A 
 
 MODERN PLAN: 
 
 UPON WHICH 
 
 The MiN^s and Manners of YOUTH 
 may be formed ; 
 
 o R, 
 
 A COMPENDIUM of Moral Institutes 
 made familiar, and adapted to the Circumftances 
 of the prefent Age. 
 
 WITH A 
 
 Preface, Infcribed to Parents^ Guardians, and 
 Tutor i,/ 
 
 Jt is a very important lefoti, to learn howj to enjof ordinary life, 
 and to be able to relijh your Being ^without 'the tranfport of 
 fame faj/ion, or gratification of fame appetite. 
 
 Spectator N**. 222. 
 
 Jfthe tenour of our aSiions, have any other motive, than the de- 
 fire to be pleafing in the eye of the Deity, it tu/// neceffarily fot- 
 /ow, that nue mujl be more than men, ifnue are not too' much 
 exalted in profperity, and deprejfed in adverfity. 
 
 Ibid. N*. 350. 
 
 LONDON: 
 
 PrlnJed for M. C o o p e R, at the Globe in Pater-nefier-rovj ; 
 >nd R. D D s L E Y, in Pall-Mall, M.DCC.XLVIIf. 
 
 ( Price SIX'PENCE. jc 
 
THE 
 
 Epistle Dedicatory, 
 
 To Parents, Guardians and Tutors. 
 
 A Performance of this nature requires no apolo- 
 gy. "The dejign none can condemn : though the 
 execution of it many jnay cenfiire. But this 'would 
 have been the cafe had it been drawn up by the ablefi 
 hand. 'The Author would not have publifhed this 
 plan, if he had not had a good opinion of it himfelf \ 
 and likewife prefumed, that there might be others who 
 would approve his little fyftem. 
 
 The fcheme has five divifions in it, viz. 
 
 I. Of GodV name: 
 
 II. Of the human pajfions •, 7 their objeSls and 
 
 III. Of the appetites -, 3 operations. 
 
 IV. Of the imagination ', it* s obje^s andoperUtions. 
 
 V. Of religious character •, how attainable. 
 
 Under tbefe heads, the prevailing vices of the age 
 are expofed, and the rules of avoidance given. 
 
 It is free from party-opinions, and thofe difputabk 
 things which have been prejudicial to mojt catechetical 
 compojitions : fo that it aims at univerfal ufe, what- 
 ever may be its fuccefs. 
 
 The moji important notions and ufeful reprefenta- 
 tions of God, are made eafy and intelligible. Arid both 
 the fentiments and language are fuch as may fuit al- 
 moft any age of inJlru5lion. 
 
 The branch of felf-knowledge is fomewhat labour- 
 ed ; and makes a principal part of the plan : upon^ 
 which the growing virtue of the youth is fuppofed tOf 
 depend, 
 
 I Public- 
 
( >v ) 
 
 Public-benefit would cctainly he obtained in the ufe 
 of fome fucb fcbeme •, for all muji allow, that there 
 is not any thing more conducive to the good of a com- 
 munity^ than the imprinting early on young minds 
 the firfi principles of truth, oeconomy, and virtue. 
 And the method is mofi reafonable •, hecaufe the pre- 
 judice or biafs which it gives, will bear the critical 
 examination of mature age, and approve itfelf to the 
 .reafon of the man. 
 
 '- The mojl formidable obje 51 ion to the reception (ih^ 
 '^application of this plan of inJlruSlion, feemsto be, tke 
 Jso great relaxation of moral principles, and the cuf- 
 WMry unhappy licences taken by many parents and 
 [tutors : fmce it will make it the lefs eafy with them 
 to inculcate principles on children, which openly con- 
 demn their own want of oeconomy. But then,, there 
 is this confolation offers itfelf, viz. that Parents or- 
 dinarily wifh the regularity and virtue of their chil-r 
 dreu, tho* loofe in their own morals. 
 
 7/^ Liberty civil and religious, the peculiar glo- 
 ry 0/ Britons, fhall remain inviolate, the virtue of 
 Prot eft ants muji, by all pofftble means, be improved-^ 
 and none can bid fairer than that of f owing the Seeds 
 in early Life, and by a religious care watching over 
 the young plantation. 
 
 Should the author be fo happy as to contribute in 
 any fmall degree to the affiftance of thofe who have 
 children under their tuition^ be fhall rejoice in this 
 labour. 
 
 He is. 
 
 With great devotion^ 
 
 Tours, 
 
 PUBLICUS, 
 
( I ) 
 
 A Modern Plan. 
 
 SECT. I. O/'GoD, and hh Name. 
 The Tutor and Youth. 
 
 ^utor. T Am defirous of giving you information 
 \ in thofe things which do moft concern 
 you. 
 
 Youth. "Pray what are the things which do mofi 
 concern me ? 
 
 T. To know God, and yourfelf. 
 
 Y. What is GoD^. 
 
 T. He is, what no one elfe is : he has had no 
 beginning, and can have no end. 
 
 Y. Hew may I be convinced of that ? 
 
 T. By confidering, that no creature could either 
 make itfelf, or be made by another creature •, fo 
 that all creatures muft have been made by one who 
 is not a creature : and this Maker of all is God. 
 
 Y. This proves that God is, what no one elfe is : 
 hut how does it prove that be had no beginning, and 
 can have no end ? 
 
 T. Thus j that Being who made all other beings, 
 could have no Maker of himfelf, and fo could have 
 no beginning. 
 
 Y. How may I more fully be convinced of this ? 
 
 T. By confidering, that fome one Being mud 
 have ali-pcrfc6lion, and fo be unchangeable. 
 
 B , Y. 
 
( * ) 
 
 Y. WToat is the meaning of all-perfeSiion ? 
 y. It meaneth all wifdom, all power, and all 
 goodnefs : which muft ever have been in fome one 
 being, or it could never have belonged to any one 
 being. But what has all wifdom, all power, and 
 all goodnefs now, could never be lefs or more than 
 what it is ; and fo could have no beginning. 
 Y. But may there not be more Gods than one ? 
 'T. No •, becaufe one God having all Perfection, 
 there is no need of another. 
 Y. Whyfo? 
 
 7". Becaufe he knows all things, that can be 
 known, and can do all things that can be done, by a 
 ■wife, powerful and good Being. 
 
 Y, Is there any other way of proving that there 
 is but one God .? 
 
 2". Yes; the word, God, fignifies one that has 
 dominion, or is a fupreme Governour : but if one 
 God made all things, he only has a right to go- 
 vern all -, and another God there cannot be, be- 
 caufe he would have nothing to govern. 
 
