THE Whole Duty OF MAN Epitomised FOR THE Benefit of the POOR. With Select Prayers suited to every Partition.  
●y Edm. Stacy. a Minister of the Church of England.  
●ear God, and keep his Commandments; for this is the Whole Duty of Man,  Eccles. 12. 13. 
LONDON: ●●inted for John Laurence at the Angel in the Poultry, 1700.   

To the Right Honourable Sir Richard Levit, Lord Mayor Elect; And the Honourable Charles Duncomb, and Jeffery Jefferies Esquires, Sheriffs of the City of London, etc.  
IF there be any thing that can excuse my Presumption in putting Three such great Names to this little Book, it must be the Sincerity of my Intention for the Interest of Religion.  
For the Doctrines it contains, I need say no more, than that they are faithfully Collected from that incomparable Author the Whole Duty of Man, a Book (to speak in Dr. Hammond's Words) that has all the Advantages, which (with God's Blessing) can render it fit for the Salvation of Mankind.  
My Design in drawing it into this little Volume, I have already mentioned in the Title, viz. For the Benefit of the Poor, and who so fit to recommend it to them, as those very Persons to whom the Government of this great City is entrusted; your Names, your Characters, and your Authority together, must needs stamp a Repute upon it; and render it acceptable even to this sin full Age.  
I am sensible, there's neither of you can be any Friend to the common Vanity of Compliment; and therefore to bespeak your Acceptance of these few Sheets; I shall Address myself to your gracious God, that under the shadow of your Protection, he would bless this Epitome to the Conversion of many Souls.  
Alas! we live in a World wherein Virtue has almost lost her Prerogative, Religion has few true Friends and will have fewer still, ●ill Men can be persuaded to consider the Necessity and Advantage of ●t; and how far this little Book ●ay contribute towards that End is ●tterly out of my Power to deter●ine.  
I know I have put it into good ●ands, and so I humbly leave it ●ith you, with this Assurance, that whatever you do in the behalf of ●iety and Charity, will be doubly ●ac'd to your Account in the Records of Eternity, and entitle you 〈◊〉 Rewards as large as your Merits, ●d as lasting as your Souls.  
And now there remains no more, ●t to beseech you to accept this ●●tle Book, and Pardon the unwor●y Author, who amongst many owers that Congratulate your Ac●ssion to your respective Stations, 〈◊〉 one of the first that has thus ventured to do it in Public.  
Your high Qualifications have ●awn after you many Hearts, and ●any ardent Wishes, and Mine in a more Particular manner than th● rest, who am with the utmost D 〈…〉 stance and Regard, may it plea 〈…〉 your Honours,  
Your most obedient Servant, E. Stac●   

THE PREFACE.  
OUR Inimitable Author has proposed the Care of our Souls as the grand Proparatory to the Whole Duty of Man, and indeed I cannot better recommend the Epitome of his Book, then by telling you in his Words, that the carelessness of our Souls is the Root of all the Sin we commit; so that unless we would be persuaded to consider the Condition of our Souls, all Lectures of Religion must be utterly lost upon us.  
The Design of this little Book will admit of but a very short Preface, and therefore I shall only tell the Reader, that his Soul being infinitely the most ●valuable of any thing that he has beside, has the greatest Title to his Care both in Point of Reason and Justice.  
This is what we find confirmed in the Accounts of all Wise Men, who still value every thing more or less, as it imports to their Interest or Happiness▪ Our Souls therefore being our chiefes● Good, it concerns us very nearly t● consult their Preservation, and how that's to be done, is the Design of the following Sheets.  
I hope it will not be expected, 〈◊〉 should say any thing in Apology for this undertaking. If the thing be done a● it ought to be, it must needs be of general good; the Reader indeed woul● do well to observe, that though my Brevity, etc. has generally compelled m● to use my own Words, yet the Meaning and Method of the Author are all along carefully preserved.  
For the Whole Duty of Man itself 'tis indeed a most complete System o● Religion, and therefore highly fit to b● often read over at large by all, whos● Time and Circumstances will allow it; This Epitome is only designed t● supply those Deficiencies, and for th● Assistance of bad Memories; in brief 'tis intended chief for the Benefit of the Poor, and to them I refer it etc.   

THE Whole Duty OF MAN Epitomised, etc.  

PARTITION I.  
the Duty of Man by the Light of Nature, and Scripture: His Duty to God, Himself, and his Neighbour. His Duty to God; of Faith, the Promises, of Hope, of Love, of Fear, of Trust.  
THE Incarnation of our Blessed Lord, is without doubt a sufficient warrant for the Salva 〈…〉 n of our Souls, if we perform the Conditions annexed to it; which 〈◊〉 in general to use our honest endea 〈…〉 vours to obey the whole Will 〈◊〉 God, according as we have it co 〈…〉 veyed to us, by the Light of Nature, and the Light of the Hol● Scriptures.  
The Light of Nature in the first pla 〈…〉 
Of the Light of Nature.  is a Light which Go● has stamped upon o 〈…〉 very Souls, by the guidance 〈◊〉 which, without the help of Scri 〈…〉ture mere Natural Conscience wou 〈…〉 direct us in the performance 〈◊〉 several Duties. Such as are 〈◊〉 Worship a God, to be Just one 〈◊〉 another, and to Honour our P 〈…〉 rents, and the like.  
The Light of Scri 〈…〉 tures is a far more 〈…〉 
Of the Light of Scripture.  Divine Light, whe● in God hath laid b 〈…〉 fore us both his Commands, a● Precepts, to be the general Rul● and Grounds of our Duty.  
The general Rules of the Duke 〈…〉 of every Christian are brie 〈…〉 comprehended under these three Heads; 
The three great Branches of Man's Duty.  our Duty to God, ourselves, and our Neighbours, and those three I intent for the Subject of the following Discourse.  
The Foundation of our Duty to God, is 
Duty to God  grounded chief upon our acknowledging him to be God, and then admitting of no other.  
And first by acknowledging 
Acknowledging him to be God.  him to be a God, we are to believe him to be an Infinite Glorious Being, without either beginning or end, both Father, Son, and Holy Ghost, God blessed for ever.  
We are likewise to 
To believe him in his Attributes.  believe him in his Attributes; to be a God of Mercy, Justice, and Power, that he sees and knows all things, and disposes every Event, according to his Will, and that he can never cease to be other than perfectly Good, Merciful and Just.  
The believing him to be our God signifies yet more, it means by Faith we should believe the Holy Scriptures to be his Word, and that all that he speaks to us by them, are most true; that all that he affirms is Indubitable, that his Commands 
Of Faith, of God's Affirmations, Commands, Threaten, and Promises  are Just, and Equal, his Threaten and Punishments certain and unavoidable, and that all his Promises are Yea and Amen, and will most certainly be made good to all those that faithfully depend upon him.  
This is the sum of our Faith, or Belief of those things God has been pleased to reveal to us in the Holy Scriptures.  
The next Duty to God is Hope, which is a comfortable Expectation of his Promises, and should be always preserved from the dangerous extreme 
Of Hope, Presumption, and Despair.  of Presumption or Despair; We should neither depend to much, nor too little upon his. Mercies, but rely upon his Justice, and Integrity for our Rewards and Punishments.  
A Third Duty we own to God is Love, 
Of Love and the Motives, i. e. God's Goodness, Excellence, and his kindness to Men.  a Duty which without doubt he has the the greatest right to, both upon the account of his Goodness and Compassion to us, his Innate Excellence, and his particular Kindness to all Mankind.  
God is most Good, Just and Excellent, he is perfectly Holy, Kind, and Compassionate, and cannot be charged with any Impurity, or the least mixture of any thing that is evil; his Goodness and Kindness are Immense and Infinite, and have been so abundantly demonstrated both to our Bodies and Souls, that we cannot refuse him our Love without the greatest Injustice.  
The Scripture abound with Holy Invitations, endearing Promises and affectionate Offers, by which he endeavours, as it were, to woe us into good Lives, and to entreat us to accept of Happiness here and Eternal Happiness hereafter.  
The two great Tokens of our true 
The Fruits of Love, a desire to please● and enjoy him.  Love to God are First, An earnest desire to please him 〈◊〉 and Secondly, To enjoy him. This is the common Indication of true Love in all ordinary Cases; and above all other things doth best approve us to thos● we have a real value for.  
The reality of ou● Affections to Go● 
Of pleasing God.  are best declared, b● a steady Conformity to the Divine Will, a readiness t● obey his Commandments, and a● awful regard to his Precepts; the● are indeed Arguments of our real Love, and Affection, and the only way we can make use of, either to please him, or to show the sincerity of our Hearts.  
Next to pleasing 
Of enjoying him.  God, a desire to enjoy him is consistent with our Love; if we love God in earnest we shall covet to be always in his Company, conversing with him in Prayers and Meditations, hearing his Word and receiving his Sacraments, which is the only means of enjoying God in this World.  
Our enjoyment of God in the next is far more permanent and complete; there we shall be continually with him in eternal fruition of Joy and Happiness, in comparison of which all our advantages in ●his Life are but empty Baubles and Trifles.  
A Fourth Duty to 
Fear.  God is Fear, which ●rises from the consideration of his Power and Justice; and those in Conjunction, do both enable, and oblige him to punish the Wicked an awful regard and belief of which is the only means that can restr 〈…〉 us from offending him.  
God is the chiefes● Object of Fear, and 
We ought not to fear Man more than God.  therefore we aught not to fear Man mor● than God. I will no● fear, says the Psal●mist, what Man can do unto me. Me● have no Power to do us hurt unles● by God's Permission, and then the● Malice can reach no further neither than our Goods, Names, Liberties or our Lives; the Destruction o● Soul and Body together is God's Pre●rogative only.  
'Tis God alone that knows a● our secret Thoughts and Transact●ons, all our Sins though committe● with never so much Privacy, lie always open before him, and he'll b● sure to find us out, and punish 〈◊〉 unless we repent, which indeed i● the greatest Argument that can b● to awaken our Fears and engage ou● Apprehensions.  
A Fifth Duty to God is Trust, that is, 
Trust.  a depending and resting upon him in all our Dangers. Wants and Extremities, whether Spiritual or Temporal.  
In our Spiritual Dangers, we are to 
Spiritual Dangers.  throw ourselves upon God's Assistance, and to implore him to strengthen us with the Grace of his Holy Spirit, that we may be able to withstand, or at least to remove the Temptation.  
In our Temporal 
Temporal Dangers.  Dangers we are to rest and depend upon him, to commit ourselves to the shadow of his Wings, under the Royal Prophet's Assurance, Psalm ●4. 22. That the Lord delivereth the Souls of the Saints, and all that put their trust in him shall not be destitute.  
In all our Dangers and Distresses, with Prayers and Tears we are to implore his aid, and not attempt to deliver ourselves by any wicked Act; we must never use sinful means, not 
We must not seek to deliver ourselves by Sin.  even the Preservation of our Lives and Liberties can make any the least pretence for the doing an unjust thing; Christ himself has told us, that if we gain the whole World and lose our own Souls, we are great loser's by the Bargain; if therefore things should ever come to that unhappy Issue, that we must part with our Estates, perhaps our Lives, or else commit Sin, we should then remember that that's the proper season to fight under the Banner of the great Captain of our Salvation, the Crucify'd JESUS.  
In our spiritual Necessities we are to 
Spiritual wants.  fly to God with Tears in our Eyes and invoke his Assistance, we are to pour out our Souls before him, and then we may depend upon it, that as he has commanded us nothing that he has not given us Power to perform, so he will suffer us to want nothing that we ask of him with a holy and devout Integrity of mind.  
We are likewise to rely upon him in all 
Temporal wants.  our Temporal and Bodily Wants; he has obliged himself to take care of all his faithful Servants, his Eye is upon them that fear him, and them that hope in his Mercy, to deliver their Souls from Death, and to feed them in the time of Famine.  
If we do our Duty honestly and religiously 
The Benefits of trusting in God.  in our several Places and Callings, then as the Apostle adviseth we may cast all our Care upon God who careth for us, and he who is subject to no sort of Deceit or Impoverishment, that best knows our wants, and is best able to supply 'em, will be sure in the proper season, to relieve us against all Dangers and Necessities whether Spiritual or Temporal.  
I conclude this with the words of the Apostle, Phil. 4. 6. Be careful in nothing, but in every thing by Prayer and Supplication, with thanksgiving, let your Request be made known to God.   

