A FEW nights after he was sentenced to be b •• eaded, on Tower-hill, which was on the 22d day of August, 1651, ten days before his appointed time, by the sentence he received at the bar, being one night visited by two of his intimate acquaintances, or bosom friends, as he himself called them, they began to complain of the cruelty of the times, and the malice and usage of time-serving brethren; to which Mr. Love answered, And think you this is an evil time? No, no; this is the very time when grace and true god • iness can be distinguished f • om hypocrisy: many have followed Christ hitherto for the loaves, and are now turned back for the roughness of the way, and the sore trial and tribulation which others met with who are gone be • ore them.

NOW what is this tenth part of this city, which shall fall? we cannot doubt that 'tis France. This kingdom is the most considerable part or piece of the ten horns, or states, which once made up the great Babylonian city: it fell; this does not signify, that the French Monarchy shall be ruined; it may be humbled; but in all appearance Providence does design a great elevation for her afterward. 'Tis highly probable, that God will not let go unpunished the horrible outrages which it acts at this day. Afterward, it must build its greatness upon the ruins of the papal empire, and enrich itself with the spoils of those who shall take part with the papacy. They who at this day persecute the protestants, know not whither God is leading them: this is not the way by which he will lead France to the height of glory. If she comes thither 'tis because she shall shortly change her road. Her greatening will be no damage to protestant states; on the contrary, the protestant states shall be enriched with the spoils of others; and be strengthened by the fall of Antichrist's empire. This tenth part of the city shall fall, with respect to the papacy; it shall break with Rome, and the Roman religion. One thing is certain, that the Babylonian empire shall perish through the refusal of obedience by the ten Kings, who had given their power to the beast. The thing is already come to pass in part. The kingdoms of Sweden, Denmark, England, and several sovereign states of Germany, have withdrawn themselves from the Iurisdiction of the Pope. They have spoiled the h • rlot of her riches. They have eaten her flesh, ie. seized her benefices and revenues, which she had in their countries. This must go on, and be finished as it began. The Kings, who yet remain under the empire of Rome, must break with her, leave her solitary and desolate.

But who must begin this last revolt? 'Tis most probable that France shall. Not Spain, which as yet is plunged in superstition, and is as much under the tyranny of the clergy as ever. Not the Emperor, who in temporals is subject to the Pope, and permits the Archbishop of Strigonium in his states, to teach that the Pope can take away the Imperial crown from him. It cannot be any country but France, which a long time ago hath begun to shake off the yoke of Rome. 'Tis well known, how solemnly and openly war hath been declared against the Pope, by declaration of the King (ratified in all the parliaments) by the decisions of the assembly of the French clergy, by a disputation against the authority of the Pope, managed in the Sorbon, solemnly, and by order of the Court. And to heighten the affront, the theses were posted up, even upon the gates of his Nuncio. Nothing of this kind had h •• herto happened, at least in a time of peace, and unless the Pope had given occasion by his infolencies.

Besides this, superstition and idolatry lose their credit much in France.—There is a secret party, though well enough known, which greatly despiseth the popular devotions, images, worship of Saints, and is convinced that these are human inventions; God is before-hand preparing for this great work.

To this it may be objected, that for the last fifty years, the Pope's empire hath not been made up of ten Kings, because England, Sweden, Denmark, &c. have thrown off his government; and consequently, France is not at this day the tenth part of the Babylonian empire; for 'tis more than a tenth part of it. But this is no difficulty: for we must know, that things retain the names which they bore in their original (without regarding the alterations which time does bring along). Though at this day, there are not ten kingdoms under the Babylonian empire, 'tis notwithstanding certain, that each Kingdom was called, and ought to be called in 〈◊〉 prophecy, the tenth part; because the prophet having described this empire in its beginning, by its ten horns or ten Kings, 'tis necessary for our clear understanding, that every one of these ten Kings, and kingdoms should be called one of the ten Kings or of the ten kingdoms, with respect to the constitution of the Antichristian empire.

Seeing the tenth part of the city that must fall, is France, this gives me some hopes, that the death of the two witnesses hath a particular relation to this kingdom. 'Tis the street or place of this city. i. e. the most fair and eminent part of it. The witnesses must remain dead upon this street, and upon it they must be raised again. And as the death of the witnesses and their resurrection have a relation to the kingdom of France, it may well fall out, that we may not be far distant from the time of the resurrection of the witnesses seeing the three years and a half of their death are either begun, or will begin shortly.

And in the earthquake were slain seven thousand; in the Greek it is, seven thousand names of men, and not seven thousand men. I consess, that this seems somewhat mystericus: in other places we find not this phrase, names of men, put simply for men. Perhaps there is here a figure of grammar called hypallage casus, so that names of men are put for men of name, i. e. of raised and considerable quality, be it on account of riches, or of dignity, or of learning. But I am more inclined to say, that here these words, names of men, must be taken in their natural signification, and do intimate, that the total Reformation of France shall not be made without bloodshed, nothing shall be destroyed but names; such as are the names of Monks, of Carmelites, of Augustines, of Dominicans, of Iacobins, of Franciscans, Capuchins, Iesuites, Minimes, and an infinite company of others, whose number 'tis not easy to define, and which the Holy Ghost denotes by the number seven, which is the number of perfection, to signify, the number of monks and nuns shall perish for ever. This is an institution so degenerated from its first original, that 'tis become the arm of Antichrist. These orders cannot perish one without another.

These great events deserve to be distinguished from all others; for they have changed, and shall change, THE WHOLE FACE OF THE WORLD.

AND in those days it shall come to pass, that the nations of Europe will be moved to war, and that mighty men and princes will unite from all corners of the ea • th to maintain their power, and that they will gather from all quarters thousands and tens of thousands to fight their battles, and establish their dominions over multitudes and nations; but their arms shall avail them nought: in their union they shall find destruction, and their mighty hosts shall be scattered like chaff before the wind; pestilence and famine shall overtake those who escape from the sword, and few shall live to bring home the news of their mishap▪ and defeats. The stars of nations shall then fall, and desolation shall reign among the great and proud of the earth; for their ways are the ways of ungodliness, and their paths are those of injustice and oppression. In those days (and they are at hand) the mighty Lord of truth shall avenge the injuries of his people, and his name shall be known throughout. The reign of his justice shall succeed that of his mercy, and long forbearance; his mighty arm shall exalt the humble, and prostrate the proud. It shall also come to pass in those days, that the blood of Africans shall be repaid, and slavery shall be no more; the beams of truth all strike on the eyes of all nations, and Evangelical love shall pervade all hearts, equa • rights shall be the foundation of continua • peace; and the glory of all people shall be to know the Lord of armies, and obey his eternal laws.

It is to be lamented that the Compiler could not collect the whole of this great man's predictions, but hopes to get them shortly, being promised them by a friend, who will interpret them faithfully from the old Irish. The families of M`Auliffes were formerly an ancient Irish family in the County of Cork, and possessed of large estates there; some of which are now enjoyed by the respectable families of the name of St. Leger, who purchased them; this great prophet foretold the transferring of all the family property, and the total extinction of his name, which he said would be forgotten, and hardly remembered by the rising generations; which has all turned out as • e foretold. He also foretold a gentleman in his days, named Anthony St. Leger, that he would live to a great age, providing he would never pass over Bennet's Bridge in the county of Kilkenny, and if he would, that there he most undoubtedly was to lose his life; but as destiny in human circumstances is by some deemed unavoidable, it was most unfortunately verified in Mr. S. who lost his life by a gun shot at Bennet's Bridge, by the following accident:—One of his carriage horses had dropped a shoe traveling through that country, from which accident Mr. S. could not pursue his journey without getting a shoe on his beast, and being told there was a smith's forge at Bennet's Bridge, on his way, he drove to the fatal place (where a forge remains to this day) but there had not been any person at work in it; the smith was found, and applied to, to put a shoe on the horse with all convenient dispatch; who excused himself, saying he had no iron. The horse being lame, and not able to go on further without a shoe, necessitated Mr. S. to get out of his carriage and im • ortune the smith to search diligently for iron sufficient for the purpose▪ when after a long research it could not be obtained, without having recourse to an old rusty gun barrel, from which a shot had not been fired p • rhaps for half a century b • fore, and being in some useful position, was at length put into the furnace by the smith with reluctance, for the • urpose of taking off sufficient to make an horse • shoe: little did Mr. S. think of M`Auliffe's prophecy, or eternity at hand, whilst he stood in the forge all the time. The rusty old gunbarrel, which had been load • d with powder and ball of a long time, no sooner had got the heat of the fire, than the contents went off, and unluckily killed Mr. S. on the spot, which shews that Mr. S. had either disbelieved or had forgotten the Prophet's caution, which too often has been the case of many, who are ashamed of taking council in pe • ilous cases. least they may become thereby subjects for the ridicule of their more hardened acquaintances.