 Y. I fee reafon to conclude, that there can be 
 but one God : is he cf any fha-pe, figure, or form ? 
 
 2". No ; for he is equally prefent every where •, 
 he is a pure fpirit : he has no parts or body. 
 
 Y. Why is he fpoken of in Scripture, as having 
 eyes, ears, arms, hands, feet and wings? 
 
 I". To help our conceptions under thefe figures. 
 Y. How do they help our conceptions ? 
 *T. Thus ; the eye of God fignifies, or imageth 
 to us his knowledge and perfedl underftanding : 
 his cars, his attending to the voice of his creatures : 
 his arms, denote his power : his hands, the acti- 
 vity of his wifdom and power : his feet, the mea- 
 fures or paths of his proceedings : and his wings 
 image to us his protection and defence of his crea- 
 tures. 
 
 Y. 
 
( 3 ) 
 
 Y. What general notion may I mojt ufefully form 
 of God ? 
 
 T. Think of him as every where making, pre- 
 ferving, and governing his creatures. 
 
 Y. Is he not to be fe&n ? 
 
 T. No i but in his works ? 
 
 Y. How may I fee God in his works ? 
 
 T. By obferving marks of his wifdom, power, 
 andgoodnefs in ail the parts of thevifible creation : 
 or in the make and ufe of them. Thus the invi- 
 fible things of him are clearly feen, being under- 
 ftood by the things that are made ; even his eter- 
 nal Power and Godhead. 
 
 Y. Does God live in heaven ? 
 
 T. Yes i and on earth too, and every where 
 elfe. 
 
 Y, Why is God fo often fpoken of-, as if he had 
 his dwelling in heaven ? 
 
 T. Becaufe he is the fupreme, or the higheft be- 
 ing ; for the word, heaven, fignifieth high. Cut 
 there is no place either high or low with him, who 
 is every where. 
 
 Y. Why was I taught morning and evening to fay. 
 Our father which art in heaven ? 
 
 ^. It was to lead you to look upon God as 
 your father, in the higheft fenfe, and to pray to 
 iiim as fuch. 
 
 Y. Is God my father ? 
 
 T. He will be fo, if you fear him and keep his 
 commandments, or if you live juft as you pray to 
 him. 
 
 Y. When may I be faid to live as I pray tc 
 him ? 
 
 7*. When you hallow his name, and do his will 
 here on earth, as it is done in heaven. 
 
 Y. What is it to hallow God* J 7iame ? 
 
 B 2 1\ 
 
( 4 ) 
 •7'. It is to fear him becaufe of his majefty and 
 power ; to love him becaufe of his wifdom and 
 goodnefs ; to trufi in him becaufe of his wifdom > 
 power, and goodnefs •, and to rejoice in him as the 
 everlafling fupport of your being. 
 
 Y. May I not mention the wordy God, whenever 
 I pleafe ? 
 
 T. You muft not do it without reverence ; for 
 he is jealous of the honour of his name. 
 
 Y. May I not call upon God to witnefs to the 
 truth of what I fay^ when I chufe to do it ? 
 
 T. No ; for that is of the nature of an Oath. 
 Now an oath is a folemn, judicial thing, which 
 fhould only be taken where evidence is required to 
 determine life or property : or as fome religious 
 expreffion. 
 
 Y. Is there any other way of hallowing the name 
 of God ? 
 
 1'. There is ; for his name fignifies his autho- 
 rity ; fo that to hallow the name of God, is to 
 keep his commandments. 
 
 Y. What is meant by God'j authority ? 
 T. The right and ability he has to give law, 
 and to tnfoice the Obfervance of it by rewards and 
 punifhmcnts. 
 
 Y. Will not this dejiroy my liberty^ or the free- 
 dom of choice in me ? 
 
 T. No ; \i it did, all men would obferve God's 
 laws, becaufe they v/ould net be at liberty to tranf- 
 grefs them. 
 
 Y. What then do you mean by enforcing the ob- 
 fervimce-of God'j laws ? 
 
 y, I mean. only, that God's fetting before men 
 the advantage of keeping his laws, and the difad- 
 vantages of breaking them, is a proper argu- 
 ment to be ufed with reafonable creatures ; and 
 which does pcrfuade all who ufe their reafon. 
 
 Y, 
 
(5) 
 
 Y. If I make God*s will the rule of my anions, 
 how may I be faid to a£l freely ? 
 
 y. There is no other way of being free : 
 becaufe his will is perfe(5t reafon, and your doing it, 
 will fhew you to be reafonable. And not to do it, 
 is to be in Slavery to fome luft. 
 
 Y . How may I know in any infiance^ that in do- 
 ing the will of God, my will is free ^ or I affert my 
 own liberty ? 
 
 T. This you may know, in all thofe inftances, where- 
 in you follow the advice of your beft friends, and 
 are convinced that in your doing fo, you are pur- 
 fuing your true interefts. Be perfuaded that God is 
 your beft friend,* and that he cannot be miftaken 
 in the advice he gives j and you will fee your li- 
 berty is fccured in the doing of his will. 
 
 Y. I fee it plainly. 'IVhat will render me 
 
 , capable of keeping all God' J commandments? 
 
 T. Your loving him with all your heart ; and 
 your neighbour as yourfelf. 
 
 Y. Why mufl I love God with all my heart? 
 T. Becaufe his favour is your life, and his lo- 
 ving-kindnefs is better than your prefent life j or 
 than all periihing good things. 
 
 Y . IVho is my neighbour ? and how mufi I love him 
 as myfelf? 
 
 T, E^ery man is ycur neighbour. And to love 
 your neighbour as yourfelf, is to do to him, as you 
 would he fhould do to you ; was you in his cir- 
 cumftances, and you in his. 
 
 Y . This is a plain and good rule : but how fhall 
 I be qualifed for the cbfervance of it ? 
 
 tT. By confidering what it is that they may rea- 
 fonably expert from you ; comparing their circum- 
 ftances and abilities with your own. For you muft 
 not only be honeft and juft in your dealings with 
 others, and faithful to your promifes anii engage- 
 ments 
 
'(6) 
 
 ments, bui you muft be compafTionate and pitiful 
 to their necefTities and miferies. 
 
 Y. Is this to love my neighbour as myfelf? 
 
 T. It is. 
 
 Y. Will this rule direEl me in my behaviour to- 
 wards my prince, and thofe who are civil magi- 
 Jlrates ? 
 
 T. It will i for if you was the reigning prince, 
 you would expeft loyalty in your fubjeds, and due 
 honour from them -, or if a magiftrate, you would 
 exped: to be fupported in the execution of good 
 laws. So that tribute muft be given to whom tri- 
 bute is due ; cuftom to whom cuftom ; fear to 
 whom fear •, and honour to whom honour. 
 
