Levamen Infirmi: Or, Cordial Counsel to the Sick and Diseased▪ CONTAINING 

I. Advice concerning Physic, and what a physician ought to be; with an Account of the Author's Remedies, and how to take them.  
II. Concerning Melancholy, Frenzy, and Madness; in which, amongst other things, is showed, how far they differ from a Conscience oppressed with the Sense of Sin, and likewise how ●hey differ among themselves.  
III. A Miscellany of Pious Discourses, concerning the Attributes of God; with Ejaculations and Prayers, according to Scripture Rule▪ Likewise an Account of many things which have happened since the Creation.   To which are added Several Predictions of what may happen to the End of the World▪  
The whole b●ing enriched with Physical, Pious, Moral & Historical Observations, delightful ●o read, & necessary ●o know.  
By D. IRISH, Practitioner in Physic and Surgery▪ now Dwelling at Stoke, near Guildford in Surry, where he is ready to Serve any Person, to the utmost of his Skill.  
LONDON, Printed for the Author: And are to be Sold by Isaac Walker, Bookseller in Guildford, 1700.   

To the Worshipful and much Esteemed Mr. Robert Berry, Mayor of the Ancient Corporation of Guildford in Surry▪ And to all my Loving Neighbours and Friends.  
Worthy Friends,  
THat I might pay a more than Momentary acknowledgement for the many Testimonies of Love and Honour I have daily received at your hands ever since Providence brought me amongst You, I humbly lay at your feet this little Book: And since Friendship is best preserved and cultivated by mutual Obligations, I will (which indeed is all I can do on my part) in Return of Your many good Offices▪ when ever any of You, or your Friends, are pleased to call for my Assistance, make it my sole care and design to Administer proper Medicines, as the Patient's necessity shall require.  
Another Reason of my Dedication, arises from the knowledge I have of Your Zeal ●or Godliness, and the Propagation of the true Religion, to which I hope this my little Book will in some measure Contribute. I need no● stimulate You to the encouraging of Virtue, and curbing of Vice, since I know that You, according to the Power God has invested You with, will take care to punish Iniquity, and maintain the Purity of the Christian Religion, which has suffered so long by the Remissness of many of its Professors, insomuch that Atheistical Principles and Practices have strangely gotten ground of Gospel Truths, to the Spiritual Grief of all the Godly.  
And now since I considered that Spiritual and Corporeal Maladies are the two grand Misfortunes of Mankind, I have in these sheets endeavoured to Remedy both.  
Physic is chief what I Profess, nor am I ashamed since it is of such Intrinsic worth, that it even adds honour to the most honourable Practitioner: That it is profitable to the Natural Body, and consequently to the Body Politic, since the latter consists of the former as a Whole does of its Parts, must be acknowledged by every one that is Sanae Mentis, and needs not Helebore. Hence the Wise Grecians did not without Reason highly commend Hypocrates, and the Latines their Corne●ius Celsus, for their Courage in first Venturing, and Wisdom in wading into the Depth ●f this Mystery, and for their transmitting in ●heir Works this Noble Art to Posterity.  
This Art was anciently Valued at so high 〈◊〉 Rate, that Apollo and Aesculapius, steemed by some the first Founders of Physic, ●ere adored as Gods for the Excellence of their ●●vention. Besides, the Word of God, which undeniably Warrants our Esteem for whatsoever it Extols, mentioneth Physicians by way ●f Honour before the giving of the Law; ●e which doth not only implicitly allow, but expressly Commands (if the Old English Tran●ation be credited) the use of Physic; see ●en. 50.2. Psal. 147.3. Exod. 15.26. ●od giveth Medicines to heal, Health is the ●rince, the first Born, as Life is the King, of outward Blessings. The Widow in the Gospel disesteemed all her substance in comparison 〈◊〉 this jewel: And Job said, Skin for Skin, and all that a Man hath to save his Life. The Physician, who is Manus Dei, brings ●his precious Pearl, Health to the oppressed Sick, where God sees it necessary for their future good. God and Nature (qui nihil frustra agunt) have appointed Herbs not only for Meat, but also for Medicines, the virtue and value of which would never be found out, no● made serviceable to their right Ends, if some did not employ their time and talons in search thereof: tho' 'tis a task full of difficulties; for the natures or effects of Simples altar according to the difference of places in which they grow, and according to the Constitution of the Persons to whom they are given. How miserable then are those places where nothing but ignorant Pretenders abound, whose Medicines are usually worse than Ineffectual, an● such as take them are delivered up to th● Mercy (I should rather say, Cruelty and Execution) of Ignorant Pretenders. On the other hand, what a great felicity and happiness is i● when the Sick and Diseased meet with Persons both of much Science and Conscience, wh● ●nderstand and consider the Cause of Diseases, 〈◊〉 Nature of Ingredients, the Constitution of patient's, the difference of Climates, and the ●roper Seasons of Administering Physic, and faithfully, according to these Circumstances, Prescribe and Apply it.  
Yet, dear Countrymen, all this without Godliness is not enough, which, as the Diamond to ●he Ring, addeth real Value to all natural and acquired Accomplishments, and which is the ●nly Ark for the Soul to be sheltered in when a Deluge overfloweth. O! how glad would ●●sanctified Scholars be, who are now cried up for sublime Wits, for the Quintessence of Learning, for living Libraries, and Divine Eagles, for Magistri Sententiarum, Doctores Angelici, Seraphici, Subtiles, and what not, if they could pass at the great Day for the greatest Ignorants, and most illiterate Innocents' that ever were in the World.  
' Thou my Practice is Physic, yet have I presumed to Write of Holy and Spiritual things, because Religion is absolutely necessary in all; and also to beget in all Men diligent endeavours after true Piety, as the only means to arrive at a right management o● their Parts.  
The Lord grant that what I have written▪ may be applied as Medicinal, to the health o● my own, and the Souls and Bodies of others▪ which is the hearty Prayer of  
Honoured Sir, And dear Countrymen, Your true Friend, and Humble Servant, D. Irish.   

David Irish, Practitioner in Physic, His Advice concerning Physic.  
PHysicians are called by Herophilus▪ Man●● Dei, the Hands of God, and not very improperly, since they are the Instruments he often uses in restoring Health, and repairing decayed Nature: they ought with no less Cheerfulness and Diligence help the Poor in their Extremity for nothing, or at most, for a very small Reward, as the Rich for great Sums, since it is not the Physician, but GOD that cures; for in Exod. 15.26. God saith, He will put away their Diseases, and heal th●m, if they keep his Commandments, it should go well with them, and they should be free from Diseases. In other places God hath styled Himself jehovah Rophe, the Lord the Physician, and worthily, for from Him comes the Gift of Healing; therefore, as I said before, Physicians and Surgeons also are but God's Instruments, who act under Him. 'Tis He only that can command Health; all the Medicinal means Physicians use are but the order in which he is pleased ●o work such effects on our Bodies as he sees ●ittest for us. And no doubt but the Science of Physic ●●de a part of the great Wisdom wherewith God ●●spired Adam; for, questionless, thi● enabled him to perform the Office of a Midwife, and to assist Eve in her Extremity; for, as may be gathered from Scripture, her Travail-Pains were as great as those of her Posterity and Sex are at this day.  
Here it may not be impertinent to observe, That Children, as soon as th●y are born, (a good Argument of their Original) call out upon the two first Letters of our first Parents' Names; the Males crying A E, A E; and the Females, E A, E A, as a Token of the miserable Condition Adam and Eve▪ by their Disobedience, ent●il'd upon their Posterity; for indeed, by their breaking God's first Commandment, we had all for ever perished, were not God's Mercy great and wonderful towards his People, in working a means for their Redemption, as well as for their Recovery of Health, which is very eadie to be understood by the Angel's Salutation, in his using the aforesaid Letters E V A, the Name of the Woman, (who at first ma●● us Bondsmen) to make us free, when the Angel Gabriel inverted their Order, an● pronounced them A V E to the Virgin Mary.  
Since, as is said, God is the great Physician, whensoever we are Sick, or any ways Infirm, let us call upon Him for Help, and He will hear us, being alway●●eadier to give than we to ask, 2 King. 20.5, etc. consider then what God said to Hezekiah; Behold, (said he) I will heal thee. And Isaiah said, Take ● Lump of Figs, and they took them, and laid them on the Boil, and Hezekiah recovered, and lived 15 years after, Isa. 38. and john 9.6. which Examples teach us, that without God the Prescriptions of Doctors signify nothing, but where God pleases, even ordinary means have great power to procure Health, which once obtained, Men ought to give Praise to God in perpetual Gratitude for their Recovery; but Men are in this, as well as in other Duties, too remiss, as appears by the Ten Lepers which Christ cured, of whom there was but one that returned Him Thanks▪ tho' He expects the same return from all, (Rom. 12▪ Tit. 2.) especially those He healed and cured of troublesome and dangerous Diseases.  
We have his Word to ground our hopes and boldness upon in ask, where He tells us, That He that heareth his Word, and believeth on Him, shall obtain Eternal Life. Now, if upon such Conditions He will give us Eternal Life, we need not doubt but that He will give us a temporary Health, if He sees that it be good for us, or condusive to that Life which i● Everlasting. Therefore let us, as those that are not without Hope, be steadfast, unmoveable, always abounding in the Works of the Lord, forasmuch as we know our Labour is not in vain in the Lord, 1 Cor. 15.58.  
Ex libris nemo evasit artifex, No Man becomes an Artist by Books, only this, as in most Arts, so in Physic, is undoubtedly true. Believe me, a greater insight is required to the making of a Physician▪ than what the best Books in the World can furnish a Man with; one must have Time and Experience to gain an acquaintance with the Knowledge of Man's Body, and the Use of Instruments belonging to the Art; 'tis Practice that best teaches us the Virtues of Simples, and which alone can make Medicines called Experienced truly so.  
He that is only Book-learned, his Skill at best is but Skin deep; Galen discreetly compares such to those Pilots, who by Books only will undertake to steer a Ship into any part of the World, tho' they were never at Sea before; but the End of such a Man's Undertaking would doubtless be as dangerous to himself, as the Attempts of a Book-learned unexperienced Physician are to those he first practices on. Yet we have store of young Doctors, some of which not over-learned, who, as soon as ever they come out of the University, will undertake to write Prescriptions to the Apothecaries for Medicines to cure the Sick even of the most obstinate and intricate Diseases, when they are void of all manner of Experience and full of nothing at best but Noise and speculative Notions: But since these two contribute little to the Recovery of the Sick, they are not by wise Men to be relied on, except when no others c●n be had; of this I will say no more, but tell you what an Emperor did on the like Occasion, when a young Doctor was brought to him. Doctor, said the Emperor, How many hast thou killed in the time of thy Practice? The young Graduate answered, May it please your Highness, Not one. To him the Emperor gave his Fee, and bid him be gone; for, said he, I'll take nothing from such a Doctor that has not killed any one in his Practice; he may try Experience upon me, and so kill ●e first: Fetch me an old experienced Physician; for I've no mind to give beginning to any Man's Art by my End or D●ath. Then they brought to the Emperor an ancient, grey, old Doctor, of whom the Emperor, as of the former, demanded, How many he had killed in his time of Practice? The Doctor answered, stroking his Beard with his Hand, If your Highness' can number these grey Hairs on my Chin, than I can tell you the Number of those to whom my Practice proved fatal; but by my then Killing, I have now well informed myself of the way of Curing. God have Mercy, old Doctor, replied the Emperor, I find by your Confession that you are an experienced Man, I'll venture to take something from you, or by your Directions, for I know, continued the Emperor, that by the Divine Decree of God Almighty, all Metals, Minerals, Herbs and Plants, enriched with various Scents, Tastes, Colours and Forms, grow and spring forth of the Earth, possessed with many and great Virtues, insomuch, that I hold it a great Offence to attribute to any other than to the Deity the Benefit of a Blessing adapted for so many Uses; besides, the Knowledge of the Virtues of these things is no less than Divine in its Original; for certainly no Man's Capacity could ever attain to the Knowledge of these things at first, without the Assistance of a Supernatural Power and Inspiration; this being so, 'twill be easily granted, that when in the beginning God breathed into Adam the Breath of Life, he then also taught him the Knowledge of Nature in all her intricate Operations, Faculties and Virtues, that is, discovered to him, the secret Energy of all things contained in the Circuit of this Universe; and at this day we see the same God preserves by means all those Being's he at first made without means. In fine, said the Emperor, I will not adventure to be preserved by unexperienced Men, lest I should Shipwreck myself upon the Rocks of horrid Ignorance; but will look for the Continuance of my Life from those whose Experience, under God, has furnished them with the Meanss and Methods of preserving Nature. You see, Reader, ●n Example of a wise Emperor, to teach thee a Les●on of necessary Caution  
Since the Lord has endowed the Earth and its ●umerous Product with many Medicinal Virtues, 'tis 〈◊〉 well irreligious, as 'tis foolish in any, to disown their Being, or to abhor their Use. From the Lord, as we have elsewhere said, cometh the Gift of Healing▪ which also appears from Scripture, seeing God is therein styled, the Only Physician. God was the first Operator, as you will confess upon calling to mind his taking out one of our Grandfather Adam's Ribs whereof to make a Woman, which thing was so wonderful, that it may well be counted the greatest as well as the first Operation. Our Blessed Saviour ●ook his Name from his healing Nature, and to countenance our Practice made use of ordinary means, as Clay and Spittle, in Restoring Sight to the Blind; not but that he was able to have alone perfected the Cure by his powerful Word, without such means, were it not that he meant to show us, by his Example, that with Means, and God's Blessing thereon, much may be done in Restoring Health to the Sick, and Ease to those in Pain. 'Tis above 5700 Years since God first taught our great Grandfather Adam the Virtues of all things, and consequently furnished him with the main Materials fit for a Physician and Surgeon; but as to the practic part, by what I have already said, the latter is more ancient.  
Let us be moderate in our desire after Knowledge, lest by a too hot pursuit, we, with Adam, not only lose what we seek for, but our primitive Science and Happiness into▪ the Bargain; therefore let us take our Saviour's Advice along with us, First to seek after the Kingdom of Heaven, and then all other things shall be added unto us. Let us then take heed, that we set not our Affections too much upon the things of this World, but rather let us seek after the true Knowledge of God; but we have no means to know God to purpose but by his Word; therefore let us study his Word, that we may have Eternal Life, which Word will in the next World bring us to it▪ and then we shall know the great Creator of the World, and us: and since even now all our little Knowledge, Arts and Sciences, come from God, let us then wholly rely upon Him; for except we abide in Him we can do no good thing, John 15.16.  
Next, I will give you to understand what manner of Men Physicians and Surgeons ought to be; Omnibus aliis Medicus praestantior unus. They ought to excel others in fearing God, and eschewing Evil, as much as Divines themselves; for truly the Divine and Physician conveniunt in uno tertio; they are both for Curing; the Divine heals Corpus per Animam; the Physician, Animam per Corpus. Every Divine is a Spiritual Physician, and every Physician ought to be a Spiritual Divine, tho' not by Profession, yet by Practice; for into their Hands God has put the Lives of those he loved so well, that he Redeemed them by the Blood of his only begotten Son. St. Luke, the beloved Physician, was a Divine Evangelist, and commends the Study of those great Books of God, the Book of his Scripture, and that of his Creatures, since the glory of God, and the good of his Creatures, aught to be the Mark to which all the Endeavours of Physicians ought to be directed.  
Physicians should by no means give the least Entertainment to such a Monster as Covetousness within their Breasts; nor ought they to have any respect to Persons, but go as freely to the Poor for a little Money▪ or for nothing, when Need requires, as to the Rich for ample Rewards; for those that give to the Poor, lend to the Lord, and may be sure God will reward them double-fold. On the other hand, a Physician is not bound to behave himself in this manner to the Rich, but may take his Fee lawfully and cheerfully when it is offered; but there are too many who are willing to have the Physicians Help, but slow in Paying him. Hence 'tis observed, that a Doctor appears to his Patient in three different Forms: First, when he tells the Patient there is hopes; O than he appears as an Angel. Next, when the Cure is performed, the Patiented looks upon his Physician as a God. But lastly, when the Physician demands his Reward, than his Patient takes him for a Devil. Thus different Circumstances beget different Opinions in those hateful Minds that are corrupted by Avarice and Ignorance. Therefore it▪ is the Physicians and Surgeon's Rule, Accipere dum dolet, to take the Sound Fee whilst the Sick Hand gives it.  
Life is short, Art long, Occasion sudden, Experience dangerous, Judgement difficult: Hence we may conclude, there are but few good Physicians; and yet it is not sufficient, tho' the Physician or Surgeon do their Parts or Office, unless the Patient and his Attendance do their Duty also, whereby outward things may be as well ordered as those that are given inwardly; this is the main Hinge upon which all the rest turn; and therefore ought earnestly to be pressed, and all too little to make Servants diligent: The Physician ought to be faithful and cautious in Practice; for Life hangs as it were but by a slender Thread, and is at best but short, yet is apt to be made much shorter by many Accidents, and those very small ones too. Art is long, if Theory and Practice are considered. Diseases are sudden, and if not suddenly removed, may quickly ruin. Past Experiments, if not well understood, may lead the Physician into Error; besides, Judgement is very difficult, through the Variety of Diseases and their Causes, which, by the Fault of the Sick and his Attendance, are many times not perceived even by Physicians of greatest Abilities.  
Astrology, tho' in many of its parts is accounted ridiculous, yet is greatly (if not only) useful for ●hose that study Physic; for without it the pre●ended Physician can never have the true Knowledge of the Crisis, or Critical and Judicial Days. It is most certain, that Hypocrates and Galen, the two Pillars of the Art of Physic, found out the Use of Vegetables and their Natures, as also many other Physical things, by the Influence of the Stars. But God is the Governor and Disposer of all their several Virtues; and when they are transplanted out ●f their natural Soil, they lose their Planetary Vir●ues in a great measure, yet they continue with the ●ame Colours and Smells, tho' not so strong; therefore the Chemical Extractions made from them, where they naturally grow, are the best of Medicines, ●f administered according to Astrological Rules, the want of knowing which, is the cause of great Errors ●n many Physicians; but for finding out any Disease, ● say with Mepardus, Potius lotium inspiciendum quam ●astra, That the Urinal is rather to be looked into than the Stars.  
We read in Holy Writ, That the Physician is honourable; understand this of him that is expert; for one ignorant in his Art renders himself despicable and ridiculous. Now the way to make him perfect, is to know Nature, and her secret Operations. It is not the Physician's feeling the Pulse of the Party, or questioning with him how he feels himself, and in what part of his Body he is most afflicted, that can give a Man a thorough understanding of his Malady. The Pulse is deceitful, and the Patient himself is oft ignorant: These then, I say, are not sufficient grounds for him to proceed upon, and yet without a good Foundation the Fabric is not likely to be well built, or at lea●t not to stand long: How, alas, should Man, overcome with the weight of his own Torture● or dis●ra●●●d with a too viol●nt Desire for prese●● Relief, ●●fine the State of his own, perhaps, unspeakable Misery; and yet, I ●ay, the Cause of a Disea●● must be first known b●●●r● the Doctor can make 〈◊〉 Medicine judicially pr●●er, or undertake with a 〈◊〉 Conscience to make a Cure; this being so, the Nature and Temper of the Patient ought to be known, an● that can never be discerned by looking on the Patien● and fee●ing the Pulse, tho' this is all most of t●● ignorant Pretenders ground their Proceeding upon, when as that which unerringly signifies t●● Complexion to be Sanguine, Phlegmatic, Choleric or Melancholy, is not any inferior thing: No, it 〈◊〉 the Superior Bodies that best explain the Matte● Thus Saturn signifies Melancholy, jove Sanguine Mars Choler, etc. and every one knows, that by th● Moon Convulsion-Fits are foreseen; therefore, 〈◊〉 Galen, Hypocrates, and all the rational and ancient Physicians and Students of Nature were eminently skilled in this sort of Astrology; so they esteemed▪ and with Reason, all Pretenders to Physic, that wer● ignorant of Astrology, to be rather Fools than Physicians. Hence Galen admonisheth all Men not to trust themselves in the Hands of that Physician, (o● rather ignorant Pretender) who is not skilled in Astrology, since the Ignorant therein are not abl● to perform with Certainty any Cure whatsoever▪ Besides, what will cure a Phlegmatic Man of a Fever, will not cure one that is Choleric; and then the pretended Physician seeing his Medicine doth no● work the like Operation as formerly, supposes the M●lady to be somewhat else, and himself mistaken, ●●d then he falls another way to work; and so, to be ●●ort, kills the Patient with a great many Thanks 〈◊〉 Gratuities both of Money and Gifts; for (as 〈◊〉 Ignorant about him suppose) he doing his Endeavour to cure the Sick, aught to be well rewarded, especially if he can but talk of this rare Cure, and ●hat excellent Remedy, and preach himself up, and others (a thousand times more knowing than himself) down, and now and then use some Latin in his discourse, and flourish it out with hard Words to ●he Ignorant; I say, he carries it then, whether he ●ave or kill, and that with a great deal of Credit, as 〈◊〉 and his ignorant Friends think. Likewise Blood-letting, if the Heavens be not duly observed, is of no Efficacy, and sometimes they hinder Phlebotomy, which the ignorant Surgeon colours with saying, ●he Party is faint-hearted, or hath much Wind in his ●eins, or with some such like ridiculous Whimsy; for they know no better, being ignorant of Astrology, which is a speculative Science, very necessary ●n the Administration of Physic, being counted by the ancient Practitioners of Physic, rather Divine, than Diabolical or Conjuring. I say more of this than otherwise I would, did I not greatly desire that all good Arts, especially those I am conversant in, might be refined from their Dross, and that Knowledge might still increase upon the Earth.  
It is generally taken for granted among the unskilful, that the seventh and fourteenth Days are critical, which they call the first and second Crisis; but 'tis not true; for the true Crisis is thus known, look at the time of the Parties first falling sick, in what Sign, Degree and Minute of the Zodiac the Moon is in, and when she comes to the Square thereof, that is the first Crisis; when she comes to the Opposition or opposite place thereof, it is the second Crisis; the next Square is, the third Crisis; and the same 〈◊〉 where she was at the first falling sick, is the four●● Crisis, and so go on. Again, the Judicial Days a● the middle, between the two Crisis; Critical 〈◊〉 are known by Astrology, and no otherwise. 〈◊〉 Crisis is the sudden Motion of the Disease, either towards Health or Death. By Astrology also, 〈◊〉 the sight of the Urinal, the honest Physician may clearly discern which way the Disease will tend. And th●● much of the Excellent use of Astrology, as the ancient Practitioners used; and thus far I allow 〈◊〉 Astrology, believing steadfastly that the Stars are fo● Signs, and for Seasons, and that God rules them▪ therefore God is the Governor of all things above and here below; and therefore I pray thus, Hi● Will be done on Earth, as it is in Heaven. Amen.  
There is, that I may speak all in a word, required in a Physician exquisite Knowledge, long Practice, great Virtue, and good Success. The Sick is to be patiented and obedient, Apothecaries and Surgeons exact, Nurse's also must be careful and diligent in observing the Physicians Directions; nay, the Air, Linen, Diet, and Beds of the Sick, aught to be convenient, and according to Direction.  
Medicine is an Art, some say a Science, removing Diseases; its Subject is Man's Body, or indeed, I may say, all things sensitive are its Object; its End is Health. In it are five parts.  
1. Physiologia, which is the Knowledge of the Body, framed of Elements, Temprements, Parts, Faculties and Functions. 2. Pathologia, which is exercised about things preternatural; and such are all things that bring Diseases. 3. Semeiotica is that part of Physic in which is handled the Method of knowing, as well the present as the future Estate of ●an. 4. Hygeine is that part of Physic employed out the Preservation of Health. 5. Therapeutica, ●●ich is that part which respects the Restoring lost ●ealth, and is divided into two parts; The first con●●●ns the general Method of Curing, proposing all ●les necessary for the Cure of all kinds of Diseases, ●●ether similar, organic, or common: The second 〈◊〉 Rules for the Curing particular Diseases; it is 〈◊〉 Practic, being nothing else but the practic method of Curing each particular Disease.  
Chirurgery teaches how to contribute to the Cure 〈◊〉 many Diseases by Manual Operation; it is in ●●ny things subordinate to Physic; for as some di 〈◊〉 Arts into Architectonick or Magisterial Arts 〈◊〉 Ministerial Arts; so according to them the Art 〈◊〉 Physic is an Art Magisterial in a knowing Physician, who not only prescribes a Remedy, but can 〈◊〉 show the Reasonableness thereof, when as the 〈◊〉 Ministerial is that which follows the Directions 〈◊〉 the Art Magisterial, without giving the Reason. 〈◊〉 for Example. The Art of Breathing a Vein in a ●●rgeon, whose Province is to execute the Commands 〈◊〉 the Physician, tho' he know not the Reason why 〈◊〉 Physician so commands.  
