THE Christians DAILY MONITOR To the performance of Personal and Relative Duties.  
With a Resolution of some Cases of CONSCIENCE.  
Published for the benefit of Young Persons;  
By Joseph Church.  
Together with so much of Mr. Samuel Hierons' Catechism, as concerns second Table Duties.  
LONDON, Printed for Tho. Parkhurst, at the sign of the Bible upon London Bridge, 1669.   

TO Mrs Elizabeth Papilion, Eldest Daughter to Mr Thomas Papilion, The Author wishes increase of Grace and Peace.  
THe intent of this Dedication, is not to tell the World how hopeful and towardly a Child you are, but partly for mine own sake, to testify my sense of those many kindnesses I have received from your Parents; which I cannot see any possibility I should ever require, and the least I can do is to acknowledge. Low● Parents do accept from a poor hand a small kindness that is showed to their Children: Even God himself our Heavenly Father, because our goodness extends not to him, accepts of what we do to his Children; and because my thankfulness cannot ascend, I was willing that it should descend, ever judging it a true principle, If I cannot do the good I would, to do what good I can.  
But for your sakes also do I Dedicate this small Book to you:  
1. To lay an obligation upon you to answer the means you enjoy in a good education, that the prayers, pains and cost your Parents are at with you may not be lost.  
2. That you might have a Daily Monitor of your Duty to God and Man. You are not sure to have Father or Mother always with you, or Ministers, but these things if they sink into your heart, will abide with you to comfort and counsel you. I do therefore exhort you to a frequent and serious r●●ding of them, with prayer unto God, that they may be blessed to you; and if no other should gain by them, yet if you do, I shall not altogether repent my pains: But if others should gain by them, and you not, you and I both shall have cause of grief and shame. Pardon my plainness with you; I speak not this as distrusting the Grace of God in you, (which I pray may grow up with you more and more, and abound in you:) but as one I love in the Lord, to warn you, and admonish you, that you may not begin in the spirit, and end in the flesh. Some of these things you have heard discoursed to you, and some of them in public, and there are some that I have collected from others, which own nothing to me but the mere order and form of them, of which I have given an account by prefixing the two first letters of their names. I know you have many other useful, and spiritual Books by you; let not this take you off from them, nor them, or this, make you neglect the reading of the Scriptures, and the orderly reading of them, according to an example you have daily before your eyes: For all other Books are written to give light to the Scripture, and to stir us up to the practice of those duties there laid down. I shall trouble you no further now, but commend you and this Treatise to the blessing of the Almighty; And Rest  
Your Souls, and your Faith's Servant in the Lords Work, Jos. Church.   

TO THE READER.  
Christian Reader,  
IT was not because the World needed Books that I appear in Print, or if it did, there are (blessed be God) enough others, more able, and fit to supply its wants: But one great inducement to me to Print, was the need I stood in of the Press to ease me of the labour of transcribing these things for my own near Relations and Friends; and were there not a kind of necessity of multiplying the number of Copies beyond what would have served my particular occasion, (to any one will make use of that ingenious Invention of Printing,) I could very well have been contented to have been consigned within the limits forementioned. I would entreat thee therefore to consider, that these things were first written and laid together for the private use and benefit of some young persons: And my touching upon so many subjects, and with brevity, was with respect to that age; for variety and brevity do most please them: and if any think by brevity I am guilty of obscurity, let it put them upon meditation, and beating things out in their own thoughts, or else enquiry of others what such a thing means, before they condemn me: But I am not conscious to myself of that crime, for though I have endeavoured to speak pertinently and shortly, yet I have also done it plainly. I have ventured at some cases of conscience, which I observed did frequently occur among sober good Christians; not that I think myself able for that kind of divinity, but if by any means I might provoke some of my able Brethren to travel in that so much wanted and desired work of Casuistical Divinity: And if I have not wrote what may give full satisfaction, yet I hope I have taken the safe way, and said that may stay the violence of the distress if rightly applied, till they meet with that interpreter of a thousand, that shall speak a word in season to him that is weary. I am very sensible, that whosoever doth appear in Print, lays himself open to the lash of every man's tongue: Some will criticise, some will censure, others will deride and scorn, but all these shall hurt themselves more than me. I do not expect better measure than those that were far my betters had before me, and have at this day. It is vastly more comfortable to have a man's words and name reproached innocently, then to censure and wrest proudly and uncharitably, what is well meant, and upon examination will be found well-spoken, if it be but well taken.  
To please all is impossible, to please men in their sins is wicked, and to please good men in these days, wherein there is such a consumption of charity, is very difficult. As for those that are learned (if any such should stoop so low as to peruse these things) it may be if they find no beams of light, they may find some sparks of fire to kindle their affections, and to beget some ardour and fervency of desire to add to their knowledge practise: as for any other fire of contention and strife, I trust they shall find none: I should think the worse of myself as long as I live, if I should be really guilty of that. O that we could all avoid studium partium, the espousing particular opinions and interests, and labour after an universal charity to all that love our Lord Jesus Christ, and silence our own private sentiments which might cause a public disturbance, which we must not expect till we see more piety. For the Schools have long ago told us, Rivulus charitatis oritur ex fo●●e pietatis, That the stream of charity to our Brother, comes from the fountain of piety towards God: If therefore thou art an ●n●my to true piety, thou art at the same time an enemy to charity. For the promoting therefore true piety in young persons and comers in, I have offered my endeavours in the ensuing Discourse: That if this present Generation, after all their cultivating should bring forth no fruit, nor admit of any melioration, yet the seedlings and young plants might draw in a more benign juice, and shoot up and bring forth more and better fruits. It is a general complaint, that Relations prove so bad; and indeed to find a man faithful in all Relations, is to find a rare Jewel. Nothing more honours God and the Gospel, then when those that profess it, live up to the duty commanded them in their Relations, as nothing dishonours God more, shames the Gospel, ruins families, than undutifulness and unfaithfulness in Relations. No plainer proof of our sincerity in our Religion then this is. Thou canst not be a good Christian if thou art not a good Child, a good Servant, a good Master or Mistress, a good Subject, a good Husband or Wife. The same God that commands to be a good Christian, commands thee to fill up the duties of the other also, as he calls thee to them; and one great cause of the neglect of these duties, and the decay of them, is the neglect of Catechising in private families, which till it be conscientiously practised, all public preaching and chatechizing will be the less successful.  
Upon whose account soever the neglect of this doth lie, I am sure it will not be found light one day; and one man's omitting his duty, will be no excuse then for thy neglecting thine. I have here offered a plain short Catechism of the heads of second Table Duties: I made choice of this Author, as one who lies liable, as I know of, to no exception; the Catechism having been reprinted several times with good approbation, and also because his answers are for the most part the words of Scripture pertinently quoted and applied: Upon which account as the duties herein pressed come with more authority, so the learner is accustomed to Scripture phrases and language, for want of which, and the unbounded liberty many give to their fancy, we have so many uncouth, wild, extravagant and offensive expressions even in Religious performances: Which however weak ones may account the height of devotion, yet riper judgements, and sober Christians know them to be nothing else but the statulency of fancy. I exhort thee therefore (Christian Reader) to hold fast the form of sound words, get thy heart stocked with sound knowledge, and take heed of phraseology in Religion, which is a minting and coining new expressions, and differencing ourselves from others by an affected stile or form of speaking, and making people believe we have attained more light than others, when as indeed when these notions come to be examined and weighed in the balance of Truth, they are worth no more than the trash and trumpery that the Cardinal's Sumpter horses carried (a story so well known, it needs but naming.) And this is all will be found among the Enthusiasts of this Age, the Behmenists, Paracelsians, Familists, etc. Thus I have in brief, with plainness of heart, given thee an account of this Work, which I shall pray to God may be acceptable to his people, and successful to their spiritual edification, in Knowledge, Faith, Love and obedience. Amen.  
Thine in the Lord, Jos. Church.   

The Christians daily Monitor. To the performance of personal and relative Duties, etc.  

§. 1. Of Humility.  
HUmility is a foundation grace: to increase this grace, compare thyself,  
With the brute creatures, that have only sense, yet they keep the Law of their Creation.  
With the fallen Angels, that sin only against God's power; thou sinnest against his Grace.  
With thyself, What thou shouldest have been if man had not fallen, what thou art now by sin, what thou mightest have been, if thou hadst not neglected thy duty.  
With others inferior in means, superior in growth, that have fewer mercies, and more thankfulness.  
With the Holy Angels, who serve God cheerfully, readily, sincerely, fervently, constantly.  
With Jesus Christ, Who was meek, and lowly in heart, who for our sakes humbled himself, and was obedient to the death of the Cross; and then thou wilt abhor thyself in dust and ashes.   

§. 2. The best Physician.  

Christ our heavenly Physician exceeds all earthly Physicians in seven things.  
1. He never leaves any work behind him for others.  
2. He never undertakes any cure, but he finisheth it.  
3. He doth all freely, without desert in us, or reward from us.  
4. There is nothing in him, but hath a healing virtue in it, his eye, his lips, his hand, his blood, his garments, etc.  
5. He cures Nations as well as Persons.  
6. He cures Death as well as Diseases.  
7. He always makes his Patients the better, not only after, but by their sickness.   
Oh! I am sick of sin. Lord show thy Art,  
One touch of thine will break, and heat my heart:  
O rare Physician, that sheddest thy blood,  
And givest thy life, to do poor sinners good.   

§. 3. Successful begging.  


The way to be heard in prayer, and not to lose our labour, is,  
1. To ask in faith, Mark 11.24. that is, believing God is able and willing to bestow good things on us.  
2. To ask in sincerity, for right ends, Jam. 4.3.  
3. To ask fervently as Jacob, who wrestled with God, and prevailed, Gen. 32.28.  
4. Seasonably, while the door is open, Isa. 55.6. Seek the Lord while he may be found.  
5. Constantly, pray continually, 1 Thes. 5.17. or without ceasing.  
6. Patiently, Psal. 40.1.   
He that can pray to God withal this cost,  
Is sure his labour never shall be lost.  
Who asks in sound faith, zeal, fixed patience,  
And season, always, hath sure recompense.  
Stay not at one, or two, or four, or five,  
But get all six, and then be sure thou'lt thrive.    

§. 4. The Heavenly care. From Dr. H.  
There are five things considerable in that Promise, he careth for you, 1 Pet. 5.7.  

There are five things considerable in that Promise, he careth for you, 1 Pet. 5.7.  
1. God cares for his people when they think he doth not.  
2. He so cares for them, as he cares for none else comparatively.  
3. He cares for them, when none else care for them.  
4. He cares for them, when those that should care for them neglect them.  
5. He cares with others to bless their care, and make it successful.   
Q. But must God's Children cast off all care?  
A. No, they must use a care of prudence, and providence, a Godly care, but they must take heed of worldly, immoderate, heart-breaking, heart-corroding, distrusting care.  
Martha with many things distracts her mind,  
Mary in one thing all content doth find.  
Lord cure my cares, that I thy word may hear;  
Lord choose for me the troubles I shall bear.   

§. 5. The Dutiful Aid.  
God hath in wisdom so framed our bodies, that one part cannot say to another, I have no need of thee. So it is in the Political; and Ecclesiastical body. The Prince cannot say to the Subject, he hath no mind of him; nor the Subject to the Prince, he hath no need of him; for he is the Minister of God to us for good. The like may be said of Ministers, if they need our Temporals, we need their Spirituals. Know therefore that Superiors need the prayers of Inferiors; because  
They resemble God more than others.  
They have a greater charge lies upon them.  
They have more tentations standing on higher ground.  
They have more influence to do good; they set the lesser wheels in motion.  
They commit more faults, and seldom sin alone.  
They have more opportunities.  
They must give a greater account at the last day.  
The best assistance that can be given them by Inferiors, is to pray that the special presence of God may be with them. Let inferiors remember these things, and it will keep them from envy, murmuring, ambition, reviling, etc.   

§. 6. Of the Love of God.  
A True Christian loves God no more with the world to boot, then though he were all alone without the World.  
It is God a Christian loves in the creature, and he loves them for God; as the Fisherman loves the fish, for the pearl that is in it.  
He that loves not God above all, loves him not at all. Joseph loves his Mistress, his Master, and God; but when his Mistress' love risen up against his Duty and love to his Master, away he runs, as he would have forsaken his Masters, had it been contrary to God. For a True Christian stands always ready to forgo all for the love of God. True love to God is sincere, supreme, universal, constant.  
Our obedience to Christ is a sure ground of our love to him. If you love me keep my Commandments, Joh. 14.15.  
Or love to Christ is a sign. We are beloved of Christ, 1 Joh. 4.19.  
From Christ's love to us spring all the blessings of time and eternity.   

§. 7. A Dialogue between a Minister and a Christian.  Chr. 
Pray Sir, which is the way to Heaven?  Min. 
Your ready way lies in the Ordinances, which is the King of Heaven's highway.  Chr. 
Which are they?  Min. 
The Ordinances of God are,  
1. The Word both read by us, and heard from Ministers.  
The Duties here to be observed are, before it Preparation; at it Attention; after it Practise.  
2. The Sacraments, and seals of the Covenant, which are, 

1. Baptism; the type Circumcision; the duties going before it, Prayer; following after, the care of a new life.  
2. The Lord's Supper; the Type, the Pass-over; duties herein, going before, examination; at it, the use of faith to apprehend and apply Christ; after it, a trial what benefit we have received, an amendment of life, a care to keep our Covenant with God.  
3. Prayer, the Key of Heaven; the type incense. Duties before it are, searching and emptying our hearts; in it, fervency of Spirit, and Faith; after it, care to walk worthy of Mercy, past, present, future.    
Take the Spirit for your guide, you cannot miss the way; there be no turn to the right hand or the left: Fellow your Leader, doubt not. By an unknown Author.   

§. 8. How to preserve Love among Christians.  

