THE Friendly Monitor, Laying open THE CRYING SINS OF Cursing, Swearing, Drinking, Gaming, Detraction, and Luxury or Immodesty.  
Piously intended for Correcting the Errors of this Vicious Age; in which, under the Name of Christian, Men live like Heathens.  
In Five Short Discourses, in which is shown the Unreasonableness and great Mischiefs of these Vices, and some Means proposed for their Cure.  
LONDON, Printed for Sam. Crouch, at the Corner of Popes-head-Alley, against the Royal-Exchange, 1692.   

THE Friendly Monitor, Laying open the CRYING SINS OF Cursing and Swearing, And proposing some REMEDIES For their, CURE.  

HEar, O Earth, the words of my mouth, Deut. 32. 'Tis you was Created by the Almighty, for the Son● of Men to walk on; but, behold, they have set you over their heads, admiring your Dust and Clay, enamoured with your Filth and Corruption, and willingly venturing their Souls for the purchase of your▪ Dross; but Heaven they have brought under their feet, and trample most profanely on the most Holy Name of God, while they show respect to you. For are they not come to that impiety, that having little regard to the Commandments, wherein they are strictly enjoined not to Take his 〈…〉 vain; and taught, ●ot to speak of him, but with all the Respect and Reverence possible, they lay aside all Religious Modesty and Shame, and not only make his Name Common, but vilely prostitute it to all their own vain, idle and wicked ends?  
For where can a man turn, but his Ears are soon struck, too often on both sides, with horrid Swearing, rash Oaths, frightful Cursing and abominable Blasphemies; enough to make a man think, he's encompass' rather with wicked Spirits and Fiends, than Men, who profess themselves Christians? Is it not with these Profanations they give a Relish to their Sports and Entertainments? With these they set off their Jests and Narratives; these they mix with their Cups; with these they sanctify their Debauches: With these they add terror to their Passions, power to their Commands, authority to their Quarrels; and if the very Horses and Dogs are not ready at the beck of their Humour, are not these made use of for Spurs and Whips? Heaven and Hell are immediately stirred up, and notwithstanding the Great Gulf that is betwixt them, they bring God and the Devil together in one breath.  
This is an excellent Character now of a People, that pretends to believe in God and love him. He says expressly, Thou shalt not profane the Name of thy God, Deut. 19 12. and they spare not his Name even in the worst of profanations; taking it often in their mouths, but to its dishonour; and dragging it into the Streets, to serve as the Mockery of their Passions, of their Excesses and Fury. Christ our Lord confirms this Command to all his Followers: But I say unto you, Swear not at all, neither by Heaven, nor by Earth; Matth. 5. 34. neither by any other Oath, as his Apostle adds, Jam. 5. 12. And they, like perverse and rebellious Children, mix their Oaths with all their discourses; swear by Heaven and Earth, and call in God, and all that is Sacred, to witness the Truth of their impertinent, idle, and often Lying Extravagancies.  
And is not this a misery, that men should thus forget their Duty, contradict their Profession and so grievously offend their God? their God, whom the Angels adore, before whose Throne all the Heavenly Spirits fall down and worship, giving glory, and honour, and praise, to his Holy Name for ever and ever: He it is, these Men stand before without Reverence or awe, and so little think of Praising, that they are continually belching out against him Injuries and Contempts, under all the variety of Oaths and Swearing, that their Passion and Folly can suggest to them. So that however the Holy Scripture recommends to us, that we be ever mindful of our God, it were, in some manner, to be wished, that these Scandalous Sinners would rather forget him, since they remember him so often, for no other end, than to Swear by him and Profane his Name.  
And how wretched an abuse is this of the Gifts of God For why did he give man a Tongue and Speech, but to be the Voice of all other creatures, for himself and them to give Thanks and Praise, and in humble Prayers, to petition for relief in all his Necessities? And instead of this, these men have degraded themselves beneath all other creatures, taking part with the very Devils, and, in their language, dishonouring their God, and blaspheming the hand that made them.  
Thus by their frequent Oaths and habitual Swearing they offend against the Lord of Heaven, and in proportion to the Crime committed against him, are likewise injurious to themselves. For first, is it not most evident, that by this detestable Vice, they shut the hand of the divine Bounty, and deprive themselves of that Fatherly Protection and those Heavenly Graces, with which God is wont to assist and bless his Servants? For how can they expect his Gifts, who thus, at every turn, are so affronting to the Giver? Have they not rather reason to fear, they are cast off and forsaken by him, whom they have first thus wretchedly forsaken?  
2. They make themselves incapable of saying their Prayers. For, with what face can they appear before the Lord, and ask him Favours, whom in their ordinary discourses they so vilify and contemn? How can they say Our Father, and salute him with that Title of love, whose Honour they trample under their feet, and to whom they show no more respect, than is due to the worst of enemies? And when they say, Hallowed be thy Name, must not their Consciences necessarily turn upon them? For how can they seriously pray, that his Name may be Hallowed, that is, Blessed and Praised by all Creatures, who make it their common practice to dishonour and profane it? They, by their ungodly Speeches, are making it contemptible to the world, and then in their Prayers say Hallowed be thy Name, What greater Mockery can there be than this? Might not Belshazzar with as good reason, in his impious Banquet, Dan. 5. 2. have Prayed for the hallowing the Vessels of the Temple, when he brought them forth amongst his Wives and Concubines, and drank in them Praises to his Gods of Silver and Gods of Gold? Such a Prayer for Sanctifying those Vessels, whilst he was in the very act of Profaning them, would have been the only way to outdo the devotions of our Swearing Christians, who pray, if they pray at all, that the Name of God may be hallowed, and with their next breath profane it amidst their Cups and Concubines; and if it be for their advantage to have it brought forth on the Counter, to gain credit to their false Protestations, scruple not by repeated Oaths, to sacrifice it to their Interest, to their Gods of Silver and Gods of Gold. Thus Belshazzar-like, with their impious lips they pollute that which is most Holy, and have no other possible excuse for being thus profanely absurd and ridiculous, but only the ill Custom of a Rash and Heedless Humour, by which as they Swear, so they Pray they Know not what. But that Hand, which writ the fate of that Unhappy Prince, writeth, no question, their Crimes and Destiny on every wall; and though they, Blind and Obstinate Sinners, observe it not; yet it will, one day, be produced against them; and then, when in the Severity of the Punishment, they too late begin to see the weight of their Sins, what will follow, but repeated Cries of Despair, instead of Repentance? But Heaven will be then as Deaf to their Cries as they had been before to all its invitations to amendment.  
But let us suspend their Sentence a little, while we view another part of their Crime, and that is the Sin of Cursing, which commonly hangs to the former; for Swearing and Cursing for the most part go together; and have this only difference, that Swearers, by dishonouring the Name of God, seem to disown and abandon him; but Cursers take a step more back still, and call on the Devil for help; so that, while, by the former Sin, they forsake God; by the other, they go to the Devil. And this is most abominable in all its branches. For 1. if we consider those, who on slight and trivial occasions throw out Curses against themselves, at every turn calling for Plagues, the Devil and Damnation on their own heads, what greater Madness can there possibly be than this? To see men, who, besides being bound by the Law of Nature and of God, to preserve themselves, are otherwise so tender and nice, even to a Vice, that they cannot bear the least Inconvenience, the least Pain, Contradiction or Disappointment, but they presently become uneasy, impatient and passionate; to see these, I say, in their frequent Wishes, as it were, importunately calling for the worst of Torments on themselves, wishing for Hell-fire and hourly Praying for what they most fear, and for the destruction of that, which their whole concern is to preserve: What shall I faith of them? but that the Outrages of Bedlam are Reasonable in comparison of their Folly: And that if they would but lay down this Madness, and take up theirs, 'twould be no ungrateful Exchange to such of their True Friends, who would be more contented to see in them an Innocent, than a Wicked Frenzy. And however they may, think it more Manly and Great to play with Hell-fire and Damnation, than with Straws, Paper or Ribbons; yet certainly these are the more harmless, and I think no less becoming; since all the Greatness, that is in the former, is only like the Swelling of Venomous Creatures, which grow big indeed, but with nothing but Poison.  
2. If we look on these Sinners in regard of their Neighbour, they are of all the most Uncharitable; though this indeed be no more than a Consequence of their former Crime: for they that are thus their own enemies, as to pray for the worst of evils on themselves, cannot be well expected to say better Prayers for their Neighbours. And therefore it is, on the least Provocation, you may hear them wishing for all the Plagues, Devils and Damnation on every one that stands in their way, that thwarts their humour, or appears in the least injurious to them. These are their Seconds called in, on all occasions to revenge every affront offered to their Cravat-string, Periwig or Toes: so that a man must walk very cautiously to escape having the Devil let lose at him some time in the day. For these men have him so ready in their mouths, that he seems to be kenneled there, and the least occasion makes him fly out.  
And this is an excellent sort of Gospel-Spirit now, which is as exact in observing the Precepts of Christ, as the worst of Heathens could desire. He says, Love your Enemies, Math. 5. 44. and a little thing serves to make them Curse their Friends. He says, Bless them that Curse you, and their Blessing is of Plagues and Devils. He says, Do good to them that hate you; and their good is, to wish them confounded with Eternal Evils. He says, Pray for them which despitefully use you, and their Prayer is a Hearty Dam ye. Thus they defeat the most fundamental Maxims of Christianity, and make the enemies of the Gospel blaspheme the Holy Name, which they profess.  
