It seems the carpenter, who was preparing to grave the outside of the ship, as well as to pay the seams, where he caulked to stop the leaks, had gotten two kettles just let down in the boat, one filled with boiling pitch, and the other with rosin, tallow, oil, and such stuffs as the shipwrights use; the carpenter's man had a great iron ladle with which he used to supply the workmen with hot stuff, & as two of the enemies entered the boat where the fellow stood, he saluted them with a full ladle of the hot boiling liquor; which, the poor creatures being half naked, made them roar out, and jump into the sea. Well done, Jack, says the carpenter, give them the other dose: and so stepping forward himself, takes a mop, and dipping it into the pitch-pot, he and his man so plentifully flung it among them, as that none escaped being scalded; upon which they all made the best of their way, crying and howling in such a frightful manner, that, in all my adventures, I never heard the like. And, indeed, never was I better pleased with any conquest than I was with this, there being so little bloodshed, and having an aversion to killing such savage wretches, (more than was necessary) as knowing they came on errands, which their laws and customs made them think were just and equitable. By this time, all things being in order, and the ship swimming, they found their mistake, so they did not venture a second attack. Thus ended our merry fight; and, having got rice, bread, roots, and sixteen good hogs on board the day before we set sail, not daring to go into the bay of Tonquin, but steering N.E. toward the isle of Formosa, or as tho' we would go to the Manillas, or Phillippine islands, for fear of meeting with any European ships; when we anchored at the isle of Formosa, the inhabitants not only courteously supplied us with provisions and fresh water, but dealt very fairly and honestly with us in their bargains and agreements. From this place we steered north, keeping still off the coast of China, till we were beyond all its ports where European ships usually come; and, at length, being come to the latitude of thirty degrees, we resolved to put into the first trading port we should come at; and standing for the shore, a boat came off two leagues to us, with an old Portuguese pilot on board, who offered his service; we very gladly accepted him, and sent the boat back again. And now, having the man on board, I talked to him of going to Nanquin, the most northward part of the coast of China. What will you do there? said he, smiling. I told him that we would sell our cargo, and purchase calicoes, raw and wrought silks, tea, &c. and so return the same way back. O, said he, you had better put in at Macao, where you may buy China wares as cheap as at Nanquin, and sell your opium at a greater advance. "But' said I 'we are gentlemen as well as merchants, and design to see the great city of Pekin, and the magnificent court of the monarch of China," Why then, said he, you should go to Ningpo, where is a navigable river that goes through the heart of that vast empire, two hundred and seventy leagues from the sea, which crosses all the rivers, passes considerable hills, by the help of the sluices and gates, and goes even up to the city of Pekin. You may go to Nanquin if you please, and travel to Pekin, and there is a Dutch ship just before bound that way. At the name of a Dutch or English ship, I was struck with confusion; they being as great a terror to me in this vessel, as an Algerine man of war is to them in the Mediterranean. The old man finding me troubled, Sir, said he, I hope the Dutch are not now at war with your nation. "No," said I, "but God knows what liberty they may take when out of the reach of the law." Why, says he what occasion is there for peaceable merchants to fear? For believe me, they never meddle with any but PIRATES.



At the mentioning the word pirates, my countenance turned to that of scarlet; nor was it possible for me to conceal it from the old pilot; who was taking notice of it, Sir, said he take what course you please, I'll do you all the service I can. "Seignior," said I, "I am a little concerned at your mentioning pirates; I hope there are none such in these seas, because you see in what weak condition we are to defend ourselves." O, Sir, said he, if that's all, don't be concerned, I don't remember one in these seas these fifteen years, except above a month ago one was seen in the bay of Siam, but he is gone to the southward; neither was she built for a privateer, but was run away with by a reprobate Captain, and some of his men, the right Captain having been murdered by the Malayans.

"What," said I, (as though ignorant of what had happened) "did they kill the Captain?" No, said he, it is generally thought the Malayans murdered him; but they justly deserve hanging. The rogues were lately discovered in the bay of Siam, in the river of Cambodia, by some Dutchmen who belonged to the ship, and had much ado to escape the five boats that pursued them, but they have solemnly sworn to give no quarter to the Captain or the seamen but hang them every one up at the yard-arm, without any formal business of bringing them to a court of judicature.

Being sensible, that, having the old man on board, he was incapable of doing me any mischief, "Well, Seignior, (said I) it is for this very reason I would have you carry us up to Nanquin, where neither English nor Dutch ships come; and I must tell you, their Captains are a parcel of rash, proud, insolent rascals, that neither know what belongs to justice, nor how to behave themselves as the laws of God or nature direct; fellows that would prove murderers to punish robbers, and take upon them to adjudge innocent men to death, without any proof to prove them guilty, but perhaps I may live to call them to account for it, in a place where they may be taught how justice is to be executed." And so I told him all the story of buying the ship, and how we were saved by the means of two men; that the murder of the Captain by the Malayans, as also the running away with the ship, I believed to be true; but that we, who bought it, were turned pirates, was a mere fiction to cover their cowardice and foolish behaviour, when they attacked us, & the blood of those men we killed in our own just defence, lay at their door, who sent to attack us by surprise.

"Sir, (said the old man, amazed) you have taken the right course to steer to the north, and, if I might advise you, I would have you sell your ship in China, and buy or build another in that country; and I'll procure people to buy the one and sell the other." "Well, but, Seignior, (said I) if I sell the ship in this manner, I may bring some innocent persons into the same dangers I have gone through, perhaps worse, even death itself; whereby I should be as guilty of their murder as their villainous executioners." "That need not trouble you, (says the old man) I'll find a way to prevent that; for these commanders you talk of I know very well, and will inform them rightly of the matter as you have related, and I am persuaded they will not only believe me, but act more cautiously for the future." "And will you deliver one message from me to them?" "Yes, (said he) if you will give it under your hand, that I may prove it is not of my own production," Hereupon I wrote a large account of their attacking me in their long-boat, the pretended reason and unjust design of it; that they had done what they might be ashamed of, and could not answer for at any tribunal in England. But this letter was writ in vain. Providence ordered things another way. We sailed directly for Nanquin, and in about thirteen day's sail, came to an anchor at the south-west point of the great gulf of that place, where we learned, that two Dutch ships were gone the length before us, and that we should certainly fall into their hands. We were all at a great loss in this exigency, and would very gladly have been on shore almost any where; but our old pilot told me, that if I would sail to the southward about two and forty leagues, there was a little port called Quinchange, where no European ships ever came, and where we might consider what was further to be done. Accordingly we weighed anchor the next day, calling only twice on shore by the way to get fresh water. The country people very courteously sold us roots, tea, rice, fowls, and other provisions. After five days sail we came to the port, and landed with unspeakable joy. We resolved to dispose of ourselves and effects in any other way possible, than enter on board that ill-fated vessel more; for no state can be more miserable than a continued fear, which is a life of death, a confounder of our understandings, that sets the imagination at work to form a thousand frightful things that may never happen. And we scarce slept one night without dreaming of halters, yard-arms, or gibbets, of fighting, being taken, and being killed; nay, so violent were our apprehensions, that we would bruise our hands and heads against the sides of the cabin, as though actually engaged. The story of the Dutch cruelty at Amboyns, often came into our thoughts when awake; and, for my part, I thought my condition very hard; that after so many difficulties and such signal deliverances, I should be hanged in my old age, though innocent of any crime that deserved such punishment; but then religion would seem to represent to me, as though the voice of it had said; 'consider, O man! what sins you have been formerly guilty of; which now thou art called to an account for, to expiate with thy blood! And as to thy innocence, what art thou more innocent than thy blessed Redeemer, Jesus Christ, who suffered for thy offences, and to whose providence you ought to submit, let what will happen?' After this, natural courage would inspire me to resist to the last drop of blood, and sooner die than suffer myself to be taken by boorish, rascally Dutchmen, who had arts to torment beyond death itself.

