THE Apprentis' COMPANION  
יהוה  He that is called in the Lord being a Servant is the Lords Freeman. 1 Cor. 7.22. Fidelitas Diligentia 
If thou with Piety join diligen●… God will thy faith & labour recompen.    

THE APPRENTICES Companion, Containing Plain and Useful Directions for Servants, especially Apprentices, how to perform their Particular Duties to their Masters, so as to please God.  
And discovering such Sins and Vices which are the Common Hindrances to them therein.  
With some Examples of Gods Severe Judgements upon such as have taken ill Courses.  
Together with Prayers and Devotions for Morning and Evening.  
To which is added, A short and familiar Method of Arithmetic, and some Copies of the most Useful, Writing Hands.  
By Richard Burton Autho of the Civil Wars of England, etc.  
LONDON, Printed for Thomas Mercer, at the Sign of the Half-Moon under the Royal Exchange in Cornhill. 1681.   

THE EPISTLE TO PARENTS  
NOthing can be more plain and evident, eve●… by the light of Nature than that it is the indispensable Duty of Parents to take care fo●… the good Education of the●… Children: This Charge Solomo●… gives, Prov. 22.6. Train up a Chil●… in the way be should go. Nor is th●… obligation to this Duty greate●… than the advantages of i●… due performance, arising from the comforts which such Parent ordinarily reap as the fruit of ●●eir labours. But Alas! how ●…uch are the dismal effects of ●●e great neglect too many Pa●●nts are guilty of herein, to be ●●mented, while they take no ●●re to eradicate those roots of Corruption which they commu●…icated to them from their own ●…nful Natures. As soon there●…ore as your Children attain to ●●e use of Reason, and are capa●…le of receiving instructions, it is 〈◊〉 debt you own to their Souls to ●…eason them with the early ●…nowledge of their Duty, Chil●…ren frequently retaining those Principles they imbibed in their tender age; if you train up a Chil●… in the way he should go, when he 〈◊〉 old he will not departed from it.  
And indeed the Obedience o●… Children to Parents, during thei●… tenderest age is so unseparabl●… from their own future comfort as well as that of their Parents that none can deservedly be sai●… to be desirous of their Children future good, and advancemen●… even in this World, that do no●… labour to infuse into them suc●… good and pious Principles a●… may entitle them to the protection and blessing of that God wh●… hath commanded Children t●… Honour their Parents, and hat●… encouraged them to a careful●… performance of that great duty ●…y making it as the Apostle observes, the first Commandment with promise; and I am persuaded, if Parents would be prevailed up●…n, seriously to weigh and deli●…erately to consider the advan●…ageous Consequences that would doubtless ensue their di●…igent discharge of this duty, and ●…here enter upon a faithful ende●…our to perform it, we should ●…oon found by a happy experience, ●…ow great and almost incredible ●…n influence a religious education of Youth would have upon ●…he World, and how far it would tend to a blessed Reformatio●… from that Atheism and Profan●…ness which like a Leprosy has ●…verspread not only the Christia●… World, but even those place which are accounted the Refo●…med parts thereof: but the P●…rents care must not terminate i●… laying the foundation of a goo●… Education in their Children 〈◊〉 without proceeding with equa●… diligence to erect the Supe●…structure of a Virtuous Life, encouraging their willing endeavours, correcting any Stubbor●… and Disobedient Behaviour, an●… maintaining that Authority ove●… them which God and Natur●… ●…ath invested them withal for ●…heir good. The next thing ●…herein Parents aught to ma●…ifest their love to their Chil●…ren is, in taking care for their ●…uture Maintenance in some Calling or Course of Living ●…hereby they may hereafter be ●…n a capacity of Maintaining ●…hemselves and their Families, ●…nd relieving those that are in Want, and be useful and service●…ble in the Places where they ●●ve, may the better exercise ●…he General Duties of Christiani●…y, and may also be restrained ●…rom the Vanities of Youth, ●…rom the immoderate pursuit of pleasures, from unlawful Games Idleness and Ill Company, and multitudes of other Inconveniences, which too frequently are found to be the Sluices and Floodgates through which a Deluge of Wickedness hath overflowed the Soul, and drowned it in utter perdition.  
In the choice of a Calling let your principal Care be, that it be such a one as is approved and warranted by the Word of God, or at lest, not contrary to the General Rules prescribed therein, that so the diligent exercise thereof may not necessitate the Shipwreck of Faith or a Good Conscience.  
2. That the Calling have ●…ome aptitude and fitness for the Child, there being as great a di●…ersity amongst the Capacities of Children, as there are va●…eties of Calling, some are ●…ttest for such Callings as re●…uire an acute and ready Wit, ●…ith the help of Learning, and ●…ome Callings do chief require ●…n able and strong Constituti●…n of body: and indeed the Pro●…idence of God is very remarka●…le herein, for all Persons may ●…nd some employment suitable ●…o their Capacity, and become serviceable one to another; an●… therefore in the management o●… this weighty Concern, respec●…●…ought to be had to the Ability and Inclination of the Child, a●… being a matter wherein much o●…●…he future Comfort and Con●…entment of his Life doth consist. Nor aught your care to be lesle in bestowing your Chil●… with such a Master, as by his Godly and Prudent Government of his Family may restrain ●…he too forward desires of Youth after that liberty which oftentimes proves very prejudicial and destructive; and by his own Pious Example and Instructions encourage any ver●…uous Inclinations in his Servants.  
Vale.   

THE APPRENTICES COMPANION.  

CHAP. I. Of Servants.  
GOvernment is a thing so absolutely necessary, that without it, Mankind, instead of being reduced into Civil Societies and Republics, would quickly appear, to be like Herds of Beasts, or heaps of Flies; who do what they list, are uncapable of Laws, and obey none, and therefore are killed and destroyed at pleasure, but are sensible neither of reward nor punishments.  
Now of all Governments, the Government of Families was the Original, which is commonly divided into three parts; That of Husband and Wife, Parents and Children, Masters and Servants. It is the last of these only, whereunto this present. Discourse is designed; wherein we would endeavour in this last and worst Age of the World, to give some motives and directions to Servants, as to their indispensable Duties towards their Masters; but more particularly to Apprentices, that Genteel Servitude, which by a few years' service faithfully and diligently performed toward their Masters, lays a certain foundation for attaining Richeses and Honour in this world, and by God's grace everlasting happiness in the life to come.  
There is nothing more plain nor certain, than that God Almighty hath ordained and appointed degrees of Authority and Subjection; allowing Authority to the Master, and commanding obedience from the servant unto him; for God hath given express commands to Masters to govern their Servants, and to Servants to be subject to their Masters. As in the Fourth Commandment, Masters are charged that they take care, their Servants do no manner of work. And in the Sixteenth of Genesis the Angel biddeth Hagar humble herself under her Mistress hands; and St. Paul in Ephesians, 6.5. gives long directions to servants, as to their obedience to their Masters, many directions are likewise given both to Masters and Servants in regard of their different places, how they are to deport themselves to each other; As the many Laws prescribed by Moses to that purpose, and the several Precepts, Proverbs and Counsels of King Solomon upon that account; as also those of St. Paul and other Apostles. And further, Christians in all Ages have asserted and owned this distinction; some of them having been placed as Masters, and others as Servants, and according to the Station which it hath pleased God to allot them, they have performed their mutual duties; likewise the many Parables which our blessed Saviour maketh use of, and which he draws from the powers which Masters have and exercise over their Servants, and the obedience required of them to their Masters, do abundantly confirm the same. God hath also made divers promises both to Masters and Servants that shall honestly and with a good Conscience perform the several duties of their relations, and hath set down divers threaten against those that are careless and negligent there in. All which Arguments are so clearly and plentifully expressed in the Word of God, that any person who is acquainted with the Holy Scriptures will be easily satisfied therein.  
This being premised: The next thing that an ingenious and well minded young man aught to do, is willingly to prepare and compose himself to some honest Calling and Employment, wherein he may afterwards live serviceably and comfortably in his Generation. And to that end let him consider, that it is dishonourable to come into the World as an useless cipher, or to stand in it, as a Tree that cumbers the ground; and that therefore he aught to endeavour to appear hereafter with some what of true worth upon the Stage; for God hath committed to all persons some●… Talents for improvement, though with great variety, and it will be expected at all our hands, that we bind not up our Lord's Talon in a Napkin; but that we should cheerfully address ourselves to be useful for the good of the whole, since we are all God's witnesses, that throughout the whole Creation, from the Angel in Heaven, to the Hyssop upon the Wall; from the Sun in the Firmament to the Waters hidden in the bowels of the Earth; all of them labour to perform those good offices, which God in his Wisdom hath created them unto.  
Therefore an industrious young man should take example from these, and not stand idle in the Marketplace, while all other creatures are thus industriously at work in the Lord's Vineyard: to which purpose, his first care aught to be in the choice of his Calling, wherein we may observe too many to miscarry; some by their unadvisedness therein, binding themselves, as it were, Apprentices to continual temptations, and in effect, necessitate themselves to the promoting the service of Sin and Vanity in the World, which no man aught either to abet or shelter. Others again match themselves to Employments which their dispositions can never affect, and so like Turkish Galleyslaves they toil themselves heavily and unwillingly in their Trades all their days.  
These Rocks being avoided, every wise young man aught to aim that his Calling may be in its nature just and lawful in the management thereof, that it may comport with the public Good, and serve for his own support and maintenance, and in its kind, that it may be suitable in some measure to his own abilities and inclinations: and because in these things he is young, unexperienced, and very subject to mistakes, he aught to refer himself very far to the riper judgement and disposal of his friends.  
And now having with their advice and consent placed himself in his Calling, his next care aught to be, to settle his mind therein, and to reckon it to be the Sphere and Station which God hath appointed him to continued in, and to study to perform all the duties which are required from a true and faithful servant, which we shall reduce into several particulars.  
1. Respect to, and fear of his Master, as set over him by Divine Authority, to have such a reverend esteem of his Master as to count him worthy of all honour, as St. Paul expressly enjoineth Servants to do, from whence proceeds, a dread of provoking him to wrath, and using all lawful and honest means to please him; and this kind of fear is intimated by St. Paul in Ephesians 5.6. Servants be obedient to them that are your Masters according to the flesh with fear and trembling, etc. And indeed this fear is so proper and necessary in a Servant, that where it is wanting there seems to be a plain denial of the place and power of a Master, which God himself intimateth in that expostulation, Malac. 1.6. If I be a Master where is my fear: as much as to say, it is apparent and evident that you do not accounted me your Master, because in your hearts you have no fear of me. Now where this fear is really implanted in the heart of a Servant, it will induce him faithfully to perform all duties to his Master, and the more it aboundeth, the greater desire and endeavour will there be to please and content the Master, according to that of St. Paul to Titus 2.9. Exhort Servants to be obedient unto their own Masters, and to please them in all things; yea, it will rejoice the heart of a good Servant to see his Master's Affairs prospero, of which we have a very worthy Example in Abraham's Servant, whose great care in his Master's business; his praying for a Divine Blessing thereupon, and his thankfulness for his succeeding therein, was a clear evidence of that awful respect and reverence which he bore toward his Master: Let a Servant therefore consider that God hath placed his Master in his stead, and hath in part given him his power; Masters are the Deputies and Ministers of God, and therefore the Title of Lord is a●…ter a peculiar manner given to Masters in the Holy Scriptures, Genesis 24.2. Ephesians 6.5. Now as Inferior Magistrates are reverenced by the People, because they represent the Person of the King, and receive their Authority and Power from him; so aught Servants to have reverence for their Masters, as those that by God's appointment are placed over them.  
Contrary to this, is that slavish fear, when a Servant is afraid of nothing but the revenging power of his Master, the Whip or the Rod, as we may say; and if they can avoid that, they take no further care whether their Master be pleased or not; this is that fear, which causeth Servants to wish, that their Masters had no power over them, or that they were rid of them; this is that fear which possessed the heart of that unprofitable Servant in St. Matthew 25. I knew that thou wert an hard man, and I was afraid; such servile fear as this is, will never oblige a servant to be profitable to his Master.  
Not lesle contrary to this awful Respect, is that light esteem, and real contempt that some Servants have of their Masters, which is apparent from that opposition, which God himself maketh between them in Malachy aforementioned, If I be a Master where is my fear, O ye that despise my Name? As if he should have said, you do hereby show that you do not fear me as a Master, because you despise me; this sin of despising Masters is expressly forbidden by St. Paul, 1 Tim. 6.2. and for this sin Hagar was dealt hardly withal by Sarah, because her Mistress was despised in her eyes. And when Masters hap to be poor, weak or aged, or otherwise infirm, it is than usual for proud Servants to despise their Masters, which shows a very ill and unworthy mind, & argues that they respect the power their Master exerciseth over them, more than his Place and Office; for the meanest and weakest Masters have of right the same Authority on their Servants, as the richest and most wise; they all bear the image of God alike, and therefore proud and disdainful Servants, in scorning them, do in effect disregard the image of God in them.  
Now this respect that is due from Servants to their Masters is discovered in their Words, that is by refraining to speak in the presence of their Master without some just cause: that expression concerning Solomon's Servants in 1 King 10.8. They stand continually before thee, and hear thy words: seems to intimate that they were slow to speak, and swift to hear in the presence of their Master, from that respect which they had toward him.  
Servan●…s aught likewise to forbear replying and answering again to their Masters, especially when they know it will be offensive to them; Thus St. Peter, when our blessed Saviour gave him this short answer, what is that to thee? John 21.22. he forbore to speak any more.  
To this may be added, Servants attending and regarding what their Masters shall please to deliver to them, and show such kind of respect to their Masters when they are speaking to them, as Samuel did to God Almighty, in 1 Sam. 3.10. When he said Speak Lord for thy Servant heareth. This reverence likewise did Abraham's Servant show to his Master, when he received a Wife for his Son Isaac, Gen. 25, 9  
And for the better ordering of their Speech toward their Masters, it is necessary that Servants consider when it is convenient for them to speak, and that is, either when their Masters require it of them, as our Saviour did of his Disciples in St. Matthew 16.13. when he asked them, whom do men say, that I the Son of Man am? Or else, when they know it is for the interest of their Masters to speak to them, that is, when they know o●… any thing that may be for the advantage and profit of their Masters, than they aught to declare it though they be not asked, and this was the case of the Servant of Naaman, 1 King. 2.13. who observing the loathsome disease wherewith her Master was infected, she without ask, informed her Mistress that there was a Prophet in Samaria who would recover him of his Leprosy: and sometimes a Master may through ignorance or passion refuse to do what his Servant is satisfied will be for his benefit; in which case it is the duty of Servants to persuade them to it; and thus did some others of the Servants of Naaman in the place aforementioned, when they persuaded their Master to wash himself in the River of Jordan as the Prophet Elisha advised him to do.  
Also if Servants do not fully understand the will of their Masters, as to what they are sensible they aught to do, than are they to know the will of their Masters therein, and thus did the Disciples of our Lord act in St. Matthew 25.17. when they asked their Master, where wilt thou that we prepare for thee to eat the Passover? Or when some scruple ariseth in their minds, as to the management of those Affairs wherein they are employed, than aught they to inquire of their Masters, as the Servant of Abraham did, Gen. 24.5. when he said, what if the Woman will not come with me? Or Lastly, when their Master unjustly suspecteth them to be guilty of what they are innocent in, than may they lawfully vindicate themselves to their Master, as David did to Saul in 1 Sam. 24.9. And David said to Saul, wherefore hearest thou men's words, saying, Behold David seeketh thy heart?  
Yet let them still be careful that their way and manner of speaking be with submission and respect to their Masters, and to this purpose let them speak to them with respectful Titles. It was a very worthy respect which the Servants of Naaman used toward him, when they called him, My Father; let Servants words be few when they speak to their Masters, and let them use not more than is necessary; let them be likewise humble and submissive. Observe but how the Children of the Prophets managed their discourse with their Master Elisha, 1 King 6.1, 2. They first humbly beg leave that they may go to Jordan, than they beseech him to go in these words, Vouchsafe we pray thee to go with thy Servants, and when one of them had lost the Head of his Hatchet, he seems afraid positively to ask his Master to restore it again, but refers it to his pleasure, only cries out, Alas Master, for it was borrowed.  
Servants aught also to observe convenient seasons for speaking to their Masters, as when they know they are at leisure to hear them; and this is remarked of our Saviour's Disciples, Mark 4.10. That when their Master was alone they propounded their Questions to him; likewise when they see their Master's mind is not disquieted or disturbed with Passion, thus when David observed that the mind of Saul was somewhat pacified by the words which he uttered, 1 Sam. 26.17. Is this thy voice my Son David? he from thence took encouragement more freely to discourse with him.  
Servants should likewise, give ready and present answers to what their Master's demand of them, and this is often commended in St. Peter, that when our Bless●…d Saviour propounded any question to his Disciples, he would return a present and ready answer thereunto. But above all things, let their speeches and answers to their Masters be nothing but what is truth; let them by no means dare to tell a Lie, according to that of the Poet: 
Ever speak Truth, nothing can need a Lie,  
A fault that needs it most, grows two thereby.  This discovers a very reverend respect to a Master; when Eli demanded of young Samuel what the Lord said to him, 1 Sam. 3.18. we read that, Samuel told him every whit, and hide nothing from him. And when David charged the Woman of Tekoah not to hid the thing that he should ask her from him, 2 Sam. 14.18, 19 She told him the whole truth: and this Servants are obliged to do, both upon the account of Conscience toward God, who is a God of Truth and cannot lie, and out of respect to their Masters, with whom they aught to deal faithfully in all things, and therefore, Lastly, should speak honourably of their Masters behind their backs, speaking good of them and not evil: and this Respect did Abraham's Servant likewise discover toward his master, Gen. 34.35, etc.  
Now contrary to that respect in the aforementioned particulars, is that confidence and boldness in Servants, which is now too much in fashion, whereby Servants seem to have no regard to their master's presence; but are full of idle and impertinent discourse, even before, or within hearing of their master: answering again, and repeating the words of their masters, is likewise contrary to this respect, and occasions much trouble and disturbance; so is impatience also, when they will not endure to hear their masters make an end of their discourse, but will either intempt them, or go away from them.  
Stubbornness, or refusing to give an answer of what is demanded of them, though their silence may be prejudicial to their masters or themselves, is contrary to that respect which is due to their masters: and so is Pride and Arrogancy in speaking to their masters, which proceeds sometimes from Servants despising, or disdaining of their masters for their Poverty, or some other reason, and sometimes from Servants overvaluing themselves, and thinking themselves better than he, by reason of their Birth, Parentage or Education, which occasions them to forget the present circumstances they are in, and the place and condition wherein they are; from whence proceed too low and mean thoughts of their masters, and too high and presumptuous conceits of themselves; and this doth often occasion muttering and murmuring upon every inconsiderable accident, and is the occasion many times of much disturbance, as Solomon saith, Proverbs 15.1. Grievous words stir up ananger.  
Uns●…asonable or impertinent interruption of their masters, is also a sign of very little respect, especially when his mind is intent upon some urgent or important affair, and this the people seem guilty of in St. Mark 3 32. when they interrupted our Saviour while he was preaching to them, by telling him, that his Mother and his Brethrens were without to seek him: speaking to their Masters while they are in Passion, is very unbecoming to Servants, and hath often occasioned great mischief and damage; and so hath stubborness, or want of speaking in Servants when they have been required thereunto. Holy Job among his many other afflictions and calamities complains of this as one, I called my Servant and he gave me no answer, Job. 19.16.  
But especially lying, is very sinful and wicked, when a Servant shall endeavour to hid or conceal a fault thereby, and is very contrary to that respect which is due to a Master; Lying is in itself a very heinous sin, but hath far greater aggravations when it is imposed upon those who have authority over us, and are thereby the Representatives of the Almighty: when Gehazi had cunningly got Money and Garments from Naaman, and his Master inquired of him where he had been, he very briskly replies, Thy Servant went not whither, 2 King. 2.25. whereupon Elisha to deter all Servants from such wicked practices for the future, immediately executes the judgement of Naaman upon him, The Leprosy therefore of Naaman shall cleave unto thee and to thy seed for ever.  
Lastly, It is very wicked in a Servant to disgrace or speak evil of his master in his absence, for though what he may say of his master may be true, yet aught he rather to conceal his faults and infirmities than discover them; how much more abominable is it than to raise false and slanderous reports of his master; this was a monstrous and ingrateful wickedness in Ziba against his master Mephibosheth, 2 Sam. 16.3. and aught to be avoided by all honest and faithful Servants.  
And as Servants aught to be respectful to their masters in words, so likewise in their Carriage and Behaviour toward them; and therefore according to customs or places wherein they are, they aught to use all submissiveness towards them, in going to them, coming from them, receiving any charge from them, or bringing any message to them. When Isaac gave his Blessing to Jacob, Gen. 27.29. he gives him this as part of it, Be Lord over thy Brethrens, and let thy Mother's Sons bow down to thee: which seems to determine the posture of a Servant, and likewise his duty therein. And therefore when the Children of the Prophets saw that the Spirit of their master Elijah rested upon Elisha, 2 King 2.15. they presently concluded it to be an evident demonstration, that God had appointed him to be a Master and Governor over them, and thereupon they came to meet him, and bowed themselves to the ground before him.  
And therefore the whole behaviour of a Servant toward his master aught to be managed with such modesty and humility, as may plainly discover an honourable respect to him, as by standing in the presence of his master, to signify that he is ready to perform any service which his master shall require of him; and this was one thing which was taken notice of, and commended by the Queen of Sheba in the Servants of Solomon 1 Kin 10.5. fo●… when she saw their standing she said, Happy are thy men, happy are these thy Servants, which stand continually before thee, and hear thy Wisdom. Likewise to have their ●…heir heads uncovered in our times, and 〈◊〉 these parts of the World is in men a ●…gn of respect to each other, and there●…ore aught to be used by Servants toward ●…heir Masters. Briefly, there aught to ●…e modesty and sobriety in the whole car●…iage and countenance of Servants in the ●…resence of their Masters, that they may ●…hereby testify their reverence and respect ●…oward them.  
How rude and unbecoming than is the carriage of those Servants, who for want of good Education come in, and go out of the presence of their Masters, without ●…he lest sign of respect toward them, as ●…f they were their fellows and companions: others, if at the first coming in of ●…heir Masters they show any kind of reve●…ence toward them, yet all the day after, ●…hey presume upon a saucy and unbecom●…ng familiarity with them, and can scarce aford to keep themselves uncovered in his sight, especially (as we hinted before) ●…f the Master be mean and low in the World; as if a poor Master did not represent the image of God, as well as the rich; certainly the Word of God makes no difference nor distinctions, it doth no where command them to serve rich Masters only; with fear and trembling; Servants therefore aught more to regard th●… Authority, than Ability of their Masters since God hath conferred as much honou●… and authority upon the poor Master a●… the Rich.   

CHAP. II. Of Servants Apparel.  
THE Apparel and  worn by Servants, aught to be according to their quality and decree, and not to exceed their Masters, as is too much used in these days; since one end of our Apparel is to distinguish between superiors and inferiors, and therefore it must necessarily show a great disrespect in a Servant, to exceed his Master therein. An ingenious Servant is easily contented with mean, but becoming Raiment; he knows the time of his life will be but short, and therefore thinks it unreasonable that his thoughts about such inferior things should be long. Fond cares about the body do too frequently entice away the strength of the mind after them.  
2. Exceeding faulty therefore a●… those Servants who are so excessive in the●… Apparel, that there is no distinction between them and their Masters, or if the●… be, the Servant excels in Gallantry; no●… modes and fashions are many times soon taken up by Servants than their Masters▪ and they seldom scruple at any indirect course for procuring them: So that if th●… Queen of Sheba were now living, sh●… would have as much cause to admire 〈◊〉 the disorder that is to be seen among Servants in our days, as she wondered at th●… comely order of the Servants of King Solomon. Let such proud Servants take heed for if God hath threatened to visit the Children of Princes that walk in strange Apparel, Zeph. 1.8. it is much to be feared tha●… he will more severely visit them.  
3. Besides let Servants remember tha●…  are things which add no true wort●… to any, and therefore it is an intollerabl●… vanity to spend any considerable part o●… our time upon them, or to value our selve●… ever the more for them; Let Servants rather clothe themselves as richly as possible with all Christian Graces and Virtues; fo●… those are the garments that will make them appear lovely in God's Eyes, yea, and in Mens too; for there are none but Fools and Idiots, who will not value persons more for being good, than because of their fine .  
4. For let us but consider to what end our Clothing and Apparel was designed, and we shall have no great cause to be proud of it: one end was the covering of our nakedness, as we may read, Gen. 3.21. and that was the effect of the first sin, and therefore we have cause to be ashamed and humbled, as having lost that innocency which was a much greater Ornament than any the most glorious Apparel can be; and from hence we are engaged to have our  modest, that it may answer the end of covering our shame. Another end of our Apparel is, the defending the body from cold, and thereby to preserve the health of the body. Lastly, Another is, the differencing and distinguishing of Sexes, and likewise of Qualities, as was intimated; God hath placed some in a higher condition than others, and in proportion to their condition, it is necessary their clothing should be; and therefore it befits Servants always to remember their present State and Station, and to cloth themselves accordingly, and if they desire to adorn themselves, let it be as St. Peter adviseth persons in his time, 1 Pet. 3.4. In the hidden man of the heart, even the ornament of a meek and quiet spirit.   

