the mistake of those, who measure merit by noise and outward appearance, and are too apt to depreciate and ridicule men of thought and retirement. The raillery and reproaches which are thrown on that fpecies by those who abound in the animal life, would incline one to think the world not fufficiently convinced, that whatfoever is good or excellent proceeds from reafon and reflection.

Even thofe who only regard truth as fuch, without communicating their thoughts, or applying them to practice, will feem worthy members of the commonwealth, if we compare the innocence and tranquillity with which they pass their lives, with the fraud and impenitence of other men. But the number of thofe who by abstracted thoughts become ufelefs, is inconfiderable in respect of them who are hurtful to mankind by an active and restless difpofition.

As in the diftribution of other things, fo in this the wisdom of providence appears, that men addicted to intellectual purfuits, bear a fmall proportion to those who rejoice in exerting the force and activity of their corporeal organs; for operations of the latter fort are limited to a narrow extent of time and place, whereas thofe of the mind are permanent and univerfal. Plato and Euclid enjoy a fort of immortality upon earth, and at this day read lectures to the world.

But if to inform the understanding, and regulate the will, is the moft lafting and diffufive benefit, there will not be found so useful and excellent an institution as that of the christian priesthood, which is now become the fcorn of fools. That a numerous order of men fhould be confecrated to the ftudy of the moft fublime and beneficial truths, with a defign to propagate them by their difcourfes and writings, to inform their fellow creatures of the being and attributes of the Deity, to poffefs their minds with the fenfe of a future ftate, and not only to explain the nature of every virtue and moral duty, but likewife to perfuade mankind to the practice of them by the most powerful and engaging motives, is a thing fo excellent and neceffary to the well being

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of the world, that no body but a modern free-thinker could have the forehead or folly to turn it into ridicule.

The light in which these points fhould be expofed to the view of one who is prejudiced against the names, religion, church, prieft, and the like, is to confider the clergy as fo many philofophers, the churches as schools, and their fermons as lectures, for the information and improvement of the audience. How would the heart of Socrates or Tully have rejoiced, had they lived in a nation, where the law had made provifion for philosophers, to read lectures of morality and theology every feventh day, in feveral thousands of schools erected at the public charge throughout the whole country, at which lectures all ranks and fexes without diftinction were obliged to be prefent for the general improvement? And what wicked wretches would they think those men who would endeavour to defeat the purpose of so divine an inftitution?

The inhabitants of the earth may properly be ranged under the two general heads of gentlemen and mechanics. This diftinction arifes from the different occupations wherein they exert themfelves. The former of thefe fpecies is univerfally acknowledged to be more honourable than the other, who are looked upon as a bafe and inferior order of men. But if the world is in the right in this natural judgment, it is not generally fo in the diftribution of particular perfons under their refpective denominations. It is a clear fettled point, that the gentleman fhould be preferred to the mechanic. But who is the gentleman, and who the mechanic, wants to be explained.

The philofophers distinguish two parts in human nature; the rational and the animal. Now, if we attend to the reafon of the thing, we shall find it difficult to affign a more juft and adequate idea of these diftin&t fpecies, than by defining the gentleman to be him whofe occupation lies in the exertion of his rational faculties, and the mechanic him who is employed in the use of his animal parts, or the organic parts of his body.

The concurring affent of the world, in preferring gentlemen to mechanics, feems founded in that preference which the rational part of our nature is intitled to above the animal; when we confider it in itself, as it is the feat of wisdom and understanding, as it is pure and immortal, and as it is that which, of all the known works of the creation, bears the brightest impress of the Deity.

It claims the fame dignity and pre-eminence, if we confider it with refpect to its object. Mechanical motives or operations are confined to a narrow circle of low and little things. Whereas reafon inquires concerning the nature of intellectual beings, the great author of our existence, its end, and the proper methods of attaining it. Or, in cafe that noble faculty fubmit itself to nearer objects, it is not, like the organic powers, confined to a flow and painful manner of action, but shifts the scenes, and applies itself to the moft diftant objects with incredible eafe and dispatch. Neither are the operations of the mind, like thofe of the hands, limited to one individual object, but at once extended to a whole species.

