that the Cafe is the fame with Chriftians in all Ages, as it was in the Days of Chrift, and his Apoftles? In those Times it was almost impoflible for a Man to adhere to Chrift, without hazarding the Lofs of his temporal Goods, and even of his Life? but is it fo now? Our Saviour, it is further alledged, commands fhould eat, drink, or wear: But the Words his Difciples to take no thought, what they in the Original,, be not anxicus, follicitous, or distracted, are far from excluding all Care, or Concern about these Things. In another Place, it is argued, he has thefe Words; Labour not for the Meat that perisheth, but for that Meat which endureth unto everlasting Life, i. c. according to the Hebrew Idiom, perpetu ally made use of by the Writers of the New Testament, not so much for the one as for the other. And the fame may be faid of that other alledg'd Text, Lay not Treasures in Heaven; i. e. be infinitely up for yourselves Treasures on Earth, but more careful for the latter, than the former. Thofe Expreffions of our bleffed Lord, turning one Cheek, when the other is Smitten; giving the Cloak, when the Coat is demanded, &c. feeming to forbid all repelling of Force and Violence, particularly Law-fuirs, are only proverbial and hyperbolical Phrafes, prohibiting Revenge, and a litigious Temper; commanding a patient Enduring of Injuries, in leffer Matters, or when they are in any degree tolerable, according to the Dictates of fober Reafon, Prudence, and Equity. In the fame Chapter, he feems at firft View to forbid all Manner of Swearing: But the Context reftraining it to common Converfation, would any one interpret it literally? Efpecially fince in other Places of Scripture fome Swearing is commanded; and the Apoftles, the Angels, and God himself recommend it by their Examples? Every Body knows what wild Work we must make with the Scriptures, and indeed with all other Writings of any Depth and Difficulty; if we take every Word and Expression in its firft, literal, and moft rigorous Signification, without attending to the main Drift and Scope of the Writer, and explaining what is ob fcure by what is caly and obvious.

But thofe who maintain thefe ftrange Doctrines will perhaps alledge: That B they are contain'd in Scripture; therefore are agreeable to the Chriftian Religion, and confequently to Reafon, according to our own Account. I anfwer, None of them can be prov'd from Scripture, and fome of them are directly contrary to it. Our bleffed Saviour came eating and drinking, was prefent at Weddings, Feafts, and C other Entertainments; nay, at one of them work'd a Miracle to make Wine, when there had been more drank than was abfolutely neceffary for the fupport of Nature; and confequently fomething had been indulg'd to Pleafure, and Chearfulnefs. If it be a Crime to be rich; how comes St Paul to give Precepts and Com. D mands to rich Men as fuch, without the least Cenfure, or Reflection upon them for being fo? Charge them that are rich in this World, that they be not high-minded, &c. The fame Apoftle advifes Chriftians, even in Times of Perfecution, fo to ufe, i. e. enjoy the World, as not to abuse it; 1 Cor. vii. 31. If no Books are to be E read, but facred and divine ones, how happens it, that St Paul was learned in the Wildom of the Greeks and Romans, (as Mofes was in That of the Egyptians) feveral times quotes the Writings of the Greck Poets, and incorporates them into the Body of his own? We ought not, they lay, to blame their Doctrines for being ftri&t: And we would not, if they were truc. As the Cafe ftands, we do not blame them only for being firict, but for being falfe. We are for as much Strictness as Chriftianity requires; which indeed is a great deal; and no more need be added: But we will never allow, that a Doctrine must be eminently Chriftian, merely becaufe 'tis fritt; when at the fame time we can prove, that it is contrary to Chriftianity, as well as to Reafon.

But Texts of Scripture are urg'd to prove thefe their Doctrines. Our Saviour declares, that whosoever forfakes not all that he has cannot be his Difciple. And the young rich Man in the Gofpel, tho' very well inclin'd, could not be a Chriftian; because he would not fell his Eitate,

