The Urim of conscience to which the author has had recourse for plain answers, in his own particular case (as every man living ought to do in his) to four questions of great weight and importance, viz. 1. who and what art thou? 2. where hast thous been? 3. where art thou now going? 4. whither art thou going? : together with three select prayers for private families / by Sir Samuel Morland.

THE Third Question. (Book 3)

Q. What art thou now doing? (Book 3)

Answer.

I hope (through God's great Goodness and Mercy) That one Thing necessary.

For having wandred up and down, and made many weary steps in the wide Wil∣derness of a vain and sinfull World, I was at last very desirous to return home to my self; but must freely confess some Truths, which to my Readers, at first sight, may seem Paradoxes, or Riddles, viz.

I could never truly get into my self, before I was got out of, and had wholly left my self.

My wavering Mind was never rightly com∣posed, till it was extreamly disturbed.

I had no ease, till I was in pain; nor Peace and quietness, till I was in trouble and di∣stress.

I could enjoy nothing, till I was dispossest of all things; I was unable to stand up▪ till I was

fallen down; to make the least progress, till I was struck with Lameness; or to see my Way, till I had lost both my Eyes.

Ejaculation and Prayer.

Father of Mercies, I do sincerely, and with all my Soul, bless and praise Thee, for all the Changes and Chances, the Disgrace and Misfortunes, the Crosses and Disappointments, and the bodily pains and Torments that have followed one an∣other, like Job's messengers, and so close∣ly attended this last Scene of my Life, and Evening of my Days: As really be∣lieving, that they were all Marks and Tokens of thy favour and loving Kind∣ness; and that the great Physician of Soul and Body, never does administer those bitter Pills to his Sick Patients, but for blessed Ends and Purposes.

Lord, I believe all this, help my un∣belief, and graciously grant that thy poor distressed Servant may at last come out of the Furnace of Affliction and Troubles, like Gold and Silver that has been tried in the fire, and purified seven times.

Let others imbarque, and hazard their immortal Souls in what false Bottoms they please.

Let the Ambitious-Man glory in his Honors and Preferments.

Let the Covetous Man's trust and con∣fidence be his worldly Wealth, and Mam∣mon of Unrighteousness.

Let the Voluptuous Man's Paradise be his Dalilahs, and sensual Pleasures.

But, Christian Reader, let you and I, in this our Day, and while we have Time and Opportunity, make Provision for E∣ternity.

In order to this, there are some things which we either do, or may know by the Light of Nature, and those Principles which we brought into the World with us; the visible things of the Creation, natural∣ly leading us to the knowledge of one God Almighty, Maker and Governor of all things; and the Law of Nature that is written in our hearts, prompting us to worship that God; to be just in our Deal∣ings; to honour our Parents, and the like: And when on the one hand, we faithfully perform, or on the other hand do any thing contrary to what the Light of Nature dictates to us, we have Con∣sciences within us, that do either accuse

or else excuse our Actions and Behaviours, and thus far go the Heathens.

But now there are other things, which more nearly concern us Christians, and these are revealed to us in the Holy Scrip∣tures, which Scriptures we are to esteem and reverence, as undoubted and unques∣tionable Truths, both as to the historical part of them, and also the Precepts, Pro∣mises and Threats contained in them, and that for the Reasons alledged in a foregoing part of this Treatise.

1. In these Scriptures we are taught and commanded, to acknowledge the Holy, Blessed, and Glorious Trinity, Three Per∣sons and one God, who is an infinitely glorious Spirit, that was from Everlasting without Beginning, and shall be to Everlast∣ing without End; That he is no bodily Sub∣stance, such as our Eyes behold, but Spiritual and Invisible, whom no Man hath seen, or can see; who comprehends all things, and is only Immense, not to be comprehended by any, who can never be defined by any Words, nor conceived by the Mind; That He is infinitely Great and Excellent, beyond all that we can pos∣sibly imagine; That He has received his Being from none▪ and gives Being to all things.

2. To acknowledge▪ His Divine excel∣lencies and glorious Attributes; as name∣ly, His All-sufficiency, and admirable Pro∣vidence, in Disposing, Governing, and preserving all things; his Omnipotence, Omniscience, and Omnipresence; his E∣ternal Truth and Justice; his transcendent Purity and Holiness; and his infinite Mer∣cy and Goodness.

3. To love this God with all our Hearts and Souls, as He is the Fountain of all Goodness and Excellency in himself, and as He is infinitely kind and merciful to∣wards us, both in respect of our Souls and Bodies; in giving us a Being in the World, in forming and framing us wonderfully in our Mother's wombs, in breathing into us the Breath of Life, and enduing us with reasonable Souls, after his own Image and Likeness; in giving us our Birth within the Pale of the Church, and not among Heathens, Turks or Infidels; in leaving us so many pious Examples of the blessed Patriarchs, Prophets, Apostles and Martyrs, who are gone before us, and with their own Blood have traced out for us the true way to Life and Happiness; But above all, that unparallell'd Pattern of Piety and Goodness in the Life of the Holy Jesus, who so freely gave up himself, as

an Offering, to save lost Sinners, and to open the Kingdom of Heaven to all Be∣lievers; in giving us Food and Rayment, and all the good Things of this Life; and preserving us from sudden Deaths and Dangers, ever since we hung upon our Mother's breasts.

To answer all which Love and Kind∣ness of God to us, we must express our Love to him by our hearty and honest Endeavours to please him in all things, which we can never do, without a sincere Repentance, and a firm Resolution to a∣mend our Lives, and never to harbour in our Bosoms any secret Lust, or live in any known Sin or Sins; as likewise by taking all Opportunities of conversing with him, as well in our private Closets, as in the publick Assemblies, by Prayer, Fasting and Meditation, by reading and hearing his Word, and receiving the blessed Sa∣crament; and lastly, by our earnest and longing Desire, whenever we shall put off these fleshly Tabernacles, to enjoy him by Beatifick Vision, amongst blessed Saints and Angels in the highest Heavens.

4. To fear him, not only with an awful fear, from the consideration of his Power and Justice, he being a God of purer Eyes than to behold Iniquity, and also, when

provoked by our Impieties, able to cast both Body and Soul into everlasting Flames, which is infinitely more than either Men or Devils can do against us; but also with a Filial fear, as an obedient and dutiful Child, truly fears to offend or displease a loving and tender Father.

5. To trust in Him, and to depend upon Him at all times, and in all Conditions, as well in regard of our Spiritual as our Temporal Concerns.

If we are assaulted by Temptations, we are to rely upon him, either for removing them, or else, for giving sufficient strength to withstand them.

If at any time we are threatned with outward and temporal Dangers, by our Enemies or Persecutors, we are to rest upon Him, knowing that the God whom we serve is able to deliver us; and that He will sure∣ly do it, if He sees it best for us; if not, that He will as certainly allay our Sufferings with that inward peace, and those spiritual Comforts, that neither the World can give us, nor the worst of our Enemies can ever take from us, and therefore we must be careful never to attempt, or seek to deliver our selves from such like dangers, by any unlawful or indirect means; for∣asmuch as in so doing, we utterly forfeit

God's more powerful aid and assistance.