But now, thank kind Heaven, being ashore; our old pilot procured us a lodging and a warehouse for our goods; it was a little hut with a large warehouse joining to it, all built with canes, and pallisadoed round with large ones, to keep out pilfering thieves, which are very numerous in that country. The magistrates allowed us a little guard during the night, and we employed a centinel with a kind of halbert for three pence a day. The fair, or mart, we found, had been over for some time; however, there remained in the river four junks and two Japan ships, the merchants of the latter being on shore. In the first place, our old pilot brought us acquainted with the missionary Roman priests, who were converting the people to Christianity: two of them were reserved, rigid, and austere, applying themselves to the work they came about with great earnestness, but the third, who was a Frenchman, called Father Simon, was of a freer conversation, not seemingly so serious and grave, yet no worse Christian than the other two, one of whom was a Portuguese, and the other a Genoese. Father Simon, it seems, was appointed to go to Pekin, the royal seat of the Emperor of the Chinese; and he only waited for another priest, who was ordered from Macao to accompany him. We never met together, but he was prompting me to accompany him in that journey: Sir, said he, I will show you the glorious things of this mighty empire, and a city, the city of Pekin, far exceeding London and Paris, put them both together. One day in particular, being at dinner with him, I showed some inclination to go; which made him press the more upon me and my partner, to gain our perfect consent. But, Father Simon, said my partner, what satisfaction can you have in our company, whom you esteem as heretics, and consequently objects not worthy your regard? O, said he, you may be as good Catholics in time as those I hope to convert to our religion. And so, said I, we shall have you preaching to us all the way, instead of pleasing us with a description of the country. Sir, said he, however our religion may be villified by some people, it is very certain it neither divests us of good manners or Christian charity; and as we are gentlemen, as such we may converse together, without making one another uneasy.

But we shall leave him a while, to consider our ship and the merchandise which we had to dispose of. There was but very little trade in the place where we were; and I was once resolved to venture to sail to the river Kilam, and so to the city of Nanquin; but Providence ordered it otherwise, by our old pilot's bringing a Japan merchant to us, to see what goods we had. He immediately bought our opium, for which he gave us a very good price in gold by weight, some wedges of which were about ten or eleven ounces. It came into my head that perhaps he might buy the ship too; and I ordered the interpreter to propose it to him. He said nothing then, but shrugged up his shoulders; yet in a few days after he came accompanied by a missionary priest, who was his interpreter, with this proposal, That as he had bought a great quantity of our goods, he had not money enough to purchase our ship; but if I pleased he would hire her, with all my men, to go to Japan, and from thence with another loading to the Philippine islands, the freight of both which he would very willingly pay to us before; and at their return to Japan, would buy the ship. Upon this we asked the Captain and his men if they were willing to go to Japan; to which they unanimously agreed. While this was in agitation, the young man my nephew left to attend me, told me, "That as I did not care to accept his prospect of advantage he would manage it for me as I pleased, and render me a faithful account of his success, which would be wholly mine." Indeed I was very unwilling to part with him; but considering it might be for the young man's good, I discoursed with my partner about it, who, of his own generosity, gave him his share of the vessel, so that I could do no otherwise than give him mine: but, however, we let him have but the proper half of it, and preserved a power, that when we met in England, if he had obtained success, he should account to us for one half of the profit of the ship's freight and the other should be his own. Thus having taken a writing under his hand, away he sailed to Japan, where the merchant dealt very honestly by him, got him a licence to come on shore, sent him loaded to the Philippines with a Japanese supercargo, from whence he came back again loaded with European goods, cloves, and other spiceries. By this voyage he cleared a considerable sum of money, which determined him not to sell his ship, but to trade on his own account; so he returned to the Manillas, where, getting acquaintance, he made his ship free, was hired by the governor privately to go to Acapulco in America, on the Mexican coast, with a licence to travel to the great city of Mexico. This traffic turned out greatly to account, and my friend finding means to get to Jamaica, returned nine years after exceedingly rich into England.

In parting with the ship, it comes in course to consider of those men who had saved our lives when in the river of Cambodia; and though, by the way, they were a couple of rogues, who thought to turn pirates themselves, yet we paid them what they had before demanded, and gave each of them a small sum of money, making the Englishman a gunner, and the Dutchman a boatswain, with which they were very well contented.

We were now about 1000 leagues farther from home, than when at Bengal. All the comfort we could expect was, that there being another fair to be kept in a month's time, we might not only purchase all sorts of that country's manufactures, but very possibly find some Chinese junks, or vessels from Tonquin, to be sold, which would carry us and our goods wheresoever we pleased. Upon these hopes, we resolved to continue; and, to divert ourselves, we took several little journies in the country. About ten days after we parted with the ship, we travelled to see the city of Nanquin. The city lies in latitude 30 degrees north of the line: it is regularly built, and the streets are exactly straight, and cross one another in direct lines, which sets it out to the greatest advantage. At our return, we found the priest was come from Macao, that was to accompany Father Simon to Pekin. That Father earnestly solicited me to accompany him, & I referred him to my partner. In short, we both agreed, and prepared accordingly; and we were so lucky as to have liberty to travel among the retinue of one of their Mandarines, who is a principal magistrate, and much reverenced by the people.

We were five and twenty days travelling thro' this miserable country, infinitely populous, but as indifferently cultivated; and yet their pride is infinitely greater than their poverty, insomuch that they priests themselves derided them. As we passed by the house of one of their country gentlemen, two leagues off Nanquin, we had the honour, forsooth, to ride with the Chinese squire about two miles. Never was Don Quixote so exactly imitated! Never such a compound of pomp and poverty seen before!

His habit, made of calico, was dirty, greasy, and very proper for a Mersy Andrew or Scaramouch, with all its tawdry trappings, as hanging sleeves, tassels, &c. though torn and rent in almost every part; his vest underneath it was no less dirty, but more greatly; resembling the most exquisite sloven or greasy butcher; his horse (worse than Rosinante, or the famous steed of doughty Hudibras) was a poor starved decrepid thing, that would not sell for thirty shillings in England; and yet this piece of worshipful pomp was attended with ten or twelve slaves who guarded their master to his country seat. We stopped at a little village for refreshment; and when we came by the country seat of this great man, we found him sitting under a tree before his door, eating a mess of boiled rice, with a great piece of garlic in the middle, and a bag filled with green pepper by him, and another plant like ginger, together with a piece of lean mutton in it: this was his worship's repast: but pray observe the state of the food! two women slaves brought him his food, which being laid before him, two others appeared to perform their respective offices; one fed him with a spoon, while the other scraped off what fell upon his beard and taffety vest, and gave it to a particular favourite to eat. And thus we left the wretch pleased with the conceit of our admiring his magnificence, which rather merited our scorn and detestation.

At length we arrived at the great city of Pekin, accompanied by two servants, and the old Portuguese pilot, whose charges we bore, and who served us as an interpreter by the way. We had scarce been a week at Pekin, but he comes laughing to us. "Ah! Seignior Inglise, (said he) me something tell you make your heart glad, but make me sorry: for your bring me here twenty-five days journey, and now you leave me go back alone; and which way shall I make my port after, without de ship, without de horse, without pecune?" so he called money in his broken Latin. He then informed me, that there was a great caravan of Muscovite and Polish merchants in the city, who were preparing to set out for Muscovy by land within six weeks; and, that he was certain we would take this opportunity, and consequently that he must go home by himself. Indeed this news infinitely surprised & pleased me. "Are you certain of this?" said I, "Yes, Sir, (says he) me sure its true." And so he told me, that having met an old acquaintance of his, an Armenian, in the street, who was among them, and who had come from Astracan, with a design to go to Tonquin, but for certain reasons having altered his resolutions, he was now resolved to go with the caravan, and to return by the river Wolga to Astracan. "Well, Seignior, (said I) don't be discontented about your returning alone; and if, by this means, I can find a passage to England, it will be your own fault if you return to Macao at all." And so consulting with my partner what was best to be done, he referred it to me as I pleased, having our affairs so well settled at Bengal, that if he could convert the good voyage he had made in China silks, wrought or raw, he would be satisfied to go to England; and so return to Bengal in the Company's ships. Thus resolved, we agreed that if our pilot would go with us, we would bear his charges either to Moscow or England; and to give him in a present the sum of one hundred and seventy pounds sterling. Hereupon we called him in, and told him the cause of his complaint should be removed, if he would accompany us with the caravans; and, therefore, we desired to know his mind. At this he shook his head, "Great long journey, (said he) me no pecune carry me to Moscow, or keep me there." But we soon put him out of that concern, by making him sensible of what we would give him here to lay out the best advantage; and, as for his charges, we would set him safe on shore, God willing, either in Muscovy or England, as he pleased, at our own charge, except the carriage of his goods. At this proposal, he was like a man transported, telling us he would go with us all the world over; and we made preparations for our journey; but it was near four months before all the merchants were ready.

