〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WORDS To give to the Youngman KNOWLEDGE AND DISCRETION.  
OR, The Law of Kindness in the Tongue of a Father to his Son.  
By Francis Fuller, M. A.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Vox audita perit,  
Litera scripta manet.  Prov. 13. 1. A wise Son heareth his Father's Instruction. 
London, Printed by J. P. for Obed Smith, Bookseller in Daventry in Northamptonshire. 1685.   

To my SON.  
Dear Son,  
A Little while since we parted with our Dear Sam, never to see each other more until the glorious Day of the Resurrection. Those smart Expressions that frequently dropped from him (beyond any that I ever yet knew of his Age) were no small joy to me while he lived, in hope that he might have been eminently useful when grown up to Years, and shapened by Education, and will make him live to me, though dead, without carrying any of his Ashes about me (as Iphicrates did of his dead Son) to perpetuate his Memory. I hope you will not easily forget him who was (as you usually said) so lovely in your Eye, and so much beloved by you, much less his latter end; (there was that in it worthy of your remembrance) and lest of all your own Death, so much confirmed by his; he came last into the World, but is first gone out; as of the two Disciples that ran to the Sepulchre, the youngest came there first, but the other followed after him.  
I made an Epistle Dedicatory long before he died, that contained something relating to you both; but should I publish it, it might appear as great a mistake in the excess to dedicate an Epistle to two Sons, when but one is living, as that of Apollonius was in the defect, when he saluted Decimus by the name of Quintus, and to myself an act of Cruelty, Mezentius-like, thus to tie the Living to the Dead; therefore have resolved not to do it.  
The time of my Continuance in this World cannot be long, yours may be longer, but it is best not to think so; and therefore do all the good you can. These following Directions are given in order to it, and may, if diligently observed, assist you in it.  
I would not be as a Mercury's Statue, to direct only, and not move; nor as the Crab in the Fable, that advised her young ones to go forward, whilst she herself went backward; therefore desire to carry them about me, with Antoninus 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his Title things, for myself, and to be a Practiser of what to you I am an Instructor; that I may say to you, as Gideon to his Soldiers, Look on me, and do likewise: and hope that will reach 
Indè pasco, undè pascor, Ind tibi appono undè ego nivo.  your Heart that comes from the Heart of  
Bath, December 8. 1682. Your Affectionate Father, Francis Fuller.   

TO Mr. Thomas Scroop. Mrs. Marry Mr. Anthony Wood Mrs. Joan Mr. Richard Ridley. Mrs. Sarah Mr. Michael Pope. Mrs. Martha Mr. John Dudelstone. Mrs. Susanna Mr. John Wickham. Mrs. Esther Mr. William Whitehead. Mrs. Marry Mr. Henry Gibbes. Mrs. Elizabeth Mr. Godfrey Vanettern. Mrs. Abigail Mr. Thomas Edward's. Mrs. Jane Mr. Samuel Tyson. Mrs. Marry Mr. Alexander Dolman. Mrs. Susanna Mr. Henry Lloyd. Mrs. Elizabeth Mr. Edmund Tucker. Mrs. Margaret Inhabitants in the City of Bristol, and near to it.  
CHildren are Parents in a new Edition, and who but they should endeavour to prevent the Errata, and who (under God) better may, being always with them in their Minority, and having a Power over them.  
They are parts of themselves, therefore should be as much concerned for their Welfare as for their own.  
They are committed to their care, and they as trusties thereby obliged, not only to restore them upon demand, but better than when received.  
They are begot in their own sinful likeness, and derive that from them which inclines and disposes them to all Evil; therefore it ought to be matter of their Sorrow, that it is so, and no less of their care (so far as they can) to prevent it: Did they behold the filth on their Souls that they bring with them into the World, they would see as much cause for Sorrow as Joy, and more to mourn over them, while dead in Si● than when dead in Nature: a●● would they consider how far they have been instrumental to it, they would see as much reason to prevent the misery that attends it.  
Had they contributed nothing to it, yet the hazard and danger of their perishing being great, as great fear should possess them, lest they should perish, and as great care that they may not.  
The Heathens knew nothing of this; yet many of them made it their first and principal care, to provide Instructers for their Children in Principles of Learning, and Rules of Life, wisely preventing Nature by their Discipline, accompanying their increase of Years with a growth of Virtue, that they might become men, and good together: and what a shame will it be if the Pagan World afford better Parents and Children than the Christian.  
What at first was principally designed for the good of my Children (viz. my two Sons born in Bristol) is now dedicated to you for the use of yours; that I judged necessary as obliged by Duty, and this not improper since ye are all in a married state, and have Children. It was calculated for my Meridian, but will serve yours: and that it may, is the sincere desire of  
Your Obliged Friend and Servant, F. Fuller.   

TO THE READER.  
SOlomon says, Fools hate Instruction; viz. not natural, but moral Fools, (for, Fools in Solomon's Dialect are the Wicked in David's) They, through Impotency, cannot receive it; these, through Obstinacy, will not. To want Instruction is a misery; to reject it, a sin; to neglect it, is the sin of Parents; not to receive it, the sin of Children; they by instructing, secure themselves; and no less these, by harkening to it. Happy those Parents whose Hearts are so far turned to their Children as to do it; but more happy, whose children's hearts are so far turned to God as to receive it. If this shall contribute any thing to either, it will then be as much the Joy, as it is now the Desire of  
Your Friend, F. F.   

WORDS To give to the Young Man Knowledge and Discretion.  
THERE are three Principles in Philosophy owned by some, (viz. Matter, Form, and Privation) and so there are three principal and prime Truths in Divinity to be inquired into, and known by all that expect Salvation, viz.  

1. Their Misery by Nature.  
2. Their Recovery out of it.  
3. Their Duty when Recovered.   

1. What they are out of Christ.  
2. What they are by him.  
3. What they must do, or how they must walk, when in 
Col. 1. 27.  him.   
All which when believed and understood, may be as the three 
Deut. 4. 41. & 19 23.  Cities of Refuge, for the guilty Posterity of Adam to flee unto as the three Sons of Noah (after 
Gen. 9 18, 19  the Flood) the Seminary of a new World; or (as the three stretches of the Prophet Elijah or 
1 King. 17. 21, 22.  the Widow of Zarephaths dear Son) a means to put Life into them, who by Nature are as truly dead Spiritually, as that Child was Naturally.  
1. Knowledge of Misery.  
Sense of sin, and Misery by i● alone, will do no good, nor any thing without it, for the foundation of Happiness is laid in it● The knowledge of a Disease make● way to a Cure, and sense of Misery is the first step to Mercy; we usually say, it is most miserable to have been happy, but in this it is the happiness of sinners to know their misery, and their greatest misery if they do not.  
2. Knowledge of the way, or means of recovery out of Misery.  
None but Sinners need Mercy, and none but sensible sinners will seek for it, but yet they cannot seek it aright, unless they know the way to it, no more than they can find it, unless they seek it; the Diseased Woman in the Gospel 
Mat. 9 20, 21, 22.  was sensible of her Bloody Issue before she came to Christ, and came to him before she was healed by him; it was not barely the apprehension of her Disease, but the apprehension of her Disease, and of Christ (her Physician) that cured her: None so fit to seek for Mercy as humbled sinners, and none but such will; but yet unless they do, they cannot have it.  
3. Knowledge of Duty, when redeemed from Misery.  
Conversion is a change from one contrary to another, not from one sin to another (that is Hypocrisy) but from 〈…〉 contrary one to another; from the privation to the habit, from Darkness to Light, and from Death to Life; this new state calls for a new life, and all that are brought into such a state, must live suitably to it; they must not be always 
1 Thes. 2. 12. Eph. 5. 8. 1. Pet. 2. 9  sinners because they were sometimes so, for once is above any Indulgence granted.  


1. Knowledge of Misery.  
Sense of Misery is necessary, not to merit Mercy, but to qualify for it; not to fit the God of Mercy to give it, but the necessitous sinner to receive it.  
Now, the misery of all by Nature is best known (as one contrary compared with another) by considering the happiness of Man in his state of Innocency.  
When God had made the World, and richly furnished it with all things for Necessity and Delight, he then made Man, not in the Image of any inferior Creature, 
Gen. 1. 26.  but in his own; which Image was both outward and inward, consisting partly in his Body, and partly in his Soul.  
Partly in his Body, As it was 
So admirable a Structure, that Galen (a Heathen) made a Hymn of Praise to God that made it.  an Instrument of Righteousness, and a frame of admirable composure, containing so many Miracles as Members, so many perfections as parts, and in some degree resembling the Majesty of God.  
Partly and chief in his Soul, by an inward resemblance of it to God, not only in the Spiritual Nature of the Soul, but in the Natural Faculties, Properties, and Endowments of it, viz. Knowledge, Righteousness, and True Holiness.  
1. Knowledge in his Understanding.  
Of all that was needful for his state of Perfection and Happiness, viz. A knowledge of God and his Excellencies, of himself as to the Nature of every Faculty of his Soul, and both the temper and use of every Member of his Body, and of all other Creatures, both as to Nature and Kind, and how to carry himself uprightly to God and them.  
2. Righteousness in his Will.  
A Natural Inclination (with a power) perfectly disposed to the whole will of God, and to every thing that was just, right, and good, without any reluctancy, and of himself to will nothing that was not so.  
3. Holiness in his Affections.  
Being free from all Disorder, Sin, and Impurity, rejoicing in the love and bounty of God, loving him as the chiefest good in himself, and as the Author of all his.  
As soon as Adam was made, God planted a Garden in Eden (in 
Gen 2. 7. 8. & 15, 16, 17.  which was every Tree pleasant to the sight, and good for Food, the Tree of Life also in the midst of the Garden, and the Tree of Knowledge of Good and Evil) and put him into it to dress and keep it, and entered into a Covenant of Life with him (called a Covenant of Works) upon condition 
Gal. 3. 12.  of perfect Obedience, forbidding him to eat of the Tree of the Knowledge of Good and Evil, upon pain of Death.  
God might have dealt with him in a way of absolute Sovereignty, and required Obedience from him without any promise of Reward, but he did not, for he entered into a Covenant with him, containing a Precept, Threatening, and Promise.  
A Precept, requiring perfect and perpetual Obedience.  
A Threatening, denouncing death if he did not obey it.  
A Promise, assuring Life if he did; and though the promise is not so clearly expressed as the threatening, yet as strongly and truly employed; for if Adam must die if he disobeyed, he should certainly live, if he did not.  
The Death threatened was Temporal, Spiritual, and Eternal; the first, in the separation of the Soul 
Gen. 2. 17. & 3. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In dying thou shalt die, and all kinds of Death were threatened.  from the Body; the second, in the separation of the Soul from God; the third, in the separation of the Soul and Body from God for ever; one, from the presence of his Grace here, the other, from that of his Glory hereafter.  
The Life promised employed a continuance of his present Life, and the assurance of one to come; a confirmation of his present happiness, and a translation (at last) to a greater and better.  
The present Life enjoyed was twofold; one, as a Man and a Creature; the other, as a perfect and upright Man: The first consisting in the Union of Soul and Body, the second, in a Union betwixt God and the Soul.  
The Life to come, was a perfect, immutable, and eternal happiness both of Soul and Body with God, through a perfect likeness to him, and an immediate vision and fruition of him in Heaven to all Eternity.  
Adam being a glorious and excellent Creature by Creation, and endowed with a power and will to obey, stood bound to obey, both by the Law of Nature, and the 
Rom. 2. 14, 15.  positive Law and Command from God, which obliged him to it.  
But being made with a freedom of will (viz. a liberty of its own accord) to choose, or refuse; to do, or not to do; to stand, or fall, at his own choice, without constraint or force from any; and being mutably good, his will, though naturally disposed to good only, yet being mutable and changeable, it might be altered, and become evil, as it did; for, through the Temptation of the 
Eccles. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Devil, the persuasion of Eve, and Pride (a desire to be as God) through Luxury and Sensuality, a disregard of the promise of Life, and a disbelief of Death threatened, he did eat of the forbidden Fruit, and by it fell from his state of Innocency and Happiness, into a state of Sin and Misery.  
1. Of Sin. In the loss of his Original Righteousness, and the depravation of his Nature in all 
Gen. 6. 5. Job 14. 4. & 15. 14.  the faculties of his Soul, and the members of his Body.  
2. Of Misery. In the loss of his Communion with God in Pararadise, 
Gen. 38. 10. & 23. 1.  and subjection (as justly obnoxious) to all the direful effects and consequents of his wrath in this World, and in that to come.  
Adam was not a private, but public Person, the Representative of all Mankind; and the Covenant 
Acts 17. 26.  made with him, was not for himself only, but for his Posterity also, that should by ordinary Generation descend from him: He was the Head of the Covenant, and they Parties engaged with him by that stipulation, Legally Parties in that Covenant, 
Dum punitur aliquis pro peccato primi Parent●, non punitur pro peccato alterius sed pro peccato suo. Aquinas, quaest. 4. de pec. orig. Art. 1. Rom. 3. 9, 10, 11, 12. & 23. Rom. 5. 18. 19 Rom. 7. 18▪ 19  and as naturally in him (the Head of it) as streams in the Fountain, and branches in the Root; in his standing, they stood, and in his fall, they fell; sinning in him, they fell with him, and partake with him both in his sin and misery.  
1. In his Sin. By the imputation of that particular sin committed by him, and by a communication of that corruption derived from him, whereby they are indisposed to all good, and inclined to all evil.  
2. In his Misery. Being justly 
Gal. 3. 10. Col. 3. 6. Mat. 13. 42. Rom 2. 5. Rev. 19 20. Mat. 10. 28. Mat. 5. 26. Mark 9▪ 43, 44. 2 Thes. 1. 9  liable to all the punishments of sin in this World (both outward and inward) on their Souls and Bodies, and to those in the World to come, in the sharpness, universality, and eternity of them.  
The Head of Nilus is admired, because it cannot be found out; but the Springhead from whence the misery of all by Nature arises, may; (viz. from sin) the Spring is known; but how many, and how bitter the streams are flowing from it, cannot easily be known; the River that watered the Garden of Eden, branched 
Gen 2. 10.  out into four streams only, but the streams flowing from the sin committed there, are innumerable; broad and deep, a complex misery, as to kind and degree, 
Rom. 3. 16. & 7. 24.  comprehending both sin and punishment; some are sins, and not miseries, and some are miseries, and not sins; of both which something may be seen in these eight following particulars, viz.  

1. Filthiness.  
2. Enmity.  
3. Darkness.  
4. Poverty.  
5. Nakedness.  
6. Bondage.  
7. Death.  
8. Wrath.   
1. Filthiness.  
Adam at first (as he came out 
Ezek. 16. 5.  of God's hands) was pure, without spot or wrinkle, (within and without) but as he came out of 
Mat. 12. 45.  the Devils hands, or when by sin that unclean Spirit entered into him, he (and in him all his Posterity) 
Isa. 64. 6.  became as an unclean thing.  
All that are brought out of this 
Ezek. 36. 25. Heb. 9 14. & 10. 22. Eph. 5. 26, 27.  state, are sprinkled with the Blood of Christ, and cleansed from all their filthiness both of Flesh and Spirit; but they that are not, though Noble by Birth, are but (as Naaman) Noble Lepers; though 
2 Kings 5. 1, 2.  Princes by Blood, attainted; yea though Angels for outward Beauty, yet but as Devils in the sight of God; in his Eyes they are unclean, though not in their own, and the more when they are not so.  
Grace is the Ornament of the 
Psal. 16. 3. & 45. 11.  Soul, and all that are adorned with it, have Christ's Beauty upon them, a Beauty that God greatly desires, and delights in.  
But Sin has defiled the whole man, from Head to Foot, not one part only, but every one, inside and outside, 
A capite ad calcem. Rom. 6. 19 & 3. 13. Gen. 6. 5. Isa. 1. 6. 2 Cor. 7. 1. 1 Thes. 5. 23. Heb. 10. 22. Tit. 1. 15. Eph. 4. 29.  Flesh and Spirit, Body and Soul (the Faculties of one, and Members of the other) Mind and Conscience, Thoughts and Imaginations, Affections and Desires, Words and Deeds: All of them in general and especial are become altogether filthy by it.  
Some sins defile the Body, but all Sins defile the Soul, and that with a filthiness so great, that all the filth in the World (should it meet in one common sink) cannot 
Horrenda vox.  equalise the pollution of it.  
2. Enmity. viz.  
Habitual and actual, inward and outward, in Affection or Action, Reconciliation offered, implies it; for, there can be no Reconciliation 
2 Cor. ●. 20.  where there is no Breach, nor any Peace made, before the Enmity is subdued.  
Adam at first was in a state of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. ●  Friendship with God, God and he were as nearly conjoined as a Creator and Creature could be, without sin; but sin made a breach, and separated these Friends.  
All that are brought out of this state, have thrown down their Weapons of Hostility, are reconciled 
Rom. 5. ●  to God, and at Peace with him; but they that are not, are (like David and Absalon) in open 
2 Sam. 1● 5, 6, 7. 1●  Hostility against him; and as Absalon made all the means he could to stir up the People in Rebellion against David, so they employ their whole strength of Soul and Body against God: They are Enemies to him (both actively and passively) Haters of God, and hateful to him; Haters of him, and hated by him, as clearly appears 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the terms of Difference on their part, and on Gods.  
1. On their part who gave the Offence. They are Strangers to God, and unacquainted with him, 
Job 21. 21. Eph. 2. 12. ●3, 19 Eph. 4. 18.  they are Foreigners, and alienated from the Life of God, without him, afar off, and at distance from him, they know not God, nor 
Isa. 1. 3. Job 35. 10. Mal. 2. 17.  desire it, (for he is not in all their thoughts) they acknowledge no wrong (say not, What have we 
Jer. 8. 6.  done) nor repent of their Wickedness; they seek not after God, 
Rom. 3. 11 Joh. 5. 40. Jer. 2. 31. Psal. 14. 2. Psal. 10. ●3.  nor for peace with him, nor are willing to come to him for it; they will not accept of Overtures, Parleys, and tenders of Peace, nor read the Articles of Agreement, or Covenant of Peace, but 
Hos. 8. 12.  count it a strange thing; they will not hearken to God's Voice, 
Jer. 13. ult. ●… 22. 21. ●… 25. 4. Mat. 28. ●7. Psal. 81. ●1. Psal. 2. 2.  nor regard it, will not be persuaded, nor gathered to him, but reject and contemn him, and take Counsel against him. They bid him stand off and departed (they de●ire 
Job 21. 14.  not the knowledge of his ways) abuse his Ambassadors 
Acts 26. 18. 2 Tim. 2. 26. Psal. 139. 21. Job. 8. 44.  that are sent to treat of Peace, and List themselves under the Command of God's utter Enemy the Devil) and rise up in Arms ●nd open Rebellion against him.  
When God is for Peace, they ●re for War.  
2. On God's part.  
Who as he is a just Enemy, so ●ver an Enemy to all impenitent ●inners: He is strange to them, ●eeps at a distance, and withdraws from them, knows them afar off, and is Angry 
Isa. 57 17. Ps. 138. 6. Psal. 7. 11. Ps. 18. 26. Isa. 1. 11. & 59 2. Psal. 5. 5. & 11. 5. Psal. 146. 9 Psal. 1. ult. 2 Cor. 5. 19 Prov. 15. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with them, Curses their Blessings, rejects their Services, and counts them an Abomination, hates them, and walks contrary to them, has a Controversy with them, Proclaims his 
Hos. 5. 6. Jer. 25. 31. 1 Pet. 5. 5.  Displeasure against them, and re●sts them in open Battle array, turns their way upside-down, and causes it to perish.  
They are Outlawed Enemies.  
God had no Friends (among Men) until he made Friends out of Enemies: He was in Christ reconciling the World unto himself.  
3. Darkness.  
Adam at first was made a Son of Light (the Candle of the 
Prov. 20. 27. Monstrum ingens cui lumen ademptum. Eph. 4. 18.  Lord was put into him) but affecting the Tree of Knowledge above that of Life, he brought Darkness upon himself and all his Posterity.  
All that are brought out of this state, are Light in the Lord (they 
Eph. 5. 8.  were blind, but now they see) 
John 9 25.  but they that are not, are Darkness 
Rev. 16. 10.  in the Devil, the Prince of Darkness (whose Kingdom is full of Darkness) they are not only dim of sight, but stark blind; Children of Darkness, doing the works of Darkness, which lead to Eternal Darkness.  
4. Poverty.  
Adam at first was the Rich Heir 
Rev. 3. 17.  of the World, and Lord possessor of all; but by sin he became a Bankrupt, and then Justice seized on him (as the Creditor on his Debtor) and turned him the unjust 
Minimè natus, at maximè dilectus.  Possessor out of all; he was not the firstborn, yet had a double Portion; but by losing all at one cast, he fell into decay, and became the firstborn of the Poor: 
Isa. 14. 30.  He was undone, and all his Posterity had been ruined with him, had not Christ, the Jewel of the Imperial Crown, been parted with to discharge the Debt.  
All that are brought out of this 
Rev. 3. 18.  state, are Rich, and have all things; but they that are not, are indigent Beggars (without substance 
Isa. 40. 20.  or true Riches) having no Oblation to offer unto God, nor any thing of their own to satisfy that double Debt which they own, viz. of Obedience, as Creatures; and of Satisfaction, as Sinners.  
5. Nakedness.  
Adam at first was arrayed with 
Ezek. 16. 7. Rev. 3. 17.  the resplendent Robe of Righteousness, he wanted neither external nor internal Ornaments; but sin (the Mother of shame) defiled them both, and the Devil (as a Conqueror with his Captive in War) stripped him of all those Ornaments, and left him naked.  
All that are brought out of this state, are clothed with the Robes of Christ's Righteousness, (Solomon in all his Glory was not arrayed 
Mat. 6. 29.  like one of these) but they that are not, are in the Rags of Nature (filthy Rags) which as filthy, defile, and as Rags, cannot hid nor cover the shame of 
Rev. 3. 18.  their Nakedness.  
Sin left us, and Christ found us (as the Man in the Gospel) Naked, and out of our Wits.  
6. Bondage.  
Adam at first had perfect freedom, 
Acts 8. 23.  and was in bondage to none, but Sin brought him, and all his 
Gal. 4. 4.  Posterity into it; a Yoke, that neither he their Father was, nor they his Children are, able to bear.  
All that are brought out of this state, are made Free by Christ, 
John 12. 31.  (the Devil is cast out, and Rules not as a King, though sometimes he may as a Tyrant) but they that are not, are Slaves; not only near to Slavery, but actually in it; they may say (with the Jews) that they were never in Bondage to any, but they are, and that in Soul and Body too.  
The Moralist says, if the great ones of the World were divested of their Robes, it would plainly appear what Slaves they were; but all, both great and small, high and low, with all their outward Ornaments are Slaves; they were so, before they came out of the Prison of the Womb, and greater when out of it than when there, to Sin, and the Devil.  
1. To Sin.  
Not only Pride, but every sin else as a Chain compasses them 
Psal. 73. 6.  about; for they are in the Bond of Iniquity, sold under it, and Bond-servants to it.  
So many Lusts, so many Masters, and every one give contrary Commands.  
2. To the Devil. 
John 14. 30. Acts 26. 18. Eph. 2. 2. 2 Cor. 4. 4. 2 Tim 2. ult.   
He is the strong Man, and Prince of this World, that has Snares by which he takes them Captive, and a Power, by which he Rules over them, as a Tyrant over his Vassals (from whom he exacts Tribute) as a Master over his Servants (who are under his Command) as a Conqueror over his Captives (who are led by him at his will) and as a Father over his Children (from whom he expects Obedience) they are not only Children of the Devil, but 
1 John 3. 10.  Slaves to him.  
They are his by possession, though Gods by right.  
7. Death.  
Adam at first was alive, but when the Devil, the firstborn of Death (as Prince of Death, and first Condemned to it) devoured 
Job 18. 13. & 38. 17.  his strength, the Gates of Death (viz. present and certain Death) Temporal on his Body, and Spiritual on his Soul, were opened to him; and but a step there was 
Rom. 5. 12.  betwixt him and Eternal Death.  
All that are brought out of this 
Gal. 2. 20. Eph. 2. 1. Rom. 6. 11. Ma. 8. 22. Rom. 7. 9 Rev. 3. 1.  state, are alive in Christ, alive by him, and alive to him; but they that are not, are dead, not only sick, weak, or diseased, but dead: They may be indeed alive as to their own Opinion, (so Paul for a time was) and in the Opinion of others (so the Church of Sardis was) and may be alive as to sinful works (living in them, and to them) but this their Life is their Death; for it is not a Physical Death, which is a loss of the Faculties, but a Moral one, which is a loss of the goodness of them.  
Sin cast Adam and all his Posterity, not into a swoon only, but a Death; and they are all ever since by Nature not (as Christ said of Lazarus) asleep, but dead 
John 11. 11. Luke 10. 30.  in sin; not (as the Wounded Man in the way to Jericho) half dead, but altogether so, under the sentence of a Natural Death, under the power of a Spiritual Death, and under the guilt of an Eternal Death.  
Sons of Death, for they are all 
Sententiâ legis. Psal. 102. 20.  Condemned.  
8. Wrath.  
God is Love, and Adam innocency 
1 John 4. 8. Quoad effectum non quoad affectum.  found favour in his sight, and was greatly beloved by him; but by sin, his Anger was kindled, and his wrath waxed hot against him.  
All that are brought out of this 
1 Thes. 1. 10.  state, are delivered from wrath (wrath present and to come) but they that are not, are under wrath, wrath is their Fee-simple, and proper Inheritance, to them it is due, and to them it belongs, for as Children of wrath they are 
Eph. 2. 3.  born to it.  
The Scripture concludes all under 
Rom 3. 23. Eph. 5. 6. Rom. 6. 23.  sin, and sin concludes all under wrath; it is sins wages, and God will see Justice done.   