The following other prophecy of M'Auliffe's, has not yet come to pass, and is dev • utly hoped it never may.—When every running water in Ireland shall turn a mill wheel, the • shall the Protestants and Romanists (Papists) kill each other with great slaughter. But as his prophecies have been spoken and wrote in Irish, it is left with the wise and sagacious to explain his words, which signify battles between the Sasanoughs and Irish. The Irish word Sasanough signifies an English Protestant, and what is difficult to explain; whether between the people of the Romish persuasion, aginst the other dissenting sects in Ireland, or nation against nation, is not easy to say.

Another of his prophecies is as follows: In seventeen hundred ninety and five, Whoever will be at that period alive, Will see plenty revisit this fortunate land, And Ireland emerg'd from her slavish command; Ere the period arrives will a torrent of blood, Discolour'd, be forc'd from it's primitive flood; The verdure of Spring will be shaded with red, And the fruits of the earth oppress'd with the dead.

It should be seriously remarked, that the year 1795 has been pointed out particularly by different Prophets, as a year of greater destruction and human slaughter than any year previous; even Mrs. Shipton prophecied a century or two back, that E—'s ruin would begin in 1792, and terminate in 1795. The wicked in all nations and ages ridicule prophecies, never acknowledging the ordained will of an angry Providence; yet they are always more fearful than such as believe: and though it appears in holy writ, that revolutions happen from the foundation of the world, and will to the end of time; yet the Almighty always, and without exception, gives some people the gift of foretelling such changes in human affairs, and expressly declares he will not do any such things, but he will first impart to his servants the Prophets. And as often as he threatens his creatures with any dreadful change, it is to convince them it proceeds from his wrath and indignation, originating from their intolerable wickedness, and changing his love into hatred, yet always and at all times promises to withhold the scourge or persecution, if the threatened nations of people will cry out for mercy, and call in fervency upon his holy name, to come to their a •• istance, and avert his dreadful wrath and vengeance from them, but they seldom or never do, though he quotes examples (to every succeeding generation in vain) viz. Noah's flood, the cities of Sodom and Gomorrah, with many others, when the people laughed at predictions, and timely advice, as they do still. In the whole course of human affairs holy writ proves his threats and promises are all conditional, calculated to stimulate people to call always on him for mercy, and to execute his easy commands, particularly his doctrines in the new Testament; be their accursed hearts are hardened, and the shut the gates of their understanding again •• him, and in the blind career of their lives have insensibly bid defiance to him and his laws. that the text of scripture in the book of Esdras may be fulfilled to their eternal condemnation, wherein the Lord God desires Esdras not mind who shall be damned, but seek after them who shall be saved, for Hell was created for the multitude, and Heaven for the few. Let all who read this book strive to be of that few, and mind the rules mentioned therein, and also in the new Testament, and if they do not, they will be outcasts in Hell, and all their finery and • rippery here, will be their open and everlasting shame there. If the bible was universally •• ad, and fulfilled to the utmost of human power, the mighty God would not have so great cause against his creatures, or to warn them to turn to him (the merciful and loving Father) by the voice of Prophets and other warnings, than that blessed book. Is he not constantly looking down from his holy mountain (the variety of the glories and pleasures of which never yet entered the heart of mankind to conceive the least idea of,) on the wicked universe with grief and sorrow, saying, O my people, my people, how often would I have gathered ye together, as a hen gathers her chickens, but ye would not. Hear now, Readers, you have a loving God, a weeping God, and a God who tells you in the bible his nature and his name is Love, with out-stretched arms, open to receive • very one that will turn unto him, but ye will not; therefore, if you do not, when you die (a • ter performing faithfully all the works of the Devil, by greedily desiring and pursuing with your wicked hearts and inclinations, the alluring ways of this world, in which all your thoughts are enveloped) expect the dreadful sentence from him, who will then, he says, appear to ye as a roaring Lion, and say I know ye not; go ye accursed into everlasting torments, prepared for the Devil and his servants. Let none be alarmed at the revolution in France, such revolutions must happen in all idolatrous nations; they corroborate with the holy bible, a nation shall be converted in a day, that is, emerging from idolatry and idolatrous persecution, at destined periods, in the fulness of the time of the Most High, and so on previous to the coming of the great Judge, idolatrous Monarchs must be all cut off. But if mighty men should plan and scheme for centuries to reduce things to their own human weak and wicked wishes, their labour is in vain, they are mocked by God, they cannot see into the great causes; they are greedy for dominion and filthy lucre, they are cruel and unjust, and all their ways are an abomination before the face of the great One; they are poor, blind, naked, miserable, foolish and wicked. Give attention now • ll who never go • the gift of repentance from above, read the new Testament, and the most imaginary innocent among ye, will find yourselves fitted for Hell's torments; rouse to immediate repentance, call on the Most High for mercy, cease from Hell-born wickedness, such as gambling, night parties, revelling, balls, assembli • s, drums, hellish masquerades, drunkenness, glu • tony, dress, and pride, which Christ says is of your father the Devil; cease from superfluous dress, be a Quaker entirely in dress, and a very plain one, for your soul's sake, to obey Christ, and fulfill the holy scriptures, cry aloud to the Most High (with the true baptismal tears of repentance) which is the real water baptism of salvation, previous to the operation of the Holy Ghost, and externally described in the third chapter of St. John in the new Testament. Beware of hypocrisy, ostentation, and falsehood, banish these hydras from the inmost recesses of your hearts; make room there for the Holy Ghost to dwell in, for with them hydras he cannot dwell, and without him do not trouble yourselves to look forward to salvation; do not strive to please human creatures, or you cannot please God; talk no more of fashions or of the circle of your acquaintances, such conversation is abominable to God; boast no more of your acquaintances, Lord such a one, or Lady such a one, they are earth and dirt, titles are sacrilegeous and blasphemous, which is always the consequence of accursed wealth, for wealth is a curse from God, because it never was and never will be applied as God commanded it, therefore he declares it is harder for a wealthy person to enter the kingdom of Heaven than for a camel to go through the eye of a needle; when a person gets wealth he gets pride, and contempt for all who do not possess the same curse, wealth, and in consequence of that wealth and pride, the Devil instigates him to renounce his name, and take the ridiculous name of a river, a town, a hill, or a province, and tacks God's name and title to it. Then he is exalted, and God positively declares and says, whoever exalts himself shall surely be abased, that is, cast into Hell; and thus does the Devil sport with all wealthy people, and proud people, and dressy people. Dress draws every curse from God down upon the soul; the more dressy, the more vicious; clothing was first invented to cover sin and shame, and ought therefore be as plain as possible, besides God strictly commands it should be so. Now, hear the declaration of a fine shewy dressy person to God, viz. I will dress, powder, curl, and paint, to spite you, God, because you desire me not; I will flirt, laugh, please and be pleased, praise and be praised, read plays, romances, and all other devilish books, because you say all those will corrupt me, and that I must account for every idle word I speak; I will not read the bible, nor do therein, because you desire me, for every thing you command me I will not do, and every thing you forbid me I will do, God, because my father and mother brought me up this way, and they follow the same life themselves, for we all prefer the damnation of Hell, to you and your old book filled with stories of love, terrors, Heaven, Hell, and all such tedious nonsense, to people of fashion going into Perdition. The more wicked and abominable a person is before God, the more glaringly they wish to adorn the filthy carcase, iniquity invented new fashions, it originated in France; every married woman there was despised if she was not a w—; the bible was forbid to be read by order of Ant • christ and his Deputies, least the people should perceive their own damnation, and rebel against idolatry; the contagion is in England, Ireland, &c.; the world is teeming with wickedness, the Lord God is like a roaring lion, filled with wrath, fury, and revenge, he is thundering down his vengeance in a variety of • hapes, previous to the general judgment, which is now the general dread of the people, teeming with iniquity, and filled with terrors without one single exception among the wicked. whenever the Almighty intendsany great event he puts it more or less in the people's minds before the execution, to induce them to holiness; for there is no other way to prevent his wrath. But instead, they continue to act as if they were never to die, and blinding each other with praise, flattery, hypocrisy, and deceit. Suppose Christ was this instant to come down and judge all people, shewing Heaven's great expanse of innumerable pleasures on one side, and Hell's yawning torments on the other, how would the proud and dressy appear? Would the not with their pride and fashionable dress in Hell, where it originated? Are they the pious holy people, marked with the Holy Ghost to sa • vation, that could run to meet Christ, whose face is of flaming fire? Or are they those pointed out in the bible, who are marked by the Devil, to devote themselves to the pleasures and passions of this Hell-grown world? Let them answer for themselves; 〈◊〉 if they cannot, I can; they are of the latter description, they are an ab • mination before the L • rd, and before his holy people on earth; they have stipulated with the Devil their pre • ious souls for fashionable dress & pride; and as God says, cannot escape the damnation of Hell. Therefore, Readers, do not ye be of this accursed number, but follow the advice given in this little pamphlet of very great value; cast away instantly your fashionable dress, pride, • rippery, and all accursed worldly show, and you will make the Devil fly away from you, roaring with despair; and God and the innumerable host of Heaven will shout for joy, and the windows of Heaven will be opened unto you. Give atrention now, ye wealthy, ye great wicked ones, who are squandering thousands and tens of thousands yearly in superfluous excesses, which are the works of the son of Perdition. Squander your thousands on the purchase of millions of bibles, new testaments, hymn books, and psalm books, scatter them among the people like corn before the plow, by which all the human race will learn to know the Lord, and do his blessed will; propagate the gospel of Christ in its original purity, until all the people shall know that the gospel sound alone is sure salvation, and not the abominable works of man's hands; renounce idolatry; sue for the property of the distressed, when wronged by the unjust; distrib • te justice without favour or affection, and God will love you and keep you in safety. Read the bible the ensuing long winter evenings, ye and your families; expound it to each other every night, and if at leisure in the day time also. Glorify God, let your conversation turn on every verse, on every chapter you read, of the wonderful works of the Lord Iesus Christ and his Apostles: then your conversation will be in Heaven, and this is also the communion of Saints, so little understood in this world. Let that same Jesus never leave your thoughts; this is what the Apostle means, where he says, pray without ceasing; this incessant silent meditation on Jesus, is certain salvation; this is worshiping in spirit and in truth, because God is in Christ, your souls then feed on him, and grow rich in grace, and grace is the gradual operation of the Holy Ghost, which brings you from glory to glory. Let all men and women be exhorters to good, by their profound knowledge of the bible, which will abolish evil from the human race; empty your purses to put all the indigent to industry, who have the inclination but not the means; and after doing all these things, and ten thousand times more, do not take the least merit to yourselves; it is not ye that do it, it is the Holy Ghost in ye; therefore give all the merit to God, and all the glory; and then know he has only done ye the honor of choosing ye to be useful machines to do his business; and if ye are conscious in your hearts it is so, and that ye firmly believe that property which ye so distribute is his, and not your own, (as all wealthy fools imagine) then the wide expanse of Heaven is open for your enjoyment as soon as your fervency of love for him desire it, with millions of millions of pleasures, with him on his holy mountain; do all those things if you can, and if you can and do not, read your dreadful sentence in the new testament. Give attention again, ye wealthy; cast away all your • rippery, your variegated head-dr • sses, and all other ornaments calculated to adorn your carcas • s for praise and admiration, which is certain c •• demnation to your souls; play no cards or other gambling; never enter them hellish seminaries of corruption called play-houses; do not suffer a play book of any kind, romance or novel, inside your houses; they are the keys that unlock the doors of Hell; propagate industry, the arts and sciences, travels, voyages, geography, the globes, the maps, &c. among the poor; squander God's money in all such employments, but let holy writ be always uppermost in your thoughts, and the subjects of your conversations, when the others are not absolutely necessary; become domesticks, and • ay no more ridiculous fashionable vis • ts; do not continue to make Gods of your filthy carcases, with made dishes, Iuscious meats and • rinks, or other vicious extravagancies; you must certainly give an account of every shilling you unnecessarily lay out on your persons and families, and if contrary to the observations made here and in the new testament, th • n the dreadful and intolerable sentence is 〈◊〉 for an endless eternity.