In the mean time, my partner and the pilot went express to the port where we first put in, to dispose of what goods had been left there, while I accompanied a Chinese merchant who was going to Nanquin, and there bought twenty-nine pieces of damask, with about three hundred more of other fine silks; and, by the time my partner returned to Pekin, I had them all carried thither; our cargo in silks amounted to 45col. sterling, which, together with tea, fine calicoes, nutmegs, and cloves, loaded eighteen camels for our share, besides what we rode upon, with two or three spare horses, and two more loaden with provisions; the company now was very great, making about four hundred horse, and above one hundred and twenty men, well armed and provided. We were of several nations, among whom were five Scotch merchants, inhabiting in Moscow, and well experienced in trade.

We set out from Pekin the beginning of February our stile; and in two days more, we passed through the gate of the great China wall, which was erected as a fortification against the Tartars, being one hundred English miles long. We then entered a country not near so populous, chiefly under the power of plundering Tartars, several companies of whom we perceived riding on poor starved horses, contemptible as themselves without order of discipline. One time our leader, for the day, gave us leave to go a hunting; but what do you think we hunted? only a parcel of sheep, which indeed exceeded any in the world for wildness and swiftness; but while we were pursuing this game, it was our chance to meet with about forty Tartars, who no sooner perceived us, but one of them blew a horn, at the sound of which there soon appeared a troop of forty or fifty more, at about a mile's distance. Hereupon, one of the Scots merchants (who knew their ways) ordered us to advance towards them, and attack them immediately, As we advanced, they let fly a volley of arrows, which happily fell a little short of us; this made us halt a little, to return the compliment with bullets; and then being led up by the bold Scot, we fired our pistols in their faces, and drew out our swords; but there was no occasion; for they flew like timorous sheep, & only three of them remained, beckoning to the rest to come back. But our brave commander gallops up to them by himself, shot one dead, knocked another of his horse, while the third ran away; and thus ended our battle with the Tartars.

We travelled a month more through the Emperor of China's dominions; and at length coming to one of their towns about a day and a half's journey from the city of Naum, I wanted to buy a camel. The person I spoke to would have brought me one, but, like a fool, I must go along with him, about two miles from the village. My old pilot and I walked on foot, forsooth, for some variety, when coming to the place where the camels were kept as in a park guarded by Chinese soldiers, we there agreed and bought one, which the Chinese man that came along with me led along the road. But we had not gone far, before we were attacked by five Tartars, mounted on horseback, two of whom seized the man, took the camel from him, and rode away, while the other three approached us, the first of whom suddenly seized me as I was drawing my sword, the second; knocked me down, but my old trusty Portuguese taking a pistol out of his pocket, which I knew nothing of, and coming up to the fellow that struck me, he with one hand pulled him off his horse, and then shot him dead upon the spot; then taking his scymitar, he struck at the man that stopped us, but missing him, cut off one of his horses ears, the pain of which made him throw his rider to the ground. The poor Chinese who had led the camel, seeing the Tartar down, runs to him, and seizing upon his pole-ax, wrenched it from his hands, and knocked his brains out. But there was another Tartar to deal with, who seeming neither inclined to fight nor fly, and my old man having begun to charge his pistol, the very sight of it struck such a terror into the wretch, that away he scoured, leaving my old pilot, rather my champion and defender, an absolute victory.

By this time being awakened from my trance, I began to open my eyes, wondering where I was, having quite forgot all that passed; but my senses returning, and feeling a great pain in my head, and seeing the blood was running over my clothes, I instantly jumped upon my feet, and grasped my sword in my hand, with a resolution to take revenge: but no enemies now remained, except the dead Tartar, with his horse standing by him. The old man seeing me recovered, whom he thought slain, ran towards me, and embraced me with the greatest tenderness, at the same time examining into my wound, which was far from being mortal. When we returned to the village, the man demanded payment for his camel, which I refusing, we brought the cause, before a Chinese judge, who acted with great impartiality: Having heard both sides, he asked the Chinese man that went with me, whose servant he was? Sir, said he, I am nobody's, but went with the stranger at his request: Why then, said the judge, you are the stranger's servant for the time, and the camel being delivered to his servant, it is the same as though delivered to himself, and accordingly he must pay for it. Indeed the case was so fairly stated, that I had nothing to object to it; so, having paid for that I was robbed of, I sent for another, but did not go myself to fetch it, as I had enough of that sport before.

The city of Naum is a frontier of the Chinese empire, so fortified, as some will tell you, that millions of Tartars cannot batter down their walls; by which certainly one might think one of our cannons would do more execution than all their legions.

When we were within a day's march of that city, we had information that the governor had sent messengers to every part of the road, to inform the travellers and caravans to halt, till a guard was sent to protect them from the numerous bodies of Tartars that lately appeared about the city. This news put us into great consternation; but, obeying the orders, we stopt; & two days after, there came two hundred soldiers from a garrison of the Chinese, and three hundred more from Naum; thus guarded both in the front and rear, with our own men in the flanks, we boldly advanced, thinking we were able to combat with ten thousand Mogul Tartars, if they appeared.

Early next morning, in our march from a little well situated town called Changu, after having passed a river, and entered upon a desert of about fifteen or sixteen miles over, we soon beheld by a cloud of dust that was raised, that the enemy was approaching. This much dispirited the Chinese. My old pilot took notice of it, and called out, Seignor Inglise, those fellows must be encouraged, or they will ruin us all, and I am afraid if the Tartars attack us, they will all run away. "Why, Seignor, (said I), what shall be done in this case?" Done, says he, why let fifty of our men advance, and flank them on each wing. I know the fellows will fight well enough in company. We accordingly took his advice, and marched fifty to the right wing, and the same number to the left, and with the rest made a line of reserve, leaving the last two hundred men to guard the camels, or to assist us, as occasion required.

Thus prepared, a party of the enemy came forward, viewing our posture, and traversing the ground on the front of our line. Hereupon we ordered the two wings to move on, and give them a salute with their shot; which accordingly was done. This put a stop to their proceedings; for immediately wheeling off to their left, they all marched away, and we saw no more of them. They had undoubtedly given an account to their companions of what reception they might expect, which made them to easily give over their enterprize.

When we came to the city of Naum, we returned the governor hearty thanks, and distributed a hundred crowns among the soldiers that guarded us. We rested there one day, and then proceeded on our travels, passing several great rivers and deserts and on the 13th of April we came to the frontiers of Muscovy, the first town of which was called Argun.

This happy occasion, as I thought, of coming into a Christian country, made me congratulate the Scots merchant upon it. He smiled at that, telling me not to rejoice too soon; for, said he, except the Russian soldiers in garrison, and a few inhabitants of the cities upon the road, all the rest of this country, for above a thousand miles, is inhabited by the most ignorant and barbarous Pagans.

We advanced from the river Arguna, by moderate journies and found convenient garrisons on the road, filled with Christian soldiers for the security of commerce, and for the convenient lodgings of travellers: but the inhabitants of the country were mere Pagans, worshiping the sun, moon, and stars. We particularly observed this idolatry near the river Arguna, at a city inhabited by Tartars and Russians, called Nerisinkey. Being curious to see their way of living, while the caravan continued to rest themselves in that city, I went to one of their villages, where there was to be one of their solemn sacrifices.

There I beheld upon the stump of an old tree, an idol of wood, more ugly than the representation of the devil himself: its head resembled no living creature; its ears were as big and as high as goat's horns, a crooked nose, four-cornered mouth, and horrible teeth: it was clothed in sheep skins, had a great Tartar bonnet, with two horns growing thro' it, and was eight feet high, without feet, legs or proportion. Before this idol their lay sixteen or seventeen people, who brought their offerings, and were making their prayers, while at a distance stood three men and one bullock, as victims to this ugly monster.

Such stupendous sacrilege as this, in robbing the true God of his honour, filled me with the greatest astonishment and reflection: which soon turning to rage and fury, I rode up to the image, and cut in pieces the bonnet that was upon his head with my sword, so that it hung down by one of the horns, while one of my men that was with me pulled at it by his sheep-skin garment. Immediately an hideous howling and outcry ran through the village, and two or three hundred people coming about our ears, we were obliged to fly for it.