The Art of Surgery is very ancient, for which ●eason perhaps it is that the Words to the Surgeon's 〈◊〉 is, De Praecipientia Dei. 'Tis exercised especially on external Parts, yea, and on internal too▪ 〈◊〉 far as Hand or Instruments may reach. It con●●ins four Parts, (the Knowledge of which makes a complete Surgeon) viz. Composorix, Ablatrix, Sepe●●trix, Apposearix; it con●iders Anotomicks in the structure of Humane Bodies, etc. Secondly, The physical State of the same. It also inquires into the disquisitions of things relating to Humane Bodies; as 〈◊〉 Preservation, Agitation, and Affections.  
The Physician ought first to consider the Maete●● Medica. Secondly, the Pharmaica. And lastly, oug●● to know the Names and Kind's of Diseases, the 〈◊〉 affected, the Signs, Causes, judgements, and vario●●●ay● of Curing all internal Diseases, whether general or particular, acute or chronic, happening 〈◊〉 the Bodies of Men, etc.  
Those that intent to be excellent in these Art ought often to read good Authors, have frequent Commerce with Physicians, Surgeons, Chemists, 〈◊〉 Apothecaries; see Preparations, and mechanic Mi●tures, and to frequent Hospitals, where they 〈◊〉 see great Varieties. In Summer they should He●balize. Likewise Travel will much advance the●● Knowledge. These things, as they help Experien●● and Knowledge, will acquaint them with the Mysteries of Art, and render them skilful in the Ico●● and Figures used in Philosophical, Zoological 〈◊〉 Chemical Parts, and prevent their being impos●● upon by ignorant pretending Medicasters', &c.  
Since I have made these things thus known to 〈◊〉 let it be thy Care, good Reader, not to adventu●● the being Shipwrecked upon the Rocks of horr●● Ignorance, and of being at once robbed of Heal●● and Wealth too, by such as think all Diseases 〈◊〉 be cured by Chance, which indeed is a Chance some ignorant Pretenders to Physic and Surge●● cure one of a Thousand. Indeed some recover the●● Health by the successful Endeavours of Nature, 〈◊〉 under the Hands of the Ignorant, and this gives 〈◊〉 unskilful Pretender some Reputation, tho' indeed 〈◊〉 deserve none; for in reality the Patient was reliev●● by mere Chance, if what the Pretender gave wrought the Cure, since he was ignorant of the effect of 〈◊〉 Medicines, or perhaps his Medicines, as they did 〈◊〉 ●ood, so did little harm, and then i● was the Prevalency which endeavouring Nature obtained over ●he Disease which effected the Cure, and in this cas● 〈◊〉 that can be attributed to such Medicine-makers 〈◊〉 ●hat they, as I said, only gave the Patient by 〈◊〉 something that very little or not at all 〈◊〉 the Power of Nature.  
Many ●●lly Women, and others as ●●mpl● as they▪ 〈◊〉 mix many things together, w●ich con●●sting organy medleys of contrary Nature's, ofttimes works ●ery dreadful Effects, for fomenting together they become poisonous, or what's as ill, destructive o● 〈◊〉 Patient's Life; y●t t●es● th●y 〈…〉 ●hich at best commonly prove a 〈…〉 good 〈◊〉 nothing. It requires Art and Skill ●o make a ●●ight Mixture, that s●●ll be of a 〈◊〉 Qua●●●y for the ●isease▪ and Diseased ●n hand; there must be in it Harmony, if you would have it put the Body in 〈◊〉; what Medicine soe●●● wants this, will put ●●ery thing out of Order, 〈◊〉 so 〈◊〉 the Patient's ●e●tr●ction: And this is ●he To●a● 〈◊〉 can be expected from taking of Medicines from those who ●●ow not how to make up a Composition proper 〈◊〉 their Patient's Malady.  
In the next place, tho' Physic Books are useful, 〈◊〉 I would not persuade any ●o so much Levity, as 〈◊〉 try all sorts of Medicines they shall find in Books▪ 〈◊〉 may be had in Apothecaries Shops, for he that ●●ould do so, shall scarce ever 〈◊〉 cured, or know 〈◊〉 true worth of any one Medicine, but be ever to 〈◊〉, and the further he goes, shall be the more out 〈◊〉 his Way; whereas, if he find a Man of long experience, honest Principles, and good Judgement, ●ho consequently is able to make choice of, or compound Medicines excellent in Operation, and curing many Distempers, than those that stand in Nee● may best supply their Want by buying such approve● Medicines, and so neither venture Life or Limb o● the unwholesome and unexperienced Compositions o● ignorant Pretenders.  
The ordinary way of Curing most Disease's i● begun by removing the Ca●se or Causes whence th● Infirmity proceeds, grounded on ●hat Axiom of th● Philosopher, Sublata causa tollitur eff●ctus. The C●use● of all Diseases are commonly either breach of Duty or s●ch Accidents as befall us against our Wills unlooked ●or.  
Now, for the Comfort of those that are afflicte● with any Disease, and desire Help, if they, or an● Friend of theirs, think fit to make choice of me, t● administer such Physic Helps as their Distemper requires, I shall be ready and willing to supply them as reasonably as can be desired, and shall give them such Heavenly Counsel as my slender Skill doe● afford; therefore take Courage in the Consideration of G●d's Goodness, for He, through the Means o● timely Applications of the skilful Physician, (his Instrument for the Recovery of Health) will, if it b● for your Souls good, turn your Sickness and Pai● into Health and Indolence; this being so, 'tis hard ●o say this or that Person is incurable; for I am o● Opinion, and my Opinion is grounded upon Experience, that many may be restored to their former Strength and Health, which have long, in an untimely Despair, lay languishing under their Distempers▪ but let not any despair or distrust God's Ability of giving Success to Man's Endeavours. Let them make trial of me, or of my most approved, safe, and often experienced Medicines, skilfully prepared according to Art for internal means. I ha●e also Remedies for external Applications, of whose Virtue and Efficacy I doubt not, but by God's Blessing thereon, if used in time, the Sick and Diseased will be highly sensible; for as far as Physic can pretend, aided by Divine Assistance, they cure all curable Diseases and Infirmities, proceeding from what Cause or Causes soever, inward or outward.  
To give a Relation of the Causes and Names of all manner of Diseases and Infirmities, would make too big a Pamphlet to present you withal; but considering that the Generality of People are poor, and not able to give a large Fee to a worthy and able Physician, nor to answer the Charge of an Apothecary's Bill, tho' but reasonable; I therefore publish this Book, to give Notice to all Persons, that I will afford my Medicines more reasonable than any Man can, by reason I make and prepare all myself, and will go when sent for to visit any Patient cheaper than any Man I know; and for this my Charity I hope your Experience will crown my Works, and a Blessing attend my Endeavours, in that I afford Medicines of great Worth for a little Money.  

An Account of the Doctor's Remedies, and how to take them.  
I Am not ashamed to give an account of what I profess, nor to express of what my Pills and Tincture are made, that those who are expert Practitioners (who indeed are only capable to judge of their Excellence) may give their Opinion of them; and those that desire further Satisfaction of my Abilities, let them examine those that have made trial of me, and of my Stomach Pills and Tincture, which are only an extract of the chiefest Simples of the Family of Vegetables that are Specificks, Hepaticks, an● Spleneticks.  
My Antiscorbutic Tincture is drawn from an Infusion of Scurvygrass, Liver-wort, Hearts Tongu● Tamarask, and Hepatick and Splenetic Ingredients therefore they are more proper for Curing the Scurvy with all its crowd of Symptoms than commmo● Spirit of Scurvygrass; and consequently I may justl● commend my Pilula Stomachica & Tinctura Antiscorbutica; that is, my Stomach Pill and Tincture against the Scurvy, to be most useful and profitable for al● those for whom I have the best Wishes; and therefore I advise all my Friends and Neighbours t● make trial of these my Pills and Tincture, which wil● cure those complicated Distempers intermixed wit● the Scurvy, by rectifying the Scorbutic Humour● by cleansing the Stomach from all peccant matte● that hinders Digestion; also they carry off all acid or acrimonious- juice, or any undigested thing tha● breeds adust Choler, whence frequent Diseases ar● derived; therefore it is most proper to take a Dos● or two of these Pills, to carry off those Humour● before one enters upon any other Medicine to effe●● a Cure.  
To apply things outwardly, as some do to Brea●ings out, or Sores of a Scorbutic nature, is hurtful for it drives back the Humours into the Stomach which cause Sickness and Vomiting, want of Appetite Pains and Wind in the Stomach, and adjacent Parts and makes the Stomach to lose its Tone and Rectitude, and then the Body can enjoy no Health; besides, a bad Chylification is the original of many Diseases. How careful then ought People to be in keeping the Kitchen of their Bodies, I mean their Stomaches, clean, since that would be the only means to prevent Diseases, as well as cure them; nay, this would so preserve Health, that Men might attain the Happiness of seeing the utmost of their appointed days with Ease and Comfort.  
It was the Opinion of the ancient Physicians, That the Stomach and Spleen contained a Ferment, which hindered them from performing rightly what they were intended for, because the abundance of fixed Salt falling upon the Stomach causeth sour and unsavoury Belchings, from which also proceeds melancholic, tenacious, gross and crude Humours, which mixing with the Mass of Blood causeth a Cachexy, which obstructs the Liver, and finally ends in Scorbutic Distempers. Now my Pills and Tincture are the most excellent means yet known for their Cure and Prevention, by cleansing and sweetening the whole Mass of Blood and nervous juice, rectifying all the Defects and Injuries that putrify the Blood, which being corrupt, defileth the whole Habit of Body, and is the Cause of Eruptions, or all sorts of Breakings out; as Itch, Leprosy, Spots, Ringworms, Kings-Evil, and all sorts of Swell in the Joints, or other parts, which sometimes turns into Fistula's, or such fretting Ulcers or Sores that will hardly admit of Cure till the Scorbutic Humours be carried off, and the Mass of Blood cleansed from the aforesaid Humours, the primary Cause thereof; therefore you must first remove their Cause, before you can effect a Cure. Sometimes these Humours break out principally in the Head, and then it turns to the Scurff or Scald-Head. Sometimes they fall on the Eyes, and produce Lachrymarious Humours, which endanger the Sight, by breeding Cataracts and Glaucoma's, and if they obstruct the Optic Nerves, incurable Cataracts follow. Sometimes these Humours overheat the Brain, by reason of Vapours which arise from the lower parts of the Body, sent up to the Head, and then they bring Deafness, by obstructing the Organs and auditory Nerves, which hinder the Drum and Anvil from sending the Echo to the Brain, and many times is the Cause of more stubborn Diseases; as Cancers in the Breast, Gouts of all sorts, Dropsies, jaundice, Colic Pains, with Griping in the Bowels, Stitches in the Sides, Pains and Weakness of the Back, Obstructions of the Liver, Spleen, Mesentary, Diaphragma, Tranchea, Arteria, and Stoppage of the Pipes of the Lungs; hence come Asthmas, and Consumption, Coughs, with Shortness of Breath; and when the Stomach is stuffed with these ill Scorbutic Humours we are afflicted with Giddiness of the Head, Convulsion-Fits, and lastly with Contraction of the Nerves. Sometimes by overcharging of Nature with strong Drinks proceed Vapours, which cause Apoplexies, Belchings, and loss of Appetite. Sometimes these Scorbutic Humours produce Numbness, and Tingling in the Flesh, and so turn to a Palsy, with Weakness and Wearisomeness, wasting of the Flesh, and decay of Body; besides, in Old and Young these Humours bring Swooning, and by coagulating of the Blood hinders its Fermentation, and then the Influx of Spirit● to the Heart is stopped. There is no Disease more like Death than these Swooning-Fits. Fermentation once hindered, any peccant Humours that abound in the Blood are no longer mixed with its Mass, but soon separates by the Pores of the Arteries, and so sticking by its Viscidity among the Membranes of the Stomach, causes Vomiting, when the Patient comes to himself. Let this suffice for the Cause of Swooning in general. As for the Vterine Swooning of Virgins, it arises sometimes from the Womb, and shows itself by Anxiety, and almost loss of Breathing, yet sometimes these Scorbutic Humours by heat condence, and breed Stone and Gravel, which is the Cause of Stop-page and Sharpness of Urinal; they may know their Distemper by their Urinal, which is thin, pale, venous, and hath red Gravel sticking to the Pot. Sometimes there is a Scum or Cream on the top of the Urin.  
And thus much I thought fit to say of the Scurvy, such as would know more may consult my little Pamphlet I formerly set out, for the Cure of the Sick and Diseased, through God's Blessing, by my Famous Medicines, therein mentioned. This is the Second Edition, for some Reasons I have left many things out that were in that. In that Book I gave an account of Three Pills and a Quart Bottle of Diet-Drink, which Three Pills▪ and Bottle I sold for Three Shillings; but this that I now offer I afford for half the Price, viz. Three Pills and an Ounce Vial of this my present Antiscorbucick Tincture are sold for One Shilling sixpence, and yet will serve longer than the other, and is more easy to be carried, 'tis also as useful as that, having the same Virtues which that had in curing the Scurvy, and all it's complicated Symptoms, which are almost like so many different Diseases. That was only to be taken Spring and Fall; this may be taken at all Times and Seasons of the Year; when Necessity requires take it as follows: A strong Body may take all the Three Pills in a Morning alone in the pap of an Apple, Treacle, or Honey. They must take immediately after them, and also now and then betwixt their workings, a little Posset-Drink, warm Beer, or Water-gruel, for the space of two hours, then eat some little fresh Meat for Dinner, or what is agreeable to the Stomach, that is to say, easy of Digestion. The next Morning take forty drops of the Tincture in half a pint or less of Ale, or warm mild Beer; and let such as are afflicted with Aches and Pains take two pennyworth of Mithridate in a little mulled Sack every third Night, keeping themselves in a breathing Sweat for two or three hours after; but beware of throwing your Bed-cloths off. Keep taking the Tincture every Morning, and Mithridate in mulled Sack for Pains and Aches every third Night, till the Tincture is done, and doubtless you will find much Comfort and Ease thereby. Note. This is for those of full Years; but such as are 16 or 18 years old, may take two Pills first at once in a Morning, and thirty drops of the Tincture the next Morning, and so keep taking thirty drops every Morning in warm Ale till it is done; but for Pains and Aches, Sack and Mithridate, as before. Those of 10 or 12 years of Age, may take one Pill and twenty drops of the Tincture in Ale, as aforesaid. Those from 6 years of Age to 8, may take half a Pill and ten drops in Ale, as aforesaid. Children that are under that Age, being Rickety or Weakly, may take a quarter part of a Pill and five drops in Ale every Morning▪ give such a little Milk turned with Wine or Beer▪ and sweetened with Sugar, and a little Nutmeg in it. Give them this for their Breakfasts.  
Other young Children that are under two years old, being troubled with Worms, Wind, or Fits, may take three or four drops in new Milk, sweetened with Honey and a little Juice of Herbegrace, called Rue▪ Let these take it every Morning for a Week together, and they will be cured beyond Expectation.  
As to those that find an Itch and tickling in their Flesh in the time of taking it, they must be let Blood, or if they find any flying Pain more from one place to another, they must bleed, and that will ●ent the Wind and foul corrupted Blood which is the cause thereof; by this means any may be freed from all ●hose Scorbutic Humours, in what Nature or Kind soever they appear.  
Such as are afflicted with any kind of Fits, must take it in the Morning, and at other times when the Fit is upon them, give it them in fair Water; but remember, that all such as take this Tincture, should first take a dose of Pills to prepare and cleanse the Body, and then the Tincture will effectually purify the Mass of Blood, and cure them much sooner.  
Such as are troubled with the Stone, Colic, Slime, Sand, Gravel, Heat, or Sharpness of Urinal, must take the Tincture in white Wine, mixed with a little Ale, every Morning, and withal a little Venice Turpentine wrapped up in Sugar, every Night, when they take the drops in the Morning, and they will find much good thereby.  
Such as are inclinable to Consumptions, must take it each Morning in Sack, mixed with Ale; and if they are also troubled with a Cough, take as much Moss that grows on Oaken Board's, dried and powdered, as will lie on a Shilling, boil it in new Milk, which drink when they go to Bed, and take the Tincture Night and Morning, till the Bottle is done, and you will find much Benefit.  
I have a curious Scorbutic Mouth-Water and Powder, which to admiration whitens the Te●th, strengtheners and cleans the Gums, and beyond any thing now in use fastens lose Teeth, utterly expelling the Scorbutic Humour from the Mouth, which frequently so rots the Teeth, and consumes the Gums, that in many it causeth a stinking Breath. And as there is scarce any thing more becoming than a white and sound set of Teeth, so, on the contrary, few things disfigure us more than rotten, black and lose Teeth, yet by the use of this Powder and Water, with one of which you must rub your Teeth, and with the other wash them, your Mouth and Gums every Morning, and by so doing you may keep your Teeth sound and white even to old Age, and thereby prevent those dangerous Pulls and Pangs which many poor Creatures endure under Tooth-Drawers; besides, tho' the Operation be performed by Men of Skill, in such sort as little Pain is endured, ye● at best the Patient loseth a Tooth, which is a great miss, and the Cause not being taken away, we commonly see one Tooth drawn after another, till the Mouth, if I may so speak, is dispeopled of those Inhabitants which God and Nature ordained for the necessary uses of Eating and Speaking. Therefore I advise all Persons to make use of this Powder and Water in time, if either they would avoid that Inconvenience, or take delight to have sound Teeth and a sweet Breath.  
It is also an excellent Remedy for the Toothache; for it seldom fails of giving Ease in two or three minutes, if a little of the Powder be snuffed up each Nostril, and some of the remaining Powder wet with a little of their own Water, and applied Plasterwise outwardly upon the pained part. This will give immediate Ease, as Thousands can testify. The Pric● of each is One Shilling.  
I have also a rare and wonderful Water that has cured many of Cankers, Cancers, and such like Ulcers as eat away the Flesh. This Water is to be applied twice a day, by applying Lint that has been first dipped therein to the corroding Sore.  
I have Antimonial Stones, which are the most universal Medicine in use for Prevention of all Diseases. This Stone is neither hurt by Age, nor does Use in the least destroy its Virtues. Price but Half-a-Crown each Stone, which is as good as the Antimonial Cup, which was formerly sold for Five Pounds. You have with 'em printed Directions how to use them.  
I have a Palsical Oil, which, if timely applied, restores useless Limbs, which became so through some suddden cold Damps, or by reason of watery Humours from the Brain, which prejudice the Spinal Marrow of the Back, and thereby so impedes the Nerves, that their Origination is stopped, and thereby also the Passage of the Animal Faculties is hindered, which, in fine, causes the loss of the use of Limbs, etc. by many called Palsies; of which Distempers many have been cured by the use of my Palsical Oil, used according to the printed Directions given with it.  
My Bezoartici Morsuli Electuarii far excels all Lozenges or Liquorish Balls for curing of Colds, Coughs, and Shortness of Breath. 'Tis also excellent good for the Green-Sickness.  
I have the only Panchimagogum Febrifugum, which is so perfect a Cure for all sorts of Agues and Fevers, that it can never be sufficiently commended.  
My Golden Mineral Powder infallibly cures the Whites, Gleet, Running of the Reins, Sharpness and Heat of Urinal, and all such Distempers in Men or Women.  
I have a wonderful Histerical Spirit, far exceeding any other Spirit yet known for the curing of all sorts of Fits.  
Besides, I have an unparallelled Ointment, which, by external Application, is good for all sorts of Swell in women's Breasts, or in any part of the Bodies of Men, Women, or Children. 'Tis almost infallible.  
My Powder for the Piles in a short time cures them, being applied to the Fundament every Night, at your going to Bed.  
I have a Medicine which cures all sorts of Worms in Men, Women, or Children. 'Tis infallible.  
I likewise have Medicines which cure those Distempers only incident to the Female Sex, which, tho' for Modesty not here mentioned, yet touching them any Woman may have private Instruction▪ and certain Cure from me or my Wife. Only I will here give you an account, that I have an experienced Medicine, which if timely applied, or given, to Women in Travail, will procure their speedy Delivery with Safety, whether their Fruit be Dead or Alive. I cure Barrenness.  
I have a Medicine that will certainly prevent Miscarriage in Women; it has often been experienced to admiration, insomuch, that you may assure yourselves, with God's Blessing, this will prov● beneficial to all those that in time apply themselves to me.  
I have many other rare Medicines, which have been much admired for their powerful Op●rations in relieving such as were afflicted with strange and most deplorable Distempers; but 'tis too tedious here to particularise either the Infirmities or Persons; besides, many are not willing to have their Names and Distempers put in Print; yet there are few that know me, but know this to be true. I cure all that are curable, whether they be afflicted with any sort of Sickness, or Melancholy, Madness, or any strange Convulsion-Fits; also Blindness, Deafness, Swell of all sorts, Pains or Lameness, joint-gout or Evil, Ulcers, Fistula's, Cankers or Cancers in any place. All sorts of Wens, or any Excrescences that any way deform or incommode the Body. I have cured these, and many other Infirmities, nay, when thought incurable by others.  
I cut Hare-Lips, and in a Weeks time perfectly cure them. Likewise I cut Wry-Necks, and put them to no Pain, setting the Head upright in less than half a quarter of an hour, and in an hours time they may go about their Business, without any Danger or Trouble.  
I have also rare Oils and Waters, famous for the Cure of most Distempers of the Eyes, without Pain or Smart. I couch Cataracts as dexterously as any Man whatsoever, restoring the Sight thereby in less than half an hours time, so as they may see to tell Money. No Sight, no Money is required of them. I ask no Reward till their Sight is restored.  
So likewise for Deafness, if I see the Party, I will inform him where the Defect lies, and what it is that obstructs or hinders their Hearing, and also cure them if curable.  
I dexterously perform all Chirurgical Operations; as Amputations of all sorts, as cutting off Mortified Limbs, Wens, or Cancerated Breasts, performing the Operation with Ease, Safety and Speed. I cut for the Stone in the Neck of the Bladder, or in the Carnosity of the Yard.  
I set broken Bones, or dislocated joints. Limbs sprained or out of Joint, I restore to their perfect Use and Strength, in a short time. I let Blood, and in all Cases inform People which Vein is most proper for them to have opened, which is a thing very necessary, since there are Twenty Four Veins Bleedable, and of them not many know which ought to be breathed for such a Distemper, and which ought not; for it is not a thing indifferent (as some foolishly think) which you bleed.  
Also, by Virtue of the Magnetic Stone, I draw Teeth, nay, even stumps of Teeth, with little or no Pain.  
As for my Medicines in general, did I not know them to be good, I would never commend them as 〈◊〉 do, since I send them no further than I am known or whither I often go: I am able to justify thei● goodness and safety, knowing there can be no mistake in their Preparations, being honestly and carefully prepared according to Art, not by the hands o● Servants, but by my own, who have often experienc'● them with good success, by reason whereof, many mistakes and dangers are avoided, and for that I do prepare them myself, I can afford them more reasonable than others. In fine, if my Directions be truly observed in their Application, I am well assured they will certainly have the promised effect, to the Patient's Ease and my Credit: Nay, I can by experience affirm, they fail not where there is any probability of the Patients being cured; besides, the like was never before Sold upon a more reasonable Proposal than what I make, which is, that if they find no benefit by them, after they have made trial of them, let them return the Book, the empty Pots, Viols and Bills, and they sh●ll have their Money returned them again; and because I know their great effects to be beyond all other ordinary Means, I make this free and generous Publication of my assured and much approved Medicines, being both proper to Cure the Diseased, ●nd excellent in preventing Diseases in those that are ●ot yet Sick.  
And that the good I intent may be the more Universal, if any person living remote please to Sell my Medicines for me, they shall have them with Printed directions to instruct them in their use.  
Any Person may have of me the before mentioned Medicines, or any other proper for their Distempers, ●ny day in the Week at my House in Stoke near Guil●ord in Surry, and every Saturday at the Red-Lyon in Guildford, for the conveniency of those that come to ●hat Market; And every Tuesday I go to my House ●t Thorp near Chersey, and stay there till Wednesday Ten of the Clock, and then go to the Swan at Chersey ●here I stay till Four in the Afternoon, and then I go ●o my House in Stoke, but my Son is all the Week at Thorp, to dispose of my Medicines to all that desire ●hem: He Bleeds very well, and I instruct him in Physic, and by God's assistance intent to make him ● Proficient in that Art.  
I Resolve any that come to me at first Sight of ●hem or their Urine, what their Distempers are, and whether Curable or not; for it is not my Principle ●o delude any with vain hopes, where I find that there ●s no probability of a Cure; I tell all honestly and sincerely what will probably be the Event of their Disease. For casting of Urinal, and giving my Judgement thereon, I have only a Sixpenny Reward.  