And is not this a most abominable and scandalous Practice, for men thus to trample on that Law, which they pretend to follow, and, upon every provocation, to turn their anger against God? What mercy can they expect from him, whom they thus unworthily offend? And with what confusion must they one day appear before him, whose Name they have so wickedly profaned, whose Honour they have exposed to Scorn and Contempt, whose Commandments they have broken without remorse? Will not then all their vain and rash Oaths, their detestable Curses rise up in Judgement against them, and that Damnation, they have so often wished to others, fall to their own share?  
This, there's too much reason to fear, will be their unhappy lot, if they take not care to reform these Vices in time, and shake off these ill habits, before Death summons them to appear before their Lord. Will it not therefore be a labour well bestowed, if by sincere endeavours and a seasonable Repentance they strive to prevent this doom of misery? For my part, the Zeal I have for God's Honour, and the Compassion due to my Neighbours and Brethren in their Souls distrefs, make me hearty desire they would turn their thoughts and endeavours this way. I wish 'twere in my power to contribute to this Common good: I dare not presume to direct; however, if I lay before them some Means, or Helps, I hope Christian Charity will be sufficient to excuse me.  
I am very sensible, how difficult it is to overcome an ill Habit; and yet I am persuaded, there's no body, that sets himself seriously about this work, with the application due to so great an affair, but, by the Blessing of Heaven, will soon gain ground, and by degrees become entire Master of himself: But then,  
1. He must not fail, in frequent and fervent Prayers, daily to beg the assistance of the Divine Grace, which is the only Remedy of all our evils, and without which all our endeavours will most certainly be fruitless. He must often, with David, cry out, Make haste, O God, to deliver me, make haste to help me, O Lord; Ps. 70. and as often beg, that the Seraphim, that touched the unclean lips of Isaiah, Isa. 6. 6. will with a Coal from the same Altar of God, touch his lips and mouth and purge them from all iniquity.  
2. As for Persons of Quality, who know what Honour is, and are very sensible of every thing that touches them in that point, ought not they to consider how unbecoming and unworthy it is in them, frequently to dishonour him, from whom all Honour proceeds, and in their daily discourses to cast out so many indignities against the divine Majesty, which, if offered to their own Persons, they could not bear without rage? And as for others of a lower rank, 'tis not less unreasonable in them, since for Worms of the earth to be so often flying at the Infinite Majesty of God, is most arrogant and Intolerable. And may not a serious consideration of this be some check to this evil?  
3. What if these Offenders would frame a lively Idea of those eternal flames, which are prepared as the Punishment of their crimes? and that this may make a due impression on their minds, what if they imagine, that for every Rash Oath or Curse, that comes out of their mouths at present, they were to have a burning Coal laid on their Tongues, tho' for five minutes only; would not this, if 'twere to be really so, teach them to bridle their Tongues and soon fright away their ill Custom? And why should not the thoughts of Hell, with Rational men, work the same effect? They are generally careful to avoid and prevent Mischief; and why not that above all, which is Eternal?  
4. Why should not every man set up a Court of Justice within his own breast, and as the Commonwealth has appointed certain Penalties for Public Offenders, so every one assign certain Mulcts or Punishments for every Notorious or Scandalous Sin, which they commit? And what if one, that is subject to Swearing &c would, for every Sin of this kind, fine himself, according to his ability twopences, a groat, sixpence, etc. to be given to the Poor, or employed in any other Charitable use? Would not this, by degrees, make him more careful; and for the saving his Money, oblige him to save his Soul?  
Thus might every one, that is truly desirous to reform any ill Custom, find out Means to effect it. And 'tis but necessary this in particular should be seriously thought on, since, like a Contagious Distemper, it has overrun the greatest part of mankind: 'tis this which is most Public and Scandalous, and by offending all pious ears of Little and Great, must necessarily draw after it the Punishment of many Millstones, and make it to have been better that such men had never been born, than thus under the Name of Christians, to have taken part with and lived like Heathens  
FINIS.  
The next Sheet shall be Of the Sin of Drunkenness.   

Printed for Sam. Crouch at the Corner of Popes-head-Alley, over against the Royal-Exchange, 1692.    

THE Friendly Monitor. OF THE SIN OF DRUNKENNESS.  

Drunkards excluded the Company of God's People, and from the Number of the Blessed. Sober Drunkards not much less Criminal than Sottish ones: Their Sins laid open, and Pretexts for such Drinking showed Vnreareasonable.  
AN Ancient Father says, Drunkenness is a Devil; how then can I. better go about to lay this Evil Basil. Spirit, than with the Word of God in my Hand? Awake therefore ye Drunkards, and weep and howl all ye Drinkers of Wine, Joel 1. 5. For, behold, the Lord of Hosts has pronounced Wo's: against you, declared you miserable and wretched both here, and hereafter. He has set a Mark on you like Cain, and commanded his People to run from you as from a Pestilential Distemper: Be not amongst Wine-bibers, says he to them by Solomon; Prov. 23. 20. And by St. Paul, he enjoins them, not to keep Company with any Man that is but called a Drunkard, 1 Cor. 5. 11. And he has expressly cut you off from the Inheritance of Eternal Life: Be not therefore deceived, says he, for neither Thiefs, nor Covetous, nor Drunkards, shall inherit the Kingdom of God, 1 Cor. 6. 9, 10. Again he repeats this Decree, The works of the Flesh are manifest, Envyings, Murders, Drunkenness, of the which I tell you, that they which do these things, shall not inherit the Kingdom of God, Gal. 5. 19, 21.  
Thus you see yourselves in plain terms rejected by the Almighty, and a Twofold Sentence passed against you: First, whereby you are Condemned as unfit for the Company of his People. Secondly, whereby you are for ever excluded from the number of the Blessed. Awake ye Drunkards, and weep and Howl all ye Drinkers of Wine. We'll now inquire into the Reasons of these Two Decrees, and, by this take a full view of the blackness of the Crime.  
And First, why the Servants of God are forbid the Company of such as are subject to this Vice. We read in Scripture of the Israelites having a strict charge given them not to mix with the Canaanites, nor the Hittites, or other People of the Land, but to ' avoid all Society with them; and the reason was, that thus declining their Company, they might be out of danger of being corrupted by them, and so continue Faithful to their God. The same without doubt is the reason why all good People are enjoined not to company with Drunkards, because their Vice as it is most Scandalous in itself, so it is destructive of all Goodness; it takes off all Modesty and Shame, which are the common Bars Nature has set up against Wickedness; it makes him that is Insolent, Prouder; him that is Cruel, Fiercer; and irritates the Lecher, to the laying aside all thoughts either in regard to Decency or Scandal. 'Tis this which puts Families into Disorder, and draws on them Confusion and Ruin; it drowns Devotion, overthrows Religion, and like a Deluge carries away before it all Inclinations to Good. In fine, it extinguishes Reason in Man, and having taken away this his Guide, leaves him to the conduct of Blindness and Passion; so that as sometimes he becomes altogether Senseless, and like the Idols of the Gentiles, has Eyes and Sees not, Ears, and Hears not; at other times he puts on the Beast, and becomes more fierce and intractable than they; and if one should say, that upon occasion, a Man might with as much security meet the most furious Inhabitants of afric, as with some sort of these Amphlbious Domestic Animals; we have had too many sad Instances to confirm the Truth of it. History affords us one most remarkable in Alexander, who having Two Friends, Clitus, and Lysimachus, the one he exposed to a Lion, the other to his Drunken Self; and while he that was turned lose to the Beast escaped, the other fell a Sacrifice to the Fury of his Distempered Brain.  
And while we see this Vice thus an open Enemy to Virtue, and wholly inconsistent with the manifold Duties of a Christian Life, we can have no reason to wonder why there is this strict charge given to Christians, of avoiding the Company of all such as are unfortunately corrupted with it; for if there be just reason to run from a Contagion, for fear of its Infection, there is much more reason to fly such Company, who are little better than so many Factors for Hell, who trade in Wickedness, and help to ruin Souls. For if the Word of God expressly commands Christians to live Soberly, ought not they to be avoided as Enemies to Christianity, whose Life is little better than a repeated Intemperance, and whose Company is a most certain encouragement to Excess? If the Word of God enjoins us to live Justly, that is, to discharge every Duty incumbent us, either in regard to Family, in supporting it; to Children, in seeing them duly Educated; to Creditors, in taking care that they be Satisfied; to the Poor, in relieving them with what we can Spare; to every Neighbour, in giving them good Example; ought not we to fly their Company, who for the indulging their own Sottish Humour, teach us to neglect these Fundamental Duties, who see their Family and Children wanting Necessaries, the Poor Bread, and their Creditors struggling under the weight of many Miseries, whilst they are playing the Good-Fellows amidst their Cups, and most wickedly throwing away that Money with which they are bound to satisfy these Obligations belonging to their Estate? Thus they Drink away the Comfort of their nearest Relations, Swallow down the Bread of the Distressed, the Blood of Orphans and Widows, and find a way by lifting up their Hands, to bring as certain Confusion to themselves and Friends, as Moses did Destruction to his Enemies. And to it to be wondered now, why these are to be avoided by Christians, these, who, help to cast all Morality out of Doors, to make void all the Maxims of the Gospel, and bring amongst Men all that can be extravagant either of Folly or Madness?  
And if on these and many other weighty Considerations, these Wet Christians are banished the Company of all that are Good, have we not much more reason to conclude, they'll be banished the Society of the Blessed for ever? For if their Crimes render them so black and detestable, that they are unfit for the Conversation of the Just on Earth, how can we think of their being admitted into Heaven, where nothing that is Defiled can enter? St. Paul, (as you have heard,) has said it expressly, that they shall not inherit the Kingdom of Heaven: And S. Augustin declares them to be most detestable in the Sight of God; and though some may think Drunkenness to be a light Sin, yet that whoever lies under the guilt of it, and does not sincerely repent and amend, shall be most certainly cast out with Adulterers, and Murderers, and have his Portion with them in everlasting Flames.  