YOU and I must soon appear before the Judgment Seat of Christ, and as we may possibly never meet again in this • if • , a 〈◊〉 Hints concerning that most joyful or most awful Event may not be unseasonable. The Bible is the word of the living God; for all Scrip • ure is given by inspiration of GOD: holy men of GOD s • ake and worte as they were move • by the HOLY GHOST

The follwing Hints taken from that Divine Book deserve your immediate and most serious consideration.

The word of GOD assures us, that you and I are Sinners, for GOD hath n • lu • ed all under Sin, —There is none that doeth Good and 〈◊〉 not, no not one,—we were even sh • p • n in Iniquity, and in Sin did our Mother con •• ive us.

Another awful Truth contained in Scripture is, that the wages of Sin, is Hell—and that it is appointed unto all men once to a • e, and after Death the Iudgment; that heart searching judgment, where not an action in your life,—not a word of your tongue, nor a thought of your heart,— will escape the notice of that JESUS, who will be the Judge of both the quick and the dead; then the righteous and the wicked will recei •• according to the Things done in the Body, whether 〈◊〉 be good or evil. The righteous shall go away into everlasting Life,—but the wicked will be • ast down to Hell, to be tormented with Devils and damned Spirits for ever and ever.

Oh, how dreadful will that be to you and m • if thro' our Sins we should come into that • lace of torment!

I would further • int to you that the blessed GOD hath manifested his grace and love and hath shewn his tender pity and compassion in giving his dear Son, the LORD JESUS CHRIST to be a REDEEMER, and SAVIOUR of poor lost Sinners; that JESUS is both God and Man in one Divine Person, that he might be able to save the very worst of Sinners who come unto GOD thro' him. His blood was shed on the cro • s for your Redemption, from Sin, Death, and Hell,—His spotless Righteousness was wrought out for your eternal justification, if you indeed, and in Truth believe in him.

He obeyed the Law of GOD in your room and 〈◊〉 ; and be died, that you might not die eternally; and is that glorious SUN of RIGHTEOUSNESS that will arise and shine upon his People for ever and ever.

In order to your saving Knowledge of JESUS CHRIST, your having • aith in him, and a living Union with him, a very great change must pass in your heart and li • e. This change is the peculiar work o • the HOLY GHOST, and is called in Scripture, RE • ENERATION, or the NEW BIRTH. Except a Man be born again, he cannot see the Kingdom of God. You know, that this divine Change manifests itself by a heart deeply humbled under a sense of Sin; and an earnest desire after Salvation.