But I had not done with the monster; for the caravan being to rest three nights in the town, I told the Scots merchant what I had seen, and that I was resolved to take four or five men well armed with me, in order to destroy the idol, and show the people how little reason they had to trust in a god who could not save himself. At first he laughed at me, representing the danger of it, and when it was destroyed, what time had we to preach to them better things, whole zeal and ignorance was in the highest degree, and both unparalleled? that if I should be taken by them, I should be served as a poor ruffian, who contemned their worship; that is, to be stripped naked, and tied to the top of the idol, there shot at with arrows till my body was fall of them, and then burnt as a sacrifice to the monster; but Sir, said he, since your zeal carries you so far, rather than you should be alone I will accompany you, and bring a stout fellow equal to yourself, if you will, to assist you in this design: and accordingly he brought one Captain Richardson, who, hearing the story, readily consented; but my partner declined it, being altogether out of his way: and so we three, and my servant, resolved to execute this exploit about midnight; but upon second thoughts we deferred it to the next night, by reason that the caravan being to go from hence the next morning, we should be out of the governor's power. The better to effectuate my design, I procured a Tartar's sheep-skin robe, a bonnet, with bow and arrows, and every one of us got the like habits, the first night we spent in mixing combustible matter with aqua vitae, gunpowder, &c. having a good quantity of tar in a little pot: next night we came up to the idol about eleven o'clock, the moon being up. We found none guarding it; but we perceived a light in the house, where we had seen the priests before. One of our men was for firing the hut, another for killing the people, and a third for making them prisoners, while the idol was destroyed. We agreed to the latter; so knocking at the door, we seized the first that opened it, and stopping his mouth and tying his feet, we left him. We served the other two in the like manner; and then the Scots merchant set fire to the composition, which frightened them so much, that we brought them all away prisoners to their wooden god. There we fell to work with him, daubing him all over with tar mixed with tallow and brimstone stopping his eyes, ears, and mouth full of gunpowder, with a great piece of wild-fire in his bonnet, and environed it with dry forage. All this being done, we unloosed and ungagged the prisoners, and set the idol on fire, which the gunpowder blowing up, the shape of it was deformed, rent and split, which the forage utterly consumed; for we staid to see its destruction, lest the ignorant idolatrous people should have thrown themselves into the flames, And thus we came away undiscovered, in the morning appearing as busy among our fellow travellers, as no body could have suspected any other, but that we had been in our beds all night.

Next morning we let out, and had gone but a small distance from the city, when there came a multitude of people of the country to the gates of the city, demanding satisfaction of the Ruffian governor for insulting their priests, and burning their great Cham Cai-Thaungu, who dwelt in the sun, and no mortal would violate this image but some Christian miscreants; and being already no less than thirty thousand strong, they announced war against him and all his Christians.

The governor assured them he was ignorant of the matter, and that none of his garrison had been abroad; that indeed there was a caravan that went away that morning, and that he would send after them to inquire into it; and whoever was the offender, should be delivered into their hands. This satisfied them for the present, but the governor sent to inform us, that if any of us had done it, we should make all the haste away possible, while he kept them in play as long as he could. Upon this we marched two days and two nights, stopping but very little, till at last we arrived at a village called Plothus, and hasted to Jerawena, another of the Czar's colonies. On the third day, having entered the desert, and passed the lake called Shaks Oser, we beheld a numerous body of horde on the other side or it to the north, who supposed we had passed on that side of the lake; but either having found the mistake, or being certainly informed of the way we took, they came upon us towards the dusk of the evening, just as we had pitched our camp between two little but very thick woods, with a little river running before our front and some felled trees with which we covered our rear; a precaution we always took, and which we had just finished when the enemy came up. They did not fall on us immediately, but sent three messengers, demanding the men who had insulted their priests, & burnt their god, Cham Chi-Thaungu, that they might be burnt with fire; that if this was complied with, they would peaceably depart; but if not, they would destroy one and all of us. Our men stared at one another on receipt of this message, but Nobody was the word, as indeed nobody knew it, but he who did it. Upon which the leader of the caravan returned for answer, That they were peaceable merchants, who meddled with none of their priests and gods and therefore desired, them not to disturb us, and put us to the necessity of defending ourselves. But do far was this from satisfying them, that the next morning coming to our right, they let fly a volley of arrows among us, which happily did not hurt any, because we sheltered ourselves behind our baggage. We expected however to come to a closer engagement; but were happily saved by a cunning fellow, a Cossack, who obtaining leave of the leader to go out, mounts his horse, rides directly from our rear, and taking a circuit, comes up to the Tartars, as tho he had been sent express, and tells them a formal story, that the wretches who had burnt the Cham Chi-Thaungu, were gone to Shiheilka, with a resolution to burn the god Shal-Ifar, belonging to the Tongueses. Upon which, believing this cunning Tartar, who was servant to our Muscovites, away they drove to Shiheilka, and in less than three minutes were out of sight, nor did we ever hear of them more.

When we came to the city of Jarawena, we rested five days, and then entered into a frightful desert, which held us twenty-three days march, infested with several small companies of robbers, or Mogul Tartars, who never had the courage to attack us. After we had passed over this desert, we found several garisons to defend the caravans from the violence of the Tartars. In particular the Governor of Adinskoy offered us a guard of fifty men to the next station, if we apprehended any danger. The people here retained the same paganism and barbarity, only they were not so dangerous, being conquered by the Muscovites. The clothing, both of men & women, is of the skins of beasts, living under the ground in vaults & caves, which have a communication with one another. They have idols almost in every family; besides, they adore the sun and stars, water and snow; and the least uncommon thing that happens in the elements, alarms them as much as thunder and lightning does the unbelieving Jews.

Nothing remarkable occurred in our march through this country. When we had gone through the desert, after two days farther travel; we came to Jenezoy, a Muscovite city, on the great river so called, which we were told, parted Europe from Asia. The inhabitants here were very little better, though intermixed with the Muscovites, but the wonder will cease, when I inform my readers of what was observed to me, that the Czar rather converts the Tartars with soldiers than clergymen, and is more proud to make them faithful subjects, than good Christians.

From this city to the river Oby, we travelled over a pleasant, fruitful, but very uncultivated country, for want of good management and people, and those few are mostly Pagans. This is the place where the Muscovite criminals are banished to, if they are not put to death. The next city we came to, was the capital city of Siberia, called Tobolski when having been almost seven months on our journey, and winter drawing on apace, my partner and I consulted about our particular affairs in what manner we should dispose of ourselves. We had been told of sledges and rein-deer to carry us over the snow in the winter season, the snow being frozen so hard, that the sledges can run upon the surface without any danger of going down. As I was bound to England, I now behoved either to go with the caravan to Jerosaw, from thence west to Marva, and the gulph of Finland, and so by land or sea to Denmark; or else I must leave the caravan at a little town on the Dwina, and so to Archangel, where I was certain of shipping either to England, Holland, or Hamburgh. One night I happened to get into the company of an illustrious, but banished Prince, whose company and virtues were such as made me to propose to him a method how he might obtain his liberty. My dear friend, said he, as I am here happily free from my miserable greatness with all its attendants of pride, ambition, avarice, and luxury, if I should escape from this place, those pernicious seeds may again revive, to my lasting disquietude; therefore let me remain in a blessed confinement, for I am but flesh, a mere man, with passions and affections as such; O be not my friend and tempter too! Struck dumb with surprise, I stood silent a-while; nor was he less in disorder, by which perceiving he wanted to give vent to his mind, I desired him to consider of it, and so withdrew. But about two hours after he came to my apartment: Dear friend, said he, though I cannot consent to accompany you, I shall have this satisfaction in parting, that you leave me an honest man still: but as a testimony of my affection to you, be pleased to accept this present of sables.