And if we sriously consider this matter, what disposition can we find in them for the Life of the Blessed, who live here like Swine? Is the Bottle and the Pipe a Preparation for Happiness? or are their Drunken and Filthy Songs, the way to tune their Souls for Allelujahs of Blifs? Christ commands his Followers to Deny themselves, and is this Lesson soon learned in Alehouses and Taverns? Is Excess the way to Temperance? Is the Losing their Senses and Reason the means to put on Christ? Is the humouring their Corrupt Appetites, the way to Crucify the Flesh with the Affections and Lusts? Is Christ thus to be form in them? Ah miserable mistaken Souls, that thus unhappily deceive themselves, who live in the open practice of Sin, are a Scandal to their Profession, neglect their manifold Duties, and are even Tutors in Evil! What can they expect of Mercy, who have thus slighted all the means of Salvation? Or how shall Heaven be given them, unless it be in reward of their Wickedness? No, they shall not inherit the Kingdom of Heaven.  
Now what has here been said, is not to be understood only of such, as by excess of Drinking lose their Reason and Senses, but even of all those who give themselves up to a Habit of Drinking, spending whole Days, or a considerable part of them, amidst their Cups, though, through the strength of their Brain, the Drink makes not the least change in them: And therefore I must desire these stronger Heads, not to flatter themselves, as if Drinking were Innocent, as long as they find their Brains not distempered; for certainly, notwithstanding this keeping their Wits, their Consciences lie still open to the Gild of most grievous Sins, in the manifold breach of their Duty.  
And therefore, not insisting on the baseness of this Brutal Entertainment, which is only in the Service of the Senses, or to let them see how unmanly it is, to be ever Sipping, and dwell among Drink; how poor an Hononr it is to Drink the Company Dead; how unbecoming a Virtue, to Swallow more Wine than the rest, that is, of the whole Company to be most like a Hogshead; I call their Thoughts at present to more weighty Considerations, and wish them to reflect how little better their case is, in regard to Christianity and Heaven, than the worst of Drunkards.  
1. Let 'em remember, that however harmless they think this their Drinking Diversion to be, the Word of God gives it another Character, and shows its abhorrence, by pronouncing Wo's against them them that follow it: Woe unto them that are Mighty to drink Wine, and Men of Strength to mingle Strong Drink, Isa. 5. 22. Where 'tis not only those are condemned, who by their Intemperance forfeit their Reason, but also such as preserve their Wits amidst their Excesses; their showing their Strength, being here censured as a Weakness, and their Ability marked out as a Folly: So that however they may pride themselves as Men of Parts, and make sport of the Company that's fallen under the weight of their Liquor, Heaven is here pronouncing Woes against them; sentences them to Miseries, and declares them the object of its Wrath.  
2. If they take an exact survey of their Consciences, and make a Catalogue of their Sins, for which they must be accountable at the last day, I apprehend the difference between them and the most Sottish Drunkards, will not be very considerable: For 1. They must give an account of the waste of God's Creatures; all that Drink which is beyond a Moderate Refreshment, being a most Certain Abuse, and contrary to the End for. which 'twas intended by the Providence of God. 2. Of the Waste of Time, whilst those Hours which ought to have been employed in the discharge of the many Obligations annexed to every state, have been misspent in Idleness; and when they should have been working out their Salvation in the Pious Exercises of a Christian Life, have been indulging their Passions, and taken as many Steps towards Hell, as they have drunk away Hours, which were given them for a better end. 3. Of the Waste of Money, the expense of their Intemperance; and this if we consider the many legions of Sins that follow at the Heels of it, is in too many a Sin of the first Magnitude, and I fear of a very Damning Complexion. For how can those Men answer it, who let their Estates run out at the Tap? God has blessed them with a plentiful or at least sufficient being, and they are set over it as Stewards, by a prudent management, to Husband it for the good of their Family and poor Relations, or for the benefit of the Public; and instead of this care to improve and dispose of it for its due ends, they prodigally waste and destroy it to feed their own corrupt Appetites and Vices. What will they say, when the Lord of all shall summon them to appear, when he shall command them to give an account of all the Money an account of all the Money they have thus spent, of the Estates they have ruined, of the Family they have brought to misery, if not downright want and beggary? These may go on thus Drinking, and call it by the soft Names of Diversion, or spending an Hour with a Friend; but 'tis certain their employment is nothing better than Sacrificing to Idols; and however they may call themselves Christians, the Scripture says what Christians they are, a sort that are worse than Heathens. 4. If they consider how much they impair their Health by their Drinking, how many Distempers they bring on themselves, and often become their own Murderers; if they add to this the many Sins of their Companions, who by their Example are drawn into Drink; for though they escape being Drunk themselves, are not they to answer for Criminal Excesses of all those who by their Authority or Company, were encouraged thus to make Beasts of themselves; as likewise for all the misfortunes of their Families, which from hence often take their rise? And this Crime is much blacker again in such, as knowing the strength of their own Brains, set purposely to make others Drunk, accounting it their Victory to see others fall at their Feet: And is not this a barbarous Triumph, to rejoice in the crimes of their Neighbours; first to betray them to a most grievous Sin, and then to make Sport of their Weakness? This is nothing better, than offering their Companions a Sacrifice to the Devil; and whensoever they go about it, they ought to change their Phrase, and instead of the Invitation of Come, will you drink a Bottle? they aught to speak plain, and say, Come, will you go Sacrifice to Hell?  
Thus 'tis evident how their Sins will rise upon the enquiry; especially if we add again to these, the many Lewd, Profane and Irreligious Discourses, occasioned by this Drinking, and other Abominations too frequent in these Entertainments, which if they were to be all writ on those Walls betwixt which they are acted, would make too long and shameful a List. And what a poor satisfaction must it then be to Men, though they be not often Drunk themselves, to find so many Crimes lie at their Door? Can they possibly think themselves Innocent, who thus live almost buried in Sin? Or what favour can they expect from him, who is the just Avenger of all Iniquity? Is it likely, that Life Eternal will be their Inheritance; or with the worst of Drunkards to be cast out into utter Darkness?  
Neither can the one sort of Drinkers, or the other, be able to justify themselves, notwithstanding all those specious pretexts with which they please their own Fancies, and encourage themselves in this Sin. For 1. If the end they pretend to Drink for, be Company or Good-Fellowship, is not this most unchristian, while they see so many Sins before them? Is not this to leave God for the sake of Men? Is it not to join with others in offending God? Might not these, with as good reason Drink Poison, or go to Hell for Company? 2. If it be to make Merry, is it not a great Madness to make a Pastime of that which is the ruin of a Man's Reason, his Estate, Family and Soul? A Man in a Frenzy might make a Bonfire of all he is worth, and Merrily Drink it to Ashes: But for Men of Reason to do it, unless they find a way to be Drunk before they Drink, is not easily to be imagined. 3. If it be for the putting away Cares; this is little better than renouncing all Religion and Gospel; for there Christ invites all such to him; Come to me, all ye that labour and are heavy loaden, and I will refresh you; but these Men turning their Back on Christ, seek this refreshment in the Bottle, and expect that from a little Drink, which is to be found no where truly but in God. Ah poor Christians! and what a Deceitful Comfort is this, which only stifles your Cares, but does not cure them! It heaps on you daily new Miseries, and by your abandoning God, makes your Temporal Affliction become Eternal; that is, instead of giving Relief, makes it to be without end. 4. If it be for the passing time away; this is a most shameful Reproach to those that make this Plea, since there is no Man but what has or aught to have something better than this vile Employment. How many things are there, that may be done for the benefit of ourselves or the Public? How many sorts of Study that are both Profitable and Ornamental? How great a work in the Mastering our Passions, and Regulating our Spiritual affairs? So that whoever duly considers his own condition, need never complain for want of business. And here I cannot but desire our City, but chief the Country-Gentry, to reflect how unbecoming, nay, how scandalous a thing it is, that Persons whom God has enabled with Riches, with Leisure and with Parts, and given them the opportunity of doing good in their Generations, to become eminent in their Families and Neighbourhood, and an honour to their Country, should so lay aside all thoughts of Honour and Goddness, as to give themselves up to this unmanly entertainment of Drinking, pass their whole time in adjourning from one Good House to another, and have little better Discourse, than Where the best Wine is? How well they were entertained the other Day; and where they shall meet to Morrow? So that whoever intends to live Soberly, must necessarily avoid their Acquaintance; and for to ruin a good Estate, Family, Health, Brain and Soul, a Man need seek no better Instructors than they. This is a point worthy of their most serious consideration, and if every one would undertake to reform one, they would deservedly be styled the true Fathers of their Families, and Promoters of the Public Good. 5▪ As for such as pretend to Drink upon the account of striking up a Bargain, there may be Circumstances as the the World goes, that may plead for the Reasonableness of this Custom; but than it must ever be with a due regard to Temperance; for when Men on this pretext fall into Excess themselves, or design to overreach their Neighbour, when softened with Drink, they'll prove I fear at the end but ill Traders, whilst for such petty Satisfaction or Gain, they evidently runt he hazard of Eternity. Now if besides these, there are others who dare not live more Sober than their Neighbours, for fear of being Reproached, these are a Cowardly sort of Christians, who cannot bear a Reproach for Christ's sake: And how will they bear one day, being denied by Christ, whom they have first denied? for he will most certainly be ashamed of them, as they have been of him.  