1. Avoid groundless suspicions, and jealousies, which will be the break-neck of true Charity.  
2. Keep down thy natural passions; and in fight with them, be sure to watch the first rise of them, and fight with that that thou knowest the strongest. Passions are an unnatural heat, that prey upon brotherly love and charity.  
3. Be courteous in thy salutations. This draws out and strengthens love.  
4. Bear one another's infirmities.  
5. Stand for thy Christian friends, when they be spoken against.  
6. Pray for one another hearty.  
7. Visit the afflicted in their misery.  
8. Hold fast to the Truth.  
9 At some times part with that which is thy right. Do nothing to make any hate thee; suffer something to make them love thee.  
10. Interpret doubtful things in the most charitable way.  
11. Take not all advantages for gain, or opportunities to rise and get preferment in the world; be contented others should outshine thee.  
12. Ever remember the three great supporters of love; Humility which wins others; Diligence, which helps others; ●●d quietness which pleases others. Be good with quietness, do good with cheerfulness, and receive good with thankfulness: This is the way to promote and increase love.    

§. 9 The Spiritual Touchstone.  


Twelve Graces that distinguish a true Saint from a counterfeit one:  
1. Brokenness of heart for, and from all sin.  
2. Mourning for other men's sins, as Lot, David, Jeremy, Ezra, Nehemiah, Paul, did; This is an argument of great sincerity, for we never read any in Scripture did this but Godly men.  
3. The grace of self-denial in the extent of it, to be able to deny natural, worldly, religious self: this is a grace none but a true Christian can attain to.  
4. To love God for himself, not only because he is our good, but because he is the chief good; not only to make our Heaven our God, bu●●o know and believe, God himself is our heaven and happiness.  
5. To love a child of God, because he is a child of God; and the more eminent he is in grace, the more to love him; to love all the Godly as well as some, to love their company, and to take their reproofs kindly, is the distinguishing character of a true Saint.  
6. To advance the Glory of God in thought, word, and deed, and to rejoice that Christ is magnified, whatever becomes of us.  
7. To prize Jesus Christ for himself, as well as his rewards; to prise his Kingly and Prophetical, as well as his Priestly Office, to prise him above all things, and at all times, is a sure note of a child of God.  
8. Every branch in Christ bringeth forth fruit; every true Saint is a growing, and a fruitful Saint. A picture of a Child doth not grow, but a living Child doth.  
9 A true Saint is heavenly-minded; his thoughts, his affections, his hope, joy, desire, his speech, his conversation, are all heavenly.  
10. A true Saint is careful to redeem his time. Natural men make no conscience of idle thoughts, idle words, and idle time.  
11. He is known by the Uniformity and universality of his obedience to the will of God, he hath respect to all God's Commandments; he is holy and honest. A true Christian makes conscience to abstain from the sins of both Tables, and to do the duties of both Tables, that he may keep a conscience void of offence towards God and Man.  
12. Every true Saint hath a thankful heart, a thankful tongue, and a thankful life.     

§. 10. The seven last words of Christ.  
The first was a word of mercy for his persecutors.  Luke 23.34. 
Father forgive them they know not what they do.  
The second was a word of freegrace to the penitent thief.  Luke 23.43. 
This day shalt thou be with me in Paradise.  
The third a word of care and affection for his dear Mother.  Joh. 19.26, 27. 
Behold thy Son! behold thy Mother.  
The fourth a word of sad complaint.  Mat. 27.46. 
My God, my God, why hast thou forsaken me?  
The fifth, a word of want and distress.  john 19.28. 
I thirst.  
The sixth, a word of triumph and gratulation.  john 19.30. 
It is finished.  
The seventh, a word of perseverance.  Luke 23.46. 
Father into thy hands I commend my spirit.  


Twenty Directions how to live well and die well from these seven last words of Christ, being the heads of several Sermons, preached by Mr. E. C. B. M.  
1. He that would live well and die well, must be much in prayer. The first, fourth, seventh words are prayers.  
2. He must be well versed in the Book of Psalms: the fourth and seventh words are out of it.  
3. He must forgive his Enemies, and pray for them.  
4. He must have a care of relations, and dispose of his worldly estate.  
5. He must do what he can to convert others.  
6. He must not abuse the example of the penitent thief, to delay his repentance.  
7. He must believe the souls of the Godly go immediately upon their death to a Heavenly Paradise.  
8. He must thirst after communion with God, and the enjoyment of God in Heaven. Jesus Christ thirsted after our salvation.  
9 He must meditate of the soul and body sufferings of Jesus Christ: what he suffered in his soul, when he uttered the fourth word; what he suffered in his body when he uttered the fifth word.  
10. He must so live, as that he may upon good grounds call God Father: The first word was, Father forgive them: The last word was, Father into thy hands, etc.  
11. He must take more care for hi● precious soul, than his mortal body.  
12. He must believe that Christ hath finished all things necessary for hi● salvation, in point of merit and satisfaction, and that nothing is required of him, but to testify his thankfulness in a holy life.  
●3. He must believe on good grounds that Christ hath finished His Salvation: O happy man, that when he is breathing out his last, can say, my salvation is finished.  
●4. He must finish whatsoever is behind, and to be done by him to fit him for heaven; something we are to do, and we must finish it; not only begin well, but end well.  
●5. He must fly in the time of tentation to Christ's sufferings; there is a great deal of comfort in that word it is finished.  
●6. He must stay himself on God in a time of darkness when there is no light; Christ said, My God: we must not let go the faith of adherance, though we want the faith of evidence.  
●7. He must remember Christ wore a Crown of Thorns, that we might wear a Crown of Glory; he was forsaken for a time, that we might no● be forsaken for ever.  
18. He must believe, that through many tribulations, we may enter into the Kingdom of Heaven. A man ma● from the Cross go to Heaven. Chri● was Crucified between two thieve● and yet died gloriously.  
19 He must study the love of Christ i● suffering such a cursed death on th● Cross for his sins, that he may b● able to say, He loved me, and gav● himself for me; and rejoice in nothing save in the Cross of Christ.  
20. He must after the example of Chri● commend his soul to God's hands and remember Christ hath commended thy soul and my soul already into the hands of God, and when we dy● God will remember the depositu● left with him.     

§. 11. The order a Christian is to observe in his walking every day: with an answer to objections, and encouragement to set about it.  
1. In the morning awake with God, Psal. 139.18. (i. e.) season thy mind with awful and thankful thoughts of God's morning and evening mercies, and lift up thy heart in some short mental prayer to God, that he would help thee to renew thy resolution to walk with him.  
2. When thou art up, as soon as conveniently thou canst betake thyself to prayer. Private prayer should be the first thing we do. The first hour is the Golden hour, and by so doing thou mayest open thy heart to God, and shut it against all sin. For family prayer, that is the fittest hour, when all the family, or the greatest part, can most conveniently meet together; and if thou art a servant, take heed of voluntary neglecting family prayer: Let it be some urgent occasion that hinders thee, an● when thou canst not be there with thy bodily presence, yet be sure thy affection be with them.  
3. After prayer, and other religious duties performed, Go to thy calling, an● follow the works thereof, (as that station God hath set thee in) with diligence, conscience and cheerfulness, and be contented with thy calling though mean. Be not like worldlings, who do all with a greedy mind of getting: But remember a Christian hath two Callings, one general, the other particular; and he is a happy and wise servant that so minds his general, as not to neglect his particular, and so follows his particular Calling, as he doth not neglect his general: Usually the former have some tincture of hypocrisy, and the latter are too much overgrown with covetousness. Labour therefore to keep thy eye upon thy heart, and upon the rule. Do all in thy particular Calling with uprightness and faithfulness, in wisdom and order, referring the success to God's blessing, and labour to be armed with patience against crosses and losses. In buying and selling, take heed of lying and dissimulation, covetousness and frowardness, of multiplying words carelessly, and of over-praising thy own wares when thou sellest, and saying it is naught when thou buyest.  
4. When thou art alone look to thy heart, and say, Heart, where art thou? what art thou doing? where hast thou been? whither art thou going? keep thy heart with all diligence; Prov. 4.23. Keep it as a Guardian would do a rich Heir, that hath many Suitors, or as a General would do a Castle that was a key or inlet to the whole Country; and in order to this remember five things.  
1. Observe the motions of it; thy mind is thyself. Be not a stranger to thyself; God looks at the heart, 1 Sam. 16.7. he delights in truth in the inward man, Psal. 1.6.  
2. When any good thoughts and holy motions come into thy soul (as those that are truly good shall not find themselves long without them) cherish and entertain them; say as the Spouse, It is the voice of my beloved that knocketh; say, Come in thou blessed of the Lord, why standest thou without? but i● evil motions arise, let them not lodge with thee, but chase them from thee.  
3. Employ thy heart, and set it t● work. The mind is a restless mill, always in motion. Calvin prayed every day, the devil might never find him idle If our hearts be doing nothing, they will be doing evil; like a garden, if yo● do not sow good seeds, will soon b● overun with weeds. Remember, Go● and Nature abhor idleness, and the Devil watches for the idle hour.  
4. Limit the workings of thy soul that the world may have no more o● thy thoughts and time then needs must▪  
5. Spiritualise the operations of thy mind, and extract heavenly and divin● meditations out of thy employments, out of fit objects.  
5. Look carefully to thy senses, especially make a Covenant with thy eyes, as Job did Chap. 31.1. and pray with David, that God would turn away thy eyes from beholding vanity, Psal. 119.37. There is a quick passage from the eye to the heart. A Christian should not let his eyes fly at random. Consider:  
1. The eye is a sense of the greatest extent and latitude; it beholds all on earth, and reaches even to heaven.  
2. It is a sense above all others most frequently and constantly exercised.  
3. It works more immediately and strongly upon the heart and fancy.  
4. It is a sense above all others most easily induced to sin, to wantonness and vanity, to injustice and oppression, to covetousness and idolatry: Pride and Envy dwell in the eye, Ezek. 23.16. Prov. 6.17. Prov. 23.33. Jer. 22.17. Josh. 7.21. Ezek. 6.9. Ch. 20.24.  
5. It is a most noble Sense, God hath provided noble objects for it; and therefore O Christian, young or old, look t● thy eyes every day, give not indulgenc● and liberty to them. There is a promis● made to this, Isa. 33.15. he that shut his eyes from seeing evil shall not dwell with everlasting burning. Remember God's eye is always upon thee; and h● that rules his heart, will easily rule hi● eyes; & he that doth not look to his eye● it is a great sign he never looked well t● his heart. Heaven itself is reserved fo● the eye; hearing is suited to faith, bu● the eye is suited for vision.  
6. If thou art in company take heed t● thyself, that if thou canst do no good nor get no good, thou mayst do no har● nor get no harm. If thou at any tim● fallest into such company, as there is n● likelihood to do or receive good, th● business being dispatched, and civility observed, get out of that company, fo● he cannot be a Christian indeed that i● not curious of his company. When tho● hast conference with others, speak neither falsely, rashly, nor vainly, let thy words be few, true, spiritual; let no filthy communication come out of your mouth: Let thy speech be always gracious, seasoned with salt, such as may minister grace to the hearers. Speak of God, his Word, Works, Ordinances with holy reverence. Speak of thyself modestly and humbly, of others charitably; of the gifts and graces of another, with joy and thankfulness; of the infirmities and failings of good men speak sparingly, and with a due respect to their good name: Of the sins of wicked men, speak not but with grief and detestation, and admiration of the grace of God to thee, since what is in their practice, is in thy nature, and who is it O man makes thee to differ? It may be useful and necessary to speak of the world and civil things: But let not these things take up all thy talk. If thou enquirest after news, let it be to understand how it goes with God's Church, that thou mayest the better direct thy prayers for them if afflicted, o● thy praises if they prosper: Specially take heed of the sins of these times much speaking, rash censuring, prou● boasting, slandering and backbiting, speaking evil of dignities, spreading false reports, which are too much the sins of professors; as profane swearing, horrible imprecations and curse, sordid flattery, obscene talking, scoffing and mocking at Piety are the sins of Hector's and Ranters.  
7. Wherever thou art, at home or abroad, give good examples, that thou mayst not leave any stinking savour behind thee, to open the mouths of the malicious, to harden them in their sins, and make the weak to stumble, or to sad the hearts of the Godly. We may be innocently cheerful in company, and in a journey, to pass over the wearisomeness of the way: but let thy moderation be known to all, be not profane, idle, vain, especially take heed to thy words and actions before Children. For the heathen could say, there is a great reverence due to them; the seeds of goodness are soon quenched, and vicious inclinations are more corroborated. Let it be then thy great care in all thy ways and actions, to show thyself a pattern of goodness, labouring to adorn the Gospel of Christ, holding forth the word of life in a good conversation; to which purpose make it thy care to walk in the exercise of four things;  
1. To show all fidelity and honesty in thy deal. The Apostle Peter would have us to have our conversation honest among the Gentiles, 1 Pet. 2.12. It is a vain thing to pretend to be religious if we be not honest. The Apostle Paul would have poor Servants, to show all good fidelity, that they may adorn the Gospel of our Lord Jesus, 2 Tit. 10. It is a woeful time, when we know not where to find a faithful man. God forbidden it should be said, that Turks, and some Papists, and Quakers, and common Protestants have more uprightness, truth and faithfulness in their words and deal, the● those that make the highest profession in Religion. By these sins God suffers i● his honour, Jesus Christ suffers, and th● Gospel suffers, and the Godly suffer. By being faithful in your deal, you will beat the enemies of Christianity with their own weapons; all the Glory they have is their justice and fidelity, that they wrong no man, that they will not circumvent and work upon their neighbour's necessity or ignorance. Now when a Christian shows such fidelity, he overcomes them in that which they themselves confess to be good; and all men see, that if there be any thing in them praiseworthy, it is to be found among true Christians with more advantage and lustre.  
2. Labour to evidence an humble subjection to those in Authority over us. This is the Herculean Argument the Papists and other wicked men use in all ages against the Godly, That they are enemies to Kings, stubborn, disobedient, turning all things upside down. It becomes then all that profess the name of Christ, as far as they can to obey all the commands of Magistrates; for this is the will of God, Tit. 3.1. and to give ●ll lawful demonstrations, that we are not stubborn, refractory persons; That if any do maliciously accuse us, we may be able to say with Daniel, that innocency is found in us before God, and that to the King we have done no hurt, Dan. 6.22.  
3. Thou must labour for a peaceable conversation, avoiding as much as you can all contentions and quarrels, studying to be quiet, and minding your own business, 1 Thes. 4.11. remembering the Apostles rules, Heb. 12.14. follow peace with all men, and holiness, etc. As much in you lies live peaceably with ●ll men, Rom. 12.18. (have peace, keep peace, love peace, make peace, seek peace; that phrase, live peaceably, includes all.) That so the wicked may say of us, as the Shechemites of Jacob● Sons, These men are peaceable with us therefore let them dwell in the land, Gen. 34.21. It is a question yet unresolved, whether the persecutions o● enemies, or the divisions of brethren have done the Church of God mo● harm.  
4. Thou must walk charitably: labour after a beneficialness in thy conversation, to be profitable to men, to b● public spirited, open handed to th● poor, to be as Job was, eyes to the blind to  the naked, visit the sick, defend the fatherless and widow. This i● well pleasing to God; these things ar● good and profitable to men.  
This is the way to adorn thy Conversation, and to be a pattern of goo● works; and without such things as these thy profession and religious performances will have no great lustre no● beauty.  
8. If God give thee prosperity, and riches increase, be not overjoyed with it. Trust not in uncertain riches, do not bless thyself in abundance, as if thy happiness did stand in possessing, or thou wert sure to have these things continued. If we rejoice exceedingly in the day of prosperity, we shall grieve immoderately when the time of parting comes.  
9 Therefore prepare for adversity. Thy Saviour hath commanded thee to take up thy Cross daily, in preparation and expectation; And Solomon hath told us, We know not what a day may bring forth. If adversity comes, be not impatient; murmur not against God, if he cut short thy Estate, but say with holy Job, Shall I receive good things at God's hand and not evil? The Lord gives, and the Lord takes, blessed be his holy Name, Job 1.21. c. 2.10.  
10. In Recreations which the necessity of Nature calls for, and Religion doth not deny: Look to thyself, for it is easy stepping out of the use into the abuse of them; See therefore, 