Now, out of the great Love I bear to my Countrymen, that they may not be imposed upon, I will give you an Account what Fees properly belong to every Physician and Surgeon, and what they can lawfully demand when sent for, and if they demand more, you may refuse to give it, which is as followeth,  
To a Graduate in Physic, one that hath taken hi● Doctors Degree, his due is but Ten Shillings, though he commonly expects or demands Twenty.  
Those that are only Licenced Physicians, their du● is no more than Six Shillings and Eight Pence, though they commonly demand Ten Shillings.  
Now, all that are Sworn Physicians, are obliged t● go, if sent for, at all Times and Seasons, Day 〈◊〉 Night, without a Fee, but when they come to th● Patient, they may choose to give their Advice or Medicines before they are satisfied who will pay them and if they Act contrary hereunto, it will not stan● good in Law; and when they give in their Bill, the● must incert all the Medicines they Administered b● Name, and if you think or imagine you are charge● too high, you may show the Bill to some other Practitioner, and if he hath reckoned extravagantly, 〈◊〉 him moderate it according to honesty and Justice 〈◊〉 both sides, not undervaluing the Medicines on 〈◊〉 one hand, or put too great a price on the other; fo● if a Physician Sue a Patient, the Rates of the Medicine must be valued by a Jury, part of which must 〈◊〉 Practitioners in Physic, so that in the end the Doctor will only Recover what the Jury upon a serious perusal of the Bill shall think fit.  
'Tis the same thing with a Surgeon that is sent 〈◊〉 to set Bones broken or out of Joint, or to 〈◊〉 Wounds, or to let Blood, for every Sworn Surge●● is bound to go when sent for, tho' he may choose wh●ther he will act or not till he know who must pay hi● A Surgeons just due is Twelve pence a Mile, be 〈◊〉 Journey far or near; Ten Groats to set a Bone 〈◊〉 or out of Joint, and for letting of Blood one Shilling the cutting off or Amputation of any Limb is 〈◊〉 Pounds for so doing, with the Astringent and dressing the first time, but for the Cure, there is no settled Price, therefore he must have what is Bargained for. And so much for the Fees of Physicians and Surgeons.  
I have already said what sort of Men Physicians and Surgeons ought to be; Now I will give an Account what sort of Men many of them are:  
Some of the Pretenders to these excellent Arts are like the Gr●ve, never satisfied; and if at any time they by chance do Cure the Patient's Body, they are sure (with Aesop's Physician) to leave their Purses in a Consumption, and even their Houses as empty of Goods as their Pockets of Gold.  
Others have little of the Artist in them besides hard words and the Latin Tongue, mere accidental Accomplishments, as all understanding Men know, and, as I have elsewhere fully proved, is no ways Essential to the making up of a Physician or Surgeon. There are others, who, altho' they have added to their Skill in Languages the dazzling addition of an University Degree, yet, by being ignorant of Astrology and Anatomy, are, in the Judgement of Galen, no better than foolish Pretenders, and with good Reason, for where Essentials ar● wanting, the fluttering Ornaments of Degrees, Latin and Greek, are but of small, ●ay, rather of no value at all; and these are indeed of all Quacks the most dangerous, because the most capable of wheedling honest People into their destructive hands: I have not time now to give Instances of the Bloody effects of their Practice; but let this suffice, That some by their bought Titles in Foreign Universities, and loud pretences of Practice in Outlandish Hospitals, become dangerously Popular, and prodigious Proud of their Counterfeit Honour: But, alas, what danger hangs over the heads of those poor Sick creatures, who are decoyed into the Snares of Ignorance and Cruelty, by the specious pretence of feigned Travels, Sergeant, or at the best, but empty Titles, and Chimerical Hospitals.  
There are not a few who are nothing but Froth, Noise, and Impudence, and by these Links of the same Chain fetter the easy, unthinking, and innocent People in the Bonds of a deadly Credulity: These Empirics outbrave their betters, and boast that they excel most Practitioners, and equal the best.  
I have observed in many of them this Evil Custom▪ that whatsoever an honest Man shall speak or perform, they will contradict and dispraise, resolving, that since they have no performances of their own to Boast of, they will discredit those of other men's, thinking, by disgracing others, to advance the●● own Reputation.  
'Tis also common for the Servants of Deceased Physicians, to Usurp the Name of Doctor; These make the Ignorant believe they know much, by reaso● they Copied out their Master's Bills and Prescriptions and withal observed their benign Success when properly applied: But, alas, in these men's hands the●● good Prescriptions seldom work such wholesome Effects, because the givers know not in what quantity time, and disease, they ought to be Administered This is also the fault of many Apothecaries, who● some skilful Physician has long employed, but all th●● is not sufficient to make a Horse Doctor, much less Physician or Surgeon: No, these Arts are not to b● acquired without new Labour, great Care, and lon● Practice; so that I dare say, most of these, as we●● as those that have nought but Greek and Latin, 〈◊〉 more than they Cure.  
There are some Ecclesiastical Men also that Practise Physic, at which some Physicians Cavil, but fo●●y part, I should very well approve of their do, ●id they (as they ought) administer Physic to their ●oor Neighbours for Charity, without any hopes or expectation of a Reward.  
In the next place I see a crowd of Women Doctors, ●hom I have before Characterised; these, as they are 〈◊〉 Law and Nature subject to Man, ought not to ●eddle with an Art far beyond a Feminine strength; am of the opinion, they would do much better, if ●hey would be more industrious in their Household affairs, in keeping their House sweet and clean, make ●heir Beds well, boil the Pot, cullis Barley Broth, ●ake Almond Milk, and such like things, than to ●eddle with Physic or Chirurgery; nay, even Ladies, ●ho pretend to give Physic for Charity, and yet do accept of Presents of a greater value than a Conscioable Doctor's Fee: These may sit still for any good ●hey do the Public.  
There ar● of late a sort of Erratic Practitioners sprung up to the scandal of Art, called Mountebanks, cannot but wonder that People will be so disingenuous to their own welfare, that they will sooner ●rust themselves with these Caterpillars, (who stay no ●onger in a place than you feed them with Money) ●han with a known experienced Physician or Surgeon, ●hat hath lived many years by them, that is able to ●o them Service when ever they have occasion: But ●n the contrary, I have observed the meanest sort of People, who always plead Poverty to a Neighbouring Physician, will find Money enough to give to a Mountebank▪ who perhaps (in other places where he ●s known) was not thought Skilful enough to give a Drench to a Horse: These ignorant and impudent Pretenders, who know nothing of Physic, but mak● the poor unthinking people believe them to be 〈◊〉 fellows; but if diligently observed by an indifferent Person, they will ●ind all their discourse to their Auditors, nothing else but a company of egregious Lie●● backed with Noise and Nonsense, and have the audacious Impudence to pretend that they have the only Arca●um or Secret yet known to the Christian Worl● when at the same time (it is well known to some that those few things they expose to Sale on the● Stage, or on Horseback, they are wholly ignorant 〈◊〉 the true Virtue of them, which any Artist may easily discover, by ask them a question or two; for ho● is it possible that Tumblers and Rope-Dancers, an● other illiterate Fellows, who know nothing of Medicine, should undertake to Cure people of all Distempers, when indeed all their knowledge lies in 〈◊〉 making up five or six things they sell in their Packet one of which they are pleased to call an Antidote which they say, (if you dare believe them) expel Poison, and if Mr. Mountebank will be pleased to ma●● an experiment upon himself first, we shall be bette● able to judge of his Medicine: Another is a Balsam to cure all sorts of Wounds; an Ointment to cu●● all sorts of Burns and Scalds; a Dose of Pills whic● cures all Distempers; also an incomparable Styptic Water which stanches the Blood when Legs and Arm● are ●ut off; but before I give too much credit t● this much applauded Medicine, I shall beg the sam● request of him in this as I did of his Antidote, that 〈◊〉 would be pleased try the Experiment upon himself and then I doubt not but he will save the Hangman the Labour: He hath likewise another great Secret called an An●●l●●, which is an excellent Remedy (as he says) against Witchcraft, but I think they are Bewitched that believe him. Never was the World more pestered with these Impostors, for they creep now adays into small Villages, telling a Thousand Lies to thrust off their Trash and Trumpery, making the poor ignorant people believe they are the only Men in the World for curing all Distempers incident to Mankind: They commonly take half the Money in hand they agree for, which is more many times than an understanding Physician would really have for performing the Cure; nay, they often leave the Patient in a worse Condition than when they first undertook them. On their Stages they give a large account of their great performances in Remote Parts, which, if but throughly known, would be found for the most part as false as the Narration is loud and vociferous. And if at any time they by chance perform a Cure, they are so ignorant, that they cannot give the Reason for such benign Effects.  
I cannot but stand in admiration at the Folly and Madness of such, who will let such strange Fopperies, foolish Pastimes, and jack-pudding Tricks, choose them out of their Money, and of what's more precious, their Health too boot! Who would think that Men would hazard their Lives, (which every one esteems so dear unto them) by letting these unskilful and ignorant Pretenders, try their skill (with unknown Medicines) upon their Bodies.  
I will appenal to any Judicious Person, is it not much better to make use of experienced Men you have long been acquainted with, or else have been credibly informed of their great Success in Relieving Mankind: I wish I could be so prevalent, to persuade you not to ●rust to Improbabilities, nor to the Performances of Unskilful Hands, whose Avarice is such, that they will hazard their own Reputation, as well as their Patient's Life, for a small Sum of Money: 'Tis their Money they only aim at, when they have gotten that, they have accomplished their desire: And thus much for these Mountebanks, or rather Vagabonds, who are in Religion Atheists; in Diet Epicureans; in Habitation Vbiquitarians; who are of as little Esteem among the best sort of People, as the wand'ring Gipsies are among the greatest Professors of Christianity.  
And now I am come to a Crew of Cheats (in Balneo Maria) who would fain be accounted Chemical Doctors, which is much to be questioned whether they ever made any Process in the Chemical Art, yet they have the confidence to talk and boast of their preparing the best Medicines that can be performed in that most Noble Art, when alas, these bragging and bouncing Fellows, are in no greater Esteem among Artists, than a Mountebank is with an Experienced Physician: They make a great noise of a Chemical Water that will cure the Scrubbado, commonly called the Itch; and a most excellent Chemical Powder, that will restore decayed Nature, and make them look Youthful, though much stricken in Age; also a most admirable Arcanum or Secret, which is a long while a Preparing, a few drops being taken in a Glass of good Sack, will restore a lost Maidenhead of Seven years standing. If you will take the pains to go into their Elabaratory, you will find there hath been hot do, by the broken Pots and Glasses, and other Chemical Utensils, which had long since gone through the Fiery Trial, but hath of late days desisted from such a dangerous Enterprise for fear of setting their houses on Fire: From such a crew of Salamander Doctors and Stage-Mounters, I admonish all people to be ware of, as they tender their own Welfare.  
Now, my Advise is, that all honest People would avoid the dealing with any of these dangerous Pretenders, by adhering to the Prescriptions of Experienced Physicians, who are the only Men to be confided in.  
Finally, I give the Honour of the Success of my Labours unto God Almighty, who restores all the Afflicted, if it be his blessed Will, to perfectness of Health, stability of Strength, cheerfulness of Mind, and liveliness of Faith, purely out of his free Mercy and Bounty.  
Lastly, I hearty wish that when this our precarious Life is ended, we may all be Elevated to those higher Orbs and Heavenly Mansions of inviolable Happiness, where the Sun shall be no more our Light by Day, nor the Moon by Night, but the Lord our God remain our everlasting Light and Glory, Amen.  
This Reader, is the daily Prayer of Your true Friend and Humble Servant, D. Irish.    

David Irish, Practitioner in Physic, His Advice concerning Melancholy, Frenzy, and Madness.  
I Purpose, dear Countrymen, in this Discourse, to show the difference betwixt Frenzy, Madness, Melancholy, and a Distressed Conscience oppressed with the Sense of Sin, with many other things not unprofitable for thee to Read, nor unbecoming me to Write.  
Before I define Melancholy, for the clearer understanding of that wherein I mean to Instruct you, it will be necessary to set forth the divers acceptations of the word Melancholy, which therefore is very equivocal, for that under one name it is so differently applied, that it requires several Definitions according to its diversity of Significations. Sometimes it signifies a certain fearful disposition of the Mind deviated from Reason, and sometimes an humour of the Body commonly taken to be the Cause that the Reason is depraved through fear.  
This Humour is of two sorts, Natural or Unnatural, Natural is either the grosser part of the Blood ordained for Nourishment, which through too great Plenty or immoderate Heat, overchargeth the Body, and yieldeth up to the Brain certain Vapours, whereby the Understanding is obscured, or else is an Excrement ordained to be Emitted out of the Body through so many alterations of Natural Heat and variety of concoctions, having not a drop of nourishing Juice remaining, whereby the Body, either in Power or Substance, may be Relieved.  
If this Excrement keepeth within Bounds, it produceth less inconvenience or trouble to the Body or Mind; but if it corrupt or degenerate further from itself and the quality of the Body, than Perturbations and Passions are more Vehement, and do so outrageously oppress and disturb the sedateness of the Mind, that all the organical Actions thereof are mixed and affected, (I had like to have said infected) with Melancholy-Madness, and Reason thereby is converted in●● a vain fear, or becomes a downright Desperation; and now the Brain is quite altered in its Complexion, being as it were transported into an Instrument of a different nature from what it was at first; and I have observed, that these Humours do according to the diversity of their settling, fill the Patient with diversity of Passions, and no wonder since thereby they diversely affect the understanding. In a word, they strangely alter the▪ natural Inclination and Affection, especially if by corruption of Nature, Education or Custom, the Party be rash and hasty.  
The ●nnatural is an humour arising of the Melancholy beforementioned, or else from Blood or Choler, totally changed as it were into another Nature by an unkindly heat, which violently turneth these humours that before were obedient to Nature's Government, and by her kept in good order and decorum, into a quality wholly repugnant, whose substance and vapours gives such annoyance to all parts where it passes or is seated, that it makes strange alterations in men's Actions, whether they be Animal, Voluntary, or Natural, not depending on our Will.  
And here observe, that all Actions proceed from some faculty, and that Man being composed of Body and Soul, has two sorts of Faculties, viz. Corporeal and Spiritual, the Corporeal faculties are such as belong to Man, as he is a living Creature, and are common to him and even to Plants, or else are such as belong to him as he is a sensitive Creature, and are common to him and Beasts.  
The faculties common to Man and Plants are three, First, The Nutritive, by which he is nourished, and converts Aliments into his own Substance. Secondly, The Auctritive faculty, by which he grows bigger. And lastly, The faculty of continuing his species, by which in his Offspring his Nature as Ma● is preserved or continued.  
The faculties common to Man and Beast are three, that is, Sense, Appetite, and Power to Move. Sense is twofold, External and Internal. The Spiritual faculties of Man, which are peculiarly proper to him as Man, are three, Understanding, Will, Memory. Now, the Humours before mentioned, make strange alterations in men's actions, from what faculty soever they proceed.  
As to the Definition, or what Melancholy ●s, as was hinted before, the things being divers, ●●ough the word be the same, yet the Definition must be divers also; Therefore Melancholy is of the Humour, or of the Passion: The Humour is either a Nutritive juice or an Excrement; at this time than I will define the Humour to be no other than that part of the Blood which naturally is more gross than all the rest; and the Excrement to be the superfluity of the same, which if it putrify, assumes a far different Name, Temper, and Nature, commonly called Black Choler.  
The Melancholy Passion is a doting of Reason, occasioned by vain fear, procured by the prevalency of ●he Melancholy Humour: We divide this Disease into Melancholy Cephalick, and Hypocondriack.  
A Cephalick is when the disorder has its Residence ●bout the lower part of the Abdomen, the Brain is ●hiefly affected, which being disturbed, Men frame strange Fancies, and monstrous Ideas of things; all Melancholy people are extraordinary fearful, sad, and ●nactive.  
According to the order I have observed in divi●ing Melancholy, it remains that I now speak of that ●hich is called Hypocondriack, which, for the most ●art, renders those Afflicted therewith, more stupid ●han any other sort doth, insomuch that they are ●any times deprived of all Sense and Motion: This ●ort proceeds from Phlegm obstructing the Hypocondria ●nd Spleen.  
Hypocrates asserts, that the Soul in this Distemper 〈◊〉 distinctly affected with the weightier matter with●n, and so neglects the Body's Motions, by reason of ●he Brains stupidity through the aforesaid Humour.  
If the Brain be hurt by Communication from or by ●he Spleen, Hypocondria, or Womb, than the Melancholy Humours are gathered there, and then the symptoms commonly are gathered from the Parts affected, as it appears in Childbearing Women whose Lechia are ●●opt, or in Maids when their Terms do not flow, the ●lood is spoiled and becomes more fixed, and is turned into a Melancholy dyscrasy, and that by this mea● this Distemper arises, for which reason the Ancien●● blame the Spleen; but our Opinion is, that rather t●● Morbid Source than the Disease itself lies there: Th● Famous Willis thinks that both the Heart and Bra●● in this Case are affected; and some think the Corporeal Soul to be the Subject of it. Helmont thinks it li● out of the Brain, and is in the Praecordia, and abo●● the Mouth of the Stomach: Our own opinion in sho●● is, that it has its Residence in the Globous frame 〈◊〉 the Brain, which being the principal part and fountain from whence the Animal Spirits issue out in●● every corner of the Body; if they be dull, languish and unactive, the Hypocondria, Spleen, Liver, Pancre●● Mesentery, Womb, etc. being thereby deprived 〈◊〉 their Firmentations must needs suffer, and be recept●cles of latent Evils.  
The causes of excess of this Humour are diver● and all (except it be received from the Parent) spri●● from fault of Diet; now, altho' Meats and Drin● chief do yield matter to this Humour, yet, beside we may add the Complexions inclining to such Tempe● 'Tis also increased by Perturbation of Mind, by 〈◊〉 temper of Air, and kind of Habitation; and that 〈◊〉 which otherwise would yield a nutritive juice 〈◊〉 the best sort, by these occasions is turned into the Dregs of Melancholy. To conclude, if either Hum●●● or Excrement should have part in moving the 〈◊〉, no Counsel of Philosophy, nor Precepts 〈◊〉 Wise Men, are comparable for calming these 〈◊〉 Passions unto the Purging Potions of Physicians; 〈◊〉 in this case several use the Ellebores of Anticera, 〈◊〉, and Colycinthy of Spain, together with the 〈◊〉 of Alexandria, but I have far better Remedi●● than some of them, which my long Experience 〈◊〉 to be almost Infallible.  
There are several that pretend to cure Melancholy ●nd Madness as well as other Distempers, but I shall ●ot so misspend my time, as to give an account of ●●ch Harebrained fellows, whose shallow Capacities ●nd short Experience are unable to fathom the depth ●f such a Chronic Distemper, but allow every Sect to ●ollow their own Doctors Dictates, notwithstanding ●here are Hippocrites in Arts as well as Religions. ●ut this by the by. Now to my Subject.  
This Melancholy and Excrement, let me tell you, is ●red of Melancholy juice drawn off the Milt out of ●he Liver by a branch of the Porte Vein, wherewith ●eing nourished, it rejecteth the rest as mere Excremental, and voideth part into the Mouth of the Stomach to provoke Appetite and Hunger, and passeth ●he other part in some Persons by the Haemorrhoid ●eins into the Siege: It aboundeth there when it is ●indred of such passage as Nature requireth, or else ●y feebleness of the Part it is not able either to suck ●he Melancholy from the Blood, or discharge itself ●nto those passages which Nature has thereto ordained; such a●e always very hungry and lean.  
This Member (I mean the Spleen) of the whole Body is greatest and worst favoured to behold, black ●f colour, and evil savoured if tasted, and giveth a manifest sign of Nature's strong desire to that whereto ●t is most like: Hence the Spleen delights more in, ●nd is better pleased with these muddy dregs, than it ●ould be with purer and finer Blood, which if it ●hould be offered to other Parts, they would abstain, except great want so far overcame their aversion as ●o make them entertain a little of it. Thus much of ●he cause of Natural Melancholy, both juice and Excrement; it remaineth next to show, what the Humour's which raiseth this or any else called by the Name of Melancholy, and also to show what Burnt Choler and causes thereof.  
That kind of Melancholy, called Atra Bilis, com● by excessive heat of the Parts where it is engender or received, whereby the Humour is made so add●●● that it becomes of such an exulcerating and frett●●● quality, as to waste those parts where it lighte● This most commonly ariseth of the Melancholy Excrement before spoken of, and divers times of 〈◊〉 other thick part of Blood, as also of the Choler 〈◊〉 Salt Phlegm which contract such heat, partly by distempers of the Body and partly by Putrefacti●● which produceth an humour breeding most terri●●● accidents and pains to the Body, which the Melancholy and gross Blood doth more forcably procure, beca●●● the grosser the substance is into which it is receive● the more violently it consumeth. Choler being 〈◊〉 Nature of the hottest temper, carries with it mo●● degrees of heat than the other Humours.  
Now to know whether the perturbations rise 〈◊〉 the Humour or not: The perturbations are take● commonly to rise of Melancholy, Choler, Blood, 〈◊〉 Phlegm, therefore we call Men of a hasty disposition Choleric, those of sad dispositions Melancholy, tho●● of heavy and dull Phlegmatic, others of merry an● cheerful Sanguine.  
Melancholy differs from Frenzy and Madness, tho●● in some respects they are near a Kin, for they all disturb the Reason; they differ thus, a Frenzy has always a Burning Fever; those that are taken with thi● Disease are so Mad, that they furiously fall upon an● body, and it is strange and admirable they do no● destroy themselves, so exorbitant is the Malady; and such was their Infirmity spoken of in the Scripture, Mat. 8.28.24. They spare not their Parents, nor ●●eir best Friends, but are often most of all inveterate against them, and 'tis no wonder, since they bid ●●fiance to self-Preservation (the oldest Principle of ●ature) that they often attempt to lay violent hands ●●on themselves, therefore great care ought to be ●●ken of them: They are usually Untractable, Talkative, with strange Gestures, as Jumping, Singing, ●ancing, and anticly tossing their Heads, writhing ●●eir Bodies, and generally look Surly and Haughty, 〈◊〉 sometimes they will seem Mild.  
The common symptoms which attend most Mad ●●ople, are constant Watch, and a prodigious herculean strength; they can endure the greatest 〈◊〉, Hunger and Stripes, without any sensible harm; 〈◊〉 sometimes Swear, Shout, and on a sudden make ●●●ange Noises; they play Apish tricks, often pulling ●●eir own Hair, tearing their clothes, breaking their window's, &c. they are strong and never tired out, 〈◊〉 often muttering something to themselves as if it 〈◊〉 about great matters; they are sometimes too ●erry, and often too Sad, they sometimes Laugh, and ●●●etimes Cry, and are fearful where no fear ought 〈◊〉 be, and on a sudden become hasty, frappish, angry, ●●sterous, breaking their Chains and Fetters, beating 〈◊〉 pieces Walls and Doors, nay, every thing that ●●nds in their reach to be sure goes to wrack when 〈◊〉 surly Fit is upon them; tho' they sleep little 〈◊〉 or Night, yet are they incredibly strong; they 〈◊〉 very turbulent in their Anger, showing much 〈◊〉, brawling, shouting, and frame dreadful 〈◊〉 by reason of the fiery strength of the Animal 〈◊〉, which darts vigorously through all the Pores of 〈◊〉 distempered Body; hence also it is that they endure the severest Cold (tho' stark Naked) with 〈◊〉 the least concern: Some say they are not sensible of Cold, etc. because (as they imagine) the Soul is so bus●● within, that it does not attend to what is of less concern without, neither do they scarce perce●●● any inconvenience by such things as much annoy others▪ sometimes they are as Sav●●e as Wild Beasts, thei● Eyes look stern, big, and attentive, and they are eve●● contriving some Mischief, because the Animàl Spiri● pass furiously through the Brain, by reason of whic● they are sometimes so Mad as to reproach and Cur●● themselves and others, at such times they ought 〈◊〉 be Fettered.  
Madness often derives its Origen from the extravagant height of some Passion, such as Fear, Lo●● Ambition, Covetuousness, Care, Study, etc. Helm●● says, it proceeds from Agony, Fear, Wrath, En●● Ambition, Love, Pride, great Study, Care, Shame, etc. The Mad people are frequently solicitous about Ma●ters above their reach, or about business that no wa● concern them. Lastly, Some are prone to Vene●● delighting much in Company, etc.  