2. Of Recovery out of Misery.  
God left not miserable Man thus 
Luke 10. 30, 31, 32, 33.  fallen (as the Priest and Levite the wounded man in his way to Jericho) but (with the good Samaritan) had Compassion upon him, and sent his Son to heal those wounds sin had made, and to recover him from that state of 
Mal. 4. 2.  Misery, into which by sin he was fallen; by his wounds he healed him, and by dying, restored him to Life.  
Adam was the first man, the 
Primus foederatus.  Natural Head of all men; Christ, the second man, the Mystical Head of all Believers: He was the Earthly man, this the 
1 Cor. 15. 47.  Lord from Heaven.  
The Titles given to him, show (as Remedies do the Disease) the misery of all by sin on our part, and the happiness of all Believers on his.  
He is a Mediator (and the only Mediator) an Advocate, a 
Heb. 9 15. & 12. 24. 1 Tim. 2. 5. 1 Joh. 2. 1. Joh. 4. 42. Rom. 11. 26. Heb. 1. 3. 2 Cor. 5. 19 John 1. 12.  Deliverer, Healer, and Purger of Sins, a Reconciler, Saviour, and Redeemer; he is all these in himself, and whatever the necessities of lost and undone sinners can need, or require; but none of them to any, unless by Faith they receive him; and therefore, if you expect any help from him, you must by Faith go unto him, and you need not fear going, if you 
Mark 10. 49.  see a present and absolute need of him (for, behold he calls you) and this need you will find, if you consider, that your condition by Nature is no less than a state of Filthiness, Enmity, Nakedness, Darkness, Poverty, Bondage, Death, and Wrath.  
1. Filthiness.  
1. A Filthiness so deep, that it is not only extensive, but intensive, 
Jer. 2. 22. & 17. 1. Isa. 1. 18. Jer. 13. 23.  compared to marks and brands in the Flesh (which are not easily got out) to colours of the deepest dye (double dipped in the wool and web) to the spots of a Leopard, (which are not by way of accidental, or external, but innate coherence) and to the blackness of an Ethiopian, which cannot be washed off; the Collier's blackness may be washed off, but not the Ethiopians; and the Lepers spots may be taken out, but not the Leopards.  
A Filthiness so great, that neither the Tears of Repentance, nor the Flames of Hell-fire, nor any thing but the Blood of Christ, can wash, or purge it away; the sacred Laver, cleansing Jordan, and healing Bethesda, set open for all that will, to wash in for sin, and uncleanness: The Priests 
Zech. 13. 1. Rev. 1. 5.  under the Law, cleansed by the Blood of Beasts, but Christ by 
1 John 1. 7.  his own Blood; his will is, that you should be clean, and therefore you must by Faith apply his Blood, that you may be so.  
Christ washed his Disciples Feet with Water, but their Hearts with his Blood, and unless he thus wash you, you can have no part in him; and unless by Faith you go unto him, you cannot be thus 
John 13. 8.  washed by him.  
2. Enmity.  
A degeneracy beneath the brute Beasts, for none of them are at enmity with God, with us they are, and we may blame ourselves for it, for they never Rebelled, until we Rebelled.  
But yet God is willing 
Isa. 27. 5. By doubling of the Phrase, Make Peace, Make Peace, as by doubling of the Dream to Pharaoh, it appears a thing certain, and established by him, Cen 41. 32.  to be at peace, for he commands it, prescribes a way to it, and assures it to all that like the terms of it, he offers it freely, and sues for it earnestly, and therefore it highly concerns you to make peace with him; it is not convenient only, and fit to be done, but necessary, and that which must be, and if ever, it must be in his way, and at his time.  
1. In his way, viz. by Faith in Christ, for the blessing of peace is the blessing of Faith in him, who as Priest purchased it, as Prophet preached it, and as King works it, in all that believe in him.  
2. At his time, and that is the present time, viz. of Life, and therefore let not the Sun of your 
Luke 12. 58, 59  Life go down upon your Enmity to God, for if you do, terms of peace shall neither be offered to you, nor accepted from you.  
There is no Quarter given in Hell to Enemies.  
3. Darkness.  
A Darkness that implies a state of evil, both sinful and penal; not of the Body, but Mind, a 
Eph. 4. 18.  Corruption of the most excellent Faculty, yet not incurable; for, Christ the Sun of Righteousness, 
Mal. 4. 2. Isa. 42. 6. Luke 1. 78. 79. Luke 2. 32.  the dayspring from on High, was sent into the World as a Light (not only to all the Types, Prophecies, and dark shadows, but) to them that sat in the darkness 
Joh. 8. 12. & 12. 46. Acts 26. 18.  of sin and misery, that from him they might receive the light of Spiritual knowledge and comfort; and therefore, if you are brought out of this state of darkness, it concerns you (as the blind Man in the Gospel did when healed by 
John 9 25, 27, 30.  Christ) to appear for him against all that oppose him, to cast off the works of darkness, and walk 
Eph. 5. 8.  as a Child of light; but if you are not, it concerns you as much, 
Mark 10. 46.  to go unto him (as blind Bartimeus did for the Eyes of his Body) 
Omnia extra Christum tenebricosa, Marlorat. Luke 4. 18. Rev. 3. 18.  that you may receive your sight. Christ is the great Oculist sent from Heaven, and none but he has the Eyesalve to cure you.  
4. Poverty.  
So great is the Poverty you are fallen under by sin, and so low are you brought by it, that all the Creatures on Earth are not able, no, nor all the Angels in Heaven, to raise you, or set you up again; nothing less than the Riches of Heaven, and Treasures of a Deity can, and Christ only has them, who became poor for our sakes, that we through his poverty might be rich, and therefore to 
2 Cor. 8. 9 Rev. 3. 18.  him you must go, that you may be enriched by him: Of other Riches, the promise is conditional only, but of these, it is absolute, but than you must come and buy them, and you need not 
Isa. 55. 1.  fear, for it is a buying without Money, all the price is a will to accept them.  
5. Nakedness.  
Tamar, when deflowered, rend 
2 Sam. 13 18, 19  her Virgin Robe, and sin by defiling the Soul, rend off the beautiful Garment, that Virgin Robe of Innocency, with which it was clothed; but Christ is not only Armour for defence against weakness, an Ornament for Beauty against Deformity, but a Vesture for covering, against Nakedness; and therefore you must by Faith put him on, if you would be clothed with Salvation, not for 
Rom. 13. ult.  an outside Garment of Profession only, or in show, but in reality; not as a covering for sin, but for Righteousness in Justification, and for Holiness in Sanctification, as a defence against the guilt and power of it, that your nakedness may not be uncovered, nor your shame seen.  
Your own Righteousness (like the curtailed Clothes of David's 
2 Sam. 10. 4, 5.  Ambassadors sent to Comfort Hanun) is imperfect, scanty, and too short to do it, Christ's Righteousness only can, and without it you can never obtain the Blessing; 
Gen. 27. 15, 27.  for, as you came Spiritually naked into the World, so if you go out so, you will be covered 
Dan. 12. 2.  with everlasting shame.  
Only this you must remember, that though Christ's Righteousness is a Garment large enough to cover you, yet the Rags of Nature must be pulled off before that Robe will come on, for it will come upon none but a naked Soul.  
6. Bondage.  
A cruel Bondage, worse than that of the Israelites in Egypt; for it is to (Sin and the Devil) the worst of Tyrants, and without the least degree of Ease, or Liberty.  
He (in the Gospel) that was 
Mark 5. 3, 4. Luke 4. 13.  possessed, could break all Chains asunder, but those of the Devil; and from other Bondage you may be able to redeem yourself, but from this you cannot, either by yourself or others, but by Christ only, the Angel of Redemption, 
1 Pet. 1. 18, 19  and great Redeemer, that paid the price of your Ransom.  
You are not freeborn, but made so, and by none but by him; 
John 8. 36.  and therefore you must by Faith go unto him that you may be so; if he make you free, you shall be free indeed; but unless he do, you must be a Slave for ever: Other Slaves, after their Service have Freedom, or by Death obtain it, but they that die in this, are so for ever; their Chains are 
Judas 6.  everlasting.  
You must be either a King to 
Rev. 5. 10.  God, or Slave to the Devil.  
7. Death.  
Sin's sickness was to Death, but Christ the Heavenly Physician, came down to raise the dead in sin to life again; you were killed in the first Adam, and may be made alive in the second, but not until by Faith you receive him; for, he that hath not the Son of God, hath 
1 John 5. 12.  not life: It is the life of Heaven in you, that will bring you to that Heavenly Life; and therefore, without this Life of Grace, you can have no sure hope of the Life of Glory, the Title to that, is by Christ, and the Title to Christ, is by this; so that unless here you are Spiritually alive by him, you 
John 3. 3.  cannot hereafter live with him.  
All that dye in sin, are buried in Hell.  
8. Wrath.  
Not the wrath of Men, (no, not of the greatest of them) nor of Devils, but of God; a wrath that cannot be withstood, for it 
Psal. 90. 11.  is irresistible, nor endured, for it is intolerable (it cannot be comprehended, much less endured) nor either avoided, or appeased, but by Christ, who came to deliver from it, and to be as a shadow 
1 Thes. 1. 10. & 5. 9 Cant. 2. 3.  from the scorching heat of it.  
There is no way to Mercy, but by deliverance from wrath, nor any way to that, but by laying hold on Mercy, nor any way to 
Quarendus est Deus, in Pradicamento relationis.  Mercy, but by Christ, for God is the Father of Mercy, as he is the Father of Christ; and therefore, 
Luke 3. 7.  if you would flee from this wrath, you must flee to Christ, who appeased it, and brank that bitter Cup off to the bottom, that you might never taste of it. 
Mat. 26. 39   
Nothing but his Blood could quench that flame of wrath.   

3. Duty when recovered out of Misery.  
All Privileges (whether Temporal or Spiritual, Civil, or Religious) oblige to Duty, in themselves they are engagements to it, and should be so to all that are Interested in them.  
Spiritual Privileges are (of all) the highest, and most obliging, they are given to engage to Duty, they afford the best means and advantages to it; they aggravate sin, and become a Curse instead of a Blessing, where they are not effectual to it; for, as Mercy abounds, so sin against Mercy abounds also.  
A change in state calls for a 
Nova vita novos mores postulat.  change in Life, and a new condition requires a new conversation.  
If then you are cleansed by the Blood of Christ from all sin, keep yourself pure and unspotted from 
James 1. ult.  sin and the world.  
If the Enmity betwixt God and 
Eph. 2. 16.  you (upon the account of sin) is slain by Christ, be subject to 
Rom. 8. 7.  his Laws, and live as one reconciled to him, that all your Services 
Prov. 15. 8.  may be accepted by him.  
He that will not accept a gift 
Mat. 5. 23, 24.  of one at enmity with his Brother, will much less accept it from any at enmity with himself.  
If you are called out of darkness into his marvellous light, 
1 Pet. 2. 9 Eph. 5. 8.  show forth the praises of him who has called you out of darkness, by walking as a Child of light.  
If through his poverty you are 
2 Cor. 8, 9 1 Tim. 6. 18. Prov. 14. 21.  made rich, be rich in good works, and have mercy on the poor.  
If you are released from your spiritual Bondage, stand fast in the liberty wherewith Christ has made you free, and be not entangled again with the Yoke of Bondage 
Gal. 5. 1.  to sin, and the lusts of Men.  
If by Faith you have received Christ, and put him on, walk in him, and serve him in Holiness 
Col. 2. 6. Luke 1. 75.  and Righteousness all the days of your Life.  
If he has delivered you from Death, live to him who died for 
2 Cor. 5. 15.  you, and by death delivered you from Death.  
Thus by living up to your privileges, or doing the Duty of them, you will at last receive the benefit of them.  
It is sad to want privileges, but far worse to abuse, or not improve them.  
Make it your great business to secure the salvation of your Soul.  
In order unto it,  

1. Believe you have a Soul.  
2. Believe it is precious.  
3. Live to it, as so believing.   
1. Believe you have a Soul.  
Every one has a soul, but the Lives of most show, that they do not believe it: Some live, as if their Bodies were immortal, and worthy of all their care; and some, as if they had no Souls, or as if they were Mortal, and when once dead, should never be alive again. The Soul of such Men is of little more use, than (as Tully says of the Soul of a Swine) to keep the Body from stinking. But be you established in the belief of this truth, that you have a Soul, and that it is Immortal. A truth that has been owned by Heathens, and is previous to Religion, for all Religion is grounded upon it. They did usually say, That to live, was to die; and to die, was to live again.  Potest obumbrari, quia non est Deus, extingui non potest, quia à Deo. 
druids made the Gauls Valiant, by telling them, that their Souls were Immortal: Caesar put Gold into his Soldier's Pockets, that the fear of losing it, might make them so, and the belief of this Treasure within you (enclosed in an Earthen Vessel, as Manna in an Earthen pot) and the fear of 
Exod. 16. 33.  losing it, should provoke you to a diligent care about it, that you may not.  
A Sadducee in Opinion will soon 
Acts 23. 8.  be an Epicure in Life.  
2. Believe that your Soul is precious.  
The same Offering was for the Soul of the Poor, that was for 
Exod. 30. 15.  the Soul of the Rich (half a Shekel was the Soul-money for both) and the Soul of both (viz. of a Slave and an Emperor) are alike precious, and (next to that which is infinite and excellent) most excellent, as will appear,  