PARTITION II.  
Of Humility, of Submission to God's Will, in respect of Obedience, of Patience in all sorts of Sufferings and of Honour due to God in several ways, in his House, Possessions his Day, Word, Sacraments.  
A Sixth Duty to 
Humility.  God is Humility, which from an humble sense of our own Meanness and his Excellency should work in us a twofold Submission, the first to his Will, the second to his Wisdom.  
A Submission to the Will of God consists 
Submission to God's Will, with respect to Obedience.  chief in our Obedience or Patience, in the first by urging us to a ready Complaisance to his Commands, by melting down our stubborn haughty Minds, without which we can never come to know, worship, or obey him, with that profound Distance and Submission which the greatness of his Majesty, and the importance of his Commands require.  
To promote our Obedience, 
The great distance between God and Man.  we should often reflect upon that vast distance that is between God and ourselves, that we are but polluted Dust and Ashes, wretched Creatures but of a few Hours, and that he's without Beginning or End, Immortal and Eternal.  
That our best Works and Performances 
The unworthiness of our best Works.  are utterly unworthy of him, or at least unworthy of our own Commendation, the best we can do when we come to compare it with the Perfection and Purity of Almighty God, as the Prophet expresses it, Is but as filthy Rags, and therefore we ought by no means to boast of our own Works or to attribute any of them to ourselves, but to give God the Glory and pre-eminence in all our Actions.  
The Second kind of Submission to Gods 
Submission with respect of Patience.  Will is Patience, which consists in an humble acquiescence to all the Afflictions which HE is pleased to lay upon us. This will make us easy under all his Dispensations, and entitle us to a kind of Repose even in the midst of our Troubles, and is indeed the pure effect of that Humility that does so highly recommend us to Almighty God.  
A patiented Submission to the Will o● 
Thankfulness for God's correction.  God will give us 〈◊〉 right notion of our Afflictions rather than incline us to murmurs and complaints, will convince us, that God chastizes us out of Friendship, and so consequently that we are obliged to thank him for his Correction, as indeed we are upon many extraordinary Accounts, but especially as they are Marks of his Care and Love.  
Our quiet, and 
Fruitfulness under Afflictions.  thankfulness under Afflictions is not all neither, the Fruit of 'em should be Repentance, that's God's chief Design in laying them upon us; that they should force us to call ourselves to an account, and inquire diligently what it is that has engaged him to deal with us in so rough a method.  
In all our Sufferings 
In all sorts of Sufferings.  and Afflictions we ought to look upon God's permissive Power as the Principle Agent, and with Holy Job's Patience, let them be derived to us either from God or Man; and in his Words, bless the Name of the Lord for giving us warning.  
Secondly, I told you that Humility contained likewise a Submission to God's 
Submission to God's Wisdom  Wisdom, as well as his Will; God being infinitely Wise and Just, we are to submit to him in all his Commands and Dispensations.  
We are to submit to him in his Commands, 
In his Commands.  by making our Understanding ●end to his Will and Word, how opposite soever it may be to our own carnal Reason or Humours, for when we consider that his Wisdom is Infinite and cannot Err, we own an Obligation to believe and obey every thing he speaks or commands.  
We are likewise to submit to the Wisdom 
In his Disposals.  of God in all his Deal and Dispensations, and though many Events happen contrary to the ordinary Course of things, and are utterly above the reach of our narrow Capacities to comprehend, yet being all chosen and determined by the unerring Wisdom of God, we ought to submit to them, with the greatest Satisfaction and Humility.  
The next Duty to God is Honour, which 
Honour.  consists in the paying him such a respect and Reverence as belongs to the greatness of his Majesty, and this may be either inwardly in our Hearts, or outwardly in our public Actions, and Behaviour towards him.  
Besides, the general, there are particular 
Several ways of honouring God, in his House and Possessions.  Ways of honouring God, as First, By approaching his House, the Church with Reverence, and behaving ourselves there with Devotion and Attention; Secondly, In his Possessions by paying our Tithes and Just, Dues which God has appointed for the maintenance of his Ministers.  
The Sin of Sacrilege and defrauding the Ministry, is a very great and crying Sin; 'tis the downright robbing of God, an● indeed his Vengeance 
The great sin of Sacrilege and the Punishment of it.  is in nothing mo●● discernible then in h●● Punishment of it; u●▪ on which account w 〈…〉 should have a ve 〈…〉 strict Care never to meddle with 〈…〉 ny thing set a part for God.  
The Third Thin● whereby we are t 〈…〉 
The Lord's Day and Feasts of the Church to be kept Holy.  express our reverenc● to God, is by keeping Holy the particular Times set a part fo● his Service, such a 〈…〉 are the Sunday's, or Lords-days and other solemn Festivals appoint▪ed by the Church; this he ha● strictly required of us, and herein we must not disappoint him upo● any pretence.  
Days of Fasting an● Humiliation are like wise 
The Fasts.  to be solemnly observed, that according to the Design of the Church, we may mee● together, and humble our selve● deeply before God, and with Prayers and Tears bewail our own and ●he Sins of the Nation.  
Fourthly, We are ●o express our Honour 
God's word the Holy Scriptures.  to God, by paying an awful Reverence and respect to ●is Word, by frequent reading the Holy Scriptures, and by collecting ●he measures of a good Life from those lively Oracles; by attending upon the Duties of Religion, and ●y being present as often as we may at the public Catechizing and Sermons.  
Catechising in the 
Of Catechising.  first Place is the Foundation upon which the whole Christian Practice must be built, 'tis therefore the Duty of every Parent to have his Children early instructed in the Church Catechism, and for this end they are to call in the help of their respective Ministers; and for those that have been so unhappy to want these Instructions in their Youth, it concerns 'em as nearly as their Sou● to have their minds Principled wi●● the Conditions of their Salvati●● as soon as they can, which neither the Consideration of their Age, 〈◊〉 any other pretence should perswage them to defer for one Moment.  
After they are i●▪ struct in the Principles 
Of Preaching.  of their Relig●▪ on, they ought th' 〈…〉 to apply themselves to the hearing of Sermons, which they ought 〈◊〉 attend too, not out of Custom Formality, but for the true ends f 〈…〉 which they were first intende● The Doctrines are to be locked up our Hearts, that we may have ' e 〈…〉 in a readiness to combat all o 〈…〉 Lust and Follies, and to beat off a 〈…〉 our Temptations; this is the gre●● end of Preaching, and unless 〈◊〉 make this use of it, it signifies litt●● towards the Salvation of our Souls.  
Fifthly, We are 〈◊〉 Honour God in 〈◊〉 strict 
Of the Sacraments.  Reverence 〈◊〉 the two Sacraments 〈…〉. Baptism, and the Lords Sup 〈…〉 r; the first we are to respect a particular Covenant between 〈…〉 d and ourselves, the first and 〈…〉 lie●t Sign of our Salvation; and 〈…〉 e second as a remembrance of 〈…〉 rist's Death, and the Privileges 〈…〉 rived to us upon that account.  
The Sacrament of 〈…〉 ptism being administered 
Of Baptism.  to us in our ●ancy. It is not expected from to perform the Covenants which 〈◊〉 engage ourselves to by our 〈…〉 reties, but then this lays the 〈…〉 eater Obligation upon us when 〈…〉 e come to Years of Discretion, to double our Duty, that we may 〈…〉 ache the best amends we can, for 〈…〉 e defects of our Minority.  
To come to a true Knowledge of 〈…〉 e Duties we Promise at our Bap 〈…〉 m; the right way will be to con 〈…〉 o what our God fathers and God 〈…〉 others Vow in our 〈…〉 ames, and that we 
The Vow of Baptism.  all find to be, to re 〈…〉 unce the Devil and all his Works, by which is meant t 〈…〉 Worshipping all false Gods, whi●● is indeed the worshipping the D●▪ vil; Secondly, The Pomps and Va 〈…〉 ties of the World, that is, all inor 〈…〉 nate desires of Riches and Gre 〈…〉ness, all unlawful Sports and Ex 〈…〉 ses in Meat or Apparel, and all 〈…〉 ther sinful things wherein t 〈…〉 World is apt to deceive us; a 〈…〉 Thirdly, The sinful Lust of t 〈…〉 Flesh, by which is understood 〈◊〉 inordinate Appetites, and all u 〈…〉 clean and carnal Desires, and t 〈…〉 is the first part of our Covenant.  
The second general Thing o 〈…〉 Godfathers and Godmothers p 〈…〉 missed for us in our Baptism; 〈◊〉 that we should believe all the A 〈…〉 cles of the Christian Faith, as th' 〈…〉 are summed up to us in the Ap 〈…〉 stles Creed, and not barely belie● them neither, but to have all 〈◊〉 Principles so deeply impressed a● engraven in our Minds, that fr●● thence we may be able to draw s 〈…〉 ficient Motives to the Practice Virtue and Piety.  
The last part of our Vow is, that we should keep Gods Holy Will and Commandments, and walk in the ●ame all the Days of our Lives; ●hat is, that according to the Directions of God's word, we should ●alk all our Days in the Paths of ●rue Religion, Honesty and Sobriety.  
This being in short 
The strict obligations of this Vow of Baptism.  ●he Substance of our ●ow, the next thing 〈◊〉 the Obligations we all under to perform ●t, and herein I need only tell you, ●tis a Vow of the most solemn and ●inding Nature, and that you cannot ●reak it without being not only un●ust, but forsworn; besides, 'tis ●ur Interest to keep it upon many Accounts, but especially upon the Account of the great Privileges it ●●titles us to, from the Promises of God conveyed to us in that Sacrament.   