CHAP. III. Of Servants Obedience to their Masters.  
CErtainly no inferiors are more obliged to Obedience than Servants; it is their chief and principal duty, and expressly commanded in the Scriptures, Eph. 5.6. Servants be obedient to them that are your Masters, etc. and indeed all other duties are comprehended under obedience; so that those who are contrary minded, who are rebellious, and disdain to be under the command of their Masters, and are ready to say with those in St. Luke 19.14. We will not have this man to reign over us, aught to be accounted as Enemies to God and all Civil Authority and Government; for how can they pretend to acknowledge them to be their Masters, if they deny all lawful subjection to them?  
2. Now the Obedience required of a Servant to his Master, consisteth either in not doing any thing without the advice, or against the consent of his Master; or in readily obeying and performing all the lawful commands of his Master: as to the first, Servants aught to forbear to do any thing without, or against the consent of their Masters, because that during the time of their Service, they are not their own men, neither aught they to do any thing upon their own account; both their persons and actions are all their Masters, the will of their Masters must be their absolute rule and guide in all things which are not contrary to the Will of God. We have a very notable example in Abraham's Servant, who when he was employed by his Master in a matter of concernment, he propounds all such scruples as he could than think of to his Master, that he might receive direction from him therein, that so he might not be obliged to do any thing of his own head without particular order and warrant from his Master, Gen. 24.5.  
3. And this part of a Servants duty will appear more plain and evident by considering some particular instances, of these things which a Servant aught not to do without the consent of his Master, as we found them recorded in the holy Scriptures.  
4. Servants aught not to go whither they please without the knowledge of their Masters, that expression of the Centurion in St. Matthew 8.9. I say to one go, and he goeth, seems strongly to imply, that without the consent of his Master a Servant aught not to absent himself from his Service: and therefore those Servants who watch their opportunities to go whither they list, when their Masters are employed about some urgent affairs, or at night when their Masters are gone to their rest, are very much to be blamed, and do exceedingly come short of that obedience which is required of Servants, besides the dangerous consequences which commonly proceed from such ill practices: thus Gehazi the lewd Servant of Elisha, watched his opportunity to run after Naaman supposing that his Master would know nothing of it, but the dreadful effect thereof upon him and his Posterity, may be a sufficient warning to all other Servants for the time to come, 2 King 5.20.  
5. Servants aught not to manage their own Affairs and Concerns and neglect that of their Masters; it is observed that Jacob while he was a Servant to Laban, though he had a Flock of his own, yet he fed his Master's Flocks, and committed his own into the hands of his Sons, for them to keep and look after, Gen. 30.25. which is contrary to the practice of some Servants, who being bound faithfully to serve their Masters, yet do their own business, and study and contrive their own profit and advantage without the licence or knowledge of their Masters, and this was the aggravation of the crime of Gehazi, and made it, as it were, private stealing, by his with, drawing himself from the service of his master, and going to receive gifts upon his own account, and thus faulty are many unfaithful servants who will make use of their master's Credit and Reputation for their own benefit and profit.  
6. Servants aught not to do what business they themselves please, though in it self lawful, and upon their master's account; we read in 2 Sam. 18.19. that Ahimaaz had a great desire to carry the news of the death of Absalon to King David, yet he would not presume to do it without leave given him by Joab, who was his Captain and master; it is said Proverbs 31.15. that the virtuous Woman or Mistress giveth a Portion to her Maidens, that is, the portion of work which they are to do by her appointment. The servants of the Centurion every one performed that part of their duty which was required of them: and those servants that had their Talents committed to them, Mat. 25.16. each of them was solicitous for the improvement of his own Talon; therefore servants aught not to choose their own work, or to do only that part of it which pleaseth them, or else wholly to neglect it, or do it with much unwillingness or discontent.  
7. Servants aught not to marry during the time of their service, and this Apprentices generally oblige themselves not to do by their own consent in their Indentures, without leave from h●…ir masters; and the Law of God in Exod. 21.4. allows a servant to marry, if his Master give him a Wife, which implys that he may not marry without his leave, and therefore when St. Paul in 1 Cor. 7.2. says, To avoid fornication let every man have his Wife, etc. he discovers what means God hath appointed for every one to avoid Fornication, yet not that every one should make use of it, when it may hap to be contrary to some other Command or Order ordained of God; for this precept is given to those that are within their own power, but servants and children are to be directed by their Masters and Parents: However, if necessity require, servants have liberty to acquaint their masters with their desires, and to use all lawful means for the obtaining liberty, or the assent of their master therein.  
8. Servants should not dispose of the Goods of their master at their own pleasure, nay, though it may be to charitable uses. The Steward in St. Luke 16.1, 2. who wasted his master's Goods was justly deprived of his office for the same; yea, in the 8th verse he is called the unjust Steward, for disposing of some of his master's Goods, for his own future maintenance, and therefore it was a point of injustice, and unlawful; and though it is said the Lord commended him; the intent thereof only is, that he commended his Wisdom therein, but not his injustice; he commended his care for providing for the future, not the way and means he made use of for obtaining it; neither aught servants to be liberal in disposing of their master's Goods, or to think that without their leave they may give them to the Poor; for pretence of Charity is no excuse for Injustice, and therefore they aught to give their master or mistress an account that such things are in the House, and meet to be disposed of for the relief of the Poor; but without the knowledge and consent of their masters, they aught to dispose of nothing.  
9 Servants aught not to go from their masters till the time of service which they have covenanted with them, be expired, when Jacob after a very long Apprenticeship to Laban, had a desire to go away from him, Gen. 30.26. he asked leave, and because his Uncle and Master was unwilling to part with him he continued still with him; and though it is afterwards said, that Jacob stole away privily from his master; yet it is plain, that the Covenanted time of his Service was out, and that he had an express Command and Warrant from God Almighty to be gone; and therefore his example herein is neither to be insisted on, nor followed, without such an extraordinary Call thereunto, which is not now to be expected. And therefore those two servants who ran away from their master Shimei in the 1 Kin. 2.39. are charged therewith by the Holy Spirit, and it is Recorded to their shame and infamy; and Onesimus who run away from his master, is sent back by St. Paul, Philemon vers. 22. And Hagar is by an Angel commanded to return home to her Mistress, Gen. 16.9. And though it may be objected that their Masters are cruel and severe, as it is said Sarah was to Hagar, yet an Angel from Heaven commanded her to go back, and submit herself under the hand of her mistress, and St. Peter 1 Pet. 2.18, 19 gives this positive charge to servants. Be subject to your masters with all fear, not only to the good and gentle, but also the froward; for this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.   

CHAP. IU. Of Obedience to the Commands of Masters.  
1. HAVING briefly discoursed of what Servants aught not to do if they would testify their obdience to their Masters. Let us in the next place consider what is their duty herein: The first and principal part whereof, is a very ready and willing performance of all the lawful commands of their Master; the power of commanding is in the Master, and the duty of obeying in the Servant; and therefore the peculiar duty of a servant, is to have respect to his master's desires, and to do what he requireth him.  
2. And thus the Prophet David describes the property of a good servant, Psal. 123.2. The eyes of Servants look to the hands of their Masters; which expression of looking, as it implieth an expectation of relief and succour: So likewise it intendeth a willing and ready mind to execute any command that their masters should lay upon them. And the Centurion, St. Mat. 8.9. commendeth this duty in his servants, who performed whatever he commanded them: and so also are the servants of Abraham, Elijah and others; and our blessed Saviour in St. Luke 17.7, 8. seems to exact and require this duty of servants; when he intimates, That though a Servant have been all the day long at plough, which is a very tiresome and laborious employment, yet when he cometh home, if his master command him to dress his Supper, and wait, he must do it. By all which Instances it appeareth, that if a master command his servant to come or go, to do this or that, he aught to obey him therein.  
3. When servants therefore refuse to perform the commands of their master, This is the highest degree of Disobedience; and this was a great crime in Ziba, the servant of Mephibosheth, who when he was commanded to saddle his master's Ass, that he might meet King David 2 Sam. 19.20. went away and did it not, which might have happened to have been very prejudicial to his master; and thus Job laments and complains of his servants; who being called would not answer nor obey him, Job 19.16. And this indeed of all other offences, is the most provoking, because it discovers the greatest contempt of the power and authority of a master.  
4. And this obedience of Servants, must not be a grumbling and unwilling service, but ready and cheerful, as St. Paul exhorts, Eph. 6.5, 7. Servants obey your Masters in all things, with good will, doing service, and to help them therein, they are to consider that it is to the Lord and not to men; our blessed jesus took upon hius the form of a servant, Phil. 2.7. and hath in that case left his own example as an excellent pattern, for Psalm 40.8. he saith, I delight to do thy will; speaking to God that sent him. and St. John 4.34, My meat is to do the will of him that sent me, and to finish his work Intimating that Jesus Christ did do the work of him that sent him, with the same willingness, delight and cheerfulness that a man eats his meat when he is hungry: and Jacob served his Uncle Laban cheerfully, Gen. 29.20. So that seven years seemed to him but a few days; and though one reason thereof was his love to Rachel; yet if he had not had some kindness and respect to his master and his service, the time might have seemed tedious enough; but however, if the Love of Rachel caused Jacob to perform his service so cheerfully; than if servants love God, for whose sake they aught to do their duty, and who hath promised, that whatsoever good thing a man doth, the same he shall receive of the Lord, whether he be Bond or Free, Eph. 6.8. than should they execute all the commands of their masters with cheerfulness and willingness.  
5. And indeed that temper of mind which St. Paul tells us, is requ●…red in the giving of Alms, 2. Cor. 9.7. may be very fitly extended to all other Christian Duties, which we are commanded to perform; for he saith that God loveth a cheerful giver; that work or duty therefore that is not seasoned therewith, is not acceptable to God; and as cheerfulness in our works renders it more pleasing to the Almighty, he so it likewise causeth it to be more easy and pleasant to those who are exercised therein, as it is in our common Proverb, nothing is hard to a willing mind.  
6. Nay, when there is this cheerfulness of spirit in a servant, he is even as free as his master, for such a servant is the Lords Freeman, 1. Cor. 7.22. And though he be not free from his master, yet he doth thereby make his service as easily as freedom to himself. Let servants therefore have respect towards God in their service, and to his acceptation and remuneration, or rewarding thereof, and this will very much quicken and enliven them in their duty. If a reward from men encourageth poor men to be glad of their work, and to perform it cheerfully: If Tradesmen, Physicians, Lawyers, and in deed most sorts of men are with much willingness engaged to take great pains for the hope of gain and advantage; should not the recompense which God hath promised to bestow upon servants, be a strong willingness therein: Let them therefore endeavour to obtain such an Eye of Faith as Moses had, Heb. 11.26. who had respect unto the recompense of the reward  
7. That service than which is performed with heaviness of spirit, and discontentedness of mind; that same which is done grudgingly and by compulsion, is certainly very displeasing both to God and man, that service which servants are forced to out of mere necessity, is rather the service of a beast than a man, and servants surely can reap but little satisfaction nor comfort from it, since it can be no ways pleasing to God, nor acceptable to their Masters.   

CHAP. V Of Obedience to the Instructions of Masters.  
NOW as a Master hath power to command, so it is likewise his duty to instruct his servants in the ways of righteous, and likewise in that civil course of li●…e wherein they aught to walk for the future; and it is the duty of servants to harken, and to be obedient to them therein: and those servants who are bound to their masters to learn a Trade of them, are more particularly obliged to harken to their masters, in what he shall instruct them; and endeavour with their utmost diligence to perform what he requires, and that upon several accounts.  
2. As that Servants may for the future do their masters better and more profitable service; and that by being perfectly instructed in their calling or mystery, the●… may be the more capable to maintain and provide for themselves and their familie●… when they come to be free; and may likewise be able to instruct those that may hap to be servants to them in time to come●… and thereby be serviceable in their Generations for the advantage of mankind, an●… may the better discharge a good conscienc●… in that particular place, and calling, whic●… it hath pleased God to allot to them.  
3. But some servants through Idleness sluggishness or dulness, or else by reason of carelessness and untowardness, are very faulty in this particular, and therefore exceeding vexatious and troublesome t●… their masters or themseives, and neve●… prove expert in their Trade and Employment; whereas had they been careful, attentive and obedient to their master's Instructions, they might have known as much as he: These are to be reckoned enemies both to their masters and themselves; 〈◊〉 grief and trouble to their Parents and Friends, and unprofitable Drones in the City or Country where they devil.  
4. Those Servants who have pious and ●…eligious masters, that are careful to in●…truct their servants in the ways of godli●…ess, aught likewise to be obedient to the ●…nstructions of their masters therein; such were the servants of Joshua, or else cer●…ainly he would not have engaged for them ●…s he did Joshua, 24.15. As for me and my house we will serve the Lord, and such were the servants of that Rule mentioned ●…n St. John, 4.53. of whom it is said, ●…hat, himself believed and all his household. And the Servants of Lydia, Acts 16.15. who was baptised and her household; and ●…he Jailor's servants in the 33 verse of that Chapter; of him it is mentioned, that he believed in God and all his house; for under the Term of House and Household, surely none doubteth but that servants are likewise comprehended.  
5. Now if these Servants had not harkened nor yielded to the Instructions of their Masters or Mistresses, they would not have believed in him, in whom their master believed; neither would they have been baptised at the same time with their mistress; and that expression of St. Paul Romans 16.5, Likewise greet the Church that is in their House; and Philemon ver●… 2. to the Church in thy House, seem to imply, that all in the house were of the same faith with the master and mistress; and i●… is expressly observed, Acts 10.7. that the Soldier which waited continually upon Cornelius, was a devout man, and one that feared God with all his house.  
6. And the transcendent benefit and advantage which will redound to servants, by harkening to, and obeying such pious instructions, is unspeakable, for there is more real profit to be obtained by following the spiritual directions of religious masters, than by the most subtle and cunning Artifices they can learn from the wittiest and overreaching Person in the way of their Trade and Employment; and therefore both upon the account of duty, and also for their profit and Interest, servants are bound to give ear to, and follow the godly Instructions of their masters.  
7. But notwithstanding this du●…y is so exceeding beneficial, yet of all others, it is generally lest accounted to be a duty, and commonly neglected and disregarded, ●…nd the contrary thereof too much in use ●…nd practised: for many servants have such ●…icious and debauched minds, that if it ●…e possible, they will avoid being concern●…d with those masters who make consci●…nce instruct their servants in the way of ●…ternal life and salvation, They will choose ●…asters that are irreligious, and profane Worldlings, Atheists, or any thing rather ●…an those that are serious and religious; or nothing is so displeasing to our corrupt ●…atures, as being restrained, and kept ●…ithin the bounds of Religion: there are ●…ew that are willing to walk in that narrow ●…ay, or enter into that straight gate, which ●…eadeth to everlasting happiness; The God ●…f this World doth so blind the eyes of most ●…en, that they cannot see nor consider the ●…nd of this narrow way; They cannot for ●…ant of faith behold the blessedness this ●…reight gate will bring them into; or if they ●…o see it or believe it, yet they think it is 〈◊〉 far of, and their minds do so much sa●…our the things of the flesh, and of this pre●…ent evil world, that they do not regard ●…he happiness that is to come.  
8. Now those masters that are religous, will endeavour as much as possible to oblige all their servants to walk in this narrow way; whereas those that are irreligious, will suffer them to go in the way of their own hearts, without interruption or reproof; they will not correct them for swearing, sying, drunkenness, or profanation of the Sabbath, but suffer them to spend that holy day of Rest as they please, either in drinking, walking or playing without the lest restraint; they allow them to rise and go to bed, without prayer, Catechising, hearing or reading the Scriptures; and if they do but rise to do their master's business and follow his employment, they concern themselves not farther; such masters are not like devout Cornelius, who was one that feared God and all his house, and prayed to God always.  
9 And therefore some servants, who have been placed with religious masters, when they have observed the pious and devout dispositions of their masters, and the strict orders of their family, they have been very much discontented therewith, have thought their master's houses to be as bad as a Prison to them, often mur●…uring and muttering because of the re●…raint which was laid upon their destruc●…ve exorbitances; and when they have ●…een called to any religious Exercise, they ●…ve been ready to say, that they never ●…me to learn this, nor to be thus employ●…d; but if their masters will set them a●…out their work, they are willing to per●…rm it; but this strictness and exactness in ●…eir lives and conversations, does not at ●…l agreed with their vicious and extrava●…ant humours and naughty inclinations.  
10. Other Servants again, are more ●…egligent and careless in doing the business ●…hey are employed in, because their ma●…ers are religious; and it is many times ●…bserved, that profane and irreligious ●…asters shall have more service done them ●…an those that are godly and pious; yea ●…hough those good men give them more ●…ncouragement than others, which some ●…harge as a fault in the masters; but que●…ionless it is generally chargeable upon ●…ervants, who by their vitiated tempers ●…nd inclinations, do esteem the false de●…ights and pleasures in sin, and the liberty ●…llowed them therein by ill men, to be much more valuable than any virtuou●… consideration whatsoever; and thereby demonstrate themselves to be inpious and Rebels against God, ingrateful to their masters, and very injurious and false to their own souls: But let such perverse minds remember the Rule of blessed St. Paul, 1 Tim. 6.2. That they that have believing masters, let them not despise them, but rather do them service because they are faithful and beloved.   

CHAP. VI Of Submission to the Rebuke and Correction of Masters.  
1. THE Obedience which Servants aught to tender to their Masters, in respect of Rebuke and Correction, is patiently and meekly to suffer Reproof, not answering again, as St. Pau●… exhorts Titus, 2.6. that is, not making such surly and rude replies, as may increase the displeasure of their Masters, a thing too frequently practised by Servants, even when there is just cause of reprehension, whereas St. Peter directs them to suffer, even the most undeserved correction, even when they do well and suffer for it, 1 Pet. 2.18. when the Apostle gives them an express command which is strengthened and enforced by many reasons, Servants be subject to your Masters with all fear, not only to the good and gentle, but to the froward, for this is thankworthy, if a man for Conscience toward God, endure grief, suffering wrongfully; for what glory is it, if when you are buffeted for your faults, you take it patiently? This is acceptable with God.  
2. From which Precept of St. Peter it is very clear and evident, That correction is to be patiently endured by Servants, and if so, than much more reproof, and though correction may sometimes hap to be unjustly inflicted; yet it is to be suffered quietly, and therefore by consequence much more, when it is deservedly laid upon them; and if buffeting, and that from a froward Master, be thus submissively to be born, than much more the lighter Rebukes and Corrections of a good and discreet Master. Joseph patiently endured Fetters, Iron Chains and Imprisonment, though they were unjustly inflicted upon him; even for his Justice and Faithfulness to his Master, but great was the recompense which he received of God for the same, and there is nothing more sure, than that the righteous Lord of Heaven will tender recompenses to those his Servants who shall endure pains and grief and wrong for the sake of a good Conscience, and in pursuance of their duty toward God; for the Apostle saith, this is thankworthy, as if he should say, it is worthy of praise and commendation, and so consequently of reward. He saith likewise, it is acceptable to God; so that though men may accounted it baseness and meanness of spirit, nay, though proud and unjust Masters may from thence take occasion to insult and trample upon their Servants, yet God will recompense them for the same.  
3. For this is one of the principal Rules of our Christian Profession, which is likewise intimated by St. Peter, when he says, even hereunto were ye called; and the Christian Religion requireth all men, to give place unto wrath, Rom. 12.19. to turn the other Cheek when one is smitten, St. Mat. 5.39. to overcome evil with goodness, Rom. 12 21. Now if all good Christians are required to use so much patience and forbearance toward their equals, how much more aught Servants to suffer it from their Masters, and St. Peter recommendeth the Example of our Blessed Saviour himself in this case, 1 Pet. 2.21. who when he was reviled, reviled not again; and when he suffered, and that most injuriously, yet he patiently endured all; and let Servants remember, that if they suffer with Jesus Christ, they shall likewise reign with him.  
4. And therefore if it should hap, that a Servant should be unjustly reproved by his Master, and charged with what he is altogether innocent of, yet an angry and passionate contradicting his Master, may chance to be of very ill consequence, and therefore if he thinks fit to undeceive his Master, that so he may not longer continued to have an-ill Opinion of him, let him humbly and meekly vindicate himself when he shall found a convenient opportunity: Nay, though a Servant should be likewise unjustly corrected, yet aught he to make no resistance, since our Saviour himself could very easily have freed himself from his Persecutors, but would not, and his Example is recommended to Servants, for if Servants suffer for Conscience sake, they will not resist, though it be in their power so to do.  
5. Much lesle will they study to revenge themselves upon their Masters, as some wicked Servants have designed to do; for this proceeds from a malicious and desperate mind; and those who in their heart●… wish the ruin and destruction of thei●… Masters, make themselves guilty of blou●… before God, who without serious Repentance will require it at their hands.  
6. But the patiented suffering of rebuke is not all that is required of Servants i●… this matter, they must also amend th●… fault which they are rebuked for, and no think that they have done enough, when they have (though never so dutifully) given their Master the hearing; and it may sometimes hap, that a real amendment of former faults, may 'cause a Servant to be better, and more useful than before he committed them; as St. Paul seems to intimate in his Epistle to Philemon ver. 11. where speaking of Onesimus, he saith, In time passed he was to those unprofitable, but now profitable to thee and me.  
7. If Servants therefore, after being rebuked, go on still in their evil and indirect courses, and thereby add greater Provocations to their Masters, they are to be reckoned either proud and scornful, (and Solomon saith, a scorner beareth no Rebuke, Prov. 13.1.) or else, that it proceeds from a base, servile, brutish disposition, of whom it is said, An hundred stripes enter not into him, Prov. 17.14. and is one of those fools whom Solomon characterizeth, Prov. 27.22. Though thou shouldst bray a fool in a Mortar among Wheat, with a Pestle, yet will not his foolishness departed from him. But much worse is the temper of those servants, who grow more extravagant extravagant for being rebuked and corrected; certainly, such as these must expect nothing but shame, beggary, or some ignominious death, without speedy amendment and reformation.   