The Melancholy person walks in osbcure places, sad and heavy, oft museth, imagining and speaking many ridiculous things, but usually fixes upon 〈◊〉 trifle; he will not be persuaded from what he fancy ●or tho' he fancy himself a King, a Prince or Proph●● or indeed any thing else, he will industriously immutate the Person or Character he puts upon himself. Some that are afflicted with Melancholy are weary 〈◊〉 their Lives, have ill thoughts, talk idly, or without any order or coherence; they also take pleasure 〈◊〉 Solitude, are subject to Weep, and are often tak●● with a sudden dislike of what they formerly 〈◊〉 affected; they are so jealous, that they think eve●● body cheats and lays snares for them; they are afr●●● of being Poisoned, their sleep is but little, and 〈◊〉 troubled with strange frightful Dreams; some have a silly foolish Laughter; and these are the most general Signs.  
But to lay open all the Symptoms and their Causes, would take up too much Room; they ought to refrain from Wines, Spirits, and hot Cordials; likewise strong Beer is hurtful, tho' they complain of a coldness i● their Stomach or elsewhere, yet such liquours mu●● be denied them; and indeed as to strong ●rink▪ I would have all Men remember the Ancient observation of the Heathen, in drinking to the Ho●our of their Gods; the first Bowl was, they s●id▪ ●o Iup●t●● Olympus, the second to the Heroes, and the ●hird to jupiter Sospiter▪ Or take it thus, The first to ●heir Health, ●he second to their Friend, and the ●hird to their Rest; what was more than this they ●eckoned Madness, and injurious to their Health: ●n like manner we Physicians usually attribute the ●●rst Glass to the quenching of our Thirst, the second ●o Pleasure, the third to Drunkenness, and the four●h●o Madness; but if ●hey drink more, you need not doubt but they'll make as bad a Bussel and Noise as the loudest graduate in Moorfi●lds College, alias Bedlam▪ ●or as a ●oaded Ship in a great Storm when the Pilate ●s a Sleep, or when her Rudde● is lost, cannot Stee● ●igh●, so ●hose that have their Senses overwhelmed ●ith Wine or other strong Liquors, or their Minds ●pprest with strange imaginations and disorders, ●un against the Rocks of Folly▪ 'Twas Pythagoras his Opinion, that all disorders of the Mind or Body, are ●o many causes of Madness: Therefore let all People ●ndeavour to be moderate in all ●hings, as well in all ●inds of Studies, as in Meats and Drinks, which supply ●he four Humours of the Body, for if any of them do ●●per abound, Disease's follow at best, if not some sort ●f Madness or other.  
For 'tis no Wonder if that Liquors can  
Transform and Change the fickle mind of Man.  
As the ordinary cure of all Diseases and ways 〈◊〉 help Infirmities, are to be begun with removing su●● Causes as first procured the Malady, even so the 〈◊〉 thing to be done in restoring Melancholy Men, is 〈◊〉 fortify the Brain and Heart, and so bring them to better state of mind and cheer, and this is to be effected by removing such causes that first procured the●● Indisposition; but for perfecting the Cure, if tho●● that are Afflicted with this or any other Disease, desire a Physician that will truly and justly proceed 〈◊〉 the Cure of what he undertakes without any fraud this is then to certify such, That if they think ●it 〈◊〉 make use or choice of Me, I will honestly and expeditiously do my endeavour to restore them to th●●● former state of Health, Strength, and Tranquillity.  
But now it is time to show the difference betwi●● the aforesaid Melancholy and a Distressed Conscience First then, whatsoever molestation ariseth directly 〈◊〉 a proper Object of the Mind, the same is not in 〈◊〉 respect Melancholy, but hath a further ground th●● Fancy; and if the Molestation proceed from a con●●deration of things done that are really sinful in themselves, such Trouble has its ●rigen from Conscience condemning the Guilty Soul according to those E●graven Laws of Nature, which no Man is void of 〈◊〉 he never so Mean, Illiterate, or Rude: This take● nothing of the Body, nor intermeddleth with H●mours, but giveth a direct Wound with those 〈◊〉 Darts, which many thus Afflicted most sensibly 〈◊〉 and complain of. Nay, This Infirmity is of so 〈◊〉 Latitude, since all Men are Sinners, that there is one but what, more or less, betimes labour under it, ●nd some being highly culpable of the breach of ●ods Laws, incur the Punishment of Condemnation▪ ●nd through the sense of that miserable Condition, fall ●●to deep Despair: Such say that they feel the Wrath ●f God kindled against their Souls, their anguish of conscience is so intolerable, that they find no releasement tho' Prayers and Supplications are made unto ●●e Lord for them, by reason that in their own aggravating Judgement they stand as Reprobates to God, ●s excluded from his Covenant, and void of all hopes ●f inheriting the Kingdom of Heaven, and rest assu●ed, that the termination of their Life will be the beginning of a Condemnation which will never have ●nd.  
I pray you, dear Melancholy Christian, consider God● ●ercies of old, and your own former Experience of his ●avours; call to mind those holy Testimonies of ●lection, which no doubt but some of you have in ●●mes past found in yourselves; this done, consider ●hether you are not under some Temptation, than ●as you imagine) God's Anger; for Satan tempteth 〈◊〉 in the very utmost recesses of our hearts; for he ●eing a Spirit, it is not to be doubted but that he hath 〈◊〉 Spiritual access into our Spirits to trouble them, and ●isorder their Operations by a spiritual or subtle conference, whereby he bears too great a sway in ●hem▪ this may seem the more probable, because 'tis observed, that these in this sad Condition alter the accent of their Speech, and show gr●at disorder in ●he●r discourse, it being far otherwise than what i●●as before. Nay, it may seem that their whole Nature is at Satan's beck, and their utterance wholly ●as he suggesteth; but as to these Speculations, and Instructions in this matter, I refer you to the Judgements and Resolutions of Divines, whose Province it is to consider, and who no doubt will put you i● mind how the Spirit of God calleth Satan the Tempter, the Deceiver of the World, the Accuser of the Faithful, the Dragon and Old Serpent; and in sine▪ a Liar, and the Father of Lies.  
Now, if the condition of your Affliction be only some kind of Temptation, which I doubt not but to make manifest and plain, then ought you to estee● of your Case as more Comfortable than through Erro● you do, and to attend with Patience the Issue, whic● in such as have been in like Circumstances, have afterwards given evident Testimonies of Salvation: Nay▪ such have not only felt a spiritual Joy and Comfort in themselves, but in the end, have also become abl● to confirm others, both by their own Examples, and words of great Consolation from their own Experience; besides, in all kinds of Temptations there is hopes; Examples of a good Issue are frequent in each kind: Yea, tho' the Corporeal inhabiting of Satan is the greatest and fullest of Terrors, yet the Evangelists testify of many that have been Dispossessed by the Powe● of Christ, which Examples are writ for our Instructions against the like Afflictions, which are Trials only for a Time. All God's Children have their Salvation founded upon his Eternal Decree of Mercy towards them, 'tis Published by the Preaching of the Gospel, and is Written and Sealed in the Hearts of his Chosen by the power of the Spirit of Adoption, which cryeth, Abba Father, and testifieth in Measure, to some more, and some les●▪ according to the Dispensation of Grace. There is no evident and undoubted sign of Reprobation in any while they live▪ (because they may Repent) only that Sin which is ●●lled the Sin against the Holy Ghost is not Pardonable, and for which the Apostle forbids us to Pray.  
This Sin against the Holy Ghost, Divines expound 〈◊〉 be an open wilful Apostasy from God, with a ●●alitious hate against the Profession of his known ●ruth.  
Next unto this Sin is final Impenitence, which ●●nnot be known till Death makes show thereof, and 〈◊〉 off all time of Repentance: The first Example this kind was Cain, who complained that his Sins 〈◊〉 greater than he could bear: Such also was the ●●●guish of Esa●, when he found no Repentance after 〈◊〉 had sold his Birthright. Saul (if not a Reprobate) ●t was Possessed, for the Lord sent an Evil Spirit to ●●crease his Torment; but judas was wholly give● 〈◊〉 to Satan: This notorious Traitor, this heinous 〈◊〉 despairing Sinner before mentioned, Executed 〈◊〉 Punishment upon himself which all Traitors ●●serve; he took the Revenge due for the Betraying 〈◊〉 Innocent Blood upon himself with his own hands; 〈◊〉 all whose Consciences are loaden with grievous 〈◊〉, feel the punishment they Merit in their own ●arts, and many times are driven to cruel Despair▪ ●n which nothing either more dishonours God, or ●●ejudic●s Man. Also the Profane People of the ●orld, that either know not Christ, or know him 〈◊〉 vain, outward Profession only; if they finally con 〈◊〉 patterns of Iniquity, they will prove in the 〈◊〉 dismal Examples of God's Vengeance: But, if 〈◊〉 greatest Offender Repent, and turn to the Lord, 〈◊〉 will wi●h Arms of Mercy receive and embrace 〈◊〉.  
Therefore, do works worthy of Repentance▪ 〈◊〉 beware you think no Sin greater than God's in 〈◊〉 Mercy, since that Sin which is Unpardonable, is only known to him from whom nothing is hi● hence in this as in all Mysteries, 'tis the best way 〈◊〉 acquiesce, and not to search into them further 〈◊〉 God hath Revealed, by whose Oracles we are informed, that only one kind of Sin cutteth off all hop● of Salvation, because it is of such a Nature, that closeth up the Avenues of Repentance, being 〈◊〉 height of all Iniquity, even equal with that of 〈◊〉 Devils themselves, who are shut out of God's fav●● for ever.  
Now let us seriously consider, whether you ha●● sinned against the Holy Ghost or not, which if 〈◊〉 deed you have, as your humour would lead 〈◊〉 where is the Renouncing of God's Religion whi●● you have hitherto professed and hearty embrac'● where is that Malice which procured this mischief what Persecution have you in word or deed 〈◊〉 against the Truth of God's Word? what Sword 〈◊〉 you drawn against it? what Volumes have you 〈◊〉 against sound Doctrine, with a known and resol●● opposition to your own Conscience? if your hum●●● be not able to allege such Testimonies against 〈◊〉 self, what have you to fear since this alone is tho●●● to be the Sin against the Holy Ghost? Tho●● it is not certain (since God has not any where 〈◊〉) what particular Sin it is, therefore be 〈◊〉 too Cruel to yourself, least by final Despair, 〈◊〉 prevent that Mercy you may, by a timely Repenta●●● obtain.  
Therefore, dear melancholics, I pray give 〈◊〉 these imaginary conceits of distrustful and danger prejudices against yourselves, and prepare your he●●● to receive the Comfort which the word of Pro●●ministreth unto you: Remember that our Perfect lieth without us, even in that unspotted Lamb 〈◊〉 ●esus, whose Sacrifice is all-sufficient for all kinds of Sin. This Perfection we are to hope for, and attend the consummation of the rudiments of Righteousness: ●his, and the advised consideration of God's Promises in his Word, with means used, might easily ●elive● you▪ and you may again (as David was) be ●esto●●d to the wont Joys of the sweet Mercies of ●he Lord.  

ADVERTISEMENT.  
This is to inform all Persons whom it may concern, ●hat D. Irish doth and will (if God permit) instruct his Son in the best and speediest way of curing Melancholy and Madness. And likewise, those Lunatics which are not Curable, he will take them for ●erm of Life, if paid Quarterly; such, and all others, 〈◊〉 takes on Reasonable Terms, allowing them good ●ires, Meat, and Drink, with good attendance, ●nd all necessaries far beyond what is allowed at Bedlam, or any other place he has yet heard of and cheaper, for he allows the Melancholy, Mad, and such ●hose Consciences are Oppressed with the sense of Sin, ●ood Meat every day for Dinner, and also wholesome Diet for Breakfast and Supper, and good Table●eer enough at any time: They have also good Beds ●nd Decent Chambers, answerable to their Abilities; ●ll which necessaries are daily allowed and given ●hem according to agreement during the time agreed for▪ they are all carefully looked after by himself at his House in Stoke near Guildford in Surry, ●ein● a pleasant place and good Air; and such as ●lease ●o be at Thorp, his Son looks after them by his ●athers directions, who comes every Tuesday to see them, and instruct his Son in the true Method of curing such distempered People.  
Note also, That at Thorp any person may have at any time D. Irish's Medicines of his Son for any Distemper incident to Men, Wome●, or Children, at reasonable Rates, and every Tuesday they may there also have D. Irish's Advice.   

The Conclusion of this Treatise.  
I shall not here give you an Account, dear Countrymen, how to go through with the Cur● of Melancholy by Medicines and other Means, which I daily experience to be successful, because I have no other Maintenance but my Practice, therefore I shall conceal th●se Secrets, and will not impart them to any Person whatsoever save only to my Posterity, to whom▪ if God send Life, I intent to make expert in the Cure, not only of this, but of all other Diseases▪ But ●s to you, my intention was not to make you a Physician, or to give you a Warrant to adventure upon Practice, as those do, who attempt to Cure diseases▪ by taking Medicines upo● trust out of any Book they meet with, many of which Medicines are really insignificant or hurtful in most cases, and many of them tho' good, yet are not so to all; for Medicines are like a Tool or Instrument of the sharpest Edge, which if not wisely guided or handled wi●h the knowledge, dexterity, and judgement thereto belonging, they may bring Death instead of Health; but i● wisely Administered, they will either restore or preserve Health; therefore Men are not to be admitted to administer Physic who have no lawful Call thereunto, no, the Physician's hands should be washed pure ●nd clean in the waters of Understanding and Wisdom, before they meddle with the hidden Mysteries of Physic. There are too many lewd cozening Varlet's which feed upon the simplicity of the ignorant, and make the pretence of Physic the cloak of their Idleness; these knowing nothing themselves, venture their Patient's Lives and their own Credit, upon unknown and unexperienced Receipts, which y●t they boldly Administer, and with them undertake to cure any Disease tho' ignorant of the Nature of the Physic, and of the disposition of the Body or Part whereto they apply it; yet alas, many apply themselves to such, before they will take the Advice of able and experienced Practitioners, which indiscretion often turns to their great Peril, many losing their Limbs, Health, and Life, by such men's ignorant proceed; when as on the other hand, we see by the goodness of God, with the discreet applications of knowing and honest Physicians, many reap great benefit, being by them wonderfully restored to their former health and strength. The right Physician is indeed made of God for the health of Mankind; therefore take courage, for many have been restored to their former State which lay long languishing under the pressure of such most deplorable Distempers as might be counted incurable; therefore, you that are any ways by Sickness ●ore afflicted, ought no● to despair, nor distrust God's ability, with means used to restore you to Health and Peace of Conscience; and when (by God's Blessing on Man's endeavours) you are Recovered, let it be your Care to keep yourself void of Offence towards God and Man, till you put on a glorious Immortality.  
In f●ne, as for myself, I humbly desire of the Lord to help me while I am here in these lower Regious, amidst such boisterous Winds and Weather, to endure all with a Patience becoming a Christian Physician, and in all things to obey his Divine Precepts, that when my Soul shall be freed from the Prison of my Body, she may also be freed from all Sufferings, and translated to the happy Mansions of my God, to which those Vapours that cause these Storms and Tempest's can never ascend; there all Tears shall bè wiped away from my Eyes, and my present Sorrows turned into Joy: There, O Lord, thou wilt give me Beauty for Ashes, and the Garment of Gladness for the Spirit of Heaviness; and put after all my many and grievous conflicts with the World, the Flesh, and the Wicked One, a Crown of Glory on my Head▪ a Song of Triumph in my Mouth, a Palm of Victory in ●y Hand, and so to Reign with Thee for ever and ever▪ Amen. To which happy State, that all Men may Arrive to, is the daily and fervent Prayer of, kind Reader, and loving Countrymen,  
Your Faithful Friend, and Wellwisher. David Irish.    

David Irish, Practitioner in Physic & Chirurgery, HIS Missellany of Pious Discourses.  
Gloria in ●xcelsis Deo,  
Glory be to God on High.  
I Here purpose to give a short Explanation of the Great, Infinite, and first Being, who Named himself jehovah, and whom we call God; he ●old Moses who he was, and what he should call him, and agreeable to the Style of Moses, we have an account of him, Rev. 1. vers. 8. He is the only true Eternal God, who was before all things, and gave Being to all things; he is Everlasting, and hath his Being of himself; from him all things receive their Being▪ and in him they End, saith t●e Lord, Which is, and which was, ●●d which is to come, the Almighty.— Had he not ●amed himself, Man could not have told what Name to have given so incomprehensible a Being, Who made all things by the Power of his Word, See Gen. 1.  
Man as well as all other Being's, had his beginning from God, who is the Divine Author of Heat, Light and Life in all C●eatures whatsoever, whom he 〈◊〉 preserves and governs in their wonderful Frame an● Order; he being only Infinite, Eternal, and all Potent, far above all things that Exist or have Being i● follows (since nothing finite can make itself) tha● all Finite things are the effect of his Omnipotent Power; For without him (saith the Sacred Pages) 〈◊〉 not any thing made that was made, Joh. 1. Gen. 1. whe●● we are told, That in the beginning of Time, 〈◊〉 Holy and undivided Trinity, God the Father, Son and Holy Ghost, made the entire and Beautiful Machine of the World, by which word, World, is mean● both the Heavens, Earth, and Elements, together with all their Furniture (if I may so speak) and Inhabitants: He made all Animals by Pares, that fro● them others might derive their Being. The Heave●● (as many believe) were made incorruptible, and are ordained for the Throne of the most High, for who● the Earth is ordained a Footstool, and all that Go● made he approved of as good, Gen. 1. yet some pa●● of his excellent Handiworks soon degenerated fro● the perfection of their Original state and became ba● therefore he prepared Hell for Lucifer, the Prince 〈◊〉 rather Ringleader of the Defection of the wicke● Angels, and their Successors, False Prophets, an● Evil Doers: After this, we read our Saviour prepared a place of Honour for his Saints, where 〈◊〉 Spirits of the Righteous are made Perfect, and Reig● with him. God created the Angels to wait upo● and attend him their Maker; but Lucifer's pride mad● him uneasy, even in the happiest of Created conditions, to humble whom, God commissioned Micha●● the Archangel, to expel him from the Sacred Mansions of God's Holy City for his ambitious Rebellion: This was quickly done, for the Loyal Champion hurried the Rebel into the lowest Hell; and in a word, cleared the Palace of God from all the un●ra●eful Confederates, some of whom its thought remai● in the Airy Region, for which reason, perhaps, Lucifer is called the Prince thereof: Others of the aspiring Legions are debased, and Rove to and fro, up and down the Earth, seeking whom they may Destroy: Others were doomed into the heart of the Earth, which in an especial manner is called Hell, where they remain Tortured and Tormenting all Evil doers that are Eternally lost for their Iniquities. Finally, as for Lucifer himself, he is reserved in Chains in the River Vphra●es till the day of Judgement, and then 〈◊〉 all his wicked Agents, will be hurried into the most dreadful Burning Lake.  
God created two great Lights to give light to the Earth, and made Stars without Number to adorn as it were the outworks of Heaven, all which, in pursuance to God's command, run the course he at first appointed them. In short, all Creatures which (if I may so speak) people the Elements, are the handy works of God: Man, tho' the chief, yet, perhaps to teach him Humility, was made of the mould of the Earth, and as some think, Adam, the first Man, was made on a Friday about 3 of the Clock in the Afternoon, and out of him Eve his Wife, who bore several Children; and here I cannot but observe, that the first War was about Religion, for Cain slew his Brother Abel by reason of his more acceptable Sacrifice: Thus we may see, that in the World's Infancy, as well as now, Goodness the Mark that Envy aimed at, and Innocence Persecuted by the greatest Gild, and Religion suffer by the hand of Hypocrisy and Cruelty; from which, Good Lord deliver Vs.  
Tho' as you have heard, God at first made all things good, yet, besides the mighty defection among th● Angels, there grew also great Iniquity amongst Men▪ so that God resolving to wash away the abominations of the World by W●ter, commanded Noah t● build an Ark, into which, according to God's appointment, all living Creatures entered by Couple● to replenish the Earth anew; but note ●ere, that 〈◊〉 some sorts there entered more than two, that No●● might not want proper Sacrifices to offer to the Lord▪ And thus much of Noah's Flood.  
The Scriptures both in the Old and New Testament, plainly and copiously declare the uncommunicable Attributes of the Lord, being the Heralds of his Truth, and the Witnesses of his Mercies; the Instances they exhibit of his ample performing the Tenure of his comfortable Promises, are as sufficient Testimonies of his Infallible Truth, as the sending o● his only Son is of his Mercy; who, as his last Prophet Sealed up all the written Verities and Command●we are Bound to Believe and observe: This is the Son of Righteousness, whose refreshing Beams 〈◊〉 Mercy shine upon our Souls to eternal Happiness.  
Here it will not be amiss to give an Idea or Notion of God, as far as the weakness of our understanding 〈◊〉 able to perform; for none can say what the Essence of God is, or which is the same, give a true and adequate Definition of this infinitely perfect Essence, because he is in all his Perfections Infinite; ● Spiritual Entity, whose Existence is Eternally of himself▪ independent of all other Being's, dwelling in Orbs 〈◊〉 inaccessible Light, hence the Message which we have heard of God in the first Epistle of ●ohn, Chap. 1. v. 5. tells us, That he is of a most Pure, Simple, Holy, Perfect, and glorious Nature, resembled by no Creature ●o much as by Exquisite Light, in which there is nothing but clear and exact Brightness, without any ●he least mixture of Darkness. He is Incomprehensible, therefore none but himself can give an Account what he is. He had no Beginning, nor can he ever have an End, all times and things, whether past or to come, are ever present to him, so that as I often inculcate, it is impossible to speak him fully, yet so far as it hath pleased his Divine Majesty, out of his unspeakable Goodness, to Reveal himself in his Word to us, we may to the utmost of our capacity express, as that he is a glorious Spirit, full of Truth, and must therefore be Worshipped in Spirit and in Truth▪ Now, there is no way but by consulting his Written Word, to know in what particular manner we ought to Honour and Serve him.  
Though, as is said, whatsoever we can say or conceive of God, comes far short of his Excellency, yet it is lawful (as far as our weakness can reach) to say, or rather lisp what he is, still regulating our discourse by the Line of his Word; therefore, I say, he is an Independent Being existing of himself, Ego sum qui sum, Exod. I am that I am, saith the Lord, that is, he is alone of himself, for all other things are not, but by him, nay, in him we live, move, and have our Being, saith St. Paul.  
He is most Perfect, because he is the Fountain and Origin of all Perfection: Be ye Perfect (saith Christ) even as your heavenly Father is Perfect. He is One. See (saith the Lord) that I am alone, nor is there any other besides me. And again, Thou shalt have no other Gods but me; according to which, we say in the Belief, I Believe in one God. He is simple, ●or joh. 4.24. He is called a Spirit, now a Spirit is a simple Being, or a Being void of Material Composition, therefore God, who is in all that he is Superlative, is consequently most Simple.  
He is Eternal; for saith the Lord, Vivo ego in aeternum, I live for ever, Deut. 22. And the Kingly Prophet cries out, Thou art the v●ry same, and thy years have no end.  
He is Immutable, as he speaks in Malachy 3. I am God, and not changed; which is agreeable to Reason▪ thus, That is Immutable, which neither can be augmented nor diminished; but God cannot be augmented, because most Perfect; nor diminished because most Simple; Therefore he is most Immutablé.  
He is Immense, as the Wise Man speaks, Wisdom 1. The Spirit of the Lord hath filled all the World.  
He is Infinite, for that is Infinite which has no Bounds, according to David, The Lord is great, and of his greatness there is no End; besides, he must needs be Infinite, whose Perfections are all Unlimited.  
He is Omniscient, as appears from that of the Psalmist, Thou hast understood my Cogitations afar off, and hast foreseen all my ways, and knowest all things before they are done.  
He is Just, according to that of David, Just is the Lord, and he hath-loved justice..  
He is most Merciful, for the Mercies of the Lord ar● above all his Works, Psalm.  
He is most Good, because the Fountain of all Goodness.  
He is most True, because the first Truth.  
He is Omnipotent, because he can do all that is possible, and from him is all Power, both in Heaven and Earth; by me Kings Reign, Wisdom.  
He is lastly, most Blessed, because he is the Felicity of himself, and of all things whatsoever.  
'Tis from the consideration of these Divine Attrites, that multitudes of Reasons may be drawn to courage us in our Duties: For Example, The con●ering of God's Justice and Power, will stir upin us ●ear of offending a Being both Just and Omnipotent, 〈◊〉 this fear will prove the beginning of the best of wisdom▪ I mean of an indefatigable endeavour to 〈◊〉 his Written Laws and Commandments; and ●●ese Attributes will make us know, that from, and in, 〈◊〉 by him, we enjoy Health, Live, Move, and have 〈◊〉 Being, and that all we Possess, descends from the ●ther of Light, see jam. 1.17. Hence we ●ie under obligation of giving him hearty and frequent ●hanks for the daily benefits we receive from his ●●unty. Begin therefore every work in God, that ●●ereby it may by him be Perfected, and for his Ho●●ur and Glory ended. Rely on Jesus Christ as the 〈◊〉 Foundation that can be laid for us to Build upon, testifieth both Experience, Practice, and the con 〈◊〉 of Sacred Writers, whose Example I purpose to ●low, that with them I may enterprise every thing 〈◊〉, proceed orderly, and produce an end to the ●onour of God, and the good of myself and fellow ●●eatures.  
