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with a strange man: but how could she resist her fate, you know? After a little discourse, she asked him, with a trembling heart, what might be his name. "Robert Price, at your service," was the answer. "Robert Price! that is R. P. aa sure as I am alive, and the fortune-teller was a witch! It is all out! it is all out! O the wonderful art of fortune-tellers!"
The little sleep she had that night, was disturbed with dreams of graves, and ghosts, and funerals; but as they were morning dreams, she knew those always went by contraries, and that a funeral denoted a wedding. Still a sigh would now and then heave to think that, in that wedding, Jacob could have no part. Such of my readers as know the power which superstition has over the weak and credulous mind, scarcely need be told, that poor Sally's unhappiness was soon completed. She forgot all her vows to Jacob; she at once forsook an honest man, whom she loved, and consented to marry a stranger, of whom she knew nothing, from a ridiculous notion, that she was compelled to do so by a decree which she had it not in her power to resist. She married this Robert Price, the strange gardener, whom she soon found to be very worthless, and very much in debt. He had no such thing as "money beyond sea," as the fortuneteller had told her; but, alas! he had another wife there. He got immediate possession of Sally's twenty pounds. Rachel put in for her share, but he refused to give her a farthing, and bid her get away, or he would have her taken up on the vagrant act. He soon ran away from Sally, leaving her to bewail her own weakness; for it was that indeed, and not any irresistible fate, which had been the cause of her ruin. To complete her misery, she herself was suspected of having stolen the silver cup which Rachel had pocketed. Her master, however, would not prosecute her, as she was falling into a deep decline; and she died, in a few months, of a broken heart—a sad warning to all credulous girls.
Rachel, whenever she got near home, used to drop her trade of fortune-telling, and only dealt in the wares of her basket. Mr. Wilson, the clergyman, found her, one day, dealing out some very wicked ballads to some children. He went up, with a view to give her a reprimand; but had no sooner begun his exhortation, than up came a constable, followed by several people. "There she is; that is she; that is the old witch who tricked my wife out of the five guineas," said one of them. "Do your office, constable; seize that old hag. She may tell fortunes and find pots of gold in Taunton jail, for there she will have nothing else to do!" This was that very Farmer Jenkins, whose wife had been cheated by Rachel of the five guineas. He had taken pains to trace her to her own parish: he did not so much value the loss of the money, as he thought it was a duty he owed the public to clear the country of such vermin. Mr. Wilson immediately committed her. She took her trial at the next assizes, when she was sentenced to a year's imprisonment. In the mean time the pawnbroker, to whom she had sold the silver cup, which she had stolen from poor Sally's master, impeached her; and as the robbery was fully proved upon Rachel, she was sentenced, for this crime, to Botany Bay: and a happy day it was for the county of Somerset, when such a nuisance was sent out of it. She was transported much about the same time that her husband Giles lost his life in stealing the net from the garden wall, as related in the Second Part of Poaching Giles.
I have thought it my duty to print this little history, as a kind warning to all you young men and maidens, not to have anything to say to cheats, impostors, cunning women, fortunetellers, conjurers, and interpreters of dreams. Listen to me, your true friend, when I assure you, that God never reveals to weak and wicked women those secret designs of his providence, which no human wisdom is able to foresee. To consult these false oracles is not only foolish, but sinful. It is foolish, because they are themselves as ignorant as those whom they pretend to teach; and it is sinful, because it is prying into that futurity which God, in mercy as well as wisdom, hides from men. God, indeed, orders all things; but when you have a mind to do a foolish thing, do not fancy you are fated to do it. This is tempting Providence, and not trusting him. It is indeed charging God with folly. Prudence is his gift, and you obey him better when you make use of prudence, under the direction of prayer, than when you madly run into ruin, and think you are only submitting to your fate. Never fancy that you are compelled to undo yourself, or to rush upon your own destruction, in compliance with any supposed fatality. Never believe that God conceals his will from a sober Christian who obeys his laws, and reveals it to a vagabond gipsy, who runs up and down breaking the laws both of God and man. King Saul never consulted the witch till he had left off serving God. The Bible will direct us what to do, better than any conjurer; and there are no days unlucky, but those which we make so by our own vanity, sin, and folly.
ADDRESSED TO ALL THE
MECHANICS, JOURNEYMEN, AND LABORERS,
IN GREAT BRITAIN.
It la t privilege to be prescribed to In things about which our minds would otherwise be tossed with various apprehensions. And for pleasure, I shall profess myself Bo far frura doting on that popular idol, Liberty, that I hardly think it possible for any kind of obedience to be more painful than an unrestrained liberty. Were there not true bounds of magistrates, of laws, of piety, of reason in the heart, every man would have a fool, nay, a mad tyrant, to his master, that would multiply him more sorrows than the briers and thorns did to Adam, when he was freed from the bliss at once, and the restraint of paradise, and became a greater slave in the wilderness than in the incloaure. Dr. Hammond's Srrmons.