CHAP. VII. Of Fidelity.  
1. ANother great duty of Servants toward their Masters, is, that faithfulness whereby Servants are oblied truly and faithfully to discharge that trust which is committed to them; and this is expressly commanded to Servants by St Paul, to show all good fidelity, Ti●…us, 2.10. And it is required in Stewards that a man be found faithful, 1 Cor. 4 2. And that expression concerning Moses, H●…b. 3.5. He was faithful as a servant, implies, that faithfulness doth properly and absolutely belong to Servants; and our Blessed Saviour joineth goodness and faithfulness together, St. Mat. 25.21. Well done thou good and faithful Servant, which intimates, that a Servants goodness consisteth in his faithfulness.  
2. And this fidelity in Servants is very advantageous both to their Masters and themselves; the benefit that accrues to Masters thereby, Solomon taketh notice of, Prov. 25.13. As the cold of Snow (is very pleasant, refreshing and comfortable) in the time of Harvest (when men are even ready to faint with heat) so is a faithful messenger to them that sand him, for he ref●…esheth the soul of his masters, And the advantage that redounds to Servants is excellently describe●… by our Saviour, who thereby likewise discovereth his approbation and rewarding thereof; St. Math. 25.21. Well done thou good and faithful Servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.  
3. Every Servant must be called to an account, if not by his Master on Earth, yet by his Master in Heaven, who will than say to every one, Give an account of thy Stewardship. Luke 16.2. Now if Servants be not faithful, what other sentence can they expect, than that which was pronounced upon that wicked, slothful and unprofitable Servant, who hide his Talon in a Napkin, Mat. 25.30. Cast ye the unprofitable Servant into utter darkness, there shall be weeping and gnashing of teeth.  
4. Now this fidelity in Servants consists in several particulars; whatsoever is committed by a Master into the hand of a Servant must by him be carefully preserved: And that expression of St. Paul to Timothy, 1 Tim. 6 20. keep that which is committed to thy trust, seems to be a Metaphor taken from the duty of Servants; and great was the faithfulness of Joseph in this kind, which caused his Master to put all that he had into his hand, Gen. 39.4. the fidelity of Jacob was likewise very remarkable, Gen. 31.38. for in twenty years wherein he had the keeping of his Master Laban's , the Ewes and the she Goats cast not their young, neither were the Rams of the Flocks devoured, etc.  
5. If Servants therefore observe any damage to be done to their Master's Goods (which are under their charge) by others, they must carefully endeavour to prevent it, or to give an account thereof to their Masters, that it may be redressed, as those Servants did which are mentioned in St. Matthew 13.27. who gave notice to their Masters, that Tares sprang up in his Field instead of good Corn. And this Duty is indeed absolutely necessary in a Servant; for every Master is supposed to intrust his Affairs, as well to the care, as to the honesty of a Servant, for it would be little advantage to a Master to be secured that his Servant himself would not cheat him, whilst in the mean time, he would by his carelessness give opportunity to others to do it.  
6. Servants aught likewise to endeavour to advance and promote their Master's Estate and Concerns; the little that Laban had, Gen. 30. was by the faithfulness of Jacob in this kind increased into a multitude. And the Talents, which were committed to the trust of the two faithful Servants, in St. Matthew 25. were by their care and industry increased into as many more; so that Servants do not sufficiently discharge their duty by not impairing their Master's Estates, unless they improve it; for he that kept his Master's Talon safe, was accounted an unprofitable Servant, and received a very severe doom accordingly; therefore he that does not carefully look to his Master's profit, deceives his Trust as well, as he that unjustly provides for his own.  
7. And this is another chief part of fidelity in a Servant, the not converting any part of his Master's Goods to his own use, without leave and allowance from him, or retaining any thing that is due to his Master; and this is that Purloining which the Apostle expressly chargeth Servants not to be guilty of, Titus 2.10. not purloining, but showing all good fidelity; and this word purloin, is the same whereby the fraud and deceit of Ananias is described, Acts 5.2. who kept back part of the price for which the Possession was sold. And this indeed is no better than arrant Theft.  
8. Now under this Head may be comprehended; not only open and manifest Robbing of their Masters, by stealing their Money, or conveying away their Goods; but those other ways, that a Servant hath of gaining to himself, by the loss and damage of his Master, as being bribed to make ill bargains, concealing part of the price which he hath received for his Master's Goods; borrowing money in his master's name; charging more expense to his Master's account than hath been truly expended; inveigling away his Master's Customers, or purloining the men's Goods committed into the Custody of his Master, to his great discredit and damage many times. And indeed this sort of unfaithfulness, is worse than common Theft; for by how much there is a greater trust reposed in any Person, so much the more doth the betraying thereof add to the crime.  
9 The Fidelity of a Servant is likewise expressed in the doing all true Service to his Master, not only when his Eye is over him, and he expects punishment for his omissions and neglects; but at all times even when his Master is not likely to discern his sailing; and that Servant that doth not make conscience of this, is far from being a faithful Servant; This Eye-service being by the Apostle put in opposition to that singleness of heart which he requires in Servants, Eph. 6.6. not with Eye-service as Men-pleasers, but as the Servants of Christ, doing the will of God from the heart. Thus Joseph feared his Master in singleness of heart; and therefore he refused to abuse his Master, by committing wickedness with his Mistress, though she was in a private Chamber, and none but themselves in the House. Happy is it for Masters when they have such Servants as he was, that they took no more care than Potiphar did, who committed all his Concerns into the hands of Joseph.  
10. How unfaithful than are those Servants, who act with a double heart, when they perform only Hypocritical Service to their Masters, who are really Eye-servants, and such a Servant was Gehazi, who came in and stood before his Master, 1 Kings 5.25. as if he had performed some considerable service for him; when in the mean time, he had almost highly dishonoured him; and such a wicked Servant was Judas, who had as plausible a carriage and behaviour before his Master as any other of the Disciples, St. John 13 29. and yet was an horrid Traitor in his heart; for when it was thought that he went out to buy Provisions for his Master, at that very time he went purposely to betray him.  
11. A Servants faithfulness is likewise discovered, in dispatching all the affairs of his Master, which are under his hand, and to endeavour that they prospero; It is noted concerning ●…oseph, 39.2. that he was a prosperous man. And we have an excellent Precedent for this in the Example of Abraham's S●…rvant, who was very faithful in dispatching the business of fetching a Wife for Isaac, and the matter accordingly prospered in his hand; of which we may observe several reasons; one was that he feared God, as we may read in the whole management of this affair; and God prospereth such as fear him in all things they take in hand, as we may see in the examples of Jacob, Joseph, David and others; than he called upon God for success upon his endeavours; now p●…ayer is the most ready way to obtain any blessing from God; and without that all our endeavours are in vain; It is in vain to rise up early, or to go to bed late, a●…d to eat the bread of carefulness, unless the Blessing of the Lord attend it, Psal, 127.2. Than he returned thanks to God, when he saw an hopeful beginning of his affairs; Thanksgiving for the beginning of a Blessing, is the most effectual means for succeeding therein. Lastly he took all opportunities to inform himself in his business, Gen. 24.17.23. and when he had concluded and dispatched it, he makes no stay, but returns back again to give his Master an account thereof: so that he omitted nothing which he thought to be necessary in that matter; and acted therein, as if it had been for himself; and is thereby a worthy pattern for all faithful Servants to imitate.  
12. How blame-worthy than are those Servants, who never concern themselves, whether the affairs wherein they are entrusted by their Masters, prosperor not? for if they have any ways employed themselves therein; so that their Master cannot say they absolutely neglected it, that is all the care they take; nay many times these Servants, instead of using the means for obtaining a blessing; (as Prayer, Thanksgiving and the like) run into such wicked and debauched courses, as do directly prevent, and hinder them from succeeding in their Master's business, such as swearing, drunkenness, uncleanness and the like: These Irreligious Servants, as they sin against God and their own Souls, so they are likewise unfaithful, and unprofitable to their Masters.  
13. There is another part of Fidelity in a Servant toward a Master which consisteth in keeping his secrets, and concealing his Infirmities. For by reason of the obligation and near converse and concernment that is between them; there is a necessity that Servants must be acquainted with some secrets of their Masters, which in faithfulness they are obliged to conceal, still supposing that they do not tend to the dishonours of God, nor to the endangering of the Government, nor to to the damage or mischief of any particular Person: for Jonathan is commended for discovering the mischievous design which Saul secretly intended against David, 1 Sam. 20 12 And Solomon saith, He that is of a faithful Spirit concealeth a matter, Proverbs 11.13. The faithfulness of Jeremiah is very remarkable, Jer. 38.27. who though the Princes came to him to know what he had said to King Zedekiah, yet he would not reveal it to them: the faithful concealing the infirmities of a Master, is likewise required of a Servant; for the best men are subject to many; and Servants being continually conversant with their Masters must necessarily observe some of them; and if they be not faithful herein, the discovering them may be very prejudicial, and of ill consequence.  
14. Servants aught likewise to be faithful to their Masters, in assisting, advising, and concealing one another, by giving virtuous examples to them, encouraging them in virtue and goodness; and discouraging their vicious inclinations and practices; and likewise by preserving peace, unity and kindness between each other; such a servant as this our blessed Saviour himself calls a faithful Servant, and pronounceth him to be blessed. Mat. 24.45. for it is observable that the examples or advices of our equals and companions, have more prevailing influence upon our minds than that of others; a Servant therefore that is faithful in this kind, is a double blessing to his Master, not only from his own service, but likewise from that of his Fellow-servants.  
But how much is to be lamented, that in these days the directly contrary is too much practised: How many Servants are there who by their evil examples, debauch and corrupt the minds of their Companions: how many are like that wicked Servant mentioned in St. Mat. 24 42. who in the absence of his Master, began to smite his Fellow-servants, and to eat and drink with the drunken; that is, caused others to be drunk with him; others conspire together to do mischief, like the Sons of Jacob, Gen. 37.18. who when they saw their Brother Jos●…ph coming, consulted among themselves, and concluded together to slay him; Behold this Dreamer cometh, come now and let us slay him; or like those in St. Matthew 21.38 who when they saw their Master's Son, said among themselves, this is the Heir, come now, let us kill him, and let us seize on his Inheritance. Some Servants are apt to encourage others in disobedience and unfaithfulness, Psal. 2.3. Let us break their bonds asunder, and cast their Cords from us, like Sheba, 2 Sam. 10.1 We have no part in David, every man to his Tents O Israel. This is the humour of unfaithful Servants, which is one occasion of the general deprecation that is among young Persons at this time; but let such consider, that though they may escape the revenging hand of man, yet the vengeance of God will at last certainly overtake them.  
16. A Servant may likewise express fidelity to his Master in relation to their Children, especially when they are young, by infusing honest, vi●…tuous Principles into their minds, by being loving and kind to them, and by avoiding vain, idle, and profane discourses before them: St. Paul 〈…〉 us, that evil communications corrupt good manners, 1 Cor. 15.33. for Servant's imbibe such ill language and vicious habits and behaviour, that it is very difficult for Parents to reduce them again to sobriety; so that they have cause to curse the time that they entertained such lewd Servants ●…nto their Families. These and many other ways may Servants be unfaithful to their Masters as to their Children, which are therefore with all imaginable caution to be avoided by those that are honest and virtuous.  
17. The faithfulness of a Servant may be expressed about a general carefulness about his Masters Concerns; by a readiness to obey the lawful and necessary commands of his Master and Mistress; and likewise a tenderness over them in their sickness, weakness, old age, or other distress●…s which may sometimes hap to befall them; and wherein the help of his servants may be very necessary for them: It was great faithfulness in the servants of Saul when their master was vexed with an evil spirit, that they enquired after some remedy for him, 2 Sam. 16.16 and so it was also in the servants of Naaman, 2 Kings 5.3. Those therefore that shall forsake their masters when they are in distress, are certainly very inhuman, and ingrateful servants: These are like the servants of Job, who when the hand of God was heavy upon him, and all his goods was taken from him; and his Body was full of Sores and Boils Job. 19.15, 16. even at this very time he woefully complains, They that dwelled in his House, and his Neighbours counted him for a Stranger, and he was an Alien in their sight; he called his servant and he gave him no answer, so did Ziba leave Mephibosheth in his greatest necessity, 2 Sam. 19.26 and thus did the Disciples fly from their Lord and Master. St. Matthew 26.56. but what wretched and villainous servants than are they, who from the weakness and impotency of their master, take advantages against them, to abuse and injure them, as Rechab and Baanah did. 2 Sam. 4.6. or those who shall betray their masters into the hands of their enemies, as the wicked Judas did our blessed Lord and Saviour, St. Mat. 26.15. what can such Traitorous and unfaithful servants expect but to meet with such deserved ends as justly happened to the Traitors aforementioned.  
18. Lastly, to enforce this most necessary duty of faithfulness upon servants; Let them make their master's case their own, and do for him as they would for themselves, or as they would wish and desire ohters to do for them. The general Rule in the Levitical Law, is love thy Neighbour as thyself, Levit. 19.18 and whatsoever you would have men do to you, that do you to them, St. Mat. 7.12 Now if men aught to use this general justice and sincerity to one another; yea though they be strangers to each other; than are servants much more obliged to do the same toward their masters; and upon this account our Saviour speaking of servants in St. Luke 17.10 saith that when they have done all that is commanded, they have but done their duty.   

CHAP. VIII. Of Diligence in Servants.  
ANother Duty required of Servants, is diligence in the service of their Masters; one part whereof, is; that they spend no more time in doing any thing than necessity requires. It is remarkable concerning Rebecca, Gen. 24.18. that she hasted and let down her Pitcher; that she hasted and emptied her Pitcher, and than went to the Well again: The Servant of Abraham having than made all possible expedition in dispatching the Affairs of his Master; It is said Gen. 24.33. that he would not eat till he had told his Errand: and 2 Sam. 18 23. Ahimaaz strove with Cushi who should soon be with David to bring him the Tidings of the Overthrow of Absolom and his Army; and questionless the diligence and willingness in Ahimaaz to do his master service, ●…ade him outrun Cushi, and arrive be●…ore him: we read 2 Kings 4.29 when Elisha sent his servant to raise the Shuna●…ites Son to life again; he gives him this ●…harge; give up thy Loins, go thy way; if ●…hou meet any by the way, salute him not, ●…nd if any salute thee, answer him not a●…ain; which way of expressing himself, ●…mplies that diligence and expedition which ●…s required of servants in the concern●…ents of their masters.  
2. A servant aught likewise constantly ●…o attend to all those things which are the ●…utys of his place, and not to give himself to Idleness nor Sloth, but to exercise ●…ll manner of care and pains in the performance thereof. That general Charge which is laid upon all men, Gen. 3.19. in ●…he sweat of thy face thou shalt eat thy bread, ●…s certainly more particularly required of ●…ervants; Solomon exhorts, Eccles. 9.10. ●…hat whatsoever thine hand findeth to do, do ●…t with all thy might; the diligence of Ja●…ob is very remarkable toward Laban, Gen. 31.4., who saith thus of himself; is the day the drought consumed me, and the frost by night, and my sleep departed from mines eyes. Great likewise was the diligence of those Shepherds that kept watch over their flocks by night, St. Luke 2.8. and very commendable was the diligence o●… those servants, who by their industry doubled the Talents committed to their charge, Saint Mat. 20.16.  
3. Now as this dilgence in servants i●… recommended to us in these aforementioned examples; so hath God Almighty likewise made many faithful promises to those that are exercised therein, such i●… that, Pro. 10.4. the hand of the diligen●… maketh rich, Pro. 12.14. the recompense o●… a man's hands shall be rendered unto him, an●… ver. 24. the hand of the diligent shall bea●… rule. Pro. 24.13 in all labour there is profit; for indeed the work or business wherein servants are employed by their masters aught to be performed by them as th●… work of God; and St. Paul says as Go●… hath called every one, so let him walk 1 Cor 7.17. now we know the work of God i●… to be done with all diligence, for curse is he that doth the will of the Lord ngeligen●…ly, Jerem. 48.10.  
4. Solomon therefore is very severe against Idleness and Slothfulness, and discovers the several mischiefs and inconveniences that proceed therefrom, Pro. 26 13. The slothful man saith there is a Lion in the way; that he pretends very improbable and unlikely dangers, which may hinder him in his duty, Pro. 13.15. as the door turneth upon the hinge, so a slothful man upon his bed; intimating that he ●…turns from one side to another; but does not rise up to perform any business, Pro. 20 16. The slothful man hideth his hand in his bosom, it grieveth him to bring it again to his mouth; he is unwilling to use the lest diligence about these things which are absolutely necessary for his maintenance and well-being, Pro. 24.33. yet a little sleep, yet a little slumber, a little folding of the hands to sleep; He is slothful and sluggish, and never satisfied with sleeping, though he can sleep not more.  
5. These are some of the lazy excuses and postures of idle persons; but what are the natural effects and consequents thereof, even as bad as can be imagined, as poverty, slavery and bondage; fruitless wishes and desires, hunger, beggary and death; as Solomon at large expresseth in several places of his Proverbs; and to demonstrate what little happiness, or comfort Masters enjoy in such slothful, negligent Servants, he compares them to vinegar to the teeth, and smoke to the eyes, than which nothing can be more offensive, Pro. 10.26. as vinegar is to the teeth, and smoke to the eyes, so is the sluggard to them that sand him; and since many Servants are apt to think, that negligence and idleness is no crime, and that they do no wrong thereby to their Masters, Solomon says, he that is slothful in his work, is brother to him that is a great waster; Pro. 18.9. upon which account our blessed Saviour chargeth a slothful servant to be a wicked and unprofitable servant, and giveth him his portion with those that do a great deal of mischief.  
6. How slight soever therefore Servants may esteem of this want of diligence which is required of them; yet certainly their neglect herein is absolute theft and wrong to their Masters, since the best of their service is due to their Masters from them; and aught to use their utmost endeavour by all lawful and justifiable means to advance their Master's interest; so that it is not enough that they are employed in ●…heir Masters affairs, but they are likewise to use all kind of diligence therein, ●…nd carefully and conscionably perform the same; not so much to escape their Master's anger, as the wrath of the Almighty, who will certainly call every one of them to an account, how they have behaved themselves toward their several Masters.  
7. Now one great occasion of this neg●…igence in Servants, ariseth often from the many companions of, and multitude of acquaintance, which some Servants procure to themselves, which is many times the cause of this, and divers other mischiefs to young persons; and indeed what wickedness and debauchery is there, which Servants in these days are not drawn into by evil company? how many hundreds have been split upon this dangerous Rock? what sin almost does escape them; and how do they encourage one another to do evil? from hence proceed drunkenness, whoredom, swearing, lying, cheating, gaming, and what not: It may therefore seem necessary to expostulate with our young Apprentice concerning this matter; and to discover in short some of those mischievous and deplorable consequences, which are certainly produced by such crying abominations.   

CHAP. IX. Of Evil Company.  
1. THE Proverb says, proestat esse solus, quam male comitatus; how easily are the tender natures, and the most hopeful dispositions of young persons corrupted thereby; for the filth will secretly cleave unto them, and will insensibly infect them: he therefore that goes in and sitteth with them, seems desirous to get acquaintance with Hell before his time; but let virtuous young men say as Jacob did, Gen. 49.6. O my soul come not thou into their secret; unto their Assembly, mine Honour be not thou united. These are seeming friends, but real foes; so when you may justly say, Is this your kindness to your friend, to become my snare and enticements unto evil? Or with the Philosopher, O friends, among hundreds of such companions; there is scarce one real, virtuous friend to be found.  
2. Thousands have died, and perished for ever of the infection they have catcht from evil company, leaving this sad Epitaph upon their Grave-stone for the warning of others after them, Bad Company in Life, is too ready a way to worse company in Death. The honest Traveller is not overwilling to ride in the Company of Thiefs, if he can possibly avoid it, and we may all say of our profane Companions, that they steal, at lest, our good name, and our time from us; for since men cannot see within our hearts, they will be apt to judge of us according to the company which we outwardly keep. It was a Proverb among the Jews, If you can tell me what company he keeps, I will than certainly tell you what he himself is.  
3. Not that young persons should despise any, but they may, and aught to carry themselves meekly and humbly towards all; but however, let them be very cautious, to choose none, but those that are ingenious, virtuous and harmless for their companions. The Dove does not keep company with the Ravens, be you therefore as David, who was a companion of all that feared God, as Solomon after him, walking the way of good men, keeping the path of the Righteous, and it shall turn to you for a blessing and a testimony. It shall become as the Orator expresseth it, a sweet specimen or evidence of a good nature, and which shall demonstrate apparently your inclination toward Wisdom and Virtue.  
4. For if you do indeed love your Heavenly Father, you cannot than consort, or keep company with those, who tear and blaspheme that holy Name of his, by profane Oaths and Curses. I Jesus Christ your blessed Saviour be of any value or consideration with you, than certainly, you cannot possibly delight your selves in them, who tread under foot the Son of God, and accounted the blood of the Covenant an unholy thing; do you therefore deliver your own souls, and desire them either to leave their sinning, or else tell them plainly, you must for the future leave their company.   

CHAP. X. Of Drunkeness.  
Fly Drunkenness, whose vile Incontivence  
Takes away both the Reason and the Sense.  
1. DAILY Experience too sadly tells us, That there is nothing more common than Drunkenness, both among Young and Old, Masters and Servants; and this is one evil effect likewise of bad Company, for he must certainly be wretchedly fottish that is drunk by himself; good fellowship therefore, and the keeping of others company is the specious pretence of young persons, to meet and drink together: But certainly, if one man should drink rank Poison, his companion would hardly pledge him for company; and if so, he hath far greater reason to be sober, for immoderate drinking is worse than Poison, and though it doth not always work immediate death, (though there are many Examples of those that have died in their Drunken Fits) yet the Custom therein, does usually bring Persons, but especially young Men, to the Grave before their time; however, it at present works that which every Wise Man should more abhor than Death, that is, Madness and Fury; it transforms a Man into a Beast, by drowning that Reason which should difference him from one; surely the effects of it are such, that if being drunk had at first been imposed as a punishment, he would certainly have been counted no lesle than a Tyrant that should have inflicted it.  
3. Solomon says, it is not for young men to drink Wine, nor for the lovers of Virtue to mingle strong drink, the most holy men in Religion, the most renowned among the Nations, the most honourable in their several Ages, were all of them Men of great Abstinence. The Grave, that undesired thing, is visited by Thousands and Ten Thousands before its time, and what Bill of Mortality can be made of it, but only thus, it was their Cups which were their Bearers, and brought the Dropsy Corpse so soon thither: why do we so unkindly complain of the shortness of our life, when it is our own intemperance that cuts the Thread, and hastens Death; but a great Writer observes, The Drunkard will needs have his lust, though it cost him his life.  
3. Men may softly flatter us, and with words too smooth tell us, That the Drunkard is no man's foe but his own; But the Almighty God hath other Language to salute him with, Woe to the Drunkards of Ephraim; Woe to him that dares thus deface the Image of God upon him; that being born a Man, chooses to make himself a Beast: Woe to him that says to Conscience Bow thou down, and Sense shall stamp upon thee, that plucks Reason from the Chair, and sets up Madness and Frenzy there, to overthrew the Chariot, and proclaim his shame before all! woe to him that fills every Table with Vomits; that selleth his heart to work wickedness, and becomes the Devils Decoy to draw others to all Excess of Riot, and at last to drown them with himself in Perdition: Woe to him that by one sin makes way for others, for Legions to follow, that by Drunkenness makes way for contentions, for Murders and for Uncleanness: Woe to him that hath forsaken the Lord, the fountain of living waters, and makes his belly his God, that man's end will be destruction: yea, lastly, Woe once more to him that makes so many weeping eyes, so many aching hearts in his sad Family at home, the Children cry and there is no Bread: the dear Mother sighs and replies, whence my Babes can I satisfy you? My Husband, alas! is not longer my praise in the Gates, but goes from me to sit with vain persons, till the Wine and strong Drink inflame him, foolishly talking all the day there, as the sons of Belial, of matters not conven●…ent for them, while we, poor we, are left to naked Walls, to rags and hunger at home!  
4. A Drunkard therefore is the shame of his Parents, Friends and Relations, he is a reproach to Religion, he brings Poverty upon his Estate, Diseases to his Body and everlasting Ruin to his Immortal Soul; he is infectious to all that keep company with him, and sorrow of heart to all those unto whom he aught to have been a Crown of rejoicing; let such as these hear the Word of the Everliving God, Thou that hast so often enlarged thy desires as Hell after other Cups, Thus saith the Lord, Thou shalt surely drink of a Cup of Bitterness and Trembling, from the fury of the Lord, Thou shalt be drunk, but not with Wine, thou shalt be overcome, but not with strong drink, than mayst thou fall and rise not more. Thus, even thus, shall Adonijahs Feasts break up with amazement, and Belshazzer's Cups with trembling.  
5. Historians tell us: That the Spartans' were want, when at any time their Servants were drunk, to bring them in presence before their Children, that the odiousness of their Carriage might breed in them deeper hatred of the Vice, you have also now seen the Drunkard in some part of his vileness, though in modesty, much hath been forborn of that filth and lewdness wherewith he might too truly be charged; O that you young men may never commit such folly in Israel! Let who will live in Revel and Excess, drown not you a Noble Mind in Floods of Drunkenness; let the counsel that Cyrus once gave his Soldiers be your Rule, What is truly convenient for you, and not what would overcharge Nature into drousiness, nor inflame it into madness. The Drunkard may joyfully call for much now; but this he may, and cannot but know, the Score runs daily on, and his Reckoning will be very sore in the great Day of Account.  
6. St. Austin, upon a terrible and dreadful Accident called his People together to a Sermon, wherein he relates this doleful Story: Our noble Citizen Cyrillus (saith he) a man mighty among us, both in work and word, and much beloved, had, as you know, one only Son, and because but one, he loved him immeasurably, and above God, and so being drunk with immoderate doting; and gave him liberty to do whatsoever he list: Now this very day, (saith he) this same Fellow, thus long suffered in his dissolute and riotous Courses, hath in his drunken humour wickedly offered violence to his Mother, great with Child, would have violated his Sister, hath killed his Father, and wounded his two Sisters to death. These are some of the dreadful effects of this cursed sin of Drunkenness.  
7. It is affirmed that some years a go, a person at Salisbury in Wiltshire, in his drunkenness, and carousing at a Tavern, drank an Health to the Devil, saying, That if the Devil did not come to pledge him, he would not believe there was either a God or a Devil, whereupon his Companions being struck with trembling and horror, immediately hastened out of the Room, and presently after hearing an hideous noise, and smelling a stinking savour, the Vintner ran up into the Chamber, and coming in, he missed his Guest, and found the Window broken, the Iron Bar in it bowed, and all bloody, but the man was never heard of afterwards. Woe therefore unto them that rise up early in the mo●…ning, that they may follow strong drink that continued until night, till Wine inflame them, Isa. 5. 1●….  
8. Let not therefore the commonness of this sin, O Young Man, encourage thee to commit it, or to think it is no sin, at lest, not such a one as will bar thee out of Heaven; but deceive not thyself, for thou mayst as well say, that there is no Heaven, as that Drunkenness shall not keep thee thence: It is the same Word of God which tells thee there is such a place of Happiness, tells thee also, that Drunkards are of the number of those that shall not inherit it, 1 Cor. 6.10. And in Galat. 5.21. Drunkenness is reckoned among those works of the flesh, which they that do, shall not inherit the Kingdom of God; for a Drunkard hath changed himself into a Swine, and being so, he is prepared for the Devils to enter into, as they did into the Herd, Mark 5.13. And that not only of some one or two, but a Legion, a Troop and multitude of them; and of this we see daily examples, for where this sin of Drunkenness hath taken possession, it usually comes as an Harbinger to abundance of others; each act of Drunkenness prepares a man not only for another of the same sin, but of others; Lust and Rage, and all brutish appetites are than let lose, and so a man brings himself under that curse, which was the saddest, David knew how to foretell to any, Psalm. 63.28. The falling from one wickedness to another.  
9 Now of all this be not enough to affright thee from this loathsome, and beastly sin of drunkenness; thou mayst than, O Young Man! still wallow in thy vomit, thou mayst still contive in thy sottish, senseless condition, till the flames of Hell rouse thee, and than thou wilt by sad experience found what thou wilt not now believe, that the end of those things is death, Rom. 9.2. God in his infinite mercy timely awaken the hearts of all that are guilty of this sin, that by a timely forsaking it, they may fly from the wrath to come.   