It further shews itself by a discovery of JESUS CHRIST, as a suitable, compassionate, and all • ufficient Saviour, and by a holy life and conversation. To them that believe CHRIST is percious.—He is the Chief among ten thousand, and altogether lovely.—Oh is he • o to you and me! • xamine your heart daily on this weighty Question —Do you know JESUS CHRIST? Do you love him? Are you devoted to him, and do you put all your trust in him? If you do, you are happy.—If not, your condition is most miserable.

L • t me beseech you by the mercies of GOD, by the Love of JESUS, and by the worth of your precio • s Soul, that you earnestly pray, O! my Heavenly FATHER, forgive my Sins, and • eveal thy dear SON in me; blessed JESUS! let me be redeemed by thy Blood, and clothed with thy Righteousness.—Oh! holy and blessed SPIRIT, • anctify my heart, be in me a Spirit of frequent and fervent prayer. Give me faith in JESUS CHRIST—Teach me to love him, and give me Grace to grow like him—and make me what thou wouldst have me to be. Guide me by thy counsel and fit me for thy Glory.

Let me beg of you, (my dear) to give up your heart to these Things, that we may meet in Heaven, and be for ever with the LORD.

I conclude with intreating you most affectionately to consider these things directly. Life is uncertain—DEATH—JUDGMENT,—HEAVEN and HELL, are at hand, and are awful Things—devote your time to seek an interest in JESUS CHRIST as your SAVIOUR and REDEEMFR—ask and you shall re •• ive, seek and you shall find, kno • k and it shall be opened unto you.

That the Lord may bless these hints to your Soul, is the earnest Prayer of

AS I have often, in passing along the streets and highways, heard the Most Sacred Name very profane • y made use of, both by men and women, and many grievously calling for damnation on themselves and one on another, my heart has been, and is, deeply afflicted t • ereat: and therefore I beseech you, in the Name of JESUS CHRIST, do not defile your Souls which are dear and precious, by any wilful sin: and amongst other things, do not ta • e the Holy Name of God in vain, for the Lord will not hold him or her guiltless that taketh his holy Name in vain.

GOD is willing to save you; why should any of you lose and destroy yourselves? Observe this attentively; for notwithstanding all that the LORD has done, and is d • ing for us, such as die in their sins, where he is gone, they can never come.

Abstain from drunkenness, and all excess, and from every appearance of evil, love one another, as JESUS CHRIST hath loved you; apply yourselves to the witness of God within you, which reproves you for evil; submit to, and obey its holy manifestations and discoveries and it will do much more for you than a •• you can hear from any man. This witness of GOD is the word of his Grace, even the word of Life, the Holy Ghost, which is able to save your souls. In the love of the Gospel, I invite you all to come and taste how good and merciful the LORD is towards all those that return to him with their whole hearts. If you are such a one, who can, through an ill habit and bad custom, curse, swear, and do any other bad action, almost without reproof or feeling; though your case be so desperate, there is yet mercy with God that he may be feared: and I advise you to endeavour to be still a few minutes in the morning, when you awake, before you rise up, and then think seriously with yourself thus: I have not given my being to myself: I am accountable to the Author and Creator of it; and this day He (the LORD of all) will take notice of all my actions; this day he will hear all my Words; this day he will know all my thoughts; and at a certain time (yet unknown to me when) my soul must give him a full account. I am not without some degree of hope, that such serious reflections may be conducive to raise desires like these: Oh! that I may be watchful. Oh! that I may sin no more as long as I live: For we must cease to do evil before we can learn to do well. Therefore silence before the LORD, and attention to his reproofs of instruction in your own heart, which are the way to life, are the first steps to come to CHRIST, and to be made a real Christian.

Self Enquiries for Every Morning. 1. Was God in my thoughts at lying down and • ising up? and were the thoughts of him sweet and refreshing to my soul? 2. In what frame is my heart this morning? Do I admire the goodness of God in the last night's Sleep, and for adding more time to my life? and am I heartily thankful? 3. Can I r • ally commit myself and all my affairs to God this day, to be guided by his counsel, and protected and provided for, by his care, and to be entirely at his disposal? 4. Am I resolved to speak for God and his Glory? and in the strength of Christ, will I n • ither be afraid, ashamed, nor weary of well-doing? 5. Am I a child of God and an heir of Glory? and does the Spirit of God testify that I am born again. If I am God's child, should I not wear the garments of righteousness, and take heed of defiling myself with sin? should I n • t do more than others? 6. Who is the greatest deceiver? if my heart should I not be jealous. and watchful over it: where are the greatest dangers, and m • st p • rnicious mistakes? if in so • l concerns, should I not venture the loss of all things rather than lose my precious, never-dying soul? 7 Who are my most implacable, powerful and soul-destroying Enemies, but the World, the Flesh and the Devil? and should I no • w •• ch and be sober; so as neither to idoli • e the 〈◊〉 ▪ pamper the second, nor listen to the third? 8 Who is or can be my best Friend▪ but God? And should I not fear his displeasure more than death, desire his favour more than life, and thro' all this day love, honour, and obey him. 9. Where is the greatest vanity and vexation, but in the World? And should I not live above it? 〈◊〉 not Godliness the greatest gain? and should I not make it my chiefest business. 10. What is my heavenly work▪ but to Strive, R •• , W • estle, Fight? and can • do all this withou • Care, Dilige • ce and Watchfulness? 11. Whose eyes will be upon me all this day, to observe my head and heart, my Lip, and Life, but his who is the Judge of all the Earth? And dare I Sin in his presence, and affront him to his Face? 12. If I should spend this day in Vanity, Idleness, or Sin, will it not be sorrow • ul at night? if I spend it holily and p • ofitably, shall I not pray with greater confidence, lie down more peacefully, and have 〈◊〉 • estimony of a good conscience for my rejoicing. 13 How would I have this day appear at the day of Judgment? Ought not my Though • s, Words and Actions to be such now, as I 〈◊〉 then wish them to have been? 14. How may I this day order my secular business with most prudence and wisdom, integrity and upligh • ness and for my real advantage? 15. Am I now fit to draw nigh to God in pray •• , and can I seek first. and as my chief concern, the Kingdom of God and his righteousness? 16. Am I now willing to take Christ alone for righteousness? and to devote all my time and 〈◊〉 to him? And to offer him praise continually?

Self Enquiries for every Evening. 1. What have I done this day for God and his Glory? what can I look back upon with comfo •• ? 2. In what frame hath my heart been all this day? Have I more desired heavenly or earthly things? hath my jo • s been more in God and in the hopes of • uture Glory, than in worldly Riches, Honours or Pleasures▪ was my g •• ef more for sin or for the troubles of Li • e? Have I more derived comfort from the broken cis • erns of created good, or from God the living fountain? 3. What were m • intentions? Have I been sincere, and maintained a conscience void of off •• c • towards God and towards man? Did I eat and drink, pray, and converse to the Glory of Ged, or was Self • ppermost in all? 4. What spiritual duties have I performed this day? Did I regard the manner as well as the ma •• er, and do them from conscience not from custom? Did I pray servently, and • ead and m • ditate so as to affect my heart? 5. How faithful diligent▪ and care • ul, have I been in my place and calling? And have there been no idle hours in the day? 6. What has been my company this day? What good have I done them or received from them? Did • reprove, exhort and strengthen▪ encourage, comfort and w • rn, as the matter required? 7. How have I bo •• e the crosses and troubles of the day? Did I neither despise them, nor saint under them; neither entert • in hard thoughts of God, nor utter rash words against him? 8. What were my temptations this day? was I easi • y d • awn into Sin, or restrained and overawed by God's all-seeing eye, merciful heart, or a • enging hand? What convict • on, merey, or warning did I sin against? and have I repented of my sin? 9. What were my enjoyments, and how was my hear • • ffected under them? Was I affected with the goodness of God to me in my health, • riends and estate, and unfeignedly thankful for them? 10. What have I learned this day? have I got more heart-affecting knowledge of God and of his Glory; and of myself and of my sins? Of this word and that which is to come? 11. What have I remembered of the word of God, whether read or heard? Was any 〈◊〉 sweet 〈◊〉 my soul, and did I by • aith make any promise my ow • Did any particular precept 〈…〉 ? 12. What graces have I 〈…〉 ? have I lived by • ai • h. loved God, and 〈…〉 for Chr • st: have I had 〈◊〉 to God the 〈◊〉 , as my 〈◊〉 and 〈◊〉 ; to 〈…〉 saviour, 〈◊〉 and 〈◊〉 ; and to the holy 〈◊〉 as my 〈◊〉 strength and com • o •• er? 13 Have I been suitably affected with the 〈◊〉 or miseries of others, whether 〈…〉 have I had a compassionate heart, and 〈◊〉 hand to any in want? 14 Have I especially done good to them who a • e of the 〈…〉 . however 〈…〉 ? 15. Did the C ••• ch of God 〈…〉 of Christ • e near my heart? Have I 〈…〉 the welfare of Christs Chu • ch, and 〈◊〉 its desolations, and 〈◊〉 Heav • n abo • e my 〈◊〉 Joy. 16. Have I really set death before me, and 〈◊〉 my life as a vapour? if God should this • ight clo • e my eyes in death, how is it like to be with my soul? 17. lo •• nceivably great, glorious and terrible as the day of Judgment will be, dare I meet Christ at his coming? Will my graces bear the t • ial of that day? Can I now with joy say, even so, Come 〈◊〉 Iesus?