 Y. Are not thofe trade/men, who deal in goods that 
 have not paid the duties and cuftoms which the law 
 has appointed, men who do not love their neighbours 
 as themfehes ? 
 
 T. They are. 
 
 Y. / have now fome knowledge of the rule^ 
 which obliges me to love my neighbour as myfelf : 
 I farther ask, will my loving God with all my 
 heart, and my neighbour as myjelf, enable me to keep 
 all God' J commandments ? 
 
 T. Yes ; for on thefe two, hang all the law and 
 the prophets. 
 
 Y. How does that appear ? 
 
 T. Very plainly : for by thus loving God, your 
 love of all other things will be regulated : and thus 
 loving your neighbour,will enable you to forgive his 
 offences againft you : and all other duties will be 
 more eafy. 
 
 Y. Will not God be a father to me without all 
 ^ thefe things. 
 
 r. No. 
 
 Y. Are not all men God'j children, as he has 
 made, and does prefcrve them ? 
 
(7 ) 
 
 1". None are, in the fenfe I am fpeaking of, 
 butthofe only who know the will ot God, and 
 dp it. 
 
 Y. IVill not my being born of chrijlian parents^ 
 and my having been baptized^ determine me to be a 
 child of God ? 
 
 T. No i nor your profefTmg yourfelf a chriftian, 
 and conftantly attending the fervices of the church 
 every Lord's Day. 
 Y. How is that ? 
 
 7*. Becaufe wicked men, m.ay, and often do 
 make a rehgious profefTion. 
 
 Y. Pray let me ask, why Sunday is called th^ 
 Lord's Day ? 
 
 "T. Bcjcaufe on that day of the week, Jefus, the 
 fon of God, the chrillian's Lord rofe from the 
 dead. And chriftians have obfcrved that iirft day 
 of the week, as a feftival facred to the memory of 
 his viflory over death. Sunday is the heathen. 
 Lord's day is the chriftian's name for the day. 
 
 Y. May I not follow any civil employment, fuch as 
 a trade, or fporting exercifes on that day ? 
 
 2". No -, it would be an offence to all the pious 
 and devout, who think it their duty to offer public 
 prayers and praifes on this day ; and who confe- 
 crate it to the purpofes of religion. — and it would 
 be a violation of the Statute Laws of the Land. 
 
 Y. What advantage does ufuaUy at lend the keep- 
 ing of this day holy ? 
 
 T. Many advantages : it prefcrves a veneration 
 of God •, it has an apt tendency to civilize the 
 mind ; to fill it with benevolence ; and to improve 
 it in every virtue. 
 
 Y . JVhat do you mean by the word virtue ? 
 
 T. Virtue, is the power or principle you have of 
 
 doing well ^ the virtuous man, is the man who 
 
 accuftometh himfelf to do well. Or virtue is the 
 
 confc^nt 
 
( 8 ) 
 
 confent of aftions with the excellency of man. 
 It cannot be acquired without pains and exercife, 
 and will increafe by pra6lice. 
 
 Y. IVas I born with virtue ? 
 
 y. No ; but with faculties and powers of be- 
 coming fo, as they open. 
 
 Y. Does wiy virtue depend upon the right go- 
 vernment of my appetites and pajfions ? 
 
 1". It coes. 
 
 Y. What reafons are there for public worjhip on 
 the Lord's day ? 
 
 T. Becaufe Chriftians may be joint-partakers of 
 
 the benefits of Chrifb's death and refurreftion, 
 
 and are joint- partaker^ of national blefTings, or of 
 national evils ; fjch as feafons of plenty or fcarcity ; 
 healthy or fickly feafons •, a condition of peace or 
 war. 
 
 Y. Is there any authority for the obfervance^ 
 from the New Tejlament. 
 
 T. Yes ; Jefus himfelf, being made under the 
 Law, as his cuftom was, went into the Synagogue, 
 on the Sabbath-day. And his apoftlcs, and the 
 firft Chriftians, after his refurrediion, met together 
 on the firft day of the week for religious exer- 
 cifes. 
 
 Y. JVill this vindicate the change of the day^ 
 from the feventh to the firft ? 
 
 *T. The bulk of t!ie Chriflian world, in all 
 ages of Chriftianity, have thought fo, and have 
 pracStifed upon it. 
 
 Y. But do not many negle^ the pub lick worfhip of 
 this weekly holy -day? 
 
 T. They do •, and for the fame reafons, that 
 they omit fuch acts of homage, others might •, 
 and of confequence no fach ails would be per- 
 formed : fo that public virtue would be loft. 
 
 Y. 
 
{ 9 ) 
 
 Y. Bui do not fome of the worfl of men attend 
 public worpip ? 
 
 T. Yes ; and it is not to be wondered at, that 
 .they do ; for the bell of men do attend fuch wor- 
 fhip : but the word men often chufe to mimic in 
 appearance the beft. 
 
 Y. Pray Jbew me the reafon of ti/is? 
 
 1', It is, that they" may the better carry on their 
 worldly or wicked fciienies, under the cloak of reli- 
 
 gion. 
 
 $ E C T. II. Of the human fa[jions : their 
 ■ objeciSy cirid operations. 
 
 Y. T See the reafonahknefs of public ivorjjjip^ and 
 J. ^f ^^^ping holy the herd' s day •, 'uohat is far- 
 ther requifite to my becoming a child of God? 
 
 T. You mud, thro' daily labour, improve in the 
 knowledge of yourfelf, by rhe government o( 
 your piflions and appetites •, and by itudying God's. 
 moral perfe<^ions, and imitating of them. 
 
 Y. Iff^at is meant by the government of my paf- 
 Jions ? 
 
 T. It meanerh, that your love and hatred, your 
 defire and averfion^ your fear and hope, your 
 forrow and joy, fhoukl always be wtll e:?amined by 
 you ^ that (o you may neither love nor hare thing? 
 that are not proper to be loved or hated : and you 
 mult take care that Vvhat you defire or diHike, tear 
 pr hope, be worthy of thofe pafTions. 
 
 Y. In zvhat refpecls may I obferve this rule? 
 
 T. You will beft know hov/ to apply this rule, 
 as you feel thefc pafTions excited, or rifing in 
 you. 
 
 . . c y. 
 