The Scriptures contain the profound Mysteries of ●od's Excellence, and Man's Salvation; they are as ●earned Father saith, So folded up by God, that unless 〈◊〉 be re●d with that Spirit by which they were Written, 〈◊〉 that with humility, and a hearty desire to know and governed by them, they cannot be understood; unless 〈◊〉 Spirit quicken our understanding, they are as a dead ●etter. They have indeed in them such a miraculous ●ight and depth, that they may exercise the Wisdom 〈◊〉 of the most Learned; yet do they also contain 〈◊〉 easiness and plainness, that the most simple may understand them to their Comfort and Instructio● The difficulties couched in profound Mysteries 〈◊〉 abate the Insolence of the Proud, while the comfortable Promises raise up the drooping Spirits of hu●ble Believers to the hopes of Eternal Salvation. 〈◊〉 Sacred Volume is that wonderful River, which alone both shallow and deep in the same pla●● wherein the Lamb may wade, and the Elephant Swi● 'Tis only disbelief and Sin▪ that make them 〈◊〉 while Faith and good Works render them easy; 〈◊〉 sinful vails of our heart's shade from us their meaning nor can we open their difficulties, but by the Key David, which opens where no Man shuts, and 〈◊〉 where no Man opens, which only can open that Sea●● Book: This considered, it was not without Reas●● that Moses called God wonderful, since he found his Words and Works to be so, even past Man's fin●ing out and discovering. A certain old Doctor 〈◊〉 the Ch●rch, compared the Old Testament to 〈◊〉 Moon, and the New One to the Sun, for that 〈◊〉 Old Testament borrows its light from the New, the Moon does hers from the Sun▪ The Truth 〈◊〉 the New is contained in the Old, and the Old reveal in the New: In a word, they both contain rich 〈◊〉 precious Comforts, profound Learning, grave Adm●nitions▪ desirable Promises, and dreadful Threatening all which are powerful Motives to Faith and go●● Works.  
The Bible is the Word of God, the Writers whereof Writ after the dictates of the Holy Ghost, and 〈◊〉 they Writ it, even so it was, and even so it is at 〈◊〉 present day, and even so it will remain full and inti●● for he th●t caused it to be Writ for our Instruction and Rule▪ will ever preserve ●t for us.  
The Writings of Aristotle that Prince of Philosopher's, are Ancient and Profitable, as also are many ●ther Books, but in comparison of the Holy Bible, ●hey a●e nothing to be regarded.  
And here, since I think an Historical Account of ●he Bible, and its Translations, will be well received, ●ake ●he following Account.  
Two Hundred Forty and One Y●ars before the Humanity of Christ, the Five Books of Moses were Translated out of Hebrew into Greek, at the charge of Pt●lemeus Philadelphus' King of Egypt, by Seventy Do●tors or Learned Men at jerusalem in the time of ●Eliazer the High Priest, by which we may understand ●heir Antiquity, and the great Value they obtained ●ven amongst the Heathens.  
Then ●24 years after the Birth of Christ, the Old Testament was Translated out of Hebrew into Greek ●y a jew named Aquila, who was Converted to the Christian Faith in the time of Adrian the Emperor.  
And 53 years after this Aquila, the Bible was also Translated by Theodosius.  
And 33 years after Theodosius, it was Translated by Symmachus under the Emperor Severus.  
And 8 years after Symmachus, the Bible was Translated by one whose Name I have not, but this Translation was called the Fifth Translation.  
After this it was Translated by St. Hieronymus, who mended and Corrected the Seventy Interpreters, and Translated it out of Hebrew into Latin, which Translation, with the Amendments of Beza, is now used in ●he Church for the upholding of the Protestant religion, while the Roman Catholics zealously stick to the Vulgar Latin Translation, which, tho' very Ancient▪ is not counted to be very Correct▪ One Lyra is noted above others to be the best Hebrician, and a diligent Translator of the Old and New Testaments.  
The Bible is full of Divine things, 'tis the best and highest Book of God, full of Comfort in all manner of Trials and Temptations; it teacheth Faith, nourisheth Hope, preserves Love; and in fine, Teacheth that after this poor, miserable, and precarious Life▪ there is another which is Eternal and Everlasting.  
We ought not to measure and censure the Scriptures according to our Sense and Reason, as being biased by Passions and Errors, but by diligent Prayer and Humility search after the Truth, and by often putting this in Practice, the Spirit of God will direct our Understanding to their true sense and meaning; 'tis the Holy Ghost that alone can Teach us here▪ As well the Divi●e as the Disciple may without shame learn of such a Tutor, if they intent to confound Heresies, reduce Schisms, and root out Errors; observe ●he Scriptures (saith Christ) and thou shalt live, Luk. 10. He's only a good Pastor that is armed at all points with the Text, and sufficiently Learned, that is, well grounded in the Bible; but those that come to this Perfection, have hearts prepared by God: To those that he Reveals his Word, to them he giveth Mouths to utter it; God's Word is a Fiery Shield, which is of proof against all the fury of Satan; false Zeal and Error this Shield cannot be battered or crushed by the greatest Violence: God's Word remaineth for ever, Protecteth all those that put their trust therein; this is the Weapon that the Author of the Epistle to the H●brews calls a Two Edged Sword, for it cuts through all opposition of Carnal and Diabolical Weapons.  
The New Testament was written by jews as well as the Old, for the Apostles themselves were jews, and Paul was an Hebrew of the Hebrews, yet by the Power of the Word, they not only became Christians, but Converted thousands to the same Faith, for which in the End most of them laid down their Lives.  
'Tis observed, that in the Books of Moses, nothing is so oft. Rehearsed as this, I am the Lord thy God, that brought thee out of the Land of Egypt; the cause thereof perhaps was, that they should not soon forget what God had done for them: Then let us not now forget what Christ has done for us, in Redeeming us at once from the Tyranny of the Law and Sin.  
In the Apostles time the Gospel was Preached, and ●he Believers were but a little Flock, but now it is further spread abroad: Christ himself said to his Disciples, Ye shall do greater things or works than I. As if be should have said, I have Preached in the Corners in the Land of Judea, but ye shall Preach openly ●n the house Tops, that is, Through the whole Universal World, and shall make the Gospel known to all Men in all Nations.  
But here I desire, and earnestly admonish every good Christian, that he slight not the plain and simpl● manner of Style in many places found in the Bible, ●ince they are Evidences of Truth, and not Patterns of Rhetoric: There is no doubt but what we find ●n the holy Scripture is true, though sometimes it appears in a mean dress, which indeed is one of the Pri●iledges of Truth, when Falsities covet the flowers ●f Eloquence to hid their Shame. The Bible contains the Words, Works, Acts, and Judgements of the ●ost High; 'tis a Book that makes Fools of the crafty ●nd wise of the World, when yet it is understood by ●he plain and simple, as our Saviour saith. The scriptures are most high and precious Relics, a ●ountain which can never be Exhausted; in them ●hou findest the Swadling-Cloaths wherein Christ lieth, to which the Angels directed the poor and simple Shepherds: Indeed they seem to be mean silly Clouts, but dear and precious is the Treasure in them; for we have in them many Promises, and God is faithful in fulfilling them in Christ, from whom we have forgiveness of Sins, and are delivered from everlasting Death: God's Word is a Light that Shines in Dark places, so that those that are shadowed by the greatest Cloud of Sin and Ignorance, cannot miss being found out by its penetrating Beams, and by them directed to the paths of Glory▪ We see in the Example of Adam's eating the forbidden Fruit, how easy it is to be drawn into Sin, and to forget God's Word, and how hard a work it is to get hearts of Repentance, by the long and hard task our Saviour had to make a Reconciliation with God for our Offences; and if we were to be saved by our own Deeds, and not by the Works of Christ, we ●hould never attain Salvation: Therefore Christ makes our task more easy, saying, Whosoever relies on me▪ and believes in my Word, shall have everlasting Life. Some may ask what is here meant by his Word, I Answer, It's Christus est Spiritualiter in Sacramen●●●▪ The same that he spoke at his Administering his' last Supper, when he said, The words which I spoke are Spirit and Life, the flesh profiteth nothing, whosoever eats thereof shall live for ever. He Sealed it with his Blood▪ therefore it must be Truth.  
Some may say, How can we Eat this his Word▪ Answer, By laying it up with Faith in our hearts, and leading our Lives answerable thereto, which done after this life is ended, we shall neve● Hunger no● Thirst more, but shall Live and Reign with him fo● Ever: The same is to be understood in Baptism but the Administering of the Sacrament of the las● Supper, doth show forth his Death till he comes again, at which time he will Judge the World, then happy will those be who hear his Welcome, With a well done true and faithful Servant, enter into thy Master's joy: And now let us cry out, Come Lord jesus, come quickly.  
The Holy Scripture makes mention of sundry things done at certain hours of the day not agreeing with the hours of our Account, as in john 'tis said, The Ruler's Son being healed of his Sickness at the Seventh hour, his Ague le●t him. And the Labourers that came into the Vineyard, came at the Eleventh hour. And in the Passion of Christ 'tis Recorded, That at the Sixth hour there was darkness over all the whole Earth. And about the Ninth hour he cried with a loud Voice, and so gave up the Ghost: In which is couched, some think, a Mystery, for Adam was Created (as 'tis supposed) on a Friday, about the same hour of the day as our Saviour Suffered: Now, to understand what hours these were, know that the jews divided their Artificial days into four quarters, allowing to every quarter 3 hours, and so began the first hour of the first quarter at the rising of the Sun, and as they followed in order, they call each hour of each quarter the first, second, or third hour; so that the third hour of the first quarter they ca●led the third hour, and the third hour of the second quarter they called the sixth hour, whi●h was Midday, called by us Twelve a Clock; and the third hour of the third quarter they called the Ninth hour; and the second hour of the fourth quarter they called the Eleventh hour; and they called the Twelfth and last hour Eventide: So that the Ruler's Son healed at the Seventh hour, with us called One of the Clock in the Afternoon; and the Sixth hou● when Darkness was over the whole Earth, was Midday, called by us Twelve a Clock; and their Ninth hour, when Christ yielded up the Ghost, is called with us Three a Clock in the Afternoon: The Labourers that came into the Vineyard, came at the Elenth hour, about five a Clock in the Afternoon, or an hour before Sunset.  
Likewise they divided each Night into four quarters, called by them the four Watches of the Night, the first three hours was the ●irst Watch, during which time, all the Soldiers (both Young and Old) of any fortified Town or Garrison were used to Watch. The Second three hours t●ey called the second Watch, which was about Midnight, at which time the young Soldiers only Watched. And the third quarter of the Night containing also three hours, was called the third Watch, in it the middle aged Soldiers kept Watch. And the last three hours, called the fourth Watch, was about break of day, in which the old Soldiers only Watched.  
The day is accounted with us for payment of Money, between Sun and Sun; but for Indictments of Murder, the day is accounted from Midnight to Midnight; and so are Fasting days, and Festival days, as Sundays, etc.  
I will now give you, after this Digression, some Examples which fully prove the Omnipotence, the Wisdom, and Mercy, and some other Attributes of God: The first shall be an Instance of three most famous Conjunctions which the Scripture relate, and which are all worthily wonderfully wondered at, the like shall never happen again, all being occasioned by the second Person of the Blessed Trinity his assuming Humanity, which is a mystery wonderfully singular▪ and singularly wonderful, even to that degree that the very Angels saw it with Amazement. The first Conjunction is of God and Man in Christ: The second, of a Mother and a Virgin in the Blessed Virgin Mary. The third of Faith, and the heart of Ma● in every Christian, who truly Believe that a Virgin brought forth and became a Mother, and though ● Mother, yet that she, notwithstanding, remained a Virgin▪  
Another instance is God's fourfold bringing forth of Man, as Learned Anselmus, a holy Bishop of Canterb●ry Notes: First, he brought forth Man without the help either of Man or Woman in Creating Adam. Secondly, a Woman out of Man, without the help of a Woman, in making Eve. Thirdly, By the help of Man and Woman, seen in the natural Production of Man. Fourthly, and lastly, his bringing forth of Man with the help of Woman, and without the help of Man, observed in the Blessed Virgin Mary bearing our Redeemer Christ Jesus, who neve● laughed, but as we read in the Scripture, three times Wept, First, when Lazarus was Dead. Secondly, over jerusalem. And Thirdly, upon the Cross, where he delivered up his Spirit to his Heavenly Father; and these things all prove the said Attributes of God.  
There are four Duties incumbent upon Man, which above others, he ought diligently to perform, that is to say, To God Fear; To his Country Love; To his Parent's Honour; and to his Neighbour's favour: If we duly consider these Duties, we shall look towards Heaven, despise the World, and prepare a Mansion for ourselves in Heaven.  
There are three especially Miserable, First, he that knows and teacheth not. Secondly, he that teacheth and doth not. Thirdly, he that is ignorant, and yet l●arneth not.  
Among the several Commands our Saviour hath laid upon us, that seems not to be the least, where he warns us, Not to judge, lest we be judged; for 'tis said, With what measure you meet, the same shall be measured to you again. Besides▪ nothing i● more unreasonable than to impute the fault of one Man to another; but let us proceed in all cases with Clemency and Mildness, remembering that we all sprang from our Grandfather Adam, and consequently are all a Kin to one another, which the Minister confirms in his Office for the Burial of the Dead, (though to the meanest Person) in these words, Forasmuch as it hat● p●●●sed Almighty God, of his grea● M●rcy, to take unto himself the Soul of our dear Brother here departed, etc. So that it plainly appears that we are related to ●ach other: Now, some of these Kindred live in the fear of God, and by honest and industrious means procure a Livelihood for their Families; others take ill Courses, and become Reprobates, hated both of God and M●n; and in this Case, why should any thin● ill of another for his Brother's misdeeds, though he be so nearly Allied? I think he ought rather to be pitied by ●very good Christian, for that he hath so wicked a Relation. And since every one must answer for his own Offences, and not those committed by Father, Brother, or Friend, let us abstain from rash Censures, and fly from Evil, and do the things that are good, tha● we may live for ever, Psal. 37.27. Again, remember th● last day, when only the Just shall be Saved; then on thy Right hand shall thy crying Sins be accusing thee, and on thy Left hand infinite numbers of Devils expecting thee, and under thee the Sulphurous Furnace of Hell burning, and above thee an angry Judge giving Sentence, within thee thy Conscience tormenting, without thee the World flaming, when●e to fly is Impossible, and to continue Intolerable: This will be the sad condition of every one, that while Living, do not refrain from Sin, or having Sinned, do not truly Repent of their Iniquities; therefore it is said, Agree with thy Adversary while thou art ●n ●he way; and while time is, prevent that which otherwise in time will be: For as one saith, If it be no● prevented, it will be Repent.  
It is thought by some that there was no Writing to instruct the people before the Flood Baptised the Earth, to wash away the Curse which God laid upon it for the disobedience of our first Parents; yet others subscribe not to this Opinion of the want of Writing, but more wisely adhere to St. jude, and to the Learned josephus, who writ that Enoch E●ected two Pillars, the one of Brick, and the other of Stone, wherein he wrote of the Twofold destruction of the World, the one by Water, and the other by Fire: Some Notion of this was by Tradition (as some Writers relate) preserved even to the days of the Apostles, jude 14.  
The next thing I shall speak to is, the final end of the World, which will be effected by the fiery destruction abovementioned: We read in Mat. 24. That the Apostles asked our Lord Christ about this matter; the Event was, that as for the day and hour he would not have them to be curiously Inquisitive, because it is a Secret not disclosed to the very Angels in Heaven, but reserved in the hidden Council of God; yet Christ gave them some intimation of the condition and circumstances of the time wherein it should be, viz. That as it was in the days of Noah▪ before the Universal Deluge swept away Mankind, so shall it be in that time wherein Christ shall come to Judge the World in Fire, see joh. 1.3. and Rev. 1. vers. 3.7. But as to the time when it will happe●▪ we are altogether in the dark, and have nothing to say but the conjectures of the Learned, who suppose it may continue 6000 years from the Creation, which, if true, yet would not the time of the World's end, or last Conflagration be known, because we have nothing but uncertainties touching the time of the World's beginning.  
The World was at first a formless Chaos, till God out of the abundance of his Goodness, sent forth his holy Spirit, which Dovelike, with mighty out-spread Wings, sat Brooding on the vast Abyss, and made it pregnant of the World, than Darkness gave place to Light▪ and all the fulgent Lamps of Heaven appeared (as they truly are) Glorious; all Creatures received their Being, and every Plant, Tree, Herb, and Flower, sprung from the verdant Earth which was raised above the Waters, every thing of use had Seed in itself, or other means to preserve its kind, that a second Creation should never be requisite, but as yet, Man, the Lordly Creature, whose Province was to Rule and Govern the other Creatures, was wanting: He was framed with more Solemnity than all his inferior Creatures, being as it were the Product of mature Council and deliberation, stamped after the Divine Similitude, inspired with the Breath of Life, and Honoured with many advantages beyond what any other Animal can pretend to; the contemplating of which, long since made the Royal Prophet break out into this Rapture, What is Man that thou art mindful of him, and the Son of Man that thou visitest him? Thou madest him lower than the Angels, to Crown him with Glory and Worship; Thou madest him to have Dominion over the works of thy hands, and thou hast put all things in Subjection under his Feet, Psal. 8.4. Moses sets forth plainly that this glorious Universe, bespangled with sparkling Fires, every where adorned with wonderful objects, Proclaiming the Wisdom and Omnipotence of its great Workman or Creator, was in Six days made out of an Eternal Privation of Matter by the Omnipotent Fiat of God: Hence, because that in Six days, the World, and all that therein is was Created, and because God rested the Seventh day, it is probably Collected, that in Six Thousand years, which are but as Six days in God's Account, the World shall ●gain be Dissolved. When (as is said) God had Created all things, he gave a real Blessing unto them, willing and decreeing by an Everlasting Law, that Animals should naturally multiply themselves by Generation. At the making of Man, as is hinted before, God, after a Divine manner, consulted with himself, the Father, Son, and Holy Ghost, concerning the Creation of his chief Creature Man, as it were to this Effect, We have made our several Sublunary Creatures in great Variety, having given to them Being, Life, Sense, and Motion, but now let us make the Creature for whose sake the rest have been Created, consisting of a natural Body, wherein he shall partake with other Creatures in Being, Life, Sense, and Motion, and of a Spiritual Nature and Substance, wherein he shall be like to us; he shall be endued with all the faculties of a reasonable Soul, with perfect Knowledge and Righteousness: Thus in respect of his spiritual Soul, was Man Created after the Image of God, whom he likewise resembled in Integrity, Justice, and Holiness, wherewith he was plentifully inspired; his Soul is Immortal, Immaterial, separable from the Body, and so Man consisting of Body and Soul, became a perfect Creature, being endued with all things necessary to accomplish both. God saw it not convenient for Man to be alone, Therefore, out of Man, who was made of Earth, he made Woman, and g●ve a Spiritual Blessing to them, and said, Be ye (through that power of Propagation which I give you) Fruitful, Multiply, and replenish the Earth, and be ye Possessors and Rulers of the same; and God to show his care to preserve what he had thus made, gave them leave to Eat freely of every Tree in the Garden, only with this limitation, That of the T●ee of the Knowledge of Good and Evil, they should not Eat.  
In a word, God finished the whole Creation by his mighty Power in the space of Six days, and on the Seventh day rested, rejoicing in the view of his glorious Workmanship: Hence God gave a special Blessing to the Seventh day, and Honoured it with this Privilege, That it should be set apart for Rest and Holiness, that by this means Men might be put in mind of the wonderful work of the Creation, and might celebrate with holy Zeal the celebrated Rest of their Creator. Thus I have given an account of the Creation, wherein the Lord God, (who hath Eternal Being of himself) gave a Being to the Heavens▪ Earth, and all things therein, which will continue as long as God pleaseth, and is kept a Secret in the Mind of God, though, ●s I said before, it is probably Collected, that in 6000 years (which are but as Six days in God's Account as some suppose) the World will be Dissolved▪ Then cometh Christ's Thousand Years Reign, who bringeth with him an Everlasting Sabbath of Rest; of this Opinion were many of the Fathers, and also other more modern Writers▪ who Calculated for the End of the World thus: They allowed 2000 years before the Law: 2000 years under the Law: and lastly, 2000 years to be accomplished under the Gospel, the end of which 6000 years they thought would be accompanied by the last and most dreadful Conflagration: So then, if we look back, we shall find that from the Creation of the World, to the Birth of our Saviour, is 3948 years, according to the best Chronographers, to which add the time from our Savious Birth, to this present yea● 1700, and you will find that there only remains 352 years, according to this Account before the End of this World: Then as many are of Opinion cometh the Sabatical Year, wherein Christ will Judge the World.  
Here consider the Destruction of jerusalem as a Type, and an assurance of the Destruction of the World, see Mark 13. But as to the time, many things make it uncertain, chief the Words of our Saviour, saying, for the Elects sake, the days shall be shortened: who knows then, dear Reader, how near it may be at hand, it may even happen before what I am now Writing be Printed, or before any one Read it when Published. Touching ●his fatal Day, read 2 Pet. 3. where the Apostle discourses concerning the fiery Destruction of the World, which will dissolve and purify all things: Then consider what the Scripture says touching a new Spiritual Creation; How old things shall pass away, and all things become new; as ● N●w jerusalem descending from the New Heavens to t●e New Earth, for God's Elect renewed People to devil in, who will have New Knowledge, and New Names, and Sing every moment New Spiritual Songs and Praises to God for ever.  
What then, Courteous Reader remains, but that all good Christians ought religiously to expect the End of the World, and the coming of Christ, Matth. 24. and so by a Pious Expectation, prepare themselves for it, and not too curiously pry into these hidden and unrevealed Secrets, neither imparted to Men nor Angels, 'tis God only knoweth this, who knoweth all things, and see●h in all places▪ let us then every where take heed what we do, since we can do nothing out of his Sight, for he will require an Account from us for every thing, tho' never so secretly done, as well as for every idle word that we speak▪ Oh, we must be accountable to him for all the time we hav● misspent in this our Pilgrimage on the Earth! All Kings and Princes must give an Account how they have Governed their Kingdoms, whether they have (as becometh God's Vicegerents) mildly, lovingly, and carefully trained (by good Examples and Commands) their Subjects up in the true Worship of God. Bishops and Ministers of the Word of God (who have taken upon them Curam Animarum, the charge of Souls) must give an Account how they have behaved themselves in the Ministry, whether they have fed their Flocks carefully, or fed upon their Flocks. The Magistrates must give an Account whether they have sought the maintenance of Virtue, and the confusion of Vice, or discountenanced the former by a shameful Connivance at the latter. And all Householders must render an Account how they have governed their Families, whether in Reading the Sacred Scriptures, and offering up o● daily Prayers to the glory ●nd praise of God; or suffering them to run without restraint to foolish Pastimes, and into what Vice the dictates of their depraved Nature lead them: Yea, every Man and Woman must give an Account before the grea● Judge of Heaven and Earth, of all their Deceits and ill Practices in their several Callings: We must render an Account of our Works, 2 Cor. 5. We must all appear before the Judgement Seat of Christ, and there receive according to what we have done in the Flesh, whether it be good or Evil: How then will those griping Vultures make their Accounts, ●hat have Oppression undone their Brethren in very deed: The World is grown so cruel and hardhearted, that many can see the Poor starve in the Streets and not relieve or secure them. Nay, the ●ogs have the fragments of Rich men's Tables, not the Poor, tho' Lame or Blind, or both; but let such Rich men remember, that if they would be partakers with the Poor in Heaven, they must let the Poor partake with them of their good things on Earth; for to feed the Poor, cloth the Naked, relieve Prisoners, is the same as if such works of Mercy were done to Christ. The safest way of laying up Treasure is thus, to make a Storehouse of Heaven, which at last day will afford no less than a Crown of Glory: Make, O Lord, the way pleasant to me that leads to such an End; 'tis no matter what Rags or Colours I wear with Men, so I may walk with my Saviour in White, and Reign with him in Glory, Luk. 13.3.  