If we are in want either of Spirituals or Temporals, we are to trust and rely upon Him, for a seasonable and plentiful supply of both kinds: He having graci∣ously promised to give the Holy Spirit to those that ask Him, 11 Luke. 13. And as for bodily wants, those who truly serve and fear him, are assured, that they shall want no good thing that is sit for them, 34 Psal. 10. And again, Behold the Eye of the Lord is upon them that hope in his Mercy, to deliver their souls from death, and to feed them in the time of Famine, 33. Psal. 18, 19. Why should we di∣strust a God, who is able, whenever he pleases to make Rivers flow out of hard Rocks, or prepare a Table in the Wilder∣ness; who clothes the Lillies, and feeds the young Ravens; with whom the very hairs of our Heads are all numbred, and in whom none ever trusted and were con∣founded.

6. To submit entirely, and with all humility to His holy Will, and heavenly Wisdom, in all His Dispensations and dealings with us; and that from a deep sense of our own meaness and vileness, and his transcendent Excellencies and Per∣fections, and that infinite distance and

disproportion that is between him and us.

To be fully perswaded, that the State and Condition in which He places us, for the time being, is that which is best and most convenient for us, however contrary to our own Desires and Inclinations.

And to bear our Afflictions with Chri∣stian Patience; that so all His Fatherly Cha∣stisements may have their blessed Effects, and bring forth the fruits of Righteousness in our future Lives and Conversations.

7. To Honour Him, and to pay a due Reverence and Respect to whatever imme∣diately relateth to His Worship and Ser∣vice.

To have no other Gods besides Him, whether Idols made with hands, or those of our own beloved Lusts.

Not to take His holy Name in vain in our ordinary Discourses; much less to prophane it with wicked Oaths, bitter Curses, or horrid Blasphemies.

To pay a due Respect to the Ministers of His Word and Sacraments, and never to defraud them of their Dues and Mainte∣nance, which is in effect to rob God of his Tythes and Offerings, and to commit the highest Sacriledge.

To keep holy His own Day, (and in∣deed all other Days solemnly set apart for

His Worship and Service) not following our own Ways, nor speaking our own Words, nor thinking our own Thoughts, much less going to Church to hear News, or to make Bargains with our Neigh∣bours, (as the custom of some is) and so to make their Fathers house a House of Mer∣chandize; or else to observe and reflect up∣on each others Dresses; and which is much worse than all this, to employ a great part of the time in Whispers, Slaun∣ders and Back-bitings; or else in wanton Looks, lascivious Glances, or amorous Courtships, and so to turn the House of Prayer and Supplications into a Scene of Pride and Vain-glory, Slander and Calum∣ny, Lasciviousness and wanton Behaviour.

Lastly, to come to the Lord's Table, with due preparation, and a sincere Inten∣tion to renew our Covenant made with him in Baptism, then to receive with all Humility and Thankfulness those blessed Pledges of Eternal Life and Happiness.

8. To be meek and lowly, and to have a very mean Opinion of our selves, which is the only Soveraign Remedy against Pride and Vain-glory; and the best Expe∣dient we can make use of throughout the whole Course of our Lives, for the con∣quering our unruly Passions, and subdu∣ing

our inordinate Affections. And this we must do, unless we intend to make God our profest and open Enemy; and what the issue and end of that will be with ob∣stinate Offenders, the following Texts will soon inform and satisfy us, 16 Prov. 18. Pride goeth before Destruction, and an haughty Spirit before a Fall, Again 16 Prov. 5. Every one that is proud in Heart, is an abomination to the Lord, and though hand join in hand, he shall not be unpunished. Ne∣buchadnezzar was in his time, for ought we know, the greatest King upon Earth, and yet for his Pride was driven from among Men, to dwell and feed with the Beasts of the Feild.

9. To be modest and chast in all our Actions, Words and Thoughts, and not to spend the flower of our Age, and the choicest part of our Lives in Chambering, Wantonness, Adultery, Fornication, and all Uncleanness; and to pull down many grievous and heavy Judgments upon our own heads.

10. To be Temperate in all things, that is to say, in our Eating and Drinking, and not squander our precious Time, throw away our Estates, and ruin our Families, most shamefully wast such quantities of God's good Creatures, as might relieve

great numbers of indigent Persons, pre∣judice our own Healths, beget Quarrels and Contentions, and many times shorten our days, and bring our selves to untimely Ends; and which is worst of all, forfeit our precious and immortal Souls, by Glut∣tony and Drunkenness, and all manner of Riot and Excess.

To be temperate in our Sleep, which was ordained by God, for the refreshment of our frail Bodies, that so they might not be wearied out with continual Toil and Labour, and that we might be enabled from time to time, to perform such Duties, as Religion, or Works of our Calling require of us. And forasmuch as some Constitu∣tions require more than others, every Man must be governed by his own Ex∣perience; for whoever does not limit himself, does not only wast his precious time, but also injures his Body, and makes it a very sink of Humors, and subject to sundry Diseases and Distempers.

To be moderate in our Recreations, which are sometimes necessary both for the Body and Mind; always provided that they are such as neither dishonour God, injure our Neighbour, take up too much of our time, or divert our Minds from our more necessary Imployments; in the

number of which lawful and useful Recre∣ations, can very hardly be reckoned the sitting up whole Days and Nights at Cards and Dice, and immoderate use of other Pastimes, which I forbear to mention, but leave the consideration of all such Excesses to every Man's private Con∣science.

To be moderate in Apparel and Dres∣ses; since Apparel and Garments were the Effects of the Transgression of our First Pa∣rents; and therefore none of their Poste∣rity have any Reason to make use of them so extravagantly, as some Persons of this last Age have done to that degree, that they have made themselves ridiculous, in the Eyes of many sober Beholders.

The Pride and Vanity of the Daugh∣ters of Sion, or Jewish Ladies, were severe∣ly reprehended in the time of the Pro∣phet Isaiah by God Almighty Himself, 3 Isai. 16, 17, 18, &c. Namely, their wal∣king with stretch'd-forth-Necks and wan∣ton Eyes, mincing as they went; and pri∣ding themselves with the bravery of their tinkling Ornaments about their Feet: There was likewise particular Notice ta∣ken of their Cauls and Round Tires, like the Moon; of their Chains, Bracelets and Mufflers; their Bonnets, Head-bands and

Ornaments of their Legs; their Tablets, Ear-Rings and Nose-Jewels, their Man∣tles, Wimples and Crisping-pins, together with their ch••ngeable Suits of Apparel. For all which Extravagances and Excesses, there were at the same time, threatned and denounced very severe Judgments, I pray God the Vanities of this latter Age, may not give as great offence.

Reflection.

Should a plain Country-Gentleman of Wit and Parts, who has, by any Misfor∣tune, been confined and shut up in a close place, for twenty or thirty Years last past, be suddenly brought forth into some pla∣ces of publick Shows and Concourse, I am apt to believe, that he would be ex∣tremely surprized with the sight of some strange Dresses that are in use now-a-days, and possibly fall into as great fit of Laugh∣ter, crying Aha! Aha! as those who are stung or bit with a Tarantula: And peradven∣ture, it might be as difficult to reconcile him, and oblige him to approve of their wild Fancies, as it would be to compose such a specifick musical Tune, as might perfectly cure, and bring the others to their right Senses.

11. To love our Neighbour as our selves; not to slander, calumniate, reproach, back∣bite, or bear false Witness against him.

Not to lessen or detract from his Worth or Merits, or delight to hear it done by others, or to envy his Prosperity and Happiness.

Never to break out into sinful Anger, unbridled Passions, provoking Language, or reviling Speeches, much less to do him any kind of violence, or give him mor∣tal Wounds.

Not to rob or steal his Goods, or any way to cozen or deceive him, by false Wares, Weights or Measures, or other fraudulent practises.

