the prefent Phrase is) those hot unquiet Spirits, who difturb Affemblies, and obftruct publick Affairs, by gratifying their Pride, their Malice, their Ambition, their Vanity, or their Avarice.

THOSE Who, in a late Reign, began the Distinc tion between the perfonal and political Capacity, feem to have had Reason, if they judged of Princes by themselves: For, I think, there is hardly to be found, through all Nature, a greater Difference between two Things, than there is between a representing Commoner, in the Function of his publick Calling, and the fame Perfon, when he acts in the common Offices of Life. Here, he allows himself to be upon a Level with the reft of Mortals: Here, he follows his own Reason, and his own Way; and rather affects a Singularity in his Actions and Thoughts, than fervilely to copy either from the wifeft of his Neighbours. In fhort, here his Folly, and his Wisdom, his Reason, and his Paffions, are all of his own Growth; not the Eccho, or Infufion of other Men. But when he is got near the Walls of his Affembly, he assumes, and affects an entire Set of very different Airs; he conceives himself a Being of a superior Nature to those without, and acting in a Sphere where the vulgar Methods for the Conduct of human Life, can be of no Ufe. He is lifted in a Party, where he neither knows the Temper, nor Defigns, nor perhaps the Perfon of his Leader; but whofe Opinions he follows and maintains, with a Zeal and Faith as violent, as a young Scholar does thofe of a Philofopher, whofe Sect he is taught to profefs. He hath neither Opinions, nor Thoughts, nor Actions, nor Talk, that he can call his own; but all conveyed to him by his Leader, as Wind is through an Organ. The Nou

rishment

rishment he receives hath not been only chewed, but digefted, before it comes into his Mouth. Thus inftructed, he followeth his Party, right or wrong, through all its Sentiments; and acquires a Courage, and Stiffness of Opinion, not at all congenial with `him.

THIS encourages me to hope, that during the prefent lucid Interval, the Members retired to their Homes, may fufpend a while their acquired Complexions; and, taught by the Calmnefs of the Scene, and the Season, re-affume the Sedatenefs of their Temper. If this fhould be fo, it would be wife in them, as individual and private Mortals, to look back a little upon the Storms they have raifed, as well as thofe they have escaped; To reflect, that they have been Authors of a new and wonderful Thing in England; which is, for a Houfe of Commons to lofe the universal Favour of the Numbers they reprefent: To obferve, how thofe whom they thought fit to perfecute for Righteoufnefs Sake, have been openly careffed by the People; and to remember, how themfelves fat in fear of their Perfons from popular Rage. Now, if they would know the Secret of all this unprefidented Proceeding in their Masters; they muft not impute it to their Freedom in Debate, or declaring their Opinions; but to that unparliamentary Abufe of fetting Individuals upon their Shoulders, who were hated by God and Man. For, it feems, the Mafs of the People, in fuch Conjunctures as this, have opened their Eyes, and will not endure to be governed by Clodius and Curio, at the Head of their Myrmidons; although these be ever so numerous, and compofed of their own Reprefentatives.

THIS

THIS Averfion of the People against the late Pro ceedings of the Commons, is an Accident, that if it last a while, might be improved to good Uses for fetting the Ballance of Power a little more upon an Equality, than their late Measures seem to promise or admit. This Accident may be imputed to two Caufes. The first is, an universal Fear and Apprehenfion of the Greatnefs and Power of France, whereof the People, in general, seem to be very much, and justly poffeffed; and therefore cannot but resent to fee it, in fo critical a Juncture, wholly laid afide by their Minifters, the Commons. The other Cause is, a great Love, and Senfe of Gratitude in the People, towards their prefent King; grounded upon a long Opinion and Experience of his Merit, as well as Conceffions to all their reasonable Defires; fo that it is for fome Time they have begun to fay, and to fetch Instances where he hath, in many Things, been hardly used. How long these Humours may laft, (for Paffions are momentary, and especially thofe of a Multitude) or what Confequences they may produce, a little Time will difcover. But, whenever it comes to pass, that a popular Affembly, free from fuch Obftructions, and already poffeffed of more Power, than an equal Ballance will allow, fhall continue to think they have not enough; but by cramping the Hand that holds the Ballance, and by Impeachments, or Diffentions with the Nobles, endeavour ftill for more; I cannot poffibly fee, in the common Course of Things, how the fame Caufes can produce different Effects and Confequences among us, from what they did in Greece and Rome,

THE

THE

SENTIMENTS

OF A

Church-of-England MAN,

With Respect to

RELIGION and GOVERNMENT:

W

Written in the YEAR 1708.

HOEVER hath examined the Conduct and Proceedings of both Parties for fome Years paft, whether in or out of Power, cannot well conceive it poffible to go far towards the Ex

treams of either, without offering fome Violence to his Integrity or Understanding. A wife and a good Man may indeed be fometimes induced to comply with a Number, whose Opinion he generally approves, although it be perhaps against But this Liberty fhould be made ufe of

his own.

upon

upon very few Occafions, and thofe of fmall Improrance, and then only with a View of bringing over his own Side another Time to fomething of greater and more publick Moment. But to facrifice the Innocency of a Friend, the Good of our Country, or our own Confcience, to the Humour, or Paffion, or Interest, of a Party; plainly fhews that either our Heads or our Hearts are not as they should be: Yet this very Practice is the fundamental Law of each Faction among us; as may be obvious to any who will impartially, and without Engagement, be at the Pains to examine their Actions; which, however, is not so easy a Task: For it seems a Principle in human Nature, to incline one Way more than another, even in Matters where we are wholly unconcerned. And it is a common Observation, that in reading a Hiftory of Facts done a Thousand Years ago; or standing by a Play among those who are perfect Strangers to us; we are apt to find our Hopes and Wishes engaged on a fudden in favour of one Side more than another. No Wonder then, that we are all fo ready to intereft our felves in the Course of publick Affairs; where the most inconfiderable have fome real Share, and by the wonderful Importance which every Man is of to himself, a very great imaginary one.

AND indeed when the two Parties that divide the whole Commonwealth, come once to a Rupture, without any Hopes left of forming a Third with better Principles, to ballance the others; it seems every Man's Duty to chufe one of the two Sides, although he cannot entirely approve of either; and all Pretences to Neutrality are juftly exploded by both; being too ftale and obvious; only intending the Safe

ty