PARTITION III.  
Of the Sacrament of the Lords Supp●● of Preparation before, as Examination, of Repentance, Faith, an● Obedience, of Duties to be done 〈◊〉 the Receiving, and afterwards etc.  
THE Reverenc● 
The Lord's Supper.  due to the S 〈…〉 crament of the Lord 〈…〉 Supper is the next thing, which according to my first Division, I sha●● consider by laying down what is t● be done before, at, and after th● Receiving.  
The first thing t● be done before th● 
Things to be done before Receiving. The first is Examination.  Sacrament is Examination, which is 〈◊〉 strict enquiry into th● state of our Souls and the Condition o● our Lives, and thi●● in the Judgement of St. Paul is so essentially necessary, that we ought not to presume to make any approaches towards the Holy Table without it.  
For the perfecting your Examination, you are to consider the Nature of your Covenant, which is a renewal of your Baptismal Vow, and since that is the chief end, three things follow in Course; First, That we be well Instructed in the Covenant itself. Secondly, What have been our Breaches? And Thirdly, Then that we resolve upon a better Performance for the Future, ●nd these Three are to be the general Grounds of our Examination.  
And First, You'll find that, this ●s a Covenant made by God with ●is Son Christ Jesus for the Redemption of all Mankind, and that ●e Conditions on our side, are an ●●ire Obedience to all his Command's, and the state of our Knowledge in this, is the first part of our examination.  
The next is concerning 
Sins.  our Breaches of this Covenant, which we can never know with that exactness as w● ought, without comparing them with the Law of God, which as i● is the truest rule and measure 〈◊〉 our Duty; so 'tis the best means t● lead us to the Knowledge and Fountain of our Sins.  
Our Sins alas! a● of many sorts and d● grease, 
Several sorts and degrees.  and require great deal both of o●● Judgement and Deliberation to inquire aright into their Causes, an● Consequences. It requires a grea● deal of Skill to heighten and aggravate the Circumstances of our Guil● to that degree, till we come at la● to a true Sense of the heinousness of them.  
The end of Examination is to bring 〈◊〉 to 
Humiliation and Contrition.  this, and to a rig 〈…〉 Knowledge of o●● Sins, to humble us 〈◊〉 the sight of God, and to melt o●● Hearts into a deep Sorrow and Contrition upon the Consideration 〈◊〉 our Demerits and Injustice towards him; we are likewise to Pray for the Assistance of God's Spirit in the discovery of all our Sins, and for his Grace that we may throughly be●ail and lament them.  
After we have wrought ourselves, 
Confession and Faith.  by the assistance of our Examination to a ●ixt hatred and aversion against all our Sins, than we are humbly to confess 'em to Almighty God, who by the precious Blood of his Son Jesus Christ, we are faithfully to believe, will be reconciled to us, and upon the account of our entire Obedience will vouchsafe us the Salvation of our Souls.  
And then, when 
Resolutions of Obedience.  we have thus examined and prepared ourselves with respect to our Humiliation and Contrition, our Confession and Faith, the next thing is our Resolution of Obedience, which must not be only in general, but with a particular regard to every individual Commandment of Go 〈…〉 derived from a fixed and solid hatr 〈…〉 against all manner of Sins.  
The means of t 〈…〉 new and entire Ob 〈…〉 dience 
Of the means and of present renouncing of Sin.  must be o 〈…〉 next Care, which w 〈…〉 be best perfected 〈◊〉 an impartial retr 〈…〉 into our own Minds; there 〈◊〉 may discover the Springs and Fou 〈…〉tains of our Sins, and what Tem 〈…〉 tations we are exposed to, and 〈◊〉 be in a capacity to shun and avo 〈…〉 them; and this must be done i 〈…〉 mediately too, without any ma 〈…〉 ner of Delay or Pretence; for t 〈…〉 it be done, and a Bill of Divorce g 〈…〉 ven to every Lust, we are in no r 〈…〉 spect fit to meet our Redeemer 〈◊〉 the Holy Table.  
Beside this, we a 〈…〉 to put our Souls in 〈…〉 
Of embracing Virtue and quickening Graces.  the best posture th' 〈…〉 we can, by embracing all the Virtues of 〈…〉 good Life, and 〈◊〉 possessing them with all those Gr●●es that may render them acceptable in the Eyes of God, and this we may do effectually, by contemplating the Promises and goodness of God, and by meditating upon the exemplary Life and Doctrine of our blessed Lord.  
His Life will put us 
Charity and Devotion and the necessity of those Graces.  ●n mind of that Charity and forgiving temper, which is so often, and solemnly required of us, and so essentially necessary in our Sacramental Preparations; 'tis Death for us to approach God's Feast of Love, with any manner of Ranchor or Malice; we are to bring no other Dispositions thither, but what are dictated to us from a devout Mind. A fixed and settled Devotion, earnest and frequent Prayers, and a Soul disentangled from the World, are our properest Companions for this Sacrament, and for these we are earnestly to implore God's Assistance, without whose help in assisting us with the Graces aforementioned, we can never expect 〈◊〉 complete our Preparations.  
And for the better perfecting a● this, we are to apply ourselves 〈◊〉 our spiritual Guide, to the Minister of our own Parish, who is th' 〈…〉 properest Person in this Case; 〈◊〉 him without any manner of reserv● we are to declare our Doubts an● Jealousies, and to take his Assistance and Directions; and herein 〈◊〉 sort 
The usefulness of a spiritual Guide. We should not be ashamed to discover ourselves.  of shame to discover ourselves aught to deter or disincourage us; we aught to open our Case fairly and Impartially that he may know perfectly how matter stand between God and our Soul● and then he will be able to give u● Advice how to cure both ou● Doubts and our Sins the doubtful an● 
As necessary to the Confident as the Doubtful.  the confident are equally obliged to this our own Judgement are not entirely to be relied upon, in a Concern where there is so much weight and difficulty, nor is the Advantage of a spiritual Guide to be rejected, when it can be of use in the Improvement of our Preparation.  
These are the Duties before the Sacrament. The next thing is, what is to be done at the Time of Receiving; 
At the time of Receiving to meditate upon our unworthiness and Christ's Sufferings.  and here, First, Consider thy own unworthiness, and how unfit thy Sins and Frailties, and the repeated breach of thy Vows, have rendered thee for such a Holy Table; from hence, let thy Meditations lead thee to the Sufferings of Christ. When we see the Bread broken, and the Wine poured out, we should reflect that his blessed Body was torn, and his Blood split, and that it was our Sins that was the Cause of both.  
Consider likewise that the Sufferings of Chrst were the only means to atone the wrath of God, and then 
The Atonement wrought by them; thankfulness for them, the Love of Christ in them.  consider what unexpressible thanks are due to him for preserving thy Sou● that must have perished eternally without his help; this great Love of Christ for us, should stir up in us a love for him, and engage us immediately to take up solemn Resolutions to Sin no more, and that we may indeed perform these Resolutions, we ought earnestly to beg of this crucified Saviour, that he will by the Power of his Death, mortify and kill all our Corruptions.  
Just as we are about to receive the 
The Benefits of the new Covenant sealed in the Sacrament.  Consecrated Bread and Wine, we should remember that then God is entering into a New Covenant with us, that he's now giving us fresh Assurances of the Pardon of our Sins, if we perform our part of the Condition; as soon as we have received, we ought to 
Upon receiving, give thanks, and Pray.  offer him our devoutest Praises for that great Mercy, and should be sure never to forget to send up our Prayers to him, not more for ourselves than for the good Estate of the Church, and for the Conversion of all Mankind.  
After the Sacrament 
After the Sacrament, private prayers and Thanksgivings.  is over, than we ought as soon as Possible, to retire ourselves, and to repeat again our Prayers and Praises, and to renew our Promises, and to beg the Assistance of God's Grace to enable us to make 'em good, and to pursue our present Purposes to the end of our Lives.  
The Day we receive 
Not presently to fall to worldly Affairs.  the Sacrament should be kept void of all worldly Cares and Business; we should spend that Day especially in Prayers and Meditations; and indeed no Day should pass, but we should call to mind the Promises 
To keep our Resolutions, and the danger of breaking them.  we make to God at the Sacrament, and consider seriously the danger we expose ou● selves to in breaking them.  
In breaking ou● Vows at the Sacrament, 
Making God and our Conscience our Enemy.  we make God our Enemy, and engage him to withdraw from us all manner of Kindness and Compassion; nay, we raise an Enemy within ou● own Bosom; our Conscience must needs fly in our Face, and upbraid us with the breach of such solemn Vows and Covenants.  
God's Mercies in pardoning us heretofore should not give us the least encouragement to provoke him again; to presume upon this is a very high abuse of his goodness; The obligation of our Sacramental Vows are 
God's former pardons n● encouragement, the vow perpetual, yet often to be renewed.  perpetual, and can never be violated without the breach of our Oaths; 'tis perpetual, 'tis true, and yet 'tis to be renewed often, We are to do it as often as we have opportunity in remembrance that Christ died for us. And thus I have showed you the Reverence we are to pay to God in his Sacrament.   

PARTITION IU.  
Honour due to God's Name; Sin's against it, Blasphemy, Swearing, of Assertory, Promissory, unlawful Oaths, of Perjury, vain Oaths, and the Sin of them.  
THE last thing 
Honour due to God's Name.  wherein we are to express a Reverence to God is in honouring his Name, and what this is, will be best understood by considering what are the Things by which it is chief dishonoured.  
The first Sin against the Honour of God's 
Sins against it Blasphemy and Swearing.  Name is Blasphemy, the highest Degree of which is Cursing him either by our Words or in our Thoughts, and next to that, Swearing either by false Oaths or else by rash and light ones.  
A false Oath may be of two kinds; as 
Assertory Oaths and Promissory.  First, That by which I affirm some thing; or, Secondly, That by which I Promise; the one we call an● Assertory, and the other a Promissory Oath, and are both a very great dishonour to God's Name, when they are not taken with Sincerity and Truth, and performed with reality.  
An Oath is the strongest Tie that can 
Unlawful Oaths.  be between Man and Man, but yet if it be unlawful in itself and contradictory, and impracticable in the Nature of it, in such a Case, though the breach even of such an Oath be a very great Sin, yet 'tis better to repent hearty of our Folly and Wickedness in making such a sinful and inconsiderate Oath, then to attempt with greater Sin and Danger in the performance of it.  
There is nothing 
God greatly dishonoured by Perjury, and the Punishments of it.  by which the Name of God is more dishonoured then by Perjury, 'tis the highest affront can be offered to him, and indeed we find him resenting nothing with more just severity, than this kind of Violation of his Honour, He will not hold him guiltless, he has declared that taketh his Name in vain, which is so dreadful a menace, that methinks it should engage every one that has any value for his Salvation, to keep them most strictly from this Sin.  
All vain and light Oaths, such as are s● 
Vain Oaths and the Sin of them.  common in our Discourses, are likewise ● very high offence against the Majesty of the Name 〈◊〉 God. Our Saviour has forbidde● us to swear, even by mere Creatures, to show us, I presume the Reverence we ought to have fo● the Name of their Creator; and sure whatever this profane Ag● may think of it, there is nothing does more argue a Contempt o● God, then to hear his Name intermixed in every Period of lose Discourse. and violated every Momen● with horrid and impertinent Oaths.  
This sort of vain and rash Swearing 
They lead to Perjury, and are liable to no Temptation.  leads directly to Perjury, we grow at la●● so Familiar with th● Name of God, tha● at length we can us● it upon any occasion, without considering whether we swore true 〈◊〉 false to things doubtful or certain beside this too there is no manner of Temptation for this sort of lewd Swearing, there is no kind of Pleasure or Profit in it, nor any thing else to recommend it, and so consequenely 'tis a base Sin, which we wilfully commit without any manner of excuse or Pretence.  
'Tis a dangerous Vice, and therefore 
The Necessity of abstaining from them; the means; the Sense of the Gild and Danger.  every Man that values the Salvation of his Soul, aught to renounce it with the greatest Caution and Concern; the means are always ready before him, viz. the Sense of the Gild and Danger of it, when he considers the great dishonour that his rash Oaths offer to the Name of God, and that Eternal Misery must be his Punishment; unless he reputes, he must needs sure be touched with a Sense of his Gild and Danger, and these must certainly argue very strongly with him to renounce ' 'em.  
Speaking Truth is likewise a very great 
Truth in speaking, forsaking occasions.  means to restrain us from rash Oaths when Men once come to be observable fo● their Truth and Integrity, there 〈◊〉 no need of an Oath to confirm th● Veracity of what they say; we ought also to avoid all occasions that are most liable to betray us to this Vice, to preserve constantly a deep and profound Veneration for the 
Reverence to God.  Name of God, which we should never mention without Respect, and that wil● be an excellent means to prevent us against the profaning it with ou● Oaths.  
Another great means to restrain us from rash Oaths, is to keep 〈◊〉 strict and consta●● Watch over o●● 
Watchfulness and Prayer.  Words, and then t● use the great remedy of all Prayer, tha● God would enable thee to avoid 〈◊〉 overcome this wicked Custom. And thus by these several ways of dishonouring God's Name, we may easily perceive what it is to Honour it, 
What it is to Honour God's Name.  which is all founded upon an awful Respect and Reverence, which is due to that sacred Name, ●hat is Great, Wonderful and Ho●y.   