Not to covet his House, his Wife, his Man-servant, his Maid-servant, his Ox, his Ass, or any thing that is his.

Not to let his Ox, or his Ass go astray, and hide our selves from them; but to take particular care of, and restore them.

Not to remove old Land-Marks, or enter into the field of the Fatherless; and not to oppress the Poor in the Gate, or devour Widow's houses.

Not to judge, or set at nought our Brother, Nor to lay any stumbling-Block, or occasion to fall in his way, or to censure him for strickly observing Meats, or Drinks, or Days; Not to draw

him into any Sin or Wickedness, by our Encouragements, Connivance, or ill Ex∣amples.

When we converse with others, to be assable and courteous, and to behave our selves with all humility and meekness, condescending to Men of low Estates, and esteeming others better than our selves.

To follow Peace with all Men, as much as in us lies, and to be Peace-makers our selves.

To let our Love be without dissimula∣tion and hypocrisy, and to be kindly affectioned one to another, rejoycing with them that rejoyce, and weeping with them that weep.

To shew kindness, as we have occasion, to our very Enemies; and to pray for those that hate, persecute, and despitefully use us.

To shew mercy with chearfulness and alacrity, and never to let our Alms be ac∣companied with harsh and uncomfortable words: And thus, to deal our Bread to the Hungry, to give Drink to the Thirsty, to cloath the Naked, to visit the Sick, to relieve the Prisoners, to redeem the Cap∣tives, to help the Poor, the Widow and the Fatherless; to comfort and assist the Desolate and Oppressed, and never to shut

up the bowels of our Compassion from any (without distinction of Persons or Qua∣lifications,) who stand in need of our as∣ssistance.

To conclude, all Persons whatever, are bound in Conscience to behave themselves with all sincerity and uprightness, in their several and respective Stations and Rela∣tions.

Wives are to submit themselves to their own Husbands, as unto the Lord, for the Husband is the Head of the Wife, even as Christ is the Head of the Church; and as the Church is subject unto Christ, so are the Wives to be to their own Hus∣bands in every thing, 5 Ephes. 22, 23▪ 24.

Again, Husband are to love their Wives, even as Christ also loved the Church, so ought Men to love their Wives, as their own Bodies: He that loveth his Wife, loveth himself, for no Man yet hateth his own flesh, but nourisheth and cherish∣eth it: For which cause, shall a Man leave his Father and his Mother, and shall be joined unto his Wife, and they two shall be one Flesh, 5 Ephes. 25, 26. &c.

Children are to obey their Parents in the Lord: To honour their Father and Mother, (which is the first Commande∣ment

with promise) that it may be well with them, 6 Ephes. 1, 2, 3.

Parents are enjoined to bring up their Children in the Nurture and Admonition of the Lord, and according to their Abi∣lities, to make suitable provision for their Maintenance.

It is no small Trust that Parents repose in Governours and Governesses; but more especially in School-Masters and Mistres∣ses, for the pious and virtuous Education of the Youth of both Sexes; which Trust, if it be faithfully and honestly perform'd, is of unspeakable Benefit and Use in a Common-wealth, and such School-Masters and Mistresses deserve to be valued and re∣spected according to their Merits.

On the other side, if this Trust be not rightly perform'd, but neglected and abu∣sed, it is of pernicious consequence, of which I my self have seen some woful ef∣fects, and have heard very bitter Com∣plaints.

It is, and has been a daily practise, in some Schools, by harsh and cruel Masters, and by peevish, hard-hearted, and ill na∣tur'd Mistresses, to beat and bruise poor Childrens heads, as if their double Fists were so many Mallats, their Scholars heads as so many Blocks, and they themselves

Hemp-beaters: And the truth is, Beating of Hemp would be a much fitter Employ∣ment for the meaner sort of those unmer∣ciful Wretches; and it's great pity, that there are not very severe Laws made a∣gainst such barbarous and inhumane Pra∣ctises; which so manifestly obstruct and hinder the Soul, (whose principal seat the head is) in sending too and fro, and rightly making use of the Vital and Animal Spi∣rits, for the due performance of their se∣veral and respective Operations, of which the natural consequences are oftimes Deaf∣ness, Imposthumes, and other dangerous Disorders and Distempers.

And God alone knows how many per∣sons there are, and have been in this ve∣ry Kingdom, within the space of forty or fifty Years, who promised Wonders in their Childhood and Youth, and yet as they grew up to a riper and more mature Age, by reason of such cruel Usage, be∣came melancholy and mopish, and at last meer Sots, Dullards, and Dunces.

Now, if Masters and Mistresses are char∣ged with so great Cruelty, for abusing the Children of Strangers: What can be said in the behalf of some Fathers and Mo∣thers, who, as barbarously beat and bruise the heads of those very Children who

came out of their own Loins, even in their tender years; never considering how softly our blessed Saviour laid his tender hands upon young Childrens heads, when he took them up into his Arms, and bles∣sed them.

There is yet a Generation of Vipers, (I mean some particular Nurses) who are so barbarous, as to give dangerous Blows, in their Fury and rage, to poor young Infants in their Cradles, and in their own Laps; insomuch that those in∣nocent Babes dread as much the fierce Looks of those Furies, as Men usually dread the sight of Lions or Tigers: Not to mention some other Behaviour of some of those Nurses, after they have taken upon them so great a Charge, that many times proves the loss of those poor Infants Lives; for all which they must undoub∣tedly one day Answer, it being a kind of Man-slaughter, and so near a-kin to Murder.

Servants are to be obedient to their Ma∣sters, according to the Flesh, in singleness of heart, as unto Christ▪ Not with Eye-ser∣vice, as Men pleasers, but as the Servants of Christ, doing the Will of God from the heart; with good will doing service, as to

the Lord, and not to Men, 6 Ephes. 5, 6, &c.

Masters are to be just and kind to their Servants, forbearing threatning, as know∣ing that their Master also is in Hea∣ven, 6. Ephes. 9. And for that reason, they ought not to be as Lions in their Hou∣ses, nor Frantick among their Servants; as the Son of Sirach wisely advises, 4 Ec∣clesiasticus. 30.

Joshua's Declaration before all the Tribes of Israel at Shechem, is an excellent Presi∣dent for all Parents and Masters of Fami∣lies, and plainly admonishes, and points out to them their Duties, viz. Choose you this day whom you will serve; whether the Gods which your Fathers served, that were on the other side of the Flood, or the Gods of the Amorites, in whose Land ye dwell; but as for me and my House, we will serve the the Lord, 24 Joh. 15.

All Subjects are commanded in the Ho∣ly Scriptures, both to pray for, and to yield due obedience to Kings, and all Su∣preme Governours, as to God's Vice-Ge∣rents: Forasmuch as by Him King's Reign, and there is no Power but of God; and therefore whoever resisteth the Power, resi∣steth the Ordinance of God. 13 Rom. 1, 2.

On the other side, Kings and Queens, Soveraign Princes and Princesses (who re∣ceive their Crowns and Scepters from the Hands of the great King of Kings, are to be considered as Nursing-Fathers and Nur∣sing-Mothers to all their Subjects; but more particularly to his own Church, where ever it is planted or established within their respective Realms and Domi∣nions, according to those Royal Presidents of David, Hezekiah, Josiah, and several o∣thers recorded in the Holy Scriptures.