1. By the Titles given to it.  
2. By the care taken of it.   
1. By the Titles given to it, viz. The breath of Life (Life is a desirable good, and the Soul a 
Gen. 2. 7. Job 2. 4. & 27. 3. Optimus modus cutis.  most precious Being, as it is the breath of Life) God's Spirit, (God is a Spirit, and so is the Soul too, not only in respect of its immediate procedure from him, but in respect of its resemblance to him, a remote Image of God, or an 
Prov. 2●. 27.  Image of the Trinity, in a Faculty) the Candle of the Lord (the Sun in the little World, as the Sun is the Soul of the great one) the hidden man (the whole man, or the Man of Man, as Athens 
Animùs cujusque est quisque. 1 Pet. 3. 4. 2 Cor. 4. 16. Pars optima nostri. Job 30. 15. Prov. 4. 7 Psal. 22. 20.  was the Greece of Greece) Man's principal one, (Wisdom is the principal thing, and the Soul the seat of Wisdom, Man's principal one) Man's Darling (Christ is God's Darling, Man is Christ's, and the Soul is Man's) Man's Honour and Excellency; Glory is the manifestation of Excelcellency, and therefore, that which 
Nihil magnum in terrâ, nisi homo nec in homine, nisi anima. Gen. 49. 6. Job 4. 21.  is his Glory, must needs excel.  
Man was the perfection of the Creation, the Masterpiece, and chiefest part of it, and the Soul the choicest part of Man, as appears by these Titles given to it by God, who rates every thing according to its kind and worth; and therefore, set the Crown and Diadem by him put upon it, the Letters Testimonial sent from Heaven to commend it, make you highly to value and esteem of it.  
2. By the care taken of it.  
By God and Man, to save it, and by the Devil to destroy it.  
By God, viz. Father, Son, and Holy Ghost.  
By the Father, who in his infinite Wisdom contrived Redemption for it, instituted Sacraments and Ordinances to feed it in this World, provided Heaven a place of Eternal Rest for it in the World to come, and Angels to guard 
Heb. 1. ult.  and conduct it safe to it.  
By the Son, who in his unspeakable Love laid down his Life as a 
Psal. 49. 7, 8. 1 Pet. 1. 18, 19 Ex pretio pretium. 1 Thes. 5. 23.  Ransom for it, and parted with his most precious Blood as a price to Redeem it.  
By the Holy Ghosts powerful Operation in Sanctifying of it, whereby it becomes as Mount Zion, the Temple of the most High, the Throne of the great King of Heaven, his Mansion, 
Eph. 3. 17. Isa. 57 15.  Dwelling-place, and second Heaven.  
2. By Men, viz. both good and bad: By good Men, while living, and by bad Men, when dying; 
1 King. 21. 20.  who, though while living, they sold themselves to work Iniquity, and (as by Will) bequeathed their Souls to the Devil, when dying make void that Will, out of a desire (for their Soul's sake) to die well, though they would not live so.  
That which is every one's Money, or bears a price every where, and is by all (sooner or later) highly esteemed, and to all alike precious, has worth and excellency in it.  
3. By the care taken by the Devil to destroy it. There are two Lions contend for the Soul; 
Leo propter fortitudinem advincendum. Leo propter fertitatem adnocendum. 1 Pet. 5. 8.  Christ, the Lion of the Tribe of Judah, who seeks to save it; and the Devil, the roaring Lion, who seeks to destroy it: He is active and diligent, for he goes about seeking; bloody and cruel, for he seeks to devour: Other Lion's prey on dead Bodies, but this on living Souls: He desired Job's Body for his Soul's sake.  
If you do not prise your Soul, the Devil does.  
3. Live to your Soul, as believing it is Precious.  
God might (and that without any Injustice) have placed you in the lowest predicament of the vilest Creatures; but since he has stamped his own Image upon you, and given you a Soul, with which you may converse, not only with Men and Angels, but with himself; bless him for your Soul, with 
Psal. 103. 1. Anim● debere, is the highest Engagement. Gen. 49. 3, 4.  your Soul, and live to it as a Being most excellent and precious.  
It is your Excellency and Honour, let it not then consult its own shame, nor (with Reuben) lose its Excellency by sin, but be Honourably employed; serve the living God with this breath of Life, (Life must be served with Life) worship God who is a Spirit 
John 4. 24. Numb. 16. 22.  (and the God of the Spirits of all flesh) with this his Spirit in you.  
Do not lose your Soul in looking after its Servant the Body (as Shimei lost his Life in looking after 
1 Kings 2. 36, 37. 38, 39 40, 41. 46.  his) but do your principal work, for this principal one.  
All that a man has will he give for his life, but life, and all must be 
Job 2. 4.  given and laid out for the good of the Soul.  
And there is good reason for it, if you consider,  
1. That your Soul was given to you that you should take care of it, and every thing else for the good of your Soul.  
Every one has not a Child, nor an Estate to look after, but every one has a Soul; the poorest Widow has these two Mites, (a Soul and a Body) and the most indigent Beggar this Treasure: Since than it is every ones (yours as well as their) possession, it should be yours, and every one's 
Red animae, quae sua sunt.  care, to secure the happiness of it, and therefore, give to the soul the things that are the souls.  
2. Christ likes them best, that are most careful of their souls.  
Christ, when on Earth, loved them most, who loved their souls more than his body (Mary's Breakfast was better to him than Martha's Dinner) and much more than will he love them that love their souls more than their own bodies.  
He that would not have you Murder your Body, would much less have you Murder your Soul.  
3. According to the care for your Soul here, so it is like to far with your Soul and Body hereafter.  
You are daily Travelling to the Land of Souls, (viz. the world of Spirits, both of the just and unjust) every day you take a step to it, and within a little while you will be all Soul; and as you live to it here, so it will be with that, and your Body for ever hereafter; the welfar of your Body depends upon the welfare of your Soul, and the eternal welfare of that, upon your care in time about it; and therefore, as by a care for your Soul, you may do two works at once, (viz. secure the happiness of Soul and Body) so by a neglect of it, will undo both for ever; at the first death your 
Rev. 20. 14. & 21. 8.  Soul shall go to Hell, and your Body at the second.  
4. The loss of the Soul is the greatest loss; Christ, who best knows the worth of a Soul, by the price he paid for it, says, that the gain of a whole World (if 
Mat. 16. 26.  it could be obtained) with the loss of a Soul, would be a gain without profit, a loss, rather than a gain, and that not the least, but greatest, as an irreparable, and irrecoverable loss, a loss that could neither be made up nor recovered.  
All other losses (even of Life itself) may be made up, either in kind or virtue; but nothing can 
Habet anima mortem suam cum vitâ beatâ caret, quae vera animae vita dicenda est.  repair, or make up the loss of the Soul; for in this, God is lost; a lost Groat may be found, lost Time may be redeemed, and a lost Estate recovered by diligence; but a Soul when gone into Eternity, and lost, will be for ever so; Heaven itself (saluâ justitiâ) cannot redeem a Soul fròm Hell when once there.  
Your Soul is Gods as well as 
1 Cor. 6. 20.  your Body, that he has bought, and therefore Glorify him with it, and commit the keeping of it to him in well-doing, as unto a faithful Creator, of Souls, as well as of Bodies, that at last it may 
1 Pet. 4. 19 Heb. 12. 22, 23.  be taken up to the innumerable Company of Spirits, viz. of Angels created perfect, and of just Men made so.  
Begin the work of Religion early.  
Make it the great business of your Life.  
Be hearty and sincere in it.  
Be true and faithful to it, to the end of your Life.  
1. Begin the work early.  

1. God commands and expects it.  
2. It is the best time for it.   
(1.) God commands and expects it.  
Cain brought Fruit to God (an 
Gen. 4. 3. 4.  Offering of the Fruit of the Ground) Abel brought first fruits, (the firstlings of his Flock) and God had respect to Abel and his Offering, but not to cain's, and this before the special Law of 
Exod. 13. 2. & 22. 29. & 34. 26.  first-fruits, and firstborn (which were Gods in all) was made, to show (as is usually observed) that it was not Ceremonial, but Moral and perpetual.  
God, or the Devil, will have the use and service of your Life, but God has the greatest Right to it; and his will is not only for work, but for Day, and Time, and the first of that (viz. your 
Eccles. 12. 1.  Youth) he calls for, which shows kindness on his part (in taking any into his Service before they can well work for him) and should promote Obedience on yours. God is the fashioner and former, 
Psal. 139. 13, 14, 15, 16. Deut. 32. 18. Psal. 71. 17. Jer. 3. 4.  the teacher and preserver, the guide and strength of your Youth, all the parts, Beauty, Strength, and all the other Excellencies of it, come from him, and aught to be employed for him; and therefore do not give the Devil your Youth, and God your Old Age; him your Spring, and God your Winter; him your Vintage, and God your Glean; him your Flower, and God your Bran; him the best, and God the worst; but the best, for he is best, and deserves the best.  
Not an old or rotten Sacrifice, 
Mal. 1. 8, 14.  but the fattest, and fairest must be laid upon God's Altar.  
(2.) It is the best time for it. 
Eccles. 12. 1. The time of your Choices. Primum in unoquoque generè est perfect issimum.   
As to Ease, Honour, Service, Comforts, and Safety.  
1. As to Ease.  
Old Age is the best for Advice and Counsel, but Youth the best for Action, both as to the Natural and Moral frame of the Body and Mind, viz. the parts of one, and the endowments of the other. Old Age is called the Sickness of Nature, but Youth is the Health and Strength of it; that is called 
Eccles. 12. 1.  the evil day (not only in respect of the evil then suffered, but of the indisposition from that evil, to any thing that is good) but this a good day, as most fit and proper for work; the Body being most active and vigorous, the Fancy and Invention most quick, the Memory most strong, the Affections most smart and lively, the Conscience most pure, the Will most pliable, and the Heart (as not hardened by Custom in sin) most soft, and so most fit to receive the impressions of Virtue.  
Trees are transplanted, Horses broken, and  accustomed to the Yoke with ease, when young; and Youth more fit for Instruction, than Old Age, even then, when it is scarce fit for any thing else.  
2. As to Honour.  
Piety in Youth will give you Honour with God and Men.  
1. With God. 
1 Sam. 2. 30. Luke 13. 6, 7.   
You are Planted in a Vineyard, and God expects Fruit from you as soon as you are Planted; he looks for it (in the Spring) and when he finds it, taketh notice of it (as he did of the kindness of Israel's 
Jer. 2. 2.  Youth) and is greatly pleased with it (as Christ with the Rich 
Mark 10. 20, 21.  Man in the Gospel, that from his Youth observed the Commandments) for he loves to magnify 
Psal. 8. 2.  his praise out of the mouths of Babes and Sucklings.  
The Almond-tree that blossomed 
Numb. 17. 8.  soon, was put into the Ark, and John, the youngest Disciple, was most beloved.  
2. With Men.  
It was the Glory of Alexander, not so much that he Conquered the World, as that he did it in his Youth. A Crown (better than one of Gold) on Josiah's Head, that he was Religious in his tender 
2 Chron. 34. 1. 2.  Years: The Honour of Moses and Samuel, (they lived and died in Honour) and of Daniel (therefore 
Dan. 9 23.  a Man of desires) because Religious in Youth; and so it will be of all the Children of Wisdom, when found walking early, as well as late, in the ways of Wisdom. Fruits early ripe, are by all greatly prized.  
3. As to Service.  
The most eminent in God's Service were (as is to be seen upon Record) most early at it.  
Joseph, a Religious Child in his Father's House, was afterwards a Religious Senator in Pharaoh's Court.  
Samuel, a Religious Child, was an eminent Prophet, Recorded by David, and by God himself, 
Psal. 99 6. Jo●. 15. 1.  as one (that if any he) could prevail with God by Prayer.  
Josiah, a Religious Child (at 
2 King. 23. 25.  eight years old) and a Renowned King, for there was none like to him.  
Timothy, a Religious Child, was 
2 Tim. 3. 15.  afterwards eminent in the Service of the Gospel.  
And Christ more eminent than 
Luke 2. 12, 9  all, went early about his Father's business.  
So that if you would be useful in Life, you must be Religious in Youth: The sooner Weeds are pulled up, the better the Corn will grow; and the sooner you are good, the more good you will do: Therefore, if you would have your Age be the Harvest, your Youth must be the Seedtime.  
The good Figs were soon 
Jer. 24. 2.  ripe.  
4. As to Comfort.  
Timothy, that was Godly from 
2 Tim. 2: 22.  his Youth, was bid to flee Youthful Lusts; and surely than it concerns you (and all that are young) to do so, that you may not lay a Foundation for sin or sorrow (or for both) in Old Age.  
1. For Sin.  
Youth, of all the Ages of Life, is most subject, as to Infection in Body, so to Corruption in Soul.  
Solomon beheld a Young Man 
Prov. 7. 7.  void of Understanding; and it was the younger Brother (not the elder) that was the Prodigal. 
Luke 15. 12, 13.   
Youth is to this Life, as this Life is to that to come; as this Life is (well or ill) ordered, so it is like to be with you for ever in that; and as your Youth is, so the sequel of your Life is like to 
Maturè fias senex. utdiu senex. Levit. 23. 10, 11.  be; and therefore it concerns you to be good then, that it may (like the first-fruits to the Harvest) Sanctify the remainder of your Life.  
All Habits are by so much the more firmly radicated in their Subjects, by how much the Actions from whence they come, are the more frequently and timely used.  
2. For Sorrow.  
Impiety in Youth will increase sin in Age (for by Custom it will become Natural) and that will increase sorrow; for, as bruises in Youth, bring aches in Old Age; so sins in Youth will bring sorrow then; and therefore give God now the possession of your Youth, that you may not then (with 
Job 13. 26. Psal. 25. 7. Jer. 31. 19  Job, David, and Ephraim) possess the sins of it.  
5. As to Safety, in that,  

1. Your time is uncertain.  
2. The work (by delay) will be more difficult.   
1. Your time is uncertain.  
It is true, Old Age will not come presently, nor may not, perhaps, to you at all; (you are not sure you shall live to be Old) but Death will come sooner or later; the longer your Glass has been running, the less there is to run, and it may be out before you are ware, for it is ever running, and there are no stops in it.  
There are young Skulls as well as old ones in Golgotha; and there is a dying in Youth, as certainly 
Job 36. 14.  as in Old Age.  
2. The work (by delay) will be more difficult.  
The longer you defer the work, like the deferring to buy the Sybil's Prophecies, the dearer (as one observes) every day it will cost you; 
Dr. Reynolds on Hos. 14. 2.  the more Tears, the harder Repentance, the deeper sorrows, and the stronger cries, and thereby become Morally (though not absolutely) impossible; you will not have less work to do by delay, 
Jer. 13. 23.  but more work, and less time.  
The first Cripple only, that 
John 5. 4.  went into the Pool of Bethesda after the troubling of the Waters, was healed.  
I have read of a Temple (in Spain) Dedicated to Old Age; I wish your Young Age may be Dedicated 
Exod. 33. 11.  (as Joshua's) to God's Temple, and the Service of it.  
The glory of Young Men (as Solomon 
Prov. 20. 29.  says) is their strength, and the glory of that glory, is to give that strength, the excellency of that Power (as Jacob said of his firstborn Reuben) to God's Service. If you begin early, the 
Gen. 49. 3.  Progress will be happy, and the end comfortable. You cannot begin too soon nor hold out too late.  
2. Make Religion the great business 
Luke 16. 11. Luke 10. 42. Non reprehendit, sed distinguit.  of your Life.  
Religion is the true riches, the good eminenter part, (Martha's work was good, but Mary's was better,) the whole Duty of Man, his Form, Being, and Essence, 
Eccles. 12. 13. Ps. 111. ult. Totus est perfectus animo homo omne hominis bonum. & finis homin is. 1 Sam. 15. 22. Semper, & ad semper. Prov 28. 14. Deut. 32. 47. Prov, 4. 7. Eph. 4. 1. Phil. 2. 12. Jer. 7. 22, 23.  his Wisdom, and principal thing, his Happiness, his Calling, and Work, a Work most suitable to him, most useful and advantageous (his Interest as well as his Duty) his chief work (above all Natural, Political, Moral, and Ceremonial work) the one thing needful, never out of season, but (as Seneca says of Philosophy) at all times necessary; his Life, and principal end of his Life, other things are but means to this end; and therefore this must be preferred and set before it.  
The end is more excellent than the means.  
Since than it is so in itself, 
Sapiens semper incipit à fine. 1 Cor. 10. 31.  let it be so to you, mind it as your chief good (the supreme end, and chief good are one) refer all the general and particular actions of your Life to it ultimately, (the end makes the means lovely) make all other 
Finis dat amabilitatem medis, finis impeliit agentem, finis est summe appetibilis, finis ultimus dat ordinem & mensuram. Prov. 6. 21. Ps. 63. 8. Numb. 6. 14, 24. Eccles. 9 10. Rom. 12. 11. 1 Tim. 5. 10. Mat. 6. 33. Psal. 63. 1.  things subservient to it, and let this as Commander in Chief, give Laws to all, carry the remembrance of it always in your mind, place it next to your Heart, and uppermost in your thoughts; be diligent in it, and prosecute the Interest of it both fully, and earnestly, not as the last and least business of your Life, but as the first and greatest (viz. in order and dignity) not secondarily, but primarily, before all other things, and above them.  
Two principal ends can never consist together.  
Two things may encourage you to this work, and in it.  

1. Strength is promised to it.  
2. A Reward attends it.   
1. Strength is promised to it.  
Tripho the Jew, in his Dispute against Justin Martyr, tells him, that those Precepts Christ left about the Duties of Religion, were so harsh and burdensome, that he would have but few, if any Disciples; and many there are, that either through mistake think they find this stumbling-block in the way of Religion, and cannot get over it, or lay it there, and will not; it is true, to carnal minds by reason of the contrariety of their Nature to Religion, through 
Rom. 7. 14, 22.  the corruption that is in them, and by reason of custom in sin, which makes the contrariety stronger, the work's difficult and uneasy; but to them that are renewed, it is not, or if so at first, yet by use it becomes pleasant and delightful, for Christ's Yoke by constant wearing, grows easy. 
Mat. 11. 29.   Grave, dum tollis, suave, cum tuleris. 
But if it were not so, yet strength shall be given to it, that will make it so. In the Body, where there is a vein to convey Blood, there is an Artery to convey Spirits; and in the Scripture, 
Deut. 10. 16. & 30. 6. Phil. 2. 12, 13.  where there is a Command to work, there is a promise of strength to it; what is a Command in one place, is a Promise in another.  
Now, difficult work and easy, are both alike, if a suitable, and proportionable strength be given 
Ezek. 18. 31. & 36. 26.  to the performance of it.  
2. A Reward attends it, viz. Of Honour, Pleasure, Profit, and Peace.  
1. Of Honour.  
There was no way to the Temple of Honour (among the Romans) 
Psal. 45. 9 & 149. 9  but through the Temple of Virtue; nor is there any coming to Honour now in the 
Prov. 13. 5. & 14. 34. 1 Thes. 4. 4. Rom. 6. 21.  broad way of sin, but in the narrow way of Religion; for as the future issue of sin is Death, so the present fruit is shame.  
Indeed the Enemies of Religion (who fetch their Scutcheon out of the Devil's Herald-Office) count sin their Honour, and glory in their shame; but God (who is the Fountain of all true Honour) 
Prov. 21. 21.  places it in Righteousness and Holiness, he is Glorious in Holiness, and if it be his Honour, it may well be esteemed yours; this is 
John 5. 44.  the only true Honour, and it cometh from God only, and if by 
1 Sam. 2. 30.  this you Honour him, you shall be everlastingly honoured by him; a Spirit of Glory shall rest on you 
1 Pet. 4. 14.  here, and a Crown of Glory be put upon you hereafter.  
All seek Honour, and some to 
Honour calcar babet.  the loss of their Lives and Souls, but none but the Religious truly find it.  
2. Of Pleasure.  
The Enemies of Religion think, if once they espouse the profession of it, that all Joy and Mirth must be cast out, (as the Minstrels were by Christ out of the Ruler's House, when he came to raise his 
Mat. 9 23, 25.  Daughter to Life) but they are much mistaken, for Christ (the increated wisdom of the Father) 
1 Cor. 1. 24. Prov. 3. 17.  says, that the ways of wisdom have pleasure in them; not the end only, but the way, and not some one way only, but all the ways, and every step in them, are, not only pleasant, but pleasantness, yea, pleasantnesses; having all pleasures that are good, both as to kind and degree in it. The Sheep has delights as well as the Swine, though it wallows not (with the Swine) in the mire; and the Religious their pleasures, though none that are vain and sensual.  
All look for pleasure in Life, and most think there is no Life without it; but the Religious only find it.  
3. Of Profit.  
Religion brings gain, this the 
Job 1. 9 10. 1 Tim. 6. 6.  Devil could not deny, when he accused Job of Hypocrisy (now the praise of an Enemy is, as Aristotle 
Psal. 37. 4.  says, a universal good Report) and this God has assured 
Mat. 19 28. 29. Mark 10. 29, 30.  to all the sincere Professors and Friends of it, and that no ordinary gain neither, but an increase greater than the World can promise or secure, for it is a hundred fold, not ten in the hundred, but a hundred upon ten, a hundred to one (use upon use) viz. either in kind or virtue in this World, and in the World to come, Life eternal.  
You may lose something for 
Mat. 6. 33. 1 Cor. 3. 22, 23.  Religion, but you shall never lose any thing by it; for, if God be yours, all things are yours; all things conditionally, if he absolutely.  
The Offerings of Old increased 
2 Chron. 31. 9, 10.  their store.  
4. Of Peace.  
The Enemies of Religion talk 
Prov. 3. 7, 17. Psal. 119. 165.  much of their Peace, but without any Reason, for there is no Peace to them in that, they are Enemies to the God of Peace, without the Spirit of Peace (and therefore without Peace the fruit of 
Isa. 48. 22.  the Spirit) and Fighters against Christ the Prince of Peace, who speaks Peace, not to his Enemies that commit folly, but to his Subjects 
Psal. 85. 8.  that return no more to it.  
Joy (as the Philosopher says) is the shadow of all Virtue, (as inseparable perhaps from it, as the shadow from the Body) and the fruit of Righteousness (as the Apostle says) is Peace, there is 
James 3. 18. Rom. 3. 17.  no Peace without it, and all true Peace in it, and it is worth the having; for it abides, not only in Life, but at Death too. The end of the upright is Peace. 
Psal. 37. 37.   
Peace in Life is a rare Blessing, but at Death a greater; and was there no other benefit in this World to be got by Religion, it is enough to make you in love with it.  
3. Be hearty and sincere in the work of Religion.  
When you enter upon the work of Religion, let that enter into you, and give up, not only your Name, but Heart to it; and what 
Acts 11. 23. Eph. 6. 6.  ever you do in it, do it hearty to the Lord.  