We must Love o●e another, which is the very distinguishing mark of a Disciple of Christ; as Malice, Hatred, and Revenge, are the badges of an Antichristian Mind: We must in all things be reformed from the Evil of our ways, especially from our neglecting God's Service, and the Duties we own to him; nor must we be remiss in our Duties to our King, to our Country, and to our Neighbours; if we be, we may fall short of our glorious Expectations. Indeed, all Ordinances of God are as it were the very face of God, and they who worship him therein, do solemnly appear before him; therefore, at such Seasons all Men are Bound to be holy and recollected, especially Ministers, when they Read or Preach God's Word. God requires an exactness of Deportment of them in his Courts, and 'tis no wonder, for do but observ● under the Law, how choice he was about all things relating to his Worship: The Tabernacle was mad● of th● best Wood, purest Gold, and finest Linen▪ In short, every part of it was done according to God'● Prescription and Order. Such as offer Sacrifice, mus● be without Blemish, God expects to be served b● holy Men in the purest and holiest Manner; pur● must be the Person, and pure the Performance; fo● Men carry the Temple of God about them, and therefore aught to keep their Hearts and Spirits clean fo● the Reception of God; ought they not then to b● very watchful over themselves when they are abou● Religious Duties, especially those whose duty it is to lead and enlighten others to obtain the Peace of God and Everlasting Rest?  
But I'll pursue this Subject no farther, lest I should too much resemble a Sheep that leaps out of the Fold to lead the Shedheard: I know well every one has his Infirmity, the Green-sickness is the Maids, and Covetousness the Disease of some Teachers, who Preach up hospitality and other virtues to the People, but will not go to the cost of putting their own Doctrine in Practice: On the other hand, every thing has its Virtue, the Bee gathers Honey out of every stinking Weed, and every Weed is of more value and use than to be thrown on a Dunghill.  
'Tis the Apostles advise, That we do all things for the Edification of others; hence those that can, aught to Read the Scriptures, and other good Books, while those that cannot, ought attentively to give ear and lead their lives according as the Word directs, see D●ut 6.11.  
And to incite the Minds of People to a more strict degree of Piety, it would not be amiss for Ministers to Write (or if there be enough already Written, to buy) some Books of Instructions according to Scripture Rules, and give away once a year to their Parishioners: By this means the Sheep will know the voice of their Shepherd from the howling of devouring Wolves, and also to keep them from wand'ring from Christ's Fold, and running astray after Novelties through the Wilderness of this World of Errors. I know there are many well-meaning People who make a Conscience of their do, and are free from the folly of those that run to several places, that are not tossed with every wind of Doctrine (as those commonly are) that like any Preacher better than their own, whom God (by his Providence) hath set over them: These would willingly Read what was thus given ●hem by their own Shepherd or Pasture; nay, some of the other fickle headed Men would also Read their Pastor's gift purely out of Curiosity; this I say, would be a ready way to lead them to the house of the true Shepherd▪ (I mean not where Christ was Born, at Bethlehem) to Sing Gloria in excelsis, but where Christ now is, at God's Right Hand, interceding for all his Servants.  
'Tis chief the Minister's Office to take care of Christ's Flock, who have the Power of the Keys, the Power to remit Sins, by teaching the Truth of Christ's Word, and daily Administering the Sacraments, left as Conduit-pipes to convey his Grace to our hearts; the doing of which being omitted by Preachers, is the retaining of Men in their Sins; for if Men be so wicked that they will not ●elieve in Christ Crucified, after he hath been Preached unto them, than their Sins are retained, and the Truth is not in them: Good Ministers have the Keys to open and shut Heaven, by Preaching and Administering the Sacraments to their Flock; all that truly Believe in God's Word, which is the only Rule we ought to follow, shall undoubtedly be Saved.  
It is not every one that can Pray or Preach, hath Power to remit Sins, no, it is the Undefiled, Faithful, Godly Ministers, who lead their lives answerable to the true Doctrine delivered in God's Word that can do it; they open and shut Heaven as many good Prophets did, by pouring out their fervent Prayers to God Almighty, do perform great things: One by Prayer stayed the course of the Sun, another by Prayer put it back, and when the Clouds withheld from Raining three Years, a third offered up his Prayers to Heaven for Rain, and God was pleased to send dow● Rain to refresh the Earth, that all things grew, and great Plenty of all things made glad the heart of Man: These instances make it appear what I before asserted, and that Man has power with God to Theologize Astrology, that is, to put by, or prevent (by Prayers offered up to God) what the Stars foreshow to Ensue, by the Phaenomena's whereof, Astrologers were wont to deter and frighten People from doing ill. Let us fear God, obey his Commands, and Love one another, and believe in his Word, who promised that whatsoever his true and faithful Ministers should ask in his Name, should (if necessary) be granted; according to that gracious saying in the Holy Writ, That ● what time soever a Sinner doth Repent of his Sins, he shall have Pardon, with this Proviso, he become a New Creature by the amendment of his Life; such may come in favour with Christ, the head Shepherd of Souls, who makes intercession with his Father for all those that Believe in him, and observe his Commandments.  
And now to comprise all in a little, remember our Saviour's great Commandment, which was, Tha● you Love one another; and whatsoever you would that Men should do unto you, that do you unto them, for this is the Law and the Prophets; by the due observation of these words, we may obtain the Peace of God which passeth all Understanding. Now, to be out of Peace with God is sad and deplorable, beyond the Power of words to express; Humanity makes us justly grieve at the loss of a Friend, a good Neighbour, a loving Wife, kind Husband, or obedient Child; These are indeed great losses, but aught to be moderately Lamented; but the loss of Christ is so great, that no Sorrow is sufficient to set forth the sadness of such a State: Other afflictions (as to see Christian Families scattered by the violence of some grievous Visitation) is to be Lamented, but is capable of a Comfort from the hopes we have of a gracions meeting, with ample retributions in Christ; but the very thoughts of being out of God's favour, is enough to shut the door against all Consolation, did not his Goodness promise, That at what time soever a Sinner reputes, and turns from his wickedness, he would receive him with stretched forth Arms of Mercy: Therefore, let us timely grieve for our Sins, and take care never to offend him, who is able to cast Soul and Body into Hell, and Christ will (as when he heard Mary weeping at the Sepulchre) no longer absent himself: Marry, said Christ, she answered, Rabbi, than her heart full of Love and Joy, cleaved to him, her Arms circled him about, and she hears that Golden Message, Go to my Brethren and tell them, I go to my Father and to your Father: Thus were her Sorrows turned into Joy and Gladness: No Christian, 'tis observed, rises so high in Divine Consolation, as he that is lowest cast down in Evangelical Humiliation. Marry was a great Mourner, we seldom have a view of her in Scripture without Dew on her Face, and Tears in her Eyes, Luk. 7.38. and 23, 27. joh. 19.25. and 20.11.15. And she had the special honour and favour, to see her Lord, (even our Blessed Redeemer) before all others in the very Ingress (as I may call it) of his Exaltation; for he appeared first to Mary Magdalen out of whom he had cast seven Devils, Mark 16.9. As Mary had sinned greatly, so she sorrowed greatly, which sorrow you see was of great value with God. Peter wept bitterly, therefore Christ took care to bind up his broken heart, by pouring the saving oil of Repentance into his Wounded Conscience: Nay, he's preferred too, for when a Messenger is dispatch'● from Heaven to acquaint the World with the joyful News of its Saviour's Resurrection, no Name is particularly mentioned in his Commission but Peters●punc; Go your way (saith the Angel to the two Women) and tell his Disciples and Peter, that he is Risen, and goeth before you into Galilee, there they shall see him: Now Peter was in an Afflicted condition because he had forSworn Christ, lest Christ should forget him; but lo, his Penitent Tears had so Reconciled him to Christ, that our Saviour ordered, That if but one in the World (besides the two Women at the Sepulchre) had notice of his Resurrection, Penitent and Weeping Peter should be the Person.  
O! the powerful Rhetoric of unfeigned Tears! Repentance hath more prevalency with God, than all the Riches, costly Robes, Crowns and Diadems of the greatest Potentates in the World.  
True Repentance is an aversion from Sin; If they (saith the Lord) will humble themselves, and turn from their Evil ways, God will have Mercy on them, 2 Cor. 7.14.  
We are so subject to Sin, to Offend, to Err, and to conceive a miss of God, that we all stand in need of Council, and of props to help us: The general misery of Mankind is threefold, we are easy to be Seduced, almost unable to do Well, and weak to Resist; for if we would discern between Good and Evil, we are deceived; in doing good we quickly faint, and our greatest endeavours to resist Evil are not so strong, but that we are easily overcome: The consideration of this frailty of our corrupt Nature, made our Saviour Christ graciously to admonish his Disciples, saying, Watch and Pray least you enter into Temptation.  
What shall I say of the Tyranny of the Mighty; of the Misery of the Poor; of the abundance of Wickedness, and of the spreading Contagion of Heresies; all which, by variety of Methods, draw or fright us from our Duties: Can I say better than what Nestro did to his Children, Pray, for unless God help us, we all Perish. Finally, the fear of Perishing, the shortness and uncertainty of Life, and the suddenness of Christ's Coming, his Justice in Judging, and many other Reasons, should (one would think) make us not lightly over-pass and neglect his Divine Service and Commands; for what availeth it here to abound in Wealth, excel in Honours, and have all that the Vanity of our desires prompts us to Covet, if when Christ shall come, we are found unready, and so lose our precious Souls, Mat. 16.26. Happy therefore is that Servant whom the Lord at his coming shall find Watching and Praying, expecting the Bridegroom, with the oil of Faith in his Heart, Mat. 25.4. and 24.25.10. Be therefore constant in the Duties of Watching and Prayer, for all will be excluded the Presence of our Lord, who are found in them negligent, With I ●now you not, Mark 13.33. Colos. 4.2. Watch and Pray; continue in Prayer and Thanksgiving. Luk. 11.19. joh. 6.23. There were never wanting powerful Motives to stir up the faithful to daily Prayer; but, I persuade myself, it was never more needful than now in this last, and as I may call it, old Age of the Doting world, wherein there does more grievous and woeful Wickedness Reign than ever heretofore: Hence it may ye feared, that in the Church will arise more horrible Heresies, and in Commonwealths more miserable Confusions than ever did, except these impending Evils be averted by daily and fervent Prayer.  
The Fountain of all true Wisdom and Learning, God the Father of Mercy, continue amongst us for his Son's sake, the purity of his Word, and the light of the Gospel; may he increase the study of Virtue, maintain Peace and Concord in his Church, stimulate our desires continually to advance his Glory, both in Deed and Word, and to keep his Commandments to the utmost of our Power, that living always in his Fear, we may Die in his Favour, and rise again to Everlasting Blessedness with him to Reign for all Eternity. Amen.  

Of Prayer and Meditation.  
I May call the following Meditations Divine, pa●●ly because they are of Divine matters, and concern the Glory of God, and partly because they are taken out of the pure Fountain of Divine Truth the Scriptures, and partly because they are collected (in part) out of the Writings of several Eminent Divines, whose Volumes are too big, and of too great a price to be in the hands of many Pious people: They are in a word, such as are not to be found in common Authors.  
As to the necessity of the Duty of Prayer, Read 1 Tim. 2.1. where you will find that the chosen Vessel of God, St. Paul, doth exhort, That first of all, Deprecations, Supplications, Intercessions, and giving of Thanks, be made for all Men, for Kings, and for all that are in Authority, that we may lead a quiet and peaceable Life in all Godliness and Honesty. Again, Phil. 4.6. he says, Be careful for nothing, but in all things, let your Petitions be manifest unto God in Prayer and Supplications, with giving of Thanks; by which places of Scripture, we are not only pricked forward to the holy Exercise of Prayer, but taught also, that there are four kinds thereof, all necessary to be used every day.  
First Deprecation, whereby we beg at the hands of Almighty God, either altogether to turn away his heavy displeasure conceived against us, through our Sins, or at least to mitigate the Punishment due for our Offences.  
Secondly, Supplications, are Prayers, whereby we crave such things as are necessary, either for the Sustentation of this present Life, or for our everlasting Comfort in the World to come.  
Thirdly, Intercessions, are Prayers made in the behalf of others.  
And lastly, Thanksgiving, is when we Praise God, and celebrate his holy Name for all the Benefits conferred both upon our Souls and Bodies.  

Some short Ejaculations and Prayers, according to Scripture Rules.  
I Give thee most hearty thanks, O Eternal God, Father of our Lord Jesus Christ, for that it hath pleased thee of thy unspeakable Mercy and Goodness, in all Ages successfully to send into the world Men wonderfully endowed with thy Gifts, and adorned with the knowledge of thy Will, to be Revivers and Preachers of thy Word of Truth, Mat. 23.34. Ephes. 4.2.1, 2.  
I likewise render most hearty thanks unto thy most Sacred Majesty, for sending thy only Son, that great Shepherd of thy Church, to make known thy Word to such as thou thinkest fit to teach thy People the Truth of thy Written Word, for the gathering together thy Church out of all Mankind, to the building up of the Body of Christ.  
I humbly beseech Thee, most gracious God, to continue always amongst us thy pure Word, and through thy Ministers, gather to thyself an infinite and everlasting Congregation, and so instruct my heart with thy Spirit of Truth, that I may unfeignedly assent to thy wholesome Word, whereby I may prove a lively Member of thy Body, and be incorporated into that Society which doth in this World sincerely confess thee, and in the next World for ever enjoy thee, evermore extolling the holiness of thy Name; preserve in safety the Ministers and Teachers of thy Word, and give them the certain knowledge of thy Blessed will, that by thy Word they may from time to time open unto us thine intent concerning the repairing of Mankind, to the Saving and Redeeming of our Souls through thy free Mercy; and also teach us here to live in new obedience, and to withstand the violence and allurements of our carnal desires which fight against the Soul, 1 Pet. 2.12.  
Inspire the Preachers of thy Word with the Divine Breathe of thy holy Spirit, that they may utter thy Will with the Purity they receive from thy Mouth, retaining the form of wholesome Words, and sounding none but the Doctrine manifested by thy Son out of thy Bosom, 2 Tim. 1.13. joh. 1.18. for by departing from the order of the Faith and Rule of thy Word, they will greatly obscure the light of thy Doctrine, and obtrude upon us the Vanity of their own Inventions for thy holy Inspirations; therefore let them speak thy Word not deceitfully but sincerely, as from thee and in thy sight, 2 Cor. 4.2.  
Grant also that by transforming thy Divine Ministry into Earthly Policy, they Lord it not over thine Elect, neither proudly contend about Superiority and Primacy in thy Church, 1 Pet. 5▪ 3. But only seek the Glory of thy Name, and the Salvation of themselves and us committed by thy Providence to their Charge; give them liberty of Speech, boldly without fear, to blame and rebuke all false Doctrine, Blasphemous Superstitions, and abuses in thy Church, Ephes. 6.19. Open unto them the door of utterance, that they may speak the Mysteries of Christ, and manifest them as they ought to do, so shall their do be profitable to the Godly, Colos. 4.3. Assist them also with thy especial Grace, that they disgrace not the Doctrine which they Teach and Preach by impurity of Life, 1 Tim. 3.2, 4. but especially assist the Shepherd under thee whom I hear for the good of my Soul, from whose Mouth I learn thy Blessed Will: keep him, O Lord, I hearty Pray, in Religion sincere and pure, from enormous Offences in his outward Conversation, endow him with a long and healthful Life, (if it be thy Will) that he may live to Convert many by Preaching thy Word of wholesome Doctrine, and then we shall be Converted, because thou art our God, and being Converted, we will do Penance; show us our Offences, that we may have a true sense and hearty sorrow for our Sins▪  
O Son of God, who art the Lord and head Shepherd of all thy Flock, work thou effectually by thy Preachers, and speak thou also within us to our hearts, the blessed Will of thy Eternal Father, and confirm thy Doctrine in our Minds by thy holy Spirit; and grant, I beseech thee, that we may truly know and discern the same from the howling of Wolves, and from the Enchanting Songs of Hirelings, joh. 10.12. and 17.15. and grant that we may know thee, even as thou knowest thy Heavenly Father, and walk Religiously and Righteously in thy Sight, showing ourselves to be that holy Seed which praiseth thy Name for evermore.  
Come Holy Spirit, open my Heart and Ears, that I may conceive the profit of thy wholesome Doctrine, and the sweet Comfort revealed in thy Holy Words by the Preaching of the Gospel.  
I beseech thee pour into us Godly Cogitations, that we may never imagine as the Wicked do, that the Miseries and Afflictions of this Life fall upon u● 〈◊〉 Chance and against thy Will, but that we may 〈◊〉 believe that thy Church is governed by thy Providence, and that without thy Permission no Evil 〈◊〉 Punishment cometh; for thou Lord sendest the s●me, Amos 3.6. Then grant, I beseech thee, that we may suffer all Injuries and Adversities with quiet Minds, and never attempt that which is contrary to thy Commandments, but by an humble acknowledgement and submission to thy Will, bear all sorts of Calamities with calling for thy Assistance, Psal. 50.15. Tit. 22. Most Gracious God, keep I beseech thee, the power of Man's immortal Enemy, the Prince of Darkness under, that he compel not Consciences loaded with the weight of Sins to fall into fatal Desperation, either by heaping up and aggravating their Offences, or by extenuating thy Mercy, enhance too much their own guilt, or lessen thy Power of forgiving; but grant that all Sinners that are heavy laden, may with a true and lively Faith come unto thee for Ease and refreshment; may they freely come unto thee by hearing thy Word to Repentance, that the Angels in Heaven may continually have occasion to rejoice at their happy Conversion, Luk. 15.7. Amen.  
See james 5.16. Mat. 6.14. and Esa. 66.2. where you may Read what you ought to do if you would have God forgive you your Sins, hear your Prayers, and grant your Requests.  
Prayer is a vehement desire of the heart to obtain something at the hand of God, who look●● not upon the Face as man doth, but beholdeth the 〈◊〉; neither doth he listen to the sound of the ●outh, but ●o the fervency of the Mind: Therefore Christians Praying have their affections bend towards God, they always hunger and thirst after Righteousness: The ●rayer of him who humbleth himself is accepted, as appeared by the Publican, Luk. 18.19. Psal. 50. 1●. Mark 13.3.3. Coloss. 4.2. Luk. 11.9. joh. 6.23.  
How excellent a thing it is for Man to converse with God this joins Man in Society with Angels, through ascribing with them due Praise and Glory unto the Almighty: Let nothing dismay a Christian from Praying unto God, for the Prayer of the Righteous is the Key of Heaven; the Prayer of the Godly doth ascend, and the Mercy of God doth thereby come down; therefore we will Sing Praise unto Thee, O Lord, for as thou hast been our Defence in the day of our trouble, even so I beseech Thee to protect and save us everlastingly. Amen.  
Let us with St. Paul, Heb. 4.16. come boldly to the Throne of Grace, that we may obtain Mercy: That is, let us in confident assurance of God's readiness to help us, make our Addresses boldly and cheerfully to the Throne of his Grace upon all occasions, suing to our bountiful God for the Relief of all our Necessities; and let us consider when we are about to offer up our Petitions to God by Prayer, what ou● necessities and wants are before we ask, least through temerity we ask amiss. His freeness to give, ma● well make us bold to ask; his power to supply us, may give us hopes to obtain what is necessary for us, and his greatness ought to make us temper our Addresses with Humility; as for choice of Words, and Elegant long Harangues, let us not be too solicitous, for God regards not Eloquence, and long Harangues so much as the sincerity of those that invocate his Majesty. Men chief mind the neatness of expression▪ God the Truth and fervency of what is expressed: We are commanded to Pray without ceasing, which is best done according to Scripture Rules, because no Method is comparable to that which God has laid down for us, and Christ taught us.  
When we groan under the weight of any Affliction, we shall ever find help, by calling upon God, desiring the assistance of the Righteous to be joined with us in Prayer, For the Prayers of the Faithful availeth much▪ their help we are admonished to desire by the Example of St. Paul, who said to the Romans, I beseech you Brethren, for the Lord jesus Christ's sake, and for the love of the Spirit, that you strive together wi●h me in your Endeavours and Prayers to God for me, ●or the light of ●is Countenance, and for assisting in every Duty, Rom. 15.20.  
Some define Prayer thus: An humble lifting up of the Heart, or a pouring out of the Soul to God in the Name of Christ; it is crying Abba, Father.. As Scripture is God's Letter wherein he openeth his Mind to Man, so Prayer is Man's Letter, wherein he expresses ●is Mind to God: A thought can fly speedily to the utmost part of the Earth, but Prayer in a Moment ascends to the highest Heavens, 'tis as it were a speaking Trumpet, one end of which being fastened to Man's mouth, it carrieth the Petitioning voice to God's Ear, tho' spoken near so softly.  
Prayer hath a twofold advantage of some other Duties, in regard its Influence is Universal, and to ●ts Exercise an opportunity is never wanting. A Christian cannot always hear or read God's Word, out he may Pray continually. Every Saint is God's Temple, and he that carries a Temple about him, ●ay go to Prayer when he pleaseth. A good Christian need not be very nice in choosing a place for Devotion, since to him every house is a house of Prayer, ●nd every place he comes to an Altar, whereon he ●ay offer up to God a Sacrifice of Prayer; yet De●ency is not to be forgotten, (as far as circumstance ●ill allow) since even by it we express a kind of Devotion to our God; but many alas are so far from being curious in this point, that they forget to pay at all this Duty, tho' most necessary to the obtaining their Eternal Salvation.  
If we are in doubts about our Spiritual Estate, let us in Prayer go to God, who is marvellous in Council? are we in Affliction, let us call upon him for help, and he will not only hear us, but also in his good time deliver us? Does any affliction seize our Bodies, which endangers our lives or disturb our tranquillity, let us by Prayer call upon him at Midnight, and he will make haste to help us; tho' we are troubled exceedingly, in a Moment he can give us quiet and rest; nay, tho' we should be encompassed with Enemies, driven to the greatest of Necessities, perplexed with Doubts, threatened with Dangers, or like Peter, falsely Imprisoned, and watched narrowly Night and Day, lest we should make an Escape; yet Prayer, as another Moses, will go before us, and so engage God on our side, that he will vanquish our Enemies, relieve ou● Necessities, unfold our Doubts, prevent our Dangers▪ convert our Bondage into Liberty, and guide us all the way through the Wilderness of this World, till we arrive at the Spiritual Land of Canaan, and be Enroled Citizens of the Heavenly Jerusalem, where Christ is, infinitely exceeding that jerusalem where Christ was, and whither the Devout jews went once a year to Worship.  
And here it will not be amiss, nor I believe unacceptable to my Reader, to give him some account of the Earthly jerusalem, and its many Revolutions so much spoken of in Scripture and other Histories▪ This jerusalem, by some called the Holy City, and Throne of God, was anciently a Fort of the jebusites upon Mount Zion, not conquered by the valiant joshua, but was fully subdued by the victorious Arm of David, who Built thereon the City, unto which was adjoined Mount Moriah, and therefore called the Daughter of Zion, where Abraham would have offered his Son Isaac, where David built his Altar, and Solomon his Beautiful Temple, of which great things are by all Histori●ns Recorded. 'Tis Scituate in the midst of Nations, ●t was the place of Holy Worship; from this Mountain (which for many things is justly preferred before ●ll others) did flow those Salutiferous Waters, that gave Life where ever they ran; from hence Christ ●ent his Apostles (as so many Spiritual Fishermen) to ●atch the Souls of Men. In this famous City stood ●he Throne of David, established here by the Royal succession of One and Twenty Kings, descended from ●he Loins of this Royal Prophet.  
Sin whose proper wages is Death, brought many Calamities, strange Revolutions, and in the End, a ●●nal Destruction to jerusalem: The Convulsions and trouble's of this City were many and violent before 〈◊〉 was utterly Ruined; as namely, by this Hake King ●f Egypt in Rehoboams days, at which time the Conqueror carried away much Treasure. By joas King ●f Israel, who in the time of Amazias, broke down ●00 Cubits of the Wall; it was besieged by Resin and ●ekek King of Aram and Israel, whom God put back 〈◊〉 the Reign of wicked Ahaz. By Zenecher King of ●ssur whose Host in Hezekiahs' days the Angel of God destroyed. By the Assyrians who took Manasia Captive. By Pharaoh Necho who carried jehoazar Prisoner into Egypt. And lastly, it was Besieged by ●he Chaldeans, who both Burnt the Temple, and defa●ed the City, see Kings 23.25.  
It was after the Captivity Rebuilt by the returned ●ews, yet so, that in the days of Christ, it rather seemed a place of Slaughter, and a Den of Thiefs than the Royal Seat of a King, or the place of Holy Worship; for having Slain their Prophets, and Persecuted the Saints, they lastly filled the measure o● their Iniquity, by shedding the Blood of that grea● One, even Jesus the Lord of Life, who by suffering Death in jerusalem, sealed the Redemption of th● World, fulfilled the Law, changed their Sabbath▪ and in a word, put an end to the glory of the Place▪ Soon after, by the Sedition of the Citizens, and th● Caesar's cruelties, it became so desolate, that one Ston● was not left standing upon another, but as in th● Destruction of Sodom, so was it all Destroyed, 〈◊〉 Walls removed, Mount Zion excluded, and Calva●● taken; the Name jerusalem was changed for that o● Aelia, an unclean Swine set over the chief Gate, and the jews forbidden (on pain of Death) to look back upon the City.  
