THE new Method of receiving the Small Pox by Incision (or In­oculation as 'tis commonly call'd) has been, you know, the Subject not only of plentiful Discourse, but of angry Debate, and fierce Contention among us in this Town. And it is a very un­happy Circumstance attending us here, that almost every thing that is now done or doing among us, if it be at all of a publick Nature, creates Heats and Animo­sities. I am in hopes our good People will by and by be sensible of the Folly and [Page 2]Mischief of this, and come to such a Tem­per as will suffer them to differ from one another, without being angry with one a­nother. In the mean Time, I hope that the People in other Towns where the Di­stemper has made its Entrance, will pre­serve a better Temper, if any among them should put this Method into Practice.

However some among us may appear against it out of Party and Prejudice, yet there are many who are consci­entiously averse to it, I believe; and, if these preserve the Meekness of Wisdom, they are (as a very Reverend Person has lately said of them) greatly to be commended and honoured, in that they will not act a­gainst a doubting Conscience.

I perceive that the Scruples and Obje­ctions commonly offer'd by People here, have such a Force upon your Mind, as keeps you from going into this Method, which may, by the Blessing of Heaven, be your Safety and Preservation. Now Friendship, (the Offices of which should be sacredly regarded by us) obliges me to attempt to relieve and help you, in a Matter wherein your Life, so precious in it self, and deservedly dear to me, is so much concerned.

[Page 3]For Satisfaction about the Method and Success of this Practice, I refer you to the Observations on it made and pub­lish'd by the Reverend Mr. Colman; hav­ing been my self a Witness to most of the Instances he mentions.

But that which you want Satisfaction a­bout is, the Scruples and Objections of a conscientious or religious Nature, which are commonly offer'd by People against this Method. These I shall endeavour to an­swer and resolve, as I am able, in a few Words; and if they afford you any Light or Satisfaction respecting the same, you may communicate them to whom you please; and if it should be thought worth while to make them publick, I think none can censure me for starting out of my Line, or medling with what is none of my Business, since the Thing I am now upon relates to Religion and Conscience.

Obj. 1. One great Thing urg'd against this Practice is, That it is not lawful for me to make my self sick when I am well. Or vo­luntarily to bring a Distemper upon my self.

Ans. To bring Sickness upon one's self for its own sake, is what no Man in his right Wits would do. But to make my self sick in such a Way, as may prabably serve my Health, and save my Life, and with [Page 4]such a Design, is certainly fitting and rea­sonable, and therefore lawful. This is eve­ry Day practis'd among People without any Scruple, in Purges and Vomits, and other Things in medical Use. Now, if I may lawfully make my self sick by taking something in at my Mouth, why not by putting something in at my Arm? Or, if I may lawfully make my self sick for one Day, why not for two Days, or more, as the Case may require? Aye, but this is to bring a Distemper upon my self. I think it can hardly be call'd bringing it upon my self, when the Case is so with me, (not having had the Distemper, and living in an infected Air) that I can't but expect to undergo it in a very little time. I know indeed God can preserve me from the In­fection; but when my Neighbours all round me are visited, I know of no War­rant that any particular Person has to ex­pect an extraordinary Preservation. He that has no Reason to think, but that he is as liable to the Small Pox as other People are, and yet keeps in the Way of it, ex­pecting that God will preserve him untouch'd, however some may give it the Name of Trust, and Faith, and the like, I cannot but look upon it and call it Presumption. In short, I can't but think, when I am in such Circumstances, that I can neither ra­tionally not warrantably expect to escape [Page 5]the Distemper, that it is then lawful for me to bring upon my self a lesser Degree of it, to prevent a greater. I'll put the Case thus, If I have not had the Small Pox, it is to be supposed there is in my Body, what I'll call the Fuel of that Distemper, and there only wants the lighting of a Spark to set this Fuel on burning. The Air I breath in is full of these Sparks; and I may expect every Breath I fetch to draw some of them in: If now it appears upon daily Experi­ence, that by making an Incision in my Arm, and letting the Spark in that Way, the Fuel will burn with less Fierceness, and consequently Danger, why may'nt I take it in that Way? Why must I needs stay till it comes in at my Mouth or Nostrils, or thro' some of the porous Parts of my Body? For my Part, I think the Law of Self-Preservation, which is God's Law, re­quires me to take this Method of Safety, whereby (to use the apt Words of another) the Disease is, thro' God's common Blessing, happily converted into a Remedy.