1. Nothing will be accepted without the Heart.  
2. Any thing will be accepted with it.  
3. Your Heart is Gods by right.  
4. God calls for it.   
1. Nothing will be accepted without the Heart.  
The Heart is the Fountain and Principle of Spiritual as well as Natural Life, and that which gives Life to all. The Tree in the midst 
Gen. 3. 3.  of the Garden (all of pith) the choice Sacrifice (the Male in the 
Mal. 1. 14.  Flock) the fat of the Sacrifice that he reserves to himself; the Disciple beloved above any, and the 
John 20. 2. Gen. 43. 3.  Benjamin, without which nothing will be accepted; and therefore this must be the Treasure you 
Mat. 2. 11.  open, when you bring your Gift unto him.  
You know no more than you do in Religion, and do no more, than what you do with the Heart, for, when things are not true, they are not at all.  Ens & verum connectuntur. 
2. Any thing will be accepted with it.  
Affections shall be interpreted 
1 Kings 8. 18. Psal. 32. 5.  Actions, and Purposes Endeavours; the will shall pass for the work, imperfect Duties for perfect (a little, or any thing accepted,) so it be all you have, and 
2 Cor. 8. 12.  the Heart be in them, for the heart is God's Sacrifice, yea, his Sacrifices, all, and every one, the Virtue, 
Psal. 51. 17.  Power, and Value of all, in one, and that which ingratiates all.  
God sometimes accepts the will for the deed, but at all times the will more than the deed.  
3. Your Heart is Gods by right.  
It is Gods more than yours, and 
Mark 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Article is doubled. 1 Cor. 6. ult. 1 Pet. 1. 18, 19 Prov. 23. 26.  therefore be just, and give him that which is his own, for he bought it, and dearly paid for it.  
Christ parted with his Heart blood, to have the love and service of yours.  
4. God calls for your Heart.  
He desires it, woes, and entreats, wishes and waits for it, 
Isa. 1 2.  yea, commands it, and not to give it, is to Rebel against him.  
God has ever been a giver to you, and now desires to be receiver from you; he has often given you the desire of your Heart, let him then have from you the desire of his, and as he desires it, viz.  
1. Willingly.  
Absalon stole away the Hearts 
2 Sam 15. 5, 6.  of some of the Men of Israel, but God accepts of none but such as (with the Men of Israel) of a 
Exod. 25. 2. & 35. 5.  willing Heart give themselves unto him.  
2. Fully.  
One and the same Temple could not receive the Ark and Dagon; nor can God and the Devil have 
1 Sam. 5. 3, 4.  your Heart at one and the same time, one of them will have it, both at once cannot, nor God at any time truly, unless wholly; he is but one, and he will be owned 
Mat. 22. 37. Aut Caesar, aut nullus. Exod. 29. 18. Psal. 51. 19  as one; none must share with him in it (for he admits no Rival) nor must any part of it be kept from him, for he will have all (a whole Burnt-offering) or nothing.  
Unless all be given, nothing is truly given.  
3. Constantly.  
You must not give your Heart one day to Religion, and another day to Sin; one day to God's Service, and on another to the Devils, but to God only, and to him for ever.  
By thus giving your Heart to God, you will gain his; for he 
John 14. 21.  that loveth him, shall be loved of him.  
4. Be true and faithful to Religion, to the end of your Life.  
You must not only begin, but proceed in the work of Religion, and not only proceed, but end in it; and there is good reason for it, in that,  

1. The Honour of God and Religion is concerned in it.  
2. Your Salvation depends upon it.   
1. The Honour of God and Religion is concerned in it.  
Steadfastness in Religion is a credit to Religion, and to God the Master of it, (he owns it so) but a departure from it, tacitly accuses Religion of unpleasantness, or the Master of it of injustice, (as if there was Iniquity in him) it says in effect, that either the work is not good, and not fit to be done, or the Master not good, and not fit to be served; which is a greater Reproach to him than if he had never been served. A dishonour that the Heathen offer not to their Idols 
Jer. 2. 11.  (for they change not their gods) a sin that grieves him to the breaking of his Heart; yea, a sin so great, that he looks upon it as impardonable (how shall I Pardon 
Jer. 5. 6, 7.  thee for this?) for he hates an Apostate as bad, if not worse, than a Sodomite.  
No comelier sight in God's Eyes, than young Disciples, and old ones, viz. such as are early and late at his work.  
2. Your Salvation depends upon it.  
If you are not so Religious as 
2 John 8.  others, you shall not have so full a Reward as they; but if you be not steadfast in it, you shall have 
Gal. 6. 9 Prov. 1●. 18. Heb. 10. ●5.  none at all It is true, the Reward is both sure and great, but it is promised to none but them that work, nor to any of them, unless they are unmoveable, and always abounding in it; the penny 
Luk. 9 62.  is for them, not that enter into the Vineyard, but for them that abide there until Night; and the Crown for them, not that start well, but that run so, viz. not to the middle only, but to the end of the Race. And therefore you must be steadfast, and always abounding in Labour, if you would 
1 Cor 15. ult.  not labour in vain; and not (with the Israelites) stand still, nor go 
Exod. 14. 13.  back, but forward, if you would see the Salvation of God.  
Every Grace adorns a Christian, Perseverance only crowns him. 
Rev. 2. 10.   
Now, that you may  
1. Consider what the work of Religion is, before you engage in 
Luke 14. 28, 29, 30.  it.  
There is a Cross to be found in the way of Religion, as well as a Crown at the end of it; and therefore if you unadvisedly enter upon it, without considering what it is, or what it may cost you, you may meet with a difficulty that will make way for Apostasy. A thing well resolved is half done, but never well resolved, unless first considered; and therefore this is the first thing you must do, fail in this, and you will fail in all.  
If an Arithmetician mistake in his first figure, the whole Account will be wrong.  
2. Take not up a profession of Religion to serve your worldly Interest or Advantage.  
Sin upon no man's account whatsoever, (calisthenes would not pledge Alexander, to have need of Aesculapius) nor be not Religious upon that score only, (as Joash was, for Jehoiadas sake, 
2 Chron. 24. 17, 18.  while he lived) for if that be all, your Religion is little worth, and you may as quickly lose it, as find it; they that follow Christ for 
Nunc harum, nunc illarum partium nullifidus, as Tully of Ant.  Loaves, will leave him when they are spent and gone; and they that are for any Religion (because in fashion) either are of none, or will easily be so.  
It is better to be of no Religion, than of every one.  
3. Beware of the least degree of remissness in Religion, either in Judgement or Affection.  
A Gangreen goes on by degrees, (first, one part or Member is infected, and then another) and so does Apostasy; it gins in the Judgement, and if that disesteems Religion, the Affections will decline 
Voluntas sequitur dictamen intellectus.  and forsake it, the Affections follow the Judgement, and what that lightly approves of, the other will as coldly and indifferently receive.  
He that is careless of little slips, is in danger of a fall.  
4. Be much in the use and exercise of the public and private Duties of Religion.  
These are (as one says) the Sphere of Grace, and in these consists the life of Religion; and therefore, if nothing of them appear in your Life, or if you live in the neglect of them, or are negligent in them, your pretended Religion will soon vanish, and come to nothing.  
If once you become formal in Devotion, you will quickly be any thing in Conversation.  
5. Be established in the Faith.  
It is true, Fear is the Grace that keeps you in your standing, (and 
Prov. 28. 14. 1 Cor. 10. 12. 2 Cor. 1. ult. Eph. 4. 4. Col. 2. 7.  therefore, if you would never fall, you must ever fear,) but Faith is the Grace by which you stand, for it unites you to Christ, in whom you are preserved; and therefore, be well rooted and grounded in it.  
If you be carried away with 
2 Tim. 4. 7. 1 Pet. 1. 5.  every wind of Doctrine, you will at last be true and stead fast to none; but if you are established in the Doctrine of Faith, and grow in the Grace of Faith; if you live the life of Faith, and keep the Doctrine of Faith, you will be safe; for if you keep the Faith, the Faith will keep you.    


Of Original Sin.  
It is an Ancient Tradition among the Jews, that when Noah sent forth his Sons to people the World, he gave to every one of them some Relics of Adam; but it is a more certain and ancient truth, that all the Posterity of Adam have received, not only some, but all the Relics of his sinful Corruption, a leaven that has overspread the whole lump of Mankind, for all have corrupted their ways (viz. all except Christ) 
Psal. 14. 1.  and all that is done by them, and all that is in them (viz. all the faculties of their Souls, all the Members 
Mat. 15. 18.  of their Bodies, and the Actions of each) are defiled by it. 
Tria Augustinus tribuit peccato originali quod sic peccatum, poena peccati, causa peccati.   
A Toads poison is but in one place, but this is in all, like a Disease that has corrupted the whole Mass of Blood.  
By this you are indisposed to all good, for there is nothing in the World, but it will either find as a hindrance to it, or make it so.  
When Paul had a will to work, 
Gal. 5. 17. Rom. 7. 18.  he wanted a power.  
By this you are inclined to all evil.  
There is not a sin in Hell, but has a Root in this; nor any sin so great or foul, but you would commit, if under the power of it, and left to yourself; for it is virtually all sin.  
The new Man (the new Creation) 
2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is not so much one Grace, as all; and the Old Man (Original sin) is not so much one sin, as all.  
So that here you may see,  
1. What cause you have to be humbled under it.  
Plato says, if Virtue could be seen with Bodily Eyes, it would Ravish the Beholders; and if the Corruption in all by Nature could be seen, it would (as the Schools say) transport them to Madness.  
David and Paul were humbled 
Psal. 51. 5. Rom. 7. 24.  under it, therefore and well may you.  
2. Where to lay the blame, when you sin.  
Some, when fallen under afflictive Evil, lay all on Providence, and nothing on Sin that caused it; and when fallen into sin, lay all on the Devil, and nothing on themselves; and thereby make the Devil (to whom due should be given) worse than he is, and themselves better than indeed they are; for were there no Devil to tempt to sin, there is that within them, that both can, and would do it.  
Since then the Devil cannot prevail, unless you yield to him, (for his strength is within you) let the time of Complaint against him, be spent in resisting of him, that you may not.  
It is the Bellowss and fire, that makes fire.  
And since you are, when drawn aside, enticed by your own Lusts, 
James 1. 14, 15.  (the Enemies within you) let all the actions of sin be laid at the door of your own Heart.  
David, though a Man after God's Heart, sometimes walked 
1 Chron. 21. 1, 17.  after his own, yet than he laid the blame, not on the Devil, but on himself.  
3. What little cause you have to censure any when fallen into sin.  
Plato's Advice to his Scholars was, that when they saw any irregular, and exorbitant in their Lives, they should not rashly censure them, but reflect on themselves, and consider, if they were not, or had not been such themselves: And it is the Advice of St. Paul (a greater than Plato) when any are overtaken in a fault, not to insult over them, but to restore 
Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them in a Spirit of Meekness, (to set them in Joint) and there is good reason for it; for though all are not alike evil by practice, yet all being by Nature so, viz. 
Aut sumus aut suimus aut possumus esse quod hic est.  seminally, and dispositively the same, they either have done, or may do so.  
The worst men's actions show what the best men by Nature are inclined to.   

Of your own sin, and of the sins of others.  

Of your own sin.  
IN every body there is some predominant Humour, and in every one there is a sin that may properly be called their sin, more than the sin of any other, or than any other sin, that they themselves are inclined to.  
This sin is either,  
1. That sin you are most tempted to; the Devil knows the sin that you (and all) are by disposition (as well as by custom and calling) most inclined to, and how to accommodate and suit his Temptation to it.  
Now, that sin you are most frequently tempted to, that is your sin.  
2. The captivating conquering sin, against which you are most weak, and by which (as Samson by Delilah) you are most easily 
Rom. 6. 12. Ezek. 16. 30. Rom. 6. 16. 2 Pet. 2. 19  overcome.  
You are most his, who is Master over you, and whose Servant you are.  
3. That sin you are most tender of, and indulgent to, that sin you 
Judges. 6. 31.  defend, and most excuse.  
We always take the part of them we love.  
4. That sin you make most provision for, for which any thing 
Rom. 13. 14.  shall be given, and to which any thing shall be Sacrificed.  
The best Friends are ever best provided for.  
5. Or that sin which is most highly esteemed of (viz. as a right Hand, and a right Eye) that has the Throne of the Heart, and Commands in Chief that which the thoughts and desires are most busied about, and most approve, affect, and follow after. 
Jer. 22. 7. Hos. 4. 8.   
The Affections make any thing most our own.  
This is a sin against knowledge, (and of all sins the principal) a sin, that shows, not only the Communion of the Heart with it, but the Union also of the Heart to it, and the greater because so; for, the more a sin is against Knowledge, and the more there is of the Heart in it, the greater it is; and therefore, above all (either great or small) you must resist and oppose it.  
David proved his uprightness 
Psal. 18. 23.  before God by this, viz. that he had kept himself from his Iniquity; and you cannot be sincere unless you do so too.  
That sin you love most, God hates most.   

Of other men's sins.  
Merchant's can Trade in bottoms that are not their own; and a Trade in sin may be driven by you, by other men's sins as well as your own; and than it is, when either you advise, or provoke them to sin, consent to it, or indulge them in it.  
Jonadab was guilty of Amnon's 
2 Sam. 13. 5.  uncleanness with Tamar, Ahitophel of Absaloms with his Father's Concubines, 
2 Sam. 16. 21, 22.  for they advised them to it; and the Chief Priests and Pharisees were guilty of Christ's death, 
John 11. 47, 53.  for they sat in Council about it.  
Sapphira was guilty of the sin 
Acts 5. 1, 2.  of Ananias (for though she kept not back part of the price, yet she was privy to it) and Saul of Stephen's Death, (for he consented 
Acts 22. 20. & 26. 10.  to it, and kept the Raiment of them that slew him) and of many others that were put to Death, for he gave his voice against them.  
Jezebel was guilty of Ahab's sin, 
1 King. 21. 7, 25.  and of Naboth's Death, for she stirred up Ahab to it. Balaam and 
2 King. 17. 21. Numb. 23. 14. & 25. 1. Rev. 2. 14.  Jeroboam were guilty of Israel's Idolatry, for they provoked them to it; and Eli, of the sin of his Sons, in that he restrained them not, when they made themselves vile; a sin so great, that it was 
1 Sam. 3. 11, 12, 13, 14.  not to be purged with Sacrifice.  
These are some of those many ways by which others have been (and by which you may be) guilty of the sins of others; and therefore, it concerns you to avoid them, that you may not.  
It is bad to sin of yourself, but worse to advise others to it, for it shows a great ripeness in sin.  
Flowers and Herbs, when ripe, shed their Seed.  
By consenting to the sin of another, you discover a will to act it, if you had Opportunity, and are equally guilty with them.  
The Receiver is as bad as the 
Psal. 50. 18.  Thief.  
By provoking others to sin, you will provoke God to vengeance against them, and yourself too.  
Jeroboam caused Israel to sin, and it was the Ruin both of him 
1 King. 13. 34.  and them.  
To defend sin, is a high degree of sinning, and to indulge it, is not the least.  
To indulge the least sin, some say, is as bad as the commission of the greatest, if not, yet the least sin indulged becomes great.  
The non-execution of God's Law against sin, is an open, and evident breach of it.  
He that does not punish sin 
Qui non prohibet. Jubet.  (when his Duty and Place obliges to it) Commands it.  
Therefore, never either secretly, or openly, in will, or in word, by permission, or approbation, flattery or applause, consent to the sin of another; nor either allure, or entice, incense, or provoke any to sin, but either restrain them from it, or reprove them for it, that you may (with Paul) 
Acts 20. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  be pure from the Blood, and clear from the guilt of the sins of all with whom you converse.  
If any Mischief happened (under the Law) either to Man or Beast fallen into a Pit, he was guilty, that saw the Pit open, and did not cover it; and so will you be of the sin of another, though not acted by you, if not prevented by you (so far as you are able) before it is committed, or not reproved and condemned, when it is.  
Now, that you may not spoil God's Cause with ill Pleading, nor become an Advocate for the Devil, when (by the reproof of sin) you appear one for God, you must do it  

1. Seasonably.  
2. Speedily.  
3. Prudently.  
4. Meekly.  
5. Boldly.   
1. Seasonably.  
Reproof is an affirmative Duty, that binds all, (though not all 
Semper non ad semper.  alike) but not always, for every time sin is committed, is not a fit time to reprove it, therefore you must choose a fit season for it.  
The best time to strike the Iron is when it is hot and pliant; to Plough, when the Earth is made soft by Rain; and the best time to reprove sin, is, when the mind of 
1 Sam. 25. 36.  the sinner is prepared to receive it.  
There is a time to keep silence, 
Eccles. 3. 7.  as well as to speak.  
2. Speedily.  
Take no season that is not fit for Reproof, nor neglect any that is; for either the person to be reproved 
Heb. 3. 13.  may be out of your reach, and then it will be impossible, or more hardened in sin, (for the habit of sin is intended and confirmed by custom) and then it will be more difficult to reclaim him.  
The longer any are the Devil's Captives, the stronger are the Chains he binds them with.  
3. Prudently.  
All persons are not alike, nor are all sins neither, nor must they be reproved alike; you must therefore consult, not only the convenience of time and place, but the Nature of the sin, and both the quality and temper of the sinner, that your reproof may be received, not as an affront, but as a kindness to him.  
Nettles and Thorns must be 
Ezek. 2. 16.  handled in a different manner.  
4. Meekly.  
If Hatred beget Reproof, and Passion bring it forth, or if Reproof be leavened with it, it loses its Nature, (for it is not reproof, but railing) and will miss of its end; for Passion is a short Madness, and one Mad man is never like to do good to another; you must therefore do it, not in wrath, but with a Spirit of Meekness, that those you reprove may not be the more confirmed in their sin, or resolved for it, but reclaimed from it.  
The blustering Wind makes the Traveller hold his Coat the faster.  
5. Boldly.  
Meekly, that the Person reproved may not be offended, and boldly, that God may not be dishonoured; meekly, that your Anger may appear not against him, but his sin; and blodly, that your Zeal may appear for God.  
It is a sinful Modesty to be either afraid, or ashamed to reprove sin, and a foolish pity, to let any perish in it through a fear of displeasing them.  
My Prayer for you, shall be 
Ab occultis meis peccatis & alienis meis, libera me Domine. Aug.  that of St. Austin for himself, viz. that you may be kept from your own sins, and from the sins of others.    

Of sins of Omission.  
Sins of Omission are the first 
Psal. 14. 1. Rom. 1. 21, 24. 2 Thes. 2. 10, 11.  inlets to sin; for the omission of good, is the ground of the commission of evil.  
A sin of Omission is either not doing what is Commanded, or not doing it as it is Commanded.  
1. Not doing what is Commanded.  
Every Affirmative Command has something Negative in it; and every Negative Command has something Affirmative in it; that Command which enjoins Honour and Service to God, forbids whatever may tend to his Dishonour; and that which forbids the taking away the Life of any, does also Command an endeavour (so far as is possible) to preserve that Life, and a neglect, is a sin, because a breach of that Law.  
They that live not Godly, as 
Titus 2. 12. Eph. 4. 25. 1 Pet. 2. 11, 12. Rom. 8. 1. Psal. 34. 14.  well as deny Ungodliness; that speak not truth, as well as put away lying; that walk not after the Spirit, as well as not after the Flesh; and do not good, as well as departed from evil, are guilty of a breach of the Law, for it Commands both.  
It is a sin to do what is forbid, 
Aequè peccat, qui omittit faciends, & facit omittenda.  and so it is also, not to do what is commanded; and therefore, they sin, that do not what they should, as they, that do what they should not.  
2. Not doing in a right manner what is Commanded.  
God Commands both, and abhors all Obedience, that is not formally, as well as materially good, viz. so as to the manner, as well as to the matter of it.  
They are Cursed, that do not 
Jer. 48. 10.  the work of the Lord; and so are they too, that do it negligently.  
Tacitus says of Galba, that he 
Quod magis erat extra vitia, quàm cum virtutibus. Minus vitiosi.  had rather no Vice, than any Virtue: And Salvian says, that many in his time, thought themselves therefore good, because not so bad as others: And too many there are, that think they are therefore good, because they do no evil; Saints, because not Sinners; but how much they, or you are mistaken by thinking so, will appear, by considering  
That Sins of Omission, as well as of Commission, will  

1. Denominate you to be evil.  
2. Will bring evil upon you.   
1. They denominate you to be evil.  
A Garden is bad, if it has not good Flowers, as well as no Weeds; a Tree, if it does not bear good Fruit, as well as not bad; a Servant, if he does not preserve his Master's Goods, as well as not waste them; and so are all that profess Religion, that appear not for it, as well as not against it.  
Unrighteousness left, is not 
Isa. 1. 17, 18.  Righteousness learned; and therefore, unless you become Righteous, as well as forsake Unrighteousness; and do good, as well as cease to do evil, you are not good at all.  
Unsavoury Salt (in this sense) is no better than Poison.  
2. That Sins of Omission will bring evil upon you.  
Moab and Ammon were Banished from the Congregation of the Lord to their tenth Generation, 
Deut. 23. 3, 4.  for a Sin of Omission, (viz. for not meeting the Israelites with Bread and Water in their way out of Egypt.)  
Meroz was Cursed for this sin, 
Judges 5. 23.  (he, for not helping the Lord against the Mighty, as well as they that helped the Mighty against the lord)  
Saul lost his Kingdom for this Sin, (viz. for not killing Agag) 
1 Sam. 15. 9, 23.  the Figtree in the Vineyard was doomed to be cut down for this sin, (viz. not for bearing Crabs, 
Luke 13. 7, 8.  but for not bearing Figs;) the foolish Virgins were shut out of 
Mat. 25. 3, 8.  Heaven for this sin, (viz. not for wasting their Oil, but for not getting Oil in their Vessels.)  
The Invited Guest to the Marriage-Supper, 
Mat. 22. 11, 12, 13.  was cast into outer Darkness for this sin, (it was not for coming in Rags, but for coming without a Wedding-Garment.)  
The unprofitable Servant was 
Mat. 25. 30.  cast into outer Darkness for this sin, (it was not for being Prodigal, but for being unprofitable; it was not for wasting his Talon, but for not using it; nor for not having five Talents, but for not improving that one he had.)  
The Rich Man was Tormented in Hell for this sin, (it was not 
Luke 16. 19, 20, 21, 25.  for being unjust, but for being uncharitable; it was not for hurting Lazarus, but for not relieving him:) The great Curse of the Gospel (Anathema Maranatha) 
1 Cor. 16. 22.  greater than any of the Law, is entailed on this sin, (viz. for not loving of Christ.)  
Present Condemnation is denounced against this sin, (he that 
Joh. 3. 18.  believeth not, is condemned already) and the fatal Sentence (never to 
Mat. 25. 41, 42.  be repealed) will at last be passed against it, viz. not for starving, stripping, or imprisoning Christ's Members (though those will be punished as great sins at that day) but for not Visiting, Clothing, and Feeding them.  
There are no Neuters in Religion, and therefore, if you are not for Christ, you are against him.   