CHAP. XI. Of Whoredom.  
Quench soon the flames of Lust, and have a care  
Of wanton Women, they will prove a snare.  
1. A Virtuous young Man aught to be one of great Modesty and Chastity in all his Carriage; for the time of Youth is the season of his greatest Trial, wherein Nature will soon discover itself, whether filthiness or holiness; the righteous Commands of God, or the wretched lusts of the Flesh, shall be dearest to him; this indeed is the dangerous season of his life, the Archers begin now to shoot sore temptations, and inticeing thoughts rush in thick upon him; but let him than take up his Bible, and pray that Scripture may be to him a preservative from evil, not in Chambering and Wantonness, but in putting on the Lord Jesus Christ.  
2. These last days of the World are wonderfully sunk, and degenerated from a generous nobleness, and a manly delight in Heroical Achievements, to a spirit of effeminacy and softness: it is not , nor indeed altogether convenient, to lay before the  Reader any large description of it; let it be thrown amongst the works of darkness, to be brought to light not more; let it so dye, the sooner the better; only we cannot be ignorant we are born to far higher things, toward God, toward our Native Country, and toward our own souls, than wanton Compliments, and the dalliances of the Flesh; but let us remember that vicious and debauched Lives commonly end in miserable and wretched deaths; Babylon shall one day receive for all her Luxury, wherein she hath been so profuse, measure for measure from the avenging hand of God, How much she hath lived deliciously, so much torment and sorrow give her, Rev. such i●… the sad conclusion of a lose and vicious life, He dieth, and for ever is numbered among the unclean.  
3. These things are the young man Warning pieces, and for their sakes h●… aught to stand upon his Guard, and to abstain from all appearance of evil: wantonness in gestures; obsceness in speeches lasciviousness in actions; (however they are too much used and favoured by oaths) should be to the virtuous young man as the sulphurous Sparks of Aetna, a●… so many flashes breaking forth of the bottomless Pit, which are the shame of th●… actors, and the danger of the Spectators it is an immodest abusing of nature, an●… an open defiance to all Virtue, and, whic●… is yet far more, an high contempt poure●… forth in the face of Religion itself; 〈◊〉 chaste spirit, as the righteous soul of Lo●… is grieved, and he turneth away from them.  
4. Chastity therefore aught to be exceeding dear and honourable in the eye of young Persons, and they aught to be like clean Vessels where into the Heavenly Treasures should be put, they should be clean Paper whereon the words of life should be written, they should be faithful to God under all allurements to the contrary, and should victoriously conquer and triumph over all the snares of Satan. They aught to avoid all occasions which may in the lest endanger and slain the purity of their minds, and watch to the utmost, that they may preserve themselves unspotted from the Pollutions of the Flesh.  
5. A Young Man should make a Covenant with his eye that it should not rove after Vanity; let him consider, that the heart is weak, and too apt to be drawn aside, and since there are some that have Eyes full of Adultery that cannot cease from sin, let him feast his eyes on the good Word of God, and without rolling to and from, look strait forward, and ponder the path of his feet. Let him likewise set a guard upon all his other senses, remembering the wise Counsel of the Ancients, to Shut up those five Windows of the senses, that the house may shine the clearer, and the noble inhabitant (the soul) may rest the safer: he must also wisely withhold making provision for the Flesh, lest giving lust its baits, it should become as the Sons of Zerviah, too har●… for him; fullness of bread and idleness was the sins of Sodom, and all unnatural lewdness was quickly after the shame of Sodom; strange and light Attire aught likewise to be avoided, as being commonly incentives to Lust and Uncleanness.  
6. But above all a Young Man should charge his heart, that it should not da●… to dally with any lustful thoughts, though never so secretly; Sin is Sin in the Root as well as in the Fruit; in the thoughts as truly as in the actions, and Satan wil●… grow more bold; if he once get footing so far as into the mind, he will scarce b●… so modest as to stay long there, the fir●… once kindled, there will soon break ou●… further, out of the abundance of the heart the mouth will speak, and the man wil●… act and not be restrained; the unclea●… Person therefore may take it as a Men●… Tekel written upon the Wall against him the Lord search the heart, and try the ●…eines to give unto every man according to ●…is ways, and according to the fruit of his ●…oings. Let us therefore remember, that ●…ur bodies aught to be the Temples of ●…he Holy Ghost, and let the fear of God ●…ome in, and kerb us with this tremendous warning in our ears, if any man shall ●…efile the Temple of God, that man shall God destroy.  
7. But this Virtue of Chastity reacheth not only to the restraining of the gro●…ser Act; and therefore let all young persons pray earnestly that God would give them the spirit of Purity, especially at the ●…ime of any present temptation; bring ●…he unclean Devil to Jesus Christ to be ●…ast out, as the man in the Gospel did; and seriously consider the foulness and danger of this sin of uncleanness, and abhor that shameless impudence of the World, that can make light of this sin, against which God hath pronounced such heavy curses, Whoremongers and Adulterers God will judge, Heb. 13.4. and so he will certainly do all sorts of unclean persons whatsoever.  
8. The way to Heaven is up the Hill ●… all the way, and the unclean Person with his rotten Lungs and wasted Loins, cannot climb up to it, Virgins which are not defiled with Women, are they which follow the Lamb in white, whithersoever he goes; the frequency of the sin of Uncleanness among Christians, brings dishonour to God, scandal to the Christian Profession, and a wound to their own souls, and many of the Heathen will rise up in Judgement at the last day against such as these, as the following Examples will more fully declare.  
9 Scipio Africanus was a man of that rare chastity, that during all his Wars in Spain, he would not permit any of the young Virgins of the Country to be brought before him, lest his eyes should betray his heart to commit folly with them. Our King Henry the Sixth of England, even in his youth, was so chaste a Prince, that when certain Ladies presented themselves before him in a Dance, with their hair lose, and their breasts uncovered, he, though unmarried, risen up and departed the presence saying, fie, fie, you are ●…uch to blame.  
10. Aurelian an Heathen Emperor was ●… careful to preserve the Chastity of Wo●…en, that one of his Soldiers being found ●…uilty of lying with his 〈◊〉, he com●…anded that the Heads 〈◊〉 two young ●…rees should be bowed down, and the ●…ouldiers Legs tied thereto, which being ●…ddenly let go, tore him into two pie●…s. Alexander the Great, when he had ●…nquered Darius the Persian, and had his Wife and Daughters brought Prisoners ●… him, though they were Virgins of incomparable Beauty, yet he sent them a●…ay without offering the lest indignity them.  
11: St. Origen who all his life time had ●…en ambitious of the Honour of Martyr●…om, yet in the Seventh Persecution he ●…inted, his heart being overcome with ●…ar, to have his chaste body defiled by an ●…gly Blackmore, which was the greatest ●…unishment that they could imagine to in●…ct upon him, so that he chose rather to ●…ffer Incense to an Idol, than to be so fil●…ily abused, which evidenced his great chastity, though indeed, by that act, he lost the peace of his Conscience, which he could not recover for a long time after.  
12. St. Jerome relates the History of a Virtuous and  Young Man, who under the First ●… the Ten Persecutions, was an Example of invincible Courage and Chastity: for his enemies having very little hope of prevailing upon him to renounce the Faith and Religion of Jesu●… Christ, by the utmost Torments and Tortures they could possibly invent; They therefore resolved to take another cours●… with him: they brought him into a mos●… Fragrant Garden, flowing with all pleasure and delight, and there laid him dow●… upon a Bed of Down, foftly enwrappe●… in a Net of Silk, amongst the Lillys an●… the Roses, and the delicious murmur o●… the streams, and the sweet whistling of th●… Leaves, and than all departed; presently after there comes into the place a beautiful Strumpet, and useth all the abominable tricks of an impure Art to inflame him, and draw him to her desire, whereupon the Young Man fearing he shoul●… now be conquered with Folly, who was Conqueror over Fury, bites of a piece of his Tongue with his own Teeth, and spits it into the Face of the Whore, and so prevented the danger of sin, by the smart of his wound, preserving his Conscience and his chastity at once.  
12. Remarkable is the Chastity of young Joseph, of which we read, Gen. 39 ●…7. in refusing the temptations of his Mistress; which as it is related by Josephus, may not be improper to be here inserted, as an excellent pattern and example for young persons, and especially Servants (as he than was) to imitate; Joseph being sold by his Brethrens to the Merchants, They carried him into Egypt, where he was bought by Potiphar an Egyptian Lord and Steward of King Pharaoh's Household, who held him in great estimation, and educated him in all the Liberal Arts, not suffering to live as a Slave, but as a Freeman committing to his charge and care all his Household Affairs, which Joseph managed with very great wisdom and discretion.  
13. It happened a while after, that the Wife of Potiphar earnestly observing the comeliness of Joseph, as likewise his wisdom and diligence, her heart was inflamed with unlawful lust toward him; and supposing that if she did discover her passion to him, she might easily obtain her desire; imagining within herself that he would accounted it the greatest happiness which could befall him; that he a Servant as he was, should be beloved of his Lady and Mistress; whereupon she let him understand her inclination, entreating to grant the fulfilling of her lustful humour.  
14. But Joseph utterly refused, and denied her request, alleging that it would be very injurious in him toward his Master, (besides the heinousness of the sin against Almighty God) If he who had bought him as a Slave, but yet had treated him as a dear-friend, by entrusting all his interests and concerns into his hands, and making him Ruler over his Household; if this kind Master should now receive so great an outrage, and injury from him; he therefore exhorted her to conquer and overcome her evil appetite, and desire, and at the same time to deprive her of all hope of compassing her designs upon him; he told her that desire becomes dull and unactive, when all hope of enjoyment is taken away, and finally avoided; that he was resolved▪ rather to suffer all afflictions and torments that could be found out, than ever to consent or condescend to commit that wickedness; and that though it were very improper for a Servant to contradict the will of his Mistress, yet the filth●…ness and unlawfulness of the fact would excuse him both before God and man.  
15. But this denial of Joseph did but the more inflame his Mistress, since she never thought, but that he would have readily consented; and her inordinate affections increasing every day more and more; she contrived a way to surprise him, in hope there by to have effected her design: for there happened about this time to be a public Feast among the Egyptians, wherein according to the usual custom the Ladies were want to have the Solemnity with their presence; this Lady who was usually there, did now seign herself sick and indisposed that she might avoid going, and by her dissimulation persuaded her Husband that she really was so, hoping that when her Husband was gone, she might have the be●…er opportunity to solicit Joseph to her embraces, which happening according to her desire, she began to renew her assaults upon him, and to court and caress him with all flattering allurements and enticing persuasions.  
16. She told Joseph, that he had done well, if upon her first request he had obeyed her without contradiction, considering the dignity of her Person, and what authority and power she had over him; as likewise considering the violent affection and inordinate passion she had toward him, which too plainly appeared, that she who had all the reason in the world to expect to be courted and entreated by him, being his Lady and Mistress; yet that being overpowred by her affection, she should so far forget and debase herself as to court him; but that she doubted not he would behave himself more prudently and respectfully, and thereby make amendss for his former obstinacy by his present complaisance and consent; for if you observe, said she, this my second address is more affectionate and endearing than the former, since I have feigned myself sick, and denied myself the pleasure of such a public Solemnity, merely to enjoy the happiness of thy society; and therefore if thou hadst at first any suspicion of my love, as to imagine I had some treacherous design against thee, yet this second attempt may certainly confirm the sincerity of my affection toward thee, therefore take thy choice, either presently to consent to my pleasure and be obsequious to her that adores thee, and thereby put thyself into the way of further honour and preferment, or else be assured of my utmost hatred and revenge, if thou shalt prefer thy pretended continency before my affection; and be thou further assured, that thy chastity shall not secure thee, for will certainly accuse thee to my Lord that thou didst attempt to ravish me, and though thy denials be never so strong and positive, yet I know my power to be so great with Potiphar, that I shall be believed before thee.  
17. But this chaste and faithful servant Joseph would not be moved neither with words, nor yet with her Tears, which at this time were witnesses of her inflamed desires; neither her flatteries, nor threats had the lest power over him, but he still continued firm and constant to his virtue, resolving rather to suffer the greatest miseries, than in the lest to give way to her adulterous offers, accounting himself worthy of the greatest punishment, if he should in the lest condescend to this lustful woman's inclinations  
18. He therefore represented unto her how great a sin it was against God, who sees all our actions, though they are never so secretly committed; that it was likewise a great sin, and wrong in relation to her Husband; and against all the Laws, Rites, Customs of the Marriage Bed, wishing her to have regard to these things and not to prefer a vain and momentary ●…st before them all, which would certainly be followed by a speedy repentance and sorrow, and a continual fear of discovery, whereas she might enjoy the same happiness with her Husband, without all these fears and dangers, and likewise attended with the serenity and quiet of a good conscience; that it was more honourable for her to command him as his Lady and Mistress, as she now did, than by committing so great wickedness to make him equal to her, and to be afraid of displeasing him.  
19 By such Remonstrances as these Joseph endeavoured to abate the fury o●… her inordinate desires, and to preswad●… her to submit to reason; but on the contrary the more earnestly he dissuaded he the more furiously she assaulted him, and since she saw words would not prevail she laid hands upon him to force him t●… her william.  
When as the Egyptian Lady did invite  
Well favoured Joseph to unchaste delight;  
How well the motion and the place agreed  
A private place, and 'twas a shameful dee●…  
A place well seasoned for so foul a sin,  
Too sweet to serve so foul a Master in.  
20. But Joseph unable any longer to endure the Intemperance of this Woman, suddenly ran out of the Chamber, leaving his garment behind him in her hand; she enraged at this repulse, and afraid that her Lasciviousness should be discovered, cried out, so that her servants came to her, to whom she related that Joseph designed to have ravished her; and that when she resisted and cried out, he ran away, and for haste left his garment in her hand, which she kept till her husband came home, resolving to be revenged upon him for the contempt he had cast upon her by refusing her favour; She therefore sits down sad and disconsolate, hiding the grief of her disappointment, under the colour of anger and indignation for her honour and chastity, which she pretended was attempted to be ravished from her. When her husband came home and observed her to be so much disordered and discomposed, he earnestly enquired this reason, to whom this treacherous and deceitful woman made this doleful harangue and complaint.  
21. Live thou not longer my dear husband, except thou severely punish that wretched Hebrew Slave, who hath impudently attempted to violate thy Bed, forgetting his former condition, when he first came into this House, and likewise the kind entertainment which he received at thy hands; and who had been the most ungrateful creature alive, if he had not been faithful to thee in thy household affairs; yet hath not this Wretch forborn to offer the greatest injury to thee, not not to thine own Wife, and that on a festival Day, when he knew thou wouldst long be absent, whereby he hath now discovered that his pretended modesty proceeded rather from baseness of Birth, and want of generous Education, than from a Principle of Virtue; and that which hath encouraged him to this confidence, is from the great respect and kindness that you have showed toward him, even above his hopes, and beyond his merit; for knowing thou hast committed all thy Goods and concerns to his care and trust, and seeing himself preferred above all thy ancient Servants, he thought he might presume likewise to attempt the chastity of thy Wife.  
22. And to confirm her words, she produced his garment, which as she said he had left behind him, being affrighted by her outcries when he attempted to violate her; Potiphar being fully confirmed in the belief of this relation by the words and tears of this false, dissembling woman, and being a man of an uxorious temper, never enquired farther into the matter, but magnifying and extolling the virtue and loyalty of his wife; he immediately commanded Joseph to be cast into prison amongst common malefactors, and to be put into irons for this his heinous wickedness, upon all occasions proclaiming the honesty and constancy of his wife, since he had now such fresh evidence of the same.  
23. But Joseph committing himself and his innocent cause to the providence of the Almighty, took no great care to excuse himself, neither made any relation to any one of the truth of the matter, but patiently and quietly suffering the punishment, and the bonds that were upon him; he comforted himself in this, that the Almighty God was more powerful than all his enemies, and would not doubt in his good time deliver him out of his afflictions, and clear his innocency to all the world, and he soon found by experience that his hope was not in vain, for he was not only released out of Prison, but advanced to be the second man in Egypt, and thereby was the occasion of relieving his Father and all his Family, when they were ready to perish by Famine, of whom the Psalmist sings, Psalm. 105.6. 
WHen raging famine in those Climates reigned,  
God broke the staff of bread, which life maintained  
But Joseph sent before them, sold to save  
His Brethrens; by whose envy made a slave,  
There for th' accuser's guilt in prison thrown  
With galling Fetters bound, for crimes unknown,  
Tried with affliction, at the time decreed  
At once by Pharaoh, both advanc d and freed,  
He of his household gave him the command,  
And made him ruler over all his Land,  
His Princes to his Government subjects,  
The prudent Youth, grave Senators directs.  
And aged Jacob, into Egypt came  
And sojourned in the fruitful fields of Ham   
24, Thus we see the reward of chastity and faithfulness in a Servant, whom all the temptations of the World could not incline to forget his God, or to do any thing that might displease him, nor to wrong nor abuse the trust committed to him by his Master; whereas the sin of Whoredom and Uncleanness is commonly attended with very great and heavy judgements from God. The most miraculous and extraordinary Judgement that ever fell upon any place, that is, Fire and Brimstone from Heaven upon Sodom and Gomorrah, was for the sin of Uncleanness; and many examples likewise of God's vengeance may be observed upon particular persons for this sin; the Incest of Amnon cost him his life as you may read, 2 Sam. 13. Zimri and Cozbi were slain in the ve●● act, Num. 25.8. And no person that commits the like, hath any assurance it shall not be his own case; for how secretly soever it be committed, it cannot be hid from God, who is the sure avenger of all such wickedness.  
25. And which is yet more sad, This sin shuts us out from the Kingdom of Heaven, wherein no impure thing can enter, and we never found any Catalogue of those sins which hinder men from happiness, but this of uncleanness hath a special place in it; thus it is, Gal. 5.19.21. Now the Works of the flesh are manifest, which are those Adultery, Fornication, Uncleanness, Lasciviousness; of which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God; and again, 1 Cor. 6.4. Know ye not that the unrighteous shall not inherit the Kingdom of God: be not deceived, neither Fornicators, nor Idolaters, nor. Adulterers, nor Effeminates, nor abusers of themselves with mankind, etc. shall inherit the Kingdom of God. If we therefore thus pollute ourselves, we are fit company only for those black Spirits, the Devil and his Angels: and therefore, with them we must expect our Portion, where our flames of Lust, shall end in flames of fire.   