( ,0 ) 
 
 Y. IFhat are thofe evil difpofitions that may 
 moji difcrder the -pajjicns ? 
 
 T. Pride and Humour. 
 
 Y. What meancth pride i 
 
 'T. It is avice*, or lufcing ofthe mind tli:it cxprcf-: 
 I'eth vanity, or a too high and too fond an opinion 
 of onc!^-fcU. This makes a per fon humoui fomc-, that 
 is, not eafy to be p'eafcd, and eafily offended. 
 
 Y. This is an hateful difp.ofttion. 
 
 T. It is ; and pride is Oiten the parent o't envy,. . 
 
 Y. JVhat is envy ? 
 
 21 Envy is a bafe difpofition : it is a painful, 
 uneafy ftate cf the mind, occafioned only by the 
 good v/hich another enjoys •, and to which we have 
 no right or claim. 
 
 Y . How does pride produce envy ? 
 
 T. As the envious man thinks himfidf more de- 
 ferving of thofe good things which he fees others 
 in poiTefllon of. 
 
 Y. How may I know what men are proud and 
 envious ? 
 
 T. By their variance, flrife, contentions, quar- 
 rels, fightings and wars. 
 
 Y. Would there be none of thefe things in the 
 Worlds were it not for pride and envy ? 
 
 r. No. 
 
 Y. Hoiv r.nifi I keep my f elf free from thefe luflings 
 cf the mind? 
 
 'T. By humble, modeil thoughts of yourfelf •, 
 and a generous benevolence or good -will to others. 
 
 Y . Pray ftoew me wherein I 'may miftake in my 
 love^ affc^iicn^ or efleem ? 
 
 7". You may err greatly in the choice of your 
 intimates and companions. 
 
 Y, 
 
 * Vice is the oppofitc to ■is'triue ; and /aj?, is the irregularit)^ 
 of an appetite or paiTion. 
 
( " ) 
 
 Y. What choice Jhould I Viiake ? 
 
 'T. Of fuch as you have reafon to think do fear 
 God, and keep his commandments. 
 
 y. May I not preferve my virtue, thd* I Jhould 
 have a vicious coinpanion ? 
 
 T. It will be difficult j for Solomon fays, he that 
 Waiketh with the wife, fllall be wife •, but a compa- 
 nion of fools fhall be deftroyed. 
 
 Y. But 'ivhat if I am obliged to he much in the 
 company of wicked perfons ? 
 
 T. If you cannot avoid them, you mull never 
 Countenance their wickednefs ; but always fhew your 
 diDikeofit, as far as your ability will enable you 
 to iu. 
 
 Y . / fee reafon for avoidi'ng the company of wicked 
 perfons^ as much as I can -, pray how mufi I chufe ti 
 frieyid and confident ? 
 
 T. You fhould have proofs of his fidelity, dif- 
 cretion, candour and generofity. For the mori: 
 good properties you find' in him, the more likely 
 IS your friendfliip to be durable. 
 
 Y. Is ihere any other refpe^s in which my love 
 ;;.'.?A' be regulated ? 
 
 •T. Yes; felf-lcve muft, in forne cafes, be fub- 
 d'jed, zi^d. overcome. 
 
 T P/hat arc thofe cafes ? 
 
 T. Vx'lien a public-good may be obtained by la- 
 crificing private property -, and even our own lives 
 ihiulc be devoted to the fafery and prefcrvaiion of 
 u'A" country. 
 
 Y. Is this recfonahle ? 
 
 T. Yes •, it .s natural ro love the country where 
 v.'r. n:]l d;ev/ c;'.:r breath — and that conftlturion that 
 jMwt.ctevi (;,;;• parents, whiiil they educated and 
 prdvi'le'.l ior us. The relation of countrymen with 
 \v:io;n \s'e h.ive entered into tiie near communica- 
 C 1 catioa 
 
( >2 ) . 
 
 inef;:s, andciofe fympathy of affediiona 
 gives great force to the paffions, 
 
 Y. What effe willjujlify tht laying down of my 
 life ? 
 
 1. The caufe of truth and religious liberty. For 
 which we have the example of Chrift, and his a- 
 poftles, and thofc fiift chrifiians:, v/ho were real 
 martyrs. 
 
 y. But have not papifts -prctendtd to ferve the 
 caufe of religion, by putting men to the fvord ? 
 
 1". They have : and therein have ful filled a pro- 
 phecy, namely, the time cometh, that wbofoever' 
 kiUeth you ivill think that he doeth God ftrvice, 
 
 Y. Is' religion to be propagated by thefword ? 
 
 T. No i they who thus ufe the fvvord, fliall pe- 
 riih by the fword. 
 
 Y. Whence C3me' wars and fightings ? 
 
 "T. From mens lufts-, it is pride and envy that 
 difturbs the peace of the world. 
 
 Y. May I not avenge myfelf of a private injury 
 or affront, though at the hazard of my life ? 
 
 T, No •> for in civil fociety, the laws are the 
 guardians of your rights ; which forbid that you 
 Ihoiild be your own avenger. 
 
 Y. May I not accept a challenge ? 
 
 'T. You mufi: not •, becaufe your life is not at' 
 your ov/n difpofai. But you are accountable to 
 God and your country for the hazard ot it. 
 
 Y .. If I be challenged and fight, and kill my an- 
 tagowfl^ fjjall I be guilty of rriurder? 
 
 1l. You will •, if it can be proved that you had 
 the full ufe pi your intellects. 
 
 Y. But if I refufe a challenge, I pall he poftcd 
 fcr a coward ? 
 
 tT. May be fo : but they who thus treat you, 
 proclaim themfclvcs fools. For they are fomentors 
 of rebellion asrainft the i)ublic-authority. 
 
{ ^3 ) 
 Y. May I mt lawfully kill another in ikjence of ^ 
 my own life ? 
 
 "t. Yes ; feU'-prefervatioii is the firfl: principle in 
 nature^, which warrants felf-defence againft the vio* 
 ience of villains, v/ho aini at 3'our life and endanger 
 k : if you have no other way of being fecured from 
 their malicious intention, 
 
 Y, Pray^ what is true courage ? 
 T. It is a firmnefs of mind, that enables a maa 
 to behave well in every llation and relation, i^ 
 fpight of ail reproach and ill-treatment. 
 
 Y. / now fee the. evil effe0s of pride and envy : 
 how muff I govern, my fear, fo ds to make that & 
 virtuous -paffion. ? 
 
 T. You muft not be terrified with any appre^ 
 henfions of fpirits or apparitions in the dark-, which 
 are cliildifh, idle notions. And you mufr be afraid 
 of no man whilft you are doing what is your duty. 
 
 Y- How fhall I have this ^ciffwn under confiaM 
 government ? 
 