TO be able to judge of the discontent which is now general in all Roman Catholic countries, as well to draw natural conclu • ions from those com ••• tions which seem to be inevitable, from the a • arice of the c • ergy, you must go back to the infancy of Christianity, and make you • self acquainted with the increase, abuse, and decrease of the power of the church of Rome, which now, even its once most supe • stitious adherents begin to revolt against, from the avarice and depravity of the clergy.

Begin from A D. 66, when we find the marty •• dom of Pe • er and Paul upon record: and the appointment of St. Lin, to be bishop of Rome; happy for Ch • istianity, the cruel 〈◊〉 which cru • hed and ha • assed the ens •• ved people, rendered them greedy to adopt a doctrine which promised comfo • t to their sufferings, eternal rest and blessings herea •• e • , in proportion to their oppression and sufferings in this world.

In the three fi • st ages of the church. the bishop of Rome▪ in common wi • h the other • ishops▪ preached the •• ctrine of Christianity in all tha • purity which ou • S • viour commanded to all his disciples, vested all with equal powers: piety, moderation, and priva •• on ma • ked their lives, and there never was me • tion m • de of any superior power being invested in the bishop of Rome, till the days of Constantine the 〈…〉 new mode •• ed the empire, and gave the 〈…〉 power of regulating all religious disputes 〈◊〉 church rites and re • orms; but always re • erving to the emperor the power of au • horizing. or a •• ulling, the decisions of the bishop This power, • he e • npero • s continued to exercise, without any bishop having ever hinted, that by divine authority he poss • ss • d any superiority over the other bishops, or over the government of his own country, far less in that of his • eighbours.

At the period when civil discord and foreign wars so convul • ed and dis • embered the empire, that no 〈◊〉 could take upon him the government of the 〈◊〉 , the emperor invested the bishops as his agents; and they assumed af • erwards this power as their right, in the fourth century, and no emperor afterwards was powerful enough to re-assume his rights.

Upon the popes becoming ve • ted with the civil government, their luxury and v • ces became scandalous. They were followed by • l • ves and mistress • s in the streets in the greatest pomp, and from their riches and power they were able to usu • p that superiority over the other bishops which they some time a •• er a •• empted to m • ke their credulous adherents believe they had been impowered by Christ to assume.

The high 〈◊〉 and affluence bestowed by Constantine upon the s • e of Rome, made all the 〈◊〉 bishops anxiou • to succeed to it, and •• storia • s tell us, that the sa • e co •• up • ion and in • rigue were u •• d in those days as there is now to make a pope.

In 378. the emperor Gratian formed a spiritual court, which confisted of the bishop of Rome, and seven •• her bishops; to judge finally of all church 〈◊〉 ; and he 〈◊〉 that all his subjects should • ddp • the belief of the Trinity, and become of the Christian church, whi •• proved that he (who was bec • me a Christian) was head of the Church and supreme in power▪ and this was frequently shewn by the emp • rors making the monks serve as soldiers, and the bishops of Rome as ambassadors: one of the popes, Sylverius, was starved to death when on an embassy.

• Till the eighth century, we 〈◊〉 the popes power no greater than that o • our archbi • hops; after that 〈◊〉 , the imbeci ••• y, superstition, and often the poverty and difficulties of the emperors, tempted them to give the popes sovereign power over provinces, titles, a • d homage, to gain 〈◊〉 , or pardon of their 〈◊〉 .

So soon as 〈…〉 were declared head of the. church, they 〈…〉 those Pagans who had turned 〈◊〉 Christianity to 〈◊〉 same ideas to them that they had to their 〈◊〉 Druids, that the per • on who was exc • mmunicated by them, was degraded, and deprived of the common 〈◊〉 of the people; and thu • 〈◊〉 began first to 〈◊〉 damnation on nations and king; who devia • ed from 〈◊〉 politics.

In this same century, Pep •• , in 〈◊〉 , finding his sovereign, Childeric, a weak p • ince, • o 〈◊〉 the ambitious scheme of 〈◊〉 him, and 〈◊〉 his throne, which pope Z • cheria encouraged him 〈◊〉 do; knowing that if Pepin succeeded, he could not do without the influence of the church, over the minds of the people, as well as the riches of its treasury: for which Pepin promised to aid him with his arms, and every art to establish his power; and after Pepin by these means had completed his 〈◊〉 , the; pope was attacked by Allulph, a Lomb • rd prince. when Pepin hastened to his succour, and forced 〈…〉 totally to give • up to the pope the 〈◊〉 of Rome.

In the time of pope Adrian, who succeeded Zacheria, Charlemagne, who succeeded Pepin, again rep • l • ed the Lombard princes, who wi • hed to reduce the • avished power of the papal splendor. Char • emagne • ound the Pope a ve • y powerful friend: from the bigotry, the natural produce of ignorance, which reigned in those day • , the princes and people impover • shed themselves to make presents to the pope, whom they believed to be endowed with su • ernatural powers, from the miracles and 〈◊〉 they daily 〈◊〉 by their know • edge in 〈◊〉 and chemistry, which knowledge was 〈◊〉 confined to the priesthood.

Thus by reading history, you will 〈◊〉 by what almost imperceptible degrees the church of Rome emerged from all the simplicity and 〈◊〉 of the 〈◊〉 doct • ines of Christ, to e • joy that splendour and corruption which have 〈…〉 many ages distinguished it.

Surely the leading 〈◊〉 to become a traitor and a 〈◊〉 was 〈◊〉 • o the doc • rines of our Saviour.

One of the pope • causes of the great success of the 〈◊〉 was, that 〈◊〉 were elected; they were 〈◊〉 always men of • ho • en abilities, and a • ts, 〈◊〉 to the study of enr • ching and agrandizing the 〈◊〉 : if any pope turned out a man of a different cast, the cardinals lost no time to murder or depo • e him; whereas the princes who succeeded their 〈◊〉 were either fools or wise men, as the chance of fortune directed.

The popes, under pretence of managing the 〈◊〉 of the church and the con • ciences of kings, were a • ways fending men to undermine the polities of every cabinet; either by encouraging the weaknesses of the leading men, or by denouncing thunders which 〈◊〉 the weak minde • and 〈◊〉 ; and thus with the aid of all powerful gold 〈…〉 i • fluence. There • ore, it is 〈◊〉 to be wondered at, that they should so long have kept all Europe in a state of blood, barbari • m and bigotry, which 〈◊〉 would have been i • s wretched 〈◊〉 , had not England, Swi • zerland, and many of the German Principalities, by the will of Providence, re • o • med▪ an • 〈◊〉 from the u • j • st vsurpa • ion of the Church of Rome. Re • igion 〈◊〉 that period has ce • sed to be the 〈…〉 of state intrigues in those rival nations which gave laws to the world.