PARTITION V.  
Of Worship due to God's Name, of Prayer, and its several Parts, of Public Prayers in the Church, of Private Prayers, of Repentance, etc. of Fasting.  
THE next great 
Worship.  Duty to God is ●orship, a Duty only peculiar to ●●mself, and therefore of a very ●reat Importance; and is to be performed, First, By our Souls; and ●econdly, By our Bodies, the Souls part is Praying, an● of that there are divers 
Prayer its Parts.  Parts, according to the different thing for which we ask.  
Confession is th● first, and may be either 
Confession.  general or particular, the former is a necessary part of our solemn Prayers, wh●ther Private or Public; and th● latter more proper for the Private and the intent of it is, that 〈◊〉 should humble ourselves before God, and with a deep and hear● Sorrow bewail the Sins we confess.  
The second part 〈◊〉 Prayer is Petition, 〈◊〉 
Petitions for our souls and bodies.  which we beg of Go● whatsoever we wa●● either for our Soul or Bodies. For our Souls, we b● the Pardon of our Sins, and the Assistance of his Grace to enable 〈◊〉 to obey his Will. For our Bodie● we beg the necessaries of Life, su● outward things I mean, that he his Wisdom sees most fit and nee● full for us.  
A third part of Prayer is Deprecation, 
Deprecation of Sin and Punishment.  by which we entreat God that he would turn away from us the evil of our Sins, and the Punishments due to them; that he would prevent us from all Sin, and enable us against all Temptations, and that he would forbear to chastise us with Spiritual or Temporal Punishments.  
The next part of Prayer is Intercession, 
Intercession.  which consist in Praying for others, both for Strangers and Acquaintance, but in a particular Manner for the Governors of the Church and State, and for our Relations and Friends.  
Another Part of Prayer is Thanksgiving, 
Thanksgiving for spiritual Mercies and temporal.  which is the praising and magnifying God for all his Mercies both Spiritual and Temporal; for the blessings of our Souls and Bodies, but above all for the sending his Son to redeem us, and the Holy Ghost to comfort us, and for all other his Favours vouchsafed to us in his Word and Sacraments.  
These are the several sorts of Prayer to be used both Public and Private, 
Public Prayer in the Church, and in the Family.  The Public use of them is first in the Church, from whence we must not absent ourselves without some necessary Cause; and Secondly, In our own Families, where every Master is strictly bound to call his Children and Servants to th● daily exercise of them.  
Private Prayer, is called so, because we 
Private Prayer.  use it in Secret, where we have an oppotunity to be more particular than 〈◊〉 convenient in Public, and upon n●● account or pretence whatsoever 〈◊〉 to be omitted.  
Prayer is a Duty, that require● a frequent performance by none seldomer than Evening and Morning; we 
Frequent Prayer very advantageous.  should always begin and end the Day with our Addresses to Almighty God, oftener if we have any conveniency, and indeed did we consider the advantages of Prayer, we should think it great Wisdom to use it as frequently as possible.  
For First, 'Tis a 
It's Honour, Benefit and Pleasantness  great Honour, that such mean and contemptible Wretches as we are, should be admitted but to speak to the great God of Heaven and Earth; and then 'tis a Benefit, the highest that can be Imagined Prayer being that immediate ●ource of all the Advantages we either want or wish, besides 'tis a pleasant Duty in itself, and to a ●ruly Pious and Devout Mind, it affords abundance of substantial De●ight and Satisfaction.  
The Carnal Minds indeed can discover none of these Advantages, the Pleasures of the the Flesh, and the 
Carnality and want of use the Causes that makes it seem otherways.  dross of the World li● in the way, and those have so vitiated their Palates, that they ca● taste none of the pleasantness in it; other think it unpleasant for want of a frequent usage, and beside these two, there is nothing ca● dissuade us from the real Pleasure and Advantage of it.  
The next thing is, how well w● perform this Duty, and herein w● are chief concerned for the Matters of our Prayer we are to ask nothing 
To ask nothing unlawful, but with Faith, Humility and Attention.  unjust or unlawful but all with Faith, an● Humility, and wit● the most profou● and deliberate Attention.  
Opposite to Attention in Praye● is all wand'ring thoughts; the Consequence of which are very dangerous. To suppress these, we should consider the greatness of that Majesty to 
Help against Wandering the Consideration of God's Majesty and our own needs.  whom we are speaking, the worth of those things we ask for, and our own extraordinary Wants together.  
We must likewise invoke God's Assistance, 
To pray for God's aid with Watchfulness, Zeal Purity; and for proper ends.  and set a careful Watch over our Hearts to keep all randring thoughts ●ut of our Minds, whilst we are convering with Him; all ●ur Petitions should be put up to ●im with the highest Zeal and Ardency of Soul; Our Prayers should ●e abstracted from all manner of in and Impurity, and be constant●● directed to right and proper ends.  
This is the first part of Worship, ●he next is Bodily Worship, and this con●st, 
Bodily Worship.  in humble and re●erend Gestures in making our approaches to God, i● such a decent lowliness of Body, tha● may best declare with what a Pro●stration of Soul, we make our Addresses before the Throne of Grace.  
Repentance is th● next Duty we own 〈◊〉 
Repentance a turning from Sin to God, this Duty to be done daily.  God, and is in sho●● nothing else but a general Resolution t●● forsake our Sins, an● to implore his Grace the times for th●● great Duty are as often as we thin● upon our Sins; every Day at lea●● we ought to call ourselves to a●● account.  
At some particular times indeed, we a●● 
At set times, at the time of Affliction, at Death.  obliged to redoubt our Repentance, a●● those Times we oug●● to fix for our selve● at least once a Week. We ought 〈◊〉 have a set time of Evening our Accounts with God and our Cons●ences, the time of Affliction an● Calamity is a very proper season ●or it, and at our Death we are the ●ost solemnly obliged to renew it.  
But 'tis dangerous 〈◊〉 defer it till Death, 
The danger and disadvantage of Deathbed Repentance.  〈◊〉 should not hazard 〈◊〉 Souls upon such uncertainties; beside, 〈◊〉 Deathbed Repentance must consequently want several Qualifications ●hich the Nature of true Repentance requires; the custom of Sin is not 
The Custom of Sin hard to be vanquished. Pain the Cause of Insincerity.  〈◊〉 be destroyed in a 〈◊〉 days, or hours, ●●●haps moments, ●●sides too, our Pains ●●d Agonies most probably disturb our thought, and then our Repentance can never be dressed up with ●●at strict Sincerity, which God requires of us for the Salvation of 〈◊〉 Souls.  
To Repentance, the Duty of Fasting may with great Reason be annexed which is a Duty we find solemnly recommended by God himself, the Church and the Practice of goo● 
Fasting, a revenge upon ourselves, acceptable to God, yet no satisfaction for Sin.  Men; by Fasting, w● in some measure revenge the Injuri● done to God up●● ourselves, and su●● Holy Revenge upo● ourselves for o●● Sins, is doubtless very acceptable t● God, and yet we ought not 〈◊〉 think them sufficient without th● Merits of Christ's Blood to atone for our Offences.  
The Scripture h● indeed given no particular 
Times of Fasting.  Direction, ho● often this great Du●● of Fasting is to be performed, b●● the oftener the better; for being great Instrument of our Humiliation, we ought to take all opportunities to perform it, which our Heal●● and Circumstances will admit.  
And thus I have passed throu●● the the first Branch of our Duty 〈◊〉 God to wit, the acknowledge i● him to be our God; the second the having no other, and of this I need say no more, then that by it we are forbid all kind of Idolatry and Superstitious Worshipping of images of Creatures, and all in●ard Idolatry of the Mind.   

PARTITION VI.  
Of Sobriety, of Humility, the great Sin of Pride, of vain Glory, the Danger, Folly, the means to prevent it, of Meekness, etc.  
Duty to ourselves.  
THis Duty to our 
Duty to ourselves.  Selves, is by St. ●aul summed up in 〈◊〉 word SOBERLY, by which 〈◊〉 meaning must be our keeping within those bounds which God has 〈◊〉 us, both with respect to our ●ouls and Bodies; and this sober government of the Soul requires a great many Virtues, of which I place Humility 
Humility.  in the first Rank.  
Humility gives us low and humble thoughts of ourselves, direct us to behave ourselves easily und●● the mean Opinion of others, an● withal is directly opposite to 〈◊〉 kind of Pride, and vain Glory; tw● of the most dangerous Enemy's 〈◊〉 Mankind.  
Pride in the fir●● Place, is a very gre●● 
Pride a great Sin, betrays us to other Sins, frustrates all Remedies. Exposes us to Punishment.  and provoking Sin, 〈◊〉 has been often she● by God's severe Punishments of it, it 〈◊〉 in some respects, 〈◊〉 there a Parent or Nurse to most oth●● Vices, by betraying us first, and then 〈◊〉 drawing us in to reject all Remed● and by frustrating all the desi●● and overtures of God's Mercies; a● beside this too, it betrays us to punishments, God having all al●● declared himself the proud Ma● particular Enemy.  
'Tis likewise a very foolish Vice, a Vice 
The Folly of Pride in respect of the Goods of Nature, Fortune or Grace.  that argues the greatest Folly that can be, because there can be nothing either in the Goods of Nature, Fortune or Grace, that with any reasonable pretence we can be proud of.  
That this dangerous and foolish Sin is to be avoided, I suppose we may take for granted, and the chief Means to do it, are by applying ourselves to God for the Grace of Humility; 
Means of Humility.  which may be best acquired by a Reflection upon our own Sins, Follies, Meanness and Imperfections; to which we ought to join our hearty Prayers, that God would make us some of those poor in Spirit to whom the Blessings of Heaven are promised.  
Secondly, Vain Glory; that is, an empty thirst after the Praise of Men, is likewise opposite to Humility, and a very great Sin; for it betrays 
Vain Glory; the Sin, Danger, and Folly of it.  Men into several dangers, but more especially erraces Christ out of their Heart●. 'Tis an Indication of Folly too, which every one must be satisfied in, that would but consider what 'tis he hunts for, only a little empty Applause, a little popular Air▪ which can never bring him any solid advantage; the Means to help this 
Helps against Vainglory.  are to consider o●● selves in the first place and then the true state of things in the second, and 〈◊〉 weigh both in the Balance of Wisdom and Sobriety.  
Meekness; that is a Calm and peaceful 
Meekness and the advantages of it.  Temper is another great Virtue, and may be exercised both with respect to God and ourselves, that towards God falls under the Head of Humility and is already spoken to; as it respects ourselves, 'tis an Advantage in a great many Particulars; more especially as it promotes our Honour and Reputation, enables us to bear the Sufferings of Humane Life with Ease and Moderation, and with Prudence and a good posture of Mind; and the proper Means to obtain 
Means of obtaining it  this most admirable Virtue, are by comparing the Loveliness and Benefits of it, with the ugliness and mischiefs of Rage and Anger, but above all, by contemplating the Life and Example of that great Pattern of all Meekness Jesus Christ.  
Consideration is a third Virtue, that relates 
Consideration of our state, 'tis the rule to try our State.  to the Soul, and directs us to preponderate both our State and our Actions; to weigh our State first, and to consider both the Grounds of our Faith, and the Case of our Souls; and accordingly to prepare ourselves against the Day of Deat● and Judgement; an● the neglect of thi● 
The Danger of Inconsideration.  most excellent Virtue has been the ruin of thousands, and is the general Cause of all our Sin● and Misfortunes.  
It directs us too i● our Actions; teache● 
Of our Actions before, and after we do them.  us to advise with ou● Consciences, and t● debate the probabl● good or ill of every thing we do before we do it, and t● examine likewise those things tha● we have already done, whether they may be warranted by the Law● of God, and the Rules of Religion and Sobriety; upon many Accounts therefore we are to employ it often both with respect to our State an● Actions, and to mak● up our Accounts frequently; 
Frequency of Consideration and Danger of omitting it.  and the plain Reason for it i● this, because ou● Lives are so wavering and uncertain, that we hazard our Salvation, when ever we lie down to sleep in an unrepented Sin.   

PARTITION VII  
Of Contentedness, and the contraries to it; Murmur, Ambition, Covetousness, Envy; Helps to Contentedness; of Duties which concern our Bodies; of Chastity, etc. Helps to it; of Temperance.  
THE next Duty 
Contentment  to ourselves is contentedness, which consists in an evenness and an humble acquiescense under any State it shall please God to allot for us; and without this, 'tis impossible we should be in any tolerable Condition of Happiness. The 
The contraries, murmuring, Ambition and Covetousness.  Contraries to it, are Murmur and Impatience under God's Dispensations, all Ambitious Thoughts and Desires, an● all sorts of Covetousness, Griping● and Extortions.  
Covetousness is a very great and high 
Covetousness contrary to our Duty to God, ourselves, and our Neighbours.  Offence, and directly opposite to the great Duties we own to God, ourselves and our Neighbours▪ 'tis opposite to our Duty to God, by taking our Minds off from him, and embarasing them with the Cares and Troubles of the World; 'tis opposite to our Duties to ourselves, both with regard to our Souls and Bodies by urging us to sacrifice the first to a little Pelf and Dross, and the latter to Pains and Disappointments, and so 'tis opposite to our Duties to our Neighbours, both in our Justice and Charity, by forcing us upon unlawful Means, and by setting us upon false and indirect measures; contentedness 
Contentedness contrary to Envy.  is also contrary to all kind of Envy and Malice, and can never inhabit in any Breast, that is the least tinctured with Prejudice or Revenge.  
Helps for Contentment 
Helps to contentment.  are the Consideration of God's Goodness, Power, and Justice, and his universal Care of the World, that all our Affairs are in his hand who knows our Wants better than ourselves; Secondly, We should consider the Vanity of all earthly things, by comparing them with the essential Joys of Heaven; that we are here but as Strangers and Pilgrims, and that whatever our outward Condition may be, there's a time coming when we shall be delivered from the burden of all our Sins and Sorrows. and be enstated in a Happiness large as our Wish and lasting as our Souls.  
A Fifth Duty is Diligence, which is a 
Diligence. It consists in Watchfulness and Industry to improve the Gifts of Nature and Grace.  Duty which we likewise own to our Souls by watching carefully over them, and diligently guarding the● against all Dangers, and then improving them industriously in every Virtue, and in all the Gifts of Nature, and the accomplishments of Grace.  
We must likewise improve and cherish 
Good Motions to be improved, the danger of defe●●ing them  all good Motions, and make the most of every Holy Suggestion, lest upon our despising the overtures of Grace, God withdraws from us all manner of kindness, and turns us up to a reprobate Sense; and thus far of the Virtues which belong to our Souls, I come next to those that belong to our Bodies.  
In the front of these I place Chastity, a 
Chastity, forbids all manner of uncleanness.  Virtue which strictly forbids all manner of wantonness and uncleanness, not only the grosser Acts of Adultery and Fornication, but likewise all impure Thoughts, and all unchaste Looks and Gestures.  
The Beauty of Chastity 
The mischief of it, both to Body and Soul, and God's Judgements against it.  can be no how better described, then by comparing it with the loathsomeness of Lust, and the many Evils and mischiefs that spring from it. Lust defaces the Dignity of our very Souls, and sinks the rational Creature into a Bruit; it makes our Minds foul and filty, and loads our Bodies with Diseases and Deformity, and what's worst of all, does generally call down Gods great and heavy 
It shuts us out from Heaven.  Judgements upon us, and shuts the Gare of Heaven against us Eternally.  
These and many other are the sad effects of Uncleanness, against which we 
Helps to Chastity.  ought to fortify ourselves, by avoiding Idleness, and improving our Mind in all kind of active Virtue; by avoiding all manner of Temptation and all lewd Company, but above all, by praying earnestly, that God would give us a Spirit of Purity.  
The second Virtue relating to our Bodie● 
Temperance in Eating.  is Temperance, and the Exercises of tha● are divers, i. e. in Eating, Drinking, Sleeping, Recreation, and Apparel; I shall speak of them separately, and begin with Eating.  
Temperance in Eating, is then observed 
The ends of it to preserve Life and Health.  when we make it agreeable to the end for which God and Nature designed i● to wit, the Preservation of Life and Health; those are the sole end of it, and he that proposes it either to gratify his Taste, or Pamper h●● Body, Crosses Gods original Purpose in it, and breaks all the Rule of Temperance by which it should be regulated; nay, he Sacrifice ●ll his other Senses to his Taste, exposes 
Rules for Temperance, and the means of it.  himself to the Character of a Glutton, and what's worst of all, to the Fate of that rich Glutton, that after all his Dainties wanted at last a drop of Water to cool his Tongue.   