 T. By confidering that God is, at all times and 
 in all places, prefent v/lth you : and i^hat he only is 
 to be feared by you. 
 
 Y. IVill this quite free me from the faffion of 
 fear ? 
 
 T. No ; fear will have place, confidcrrd as adcfire 
 of avoiding evil that may threaten you. And is very 
 ufeful to excite proper endeavours to avoid evil. 
 
 Y. ButJhfJI I not in this^ fear fomdhing hefides- 
 God ? 
 
 T. In a fcafc you v/ill : but then your fear of 
 evil will be fubordinace to the fear of God, and will 
 not difturb your peaceful cn'^oymejit of yourfelf. 
 So that there v/ill be rio vice, in that f-ar which you 
 iiave of evil, 
 
 Y. Hcii) does that np '>:cr ? 
 
 r. 
 
( >4 } 
 
 T. Thus -, your fear of God, will prevent 
 your taking any unjuft, or unworthy ineafureS 
 to avoid the evil feared : it will alio enable you 
 to fupport under the evil, if it fhouid overtake 
 
 Y . Pray give me an injiance wherein the fear of 
 evil, has wanted the regulation of the fear of God ? 
 
 ^. All thole are inllances, where men have laid 
 violent hands on themfelves, in order to avoid fome 
 evil which they apprehended would come upon 
 them. And even many women, from a dread of 
 public infamy, have murdered their baflard-chil- 
 dren. 
 
 y. 'Thefe are very full and fpecial injiances : ar: 
 there any that are more general ? 
 
 T. Yes ; all liars are cowards ; they are poor, 
 mcan-fpirited wretches, that can faCrifice truth for 
 fear of fuftraining fome little inconvenience : or for 
 tear of their bafe defigns being underftood by others. 
 
 Y. Is lying a proof of cowardice ? 
 
 1. I am perfuaded that it always is : for a man 
 who fears God fuprcmelyy can never be a liar. 
 
 SECT. III. On the appetites j their objeas,, 
 and operations, 
 
 y. "^ Thank you for thefe dlre5fions ahout my paf- 
 J[ fions : hut did not you fay fome thing of ?ny 
 appetites ? 
 
 r, I did. 
 
 Y. Fray what do you mean by the appetites ? 
 
 T*. I mean, hunger, third, an inclination to t^-- 
 creation, and to fleep. 
 
 Y. How mufi I govern thefe? m"fi- 1 not eat, and 
 drink, and pla\\ andjleep when I have occafion ? 
 
( 15) 
 
 "T. You ought to gratify thefe appetites ; but 
 then you muft ufe your reafon * in the gratifica? 
 tion. For you may defire food that would injure 
 your health : or take it in too great quantities. 
 
 Y. Is not the end of eating and of drinking^ to 
 ftitisfy my appetites cf hunger and thirji ? 
 
 T. No •, the e7td of eating and drinking is the 
 health of the body, and^ to aid and fupport its vir 
 o-or and activity : though God has kindly im- 
 planted appetites to food, in order to excite us to 
 labour for, and take due cafe about it. 
 
 Y. By what name do you call excefs in eating ? 
 "T. Gluttony.'' 
 
 Y. What is the name you give excefs in drin'k- 
 ing ? 
 
 T. Drunkennefs -, and each excefs tends to difor- 
 der both the mind and body. 
 
 Y . Tou faid fome thing of the dejirc after recrea- 
 tion^ muft I not play ? 
 
 'T. Yes -, recreation is certainly proper, when 
 clofe attendance to your book, or to .your bufinefs 
 fliall require it : but then it fliould be recreation ; that 
 is, fuch as will give a new fpring and defirc to la- 
 bour and induftry. 
 
 Y. But may 1 not divert my f elf "jjith laborious 
 exercife^ fuch as runnings leaping^ or dancing ? 
 
 T. You may ; but then thele fliould be rather 
 called exerciles to improve the ilrength and agility 
 of the body, than recreations : for what are recre- 
 ations, do reftore and refrefh after fatigue. 
 ■ Y .' May I not play at cards ^ chefs, ^c. which 
 employ the thought and require the utmofl attention ? 
 
 T, 
 
 * Reafon, is chat faculty of difcerning the difference between 
 good and evil, truth and falfehood ; as they appear in their na- 
 t^ire and tendencies, without confulting thepaffions or appetites, 
 or bale!}' following tlieir directions. 
 
( i6 ) 
 
 f^. You may ; but not as recreations. They arc 
 rather fciences or ftodies that' give the mind fatigue 5 
 and fhoiild he reckoned as a fort of labour. 
 
 Y. May I lawfully divert my f elf, ai £iny of tbofe 
 amufementSy cfdkd, gaming^ 
 
 T, If you mean by it, that you may play for 
 money, I fliould think it quite unlawful ; not only 
 becaufe our ftatute laws condemn gaming ; but be- 
 icaufe it has a moft evil tendency. 
 
 Y. Have our lazvs condemned garbing ^ 
 
 I". Yes ; " they make all fccurities obtained by 
 
 " gaming, void, the advantage of poundage, 
 
 *' otherwife allowed a bankrupt *, will be denied 
 *'■ him, if he has loft: 5 /. in one day, or the ilim of 
 *' 100/. within a year before he became a bank- 
 " rupt.- — If a man challenge to fight another for 
 "-^ money, won at play, he forfeits his perfonal 
 " eftate." 
 
 Y, Ho'zv does gaming appear to he an evil in it- 
 
 fdf? 
 
 T. It appears an evil m itfelf , becaufe a man 
 lofes or wins money upon a vile principle, namely, 
 covetoufnefs. There is nothing to fupport the 
 change of property, but humour and fancy. Now 
 God never gave any man leave thus to put his own 
 fubftance into the hand of chance and hazard, sa^ 
 his pleafure. 
 
 Y. But may I not divert my f elf at cards, dice, 
 \^c. playing for a fmall matter, that I know will 
 not hurt my efiate, nor injure ihofe I play withal? 
 
 T. \ fhould think it would have a bad tendency, 
 by begetting in you a love to gaming : tor by little, 
 or fmall beginnings men have been trained to a ha- 
 bit 
 
 * A Bankrupt, is one that has gotten into liis hands the goods 
 or money of others ; and to avoid the demands of his cred:- 
 torSj hath hid himfelf, or liath bt^en denied to tliena. 
 
( -7 ) 
 
 bit * of gaming, that havd ruined fine estates, and 
 made wretched many families. 
 