Should a general reform of that Church now h • ppen, which is very probab • e, the minds of its ad • e • ents seem ripe for revolt, from their groaning severely under the tyranny of a corrupt avar • cious clergy; and we may expect to see all Europe enjoy pe • manent peace • ut the restless spirit of domination in the Romish Clergy will leave no attempt u •• ried to secu • e their power; and it is only by a conflict which must produce va • ied 〈◊〉 of blo • d, that they will submit to restore their usurped spoils: we find that already many of them have kept the chair by ass • ssinations, cruelty and treachery.

Sergiu • the Third made one of his numerous bas • ards, Pope, under the name of John the Eleventh. John the Twel • th was also a bastard of Pope Agape • us; for in those days, 〈◊〉 those heroes willingly made the sacrifice to God of that generally troublesome appendage to a libe •• ine—a wife, yet the • could not dispense with a variety of mistresses. Gregory the Se • ond profited the most by his amours; for the Empr • ss Matilda, and the daughter of the Duke of Tuscany left him large legacies. Pascal the Second stirred up and supported Henry the Fifth to act so bad a part by his Father; for it was those scan •• lous • epresentatives of divine virtue which armed • ons against their fathers, and made them be •• me ra •• ors to their oath and allegiance. Alexander the 〈◊〉 is reco • ded as a wonder of brutal crimes-Clement the Seventh had the mortification to see 〈…〉 his cha •• , and could work no miracle to prevent his being dr • ven out of Rome. He also 〈◊〉 the Emperor 〈◊〉 cry loudly against the pow • r and u • urpation of the 〈◊〉 , which awed him so • uch that he lost England, as he dared not give 〈◊〉 to Hen • y the Eighth to divor • e Catharine of A •• agon, becau • e she was the Aunt of Charles whom he was afraid more to irritate. Henry, enraged against every thing which stood in opposition to his wishes, bu • ned the Pope in • ffigy in Lon • on, and ordered every ore to change their • eligion with as little remoise as he changed his wife: thus an 〈◊〉 people are for e • er persecuted by despotic • ools. Paul the Third was famous for being the most luxurious and licen • ious man of his time; he made his ba •• ards cardinals whe • boys.

At this period the • lergy made a violent effort to re-establish their power in Englan • ; and Mary with that cru • l, revengeful spirit, which seems to have been the most powerful engine of the church, by burning and ex • irpating all those who dared oppose her, did all she could to bring England again under the yoke of pop •• y: but such a co •• uct was not calculated to make pro • elytes of the minds of men, enlightened by the mild i • fluence of truth, and it soon pleased God to purge the ear • h of such a monster.

But it was 〈◊〉 to Paul the Fourth to see the mortal blow given to the power of the S • e of Rome, in the glorious reign of Elizabeth, whose want of • oleration, which stained her name with a Sister's death, arose from a conviction that tolerating such opposite doct • ines in the chur •• , must inevitably, sooner or later, involve the 〈◊〉 in civil disco • d.

Six • us the 〈◊〉 was 〈…〉 , at England's having not only thrown off the 〈◊〉 of Rome but her sudden rise to grand • r and 〈◊〉 , that he promised Philip the Second to secure to him the 〈◊〉 of Britain, prov • ded he would do h • m • ge to him, but all his hol • 〈◊〉 and masses would not save the invin •• b • e armada.

In latter times, the popes have 〈◊〉 a ver • 〈◊〉 conduct in com • arison to 〈◊〉 former. Their intrigues are now chie • ly 〈◊〉 to 〈◊〉 money on the superstitious, and in that debau • her • which so eminently distinguishes the clerg • in the Roman Catholic count • ies, where the harrassed people revo •• at seeing the divine representatives of Christ such avaricious 〈◊〉 ; and poor, miserable and di • contented they only wait an opportunity to throw off the yoke, and worship God in purity and sincerity

No p • i • ce is now so ignorant as to tremble at the thunders of the Vatican: yet the pope c •• tinues to impoveri • h the neigh • ouring ki • gdoms, b • selling every year his bulls nec • ss • ry for all ranks of the priesthood, to their being in orders; it would appear very wonderful that sovereig • s should continue to submit to what so evidentl • impoverishes their people, did not that love of despotism. which is imbi • ed with the name of king, render them unwilling to destroy its chief source.

On a view of the many vicious characters who have filled the chair, one shudders to think in this enlightened age, that any part of mankind shou • d attribute to such sinners the virtues of Christ, and lo • k on men polluted with every crime, as ves • ed with a supernatural power.

At fi • st, by degree • , by treac • ery and us • rpation on the part of the 〈◊〉 of Rome, by interested motives on the part of the Emperor, and b • big • try in the people, they a •• ved a • that wealth, splendor and power. wh • ch th • y make their 〈◊〉 followers falsely believe th •• have derived •• om Heaven: but now the mi • ds of men are ope • ing to the treacherous delusions which have so long duped them. and reformation o • an absolu •• revolution, will most likely soon be • ffected in all 〈◊〉 governments.

THIS is a subject of the greatest importance to mankind, par • i • ularly as their eternal happiness depends on the knowledge of this great divine m • ster • , which the pe • ple who imagine they are Christians▪ concei • edly 〈◊〉 themselves they have a perfect knowledge of; and some independent people will spurn with contempt at the impudence of any spiritual, enlightened person, who will dare intrude so trifling a subj • ct on their idle fashionable hours: yet a great many who read this will acknowledge that not one in a million know any thing of the matter, not know how to-call-on the Deity, or what Deity to-call-on.

Mankind may be informed in the new testament, that in the last days, (which is shortly before the general judgmen • ) fa • se Prophe • s shall appear and deny the Lord J • sus Christ, who bought them with his blood, and will almost deceive the very el • ct. The word elect means such as are filled with the Holy Ghost.

In the book of Isaiah the Propher, in the old testament, God speaks frequently of his intention of essuming flesh and becoming man, and even speaks to the humanity, and the humanity to his divinity; which confound the unconverted, not knowing how to separate the divinity from the humanity. The followi • g remarks and explanations will prove there 〈◊〉 but one God▪ or one Being to be worshipped, which is the invisible God in the visible Christ, and the Holy Ghost in God This is well known to the elect only and is also called grace, which word grace 〈◊〉 understood by the unconverted externally only, not internally. Whosoever worships Christ, includes the God-head.