Obj. 2. But ought we not to wait God's Time for it?

Ans. I think then is the Time Providence calls me to this Method of Safety, when I am in imminent and immediate Danger of the Distemper the other Way. Should any one go into the Practice of Inoculation, [Page 6]out of a Bravado, without his being in known hazard of the Distemper by the common Way of Infection, I should not think it warrantable. But then is God's time for us to use Means of Safety, when we are in apparent Danger of any deadly or destructive Evil.

Obj 3. But 'tis objected again, Can we not trust God?

Ans. I suppose every Body will allow that the Use of Means is not inconsistent with Trust in God; and why there can't be Trust in God in the Use of this Means, as well as other, I cannot imagine.

Obj. 4. But, it is a going from God to Man.

Ans. How! Can't we make Use of Men and Means in a Time of Danger without going from God? If any, like Asa, look to the Physician, and not to the Lord, they are very irreligious and profane therein. But if any do principally and in the first Place seek to God, may they not then in­nocently and lawfully make use of the best human Help the Providence of God affords them? I must profess and declare on the Part of many of the inoculated, that they, and their Friends concern'd for them have gone into the Practice, with many Prayers to God, and other suitable Expressions of Trust and Devotion.

[Page 7] Obj. 5. But still some say, this Practice looks to them, like taking God's Work out of his Hand.

Ans. Indeed this Distemper can arrest none without a Commission from God. But yet it is not inflicted by God's immediate Hand; we receive it in a Natural Way, and by Means of second Causes; and this we do in the Way of Inoculation, as well as of com­mon Infection. If we have the Small Pox in either of these Ways, it is still the Work of God: For all the second Causes de­pend on and act under Him the first Cause. And, the Application of Means natural for this or that End, is it not an Application to the God of Nature? If God does not co­operate by his actual Providence, can the Effect be produc'd? For, Who is he that saith, and it cometh to pass, when the Lord commandeth it not? What is there of the Hand or Power of Man in this Work, after the Incision is made, and the Matter ap­ply'd? The Work is still left with God, and we must wait upon him for his actual Influence and Blessing, even as the Hus­bandman does for the Rain and Sun-shine of Heaven, after the Seed is thrown into the Earth.

Obj. 6. But the Small Pox [...] a Judgment of God, sent to punish and humble us for our [Page 8]Sins; and what shall we so evade it, and think to turn it away from us?

Ans. I fully agree to it, that it is a sore Judgment of God upon us for our Sins, which we have much deserv'd: And it is greatly to be lamented that it has no bet­ter Effect upon the Hearts of Men — But is it unlawful to use Means for our Preservation from a desolating Judgment? Especially, if at the very Time that God sends the Judgment, he shews us a Way to escape the Extremity and Destruction at least, if not the Touch of it. If a gracious God shews us so much Mercy as this un­der the Judgment, does it become us to put it away from our selves, or rather should we not accept it with Adoring Thankful­ness?

Obj. 7. But some have said to me, This Method tends to take off the Fears of this Distemper from the Minds of People; and who knows of what spiritual Advantage these Fears might be to them?

In Answer to this I would ask, whether God cannot make the Mercy of their Pre­servation and Recovery in this Way, of spiritual Advantage to them also, and by that lead them to Repentance? And, I truly hope, the Salvation of God bestow'd upon some in this Way, as well as the o­ther, will have a gracious sanctifying Effect [Page 9]upon them, under the powerful working of the Spirit of Grace. I was glad to see the serious Frames some of them were in at the very Time; how much affected they seem'd to be with the Favour of God to them; what a good Profession of holy Resolutions, some of them made. And I would take this Opportunity to call upon them from God to remember the same, and to be daily performing their Vows.