It is both the Honour and Duty of Se∣nators, Counsellors and Ministers, who are in effect Pilots of those great Ships cal∣led Empires, Kingdoms, and Common∣wealths, with their utmost Skill, Wisdom, and Diligence, to discharge the great Trusts that are reposed in them, by their Soveraign Lords and Masters

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to keep the Helm of the Government sted∣dy; to have a watchful Eye upon their Compass, and never to give Directions for either Larboard, Port, or Starboard, with an intention to steer a wrong Course, to gratify their ambitious Desires, or for any other sinister or Self-ends.

Bishops have their respective Diocesses; and inferior Pastors and Ministers their particular Congregations, and ought to act as good Shepherds, watching over and feeding the Flocks of Christ committed to their charge.

Judges and Magistrates are commanded by God, to hear the Cause of the Widow, and Fatherless, and to be no respectors of Persons.

Lawyers, (both Civilians and others) for the very same reason, are obliged to plead with zeal and diligence, for the Oppres∣sed against the Oppressors, and not to spin or wire-draw just and righteous Causes, while a Man might make several Voyages to and from the East or West-Indies, nor to suffer their Atto••neys, Proctors, or Sollici∣tors, to cut large Thongs out of their Cli∣ents Hides.

The proceedings of Physicians with their sick Patients (forasmuch as the best of their Skill lies in a very narrow Com∣pass, by reason of the great variety of Constitutions, and the daily Mutations which happen in the same Human Bo∣dies) ought to be with great caution, and very conscientious, never throwing away Men's lives to make Experiments, or feed∣ing them with vain hopes, when they

plainly see them drawing near to their last Agonies; or for greedy Lucre, to play with little Distempers, till they turn to remediless Diseases.

There is likewise a Conscience to be u∣sed by Apothecaries, in preparing and ad∣ministring their Doses and Potions, the particulars whereof I leave to their own private reflections.

Chyrurgions ought to be very cautious how they dally with slight Sores, till they become incurable Wounds.

God alone knows what some Shop∣keepers have to answer, for making false Protestations to put off their Wares to un∣skilful Buyers or Customers.

Merchants and Trades-men, of all Pro∣fessions, are required and commanded by God himself, to be just and upright in all their Dealings, and not to defraud, or go beyond their Brethren in Sales or Bar∣gains, or in any wise to break their Co∣venants for Gain and Advantage; for which, they will do well to read what the aforesaid Son of Sirach observes, A Merchant shall hardly keep himself from doing Wrong; and an Huckster shall not be freed from Sin, 25 Ecclesiasticus. 29.

The Rich and Mighty, are not to op∣press the Poor and Needy, or to make

use of their Labours, Skill, or particular Talents, without giving them sufficient Recompences and Rewards; as the cu∣stom of some is, feeding them with fair Promises, and flattering Speeches, till they have obtained their own Ends and Purposes, and then taking no more notice of them, then if they had never known them; which Behaviour of theirs, (toge∣ther with a friendly Caution to such poor Men) is not unaptly expressed in the fol∣lowing Verses,

When Great Men cajole thee, mark well their design; True Friendship's a Goddess that few Men adore: It's something they want, from thee, or from thine, Which, when they have got, they know thee no more.

By the foregoing Passages, we are taught and instructed in the Holy Scriptures, what God requires, either to be done, or not to be done, on our parts, in pursuance of his second Covenant made with us; and how we are to demean our selves, while we remain in these fleshy Tabernacles; To encourage us to the performance of which with all Integrity and Faithfulness; we have, in the first place, the pious Examples

of the Patriarchs, Prophets, Apostles, and others of God's chosen Saints and Servants: But above all, of our blessed Saviour Je∣sus.

In the next place, a great number of passionate and earnest Exhortations, to in∣cite us to fight manfully, as valiant and good Souldiers, under Christ's Banner all our Lives, to which are annexed large Promises of spiritual Graces and Comforts, to support us during our Pilgrimage in this Valley of Tears, and after this pain∣ful Life ended, Crowns of Glory and E∣verlasting Happiness, with blessed Saints and Angels in the highest Heavens.

But on the other side, to deter us from continuing in Sin and Disobedience; we have in the last place, not only Threats, but also Examples of God's dreadful Judg∣ments here in this Life upon wilful Of∣fenders, and the Vengeance of Eternal Fire denounced against all impenitent Sin∣ners in the World to come, with the De∣vil and his Angels.

Ejaculation and Prayer.

O blessed JESUS, whose coming down from Heaven, to take upon Thee

our Nature, for the Redemption of lost Sinners, was the true foundation of the Holy Scriptures, and of the Promises therein contained of Eternal Life and Happiness to all true Penitents and Be∣lievers.

Let therefore, O Lord, this holy Word of Thine, be from henceforth a Lamp un∣to my feet, and a Light unto my Paths: And O that my ways were so directed, that I might keep thy Statutes, and ne∣ver more turn aside unto lying Vani∣ties.

Honnēni elohim keckhasdēkah, kerov Raha∣mēka pheseangāi, kerov kabbesseni, mengavoui, ou meckhatāti taharēni.

Have mercy upon me, O God, according to to thy loving Kindness, according to the Mul∣titude of thy tender Mercies, do away my Of∣fences; wash me throughly from mine Iniqui∣ties, and cleanse me from my Sin.

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Forsake me not, O God, in mine Old Age, now that I am gray-headed, and my Strength

faileth me, and the Light of mine Eyes is gone from me.

Now that I am as a Pelican in the Wilder∣ness, as an Owl in the Desert, and as a Spar∣row upon the House top.

Behold, thou hast made my Days as an hand∣breadth, and mine Age is as nothing before Thee.

O spare me a little, that I may recover my Strength, before I go away from hence, and be no more seen.

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In thee, O Lord, I have trusted, let me ne∣ver be confounded.

And here I crave leave, before my De∣parture out of this World, to leave be∣hind me a friendly Caution to all young Gentlemen and Students, to beware of a certain pernicious Treatise, which does, in effect, make a Jest of the Holy Scriptures, and turns Angels and Spirits into Phan∣tasms, and Heaven and Hell into meer Metaphors.

It is a Book that very well deserves a Noli me tangere, or a Caveat Emptor to be stamped in Capital Letters upon its Cover. I am very tender of naming the Author,

who now stands or falls to his own Ma∣ster, and hope that he made his Peace with Heaven, by a sincere and hearty Repentance before he went from hence; besides, that Christian-Charity obliges me to make very soft and gentle steps over dead Men's Graves; though, at the same time, Christian-piety prompts me to declare to all the World, That had I the vanity to think my self equal to him, both for Natural Parts and acquired Learning, I would not have been the Writer and Publisher of such a Discourse, to have gained the Wealth of both the Indies.

The Company of Stationers may do God and their Country very signal Service, (and possibly not at all impair thereby their private Fortunes) if, instead of applaud∣ing and vending that impious Treatise, they would join together, in buying up all the Copies, and converting them to Ashes.

The Psalmist speaking of the vast and wide Ocean, tells us of a Leviathan, that God had made to play therein: But, sure I am, that God could never be pleased that any Man should make a Leviathan here upon Earth, to play with his Divine Attributes, and Holy Scriptures.

This Treatise may not be improperly called the Authors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, The Sinner's Common-Hall, where all Per∣sons concerned may be furnished at very easy Rates, with new invented Mattocks, Spades, and all other Instruments and U∣tensils of politick Pioneers, to undermine Civil and Church-Governments.