 Y. May not a gamejler be a man of honour F 
 
 T. A gamefter is one of the v/orft char idlers un- 
 der the heavens. If he fupports himk^h' on giiming, 
 it is only by over-reaching .of his companions •, — • 
 his manner of life is more infeflious and, injurious 
 to fociety, than that of an highway-robber. 
 
 Y. Hoiv fo ? 
 
 7*. Becaufe gaming is the parent of robbery, and 
 of almoft all other public mifchiefs : and the difpo- 
 fition to gaming, is, perhaps of all others, the 
 moft difficuk to get rid of 
 
 Y. I thhtk^ 1 fee the unlawfulnefs and evil of 
 gaming. 
 
 jT. I hope you do •, for there can be no reafon 
 why I fhould take from a man the fruit of his ho- 
 neft labour, becaufe I have Ihook the dice with 
 more aces, -f or fice-point than he. And the fame 
 might be faid, if his Parents have left him an 
 eftate ; they never intended I fhould have it froni 
 him only for the fnakingof my elbov/s. 
 
 Y . Does not gaming indifpofe men to all honeft la- 
 bour ? 
 
 T. Nothing has a greater tendency to debauch 
 the mind, and indifpofe for any laudable employ- 
 ment : fo great is the infatuation cf gaming, that 
 the gamefter thinks himfelf more obliged to pay 
 a debt of honour, as he calls it, than a jufb 
 debt. 
 
 Y. JVhat does he mean by a debt of honour ? 
 
 y. What he loft at gaming. 
 
 D y: 
 
 • Habit, Is a cuilom, thatii become is natural and eafy as 
 a man's clothes. 
 
 , + Thefe are terms made uf* of for the numbers, one and fi.^ 
 on the dice. 
 
( "8 ) 
 
 Y. I fee no honour^ but great evil in garr.ing z 
 
 and I hope I Jhall abhor it I pray what other 
 
 appetite am I to govern ? 
 
 T. That defire you find to reft, or deep. 
 Y. How am 1 to ttfe my reafon about the fieepr 
 ijohich I take ? 
 
 T. You are to take only fuch quantities of reft 
 and deep, as by experience you find do bcft enable, 
 you to labour j or are moft for the health of your 
 body, and the vigour of your mind. 
 Y. May I take too much Jlsep ? 
 ^, Yes ; and it is a figa of iloth, when men give 
 fleep to their eyes, and (lumber to their eye-lids :. 
 that is, when they take more fleep than nature 
 would require. 
 
 Y, I perceive that I muft confult my health and 
 inter eft in the government of all my appetites^ as well 
 as tny paffions ? 
 
 T. You muft ; and your virtue as well as health 
 will depend upon it. 
 
 Y. Is there any other appetite that you have not 
 mentioned ? 
 T. There is. 
 Y. Pray what is it ? 
 jT. It is the defire of the fexes. 
 Y. PFhat of this? 
 
 T. God has made man male and female. And 
 by his providence preferves the fexes nearly equal : 
 for about thirteen males are born into the world to 
 ■ twelve females. 
 
 Y. Say you fo ? then there can be but one woman 
 for one man. 
 ■ 5r. There cannot. 
 
 Y. But did you not fay there were thirteen males 
 to twelve females ? 
 3*. Yes. 
 
( '9 ) 
 
 Y. What may he the reafon of more mtn than 
 women being born into the ivorld ? 
 
 ST. It is to fupply the extraordinary mortality 
 that the men are Hable to above the women, from 
 wars, and other perils. 
 
 Y. I fee then that no man fhould have more than 
 one woman^ nor no woman fhould have more than 
 one man ? 
 
 'T. This is the law of God, and the appoint* 
 mcnt of providence. 
 
 Y. But has God dire5fed how every man may 
 f.hufe his wife^ and every woman may chufe her hus- 
 band ? 
 
 T. He has. 
 
 Y. How has he done it ? 
 
 T. By implanting a defirc to the fex, which muft 
 be regulated by an agreement of affeftion, or 
 liking towards each other, or elfe the marriage will 
 ■be unhappy. 
 
 Y. IVhen is the proper time to think of mar- 
 riage ? 
 
 'T. When you are at years of difcretion, and are 
 qualified to take upon you the cares and charge of 
 a family ; and have the opportunity of an agreeable 
 yoke- fellow. 
 
 Y, May I gratify the defire befere I marry ? 
 T*. No ; for whoremonzers and adulterers God 
 will judge, or condemn. 
 
 Y; What is the reafon of that ? 
 ■ ' 'T. Becaufe whoredom, like too much wine, 
 takes £tway the heart, and fpoils the virtue. And 
 it you will take a view of the evils that whoring in- 
 troduceth, you muft read and ftudy, Prov. v. vi. 
 and viith. chapters. 
 
 Y. Am I accountable to Society, if I violate this 
 I/izv of God ? 
 
( 20) 
 
 7*. You are -, for by whering you not 6nly in- 
 jure your own virtue, but you violate the property 
 of others •, for you mufl have an fole abfolute 
 property in the perfon with whom you unite, or the 
 union will be unlawful. 
 
 Y. Howjhall I arm myfelf raofi effe^iially againji 
 any temptation to offend againji this law cf God} ^ 
 
 T. By confidering it, as God's law! That it is 
 at the peril of your virtue, reputation, and ho- 
 nour, if you comply with any temptation. Think 
 aifo how wretched many make themfelves by be- 
 coming unchafle •, and how few are reftorcd by 
 bitter, keen repentance ! 
 
 Y. But what muji I think of men and women, 
 <.vho marry feveral times ? 
 
 '/. This is no violation of God's law; becaufe 
 the death of the former wife, or hufband has dif- 
 folved the former marriage. 
 
 Y. Do not many ^ who are called fine Gentlemen^ 
 hold matrimony in contempt ? 
 
 T. They do -, but then they have no reverence 
 of God. For if they had, they would reverence his 
 inftitution. 
 
 Y. Do not Vn'^i^s, forbid marriage, to per fans in 
 religious orders ? 
 
 T, They do ; but the doclrine, St. Paul fays, is 
 devihfh, that forbids to marry. 
 
 Y. But has not St. Paul faid, it was good for 
 Jingle perfons fo to abide ? 
 
 1". He has ; but he fpoke this not by command- 
 ment, but out of compaflion to them, who were 
 under a fevere perfecution : and it is no general 
 rule •, becaufe marriage is honourable in all orders 
 of men, 
 
 S E Cr. 
 
(2.) 
 
 SECT. IV, On the imagination \ ifsobjeils 
 and operations, 
 
 y. T Thank you for thefe injir unions ^ about the 
 X deftre of the fixes. Is there any thing elfe 
 in my make that belongs to the government of reafon ? 
 