CHAP. XII. Of Profane Swearing, Cursing and Perjury.  
Use not to Swear, an Oath's a dangerous Dart  
Which shot, rebounds, to strike the shooters heart.  
THE Profanation of the Sacred Name of God by wretched Swearing and horrid Oaths, though it be much in fashion among young Persons, yet 〈◊〉 a sin of a very high nature, for be●●●● that it is a direct breach of the Pre●…ent: of our blessed Saviour, Mat. 5.34. But I say unto you swear not at all; it shows a very mean and low esteem of the great God, every Oath we swear is the appealing to God, to judge the truth of what we speak, and therefore being of such Greatness and Majesty, it requires that the matter concerning which we thus appeal to him should be of great weight and moment; somewhat wherein his own glory, or some considerable good of man is concerned; but swearing in common Discourse is far otherwise, and the most trifling and slightest thing seems for the matter of an Oath; nay men often swear to such vain and foolish things, as a considering person would be ashamed barely to speak; and is it not a great despising of God, to call him solemnly to judge in such childish, such wretched matters; God is the great King of the world, now though a King be resorted to in weighty cases, yet surely he would think himself much despised, if he should be called to judge between Boys, at their childish games; and God knows many things to which men frequently swear, are not of great weight, and therefore are a sign that we do not rightly esteem of God.  
2. There is a curse from God, a flying Rowl, which how unwelcome soever shall enter into the house of the swearer, and shall remain, though sore against his will, till it hath recovered the glory of God's Name which he hath encouraged: There is but little gotten by sin; Men do but provoke the Lord to their own confusion; The Nations which knew not God, were yet a Law to themselves, and a great Example to all Posterity in the condemning of this odious sin; with the Scythians the Swearers punishment was loss of his Estate; with the Persians' Servitude and Bondage; with the Grecians the cutting of of their Ears, as those that had infected the Ears of others; with the Romans they were thrown down from asteep, high Rock; Thus have they born their Testimony before us, that we might receive instruction, and learn our duty even from Heathens.  
3. Besides other sins have their excuses such as they are, though but forry ones; but this is that which hath nothing to say for itself: There is no cause for it, ●…o sweetness, no pleasure, no profit in it; ●…o credit, no advantage by it: a man is ●…either believed nor trusted one grain ●…ore for it; others are weary of it, the ●…ffender himself hath not the face to pled or it: of all men the Swearer sins upon ●…e hardest Terms, and he that ventures ●…pon so heinous a sin while he is young, ●…h what a Monster may he become ere ●…e dye!  
4. What reason is there to believe, ●…hat he who makes no conscience to pro●…hane Gods holy name by swearing, ●…hould be concerned at telling a lie? nay ●…he forwardness of some persons to con●…rm every the slightest thing by an Oath, ●…ather gives jealousy that they have some ●…ward guilt of falseness for which that ●…ath must be the Cloak, so that it stands ●●em in little stead, even to that only pur●…ose to which they can pretend it to be ●…seful, that is to force a belief into ano●…her; now since it does not do this, nor ●…akes not the lest claim to any other ad●…antage, it is therefore a sin without temp●…ation, and consequently without excuse; or it shows the greatest contempt, nay unkindness to God, to provoke him th●… without any thing to tempt us to it.  
5. And to this Head may be refer'●… likewise that horrid Sin of Cursing, fo●… they generally go together: How co●…mon is it to hear men use the horride●… Execrations and Curse upon every t●● slightest cause of displeasure, nay perha●… without any cause at all; so utterly ha●… they forgot the Rule of the Apostle, Ro●… 12.14. Bless and Curse not: yea the pr●…cept of our Blessed Saviour himself, Pr●● for those that despitefully use you, Mat. 44. Christ bids us pray for those who 〈◊〉 us all injuries, and we are often curs●… those who do us none; This is a kind saying our Prayers backward indee●… which is said to be part of the Ceremo●… the Devil uses at making a Witch: a●… we have in this Case also reason to lo●… on it, as a means of bringing us into ●…quaintance and League with that acc●…sed Spirit here, and to a perpetual abid●… with him hereafter; 'Tis the Language Hell which can never fit us to be Cit●…z●… of the New Jerusalem, but marks us out Inhabitants of that Land of Darkn●● 〈◊〉 conclude, let us remember the advice 〈◊〉 the Apostle, Eph. 4.31. Let all bit●…ness and wrath, and anger, and cla●…our, and evil speaking be put away from ●… with all malice.  
6. There is likewise another way of shonouring God, and that is blasphemy, 〈◊〉 speaking any evil thing of God, the ●…ghest degree whereof is curs●● him, or we do not speak it with our mouths, yet we do it in our hearts, by thinking any ●… worthy thing of him, it is looked upon 〈◊〉 God, who sees the heart as the vilest ●…shonour; but there is also a blasphemy 〈◊〉 the actions; that is, when men who ●…osess to be servants of God, live so ●…ickedly that they bring up an evil report 〈◊〉 him, whom they own as their Master ●…nd Lord; This Blasphemy the Apostle ●…kes notice of, Rom. 2.44. where he tells ●…ose who profess to be observers of the ●…aw, That by their wicked actions the name 〈◊〉 God was blasphemed among the Gentiles; ●…hese Gentiles were moved to think ill of God; as the Favourer of sin; when they ●…aw those, who call themselves his ser●…ants, commit it.  
7. Perjury and Forswearing is also very provoking sin to the Almighty; a●… common swearing is that which leads ●…rectly to it; for he that by the use 〈◊〉 swearing hath made Oaths so familiar 〈◊〉 him, will be likely to take the dreadful▪ Oath without much consideration; 〈◊〉 how shall he that swears homely look u●…on an Oath with any reverence? and that doth not, it is his chance, not his ca●… that is to be thanked if he be kept fr●● Perjury; nay he that swears comm●…ly, is not only prepared to for●…wear wh●… a solemn Oath is tendered him, but in p●…bability does actually forswear hims●… often in these sudden Oaths; for su●…posing them to come from a man ere 〈◊〉 is ware, (which is the best that can said of them) what assurance can a man have who swears ere he is awar●… that he shall not lie too ere he is awar●… and if he do both together, he m●… necessarily be forsworn: But he th●… observes your common swearers will put past doubt that they are often fo●… sworn, for they usually swear indifferen●…ly to things true or false, doubtful●… ●●tain: and I doubt not but if those who 〈◊〉 guilty of this sin, would but imparti●● examine their own practice, their ●…rts would second me in this obser●…ion.  
8. And indeed Swearing, Cursing and ●…jury, are sins of so deep a dye, and act●… so much in defiance of Heaven, that ●…d doth not only reserve his wrath for 〈◊〉 his enemies in the world to come, 〈◊〉 many times likewise in this world, ●…akes some of the eminent'st of these sin●…s, and hangs them upon Gibbets as it ●…re to be Monuments of his heavy wrath 〈◊〉 indignation and warnings, and a ter●…r to others that they may hear and ●…r, and do not more so wickedly as these ●…uing examples may sufficiently evince. ●…. Godmin Earl of Kent, in the year 1055 ●…ng charged by King Edward with the ●…ath of his Brother Alfred excused ●…mself with many words; and at last ●…ing a morsel of bread, wished that it ●…ght choke him if he were guilty there●… but before he stirred one foot from ●…e place, be was according to his own ●…precation immediately choked for his Perjury; in the Reign of Queen ●…lizabeth, one Anne Averies in the Ci●… of London Widow, forswore herself f●… a little money, which she should ha●… paid for six pounds of Tow at a Shop Woodstreet; and by God's just Judgme●… she immediately fell down speechless ca●…ing her Execrements upward, whi●… should have been voided downward and so immediately died.  
10. A certain Innkeeper in the To●… of Rutlinguen, receiving a Budget of M●…ney from a Passenger to keep for him, f●… swore the same before the Judge, giv●… himself to the Devil if he swore false●● whereupon he was immediately hoist 〈◊〉 into the Air by two which testified agai●… him, which indeed were two Devils 〈◊〉 Hell, and in the presence of the Jud●… was carried out of sight, and never as●… heard of.  
One hearing Perjury condemned by godly Preacher, and how it never esc●…ped unpunished, said in a bravery, I ha●… often forswore myself, and yet my rig●… hand is no shorter than my left; whi●… words he had not sooner uttered, but su●… 〈◊〉 inflammation arose in that hand, that 〈◊〉 was forced to go to the Chirurgeon, ●…d cut it of, lest it should have infect●… his whole Body, whereby his right ●…nd became shorter than the other.  
11. A rich young Gentlewoman in Sax●… promised marriage to a proper young ●…n, but poor; he foreseeing that wealth ●…d inconstancy might altar her mind, ●…ely discovered his fears and apprehen●…ns to her, whereupon she made a thou●…d Imprecations to the contrary, wish●…g that if ever she married another, the ●…vil might take her away on the Wed●…ng Day; yet afterwards this fickle Girl ●…s betrothed and married to another: Dinner two Men on Horseback came 〈◊〉 the House, and were entertained at ●…e Feast, and after Dinner one of them ●…ping the Bride a Dance, he took her 〈◊〉 the hand and lead her a turn or two, ●…d than in the presence of all her friends 〈◊〉 caught her, crying out for help, and ●…ent out of the Gate, where he hoist ●…r up in the Air, and vanished away ●…ith his Companion and Horses, so that ●…e was never seen more.  
12. Elfred a Nobleman, in the day of King Athelston of England, conspiring against his Sovereign, intended to have pulled out his Eyes at Winchester; but his Treason being discovered, he wa●… sent to Rome to purge himself by Oath●… where before the Altar of St. Peter, and in the presence of Pope John the Tenth●… he forswearing the matter, suddenly se●… down to the Earth, and being carried b●… his servants into the English School, with in three days after he there died.  
Henry Filmer was accused by his ow●… Brother of Heresy, as they call it; bu●… shortly after his said Brother, who ha●… born false witness against him, was Pressed for a Pioneer in the Voyage to Bullei●… where within three days, as he was easin●… of nature, a Gun took him, and tore hi●… all to pieces.  
Gregory Towers makes mention of 〈◊〉 wicked wretch in France, that forswearin●… himself in an unjust cause, had his Tongu●… so tied, that he could not speak, but roa●… and so continued, till by his earnest inward prayer and repentance, it please God to restore his Speech again.  
13. Vladislaus King of Hungary, having contracted a League with Amurath the Great Turk, and bound himself to it by Oath; The Pope sent a Legate to absolve him from his Oath, and to provoke him to War; which he undertaking with a very great Army, the Victory stood doubtful a great while together: But Amurath seeing a Crucifix in the Christian's Ensign, plucked the Writing, wherein the late Legate was contained, out of his Bosom; and with his eyes, hands cast up to Heaven, and said, O Thou Crucified Christ, behold this is the League thy Christians in thy Name made with me, which they have causelesssly violated, If thou art a God as they say thou art, and we dream; revenge the wrong now done unto thy Name, and me, and show thy power upon thy perjured People, who in their deeds deny thee to be God. Immediately afterwards the King of Hungary in the midst of his Enemies was slain, and the Christians fled, very few ever returning to their own homes, but miserably perished.  
14. There is a very remarkable Example which lately happened, of which hundreds of People near London can justify the truth; That in October 1675. there lived a woman in Ratcliff, who was very much addicted to Drunkenness, Swearing and Uncleanness; This Woman as she herself confessed, wronged another poor woman of two shillings, by taking it away from her Child, and being charged therewith, forswore it before a Justice of Peace, wishing the ground to open, and swallow her alive if she had it; and at another time wished, That God would damn her if she had it; and the righteous God dealt with her accordingly; so the Devil in a short time possessed her, and would several times have choked and destroyed her; and thus she continued for some time in a very miserable condition: But one Sunday coming into Gravel Lane, she cried out to the Minister as he was going into the Pulpit, that he should pray for her; sometimes she would be lifted up on the Ground, and had than a rattling in her Throat, crying out He chokes me; sometimes she would seem to strive with the Devil with all her strength, and would cry out, be gone thou Rogue I will serve God; in this manner she continued all the time of prayer, and in the midst of the Sermon she was fling down dead; which may serve as a Terror to all perjured and forsworn Wretches.  
15. A young man in Staffordshire, in the year 1677, having stolen a Bible, and being charged therewith, forswore it, wishing, That God would make him an Example, and that his hands and feet might rot of while he was alive if he had it; It was not many days after but his hands grew black, and in a short time roted of, and than his Legs began to rot, and the flesh fell of by piece-meal, which caused a very loathsome and offensive smell to proceed from him, insomuch that he was removed out of the House where he formerly lived into a Barn hard by, where hundreds of People, both of the Neighbourhood and all the parts adjacent came to see this deplorable Spectacle; many of them discoursing with him, to whom he gave an account, that the relation above mentioned was true, and acknowledged the just and righteous judgement of God upon him for his Perjury; and notwithstanding this Terrible Distemper, yet he continued eating and drinking still, till after some considerable time he died.  
16. Bishop Ridley in a Sermon at Paul's Cross related a Story of a young Gentleman of Cornwall, in King Edward the Sixths' days, who Riding in the Company of other Gentlemen, began to swear very abominably, and being reproved for it, he swore the more, and was the more enraged; whereupon one Mr. Hains a Minister civilly told them, That he must one day give an account for it; at which the Gentleman was displeased, and told him he should take no care for him, but prepare for his own winding sheet; well says the Minister amend, for death gives no warning; God's wounds (cries the Gentleman in a fury) take no care for me; at last they came to a Bridge, which passed over an Arm of the Sea; and the young Gallant so spurred and switcht his Horse, that he leapt over the Bridge with him into the water, who as he was going cried out, Horse and man, and all to the Devil.  
17. A Person in Lincolnshire used upon every trifling occasion to swear, by God's precious blood, and would not be warned by his friends against it, till at length falling into a grievous sickness; he was again much persuaded by them to repent, which counsel he still rejected, and hearing the Bell Towl, in the very pangs of death he started up, swearing Gods wounds the Bell Tolls for me, but he shall not have me yet; whereupon the blood immediately issued out from all parts of his body in a most fearful and dreadful manner, that his from his Mouth, Nose, Wrists, Knees, Heels, Toes and other parts of the Body, and so he miserably died One who for twelve or sixteen years together used to swear by God's Arms; at last his own Arm being hurt with a Knife, could not by any means be cured, but daily ranked and festered, and at last rotten so, that it fell away by piece-meal, and himself through anguish and pain which he suffered thereby died.  
18. Three Soldiers passing through a Wood; There arose a Tempest of Thunder and Lightning; and one of them to show his contempt of God and his judgements, burst forth into swearing and blasphemy; but the Tempest tearing up an huge Tree, it fell upon him, and crushed him to pieces.  
Also two young men being in a field together at Benevides in Spain; there suddenly arose a terrible Tempest, and withal so violent a Whirlwind, that it amazed the Beholders; The two young Men seeing the fury of it coming toward them, ran from it as fast as possible, but yet it overtook them, and they fearing to be hoist up into the Air with the impetuosity thereof, fell flat down upon the Earth, where the Whirlwind whistling round about them for a little while, at length passed on; one of the young men in a short time arose again, but was in such an agony that he was hardly able to stand; the other lying still without motion; some persons who had stood under an Hedge hard by, went to see how he did, and found him stark dead, with his Bones so grushed, that the joints of his Arms and Legs turned every way; and his Tongue was likewise pulled out by the Roots, and could never be found, which was extraordinary remarkable, because he was accounted to be a notorious Swearer and Blasphemer of God's Holy Name.  
19 I myself (saith a godly Minister, that writ lately) knew two most notorious Swearers who broke their Necks, one with a fall down a pair of Stairs, and the other from his Horse.  
Another relates of a swearing Courtier at Mansfield, who in the midst of his blasphemous Oaths was taken up, and carried away by the Devil.  
At Tabinga in Germany, a desperate Boy used to invent such new Oaths as were not common, but it pleased God to sand a Canker or some waste disease that did eat out the Tongue wherewith he blasphemed.  
Mr. Boltor relates, That a certain Man, who in his Life Time was exceedingly given to the fearful sin of Swearing, had his heart upon his Death bed so exceedingly filled with enraged greediness after it, that he desperately desired the standers by to help him with Oaths, and to swear for him, though himself in the mean time swore as fast, and furiously as he could; and in this dreadful humour and frame of spirit he gave up the Ghost.  
20. God hath likewise been pleased some time to execute his dreadful judgements upon Cursers; for we read that in France a man of good Education, and well instructed in Religion; yet in his passion, cursing, and bidding the Devil take one of his Children, the Child was immediately possessed with an evil Spirit, from which though by the continual and fervent prayer of the Church; he was at length released, yet ere he had fully recovered his health he died.  
The like is related by the Famous Dr. Martin Luther, That a Woman whose Daughter was possessed with an evil spirit, confessed to him and others, That being angry she bid the Devil take her, and that she had not sooner spoken the words, but she was possessed after a very strange manner.  
21. A Popish Priest in Germany preaching about the Sacrament, used these and such kind of Blasphemous Speeches; O Paul, Paul, If thy Doctrine concerning the ●…eceiving of the Sacrament in both kinds be true; and if it be a wicked thing to receive it otherwise, than let the Devil take me●…; and if the Pope's Doctrine concerning this Point be false, than am I the Devil's Bondslave, neither do I fear to pawn myself upon it, whereupon the Devil presently appeared in the Shape of a Tall, Black Man, and of a severe Countenance, who with a fearful noise, and roaring wind, took the Old Priest out of the Pulpit, and carried him, away so that he was never after heard of.  
22. In Helvetia, in the year 1556. a certain man who earned his Living by making clean, foul Linen, in his Drunkenness used horrible Curse, wishing, that the Devil might break his Neck if ever he went to his former Employment again; yet the next day when he was sober, he went into the Field again about it, where the Devil attended him in the likeness of a big swarthy man, ask him if he remembered his wish, and withal struck him over the Shoulders, so that his feet and hands presently dried up; yet did not God give the Devil power to do him so much hurt as he wished to himself, but allowed him time and space for repenting of his wickedness.  
23. In a Town in Misvia upon the 11th of September, 1552, a passionate and choleric Father, observing his Son to be slack about his business, in a fury, wished that he might never stir from that place, which he had not sooner spoken, but his Son stuck fast indeed, nor could by any means possible be removed, not not so much as to sit, or bend his Body, till by the Prayers of some good Christians, his pains were mitigated, though not remited; three years he continued standing with a Post at his Back to give him ease, and four years more he lived sitting in the same place, at the end whereof he died; yet all this while was he nothing weakened in his understanding, but constantly continued in his profession of the Christian Faith not doubting of his Salvation in and through Jesus Christ; and when at any time it was demanded of him how he did, his answer usually was, that he was fastened of God, and that it was not in the power of man to release him.  
At Noburgh in Germany, a Woman in her anger most bitterly cursed her Son, wishing that she might never see him return alive, and the same day the young man bathing himself in water was drowned, so that it befell her according to her wicked and rash wish; Let us therefore remember what the Apostle Zachary threatens, Zachary, 5.3, 4. This is the Curse which goeth forth over the Face of the whole World; I will bring it forth, saith the Lord, and it shall enter into the House of the Thief, and into the House of him that sweareth falsely by my name; and it shall remain in the midst of his House, and shall consume it with the Timber thereof, and with the Stones thereof.  
24. Let all these young men than who are not yet fallen into the custom of this sin, be most careful never to yield to the lest beginnings of it; and for those who are so miserable, as to be already ensnared in it, let them immediately, as they tender the welfare of their souls, get out of it; and let no man pled the hardness of leaving an old custom, as an excuse for his continuing in it, but rather the longer he hath been in it, so much more haste let him make out of it, as thinking it too much that he hath so long gone on in so great a sin, and if the length of the custom hath increased the difficulty of leaving it, than by all reason let him set immediately to the casting it of, lest that difficulty at last grow to an imp●…ssibilty; and the harder he finds it at present, so much the more dil●…g●…nt and watchful must he be in the use of those means which may strengthen his resolutions to overcome it.  
24. To which purpose let him consider the heinousness of this Sin of Swearing, and the danger that it brings him into, of the curse of God in this world, and will if he continued in it cast him into Hell for ever: and surely, if this were throughly laid to heart, it would much restrain this sin; for let us ask that person that pretends it is impossible to leave an old custom, whether if he were sure he should be hanged the next Oath he swore, the fear of it would not keep him from it; certainly no man in his wits but would forbear it, if the penalty were so great; and surely, damning is much worse than hanging, and therefore in reason the fear of that aught to be a much greater restraint.  
25. Another remedy would be, always to speak truth, that all men might believe thee in thy bore word, and than thou wilt never have occasion to confirm it by an Oath, to make it more credible, which is the only colour or reason that can at any time be pretended for swearing: observe likewise what it is that most betray thee to this sin, whether it be drinking, or anger; or the company and example of others, or whatever else; and than if thou mean ever to forsake this sin, forsake the occasions of it.  
26. Stir also to possesss thy heart with a continual Reverence of God, and even in thy ordinary discourse when thou takest his name into thy mouth, let it be an occasion of raising up thy thoughts to him, but by no means permit thyself to use any idle bywords, or to take God's Name in vain; and if thou dost accustom thyself to pay this Reverence to the mention of the name of God, it will be an excellent Fence against profaning of it in Oaths. And to conclude, watchover thyself that thou offend not with thy tongue; and than use prayer which must be always added to thy endeavours; pray earnestly that God will enable thee to overcome this wicked custom, and say with the Psalmist, set a watch Lord over my mouth, and keep the door of my L●…ps, and if thou dost sincerely apply the means which are useful for it, thou mayst be assured God will not be wanting with his assistance.   