F

G

H

III. Thefe Extraordinarys, and Exceffes do infinite Mifchief to Religion, and the Souls of Men. The other Extreme

indeed is fo far more pernicious, as it is

more

A

more common: But ftill This is pernicious be objected, that thofe, of whom we are too: And becaufe not fo much obferv'd, fpeaking, are fo far from being proud, is carefully to be guarded againft. It de- that they are the pooreft in Spirit, the jects and perplexes Perfons truly and fin- meekeft, the moft humble, and mortify'd cerely religious, making them think they of Mankind. There is a mighty diffedo not their Duty, when they really do: rence between Appearance and Reality: On the other Hand, it hardens the Wick- A Pharifaical Oltentation, and outward ed, and Profane; making them explode Show of Piety, Praying, or Singing the Chriftian Religion, as being imprac- Pfalms in the Corners of the Streets, to be ticable, and by confequence irrational: feen of Men, is one undoubted Sign of Thefe righteous over-much, therefore, and Pride, and the worst fort, Spiritual Pride. over-wife, give great occafion to the Ene- Again, he is proud, who exercises himself mies of the Lord to blafpheme: They bring in great Matters which are too high for up an evil Report upon the true genuine him, who pretends to be more than ordiChristianity; as the Spies from the Camp B narily knowing in things which he knows of the Ifraelites did upon the good Land nothing of; who peremptorily cenfures they were fent to fearch: Only with this his Betters, and takes upon him to teach Difference; They had seen, and were ac- his Teachers. Thele, and fuch like, quainted with the good Land which they Symptoms are certain Indications of Pride, mifreprefented, and traduced; whereas or it not of Pride, of a Folly that ap Thefe are not acquainted with the true proaches very near to Madness. What is Spirit, and Genius of Chriftianity. They it but calling Evil Good, and Good Evil, C even give Countenance and Encourage- &c. putting Bitter for Sweet, and Sweet ment (however undefignedly) to Thofe for Bitter? Ifa. v. Exceffes and Extremes, who are vicious in the other Extreme, to which are always Vices, being extolled the Leud and Debauch'd, the Irreligious, and recommended as the Perfection of and Profane. For when they fee the Virtue? And the most dangerous Circumhigheft Profeffors of Religion teaching fuch ftance is, that fuch Perfons are of all the abfurd Doctrines, and feconding them most difficult to be reclaim'd. They think with fuch abfurd Practices; they flatter D themselves the greatest Saints, when in themfelves (tho' indeed very foolishly) truth, and for that very Reason, the that Religion itself is an abfurd Thing, grand Enemy (it is to be feared) has the and that there is no Truth, or folid Rea- fafteft hold of them; they are under frong fon in it: And fo are harden'd, and con- Delufion, in the Gall of Bitterness, and in firmed in their Libertinifm, and diffolute the Bond of Iniquity; Courfe of Living, in their Profaneness, and Infidelity. Why therefore fhouldst thou deftroy thy felf, Thou righteous over much, by deftroying others, in cafting fo much Scandal, and Reproach upon Religion?

E

F

But to come more clofely and directly to the Perfons themselves. Seeft thou a Man wife in his own Conceit? There is more hope of a Fool, than of him, Pro. xxvi. And to be wife in one's own conceit, and righteous over much are join'd together. True Wifdom is always modeft, diffident, and humble: But real Ignorance is apt to be confident, pragmatical, and prefumptuous. For this Reafon those who run into the Follies of which we are speaking, are for the most part young People; who G are prone to be forward, and affuming : Thefe more especially are apt to be overwife, or wife in their own conceits: To this Reflection of the Wife Man, we may add his Advice. Be not wife in thine own Eyes: Fear the Lord, and depart from Evil; intimating that thofe who are wife in their own conceit, have not the true Fear of God, and do not depart from Evil. The fame infpired Writer fays alfo, Pride goes before Destruction. But it may

H

As to be thus righteous over-much is in itself very dangerous and pernicious; fo there is great danger of People's falling into it, tho' the other Extreme be more common: To run from, or be in, one Extreme to another, is the weak Side of human Nature. The Generality of the People are injudicious, and eafy to be impofed upon. They are wonderfully struck with every Thing new and unafual, (another Weakness of human Nature) never confidering, that Truth is the oldett Thing in the World; and that in Religion and Morality whatever is really new, is certainly falfe.

The two great Hindrances of Salvation are Prefumption in the one Extreme, and Desperation in the other. Now this over-much Righteousness, or Righteousness falfely fo called, is apt to produce both thefe; Prefumption in fome, Defpair in others. For a Man to conceit himself tranfcendently virtuous and holy, when he is not fo at all; to think himself certain of Salvation, when he is in great Danger of Damnation, is manifeftly the highest Prefumption imaginable. Another, on the contrary, being perfuaded

that