PARTITION VIII.  
Of Temperance in Drinking; false ends of Drinking, viz. Good Fellowship, putting away Cares,  
THE next thing 
Drinking directed to false Ends.  is Temperance in Drinking; the right Ends whereof are the very same with Eating, viz. the preserving our Lives and supporting our Healths, but this like the former has been sadly subverted and directed to Purposes strangely distant from the Original intent of it.  
Men now drink themselves into Beast 
False end of Drinking, Good-Fellowship.  under the common but false Notion of Good-Fellowship; others drink to excess under the pretence that 'tis a gre●● means to maintain a mutual Friendship 
Preserving Kindness. Cheering the Spirits, and putting away Cares.  and Corresponden● amongst Men; some will have it, that 'tis highly useful to che●● the Spirits, and 〈◊〉 correct and disp●● Melancholy; that 〈◊〉 drives away the Cares and Perplexities of Humane Life; that 'tis very fit for the passing away time and filling up empty Intervals, na● some will tell us 'tis Reproach not to d● 
Preventing Reproach.  it, and argues a great deal of sourness and disingenuity, man there are that drink 
Pleasure of Drinking.  for drinking sake that love the Liquor and so are Sots without any of the former Pretences; but these are all great mistakes, and truly upon a fair State of the Matter, 'tis a subject fit both for our Wonder and Sorrow, how this unaccountable Practice of excessive Drinking should have so unluckily encroached upon all Societies; that no Bargain can be made 
Bargaining.  (which is another pretence for it) nor nothing of any Moment transacted, but the Tavern, or the Alehouse must be the Place fixed upon for the doing of it.  
The unreasonableness 
Degrees of this Sin.  of these Motives is too plain to admit of a Dispute, they are all so ridiculous, absurd and inconsistent, that upon a short Appeai to common Experience we find 'em exploded and condemned; every Degree of this Sin is a high breach of Temperance; every drop we drink beyond what is convenient for moderate Refreshment, is an Offence both against God and Man, and the strong Drinker 
The great Gild of strong drinkers:  above all the rest both from the evi● of his Example, and Practise the most unaccountable.  
A Man would think that the many Mischiefs 
The great Mischiefs of the Sin, an Exhortation to forsake it.  that attend this Sin should be a warning to us to avoid it when we consider 'tis a dishonour to God a reproach to Christianity, and a Destruction both to our Souls and Bodies; sure a few Exhortations may serve to prevail with us to forsake it.  
And why should any seeming difficulties 
Difficulties of forsaking it considered, viz. Necessity of drink, want of employ and Reproaches and Persuasions of Men.  dissuade us against parting with so dangerous a Vice; why should we plead Customs or the Necessity of Drink, or why should we betray so much Folly, nay so much Wickedness to make drinking the business of our Lives. Alas! 'tis a mistake, and let the vain deluded Drunkard say what he will, it can be no Reproach to us to reject all Intemperances' of this kind, and all the Persuasions of Men upon that Account.  
The Means to resist these, and all other 
Means to resist this Sin, by weighing the advantage with the hurt, and rejecting the Temptations.  Temptations for intemperate Drinking, are to weigh the Good with the Ill, and the pretended Advantages with the real Losses and Dangers, and to reject them at their very 
Security to do so. Love of the Sin hinders the means, makes Men loath to believe the danger.  beginnings, and to avoid all manner of Occasions and Opportunities, this we may do, if it be not our own fault, and these and such like means will effectually do the Business, if our mistaken Love t● Vice does not hinder it, and make us unwilling to believe it, either dangerous or destructive.   

PARTITION IX:  
Temperance in Sleep; the Rule of i● Mischiefs of Sloth, of Recreations Cautions to be observed in them 〈◊〉 Apparel.  
SLeep is a Thin 
Sleep.  part of Temperance, which is likewise, 
The Rule of Temperance therein; many Sins follow the Transgression of it, with other inconveniencies.  if measured b● the end for which God ordained it, only for 〈◊〉 Refreshment; and 〈◊〉 support for our frai● Bodies; and in this we are likewise to take Care not to indulge ourselves to far lest at length it incline us to Sloth which is ordinarily attended with a whole train of dangerous Sins, and with abundance of other great Inconveniencies.  
We should likewise 
Temperance in Recreations.  have a very high regard to Temperance in our Recreations, and be perpetually 
Cautions to be observed.  Cautious, that they are lawful in their kind, and no ways dishonourable to God, or Injurious to our Neighbour; we should be very careful too, that they never ●end to undue Ends, 
Undue Ends of Sports.  but are all exactly Innocent, harmless and inoffensive.  
The last part of 
Temperance in Apparel.  Temperance is that of Apparel, and this as well as the rest is to be measured according to the Ends for which Clothing was ordained; which were first to provide a modest and decent covering to hid our Nakedness, this was the first and great End of it; the second was to fence our Bodies from the Severities of the Cold, and secure to us such a convenient 
Apparel designed for a covering of shame.  Warmth that is necessary for the Preservation of our Health; and the third for the distinguishing 
Fencing from Cold.  Persons both with respect to their Sex, and Qualities. Now these are the three grand Ends of our Apparel, which we should always be careful to preserve i● 
Distinction of Persons.  the middle, between the extremes of gaudiness and contempt.  
And thus I have passed through the several Branches of Temperance and herein I would in no respect seem to advance a contrary extreme; i. e. too much sparingness, which is 
Too much sparing, a fault as well as Excess.  indeed a fault as well as Excess. A Covetous griping Temper is no more to be accounted for, than any of the former; and is in many Particulars a high breach of our Duty both to God, ourselves, and our Neighbours.   

PARTITION X.  
Of Duty's to our Neighbours. Of Justice, Negative, Positive, of the Sin of Murder, of the Heinousness of it, the Punishment of it, and the strange Discoveries thereof. Of Maiming, etc.  
Duties to our Neighbours.  
IN the Word Righteousness 
Duties to our Neighbour— Justice.  are contained in gross the Duties to our Neighbour; and in the larger Sense it contains all kind, both of Justice and Charity. I begin with Justice, ●f which there is two sorts, Negative and Positive.  
By Negative Justice, 
Negative Justice.  we are forbid to do any wrong to any Man; either in respect to hi● Soul, Body, his Possessions, or his Credit; and first we must not do any manner of Injury to the Soul, either in 
To the Soul in the Natural and Spiritual Sense.  a Natural and Spiritual Sense; we mu●● take great Care that we give no occasion 〈◊〉 Grief or Sadness to the Mind of an● Man, in which Sense the Soul 〈◊〉 said to be naturally injured; and 〈◊〉 alike diligent not to administer 〈◊〉 him the Cause, either of Sin or Punishment, in which Case the So● may be spiritually wronged.  
Sin is the Disease and Wound of t●● 
Drawing into Sin, a great Injury.  Soul, and the seducing us to it is t●● greatest Injury th● can be done us. There are sever● Means for this, both direct and 〈◊〉 direct; the direct Means are 〈◊〉 commanding us, counselling, enticing 
Direct and indirect means of it.  assisting us; the 〈◊〉 direct Means by she●ing us ill Examples, or by encouraging us in any Wickedness; by justifying Vice, and by throwing Reproach upon the Duties, and strictness of Religion, and by these, and ●●ch like Means, both direct and ●●direct, Men bring upon themselves the great guilt of injuring ●●d wounding their brethren's ●ouls.  
It would be too 
This sort of Injury Men ought sadly to consider, to bewail and repair.  ●●ng to instance, the ●●veral Sins by which ●●en ensnare others: will therefore leave with this Caution, ●●at it concerns them 〈◊〉 near as their Souls, to consider that Injuries they have done of ●●is kind, and to bewail them with ●●e deepest Concern and Sorrow; ●id not only that neither, but as a ●ore particular Testimony of their repentance, to do their best by all ●●e means they can to make Repa●tion.  
Negative Justice in the second ●●ce binds us against all kind of Injury to the Bodies more especially against 
Negative Justice in respect of the Life.  the Life of our Brethren. Murth●● is a Sin of the de●●est Dye, and may 〈◊〉 committed either openly and 〈◊〉 rectly, or else secretly and treacher rously. It may 〈◊〉 done, either by op●● 
Several ways of being guilty of Murder.  and Public Violen●● or else effected und●● the Coverture of con●● cealed Malice and ●●venge, but which way soever it 〈◊〉 the Sin is of that 〈◊〉 alted heinousness, th●● 
The heinousness of the Sin, and the Punishments of it.  it provokes God to higher degree of A●ger in the Execut●●● of his Vengeance 〈◊〉 Punishments upon than any other Vice in all the b●●● and dreadful Catalogue.  
It is worth our ●●tice by what miraculous 
The strange discoveries of it.  Means God been pleased to di● for it; and indeed would we but take 〈◊〉 to our serious Thoughts, it must needs possess us with the greatest Horror and Abomination of it, and engage us to watch and guard 
We must Watch against all approaches.  ourselves against the most distant approaches of this Vice.  
Next to the Murdering, the maiming and 
Maiming, an Injury which every Man dreads.  disabling our Neighbour is a very great Sin, this we must grant, by reflecting ●ow precious our Limbs are, and ●ow miserable a thing the want of any of 'em is; especially, if it be 〈◊〉 poor Man; in such 〈◊〉 Case, though we 
Worst in a poor Man.  can never make him a full Satisfaction, we are ●he most solemnly 
A necessity of Satisfaction.  ●ound to provide for his own, and his Family's wants.  
Unlawful Wounds and Stripes are likewise highly inconsistent with that golden Rule of Loving our Neighbour 
Wounds and Stripes injurious also.  as ourselves and indeed our Cruelty to others, argu●● not only a great de●● 
Cruelty to others the effect of Pride  of Pride and In●●lence, but withal 〈◊〉 savageness and bruitishness of mind, much below the common tenderness and compassion that becomes the humane Nature.   

PARTITION XI.  
Of Justice about the Possessions of o●● Neighbours; against injuring hi● in his Wife, his Goods; of Oppression; Theft; of paying of Debts etc.  
THE next part 
His Possession.  Negative Justice, relates to the Possessions of our Neighbours, 〈◊〉 the front of which we may wit● great Reason place the Wife. O● Wives, are the Principle part of our Possessions, 
The Wife; the enticing her, great injustice to the Woman and the Man.  and the corrupting Her to defile Her Husband's bed, is the worst and highest part of Injustice both to the Man and the Woman; this is an irreparable 
The most Irreparable.  sort of Injury. A Vice that God has declared that he himself will Judge, and we may depend upon't, without Repentance that Judgement of his will be the most severe and dreadful.  
Next to this, we own a Negative Justice to our Neighbour with ●●spect to his Goods; such as are his House, 
His Goods.  Land, , Money, ●c. and the two ordinary Causes that engages Men to break it, are ●●ther Malice or Covetousness.  
That Part of Injustice that is ●●unded upon pure Malice, is commonly 
Malicious Injustice.  ●●cted upon the Devil's Principle, like him they seek to destroy others; not so much, as 'tis any good to themselves, but out of a natural desire to do mischief, the other part that is founded upon Covetousness, though indeed it may 
Covetous Injustice.  have something of a base and sordid Design in it; yet when 'tis considered, 'tis always attended by Oppression Theft and Deceit, it wants very little to come up to the wickedness of the former.  
Oppression is an insolent barefaced Robbery, 
Oppression and God's Vengeance against it.  and so much the worse still, because the Poor are generally the Persons injured we have many. Lectures against every kind of it, in Holy Scripture● but especially against that which affects the Fatherless and Widows 'tis indeed a most crying guilt, and God's heavy Vengeance is no one instance more exemplary, he that has oppresst the Poor; saith the Prophet, shall surely die, and his Blood shall be upon him.  
Theft is another kind of this Injustice, 
Theft; not paying what we borrow, are bound for, or Promise.  which in general is twofold, the first is the withholding what we should pay, and the last the taking from our Neighbour what we have no Right too; the first as well as the last, is a plain Act of Robbery, and let the present Practice of the World argue never so much for it, it can never prove, but that by common Justice and Honesty we are strictly engaged, to the utmost of our Abilities, to discharge all the debts we are obliged to, either by Bond, Promise, or any other lawful Obligation.   