Of little sins, and of Custom in sin.  

Of little sins.  
ALL sins (objectively considered) are alike, for they are committed against God, who is infinite in Power and Goodness; but considered as to their Circumstances, they are not; for Circumstances put a sensible difference into one and the same action, and sin, and the aggravation of the Circumstance, is the aggravation of the sin.  
Some think every sin little (but it is the greatness of their sin to do so) and some think little sins none, but they are; for,  

1. Little sins are transgressions of Gods Law.  
2. Little sins are Mortal.  
3. Little sins make way for greater.   
1. Little sins are transgressions 
1 John 3. 4.  of Gods Law.  
Thoughts are free from the censure 
Cogitationis paenas nemo luit▪ & de minimis non curas lex.  of Humane Laws, and small offences are little regarded, or taken notice of; but the Divine Law reaches to the least sins, and forbids the whole Latitude of sin, from the beginning, to the end, from thoughts, to deeds, and from the appearance, to the act; for 
1 Thes. 5. 22. Mat. 5. 28. Heb. 4. 12.  God's Law (as the Exchequer Accounts) reaches to the least sums and farthings.  
Little spots as well as great ones made a Leprosy, as much crookedness may be in a small line as in a greater, and as much contempt of God and his Law, in the least sin, as in the greatest.  
2. Little sins are Mortal.  
The breach of every Law of Earthly Kings is not Capital and Mortal, but all of the King of Heavens are; for the wages of sin, the transgression of those Laws, (viz. of sin indefinitely) is Death; they are not all alike great, but all are Mortal, and will 
Rom. 6. 23.  (without Repentance) bring sure Damnation, though not equal degrees of it; for, as the promise is annexed to the least Grace, so a curse is to the least sin.  
A little leak unstopped will sink a Ship; a little Sword will kill as surely as a great one, a little Debt will cast into Prison as well as a great one, and a little sin unrepented of, will as surely send you to Hell as a greater; and when once there, it will be but sorry comfort to think what you are there for, whether for great sins, or small ones.  
3. Little sins make way for greater.  
David by being Idle, became wanton, and from a wanton glance of his Eye, he proceeded to Adultery; from lust, to act, and from one act to another, viz. from Adultery, to Murder.  
Solomon, from sensual Lusts went on to Spiritual (viz. to Idolatry:) Judas, from Covetousness, to Murder, (first, he grudged the costly Ointment bestowed on Christ, and then betrayed him) and Peter, from Lying, to Perjury; and so will all, not only Seducers, but all that indulge any sin, wax worse and worse, and 
2 Tim. 3. 13. Jer. 9 3.  proceed from evil to evil, viz. both as to kind and degree.  
Little Wedges make way for greater, little Burdens strengthen for greater, little Coals kindle greater, the lowest stair helps up 
Principis obsta.  to the highest, the least figure in Arithmetic increaseth the Sum, 
In minimo esse fidelem, magnum est. Aug.  and in the least sin there is a tendency to the greatest; it is of an increasing Nature, and will, unless timely prevented, proceed until it is out of measure sinful.  
That sin is ever most dangerous, that is most contemptible.   

Of Custom in Sin.  
Much might be said as to the evil of Custom in sin, viz. that it will indispose you to any thing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo  that is good, and disenable all the Faculties of your Soul to receive it; that it will put you upon sinning with freedom, facility, pleasure, and delight, and bring you under a fatal necessity of sinning, whether you will or no, or at least without any sense of it, like the People of Alexandria, who did not mind their Earthquakes, because 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omne peccatum vilescit consuetudine & fit quasi nulium qui ad ostia Ni●i vivunt nimium audiendo, nihil audiunt, ex voluntate perversâ facta est libido, dum libidini servitur, facta est consuetudo, & dum consuetudini non resistitur, facta est necessitas.  they were daily: Or like them that lived at the Cataracts of Nilus, who by hearing too much, heard nothing at all. A doleful Paradox, but true.  
But all that I shall say relating to it, shall be only two things, viz.  

1. That nothing provokes God more than Custom in sin.  
2. That nothing is more hardly removed than Custom in sin.   
1. That nothing provokes God more than Custom in sin.  
Custom in sin, is sin by Multiplication, (for, it is not got by one act, but by many) and the multiplication of sin, is the great aggravation of it; the breach of Humane Laws is not lessened, but aggravated, by a frequent repetition of it, and so is the breach of Divine Laws too; for, as sin has a Power, and a Law, by which (in some) it reigns, so it is the more heinous when it is so, for the least sin that reigns is more displeasing to God, than the 
Rom. 6. 12, 16.  greatest that does not.  
All Acts, whether good or bad, please or displease, as the good or evil habits are, from whence they come.  
2. That nothing is more hardly removed than Custom in sin.  
Evil Habits, as well as good, are got by degrees, and perfected by use, (for Acts strengthen Habits) and 
A●io perfecta non recipitur nisi imperfecté primó. Ab imperfecto ad perfectum consuetudinem vincere, dura pugna.  the stronger they are, with the greater difficulty will they be conquered, and overcome.  
Trees well Rooted, and of some standing, are not easily transplanted; streams of Water of long continuance, are not easily diverted from their Channel; the League of Friendship betwixt Old Friends, is not easily broken; nor sin easily removed, when habituated by Custom, for Custom is a second Nature, and that is not without difficulty (if at all) repelled. 
Naturam expollas furcâ licet usque recurrit. Mark 9 17, 21, 26.   
The Devil that possessed the Young Man from a Child, was (of all) with the greatest difficulty cast out.  
The Cretians, when they Curse one another, say, the Devil lead you into an evil Custom; but my Prayer for you shall be, that God would keep you from it, that you may not be hardened in sin. 
Zech. 7. 12. Adamas né ferro quidem cedit, nullis seilpris, nullis malleis doma●ilis. Mark 6. 52. & 16. 14.   
The stone of the Heart is in all by Nature, and felt by all that are not dead in sin; your Heart by Nature is a stone, and by custom in sin it will be as an Adamant, the hardest (as Naturalists observe) of all stones; a greater Misery than which you cannot lie under, either here, or in Hell; for Hell itself would be no Hell to any of a tender and broken Heart.    

Of Thoughts.  
The great Misery come upon all by reason of sin, is, that every 
Gen. 6. 5.  imagination of the thoughts of their Heart are evil, only evil, and continually so.  
Evil thoughts are all thoughts of evil against God and Man, so called, either as arising from evil, or tending to it.  
Thoughts are known to God. 
Gen. 6. 16.   
The Ark that was made close on every side, had a Window on the top towards Heaven, as an Emblem of God's Omniscience, who sees you, not only when in secret, but the secret within you, for he knows your thoughts (yea your thought, every single thought) afar off, viz. either 
Psal. 139. 2. Ezek. 11. 5.  what they will be, before you think them, or what they were, when you have forgotten them.  
They are reserved Cases known to him only, nor can he forget them, for he requires that which 
Eccles. 3. 15.  is past.  
Thoughts shall be brought into Judgement.  
Thoughts (as well as words and actions) are written in God's Book, and shall be made known, 
Eccles. 12. ult. Rom. 2. 16. 1 Cor. 4. 5.  when the secrets of Men shall be judged, the counsel of the Heart made manifest, and the hidden things of Darkness brought into light.  
And many whose understandings spoke them Men, and their words Christians, when on Earth, shall be found (at that day) by their thoughts, to have been worse than Beasts.  
Evil thoughts are sins, and transgressions of Gods Law.  
The Laws of Men reach but to words and Actions, but God's 
Heb. 4. 12. Prov. 6. 18. & 15. 26. Prov. 24. 9  Law reaches to thoughts, and forbids, not only evil words and deeds, but all evil thoughts tending to them. The thoughts of Foolishness is sin, and therefore, unless you be cleansed from them, 
Jer. 4. 14.  you cannot be saved.  
A dumb Man may be damned for the sins of his thoughts.  
There may be sin in the thoughts, inward motions to it, though no outward acts of it; yea, sin may be reiterated there, when the acts of it cease; and as much sin may be in the thoughts in a day, as would take up the actions of a whole Life to complete and finish: There are many ways by which Men can restrain or punish the acts of sin, but none either to restrain or punish the thoughts of it; sinful actions are public and open Offences, sinful thoughts are more inward and secret, they as the uncleanness of Absalon with 
2 Sam. 16. 22.  his Father's Concubines in the face of the Sun and the sight of all Israel; these, as the Idolatry of the Ancients of Israel, in the dark, in the Chambers of their Imagery; 
Ezek. 8. 12.  they, the Lusts of the flesh, these, Spiritual wickednesses; they defile the Body, these more immediately defile the Soul, the seat of the Spirit; they, may cast you out of the favour of good Men, but these will hinder your Communion with God; for,  
Communion with God in a way of Duty, is had by thoughts more than by words.  
Evil thoughts make way for evil actions.  
The two first sins committed by the Angels and Adam, began in the thoughts, (an aversion of their will from God) and they are still the Seed of Sin, (first, evil Thoughts, and then Murders, Adulteries, etc.) and therefore, if you would prevent the acts of sin, you must put a restraint upon your thoughts.  
The heaviest Chains are put upon the vilest Malefactors.  
Here sins Leprosy at first appeared, and as the Leprosy, when it took but a thread of a woollen, or linen Garment, soon overspread the whole; so these, if not timely prevented, will influence the whole actions of your Life, and make them evil. Now, that they may not,  
(1.) You must set a strict watch over your Heart.  
Thoughts are the inward motions, 
Proles anima.  and innumerable Operations of the Heart, proceeding as Naturally from it, as beams from the Sun, and streams from a Fountain; 
Jer. 17. 9  the Heart is desperately wicked, the sink of all Corruption, 
Psal. 41. 6.  it gathers Iniquity to itself (as an old Sore in the Body draws 
Prov. 4. 23.  all the ill humours to it,) and sends it abroad upon all occasions; and therefore you must keep it with all diligence, that it may not; you must keep the outward Senses (shut those Windows, 
Claude quinque fenestras, & tota lucebit domus. Arab. Prov.  that no unclean Birds may enter in) but above all, your Heart, for out of it proceed evil thoughts.  
The Fountain must be kept pure and clean, or else the streams will not be so.  
(2.) Let your thoughts be 
Phil. 4. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  well employed: Think on the things that are true, and cast out all thoughts of a Lie, and Hypocrisy, think on the things that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are Honest and Venerable, and abhor all Vanity and Frothiness of Spirit; think on the things that are just, and let not a thought of fraud, or deceit lodge within you; think on the things that are pure, and away with whatever is immodest; think on the things that are lovely, and hate 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all peevishness and frowardness of Spirit; think on things of good Report, and entertain not a thought of any thing that may tend to your dishonour.  
Idleness is Fuel to vicious thoughts, and therefore, as it is an axiom in State, to set active Spirits on work, that they may do no mischief; so here, you must employ your thoughts about Noble Arguments, and Blessed Objects, if you would have them (like the Heavenly Bodies) to move orderly, and become, not foundations of disturbance, but helps to Piety.  
(3.) Beg God's assistance in all.  
God has the greatest Government of your thoughts (they are too many, and too strong for you to rule) and therefore, commit your works to him, that your 
Prov. 16. 3.  thoughts may be established, or when they become disorderly, and irregular, cry out unto him, as Austin did, against sinful thoughts, in the words of the Psalmist, Save me, O God, for the 
Psal. 69. 1.  waters are come in unto my Soul.  
And there is good reason for it, for, such as your thoughts are, such are you in God's esteem.  
We judge of men's thoughts by their words and actions, but God judges of the words and actions of all, by their thoughts.   

Of Evil Company.  
Man is a sociable Creature, and will not be without Company, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good or bad; but they that are wise, will avoid as much as they can the society of them that are evil; and how much it concerns you so to do, will appear, if you consider, that,  

1. Evil Company will show what you are.  
2. Evil Company will make you what you should not be.   
1. Evil Company will show what you are.  
The Lacedæmonians judged of the disposition of their Children by their Company; and Augustus Caesar, of his two Daughters, (Livia and Julia) when he saw grave Senators conversing with one, and wanton Persons with 
Noscitur ex socio, qui non cognoscitur ex se.  the other; and so will the World of yours, for none can be so well known by themselves, as by their Company. The Fowls of Heaven flock together, and the Beasts on Earth herd together, according to their kind, and so do wicked men (the greater Beasts of the two) like Flora, who ever conversed with ill-favoured Women like herself; and if you are frequently found among them that 
Inter dispares mores quae potest esse amicitia?  are evil, or are too intimate with them, you will be looked upon as one of them.  
They are none of God's Friends, that converse familiarly with his Enemies.  
2. Evil Company will make you what you should not be.  
Dinah (the Daughter of Jacob) 
Gen. 34. 1, 2.  went gadding abroad to see the Maids of the Country, till she was none herself. Joseph, 
Gen. 42. 15.  by being in Pharaoh's Court, learned to swear by the Life of Pharaoh. The Israelites, though 
Homo malus telum diaboli.  they hated the Egyptians, yet by living among them, they learned their Manners, their Lusts, not their Laws; (they that should have Converted them, were, as one says, perverted by them, and became twice their Slaves, their Bodies being Conquered by their Weapons, and their Souls by their Vices.) Solomon, by conversing 
Neh. 13. 26.  with Idolatrous Women, became Idolatrous: Peter, whilst he warmed himself at the fire in 
Luke 22. 55, 56, 57 Fascinus unius, multorum pestis. Salvian.  the High Priests Hall, got cold, and abated in his Zeal; he warmed his Hands, but cooled his Heart. Evil Company (among other things, as St. Ambrose observes) helped on to make the Younger Brother a Prodigal:  

1. His Portion.  
2. His Father's Indulgence.  
3. His Youth.  
4. Evil Company.   
St. Austin (as he confesses) committed some sins, which he had not before, to gain Credit and Esteem with his Companions; and there is no good Man (as Epictetus says) but will either suffer evil, or learn it from them that are evil.  
Pure Streams passing by a corrupt 
Inficitur terrae sordibus unda fluens. Aliquod malum, propter vicinum malum.  Soil, contract some of its filth; rusty Metals corrupt the pure, scabby Sheep, rotten Grapes, and sore Eyes, will infect the sound; and evil Men the good, by conversing with them: It is seldom found, that the bad are made better by it, but the good made worse, getting a bane (with Peter) where they could not get a blessing.  
It is odds to be with the Lame, and not to learn to limp.  
It is true, sometimes good examples put others upon the practice of that which is good; when Peter said he would not leave 
Mat. 26. 35.  Christ, all the Disciples said so too; and Vespatian's Frugality gave check to the Romans Luxury; but they oftener lead to that which is evil, (Nero's Fiddle had too many Dancers after it) for all Naturally are prone to be led more by Example than Precept, and by bad Examples more than good ones; living, not as they should, 
Non quo eundum, sed quo itur, non ad rationem, sed ad similitudinem, Seneca de vitâ beatâ. Psal. 119. 115. Prov. 4. 14. Isa. 6. 5. 1 Pet. 4. 3.  but as they see the most do, and (as beasts) following the drove, or herd, though it be to their own destruction; and therefore, if you would neither be, nor do, as they, delight not to be where they are; or when Charity or Necessity may oblige you to it, be separated from their sins, when you are not from their persons; and at all times shun and avoid the works of Iniquity, 
Eph. 5. 11.  though sometimes you cannot the workers of it.  
Their Hatred is better than 
Non est perfecté bonus, nisi qui cum malus bonus.  their Company.   

Of the Spirit.  
The Spirit is sometimes taken for the whole Divine Nature, and equally agrees with any Person of the Godhead, when abstractedly considered.  
Sometimes for the Divine Nature 
Heb. 9 14. 1 Pet. 3. 18.  of Christ; for as flesh is sometimes taken for his Humane Nature, so Spirit is for his Divine Nature.  
Sometimes for the Holy Ghost (as distinct from the Father and 
1 John 5. 7.  the Son) with all its Gifts and Graces, who Sanctifies, Teaches, Quickens, Guides, and Comforts all in whom he dwells; and therefore it concerns you,  

1. To ask God for this Spirit.  
2. To do nothing (when given) to grieve it.   
Inquire of yourself, as Paul 
Acts 19 2.  did of the Disciples at Ephesus, whether as yet you have received the Holy Spirit, (with its Gifts and Graces) and if upon enquiry you find you have not, then,  

1. Ask God for it.  
2. Do nothing, when given, to grieve it.   
1. Ask God for the Spirit.  
God promised at first, that he 
Joel 2. 28.  would pour out his Spirit upon all flesh, viz. extensively, and 
Isa. 30. 19 & 44. 3: & 49. 15. & 55. 1. & 59 21. & 65. 24. Rom. 10. 12. Eph. 3. 20. Tit. 3 6. James 1 5.  intensively; not upon the Jews only (to whom it was then confined) but upon all; and more of that Spirit than formerly was poured out upon them, and since that, he has promised to give his Spirit to them that ask it; and as an encouragement to ask, has assured, that he will much more 
Luke 11. 13.  give it, than Earthly Parents either can or will give good Gifts to their Children.  
They are Earthly, but God is Heavenly; they Fathers of the Flesh, he of the Spirit; they evil (viz. either simply, or comparatively) but he infinitely good; a more Rich, Bountiful, Faithful, 
Cujus p●rticipatione sumus justi, ejus comparatione sumus injusti.  and a more tender hearted Father, than any of them; and therefore, both can, and will much more willingly, freely, certainly, compassionately, abundantly, and constantly give (than they) the Spirit to all that ask him for it.  
Since than God is so willing to give his Spirit, be you earnest and importunate for it; there is good reason you should, for it had been better you had never received 
Rom. 8. 9  the Spirit of a Man, unless you have this Spirit of God.  
And that you may speed in ask, seek it in Christ's Name, 
Joh. 1. 16. & 3. 34.  who received the Spirit without measure for you, and meritoriously fulfils the promise of it.  
2. Do nothing to grieve the Spirit, when given to you:  
There is mention made (in Scripture) of resisting, quenching, 
Acts 7. 51. 1 Thes. 5. 19 Eph. 4. 30.  and grieving the Spirit.  
The first, (as usually said) is proper to Impenitents, the second to Apostates, and the third to Saints.  
Properly, the Spirit cannot be grieved (it being contrary to the 
Per figuram non naturam. Quoad effectum, non quoad affectum.  Nature of the Spirit, either to make any sad, or itself to be made so,) but Metaphorically it may; and than it is, when it appears as one grieved, and then you may be said to do it, when you do those things that would grieve the Spirit, if the Spirit was capable of it; and this two ways, viz. either by sins of Omission, or of Commission.  
1. By sins of Omission, or by neglecting the good you should do, viz.  
By idleness and slothfulness, by not answering to the calls, and not yielding to the motions of the Spirit, by not walking in the light and strength, in the fellowship and communion, in the exercise of the Graces, and 
Phil. 2. 1.  in the comforts of the Spirit; for it is a sin to oppose the Comforting as well as the Sanctifying work of the Spirit.  
2. By sins of Commission, or by doing that which you should not, viz.  
By violating of Truth in any kind (whether Natural or Moral) by inordinate love to the World (prising Carnal Comfort above Spiritual) by impurity of thoughts (which defile the Soul, the place of the Spirits Residence) by causeless doubts and fears, despondency under troubles (both inward and outward) in constancy, and in stability in Religion; or deadness, formality, and Spiritual Pride in the Duties of it.  
They are all (one way or another) against the Spirit, either as a Governor, Guide, Witness, or Comforter, and as such, they grieve it; for by them its Witness is slighted, its Assistances are rejected, its Influences perverted, or its Comforts disesteemed, and counted small; and therefore it concerns you to beware of them, and the more, in that,  
By thus grieving the good Spirit, you will please the Devil the evil Spirit; and by grieving the one, and pleasing the other, you will grieve and displease your own Spirit at last, for grieving makes way for quenching, and by quenching the Spirit, you may in time be left to commit that great transgression, the unpardonable sin against it.  
All sins grieve the Spirit, but those that grieve the sinner.   