CHAP. XIII. Of Lying, vain Discourse, and Scoffing.  
1. THere is hardly any sin more common among young Persons, than this of Lying; and therefore we shall endeavour to show the great evil thereof, and to deter them from commiting it; Truth is always lovely, Falsehood odious: where the Tongue is false to the Heart, there the Heart is false to itself, and false to God; the Lord accepts it as a Letter to that Sacred Name, whereby he is pleased to be known to the Sons of men, that he is a God of truth: and a Lie whatever excuses & pretences it may have, as it is never wanting that way, yet we know its kindred, & whence it comes; It is the Base-born of Satan, he is a Liar, and the Father of Lies; Let us therefore all take heed how we nurse the Devils Brats in our Bosom.  
2. Lying is But a short lived cheat, where the deceit when all is done will quickly put forth its blushing face, and to our shame appear; The Jews have a Proverb, That the Liar may vapour awhile, but he hath no Legs whereon to travel long. It is a very low kind of Policy, when to save ourselves we stab the truth, when we gain a little repute, (which yet it is never solidly got by lying) though to the hazard of our own souls, when we are so desirous of some shelter for sin; that rather than fail, we make up an Hedge for it (as the Prophet says, of Briars and Thorns set up against the Lord) In this case the Liar too truly fulfils the Proverb, and shows himself by his pleading not guilty, fearful of men, but by his inward falseness a wretched contemner of the allseeing, the heart s arching God  
3. In lower things the Clock is prized by its true going, the money is valued when it is not sergeant, and that young man shall be accounted a Branch of hope indeed, whose Tongue is as choice silver, and his words words of ingenuity and Truth; The fault that is yet but one, he will not make it two by denial; he may have many weaknesses, but he still takes care that he may be believed in what he speaketh, and therefore resolves the whole world shall not justly charge him with a Lye.  
4. Speaking of truth, is a common debt which we own to all mankind; speech is given us as the instrument of intercourse and society one with another; and is the means of discovering the mind, which otherwise lies hid and concealed; so that were it not for this, our Conversations would be but like that of Beasts; now this being intended for the good and advantage of Mankind; It is just and fit that it be used to that purpose; but he that lies, is so far from paying that debt, that on the contrary, he makes his speech the means of injuring and deceiving him ●…he speaks to.  
5. There are many Obligations which we lie under to speak truth to all men, St. Paul gives us divers commands concerning the same, thus Ephesians 4.5. The Apostle commands that putting away lying, we speak every man truth to his Neighbour, and again Coloss. 3.9. Lie not one to another. A Lying Tongue is mentioned by Solomon as one of those things that are an abomination to the Lord; yea, so much doth God hate a Lie, that he will not endure it for the most pious and religious end: The Man that lies, though in a zeal to God's glory shall yet be judged as a sinner, Rom. 3.7. What shall than become of those multitudes of men, that lie quite upon other ends; some out of malice to mischieve others; some out of covetousness to defraud their Neighbours; some out of pride, to set themselves out, and some out of fear, to avoid danger, and to hid a fault.  
6. But what strange kind of persons are those, that lie without any discernible temptation, who will tell lies by way of story, and take pleasure in relating things that are incredible, from which themselves reap nothing but the reputation of impertinent Liars; in so much that among these divers kinds of falsehoods, Truth is become such a rarity among us, that it is a very difficult matter to found such a man as David describes, that speaketh the truth from his heart, Psalm 15.2. Men have so accustomed their Tongues to lying, that they do it familiarly upon any or no occasion, never thinking that they are observed either by God or man.  
7. But they are extremely deceived in both, for there is scarce any sin that is at all endeavoured to be hid which is more discerned even to men; Those that have a custom of lying, seldom fail, (be their memory never so good) at some time or other to betray themselves, and when they do, there is no sort of sin meets with greater scorn and reproach; a Liar being by all accounted a Title of the greatest Infamy and Scandal.  
8. And as to God Almighty, 'tis madness to hope that all their Arts can disguise them from him, who needs none of those ways for discovering of truth, which men do, but sees the heart, and so knows at the very Instant of speaking the falsehood of what is said, and by his Title of the God of Truth is obliged not only to hate, but punish it: And accordingly you read, Revel. 22. That the Liars are in the number of those that are shut out of the New Jerusalem, and not only so, but they shall have their part also in the Lake that burneth with Fire and Brimstone; If therefore you be not of the humour of the unjust Judge which our Saviour mentions, Luke 18 2. who neither feared God nor regarded man, you must resolve on this part of Justice, to put away all Lying, which is abhorred both by God and Man.  
9 And as an Ingenious and virtuous, young man will always speak Truth, so he aught likewise to avoid vain Discourse; A sober young man may found a Field large enough to walk in, to refresh himself, and others with harmless Discourse: There may be and often are whole floods of words in Bulk, where there are scarce the lest drops of good Reason or wisdom to be found in them, and he should therefore be cautious that he open not his Lips at any time foolishly: Speech aught to be a Lecture of wisdom to the Hearers, the matter should always be weighty, the manner of Expression ingenious and comely, without which we may conclude with the great Philosopher Speech about vain things when all is done, will be but vain and worthless.  
10. A young man should rather choose to make his Discourse upon things, than Persons: Sometimes of Virtue, and the amiableness thereof, sometimes of the great Works, and Providence of God, and the excellent glory that is visible and transparent in them; at other times concerning History, and those pleasing Records so serviceable to the enlarging and settling of wisdom, which are found therein. But above all he should delight to six most upon his own Duty, and the mercies of God in Jesus Christ, and frequent●…y bring them to his Remembrance.  
11. Speech is our peculiar Excellency ●…bove the beasts of the field, let us there●…ore scorn to embase it by filthy and de●…auched Discourse, which is so far below 〈◊〉 man: Let the young man be modestly ●…ilent while the ancient are before him, waiting for their words as for the dew, and when at any time he hath just occasion to speak, let it be his Motto and Ma●…im to consider, non quot, sed quale, not now much, but how well he speaks. Let ●…is words be always free from Flattery, not to flatter any man: And likewise from Moroseness, That he causelessly offend no man, and free from affectation, not to speak for vain glory but for use and profit, and let his care be. That his Speech be truly accented with Discretion, uttered with Modesty, and seasoned with Grace, continually shedding and sending forth a sweet ●…odour wherever he comes: And let him consider, That his Tongue will scarce be fit to praise God in Heaven, which hath been used to filthy and light words here on Earth.  
12. A young Person therefore of Virtue and Hopefulness will never revile Religion, nor Religious People; and though he hath not much understanding in these things, yet he aught to consider, that Religion is Sacred, That it is the Preserver of a Divine Correspondence between Heaven and Earth: It is the Prerogative of Man above Beasts: The sweet means of our Converse with God, The greatest Appeal that can be made: The highest claim that man can possibly lay toward eternity: And those that have contemned Religion have in all Ages been accounted odious: and the very Heathens would never endure that that pitiful, sorry Idol should be scorned, much lesle aught we to offer contumely against the Living and True God.  
13. This is Crimen Laesae Majestatis, High Treason against the Throne and Dignity of Heaven. Vengeance in the Case of affronting Religion, is very particularly the Lords, and he will surely, and soon enough see to the repaying of it; which made the Prophet cry out so earnestly to some insolent and over-daring ●…pirits in his time, Now therefore be ye ●…ot mockers, lest your bonds be made strong; He that hath not so much Reverence to ●…pare Religion from reproaching that, nor so much Humanity as to respect sober and ●…eligious persons, yet let him learn so much wisdom, and so much pity as to ●…pare himself.  
14. It was the settled and unalterable Description which David gave long ago of a Godly man, a man likely to devil ●…n the Tabernacle of the Lord; He is one In whose Eyes a vile Person is contemned, ●…ut he honoureth them that fear the Lord; The Image of God should be exceeding ●…ovely, and his Grace highly Honourable, wherever it is found, though but in the meanest of God's Children, and what is to be seen of weakness in them, not yet removed, nor healed, must be pitied but not scorned, where Religion is wantonly scoffed at without doors in others, it is to be feared, and more than feared, it is neglected enough, and wretchedly trodden under foot at home.  
15. The Apostle St. Peter foretold, that in the last days should come Scoffers, 2 Pet. 3.3. walking after their own Lusts, and therefore it is no wonder, if we who live in the end and dregss of these last days, found this Prophecy fulfilled. Ishmael was a Scoffer in Abraham's Family, and the Church hath always been troubled with these Vermin, and especially the young debauched Generation of this Age take a very great Liberty therein, and therefore we may the lesle wonder if we meet with such among those who profess a Religion that is full of Ridiculousness and Folly, that is the Papists; Some instances whereof these following Examples will Exhibit to us.  
16. King Lewis the Eleventh of France always wore a Leaden Crucifix in his hat, and when he had caused any one, whom he either feared or hated, to be killed, he would take it of from his head, and kiss it, beseeching it, That it would pardon him this one evil Act more, and it should be the last he would commit, Mockeries fit to be used towards a Leaden, but not towards the everliving God. Martiques' Governor of Britain in France in the War against the Protestants, persuaded them to yield to the King, for that their strong God had now forsaken them: and scoffingly said. That it was the time for them to sing, Help us now O Lord for it is time. But he shortly after found that their strong God was living, and was able to help the weak, and confounded the Proud, himself being presently after slain in the Siege.  
17. A Gentleman in France lying upon his Deathbed, and the Priest bringing of him the Sacrament (which the Papists affirm to be the real Body of Christ, consisting of his flesh, blood and bones) and telling him it was the Body of Christ, the Gentleman refused it, because it was Friday, on which day he did not use to eat flesh. Another Gentleman seeing the Sacrament brought to him by a Lubbarly Priest, scoffingly said, That Christ came to him as he did once to Jerusalem, that is riding upon an Ass. Now therefore be no more Scoffers lest your bands be made strong. Isaiah 28.22.  
18. There is likewise another Sort of Scoffing, which young Persons are Subject to, and that is at the Infirmities of other, either of the body or the mind, either the deformity and unhansomness of the one, or the weakness and Folly of the others, now it is very sinful to scoff and deride such, since they are things out of their power to help, they are not his faults but the wise Dispensation of the Great Creator, who bestows the Excellencies of body and mind as he pleases, and therefore to scorn a man because he hath them not, is in effect to reproach God, who gave them not to him.  
19 And so also, want, sickness and poverty are absolutely at the disposal of the Almighty, and his Providence raiseth up, and pulleth down whom he pleaseth, and it belongs not to us to judge what are the motives to him to do so, as many do, who upon any affliction that befalls another, are presently concluding, that sure it is some extraordinary Gild that pulls this upon him, though they have no particular to lay to his charge; this rash Judgement our Saviour reproves in the Jews, Luke 13. where on occasion of the extraordinary Sufferings of the Galileans, he asks them: Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things, I tell you nay, but except you Repent, ye shall all likewise perish. In all the miseries of others, Compassion becomes a Debt to them, how unjust are they than that instead of paying them that debt, afflict them with scorn, and Reproach.   

CHAP. XIV. Of Profaning the Lords Day  
1. GOD who gives us all our time, requires some part of it to be paid back again as a Rent or Tribute of the whole, thus the Jews kept holy the Seventh day, and we Christians the Lord's day; the Jews were in their Sabbath especially to remember the Creation of the world, and we in ours the Resurrection of Christ, by which a way is made for us into that better world which we expect hereafter. Now this day thus set apart is to be employed in the worship and Service of God, and that first more solemnly and publicly in the Congregation, from whence no man must than absent himself without just cause: And secondly, privately at home, in praying with and instructing our Families; or else in the yet more private duties of the Closet, as private Prayer, Reading, Meditation and the like.  
2. And that we may be at leisure to attend these, a Rest from all worldly business is commanded, and therefore let none think that a bore rest from Labour is all that is required of him on the Lord's day, but the time which he saves from the works of his Calling, he is to lay out in these Spiritual Duties; For the Lord's Day was never given us to be a pretence for Idleness, but only to change our employment from Earthly to Heavenly: much lesle was it meant, that by our rest from our Calling we should have more time free to bestow upon our sins; And certainly he that dares spend the Lord's Day profanely will not stick to be far worse upon another, where a Sabbath of so few hours becomes so wearisome to us upon Earth, Good Lord! what would that man do with an Everlasting Sabbath in Heaven.  
3. The Command for keeping the Sabbath hath a special Memento, or Remember prefixed unto it, that by timely thinking of it, we may lay aside our worldly business and get our hearts in an Holy posture and readiness for entertainment of God in them. It is the Market day of the Soul, wherein God useth to meet those that sincerely wait upon him, and to dispense his blessings and Graces unto them, the careful Sanctification whereof preserves and keeps up the power of Religion in the Soul, and if worldly labour is unlawful upon that day, much more are carnal Delights and Pastimes; It is better to blow than to dance on the Lord's Day, saith St. Austin: and when men neglect to punish the Profanation thereof, it pleaseth God sometimes to take the sword into his own hands, and by visible Judgements, to plague the profaneness of it; as will further appear by these Examples following.  
4. Upon the thirteenth of January, 1583, being the Lord's Day, the Scaffolds of the Bear-Garden being overloden with People who came to see that filthy Pastime, they suddenly fell down, whereby eight Persons were slain outright, and many others sorely hurt, and bruised to the shortn●…ng of their Lives. Not long since in Bedfordshire a match at Football being appointed upon the Lord's Day in the afternoon, whilst two young men were in the Church tolling the Bell to call the Company together, there was suddenly heard a clap of Thunder, and a flash of Lightning was seen by some sitting in the Church-Porch, coming through a dark Lane, and flashing in their Faces, which much terrified them, and passing through the Porch into the Belfry, it tripped up his heels that was tolling the Bell, and struck him stark dead, and the other that was with him, was so sorely blasted therewith, that shortly after he died also.  
5. At Alcester in Warwick shire, a lusty young wench went upon the Lord's Day not far of, where she said, she would dance as long as she could stand, but while she was dancing, God struck her with a violent Disease, whereof within two or three days after she died: Also at the same place not long after, a young man presently, after Evening Sermon was ended, brought a pair of Cudgels into the Street, near the Minister's House, calling upon several to play with him, but they all refusing, at the length came one who took them up, saying, though I never played in my Life, yet I will play one bout now; but presently after as he was jesting with a young woman, he took up a Birding piece, which was charged, saying, Have at thee, and the Gun going of, shot her in the face, whereof she immediately died, for which Act he forfeited all his Goods, and underwent the Trial of the Law.  
6. At Wooton in the same County, a Milner going forth on the Lord's Day, to a Wake, or drinking Match, when he came home at night found his house, Mill, and all that he had, burnt down to the ground and destroyed. At Woolston in the same County, many lose, debauched Persons met together to drink, and to keep a Morris dancing in a Smith's Barn on the Lord's Day, to the great grief of the Religious Minister of the Town, who endeavoured if possible, to have restrained, and prevented it. But it pleased God, that shortly after, a Fire kindled in that Smith's Shop, which burned it down, together with his house and Barn; and raging furiously going sometimes with, and sometimes against the wind, it burned down many other houses, most of the Inhabitants whereof were chief Actors in that Profanation of the Lords Day.  
7. In the year 1634. On the Lord's day in the time of a great Frost, Fourteen young men, while they were playing at Football uphn the Ice on the River Trent, near to Gainsborough, meeting altogether in a scuffle, the Ice suddenly broke and they were all drowned. In the edge of Essex near Brinkley, Two Fellows working in a Chalk-pit, the one was boasting to his Companion, how he had angered his Mistress with staying so late out drinking, and playing the last Sunday night; But (said he) I will anger her worse next Sunday; He had not sooner said this, but suddenly deny the Earth fell down upon him, and killed him outright, with the Fall whereof his Fellows Limb was broken, who had been likewise Partner with him in his Jollity on the Lord's Day.  
8. A Gentleman called Edward Meridith in Devonshire, having had great pains in his Feet, and being somewhat recovered, one said to him, He was glad to see him so nimble; Meridith replied, That he doubted not but to dance about the Maypole next Sunday; but before he moved from that place, he was smitten with such a faintness of heart, and diziness in his head, that desiring help to carry him to an house, he died before the Lord's Day came.  
9 At Walton upon Thames in Surrey, in a great Frost, which happened in the year 1634. Three young men on the Lord's day after they had been at Church in the forenoon, where the Minister pressing the words of his Text out of the 2 Cor. 5.10. We must all appear before the Judgement Seat of Christ, They the while wispering as they sat. In the Afternoon, they went together upon the Ice, over the Thames into an house of disorder and gaming, where they spent the rest of the Lords day, and part of the night likewise in Drinking and Revelling; and the next day one of them merrily discoursed of his Sabbath days Acts; But on the Tuesday next after, these three returning homewards, and attempting to pass again over the Ice, they all sunk down to the bottom like Stones, and one of them only was miraculously preserved, but the other two were drowned. These four last are attested by sufficient Testimonies. If ye will not therefore harken unto me to hollow the Sabbath day, as God saith, Jer. 17.27. and not to bear a burden even entering in at the Gates of Jerusalem on the Sabbath Day, than will I kindle a Fire in the Gates thereof, and it shall devour the Palaces of Jerusalem, and it shall not be quenched.  
10, It becomes therefore every virtuous young man and true Disciple to awake and rise early upon the morning of the Lords Day, To awake, as the Apostle saith, Out of Sin into Righteousness, and to put himself in Remembrance that this is the day of his Saviour's Resurrection, the Flour of Time, a Princess among all other Days, the Day of his Solemn avouching and declaring his Religion in the sight of God, Angels and Men, That this is the Day wherein God hath appointed to speak to him, and hear from him; wherein to give him a Meeting about the great affairs of his Soul Let not him therefore neglect so blessed an opportunity: since he knows not, whether he shall ever live till another Sabbath comes about; Let him say to himself as the Christians did in the primitive times; I am a Christian and dare not omit the due Observing of this day.  
11. And certainly the Controversy of violated Sabbaths hath ruined thousands; Persons, Families, Countries have died under it. How many hundred Malefactors when they come to suffer for their Crimes, have confessed that the first occasion of their engaging into wicked & profane Causes and Company, was their neglecting of the Observation of the Lords Day; This hath brought them to Swearing, Drinking, Whoredom, Theft, Robbery and what not, especially Servants who having their Liberty on that Day, have wickedly improved it to the committing of all manner of Iniquity with Greediness. Therefore for God's sake, and for the sake of your own Souls, Let the Terror of the Lord in the Remembrance of such sad Judgements persuade you, and charge yourselves a fresh every Lord's Day in the morning, with what Solemnness you possibly can, not to speak your own words, nor to think your own Thoughts, but Thoughts meet and fit for a Sabbath Day, and settle yourselves hearty to sanctify this Day of the Lord, for where the Religious care in the Observation of these Holy Seasons of Grace dies, it is too commonly and sadly seen that little Goodness, little Loveliness, little of the true Fear of God lives there.   

CHAP. XV. Of Gaming.  
1. INgenuous Diversions and Recreations, where they are wisely chosen harmlessly and seldom used, timely and willingly parted with, may be sometimes necessary and connived at: For both Body and mind may modestly require a refreshment from their Toils, and let them have it, so they take it as a remedy, and make it not worse than a Disease. But certainly, It is not for him, that comes into the world a Child of wrath, born in sin, It is not for him, whose very Condition and Religion, if he seriously bethinks himself of either, call aloud unto him for Tears, & daily Repentance; It is not for him, that hath no more than those few and frail days to provide for that Solemn thing Eternity, or else lie down in everlasting burn; It is not for such a one, to become a vain Gamester: he hath other things, matters of great weight and moment, which will call for his time, and utmost care, be is scarce at leisure to trifle with unmanly Games.  
2. Religion is not so Stoical as to condemn generous Actions: They are commanded to be done, and we shall be commended for doing, whatsoever things are honest, whatsoever things are just, whatsoever things are Lovely, if there be any Virtue, if there be any Praise, we have free leave and are invited to address ourselves unto them. And happy is that young man, whose hopeful Disposition presseth early (as David) into the Camp and even longeth to employ itself in such noble undertake: He that passeth by, shall bless him in the name of the Lord, and say, Go and Prosper.  
3. But effeminate Games can claim no kindred, neither can they expect that they should ever be recorded in Letters of Gold, or mentioned in the Congregation of the Lord, (like Mordecai's good Services) unto Honour; not they are (as Alexander wittily said in Plutarch) neither true jest nor good earnest; neither fair play nor sober work, but of a far sadder nature, when such serious things as Estates and the welfare of whole Families are wickedly and unnaturally thrown away upon idle and foolish Cards and Dices.  
4. Games are too commonly seeming sports, but real vexations; Acteon's hounds kept for pleasure in a short space devour their Master: They deflower the mind, they gratify Satan, they unhing the whole man from things of nobler worth toward God and toward our Country; Experience hath too often stood with Tears in her Eyes, and even wept in the sight of all men over these things; and seems thus to complain; What you accounted the Pastime of particular Persons, I must lament as the danger of Thousands, as that sore Evil which unworthily softens and corrupts the Spirit of Nations into Degeneracy and sloth, opening the Gates to an Enemy, inviting and letting in the Trojan Horse of all Calamity. Thus with the Roman Emperor we greedily take the Cup, because it is pleasant, but it proves poison, and in conclusion our Death; These things please not so much one way, but they wound as much another; whosoever seems to win all are sure to go away great Losers; the Gamester always rashly stakes, and too commonly plays away his dear immortal Soul in his Games.  
5. We must therefore take great care as to the kind of our Games, that they be lawful, and such as have no sin in them, we must not recreate ourselves to do any thing that is dishonourable to God, injurious to our Neighbours, Parents or Masters: neither aught we to use sports only to pass away our time, which we aught to study to redeem, and not to throw away, and when it is remembered how great a work we have here to do, the making our Calling and Election sure, the securing our Title to Heaven hereafter, and how uncertain we are what time shall be allowed us to that purpose, it will appear our time is that, which of all other things we aught most industriously to improve, and therefore surely we have little need to contrive ways for driving that away, which flies so fast of itself, and is so impossible to recover.  
6. Let those that can spend whole days, and nights at Cards and Dices, and other Pastimes, consider this seriously and with●…l, whether they ever bestowed a quarter of that time, toward that great business of their Souls, for which all their time was given them, and than think what a woeful reckoning they are like to make at last, when they come to accounted ●…or that precious Treasure of their time, ●…nd than, let not Covetousness have any thing to do with our Recreations, if we play at any Game, let the end of our doing it be merely to recreate ourselves, not to win money; and to that purpose, be sure ne'er to play or any considerable matter, for if you do, you will bring yourselves into two dangers, the one of Covetousness and a greedy desire of win●…ng; the other of rage and anger at thy ●…ll Fortune, if thou hap to loose; both which will be apt to draw thee into other sins, besides themselves; Covetousness will tempt thee to cheat and cousin in Gaming, and anger to swearing and cursing as common Experience too often shew●… us.  
7. And therefore, if thou found thy sel●… apt to fall into either of these in Gaming thou must either take some course to secure thyself against them, or thou mu●● not permit thyself to play at all; Fo●… though moderate play be not in itself unlawful, yet if it be the occasion of Sin it is sin to thee, and therefore must not be ventured on; For if Christ command us so strictly to avoid Temptations, that i●… our eyes or hands offend us, that is, prove snares to us, we must rather part with them, than to be drawn to sin by them▪ How much rather must we part with any of these unnecessary sports, than run the hazard of offending God by them; H●… that so plays, lays his Soul at stake which is too great a prize to be played away; besides he loses all the sport and recreation he aims at, and instead thereof se●…s himself to a greater Toil than any of those Labours are, which he designs to ease himself of; For surely the desires and fears of the Covetous, and the Impatience and Rage of the angry man are more ●…eal pain, than any the most Laborious work can be; And to conclude since Pleasures and Recreations are most commonly pursued with the greatest Violence by young persons, who seem to believe, they may take a greater Liberty than others in these things, Let them consider what Solomon says, Ecclesiastes 11.9, 10. Rejoice O young man in thy Youth, and let thine heart ●…heer thee in the days of thy Youth, and walk in the ways of thine heart and the sight of thine Eyes; but know thou that for all these things God will bring thee into Judgement; which is by a Gentleman thus Ingeniously Paraphrased.  
Young man rejoice; what jolly mirth is here?  
Let thy heart cheer thee; what delicioas Cheer  
In thy young days; Thy Joys will relish sweeter,  
Walk thy own ways; Thy Cares will pass the fleeter,  
Please thine own heart care where it likes thee best,  
Delight thine Eyes, and be a joyful Guest.  
But know withal, The Day will come, whereon  
The Judge will doom thee for the Deeds thou hast done.  
O what a Feast, O what a Reckon; here  
The Pleasure's sweet; The Pay extremely dear:  
Lord I have been, and am a daily Gu●…st,  
Too often invited at the young man's Feast:  
The Reckon great; although I cannot pay,  
I can confess; Great God before this day  
I had been dragged to the Redeemless Jail,  
Hadst Thou not pleased to accept my Saviour's Bail  
Lord he must bear't I doubt; for I can get  
No Coin to pay; nor Labour out of Debt:  
I cannot dig, my joints are stiff and lame;  
But I can beg, although I beg with shame,  
I have no Grace in Begging; can receive  
The first repulse, I have no faith to crave,  
If th' Entertainments of the Feast be these,  
Lord give me Famine, take the Feast that please.   

Conclusion.  
HAving thus endeavoured briefly, and plainly to discover the Du●…s of Apprentices, and Servants toward ●●eir Masters, and likewise those noto●…ous Sins and Vices, which are very ●…reat hindrances to their Masters, and ●…ring certain ruin and destruction upon ●…hemselves, if they be continued in; I ●…hall conclude with Offering some Moves and Encouragements to Servants to ●…erform all those Duties, which are re●…uired of them.  
2. St. Paul tells us, Ephes. 6.5. that Ser●…ants aught to be obedient to them that are ●…heir Masters in singleness of heart, as unto Christ; and again v. 6. Not with Eye-Service as Men pleasers, but as the Servants ●…f Christ doing the will from the Heart, which implys, That the place of a Ma●…ter is to be in Christ's stead, and there●…ore they are likewise called Lords; from whence it followeth, That Servants i●… performing Duty to their Master; they perform their Duty to Jesus Christ, and consequently in Rebelling and resisting against their Masters, they Rebel against Christ, as God said to Samuel, when th●… People rejected his Government, 1 Sam▪ 8.7. They have not rejected thee but they have rejected me, that I should not Reign over them. And is not this than a stron●… motive and encouragement to Servants cheerfully to perform their Duties, and 〈◊〉 Caution to them not to disobey their Masters, since if their Masters will not reward their good Service, nor cannot revenge their Rebellion and Disobedience yet Jesus Christ will certainly do both.  
3. Again, They are called Servants of Christ. which denoteth the place of a Servant; which though it may seem mean●… and low, yet is certainly very honourable; it is accounted a great Honour to be a Servant to a King; how much highe●… than is it to be a Servant of the King o●… Kings, Jesus Christ who is higher the●… all Kings; and upon this Account say the Apostle, 1 Cor. 7.21.22. Art thou ●…alled being Servant? care not for it; and ●…hat for this Reason, He that is called in ●…he Lord being a Servant is the Lords Free●…an. Therefore let not Servants think the ●…lace, which it hath pleased God to al●…ot them, to be mean and inconsiderable, ●…ince Jesus Christ is the highest Master, ●…nd there is as much honour and comfort ●…n a Servants performing the meanest part ●…f his Duty, as in the Office of a Ma●●er.  
4 Let Servants likewise consider, that ●…t is the will of God they should be in sub●…ection to their Masters: For he hath of●…en declared it in the Scripture to be his will and pleasure, that they who are under the Authority of Masters should be obedient to them, and therefore those that are otherwise, contradict the will of God, This is much urged by the Apostle in several places, This is the will of God. 1 Thes. 4.3. So is the will of God, 1 Pet. 2.15. and for that cause we are exhorted to understand, and to prove what is the Will of God, Eph. 5.17. Rom. 12.2. which is not done, without very great ground and reason; for it is the will of God, that is the Foundation of all Goodness; Things are therefore good, because they are agreeable to the will of God; It is his will that is the very being of Goodness. It it likewise a Rule whereby we should squate all our Actions, as Law●… and Statutes are, to the People of a Nation and Kingdom; And this Rule is perfect, so that if we observe the same it is impossible to miscarry, The Law of the Lord is perfect, Psal, 19.7. It is sufficient to give every one (and Servants among the rest) full and perfect Directions to manage their affairs, and to demean themselves in all Cases and upon all Accounts, as the Apostle saith, the word of God is given to make us perfect throughly furnished to all good works, 2 Tim. 3.7; and therefore our adhering thereunto is a sufficient warrant to justify all our Actions.  
5. So that the Obedience of Servants is not an arbitrary matter, but a necessary, and Commanded Duty; It is not left to the Election of a Servant, whether he will perform it or not; but that whereunto he is obliged, and that not only by the Moral and Civil Constitutions of Men, but also by a divine Institution of God; It is not a thing only to be done out of civil Policy, but from Conscience toward God. And therefore Servants cannot be exempted from the duty they ●…owe to their Masters; and though their Masters are careless in exacting it, yet let Servants be considerable in performing their duties to them, because it is the will of God.  
6. Hope of Reward is that which encourageth all People to Activity and Diligence, and this God himself hath promised to Servants in express Terms, Coll. 3.24. knowing that whatsoever good thing ●…any man doth, the same shall he receive of ●…he Lord, whether he be Bond or Free; and ●…n another place the Apostle saith, of the Lord ye shall receive a reward; and certainly great is the reward wherewith God will recompense faithful Servants, both as to Temporal and Eternal Blessings.  
7. Now the Temporal Blessings which it hath pleased God heretofore to bestow upon his faithful Servants, and which such have therefore (from that ground) cause to expect from him now, are such as these, God will incline the hearts of their Masters to respect them, as he moved Ahasuerus to recompense the fidelity of Mordecai, Est. 6.3. Or if their Masters fail herein, he will stir up Srangers to reward them, as he inclined the Jailor to favour Joseph, and likewise the heart of Pharaoh to advance him to great Dignity and Honour; and to oblige their Masters to be kind to them, God will make all that they take in hand to prospero; thus did he bless Joseph and the Servant of Abraham. He will give success to their endeavours when they deal for themselves: Thus he blessed the Labours of Jacob, Gen. 30.43. And he will so order it by his providence, that when they come to have Servants of their own, God will direct that they shall have those who shall be alike faithful to them: so we read that in Egypt God blessed Joseph with a faithful Servant. Gen. 43.23. And David who ventured his Life to save his Father's Sheep, had afterwads many Servants that put their Lives in Jeopardy for him. 1 Sam. 17.24. 2 Sam. 21.17. So that the saying of our blessed Saviour may be fitly applied to Servants, with what measure you meet, shall it be measured to you again, Luke 6.38.  
8. Lastly, God will certainly reward faithful Servants in the Life to come, with Spiritual and Eternal Blessings, which is positively promised them, Coll. 3.22, 23, 24. Servants obey in all things your Masters: and what soever you do, do it hearty as to the Lord, and not unto Men; knowing that of the Lord ye shall receive the Reward of the Inheritance, and this is that Inheritance mentioned by our Saviour, Mat. 25.34. come ye Blessed of my Father, inherit the Kingdom prepared for you, before the Foundation of the World; and that which St. Peter speaks of, 1 Pet. 1.4. An Inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for them. Now what shall we say more; what would not a man suffer, and undergo for such an exceeding weight of Glory? How willingly do many Apprentices pass over the Time of their Service in hope of obtaining a Temporal Freedom in an Earthly City: and how few days did the many years service of Jacob seem, because he liked his Reward; But behold here a far greater, even all that God can give; such a Reward as Eye hath not seen, neither hath Ear heard, nor can it enter into the heart of Man to conceive the Excellency thereof; and all this is prepared by God to be bestowed on all those faithful Servants that obey and fear him. Strive therefore as Jonathan, to climb up the Rock: Love and fear the Lord; honour and obey your Parents and Masters; be careful and redeem your own time; design as becomes you an ingenuous Life on Earth; design above all a glorious Life in Heaven, and God your God shall be with you; and the Lord himself make you Branches of Righteousness, bringing forth Fruits unto Holiness, that God the Lord may be glorified, Amen.   