PARTITION XII.  
Of Theft; Stealing; of Deceit 〈◊〉 Trust; in Traffic; of Restitution, etc.  
THE next Par● 
Stealing the Goods of our Neighbour.  of Theft is; either by open Violen●● or private Fraud, th● Robbing our Neighbour of tha● which he is in Possession of. This a Vice that wants no Aggravation it need not be disputed, but th● both the Highway Man and Hous● breaker, as well as the sly, injurious Pilferer are two Ranks of degenerate Creatures so odious to God that they are unfit for humane S●ciety. There are a great ma● Branches of this sort of Robber● as the Concealing of stolen Good● the buying them at cheap Rate with many others, which I need n● mention any further, they being best but a kind of Robbery. God will be sure to deal severely with us upon that account, although perhaps we may escape the Cogui●ance of the Law.  
A third Part of Injustice is Deceit, of 
Deceit.  which the Acts are so numerous, that 'tis morally impossible to Name 'em all: I shall Rank them therefore under these two general Heads, viz. The Deceits of Trust, and Traffic.  
He that deceives a Man in a Matter of 
In Trust.  Trust that is committed to him, is guilty of the most treacherous and base Injustice; in such a Case we are to behave ourselves with the utmost Fidelity; especially, when any thing for the ●ses of Piety or Charity are committed to our Charge; he that violates his Faith in these particulars, ●dds Sacrilege to Fraud and Treachery, and entails upon him all the Curses that are due to those Sins.  
As to Matters of Traffic, there may be deceit both in the Buyer and Seller; 
In Traffic. By the Sellers concealing the faults, and over-rating their Wares.  the Seller Sins greatly, when by a Connection of Lies, perhaps Oaths and Execrations, he conceals or excuses the faults in his Commodities, or what's as bad, sells by false weights and measures, or impose● an extravagant unreasonable Price upon the Buyer; these are indeed grown very common and practic● faults, but yet never the more excusable, the great Judge of Truth and Equity has often declared his solemn displeasure against 'em, and will be sure, sooner or later, to punish them to the utmost.  
The Buyer may be guilty of Fraud too 
Fraud in the Buyer.  and though indeed h● does not fall under s● many Temptations as the Seller yet when ever he makes an advantage of his Neighbours Wants, and Purchases his Commodities at under Rates, without doubt he offends the Justice of God, by thus insulting upon, and making his Advantage of his Brother's Necessities.  
The Temptations to Deceit in Traffic, 
Many Temptations to deceit in Traffic.  are so interwoven with all Trades, that it behoves every dealing Man to have a great Care to guard himself against them, this way of Cheating is become a perfect Trade itself, and Men boast of it, and value themselves upon it, but for all that the Eyes of God are too pure to behold such Iniquity; nay, 
The commonness, a Reproach to Christianity.  'tis even a scandal to our Christian Profession, a very high and solemn breach of those common Rules of Justice and Equity laid down in the Precepts of the Gospel to be the Standard and Guide of our Actions.  
Besides all this, 'tis but a mistaken Principle neither, Fraud and Undermining, deceitful measures and false balances are not the right way to 
It is no way to make a Man Rich, but ruins the Soul.  make us Rich, there goes a secret Curse along with such kind of Practice which is generally executed in this Life; which though it may by chance fail here, it never fails in the next; there the Deceiver will be fatally deceived in the loss of his Soul, the Consideration of which should methinks put him upon the grand 
Restitution.  Remedy, Restitution, without which he can never make any tolerable Atonement for the Injury he has done either to God or his Neighbour.   

PARTITION XIII.  
Of false Reports; false Witness; Public Slanders, Wispering; of Scoffing, Calamities, Sins, etc. Of Positive Justice, Truth, ●ying, of Envy and Detraction, of Gratitude, etc.  
THE Credit of His Credit. our Neighbour is another Part of Negative Justice, which should be as dear to us as his Possessions, and should in no respect be impaired either by false Reports or malicious Surmizes and Conjectures, from both which our Reputation, the dearest thing we have, next our Souls, is liable to great Injury.  
False Reports may 
False Witness.  be spread divers ways, both Public and Private, the Public way is ordinarily, by bearing false Witness either with regard to our Lives or Estates; this is a most grievous Wound indeed to our Credit, a sort of outrageous Injustice to our Neighbour, that we are hardly ever able to make him amends for.  
The second open way of spreading these Reports is by Public Slander, 
Public Slander.  and herein our Reputation is also liable to a great deal of Injury. Reproaches, Lying, Scandal and Railing make up the base Composition, which as the Apostle long ago observed were amongst other Works of the Flesh, fit only to shut Men out of the Church here, and the Kingdom of Heaven hereafter.  
The Private way of spreading such Reports is Whispering, this is a way as 
Whispering.  dangerous if not worst then the former, and is by St. Paul mentioned in the Catalogue of great Crimes, which are the effect of a Reprobate Mind; this is a kind of Slander that like secret Poyso● destroys us insensibly; 'tis Solomon● Observation; that the Wisperer separates chief Friends, than which nothing can argue louder for the suppressing of it.  
The several Steps 
Several Steps toward this Sin.  of this Vice are to be carefully avoided, as First, We should be so far from encouraging it, that we should rather reject the very first approaches of the Tale-bearer: Secondly, We should be very Cautious how we believe false Reports, or rather we should never give any Credit at all to them: And Thirdly, We should be sure never to report any thing we here from such kind of People, but look upon 'em no less Enemies to us, then to those of whom they are speaking.  
Besides, this open way of impairing our Neighbour's Credit, there is▪ yet another, which though it may seem to be a little more plausible, is yet in all respects as bad as the former; I mean Scoffing and Reviling, 
Scoffing and Reviling.  which indeed is not only an Injury to our Neighbour, but even to God himself.  
The three Things for which Men are 
For Infirmities, Calamities, and Sins.  commonly reviled, are either for their Infirmities, their Calamities or their Sins; and why should Men be despised for that which they cannot help, this is calling God's Providence to an Account, especially with respect to the two former; indeed for our Sins they have more of our Wills, 'tis true, but then considering they make us the most miserable of any thing else, without doubt they require a great deal of our Pity and Compassion.  
We own likewise a Negative Justice to 
Destroying the Credit, a great Injury, and irreparable.  the Credit and Reputation of our Neighbour; his Credit is the most valuable thing he has, and therefore to Rob him of that, is the highest Injury we can do him 'tis the highest, because his Damage is irreparable; the utmost we can do, can never make him amends, and yet 
Every guilty Person to do all he can in Order to it.  we must do our best, because without it we can never expect God's Pardon for the Sin.  
Thus I have passed through the four Branches of Negative Justice to our Neighbour, and yet must further observe, that this Justice binds our 
Justice in the Thoughts.  Thoughts as well as our Words and Actions; nay, it confines even our Wishes and Affections. Our whole Hearts should be intent upon his Good, and our Minds constantly taken up, which way we may best promote the Happiness both of his Soul and Body.  
I come now to speak 
Positive Justice.  of Positive Justice, by which is intended the giving to every Man his proper deuce, whether General, or Particular; as First, The speaking Truth in general 
Speaking Truth, a due to all Men.  of all Mankind; this is a common debt we own to every one, and indeed we are bound to th● strict performance of it, by many strong and weighty Obligations, but the greatest of all is, because Lying is a Vice so scandalous and odious in itself, and so solemnly condemned in many parts of Holy Scripture; 
Lying forbid in Scripture.  but then what's very strange, notwithstanding 'tis the most 
Lying a common and foolish Sin.  foolish and ridiculous, 'tis become so common, that 'tis a great Rariety (to use the Words of the Royal Prophet) to find a Man that speaks the Truth from his Heart.  
Next to this we own to all, Humanity 
Courtesy due to all, yet unpaid by the Proud.  and a courteous and affable Behaviour, a Virtue which a Proud Man can never arrive to; he is so busy in admiring himself, that he overlooks all the Perfections of others.  
Meekness is likewise 
Meekness, a due to all Men.  a Debt we own to every Body, and indeed a very great accomplishment, and highly necessary for the Preservation of the Peace of the World; whilst on the contrary, all sorts of Brawling and Contentions, 
Brawlingvery unsufferable, and leads to the Sin of Cursing.  tend to Disorder and Confusion, nay, what's worse, they tend to a great many Sins too, but especially to that most provoking Sin, Cursing and Execration.  
Having thus far 
Particular Dues.  spoken of Deuce in General, I come now to the Particular, which Men are ordinarily entitled to upon some special Qualification, the three chief are, that of Excellency, that of Want, and that of Relation.  
And first a Man is entitled to our Respect 
A respect due to Men of extraordinary Gifts.  upon the Account of his Excellency. I mean for his extraordinary Gifts and Endowments, such as are Wisdom, Learning, Grace, and the like; and such a Person we are in no respect either to Envy or Revile, or to grudge at God's 
We are not to Envy them, nor detract from them.  Blessings and Kindness to him; we should not attempt to detract from his Worth, or to cloud or darken his Merits, but rather do our best to make 'em as conspicuous as we can, and this we should do not only as it is a Debt which we own to him, but because the contrary is an Act 
The Folly of both these.  of extreme folly, as well as ill Nature and Injustice.  
Beside the Excellencies of the Mind, we own a regard to the Quality and outward Advantages. God for the due governing of the World, 
A respect due to Men in regard of their Ranks and Qualities.  ●●as decreed several Orders and Classes of Men, to each of which in Proportion to their respective Dignity we are to pay a due Respect.  
We are also Debtors 
Deuce to those that are in any sort of Want, to the Poor.  to Persons under any kind of Want, whether Spiritual or Temporal, but more especially to the Poor, who by God's particular Appointment, have a solemn Right to our superfluities; and than it can be nothing else but an arrant Robbery to bestow that upon our Lust or Vanity, which is assigned for their Portion. In the Case of the Poor we are Gods Stewards, and 'tis the same unjustice and fraud for us to embezle that which he has entrusted with us, as it is for any Steward to misemploy that which was intended for the use of his Master's Family, and commonly too meets with the 
God withdraws those Abilities, that are not thus employed.  Doom of the unjust Steward in the Gospel, to cause us to he put out of our Stewardship, and have those Abilities taken away, that have been so unfaithfully employed.  
The third Qualification is that of Relation, 
Duties in respect to Relation.  and of this there are divers sorts, as First, that of a Debtor to a Creditor, and of an obliged Person to his Benefactor, and in both these Particulars we are bound by the strictest ties of Justice and Gratitude Not to pay our just 
Gratitude to Benefactors, the contrary too common.  Debts when we are able, is a Vice almost unpardonable, and 〈◊〉 be ungrateful to a Benefactor, however common it may be in this unthankful Age, is an Act the most sordidly base and disingenieus.   

PARTITION XIV.  
Of Duty to Magistrates, Pastors. Of the Duty of Parents to Children, etc. Of children's Duty to Parents.  
I Come now to the 
Duty to Parents.  nearest kind of Relations, and in the first Rank of those I place our Duty to Parents, whether Civil, Spiritual or Natural.  
The Civil Parent is 
To the Supreme Magistrate, Honour.  he who by a just right possesses the Throne, and to him we own Honour and Reverence; we are to look upon him, as a Person upon whom God has stamped a great deal of his own Power and Authority, and upon no Account to speak evil of him or revile him.  
Next we own him our Tribute, which we are to pay him with the utmost, both of Justice and Freedom; Thirdly, 
Tribute, Prayers and Obedience.  We are to Pray for him, that God would direct and assist him in all his Undertake. And Fourthly, We own him a solemn and strict Obedience; which both the Laws of God and Nature have commanded us to observe wi●● the most awful and religious Submission.  
The second sorts of Parent's a●● the Spiritual, viz. th● Ministers of God● 
Duties to our Pastors.  Word, and such a● are entrusted with the Salvation of Souls; to them we own the highest Love and Kindness we are obliged to esteem and value them as our best and truest Friends we are likewise to contribute to their Maintenance, 
Love, Esteem Maintenance, Obedience, and Prayer.  and witha● to look upon them a● God's Messengers, and upon that Account t● behave ourselves 〈◊〉 them with a great deal of distance and respect, and to put up our earnest Prayers to God for them, that he would grant them the assistance of his Spirit, to enable them rightly to discharge their Holy Calling.  
The third sort of Parent is the Natural, 
Duties to our Natural Parent.  by which is meant the Fathers of our ●lesh. Towards these ●e are to demean our 
Reverence, Love, etc.  ●●lves with Reverence and Humility, and ●pon no Account to contemn or ●●spise them, either in our outward behaviour or in our Hearts; we we them our most ardent Love and enderest Affection, and aught to ●●hor every thing that can give them the least Cause of Grief or disquiet.  
We own likewise 
Obedience.  ●r Obedience to all ●e Commands of our Parents, that ●●e not opposite to the Laws of ●od, and cannot violate them, ●●thout exposing ourselves to the Punishments he has so often denounced in Scripture against disobedient Children.  
Children are not to Marry without the 
Children not to Marry without the Consent of their Parents  Consent of their Parents, every Child is so much the Right and Possession of his Parent, that he mu●● be guilty of Theft to dispose 〈◊〉 himself without his Consent. We are likewise bound according to 〈◊〉 Abilities, to supp●● their Wants, and 〈◊〉 
To provide for their Wants. Duties to the worst of Parents.  administer to them 〈◊〉 any kind of Extremity: and all this is 〈◊〉 be done, even to th● worst of Parents.  
But as there a●● many things due fro● 
Duties of Parents to Children.  the Child to the ●●rent, so there are so●● from the Parent 〈◊〉 the Child. The Parent is oblige to nourish and sustain the Chi●● till he comes of Age to do it himself, he is likewise to take Care for his Soul, by bringing him early to the 
To bring them to Baptism; to educate them.  Sacrament of Baptism; and by having him timely instructed in the Principles of Religion, and educated in the true Faith, and Fear of God; and as a Means to improve his Education too; he is 
Means towards their Education.  to encourage and correct him, and to use all wise and gentle Means in order to impress upon him a timely Sense of Virtue, and good Morals.  
Thirdly, The Parent 
The Parent to watch over the Child's Soul.  is to watch over the Soul of his Child after he comes to years of Maturity, and as often as he finds occasion, to exhort, encourage and reprove him; he is likewise to take Care of his outward 
To provide for their Sustenance.  State, by providing him with a suitable Condition of Life; but above all, he is to lay before him a good Example, 
To give them good Example.  and to make his own Life a fit Pattern for him, from whence he may transcribe the true Rules of Virtue, Honour, Honesty and Godliness; and then he is to Bless him, and Pray 
To Bless them, and to give them no unreasonable Commands.  for him, and to recommend him often to God's Care and Protection: And besides, all this too, he must be extremely careful, that all the Commands he lays upon him are just and reasonable, and in all respects utterly distant from all sorts of harshness or severity.   