Of Self-examination.  
Examination is the Judicial proceeding of a sinner with himself, or the act of Conscience enlightened, comparing all his actions with the Rule, and accordingly passing sentence either of Absolution, or Condemnation; for, or against himself.  
The Command makes it a Duty, 
2 Cor. 13. 5. Gal. 6. 3, 4. Si shaper hoc quum op● est facis semter facus. Bernard in Cant. 58. ●e●m.  and the neglect of it, a Sin.  
A Duty at all times, but more especially at some times.  
A difficult Duty.  
Reflex acts are (by Philosophers) counted most difficult; and this, of all the Duties of Christianity, is none of the least that is so.  
Yet must not be omitted; for they that will do nothing that is difficult in Religion, have no Religion.  
The Persons concerned in it, are 
1 Cor. 11. 28. A Man, i. e. every man, so the Old Translation reads it, and so Beza translates it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quisquis, Erasmus.  not a few only, or many, but all; all, either as Communicants, or Christians, both real and nominal; for none are too good, or too great for it.  
It belongs but to few to examine others, but it concerns all to examine themselves.  
The things to which it relates, are almost infinite, viz. every thing, thought, spoken, and done, whether good or evil.  
Examination is as a petty Sessions to prevent (or the better to prepare for) a General Assize; Man's Judgement to anticipate Gods, and 
1 Cor. 11. 31.  therefore must carry a proportion to it.  
God will judge every thing 
Eccles. 12. 14.  (Morally good and evil) then, and so must every one now.  
The Rule by which it is to be guided is the Word of God.  
It is not he that others commend, that is approved (for, they 
2 Cor. 10. 18.  may think better of him than he is) nor he that commendeth himself (for he may be better than others, and better than he himself has formerly been, and yet 
Luke 18. 11.  not good, or at least, not so good as he should be) but he whom God commendeth, that is approved; and therefore none must examine himself by another's good Opinion of him, nor by his own good Opinion of himself, (for both may be mistaken) but by the Word of God, by which only the regularity, or irregularity of his actions will appear, God will hereafter judge you by it; and therefore, the best course you can take, is to judge yourself by it 
Rectum est index sui, & ob●iqui.  now; and that you may, you must get a clear and right understanding of it.  
By this light you will see light, but unless you have Eyes to see it, it will be of no more Advantage to you, than the light of the Sun to them that are blind, and cannot see. A just Judge desires a clear Evidence, a good Cause, a fair Trial, an upright Heart, a search; and the better any are, the more willing they will be to know the worst of themselves; not to do it, may add something to your security, but nothing to your safety: Therefore,  

1. Be exact in the examination of yourself.  
2. Beg God's Examination upon it.   
1. Be exact in the examination 
Tecum ●a●ua.  of yourself.  
It must not be superficial and slight, remiss and careless, but strict and exact, searching every corner of your Heart, and censuring every irregularity of your Life; seeking, that you may find what is amiss, and until you do; and with good reason, for, as they are the worst sort of Cheats, that deceive themselves, so they are the worst of that sort, that deceive themselves in the concerns of their Soul.  
It is far more safe to condemn than to acquit yourself without cause. For by one, your Peace will be lost for a time only, but by the other, your Soul will be lost for ever.  
2. Beg God's examination upon yours.  
Rachel was willing to have any 
Gen. 31. 34, 35.  place searched for the Idols (she had stole from Laban) but that on which she sat to cover them; and a Thief may be content, that a blind Man that cannot see, or his fellow Thief, that will not, should search his House; and Hypocrites rest satisfied with their own Examination, or of those like themselves; but they that are sincere, and upright, are desirous that any should examine them; yea (with David) willing that God should do it, and that truth should take place, though against themselves.  
When David had examined 
Psal. 139. 23, 24.  himself, he appealed to God, not as to one that he would have satisfied with his own Opinion of himself, nor with the Opinion of others concerning him, but as to one that was the searcher of Hearts, and that he himself would be searched by; he did not desire that his Life only, but his Heart (the most suspected place) might be searched, and that not superficially, but throughly, and that the matter might be fully traversed, and pass through all Courts of Trial, as appears by the multiplying of words, (search, know, try, and see) and by the extent of it, viz. that not one thought, or way only, but that all his ways and thoughts might be enquired into; and that if there was any sin that he did not see, or could not, it might be done away.  
And therefore, when you have done all that you can in it, desire God to examine you and your examination too; and that if there be any sin in you, that either you do not see, or cannot, that he would show it to you; or if there be any sin that you would not see, that he would do away that sin, and the Hypocrisy that would indulge it.  
It is only by the light of Heaven, that you can see the Hell that is within you.   

Of Watchfulness.  
Watchfulness is a Duty that concerns all (I say unto all, watch) 
Mark 13. 37.  it is your Duty, and aught to be matter of your great care, in that,  

1. There are Eyes upon you.  
2. There are Enemies against you.  
3. Ruin attends you, if you do not.   
1. There are Eyes upon you.  

(1.) Of Men, both good and bad.  
(2.) Of Angels, both good and bad.  
(3.) Of Conscience, which is God's Deputy, and a strict observer 
Intimus magister.  of all your ways.  
(4.) Of God, who is every where by his Power and Essence, and therefore Omniscient because Omnipresent, and (like the Optic Nerve) sees all, but is seen of none.   
Good Men observe, and will either be pleased or displeased, rejoice, or grieve at your good and evil actions.  
Evil Men observe, and will either reproach you for your sins, or be hardened in their sins by them.  
Good Angels observe, who will minister to you, rejoice over you, 
Heb. 1. ult.  protect, and defend you, if you do that which is good; or set against you, and become Enemies to you, if you do not.  
Evil Angels observe, who will be as so many Witnesses against you, your Accusers and Tormentors too, if you yield to those sins that now they tempt you to.  
Conscience observes, either to Acquit or Condemn you.  
And God observes, to Judge 
Eccl. 12. ult.  you.  
Live therefore as in open view, and act as one, that has the Eyes of all upon you.  
If you do not watch, you are watched.  
2. There are Enemies against you.  
Of all which, the Devil and the Flesh are the principal; for all other Enemies hurt either by his Instigation, or your own corrupt inclination.  
1. The Devil, who is strong, 
1 Pet. 5. 8.  subtle, and active.  
Strong. A weak Enemy is inconsiderable, and not much to be regarded; but this is strong, not only terrible to affright, but strong to hurt.  
Active. A slothful sluggish Enemy is not much to be feared; 
Job 1. 7.  but this is active and diligent; he walks his Rounds (he goes about) and is ever upon his Watch.  
Subtle. He prevails more by Policy than by Strength; and therefore, it concerns you, neither 
2 Cor. 2. 11.  to be ignorant of his Devices, nor careless of them.  
2. The Flesh, a restless and unwearied Enemy, that acts with vehemency and constancy, not 
Gal. 5. 17. James 4. 5.  outward, but inward; an Enemy within you, that makes way for all the other, and the more dangerous because so.  
Since than you can be no where safe, unless watchful; be not where, nor at any time secure, but watch these watchful Enemies.  
3. Ruin attends you if you do not watch.  
Saul lost his Spear, and Samson 
1 Sam. 26. 7, 12. Judg. 16. 19 1 Thes. 5. 3.  his Hair, when asleep; and your Security will be the Enemy's Opportunity; and therefore it concerns you to have all your ways (inward and outward) Railed in on both sides with Watchfulness 
Luke 21. 36. Rev. 4. 8.  and Prayer, and to have your Eyes open, to watch against the Corruptions from within, and the Snares from without.  
The weakest when watchful, are more safe, than the strongest when secure.   

Of Humility.  
Pride is self-exaltation from a 
Superbia est appetitus propriae excellentiae. Humilitas est voluntaria mentis incurvatio ex Dei intuitu, & nostri.  vain conceit of Worth and Excellency.  
Humility is self-debasement, from a real sense of vileness and unworthiness.  
That is the Badge of Antichrist and his followers; this of Christ and his Disciples; one of the Principles of Practical Divinity (as Privation is of Philosophy) and both the Garment and Ornament of Christians; and therefore, be clothed with it, and walk 
Annibilatio animae Spirituale vacuum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It comes from a word that signifies a knot, and is of use not only to fasten the Graces together, but to adorn also.  daily in it, with God, with others, and with yourself.  
1. With God.  
(1.) By a lowly demeanour in all your approaches to him.  
The distance betwixt God and you is great (as great as betwixt infinite and finite) great as you are a Creature, but greater as a sinner; and in all Duties there is matter for Humility (as well as in sins) for when they appear brightest, (as the Moon when it shines so) they have their dark spots and imperfections; and 
Ezra 9 6.  therefore the nearer and greater your Communion with God is, the greater your Humility should be, as Archimedes his Engine, the higher it ascended, the lower it descended.  
All the King of Heaven's Service must be on the Knee; so that if you are proud, or not humble in it, you serve not God, but the Devil. 
1 Cor 10. 31.   
(2.) By doing all to his Glory. Proud persons think they are 
Nemini debeo, The Spider's Motto. Hab. 1. 16. Hos. 10. 1.  beholden to none, and therefore Sacrifice to their own Net, and (with Ephraim) bring forth fruit to themselves; but do you in all your actions, both Civil and Religious, make him your End; and in all your ways, at home, and abroad; in your House as well as in his, and on your days as well as on his, do all to his Honour, that in his goodness and 
Soli D● Glor●.  greatness he may be glorified by you.  
An humble sinner is more to God's mind, and more for his Ends and Glory, than a proud Saint.  
2. With others.  

1. By not seeking Honour from them.  
2. By not being lifted up when praised; nor enraged, when defamed, or injured by them.   
1. By not seeking Honour from them.  
Pride was the Angel's sin (it cast them out of Heaven) the first sin in Man, and the great sin that appears in all by Nature.  
Commodus the Emperor would be called Hercules, and show himself to the People in a Lion's skin, that he might be accounted King of Men, as the Lion was of Beasts.  
Alexander would have the Title of Jupiter's Son, and be reckoned one of the Race of the gods.  
Domitian would have the Title of Lord God.  
Antichrist, the Man of sin, 
2 Th●. 2. 3. 4.  exalteth himself above all that is called God.  
And all Men (through the Pride that is in them) Naturally seek Honour in the World, (as Saul did before Israel) and desire 
1 Sam. 15. 30. Aut Caesar aut nullus.  to be great, or nothing; but do not you seek what is greatest, or highest in the esteem of the World, but what is fittest and best for you, that you may have Honour from God, if not from Men; or be humble, and you shall have Honour, for Humility 
Prov. 15. 33. Prov. 29. 23. Luke 14. 11. Gen. 14. & 40, 41.  treads the path to it; Pride seeks it, but Humility finds it.  
He that humbleth himself shall be exalted. Joseph was first in the Dungeon, and then in the Palace.  
2. By not being lifted up, when praised; nor enraged, when defamed, or injured by them.  
Be not lift up in your spirit beyond measure, if praised, nor enraged, if reviled and reproached, but meekly receive both, as not much concerned for either; for you cannot be too vile in your own Eyes, nor too much humbled under it.  
A Heathen, when reviled, told the Reviler, that all he said against him was true, and much more, and so he would say, if he knew that which he did of himself; and all that are truly humble, either do, or should think better 
Rom. 12. 10. Phil. 2. 3.  of others, than of themselves.  
3. With yourself.  

1. By being content with your condition, whatever it is.  
2. By having a low and mean opinion of yourself, under all that you possess and enjoy.   
(1.) By being content with your condition.  
Some cannot live unless they abound, and therefore murmur and complain when they do not: Proud Beggars will have the best or nothing; but be you content with what you have, looking upon 
Aliud est undè vivas, aliud undè superbias.  every little thing received, as great, and every great thing, as too much.  
You cannot have so little as you deserve, and therefore, how low soever your condition is, let your mind be lower.  
(2.) By having a low and mean opinion of yourself, under all that you possess and enjoy.  
Indeed there is nothing you can have, that can reasonably afford any matter for Pride.  
Not Riches.  
Not Silks and Furs, the cast Clothes of Worms and dead Beasts; for, as they are badges of Spiritual Nakedness, and cover of shame (the fruit of sin) they afford greater matter of Humility, than Pride.  
Not Gold and Silver, the more 
Ni●idius lu●um.  refined Dirt and Garbage of the Earth; these are the food of Moths and Rust, and therefore no food for Pride.  
Not Knowledge, for 
Scio quod nescio, Socrates. Nesciendo scire, & sciendo nescire, Gregory.  it is but imperfect in any; the greatest part of what you know, is the least part of what you know not; and therefore you should by not knowing, know; and by knowing, not know the gift that is in you.  
It will be from Ignorance of your Ignorance, if you become proud of your Knowledge.  
Not Grace, for it is given to teach Humility; God gives Grace to the humble, and Grace gives Humility; and the more any have of it, the more humble they will be.  
Moses acknowledges that he was but dust and ashes, (the weakest and vilest part of the Earth;) Jacob, that he was unworthy 
Gen. 18. 27. & 32. 10. 1 Tim. 1. 15. 1 Cor. 15. 9 Eph. 3. 8. Mat. 11. 29. Exod. 44. 29.  of the least of all those Mercies received: Paul, that he was the greatest of sinners, the least of the Apostles, and less than the least of all Saints. Christ, the Lord of Glory, was meek and lowly; and the more real worth any have, the less they will see it, like Moses, who, when his face did shine, knew it not; or the higher they are in the esteem of others, the lower they will be in their own, as the Sun when highest, casts the least shadow, or a Taper, whilst it gives light to others, casts a shadow before its own station.  
A cipher in Arithmetic, though of no worth in itself, yet gives value to all that is added to it, and so will Humility.    

Of Time, Death, and Judgement.  
I Have a Treatise by me of these, that I intent to publish, and therefore shall only briefly give you my Advice here as to Time, Death, and Judgement.  

1. As to Time.  
If you would seriously consider how precious a thing Time is, how much it is (sooner or later) prized by all; how high they are in God's esteem, that improve their time (for they are highest in his esteem, that make most account of his Sovereignty) how happy some are while living, in the Comfort they receive by it? How many, when dying, would give all the World (if they had it to give, and it would be taken) as a price to redeem the time that in Life they vainly spent, and trifled away? How many are tormented in Hell (and will be eternally so) for the neglect and abuse of it? How infinitely short the whole time of Life well spent, will fall of the Reward that attends it? How much misspent time there is, and will be in your best spent time? How short and uncertain your time is, and how strict an account you must give of it, you would see great reason to take care that no part of it be spent either in sin, or idleness.  
1. Not in sin.  
Sin is an evil of the greatest Malignity, and all time spent in it, is lost; for,  
If it is not bewailed, and repent of, it will ruin you; and if it is, yet the time so spent is lost, in that it might have been better employed, cannot be recalled (for though Repentance will bring sorrow for sin, yet it can never bring back the time lost by it) nor ever by you be answered for.  
You can never give a good account of a bad matter.  
2. Not in Idleness; for,  
Idleness is both a sin, and an inlet to any, or all sin.  
1. It is a sin.  
Idleness was not allowed in Innocency, 
Gen. 2. 15. Then labour, now labour ad sudorem.  (for Adam was put into the Garden of Eden to work) much less than is it allowed in a state of Degeneracy, but forbidden; there are not feriae, no idle days nor hours, as one says, in the Calendar of Heaven, but as to every purpose there is a time, so to every time a purpose; God having appointed 
Eccles. 3 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every day and hour to be filled up with something that is either work, or tends to it.  Maxima pars debitur study, minor cibo, minima somno, nulla otio. 
And yet how many are there, who call themselves Christians, and cannot but say they have work to do, that trifle away their time as much as Domitian did in catching Flies, Sardanapalus in Spinning, Caligula in gathering Cockles, Nero (with his Soldiers) in picking up Pebbles; and are scarce ever so well employed as Protogenes, who was seven Years Painting a Man and his Dog.  
2. It is an inlet to sin.  
Empty Stomaches gather Wind, standing Waters putrify, Weeds grow most in a fallow, and out of Idleness comes not only no good, but all evil; for, by doing nothing, you will easily be led to do that which is worse than nothing.  
Christ called his Disciples 
Mat. 18. 19 Mark 1. 16, 17. 2 Sam. 11. 2, 3, 4.  (James and John, Simon and Andrew) when busy at their Calling; but the Devil will call you (as he did David) when idle, and not employed; and therefore be never so, that you may not be at leisure to hearken to him; if you do not set yourself on work, the Devil will; and therefore at all times do it, that he at any time may not.  
The rolling stone gathers no Moss.  Quantò magìs occupatum Diabolus invenit tantò minùs occupat. 
Idleness will render you displeasing to God, unprofitable to the World, scandalous to them that are good, and burdensome to yourself; be wise therefore (as the Wise men in Esther) knowing your time, and get understanding 
Esther 1. 13. 1 Chron. 12. 32. The heads of them were two hundred, but there are few or none of that ●ribe (in this sense) left. Rev. 10. 6.  (with the Children of Issachar) to know what you ought to do, and do it; be ever doing something for your own good, or the good of others, that you may with comfort look over into Eternity, and not fear, when the Angel shall stand on the Earth and lift up his Hand, and swear by him that lives for ever and ever, that time shall be no more.  
God has his Book of Remembrance, and whatever you do in time, is there Registered for Eternity. 
Rev. 20. 12.    

2. As to Death and Judgement.  
How much it concerns you to be in a daily expectation of, and preparation for them, will appear, if you consider,  

1. As to Death.  
1. That Death is certain.  
All are included in the Statute of Death, (made in primo Adami) 
Gen. 2. 17.  no Privilege can be obtained against it, nor is there any way to avoid the Sentence of Heaven given for it,  
It is a decree not to be reversed, 
Heb. 9 27.  A Statute not to be repealed.  
2. That Death may come sooner than you are ware of.  
You stand upon dying ground, and know not how soon Death's  may cut you down; you are near it in health as well as in sickness, and in a moment Death may lay his cold hands on your mouth, and stop your Breath.  
Since than Death may come in 
Job 21. 13  a moment, live as expecting its coming every moment.  
3. That Death when it comes will not stay for your Repentance: 
Venientem nemo bil aris mortem recipit, nisi quise ad illam diu composueris Seneca.  and if it stay never so long before it comes, it will come too soon if you have not repent.  
Dye when you live, and you shall live when you die.   