In Isaiah, cha • . 1, and ver. 4, God calls himself the holy one of Israel, verse 11, he never delighted in offerings. Verse 13. incense an a • omination, verse 18, though your sins be red as scarlet they shall be made white as snow, verse 24, Lord of Hosts. mighty one of Israel. Chap. 7. verse 14, shews how the Virgin Mary was to conceive and bear a son, whole name should be • manuel (which is God). Chap 8. verse 13, 14, the Lord of Hosts himself shall be your fear a • d dread, he shall be for a sanctuary (a holy place to resort to), but to some people a stumbling none, a rock of offence, and a sna • e, • such as despise information to holiness and Christ. The same words are mentioned of Christ in the new testament. Chap. 9, verse 6, shews the birth of Christ, that his name shall be Wonderful, Counsellor, the migh • y God, the everlasting Father, the p • ince of peace There shall be no end to his government, it shall hold for ever This chapter and verse is sufficient to prove Christ God. Chap 11, and five first verses, shew the birth of Christ, that is in his human nature, saying, there shall appear▪ a rod, or branch of the root of J • sse [J • ss • -was David's father.] and the 〈◊〉 of the Lord shall rest-upon him, he shall be filled with wisdom, understanding, counsel, might, knowledge, righteousness. Ver. 11. the Lord shall set his hand the second time [Christ] to recover the remnant 〈◊〉 p • ople. Chap 12, his people will praise him, and say, behold God is my salvation, the Lord Jehovah 〈◊〉 my strength, &c. Chap 17, verse 6, 7, Lord God of Israel, man's maker, and holy one of Is • ael. Verse 10, the God of S • lvation▪ and the Rock. Chap 40, • erse 1. 3. the voice of John the Bap • ist in the wilderne • s [ • his worl • ] p • epa • e the way of the Lord in the 〈…〉 make a straight way for our God [Christ]. Ver. 〈◊〉 all s •• sh shall see it, which was God's sanctua • y, Christ. v 9. b •• old your God. Verse 10, behold the Lord God will come, with a strong hand he shall rule, his reward is with him, his work [on earth] is 〈◊〉 him. Verse 11, he shall 〈◊〉 his 〈◊〉 like a • hepherd, gather his lambs, carry them in his bosom, a • d gently lead those that are wi • h young, &c. Chap. 41, verle 4, Iam the first and the last. Verse 13▪ 14▪ he i • Lord God, the Redeemer and holy 〈…〉 . Chap. 42, first five verses, God speaks of assu • ing fle • h, and then says he h • s cr • at • d Heaven and Ea • th, and all thing • , and gave breath to the peop • e. Chap 43▪ verse 3▪ I am the Lord God, the holy o • e of Is • ael,, the 〈◊〉 . Ver. 〈◊〉 I am he Lord and only Saviour. Ve • se. 13, before the • ay was made, I am. Verse 14▪ God is Lord Re • eemer and holy one of Israel. Vers. 25. I b •• t out transgression, and will not remember 〈◊〉 for my own sake. Chap. 44▪ verse 6▪ I am the Lord, the 〈◊〉 of Israel, the Re • e • mer, 〈◊〉 Lord of Hosts, I am 〈…〉 and I am the last, a • d b • sides me there is no God. Chap. 45, verse 15, God of Is • ael, the Sav •• ur. Chap. 48, verse 12, 〈…〉 , I am the 〈◊〉 , I also am the 〈◊〉 . Verse 17. the Lord, Re • e • mer, holy one of Israel, the Lord God. Chap 49. this chapter entirely requ •• es to be expl • in • d, out it is suff • cient to say, 〈◊〉 the humanity and 〈…〉 , to, and of, each other. In verse 26, God concludes, saying, • ll fleth shall know, that I the Lord am Saviour, Redeemer, and mighty one of Israel. Chap. 50, verse 1, 2, 3▪ God speaks in the divinity, and in verse 4▪ 5▪ 6▪ 7. &c. he speaks in the in • ended humanity▪ and says, I gave my back to 〈◊〉 • miters, and my che • ks to them that plucked off the hair, I hid 〈◊〉 my face from shame and spi •• ing. Ch. • 1 verse 1, he speaks in the divinity, and calls himself the rock. Chap, 53, God calls his humanity [Ch •••• ] his arm, he has no beauty extraordinary, but 〈◊〉 in his human form be de • pis • d and • ej • cted among men, a man of sorrows, and acq • ainted with g • ief, shu •• ed by men and not esteemed, he bore manking's grief and sorrow▪ though they believed he was 〈…〉 , and afflict • d of God, with his sufferings to the end of this chapter. Chap 54, verse 5, God sa • s, I am Creator, Lord of •• osts, Redeemer, holy one of Israel, and God of the whole earth. Jeremiah, chap. 2. ver 13, God is the fountain of hving waters. Zacariah, chap. 12, verse 10. they shall look 〈◊〉 whom they have pierced. Having made a few observations out of many, from Isaiah the prophet, proving God to have become Christ, by taking on him human nature, and appearing like man: it now remains necessary to prove Christ from the doctrines of the new testament, to be that same God spoken of in the old by references.

In the beginning of the new testament, and first chapter of Matthew, verse 21, 22, 23, it appears the Virgin Mary was to bring forth a • on, who should save his people from their sins, and his name shall be called Emanuel [that is God] reference to Isaiah, c. 1. v. 18. c. 7, v 14. c 43, v. 25, c 44, v. • . Mathew, chap. 2, v 1, 2, his star in Heaven guided the wise m • n of the East to. Jerus • lem, to worship Jesus and the • called Jesus King of the Jews a • d worshiped him. 〈◊〉 •• , and they fell down and worshiped him. Ma • hew, c. 3, v 3. John Bap • it • •• id, prepare the way of the Lord, make his path stra • gh • . Refer to Isaiah, ch 40. v. 13, in Isaiah Jesus is called G • d. Mathew. chap. 4. v. 4, man shall • ve by every word that proceeds out of • he mou • h of God. 〈◊〉 7. Jesus said to the Devil, it is written again, thou 〈◊〉 not tempt the Lord thy G • d: here Jesus calls himself God twice. V. 10, the Devil temp • e • J • sus a third time, and Jesus grew a • gry and bid him 〈◊〉 , and desired him to worship Jesus, for he was the Lord God. Ch. 7. v, 23, Jesus pronounces 〈◊〉 as God. Ch. 9. v. 2, Jesus forgive • sins, refer to isaiah. c 43, v. 25 Mathew, c 9, v. 18, a great man wo • ships Jesus C. 12. v. 8 Je • us is Lord of the Sab • th, C. 15. v 22, 25, the woman said to Jesus, have mercy on me, O Lord, and worshiped him. Luke, c 2, v. 11. J • sus Christ is Saviour and Lord, refer to Isaiah, c. 43, v. 3, v. 11. c. 45. v. 15. c 49. v 2 • . John, c. • . in the beginning was the word, and the word was God, a • l things were made by him, and without him was not any thing made, in him was life, which was light. [or spiritual knowledge] to mankind. And the light shined in darkness [mankind] and the darkness [of stubborn man] comprehended it not. He was the true light, he was in the world▪ he created the world, and the people of it, and they did not know him; he came to his own [the Jews] and his own would not receive him. And [God] the word was made flesh [Jesu • ] a • d dwelt among mankind on earth, who behe • d the glo •• of the father in him. full of grace and truth. Ver. 18, no man hath seen God at any time, the only begotten son (or human tabernac • e) which is in the bosom (o • pro • ection) of the father, hath d • clared him. Verse 29. St. John says, he takes away the sins of the world. V. 33, Jesus baptizes with the Holy Ghost [rivers of living water]. This chapter proves Christ the same God [as has been observed from the book of Isaiah] the fi • st verse prove • him God [or rather the earthy 〈…〉 th • ough] The second and third ve ••• s prove him from the beginning to be God, the Creator of all things. The tenth verse proves J • sus she same God and Creator. And in the 14th verse the word (God) was made fl • sh, and lived in the world. In the 18th verse, the divinity [or God] was invisi • le, speaking in the 〈◊〉 Jesus, or Jesus the 〈◊〉 , decla • ing God In the 23d ve • se St. John says. he is the same God spoken of by Isaiah the P • ophet. N • w, if he was not God, he could not forgive 〈◊〉 nor dispose of the Holy Ghost as he pleased▪ nor create all things, nor did he commit sin himself, and if he was no • God, he would not suffer the people to worship him frequently. There is no nec • ssity • o re • er to Isaiah, to corroborate the observations made in this chapter, as most of the quotations from Isaiah 〈◊〉 it. Ch. 4. v. 10▪ if Jesus was not God, he c • uld 〈◊〉 offer the w • man of Samaria▪ living waters, which is the Holy Gh • st Refer to J • remiah, c. 2. v. 13, in v • 4 of St. Joh • 's, 4 • h chap Jesus said, whoever drinks of the wat • r I give, it shall be a well in him sp • inging up to everlasting life (which water is the Holy Ghost) Refer to Jeremiah, as before. A • d in John. c 4 v. 23, 24. Jesus said, true worshipers shall worship • he • ather in spirit and in truth. Now observ • God [out of Christ] is a co • suming fire, therefore he is to be worshiped in Chinst, [the sat • ctuary and propitiation for 〈◊〉 .] Ver. 42, Christ the Saviour of the world Refer 10 Isaiah, c 43. v. 3. 1 • . J • hn, c 8 v. 16, 17▪ 18▪ 19▪ 〈◊〉 says, my judgment is •• ue, I am not alone, but I and the father tha sent me, this prove • God in Jesus, the earthen vess I which God made and sent; and again he says, the test mony of two are true. God and himself; and again he says to the people, if • e had known me, ye would know the father also. V 29 he that sent me is with me, the father has not left me alone, for I do alwa • s the things that please him. V. 58. J • sus said before Abraham was, I am, and in the old testament God is called the great I am. Ch. 10, Jesus said I am the door of the sheep. by me man sh •• l be saved. I am the good shepherd, I giv • my life for my sheep. I am the good sh • pherd▪ I know my sheep, and they know me, I lay down my life for my sheep, no man compels me or takes it from me▪ I lay it down of myself, and take it again, because I have power, I and my father are one, the father is in me and I in him Refer to Isaiah, c. 40, v 9 • 0. 11 In John, c. • 2, v. 45, Jesus says, whoever sees me. sees 〈◊〉 father also; c. 14. v. 7, whoever knows me k • ows the father, and have seen him and known him. V. 9, he that knows me, sees and knows the father. V. 10, I am in the father, and the father in me, and the words that I speak are not sp • ken by me, but by the father that dwells in me; he does the works. Acts, c 20, v. 28, G • d was crucified▪ and purchased his people with his won blood Corinth c. 5. v • 9, God was in Christ, reconciling the world to himself. The first epistle general of John, c 3 v. 5 God was manifested in the fl •• h [Chri •• ] to take away sins. Rev. c. 1, v 7, 8. J • sus is God, behold I • come in the clouds, and every eye shall see, and also them that pierced him, and the people shall weal; then he said, I am Alpha and Omega▪ the beginning and the end, saith the Lord, which is▪ a • d which was [on earth] and which is to come again on earth, the Almighty. V 11, I am A • pha and Omega, the fi • st and the last. V. 12. like the son of man [Jesus] V. 17, 18, I am the first and the last. I am he that lived, and was crucified, and behold I am a • ive again for ever more 〈◊〉 2, v 8, J • sus is the first and the last, that was crucified, and is a live. Ch. 4 v. 8. 9. 10, 11, Christ proved to be God. Ch. 5, v 5. Jesus is called the Lion of the tri • e of Juda. Ch 20, v. 12▪ J • sus is called God, opening the books and judgi • g the world. Ch 21, v 5, 6, 7, and he tha • sat up • n the throne [Jesus judging the world] said it is done, I am Alpha and O • ega, the beginning and the end. I will give u • to the thi • sty the fountain of living waters. But unbelievers, liars, &c▪ shall be cast into the lake that burns with fire and brimstone. Ch. 22. v. 12, 13 16, behold I come quickly, my reward is with me▪ to give according to people's works. I am Alpha and Om • ga, the beginning a • d the end, the fi • st and the last. I Jesus have sent my angel to testify unto you these thing • in the churches [among the people] Ver. 20▪ he that testifies these things▪ saith, surely I come quickly, the Lord Jesus 〈◊〉 .