Obj. 8. Some object against the Practice because of the unhappy Consequents of it among us; the Feuds and Contention, Sin and Mischief that it has occasioned.—

Ans. Of this, I hope, I am a mournful Spec­tator; And it has made me sundry times rea­dy to take up that Wish, Oh that I had Wings like a Dove! And I must freely declare, that I look upon that Spirit of Party and Division that is reigning among us, to be a sorer Judgment of God upon us, than the Distemper which has so distress'd us. But yet, I am far from thinking that the Badness of the thing in its self is to be ar­gu'd or infer'd from this Effect of it. For does not the same Effect attend many o­ther things unquestionably good in them­selves; such as the building of Houses for the Worship of God, the Choice of Mini­sters, and of Persons to serve in the State, &c? Nay, the very preaching of the Gos­pel [Page 10]in the World, tho' it be the Gospel of Peace, and the Gospel of Salvation too, has been, and is, accidentally, thro' the Corruption of Men's Hearts, and under the Influence of the envious Enemy of Mankind, the Occasion of all this; accor­ding as our Saviour has foretold that it would be, saying (Mat. 10. 34, 35.) Think not that I am come to send Peace on Earth: I came not to send Peace but a Sword. For I am come to set a Man at variance against his Father, and the Daughter against her Mo­ther, and the Daughter-in-law against her Mother-in-law. And a Man's Foes shall be they of his own House.

Obj. 9. Some frame an Objection against this Practice from the Decrees of God. They say that God has predetermin'd and fixed the Period of every one's Life, beyond which no­thing shall protract it; so that if his time be come, Inoculation will not save the Per­son's Life.

Ans. But this Argument may as well be urg'd against the Use of all Physick, nay, even of Food, as against this Practice. I truly believe, as my Bible teaches me, that God has fix'd the Period of every one's Life; but I also believe, that he has done it with a Regard to Second Causes, or that Course of Nature which he has establish'd; the End and Me [...]s are deter­min'd together. He that has find in his [Page 11]own Counsel how long we shall live, has also determin'd, that by such and such Means, our Lives shall be continued to that Period of Time. And how does any one know, but this is to be the appointed Means, of their preservation in Life?

Obj. 10. Some have ask'd, Whether we could assure them their Lives in this Way?

Ans. It is strange that any should put the Question! when there is none can give the Assurance of this, not in the most inno­cent and common Means, that are every Day made use of: Why then should they de­mand it in this? I know of one who died under a Vomit. Another, whom I also knew, died by pulling out a Tooth; the bleeding at the Gums, after the Extraction of the Tooth could not be stopt, and in a little Time he died. And for my own part, as much as I am now for Inoculation, I am not at all shy to say, that a Person may miscarry under it: For God is Sovereign, and will keep us in a Dependence upon him, in the Use of all Means. But if it appear from Matter of Fact, and Experi­ence truly represented, that the Hazard in this Way is far less than that of accidental Contagion, this I conceive is sufficient to legitimate the Practice, and justify any one's going into it, when there is Occasion.

[Page 12]Obj. 11. But suppose I should die in the Way of Inoculation, would it not make a dying Hour very dark to me, to think that [...] Means to bring [...] upon my self?

Ans. This is a Question, I must confess, has been the most affecting to me, of any that have related to this Matter. But af­ter the most serious Consideration I have bestow'd upon it, I thus think; If a Per­son should die under Inoculation, he dies in the Use of the most likely Means he knew of, to save his Life in a Time of common Peril; he dies then in the Way of Duty, and so in God's Way: If the Blessing is denied, he must humbly resign this his frail Life, unto the God of it, Looking for the Mercy of our Lord Jesus Christ unto Eter­nal Life.