(2.) As to Judgement; viz.  
1. That it will be certain.  
There will be a general, and a particular Judgement; the general, to complete and perfect the particular, and to manifest and declare the Justice of it; that, will be at the end of the World; this, at the end of Life; that, at Doomsday; this, immediately after the day of Death: It may be a long while before that come, and very likely will, (if the Destruction of Antichrist, the Conversion of the Jews, a universal Promulgation of the Gospel, a 
Quan quam in fine mu●di dominus semel veniet omnibus, tamen singulo cuique venit cum adest mortis tempus, in dei decretis nulla litura.  Catholic Unity, and Charity among Christians, and the calling in of the Elect, must precede it;) but this may come before you think of it, or expect it; it is as sure as Death, and as uncertain; uncertain (as to the time) to any, and yet most certain (sooner or later) to all; for it is treasured up in God's decrees, and cannot be recalled.  
He that says he comes quickly, 
Act. 17. 31 Rev. 16. 15 3. 11  may come sooner than you think of; viz. in his appointed, though not in your exed, time.  
2. That it will be impartial. Here, some are too great to 
1 Cor. 4. 5. Rom. 2. 6 16. Mat. 12. 36. 1 Pet. 1. 17. 2 Cor. 5. 10. Rev. 20. 12.  give an account of their Actions to any; but there, both great and small must give an account of their Thoughts, Words, and Actions, to God, whether they will or no; here, some judge, and others are judged; but there, all shall be judged: for,  
The Sentence of Death being passed upon all, Judgement (the consequent of Death) will pass upon them too.  
3. That it will (when once past) be irrevocable.  
That state you are found in at Death, will be your everlasting state; for, Judgement (Death's Second) stands at Death's back, and as that leaves you, so Judgement will find you; and as it finds you, so it will leave you for ever; for, than your everlasting state and condition will be actually determined, and finally settled, so as never to be altered.  
Judgement is the critical time for Damnation and Salvation.  
The particular Time when 
Matt. 24. 36. 44.  Death and Judgement will come is concealed, that none might presume; but that it will be, is certainly foretold, that none may be surprised: and that you may 
Latet ultimus dies, ut observentu omnes.  not.  
1. Keep a Register of your Sins; keep your Book, and God will cross his.  
Often reckoning makes friends.  
2. Renew Repentance daily.  
If you would have that day to 
Acts 3. 19 Mat. 25. 21 Rev. 7. 17.  be a time of refreshing to you from the presence of the Lord, you must be in sorrow for your Sins in your day; if then you would enter into Joy, Sorrow must here enter into you; and if then you would have Tears wiped away from your Eyes, they must now be found there; for,  
None but Mourners shall be 
Mat. 5. 4.  comforted.  
3. Make the Judge your friend. Christ has redeemed you from slavery, that you might be free for his Service; and therefore 
1 Cor. 6. 20.  give him that which he has so dearly bought, and paid for.  
It will avail you nothing to 
Matth. 7. 22. 23. Luke 19 27.  call him Lord then, unless you make him your Lord now; for, if here you are not ruled, you shall then be destroyed by him.  
4. Judge yourself.  
If you judge others, you shall 
Mat. 7. 1. 2 1 Cor. 11. 31.  be brought to divine Judgement; but by judging yourself you will prevent it, for, Judgement shall not pass in both Courts; what you condemn, Christ will acquit; so that if yours be a Court of Judgement, his shall be a Court 
2 Pet. 3. 10, 11.  of Mercy.  
Holiness will give comfort in that day, and a serious meditating on it may be a means to promote Holiness: live therefore well in your day, or blot out the belief of this.  
If you live to have Children, be careful to bring them up in the 
Eph. 6. 4.  Nurture and Admonition of the Lord.  
Some are so far from blessing God for their Children, that they are ready to say (as Daniel to Belshazzar) his Gifts be to himself, 
Dan. 5. 16. 17.  and his Rewards to another.  
Some count them no Blessings, or but beggarly ones; and some there are, that make them none; for, through their neglect, they prove Curses instead of Blessings.  
They are anxiously solicitous to get great Estates for their Children, but not at all concerned, what they are, or should be, to whom they leave those Estates; they are daily contriving for them, how they may live while here, but take no care how they shall live, nor where, when they shall die, and live here no more: they can tell you when dying, what they shall leave for the support of their Bodies; but nothing of what they did, while living, for the good of their Souls. Monstrous Parents! that deserve to be writ childless, and to be razed out of the number of men: for, 
Jer. 22. 30   
If they are worse than Infidels that provide not for the Bodies of their Children, they are as bad as Devils that starve their Souls. 
1 Tim. 5. 8   
Make it therefore matter of your great care to promote the Good of their Souls.  

(1.) By endeavouring to suppress those evil Inclinations that (by nature) are in them.  
(2.) By Praying for them.  
(3.) By being an Example of Good unto them.   
1. By endeavouring to suppress those evil Inclinations, that (by nature) are in them.  
Folly is bound up in the heart of 
Prov. 22. 15.  a Child (as Poison in a Serpent, and Sap in a Tree) and if care be not taken to suppress it, it will (like an Imposthume) break forth when ripened by opportunity.  
Corrupt Nature, is as the Soil; evil Examples, as the Showers; and Temptations as the influence of the Sun; all which help on, and further the Harvest of Sin, that will quickly come, unless timely prevented, and that cannot be better done, than by planting good Inclinations and Dispositions in them.  
The way to destroy Weeds is to set good Plants in their room.  
2. By Praying for them.  
They are all base-born (in a spiritual sense) until they are new born; therefore it concerns you to be in travel of Soul for their second birth, that Christ may be 
Gal. 4. 19  form in them, and to be earnestly solicitous with God for them, (as Abraham for Ishmael) 
Gen. 17. 18.  that they may live, viz. live to him here, and eternally with him hereafter.  
Austin's Conversion was the fruit of Monicha's Prayer.  
3. By being an Example of Good unto them.  
It is true, none are to live by Example, but by Precept; (Paul himself must not be followed any farther than as he follows Christ) but yet since the Example of Parents (like the influence of the Moon when joined with a good or bad Planet) does much good or hurt, it concerns them to have a great regard unto it.  
Cato was more careful of his Behaviour before his Children than before the Senate, and would usually say, he would be as cautions of speaking any lascivious Words before his Son, as he would if he was before a Vestal Nun; and it must be your care to behave yourself wisely before yours: good Advice will make little or no impression on them, unless seconded by good Example; and therefore if you would have them walk in a perfect way, you must walk before them in it.  
Though Children do like 
Maxima debetur puero reverentia.  Children, yet they that are Parents must not.  
There is good reason for it, in that,  

(1.) God commands it.  
(2.) Equity requires it.  
(3.) Their Good, and your Happiness, is concerned in it.   
1. God commands it.  
Nabuchadnezzar commanded that Youngmen should be brought up 
Dan. 1. 3. 4.  for him, Children in whom was no blemish: and God (a greater than he) commands, that a Child should be trained up in the way he 
Prov. 22. 6.  should go. Every one has his way, and every one thinks his way best; but it is not so; and therefore he must be trained up in the way, not in which he would go, but in 
Pro. 16. 2.  which he should.  
He that says you shall not 
Exo. 20. 13 Deut. 6. 7.  murder, says also you shall instruct; and therefore it concerns you to offer them up to God (as Hannah did Samuel) in their tender 
1 Sam. 1. 24. 28.  years.  
2. Equity requires it.  
They were shapen in Iniquity, 
Ps. 51.5. Eph. 4. 1●.  and conceived in Sin, a guilt and defilement they derived from your Loins, which alienated them from the Life of God, before they had of themselves done either good or evil. Since than you have been the cause of so much evil to them, it is but just to do them all the good you can: by being your Children, they became Children 
Eph. 2. 3.  of Wrath; and therefore in reason and equity, it concerns you to do what you can to cut off the Entail of Hell, to help them to a happy Being to whom you have given a miserable one, and to be (so far as you can) an instrument of Regeneration, as you have been of Generation to them.  
It had been better they had 
John 3. 3.  never been born, unless born again; and that you had never been their earthly Father, if God be not their heavenly one.  
3. Their Good, and your Happiness, is concerned in it.  
1. Their good, viz. temporal and spiritual, to this Life and a better.  
1. Their temporal good.  
They that first seek the Kingdom 
Mat. 6 33.  of God, and his Righteousness, are by Promise assured, that all things needful shall be added unto them; and therefore put them early upon it, and endeavour while they are young to make them good, and then they shall be sure to have whatever is good for them: no good thing shall be withheld from them; 
Psal. 25. 12, 13. 34. 9, 10. 84. 11. Prov. 13. 22.  their Bread and Water shall be sure, and verily they shall be fed, viz. as to Necessity, if not as to Delight.  
If they are of God's household 
Gal. 6. 10.  (the household of Faith) neither you nor they need fear, for, God will provide for his Family.  
2. Their spiritual Good.  
They that are bad when old, were so when young: an old Jade was a Colt ill broken, or not well man'd at first; and an old Devil 
Ps. 58. 3.  was once a young one.  
And they that are bad while young, are like to be so when old; it is not impossible they should be good then, (rich Wine 
Quis clarior Themistocle.  is muddy at first) and therefore none should despair of them, but very unlikely, and therefore none should presume upon it; for, as Trees dead in the Spring are so in Autumn, and Bruises received in Youth continue in Age, (Mephibosheth lame by a fall in his 
2 Sam 4. 4. 9 3.  Infancy was ever so) so Sins indulged in Youth are hardly left in Age. But those that are truly good in Youth, will be so in Age; a Child trained up in the way he 
Prov. 22. 6  should go, will not departed from it when he is old; and therefore it concerns you to put your Children into that way while they are so.  
That which a Vessel is seasoned with, that it keeps, and that way a Twig is bend, that way it will grow.  
2. Your Happiness is concerned in it.  
Your Children are God's more than yours, his Children committed 
Ezek. 16. 20. 21. Exod. 2. 9  to your Care, put out to you to be nursed for him (as Moses was for Pharaoh's Daughter) and of them you must give an Account 
Ezek. 3. 18, 19  unto him: it is true, if they (when warned by you) turn not from their Sins, they shall die in them; but if they are not warned by you, their Blood will be required at your hands.  
The Jews brought a Curse upon themselves and their Posterity, by crying out, His Blood be upon us, and our Children; and so will you upon yourself and Children, by your neglect of them.  
Do you think you shall not have Sins enough of your own to answer for! that by your Sin bring the Gild of theirs upon you! Is there no Devil to tempt them to sin! or do you think he cannot effectually do it, unless you assist him in it? Is it a Reproach to be the child of a Whore, and is it none to be a Child of the 
John 8. 44.  Devil? Is the Birth of such infamous in the eyes of the World! and should not the Life of the other be much more so in yours! Is there no hand to murder them but your own! nor any other way to show your Love to them but by destroying them and yourself too? Are Harlots condemned by all for destroying the Bodies of their Children, and should not those wicked Parents be so too who through a neglect of them murder their Souls? Was it an act of Cruelty to drive Children into the Fire and Water (as the 
Leu. 18. 21. Ezek. 16. 20, 21.  Jews did to Molech, and the Heathen to Saturn) and is it none (by sacrificing them to the Devil) to drive them into Hell! is there no love but in going to Hell together! or will it not be enough that they go thither, unless you go too for company! will it be any pleasure to hear them (when there) telling you, what a bloody and cruel Father you was to them, in not showing them the evil of Sin, and the misery that did attend it? If now you cannot well endure to hear them cry, do but think how much less able you will be to hear it in Hell for ever! You may then (when too late) with a little Variation complain, and speak truly (what Lamech did scoffingly) that 
Gen. 4. 23, 24.  you have slain Children to your wounding, and young Children to your hurt; therefore, that you may not, be careful to make your Family as a Nursery for Heaven, 
Ps. 127. 3.  and educate your Children as God's Heritage, that you may say 
Gen. 33. 5.  with comfort at the great day, Lord, here am I, and the Children which thou hast graciously given thy Servant.  
It is one thing to be blessed with Children, and another thing to be blessed in them.      

THE POSTSCRIPT.  
MAny more things I had prepared for you; but the Book being already bigger than at first I thought it would have been, I shall only here give you the Heads of some of them.  
Life is the Crown of all earthly Blessings, (as Health is the fairest and brightest Jewel upon that Crown) a Blessing that none but God can give, (Pharaoh's Magicians 
Ex. 8. 18.  could not give Life to a Louse) a Blessing that any thing will be given to secure, when in danger 
Job 2. 4.  of being lost, (all that a man has will he give for his Life) and that all, both Good and Bad, Rich and Poor, Young and Old, (sooner or later) greatly value and unwillingly part with: yet I would not have you (with Herodotus) do nothing else but attend the Health of your Body, nor be so busy about the good of a natural Life, as to neglect the Concerns of that which is eternal, nor yet to neglect it, or willingly to do any thing that may destroy it; for this would be to sin against your Soul as well as your Body, and to do that (viz. to please the Devil) at your Death, which all wicked Men do in their Lives. Therefore 
Phil. 1. 23. Nec propter vitam, vivendi perdere causam.  neither on the one hand over-value it, nor on the other hand neglect it, but be thankful for it, and make good use of it, and this, by living to the end of living.  
Then a temporal Life is well improved, when spent to secure the Life that is eternal.  
There is nothing will make you more useful while you live, than Learning, (Paul was the most learned of all the Apostles, and God made most use of him) and there is nothing I desire more as to this world than that you may attain to an Eminency in it; and that you may, you must diligently seek after it; for, it will not be got without much labour.  
He that would be a good Scholar, must (as Isocrates says) have six Properties; He must be one of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good Parts, of a strong Memory, a Mover of Doubts, a Listner to the Say or Speeches of others, a Delighter in his Studies, and laborious in it.  
All excellent things are fenced about with difficulty.  
Plato is said to have brought 
Vtrumque jungendo perfecisse laudatur.  Philosophy to perfection, by joining contemplative and moral Philosophy together, (in which Pythagoras and Socrates excelled) and the Philosopher makes it the most necessary Head, and first Principle of Philosophy, to know how to use Principles; and it will be your Wisdom, and therefore should be your Design, in all your Studies, to bring them to practice, that you may not be upbraided, as the Athenians were by Anacharsis, for using their money only to count, and their Knowledge only to know.  
Practice will be blind unless 
Idem est non habere & non uti.  it see with the eyes of Knowledge; and Knowledge will be useless, unless it walk on the feet of Practice, like his Music that was understood by none but himself.  
Make the Stock Learning, and you may graft what you will upon it; but if you will take my advice, let it be Divinity.  
When God sent his Son into the 
Luk. 4. 18.  World, he sent him to Preach; and had I never so many, I should esteem it my greatest Honour, as well as theirs, if they were qualified for that Office, truly called to it, and faithful in it.  
Two things made Christ a Minister, 
Isa. 61. 1. Joh. 6. 27.  viz. Unction and Commission; and no less makes one now: for,  
None are truly called to it, unless qualified for it; nor though qualified for it, are any of Christ's Ministers, unless authoriz's to it.  
Therefore,  
1. Before you enter upon that Office be qualified for it, and called to it.  
Gifts qualify for it;  
You cannot teach others unless you be first taught yourself.  
A Call commissionates to it;  
Without a Call, you will (like hasty Ahimaaz) run without your 
2 Sam. 18. 19, 20. 29.  Errand.  
2 When you have entered upon the Office, be faithful in it.  
Do not enter upon the Office 
Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sacerdotium otium.  (as of old the Echo sounded) as a Trade to get by, nor through Idleness neglect it when you have entered upon it; but out of a Zeal 
Mat. 5. 14. 2 Corin. 12. 15.  for God, and the Good of Souls, be willing to spend, and be spent like a Taper that consumes it self, by giving Light to others. 
A good Minister is a Light, and his Motto must be Lucendo pereo, or that of the Phoenix, Dum pario, pereo. Qui sibi nequam, cui bonus! Heb. 13 4.   
Be a good Minister for the good of others, and a good Man for your own.  
Marriage is honourable in all, and Parentage, Parts, and Portion, are good Ingredients in a Match, but not the principals to guide your choice; let not therefore your Affections so far bribe your Judgement, as to put you upon the choice of a Wife, for Money or Beauty only, but for Religion, the best and strongest Marriage-knot; so strong, that it cannot be cut asunder; for, they that are thus joined together, neither Life nor Death can part.  
Never pawn your Honesty to please your Fancy.  
If you marry, and live to have Children, and have any thing to give them, give them what you can spare while you are alive, or at last they will thank Death for it, and not you: If you have nothing to give them, (or whether you have, or have not) leave them under God's Blessing, and you will leave them rich.  
A Table, though never so richly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adorned, and furnished with Food, differs (according to the Greek Proverb) nothing from a Manger: therefore, how meanly soever your Table is furnished with Food, let it be furnished with good Discourse, that all that come there, may far (as of old they did at Plato's Banquets) the better for it afterwards.  
The Ear tries Words, as the 
Job 12. 11.  Mouth tastes Meat.  
In two things the Philosopher 
Pythag.  says we are like to God; viz. in speaking the Truth, and in bestowing Benefits.  
God is a God of Truth, he cannot lie, and they that are like to 
Titus 1. 2.  him will not.  
God is good, and does good; 
Isa. 63. 8. Ps. 25. 8. Exo. 34. 6.  he is abundant in it; and the more any exceed in Bounty, (which is Goodness enlarged) the more like to him they are.  
Therefore,  
When God enlarges his hand in Bounty to you, do you enlarge yours in Bounty to others. Charity may begin at home, but it must not end there.  
Dr. Taylor's Advice to his Son was, that if God did bless him with the things of this World, he should count it his chiefest Riches, to be rich in Alms; and it will be your Wisdom to believe so: some indeed think it is the next way to be undone; for, what is thus given, they conclude is thrown away; but they are mistaken that think so: for it is a way, not only to secure what you have, but to increase it, in that, whatever you thus give, you lend, and that not 
Prov. 28. 27.  to a Bankrupt, but to God, who has all the Riches of Heaven and 
Prov. 19 17.  Earth, and stands Principal in that Bond which secures the payment back again of what you thus lend in this Life, and of something better in the Life to come.  
I had rather you should want an Estate, than a heart to be charitable; a Capacity this way to do good, than a Will or an Inclination to it.  
The holy Scriptures contained in the old and new Testament, are the Word of God, the Statute-book 
2 Tim. 3. 16.  of Heaven, the Will of your heavenly Father, the Advice of Christ your heavenly Physician, the Counsel of him your Advocate, 
Phil. 2. 16. Act. 13. 26 Rom 10. 8. 2 Tim. 3. 15. Eph 1. 13.  the Word of Life and Salvation, the Word of Faith and Truth: therefore,  
Believe it firmly;  
Here let the Ark of your Faith rest.  
Read it daily and diligently.  
That you may find Christ the rich Treasure in this Field.  
Hear it attentively:  
The more heed you give to 
Act 16. 14. Heb. 2. 1.  what you hear, the more you will remember.  
Love it sincerely:  
There is no Love like that to God and his Word; and such as your Love is to his Word, such is your Love to him.  
Meditate on it constantly: 
Psal. 1. 2.   
The Blessing is entailed upon them that meditate on it day and night.  
Contend for it earnestly:  
It is the Word of Faith, and 
Judas 3.  you must be a Defender of it.  
Obey it faithfully:  
You neither read, hear, understand, nor believe aright, any more than what you practice.  
Action is the best part of 
Jam. 1. 22, 23.  a Christian, and there is no doing, like to that of the Word.  
The Work of Creation being 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. 3. He sanctified it, or set it apart, and appointed it to be a holy rest for his Worship.  ended on the seventh day, God rested on that day from all his Work which he had made, and blessed the seventh day, and sanctified it.  
He sanctified it by Institution, that the Jews might sanctify it by Observation; he, by setting it apart to a holy use, that they might by keeping it so.  
Now as the first day on which the work of Creation was finished was consecrated, and set apart for a holy Sabbath to God; so the first day on which the work of Redemption was perfected, was set apart as a holy rest unto him: that was (as Athanasius says) the end of the first Creation, and this the beginning of the second Creation: and as that was kept holy to God, so this (as appears by the 
Act. 20. 7. 1 Cor. 16. 12. Rev. 1. 10.  practice of the Apostles, and by the universal Practice of the Christian Church) has ever since for many hundred Years been kept holy to him in the Christian Church, both by converted Jews and gentile Christians.  
And I can assure you, from my own Observation, I never yet knew any, but, the more strict they were in the profession of Religion, the more strict they were in the Observation of this day.  
Besides, there are two reasons to oblige you to the keeping of this day, that the Jews had not to oblige them to the keeping of their Sabbath; viz.  
The Resurrection of Christ 
John 20. Luke 24.  from the dead on this day: and, The Descension of the Holy Ghost.  
Since than there are such Reasons to enforce the practice of it, let it be your great care to sanctify this day, and that,  
1. By ceasing  
From all evil Works, which are Sins on other days, and double 
Sabbatum Satana.  Sins on this.  
From all Works of Recreation 
Sabbatum Aurei Vituli.  or Pleasure; viz. such as are not natural and necessary, but voluntary and needless.  
From all Works of Labour, that 
Sabbatum Tyri.  are not Works of Necessity, Piety, or Mercy, nor tending thereunto.  
2. By doing all the Works of Piety, both public and private, which are the proper Works of this day; and not barely doing of them, but by doing of them with Exactness, Constancy, and Delight.  
The Sacrifices of old were double 
Num. 28. 9  on the Sabbath-day, and God requires more Service on this day than on others, and an extraordinary exercise of Grace in them.  
The whole day is his, and unless works of Necessity and Mercy 
Mat. 127.  (relating either to Man or Beast) intervene, it must be wholly denoted to him.  
The Duties of the day are not all of a sort, but various; there are all the means and ways of Communion with God on this day, to take off Tediousness and promote Delight in them.  
If you come with rejoicing, 
Ps. 122. 1.  you will go away so.  
Christ's coming in the Flesh was the fulfilling of the Law, the coming down of his Spirit on this day was the fulfilling of the Gospel; then he took our Nature; on this, we were made Partakers of his; when he died, he shed his Blood effectually for our Justification; on this, he shed abroad his Spirit abundantly for our Sanctification; on this day he arose, and then his Spirit quickened his natural Body; on this day his Spirit descended, and quickened his mystical Body; when he ascended he carried our Nature up to Heaven; and on this day he sent down his Spirit to us. Now my Prayer for you shall be,  
That the same Spirit that descended this day may sanctify you, that you may sanctify this day, and that you by it may be made holy, that you may keep this day holy to God that made it so, that keeping this day of rest here, you may at last be taken up into his Rest that remains for ever hereafter. 
Heb. 2. 9   
Live to the Honour of that worthy Name in which you were baptised, and by which you are 
Jam. 2. 7.  called.  
Baptism is a sacred Flood, sent, not to drown, but to save the World; but than you must be in Christ, (the Ark) and walk worthy 
1 Thess. 2. 12.  of him, that, as you are in the Bond of the Covenant, you may be also under the Blessing of it.  
The outward Baptism of Water, will avail you nothing, 
Mat. 3. 11.  without the inward Baptism of the Spirit.  
The Sacrament of the Lords Supper was instituted by Christ, and appointed as a standing Ordinance 
Matth.  to the end of the World, for the commemoration of Christ's Death, and his great Love in it, and for the Confirmation of all those Blessings obtained by him, to them that believe in him.  
They only that are in the Covenant, have a right to the Seal of it.  
Some seldom receive it, some never, (living in a wilful breach and contempt both of God's Law and Man's) & some are careless and negligent when they do receive.  
But do you,  