Here than I desire all Christians to reflect on the Unreasonableness and ill consequence of this Swinish Vice, and for such as have been guilty of it, to enter upon serious and firm Resolutions of amendment. They must expect no small difficulties in this Undertaking; but however, if they once become so Courageous as to reject all Temptations to this Sin in the beginning, and permit not themselves to venture into the Company of Good Fellows, they'll soon be Masters of themselves, and remove that Bar which otherwise would have kept them out of Heaven.  
FINIS.  
The next Sheet shall be of Gaming.   

Printed for Sam. Crouch, at the Corner of Popes-head-Alley, over against the Royal Exchange, 1692.    

THE Friendly Monitor. OF GAMING.  

Recreation necessary, but easily abused, even by Good Men. Gamesters ought not to make their Diversion a Business. The great Mischiefs of Immoderate Gaming. Playing at Cards, etc. on Sundays, Scandalous.  
IT would be very Unreasonable to pass the same Censure against Gaming, as we have done in the Two former Papers against Cursing and Drunkenness; for these are so Evil in themselves, that 'tis not easy to find such Circumstances as can take off their Gild, and excuse them from being highly Criminal: Whereas Gaming in itself is Innocent, and the only Evil it has, is in the Abuse of it. So that it cannot be our business at present, absolutely to Condemn it, but rather to lay down such Cautions as may be necessary for the keeping it within its due bounds, and preventing such Abuses into which Man's Weakness is too apt to lead him, whilst it runs him beyond those Ends for which 'twas intended.  
We need not doubt therefore in the first place to say, that Recreations are in their kind necessary; for since neither our Minds nor Bodies are able to endure a constant toil or application to Business, without some convenient intervals of Diversion or Refreshment, we are hence obliged so far to give them breath and ease, as may fit them for the carrying on their greater Duties with new vigour and life. And because all sort of Lawful Games, are in their kind serviceable for the giving us this Refreshment, hence they become not only warrantable, but may be in some manner necessary, if attended with all their due circumstances, as to Time, Place, Persons, Business, etc. But because Man is too prone to abuse the best of things, and work Mischief to himself out of that which was designed for his Good, and this being the case too frequently of Recreation or Games, not only in respect of Ill Men, but of Persons otherwise exemplar and good, 'twill be very justifiable, if I point at some Conditions necessary to be observed by all those well inclined Persons who are desirous to prevent these Mischiefs and Abuses in themselves or others.  
Having therefore supposed, that no sort of Games ought to be used for Recreation, but such as are Lawful, it being most unbecoming the Name of Christian, for Men to take pleasure in that which is dishonourable to God, or injurious to their Neighbour; and most unreasonable to place their Diversion in what will one day prove their Rack and Torment: As to all Lawful Games, care aught to be taken.  
1. That they be used so far only, as they may reasonably serve to recreate and divert the Mind, and fit it for Business, but not to make a Business of them. Hence those are very much to blame, who set their Affections so much on any sort of Game, as to be ever solicitous and contriving how they may enjoy this Satisfaction, who put by other affairs of Concern, and make them yield to this; and when any thing happens so obstinately cross to their Designs, that it will not be put by, fail not to disturb and vex themselves, and are out of Humour with all they Converse with. These I say, and all others of this kind, are very much to blame, since they show their Affections to be misplaced, and their Heart to be corrupt and disordered.  
For as to that rank of Men in the first place, whose Livelihood depends on their own Industry, and on the careful management of their affairs; is it not evident, that by thus setting their Affections too earnestly on Gaming, they become at length careless of their Business, lose many advantageous Opportunities, commit their Concerns to the discretion and care of Servants, who too often take after their Master, and can't tell why they should be more mindful of his Business, than he is of his own; till by degrees, Trade failing, and the Expense increasing, all falls to ruin, and they who with moderate care might have lived comfortably, are forced through their ill management, to take a dishonourable shelter, help to undo their Creditors, live Viciously, and at the end die Miserably; though too often they live long enough to see their Children reduced to an honourable Slavery, and some of them, 'tis likely, who have not courage to submit to their Condition, exposing themselves, and taking ill Courses, as their defence against Want and Misery, which seems too evidently to threaten them. There are too many Families, God knows, that own their Ruin to this Intemperance of Gaming; and too many are brought to the Highway and the Stews, to seek for that Bread, which Gaming took out of their Mouths: And if Masters of Estates, and Fathers of Families could but take a true Survey of but half the Mischiefs that are occasioned by this Vicious Excess, they would be very jealous of giving themselves any liberty in this kind, and careful not to let their Recreation become their Business.  
Hence it may be easily concluded to be a thing of dangerous consequence, to permit Gaming in Servants or Younger People of either Sex; for however innocent it may be, to take the Diversion of an Hour at leisure time with a Friend; yet, when under this pretext of Recreation, the love of any Game gins to steal upon them, and they become fond and earnest for it, is it not to be feared, that it will insensibly grow into a Custom? And then, how often happens it, that what thus crept upon them in their tender Age, gains strength with their Years; and what was their Pastime in their Youth, becomes their Business in their Riper State? And is it not hence, that a great deal of irregularity and ill Husbandry takes its rise; that having now Families and Concerns of their own to manage, this ill Custom gets the better of all; Play is preferred before Duty; those that have Estates, run them out by degrees, and those that have none, having laboured many Days for a little support for themselves and their Family, upon a little Temptation, play it all away in an Hour? Is not this the Misery and Madness we see too often in those of a meaner Condition, where the Man fails not to take true pains all the Week, and when on Saturday Night the Good Woman is waiting for the return of her Mate, to bring home a Supply to keep the Pot going, behold he, Good Fellow, has called in by the way, and resolving to take the refreshment of one Game and a Tankard, comes soon to the end of his Pay, and then goes jogging Home with the end of an old Tune to his Wife, and on this and her Credit she is to feed on all the Week, with the slender hopes of next Saturdays bringing a better Return. From this III Husbandry it is, those of this lower Sphere are overrun with Misery and Want; hence arise many and lasting discontents within Doors, the Woman is fretful and peevish, the Good Man seeks for Peace abroad, and spends amongst his Companions, what should Feed his Family: And in the mean time the Children grow up, but like so many little Bears, without Care or Education, and help to fill the World not with Men but Brutes.  
But 2dly, As to those of a higher rank, whose Fortune is made to their Hands, they are likewise much to blame, if they give themselves the liberty of excessive Gaming: For though their plentiful Estate excuses them from labouring for Bread, yet is it not an unpardonable Ingratitude in them, to make no better Return to Heaven for this Blessing? God has encompassed them with Good things, and whilst they behold others on every side toiling for necessaries, they sit in the midst of Plenty and Ease; and should not that Leisure and Time he has given them, be better employed then in Gaming? It ought to be their care certainly to be able to give an account of the Talents entrusted with them, and so to improve their Time, as to be as much above their Neighbours in Virtue and all Christian accomplishments, as they are in Estate. But instead of thus commendably advancing themselves, to see them sotting it over a Bottle, and daily throwing away so many leisure Hours in no better employment than of Cards and Dice, is so unbecoming a Crime, that as it little suits with their Quality, and argues them to have but Narrow Souls, which are thus delighted in such petty Diversions; so it is disagreeable to all the Maxims of Piety and Religion; and no question but he whose daily toil has been at the Blow or the Spade, shall at the last day be found to have been better employed than they. Would it not therefore be much more becoming their Condition, to apply themselves to some more Honourable Exercise than this, to take delight in Beautifying their Minds with the Knowledge of such things as might benefit both themselves and their Country; and, if they must divert themselves for an hour, to take care they make not this Diversion their Business: Since these also, like those of a lower degree, having their Thoughts thus ill taken up, are too often brought to neglect their Concerns, cause great Discontents at home, play away the Comfort and Support of their Families, and leaving their Children without due Education, or Fortune answerable to their Quality, entail on them a certain Inheritance of Confusion and Misery to many Generations.  
Now whilst these are very often the dismal effects of this Excess, 'tis but too evident how necessary it is, in all Gaming, to observe this Caution, of not letting it seize on the Affections so much, as to grow into the Seriousness of Business. But because there are many others, who keep that due guard on themselves, as to be out of danger of drawing any of these extravagant Evils on their Families, and therefore think themselves, in all their Gaming, to be without Reproof. I must here put these in mind, that notwithstanding this their Care and Command of themselves, they may yet incur a manifold Gild, sufficient to sully that Innocence, which, they think, accompanies them in all their Diversions; and therefore, on their account, I here add another Condition they ought to have regard to, that is,  
2. That in all their Gaming they ought to have that Care and Moderation, as not to occasion any Disorder in the Family where they play. To apprehend this Caution aright, 'tis necessary to reflect, that every Regular Family has set hours of Eating, of Praying, of Sleeping, etc. and that a considerable Good of the Family depends on this Discipline, and due Observation of this Order; for that every Family is a kind of little Republic within Doors; and that as he must necessarily be looked on as an Enemy to the Commonwealth, who, to satisfy his own privare Humour, brings Disorder and Confusion into the Government: So can he be no other than the Overthrower or Enemy of a Family, who, to please himself, takes no care what Disorders he occasions in it; and by this means brings it in some manner to resemble Hell itself; one part of the Description of which place is, that it is without Order.  
But this is not the utmost extent of this Evil; for besides the discomposing a Family, I apprehend 'tis often attended with very considerable Mischiefs, and such as is seldom in their Power to remedy, who thus indiscreetly give the occasion. And therefore, however these Persons, it may be otherwise Religious and Just, scruple not at all the Practice of sitting at Friends Houses till Ten, Eleven or Twelve a Clock at Night at Cards, etc. but go home after this, slattering themselves, and saying, What Evil have we done? We have spent an hour in diverting ourselves and our Friends: We have hazarded nothing more than we can well spare: We have wronged no body; We have not fallen into Passion, neither cursed nor swore, nor committed any Excess; and where's the harm of all this? Thus they may state their own Case, and please themselves with the fair prospect of so much Innocence: Yet if the true state of their Affairs were to be laid before them, I fear they must begin their reckoning again, and will find, that instead of so much Innocence, they have often the Gild to answer for of transgressing all the Commandments.  