 T. There is. 
 
 Y. Pray what is it ? 
 
 T. It is the imagination, 
 
 Y. ^hat is that ? 
 
 T. It is that power of the foul, by which it for- 
 meth images of things •, which it does thro* means 
 of impreflions made on the brain, by fenfation. 
 
 Y. Be pleafed to make tliis plain to me. 
 
 T. In your deep, Vvhen you have dreams, they 
 arc of this fort ; which when you awake and con- 
 fider them as only the workings of the imagination, 
 you regard them but as dreams. 
 
 Y. Does the imagination work whiljt- 1 am wak- 
 ing ? 
 
 T. Yes ; and very ufefully, when it is well 
 watched and examined : for it gives the thought 
 it*s impreflion on the mind -, and is, as it were, 
 the writing or imprinting of it there. 
 
 Y. It is then of great ufe? 
 
 T. It is ; but then it may give wrong charafters 
 pr marks of things, and fo be very hurtful. 
 
 Y. PFhen may I know it to be hurtful t 
 
 T. When it paints objeds in falfe colours, or In 
 too ftrong ones. 
 
 Y, When does it paint objects in falfe colours ? 
 
 T. When it reprefents any wicked action as 
 lovely ! or when it reprefents virtue or religion as a 
 gloomy, uncomfortable thing ! 
 
 Y. 
 
( 22 ) 
 
 Y. In what injiance does the imagination paint 
 things in too fircng colours ? 
 
 T. When it rcprefents any perifhing good as 
 greater than it really is ; or any preferit evil as 
 greater. 
 
 Y. Pray injiance more particularly in things, 
 ahout which, the i'lnagination is' faulty ? 
 
 T. When you imagine riches, and honour, or 
 pleAiure, a mod worthy'end of your purfuit. 
 
 Y. JVhen will my imagination of riches become 
 erroneous ? 
 
 T. When you reckon them neceffary to .your 
 happinels •, or when you imagine that a 'man's life 
 does confifc in the abundance of the things which he 
 pofTefiTeth. 
 
 Y. T)o not riches inake-a man more happy ? 
 T. Never, when a man's heart is let . upon 
 them. And the covetous man is one of the. mod 
 miferable of men. 
 
 Y. But may I not endeavour to improve my fortune ? 
 t. You may and ought •, but you muft not do 
 It by any unjuft methods, either of fraud or.oppref- 
 fion. And your aim muft be your becoming more 
 ufeful to the needy and diftrefied ; and to othqr fer- 
 vices of fociety. 
 
 Y. May I not feck the applaufe of others ? 
 T. You may •, but you muft not imagine that 
 cither your beauty, your fine drefs, your wit, or 
 your fortune give you a juft title. 
 Y. ^hatthen? 
 
 y. Nothing fnort of your virtue, or behaving 
 well, can give you a juft title to the efteem of 
 men. 
 
 Y. When will my imagination paint pleafure in 
 too ftrong colours, or in a falfe light ? 
 , ^. When your love to pleafure hinders yqu 
 from employing yourfelf for your own §ood, oi" 
 
 the 
 
( 23 ) 
 the good of others : or when your amufements arc 
 of that nature, as to indifpole you for the great 
 bufinefs of life. 
 
 Y. If I under ft and you ^ the co'vctcus, the proud^ 
 and the wen of pkafure^ are men who live under the 
 guidance of imagination, and not of reef on ? 
 
 T. They do fo Uve •, and in the language of 
 holy Scripture, they are dead whilft they live. 
 Y. Hozv are they dead? 
 
 fT. As the principles they live upon are deadly. 
 Y. But do they not think that they enjoy life, as 
 much as any others do ? 
 
 T. Doubtlcfs, they may fo think j but it is all 
 imaginary, and not real enjoyment. 
 
 Y. I perceive that my imagi?iation will j'equire a 
 great deal of care, in order to keep it regular and 
 ufefiil. 
 
 'T. It will ; but your pains will be rewarded in 
 it's unfpeakable ufe and fervice. 
 
 Y. Upon what objects may I mo ft fafely indulge 
 it ? 
 
 T. Upon the inexprefiible advantages that will 
 attend your virtue, and the difad vantages that will 
 attend your being vicious ! 
 
 Y. Will there be no danger of excefs here ? 
 'T. No i for it feems to be a faculty of the hu- 
 man foul, given by our maker for this end. 
 
 Y. Do all thefe things belong to the knowledge of 
 God' J will, and the doing of it ? for I am fond of 
 the thought of becoming a child cf God ? 
 
 T. They do •, for they are your very capacity cf 
 becoming free, pious and virtuous^ 
 
 SEC- 
 
(H) 
 
 S E C T. V. On religions charaBer ; how at^ 
 tain able, 
 
 Y. TV yf ^ ^ -^ hope^ by this felf-government, t$ 
 j\jL ^^fi^^^le God ? 
 
 IT. Yes ; in his moral perfe6lions. 
 
 Y. JVhat do you mean by bis moral perfe5lions ? 
 
 ^. His moral perfcftions, are, his righ- 
 teoufnefs, goodnefs, truth, and faithfulnefs to his 
 promifes. And are diftinguifhed from his other 
 per fe6l ions •, fuch as, his eternity, infinity, his 
 knowledge and his power. 
 
 Y. How may I refemble him iji his moral per- 
 fe5lions ? 
 
 'F. By iifing your compafs of knowledge and 
 power in feeking you own good and happinefs, and 
 in promoting the good and happinefs of others. 
 Yet this you cannot do, unlefs you are free to ufe 
 your own underftanding, and make a judgment for 
 yourfelf. 
 
 Y. How does this appear ? 
 
 iT. Very plainly ; for you cannot write after the 
 example that your mafter hath fet you, if you do not 
 fee it, and attend to it ; and are not at liberty to 
 copy after it. If therefore you imitate God, you 
 muft know what you imitate in him. 
 
 Y . But may not my parents dire5f me in my duty 
 to God ^ 
 
 T. They may, and ought to dire6t you ; and 
 in following their dire6lions you honour them : but 
 then, you are to obey your parents in the Lord. 
 
 Y. What does that mean ? 
 
 T. It meaneth, that as you are able to form a 
 judgment for yourfelf, you muft be fatisfied that 
 
 their 
 
( 25 ) 
 
 their inflrii6lions are agreeable to the mind and will 
 of God. 
 
 Y. TVill it be my duty to reje^i their inftru5iionSy 
 if I am perfiiaded they are not agreeable to God V 
 will ? 
 
 T. You ought to reje6l them. And in doing 
 fo, you do no more than your parents have done, 
 if they are religious : for they are no farther reli- 
 gious than they have ufed their own underftand- 
 ings. 
 