A Dialogue Between Jack Anvil, The Blacksmith, And Tom Hod, The Mason.
Jack. What's the matter, Tom? Why dost look so dismal?
Tom. Dismal indeed! Well enough I may.
Jack. What! is the old mare dead? or work scarce?
Tom. No, no, work's plenty enough, if a man had but the heart to go to it.
Jack. What book art reading? Why dost look so like a hang-dog?
Tom (looking on his book). Cause enough. Why, I find here that I am very unhappy, and very miserable; which I should never have known, if I had not had the good luck to meet with this book. O, 'tis a precious book!
Jack. A good sign, tho'—that you can't find out you're unhappy, without looking into a book for it! What is the matter?
* This piece, as a pamphlet, was published, and most extensively circulated, in 1793, to counteract the pernicious doctrines, which, owing to the French revolution, were then become seriously alarming to the friends of religion and government in every part of Europe.—Ed.
Tom. Matter? Why, I want liberty.
Jack. Liberty! That's bad, indeed! What! has any one fetched a warrant for thee? Come, man, cheer up, I'll be bound for thee. Thou art an honest fellow in the main, tho' thou dost tipple and prate a little too much at the Rose and Crown.
Tom. No, no, I want a new constitution.
Jack. Indeed! Why, I thought thou hadst been a desperate healthy fellow. Send for the doctor directly.
Tom. I'm not sick; I want liberty and equality, and the rights of man.
Jack. O, now I understand thee. What! thou art a leveller and a republican, I warrant?
Tom. I'm a friend of the people. I want a reform.
Jack. Then the shortest way is to mend thyself.
Tom. But I want a general reform.
Jack. Then let every one mend one.
Tom. Pooh! I want freedom and happiness, the same as they have got in France.
Jack. What, Tom, we imitate them! We follow the French! Why, they only began all this mischief at first, in order to be just what we are already; and what a blessed land must this be, to be in actual possession of all they ever hoped to gain by all their hurly-burly! Imitate them, indeed! Why, I'd sooner go to the Negroes to get learning, or to the Turks to get religion, than to the French for freedom and happiness.
Tom. What do you mean by that? ar'n't the French free?
Jack. Free, Tom! ay, free with a witness. They are all so free, that there's nobody safe. They make free to rob whom they will, and kill whom they will. If they don't like a man's looks, they make free to hang him, without judge or jury, and the next lamp-post serves for the gallows; so then, they call themselves free, because you see they have no law left to condemn them, and no king to take them up and hang them for it.
Tom. Ah, but, Jack, didn't their king formerly hang people for nothing, too? and besides, were not they all papists before the revolution?
Jack. Why, true enough, they had but a poor sort of religion; but bad is better than none, Tom. And so was the government bad enough too; for they could clap an innocent man into prison, and keep him there too, as long as they would, and never say, with your leave, or by your leave, gentlemen of the jury. But what's all that to us?
Tom. To us! Why, don't our governors put many of our poor folks in prison against their will? What are all the jails for? Down with the jails, I say! all men should be free.
Jack. Harkee, Tom, a few rogues in prison keep the rest in order, and then honest men go about their business in safety, afraid of nobody; that's the way to be free. And let me tell thee, Tom, thou and I are tried by our peers as much as a lord is. Why, the king can't send me to prison, if I do no harm; and if I do, there's reason good why I should go there. I may go to law with Sir John at the great castle yonder; and he no more dares lift his little finger against me than if I were his equal. A lord is hanged for hanging matter, as thou or I should be; and if it be any comfort to thee, I myself remember a peer of the realm being hanged for killing his man, just the same as the man would have been for killing him*
Tom. A lord! Well, that is some comfort, to be sure.— But have you read the " Rights of Man 1"
Jack. No, not I; I had rather by half read the " Whole Duty of Man." I have but little time for reading, and such as I should therefore only read a bit of the best.
Tom. Don't tell me of those old-fashioned notions. Why should not we have the same fine things they have got in France? I'm for a constitution—and organization—and equalization—and fraternization.
Jack. Do be quiet. Now, Tom, only suppose this nonsensical equality was to take place; why, it would not last while one could say Jack Robinson; or suppose it could— suppose, in the general division, our new rulers were to give us half an acre of ground apiece; we could, to be sure, raise potatoes on it for the use of our families; but as every other man would be equally busy in raising potatoes for his familj, why then, you see, if thou wast to break thy spade, 1, whose trade it is, should no longer be able to mend it. Neighbor Snip would have no time to make us a suit of clothes, nor the clothier to weave the cloth; for all the world would be gone a digging. And as to boots and shoes, the want of some one to make them for us, would be a still greater grievance than the tax on leather. If we should be sick, there would be no doctor's stuff for us; for doctors would be digging too. And if necessity did not compel, and if no inequality subsisted, we could not get a chimney swept, or a load of coal from pit, for love or money.
* Lord Ferrers, hanged, in 1760, for killing his steward.