I know they are ready to ask me, Where is the Theft, Murder and Adultery, etc. in playing a Game at Cards? And I answer, If they find themselves clear in their own Consciences, I have nothing to say against them, as to their own Persons: But then let them tell me, whether they have none of these, or such like Sins, to answer for, in their Servants? These see their Masters spend, almost daily, so many hours in Gaming, and are not sensible of any harm in their doing the like; hence by degrees they grow in love with Play, and having so many opportunities of Practising, become as they think, Masters of the Art; so far, till at length they grow ill Husbands, Drinkers, Gamesters, Extravagant, and fall into all sort of Vice: Now shall none of all this lie at their Master's Door, who by their Ill Hours and Immoderate Diversions, have given their Servants such frequent Occasions of Idleness, and trained them up in a method, fit for the learning all manner of Wickedness?  
But these Evils, it may be, come behind at so great a distance, that they may hope the Gild falls not much on them: Let them look therefore on every Night's Work, and see whether nothing of this happens, for which they must be, in part, accountable. The Masters are engaged at their Game till late at Night; the Servants, who 'tis likely were well employed at their usual Hours, now when these are past, have nothing to do; they meet together, and, if there be but one bad amongst them, he sets them on some idle Discourse, every one takes their turn in telling their Master's Faults, they defame their Neighbours, repeat wicked Passages; and often immodest Stories and filthy Songs here take their place; here they teach and encourage one another in evil, and those who brought with them pure and innocent Minds, soon find them corrupted: And who now must answer for the Transgressions of this Assembly? They must every one, 'tis true, hold up their Hands for themselves; but shall not the Masters too be brought in as Promoters and Encouragers, who by their ill Honrs lay before their Servants the occasions of these Evils? Of these, I say, and often more than these: For when Servants have thus contracted a Familiarity, and finding Sleep now draw on with the Night, they grow weary of this Entertainment, the Meeting is broke up by degrees, one lies down on a Bench, others retire into this Corner, others into that; and can any one tell me, whether the ill consequences of this Privacy and Retirement, may not be much more pernicious than what was acted in Public. Thus may this Innocent Gaming be easily attended with the blackest of Crimes; and those Masters, who pass under the Character of Just and Good, have Sins to answer for against all the Commandments, for not keeping due Order in their Diversions.  
Since therefore there will be some Gaming, let him be my Man, who considers how much he may venture, and will play for no more; who thinks how much time may be proper for a reasonable Diversion, without giving any Disturbance to the Family of his Friend or his own; and when that is expired, whether Winner or Loser, goes his way. And for the Master of a Family, let him be the Man, who, Brave as a Christian ought to be, sees this Order duly kept in his House; who is Civil to his Friends, but Just to his Family; lets them know his Hours, and yields not from his Duty, in Compliment to any one's Weakness; for this he can't do, without another Weakness as great as theirs.  
3. A Third Condition to be observed by those that Game at Cards or Dice is, That they Play not on Sundays: This is added for the sake of some Persons, who I am told, scruple not thus to divert themselves on the Lord's Day, being of Opinion, there's no more guilt in this, than in any other sort of Harmless Diversion, such as Walking or Discoursing. I meddle not here with the Lawfulness of the thing in itself, but one thing I with all assurance declare, that this sort of Recreation of Cards, etc. on Sundays, is what gives great Scandal to others: And I think every good Christian ought to have that Tenderness towards his Neighbour, as not to give him occasion of Offence on those days on which all things ought most particularly to be done to Edification. I know their Plea is, That if their Neighbour be Scandalised at this, it proceeds from his Weakness, and not from any just occasion given by them; and therefore, if there be any Fault, 'tis his and not theirs. I answer, were the case really thus, is it not still a great Christian Duty in matters of this nature, which no Necessity or Obligation presses, to have regard to the Weakness of our Brother? St. Paul was so cautious and tender in a case like this, that he solemnly declares, If he saw his Brother through want of Knowledge or Weakness, offended at his eating of such Meat, which he lawfully mightyet on this consideration, I will eat no Flesh, says he, while the World standeth, 1 Cor. 8. 13. For this reason, while he shows it to be no Sin to eat Meat offered to Idols, at the same time he desires the Faithful to take heed lest by any means they abuse this Liberty, and become a Stumbling-block to them that are weak, v. 9 For that by sinning against the Brethren, and wounding their weak Conscience, they sin against Christ, v. 12. If therefore Playing at Cards on Sundays, were as lawful as these Men pretend, yet ought they to take heed, not to abuse this Liberty, to the offence of those Brethren, whose weak Consciences are wounded by this Diversion; and by this Moderation, prevent that Scandal, which they otherwise bring on their Church and Religion.  
Secondly, If they must have Diversion on these Days, why such an one as is so dangerous and subject to so many Abuses, which even the Pious and Discreet have difficulty enough to use with Moderation, but too often fall into Excess, either as to the length of Time, or of Heat and Passion, Contesting, Swearing, Covetousness, etc. And if there be any that can govern themselves as to these Points, yet don't they by their Example encourage others at least to Play, who cannot? And is this a good Sunday-work?  
Thirdly, How does this Diversion agree with the Precept? God commands this Day to be kept Holy; and these Men spend a considerable part of it at Cards. What sort of Christian Holiness is there in this? This Game would be a Profanation of a Holy Place, how comes it to be a means of Sanctifying a Holy Day? Methinks since God has reserved but One Day of the Seven to himself, it might be much better employed; especially too, since every Christian besides Praising and Adoring his Maker, has the great works of his Soul and Eternity to be done on that Day: The works of calling himself to an account, enquiring into the state of his Soul, mastering his Passions, regulating his Affections, repenting of his Sins, preparing for Death and Judgement, Reading, Instructing and Catechising those under his Charge, whether Children. Servants, etc. These may very well serve for a full employment for One day in the Week; and those that find then time to Play at Cards, I fear know not the great work they have to do, or at least leave it undone.  
There are some other Conditions I would have set down, but I think they may be reduced to these; and I cannot but hope, if Christians would be exact in the observance of these mentioned, Inconveniences and Evils might be avoided, which are too common amongst Gamesters, and Men would find a way to give themselves a just Diversion, without entrenching on their Greater Duties, and Playing away all Religion and Christianity.  
The next shall be Of the Sin of Detraction.   

Printed for Sam. Crouch, at the Corner of Popes-head-Alley, over against the Royal-Exchange, 1692.    

THE Friendly Monitor. Of the SIN of DETRACTION.  

Speaking ill of our Neighbour a Sin against Charity, against the Law of Nature, against Justice, Fidelity and Truth. Too frequent in the Conversation of both Sexes. Some Directions on this Subject.  
BY Detraction I understand that Sin, by which Men lessen and impair the Credit of their Neighbour, either by Whisper, by False Reports, Stories taken up upon trust, weak Surmizes, and even the discovering of such Truths, as betray his Infirmities, and evidently prejudice his Reputation. Now this being a Sin, which has overrun the geatest part of Mankind, and invaded the Tongues even of those, who amongst Men, bear the Character of Good, Pious and Just, I think 'tis but reasonable, it should be exposed in its Colours, that so the Foulness and Malignity of it being laid open, it may be detested by the Good, and excluded the Conversation of all those, who look towards Heaven, and think of having a part in the Resurrection of the Just.  
For this end we need only consider, that Speaking to the discredit of others, is a Sin, not levelled only against some Branch of the Commandments, but even against one of those main Pillars, on which the whole Law depends, that is, the Love we own our Neighbours: And whilst it overthrows this, it likewise undermines the other; since he that loves not his Neighbour, deceives himself, if he thinks he loves God: So that, though it be but a short, yet 'tis a clear Case, that He that speaks evil of others, has neither the Love of God, nor of his Neighbour in his Heart. And what a Christian must he be, who thus, in one Act, tramples on the whole Law of God, and leaves his Soul void of all Spiritual Life? The Life of Charity, I mean, which is the Bond of Perfectness, and the end of the Commandments, and without which God can neither abide in us, nor we in him.  
'Tis not therefore sufficient for a Christian to preserve himself from those more notorious and infamous Crimes, of Idolatry, Drunkenness, Fornication, Stealing, etc. but from this of Detraction and Backbiting too: For however this be not altogether so scandalous, and of so black a Complexion in the Eyes of Men, as the former; yet 'tis equally destructive in itself, of all Goodness, as detestable in the sight of God, and as certainly damns those that are guilty of it, as any of the rest; for 'tis the Spirit of God has said it by St. Paul, That not only Fornicators, Idolaters, Adulterers, Drunkards, etc. but Revilers also shall not inherit the Kingdom of God, 1 Cor. 6. 9, 10.  
Is it not therefore a Caution indispensably necessary for all that profess Christianity, to look something beyond that narrow Scheme of Holiness, which the Pharisee in the Gospel framed to himself, and went home contented? For what if, like him, they are not Extortioners, nor Unjust, nor Adulterers? What if they Fast and Pray, and give Alms? Will not all this come far short of Heaven, if with him overlooking their own Faults, they severely censure and condemn their Neighbour? Will Fasting and Praying take off the guilt from this uncharitableness? Or will not being an Extortioner, or an Adulterer, make Detraction Innocent? No, this one Sin is sufficient to pollute the purest Soul; it renders even the best of Christian Exercises fruitless; and though there be an exact compliance with all other Duties, yet is not all this sufficient to prevent the dismal effects of this Vice. For tho' a Man should have all Faith, so as to remove Mountains, and have no Charity, he is nothing: Tho he bestows all his Goods, and feeds the Poor; though he gives his Body to be burnt, and has not Charity, it profits him nothing.  