1. To the kind of them, that they be lawful, innocent, and of good report, as also that thy recreations be in offensive: That which is in itself lawful may be in expedient. Use no recreation that hath got an universal evi● report among Sober, Godly, Wise grave persons.  
2. To the time. We should abridge ou● selves Recreations in times of Common Calamity to our Country, or th● Church of God. See also that it b● not on the Lord's day, which is to b● employed in Heavenly exercise. W● must not suffer them to thrust out Family duties, or crowd them up in ● narrow compass: And finally, se● that they take thee not off from the important works of thy Calling.  
3. To the place, that it be not too public and open to draw others to se● us, who notwithstanding thy libert● may be offended; or that it be not place of gusling and drinking, where we may be drawn to excess.  
4. To thy Company, that we sort our ourselves as much as we can with Godly, wise Christians.  
5. In the continuance of them. Recreations as they should not be over frequent, so they should not be overlong. Make not thy by-work, thy work; Use them as sauce, a little here is enough, and enough may be too much; and as the Proverb saith, Too much of one thing is good for nothing.  
6. To the end of them, which must be to refresh the outward man, to benefit the inward man. We must not play to play. No man uses a whetstone, but to put a keenness upon an Instrument. Imitate the Primitive Christians, of whom Tertullian gives this account: We sit not down to eat, till we have first prayed to God; we eat so as to satisfy hunger; we drink so as not to inflame lust; we feast so, as to remember we must go to prayer, and come away as if we had been at ● watch, rather than a feast.    
11. Be ready to every good work, and constantly perform such holy duty as God calls thee to, and do not willingly omit them. If God calls thee to hear his word, and pray to him, go to it that not out of form, but out of a conscience of thy duty, and a sense of thy wants; get some time every day fo● Meditation of God's Word and Works and if thou art so barren, thou canst no● find matter, meditate of thy barrenness, and humble thy soul for it.  
12. And now in the Evening, take ● view of the former particulars, and examine all; how thou hast prayed, how thou hast performed the works of thy Calling, what hath come into thy thoughts, what hath gone out of thy mouth, how thou dost find thyself in prosperity and adversity, how it hath been with thee at home, and abroad, alone, and in company, in recreations, and in religious duties: And herein deal faithfully with thy own soul. If thou hast upon due enquiry into thyself found, that thou hast kept this order in some good manner, give God the praise and Glory: If thou be conscious to thyself of any disorder, blame and shame thyself, beg pardon of God, fly to the merits of Christ, renew thy resolutions to walk with more watchfulness. And as thou didst rise with God in the morning, so close the day with him, making thy peace with him, that thou mayst rest in the arms of thy beloved, and have good hope thou shalt go to heaven, if thou shouldst die before the morning.  

Objections against this daily order in our Conversation.  
Obj. 1. O but saith the flesh, this is more than needs, more than God requires.  
Ans. But go and learn what that means, to love the Lord with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, and then thou wilt not say it is more than needs, except thou thinkest there is no need to please God.  
Obj. 2. But this will spoil all mirth to observe this order.  
Ans. It is nothing so, these Rules observed will keep from nothing that is lawful, delightful, profitable, thou mayest eat, drink, buy, sell, keep company, recreate thyself, only it teaches thee to do these things without sin. If there be no mirth but in sin, than the Devil is the merriest creature in the world, for he doth nothing but sin.  
Obj. 3. But it is impossible to do this always, and this makes Religion a bondage.  
Ans. The love of God makes his Commandments not to be grievous when we first enter on it, it seems harsh and hard, not that it is so, but it seems so, because we have used ourselves to so much liberty; as a new garment is straight at the first putting on, but after a little wearing it is easy. Do not say Christ's yoke is heavy and straight, when he saith, it is easy. If God give thee a new heart, thou wilt never complain of the difficulty of a new life.   

The encouragements to observe this Order are these five:  
1. This will keep out many sins that overtake us for want of it. The resolving against sin in the morning, and prayer to God to strengthen that resolution, are excellent helps to keep us from sin.  
2. It will preserve us from many troubles and sorrows, which it doth by keeping us from sin, for Sorrow follows sin, as the shadow doth the body.  
3. It preserves from lying and continuing in sin; he that observes this order, if he falls in the day through infirmity, he rises the same day by repentance, and evens his reckon with God through the mediation of Jesus Christ.  
4. It will keep us from foul and heinous sins, from conscience-wasting sins, which a man falls not ordinarily into, but by degrees lessening his care, and remitting in his duty, as we see in David and Solomon. The observing this daily order, stops the disease in the beginning, quenches the fire in the spark, kills the Serpent in the Egg.  
5. It makes a man's life very comfortable and joyful. The more carefully and constantly a man walks with God, the more peace and joy he will find and retain. By this means we shall be more fit for holy duties, and to perform them in a right manner; hereby we shall the more easily prepare ourselves for a holy Communion. By this way also we shall with more success manage our spiritual Conflict, even to triumph over Satan. Hereby we shall realize the profession of Religion we have been so solemnly dedicated to in our baptism. Lastly, hereby we are fit to live in all times, and thus living we shall be fit to die. What need he that hath thus orderly walked with God fear Death, since he knows he goes to that God with whom he is at peace?    

§. 12. A Direction to Christians how to carry themselves in Evil days, especially in in times of fear and danger.  
1. It highly concerns every man to examine and prove himself whether he be in the Faith or no, how the case stands between God and him, Lam. 3.40. Hag. 1.5. If we will not try ourselves we shall be tried; and woe unto us, if we be found too light.  
2. We should be every day weaning our hearts from the world. Things that hang on a pin easily fall off, but things that are glued, are hardly severed: inordinate love to any worldly thing, makes the cross ten times heavier; and it is like a heavy burden on a sore back. Let not thy heart so cleave to these things, that judgements should rend and tear them from thee; but let thy affections be so mortified, that they may fall off easily, as Elijahs mantle, when he went up to Heaven.  
3. Be twice as much exercised in Religious Duties as before. When Judas was plotting, Christ went to the Passover. When Haman was revelling, Esther with her Maids were praying. It is good to be well employed, when God is riding circuit in his judgements. Blessed is that Servant, who when his Lord comes is found so doing.  
4. Labour to keep a good Conscience; that though thou hast trouble without thou mayest have peace within. No comfort like a good conscience, it is a continual feast; it is like that good Woman, Prov. 31.12. It will do thee good and not evil all thy days: no torment like a bad one, for it is like that evil Woman, Prov. 19.13. that is a continual dropping, but drops fastest in a rainy day.  
5. Inure thyself to some hardiness. Delicate persons can hardly suffer. Soft flesh if it be pinched soon swells. They that know not how to lay aside their fashions, how will they endure the want of the necessities of Nature? We should therefore deny ourselves somewhat in meat, drink and apparel, and pleasures, and abase ourselves, lest the Lord abase us.  
6. Make sure of the favour of God. It will be very sad to have God and man against us both at once. The wrath of a King is like the roaring of a Lion: But who knows the power of God's anger?  
7. Make much of the Promises, and get them in thy heart, and labour to have them in a readiness upon all occasions. Thy word, saith David, hath comforted me in my affliction. God uses more words in promises then in any dispensation of his will; when he threatens he speaks shortly, when he promises he speaks largely.  
8. Get into thy heart the sound and experimental knowledge of the Truth, and a fervent love to it. It is the truth that thou art like to suffer for, and a man can never suffer for that he doth not know, much less for that he doth not love.  
9 Labour to better thy Knowledge in the Doctrine of Afflictions; to know the nature, usefulness, end of them, how to judge rightly of them, how to bear them, how to improve them: fix in thy mind such things as these; There is no Son of God without Chastisement; That no Affliction comes but by the will of God; That by Afflictions we are made both serviceable and conformable to Christ; That all troubles, losses, strokes are proportioned to our strength, that they all are for our profit and good: the more we believe these things, the more comfortable and courageous we shall be in evil days.  
10. Christian's should by holy conference edify and comfort one another, Mal. 3.16. They should improve the communion of Saints, for instructing, strengthening; encouraging one another.  
11. Meditate often of the attributes of God, the former experiences of Gods dealing with his people, and the joys of heaven, and the reward is set before us: as Christ did, Heb. 12.1. as Moses did, Heb. 11.27. and Paul, Rom. 8.18. 2 Cor. 4.17.  
12. Spare no sin unmortified; Entertain no Dalilah, no Herodias, for in an evil day it will work more woe and bitterness than we are ware of. It will fill thee with tormenting fears, and racking doubts. One fireball will burn thy house: one sin unrepented of will burn thy soul. Do not hid iniquity in thy heart, when God is making inquisition for it.  
13. In an evil time the prudent shoul● keep silence. There is a time to speak and a time to be silent. Many times ou● speaking dishonours God, gratifies enemies, discovers corruption, discredits religion, endangers our persons: W● should therefore pray to God to set watch before our lips, especially in ev●● times, and endeavour our words may be few, true, and spiritual.  
14. But we must not be silent as t● God, in ceasing to pray unto him, for i● is his Command, Call upon me in the day of trouble; and he expects whe● his chastning is upon us, we should pou● out our prayer unto him, and that i● affliction we should seek him early; tha● we should pray oftener and better. The nearer Christ came to his suffering, the more earnestly he prayed. Go then and enter into thy Chamber, and shut thy door; Get under the wings of the Almighty, and say with David, Thou art my hiding place, Psal. 32.7. I fly unto thee Lord to hid me, Psal. 143.9.  
15. With other exercises of piety join charity; exercise mercy, forgive thy enemy's, be reconciled to thy brethren. ●isit the sick and imprisoned, plead the ●ause of the widow, give a portion to even, and also to eight, for thou know●st not what evil shall be upon the earth, ●ccles. 11.2. Therefore, saith the Co●●tous heart, part with nothing, hoard ●p against a rainy day; therefore saith God, give freely, for the merciful shall ●nd mercy.  
Lastly, let the present fears alarm ●ee to prepare for sad events; go not without thy armour, be not secure, say ●ot the overflowing scourge shall not ●ome nigh me. But think with thyself, ●hough I have been in the rear of ●ther judgements, I may be in the ●ront of this. Labour to be fitted to en●ertain terrible things. When thou ●earest the Minister sound the Trumpet, and say judgement is at hand, the Lord is risen out of his holy place to ●udge the inhabitants of the earth. When thou hearest what is done to others, when wickedness is advanced and Godliness slighted and opposed then get those Graces that will fit the● for an evil day: such as, 

1. Resignation of thyself, and all tho● hast unto God; be content that h● should dispose of thee as he pleaseth, 2 Sam. 15.26.  
2. Faith, which is a Grace will live i● hard times, for Faith lays claim to th● fullness of Christ as its own. Fait● hath two hands, a working hand an● a receiving hand, the receiving han● relieves the working hand.  
3. Apply the promises of perseverance  
4. Patience in both its Acts, the bearing act, and the waiting act, and s● doing, thou mayest be able to stan● in the evil day; Which none of these five sorts of men will be able to do.  
1. They that slight God and Religion in peace and prosperity, will neve● suffer for God and Religion in adversity.  
●. Those that will not witness for truth with their mouths, will never for the truth's sake lay down their lives.  
3. Those that serve God only for the praise of men, will leave the service of God when men disgrace them.  
4. Those that will not endure the smaller trials, will much less stand in the greater.  
5. They that will not suffer the power of God's word to part them and their lusts, and vain conversation, will not seal the truth of God's word with their blood.     