A Prayer for the Morning.  
HOLY and most Gracious Lord God, who art full of Loving kindness and Mercy, and art a continual defence to all that trust in thee, whether they wake or sleep, I a poor unworthy sinner, tender unto thee humble and hearty thanks that it hath pleased thy great goodness to keep and preserve me the night past, as well from all mine Enemies, as from all other Casualties and Dangers, that poor mortal creatures are subject unto, and thou hast given me sweet and pleasant sleep, that I found my body refreshed and comforted for performing the duties of this day. O Lord I beseech thee show thy goodness to me this day in preserving my body and soul that no evil may overtake me, and that I may neither speak nor do any thing that may be displeasing to thy fatherly goodness, nor dangerous to my soul, nor hurtful to my neighbour, but that all my enterprises may be agreeable to thy most blessed will, by doing all that which may advance thy glory, and be suitable to the Place and Calling wherein thy Providence has cast me, that whensoever thou shalt be pleased to take me from this Vale of Misery, I may enter into thy Heavenly Kingdom; O Lord, strengthen my weak faith, kindle in my heart and affections a fervent zeal to do thy will; keep my wand'ring mind and affections from all evil thoughts, my tongue from profane and lewd speeches, my body and every part thereof from all sinful actions, and outward violence, and let all my love, my hope, my delight and confidence be only upon thee, for who indeed should I love beside thee; the Heavens are within a span, the Earth within a Circle, the Waters within thy fist; Mountains are weighed in thy balance, but what number or measure or bounds can we set to thy Mercy O God? O let the Ocean of this thy Mercy be a partition between me and my sins, betwixt thee and thy Judgements; who can bring a clean thing out of an unclean, but thou alone, who justifiest the ungodly, and quickenest the dead in sin; remove therefore, O Lord, whatsoever is in me that displeaseth thee, sand thy hand of mercy I pray thee upon me, and take away from me whatsoever doth offend the eyes of thy goodness; and grant that I may lead my whole life and Conversation so, that I may live in the fear of thy holy and blessed Name, and may dye in thy favour, that I may also rise again to live for ever with my Lord Jesus. In whose holy Name, and Words, I further Pray,  
Our Father which art in Heaven, Hallowed be thy Name: Thy Kingdom come: Thy Will be done on Earth as it is in Heaven: Give Us this Day our daily Bread: and forgive us our Trespasses, as we forgive them that Trespass against us: and Led us not into Temptation; but deliver us from Evil: for thine is the Kingdom; the Power and the Glory, for ever, Amen.  
O Heavenly Father, The Giver of all good Things, and the Protector of all those that love Thee. I yield thee most humble, and hearty Thanks; not only for keeping and preserving me this day, but also for all my Life; that neither my Enemies have prevailed against me as they might, nor any other danger which in this World is incident to Mankind, hath overcome me; but that thou as a Loving Father, and careful Purveyor, hast given unto me, and provided for me all things necessary; for which thine inestimable Love I cannot sufficiently praise thee: O Lord forgive me mine Offences which this day I have committed, and done against thy holy Majesty, pardon them O God, for Jesus Christ his Sake; and vouchsafe me thy Grace to amend my Life, and to return unfeignedly unto thee, in serving thee; and since I cannot have a Being without thy continual Protection, be pleased to extend the same toward me, a wretched, poor Creature this Night, that I may quietly take my Rest, which thou hast appointed, for the refreshing of my weak, and wearied Body; I beseech thee O Lord to guard and defend me, that nothing hurt me; preserve me by the watching of thy holy Angel, that I may take my Rest with thee, until the Morning; and that I may than give myself to the fulfilling of my Duty, and the Discharge of my Calling, with all diligence and faithfulness, as a Servant unto Christ. Keep my Heart O Lord in thy fear; and guide all the course of my Life by thy Favour; and prepare me against the hour of Death, and Dissolution, that if thou shouldst in the Night make my Bed in the dark, and turn my sleep into death, I may live and dye unto thee, who liveth Everlastingly. Grant that my Soul may continually watch for that time, that the Lord Jesus Christ shall appear for my deliverance out of this Mortal Body. Preserve me O Lord this Night from any Fancies, Dreams or other Temptations; and let me fully set my mind upon thee, to love thee, fear thee, and trust in thee: These Graces, and all other Blessings which thou O Lord knowest to be necessary for me; I humbly beg, and crave at thy hands in the Name and Mediation of J●…sus Christ thy Son; In that Form of Prayer which he himself hath taught me, Saying,  
OUr Father which art in Heaven, Hallowed be thy Name: Thy Kingdom come: Thy Will be done on Earth as it is in Heaven: Give Us this Day our Daily Bread: and forgive us our Trespasses, as we forgive them that trespass against us: and Led us not into Temptation; but deliver us from Evil: for thine is the Kingdom; The Power and the Glory, for ever, Amen.   

A Prayer for the Morning.  
MOst Mighty, and most Glorious Lord God, who art of infinite mercy, who sittest upon thy Throne above: Heaven and Earth, are full of thy Glory; I that am but Dust and Ashes, presume to present myself before thee this Morning, and beg such things as I have need of from thy divine Majesty, I have tasted of thy favours this Night past, I beseech to defend me this day from all perils and dangers of Soul and Body; and to this end I commend myself and all my actions unto thy blessed Protection and Government; beseeching thee, that whether I live or dye, I may live and dye unto thy Glory, and the Salvation of my poor Soul, which thou hast bought with thy precious Blood; bless me O Lord in the works of my lawful Calling this day, and grant that I may serve my Master as in thy sight, and do the works of my Calling, as expecting my reward from thee; and to this end commend myself and all my actions unto thy blessed Protection and Government; beseeching thee, that whether live or dye it may be to thy Glory: must confess O Lord I have despised tha●… goodness of thine, which should lead m●… to Repentance, hardening my heart agains●… all those means which thou hast used fo●… my amendment: And now O Lord wha●… can I expect from thee but judgement an●… fiery indignation, that is indeed the tru●… reward of my sins; but O Lord there 〈◊〉 mercy with thee, that thou mayst be fea●…ed, O fit me for that mercy, by giving me a deep and hearty Repentance; and than according to thy goodness, let thine Anger and thy Wrath be turned away from me: look upon me in thy Son my blessed Saviour; and for the merit of his sufferings pardon all my sins: and Lord I beseech thee by the power of thy grace, so to renew and purify my heart, that I may become a new Creature, utterly forsaking every evil way, and living in a constant. sincere, universal obedience to thee all the rest of my days, that behaving myself, as a good and faithful Servant, I may by thy mercy be at last received into the joy of my Lord. O Lord pardon the wander, and coldness of these Petitions; and deal with me not according to my Prayers, or Deserts, but according to my necessities, and thine own rich mercy in Jesus Christ, in whose blessed Name, and words, I conclude these my imperfect Prayers, saying, Our Father, etc.   

A Prayer for the Evening.  
MOst Glorious and Everlasting Lord God, which inhabitest Eternity, and dwellest in that Light which no Mortal can attain unto: The God in whom I live and move, and have my Being, I thine unworthy Servant, humbly prostrate myself before thy divine Majesty, confessing and acknowledging that I was conceived in sin, and brought forth in iniquity; and as if that had been but a small matter, I have heaped up actual Transgressions against thee, and have gone on in a daily course of repeating these provocations against thee, notwithstanding all t●…y Calls and my own purposes and vows of amendment: And now O Lord what shall I say, or how shall I open my mouth, seeing I have done these things; I know that the wages of sin is death; but thou who willest not the death of a sinner, have mercy upon me, work in me, I beseech thee a sincere contrition, and a perfect hatred of my sins; and let me not daily confess, and daily renew them; but grant, O Lord, that from this instant I may give a Bill of Divorce to all my most beloved Lusts, and than be thou pleased to marry me to thyself in truth, in righteousness, and in holiness; and for all my past sins O Lord receive a Reconciliation; accept of that Ransom thy blessed Son hath paid for me, and for his sake whom thou hast set forth as a Propitiation, pardon all my offences, and receive me to thy favour; and when thou hast thus spoken Peace to my Soul, Lord keep me that I turn not any more to folly; but so establish me with thy Grace, that no temptation of the World, the Devil, or of my own flesh, may ever draw me to offend thee; preserve me O Lord, that I may faithfully act as a Servant to thee and to my Master; and let me remember that thou art my great Master in Heaven, to whom I must tender a strict and severe account of all that I have done in the Body; And now O Thou Blessed Keeper of Israel, that neither slumberest nor sleepest; be pleased to watch over me this N●…ght, keep me by thy Grace from all work●… of Darkness; and defend me by thy power from all dangers, grant me moderate, and refreshing sleep, such as may fit me for the duties of the day following; and Lord make me ever mindful of that time when I shall Lie down in the Dust, and because I know neither the day, nor the hour of my Masters coming; grant me grace that I may be always ready; that I may never live in such a state, as I shall fear to dye in; but that whether I live, I may live unto the Lord, or whether I die, I may dye unto the Lord, so that living and dying, I may be thine: Hear me O Lord, and answer me in these my requests; and graciously bestow whatsoever else thou knowest needful and expedient for me, and that for Jesus Christ his sake, in whose most holy words, I further Pray,  
Our Father which art in Heaven, Hallowed be thy Name: Thy Kingdom come: Thy Will be done, on Earth as it is in Heaven: Give us this Day our Daily Bread: and forgive us our Trespasses as we forgive them that trespass against us and lead us not into Temptation; but deliver us from Evil: for thine is the Kingdom; the Power and the Glory, for ever, Amen.   

Grace before Meat.  
O Lord we beseech thee, lift up our hearts to look unto thee for a blessing upon our Meats, that we may comfortably use thy creatures, as pledges of thy favour, and may serve thee in the receiving of all the Mercys, through Jesus Christ our Lord, Amen.   

Grace after Meat.  
ETernal thanks and praise be ascribed unto thee, O blessed Lord, who hast opened thy hand at this time, and made us partakers of thy benefits, Lord, let us never cease to offer unto thee the Sacrifice of Praise and Thanksgiving, through Jesus Christ, Amen.   

Grace before Meat.  
LORD Bless us, and bless these thy good creatures to the nourishment of our bodies, and grant that whether we eat or drink, or whatever we do, we may do all to the praise and glory of God, through Jesus Christ our Lord, Amen.   

Grace after Meat.  
ACcept our thanks, O Lord, for the mercies we have enjoyed, in receiving these thy creatures for our bodily relief, let us likewise labour for the Meat that perisheth not, for the sake of our Saviour Jesus Christ, Amen.   

Grace before Meat.  
Sanctify unto us, O Lord, the use of the●… thy creatures, of which by our sins w●… have made ourselves unworthy, and gra●… that the end of eating and drinking may b●… to be the better enabled to serve thee in o●… several places, through Jesus Christ our Lord Amen.   

Grace after Meat.  
HVmble our souls before thee, O Lord and cause us to see the smallness o●… our desert, even in respect of the lest of th●… mercies, and as thou hast s●…tled our body with thy good creatures, so endue our sou●… with all spiritual blessings in heavenly things, through Jesus Christ our Lord Amen.    

Arithmetic, or the Art of Numbers consists of these five parts: 

Numeration.  
Addition.  
Substraction.  
Multiplication.  
Division    
Numeration is so termed, because it instructs how to express any number propounded, and to give each figure its place according to the value intended.  
There are nine figures in number, to which is added a cipher, which takes up the tenth place, and hath no value in 〈◊〉 self, but only serves to make up the number of places, and so may be said to add value to the figure.  
Their value, according to the variation of places, may be understood by the following Table.  
9 8 7 6 5 4 3 2 1 Hundred Millions. 9 8 7 6 5 4 3 2 Ten Millions. 9 8 7 6 5 4 3 Millions. 9 8 7 6 5 4 Hundred Thousands. 9 8 7 6 5 Ten Thousands. 9 8 7 6 Thousands. 9 8 7 Hundreds. 9 8 Ten. 9 Unites.  
Here obsewe, that the first place, or Unite, is on your right hand, and so every figure increases its value ten degrees, 〈◊〉 thus, as 1 by adding another figure ●…o it takes to itself the value of ten, thus ●…s 12 twelve, which is still increased ●…en degrees, if you add any more figures, ●…s 125, one hundred twenty five, 1251, ●…ne thousand two hundred fifty one, etc.  
A cipher, as I said before, though it ●…ave no value in itself, yet it gives value ●…o the foregoing figure, as add to 5 a cipher, and it becomes 50 fifty, another makes it 500 five hundred, etc.  

Addition.  
This Rule teaches how by putting or adding several sums together, to reduce them all into one entire or total sum, and is thus to be performed:  
First, Set your several Sums one under another in a strait line, so that each figure may be directly under the foregoing figures of the same place in number, and of the same denomination, as unites under unites, ten under ten, and so of all the rest, as 254 132 272 658  
Now to add these together according to your Rule, begin with the unites, which, as I told you, are always next your right hand, and reckon thus, two and two makes four, and the four above makes 8, than having written down your 8 under that row of figures, proceed to the next, which are ten, 7 and 3 is ten, to which is added the five, which makes fifteen, writ down your five under that row, and for the ten, reckon one to the next row, which being added together make 6, so you have your three sums brought altogether, into one, which amounts to 658, six hundred fifty eight.  

Addition of Money.  
Before you can add sums of money together of several denominations, you ●…ust observe how many of one denomination make up one of the other, as twelve ●…ence make a Shilling, twenty Shillings ●…ake one pound, etc.  
In Addition of Money your Sums must ●…e placed in this order: pounds Shillings pence. 22 14 3 13 15 11 28 12 7 15 17 3 13 14 9 94 14 9  
To add which together, you must begin with your pence, and count thus, 9 and 3, 7, 11, 3, make in all 33, which by your Table you will found to be 2 shill. 9 pence; set down 9 under the pence, and carry the 2 shill. to your sum of shill. and reckon 2 and 14 makes 16; (or which indeed is a better way, and you will by experience found it to be more easy and expeditious) do thus, 2 and 4, and 7. 2. 5 4, make 25; than count the Ten, and reckon 34. 44. 54. 64. 74, which amounting to three pounds fourteen shillings; writ down your 14 shill. under your row of shill. and carry 3 to the pounds. 3 and 3. 5. 8. 3. 2. all together, make 24. set down your 4. and reckon 2 to the next Line, which make 9 set down your nine and you have all your Sum cast up, 94 l. 14 s. 9 d.  
With a little practice, following these directions, you will quickly be expert in any Sums of this nature: now to try for your satisfaction whether the work be true done, cut of the upper row of figures from the rest of your Sum, with a Line thus, and add all the under Sums together.  
22 14 03 13 15 11 28 12 07 15 17 03 13 14 09 72 00 06 94 14 09  
Which you see amount to 72 00 6  
Than add that sum and your uppermost row which you had cut of with a ●…ine together, and they both make 94 14 9  
Which agreeing with your former account you may conclude to be right.   

Addition of Cloth.  
Here you must remember that 

4 Nails makes 1 quarter of a Yard.  
4 quarters make 1 yard.  
5 quarters make one Ell English.  
3 quarters of a yard make a Flemish Ell.    
Now observing the title or denomination of your account, and placing the greatest quantities still towards your left hand, (as in addition of Money) for every four Nails carry one to the quarter of yards, writing the remainder underneath the nails; next, for every four quarters, reckon one to the yards (if they are Flemish yards you must reckon one for every 3) if it be els than carry one for every 5 quarters of yards.  
All Sums of Addition may be proved after the manner before set down, whereof having given you an example, I think it needless to insert any more.  
If you are to add Measures, Weights, Time, etc. you must be first in formed of the several parts thereof, to which end I have here inserted necessary Tables by which you may readily take directions, and being so easy, I may save myself and you the trouble of examples.  

2 Pints make one Quart.  
2 Quarts one Pottle.  
2 Pottles one Gallon.  
63 Gallons one Hogshead.  
4 Hogsheads one Tun.   
For Troy Weights, wherewith Gold, Silver, Pearls, Silk and such like are weighed, this short Table will direct you, 

24 Grains make one penny weight.  
20 Penny weight make one ounce.  
12 Ounces make one Pound.    
In Avoir dupois weight with which is weighed grosser Commodities, this Table will direct you, 

16 Ounces make one Pound.  
28 Pounds make one quarter of hundred.  
4 Quarters make one hundred.  
20 Hundred make one Tun.     

Addition of Apothecary's Weights.  

20 Grains moke one Scruple, the mark ℈  
3●… Scruples make one Dram, the mark ʒ  
8 Drams make one ounce, the character ℥  
12 Ounces make one pound, the character lb   
For every 20 Grains carry one to the Scruples, for every 3 Scruples reckon one to the Drams, for every 8 Drams one to the Ounce, and for every 16 Ounces reckon 1 Pound.   

In Addition of Beer-Measure,  

For two Pints reckon 1 Quart.  
For two Quarts reckon 1 Pottle.  
For 2 Pottles reckon 1 Gallon.  
For 9 Gallons reckon 1 Firkin.  
For 2 Firkins reckon 1 Kilderkin.  
For 2 Kilderkins reckon 1 Barrel.    

In Addition of Dry Measure.  

For every 16 Pints reckon 1 Peck.  
For 4 Pecks reckon 1 Bushel.  
For 8 Bushels reckon 1 Quarter.  
For 5 Quarts reckon one Wey.  
For 2 ways reckon one Last.  
3 Barley-corns make one Inch.  
12 Inches make one Foot.  
3 Foot make one Yard.  
5 Yards make one Perch.  
40 Pearches make one Furlong.  
8 Furlongs make one English Mile.   
The former Rules being observed by the Table, you may frame yourself an Example.    

The parts of Time are  
Minutes, whereof 60 make one hour, 24 hours make one day, 365 days make one Year.  
Which are so plain and easy to be added that I think it needless to subjoin any Examples, or to insist any more on this part of Arithmetic, having given you so easy and familiar Directions and Examples for the performance thereof.   

Of Substraction.  
Substraction is that whereby we take a smaller Number from a greater, and found what remains. In Subtractions there are 3 Numbers, whereof 2 are given, the third sought by the Rule; the first is the Sum or Number given from which you must Subtract; the second the Sum to be substracted; the third is that which remains of the greater Sum, after the lesser is subctracted from it, and is called the remainder.  
Now to work by this Rule, you must first set down your greater Sum, out of which you would subtract, in one line.  
Than underneath set your Number to be substracted; but observe to place it so that every figure may stand under those of your first row that are of the same denomination, pounds underneath pounds; shillings underneath shillings, and so of the rest, and if it be in numbers, see that you place unites under unites, and ten, hundreds and thousands (if there be so many figures) all under figures of the same denomination.  
Which done, begin with the first figure towards your Right Hand, and take it out of that over it; having drawn a Line underneath your Sum, place the Number which remains exactly underneath, than go to the second, and so to the third, etc. till you have done, still setting the remainder of each figure directly under that from which you Substracted it.  
For Example:  
Lent to Mr. J. C. 6389 l. Received of him in part 3242 l. I would know what remains unpaid 3147  
According to your Rule foregoing you may see how this Sum is to be performed; take first 2 from 9, and set down the remaining 7 underneath, as you see in the Example: than proceed to your next, which being 4, 4 from 8 the remainder is 4, which place underneath also; than 2 from 3 and there remains 1: and lastly, 3 from 6 and there remains 3, which being placed underneath you have your Sum perfected, and you found there remains due 3147 l.  
Here are three things to be observed; the First is when a Figure is to be Substracted from another of the same value; as 3 from 3, or the like; in such cases you must writ down a cipher underneath, signifying that naught remains.  
The Second is when a cipher is to be substracted from a figure, you must than set down the same figure underneath the cipher, because nothing is to be taken from it, and therefore it is not diminished.  
The Third is when a greater figure is to be taken from a lesle, which to the learner, seems to be a little difficult and intricate; but nothing will afterwards appear more easy; you must than borrow tun and add to the uppermost figure and than subtract your figure from that Sum, and set down the remainder; but than you must take care to reckon one to the next figure to be substracted in payment for the ten you borrowed.  
For Example:  
J.B. Received of me 4538 l. Of which he hath pa●…d 3760 l. What remains due? 0778 l.  
To perform this, say nothing from 8 and 8 remainss, which set down; 6 from 3 I cannot take, but 6 from 13 (borrowing ten as I told you) and 7 remainss: one that I borrowed and 7 is 8; 8 from 5 I cannot, but 8 from 15 and 7 remainss. Lastly, 1 and 3 is 4, from 4 and 4 and nothing remains, so you found there remains 778 l. unpaid. In like manner you may perform any Sum of that nature.  
In Substraction of money, that is, Sums of Money of several denominations, you must first set your Sums so that each denomination of your Sum to be substracted, may stand directly under the same denomination in the Sum out of which you would subtract; pounds under pounds, shillings under shillings, and so of pence and farthings, (as before in Addition) than begin with the lest denomination next your right hand, and having substracted it, set down your remainder underneath. And if in your farthings, the lower Sum be greater than the upper, borrow 4, for which reckon 1 to the pence, when you subtract them. So if in the pence the lower number be greater than the upper, than borrow 12 pence of the shilling, for which reckon one to the shilling to be substracted; and in like manner, if the lower number of your shillings be greater than the upper, borrow 20 shillings of the pounds, for which return 1, as before, in the following Ezample you have it fully explained.  
Received of J. L. 829 13 6 Paid— 648 16 8 Remains— 180 16 8  
The question to be answered is, wha●… remains unpaid of the Sum received? yo●… see first how they are set down according to Rule, than begin with the pence, and fay 8 from 6 I cannot, but borrowing 12 pence of the shillings, and adding it to 6 pence, say 8 from 18 and 10 remainss. which set down, and again reckoning the 1 you borrowed to your 16 sh llings; say 17 from 13 you cannot, but borrowing 20 shillings of the pounds, say 17 from 33 and 16 remainss, which being set down, proceed to your pounds, and adding one pound which you borrowed, to the 8, reckon 9 from 9 nothing remains, 4 you cannot have from 2, therefore borrow 10, and than say 4 from 12 and 8 remainss, and adding the 1 you borrowed to the 6, say 7 from 8, and set down the 1 that remains, so you have your question answered; there remains 180 16 10.  
Now for your better satisfaction whether your Sum be performed truly, without any mistake, do thus for proof: add the Sum that you substracted, and that which remains together, and if they both together agreed exactly with your first row you may conclude all is right.  
Example: l. s. d. 829 13 6 648 19 8 180 16 10 829 13 6  
Thus you see it proved, and in the same manner you may prove any Sum of Substraction whatever.  