Obj. 12. There is one thing more said against this Practice, which I am loth to take any Notice of, because of the Propha­ness of it; but it being so frequently in the Mouths of People, I cannot but name it. 'Tis this, That it is originally from the De­vil.

Ans. Sure this is the Effect of Trans­port! I will return a better Answer to it than it deserves: If it be a Method of Safety, and a Benefit to Mankind, as hitherto it ap­pears to be, how came the Devil to be the Author of it? Was he ever a Benefactor to [Page 13]Mankind? No: But he is a Murderer from the Beginning. Every Age of the World produces some new and useful Dis­coveries, in one Profession, Art and Science or another: And if this Discovery be re­serv'd for our Day, why should it not be accepted in all Places with all Thankfulness? In a Word, I cannot but think its Origi­nal derived elsewhere, because my Bible teaches me, that every good and perfect Gift comes down from the Father of Lights.

As to that Objection, of the Danger of others catching the Distemper from the Ino­culated, there needs only this to be said; That as tis to be suppos'd, the Practice will not be gone into till the Danger of Infection becomes common in a Place, so there may be Methods easily taken, to prevent its hazarding of others that can't yet come into it. And I think there ought to be a prudent Care in this respect.

Thus, Sir, I have freely given you my Thoughts about this Practice, so much spo­ken against. I must now leave you to judge for your self, praying God to shew you his Way. If you come into the Prac­tice, I know you will not do it in carnal Security; for that may provoke God to deny the Blessing. And, if God please to give it the desir'd Success, you'll religious­ly [Page 14]give Glory to him, not only for deli­vering you from Death, but for saving you from such a Bed of Corruption, as others have many wearisome Days and Nights ap­pointed them in; you'll think your self the more oblig'd to thank and praise your kind Physician, (I mean the Great One) who has wrought your Cure by so gentle a Method.

I have no more to add, but my Prayers, that you and I may be made meet for, and, in God's Time, brought safe to, that World, where there shall be no more Sick­ness, nor any more Death,; where Sin, and all the penal Consequences of it, shall be done away for ever. I am,

HAving Room left for it, I would take the Liberty to offer to your View, a Scheme of Principles, (which I take from that truly great Man, and bright Orna­ment of the Establish'd Church, Bishop Wil­kins) in the same Way and Method as is us'd in the Mathematicks, consisting of Postulata, Definitions and Axioms; which [Page]are indeed no other than the common Dic­tates of Nature, and agreable to the Rea­son of all Mankind; and which being ap­plied to Inoculation, seem unanswerably to justify the Practice, supposing the Proba­bility of Success to be much greater on that side.

A Scheme of Natural Principles.

Postulatum. Every Thing is endow'd with such a natural Principle, whereby it is neces­sarily inclin'd to promote its own Preserva­tion and Well-being.

Defin. 1. That which hath in it a Fitness to promote this End, is called Good. And on the contrary, that which is apt to hinder it, is called Evil. Amongst which there are se­veral Degrees, according as Things have more or less Fitness, to promote or hinder this End.

Defin. 2. The lessening or escaping of Evil is to be reckoned under the Notion of Good. The lessening or loss of Good is to be reckoned under the Notion of Evil.

Axiom 1. That which is Good is to be chosen and prosecuted, that which is Evil is to be avoided.

2. The greater Good is to be preferred [Page]before the less, and the lesser Evil to be en­dured rather than the greater.

3. Such kinds of Things or Events, as will certainly come to pass, may fall under Compu­tation, and be estimated as to their several Degrees, as well as Things present. Because when such a Space of Time is elaps'd; that which is now future, will become present.

4. And thus likewise is it for such Things as may probably come to pass.

5. A present Good may reasonable be par­ted with, upon a probable Expectation of a future Good which is more excellent.

6. A present Evil is to be endur'd, for the avoiding a probable future Evil, which is far greater.

7. The greater the Evil is, the more Rea­son is there to venture the loss of a less Good, or the suffering of a less Evil, for the esca­ping of it.