I must needs acknowledge, That the Method of this Treatise is very pleasant, the Stile elegant, and the Expressions very proper and significant, and is interlaced with specious Touches of Learning, and that of divers kinds, politely extra∣cted, and wittily digested; but let me tell thee (mi figliolo, mi Jovane) and timely forewarn thee, Guardati d' aceto di vin dolce! It is only to beguile the Readers, and ere they are aware to lead them into Laby∣rinths, and make them swallow down most pernicious Principles.

Thus the skilful Angler covers the fatal hook with a pleasant Bait, and the cun∣ning Fowler carefully hides the Snare from the unwary Bird.

Thus the appearance of a Sepulchre is oft times very glorious, when the inside is full of Rottenness, dead Men's Bones, and all Uncleanness.

Thus a lewd Strumpet, being adorned with gay Cloths, and set off with rich Jewels, false Teeth, Hair and Eye-brows, and a painted Face, seems beautiful to the beholders; who, if she did but once lay aside those Ornaments and Disguises, would soon affright her most voluptuous Lovers, and become a Soveraign Remedy for their incontinence.

Leviathan!—It is the Devil's Alcoran. Beware ingenious young Men: There's Death in the Pot: There's Poison in the Cup: There's a Snake in the Grass: You are near the Hole of an Asp: And the Den of a Cockatrice.

Leviathan!—Its the Author's imagi∣nary Golden Image, set up in the Year 52, in a place which he then lookt upon as the English Babylon, whose height of Im∣pudence was much more than thirty Cubits, to which, he did then really be∣lieve, that both the Leaders, and the Po∣pulace of those Times, being wonderful∣ly charm'd with his witty Fancies, and pleasing Novelties, would as readily fall down and do Obeisance, as Nebuchadnez∣zar's Subjects did of old, to his real Golden Image, at the sound of the Sackbut, Psal∣tery, Dulcimer, and other Musical Instru∣ments.

Reflection.

How apt are frail Mortals, on whom God has, at any time, bestowed some ex∣traordinary Gifts of Nature, to be tran∣sported with their own wild Fancies, and to be drunk with the New Wine ('tis what the Author calls his own Treatise▪) of their vain and foolish Imaginations; and then, How ready is Satan at hand (who too well knows their Nature and Constituti∣ons, their Tempers and Dispositions, with their Inclinations and Infirmities) to im∣prove those humane Frailties, and to push and drive them to all manner of extrava∣gant Actions, and presumptuous Under∣takings.

Ejaculation.

King of Kings, and Lord of Lords: Who pullest down the Mighty from their Seats, and exaltest the Humble and Meek, whenever Pride and Vain-glory puffs us up, and makes us become wise in our own Eyes: Let the remembrance that we are but Dust and Ashes, pull down our haughty Looks, and abate our swelling Thoughts.

Leviathan!—Its a monstrous Goblin, that much better deserves to be exposed to publick view in Fairs and Markets than an Elephant or Rhinoceros, these being the wonderful Works of the great Crea∣tor, the other, the Mechanisme, and meer Invention of a grand Impostor.

Leviathan!—It is a Juggler's box, to cheat his Readers with meer Tricks and Legerdemains. It is, and It is not: There is a Law of Nature, and yet There is no such thing: All Men are in a state of War and Enmity, and yet remain in Love and Unity: There are Angels and Spirits, and yet they are but Phantasms, Apparitions and Delusions: There's a Kingdom of Heaven, and yet there's none: There is an Enfer, and yet Hell is but a Metaphor.

Leviathan!—Its the Trojan Horse, whose Belly and inner Cavities are fill'd with Men of War, and all sorts of Weapons, to kill and destroy their hospitable Friends and Receivers.

Leviathan!—Had learned Milton wav'd his Subject of Lost Paradise, and exercised his poetick Talent upon this Treatise, he might have found here his God Chaos, and a much more convenient Pandai∣monion for Beelzebub, and his Infernal Crew, to sit in consultation, how to make a second War with Heaven.

Leviathan!—Sure it was something a∣kin to that formidable Beast with seven Heads and ten Horns, in the Revelation••, to whom was given a Mouth to speak Great Things, and to Blaspheme against God, his Tabernacle, and them that dwell in Heaven.

This Author, in pag. 63, 64. 87. 169. and in many other places boldly asserts, That all Men by Nature, are in a Con∣dition of War, every Man against every Man: That every Man hath right to every thing, even to the Goods and Body of his Neighbour; that is to say in plain Eng∣lish; every Man, by Nature, is a Rascal, Villain, Thief, Robber and Murderer; till by a Pact or Agreement, they chose out of their Company a Soveraign, who is absolute, and nothing that he can do is any Injury or Injustice to any of his Sub∣jects, and is perfectly Master of their Estates and Lives: Insomuch, that David's killing Uriah, was no injury to Uriah, because the Right to do whatever he pleased, was given to David by Uriah himself.

In the first place, if every Man be, by Nature, such a Rascal and Villain, How great a Rascal and Villain doth this Author (even in print) acknowledge himself to be for one?

2. If all Men be such Rascals and Vil∣lains, till they agree, and chose to them∣selves a Soveraign; this Soveraign must be as great a Rascal and Villain as any of them, as well after, as before his Corona∣tion, (being no more able to shake of his Savage Qualities, than a Leopard his Spots, or a Blackmoor to change his Skin) And by making him their Soveraign, they en∣able him to be ten times a greater Ras∣cal and Villain than ever before he was; and then let the ingenuous Reader but imagine what a Hydra of a Common-Wealth this would be? And what a Cen∣taur, their supreme Governour: Nero, Domitian, and the rest of the persecuting Emperors, would not deserve to be menti∣oned in any Histories. In such a gygantick Prince's Court as this, so pittiful a Ty∣rant as Herod, would not have merit enough to be one of his Majesty's Gentle∣men-Ushers, nor Pontius Pilate to be a Page of his Back-stairs.

3. What an high Affront and Indignity does he here cast upon God Almighty, who created Adam in his own Image and Likeness, and made him an absolute Lord and Soveraign of this lower World, and endued him with sufficient Wisdom and Understanding to govern it▪ And 〈1 page duplicate〉〈1 page duplicate〉

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though Adam by his first Transgression ex∣posed himself, and his Posterity, to the Wrath and Displeasure of his Maker; yet we no where find that his Maker took from him that Soveraignty and Dominion, or the use of his Reason to manage it, which he had before given him; or that he left his Subjects in a state of War, to Rob, Spoil, and Murder one another. But on the other side, have good Reason to believe, that Adam enjoyed his Soveraignty while he lived; and consequently, that all that came forth of his Loins, were his Natural Subjects, and yielded him due Obedience: And though there might be many wicked Men amongst them, yet that there was not so much as one that durst publish a Leviathan, neither were they in the general, so far degenerated, and become worse than any of the brute Creatures, (as the Author pretends) having quite lost all those Principles of Honour and Justice, which were originally stamped in their Souls.

We have likewise reason to believe, that the Patriarchs, Noah and Abraham, and others, were Soveraigns in their respective Families, till such time, as Families being multiplied, there arose Quarrels and Dissen∣tions, and the stronger subduing the weak∣er,

enlarged their Dominions, but without those senseless Pacts and Agreements, as this Author would fain perswade us; for no such thing was ever yet in practise, but is a product of his own waking Thoughts, of which he makes mention, page 60. in the following words, viz. That waking, he thought of his absurd Dreams; but never dreamt of the Absurdity of his waking Thoughts. And the plain truth is, I think in my Conscience, no other Man in the whole World, ever dreamt of them, till he him∣self so absurdly publisht them.