THE people who are to execute this plan, are that class, who are possessed of perpetuities of upwards of One Thousand Pounds yearly, after a deduction of two thousand pounds, principal money, for each of his or her children, except the eldest son, who should have 200l. yearly from the age of 21, and the remainder at his father's death, except 200l. yearly to the widow, if a widow should be. Religion, and the bare necessaries of life, are such total strangers to the lower class of people that they are always looking for a change in the government favourable to a total annihilation of the wealthy; and the wealthy, on the other hand, believe keeping the poor in profound pove • ty and darkness, the best way to keep them quiet; but it is not, and only resembles a fire to be quenched by putting dry fuel on it, which will make it burn more violent; oppression always terminates in human slaughter, though the fire may be a century kindling, or centuries: it is better for the wealthy lose a liable voluntarily, than lose all with the loss of life, i • voluntarily, like a death bed repentance, which God does not listen to; for what man worth five, ten, or twenty thousand pounds yearly, in the hands of a banditti of assassins, would not give it all for his life. Here follows the preventative: take a poor man, and settle him in a comfortable situation, making him pay (or fecure) a reasonable valuation; then see what family he has, and for himself, wife, and children, abate twenty shillings yearly, each, on the following terms, give him the book called the new testament, and then say, do you and your family read this as often as ye are at leisure, and whilst you perform its contents, I will keep you in the comfortable place I have given, but no longer: wealthy one, you must do more, establish a school in your parish, or neighbourhood, and pay the teacher also; and thus do ye wealthy ones, with all the poor, and idolatry goes to destruction; the poor will all love you, and God will love you, the poor will revolt at the idea of invasion, or revolution, or any change that should di • comfit their comfort. Or if you will not do this, subscribe a million of guineas, and all people you suspect for wishing your overthrow, give them a guinea an head to each in their families, to go to America. But this last advice will not prevent an invasion, it would be only a foolish act of charity, that God reqnires; besides, it wonld depopulate the nation, and lessen the rent roll, then would the wealthy cry out, O my rent roll, my rent roll is not half what it was; but God will answer, O thy rent roll has shut thee out eternally from me, thou did not send my messenger among the nations (that is to distribute the new testament among the poor); thou did not propagate the gospel. You will say your Ministers did propagate the gospel, but the Lord will say. your Ministers are ordained with human forms, but my Ministers are ordained with the Holy Ghost, from the foondations of the world, but ye and your Ministers persecute them: and perhaps he will even say, ye have also called yourselves Lords, and great ones who are but earth, which names and titles are for me only, and how can you look in my face.

IN my way to the capitol I met a coach, in which were two recollet Friars, the one seated backwards, the other forwards, holding between their legs something I could not distinguish. Every one stopped and saluted with profound respect. I asked to whom this reverence was addressed. It is, answered one of the standers-by, to the Bambino, which these good Fathers are carrying to a Prelate, who is very ill and given over by his physicians.

I afterwards procured an explanation what this Bambino was. The Bambino is a little wooden Jesus, richly dressed and ornamented.

The Convent, which has the good fortune to possess this image, neither has, nor needs any other patrimony.

As soon as any person (who can afford the expence,) is seriously ill, they send for the Bambino, and always in a coach, for he never goes on foot. Two Recollets conduct, and place him by the sick man, where they remain, at his expence, until he dies or recovers.

The Bambino is constantly running about; they sometimes fight who shall have him at the gate of the Convent, and tear him from each other; in the Summer, especially, he has extraordinary business, though he makes them pay very dearly for his visits, on account of the demand, and the hot weather. This is but fair.

THE progress, insolence, and intolerable tyranny of the church of Rome, is now become of serious consideration and publick complaint, the establishment of which will infallibly be the destruction of church, state, laws, liberties, properties, and lives. The Protestant writers, ever since the Revolution, have frequently and effectually exposed and confuted this pernicious doctrine, calculated to plunder and rob the ignorant and illiterate; to whom only the Church of Rome pretends to be the mother and mistress of all churches; and domineers the vulgar and wicked into that belief, or faith; always exerting her tyranny to continue them in the grossest darkness, and from a knowledge of the Gospel light from generation to generation.

The Pope always imposes a belief on the ignorant, that he is successor to Christ, St. Peter, &c. and such blasphemy; and none can be saved but his subjects: and eating of all the luxuries and dainties in the world, on a friday or saturday, sends people to Heaven, except meat, which sends to Hell, but all his, wicked doctrines being contrary to that of Christ, he takes • are the gospel light shall be kept from them, as long as he can; well knowing a general knowledge of it, would destroy his craft, as St. Paul did that of Alexander the Copper-Smith.