Thus stands it then with this Vice of Backbiting, Reviling, and speaking ill of others, in regard of God and Eternity; for whilst it divests a Man of the Wedding Garment of Charity, it certainly marks him out for one whose unavoidable Fate will be, to be cast forth into utter Darkness. And if we consider it now a little more particular in itself, we shall still discover the unreasonableness of it, and other Motives to detest it.  
For 1. Is not this a Sin directly opposite to that Principle of Nature, of doing as we would be done by? Let but any one examine his own Heart, and see how he is affected, when he hears of any that makes Reflections on his Words or Actions, or reports such things, as any ways seem to prejudice his Reputation. Does not this touch a Man to the quick, raise a disturbance within him, and often stir up so much Gall and Bitterness, that with some Tempers, 'tis not in the power of Time or Friends to make them think well of such Persons any more? A Good Name, Credit and Reputation are tender things, and there's no touching them so lightly, but we are presently sensible, and often think ourselves deeply wounded even with a Glance, that elsewhere would not be enough to raze the Skin.  
And is it not then a strange sort of an unnatural Crime in Men, to make their Neighbour's Faults the common Subject of their Entertainment, to be sporting with such Discourses as blemish and often wound their Reputation; whereas if the Scale were but turned, and their Neighbours were but doing the like of them, they would not bear it without Indignation; their present Smiles would be changed into Frowns, and they that make it a Pastime in commenting on the Failings of others, would find it to be quite otherwise, when their own Faults were called over? Must not therefore those Persons, who accustom themselves to this sort of Vice be of a very unthinking Temper, ill-natured, inconsiderate and rash, who thus deal with their Neighbour, so far otherwise, than they would be done by?  
2ly. 'Tis a Vice contrary to Justice, Fidelity and Truth. For I think 'tis a thing not to be denied, that such as are forward in meddling with their Neighbours Concerns, and discoursing of their Oversights and Imperfections, very often relate such things for Truths, which are not so. They take up Passages upon Hearsays and Reports, and then tell them for Certainties; whereas there's nothing more certain, than that the greatest parts of those Reports are uncertain. Let but any Man reflecton what has happened to himself in this kind, of the many Mistakes he has observed in himself and others; and if his experience be any thing answerable to mine, I think he may, without rashness, venture a considerable Wager, that of all the Stories he hears relating to Third Persons, there's not One in Ten exactly according to Truth. 'Tis but sounding a thing to the bottom, and we shall seldom fail of finding more or less than what is told. Passion and Prejudice often creep in and disguise the Truth; some make Additions out of a vicious Habit, and having undertaken to relate a Passage, help it out with the laying on of such Colours and Circumstances, as may make it grateful to the Company, and worth their hearing; so that they scruple not to venture their Neighbour's Credit, for the gaining themselves a little Applause, or the raising a Smile or Surprise in those they entertain. How often is it, that Men mix their own Constructions and Comments with those matters of Fact they undertake to relate; and then another that is not very discerning, runs away with the Whole, and tells it to the next Company for the exact Truth, and nothing but the Truth? And are there not many, who pretend to inform you of what such an one said at such a time; of what happened betwixt such a Man and his Wife, Children, Servants, etc. And whilst they give you the assurance of telling you nothing, upon their Words, but what they heard and saw, leave out the particular Circumstances or Occasions of what was said or done, and make the thing as unlike what it was in itself, as if they had framed it all in their own Heads? Thus, whether by Mistake, Inadvertency, or on purpose, there are but few Passages come to us, but they are first disguised or corrupted some of these ways; especially if they come by Second and Third Hands; for then certainly, like Waters that run through Minerals, they receive a Tincture, according to the Affection, Vanity, Weakness or Lightness of the Parties, that helped to convey them to us.  
And while Matters stand thus, do not all those deal very unjustly with their Neighbours, who freely discourse of their Imperfections, and help to hand down Stories, which are to their Discredit; since 'tis a plain case, they often put themselves on relating such things for certain, of which they are so far from knowing, that they have rather reason to question the Truth? And tho' the things were really true; yet whilst there is so much reason to doubt of it, they are unjust and unfaithful to their Neighbours in as many cases as they contribute to the lessening their Reputation by such Relations.  
But lastly, though it be more certain, that many Persons are really guilty, both in Words and Actions, of things Rash, Foolish, Wicked, Profane, etc. Yet is it not warrantable, even for those who most assuredly know the Truth, and were Witnesses of such Extravagancies, to make relations of them to Third Persons; because, notwithstanding all this Truth and Certainty, 'tis possible, nay, often likely, they may be yet very unjust to the Parties concerned in so doing. For how often happens it, if we may favourably judge of others by ourselves, that Men speak and do such things as are really very foolish and indiscreet, and commit great Oversights and Errors; and it may be, the Words are no sooner spoke, or the things done, but on the first Reflection, they are vexed, and, within their own Breasts, reprehend themselves, and wonder as much at their being thus overseen, and condemn it as severely as any of the Bystanders? Now for a Third Person, in these cases, to go and whisper, or tell openly to others, the Passages of such Follies or Indiscretions, is certainly most unjust; since, by these Relations, they imprint such Characters and Ideas in the Minds of the Hearers, that in reality belong not to the Persons of whom they speak; but these are as certainly wronged in their Reputation, as a Man would be in his Features, who by some Accident turning his Mouth awry, or screwing up his Nose, should have a Painter take him in that nick, and transmit his Picture to Posterity under all those Deformities.  
And in other cases, of Men that are notoriously scandalous, whose Follies are as public as their Persons, 'tis many times not without trespassing against Justice, that their Crimes are brought into common Discourses. For does not God often touch the Hearts of such Sinners, and effectually withdraw them from all their Errors, so that there's nothing they detest more, than the Disorders of their past Life? And now, for such as have thus happily obeyed the Call of Heaven, and by a sincere Repentance and Change of Life, made their Peace with God, is it not very unreasonable and unjust, that their Crimes should be yet kept alive among Men, and they exposed, to their reproach, at Table-Entertainments and Visits? God has forgot and forgiven their Sins, but not so their good Neighbours and Friends; but these still show them under all the Horror of Filth and Pollution, when in the sight of God they are spotless, innocent and pure. And can this be done without the Imputation of a great Injustice, thus in fact, to reverse the Sentence of Heaven, and to make them still Criminals here, who are discharged above? And if this be the case of all those, who revive in Company the Extravagancies of such as are truly reclaimed; is it not very dangerous at any time to enter upon this Subject of another's Follies? For who can tell, but the Party, however formerly guilty, has since repent? There may be Presumptions, but hardly an assurance of the contrary; and may it not then easily be, that the Persons thus reproached, may notwithstanding all their past Crimes, by an hearty Repentance, be received into the Favour of God, and become Stars in Heaven; when those who speak Evil of them, for their uncharitableness and Injustice may find themselves cast out and be miserable for ever?  
And now, since speaking of our Neighbour's Failings is in its self so dangerous, that it cannot be easily separated from Sin: For if the Subject of the Discourse be any thing that is False or Doubtful, it is a certain Offence against Justice,, and if it be True, it may be  still, but is unavoidably a Breach of Christian Charity. Is it not a great Pity, that this sort of Discourse should be so frequent amongst the Professors of Christianity, that there cannot be two or three together one half hour, but ten to one this is made a part of their Entertainment? And if this were the Weakness only of those amongst them, who give themselves up to Liberty and Vice, and whose Life is a Scandal to their Profession, it were not much to be admired: For what wonder is it, for those who live ill, to speak ill too; and to find them both in Words and Actions all of a piece? But the misery is, that even those who are of a more regular Life, who have an Horror of whatsoever seems Criminal, who war against Sin, and by the exercises of Piety seem seriously to pretend to Heaven, are yet overtaken in this Snare, as freely begin and help on these Discourses, as if there were nothing in them contrary to Piety and Religion. This is the Complaint of an Ancient Father long ago: There are few, says he, that are free from this Vice, and that live so without Reproof, as to scruple the laying open their Neighbours Faults: So that even those, who have an Abhorrence of other Sins, live in the open Practice of this. And is not this a great Oversight and kind of Stupidity, that those well inclined Souls, whose Thoughts and Desires seem to be so fixed on Heaven, as to be exact in almost every Duty, should sail in this one? That their own Lives should be almost blameless, and out of an itch of talking, to incur the Gild of other men's? To live in the way of Heaven, and talk themselves to Hell, and be damned for their Neighbour's Crimes, is certainly very ill management, and an Indiscretion of a most fatal consequence.  
And while it is an Evil thus foul and impious, is it not again a matter both of pity and wonder, that it should have insinuated its self so far into the Favour of that more pious and tender Sex, as to become fashionable in their most Friendly Visits, and to be one of the Topics of their daily Conversation? To hear them discourse of Fashions and Dresses, of Jewels, Balls, Coaches, Watches, Air, Weather, etc. is a suitable and becoming Entertainment; but when they summon in absent Neighbours, and every one take their turn slinging at them, in discovering their Imperfections, in calling over their Follies and Vices, in telling their Hearsays and Guesses, in blackening their Reputation, and even murdering them in effigy; here, methinks, they seem to forget themselves, and go beyond the Moderation reasonably to be expected from the tenderness of their Sex, and Piety of their Education.  
