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Mofes pass'd the Red Sta: Job the just lived in this Age, Jafon conquer'd the Golden Fleece, the Destruction of Troy, and the Latins began to rule in Italy. The fourth Age, from the Beginning of the Reign of David, to the Peregrination of the Jews into Babylon, endured 415 Years. During this Age, the Empire of the Asyrians was translated to the Medes, and Carthage was built by Dide, and Rome by Romulus ; the Destruction of Jerusalem by Nebuchadnezzar, and thereupon, the Captivity of the Jews. The fifth Age from the Transmigration of Babylon to the Coming of our blessed Saviour Jesus Chrift

, endured, by the Agreement of all Authors, 589 Years. During this Age, Cyrus began the Monarchy of the Perfans, in the 70th Year of this Age the Jews return'd home to their Country ; Plato, Aristotle and Demofthenes flourished, Alexander the Great won the Monarchy of the World, and Cæfar usurped the Empire of Rome. The fixth Age began at the Birth of our Saviour Jesus Christ, and hath con. tinued to this Time, which is 1747, and shall from henceforth continue to the World's End.

Q. By the Conjectures of the Learned, for how many Thousand Years was the World to continue from the Crşation?

A. Six thousand Years ; because that as in fix Days the World, and all that is therein, was created, to God rested on the seventh, and thereupon it is probably collected, that in fix thousand Years, which are but as fix Days in God's Account, it shall again be diffolved, after which shall follow an everlasting Sabbath of Rest. Of this Opinion were many of the Fathers; and other more modern Writers, that, there should be two thousand Years before the Law, two thousand Years during the Law, and two thousand Years during the Gospel. Let this Doctrine then suffice all good Chriftians, that we are religiously to expect the end of the

World, World, and the coming of Chrift; but not curiously to pry into those hidden and unrevealed Secrets, not imparted to Men or Angels,

Q. Whether is it better to be born of a high Birth only, or from a mean one, with an ingenious Disposition and learned Education.

A. To be of a high Birth and worthy Fame,

A double Honour doth o'er-gild that Name;
But, who hath only Title, without Worth,
Hath crack'd Fame's Trumpet, that should

set it forth :
But who hath Wisdom's Riches, Virtue's

Store,
Tho' his Descent be mean, his Worth's the

more.

Argus, King of Peloponnejus, for his fingular Wifdom and Circumspection, was feigned by the Poets to have had a hundred Eyes : Briarius, for his Dexterity and Prowefs, a hundred Hands; and it was said of Bringarius, that he knew all that was knowable: Of Hippius Eleus, that he would often glory, that there was no Art that he was ignorant of, were it liberal or mechanical ; insomuch that the Ring that he wore on his Fi ger, and the Cloaths that he put on his Back, were of his own making ; but yet for all this, he is the wise Man, that learns from every Man; he is the strong Man, that rules his own Affections; the rich Man, that rejoiceth in his own Portion, and he is worchy of Honour, that honoureth others.

Vain are the soft Allurements of the Face,
Unless the Mind have more than equal Grace :
External Beauty Time and Chance invade;
But Virtue's Charms endure, they never fade ;
The foolish Fair into Contempt may fall;
But firm, wise, Virtue triumphs over all.

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There

There is nothing in the World fo lovely as Virtue ; 'tis the Delight and Pleasure of Heaven ; the Daughter of the Living God, and the true and lively Image of the Great Creator. O blessed Dress of a Christian Soul! O precious Ornament of God's Children! O heavenly Grace! what rare and ftrong Charms haft thou, to win the Hearts and Affections of all such as behold thy perfect and divine Beauty! Virtue is that perfect Good, which is the Perfection of a happy Life; the only immortal Thing that belongs to Mortality : It is an invincible Greatness of Mind, not to be elevated or dejected, with good or bad Fortune : It is cociable and gentle, free and constant, fearless, content within itself, full of inexhaustible Delights. As, by Nature, the Cedar will be tall; the Diamond, bright; the Carbuncle, glittering ;. fo Virtue will shine, tho' it be never so much obscur'd, It maketh Men, on Earth, famous; in their Graves, glorious ; and in the Heavens, immortal. God is the Patron and Protector of gracious and vircuous Souls, and tho? they meet with envious Haters and Persecutors, he highly exalts them in the Efteem of others, who honour Virtue wherever they meet with it, and respect it, by fo much the more, as it is persecuted and oppress’d by the Wicked and Ungodly; as knowing, that God will in his due Time, sooner or later, crown all those that suffer for Righteousness sake.