In return for his compliment, I sent my servant next morning to his Lordship with a small present of tea, two pieces of China damask, and four little wedges of gold; but he only accepted the tea, one piece of damask, and one piece of gold, for the curiosity of the Japan stamp that was upon it. Not long after he sent for me, and told me, that what he had refused himself, he hoped upon his account, I would grant to another whom he should name: In short it was his only son, who was about two hundred miles distant from him, on the other side of the city, whom he said he would send for, if I gave my consent. This I soon complied with; upon which he sent his servants next day for his son, who returned in twenty days time, bringing seven horses loaded with valuable furs. At night the young Lord was conducted incognito into our apartment, where his father presented him to me. We then concerted the best ways for travelling, and after having bought a considerable quantity of sables, black fox-skins, fine ermines, &c. (which I sold at Archangel at a good price) we set out from this city the beginning of June, making a small caravan, being about thirty-two horses and camels, of which I represented the head. My young Lord had with him a very faithful Siberian servant, well acquainted with the roads: We shunned the principal towns and cities, as Tumen, Soli Kamoskoi, and several others, by reason of their strictness in examining travellers, lest any of the banished persons of distinction should escape. Having passed the river Kama, we came to a city on the European side, called Soloy Kamoskoi, where we found the people mostly Pagans as before. We then passed a desert of about two hundred miles over; but in other places it is near seven hundred. In passing this wild place, we were beset by a troop of men on horseback, and about five and forty men armed with bows and arrows. At first they looked earnestly on us, and then placed themselves in our way. We were above sixteen men, and drew up a little line before our camels. My young Lord sent out his Siberian servant, to know who they were; but, when he approached them, he neither knew a word they said; nor would they admit him to come near them at his peril, but prepared to shoot him. At his return, he told us he believed them to be Calmuc Tartars; and that there were more upon the desert. This was but a small comfort to us; yet seeing a little grove, about a quarter of a mile's distance, we moved to it, by the old Portuguese pilot's advice, without meeting with any opposition. Here we found a marshy piece of ground, and a spring of water running into a little brook on one side, which joined another like it a little further off, and these two formed the head of the river called Writska. As soon as we arrived, we went to work, cutting great arms off the trees, and laying them hanging (not quite off from one tree to another). In this situation we waited the motion of the enemy, without perceiving any advancement they made towards us. About two hours before night, being joined by some others, in all about fourscore horse, among whom we fancied were some women, they came upon us with great fury. We fired without ball, calling to them in the Russian tongue, to know their business; but they, either not knowing, or seeming not to understand us, came directly to the wood side, nor considering that we were to be fortified, as that they could not break in. Our old pilot, the Portuguese, proved both our captain and engineer, and desired us not to fire, till they came within pistol shot; and when he gave the word of command, then to take the surest aim: but he did not bid us give fire, till they were within two pikes length of us, and then we filled fourteen of them, wounded several, as also their horses, having every one of us loaded our pieces with two or three bullets at least. So much were they surprised at our undauntedness, that they retired about a hundred roods from us. In the mean while we loaded our pieces again, and sallying out, secured four or five of their horses, whose riders we found were killed, and perceived them to be Tartars. About an hour after, they made another attempt, to see where they might break in; but finding us ready to receive them, they retired.

All that night we wrought hard, in strengthening our situation, and barricading the entrances into the woods; but when day-light came, we had a very unwelcome discovery; for the enemy, being encouraged by their numbers, had set up eleven or twelve tents, in form of a camp, about three quarters of a mile from us. I must confess, I was never more concerned in my life, giving myself and all that I had over for lost. And my partner declared, that as the loss of his goods would be his ruin, before they should be taken from him, he would fight to the last drop of his blood. As we could not pretend to force our way, we had recourse to a stratagem; we kindled a large fire, which burnt all night; and no sooner was it dark, but we pursued our journey towards the pole or north star, and travelling all night; by six o'clock in the morning we came to a Russian village called Kertza, and from thence came to a large town named Ozonzoys, where we heard that several troops of Calmuc Tartars had been abroad upon the desert, but that we were past all danger. In five days after we came to Veuslima, upon the river Witzedga; from thence we came to Lawrenskoy, on the third of July, where, providing ourselves with two luggage boats, and a convenient bark, we embarked the seventh, and arrived at Archangel the eighteenth, after a year, five months, and three days journey, including the eight months and odd days at Tobolski. We came from Archangel the 20th of August in the same year, and arrived at Hamburg the 30th of September. Here my partner and I made a very good sale of our goods, both those of China and Siberia; when dividing our effects, my share came to 3475l. 17s. 3d. after all the losses we had sustained, and charges we had been at. Here the young Lord took his leave of me, in order to go to the court of Vienna, not only to seek protection, but to correspond with his father's friends. After we had staid four months in Hamburgh, I went from thence overland to the Hague, where embarking in the packet, I arrived in London the 10th of January 1705, after ten years and nine months absence from England.



R O B I N S O N C R U S O E'S VISION OF THE ANGELIC WORLD.

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CHAP. I. Of SOLITUDE.

However solitude is looked upon as a restraint to the pleasure of the world, in company and conversation, yet it is a happy state of exemption from a sea of trouble, an inundation of vanity and vexation, of confusion and disappointment. While we enjoy ourselves, neither the joy not sorrow of other men affect us: We are then at liberty with the voice of our soul, to speak to God. By this we shun such frequent trivial discourse, as often becomes an obstruction to virtue: and how often do we find that we had reason to with we had not been in company, or said nothing when we were there? for either we offend God by the impiety of our discourse, or lay ourselves open to the violence of designing people by our ungarded expressions; and frequently feel the coldness and treachery of pretended friends, when once involved in trouble and affliction: of such unfaithful intimates (I should say enemies) who rather by false inuendoes would accumulate miseries upon us, than honestly assist us when under the hard hand of adversity. But in a state of solitude, when our tongues cannot be heard, except from the great Majesty of Heaven, how happy are we, in the blessed enjoyment of conversing with our Maker! It is then we make him our friend, which sets us above the envy and contempt of wicked men. When a man converses with himself, he is sure that he does not converse with an enemy. Our retreat should be to good company, and good books. I mean not by solitude, that a man should retire into a cell, a desert, or a monastry: which would be altogether an useless and unprofitable restraint: for as men ate formed for society, and have an absolute necessity and dependance upon one another; so there is a retirement of the soul, with which it converses in heaven, even in the midst of men; and indeed no man is more fit to speak freely, than he who can, without any violence himself, refrain his tongue, or keep silence altogether. As to religion, it is by this the foul gets acquainted with the hidden mysteries of the holy writings; here she finds those floods of tears, in which good men wash themselves day and night, and only makes a visit to God, and his holy angels. In this conversation the truest peace and most solid joy are to be found; it is a continual feast of contentment on earth, and the means of attaining everlasting happiness in heaven.



CHAP. II. Of HONESTY.

Honesty is a virtue beloved by good men, and pretended to by all other persons. In this there are several degrees: to pay every man his own is the common law of honesty: but to do good to all mankind, is the chancery law of honesty: and this chancery court is in every man's breast, where his conscience is a Lord Chancellor. Hence it is, that a miser, though he pays every body their own, cannot be an honest man, when he does not discharge the good offices that are incumbent on a friendly, kind, and generous person: for, faith the prophet Isaiah, chap. XXXII. ver. 7, 8. The instruments of a churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. But the liberal soul deviseth liberal things, and by liberal things shall he stand. It is certainly honest to do every thing the law requires; but should we throw every poor debtor into prison till he has paid the utmost farthing, hang every malefactor without mercy, exact the penalty of every bond, and the forfeiture of every indenture, this would be downright cruelty, and not honesty: and it is contrary to that general rule, To do to another, that which you would have done unto you. Sometimes necessity makes an honest man a knave: and a rich man a honest man, because he has no occasion to be a knave. The trial of honesty is this: Did you ever want bread, and had your neighbour's loaf in keeping, and would starve rather than eat it? Were you ever arrested, having in your custody another man's cash, and would rather go to gaol, than break it? if so, this indeed may be reckoned honesty. For King Solomon tells us, That a good name is better than life, and is a precious ointment, and which, when a man has once lost, he has nothing left worth keeping.



CHAP. III Of the present state of Religion in the world.

I doubt, indeed, there is much more devotion than religion in the world, more adoration than supplication, and more hypocrisy than sincerity; and it is very melancholy to consider, what numbers of people there are furnished with the powers of reason and gifts of nature, and yet abandoned to the grossest ignorance and depravity. But it would be uncharitable for us to imagine (as some Papists, abounding with too much ill nature, the only scandal to religion, do) that they will certainly be in a state of damnation after this life; for how can we think it consistent with the mercy and goodness of an infinite Being, to damn those creatures, when he has not furnished them with the light of the gospel? or how can such proud, conceited and cruel bigots, prescribe rules to the justice and mercy of God?

We are told by some people, that the great image which King Nebuchadnezzar set up to be adored by his people held the representation of the sun in it's right hand, as the principal object of adoration. But to wave this discourse of Heathens, how many self-contradicting principles are there held among Christians? and how do we doom one another to the devil, while all profess to worship the same Deity, and to expect the same salvation.