For my part, when I consider a Man's Imperfections and Failings, they seem to me as so many Sores and Wounds in his Soul; and when I look on his Vices and Sins, what are they, but so much Stench, Filth and Pollution? Now is it not very unbecoming in this Sex, to be opening their Neighbour's Wounds with their Tongues; to be licking at his Sores; and when they take so much care in perfuming themselves, to be so easy in turning up a Dunghill, to dwell in Sinks, and be raking in them so long, till they send a Stench up to Heaven? It would certainly be much more commendable in them, as likewise in all others, to take more after the Good Samaritan in the Gospel, and as often as, like him, they behold their Neighbour wounded in his Reputation, to express towards him a Christian Tenderness and Compassion, and to strive by all the Lenitives and healing methods, to close up his Wounds: To put in a Word to excuse his Weakness; to take off something of the Gild, by supposing some Mistake and Uncertainty in the Relation; and if nothing else can be done, to divert the Company's Eyes at least from so foul an Object, by starting a more charitable Discourse. But in stead of this, to be diverted in adding to his Misfortunes, to find sport in having a hand in his Sores, and taring open his Wounds, when, 'tis likely, they were almost skinned over and healed, is a sort of Spiritual Cruelty, not agreeable to any, but such whose Nature is almost Barbarous, and who are near to Cannibals in Religion.  
What then is to be done by those, who desire to avoid this Evil; for it seems to be so common in all Conversation, that a Man must decline all Company that desires to escape its Contagion? 'Tis necessary in the first place, for every one to begin at home, and effectually to take care, to cut off all such vicious Liberty in themselves, so as to resolve neither to begin, nor help on a Discourse that reflects on any Neighbour. But because a Gild may be here contracted by Hearing, as well as Speaking, a diligent Care is to be used in this point, though something different according to the Quality and Circumstances of the Persons in whose Company we are, and who carry on such Discourses.  
If they are so far our Betters, that to reprove them would savour of Arrogance or Rashness, we ought to be careful not to take any Delight, nor show any Satisfaction in what they say, nor by Smiles to flatter them in their Calumnies; but rather to quit their Company, if it may be; or express some Dislike, at least, at their Unneighbourly Entertainments. But if they are such, with whom we may freely take the liberty of speaking, what should a Christian do, on these occasions, but become his Neighbour's Advocate, make the Best Plea for him the Cause will bear, question the Evidence, which however positive, is very often accompanied with Mistakes or Passion? And if it be undeniable, bid those who are Innocent fling the first Stone at him. Inquire who made us Judges over our Brethren, who are too often in the same Condemnation; and if we are not, by whose Favour is that? Turn the Discourse out of Doors, express a Zeal for thy Absent Neighbour, as if it were thy own Concern, ever remembering how good thy Cause is, whilst in this thou fightest the Battles of thy Lord; for it is he has said it, Whatever is done to any of his little ones, is done to him. Oh, how were it to be wished, that Men would be careful to follow this Rule, Never to speak nor bear ill of their Neighbour's! How many Blessings might we expect upon such a Reformation! How many Souls would be made happy! 'Tis by Charity we abide in God, and God in us. And as the Breach of Charity is a Sin against the Greatest Precept, so it must certainly be the most Damning of all.  
The next shall be Of Immodesty.   

Printed for Sam. Crouch, at the Corner of Popes-head-Alley, over against the Royal-Exchange, 1692.    

THE Friendly Monitor. Of the SIN of IMMODESTY.  
'Tis a dangerous Vice, and requires a strict Guard on all the Senses for its Cure. The great Mischiefs of Immodest Gazing, of Immodest Books and Pictures, of lewd Ballads, Plays and Romances. Immodest Discourse and Filthy Songs turn Christians into Devils; the Mischiefs they do are irreparable, how difficult then must their Repentance be!  
THis Vice in its whole extent, is so foul and contagious, that there's no Thinking of it without danger; Writing of it is much more pernicious; and Reading it, would be accompanied with evils still worse, and more fatal to all the designs of Christianity. And yet, whilst it is become so Epidemical, that it has infected the greatest part of mankind, methinks, it ought not to be passed by Uncensured, but rather deserves the severest Condemnation, in as much as the Evils, it carries with it, are, above all Vices, more Dangerous and Universal. Since therefore it seems just, I should oppose it, I think it safest to follow the Method of War, in regard of those Strong Holds, which are fortified by nature and are inaccessible, that is, block up all the Avenues and Passes, and so bring them to distress, without exposing the Besiegers to that hazard, which a nearer approach would necessarily oblige them to.  
Thus, while I make War against this Vice, will I keep at a distance, for self-preservation, and make it my whole endeavour to possess myself of all it Passes, that is, of all the Senses, which are so many Ways, by which all Supplies and Succours are conveyed to it, for its Support and Strength; and if I can but secure these, this Evil must be weakened by degrees, and will infallibly fall of itself.  
The first Pass or Sense I desire to secure, is that of the Eyes, which being the most Active of all the rest, and conveying Poison into the Soul at the greatest distance, is that which calls for our first care. And therefore as Job, making a solemn Protestation of his Integrity in several Duties, sets the regulation of his Eyes in the front, I have made a Covenant with my Eyes, Job. 31. 1. So is it necessary for every Christian, that sincerely desires to be faithful to his Duty in this point, to set a guard upon his Eyes, and deny them much of that liberty they are too prone to take, to satisfy themselves, and that Corrupt Nature, which they serve. So that having duly considered the true End, for which Our Creator desig'nd these Lights, to Guide, Direct, Inform, Instruct us in all those Particulars, which are helpful towards our Spiritual or Temporal Good, we are after this to reflect on the infinite ways they may be abused, and made instrumental towards the bringing the Soul into disorder, confusion and darkness; and here a short view will serve to inform us, how many ways, and how often it is necessary to apply the first Maxim of our Lord, Of denying ourselves, to this one Sense of our Eyes, especially in regard of this evil, which is our present Subject. For is not our Infirmity such, that wherever we go, whether for Conversation, Company, Diversion, nay for Business and Devotion too, wheresoever we walk, we ever stand exposed, and are under a necessity of keeping a strict Watch upon this Sense, for the preservation of that interior Peace, which is the life of the Soul? And is it not the want of this care, that lays the Heart open to many dangerous Assaults of the Enemy, whereby so much of the World and its vain Delights creep in, as to leave but little room for Virtue and Religion, nay even to drive God quite out from thence? So that as a small Neglect in this point seldom fails of filling the Soul with Disturbance and Distraction, so 'tis most certain, the indulging of any Liberty in this kind, cannot end but in Vice.  
Hence they are severely to be condemned, who whether in Company, or Walking the Streets, allow themselves the Liberty of fixing their Eyes on every one they meet, that carries with them, either in their Face or Dress, any thing of Comeliness or Beauty: And as many as they out-walk, that show any thing of agreeableness in their Mien, cannot pass them by without turning back and staring them in the Face, to their own Confusion, in the practice of such a Licentious Confidence; and the Scandal of the Bystanders, who see them wilfully exposing themselves to what St. Paul has marked out as Unbecoming and Infamous in a Christian, that is, the Lust of the Eyes.  
All these, I say, are severely to be condemned: For since the condition of Man, in order to Eternity and Salvation, by the Divine appointment, is so difficult, and the Way so narrow, that it requires all the Diligence and Care a man can possibly use; and having done his best, is still to go on with Fear and Trembling; is it not a strange Stupidity and Madness, to see Men making the Way still narrower, industriously increasing to themselves new Difficulties, wilfully putting themselves into innumerable Hazards, and taking pains to seek still more Enemies, when, if the truth were known, they have already more than they know how to master? Are not the Occasions of Evil, that are unavoidable, too many, that Men should thus look for more? And is not the Devil busy enough in his Snares, that Men should thus turn Devils to themselves, and become their own Tempter's? Well may Satan rest and not busy himself with these; for they are forward enough to get his work done to his hand, and seem resolved to have it all of their own doing: Why should they else take up this ill Custom, so often stop and put themselves into those dangers, which otherwise are passing by them? Whoever therefore desires seriously to secure himself against this Vice or master it, must take care to keep such a strict Guard on his Eyes, as, whether in Street or Company, to deny them this dangerous Liberty; it being, for the most part, by these Windows that Sin and Death enter into the Soul.  
There is still a farther care necessary for this Sense, and that is, the avoiding all Immodest Books, Pictures or Shows; these being as so many Snares of the Devil, by which Innocence is Corrupted, evil Inclinations are strengthened and fed, and the heart of man inflamed with the fire of Hell: So that this Enemy of mankind cannot desire to be securer of any prey, than to see Men by't at any of these Baits. For is it not evident, that, whosoever purposely reads any of these Books, is studying the black Art, is improving himself in the Science of Wickedness, becomes the Devil's Scholar, and, under his Discipline, is learning to make war against Heaven? Is it not by such like Pictures and Shows, the Thoughts are possessed with evil, the Heart's carried into all that is foul and sinful, and takes delight in what it is strictly bound to abominate and detest? And while they are thus pernicious, ought it not to be every body's care that is in love with Virtue, wholly to avoid them, as the Incentives to all sort of Uncleanness? And for this end, would not all Masters of Families discharge a great Duty, in having a watchful Eye over all under their care, and not to permit amongst them such Books or Pictures, but severely to chastise those, who shall be found in this point delinquent? For whilst they pretend to Christian Education, and to be the Children of God, ought not they to be punished, as false to their Principles, who, by any of these Ways, professedly hold a correspondence respondence with the Devil? And were it not to be wished, that every Christian Government would so far take notice of this Evil, as by Penalties, to endeavour the reforming of as much of it as is Public? For is it not a shame, that filthy and immodest Prints and Pictures should be permitted to be hung up on Walls, and there publicly exposed for sale; where they are an Offence to the Good, corrupt the Innocent, and are a Snare to the Unwary? where they serve to teach Children and Youth to be Men in Wickedness betimes, and give them an early knowledge of what is ever learned too soon? Is it not pity, that these sort of Books too should be allowed which are thus instructive in Sin, and teach that Science, which every Good Body desires to unlearn? Methinks, when I consider, that we are Subjects of God, as well as of our King, these Books, which contain so much Treason against Heaven, should be with as much care suppresed, as Libels against the Government; since Christianity ought no more to tolerate these designs against Heaven, than Loyalty does against the State. And 'twere to be wished, that those, who throughout Christendom, superintend the spiritual Affairs, would so far stand up for Virtue, and maintain its Rights, as not to see it overthrown by the permission of such Contraband Goods as these. But however this be, 'tis certain, as many as trade in them, aught to look on themselves no better than the Devil's Factors; for tho' they get so much per Cent in their Sale, yet the Principal Gain is for Hell, whether they help to pack off more Souls 'tis likely than they have Pence come to their share.  