§. 13. A few Motives to young persons to be Religious.  
●here was never more need for Ministers, Parents, Tutors, Masters, to season youth with piety, and to improve their interest, wisdom, authority in this Work, then in these days, wherein there is such a general decay of Godliness, that if God do not stir up the hearts of Governors, and if they will not stir up themselves, and those under their charge, the next Generation are like to prove Banquerupts in Religion, and to prove either Papists or Atheists. To encourage young persons to look to themselves, and to call them out of the tent● of wickedness;, I would earnestly entreat them to let these few considerations rest upon their minds.  
1. O young man or young woman, consider the end of thy being, Why God made thee, and gave thee a reasonabl● soul, capable of eternal happiness? why did God bestow upon thee many endowments of mind and body? why he hath vouchsafed the cultivation and improvement of thy natural abilities by education and instruction? Wa●●● all this that thou mightest glorify him, and be serviceable in thy Generation to the great end of being and living? Canst thou imagine that so bright a lamp as a● immortal soul, was ever put into the ●arthen candlestick of thy body, for ●ase and sensual ends, merely to serve ●y fleshly appetite, the most deformed ●nd unsatiable monster that is in the ●orld? Canst thou upon serious ●oughts conceive thy being is for ●ch poor low ends? No, remember ●od and men expect better things from ●ee. You that are young, the good ●d welfare of Church and State de●ends on you: you are the Seed-plots ●●d Nurseries of all Religion and Virtue, 〈◊〉 Liberty, Honour, Trade; either you ●ust transmit, and hand these down to posterity, or all these must die and be extinguished in your hands; and are ●ou willing to be recorded in future histories for prodigals and betrayers of ●hem all? Such a man by Religion and virtue raised his Family; and such an ●eir, such a Grandchild ruined it by ●is debauchery. Stobeus relates, that ●he Ephebi among the Athenians took ●n Oath, not to leave their Country in a worse condition than they found i● but in a better: Oh that it might be ● said of this Generation.  
2. Consider, It is a monstrous thi● for young persons to be old sinners. T●● Age in which sin is committed is so f● from excusing it, that it aggravates it. ● is a sad character of a man, he was so a● so wicked of a Child; he was a swearer a liar, a scoffer, an enemy to Godliness from his long Coats. God himself wh● he would aggravate man's sin, saith, t● imaginations of man's heart hath be● evil from his youth, Gen. 8.21. A●gustine in his Confessions bewails h● boyish tricks, Lord, when I was a litt● Boy I was a great sinner. And Davi● begs pardon for the sins of his youth Psal. 25.7. and mark how God brand the disobedience of Israel, Jer. 22. 2● I spoke unto thee in thy prosperity, b● thou saidst I will not hear; this has been thy manner from thy youth, tha● thou obeydst not my voice. And in Jer● 32.30. God aggravates the sin of Israel and Judah, that they had done evil before him from their youth. Take heed of calling sin, tricks of youth, and and thinking your age gives you a dispensation. If ever you return to God, those sins must be repent of, and they will cost you dear; as you may see in those Converts, Jer. 3.25. We lie down in our shame, and our confusion covereth us, for we have sinned against the Lord, we and our fathers from our Youth even to this day. Consider therefore how dear you must pay for your youthful lusts, they will prove dear bought pleasures, they are but honey licked off from thorns: Like that fruit in the West Indies, the Spaniards call the Devils sweet meat; a fruit very delicious, but the place where it grows is so hot in the day, and so infested with venomous infects in the night, that none care for dwelling near them. Your youthful pleasures expose you to the scorchings of God's wrath, to the bitings and stingings of your own conscience. Your youthful lusts must be repent of either here or in hell, where repentance will do you no good. Consider wha● these courses are, none can prevail wit● you now to leave, and whither they tend; they provoke God to hate you● good men are grieved for you, and ashamed of you, nay, even wicked me● themselves in their cool thoughts would not have their children as bad a● themselves. But O how few person● consider, that by youthful lusts, the● lay a foundation for old age miseries.  
3. Consider it is the greatest honour to be good betimes. It was the praise o● that good Courtier Obadiah, he feare● the Lord from his youth. It was the Glory of Josiah, that while he was ye● young he began to seek after the God o● David his father, 2 Chron. 34.3. It wa● the commendation of Timothy, tha● from a child he had known the Holy Scriptures, 2 Tim. 3.15. God takes i● very kindly when you begin betimes to serve him, Cant. 7.12. Christ loves the buds, the blossomings of Grace, as well as the ripe fruit; and the Devil is a great enemy to this age, he opposes the bringing young persons to Christ to be dedicated and to be instructed and catechised. There are four reasons among others why the Devil labours to corrupt youth.  
1. Because he knows a vicious youth lays the foundation of a vicious life. Reason teaches, that if we would alter the disposition of any thing, we must do it while it is young: Now the Devil acts according to this principle; and because youth is an age of fancy, and apt to receive impressions, therefore he labours to slain and pollute it: no colour holds so well, as that which is died in the wool.  
2. Because their age being least able to discern between good and evil, will soon by't at his baits, and yield to his temptations. Young persons are soon catched in his snare.  
3. He doth not know how short a time they have to live, and therefore he would get them into his clutches as soon as he can.  
4. Because God loves this age, therefore he loves to be cropping early buds; indeed God highly values a● a Religious Childhood and youth, he hath given us all testimonies how much he accepts it. Under the Law, the acceptable services were young things, young lambs, young bullocks, young pigeons; the first ripe fruits, the first born, God challenged to be his. O how doth God delight in young samuel's, young david's, young daniel's, young john's; the one was a young Prophet, the other a young Apostle. Saith God, When Israel was a Child than I loved him: And can there be a greater honour to you, then to say, I loved God from my Childhood, I knew Christ from my Childhood? to say as David, Psal. 71.5. O Lord I have trusted in thee from my youth.  
4. The word of God doth concern you, and Religion is as proper and fit for you as for any persons whatsoever.  
The Scriptures are written for young persons, that they may know how to cleanse their ways, Psal. 119.9. The word is the best staff for old men to lean on, and the best sword for young men to fight withal. The Heathens indeed thought, that youth might be indulged in sin. Cicero in his defence of laelius, saith, something is to be allowed to youth, till the heat of that age be abated; but I could appeal from him as a Mercenary Orator pleading for his Fee the Cause of a debauched young man, to himself in another place in his sober mind, telling us, That this age is in a special manner to be kept from lust, and that they are much mistaken, that think way should be given to the licentiousness of young men. But it is no great matter what they thought; since we know God hath so framed the Scriptures that Religion belongs not only to thos● of riper years, but to Children also, Deut. 29.29. Those words as the learned observe have extraordinary point● in the Hebrew, and three times there are mention made of Children in th● Decalogue. The Scripture teaches, ther● is a duty you own to God, Eccl. 12.1. There is a duty you own to men, Eph. 6.1. and both these are clear, because God hath appointed correction, as a● means to keep them in the way of thei● duty, Prov. 22.15. and God promises a blessing to it, Pr. 23.13. now God promise● not a blessing, but as a means appointe● by him to an end. Nor is there any ag● more proper for Religion then this is This the learning age: now you hav● leisure, now your minds are not so preingaged and prejudiced as they will b● hereafter. Religion is like water, fit to be poured upon tender plants. You will never have a fit time in your lives. The time of youth is the fairest flower that grows upon the stalk of Time. Now your understandings are quick, your memories tenacious, your affections soft and pliable. If you redeem not this time for God and your souls, I dare be bold to say, you will repent of it sometime before you die.  
5. Conversion after youth proves very difficult and rare. I would not be thought so arrogant, as to set any bounds to God's Grace, or limit it to any time. Possibly some unwary expressions that way have done much harm: But this I say, sins of youth are hardly left, and seldom forsaken; as those bones that grow crooked in Childhood, are hardly rectified when we become men. It is said, Mark 11.13. the time of figs was not yet; the time of gathering figs was not yet, as some expound that place, it was a time of bearing figs, for that kind of fig tree, saith a learned man, uses to have fruit on it of the first, second, and third years growth: Now Christ being hungry came to see if he could find any thing upon it. Old age i● the time of gathering fruit; Youth i● the time of bearing fruit. If you do no● bear fruit while you are young, how shall Christ gather fruit when you are old? and what then can you look fo● but a curse?  
6. Good education makes the sins of youth more heinous. You therefore that have sprung from Godly Parents, that have been the Children of many prayers and tears; you that have been brought up in Godly Families, that have had many Fathers, many Instructors, know you cannot sin at so easy a rate as others. And here I cannot but take up a sad lamentation over the degenerate children of Godly parents and ancestors; Then which there is not a worse symptom among us of Gods utter leaving and forsaking us: Many Sons and Daughters are so given over to looseness, prodigality, scurrility, pride, uncleanness, contempt both of the form and power of Religion, that if their Parents and Ancestors were now upon ●arth, would they know them to be ●●eir Posterity? Surely it may be said ●f them, as in the Prophet, Abraham is ignorant of them, and Israel knows them ●ot. Sarah, and those Holy Women of ●ld, would not know their Daughters. Those Squirril-brained creatures that ●isk from one fashion to another; those spotted and painted faces of yours, do ●ore resemble Jezebel, than the Saints of old: And know you not that their Children you are whose works you do? ●any young men, their fathers were ●overs of God and Worshippers of him, ●ept the Sabbath, prayed in their Families, were chaste in their minds and body, ●ust in their deal, careful of giving offence, meek, humble, lovers of them that were good. But look upon their Children, do these things live and survive in them? are they the inheritors of their Father's virtues, do they walk in the steps of their Godly Ancestors? O no, it may be said of them as in Judges 2.17. You have turned quickly out o● the way wherein your fathers walked obeying the Commandment of the Lord but you do not so. Is not God's service contemned by you? Do not you loo● upon it as a disgrace to be Religious▪ When do you hear God's word, or whe● doth God hear from you in prayer? An● not all days alike with you? even tha● holy time God hath chosen for himself, is it not many times more vainly and wickedly spent, than the week day? What are your Consciences but graves, wherein you have buried all the good principles you had in your education? Are not your bodies the sinks of lust and the epitome of Diseases? You● estates so wasted in the service of th● Devil, that they are become but a mea● skeleton? Your breath is become mor● infectious than the steam of a Sepulchre; who more bitter against Godliness than you? Who more ready to shake hands with the wicked than you● Who more ashamed of their Godly Ancestors than you are? Do not many ●f you think their strictness and circumspect walking a crime, and for fear lest you should be involved in it, you think ●hat you have no way to clear yourselves but by doing the quite contrary? And now Sirs, do you think to scape? I tell you in the name of God, except you repent, your condition will be doubly miserable.  
1. In this life, the judgements of God will overtake you, Deut. 32.20. They ●e Children in whom is no faith: saith God in the 23, I will heap mischief ●pon ●●em, I will spend mine arrows upon them. What a fatal deluge befell those Sons of God, and of the Church, that corrupted themselves, and fell from God, Gen. 7.8. What a dreadful curse befell degenerate Cham in Noah's family? How heavy was God's hand upon Ishmael and Esau? the time would fail to let off the sad ends wicked children of Godly Parents have come to; to speak of Nadab and Abihu, Hophni and Phineas, Absolom, the Sons of good Samuel, of Jehoram, the Son of good Jehoshaphat, of the Children of Josiah, of the● posterity of the seven Asian Churches. O you degenerate ones read these examples, and tremble at them.  
2. But most miserable will you be i● the day of judgement, Mat. 8.13. Whe● the Children of the Kingdom shall be cas● into utter darkness. There shall be weeping and wailing and gnashing of teeth; that day will be a sad day to two sorts of persons, to wicked Parents and Rebellious Children; when Christ shall say to a Child, who taughtyou to swear & drink? etc. and they shall say Lord, I had a Father and Mother did n● more for me then beasts do for their young I never was taught any thing was good; ● was never warned against sin, I knew little of thee and Christ, (except it were how to abuse and profane thy Name.) O the misery of those Parents. But o● the other side, when Christ shall say t● another, who taught you to take suc● courses, and do such things? and the Parents shall say, Lord, this our Son, ●ur Daughter, were Children of Belial, we warned them night and day with tears, we were gentle to them, and exhorted them as fathers should do their their Children; we corrected them, we ●rayed for them, we entreated others to ●ray for them, we wept over them; Lord thou knowest the sighs and tears, the heart-breakings we had from them, but they would not hear: O the misery of ●hat Child, and of all such Children.  