When I was at Portugal, there was held at that time the court of justice of the Inquisition. All the criminals were carried in procession to the great church, where eight of them were habited in gowns and caps of canvass, whereon the torments of hell were displayed, and they were condemned and burnt for crimes against the Catholic faith and blessed Virgin.

I am sorry to make any reflection upon Christians; but indeed, in Italy the Roman religion seems the most cruel and mercenary upon earth; and a very judicious person, who travelled through Italy from Turkey, tells, That there is only the face and outward pomp of religion there; that the church protects murderers and assassins; and then delivers the civil magistrate over to Satan for doing justice; interdicts whole kingdoms, and shuts up the churches for want of paying a few ecclesiastical dues, and so puts a stop to religion for want of their money; that the court of Inquisition burnt two men for speaking dishonourably of the Blessed Virgin; and the missionaries of China tolerated the worshipping the devil by their new converts: that Italy was the theatre, where religion was the grand opera: and that the Popish clergy were no other than stage players.

As to religion in Poland, they deny Christ to be the Messiah, or that the Messiah has come in the flesh. And as to their Protestants, they are the followers of Laelius Socinus, who denied our Saviour's divinity; and have no concern about the divine inspiration of the Holy Ghost.

In Muscovy their churches are built of wood, and, indeed, they have but wooden priests, though of the Greek church; they pray as much to St. Nicholas, as the Papists do to the Virgin Mary, for protection in all their difficulties or afflictions.

As to Lutherans, they only differ from the Romans in believing consubstantiation, instead of transubstantiation; but like them, they are much pleased with the external gallantry and pomp, more than the true and real practice of it.

In France I found a world of priests, the streets every where crowded with them, and the churches full of women: but surely never was a nation so full of blind guides, so ignorant of religion, and even as void of morals, as those people who confess their sins to them.

Does it not seem strange, that, while all men own the Divine Being, there should be so many different opinions as to the manner of paying him obedience in the Christian church? I know not what reason to assign for this, except it be their different capacities and faculties.

And, indeed, upon this account, we have perceived, in all Christian countries, what mortal feuds have been about religion; what wars and bloodshed have molested Europe, till the general pacification of the German troubles at the treaty of Westphalia: and since those times, what persecution in the same country among the churches of the Lutherans; and should I take a prospect at home, what unhappy divisions are between Christians in this kingdom, about Episcopacy and Presbytery; the church of England and the Dissenters opposing one another like St. Paul and St. Peter, even to the face; that is, they carry on the dispute to the utmost extremity.

It might be a question, why there are such differences in religious points, and why these breaches should be more hot and irreconcileable? All the answer I can give to this, is, that we inquire more concerning the truth of religion, than any other nation in the world; and the anxious concern we have about it, makes us jealous of every opinion, and tenacious of our own; and this is not because we are more furious and rash than other people; but the truth is, we are more concerned about them, and being sensible that the scripture is the great rule of faith, the standard for life and doctrine, we have recourse to it ourselves, without submitting to any pretended infallible judge upon earth.

There is another question, pertinent to the former, and that is, What remedy can we apply to this malady? And to this I must negatively answer, Not to be less religious, that we may differ the less. This is striking at the very root of all religious differences; for, certainly, were they to be carried on with a peaceable spirit, willing to be informed, our variety of opinions would not have the name of differences; nor should we separate in communion of charity though we did not agree in several articles of religion.

Nor is there a less useful question to start, namely, Where will our unhappy religious differences end? To which, I hope, I may answer, In Heaven; there we shall unchristian and unbrotherly differences will find a period; there we shall embrace many a sinner, that here we think it a dishonour to converse with; & perceive many a heart we have broken here with censures, reproachings, & revilings, made whole again by the balm of the same Redeemer's blood. Here we shall perceive there have been other flocks than those of our fold; that those we have excommunicated have been taken into that superior communion; and, in a word, that those contradicting notions and principles which we thought inconsistent with true religion, we shall then find reconcileable to themselves, to one another, and to the fountain of truth. If any man ask me, Why our differences cannot be ended on earth? I answer, Were we all thoroughly convinced, that then they would be reconciled, we would put an end to them before; but this is impossible to be done: for as men's certain convictions of truth are not equal to one another, or the weight or significancy of such veracity: so neither can a general effect of this affair be expected on this side of time.

Before I conclude this chapter, I shall beg leave to discourse a little of the wonderful excellency of negative religion and negative virtue. The latter sets out, like the Pharisee, with, God, I thank thee; it is a piece of religious pageantry, the hypocrite's hope: and, in a word, it is positive vice: for it is either a mask to deceive others, or a mist to deceive ourselves. A man that is clothed with negatives, thus argues: I am not such a drunkard as my landlord, such a thief as my tenant, such a rakish fellow, or a highwayman; No! I live a sober, regular, retired life: I am a good man, I go to church; God, I thank thee. Now, through a mans boasts of his virtue in contradiction to the vices mentioned, yet a person had better have them altogether than the man himself; or he is so full of himself, so persuaded that he is good and religious enough already, that he has no thoughts of any thing, except it be to pull of his hat to God Almighty now and then, and thank him that he has no occasion for him; and has the vanity to think that his neighbours must imagine well of him too.

The negative man, though he is no drunkard is yet intoxicated with the pride of his own worth; a good neighbour and peace-maker in other families, but a tyrant in his own; appears in church for a show, but never falls upon his knees in his closet; does all his alms before men, to be seen of them; eager in the duties of the second table, but regardless of the first; appears religious, to be taken notice of by men, but without intercourse or communication between God and his own soul: Pray, what is this man? or what comfort is there of the life he lives? he is insensible of faith, repentance, and a Christian mortified life: in a word, he is a perfectly a stranger to the essential part of religion.

Let us for a while enter into the private and retired part of his conversation: What notions has he of his mispent hours, and of the progress of time to the great centre and gulph of life, eternity? Does he know how to put a right value on time, or esteem the life-blood of his soul, as it really is, and act in all the moments of it, as one that must account for them? if then you can form an equality between what he can do and what he shall receive; less can be founded upon his negative virtue, or what he has forborne to do: And if neither his negative nor positive piety can be equal to the reward, and to the eternity that reward is to last for, what then is to become of the Pharisee, when he is to be judged by the sincerity of his repentance, and rewarded, according to the infinite grace of God, with a state of blessedness to an endless eternity?

When the negative man converses with the invisible world, he is filled with as much horror and dread as Felix, when St Paul reasoned to him of temperance, righteousness, and of judgment to come; for Felix, though a great philosopher, of great power and reverence, was a negative man, and he was made sensible by the Apostle, that, as a life of virtue and temperance was its own reward, by giving a healthy body, a clear head, and a composed life, so eternal happiness must proceed from another spring; namely, the infinite unbounded grace of a provoked God, who having erected a righteous tribunal, Jesus Christ would separate such as by faith and repentance he had brought home and united to himself by the grace of adoption, and on the foot of his having laid down his life as a ransom for them, had appointed them to salvation, when all the philosophy, temperance, and righteousness in the world besides had been ineffectual. And this, I say, it was, that made Felix, this negative man tremble.



CHAP. IV. Of listening to the voice of Providence.

The magnificent and wise King Solomon bids us cry after knowledge, and lift up our voice for understanding; by which is meant, religious knowledge, for it follows: Then shalt thou understand the fear of the Lord, and find the knowledge of God. By which undoubtedly he meant, to enquire after every thing he has permitted us to know, and not to search into those ways that are unsearchable, and are effectually locked up from our knowledge.—Now, as listening to the voice of Providence is my present subject, I intend, in the first place, to write to those who own, 1. That there is a God, a first great moving cause of all things, and eternal power, prior, and consequently superior to all created power or being.—2. That this eternal power, which is God, is the sovereign creator and governor of heaven and earth.

To avoid all needless distinctions, what persons in the God-head exercise the creating, and what the governing power, I offer that glorious text, Psal. xxiii. 6. where the whole Trinity is entitled to the whole creating work: and, therefore, in the next place, I shall lay down these two propositions.

I. That the eternal God guides, by his providence, the whole universe, which was created by his power.

II. That this providence manifests a particular care over, and concern in, the governing and directing man, the most noble creature upon earth.

It is plain, that natural religion proves the first, by intimating the necessity of a providence guiding and governing the world, from the consequence of the wisdom, justice, prescience, and goodness of the Almighty Creator: for otherwise it would be absurd to think, that God should create a world, without any care or providence over it, in guiding the operations of nature, so as to preserve the order of his creation.