In this state the Romans held it till the year o● Christ 615, from whose Empire the Persians ●ore i●▪ and kept it the space of Twenty Two Years: Th● Sarazens were the next that Conquered it in the yea● 637, and possessed it 372 years, till in the year 100LS the Turks took it, and immediately lost it to the Sultan of Egypt, who enjoyed it the space of 90 year● at which time, being in the year 1099, the Christian● under their General Godfrey Boulogne Conquered 〈◊〉 and under the Government of several Christia● Princes, one of which was Richard the first King o● England, who was King of jerusalem, it continued 〈◊〉 years, that is, till the year 1187, at which time it wa● Surprised by Soladine King of Persia, and by the Persians held 330 years, when in 1517 it was invad●● and won by the Victorious Solimo the Turkish Emperor, and in it to this day the abomination of Mahom●● is set up▪ Thus is Zion become a plunged Field, and jerusalem a heap of Stones; the Holy Land laid waste under the feet of the Heathen, and the place of Divine Prayer made a Den of Dragons; so that as it was foretold, Neither in the Mountain of Samaria, nor in Jerusalem, is the place of holy Worship, see Isa. 66.1, 2. But every Spiritual heart retaining the Ark or Testament of God's Covenant in Christ, is the jerusalem and Temple wherein the Lord will dwell, and where ●his Spirit with ours, as the two Cherubins on the Mercy Seat, looking each towards the other, will witness our Reconciliation by Christ our High Priest, who is entered before us into the Holy of Holies, even the highest Heavens; into which Divine Mansion, may he whom my Soul loveth, say come; In the mean while, let us consider what the Angel said ●o the Women when he sent them away from looking into the Sepulchre, with He is Risen, he is not here; did he not thereby dehort them and us, from Burying ou● affections in Christ's Grave, and admonish us rather to seek him where he is to be found.  
At this day a gracious heart maketh every place a jerusalem, where God may as well and as acceptably 〈◊〉 Worshipped, as upon Mount Olivet, or Christ's Mount, so Named, because it was his Pulpit, as the whole Land was his Text, when he made that famous Sermon on the Mount: This Son of Righteousness had all Palestine for his Zodiac, and the Twelve Tribes for his Signs: St. Hierom observeth, as the Two Tribes which were first carried into Captivity, so Redemption was first Preached in their Countries. Likewise in former Ages there were the greatest Examples of God's Justice shown upon disobedient Sinners: for Example, Lot's Wife for one farewell glance at Sodom, was turned into a Pillar of Salt, which may teach us to measure a Sin by the infiniteness of God who forbiddeth it.  
'Tis observed the Land of judea became Barrenou● af●er ou● Saviour's Passion, of bringing ●orth their principle Commodities, as Balm, etc.  
Whether because the Type was to cease when the Truth was come, or because that Land was unworthy to have so Sovereign Bodily Physic grow in her, where the Physician of the So●l was put to Death.  
Another wonderful remarkable thing shown ●pon all the outward formal Jewish Worshippers soon after our Saviour's Ascension, as he had foretold was the destruction of that City and Land, by which we are made sensible that there was never sorrow like the sorrow of that Land, who made the Messiah a Man of sorrow. If we consider, the Siege of Jerusalem began at the time of the Passover, when in a manner all Judea was enclosed in Jerusalem, all private Synagogues doing their Duties to the Mother Temple, so that the City than had more guests than Inhabitants.  
Thus the Passover which was at first Instituted by God in Mercy, to save the Israelites from Death, was then used by him in Justice to hasten their Destruction, and to gather the Nations into a bundle to be cast into the fire of his Anger, as our Saviour had foretold them; besides, those who had bought our Saviour for Thirty Pence, were themselves sold Thirty for a Penny; whilst this Storm fell among the Unbelieving Jews, it was calm among the Believing Jews; that is, those that were become Christians, who forewarned by Christ's Predicti●●●, fled betimes out of the City to Pella, (a private place beyond Jordan) which served them instead of a little Zore to save them from the eminent Destruction of Sodom.  
And now the chief Head of the scattered unbelieving Jews keep the meaner sort, as well as themselves, ●rom the use of the New Testament, nay, they will ●oone: Curse it, than look into it, the which thing is the hindrance of their Conversion and Salvation: And thus we leave them in a state most lamentable, and much to be pitied.  
Lastly, It may justly seem admirable, how senseless religions should gain so much ground on Christianity, such having neither substance in their Doctrine, nor winning Behaviour in their Ceremonies to allure Professors; for what are many Heresies but the Scum of Judaisme and Paganism, yet like in growth to the River Nilus, which is famous and well known for its overflowing Streams, though hidden and obscure as to its Fountain. It's the Justice of God to deliver them over to believe Lies, who will not obey the Truth. You are here put to understand, what difference of days there is betwixt the Christians, Jewish, and Turkish Sabbaths; The Christians keep theirs the first day of the Week, called Sunday; The Jews on Saturday; and the Turks on Friday, in Scorn of Christ, who was on that day Crucified.  
The true Church is an Assembly, or such a congregation as Believes things which do not appear, neither may be comprehended in the Mind, that is, ●t depends only on God's Word, what the same saith, the true Church Believes without any addition, giving honour to God, and taking that to be true which in the Word is delivered unto them, Isa. 5.3. As to the place where this true Church is, I answer, 'Tis wheresoever God's Word is purely taught; and the head Shepherd of this Church is Christ Jesus.  
Since nothing more provokes the Wrath of God against us, than the breaking and profaning of his holy Sabbath▪ the observance thereof can never be sufficiently inculcated into men's minds; for said the spirit of the Lord to our Forefathers, If you will no● harken unto my words, and keep my Sabbath holy, then will I ki●dle a fire which shall devour the Palaces of Jerusalem, and none shall quench i●, Jer. 17. Ezek. 2●. 26.31. God's severity has ●een remarkable on Jerusalem, and upon the disobedient and wicked Prophaners of his Sabbath, as may appear by many Instances. The first Blow given to the Germane Church was on the ●ord's Day, which they carelessly observed; the day of the Lord will be a dreadful day to them that despise the day which Christ has set apart for the Zealous performance of Religious Duties. It is Marked with a Memento above all other Commandments, Remember the Sabbath day to keep it holy. On the Lord's Day we should go into God's sanctuary and Reverence the same; see Levit. 19.30. We have God's hand and seal for our observing it; see Act● 20.7.1 Cor. 16. ●, 2. Rev. 10.  
God is pleased to esteem it his Glory to have many Beggars (such are all Men in respect of him) to meet at his House or Temple to pay their duty of Thanks and holy Worship for their all, since they have all things of him, Mat. 18.20. Psal. 42.4. Christ himself went often into the Synagogues, and Peter and John went up into the Temple at the hour of Praper▪ Acts 3.1▪ and 13.23, 4.  
The Day which is to be Sanctified is not the seventh, but the first day of the week, for the Jews Sabbath was Buried in Christ's Grave; so that the first day of the week is of Divine Institution, and honoured with the Name of the Lord's Day in regard of its Author, who risen that day in the Morning from finishing the amazing work of our Redemption; upon 〈◊〉 day he brought forth his Living Water; On this day he gave his Bread of Life, his Body; On this day h● met his two Disciples; 'Twas on this day that the Saints which slept arose out of their Graves; On ●h●s day the Holy Ghost descended on the Apostles▪ On this day Christ brought forth the light of his ●●ew Heavens and Earth by his powerful Resurrection; On this day St. Iohn ●●d his glorious Revelation▪ containing the Church's state till the dissolution of the World; On this day Christ visited his dea● Apostles, saying, Peace b● unto you; behold my 〈◊〉 and feet▪ On this day he burst asunder the Bonds of Death, and broke the Gates of Hell, led captivity Captive, trampled upon Principalities, suddued Powers▪ triumphed over the Grave, conquered Sin▪ absolved the curse of the Law, and trod down Satan▪ Upon this day he still rides Triumphantly in the Chariot of his Ordinances, conquering all Profane ●pposition, cutting down high Thoughts, and subduing Sinners to himself; Blessed is the Man that ●eeps the Sabbath unpolluted, Isa. 56. vers. 2.  
It i● likewise thought that his second coming will ●e on this day, called, The Lord's Sabbath Day, and blessed is that S●rvant whom he ●inds well doing when he cometh; and since we know not in what hour of ●he Watch he will come, whether at the dawning of ●he Day, at Noon, or at Midnight, we ought therefore with more care keep ourselves upon the Watch, ●●st he come upon us unawares and find us sleeping, ●●r neglecting our Duty, for which we may be cast ●nto ●nquenchable fire as unprofitable Servants, and ●o be for ever shut out of God's favour and presence; ●or if on Earth we do not frequent his Divine pre●ence, by assembling ourselves together for the re●erent performing the Duty of Prayer, he so oft has commanded us to observe, 'tis in vain to flatter ou● s●lves with the expectation of being admitted into his Presence hereafter; Therefore, l●t us here make our Salvation su●e, that we may of his Goodness gai● admi●tanc●●ereafter into his glorious Presence, which is only to be obtained through Chris● o●● Lord, our only Saviour and Redeemer, by o●ten asse●●●●ng ●ur selves togethe●●o give Thanks, and offer ●erv●nt Prayers to the Lord in Christ's Name▪ this I ●a●, will be the only way to obtain our desire which God grant we may all Enjoy, and Live and R●ig●●or ever with him, to give Praise and Glo●y to his Holy Nam●, for his gracious Goodness in Redeeming us to himself▪ O! how happy will our stat●●hen be, we shall only be employed to Sing Praise and Glory, and Honour, world without End; ther● we shall possess the fullness of Joys, and never fading Pleasure●, resting for ever from our Labours▪ an● singing with Sain●s and Angels new Praises to hi● Holy Name: 'Twas the charming hopes of these Contentments which m●de t●e Apostles so o●● conclude▪ With a Come Lord jesus, C●me quickly. Amen▪  
Te●tullian was of Opinion, that no Souls did enjoy the Beatifical Vision till the Resurrection▪ at whic● time he supposed the order of Rising would be according to the degrees of Holiness Men had attained to in this Life. And to make his Opinion th● more plausible, he affirmed the Resurrection woul● continue the Thousand Years of Christ's Reign upo● Earth; so that the highest Rank of Christians in hi● opinion, shall ri●e in the beginning of the said Term and all others Rise in their turn, according to thei●●leg●●es of Piety and Wickedness; and therefore 〈◊〉 said, The most slothful and negligent, would be d●fer'● to the Conclusion, being ●o be held in Prison till they pay the utmost Farthing, (for this Parable he ascribes to the Morae Resurrectionis,) that is, They are not to rise from the Dead till towards the end of the Thousand Y●ars, 1 Cor. 15. vers. 23.24. The whole Chapter g●ves a large Account thereof.  
Besides, St. john in his Revelations tells us, That the last Trumpet is the Seventh Trumpet, (that is, a m●●●●rious Number, in which (as by many instances ●●●ht be proved) God seems peculiarly to delight.) S● that the Sixth Trumpet, as it is expressed in the Revelations, soundeth before this, showing that the ●a●t end of all will not ●e till the last Trumpet; but yet there will be a vast tract of Time within the time of the last Trumpet, many things being to be performed within its Compass, so that at the first beginning of the last Trumpet, the Enemies of God so fall, that the Kingdoms of this World becomes the Kingdoms of the Lord, and of his Christ, etc. Revel. 11. vers. 15.16, 17, 18. which is a Summary Preface, or a Prefationary Sum to the Catastrophe or upshot of the Revelations to follow unto the End. And in ●evel. 20. and the first seven Verses, is expressed how l●ng this visible Kingdom of Christ on Earth shall continue, and consequently so long is the last Trumpet, viz. As the Learned conclude a Thousand years, but the last end of all and ultìmate Period, shall not be till the last end of the last Trumpet, Rev. 20.12. etc. and thus 'tis probable the Resurrection will continue the Thousand Years of Christ's Reign upon Earth, touching this, see Isa. 16.19. & cap. 19.20. and cap. 25▪ vers. 6, 7, & 8. and Daniel 12. vers. 5. where it is said, Go thy way unto the End and rest, and awake in thy lot in the End of Days, for the Lord hath spoken it. The Lord will then remove the Veil of Ignorance which is now cast over the faces of all people so as they shall clearly see the great and wondered Mystery of Man's Salvation.  
Now, touching the place where Christ shall sit in Judgement, the Scriptures make it out that it shall be in the Air, over the Valley of Iehosaph●t, by Mount Olivet, near unto jerusalem, than w●ll Chris● set for●h magnificently his holy Spou●e, the Church Triumphant: First, all things will be made New, sitting for the Merits of so Beautiful a Bride. Secondly, there will appear the Glory and Excellency of ●he Lambs Wife. Thirdly, the earnest desire of the Elect, who will say, Come Lord jesus, to whom the Fountain of Mercy will answer, Behold, I come quickly see Revel. 3.11. This will be a glorious Spectacle, replete with Rareties far beyond what our weak fancies can imagine, it will not be like our transitory Pageantry for a day, but such as will for ever fully employ the most piercing eyes of o●r Souls with ravishing satisfaction. Her● have we first the Precursor, a john Baptist going before, and giving Warning, Ecce! Behold he is coming who hath been oft foretold, and long the darling expectation of all Nations, even Christ the only begotten Son of the Father, Venio, I come. Thirdly, the manner of his Coming will be Wonderful, he will not come leisurely, as he Road to jerusalem upon a slow Beast, but Riding upon the Wings of the swiftest Wind, born up as it were by a bright Cloud of Angels, Venio cito, I come, saith the Lord, quickly.  
Now, the many come of Christ, which are dispersedly related in the Holy Bible, I will set down in the order following,  
His first Coming was Virtual, from the beginning of th● World, full of the Vigour and Power of Redemption, as he was a Lamb slain from the beginning of the World; and thus Abraham saw him as com●, 〈◊〉 his day as present.  
His other come were Actual, namely, in Carne, when he came to Man, by assuming his Nature, when he came, ad suos, to the jews, and they received him ●ot, this Coming was in Humility and Debasement, 〈◊〉 ●orma Servi, in the form of a Servant, to make us 〈◊〉 by his Sufferings and Bondage. His Coming to Ier●salem was Local, being both a Preparative to his c●●el Passion, and a Prefiguration of his glorious Exaltation, venit ●ex, was the Proclamation which was f●llowed by the Royal Acclamations, Hosanna being Sung to him, With a Blessed be he that cometh in the Name of the Lord.  
He also has a spiritual and invisible Coming into ●he secret recesses of our Souls by Grace, and ●he power of his Holy Spirit, which doth raise us from the Grave of Sin, and Spiritual Death; This Co●ing is in Misericordia, in Mercy.  
But his last Coming is in Justice, in Majesty, and in Glory, to Judge the Quick and the Dead, and to render to every one according to his Works, whether they be Good or Evil; and to Transform the Church Militant into the Church Triumphant: And this Coming is called by St. Paul the Glorious Appearance of our great God, and only Saviour Jesus Christ: and himself has foretold, that he the Son of Man shall come Clothed with a Triple Glory, that is, in his own Glory, in his Fathers, and in that of the Holy Angels.  
Now of the several Comings I have hitherto spoken, some are past, some to come, and others are daily coming, and ever present as his coming ●o his Chosen, by moving and changing their Hearts, by renewing their Spirits, by comforting and instructing their Souls; present also in his coming to th● Wicked and Reprobate, in such mann●r as he cam● to Pharaoh. But the last and most Universal Coming is, that which is not yet come, and is promised in th●se words, Behold I come, Rev. 5.6. and this is usually called his Second Coming, which will be visible and proper, wherein it is suitable to his coming by Incarnation, and yet it much differs from that first in manner, that being in the Depth of Humiliation, this in the Height of Exaltation; that in Reproach and Infirmity, thi● in Glory and p●●fection o● Health; then he came to Die, and bear a Crown of Tho●●s, now to wear a Crown of Life; in that he came to b● despised and spit on by his Enemies, in this to bruise his Adversaries like a Potter's Vessel, and to make his Foes his Footstool.  
Secondly, in Time, that being in the fullness of Time, (yet i● Time) when the Veil of Mosaical Tips and Ceremonies was to be pulled off, and yield to the Substance, Gal. 4.4. This Future, in the very End of Time, when the whole frame of the Earth is to be broke in sunder, the Curtains of the Heavens to be withdrawn, and all things sublimated and purified by Fi●e, then shall Men see the Lord Christ coming in the Clouds, with omnipotent Power, and infinite Glory, with Millions of Angels, and all Souls, whom he knows to be his by Faith and good Works, each of which will than move in an Orb of Glory, far surpassing the brightness of the Sun's Meridian Be●●●s, and yet the Glory of Christ's Body will infinitely exceed them all; then will the joyful Elect say, The ●ime is come of Singing Eternal Halalujahs, and the Voice of Christ and his Holy Angels will be ●eard over the whole World in a Diapason of most Revishing Notes, which will awaken and raise up all that are in their Graves, who (I mean the Just) shall come ●orth the Grave like so many josephs' out of Prison, and each Soul and Body separated by Death, shall be conjoined, though our Bodies be turned to Dust, yet shall they be made Alive, and all possessed with Agility, ●he Just shall in their Bodily shape Ascend, and joyfully me●t the Lord at his Glorious Coming in the Air, and all the Elect, who shall be sound Living, ●hall ●e ●●ught up together to mee● their Saviour in the Air.  
And the Fire shall burn up the corruption of the World, and the works therein shall in a Moment, in the twinkling of an Eye, overtake all that are then in ●eing, and whether it finds them either grinding in the Mill of Provision, or walking in the Fields of Pleasure, or lying in the Bed of Ease, it will put a period to their present Erterprises; it will burn up ●he dross and corruption of Mortals, making them put on Immortality; and this change shall be unto the Righteous instead of Death; then shall they like ●●och, lift up their heads, and behold the glorious Angels of the Lord like so many Gabriels flying towards them, to tell them that the day of their Redemption is come, and to convey them through the Region of the Air to meet their Redeemer. Lo! they are at hand, arise therefore my Dove, my Love, my Fair One, and come away. Nay, all the Just, both Quick and Dead, being Glorified, shall forthwith (by ●he careful Ministry of God's ●oly Angels, be gathered together from all the Quarter's and Parts of the World, and be caught in the Clouds to meet the 〈◊〉 Triumphing in the Air, and so shall become as a part of his Glorious Train, attending him in his Procession to the Judgement Seat, where he and they will sit in Judgement upon the Reprobates and Evil Angels. The Twelve Apostles shall sit upon Twelve Thrones next unto Christ, to Judge the Twelve Tribes that refused to hear the Gospel Preached 〈◊〉 their Ministry; and as every one of the Apostles received Grace in this Life to be more Zealous of his Glory, and more faithful in God's Service than othery▪ from that day for evermore they shall exceed the re●● in Glory, and a●l the Saints in honour and order, shall stand next to them that Judge both the Evil Angels, Reprobates, and bad minded Men, who, for want of a true confidence in God, put trust in uncertain Riches, or in false Prophets, and run a Whoring after strange Gods of their own making; They will in ●ine, ●e Judges of all such as have Lived without a due fear of this Judgement, as if there was no such thing.  
A Sabbatism signifies a Rest upon a Seventh, most likely (as jude hi●●s, verse 14.) in the Seventh and last Age of the World. Further, to explain this Sabbatism, the Apostle minds them to keep a Sabbatism every seventh Day, out of which weekly Seventh was formed their petty jubilee of the Seven times Seven Years, viz. beginning at the end of the Forty Ninth Year. Their (viz. the jews) longer Rest in Canaan was also a kind of Sabbatism; they counted the Year of the World 2500, a Jubilee of Jubilees. Their Return out of Babylon, where they had been about Seventy Years, was about the Seventh Jubilee from the Creation. Now, saith the Apostle to the Believers, in effect thus: You must have a Sabbatism, a Sabbatical Rest, that must correspond to those former Rests ever since the Creation.  
But what Sabbatism Septenary, or Seventh of Rest, can we find out besides those aforesaid, but a Sabbath of a Thousand Years, viz. the last Thousand Years of S●●en Thousand, before the ultimate general Day o● Judgement. This the Ancients assert with one Cons●ur▪ grounding themselves upon the Scriptures; ●●eir Words, in Sum, are these; As every Seventh D●y and Year was ordained a Day and Year of Rest and Release; so the Seventh Thousand Years of the World is the Time of the Rest and Release of the World, according to the 90 th' and 92 d Psalms.  
All Orthodox Divines distinguish the Church of the Mediator into visible and invisible, and not in●o several kinds; tho' the Church may be made up o● several Nations, yet the Church and the Word 〈◊〉 still of the same Nature in Essence; the Word makes the Church of the same Uniform from the Beginning to the End; the Church that I speak of, is an uniform Church in the internal Form, which is Union in and with Christ, and through Him with one another, Eph. 4. In several Ages it had several Forms; in Adam's time it was outwardly most glorious, as well as inwardly perfect; in the Ten Father's time before the Flood, it was in Families with a mean outward Glory; in the time of Tabernacles, made by Moses, and of the Temple, built by Solomon, it had a world of glorious Types; in the New Testament, in the first 300 Years, it was mean; in Constantine's time and downwards, it had a great deal of outward Glory; but of late times, in many places, very mean, yet still we truly confess one universal Church in Kind, Nature, Essence, and i● internal Form; when Christ's time shall ●ome, he will make the Church Spiritually and Eternally glorious, and she will sing Allelujah for her safe Delivery at the ultimate Day of Judgement; but how long this ultimate Day may be, how long ere the Evening of the Millenary Day will be in coming, we cannot t●ll, because the Prophets of the Old Testament in general have spoken of the Times of Restitution, but have not spoken of all things that are to be fulfilled; and many things in the New Testament, the Apostles tell us, were hid in old time; and St▪ John's Six first Seals, Trumpe●s, and Viols, show as much; as also the binding of Satan, etc. Some think the Opinion of the Thousand Years makes Christ's Kingdom to be Earthly, but the Scriptures make it to be Spiritual; neither doth the Word of God make the Kingdom of the Mediator of two kinds, and of a different nature, but one and uniform from the Beginning to the End, Luke 1.32.  
Also in this New Creation, when things shall be re-created, or made anew, there shall be no noisome Fumes, Vapours, or any noxious Exhalations, fier● or watery, etc. to cause Sickness, Death itself 〈◊〉 then be swallowed up in Victory, 1 Cor. 15. and all Sorrow removed, Rev. 21.4. the Air shall not be an Habitation for Devils as formerly, for which he was called Prince of the Air, Eph. 2.2. but the Devil shall be chained up, Re●. 20.2. and every unclean Spirit shall be removed far away from the Church, Zech. 13.2.  
As in the first Creation God made all things in a short time, so will it be in the new Creation; for Christ will then do great things suddenly, Isai. 66.8. The Appearance of Christ shall be on a sudden, Matth. 24.27. the Change of the Believers surviving at Christ's Coming shall be effected in a moment, in the Twinkling of an Eye, 1 Cor. 15.51. And lastly, the Resurrection of the Deceased shall be by Christ effected at his Coming.  
Christ, as Man, must judge Men as Men, and so have Time to make his Judgement, which in itself will doubtless be just. Now this will take up a considerable time of the Thousand Years; for Chris● will judge the whole World upon the Earth, and ●h●●arth will be the Place of Judicature, and all the Bo●ies that ever were mus● appear in a Place on the 〈◊〉 sit for that purpose; I say on the Earth, for 〈◊〉 in Heaven the Wicked cannot be to receive Sentence, and only the Saints are caught up in the Clouds. Satan, and the wicked Hypocrites, and o●●er Sinners, will be sentenced into Outer Darkness  
As to the Place where this great Assize will be hel●, the common Opinion is, that it will be ●ear I●r●salem, in the Valley of jehoshaphat, which Cosm●g●aphers assign for the middle of the Earth's super●●ies; for if the termini à quibus, be the four Parts 〈◊〉 the World, than the terminus ad quem must be ●bout the Centre. Another Reason is, because the Angel told the Disciples, That as they saw Christ ●s●e●d from Mount Olive●, which is over the Valley of Iehoshapha●, so He should in like manner descend ●rom Heaven. Now that the said Valley, or some Place adjacent to jerusalem, should be the place of Judgement, 'tis most probable; because that as Christ was ●hereabouts Crucified, and put to open shame; so it is likely that thereabouts his glorious Throne ●hall be exalted in the Air, when he shall appear in Judgement, to manifest his Majesty and Glory; and so He in that place will judge the World with righteous Judgement, where h● Himself was unjustly ●udged and condemned.  