Substraction of Weights.  
In the Table of Addition before going, I gave you an account of the denominations of Averdupois weight; now suppose I have bought 32 hundreds 2 quarters 11 pound 8 ounces of Tobacco, whereof I have received 18 Cl. 3 Quarterns 8 ls. I would know how much there is behind due to me.  
32 Cl. 2 Q. 11 l. 8 ●…. 18 3 8 0 13 3 3 8  
Begin first with your ounces where you found a cipher, and therefore taking nothing from 8 you set it down entire, than in your l. you say 8 from 11 and 3 remainss, which set down also: next to your Quarters of Hundreds, where you found 3 to be taken out of 2, which cannot be, therefore borrow one hundred, (which is 4 quarter) and than say 3 from 6 and there remains 3, which set down beneath, than go on, 1 that you borrowed and 8 is 9 from 12 (borrowing 10 to your 21) and 3 remainss, and adding one to your next figure, say 2 from 3 and 1 remainss, so you have your Sum  
Cl. Qu. l. ℥: 13 3 3 8  
Which is all remains due to you, now ●…or Proof of it do as before, add your ●…wo lower lines together, and if they agreed with the upper line your work is ●…rue.  
Observe that when in Substraction either of Money or Weight there are several Sums to be substracted out of one, you must add them all together into one Sum first, before you can subtract them.  
I shall give you here an Example which may be sufficient without further enlarging.  
Suppose I have lent a Man 350 pound, whereof he has paid me in part the following Sums, viz.  
 l. s. d. at one time 25 15 0 at another time 36 0 0 at another time 58 16 8  120 11 8  
Now to know what remains due to me, I add the several Sums together, and than subtract the whole from the Sum lent, thus  l. s. d.  350 0 0  120 11 8 the answ. is 229 8 4  
By the Directions and Examples foregoing you may frame to yourself any other Question in Substraction, and therefore we will now proceed to the next Rule in Arithmetic, which is Multiplication.    

Of Multiplication.  
MVltiplication by two Numbers given, finds a third which is sought, which third Sum being the product of the other two, contains your Sum multiplied, as many times as that which you multiply withal contains unites; and by holding an exact proportion serves instead of adding so many equal Sums together.  
It consists (as I said) of three numbers.  
1. The Multiplicand, or number to be multiplied.  
2. The Multiplicator or Number by which you multiply.  
3. The Product which is the number found out, or produced by the multiplication of your first number with the second.  
Example.  
Multiplicand 5232 Multiplicator 17  36624  5232 Product 88944  
5232 is the Multiplicand, or number to be multiplied.  
17 Is the Multiplicator or Number by which the Multiplicana is to be multiplied.  
88944 The Product of the Multiplication, and here the Product 88944 contains the 5232, as often as the Multiplicator contains unites, that is to say, 17 times.  
When you have two numbers given, it is very indifferent which of them you make Multiplicand or Multiplicator, though it is most usual to multiply the greater number by the smaller.  
Before you go about to perform any Sums of Multiplication it is necessary for your speedier working that you be very perfect in the following Table.  

A Table of MULTIPLICATION.  2 times 2 is 4  3  6  4  7  5  10  6  12  7  14  8  16  9  18 3 times ●… is 9  4  12  5  15  6  18  7  21  8  24  9  27 4 times 4 is 16  5  20  6  24  7  28  8  32  9  36 5 times 5 is 25  6  30  7  35  8  40  9  45 6 times 6 is 36  7  42  8  48  9  54 7 times 7 is 49  8  56  9  63 8 times 8 is 64  9  72 9 times 9 is 81  
If the Multiplicand consists of mor●… places than the Multiplicator, place you●… Multiplicator underneath the first figur●… of your Multiplicand next your righ●… hand, thus: 3567 8  
Than you must begin your work with the first figure towards your right hand and multiplying your Multiplicator and Multiplicand one into another, if the number come to lesle than 10, set down underneath the figure which you multiplied; if it come just to 10 set it down a cipher underneath, and carry one to the next figure when you have multiplied it.  
But if it comes to more than 10, or more than any equal number of ten, as if it comes to twenty odd, thirty odd, etc. than set down the odd number above the ten or ten, and for every ten carry one, as aforesaid, to the next product, and when you have gone through with your ●…um at the last figure set down your ●…hole Product.  
Example.  
5567 8 28536  
You are here to multiply 3567. 678. ●…ou see how it is placed by the directions ●…oregoing: now to work it, say 8 times 〈◊〉, which, by your Table, you found to be ●…6, therefore set 6 underneath, and bear ●…he 5 in mind, than say 8 times 6 is 48, ●…nd 5 which you bring from your first figure makes 53, than set down the 3, and remembering to carry the 5 that remains, say again 8 times 5 is 40, and 5 makes 45, set down your 5, and remember to add 4 to your next product, than 8 times 3 is 24, and 4 is 28; which being set down, you have your full product 28536.  
In case your multiplicand and multiplicator both do consist of several figures, begin with that figure of your multiplier●… that doth stand under the first figure o●… your multiplicand in the place of unites and multiply through all the figures o●… your multiplicand, placing your produc●… before the line, according to your first Example; than begin a new product with the next figure of your multiplier, placing the product under your first product but one figure more towards your les●… hand, so that the unites of your second product may stand under the ten of you●… first product, and so multiply that figure o●… your multiplier through all the figures o●… your multiplicand, setting down you●… whole Sum at your last figure, as you did your first product. Than proceed to your third figure of your multiplicator and multiply that in like manner through your multiplicand, setting the first figur●… of your product under the ten of you●… second product, and so on; if you hav●… more figures in your multiplier, you mus●… multiply through the multiplicand with each of them, setting the first figure of every product under the ten of the product before going, as in this Example.  
I would multiply 54722 by 3242  
Place your Sums thus, and observe the ●…irections given.  
54722 3642 109444 218888 328332 164166 199297524  
Here I begin with the first figure stand●…ng in the place of unites, which is 2, and say 2 times 2 is 4, which I set down; than I go to the next, which is 2 again, and say twice 2 is 4, which I set down; than to the next, which is 7, and say twice 7 is 14. I set down the 4, and bear 1 in mind to add to the product of the next figure which is 4; so I say twice 4 is 8, and 1 is 9; lastly, twice 5 is 10, which I set down, and than begin with the next figure of my Multiplier, and say 4 times 2 is 8, again, 4 times 2 is 8, then 4 times 7 is 28, I set down the 8 and carry 2 to the next, and reckon 4 times 4 is 16, and 2 is 18, set down the 8 and carry 1, then 4 times 5 is 20, and the 1 you bring from your last figure makes 21: Thus you must go through with each figure of your Multiplicator, setting the Sum in this manner, as you see by the Example, and when you have gone through with them all, draw a line underneath, and add the products up together into one Sum, and so the Sum is completed.  
Now to know whether the Work be truly done or not, add together all the figures of your Multiplicand: 5 and 4 is 9, and 7 is 16, and 2 is 18, and 2 is 20; now count how many times 9 there are in 20, and set down the remaining number, twice 9 is 18, there remains 2, which set down on the side of the Cross dext your left hand, as you see here Than reckon up the figures of the multiplier, 3 and 6 is 9, and 4 is 13, and 2 is 5, and having cast away the 9 set down ●…c 6 which remains on the other side our Cross, when you have so done multiply your 2 with the 6, and what re●…ains of the product above 9 set down at ●…e top of your Cross. And lastly, do ●…e like by your product as you did with ●…our multiplicand and multiplier, and if ●…e number left, having put out the nine, ●…gree with your number on the top of ●●e Cross, you may conclude your Sum ●…o be rightly performed; your product ●●mmed up amounts to 48, now casting ●…ut 5 times 9 which is 45, there remains 〈◊〉, which proves the Sum to be true.  
In 5362 Pence, I demand how many Farthings there are.  
Here, because there go four farthings ●…o one penny, multiply your penny by 4, ●…nd the product will show the number of ●…arthings they contain.  
In 5362 Pence how many Farthings? 4 Answ. 21448  
In 1680 Years I demand how many Days▪  
Multiply the years by 365, the number of days which one year contains, and the product will answer the question.  
1680 365 8400 10080 5040 613200  
 
Now if you multiply your product b●…●…4, you may know how many hours the●… are in so many days.  
613200 24 2452800 1226400 14716800  
 
And multiply your hours by 60, and that will show how many minutes.  
14716800 60 883008000  
Besides that way I have already set down to prove your multiplication, another way which is most true and certain, is by Division, making the product of Sum your dividend, and your multiplicand the divisor, and if your Sum be truly performed, the Quotient of your division will agreed with your multiplicator.   

Of Division.  
DIvision is the direct contrary to Multiplication, and teaches how many times a smaller number is contained in a greater, by dividing it into equal parts.  
In Division there are four Parts, Viz.  
1. The Dividend, or number to be divided, which must always be greater than the Divisor.  
2. The Divisor, or that number by which the dividend is to be divided.  
3. The Quotient, which is the result of the Divesion, and shows how often the divisor is contained in the dividend.  
4. The Remainder is that number which remains of your division, which must always be lesle than the divisor.  
Example.  
It is required to divide 37 by 5, (that is to say, how many times 5 is contained in 37.)  
The Answer will be 7 times 5, and 2 over.  
Where observe, 37 is the dividend, 5 the Divisor, 7 the Quotient, and 2 the Remainder.  
Now because Division is accounted the most difficult part of Arithmetic, (and indeed seems so to be till understood) I shall endeavour to tender it as easy and familiar as I can: and therefore think it altogether needless, and indeed inconsistent with the brevity here intended, to go through the several ways of Division now in use, but shall confine myself to that only, which of all others, I take to be the most easy and expeditious.  
First, Set down your Dividend, and at each end thereof make a crooked stroke with your Pen, the left end serves for the Divisor, and the right for the Quotient. And if your Divisor consists but of one figure, and that figure lesle than the first figure of your dividend, make a prick with your Pen under such first figure of your dividend, and the Sum is prepared to work upon.  
Suppose 635 is given to be divided by 5, here 635 is the dividend, and 5 the divisor.  
5) 635 (1  5   1   
1. Place them according to the directions given, and having made a prick under the first figure of the dividend, ask how often you can take your divisor from it, which being but once, set down one in your Quotient, than multiply the 1 by 5 the divisor, and set it under 6 the dividend, and having drawn a line underneath subtract the 5 from the 6, and set the one that remains underneath the line, so you have done with the first figure of the dividend.  
2. Make a prick under 3 the next figure of the dividend, and bring it down to one, the product of your last division, so have you a new dividend of 13.  
5) 635 (1  5   13   10   3   
Than see how often you can have the divisor in 13, which being twice set down 2 in your Quotient, and do as before, multiplying 5 by 2, subtract the product from 13 the dividend, and you have 3 over, which set underneath.  
5) 635 (127  5   13   10   35   35   0   
last, Make a prick under 5 your dividend, and bring it down to your 3, than ask how often you can take 5 your divisor from 35, which being 7 times, set down 7 in the Quotient, and multiply it by your divisor: so substracting the product from the dividend, the Sum is perfected, and you found that 5 the divisor is 127 times contained in 635 the dividend.  
Sometimes it falls out that the first figure of the dividend is lesser than that of the divisor, in such case you must make prick under the second figure of the dividend, and take the divisor from them both.  
If there were 16389 Pounds to be divided equally amongst 7 men, I demand what would come to each man's share?  
7) 16389 (2  14   23   
Here because you cannot have 7 from 1 make a prick under 6, and ask how many times 7 you can have in 16, which being twice, writ 2 in your Quotient, than multiply it by 7 the product, and subtract the product from 10 the dividend, setting the 2 that remains under the line as was shown before, than make a prick under 3, and bringing it down to your 2, ask how often you can have 7 in 23, which being 3 times, set down 3 in your Quotient, than multiply it by the divisor, and subtract the product from 23 the dividend as before, nextly making a prick under 8, prick it down to your 2, and ask how often you can have 7 in 28, set down 4 in your Quotient, and multiply i●… by 7 your divisor, the product will be 28, which subtract from your dividend, and nothing remains.  
7) 16389 (23.  14   23   21   2   
last, Make a prick under 9 the last figure of the Sum, and bringing that down, ask how often 7 in 9, set 1 in the Quotient, and multiplying and substracting as before, you found 2 remaining, which is the overples of the sum, or remainder; so is your Sum ended, and Question answered, that if 16389 l. were to be divided amongst 7 men there would fall 2341 l. to each man's share, and 2 remain over.  
7) 16389 (2341  14   23   21   18   28   09   7   2   
It is required to divide 36499 by 429.  
429) 36479 (45  3432   2559   2145   414   
First, set your dividend and divisor, according to the former directions, the●… make a prick under the fourth figure o●… the dividend, (because you cannot take the divisor out of the first three) than ask how many times 4 you can take in 36, now though you may have 9 times 4 in 36, yet it cannot go so, because 9 times 429 makes 3861, which is more than 3687 the dividend; and by consequence cannot be taken from it, therefore take 8 times, and for experience and the better certainty multiply 429 by 8, upon a spare piece of Paper, and you will found the product to be but 3432 which is lesle than the divisor and may be taken from it, than having set 8 in the Quotient, multiply your division thereby, and substracting the 3432 the product from the dividend (as in the former Sums) the remainder will be 255, than make a prick under 9, bring it down, and ask how often 429 in 2559, by trying, as before, you will found 5 times may be taken, therefore set down 5 in the Quotient, multiply the divisor, and subtract it from the dividend, and the Sum is perfected, 414 remaining.   

Of Reduction.  
REduction is the bringing, or the reducing numbers of several denominations into one denomination, and is performed either by Division or Multiplication; by Division we reduce smaller denominations into greater; and by Multiplication greater numbers are reduced into lesle.  
In order to the resolving any Question by this Rule you must first consider whether the Sum propounded is to be resolved into a greater or lesser denomination, and than how many of one denomination makes one of the other.  
Suppose you are required to reduce 235 Pounds into Shillings.  
235 Pounds 20 make 4700 Shillings.  
You are here to consider, that pounds being greater than shillings, therefore you are to work by Multiplication, than remember that 20 s. making one pound you are to multiply by 20.  
20) 4700 (235  6   10   10   0   
Now by turning the Question, and ask how many pounds there are in 4700 shillings, you both prove the Sum, and practise the other part of this Rule, for in dividing 4700 s. by 20, the Question is answered.  
In 347 l. 16 s. how many pence?  
l. s. 347 16 20  6856 Shllings. 12  13712  6856  82272 pence pence 82272 4 329088 farthings  
Here you must strst reduce the pounds into shillings, taking in the 16 shillings in the Multiplication, now because o cannot multiply, set down your shillings first, than multiply by your next figure, thus twice 7 is 14, and 1 which you take from the shillings makes 15, than set down 5, twice 4 is 8, and 1 maketh 6, thus you see that 347 l. 16 shillings reduced into s. make 6856, now to perfect your work by reducing the shillings into pence, multiply them by 12, and you have your desire; so likewise in multiplying pence by 4, they are reduced into farthings.  
2. If the Sum consists of several denominations, as pounds, shillings, pence and farthings; and so of weights, etc. than you must reduce the greatest Sum into the next denomination, and take in such odd numbers as are in that denomination into which you reduce your greater Sum, so proceeding till your number given be reduced to the lowest denomination required.  
For Example:  
In 3685 l. 13 s. 3 d. ½ how many Farthings are there?  
l. s. d. 3685 13 3 ½ 20   73713 Shillings. 12   147429   73713   884559 Pence 4   3538238 Farthings.  
First, Reduce the pounds into shillings, multiplying by 20 s. and taking in the 13, than bring the shillings into pence, multiplying by 12, and taking in the 3 d. Lastly, reduce your pence into farthings, multiplying by 4, and taking in the odd half penny.  
Sometimes it is needless to make so many several Multiplications to reduce your Sum into each denomination, but it may be done at once, as  
It is required to reduce 248 l. into farthings.  
Here consider that 48 farthings make one Shilling, and therefore 20 times so many, must make one l. therefore in multiplying 248 by 20 times 48 which is 960, you may at one multiplication answer the Question.  
248 Pounds 960 14880 2232 238080 Farthings.  
If you are to reduce 4 d ½. 9 d. 13 d. ½ or the like Coins into pounds; first bring them into equal parts of a Pound, and than work by Division.  
It is demanded in 532 pounds, thirteen pence halfpenny, how many pounds?  
First multiply by 27, which reduces them into halfpences, than divide by 24, which brings them into shillings, and than you may reduce the shillings into pounds, by cutting of the last figure, and the half of the rest is the number of pounds, and if there remain an odd figure it shows the number of shillings over.  
Example.  
 532 l. 13 d. ½.  27   3724   1064 Shillings. 24) 14364 (598  120   236   216   204   192   12 ½   
You found that 532 l. 13 pence halfpenny, makes 598 shillings and 12 halfpences remaining; now to reduce the shillings into pounds, cut of 8 with a dash o●… the Pen, and take the half of 59, which being 29, and one remaining, you have 29 pounds, and the 1 being set before the 8, there's the 18 shillings which are over.  
 59●…8  l. s. d. 29 18 6   

The Rule of Three.  
IN the Rule of Three (by some called the Golden Rule for its excellency and usefulness) by three Numbers already known a fourth is sought, which fourth number must bear such proportion to the third as the second doth to the first.  
If the Sum consists of several denominations, the first number and third must be brought into one denomination, and the fourth number will be of the same denomination with the second; if the first number be ounces, the third must be ounces, and if the second number be shillings, the fourth number will be shillings also; now for placing the Question you need only observe that the number on which the Question depends must be set in the third plac●….  
Example.  
If 4 els of Cloth cost 13 s. what will 28 els of the same Cloth cost?  
Here it is easy enough to observe that 28 must be set in the third place, because the Question lies on that number.  
Now to answer this Question (and all others of this nature) you must multiply the 2d number by the 3d, and divide the product of that multiplication by the first number, and the Quotient of the division will be the answer to the question.  
If 4 els cost 13 shillings, what will 28 els cost?  
 28   104   26  4) 364 (91  36   ●…04   4   0   
Here you see 13 s. the second number being multiplied by the third number 28 els, the product is 364, which being divided by 4 the first number, the Quotient is 1 shillings, or 4 l. 11 s. and so much will 28 els cost.  

Question 2d.  
If 16 Cl. of Tobacco cost 65 l. what will 57 Cl. of the same Tobacco cost?  
By the directions given in placing the Sum aforegoing you may readily place this also, the Question being upon 57, that must be the 3d. number.  
If 16 Cl. of Tobacco cost 65 l. what will 57 cost?  
 57   455   325  16) 3735 (231  32   50   48   25   16   9   
Now multiply 65 by 57, and the product will be 3705, which being divided by 16, the quotient will be 331 pounds, and 9 remaining of your division, which are so many sixteenth parts of a pound.  
Now to know exactly what the 9 remaining amounts to in shillings and pence, multiply it by 20, to reduce it into shillings, and than divide it by 16, the first number of the Sum, and the quotient will show the odd shillings.  
Example.  
 9   20  16) 180 (11  16.   20   16   4   12  16) 48 (3  48   0   
9 multiplied by 20 makes 180, and 180 divided by 16 the quotient is 11 s. but because there remains 4 of this division you must multiply it by 12 to bring it into pence, and divide again by 16, so will you found the odd pence;  
Example.  
4 multiplied by 12 makes 48, which being divided by 16, the quotient is 3, so your question is answered; for if 16 Cl. weight of Tobacco cost 65 l. than 57 will cost 231 l. 11 s. 3 d.   

3d. Question. If 18 Cl. weight of Sugar cost 73 l. what will 130 C. weight of the same Sugar cost?  
Here multiply 73 by 130, and divide by 18, and so proceeding according to the directions and examples before given, you found that if 18 Cl. of Sugar cost 73 l. than 130 Cl. of the same will cost 527 l. 4 s. 5 d. halfpenny. and 6 eighteenth parts, or one 3d. part of a farthing.  
If 18 Cl. cost 73 l. what cost 130?  
    130     2190     73     (18 9490 (527 l.     90     49     36     130     126     14 l.     20     18) 80 (4 s.     72     8 s.     12     18) 96 (5 d.     90     6 d.     4  l. s. d.  facit 527 4 5 far. 18) 24 (1 frrthing     18     6  
Sometimes although the first and third numbers are both of one kind, yet they may be of several denominations, and than you may reduce both the numbers into the lowest denomination, and must also be both of the same denomination, but if your number consists of several denominations, than reduce it to the lowest denomination, or lower, if you think good.   

4th. Question. If 153 Flls 3 quarters of Cloth cost 49 l. 13 s. 4 d. what shall 57 els, 1 quarter of the same Cloth cost?  
First reduce your 153 els 3 quarters into quarters multiplying by 4, and taking in the odd three quarters, and the product will be 615 which set for the first number, than by the Rules before-given, reduce the 49 l. 13 s. 4 d. into pence, which amounts to 11920, for the second number.  
Lastly, 57 els 1 quarter make 229 quarter for the 3d. number, than state the Question thus;   

5th. Question. If 615 quarters cost 11920 pence, what 229 quarters cost?  
Work according to the former directions and examples, and your Answer will be  
If 153 els and a quarter cost 49 l. 13 s. 4 d. than 57 els and a quarter will come to 18 l. 9 s. 10 d. halfpenny, and two 123 parts of a farthing.  
Now if you are not fully satisfied whether or no the work be exactly performed, state the question the contrary way.  
Example.  
The first question was this;  
If 4 els cost 13 s. what will 28 cost?  
The Answer was 4 l. 11 s.  
Now to know whether you have done the Work aright, state your Question thus:  
If 28 els cost 4 l. 11 s. what shall 4 els cost?  
If 28 els cost 4 l. 11 s. what shall 4 els cost?  
 20   91   4  28) 364 (13  28   84   84   0   
Answer is 13 s. which agreeing with the former Question, proves your work to be true.     
FINIS.   


H The Breaks a.   writing sample (engraved)  sample alphabet showing individual letter strokes 
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ABCDEFGHIKLMNOPQRSTUWXY  
Keep thyself in a Good tehmper to Common your hand for Writing  
jealously run in virtues most happy race  
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Fair writing than to Excellence Most doth rise  
when the pen Is most in Exercise   
Diligence Gains intelligence and they Experience To all Right Arts the way.  
Evil communications declare Our inward inclinations  
Constant continuance in well Doing is commendable