Again, how confidently soever this Au∣thor asserts, That David did Uriah no injury. We read, 2 Sam. 12. That the Lord sent Na∣than to David to complain of Two of the greatest Injuries and Acts of Oppression and Injustice that could possibly be offered, by a Prince to his Subjects; or indeed, by one private Person to another. The first was, kil∣ling of Uriah wrongfully. The 2d. was, de∣filing his Wife. The words of Nathan are these, Thus saith the Lord God of Israel, I a∣nointed thee King over Israel, and I delivered Thee out of the hand of Saul, and I gave thee thy Master's house, and thy Master's Wives into thy bosom; wherefore hast thou killed Uriah the Hit∣tite, by the hands of the Children of Ammon, and taken his Wife to be thy Wife?

Now one of these Injuries being repre∣sented darkly by Nathan to David, in a Parable of two Men living in one City, the one Rich, and the other Poor, and the rich Man taking wrongfully the poor Man's Lamb out of his bosom, the faid King waxed wroth, and so highly re∣sented it, that he swore to Nathan, that this cruel Deed should cost the Offender his life: And why? Because he had no pitty.

So then it is manifest, that, to assert that David neither did, nor could do any wrong to Uriah, is not only to give Nathan and David, but also God himself the Lye, which is no less than Blasphemy.

In page 152. He instructs his Disciples, That in case a Man shall come from the Indies hither, and perswade Men here to receive a new Religion▪ though he be never so well perswaded of the truth of what he teaches, he commits a Crime, and may be justly punished for the same; now this Lobster-like-argument of his, be∣ing artificially thrown forward, does again naturally crawl backwards. His meaning is, as he has too plainly exprest in many places; That if a Man go from hence, and preach a New Doctrine in Africa, he commits a Crime, and consequently St.

Jude did very ill after Christ's Resurrection, to take a Journey from Jerusalem into Per∣sia, and there to take upon him to rebuke the Superstition of the Magi, and to preach a New Doctrine, and so was put to death deservedly.

The like may be said of St. Paul, for his making a Mutiny and Uproar at Athens, and disturbing the Worship of the great Goddess Diana of the Ephesians: And in fine, both he, and all the Apostles, com∣mitted great Crimes, in presuming to preach New Doctrine amongst all Nations, where Idolatry was Established, and owned by publick Authority. (for, says the same Author, page 152. To maintain a Doctrine contrary to the Religion Established, is a greater Fault in an authorized Preacher, than in a private Person.) And therefore they all suffered condign Punishments, and were accessary to their own cruel Deaths. But now, this reflects more severely upon our blessed Saviour, who gave his Disciples their Commissions, Matth. 28. 19. Go yee and teach all Nations, baptizing them in the Name of the Father, the Son, and the Holy Ghost.

And which is yet more, it reflects upon God the Father, who sent his Son into the World for that end and purpose; and

also the Holy Spirit, which was sent down from Heaven after our Saviour's Resur∣rection, to inspire those Apostles with diversity of Tongues, and such other mira∣culous Gifts, as might rightly qualify them for the preaching the Gospel throughout all the Nations of the World.

So that this last Assertion is, in effect, Blasphemy against the Three Persons of the sacred Trinity.

Our blessed Saviour 10 Matth. 33. Says, Whosoever shall deny me before Men, him will I also deny before my Father which is in Hea∣ven: And in another place, By your Words you shall be justified, and by your Words con∣demned. So that, to deny Christ before Men, is our Saviour's sense, in a Crime that excludes and shuts a Man out of Heaven. But this Author affirms positively, page 271. That the denying of Christ before an Infi∣del Prince, is not a Christian's Act, but his So∣veraign's Act, and consequently no Sin. And so he plainly gives the Son of God the Lye.

Our blessed Saviour, when he sent out his Disciples 10 Matth. 15. Tells them, That into whatsoever City they entred, and were not received, it should be more tolerable for Sodom and Gomorrah, in the Day of Judgment, than for that City. That is to say, the refusing to receive and hear the

Doctrine of Christ's Disciples was a grea∣ter Sin then that of Sodom.

But this Author tells us, page 286. That those who refused so to hear and receive them, did not Sin in so doing. And here we see again, the Arrogance and Impudence of the same Author, in giving the Lye to the Lord Jesus.

Our Hebrew Masters, do indeed, teach us to read the Words and Sentences of part of the Scriptures; but this politick Pedagogue would instruct us to read, not only the Words and Sentences, but the true Sense and Meaning of them backwards.

Our Saviour Christ, in divers places, owns his casting out Devils and unclean Spirits; and sometimes these unclean Spirits owned him to be the Son of the most high God, as did the Legion of Devils, with which the Man was possessed in the Coun∣try of the Gadarenes, 5 Mark 7. and divers others. And the Pharisees, (the worst, and most malicious of his Enemies) ac∣knowledged his casting out Devils: Yet notwithstanding, the composer of this Treatise had the Confidence to affirm, page 354. That no Man was ever possessed with any other Spirit, than that by which his Body was naturally moved. And so gives the Lye, not only to our Saviour, but to all

the Four Evangelists, who have left upon Record most remarkable Instances of those Miracles.

In page 62, 63, and 64. this Author tells us, That Man, by Nature is in a State of War, every Man against every Man; and every Man has a right to every thing, over the Goods and Body of his Neighbour: And yet in his next Chapter, (which is not above eight pages further, he sets down Ten Laws of Nature, which Laws of Nature are immuta∣ble and eternal, and stamped upon Men's Souls, and every of them tends to Peace and Quietness, Love and Kindness, Grati∣tude and doing to others, as we would be willing they should do to us; and these two Assertions, are as contrary one to the other, as Light is to Darkness; however it is much more modest to give himself the Lye, then to give it so often, as he has done, to the Saviour of the World, and the second Person of the Trinity.

In page 88. he acquaints us, That by the People assembled, are transferr'd all their Right on him whom they chose their Soveraign, which Soveraign can do no Injustice, though at his pleasure, he take away any of their Lives: And yet page 152. he asserts, That no Man in the institution of their Soveraign, can be supposed to give away the Right of pre∣serving

his own Body. And page 112. If an Assembly meet and agree together, they may rebel, and make War against their Soveraign. And I affirm, that no Man of Sense or Rea∣son, can be supposed to defend the Au∣thors reputation in so notorious a Con∣tradiction.

In page 285. and divers other places, he affirms, That Christ's Kingdom not being of this World, he left the Jews to the Law of Moses, and other Nations to their respective Soveraigns; and yet page 106. he plainly affirms, That Christ acted in this World, as King of the Jews, and by his Soveraign Power and Authority, sent two of his Disciples to un∣tie, and bring away the She-ass, and her Colt, on which he was to ride into Jerusalem.

Page 62. He affirms, That the Desires and Passions of Man are no Sin, though it be an absolute Breach of the Tenth Command∣ment.

Our Saviour forbids swearing by Hea∣ven, Earth, Jerusalem, or a Man's own head, 5 Matth. 34, 35, 36. but this Author asserts, page 71. That such kind of Oaths is no swearing, and so makes our Saviour guilty of Lying.

Page 152. he says, That every man is sup∣posed to know the Law of Nature, it being so plain; and yet, pag. 141. he avers, That

the Law of Nature is, of all Laws the most obscure.

Pag. 261. he says, Christ▪s death did not satisfy God's justice, and yet, pag. 356. he acknowledges, That the Passion of Christ is a full Ransom for all manner of Sins.