Now let me add but a little Counsel to you, which if followed will do you much good.  
1. Engage your hearts to God, give up yourselves to him. Avouch the Lord to be your God, and resolve to be his Servants; than you will easily answer those many temptations, that will come a sui●oring for your hearts, and be very importunate with you. Satan is God's rival in suing for the heart, the world and the flesh are his Panders. Now O● young man engage thy heart to God, and then thou mayest say, I am not mine own, I have bestowed my affections already, and I like my choice too well to change.  
2. Do not think yourselves too wise to learn, and too good to be taught, which is the sin of most young people. It is your great wisdom to hearken to instruction, Prov. 12.15. He that hearkneth to counsel is wise, Prov. 13.1. A wise Son hears his Father's instruction. There is no greater folly in young people, ahen to think themselves wise enough already. It is reckoned in Sacred Scripture, great impiety not to hear instruction, and there is a curse promised against those that like the deaf Adde● stop their ears, and will not hearken to Parents, Ministers, Godly, wise friends. Whom do you despise but God himself? Ezek. 3.7. You find it the brand of Reprobates, 1 Sam. 2.25. Eli hi● ●ons harkened not to the voice of their father, because the Lord would slay them, 2 Ch. 25.16. The Prophet tells A●aziah, that his not harkening to counsel, was an argument God had determined to destroy him. I have read a story of Bernard, who had a younger brother that was a Soldier, and led a wicked life; his brother used many ways to reclaim him, but he slighted all; Well saith he to him, Brother, the time may come that God may let my ●ords into your heart by a hole in the side; not long after this gallant was wounded in his side: then his Brother's words came to his mind with great astonishment. You that have faithful Parents, Masters, Friends, that advice and counsel you, take heed of shutting it out of your ears and hearts, lest God let it in with a witness afterwards. I would entreat young persons to study that place, Eph. 6.1, 2. It is the first Commandment that hath a promise with it, and there is a  cord to bind to the performance of it.  
1. It is just and equal, this is right:  
2. That it is the first Command, tha● which leads to all the rest; he or sh● that keeps this, will keep the other; h● or she that breaks this, is in danger o● breaking all the other, 2 Tim. 3.1.  
3. It is a Command, with a promis● to allure them to it, and that of a temporal blessing, and that blessing whic● every one desires, long life.  
And 4. The Apostle in Col. 3.20 adds one more; this is wellpleasing t● the Lord; and who is there that woul● not please him? O remember how i● all other things you are willing to b● instructed: What Scholar is not willing to learn of his teacher the Tongue● and Arts? What Servant is not willing to learn his trade, and to be instructed and bind himself seven, eight, nine years to learn an Art or Mystery that he may live by hereafter? And are you● souls nothing to you? Are you so wise for saving them you need no help?  
3. Though you are in strength and health, likely to live many years, yet remember all you Young ones that you must die, and come to judgement. It is Solomon's counsel, Eccles. 11.9. There are in Goigotha skulls of all sizes; there is only this difference between a youth and an old man, That the one must die through the necessity of nature, the other may die through the violence of a disease. There is nothing so powerful to hold men off from sin as the meditation of death. There are saith one, two sorts of trees God quickly cuts down, old trees that bear no fruit, and young trees that bear evil fruit.  
4. Labour to work on thy heart the Meditation, how little the world bids for thy soul, and what inconsiderable things, those vanities and pleasures are young persons are so much taken with: Many are but the pleasures of fancy, at the best they are but the pleasure of sense. It is very little that young persons know and understand of this, and that makes them so mad after them, and so desirous to taste and try them. We please Children with babbles; and they are no better the world puts you off with, such things as dare not endure a scrutiny at the bar of Reason. What do these things contribute to the bettering your beings, and satisfying your appetites? I mean to the giving you true content. Alas! they are things that perish in the using, and it will not be long  you yourselves will be of another mind. Now the more you understand youthful vanities, the more careful you will be to pass that age with as much innocence as may be, and to avoid those sins you must commit before you can come at them; and you will be afraid to venture much in the cracking that shell, that will yield you nothing but matter for repentance.  
5. Take heed you be not ashamed of your Duty. Satan doth many times abuse that natural modesty that is in your Age, to stave you off from Religion, telling you, you will be but laughed at, and scorned for your pains: But learn to be ashamed of nothing but sin; and this is that modesty that is always the companion of comeliness and beauty, to be ashamed to do evil: But when a man hath done evil not to be ashamed, this is that which hath the greatest deformity in it: He that is ashamed of doing good, it is to be feared will grow past ●hame in doing evil. It is the common excuse, I shall be laughed at, and I am ashamed. But if you be derided for your piety and singularity in Godliness, because you will not run with the wicked to the same excess of riot; so were your betters, both Prophets and Apostles, nay, the Lord of both, Jesus Christ himself was despised and mocked. But who are they that deride you? none but wicked men. And will it not be more grievous to have God laugh at your calamity, then for men to deride your piety? Chose whether you will be ashamed of Christ and his words in an evil Adulterous Generation, that you may avoid the reproach of the ungodly; or whether you will own Christ now, that he may own you when he comes in the Glory of his Father bringing all his Holy Angels with him.  
6. Look well to your company; let your delight be in the Saints that are on the earth, and in them that excel in virtue. Young trees seldom grow strait in hedge-rows, nor young persons good in evil company. Where your own corruption would draw you one mile, your company will draw you two● as a man's company is so is he, Prov. 13.20. Ch. 28.7.    

14. §. The Character of a wise Chrishian.  
1. He takes the word along with him in all his concernments and actions; he that steers his course by any other rule is like a man that leaves the Polestar, and sails by a Meteor, Read Psal. 119.98, 99, 100  
2. He doth above all things labour to ●lease God. All wisdom without this ● naught and rotten: but to make the pleasing God our first and chief car eye ●he truest wisdom.  
3. He is careful to secure the main. The Serpent's wisdom is to save his head. And a Christians wisdom is to save his soul.  
4. He doth all things with a plain, ho●est, sincere, upright heart: he maintains the Dove's innocency with the Serpent's policy, Mat. 10.16. True wisdom is a pure, chaste, Virgin wisdom, ●hat will not mix and blend with worldly and carnal policy; he knows that honesty is the best policy, and hath the advantage of all things, 2 Cor. 1.12.  
5. He exercises a holy Government ●ver his passions: for there is nothing speaks a man further from wisdom, ●hen inordinate affections. Wisdom is ●he ballast of the mind, that keeps it steady. If all Government be the result of wisdom, much more must the Government of a man's self speak him in possession of true wisdom.  
6. His eyes are in his head; He carefully discerns between good and evil, between things and things, between man and man, that he may approve what is good, and reject what is evil, for otherwise the knowledge of good and evil is not true wisdom.  
He is careful to aptly fit means to the end. The folly of men in the false Church, is, they set up other means than God hath appointed; and the folly of men in the true Church is they separate the end, and the means, and think they may come to holiness without happiness: But a wise Christian knows, as there is no coming to the end but by the means, so no means which bring us to the end, but such as are of Gods appointing.  
8. He is careful to time all his actions; and in order to it, to observe and improve all opportunities, because to all things there is a time and season that renders them beautiful and facile, which if slipped, things become doubly difficult, and sometimes impossible. ●on if it be struck while it is hot, you ●ay work it to any figure; so it is ●n matters of Religion. There are golden moments, that a wise Christian will observe and redeem.  
9 He doth consider with himself what will be the issue and event of things. A wise man understands consequences. True wisdom, Janus like, looks backward and forward, it hath eyes before and behind. Every wise man holds intelligence with time passed by memory, with time present by prudent circumspection, with time to come, by providence, labouring to foresee what such and such things will end in. Thus God himself to keep our first Parents in integrity, gave them the commination, In the day thou eatest thereof thou shalt die, expecting that in wisdom they should discern what the event and issue of disobedience would be.  
10. He doth provide for his latter end. This is a great point of wisdom, Deut. 32.29. One of the greatest perfections a man attains unto is wisdom. The proper act of wisdom is consideration; the chiefest point of consideration is our latter end; every man must die, and it is not an easy thing to die well; and therefore it is wisdom to die daily in meditation and preparation, that when that time comes, we may have nothing to do but to die.   

§. 15. Why are those that have received Grace so troubled with distractions in holy duties.  
1. Because there is corruption in the best, which clogs and shackies us in our best duties. Remainders of sin, will be hinderers of our close communion with God; these dogs will be barking though their teeth be pulled out.  
2. Because Satan stands at our right ●and to withstand us when we appear be●●re God, and to disturb us in our worshipping of him.  
3. To show unto us our need of Jesus ●hrist, to be our High Priest to bear the ●niquity of our holy things.  
4. To teach us that when we do seem ● be most dutiful, yet even then we ●ave need to be most humble.  
5. To be a touchstone of our spirituality and growth in Grace. The more spirituality we arrive at, the fewer distractions in God's service we shall meet with.  
6. To teach us to watch as well as pray, to keep our hearts with all diligence. Every Christian in duty must fight as well as work.  
7. To teach us not to make ourselves the fountain of assistance and strength in holy duties.  
8. To make us strive to be more fervent in spirit in serving the Lord. When the flame arises the smoke decreases.  
9 To stir us up to delight in God's service. Our hearts will abide there wher● they do delight.  
10. To make us long after heaven that blessed state, where no distraction are.  

The remedies against them are of tw● sorts, by way of prevention, by way of care.  
1. By way of prevention; remember these three things.  
1. Holy retirement, sometimes of body, always of mind. Esau went in the field to meditate. Enter into thy Closet, saith our Saviour. But in public● there must be a retirement of spirit; cal● off thy heart from the world, and from external objects. It was a saying of Bernard, it is not unusual for men of untamed fancies to be surrounded with multitudes when alone; nor is it impossible for a man of a sound spirit to be alone among multitudes.  
2. Come to holy duties armed with ●ly resolution; say with David, Ps. 71. ●6. I will go in the strength of the ●rd: Resolve not to be taken off.  
3. Supplication. There must come ●ower from above, and prayer fetches in: And in prayer against distractions learnest with God, for  
1. The sanctification of thy fancy and ●agination. That grace that sanctifies ●r minds, confines them; grace sets ●r hearts upon the right object, and ●kes them move orderly and regular●  
2. Beg a fixed heart, Psal. 86.11. ●avid prays, unite my heart, make it ●e, and he often speaks of this; my ●art is fixed, or prepared.  
3. The spirit of love. The soul lives ●here it loves, and causes an immora●on on the object; the more love to ●od, the fewer distractions, and the ●ore composedness of mind.  
4. The grace of holy fear. In thy fear ●ill I worship, saith David, Psal. 5. Pray to God to possess thy soul with an aw● of his Glorious Majesty.  
5. Beg holy Zeal. Let thy heart b● seething hot. Flies use not to come ● the boiling pot. Zealous Christian complain least of distractions.  
2. By way of Cure.  
1. Get indignation at the first rise ● them. If they be injected by Satan, thro● out the fireball; if thy heart ha● been the mother to conceive and brin● them forth, let it not be the nurse ● bring them up.  
2. Be humbled for them. Gracio● souls cannot but be grieved at then but vain thoughts never trouble va● men; but walk humbly with God ● the sense how little thy heart is wit● him.  
3. Exercise faith in Christ for t● pardon of them, and power against them when thou art troubled with these fie● Serpents, look to the brazen Serpet Christ Jesus.    

§. 16. ● brief consideration of that common distress of conscience arising from fear that a man hath sinned the sin against the Holy Ghost, in three questions.  
1. Showing what are the reasons why God suffers some to be exercised with this temptation.  
2. Who are they that are far from ●mmitting this sin?  
3. What are those Graces that are ●eservatives against this sin?  
1. Q. What are the reasons that God offers some to be troubled with this tentation?  
It is a thing of common observation ●mong those to whom distressed souls ●o open their maladies, that they find ●any sore pressed with this tentation; ●he reasons with submission to better ●udgements may be such as these.  
1. It many times ariseth from ignorance, ●ant of right and sound information of the nature and ingredients of this sin Many poor Christians charge themselves with it, before they understand what it is.  
2. Because they have not made ● right application of the word to thei● own hearts, but have been censorious and uncharitable to others, and no● they are forced by a Divine hand, whether they will or no, to make application to themselves; and this is God carrosive to eat out uncharitableness.  
3. It may be they have been secur and formal in Religion, and neglecte● the duties of it against the conviction o● the Word and Conscience, and abate● in their affections to God, to the Ordinances, to the Children of God. Sin against light and back-sliding, though in such and such a degree they do no● constitute this sin, yet they look too like it.  
4. It is to make others fear, and tak● more heed to their ways. When we se● God as it were letting our brothe● upon the rack; this is to check our negligence, to be a bridle to our looseness.  
5. It is to exercise the gifts and graces of others, both Ministers and Christians, to put them upon the exercise of prayer, consolation, pity, charity, labour, brotherly kindness, and the like.  
6. They may be exercised with it to fit them for some eminent service and employment, as to make some open confession of the Faith, or to make them experimental comforters of others, with the comforts wherewith they themselves have been comforted of God, or to prepare them for undergoing some heavy outward affliction, which seems ●ight to those that have had a wounded spirit, or to make them live a more strict and exemplary life, or to possess some greater measure of spiritual joy, or to ●ortifie them against the assaults of some beloved sin, or to undergo some fierce conflict with Satan; some or all these may be the condition of the party hereafter; and God is now fitting and preparing them by this trouble for it.  
They may think they have committed this sin by Gods leaving them to hearken to Satan's persuasion. They failed in believing God who spoke for their good, and now they believe Satan who speaks for their ruin; they did not hearken to the motions of God's spirit for their consolation, and now they harken to the false reasonings of an unbelieving heart prompted by Satan for their vexation. Satan was not formerly more diligent to draw them on to sin, than he is now to keep them from comfort; and their own perverseness did not then make them further from instruction, than now it doth from consolation.  
2. Quest. Who are they that are far from committing this sin?  
The solution of this may serve as a remedy against this distress; for whosoever finds in himself these things, may be confident he is not guilty of this sin.  
1. They are far from committing this sin, that do esteem Christ, and desire to enjoy him, and are willing to be subject to his Authority.  
2. They that do truly desire to honour Christ, not only inwardly in their hearts, but outwardly in their lives and conversations by words and actions.  
3. They whose illumination is attended with reformation, who not only know the Truth, but love and obey it.  
4. Those who with well to the Kingdom and Gospel, and people of Christ, that for Zions sake cannot hold their peace.  
5. They who cleave to the Ordinances, though they want comfort, that wait upon the Lord who hides himself from the house of Jacob.  
6. They who desire the efficacy of the ministry on the souls of others, who can rejoice when souls are converted, and are glad to see that Grace in others they want, and that grieve when the edification of souls is opposed and obstructed.  
7. They that aspire after a holy life, that are students for piety, and mourners for iniquity. These have not committed the sin against the Holy Ghost.  
3. Qu. What are those Graces that are preservatives against this sin?  
1. A cheerfulness in the service and ways of Christ Serve the Lord with gladness, account not his Commands grievous.  
2. A sincere love to Father, Son and Spirit. This sin is committed out of malice and hatred.  
3. A daily desiring, thirsting after Christ, ever desiring Christ will keep us from ever despising him.  
4. A labouring to get heat unto our light, that our knowledge may be attended with a change in heart and life.  
5. A daily care to persevere, and hold on in Religion and Grace, with a jealousy of ourselves lest we should be guilty of declining and back sliding.  
6. A pleading and standing up for the truth in our places and callings with courage and wisdom.  
7. A perfecting holiness in the fear of the Lord, avoiding not only all gross sins, but also, as much as we can, keeping ourselves from infirmities, at least not allowing ourselves in them.   