PARTITION XV.  
Of Duties to our Brethren, and Relations; Husband, Wife, Friends, Masters, Servants.  
THE second sort 
Duties to Brethren: Natural Love.  of Relation is that of a Brother, which we may take in a double Sense, either Natural or Spiritual. I begin with the First, the Duties between Natural Brethren, I mean such that are of the same immediate Parents. And the Duty of these is to have united Hearts and Affections, to love one another with great Tenderness and Sincerity, and to do their utmost to promote their mutual Good and Happiness; This is a Duty so necessary in all 
The necessity of Love among Brethren.  Points, that without ●t no Family, where there is any number of Brothers, and Sisters, can propose any tolerable Ease or Satisfaction.  
The second sort are Spiritual Brethren, 
Spiritual Brethren.  under which Notion are comprehended all those that are baptised in the same Faith, and Church with ourselves, and to all these our Compassion is to be the most melting and affectionate; with these we are to profess and defend the Faith of Christ Crucify'd, and to communicate with 'em in 
Our Duty to hold Communion with them. To bear their Infirmities, to restore them after falls, and to sympathise with them.  all Holy Offices, we are to bear with their Infirmities, and in a friendly manner to admonish and reprove 'em, and by fair and gentle Methods to endeavour to bring them to Repentance after they are fallen. We are to sympathise with them in all their Agonies and Distresses, whether of Soul, Mind, or Body.  
The third Relation is that between Husband 
The Wife owes to the Husband Obedience, Fidelity and Love.  and Wife, this is the nearest Relation of all, and yet there are several respective Duties which they own to each other, for the Wife in the first Place, she owes her Husband Obedience, which God has strictly commanded her to pay him in all things that are Just and Lawful; she owes him Fidelity both to his Bed and his worldly Affairs, she owes him likewise her Love, and is bound to behave herself to him with the greatest friendliness and sweetness. And this she is 
The faults of the Husband acquit her not from these Duties.  to do notwithstanding his faults, which will by no means acquit her of any of these Duties.  
There are likewise 
Duties from the Husband to the Wife: Love,  several Duties owing from the Husband to the Wife; the First, Is Love, by which he is enjoined to treat her with the utmost Tenderness and Compassion, not to behave himself to her with any manner of harshness or severity, but to use her in all respects as a part of himself.  
Secondly, He owes Fidelity to her Bed, this 
Faithfulness to her Bed,  is as much the Husband's Duty as the Wife's, and the breach of it in either, is an Act of Uncleanness, and Perjury. Thirdly, He is bound to do his endeavour 
To maintain and instruct her.  to provide for her, and to suffer her freely to partake of all his outward Blessings; and amongst the rest of his Duties, he is chief to take Care of the Salvation of her Soul, and to instruct her as far as her need requires in the Principles of Honesty and Religion.  
In brief, Husbands and Wives are mutually 
Husbands & Wives bound to pray for, and assist each other.  bound to Pray for each other, and to their utmost to propagate their Reciprocal Good and Happiness.  
The true Ends of 
The true Ends of Marriage to be consulted, and unlawful Marriages to be avoided.  Marriage are likewise to be consulted; in which Case the Ornaments of the Mind are sooner to be chosen, than either Wealth, or Beauty, or any other outward Appendage; above all the rest, unlawful Marriages are to be avoided, 'tis a Holy State and should never be entered into, but according to the Direction of the Church, Reverently, Advisedly, Soberly, and in the Fear of God.  
The next thing is Friendship, which is 
Friendship with its Duties.  of that common good and concern, that humane Life would be but a wretched thing 
Faithfulness, Assistance, Admonition, Prayer, Constancy.  without it; the Duties of it are many, but the most material are Faithfulness in our Trusts; Assistance, either with respect to our Souls, or Bodies; to our Souls, especially in admonishing us of our faults; which is the highest and most exalted Act of Friendship that can pass between Man and Man. Prayer is the next Duty, and after that Constancy, and all these together render a Friend an inestimable Jewel.  
The Last Relation is that between Masters, and Servants, and these too are mutually engaged to each other. The Servant is bound to obey 
Servants own to their Masters, Obedience, Fidelity, Submission, Diligence.  his Master's just Commands, and to execute them with Freedom and Satisfaction; he owes him likewise an universal Fidelity in all his Concerns; and is obliged by all the Rules of Modesty, and good Manners, to bear his Rebukes, and Reprehensions, with Submission, and to discharge his Trust, in every Particular, with Diligence, and Application.  
The Masters on the other side, own to 
Master's own to their Servants: Justice, Admonition, Means of Instruction, Moderation in Command, Encouragement.  their Servants Justice, in providing them with convenient Food, and paying them their Wages; as also Admonitions and Reproofs, with regard as well to their Sins and Offences against God, as Faults against themselves. They own 'em likewise good Example, that is, they are to make their own Lives and Actions a fit Precedent for them to walk by; they are to allow them opportunities for Instruction, and convenient time for the Public Worship of God; moreover they are to command them with Prudence and Moderation; to encourage their well doing, and to treat their Faithfulness, Diligence, and Piety with a great deal of Kindness and Bounty.   

PARTITION XVI.  
Other Branches of our Duty to our Neighbour. Of Charity to Men's Souls, Bodies, Goods and Credit.  
THE next Duty 
Charity in the Affection.  to our Neighbour is Charity, this is a Duty which the Blessed JESUS himself has solemnly enjoined in his Holy Gospel, and may be considered two Ways, either in our Affections, or Actions; and First, The Charity of Affections, is such an universal Kindness, that inclines us to wish well to the Soul, Body, Goods, and Credit, of all Mankind.  
To their Souls in the first Place, and to 
To Men's Souls, Bodies, Goods, and Credit.  them we cannot sure but wish well, when we consider, that Christ thought their Ransom worth the Price of his own Blood; we own next all the good we can to the Bodies of Men; this is an high Article of our Charity, and without it, we can never come up to that golden Rule, of loving our Neighbour as ourselves. His Goods, and his Credit, are likewise to be very dear, and precious to us, and we are bound to propagate his Interest, and Reputation, and to esteem them upon all Accounts equal to our own.  
This kind of Charity naturally begets 
The Effects of this Charity.  in us a quiet and peaceable Mind, and a Compassion and Tenderness towards others; it creates in us a Joy for their Prosperity, and excites us to Pray for 'em, and to importune Almighty God in their 
It casts out Envy, Pride, Censoriousness, Dissembling, Self-love and Revenge.  behalf; besides all these too, it guards our Minds against all sort of Envy or Revenge, keeps down our Pride, and impresses deep upon us the Grace of Humility; it destroys Censoriousness, and curbs the rashness of our Judgement, suppresses Dissimulation, and banishes, and subverts, all feigned, and pretended Kindness; it casts away all Self-love, and mercenary Designs, and entirely roots out of our Minds all manner of Ranchor and Malice.  
Nay, this Charity goes further, according 
The Motives to it, Christ's Commands, and the example of God  to the Doctrine and Example of our Blessed Lord, it extends itself even to our Enemies; and what can be a greater Motive to it, then to find it so solemnly commanded and enforced by God's own Precedent.  
This is a Subject well becoming our 
This Charity to extend even to Enemies.  serious Consideration, and should put us in mind methinks, to balance our Sins against God, with the Offences of our Brethren against ourselves, and would we do that, we should find the first so much outweigh the last, that from a fair Comparison, we must needs judge ourselves very unworthy to expect God should Pardon us 
The Disproportion of our Offences against God compared with Men's against us.  for so many great offences, and yet at the same time we refuse to forgive our Brethren for some, perhaps, trivial faults; besides this too, there's a great deal of Pleasure 
Pleasantness of this Duty.  and Satisfaction in the forgiving our Enemies; 'tis true, this may seem a Paradox at first sight, but then, if we examine the Truth of it by Experience, we shall find it really so, and this sort of forgiving Temper, the most delightful as well as the most Christian.  
Beyond this likewise, there is another Consideration strong enough to engage us to forgive our Enemies, I mean the danger of it; God has made our Compassion to others, the 
If we forgive not, God will not forgive us.  Standard by which he intends to measure his to us. If ye forgive not Men their Trespasses, neither will your Father forgive your Trespasses, nay, he has made it a part of our daily Prayers, so that when a revengeful Person says this Prayer, he lays upon himself a Curse, and does in effect beg God not to forgive him.  
This is a Duty we are obliged to in Point of Gratitude too; God has showed 
Gratitude to God.  us wonderful Mercies, and can we be so base to think, we are not obliged to some returns. Peace and Unity was one of the last things our Saviour recommended to the World, and indeed he has pressed no single Precept 
The first rising of Ranchor to be suppressed.  with greater concern than this of universal Charity and forgiving Enemies, a Consideration methinks, that should engage us to suppress all Degrees of Ranchor and Revenge, and to check and curb them in their very first Motions.  
I come now to the 
Charity in the Actions, to the Mind, Soul, Body, etc.  Charity in the Actions, which is the truest way to prove the former, I mean by a sincere and cordial Love, distributed without Hypocrisy, or Reserve, to the Soul, Body, Goods, and Credit of our Neighbour; to his Soul and Mind, we should acquit ourselves with the utmost tenderness and concern, and omit no means that might any ways promote the Happiness or Advantage of either; to his Body we should exercise all the Offices of true Christian Friendship and Kindness and upon all occasions be constantly ready to promote his Interest, and defend his Reputation.   

PARTITION XVII.  
Of Charity; , etc. Of Charity in respect of our Neighbour's Credit, etc. Of Peace making, of going to Law, of Charity to our Enemies.  
THE next thing 
Charity in respect of the Goods, both to the Rich and Poor.  is our Charity, towards the Goods and Estate of our Neighbour, and herein we are to assist and further him in all honest and friendly Offices, and this we are to do to the Rich as well as the Poor only with this difference, that the Poor are the more immediate Objects of our Alms.  
This great Duty of  is enforced 
Motives of   by many strong and powerful Motives, but the three greatest of all are with respect to God, our Neighbour, and ourselves, God has commanded it, and expects it both as an Argument of our Obedience and Thankfulness. Secondly, True Love and Compassion, and a  of our Neighbours Wants and Sufferings engage us to it. Thirdly, In respect of ourselves, the Motive is, that there is an Eternal Reward annexed; the manner is likewise 
Manner of   to be carefully consulted, which will add much to the Grace itself, and to the Advantage of those we relieve.  
And First, We are 
Cheerfully without the Apprehension of Want, seasonably, prudently, and liberally.  to do it always with the greatest cheerfulness and satisfaction to exercise a kind of Holy Joy in dealing our Bread to the hungry; we must not entertain any vain Fears, or impious Apprehensions, that our administering to the Wants of the Distressed will be any means to Impoverish us or consume our Estates. We are likewise to observe a due season and order of Time, and a Prudent and Religious Care in the regular Distribution of our Charity, and withal to do it pursuant to the Principles of Liberality and true Christian Generosity.  
Our Charity likewise obliges us to preserve 
Charity in respect of our Neighbour's Credit.  and propagate the Credit of our Neighbour, to be ourselves very tender and careful of his Reputation, and to defend and promote it among others, with all the Caution that we are able; to be unwilling to believe his Faults, and to conceal them as far as 'tis lawful from the Public, and to use all friendly means to advise and reclaim him.  
This is the sum of that Active Charity 
Acts of Charity in some respects, Acts of Justice.  we own to the several Capacities of our Brethren, and this indeed according to the true meaning of it, is a kind of Justice we own to him. Likewise Justice and Charity are so near allied, that they are not to be separated, the one constantly depends upon the other, and they can never be divided without Injury to both.  
To improve this excellent Virtue, we can do nothing better, then by laying 
The great Rule of Charity.  always before us that great Rule of Loving our Neighbour as ourselves, this the Apostle makes the sum of our Duty; and indeed we can hardly err if we make that the Standard whereby to measure our Actions.  
Peacemaking is another 
Peacemaking.  Act of Charity, and may be of great use both to his Soul, Body, Goods, and Credit. God himself has pronounced the Peacemaker blessed, an encouragements sufficient to engage us to lay hold on all opportunities of setting upon this extraordinary Work of Charity; but first every Man ought to have a special regard to his own Temper; he that will undertake in such an excellent Office, 
He that undertakes it, must be peaceable himself.  has need to be qualified with all th● Graces of Peace, Meekness, and Charity.  
Contentions, and Quarrels, and Litigious Suits and Controversies ought to be appeased and taken up with all the Caution that can be.  
The going to Law i● the Cause be Just has 
Of going to Law.  commonly so many unhappy Appendages, that according to the Judgement of St. Paul, the tender regard we ought to have for Peace, should rather incline us to take Wrong and suffer ourselves to be defrauded then make use of it.  
All that remains now, is the extent of this Charity; which is to reach to all Order● and Degrees of Men even 
Charity to Enemies.  to our very Enemies; this was our Blessed Lord's own Example, than which, there can be nothing greater to recommend it to us.  
And thus I have run through the several Parts of our Duty to our Neighbour, towards the right Performance of which there is nothing certainly can more conduce then the rooting 
Self-love an hindrance to this Charity.  out of our Hearts all kind of inordinate Love of ourselves; this is an unhappy Principle indeed, and where it once takes root it soon chokes both our Charity and our Justice; if therefore, we ever intent our Charity should grow in our Minds, we must first weed out of 'em this Sin of Self-love, for 'tis impossible they can prosper together, and then, when this and all other hindrances are removed, we are to fly to our grand Remedy, Prayer, that God would 
Prayer a means to procure it.  frame our Hearts into such a galless Temper, that we may be enabled rightly to perform this great Duty.  
And now I have done with those several 
Christian Duties, both possible and pleasant.  things I at first proposed, in showing what is our Duty to God, ourselves, and our Neighbour; and surely, through the whole, there seems nothing of Impossibility; the things themselves are all reasonable Just and Practicable, and what's more delightful and pleasant too; even those that may seem to expose us to Persecutions and 
Even when they expose us to Suffering.  Suffering from their Ends and Consequences are the Objects of more Joy than Grief. There is such a Power in Virtue, such a Satisfaction in a good Conscience, and such a Secret and constant Pleasure in the Performance of the Christian Duties, that there is no Apology to be made for our Neglect; beside, 'tis a dangerous thing to defer our return to God, the Particulars I have set down in 
The danger of delaying our turning to God.  the Discourse of Repentance, and thither I refer you; with the Wise Kings most rational Advice, Eccles. 5. 7. Make no tarrying to turn to the Lord, and put not off from Day to Day.   