(1.) Duly attend upon it.  
(2.) Come worthily to it.   
1. Duly attend upon it.  
While you live in the neglect of it, you reject, not only motives, but instituted means, to subdue your Corruptions, and strengthen your Graces; question God's Wisdom, as if he had ordained a needless and superfluous thing; contemn Christ and his Love, as if they were not worth the remembering, and live in disobedience to a Gospel Command, and thereby become liable to the Wrath of God.  
He that came to the Feast 
Mat. 22. 3. 4, 5, 6, 7, 11, 12, 13.  without a wedding-garment was destroyed, and so were they too that did not come.  
2. Come worthily to it.  
The Sacrament is a Feast, the Souls Exceed; if you come not to it, you will starve your Soul; if you come unworthily you will poison it, eating Damnation as surely as you eat Bread, and 
1 Cor. 11. 29.  drinking a Cup of Wrath instead of a Cup of Blessing; and therefore do what you can to come in a worthy manner; viz.  
With hungering and thirsting after Righteousness.  
Unless you come empty, you 
Mat. 5. 6. Luk. 15. 3.  will be sent away so.  
With Faith, without which, 
Christus fide digerendus.  though you eat, you will never be nourished.  
You may touch the Body, but you will receive no Virtue from it.  
With inflamed Love to God for giving Christ to you; and to Christ, for offering up himself for you.  
He is the Founder of the Feast, and died to make it.  
With a Heart deeply humbled for Sin, that you may not crucify him afresh, but mourn over him, 
Heb. 6. 6.  who was crucified for you, and by you.  
A broken Saviour must be received with a broken Heart.  
With Humility, and lowliness of mind, as unworthy of the Crumbs that fall from his Table, much more as a Guest to sit there.  
The more humble the more welcome.  
With Praise and Thanksgiving.  
The Feast is all of free-cost, and you can do no less than take the Cup of Salvation, 
Ps. 116. 13  and bless him for it.  
In the Sacrament Christ's death is shown forth, and in a holy Conversation his Life; now, when in that you have shown forth his Death, go and show forth his Life in the Holiness of yours, that it may appear, you have an interest in the Power of his Cross, as well as in the Merit of it.  
Sin is an Impostor, it comes of a cheating kind, by the Fathers and Mother's side (viz. the Devil and your Heart, he is the Incubus and that the Womb.) The first Sin (by which you may judge of all the rest) came into the World by a cheat, and all (whether Angels or Men) that ever had any thing to do with it, have been deceived by it; your great wisdom 
Pro. 11. 18  therefore will be to understand the deceitfulness of Sin, and 
Heb. 3. 13.  to watch against it.  
Our first Parents expected 
Gen. 3. 5, 6, 7.  to be as Gods, but they became as Devils.  
Unbelief is a Sin:  
That gave life to the first actual Sin, and ever since gives life to 
Gen. 3.  all, and maintains the life of them; in the Judgement, as in a Castle; in the Heart, as in a Closet; and in the Life, as in a Trade.  
All Grace acts in the strength of Faith, and all Sin in the strength of Unbelief.  
A Sin that puts God in the Devil's place, and the Devil in God's: for,  
By dis-believing God, you believe the Devil.  
A Sin that binds the Gild of all other Sins fast upon you, they deserve Punishment, but this binds you over to it.  
Hell seems to be prepared on purpose for Unbelievers, and Hypocrites as the chief of Sinners.  
I hope you have so much Faith 
Heb. 3. 12. Quantò magis à Deo recedimus, tantò minus sumus.  as to believe this, that you may take heed, and beware of an evil Heart of Unbelief, in departing from the living God.  
By going from a living God, will go to a kill Devil.  
Pambo was thirty years (as he says) learning how to rule his Tongue, and yet had not perfectly learned that Lesson: and Saint James tells us, the Tongue is an unruly Member, not easily tamed; yet an endeavour to do it is not more difficult than necessary, for, without it your Religion is 
Jam. 3. 8. 1. 26.  vain.  
The Sins of the Tongue are many; but I shall here only advise you in an especial manner to beware of three; viz.  

Of Swearing.  
Of Censuring.  
Of Lying.   
1. Swearing.  
The Tongue of Man is called 
Ps. 57 8. 108. 1.  his Glory, not only as it is one of the Excellencies and Prerogatives of Man over other Creatures, by this to express his mind; but as it is an Instrument ordained for the setting forth of God's glory. When thus employed, it is his Honour; but when in cursing and swearing; it is a Shame and Reproach unto him, and a Dishonour to God, who has by this put such an Honour upon him above all earthly Creatures.  
I hope you will never meet with a Temptation to this Sin, nor much need any caution from me against it: but since you live in an Age in which this Sin is as common as it is notorious and abominable, you will do well to remember the Threaten denounced by God against this Sin, and the Judgements inflicted upon them that have been guilty of it; how vile and contemptible it will make you in the Eyes of all that are sober and virtuous; that it will by this manifestly appear, that you are rotten at the heart; (for out of the abundance of the Heart the Mouth speaks) that 
Luk. 6. 45.  your Mouth is full of deadly Poison (an unlikely place, one would think, to look for Poison in) and 
Jam. 3. 8.  that your Tongue is set on fire of Hell, that sends forth a stench worse than that of the Fire and Brimstone there, and will at last for ever torment you there: for, 
Rev. 14. 10.  as rich men by frequent swearing, may, by the Laws of Man (if duly executed) swear themselves into Beggary; so both Rich and Poor will, by the Law of God, swear themselves into Hell.  
Every Swearer loses his Soul for nothing: other Sins have some Pleasure or Profit attending them, but this has neither.  
2. Censuring.  
Many (as Seneca complained in his time some did) make more use of Spectacles than Looking-glasses to behold others Faults more than their own. They read men (as they read Books) only to espy out their Faults; they feed (like flies) not on their sound, but sore part, and make their Sins either matter of their Triumph or Censure: but it is great Folly for you (or any) so to do; for, did you but consider how liable you are to the same, or worse Temptations, and how much by nature you are inclined to yield to them, you would not.  
God's Judgement gins at his own House, but yours must begin at your own Heart; there it must begin, and there it must end too: be not therefore (as the Lamiaes) quick-sighted abroad to see the Faults of others, and blind at home, not to see your own; but behold your own more than theirs; or rather, your own, and not theirs; that you may not (with the Pharisee) accuse them, but (with the Publican) condemn yourself.  
The better any are, the less severe they will be to others, and the more to themselves. Matthew is called Levi by all the other Evangelists; but he calls himself, Matthew the 
Mat. 10. 3.  Publican.  
3. Lying.  
A Liar (as one says) is one that defies God, and shrinks at Man, but hated of both. Therefore,  
Do not lie at any time:  
For though Truth is not to be spoken at all times, yet there is no time for a Lye.  
Do not lie upon any account:  
No not in jest; for, (as Solon said to one lying in jest) if you approve and practise it in jest, you will soon find it in earnest in all your Actions.  
Do not lie for any thing, no not for the greatest Advantage.  
Austin professed, he would not tell a Lie to gain Heaven.  
Do not lie to any one;  
No not to the Devil, to whose Nature it is most suitable.  
Do not lie for any one:  
Not for a Friend; for it is 
Magis amica veritas.  no true Friendship, to be false to the Truth for a Friends sake.  
Not for Truth itself; for Truth can never be upheld with a Lye.  
No not for the God of 
Job. 13. 7.  Truth; for it is a Sin to speak wickedly for God himself.  
But ever speak the Truth of 
Veritas entis, mentis.  your Mind, though you may not at all times be able to speak to the Truth of Things; that it may appear you are a Child of God (the 
Deut. 32. 4  God of Truth) and not of the Devil, who is the Father both of 
Joh. 8. 44.  Lies and Liars.  
By Perjury you exceed the Devil, and by lying you imitate him.  
Plato wrote over his School, Let none enter in here that is not a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Geometrician; and Christ admits none into his, but such as deny themselves: a bare Profession of 
Matt. 16. 24.  Christ is not enough, unless you follow him; nor following him, unless you deny yourself for him. If therefore, you either profess, or desire to be a Disciple of Christ, you must live in the daily exercise of self-denial, viz. both of righteous and sinful self; the first in respect of Dependence, the latter in 
Philip. 3. 8, 9 Eph. 5. 11.  respect of Communion; one comparatively, the other absolutely.  
If the Foundation be not good, whatever you build upon it will fall to the ground.  
Macrobius honoured Hypocrates with this Title, That he could neither deceive, nor be deceived; but you live in an Age, wherein you will find many skilful in the art of Deceiving; and your tender Years, and want of Experience, may not be Armour of Proof against their Wiles: therefore, try your seeming Friends before you trust them (as some do their Vessels, first with Water, and then with Wine) and never expect much from them, and you will never be deceived by them.  
Trajan advised his Master to tell him of his Faults; saying, He would not be angry with him for it, but with himself for deserving it. Alexander turned away a Philosopher for not doing of it, as 
Aut errores non intelligis, & insipiens, aut si intilligis, adulator, quia non reprebendis.  one that was either a Knave or a Fool. And if you rightly understand yourself, you will esteem them as your best Friends, that are Enemies to your Vices.  
It is better (according to the Greek Proverb) to fall among Crows than Flatterers; for, they will not eat you until you are dead, but these will eat you up while you are alive.  
There are but two ways by which you are ever like to hear of your Faults; viz. either by the Reproach of a biter Enemy, or the Reproof of a faithful Friend; confute the first by your Life, and make him a Liar; be thankful to the other, and receive it as a kindness.  
A Friend loves at all times, 
Ps. 141. 5. Pro. 17. 17  but never more than when reproving.  
When you hear of any Commendation given you, inquire who they were that praised you; if Virtuous, make good their Words; if Vicious, suspect yourself.  
What Evil have I done, said Socrates, that this bad man commends me?  
The Rabbins have a Saying, that we must fly to Mount Gerizim, but creep up to Mount Ebal; that is, we must be swift to Mercy, and slow to Anger: and it will be your Wisdom to do so.  
Passion is a short Madness; it may pass through a wise man's Heart, but rests no where but in a Fool's.  
What is one man's Duty, may be another man's Sin; and what is lawful at one time, may not be 
Pr. 26. 4, 5  lawful at another; it will be your Wisdom therefore, to understand your Duty, the proper season of it, and to do it.  
Duty must be done, though Safety be hazarded by it.  
Make that out of Question that ought to be matter of the greatest Question; viz. Whether Christ 
2 Cor. 13. 5.  be in you; if Christ is not, the Devil is; but if Christ is, than 
2 Cor. 5. 1  you are a new Creature.  
Then Christ is form in you, when you are conformed to the Image of 
Rom. 8. 29  him.  
There are some that pray, but 
Prov. 28. 9  turn away their Ear from God's Law; and some that never pray (they turn away both Ear and Mouth from God) the first are Hypocrites, the latter Atheists: 
Mat. 23. 14.  none are good that do not pray, nor any, that do no more; for, Hypocrites pray, though not always: therefore neither neglect 
Job 27. 10  Prayer, nor trust in it; be not false to your Profession of Religion by living without Prayer, nor false to your Prayers, by living contrary to them; but own that 
Domine fac me in iis consequendis operam colloeare, pro quibus obtinendis soleo ad te orare. Sir Thomas More's Prayer.  in your Life that you do in your Prayers; for, Prayer is not only a means to get good, but an Engagement to be so.  
Daily Prayer is as necessary for your Soul, as daily Bread for your Body.  
Some live as if there was no Heaven, and some, as if they desired no other Heaven but what is here, (no Paradise, but an earthly one;) but do you live in the belief of it, and have your Conversation there while you are here, 
Phil. 3. 20.  that you may be there when you shall be here no more.  
A heavenly Conversation 
Joh. 14. 23 Heb. 12. 14  will at last bring you to a heavenly Habitation.  
Some believe there is no Hell, some think there is none but a guilty Conscience, (and if it were true, that will be bad enough,) some fear no other Hell but Poverty, and some will not think of Hell, lest melancholy Thoughts should drive them to Despair; but do you ever fear Hell, that you may never feel it.  
Christ's own Disciples 
Mat. 10. 28.  were bid to fear Hell, and did good; and bade think more of it; both might be better.  
Do nothing against Conscience truly enlightened. 
Quicquid sit contra conscientiam aedificat ad gebennam.   
You cannot have a better Friend (next God) than Conscience, nor a better Jury to acquit you; therefore keep that your 
Conscientia est animae paedagogus, ante peccatum froenum, post peccatum flagellum.  Friend whoever is your Enemy; Peace there, though you have none any where else; if you do not, you may want a Friend when you will most need him: for,  
At the day of Judgement, when the Mouth of Conscience shall be open, yours will be shut. 
Matt. 22. 12.   
You live in a World full of 
Job 5. 7.  Troubles; and there is but little (if any thing) else, that you can be sure of; it will be your Wisdom therefore to expect them, and prepare for them before they come, and patiently to bear them when they do.  
If you fly the Cross, you may lose the Crown.  
The things of this World are requisite, that none should undervalue them; but momentary, that none should overprize them: 
1 Cor. 7. 30, 31.  love them therefore as if you did not love them, and live above them while you live in the Enjoyment of them.  
It is Folly to love any thing much, that you cannot love long.  
Be established in the Truth, that you may not be blown about with every Wind of Doctrine. 
Eph. 4. 14.   
Distraction of Mind is sad, but Distraction of Judgement is worse.  
Engage not in any thing in which you cannot expect God's Blessing; nor ever expect any Blessing from him in any thing, in which you are not first counselled by him.  
In all your ways acknowledge 
Pro. 3. 6.  him, and he will direct your Paths.  
Be just to all, and deceive none; if you do, you will deceive yourself most of all.  
Honesty is the best Policy.  
Patiently bear Reproaches. At the day of Judgement there will 
Luke 6. 22, 23.  be a Resurrection of Names as well as of Bodies, and then all 
Judas 15.  things shall be set right.  
Hearty forgive Injuries; if 
Mat. 18. 35.  you do not, you will do a greater Injury to yourself. It is no Pride to refuse to act below yourself: you ought therefore to be sensible of them, and to make them, whoever they are, sensible of their Evil, that have injured you; but you must not revenge it: not to be sensible, is brutish; to revenge is devilish.  
A wise Man will make better use of his Foes, than a Fool can of his Friends.  
Never forget a Kindness you receive, nor remember any you have done to another.  
The first is Ingratitude, 
Haec beneficis inter duos lex est, Alter obtinisci debet dati statim, alter accepti nunquam.  the latter is a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Merchandise rather than a Gift.  
Be more afraid to be evil, than to be seen to be so; and more ashamed not to do good, than to 
Bona agere & mala pati, regium est.  be reproached for doing of it.  
You may deprecate Shame, and complain of it too, (David did both;) but you must not, either 
Ps 119. 31 Ps. 6●. 19 20.  eat, or fly from Duty, to avoid it.  
Live the Life of Faith here, if you would live the Life of Sight hereafter, and evidence your Faith by your Works; for, it is no more, without them, than 
Jam. 2 ult.  Fire is without Heat and Light.  
They are none of Abraham's Children, that do 
Job 8. 29.  not Abraham's Works.  
Live above the inordinate love of Life, and sinful fear of Death; and that you may, make all sure before you die; that when you come to die, you may have nothing else to do, but to die.  
Pulchra res est, consummàsse vitam ante mortem.  
Constantine gave it as his chiefest Instruction to his Children, that they should prefer the Knowledge of God, and his holy Religion, above worldly Wealth, yea above the Empire; and it will be your Wisdom to value it above all the Riches and Honours of this World: certainly there is great Excellency in Religion, in that, the Enemies of it so often put on a form of it, its Friends (notwithstanding all hazards) so much own it, and appear for it, and God (who is glorious in Holiness) so much commends it, and approves of it; let your esteem therefore be of all Persons, for the 
Tantus quisque est, quantus apud Deum.  Religion you find in them; if God does so, well may you do it too.  
It is Religion, more than Blood, that ennobles; for, The Righteous is more excellent than his Neighbour; viz. 
Pro. 12. 26  indefinitely, whether rich, or poor.  
The Fear of the Lord is the beginning 
Ps. 111. 10  of Wisdom, the Foundation of all Religion, a good Solicitor to Devotion, and a great help against Formality in it; a 
Custos Innocentiae.  Preserver of Innocency, and an especial Remedy against hardness of Heart; (Fear, in a natural 
Isa. 60. 5.  sense, contracts the Heart; but in a spiritual sense, enlarges it) a Grace like the sense of touching, that (as the Philosopher says) is 
Ortu primus usu maximus duratione ultimus.  first in being, of greatest use, and of longest continuance.  
Servile Fear arises from Hatred to God; filial Fear arises from Love to him; they that fear God, and do not love him, hate him 
Nemo melius diligit quam qui maximè veretur offendere. Salvian.  because they fear him; but the more any love God, the more they reverence and fear him.  
God is to be feared, as well as loved and praised for his Goodness; and your Duty is as much 
Hos. 3. 5.  to fear him, as to rejoice and 
Ps. 76. 11.  trust in him.  
His Mercy is from everlasting 
Ps. 103. 17.  to everlasting upon them that fear him, and his Curse against them that do not; so that if you are above his Fear, you are under his Curse; and if here you do not tremble before him with an obediential Fear, you shall hereafter, to all eternity, with a devilish one.  
Fear God, and you need not fear any thing but him, and for him.  
Choose God for your Portion, and you can never want.  
You are proud, and think too well of yourself, if you cannot be content in any condition with him; and of a low and base Spirit, if you can be satisfied with a whole World without him.  
More you need not, and less will not do.  
Renew your Repentance before him daily, and beg Pardon and Remission of all your Sins, (as to Kind, Degree, and Aggravation) that, as the Morning Cloud, they may soon vanish & disappear; beg the powerful Aid and Assistance of his Grace, which is sufficient for you, that Bounds may be set to the raging Sea of Sin, that it may never overflow your Banks, and a daily increase of Grace from him (who is the God of all Grace) that your way may be as the Morning-light shining more and more unto the perfect day. 
Pro. 4. 18.   
You were never good, if you think you are good enough; nor have any Grace, if you think you want none.  
Live up to that Profession you make of God, to that Communion you have with him, and those Duties you perform to him, that it may appear you have Truth in the inward parts, and are sound at the root. 
Ps. 51. 6. Deut. 32. 4. Jer. 5. 3.   
He is a God of Truth, and his Eyes are upon the Truth.  
Let a Zeal for his Glory be writ upon your Heart, that you may honour him in all your ways to him, and acknowledge him in all his ways to you both, of Mercy and Judgement, with Thankfulness and Humility.  
Do his Will cheerfully, and bear it patiently; bless him for what you have, and depend upon him for what you want; live upon him as your happiness, and to him as your end; thus living to him here, you will live for ever with him hereafter.  
This is the Advice of your earthly Father, from his, and your heavenly Father, and if diligently observed by you, though you may lose me your earthly Father, you will never be without the teaching Guidance, Counsel, Care, and Blessing of God, your heavenly Father.  
Non est orphanus, cui mortuus 
Ps. 27. 10.  est parens, sed qui scientiam 
Arab. Pro.  non habet, nec mores.  
FINIS.   

ERRATA.  
THE three last lines in page 38. should have been the three first in page 39  
The two last lines in page 39 should have been in a Parenthesis two lines above.  
Eminenter in the fourth line of page 59 should have been set in the Margin.  
Page 68 line 12. for connectuntur, read convertitur.  
Page 79. line 2. leave out And.