§. 17. The spirituals man's aim, or a resolution of an important and serious question, concerning our aims and intentions, whether they be for God or the world.  
Aims and intentions are secret things, removed from the cognizance of others. The rectitude of intention contributes so much to the acceptation of our services with God, that without this nothing, though never so materially good and plausible can denominate us sincere in his sight; or prevail for any acceptance with him: Now though others are not competent judges of our ends, yet if we will deal faithfully and truly with our own souls, we may know them by such plain things as these are:  
1. By our desires. Try thy heart by this, whether thou dost desire most to be with God, or to be in the world. That which is our end we would be in the fullest enjoyment of.  
2. By thy hopes. What is it thou hopest for? is it to grow great or rich in the world? or is it that thou art approved of God, and in favour with him? That which is thy chiefest hope is thy end.  
3. By thy delights. Dost thou so delight in the world, that if that flow in, and that thou hast any probable assurance of its continuance, thou findest thou canst be contented without God? or dost thou account thyself miserable whatsoever thou enjoyest, except thou have some soul communion with God, and canst find some tastes of his love, even in outward mercies, and those tastes carrying thy soul to delight more and more in God as the fountain of them.  
4. Examine how thy heart is affected upon the loss of outward things: What is it grieves thee most, the burning thy house, loss of trade, death of friends, or the want of God's presence, the dishonour of his name, the danger of losing the Gospel, and the like? that which is our end, we are grieved for, being disappointed of.  
5. If the world be thy darling, thou wilt be afraid to own Religion when it exposes thee to danger, shame and loss: always worldlings are for an easy, creditable, che●p Religion: But if God have thy heart, thou art jealous lest the world should draw thee from God, and thou wilt account no pains too much for him, thou wilt be diligent in the use of all means. In the service of God thou wilt account losses gain, and think thyself abundantly honoured in being accounted worthy to be dishonoured for Christ.  
6. That which is a man's end he will plead for. We see profane men plead for the world; gross sins are with them small sins, nay, no sins, nay sometimes commendable things, or at least indifferent; for ends will make men find cut many Topics to argue from. Monstrous apparel is but decency, drunkenness is but good fellowship; they can say much for unlawful gaming, wanton dalliances, stageplayss, recreations on the Lord's day; Alas, say they, these are but innocent Divertisements for the body and mind: But those that make God their end will plead for him, they stand up for his Name, ●is Word, his People, Wisdom is justified of her Children; they have much to say for devotion, for mortification, for fasting and praying, for holy conference, for modest apparel, for sobriety and temperance, for circumspect walking, and the like.  
7. He that serves the world will suffer much for it, in his body by pinching it, in his name and reputation by reproach, (for even a covetous miser shall have some scoffs; he will make such pitiful complaints, and such ridiculous excuses, and do such base drudgery, the world will laugh at him) yet he suffers all this because it is his end: So he that serves God is willing to suffer for God, to part with all for him when he calls for it, to endure scoffs and jeers for his not complying with the Vices of the world.  
Lastly, if God and the World call, whom dost thou follow? the Bell touls, the Play-bill is set up, whither dost thou go? Here's the Bible or a good Book, there is the Tavern, or the Gaming house; God calls to the one, the World to the other, whom dost thou obey? If a Lackey follows two Gentlemen, when they part, he whom he follows we know is his Master; that which a man follows from morning to night, from week to week, and leave other things to follow, that is his Master, that he serves, and that is his end.   

§. 18. How must we carry ourselves to God a● our friend.  
Trust him because he is faithful.  
Prise him, because he is so transcendently excellent.  
Be advised by him, for he is infinitely wise.  
Suffer for him, for Christ did so fo● us.  
Delight in him, because he is amiable.  
Be zealous for his Glory, and grieved at his dishonour.  
Love his Children for his sake.  
Long to hear from him, and let him hear often from us.  
Rejoice in his gifts, but more in his presence.  
Invite him to come unto us.  
Do nothing to grieve him.  
Be comforted in this, our friend will ●ever be our enemy, and our enemy ●hall never find us friendless.   

§. 19 Of the Providence of God in two cases, how it is abused, and how it may be improved.  
The Doctrine of God's providence is ● most comfortable Doctrine to God's Children, and that which we should ●abour to have a distinct knowledge of. Two things at present I shall briefly ●ouch upon.  
1. To show how the providence of God is abused.  
2. How the providence of God may be improved for the comfort of the Godly, in some common cases that may befall them.  

1. Quest. How is the providence o● God is abused?  
I answer, the providence of God i● most sadly abused these four ways:  
1. When the providence of God is no● observed and taken notice of, hereupon God loses that Glory he might have from us, and we lose that comfort we might have, if we did observe how al● things come from God, and are ordered by him. It is true, that there are mysterious workings in the providence of God, which some think was set out by the hands under the wings of the living creatures, Ezek. 1.8.  
But of those things that are seen and visible, we take little notice of them, of which God complains, Isa. 5.12. There are several things in the providence of God, the not observing whereof speaks us guilty of abusing it.  
1. When we take no notice how the attributes of God, his wisdom, holiness, power, truth, love, justice, shine forth in all his works.  
2. When we observe not the bush ●urning and not consuming, the eminent preservation God gives to his Church, ●ending them full and seasonable relief ●n all troubles and dangers; the substence of the Church, when the design, ●ower and malice of the world is against it, seems no less than a continued miracle, to one that weighs all circumstances.  
3. When we observe not how eminently God infatuates enemies, disap●oints and frustrates their expectations, ●●d that when they have traveled, and ●●ought things to the birth, that all ●●ings are ready for execution, the design and counsels are ripe for action, than God overthrows all; these are things ●hat run into our senses daily, and every age gives proof of them, yet who observes these things?  
4. Not observing Gods vindicative ●ustice in a way of retaliation, when God doth, as we may say, cry quit with ●icked men, punishing them in that very way and kind they have sinned against him, as in Adonibezek, Judge's 〈◊〉 in the case of Sodom, burning with lus● it is burnt with fire; they were guilty of unnatural lust, and fire hath an unnatural motion, it comes downward. Thu● God threatens drunkards, Hab. 2.15▪ 16. to give them cup for cup, spewing for spewing. So Isa. 33.1. a Text ofte● to be read to oppressors and perfidious men: You shall have spoiling for spoiling, and treachery for treachery. Again Joel 3.6, 7, 8. a good Text for cru● men, God threatens to pay them in thei● own kind: Therefore David ofte● magnifies the Lord for this work of hi● providence, Psal. 7.16. Psal. 9.15, 16 And at the destruction of Babylon, th● Angel of the waters glorifies God fo● this, Rev. 16.5. because he had th● judged; thus they sinned, thus the● were punished.  
5. When we observe not how th● providence of God is a fulfilling th● Word of God. The providence of Go● well understood and applied, is a most ●lear excellent comment upon God's ●ord. Thus we see Jehu, a naughty ●an, yet 2 Kings 9.26, 37. in the case ●f God's justice upon wicked Ahabs ●●mily; mark how he comments, This is ●he word of the Lord, this is the fulfilling ●uch a threatening: The thing in itself ●as good, to observe how God in his ●orks makes good his word; but the ●ffection in Jehu was naught. We have ● example of Christ's Disciples when he ●is purging the Temple, Joh. 2.17. ●is Disciples remembered it was written, The zeal of thy house hath eaten me ●p.  
Some say, if two Lutes be equally ●●ung and tuned, though they be laid ● several places, yet strike one, the ●ther will sound; so when God strikes ●pon the string of providence, presents the word answers it; this is done, ●●at the Scripture might be fulfilled: ●he bread I eat is a fulfilling the Scripture, he is ever mindful of his Covenant, he hath given meat to them tha● fear him, Psal. 111.5. The preservation I have are a fulfilling the word, Psal. 91. he shall keep thee in all thy ways. A seasonable calling to mind the word o● God when we see the works of God, i● a sign of a gracious heart, and a sanctified memory; whereas the not regarding God, the not seeing him in the things he doth and gives to us, is a sign of a degenerate heart, and the abuse o● God's providence.  
2. Providence is abused, when from thence men take occasion to sin from it and that among others is done these three ways;  
1. When any conclude they may sin because God in his providence can tur● it to good. This is that presumption corrected by the Apostle, Rom. 3.8. Le● us do evil that good may come of it which was a slander cast on the Apostles, as if they had taught such Doctrine. God is indeed the sovereign cause of all events, yet this excuses no● instruments; for what God doth very justly, men may do very wickedly.  
2. When we do not distinguish between tempting providences, and the commands of God: we must follow providence no further than we have the Word for our rule: Because Achan followed providence, he stole the Babylonish garment; but because David followed the word of God, he durst do no harm to Saul, though providence had put him in his hand. There are tempting and permitting as well as directing and commanding providences; and it requires a great deal of wisdom to cut an even thread, between God's providence and man's improvidence, between providences of wrath, and providences of mercy. We err most dangerously when we do engage in actions providence seems to favour, when there is a plain express word against them; when we misinterpret God's providences, to think God in his works likes that, and encourages to that, he hath in his word forbidden, is as sad a mistake as a poor creature can run into, and it is a great sign of infatuation; when a man sees and observes what may encourage him, and thinks himself clearly and powerful called to it, and is stark blind, and can take no notice of the stops, checks, rebukes, and discouragements God lays in his way. To make providence a cloak for any unlawful action, is to abuse the deal of God. Remember, God is not mocked, nor can any fig-leaves hide from him, who hath a penetrating eye, and whose judgement is according to truth.  
3. When the providences of God in his mercies and blessings are perverted and turned out of their right channel, and made to serve pride, lust, envy, luxury, and the like; and this way the providence of God is most universally abused in the world, both by Heathens and Christians.  
3. We abuse the providence of God, when we make an evil construction of the afflictions of God's people; when we conclude from thence they are wicked men, hypocrites, that God hath forsaken them, and cast them off. Thus Jobs friends dealt with him, and the wicked with David, Psal. 71.10, 11. and the Jews with Christ: Whereas all these providences are either probative, corrective, or purgative: Bu● to conclude, they are none of God's people, because they are afflicted, is a horrible abuse of God's providence, a condemning the generation of the just, and argues desperate ignorance, or something worse.  
4. When we insult over those that are in misery, a thing too common among those that are called Christians. There is a spirit in the world that rejoices in others afflictions, a generation that ●lap their hands at our divisions, or ●osses, or sufferings, and say as they in the Psalms, so would we have it: But as Solomon saith, Prov. 17.5. He that is glad at calamities shall not go unpunished. If any should rejoice in the dismal burning of London, and say it was well burnt, but in an ill time, God himself hath said of such, they shall not go unpunished; the Devil himself shall as soon escape the vengeance of eternal fire, as such shall escape the judgements of God.   

2. Quest. How providence is to be improved for the comfort of the Godly, instanced in some common cases, may and do befall them.  

1. Case is, Concerning the deadness and inefficacy of means.  
I call that deadness of means, when there is either a total inaptitude in the means, or no suitableness or congruity in the means to the end, as in Abraham's Case, Rom. 4. There was no likelihood that such an ancient couple as Abraham and Sarah should have a young child: So in the destruction of Jericho, that the compassing the City in a kind of procession, six days should contribute to the taking of the City: What efficacy seemed in this? So, that Cyrus a Heathen should proclaim liberty to the Jews to return to their own Land, and that he should contribute to the building the Temple to the God of Israel, was a very unlikely thing, no one would have thought him a fit person for such a work, that he should become another Solomon in this particular.  
Thus many times a Christian sees no ●ively suitable means to bring about that good he desires and expects. In this Case we may be comforted;  
1. Because the fountain from whence we expect all good to flow is God: Now God is not tied to means; all means work only by way of instrument. If a man be sick, physic is the ordinary way to cure him, but the fountain of ●ife and health is God; and therefore God many times blesses poor, weak, unlikely means, to restore a man to health: So when a man is poor, friends and acquaintance are the ordinary way to relieve him; but sometimes God makes strangers and enemies to do it: whosoever i● the instrument, it is God that sends the supply, Phillip 4.19.  
2. God many times denies and hides suitable and lively means, because we should put too much trust in them; and it is our overprizing, and overexpecting from creatures, makes God to put a deadness into them.  
3. Providence seldom appears in means of our choosing, or works by tools of our appointing. When we limit the Holy One of Israel, to time, to persons, to means, God always holds back his hand, for God will not be prescribed by us what he shall do.  
4. Divine providence can put life into the deadest means that are; he can prosper the most unlikely means; he can m●ke dry bones live. This many times he doth to show, that he can quicken the dead, that he is wise in counsel, and excellent in working.   