Pag. 272. he affirms, That there were no true Martyrs, but those who conversed with our Saviour while he was here upon Earth; and that he who is no Minister, can be no Martyr: Now if so, all other Martyrs have thrown away their Lives, and were accessary to their own Deaths▪

Pag. 60. he says, That Contempt is the Immobility of the Heart: But this cannot be, for when the Pulse ceases to beat, the Man can no longer live; and consequently, this Author, contemning all sorts of Laws, Learning and Religion, could never have lived to finish his Leviathan.

Our Saviour acknowledges, that if he had not done such Miracles as no Man else could do, the Scribes and Pharisees might have had for their Unbelief some just pretence.

But this Author avers, pag. 148. That Miracles are not at all sufficient to give evi∣dence: But sure I am, that this bold Asser∣tion of his, which is a Wonder, though not a Miracle, gives the whole World a

sufficient Evidence of his great Arrogance and Impudence.

Our Saviour says, That the Reprobates shall go into everlasting Punishment: And St. Paul says, That this Mortal must put on Immortality: but this Author says p. 345. That the Reprobates Bodies shall not be im∣mortal.

And pag 245. That no individual Person shall be punished with Torment Eternal.

Pag. 360. he says, That to pray to the King for fair Weather, is Idolatry: But if the King command a Man to do so, and he do it, it is no Idolatry.

Pag. 360. he tells us, That if a Man, who is no Pastor, worships an Idol, and others follow him, this is no Scandal given: However, I wonder he should not think this to be a very scandalous Doctrine.

If the Author were yet living, I should take the boldness to give him this civil Item, (oportet mendacem esse memorem) espe∣cially since he asserts, pag. 60. That Imagi∣nation and Memory are the same thing: For if so, I greatly wonder how he could imagine so many Falsities and Contradictions, and yet, at the same time not remember them. For my part, I must confess, I do not ap∣prehend Imagination and Memory to be the same thing; and if it were practicable, I

should thus reason the Case with him: Sir, Your Leviathan is a product of meer Ima∣gination; for never any such thing yet was: But of that which never yet was, you could have no Remembrance, Egregie magister ergo falleris.

I cannot here omit his positive Asser∣tion in the same page, That all Men have equal Faculties of Body and Mind; but God forbid it should be true, for then every Man, equal to him as to Education and acquired Learning, would write and pub∣lish a Leviathan, and by that means, all Booksellers shops would soon be fill'd with impious and pernicious Books.

What other Men may judge of this his positive Assertion, I know not: For my part, I am not of that Opinion, That a Marius, Dioclesian, Julius Caesar, or Tamber∣lane had not Gifts and Endowments of Na∣ture far above a Plebeian, or Common Soul∣dier; or that every Pesant, or Country Thatcher, had equal parts to compare with Jack Straw, or Wat Tyler.

I must needs confess, That if all other Men were like the Author of this Levia∣than, I should then conclude, That all Men are indeed both by Nature and Art in a State of War.

It's too plain, That he was in War with the whole World; and its great pitty the whole World was not in War with him, when he first published his accursed Le∣viathan.

He was in War with Man's Creation, and in War with his Redemption; in War with the Law of Moses, and in War with the Doctrine of Christ and his Apostles; in War with the Subsistence of Departed Souls, and in War with that of Angels and Spirits▪ (and yet I have heard it reported of him, that he was afraid to be alone in a dark Room) in War with the marvellous Act, and Deeds of the Old Prophets, and in War with our blessed Saviour's Miracles; in War with those Heavenly Mansions, which the holy Jesus is gone before to prepare for his blessed Saints and Martyrs, and in War with the place of Eternal Torments prepa∣red for the Devil and his Angels; or else, (if it be true what is commonly said of him, when his Man was rubbing his Body in a Morning) he would never have ad∣ventured to pronounce such Words in raillery, as (Rub you Rogue for Eternity;) in War with all civil Common Wealths and E∣stablished Laws, and in War with all Church Governments and Gospel Ordinances; in War with all Moral Honesty and Rules of Sobrie∣ty,

and in War with Religion and all its Fundamentals; in War with the Works of Aristotle and the Heathen Philosophers, and in War with Euclid's Elements and Mathe∣matical Demonstrations; in War with Schools and Universities, and in War with all the Liberal Sciences▪ in War with his own Defi∣nitions, and in War with his own pernici∣ous Principles, between many of which, there is a much greater Contrariety and Distance, than he allows at the Resurrection between the Saints and Reprobates, ma∣king all both Good and Bad to stand, at the last Day, upon the Earth's superficies, pag. 242. And making the Punishment of the one, to consist only in beholding, for a short time, the Glory and Happiness of the other: How they must be placed I do not well understand; some few of the Reprobates, I confess, might look over the shoulders of others, but they being so ex∣ceeding numerous, the Saints, Antecii and Perecii, must certainly have great difficul∣ty to see them plainly: But how to find Expedients, or how to make Spectacles for the eyes of their Antipodes, would have been past the Author's little Skill in Geo∣metry or Opticks.

As to the Design in▪ general of this im∣pious Discourse, I am willing to believe

that the Author's Res Angusta Domi, and personal Vain-glory, might move him in such a juncture as that was, to fish in troubled waters, in hopes to advance his Fortune, and get himself a Name: But Satan who stood behind the Curtain, and prompted him to this Undertaking, had undoubtedly a further and deeper Design; namely, to encourage all Persons whate∣ver, to follow the Devices and Desires of their own hearts, without the least fear or dread of burning Lakes, or endless Tor∣ments, by shamefully distorting and wre∣sting the plain Texts of the holy Scrip∣tures, by searching for Errours in the Books of Moses, by undervaluing and les∣sening our Saviour's Miracles, and so en∣deavouring to overthrow the Fundamen∣tals of Christian Faith, by calling in que∣stion the Subsistence of blessed Angels, Unclean Spirits, and Departed Souls; by turning heavenly Mansions, and the place of Eternal Torments into meer Metaphors: And lastly, by setting up a New Common-Wealth, and a Soveraign, who, by an in∣comprehensible Law of Nature, must have the absolute Command, not only of the Estates and Bodies, but also of the Souls and Consciences of all his Subjects, though it be to deny the Doctrine of Christ and his

and to Worships Idols, and Sacrifice to De∣vils.

This Arch Enemy of Souls is, alas! too well acquainted with Humane Frailties; (which are, in truth, the effects of his be∣guiling our First Parents) and knows, That Quicquid volumus, facile credimus, that very slender Arguments, if they do but gratify fleshly Desires, have great power and force with poor Mortals. It was a promise of sensual Delights and Pleasures (though in the other World,) by which Mahomet so advanced his Dominions, and gained so many Proselites, and at last exalted himself above our blessed Saviour Christ Jesus, who indeed, as a Prophet, is by the Alcoran ac∣knowledged; but as to his Divinity, or his being the Second Person of the Trini∣ty, it is by the Turks utterly denied. I can never forget a Passage in Mahomet the Fourth's insulting Letter to the Emperor, at the beginning of this last War, namely, (I value not) or (I am not afraid of your CRUCIFIED GOD) to which blas∣phemous Expression, I do really attribute his being Deposed a few Years after with great Dishonour and Disgrace, and all the Misfortunes and Disasters (as so many Marks and Tokens of God's displeasure) which have ever since befallen that Otto∣man Empire.

And here I hope it will not be ill taken, to make an humble Address to the young Nobility and Gentry of this Nation, that they will be pleased to have so great a regard to their own Eternal Welfare and Happiness, as neither to countenance this impious Book themselves, nor allow it a place in their Libraries, for fear it may one day corrupt some of their no∣ble Race, when they are laid in their cold Tombs.