An Introductory Prayer for Faith.  
BLessed Lord, God, strengthen and confirm my Faith I besee thee, that I may truly believe and depend upon thy Holy Name, and Word; improve my Understanding, and direct my Will, that whatsoever I read in this, or any Book tending to the Promotion of Religion, and the Salvation of my Soul, may sink so deep into my Mind, that I may bring forth by it, the Fruit of good Living, to thy Praise and Honour: O Jesus, my only Mediator and Advocate.   

A Prayer suited for the First Partition.  
INstruct me O my God, in the Whole Duty of Man; every me with thy blessed Spirit, that the Lights of Nature and Scripture may shine bright in me, and guide me, through the distinct Branches of my Duty, to Thee, my Self, and my Neighbour. Give me O Jesus, merciful Jesus, such an awful Sense of thy Eternal Essence, that by a steady and unalterable Faith I may lay hold on thy gracious Promises; improve and enliven my hope by a fixed and solid Dependence upon thy Goodness, and yet restrain me too, that I may in no respect be possessed with the Vanity of Presumption. O God of Love, inspire my Soul with such a Holy Ardency, that I may make it the whole business of my Life to Adore and Love Thee. O God of Love! Let the Fear of Thee (O glorious Majesty!) possess me with such a Holy Reverence, and Regard for Thee, that I may be afraid to do any thing against the Honour due to thy Name, or to provoke Thee with any kind of Sin, or Folly; and in all my Wants and Extremities, give me Grace to put my whole Trust and Confidence in Thee: O Almighty Lord!   

For the Second.  
ENdow me, O Lamb of God, with a Spirit of Meekness and Humility, that I may be enabled to submit to thy Will, and to undergo all the Sufferings of my Life with Calmness and Moderation. O thou Eternal Fountain of all Honour, Glory, and Power, for thy own sake I beseech Thee impress deeply upon my Soul, a high Reverence and Regard for thy House the Church, and the Possessions thou hast set a part for thy own Use, and let thy Day, thy Word, and thy Sacraments be always precious in my sight; O Lord! my Strength, and my Redeemer.   

For the Third.  
O Merciful Jesus, who hast prepared a blessed Feast for the Entertainment of my Soul, give me Grace before I presume to approach thy Table to prove myself by a strict Examination, how fit I am to be a Guest at such an Holy Banquet; and seeing I can never prepare myself as I ought without Repentance, Faith, and Obedience: Direct me I beseech Thee, in the right performance of those great Duties, and in every other Grace and Virtue that is any ways requisite to qualify me aright for that awful Mystery.   

For the Fourth.  
O Omnipotent and Eternal God, I acknowledged thy Name is Great, Wonderful, and Holy, and most worthy of Honour and Adoration; keep me therefore (dread Lord) from all kind of Blasphemy, and Perjury, and from all vain and unlawful Oaths, and from every other Sin that may any ways tend to debase the Majesty of thy most glorious Name.   

For the Fifth.  
THY Name O Lord is thy own glorious Self! Hear me therefore O great Jehova! That when I Pray, Repent, or Fast, or do any of the other Duties of Religion, I may do them all with an habitual Reverence, and Purity of Intention, to the Praise and Honour of thy Name.   

For the Sixth.  
DIrect me O my God in the Duties to my Self! Impress upon me O Eternal Goodness, a sober Mind, and an Humble Spirit, that I may acquit myself to Thee and my Fellow-Creature, as becomes a Wise Man and a good Christian; keep I beseech Thee all Pride and Vainglory out of my Heart, and from a due Reflection upon the Folly and Danger that attends them, give me Grace to use the means to prevent 'em effectually; endow me O thou Author of all good Gifts, with a meek and quiet Spirit, that I may form my Life after thy Example; O blessed Jesus!   

For the Seventh.  
BLess me O Father of Mercy with a contented Mind through every State and Turn of my Life, and let neither Murmuring, Ambition, Covetousness, or Envy at any time get the Dominion over my Reason, and disturb the Composure of my Soul. Assist me mercifully O Lord in the performance of those Duties that concern my Body, that by the help of Chastity and Temperance, I may utterly mortify all my Corrupt Lusts and Appetites, and make it a fit Receptacle for a pure Mind, and a quiet Conscience.   

For the Eighth.  
GIve me, O thou Eternal Fountain of all Order and Sobriety, a fixed and settled Hatred against all Intemperance, but more especially against that of excessive Drinking; discover to me I beseech Thee, the false Ends of Drinking, and imprint upon me such a deep sense of the Danger, and Folly, and withal of the Loathsomeness of it, that I may reject it, as a Vice much below the Dignity of a Man, much more of a Christian.   

For the Ninth.  
O Holy, Holy, Holy, Lord, God, direct me I beseech Thee in a right Application of all thy Blessings. Thou hast given me leave to Sleep for the Support and Repose of my Frail Body, teach me likewise, O God of Temperance, to measure it by the Ends for which thou was at first pleased to ordain it. Let all my Recreations be moderate and inoffensive, and used with the strictest Caution with regard to Thee, my Neighbour, and my Self; give me Grace and Prudence to avoid all Gaiety in my Apparel, and to prefer the inward Ornaments of my Soul to all useless Trappings, and all gaudy and insignificant Shows and Formalities.   

For the Tenth.  
INstruct me, O Eternal Father of all Truth and Equity, in the Duties I own to my Neighbour; grant I beseech Thee, that I may direct my Life, by the constant Rules of Justice, both Negative and Positive. Prevent me, O Crucify'd Saviour from that crying Sin of Murder; let the heinousness, the Punishments, and the strange Discoveries thou hast been pleased to make of it be always in my View, to deter me from it even in the most minute Particulars.   

For the Eleventh.  
GIve me Grace, O Blessed Redeemer that after thy Example I may observe a strict and Positive Justice to my Neighbour in all his Possessions. Stamp deep upon my Mind I entreat Thee (O my God) a tender regard for him in his Wife, and in all his worldly Goods. Lord I beseech Thee, defend me from the Sins of Oppression and Theft, and give me Grace to acquit myself justly in all my Deal, and to behave myself as becomes an honest Man in all manner of Bargains and Commerce.   

For the Twelfth.  
LET thy merciful Ears O Lord be open to my Prayers; for the sake of thy own Eternal Equity, errace utterly out of my Mind all unjust Notions; and let no Temptations to any sort of Robbery at any time get the Dominion over me; improve my Mind I beseech Thee with such a determinate hatred against all kind of Deceit, that I may immediately resolve upon that great Duty of a Christian Restitution. And this I beg of Thee with the highest Ardency, for thy own sake O merciful Jesus!   

For the Thirteenth.  
O Eternal God of Truth! guide me I beseech Thee by thy blessed Spirit, that I may be exactly careful how I Believe, or Report any thing to the Prejudice of my Neighbour; keep me from the dangerous Sins of Perjury. and Slandering, from all base and malicious Whisper, and from all fly and injurious Insinuations; O God of Righteousness, let the tenderness and regard I own to my Fellow Christian sink so deep into my Soul, that I may neither Scoff at his Calamities, or Infirmities, nor deride his very Sins. Give me, O King of Justice, such a Positive Uprightness and Integrity, that I may abhor all sorts of Lying, Envy, and Detraction, and that I may preserve an humble and entire Gratitude and Thankfulness towards my Friends and Benefactors, but especially towards Thee O bountiful Jesus!   

For the Fourteenth.  
O God of all Order and Power, who in thy Wisdom hast appointed several Ranks and Degrees of Men among us, give me an awful Sense of that profound Obedience and Respect I own to all the Magistrates, Pastors, and Governors in their respective Stations; teach me O my God as a Child, that Love and Reverence I own to my Parents, and as a Parent that Care and Duty I own to my Children, that in both Capacities I may discharge my Trust after the Direction of thy most Holy Precepts, O King of Righteousness!   

For the Fifteenth.  
TEach me O merciful God and Saviour, that I may acquit myself to all my Brethren whether Spiritual or Temporal, and to all my Relations, as becomes a Member of the Christian Profession; in the several Capacities of a Husband, Friend, Master and Servant, teach me O merciful God, to behave myself, as becomes a Member of thy most Holy Religion, O blessed Jesus.   

For the Sixteenth.  
INstruct me I beseech Thee, O Almighty Lord, in all the Branches of my Duty to my Neighbour. After thy own Example, O unchangeable Goodness! Direct my Charity towards him, with respect to his Soul, his Body, his Goods, and his Credit; give me such a Spirit of Positive Justice, that I may value him upon all Accounts equal to my self, and be always ready to do the very best I can to propagate his Interest in both Worlds. I beg this of Thee with the utmost Ardency of my Soul, O Jesus, merciful Jesus!   

For the Seventeenth.  
O Merciful God, who hast marked out my Compassion to my Fellow Creature, as the Standard by which thou intendest to measure Thine to me! Give me, I beseech Thee an entire and universal Charity. Open my Bowels, that I may be ready to help and further him in all his Extremities. Grant O my God, for the sake of thy own Love, that I may be always prepared to vindicate my Neighbours good Name upon all occasions, that I may judge the best and speak well of him, and conceal or excuse his Infirmities, that I may be impatient to hear, slow to believe and unwilling to propagate evil Reports; lodge him in my Heart in the very next Place to myself, that I may constantly Study his Peace, and value it equal to my own; keep me from all Litigious Suits and Controversies, let an even and regular Charity run through my whole Life and Actions, and extend itself even to my very Enemies; I beg this and every thing else, thou in thy Wisdom knows useful for me, for Jesus Christ his Sake,  
Amen, Amen.    
FINIS.   

Books Printed for John Laurence at the Angel in the Poultry.  
CAtholicism without Popery. An Essay to render the Church of England a Means and a Pattern of Union to the Christian World. ●ctavo.  
The Mourners Companion: Or, Funeral Discourses on several Texts, ●n Two Parts. By Mr. John Shewer. Octavo.  
The Dying Man's Assistant: Or, Short Instructions for those who are concerned in the preparing of Sick Persons for Death. Being no ●ess worthy the Consideration of all good Christians in time of Health; chewing the importance of an Early Preparation for their latter End; with regard as well to their Temporal, as Eternal State. By a Divine of the Church of England Twelves.  
The London Dispensatory, reduced to the Practice of the London Physicians, wherein are contained the Medicines that are now in use, and such as are not in the Latin Copy added; with their Virtues and Use. By John Pechy of the College of Physicians in London, Twelve. Price 1 s. 6 d.  
Mr. Clark's Concordance to the Bible. Twelve.