2. Case. The crossness of events.  
Cross events are when things do fall out contrary to expectation; when we look for light, but behold darkness, for peace, but behold trouble, for healing, but lo a breach, for ease, and behold a burden; when we have said of such a thing, surely it shall comfort us concerning our sorrow; and when it hath been produced, it hath been either a rod to beat us, or a Serpent to by't us: this is that causes great trouble and sadness of heart. Deceived hopes trouble us more than present wants. Present wants may pain us, but deceived expectations shame us, and a rational creature endures any thing better than shame, which is caused not only from doing things against common principles, but from losing and missing our expectation: Therefore David prays, Psal. 119.116. that he may not be ashamed of his hopes. This the Godly meet with at every turn: Many times children, other relations, callings, do not answer our expectations, all things go cross with him: In this case consider.  
1. There are certain Royalties in Divine providence, with which we may not meddle. We must submit to God, for as God is the cause of all actions why they are, so he is the cause of the cessation of acts.  
As God hath the highest reason for what he doth, so he hath good reason why he doth not do such a thing, or why he doth invert or stop such a thing.  
2. How cross soever the events of providence are, they are always founded upon unerring wisdom, and unspotted goodness. God knows well enough what he doth, he works all things according to the counsel of his own will, Eph. 1.11. For as in the body of man the foot hath an eye to direct it, and in the soul the will of man hath the light of the understanding to go before it; so God would have us to conceive of him, that the light of advised wisdom is with him in all he wills or works. In all our desires therefore we must put them up with a reservation of the will of God, and how cross soever things fall out to our hopes, yet remember what God works is better than what we pray for; we may err in our prayers, but God never mistakes in what he doth.  
3. Cross events in providence are many times the punishment of some sin in us; either it is for our untimely desire of things, or our inordinate desire, or the neglect of some duty required as preparatory to make such a thing come as a blessing.  
4. Cross events many times come from Divine Love. A Father will not let the Child have a knife, or climb up in some high place, because he knows he will hurt himself: So God many times sees if he should gratify and succeed our hopes and our desires, we should but thereby be rendered more uncapable of serving him, we should be prone to terminate in the creature, we should contract more falls and bruises. Consider then God may grant in anger, and withhold in love.  
5. If God in his providence do cross us in one thing, it may be it is to bestow upon us some better thing. When he shuts the hand of his common bounty, it is that he may open the hand of his special grace.  
(last) In such providences God doth not simply cross us, but many times by things and ways that seem contrary he gives the good that we desire. God's way for Israel to Canaan was a strait way, or a right way, Psal. 107.7. Though it had many turn and wind, going backwards and forwards; So God makes the crossing us for the present a ripening circumstance for the future; here is all the difference, God brings the mercy round about, and we look for it strait forward.   

3. Case. The strength and successiveness of Afflictions.  
That is, when afflictions come one upon the neck of another, like Jobs messengers, and a whole series of providences are against; as in jacob's case, Gen. 42.36. Joseph is not, and Simeon is not, and ye will take Benjamin also, all these things are against me.  
1. Consider, all afflictions take their commission from divine providence; there is no rod but is of Gods making and sending, Job 5.6. Affliction springs not out of the dust: That wicked King or Lord, 2 Kings 6.33. raised a true Doctrine, when he said, this evil is of the Lord: But he made an ill application, when he said I will tarry no longer.  
2. There is a Divine providence that qualifies successive afflictions, and makes them all mercies to good men. Whatever repeated rebukes, and reiterated strokes are to wicked men, they prove good physic to the Godly.  
3. Divine providence proportions these renewed afflictions to our disease; If he sends many afflictions, it is, because we need them, 1 Pet. 1.6. manifold temptations come not but where need is. We serve divers lusts; no wonder God sends divers trials. Job could not have been without one of his afflictions. Many times single afflictions do not make us understand; we look upon the first as an accident, as a byblow, but when it comes again and again, we begin to think what is the matter, somewhat is amiss. When the report was brought to Galienus the Emperor, Egypt was lost, what then saith he, cannot I live without the flax of Egypt? And when it was told him Asia was lost; and cannot I live without the delicacies of Asia? Such a kind of spirit that slights single afflictions, makes God double his stroke. When God musters up an Army of afflictions, and pursues us with Fire, Sword, and Pestilence, it becomes us to think what is the cause, sure here is somewhat done more than ordinary, sure there is some Achan, some abominable thing among us: We do not send a train of Artillery, and an Army to kill wasps: nor doth the wise God make such preparations for death, but where there is just occasion given.  
4. These troubles, though they come thick like hailstones, yet they are all measured and moderated by God, as to the time and continuance. There will be a last affliction, the last plague, the last enemy to God's people; all afflictions, as they are from the will of God, so every circumstance, the height, breadth, length of every one is measured by God, and that is a singular comfort.   

4. Case. The blasting of probabilities.  
That is, when things have been regularly sought of God by holy means, and in a lawful way, and we have come near the Mercy, in sight of it, things have been wound up to the top, of a suddee all things run backward, and we lose the sight of the mercy; so that we are to begin all anew.  
1. Consider, God checks visible probabilities, lest we should ascribe all to means, and rob him of his Glory.  
2. To show us the vanity of Creatures, and to convince us of the folly of promising ourselves so much comfort and satisfaction from them. The Creatures promise us great things, and we are too apt to believe them. Riches promise to ease us of our care and labour, and we many times promise ourselves a writ of ease too; but they do but increase our cares; they promise liberty, but they bring us into bondage; they promise us contentment, but they fill us with disquietings and vexation, and so in other things: We expect great matters from changes and alterations. The Servant promises himself great matters in his freedom, the single man in his marriage, the heir in getting out of wardship and minority: But all these things are fuel to inflame our desires, rather ●hen food to satisfy. But there is no way to make us believe it till we feel it; therefore God blasts many things that are probably like to prove comforts, that we may experimentally see the vanity of Creatures.  
3. God many times interrupts probabilities, to see how we can behave ourselves in the midst of improbabilities, whether we can live upon a promise ●or no. For though a promise be not so sensible a ground to rely upon, yet a promise is a surer ground than the most probable providence that is. In that God hath promised to be my God, and my exceeding great reward, and hath said, if I commit my way to him, ●he will bring it to pass, this is a better ground to rest and stay upon, then if I had all the probable means in the world. Now when God cuts off probable succours and supports from us, it is that we should live more upon himself and his promise.   

5. Case. The pinching wants of our present Condition.  
That is, when there is a thinness and scantiness of outward provision: many mouths, little meat; many backs, little raiment; many wants, and small supplies; we have nothing but what we have from hand to mouth. In this case,  
1. Consider, Divine providence is a daily care. Christ's Disciples must take no care for to morrow, Mat. 6.34. The whole congregation of Israel must gather Manna day by day, Exod. 16. 4● They shall gather a certain rate every day, that I may prove them. Vatablu● refers Gods proving Israel to this particular Law of gathering Manna; thi● was a great trial of their dependence o● God, and obedience to him.  
2. God can send means successively day by day, as he did to Elijah. Is no● the earth the Lords, and the fullness thereof? God hath strange ways t● provide for his. In the year 1573. when Rochel was besieged by the French Kings Army, God sent them in daily with the Tide an infinite number of small fishes, such as before that time were never seen in that Haven, and after the Siege ended retired again. God can lengthen out a little means, and put a secret sweetness and fatness and blessing into the morsels of the Righteous.  
3. God sees a depending life best for his Children. Egypt was a Country that owed its fertility to the overflowing of the River Nilus: This was not judged by God so fit a place for Israel as Canaan, a Land that was watered with rain from Heaven; they depended on God for that rain. Our wise Father sees that a dependence on his providential care is best for us, and therefore hath taught us to pray, Give us this day our daily bread.   

6. Case, Is concerning posterity.  
I should, saith many a man, do well enough for myself, but what if I should die, and leave many poor Children in a helpless condition; this troubles me more than my personal calamities do.  
To this I propose but this one consideration from the providence of God.  
The Law saith, the King never dies: So I say, the providence of God never dies; though thou diest, God still lives. Providence is not restrained to one age of a man's life, or to elderly and grown persons: providence doth eminently concern itself for little Children. What care did God take for Ishmael when he was a little child? How strangely did providence work for Moses, when he was hid three months! and David, Ps. 27.10. supposes that if Father and Mother should forsake him, (for the words do seem to be vox fidei, the language of David's Faith.) Yet God will take care of him, and Psal. 107.41. He setteth the Poor on High from Affliction, and makes his Families like a flock. A flock of sheep are maintained with a little charge, the taking out of some, is often a means to preserve the rest; they remain a flock still. God can make one Child a help to Father and Mother, and all his Brethren; so Joseph was to jacob's Family. Make it thy care thy Children may be Gods, and then leave them to his providence, with whom the Fatherless find mercy. The good of posterity lies in the same hand of providence thy own good lies in. Do thou like Abraham command thy Children and Household to keep the way of the Lord, to do Justice and Judgement, and God will bring upon thee and thine the blessing of Abraham, to be a God to thee, and to thy Seed, Gen. 18.19.     

Christian Reader,  
THe ensuing Catechism is for the most part taken out of Mr. Hierons' Catechism, and is only the latter part of it, which contains general directions for Holiness and Righteousness applied to particulars, both to our daily carriage and to our Age, duty in our Calling and Relation; and because it is out of print, I was very desirous to have at least this part reprinted, because it doth so pithily, plainly and orderly set down Relative Duties: Some Alteration and addition I have made for illustration and application sake, which I hope thou wilt have no cause to complain of. Read, Meditate, Pray and practise, and God will give a blessing to thee.   


§. 20. 1. Directions for a man's daily carriage.  
Question.  
WHat must our work be in the morning?  
Answer. To let our Prayer come before the Lord, and to praise his mercy, which he shows in our continual preservation; and thus to do is to awake with God, Psal. 139.13. Psal. 88.13. Psal. 59.16.  
Quest. What must our apparel be?  
Answ. Such as becometh those that profess the fear of God, 1 Tim. 2.10. 
b Therefore neither costly beyond ability, nor garnish beyond modesty.   
Quest. What is next to be done?  
Answ. We must follow our own business with quietness, 
c That is in those particular Callings God hath set us in.  1 Thes. 4.11. 2 Thes. 3.12.  
Quest. What must chief be cared for in our business?  
Answ. To walk with God, Gen. 5.22.  
Quest. What is it to walk with God in our Calling?  
Answ. 1. To set the Lord always before us, Psal. 16.8.  
2. To labour to approve ourselves to him in well pleasing, 2 Cor. 5.9.  
3. To acknowledge him in all our ways, Prov. 3.6.  
4. To refer all to his Glory, 1. Cor. 10.31.  
Quest. What must our Speech be?  
Answ. Gracious always, Col. 4.6. 
d Such as may witness Grace in the heart.   
Quest. Why must we be so careful of our speech?  
Answ. Because for every idle word we must give account, Mat. 12.36, 37.  
Quest. Why else?  
Answ. Because if any man seem to be Religious, and bridles not his tongue, his Religion is vain, jam. 1.26.  
Quest. What things must we chief avoid in speaking?  
Answ. Lying, swearing, filthiness, foolish talking, jesting and railing, Eph. 4.25. ch. 5.4. Jam. 5.12. 1 Cor. 5.11. 
e This is called, Eph. 4.29. rotten communication, because it discovers a rotten, corrupt heart.   
Quest. What company must we keep?  
Answ. We must desire and endeavour to be companions of them that fear God, and let our delight be in the Saints which are on earth, and in them that excel in virtue, Psal. 16.3. Ps. 119.63.  
Quest. Is there any danger in evil company?  
Answ. Yes, for a companion of fools shall be destroyed, Prov. 13.20. Prov. 28.7.  
Quest. What must we do in such company?  
Answ. Learn not their evil ways, and if sinners entice thee, consent not to them, jer. 10.2. Prov. 1.10.  
Quest. What must we do when we come to our meat?  
Answ. We must do as Christ did, look up to Heaven and give thanks, Mat. 14.19.  
Quest. How many things must we look to in our diet chief, as we are Christians, and reasonable Creatures?  
Answ. Three things.  
Quest. What is the first?  
Answ. That our use of the Creatures be with sobriety, lest our hearts be overcharged with surfeiting and drunkenness, Luke 21.34.  
Quest. What is the second?  
Answ. That we forget not God, nor the operation of his hands, feeding ourselves without fear, Isa. 5.12. Deut. 8.10, 11, 12. Jud. Ep. 12.  
Quest. What is the third?  
Answ. That of that which remaineth nothing be lost, John 6.12.  
Quest. Ought not some time to be set apart every day for spiritual uses?  
Answ. We ought to redeem the time, because the days are evil, Eph. 5.16.  
Quest. May not Recreation be used?  
Answ. Yes, there is a time to laugh, Eccl. 3.4.  
Quest. What kind of sports may we use?  
Answ. Such as be harmless and of good report, Phil. 4.8.  
Quest. What particular Rules are there about Recreations?  
Answ. Four especially.  
Quest. What is the first?  
Answ. Recreation must not be in the use of holy things, Exod. 20.7.  
Quest. What is the second?  
Answ. That we make not sport with the sins or offences of men, Prov. 14.9. Psal. 119.136. 2 Pet. 2.8.  
Quest. What is the third?  
Answ. That our rejoicing hinder not better duties, 1 Thes. 5.16, 17. 
f Paul joins rejoicing with Prayer, to teach that that mirth is evil that hinders or unfits for Prayer.   
Quest. What is the fourth?  
Answ. That we cause not our Christian liberty to be evil spoken of, Rom. 14.16.  
Qu. What is our evening duty?  
An. Prayer, Psal. 55.17. 
g That the sin of the day past may be pardoned, and that the night following we may be preserved.   
Qu. What else must we do?  
An. Examine ourselves upon our beds, and every man to say to himself, what have I done? Psal. 4.4. Jer. 8.6.  
Qu. How many things make sleep comfortable?  
An. Two. The first is honest labour, Eccl. 5.11.  
Qu. What is the second?  
An. A Godly care to thrive in Reliligion, Prov. 3.13. compared with 21.24.  
Qu. How must sleep be used?  
An. Love it not, lest thou come to poverty, Prov. 20.13.   