Revealed religion gives us a light into the care and concern of his providence, by the climate's being made habitable, the creatures subjected and made nourishing, and all vegetative life made medicinal; and all this for the sake of man, who is made viceroy to the King of the earth. The short description I shall give of providence is this: That it is that operation of the power, of the wisdom, and goodness of God, by which be influences, governs, and directs, not only the means, but the events of all things, which concern us in this sublunary world; the sovereignty of which we ought always to reverence, obey its motions, observe its dictates, and listen to its voice. The prudent man forseeth the evil, and hideth himself; that is, as I take it, there is a secret providence intimates to us, that some danger threatens, if we strive not to shun it.

The same day that Sir John Hotham kept out Hull against the royal martyr King Charles I. the same day Sir John Hotham was put to death by the parliament for that very action: The same day that the King himself signed the warrant for the execution of the Earl of Stafford, the same day of the month was he barbarously murdered by the blood-thirsty Oliverian crew: and the same day that King James II. came to the crown against the bill of exclusion, the same day he was voted abdicated by the parliament, and the throne filled with King William and Queen Mary.

The voice of signal deliverances from sudden dangers, is not only a just call to repentance, but a caution against falling into the like danger; but such who are utterly careless of themselves after, show a lethargy of the worst nature, which seems to me to be a kind of practical atheism or at least, a living in a contempt of Heaven, when he receives good at the hand of his Maker, but is unconcerned from whence it comes, or to thank the bountiful hand that gave it; neither, when he receives evil, does it alter his manner of life, or bring him to any state of humiliation.

We have a remarkable story of two soldiers being condemned to death in Flanders. The general being prevailed upon to spare one of them, ordered them to cast dice upon the drumhead for their lives; the first having thrown two sixes, the second fell a wringing his hands, having so poor a chance to escape; however, having thrown, he was surprised when he also threw other two sixes. The officer appointed to see the execution, ordered them to throw again; they did so, and each of them threw fives; at which the soldiers that stood round, shouted, and said, neither of them was to die. Upon this, the officer acquainted the council of war, who ordered them to throw a third time, when they threw two fours: the general being acquainted with it, sent for the men, and pardoned them. I love, said he, in such extraordinary cases, to listen to the voice of Providence.

We read in the holy writings, how God speaks to men by appearance of angels, or by dreams and visions of the night. As God appeared to Abraham, Lot, and Jacob: so angels have appeared to many in other cases, as to Manoah and his wife, Zechariah, the Virgin Mary, and to the apostles; other have been warned in a dream as king Abimelech, the false prophet Balaam, and many others.

It is certainly a very great and noble inquiry, What we shall be after this life? for there is scarce a doubt, that there is a place reserved for the reception of our souls after death: for if we are to be, we must have a where, which the scriptures assert by the examples of Dives and Lazarus. The doctrine of spirits was long believed before our Saviour's time; for when the disciples of the blessed Jesus perceived our Saviour walking on the sea, they were as much surprised as though they had seen a spirit. Nay, in those ages of the world, it was believed that spirits intermeddled in the affairs of mankind; and, throughout the Old Testament, I do not find any thing that in the least contradicts is. All the pains and labour that some learned men have taken, to confute the story of the witch of Endor, and the appearance of an old man personating Samuel, cannot make such apparitions inconsistent with nature or religion; and it is plain, that it was either a good or bad spirit, that prophetically told the unfortunate king what should happen the next day; for, said the spirit, The Lord will deliver thee into the hands of the Philistines; and to-morrow shalt thou and thy sons be with me.

Abundance of strange notions possessed me, when I was in the desolate island; especially on a moonshine night, when every bush seemed a man, and every tree a man on horseback. When I crept into the dismal cave where the old goat lay expiring, whole articulate groans even resembled those of a man, how was I surprised! my blood chilled in my veins, a cold sweaty dew sat on my forehead, my hair stood upright, and my joints, like Belshazzar's knees, struck against one another. And, indeed, though I afterwards found what it was, the remains of this surprise did not wear off for a great while; and I had frequently returns of those vapours on different occasions, and sometimes without any occasion at all.

One night, after having seen some appearance in the air, as I had just lain down in my bed, one of my feet pained me; after that came a numbness, succeeded with a tingling in my blood; when on a sudden I thought something alive lay upon me, from my knee to above half my leg. Upon this I flung myself out of bed where I thought the creature lay; but finding nothing, Lord deliver me from evil spirits, said I, what can this be? When I lighted a candle, I could perceive no living creature in the place with me, but the poor parrot, who, being frighted, cried out, Hold your tongue, and What's the matter with you, which words I had taught him, by saying so to him, when he made such screaming noises as I did not like. Lord, said I aloud, surely the devil has been here. Hold your tongue, says Poll. I was then mad at the bird, and putting on my clothes, cried, I am terribly frighted. What's the matter with you? says Poll. You toad, said I, I'll knock your brains out. Hold you tongue, cried he again, and so fell a chattering, and calling Robinson Crusoe, as he did before. But after I had composed myself, and went to bed again, I began plainly to see it was a distemper that affected my nerves, and so my terrors vanished at once.

How intelligences are given or received, we do not know; nor are we sensible how they are conveyed from spirits embodied to ours that are in life; or, on the contrary, from us to them; the latter is certainly done without help of the organs, and the former is conveyed by the understanding, and the retired faculties of the soul.

The spirits, without the help of voices, converse, and the more particular discoveries of converse of the spirits, seem to me as follow: to wit, dreams, voices, noises, impulses, hints, apprehensions, involuntary sadness, &c.

Dreams of old were the ways by which God himself was pleased to warn men what services to perform, and what to shun. Joseph was directed of God in a dream to go to Egypt; and so were the wise men warned in a dream to depart into their own country another way, to avoid the fury of Herod. I am not like those who think dreams are the mere designs of a delirious head, or the relics of a day's perplexities or pleasures; but, on the contrary, I must beg leave to say, I never met with any capital mischief in my life, but I had some notice of it by a dream; and had I not been a thoughtless unbelieving creature, I might have taken many a warning, and avoided many of the evils I afterwards fell into, merely by total neglect of those dreams.

I was once present at a dispute between a layman and a clergyman, upon the subject of dreams. The first thought no regard should be given unto them; that their communication from the invisible to the visible world was a mere chimera, without any solid foundation. For, first, said he, if dreams were from the agency of any prescient being, the motives would be more direct, and the discoveries more plain, and not by allegories and emblematic fancies, expressing things imperfect and obscure. 2. Since, with the notice of evil, there was not a power given to avoid it, it is not likely to proceed from a spirit, but merely fortuitious. 3. That the inconstancy of such notices, in cases equally important, proves they did not proceed from any such agent. 4. That as our most distinct dreams had nothing in them of any significancy, it would be irrational and vain to think that they came from heaven. And, 5. That as men were not always thus warned or supplied with notice of good or evil, so all men are not alike supplied with them; and what reason could we give, why one man or one woman should not have the same hints as another.

To all this the clergyman gave answer: 1. That as to the signification of dreams, & the objections against them, as being dark and doubtful, they are expressed generally by hierogliphical representations, similies, allusions, and figurative emblematic ways, by which means, for want of interpretation, the thing was not understood, and, consequently, the evil not shunned. 2. That we charge God foolishly, to say, that he has given the notice of evil, without the power to avoid it; for, if any one had not power to avoid the evil, it was no notice to him; and it was want of giving due head to that notice, that men first neglected themselves, and then charged the Judge of all the earth with injustice. 3. That we ought not to find fault with the inconstancy of these notices; but rather with our weak understandings, by pretending dreams were not to be regarded, and negligent when the voice really spoke to us for our good. It is a mistake to say, dreams have no import at all: we might, with more reason, have said, none that we could perceive the reason of, owing to our blindness and supine negligence, too secure at one time, and too much alarmed at another; so that the spirit, which we might be said to be conversing with in a dream, was constantly and equally kind and careful; but our powers are not always in the same state of action, not equally attentive too, or retentive of the hints that were given. And, 5. To answer the last question, Why people are not equally supplied? This seemed to be no question; for Providence itself might have some share in the direction of it, and then that Providence might be limited by a superior direction; that as to the converse of spirits, he could not call it a stated converse: such a thing there was, but why there was so much of it, and no more, was none of his business, and that no such discovery had ever yet been made to mankind. Nor were we to imagine less of waking dreams, trances, visions, noises, hints, impulses, and all the waking testimonies of an invisible world, and of the communication that there is between us and them, which commonly entertain us with our open eyes.