But of this kind of Merchandise, I think, there's none worse, than that, which is Book and Picture all in one, lewd Ballads, I mean, which, being every body's Money, seems contrived on purpose to convey filth into every Corner, to teach Children to be Vicious, as soon as they can read, and furnish every Servant that has but an Halfpenny to spare, with Wickedness enough to become chargeable to their Masters, and in the end, to ruin themselves. And that none may be deprived of this knowledge, for want of Money, 'tis but standing one half hour under a Wall, and they may read half a dozen for nothing; nay, and for those too that cannot read, they have ill luck if they meet not some of these in their walks, set off with an excellent New Tune, where they have Music into the bargain, to recommend and help down the Poison. Now to me it seems a thing altogether unwarrantable, that when two or three debauched Rhymers have, over a Pot, botched up a filthy Song, which without Wit or Sense, is just fitted to please nothing above the Beast in Man, they should be permitted to publish these their Pestiferous Thoughts in Print and Picture, and have them pass for Current, as if entered according to order; when they are fit to appear no where, but in the region of Darkness, to feed that Fire, which will be their Torment, who prepare such Fuel: And then for others of the same leaven, to go about streets and tune out these infernal Lays in the midst of unthinking Crowds and set up these Walking Bawdy-houses at every Corner, nay and under the very Church Walls too, in defiance of that Gospel, which is there preached, as if they meant nothing less than to undo all the Sunday Lectures with a Song, is a thing intolerable, and so opposite to all Religion and Goodness, that till the Public shall think fit to express its Zeal against it, 'tis but necessary every private Person should decline all such Assemblies, where there's no approaching but at the expense of Modesty and Shame, and the Scandal of all that are Good, who know, that after all the Sport and Noise, there's nothing else meant, but the Cheap Invitation of, Who'll learn to go to Hell for a Halfpenny?  
There's too much of this sort of Infection too in Romances and Plays, tho' set off here in a much better Dress, which renders them still the more dangerous in as much as those Ingenious Covers of Wit, with which the Poison is there gilded, helps to carry it down with more ease and delight, and to sink it so deep in the Soul, that 'tis not in the power of time to work it out, or make it be forgotten. And 'tis these Immodest Sprinklings, these Indecent Suggestions, which makes these Entertainments, that would otherwise be in some sort justifiable, to be many times prejudicial to Virtuous Inclinations, to be the Corruption of Youth, and to cast such ill Seed in the Minds of the most reserved, that the Fruit it brings forth, I fear is not so very Christian as it should be, or as some pretend, who say, they go to those Diversions to be instructed in Goodness and Virtue: For certainly their Eyes and Ears must be very great Chemists, so entirely to separate the Good from the Evil, as to let none of the Dross and Filth go down with what is pure and Spirit, and prevent all the good Effects of it in the Soul. But however they may be skilled in this, I cannot but think, if they sincerely desire their own Good, they might learn much more of this at home, with a Good Book in a Corner, at a cheaper rate, and with more security. But what, must no Diversion then of a Play be allowed to Younger People, and others that have leisure? they must expect many clamouring Adversaries, that answer this in the Negative. But this Caution than I give, that they be careful to choose such as are Innocent, and go but seldom: For, believe me, those that go to all Plays indifferently, and grow fond of this Entertainment, must needs run a great hazard of defiling all that is good within them, and betray in themselves a very Corrupt and Idle Inclination, who can find no better Employment than living in a Playhouse. And I can think but little better of those who delight in no other Books, but in reading Plays and Romances; for besides this particular Mischief, we here speak of, they are apt to make vain, airy and giddy Brains, put people upon extravagancies, keep Youth from ever settling, and prepares them for Dreaming, as long as they live.  
Hitherto as to the Eyes; but after this, there is still a great care to be used in the Government of the Tongue, in order to preserve the Soul Pure and Undefiled; so that whoever desires to make one of that Blessed Number of the Clean of heart, must, with David, set a Guard over his Lips, and by no means suffer any Indecent or Immodest Word to come out of his Mouth. This is the Command of St. Paul, who enjoins all those, that think of learning Christ, To let no Corrupt Communicacation proceed out of their Mouths, and that Uncleanness be not once named amongst them, Ephes. 4. 29. 8. 3. This he repeats again Coloss. 3. 8. Where his Command is, Put off Anger, Wrath, Malice, Blasphemy, Filthy Communication out of your Mouth. Is it not plain then, that if this be one of the Conditions required for the laying aside infidelity and becoming a Christian, that whoever permits in himself, the habit of Corrupt Communication, of Immodest Discourse, or even Naming what is Filthy, is so much of an infidel still, so far an Enemy to Christ, instead of being a Christian?  
And is it not most surprising then, to see how frequent this is amongst those, that profess this Name; most abominable to hear them, without any respect to God's Command or regard to their Souls, talking like Heathens, like Beasts, nay like Evil Spirits; for what else is this, but the Language of Hell, the Communication of Devils? And who art thou, Christian, that pretendest to serve thy God, and art bound by his Law, to speak nothing but to Edification, and art so often, amongst thy Companions, beginning and helping on these filthy Discourses, as if thy business were, not to serve and honour, but to injure and provoke thy God? For tell me, if thou wert a Fiend, what couldst thou do more? Thou art by this, a Contemner of thy Maker, an Enemy to thy own Soul, a Promoter of Wickedness and a Tempter of the Brethren: And what beyond this, canst thou have more of a Devil, but his Punishment? And canst thou want this long, who art thus treasuring up to thyself Anger in the day of wrath? Deceive nor therefore thyself with the Name of Religion, be not flattered with thy Praying or good Designs; but either effectually take care to amend this evil, or believe not thyself to be a Christian.  
And is he any better, who, though he will not talk smuttily, yet is ever ready with a filthy Song, to make sport amongst his Friends? His Religion may be Good, but he's certainly no better▪ than a Judas, who thus betrays the Cause of his Master, who raises up the Devil in as many hearts as there are Hearers, and turns a Friendly and Christian Entertainment into a Gnostick Meeting or Feast of Priapus. And however this sort of men may please themselves, in the many Smiles they raise and the Diversion they give the Company; yet if they would but once seriously consider the part they act, and the severity of that Judgement, which will one day put a long Period to all their Merriment, the Scene, I think, would soon be changed, and they be willing to make choice of an Innocent Sobriety, rather than go on in the delusion of this Brutish Mirth and debauched Madness. For are not they the most miserable of all Sinners; their Crime being such, as to render all the means of Reconciliation and Repentance in some manner to them impossible? For suppose they endeavour to amend and repent of this their Personal Fault, and now begin to hope all is well; what will their condition be, when at the hour of Death shall be laid before them, all the Sins they have caused, whether by Immodest Discourse or Songs, in others; when they shall see many Souls, already in the Torments of Hell, that have been condemned to those Pains, for Crimes which they have occasioned in them? O God, what Confusion and Despair will begin to Seize at that time, when they shall find their Repentance so far short of their Sins? How will they then think themselves unfit for Heaven, by whom so many burn Hell? Deliver, O Lord, all Christians from this detestable Vice, and teach those that are guilty of it, not to trust to an imperfect Repentance.  
Besides this, there is a Restraint to be had on the other Senses: On the Hearing, so as not to bear with any sort of Immodest Talk or Songs; but either openly to divert or silence it, or, at the least, withdraw from such wicked Company: On the Hands, so as not to allow them the least Liberty of any thing that has but the Show of Evil, or can possibly be suspected of Indecency. And here, not to think of what is in private, is there not want of a great Reformation as to the Public; this sort of Impudence being grown so Common, that 'tis not safe for Modesty and Virtue to appear abroad without a Guard, to defend them from the Insolences and Abuses of those Libertines, who walk the Streets in the Spirits of the Devil, going about like him and seeking whom they may devour?  
Thus if all the Senses were kept in order, and the Fancy or Imagination not permitted to entertain any thing of Evil, there might be some hopes of triumphing over this Vice of Impurity, which at present, to the shame of Christendom, has got such Possession, that it abounds both in Slaves and Martyrs too; dragging some through infinite hardships, for its Support and Maintenance; and drawing others into such Filthy Diseases and Torments, as, it may be, exceed the Invention of the greatest Tyrants; and where can these Torments end but in others Eternal? Thus dear pay some for Damnation. Oh, that men would seriously think, and not lose their Souls, for the satisfaction of living like Beasts!  
FINIS.