I most earnestly beseech you, Sirs, to hearken to a poor Man's Advice, who has no sinister Ends or Designs; and what∣ever he here urges, is out of true respect and kindness. Who reflects with great remorse upon his own mispent Hours, Days and Years; and were it in his power to recall Time and Opportunities, would certainly (with God's assistance) employ them to better Ends and Purposes.

Hitherto, your tender years, and little Experience, may justly plead for your not discerning Id manticae quod in tergo est, or diving into the subtil Fallacies and Myste∣ries of the Composer of this Treatise: But now that you have some of his Blas∣phemies, Arrogancies, Contradictions and Extravagancies laid so plainly and clearly before your Eyes, to harbour or cherish

in your Bosoms such Snakes and Vipers, would admit of no excuse.

If you find a Gamester making use but of one false Die, he never wins a Shil∣ling more of your Monies. If a Trades∣man cheats you with false Wares, you ne∣ver after, by your good Wills, come with∣in his doors: And then, Why should you give the least respect or countenance, to one who endeavours to cheat you of your Souls, and rob you of Eternal Hap∣piness.

Forasmuch as you may be well assured, That all such impious Discourses as these, are Traps and Snares laid for you by the Devil, and his Emissaries, to entice you to Sin and Wickedness, and then to plunge you in endless Woes and Miseries;

For the timely prevention of which, the best and safest Advice that I can possibly give to the Youth of both Sexes is, to em∣ploy some part of their precious Hours in reading the Holy Scriptures, (rather than Plays and Romances, (which are appoin∣ted by God himself to be the Rule of their Lives, and by which they must be one day judg'd, and give an account of all those extraordinary Talents and Dona∣tives, which they have received at his hands, above the vulgar and meaner fort

of Human Race: By which I mean,

1. In the first place, their ingenuous, li∣beral, and more refined Education, there being few Parents among the Gentry or Nobility, who, for their own Reputation, are not exceeding careful to put their Children under such Discipline of Tutors and Governesses, as may break their na∣tural rudeness, and mould them into some form of Civility, and teach them that fundamental Lesson of Obedience, upon which must be built all future Instructi∣ons; and afterwards to cultivate their Un∣derstandings, to bend their Wills, and ••n∣cline their Affections, as they grow up in years, to those things, which are proper Accomplishments for each of the respe∣ctive Sexes: Which is an Advantage, that poor and indigent Parents can never pur∣chase for either Sons or Daughters, by rea∣son of the great Expence, they being for∣ced to send them abroad, into all places, and among all Companies, where the one are in danger of learning all sorts of Vi∣ces, and the other liable to manifold Temptations, and can seldom or never observe or practise such a Severity and Reservedness, as otherwise would become a Virgin-Innocence.

2. A second Advantage is, Wealth and Riches, which many times comes into the hands of young Heirs and Heiresses, as if they were dropt out of the Clouds: Hou∣ses and Pallaces, which they built not; Goods, which they provided not; Lands and Possessions, of which they never made the purchase; But are now become God's stewards, and must one day give accompt of all particulars, that is to say, what they have laid out upon themselves, what they have distributed among the Poor, the Widow and the Fatherless, and what they have left behind them to their Children and Families.

3. A third Advantage is, that of Time, the Rich have no need to employ their time, to gain that wherewith they alrea∣dy abound; whereas the poor Man has scarce any vacant Hours, or such as he can call his own, but they are all fore∣stall'd by their pressing Necessities: The Shepherd must, by Day and Night, watch his Flocks and his Folds; the Husband∣man is confined to his Plough, his Goad, and his Oxen; the Carpenter to his Saw and Ax; the Smith to his Hammer and Anvil; the Potter to his Clay and Wheel; and so are all Workmen and Artificers to

their several Manufactures and Employ∣ments.

So that the Rich and Wealthy have, by this means, their Time at their own dis∣posal, (God having prevented them with the Blessings of his Goodness) but must be accomptable to God how they have employed it; that is to say, what part or portion has been by them set apart for pri∣vate and publick Devotions, and what for reading of the Holy Scriptures; what has been spent in lawful or unlawful Pastimes, and what in sloth and idleness; what in gratifying Pride and Vanity, or indulging any manner of Excess.

Besides all this, as the Inclinations and Aversions of great Princes, are very much imitated by their Courtiers and Attendants▪ (Regis ad exemplum totus componitur Orbis) so have the Examples of Persons of Qua∣lity of both Sexes, no small Influence up∣on the Actions and Behaviours of their Inferiors, and those of lower Ranks; and therefore they are highly concerned, throughout the whole Course of their Lives, to become eminent Patterns of Pie∣••y and Godliness.

A Prayer for the Youth of both Sexes.

MOst gracious God, and merciful Father in Christ Jesus, who, while he was here on Earth, took little Chil∣dren in his Arms, and blessed them: Be graciously pleased to have a particular Regard to the Youth of both Sexes; but in a more especial manner, to bestow a larger portion of Spiritual Graces, and Heavenly Benedictions, on those whom thou hast placed in higher Ranks and Degrees; let no Wind of false Doctrine blast those fragrant Flowers in their blooms, nor any Composers of Levia∣thans, or other Impostors, beguile them of Eternal Life and Happiness: Let them remember their Creator in the Days of their Youth, before the Evil Days come, and the Years when they shall say, We have no pleasure in them. Ere ever the silver Chord be loosed, or the golden Bowl be broken, make them truly sen∣sible that there is a Maker of all things, and Judge of all Men; (at the Bar of whose Tribunal all Men must one Day appear) that there is verily a Reward for the Righteous, of Eternal Joys; and as verily a Punishment for Reprobates, of

endless Miseries. That the Sentence be∣ing once past, (be it for Good or Evil) must stand for ever fixt, and be irrevo∣cable: That all the Riches and Honours which this World affords, can never counterballance the least or meanest of Rational Souls; that ten Thousand times ten Thousand Years, either in Happiness or Misery, neither make nor measure the least imaginable part of Eternity: That no Person of any Sex or Age, in the ordinary way of Providence, has any Assurance of Life, for so much as one Hour or Minutes space: That who∣ever harbours in his, or her bosom, any one known or habitual Sin, is for every Moment of that time, liable to Eternal Damnation.

That to trust, either to a Death-bed Re∣pentance, or to be encouraged by the Example of the Thief upon the Cross, is very unsafe and dangerous: The first of which may be obstructed by Lethargies, Megrims, Bodily-pains and anguish, and many other Accidents; and the last, can afford no hopes, forasmuch as, before Christ's Passion, it never was, and after∣wards it neither could, nor ever can be any other Man's case. And lastly, That as the Tree falls, so it lies; and after

Death, Judgment follows, and there can be no place for Repentance, or Believing, in the Grave, whither (sooner or later) some are hastening, and all the rest are going.

Be pleased therefore, Gracious Father, to guard and protect them, from all the malicious practises of that invisible Ene∣my of Souls; and to plant thy true Fear in their hearts, now in their youthful Days, and tender Years; that so they may hereafter become burning and shin∣ing Lights in their Generations. And having finished their Course, and run their Race, and been faithful to Death, they may wear the Crown of Life, and their Souls be safely conveyed by their Tutelar and Guardian Angels, to the place of everlasting Rest and Happiness: And all for the sake of thy dearly belo∣ved Son, and our blessed Lord and Sa∣viour Jesus Christ.