One time my fancy soared on high, to see what discoveries I could make in those clearer regions. I found that such immense bodies as the sun, stars, planets, and moon, in the great circle of the lower heaven, are far from being found in the study of nature on the surface of the earth. Here I saw many things that we can entertain little or no notion of, in a state of common life, and the emptiness of our notion, that the planets are habitable worlds; that is, created like ours, for the subsistence and existence of man and beast, and the preservation of the vegitative and sensitive life: No, no, this is, I assure you, a world of spirits; for here I saw a clear demonstration of Satan being the prince of the power of the air, keeping his court or camp, with innumerable angels to attend him; but his power is not so great as we imagine, he can tempt us to the crime, but cannot force us to commit: Humanium est peccare. Neither has the devil power to force the world into a rebellion against heaven, though his legions are employed among savage nations, to set up their master for a god, who make the heathens either worship him in person, or by his representatives, idols and monsters, with the cruel sacrifices of human blood. Now, as to the limitations of the devil's power, you must understand, that as there are numbers of evil spirits employed in mischief, so there are numbers of good angels sent from the higher and blessed abodes to disconcert and oppose their measures; and this every Christian, I hope, believes, when he prays to God, the father of spirits, to give his angels charge over him while he slumbereth and sleepeth. For if by these preventing powers the devil was not restrained, the earth would be subjected to dearth, droughts, and famine; the air infected with noxious fumes; and, in a word, mankind would be utterly destroyed, which might oblige our Maker (if I may be allowed the expression) to the necessity of a new fiat, or else have no more creatures to honour and worship him.

As the devil never wanted insinuators, I shall observe, that I learned a way how to make a man dream of what I pleased. For instance, let us suppose one to be found asleep; let another lay his mouth close to his ear, and whisper any thing so softly as not to awake him, the sleeping man shall dream of what has been so whispered in his ear; nay, I can assure you, those insinuating devils can do this even when we are awake, which I call impulses of the mind: for from whence, but from these insinuators, come our causeless passions, involuntary wickedness, or sinful desires? Who else form ideas in the mind of man when he is asleep, or present terrible or, beautiful figures to his fancy: Mr. Milton represents the devil tempting Eve in the shape of a toad, lying just at her ear, when in her bower she lay fast asleep; and brings in Eve telling Adam what an uneasy night's rest she had, and relating her dream to him. And likewise I believe that good spirits have the same intercourse with us, in warning us against those things that are evil, and prompting us to that which is good.

Were we to have the eyes of our souls opened, through the eyes of our bodies, we should see this very immediate region or air which we breath in, thronged with spirits now invisible, and which otherwise would be the most terrible; we should view the secret transactions of those messengers who are employed when the parting soul takes it's leave of the reluctant body, and perhaps see things nature would shrink back from with the utmost terror and amazement. In a word, the curtain of Providence for the disposition of things here, and the curtain of judgment for the determination of the state of souls hereafter, would be alike drawn back; and what heart could support here its future state in life; much less that, of its future state after life, even good or bad.

A gentleman of my acquaintance, being about seven miles distant from London, a friend that came to dine with him, solicited him to go to the city. What, said the gentleman, is there any occasion for me? No, Sir, said the other, nothing at all except the enjoyment of your good company: and so gave over importuning him. Just then a strong impulse of mind urged the gentleman and pursued him like a voice, with, Go to London, Go to London. Hark ye, says he to his friend, is all well at London? Am I wanted there? Or did you ask me to go with you on any particular account? Are all my family well? Yes, indeed, Sir, said he, I perceived them all very hearty; and I did not ask you to go to London upon any particular account whatsoever, except it was for the sake of your good company. Again, he put off his resolution: but still the impulse suggested to him, Go to London; and at length he did so. When he came there, he found a letter and a messenger had been there to seek him, and to tell him of a particular business, which was at first and last above a thousand pounds to him, and which might inevitably have been lost, had he hot gone to London that night.

The obeying of several hints, of secret impulses, argues great wisdom. I knew a man that was under misfortunes, being guilty of misdemeanors against the goverment; when, absconding for fear of his ruin, all his friends advising him not to put himself in the hands of the law, one morning as he awaked, he felt a strong impulse darting into his mind thus, Write a letter to them; and this was repeated several times to his mind, and at last he answered to it, as if it had been a voice, Whom shall I write to? Immediately it replied, Write to the judge: and this impulse pursued him for several days, till at length he took pen, ink, and paper, and sat down to write to him: when immediately words flowed from his pen, like streams from a fair fountain, that charmed even himself with hopes of success. In short, the letter was so strenuous in argument, so pathetic in its eloquence, and so persuasively moving, that when the judge had read it, he sent him an answer he might be easy, he would endeavour to make that matter light to him; and, indeed, never left exerting himself, till he had stopt the prosecution, and restored him to his liberty and family.

I know a person who had so strong an impression upon her mind, that the house she was in would be burnt that very night, that she could not sleep; the impulse she had upon her mind pressed her not to go to bed, which, however, she got over, and went to bed; but was so terrified with the thought, which run in her mind, that the house would be burnt, that she could not go to sleep; but communicating her apprehensions to another in the family, they were both in such a fright, that they applied themselves to search from the top of the house to the bottom, & to see every fire and candle safe out, so that, as they all said, it was impossible that any thing could happen then, and they sent to the neighbours on both sides to do the like. Thus far they did well: But had she obeyed the hint which pressed upon her strangely, not to go to bed, she had done much better; for the fire was actually kindled at that very time, though not broken out. About an hour after the whole family was in bed, the house just over the way, directly opposite, was all in flames, and the wind, which was very high, blowing the flame upon the house this gentlewoman lived in, so filled it with smoke and fire, in a few minutes, the street being narrow, that they had not air to breathe, or time to do any thing, but jump out of their beds, and save their lives. Had she obeyed the hint given, and not gone to bed, she might have saved several things; but the few moments she had spared to her, were but just sufficient to leap out of bed, put some cloathes on, and get down stairs, for the house was on fire in half a quarter of an hour.

While I am mentioning these things, methinks it is very hard that we should obey the whispers of evil spirits, and not much rather receive the notices which good ones are pleased to give. We never perceive the misfortune of this, but when in real danger; and then we cry, My mind misgave me when I was going about it; but if so, why do you fight the caution? Why not listen to it as to a voice? and then there had been no reason to make this complaint.

I remember about fourteen or fifteen years ago (as to time I cannot be very positive) there was a young clergyman in the city of Dublin, in Ireland, who dreamed a very uncommon dream, that a gentleman had killed his wife, a relation of his, by stabbing her in several places; the fright of this awaked him, but finding it a dream, he composed himself again to sleep, when he dreamed a second time the same dream. This made him a little uneasy; but thinking it proceeded from the impression made on his mind by the former, he went to sleep again, and dreamed the same dream a third time also. So troubled was he at this, that he arose, and knocked at his mother's chamber, told his concern, and his apprehensions that all was not right at his relation's house. Dear son, says the good old gentlewoman, do not mind these foolish dreams; and I very much wonder, that you, being a person in holy orders, should have regard to such illusions. Upon this he went to bed again, fell asleep, and dreamed a fourth time as before. And then indeed he put on his night-gown, and went to Smithfield, the place where his relation dwelt. Here it was, alas! he perceived his dream too sadly fulfilled, by seeing his relation the young lady, big with child, who was a Protestant, stabbed in several places by her barbarous husband, Mr. Eustace, a violent Papist, only for some discourses of religion that happened the day before. After the wretch had stabbed her in three places, he went to make his escape out at a window; but she cried out, My dear! don't leave me, come back, and I shall be well again. At which he returned in a hellish rage, and gave her four wounds more; when, even in this condition, rising from her bed, she wrapped herself in her night-gown, and went to the Lord Bishop of Rapho's chamber door (the Bishop lodging at that time in the house). My Lord, said she, O my Lord, make haste unto me; but as soon as his Lordship came, she expired in his arms, resigning her precious soul into the hands of Almighty God. The cruel wretch her husband was shot by the pursuers; too good a death for one who deserved the gibbet; and the lady was universally lamented by all tender and religious people. And this tragical relation I have mentioned, upon the account of that impulse, or dream, that the clergyman had at the fatal time of the bloody action.