And as we have fhewn the intellectual powers to be nobler than those of motion, both in their own nature, and in regard to their object, the fame will ftill hold if we confider their office. It is the province of the former to prefide and direct, of the latter to execute and obey. Those who apply their hands to the materials, appear the immediate builders of an edifice, but the beauty and proportion of it is owing to the architect who defigned the plan in his clofet. And in like manner, whatever there is either in art or nature, of ufe or regularity, will be found to proceed from the fuperior principle of reafon and understanding. Thefe reflections, how obvious foever, do nevertheless feem not fufficiently attended to by thofe who, being at great pains to improve the figure and motions of the body, neglect the culture of the mind.

From the premises it follows, that a man may defcend from an antient family, wear fine clothes, and be master >of what is commonly called good breeding, and yet not

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merit the name of gentleman. All thofe whofe principal accomplishments confift in the exertion of the mechanic powers, whether the organ made ufe of be the eye, the mufcles of the face, the fingers, feet, or any other part, are in the eye of reafon to be efteemed mechanics.

I do therefore, by these presents, declare that all men and women, by what title foever diftinguished, whofe Occupation it is either to ogle with the eye, flirt with the fan, drefs, cringe, adjust the mufcles of the face, or other parts of the body, are degraded from the rank of gentry; which is from this time forward appropriated to those who employ the talents of the mind in the purfuit of knowledge and practice of virtue, and are content to take their places as they are diftinguished by moral and intellectual accomplishments.

The rest of the human fpecies come under the appellation of mechanics, with this difference, that the profeffed mechanics, who, not pretending to be gentlemen, contain themselves within their proper fphere, are neceffary to the well being of mankind, and confequently fhould be more refpected in a well-regulated common-wealth, than those mechanics who make a merit of being useless.

Having hitherto confidered the human fpecies as diftinguished into gentlemen and mechanics, I come now to treat of the machines, a fort of beings that have the outfide or appearance of men, without being really fuch. The free-thinkers have often declared to the world, that they are not actuated by any incorporeal being or fpirit, but that all the operations they exert proceed from the collifion of certain corpufcles, endued with proper figures and motions. It is now a confiderable time that I have been their profelyte in this point. I am even, fo far convinced that they are in the right, that I fhall attempt proving it to others.

The mind being itself invisible, there is no other way to difcern its existence, than by the effects which it produceth. Where defign, order and fymmetry are visible in the effects, we conclude the caufe to be an intelligent being: but where nothing of thefe can be

found, we afcribe the effect to hazard, neceffity, or the like. Now I appeal to any one who is converfant in the modern productions of our free-thinkers, if they do not look rather like effects of chance, or at beft of mechanifm, than of a thinking principle, and confequently whether the authors of those rhapsodies are not mere machines.

The fame point is likewife evident from their own affertion, it being plain that no one could mistake thought for motion, who knew what thought was. For these reasons I do hereby give it in charge to all Chriftians, that hereafter they speak of free-thinkers in the neuter gender, ufing the term it for him. They are to be confidered as Automata, made up of bones and mufcles, nerves, arteries, and animal fpirits; not fo innocent indeed, but as deftitute of thought and reason, as thofe little machines which the excellent author from whom I take the motto of this paper has fo elegantly described.

On the Purfuit of Fame.

[Spect. N° 255.]

HE foul, confidered abftractly from its paffions,

Tis of a remifs and fedentary nature, flow in its

refolves, and languishing in its executions. The use therefore of the paffions is to ftir it up, and to put it upon action, to awaken the understanding, to enforce the will, and to make the whole man more vigorous and attentive in the profecution of his defigns. As this is the end of the paffions in general, fo it is particularly of ambition, which pufhes the foul to fuch actions as are apt to procure honour and reputation to the actor. But if we carry our reflections higher, we may discover farther ends of Providence in implanting this paffion in mankind.

It was neceffary for the world, that arts fhould be invented and improved, books written and transmitted to pofterity, nations conquered and civilized: now fince the proper and genuine motives to thefe and the

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