Let the best Course of Life your Choice invite;
For Custom soon will turn it to Delight ;
Shun sensual Joys, and with a Flame refin'd,
Court the diviner Pleasures of the Mind.
Present and future Blessings to poffefs,
To facred Virtue make your first Address.
O! therefore live, of Virtue's Service proud,
The brightest Beauty, and the best endow'd !

She'll

She'll guard your Youth from Palion's baneful

Rage, With peaceful Thoughts divert the Pains of Age.

Whosoever would live long and comfortably, Let him cbserve these Rules, by which he will attain to that which he defireth.

Thoughts). Divine, awful, godly ;
Talk

little, honest, true ;
Works

profitable, holy, charitable; Manners

grave, courteous, chearful; Dyet

temperate, convenient, fru.

gal;
Apparel be rober, neat, comely;
Will

conftant, obedient, ready; Sleep

moderate, quiet, seasona.

ble ;

Prayers
Recreations
Memory

short, devout, fervent ; lawful, brief, feldom ; of Death, Punishment,

Glory.

If thou would't preserve a sound Body, use Fafting and Walking ; if a healthful Soul, Faking and Praying: Walking exerciseth the Body, Praying exerciseth the Soul, Fafting cleanseth both, Let thy religious Faft be a voluntary Abstinence, not so much from Flesh, as from fleshly Thoughts. God is pleased with that Falt which gives to another, what we deny our selves. He fafts truly, that abstains religiously : grieving, really; giving, chearfully; and forgiving, charitably. He that gives to be seen, would never relieve a Man in the dark.

Q. What is the most beautiful thing in the World ?.

A., One answered the Sun; which, if so, then are blind Men of all others the most miserable :

but

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but certainly Virtue, whose resplendent Beams are discern'd by the Eyes of the Soul, wherein blind Men, of all others, have the greatest Contemplation.

Q. Which deserve the greatest Punishment, the Body, or Soul, for committing Sin?

A. Some say the Soul, because without it the Body were nothing, since it is only acted upon by the Soul; others the Body, as being the chief Organ and A&tor of Sin; but that they are both faulty, and deserve a like Punishment, is proved by this Simi. litade: A Mafter commits the Charge of his Orchard to be kept by two, whereof one is blind, and the other lame. The lame Man, having perfect Sight, fees golden Apples on a Tree, of which he tells the blind Man, and they both covet them, notwithstanding they were forbidden: To attain their Desires, the blind Man, that was stronglimb'd, takes the seeing Cripple on his Shoulders, and so plucking off the Fruit, cat thereof. Soon after the Mafter enters, enquires, and soon finds by whom it was done ; they were both equally guilty, and are punished alike. In like manner, both Body and Soul, lending their Furtherance to Sin, are inseparably punished together for ever.

Q. Wherein do the Fundamentals of the Mabometan Religion consist ?

A. The whole is delivered in the Book of their Religion called the Alcoran ; which is but an Exposition, or Gloss, of their Eight Commandments. First, Every one ought to believe that God is a Great God, and Mahomet is his Prophet. Secondly, Every Man must marry, to encrease the Faithful, or Sectaries of Mahomet. Thirdly, He mult give of his Wealth to the Poor. Fourthly, He must go to Prayers five Times in a Day. Fifthly, He must keep a Lent one Month in a Year. Sixthly, He must be obedient to Parents. Seventhly, They must not kill. Eighthly, they must do unto others, as they would be done unto themselves. Many

other

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