The Order he will observe in giving Judgement, will▪ as some think, be first to pronounce the Senten●● of Absolution and Bliss upon the Elect, because ●e will thereby increase the Grief of the Reprobates that shall hear it, and at the same time show that he is more prone to Mercy than Judgement, more forward to Reward the Good, than to punish the Wicked; therefore he will in the sight and hea●ing of all the World say to his Elect, Come, ye Blessed of my Father, inherit the Kingdom prepared for you from th● Beginning of the World: Come you now from Labour▪ to Rest; f●om Disgrace, to Glory; from the jaws of Death, to Eternal Life.  
After this every Saint receives a glorious Crown from the Hands of their Righteous and Merciful Judge, as the ample Reward which he promised o● his free Grace to all them that loved and hoped fo● this his last, and to the Blessed, everlasting appearing▪ Than every one shall take his Crown, and lay i● down as it were at the Feet of Christ, the generous Giver, and prostrating themselves, shall with one Heart and Voice, in a Heavenly Consort, Sing P●aise and Honour, and Glory, and Powe●, and Thanks b● unto thee, O Blessed Lamb, who sittest upon the T●ron● Thou by D●●th Redeemed us from being Sons o● Wrath and Perdition, to be the Children of God▪ Out of every Kindred, and Tongue, and People, and Nation, thou hast made unto our God, Kings and Priests, to Reign triumphantly with Thee in thy Kingdom for ever.  
Next follows the dreadful Sentence of Condemnation against the hardened Reprobates and evi● Angels, immediately after which Christ from his exalted Tribunal will arise, waited on by his numerous Train of Elect and holy Angels, with whom in Order and Array, he will ascend Triumphantly unto the Heaven of Heavens, and there present al● the Elect unto his Father, saying, Behold, O Righteous Father, these are they whom Thou gavest me I gave them thy Word, and they Believed it; I have ke●● them, and none of them is lost; Therefore l●t them Sing Praises to thee their God and King; let them be glad and rejoice, and give honour unto thee, for the Marriage of the Lamb is come, and his Spouse hath made herself ready, Hallelujah, for the Lord God Omnipotent Reigneth.  
Every thing tendeth to its proper Centre; God ●s the Centre of our Souls, our chiefest Good; therefore the Soul (like Noah's Dove) cannot rest nor ●oy till she return and enjoy him; she is ever desiring ●o keep a perpetual Sabbath with him, to the Glory▪ Honour, and Praise of the Blessed Trinity; to which ●appiness when we once Arrive, we shall not only ●now our Friends departed in the Faith of Christ, ●ut also join in a League of perpetual Friendship with all the Faithful that ever were, or shall hereafter be; our knowledge now is but imperfect, than it will be complete; for we shall know as we are known of God, or as the Angels know one another.  
Come all you that thirst after true and perfect Knowledge, and employ your utmost endeavours to ●●ome Graduates in Christ's Heavenly University. ●n this World, the utmost pitch of Knowledge, the ●ost diligent Students, and the ablest Professors, ●an with all their Faculties attain to, is only the discovery of the mere shadow of our unspeakable ●reator; but in Heaven, we shall know God in reality, and in him all things perfectly; we shall know ●he manner of that stupendious work of the Creation; ●e shall be able to solve the difficulty of making all ●hings out of nothing, and conceive the amazing ●ist●ry of our Redemption. In fine▪ our Minds ●hich now labour in trifles, with a Thousand invincible doubts, will then be enriched with the knowledge of all things possible; and we shall conclude as an undoubted Verity, that in the Flesh we saw but a few of God's wonderful Works in comparison o● what shall be revealed then unto us. Let us then labour for Heaven, and like wise Merchants, traffic for Eternal Life, as a most precious Pearl which is worth our Purchase, tho' it cost us all we have, Mat▪ 13. Abraham and Sarah left their own Country and Possessions to look for this City, whose Founder is God. David was so enamoured with this Divine Mansion, that he rather desired to be there a Doorkeeper, than to dwell in the richest Tabernacle of Wickedness. It was into the Kingdom of Heaven that Elias so earnestly besought the Lord to receive his Soul, to which he went most willingly, tho' in a Fiery Chariot. And St. Paul having but once seen 〈◊〉 glimpse of Heaven, ever after desired that he might be dissolved to be with Christ; and well he might, for as David saith, At God's Right Hand are Pleasures ●or ever more. If Ruth left what is usually accounted most dear, her own Country, and followed Naomi her Mother in Law, to dwell with her in the Land▪ of C●naan, (which was but a Type of Heaven) only upon the Fame which she had heard of the God of Israel, tho' she had no promise of any Portion therein, Ruth 1.16. With how much more alacrity ought we to follow our Mother the Church, to go into the Heavenly Canaan, wherein God hath given us an Eternal Inheritance, assured to us by an holy Covenant, engrossed in the Word of God, signed with the Blood of his Son, and Sealed with his Divine Spirit and Holy Sacraments. O how immense will our happiness be, when our Life shall be an inseparable Communion with the Blessed Trinity; our Joy, the Eternal Presence of our Lord; our Exercises, Singing harmonious Halalujahs; our Consorts, Saints and Angels; where Youth flourisheth, and never waxeth Old▪ where Beauty lasteth, and never fadeth; Love aboundeth, and never cooleth; Health continueth, and n●ver slacketh; & life remaineth, which never endeth. O Man, how happy and blessed thy Estate is, being truly reconciled to God in Christ, who will restore in thee God's Image, and give thee power to reassume thy Sovereignty over other Creatures: Thou art in this Life inferior to the Angels, but in the next, thou wilt be equal with them; for in spiritual Graces and everlasting Glory, thou wilt become their Brother; yea, thou (in respect of thy Nature, exalted by a personal Union to the Son of God, and through him joined to the Trinity) shall become Superior even to Angels themselves. Since thou, O Man, hast seen and heard how glorious and perfect an Entity God is, and since the Zenith of Bliss and Happiness consists in having an Eternal Communion with his Majesty, now therefore I entreat thee, in the Bowels of Christ Jesus, as thou tenderest thy Salvation, seriously with me to consider the vanity of these things which screen from us the favour of God, and the hope of Eternal Life: Therefore all the insignificant Gaities of the World, without true and undefiled▪ Religion, are but as Flowers about a dead Corpse: But the knowledge of Christ is the excellence of a Christian, I mean knowledge reduced to Practice, for Knowledge without Practice, is like gaudy Feathers, al● for show, and nothing for use; 'tis by this Practical Knowledge we may attain a Crown of Glory: Therefore, let us rouse up our Spirits to a diligent ●ndeavour after true Piety, (the noble effect of true knowledge) which will direct us rightly to manage those parts God has endowed us with; for though the depravedness of our Nature makes these gifts of our mind Rebel, yet Piety will reduce them to Obedience, and make them pay their homage to the King of Saints.  
I will next speak a word or two about Doctors. Now the word Doctor (as some say) is derived fr●m Do●or, and Do●or signi●i●s a Giver. But God is the Giver of every good and perfect Gift. Hence perhaps it was that our Saviour said to ●is Disciples, Be y● not called Doctors. And again he said, The Whole need no Physician, intimating hereby, that his Apostles were as well Physicians as Divines; and in both respects they were forbid to bear the Name of Doctors. Likewise they were ordered, as Divines and Physicians, to take no Money ei●her for Curing the Diseases of the Poor, or for Preaching the Gospel to them. These things, and his miraculous Feasting of the Multitude, made Thousands follow him and his Apostles, who preached and did all good Works gratis, when as before that time the Poor paid the tenth of all they had only for hearing the Law repeated, nay, Decimation th●n run so high, that even Speer-Mint, Ann●●●ed, etc. were diligently tyth'd.  
'Tis an Abus● in some places for the Pries● to impose upon the ignorant a Belief, that except they give Heaven's Porter a Penny, the greatest Righteousness will not be able to gain ●hem admittance into those Heavenly Mansions; but they must, for default b● f●●xed in Purgatory till that P●ny and much mor● be paid by their surviving Friends, in getting Intercession and Pray●rs offered up for their Souls; but job said, Naked came I into the World, and naked I shall go out; by which it appears, that as we have no Money when we come into the World, so we shall have no Occasion for any when we go out. Besides, the Scripture informs us, that the Twelve Gates belonging to that Holy City are never shut Day nor Night, b●t are always open to all true Believers of God's Word, and Observers of the Precepts thereof; so t●at be that so believes, and so doth as God's Word dir●cts, shall undoubtedly be fed with the Tree of Life, even Christ Jesus, who would have all Men that get Wealth in this World, to do good, and distribute part of what they have to cloth and feed the Poor, relieve Prisoners, etc. with such Sacrifices God is well pleased; and be assured, that whatever Deeds of Charity you do to such as stand in need of your Help, it is the same as if they were done to Christ himself. Hence I thi●k myself obliged to do my best to recover all who are pleased to make use of me, as ●n instrument under God; and if any ask such as have been recovered by my Means, who restored them to Health, let them answer, that it was God by D. Irish his Instrument; and so in this, as in all other things, give the Honour and Thanks to Almighty God, especially for making his Word known to the meanest Capacity through all Nations.  
I have elsewhere, in part, given my Opinion touching ●he Understanding of Variety of Languages; and will here only add, that though Multiplicity of Tongues have been generally held as a gentile Accomplishment, yet were they never absolutely necessary till the World was to be Gospellized, Matth. 28.19. wh●ch we gather from several following Circumstances: For the Apostles were commanded on●e and again to stay at ●●rusalem till Christ should send the Promise of his Father upon them: And they waiting for Abilities to their Work till Whitsunday, or P●●tecost was come, they were all with one accord in one place, and s●ddenly there cam● a sound from Heaven, as of a r●shing mighty Wind, and it filled all the House wherein they Sat, and there appeared Cloven Tongues, like unto Fire, and sat upon each of them, Acts 2.1, 2▪ 3. Tongues appea●ed, the chief Instrument of their work, which was to disciple all Nations, and to Pr●ach Repentance and Remission o● Sins, Luk. 24.47. Clove● Tongues, because they were to divide the Word ar●●●t, that every one in all Nations and Languages might have his Portion; They were as of Fire, to show the Zeal, Light, Efficacy, and Success of their Endeavours, and therefore was this strange Miracle ushered in with such a rushing mighty Wind, because none should be able t● resist the Power by which they spoke, Act▪ 6.10. and 24. and they were all filled with the Holy Ghost, and then they spoke Apothegms, serious Say, and sacred Sentences. And they might well be amazed, vers. 11. when near twenty Nations, of several Languages, affirmed, they heard them speak in their own language the wonderful Works of the Lord, every Man in his Tongue where they were born. Indeed, Christianity was to speak all Languages a● first, because it was to be preached to all Nations; the Gospel only is able to make all Nations wise unto Salvation, 2 Tim. 3.15. if they would believe the same.  
We should also truly call upon God successively to send Christian, good and godly Governors, that they earnestly may stand for the Christian Ch●●ch, and true Religion, which God hath caused to be taught among us, that the same may continue manfully to resist erroneous and false Doctrine; and now in our time God hath raised up certain high and mighty Heads and Princes, which have been Nurses and Protectors of the Church: God preserve them mercifully for the same, and send continually Men able and willing so to do, who shine with the Beauty of acquired and natural Parts, and ar● free to impart the●r Knowledge, by explaining the true Sense and Meaning of God's Word to all Rational People, so as thereby they may come to the true Knowledge of God, and his only Son our Blessed Saviour Jesus Christ, so as all Nations may be led by the Word of t●at one Shepherd, who gave his Life for a Ransom ●or all those that believe his Word, which is the true ●ight that enlightens every Man in the way to Eternal Life. So God grant that his Gospel may for ●ver flourish amongst all Nations, to the End of the World.  
Let me, in the next place, exhort all Men to remember to crave a Blessing of God, and be thankful to him for whatsoever they eat or drink, since it all ●omes from his Bounty, which affords us what his Wisdom thinks fit and necessary. For such gratis and gracious Gifts as ●e daily confers upon us, let us, if we would avoid the just Imputation of the greatest Ingratitude, give his Divine Majesty thanks. How thankful was our Blessed Saviour for two Loaves and a few Fish, when he blessed God his Heavenly Father for them; the Issue was a miraculous Increase, to show us, that if we were thankful to God for a little, he would give us much; yet we daily see how wonderfully forgetful Thousands are, when they sit down to plentiful Tables, and mind not before nor after they eat to return the Giver Thanks for their nourishing Varieties. I fear it will go bad with such one Day, through their neglecting ●he Du●y of Thankfulness for what they daily receive from Heaven's Liberality. 'Tis God that gives, or at least ●ends us all we have, can we then do less than thank him for the same, which undoubtedly he expects, even from our Hearts, as well as in formal verbal 〈◊〉, which are but signs of our inward Gratitude. What are such, I pray, better than Heathens, wh●, knowing their Duties herein, rise from Meat unsanctified. We ought not only to be thankful, but also ●o bestow some part of what we have on the Poo●, according to the Directions found ●n Sacred Writ. Such as fail herein must expect God's Indignation and Rebuke when he ●alls them to an account for their Stewardship. Repentance then will be too late for our now Forgetfulness. Now is the acceptable Time to seek the Lord, whilst he may be found; for in this Life, whenever we call upon him he will hear, and grant our request.  
Let the Words of my Mouth, and the Meditations of all men's Hearts, be now and ever acceptable in thy Sight, O Lord God, our Redeemer. Most Great and Glorious Lord our God thou art, and there is no other God besides Thee in Heaven nor in Earth; for the Heavens are thy Throne, and the Earth is thy Footstool, and the Heaven of Heavens is not able to contain Thee; the whole Earth is full of the Glory of thy Majesty. O what miserable Creatures are we, Dust and Ashes, not worthy of the least of thy Mercies! How dare we then present ourselves before Thee, who art so pure and holy a God? yet still through thy Mercy we have here our Being, whereas thou mightest have placed us in the Abyss of Hell for ever, where there is nothing but weeping, and wailing, and gnashing of Teeth▪ where the Fire burns, and never goes out; and where the Worm, namely the lost Soul, never dies. Let us all then with Humility jointly say, We have sinned against Heaven, and against Thee. Let us honour our Callings with the Practice of good Works, and f●llow P●ac● with all Men. Help us, O Lord, now to press forward to make our Election sure, and ●h●t we may live every Day as piously as if it were o●r last, since we know not how soon thou may'st summon us to appear before the Tribunal Seat of Jesus Christ, to give an account of all our Works d●ne here in the Flesh. Purge us with Hyssop, and w● shall be clean. Wash us in the Blood of the L●mb, and then we shall be whiter than Snow. Take all our Sins and cast them in a Cloud behind thy Back, where they may be remembered no more. Created in us new Hearts, and new Spirits, so as we may walk in Newness of Life, according to thy Holy Will and Commandments. And if it be thy Blessed Will pity all those that sit in Darkness, and under the Shadow of Death, that they may come at thy appointed time to the miraculous Light of thy Gospel dispensed to all true Christians, by thy true and only Son our Blessed Saviour, who sitteth at thy right hand making Intercession for all those that put their trust in thee. Grant, if it be thy Blessed Will, that we may all be taught by that Head Shepherd of thy Church, who said, When you pray, say, Our Father, etc.  
Such as would know more concerning their Duties in Prayer, Public or Private, by the way of Form, or would attain to pray by the Spirit, according to their present Necessities, or Wants, let such read the incomparable little piece set out by Robert Russell, 1700. 'tis the Third Edition; in it are Seven Sermons. Price Bound 1 s. 6 d.  
In a word, I earnestly exhort all my Readers to be piously mindful of their Duties to God and Man; if you fail not in this, Christian Reader, God will remember you, and after this Life, in Eternal Bliss you will live with him at Rest.  
Take but a serious prospect, by a powerful Imagination, of all the several conditions observable amongst worldly Men, and you will find that not one of them sits easy upon its Possessor; for the natural Man is ever a Repining, and a perpetual succession of Doubts and Fears complete the measure of his Inquietudes; sometimes he complains of the Ac●●ons of his Superiors and Governors; and if they i● the end should prove agreeable to his Fancy, he will yet keep up th● height of his Misfortunes, by grieving at the unobliging deportment of his Inferiors; nor will it ever be otherwise with those that se●k Content below; hence those that are circled with the greatest Splendour, find not their Perturbations at all lessened by it, but think they might be muc● more happy, and therefore strain themselves afresh in the eag●r pursuit of other Worldly advantages, which, if obtained, bring ●ot the desired Content, and the reason is, because they look for it in the things of this World▪ where it is not to be found▪ there i● no st●te of Life, be it what it will, but what is attended with Misery enough in those that live after the Flesh. Nay, many times the very Courts of Justice torment Men abroad, as m●ch as their Family's care does at home; the Country life is oppressed with continual Labours; at Sea there is confusion of Dangers, the Merchant teaches his Estate to Swim; and he that Travels with Riches, gives a great Temptation to Highwaymen, and exposes his Life and Mon●y to the mercy of Thiefs; the Rich are Plagued with the desire of Increasing, care of keeping▪ and fear of losing Riches, while the Poor are obnoxious to Scorn and Contempt. Marriage in general is no more ●han a conjunction of mutual Perplexities and accidental Calamities; Children are monuments of Care, and for the most part, very un●●rtain Comforts, especially in these days; and on 〈◊〉 other side, a single Life oft proves a solitary mischief or inconvenience; the Fruitful bring forth C●res, and Barrenness is counted a Curse; Youth is a tormenting Fury, old Age a mere lump of Infirmity, and an incurable Disease: Thus there is something in every life that proves the bane of our Happiness, except we entirely give ourselves up to the Service of God, Mat. 6.24. No Man can serve two Masters, God and the World; he that is a Vassal to his Wealth, can never make a true Servant of God: he that is a Rebel to his lawful Prince, is no good Subject of Christ's, tho' Religion be the Pretence: The Parable of the Rich Man, and many other places of Scripture, make out how hard it is for such who trust in uncertain Riches, to enter into the Kingdom of God: Therefore miserable is the case of all covetous, Rich persons, Usurers, Extortioners, Thiefs and Robbers; not can we think better of the Envious, Murderers, Whore-mongers, Sorcerers, Idolaters▪ Sabbath-breakers, Swea●ers, Drunkards, Gluttons▪ and such as are given to Detraction, and Anger without cause, calling their Brother Fool; to these add lying Reprobates, the Proud, the Cruel, and ●●ard-hearted Hippocrites, the Slothful and Unbeliever, and many presumptuous Sinners; all which a●e threatened to be cast into unquenchable Fire, as unprofitable Servants: They are such as prefer Vice before Virtue, Iniquity before Godliness, Falsehood before Truth, and their own dark works before the light of the Gospel: Also among the unprofitable Servants, may be reckoned the Rebellious, who by belying their lawful Governors, rob the People's hearts of Obedience, and so fit them for Rebellion, which is a kind of Witchcraft and spiritual The●●. Nay, those that corrupt the Minds of others by lewd Examples, Hippocrites, Slanderers, teachers of Lies, whereby ●he Souls of th●ir Hearers are robbed of Eternal Life, a●e condemned. All that foolishly attribute to themselves the benefit of Health, Wealth, or Liberty, and so deprive God of his Glory, are hither referred; such as purloin from their Masters, Parents, Husbands, Wives, Friends, or Neighbour's, suffer them to incur any loss or detriment whi●h they might prevent, are in the same Class with the former; such as Rob their Neighbours, either by false Weights, Measures, bad Wares, or subtle Practices; all Lawyers that make good Causes bad, or Bad Good▪ all Debtors that never design to pay; all Creditors that cruelly Triumph over the Body's o● their poor insolvent Debtors, by Imprisonment, or any other kind of Oppression. And lastly, Envious Men, who, when they have done a Man what disgrace they ca●●y Words, fall to the practice of unjust Deeds, to overthrow and ruin those whom they causelessly Hate; such sure cannot so much as have the least pretence to be Servants of God, but, on the contrary, Slaves and Vassals of Satan.  
Now, to know who are unprofitable Servants, I say, ●●rst, They are such as are Magistrates abusing their Authority, to the hurt of those they ought to Protect.  
Secondly, Such as are no Magistrates, but either neglect their calling, or deprave it by their wicked Practice.  
Thirdly, Rich men, who relieve not the wants of the Poor with their Plenty.  
Fourthly, Learned and well instructed Christians▪ who suffer the Ignorant to go Astray without giving them good Advice or necessary Instructions.  
Touching those that have their Portion in the Sulphurous Lake, which burneth with Fire and Brimstone, (where Men undergo (as 'tis called) the Second D●ath) see Revel. 21.1. By this Second Death, is understood the deplorable separation of the Soul and Body for ever from the Beatifical Vision or Presence o● God, and this is the Death which the Wi●ked must suffer; y●t the fullness of their Punishment will not be inflicted ●pon them till the day of Judgement, when th●ir Souls and Bodies are reunited, than they will receive their dreadful Doom and condign Punishment for their Evil Deeds: for your further instruction herein, see Luk. 16.22, 23. the 8.28. the 10.23. ●nd the 12.30. Mat. 23.23.31. and 5.24. and 13.14. ●nd 14.31. Thess. 1.10. 1 Pet. 3.19. Iud● ●▪ ●, 7. Acts 7.5. and in many other places the Scripture g●ves a large account of Hell, and of its Torments, of which none can doubt, since our Blessed Saviour said, That Heaven and Earth should pass away, but hi● Word should never pass away; Therefore, unless we be regenerate and renewed in Christ, our condition i● desperate; hence let us with all speed Repent, and straighten the unevenness of our ways, according to the Level of God's Word and Commandments; let's Love one another, and do as we would be done by, ●nd show the loveliness of our Faith by the uprightness of our Works; For it is not every one tha● cryeth Lord, Lord, that shall enter into t●e Kingdom of Heaven. No, It is the doing the Will of God that dwelleth in Heaven that must bring us thither; We must be Born again, not of the Blood▪ nor of the Will of the Flesh, but of God, who in Christ is our Father, and will renew his own Image in us every day more and more, and apply to us the Merits of Christ's Sufferings fo● the blotting out of all our Sins, original and actual, together with the guilt and punishment belonging to them▪ Blessed is he therefore to whom the Lord hath not imputed Sin, [s●e Ezek. 18.21.2 Cor. 33.13.] for to s●ch all the Righteousness of Christ is freely and fully imputed, to the Reconciliation of them unto the Lord, who approveth them as Righteous, not taking notice of ever● fault, but bearing with their Frailties and Infirmities, Exod. 34.67. Rom. 4.8. The godly Man hath an assurance of God's Fatherly care and protection Day and Night, which care God manifests in providing all things necessary for his Soul and Body, so that the godly Man is sure of having enough▪ ● God gives his holy Angels [as Ministers] a charge to attend upon the Righteous, Psal. 34.7. And to prevent all da●gers, the Angels pitch their Tents about the lust for their safety where ever th●y go; yea, God will defend them with a Cloud by day, and with a Pillar of Fire by night; and his Providence shall hedge them from the Power of the Devil, see jude 1.9. where 'tis Recorded, that Micha●l the Archangel was set to keep the Body of Moses, which being secretly hidden by God, was sought for by Satan; by which it appears, that God's good Angels keep all such as live and die in the faith of Christ, and in the fear of the Lord, 2 Kings 6.17. The Eyes of the Lord are always op●n to see their State, and also his Ears to hear their Complaint, and in his good time will deliver them out of all their troubles, and bring them to the glory of the Church in her perpetual Triumph in the World to come, when joined to her Bridegroom Christ Jesus, in Joy that shall never have an End, a taste of which Joy is in some sort made manifest unto us in the Revelations cap. 2.22.  
Therefore let us all with St. Stephen say, Come, Lord jesus, come quickly; and in the mean time, the Lord g●ant that we may be always Purging out [by true Faith and Repentance] the Malignity of our Spiritual Diseases, till we arrive at divine and saving Health, that at the End of our Bodily Infirmities, the great Physician may administer a Cordial to us of his own Living Water; and grant, that at the Night of Death, when our Sun shall set, the Sun of Righteousness may rise upon us with healing under his Wings, and make our Souls [as the Lame-man's body in the Gospel] entirely whole, and so elevate us to those Light Orbs, and Heavenly Mansions, where the Su● shall no more be our Light by Day, nor the Moon by Night, but the Lord our God shall be ou● Everlasting Light and Glory.  
Which are the Hearty Prayers of, READERS, Your True Friend, And Faithful Servant, David Irish.     

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THE Smallpox being now in many Places, I thought it convenient to publish, That if I see the Smallpox break out of any, or but newly come out, I will tell them at first sight whether there be any Danger of Death by having them or not. And I do affirm, That I can, with God's Blessing, give an Antidote against them, and of such Virtue to those that are not already infected, that though they eat and drink, and be always with those that have them▪ yet shall they not have them.  
So God preserve us all from all manner of Contagious Diseases, and f●om sudden Death. Amen.