 Y. What then, muft 1 reject all my education^ 
 principles^ in order to my becoming religious ? 
 
 'T. I do not fay that j but you muft be fatisfied 
 that they are riglit, before you make them your 
 own. And they will require very clofe examina- 
 tion. 
 
 Y. Will it not refie^f dijhonoiir on my parents^ if 
 I fhould happen to differ from them P 
 
 T. It can bQ no difhonour to them to have their 
 child ufe his own underftanding, in the moft inte- 
 refting affair in the world. 
 
 Y. Pray fhew me the reafon of th}S more fully ? 
 
 T. Confider, religion is a perfonal thing. So 
 that the rehgion of your parents cannot be your re- 
 ligion : nor muft their judgments be your direfto- 
 ry ; but the will of God. Though fo far as you 
 fee their judgments are formed upon, and agreeable 
 to the will of God, you will agre;^ with them. 
 
 Y . But if my parents are not to judge for me, in 
 religious matters, muft not the minifier judge for me, on 
 rjuhofe public infiruUions I attend ? 
 
 T, No chriftian-minifter is defigned, in the in- 
 ftitution of his office, to fee for you •, but only to 
 alnft you in, and pcrfuade you to the ufe of your 
 own eyes. 
 
 Y. Muf^ I judge for my f elf, fo far as I am reli-^ 
 gms f 
 
 D r. 
 
( 26 ) 
 
 T. You muft ', for religion confifts in the foul's 
 fdrming right notions of God, and behaving in a 
 manner agreeable to thofe notions. 
 
 Y. JVhat are the befi helps to my forming right 
 notions of God ? 
 
 T. The holy fcriptures. 
 Y. May I not mifiake the fenfe of them ? 
 T. If you defire to do God's will, you cannot, in 
 matters that concern your falvation. For Jefus has 
 declared, that if any man will do his will, he fhall 
 know of the do6lrine whether it be of God. 
 
 Y. If I am willing to do God'j will, fhall I then 
 know it ? 
 
 T. You fliall i for this will fuppofe that you ho- 
 neftly and diligently read and ftudy the holy fcrip- 
 tures ; and they are able to make you wife unto fal- 
 vation. 
 
 Y. IF hat do you call the holy fcriptures ? 
 T. The books of the Old and New Teftament. 
 Y. PFhy do you call them holy fcriptures ? 
 T. Becaufe they were written by men infpired, or 
 taught by the holy fpirit of God. 
 Y. How may I know that? 
 T. You may know it by their revealing fuch 
 thingsof God's creation, providence, kingdom, and 
 government, that all the men in the world could not 
 have found out, unlefs God had revealed fUch 
 things to them. 
 
 Y. TVhat are thofe things ? 
 T. Thefe are fome ; the origin of the world, 
 and order of the creation. The entrance of fin and 
 death. The prophecies of future events -, together 
 with the time and manner of their accomplifhment. 
 — Man's power over the life of brutes. — The re- 
 floring of all men to life by Jefus Chrift. — And the 
 judgment of the world by him : when every man 
 
 Ihall 
 
( 27 ) 
 
 Ihall be rewarded according to the tilings done in 
 his body, 
 
 Y. Is there any other proof of the fcriptures be- 
 ing a divine revelation ? 
 
 ST. There is ; namely, the perfect harmony of 
 precepts, examples, and principles v/ith the parti- 
 cular doctrines which they teach, concerning God, 
 and his government. 
 
 Y Could not learned inen have found out fuch a 
 fcheme as that of the New Teftament, without a di- 
 vine injpiration ? 
 
 T. No ; for its doi5lrines, when juflly compared 
 with thofe of the moft karned of all ages, fhew 
 theirs to be foohfhnefs. 
 
 Y. Wherein does the excellency of the New 'Tejla- 
 ment appear ? 
 
 ST. It appears, in that the moft heavenly and fpi- 
 ritual dodlrines and principles of the gofpel, were 
 not only beyond the reach ct human capacity, but they 
 explain the Old Tcilament writings, — corredt all 
 human fchemes : and are delivered with plainnefs and 
 fimplicity, and with an authority that Ihews they 
 were not tne produce of human ftudy or invention. 
 
 Y. You f aid ^ they are able to make me wife unto 
 falvation ? 
 
 r. I did. 
 
 Y. How will they do this ? 
 
 T. As they will teach you riot only how to behave 
 well in every relation in which you ftand to God, 
 and your fellow-creatures ; but they will reconcile 
 you to dl the allotments of providence; and ena- 
 ble you to poflefs your foul in patience. 
 
 Y. Is this the making me wife unto falvation ? 
 
 T. It is ; tor falvation fignifics a deliverance from 
 fin and death. 
 
 Y. What is fm? 
 
( 28 ) 
 
 "^ 7*. It is a tfanfgrelTion of the law of God ; in 
 
 other words, it is a defiring, or doing what you 
 know, or might know, is contrary to his will. 
 
 Y. How can the fcriptures delher me from Jtn? 
 
 "T. By teaching you zo keep God's command- 
 ments, 
 
 Y. But what if I tranfgrefs, through temptation f 
 
 T. They teach you to leek the mercy of God, by 
 repentance. 
 
 Y. PFhat meanetb repentance ? 
 
 T. It mcaii'th a lorrow for fin, attended with a 
 thorough reformation, a ceafing from doing evil, 
 and a learn ng to do well. A repentance never to 
 be repented of. 
 
 Y. How may I expe5i a deliverance from death ? 
 
 *T. You may expedb that if you are truly religi- 
 ous, you fhall not die the death of a finner ; but tho* 
 you die, you fhall live. 
 
 Y. How is that ? 
 
 T. God in his great mercy has appointed Jefus 
 Chrift to be the lelurreftion and the life : fj that 
 if ycu are one of God's children, he will raife you 
 up from the dead, and confer on you eternal life, 
 which is the gift of God. 
 
 Y. May I hope for this? 
 
 T. You may •, for the grace or favour of God 
 bringeth falvationto all men, I;y teaching them to 
 deny all ungcdlinefs and v/orldly lulls-, and to live 
 fobcrly, righteoufly, and gocly in this prefent 
 world : and ail fuch may lock for that blefled hope. 
 Y. This is a great encaircgment to le rei.g'ious? 
 T. Il is ^ and I hope you will give diligence in 
 working out your own falvation. 
 
 Y. I de/.re fo to improve the favour of Gqd, 
 
 FINIS,