§. 2. The Magistrate's Duty.  
Quest. What is the principal duty of the Magistrate?  
An. To beautify the house of God, Ezra 7.27. 
a To advance True Religion; and this belongs to all in Authority according to their place, even from the King to the meanest Officer.   
Qu. How must he carry himself among the people?  
An. As a Minister of God for their good, Rom. 13.4.  
Qu. How shall he procure it?  
An. By being for the praise of them that do well, and for the punishment of evil doers, 1 Pet. 2.14.  
Qu. What kind of men are fit to be Magistrates?  
An. Men of courage, fearing God, dealing truly, and hating covetousness, Exod. 81.21.   

§. 3. The Subject's Duty.  
Qu. What is the Subjects duty?  
An. To be subject for conscience-sake, Rom. 13.5. 
b Knowing Magistracy to be God's Ordinance.   
Qu. What else?  
An. To pray for Kings, and all that are in Authority, 1 Tim. 2.2.  
Qu. What besides?  
Ans. Not to curse the King so much as in a thought, Eccl. 10.20.  
Qu. Is there any other duty?  
An. We must not join ourselves with them that are seditious, Prov. 24.21. 
c These three last duties flow from the first subjection for Conscience-sake; he that is so, will pray, will neither in heart curse, nor in act rebel.    

§. 4. The Minister's Duty.  
Qu. What is the Ministers Duty?  
An. To take heed to his Ministry that he hath received, that he do fulfil it, Col. 4.17.  
Qu. How may that be done?  
An. Several ways.  
Qu. What is the first?  
An. By watching continually over the flock, Isa. 62.9. Act. 20.28.  
Qu. What is the second?  
An. By being diligent to know the state of his flock, Prov. 27.23. 
d This Rule of Solemon may fitly applied to this matter, since every Minister is a Shepherd.   
Qu. Why must he be careful to know the state of his flock?  
An. That he may pity the ignorant, admonish the unruly, comfort the feeble minded, bring again that was driven away, Heb. 5.2. 1 Thes. 5.14. Ezek. 34.16.  
Quest. What is the third?  
An. By giving attendance to reading, 1 Tim. 4.16.  
Qu. What is the fourth?  
An. By not being entangled with the affairs of this life, 2 Tim. 2.4.  
Qu. What is the fifth?  
An. By being instant in preaching the Word, 2 Tim. 4.2. and administering the Sacraments, as occasion shall require.  
Qu. What is the sixth.  
An. By Catechising, Gal. 6.6.  
Qu. How else?  
An. By being an example to them that believe, 1 Tim. 4.12.  
Qu. What is the punishment of a negligent Minister?  
An. God will require the people's blood at his hands.  
Q. How many things are chief necessary for him that is to be a Minister?  
An. Two: First, that he hold fast the Faithful Word, Tit. 1.9.  
Secondly, That he be able to exhort with wholesome Doctrine, and convince them which gainsay it, 1 Tit. 10.   

§. 5. The People's duty.  
Qu. What is the people's duty in regard of such a Minister?  
An. The people's duty hath five branches.  
Qu. What is the first?  
An. To obey and submit themselves, Heb. 13.18. 
e To the soundness of Doctrine and power of Exhortation.   
Qu. What is the second?  
An. To have him in singular love, ●nd to reverence him, 1 Thes. 5.13.  
Qu. What is the third?  
An. To make him partakes of all ●heir goods, Gal. 6.6.  
Qu. What is the fourth?  
An. To pray for him that utterance may be given him, that he may speak the word as it ought to be spoken, Eph. 6.19. Col. 4.4.  
Qu. What is the filth?  
An. To receice no accusation suddenly against him, Tim. 5.19. 
f It was a direction given, especially to Church-Rulers, but may be applied to private men.   
Qu. Why must the people thus carry themselves to their Minister?  
An. For three causes:  
Qu. What is the first?  
An. Because he worketh the Lord's work, 1 Cor. 16.10.  
Qu. What is the second?  
An. Because he watches over their souls, and must give an account thereof, Heb. 13.17.  
Qu. What is the third?  
An. Because otherwise he shall do his duty with grief, which is unprofitable for the people, Heb. 13.17. 
i The Lord seeing the grief of his soul, will punish those that caused it.    

§. 6. Household Duties.  
Qu. What is the duty of the Master of a Family for matters of Religion?  
An. To command his Children and and his household to keep the way of the Lord, Gen. 18.19. 
k For this end he must have Religious Duties in his Family, as Prayer, Reading, Catechising, Holy Conference; he must also bring them to the Ministry of the Word in the Public Congregation.   
Qu. What is his duty for outward things?  
An. To make provision for those of his own Household, 1 Tim. 5.8.  
Qu. What is the Wife's duty in these things?  
An. To be a help unto her husband, Gen. 2.18. 
l Both in matters of Religion, and in outward things.   
Qu. What is the man's duty in regard of his Wife?  
An. To dwell with her as a man of knowledge, and to love her as his own body, 1 Pet. 3.7. Eph. 5.28.  
Qu. What is the woman's duty to her husband?  
An. To submit herself to him, as unto the Lord, Eph. 5.22.  
Qu. How is that?  
An. Willingly and cheerfully in all lawful things.  
Qu. What is his duty, whom God hath made a Father?  
An. To bring up his children in the nurture and admonition of the Lord, Eph. 6.4.  
Qu. What is the mother's duty?  
Ans. To nourish her Children, and instruct them, 1 Tim. 5.10. Prov. 31.1.  
Qu. What is the Master's duty in respect of his Servants? 
(m) By Servants are meant, those that are employed by us in our business, whether they dwell with us, or otherwise.   
An. To do unto them that which is just and equal, Col. 4.1.  
Qu. What is children's duty to their Parents?  
An. To obey them in the Lord, Eph. 6.1.  
Qu. What is the reason to encourage them to it?  
An. Fourfold.  
Qu. What is the first?  
An. Because it is right and equal.  
Qu. What is the second?  
An. It is well pleasing to God, Col. 3.20.  
Qu. What is the third?  
An. It is the first Commandment with promise.  
Qu. What is the fourth?  
An. That it may be well with them, and they may live long in the Land.  
Qu. What is children's duty to each other?  
An. To see that they fall not out, Gen. 45.24.  
Qu. What is the servants duty?  
An. In singleness of heart, and all good faithfulness to please their Masters, yea, though they be froward, Ephesians 6.5. Titus 2.10. 1 Pet. 2.18.   

§. 7. The Duty of single Persons.  
Qu. What is required of Persons unmarried?  
An. If they cannot abstain they must marry, 1 Cor. 7.9. 
n It is a general Commandment appertaining to all sorts of men.   
Qu. How must they marry?  
An. Only in the Lord, 1 Cor. 7.39. 
o With Consent of Parents, and with Care had of Religion.    

§. 8. The Duty of Neighbours each to other.  
Qu. What is required of Neighbours that live and converse together?  
An. To consider one another, and provoke to love, and good works, Heb. 10.24.  
Qu. How must we be affected in respect of those things that happen to our Neighbours?  
An. We must rejoice with them that rejoice, and weep with them that weep Rom. 12.15. 1 Thes. 3.7, 8, 9 2 Cor. 11.28, 29. 
o All things befalling our Neighbour may be referred, either to prosperity or adversity; therefore this Precept teacheth us how to behave ourselves towards them in both these Estates.   
Qu. Must we rejoice with all men upon all occasions?  
An. No, For folly is joy to him that is destitute of understanding, and it is a sport to fools to do mischief, Prov. 15.21. Prov. 10.23.  
Qu. Must we show ourselves grieved with all men when they are grieved?  
An. No. In case they grieve because they cannot sin, as Amnon did, 2 Sam. 13.2. or because there are any that seek the good of God's Church, Neh. 2.10.  
Qu. What must we do in this case?  
An. Be grieved for them, but not with them, Psal. 119.158.  
Qu. What is the benefit of a good Neighbour?  
An. He is better than a Brother afar off, Prov. 27.10. 
(p) That is afar off in place or kind affection.   
Qu. What is the best means to preserve good Neighbours?  
An. He that hath friends must show himself friendly, Prov. 18.24.  
Qu. How is that?  
An. By bearing one another's burdens, Gal. 6.2.  
Qu. How else?  
An. By relieving their miseries according to our abilities, 2 Cor. 8.3.  
Qu. But how if there be jarring sometimes?  
An. Let not the Sun go down upon your wrath, Eph. 4.26.  
Qu. But what if we be daily provoked?  
An. Be not overcome with evil, but overcome evil with good, Rom. 12.21.  
Qu. But what if my neighbour be my enemy?  
An. Love your enemies, and pray for them, Mat. 5.44.  
Qu. When a man hath many enemies, what is the best way to peace?  
An. If a man's ways please God, he will make his enemies to be at peace with him, Prov. 16.7. 
(q) Unless God in his Wisdom sees it 〈◊〉 for us to be exercised with th● 〈…〉 wicked men.   
Qu. How if a man live in a place so wicked it is not safe to have familiarity with almost any of them?  
An. He must strive to shine as a light in a naughty and crooked Generation, Phil. 2.15.   

§. 9 A direction concerning Contracts.  
Qu. How must we carry ourselves in our dealing towards men?  
An. We must neither Oppress 
(r) By hard and extreme deal, as Racking, Usury, taking Advantage;  nor Defraud 
(s) By cunning and subtle courses, as false Weights, Measures, etc.  any man in any thing, 1 Thes. 4.6.  
Qu. What is the Rule by which all our Contracts must be guided?  
An. Whatsoever we would that men should to us, we must do even so to them, Mat. 7.12.  
Qu. What is a good help to this?  
An. To have our Conversation without Covetousness, and be content with such things as we have, Heb. 13.5.  
Qu. Why is this such a help?  
An. Because the love of money is the root of all evil, 1 Tim. 6.10.   

§. 10. The Rich Man's Duty.  
Qu. What is the Rich Man's Duty?  
An. To honour God with his substance, Prov. 3.9.  
Qu. How is that done principally?  
An. If he be rich in good works, and and ready to distribute, 1 Tim. 6.18. 
(t) By giving or lending freely, Deut. 15.8. and sometime by forgiving debts, Neh. 5.9.   
Qu. What things must a rich man take heed of?  
An. Of high-mindedness, and confidence in his wealth, 1 Tim. 6.17. 
(u) A conceit that he is in God's favour, and such as he ought to be, because he is Rich.   
Qu. What must be the rich man's joy?  
An. That he is made low, Jam. 1.10. 
(a) That is, hath a low mind in a high condition, God having given him Grace to see the vanity and uncertainty of riches, and that they commend us not to God.    

§. 11. The poor Man's duty.  
Qu. What is the poor man's duty?  
An. To learn to know how to be in want, Phil. 4.12.  
Qu. What is the poor man's comfort?  
An. That Christ for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8.9.  
Qu. What is the best means by which a man may be assured while he liveth, never to fall into extremity?  
An. To seek first the Kingdom of God, and the righteousness thereof, 
(b) That newness of life that becometh the heirs of God's Kingdom.  and then all other things shall be added to him, Mat. 6.33.  
Qu. What must be the poor man's joy?  
An. That he is exalted (to be the Child of God by Grace) Jam. 1.9.   

§. 12. The Duty of Aged persons.  
Qu. When is age a Crown of Glory?  
An. When it is found in the way of Righteousness, Prov. 16.31.  
Qu. What is the duty of the aged man?  
An. To be sober, grave, temperate, sound in faith, in charity, in patience, Tit. 2.2.  
Qu. What is required of elder Women?  
An. To be of such behaviour as becometh holiness, and to instruct the Younger Women, Tit. 2.3, 4.   

§. 13. The young persons duty.  
Quest. What be the duties of young folks?  
Answ. Three especially.  
Quest. What is the first?  
Answ. To remember their Creator in the days of their youth, Eccl. 12.1.  
Quest. What is the second?  
Answ. To be sober minded, and to flee the lusts of youth, 2 Tim. 2.22. Tit. 2.6.  
Quest. What is the third?  
Answ. To honour the person of the Aged, Leu. 19.32.  
Quest. What is required of young Women?  
Answ. To be discreet, chaste, keepers at home, good, obedient to their own Husbands, Tit. 2.5.  
Quest. Why must they thus carry themselves?  
Answ. That they give no occasion to the adversary to speak reproachfully, lest the Name of God be blasphemed, 1 Tim. 5.14. 2 Tit. 5.  
Quest. Wherewithal shall young persons redress their way?  
Answ. By taking heed thereto according to God's word, Psal. 119.9.   

§. 14. The Sum of All.  
Quest. What is the brief sum of the whole duty of Man?  
Answ. To fear God, and k●●p 〈◊〉 commandments, Eccl. 12.13.  
Quest. What is the reward 〈…〉  
Answ. He that doth th●se ●ing●●ha●●●ver be moved, Psal. 15.5.    
Glory be to God alone. AMEN.  
FINIS.   

Christian Reader:  
BEfore thou readest, mend with thy pen these more considerable faults in Printing; for points and Commaes either mend them thyself or pardon them:  
In Epist. Dedic. Leaf 1. for sakes r. sake. In Epist. to the Reader. p. 5. l 2. for in r. on. p. 5. l. 19 for mind r. need. p. 17. l. 22. r. adherence. p. 34. l. 9 r. and that not. p. 38. l. 22. for a holy r. the holy. p. 45. l. 20. r. fitted. p. 48. l. 6. r. Bankrupts. p. 61 l. 23. for let r. tell. p. 65. l. 13. r. your side. p. 72. l. 10 add (7. p. 74. l. penul. for pulled out r. cannot by't. p. 76 l. 13. for Esau r. Isaac. p. 80. l. 12. r. Corrosive. p. 82 l. 4. add (7) p. 107 l. 1. r. six days. p. 64. l. 19 for promised r. pronounced.   

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AN Exposition of Temptation, on Mat. 4. vers. 1. to the end of the 11th: by Tho. Taylor, D. D.  
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