Commandment A. Yes Q What do you mean by a soveraignty over us A. Supreme power dominion and authority over us Q. What do you mean by propriety in us A. His just Right and Title to us as his own Q. Will he suffer men to corrupt his worship and set up their own inventions in his service and not be greatly angry with them A. No. Q. In which words of the second Commandment are these reasons hinted A. In these words For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me and shewing mercy to thousands of them that love me and keep my Commandments Q. In which of these words is the first reason hinted why we should keep this Commandment viz. Gods soveraignty over us A. In these words for I the Lord. Q. In which words is the second reason contained viz. Gods propriety in us A. In these words my God Q. In which words is the third reason contained viz. The zeal that he hath to his own worship A. In these words Am a jealous God Q. Wherein doth God express his zeal for and jealousie about his own worship A. In punishing the breakers and rewarding the keepers of this Commandment to many generations Q. In which words of the Commandment is that held forth A. In these words Visiting the iniquity of the Fathers upon the children unto the third c. and shewing mercy to thousands c Q. 53. Which is the third Commandment A. The third Commandment is Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Q. 53. Which is the third Commandment A. The third Commandment requireth the holy and reverend use of Gods Names Titles Attributes Ordinances Word and Works Q. Doth the third Command require the use of Gods Names Titles Ordinances c. A. Yes Q. What kind of use doth it require A. An holy and teverent use Q. Doth God look then that not only his worship be performed aright for the matter of it but doth he also heed the manner how it be performed A. Yes Q. And doth the third Commandment determine of the only right manner of Gods worship A. Yes Q. What is meant by the name of God when it s said Thou shalt not take the name c. A. By his Name is understood any thing whereby he makes himself known Q. Doth God make himself known to us by his Name Titles and Attributes A. Yes Q. And by his Ordinances Words and Works A. Yes Q. And are all these comprehended under the Name of God A. Yes Q. Is this then that which is meant when it is said Thou shalt not take the Name of the Lord in vain That we should not use his Names Titles or Attributes Ordinances Words or Works in a vain irreverent or unholy manner A. Yes Q. What are some of Gods Names A. Jehovah Jah Lord God c. Q. May we use these slightly and irreverently in our ordinary speech crying on every slight occasion O Lord O God O Jesus God forgive me and the like A. No. Q. Must not this be done without seriousness and holy reverence A. No. Q. What are some of Gods Titles A. Creator Father Preserver of men Hearer of Prayers King of Kings King of Saints and the like Q. What do you mean by Gods Attributes A. These perfections and properties of his Nature whereby he makes himself known to us and is distinguished from his Creatures Q. What are some of them A. Infiniteness eternity and unchangeableness c. Q. Are Gods ordinances as Prayer and the like a part of his name A. Yes Q. May we be vain or irreverent in praying hearing c. or suffer our minds to wander about other things A. No. Q. Is there required then in this Commandment not only an outward reverence of the body in the use of Gods ordinances but especially in the inward reverence of the mind A. Yes Q. Must there be some care taken too of outward reverence so far as it may serve to express and further the inward affections of the mind A. Yes Q. May we read or hear the holy word of God vainly and slightly without Consideration Observation Meditation A. No. Q. Must we make a holy use of Gods works taking notice of God in them A. Yes Q. Is it a sin not to take notice of the glorious wisdom power and goodness of God expressed in his works of Creation A. Yes Q. Is it a sin not to take notice of or not to be afflicted with Gods works of Providence and his dealings with us and with others especially the Church A. Yes Q. In what Commandment is the holy use of Gods Creatures and of his Providences and dispensations required A. In the third Q. 55. What is forbidden in the third Commandment A. The third Commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known Q. Doth it forbid the prophaning of any thing whereby God makes himself known A. Yes Q. What the prophaning of his names by swearing for swearing cursing c. A. Yes Q. And the prophaning of his Ordinances by formality and slightness A. Yes Q. And the prophaning of his word by idle jests or wresting it to colour our sins A. Yes Q. And the prophaning of his works by making an unholy use of them A. Yes Q. Doth it forbid the abusing of anything whereby God makes himself known A. Yes Q. What is it to abuse A. To use to a wrong end or in a wrong manner Q. Doth this Command forbid the abusing of Gods works as for example of his Creatures to pamper our lusts or of his Providences to harden us in our sins A. Yes Q. And the abusing of his Ordinances to low and carnal much more to carnal mens sinful and wicked ends A. Yes Q. Where is hypocrisie or the making use of Religion for carnal ends eminently forbidden A. In the third Commandment Q. 56. What is the reason annexed to the third Commandment A. The reason annexed to the third Commandment is that however the breakers of this Commandment may escape punishment from men yet the Lord our God will not suffer them to escape his righteous judgment Q. Is there any reason annexed to the third Commandment A. Yes Q. What do you mean by being annexed A. Added or joined to it Q. In which words is the reason annexed to the third Commandment expressed A. In these words For the Lord will not hold him guiltless that taketh his name in voin Q. What is meant by Gods not holding him guiltless A. That he will not suffer him to escape his righteous Judgments Q. May the breakers of this Commandment escape punishment from men A. Yes Q. Will God suffer them to escape A. No. Q. Will not God hold us guiltless then though we do perform the worship he
of the duties required A. Yes Q. What do you mean by the omission of them A. The leaving them undone Q. Doth it forbid the careless performance of the duties of the Sabbath A. Yes Q. And the prophaning of the day A. Yes Q. How many ways may the Sabbath be prophaned A. Three 1. By idleness 2. By doing that which is in it self sinful 3. By unnecessary thoughts words or works about worldly imployments and recreations Q. May we not be idle upon the Sabbath day A. No. Q. May we sleep and loiter away the time A. No. Q. Is it prophaning the day by doing that which is in it self sinful A. Yes Q. Is it enough to forbear that which is sinful though we do neglect that which is good A. No. Q. Is it a prophanation of the Sabbath to let our thoughts unnecessarily run upon worldly affairs A. Yes Q. Or to let our tongues run upon worldly business A. Yes Q. Or to set our hands to worldly imployments A. Yes Q. Must we neither work nor play upon the Sabbath day A. No. Q. But spend all the day in Gods special Service A. Yes Quest. 62. What are the Reasons annexed to the Fourth Commandment A. The reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own imployment his challenging a special propriety in the seventh his own example and his blessing the Sabbath-day Q. Are there many reasons annexed to the fourth Commandment to enforce it A. Yes Q. How many are there A. Four viz. 1. Gods allowing us six days of the week for our own imployment 2. His challenging an especial propriety in the seventh 3. His own example 4. His blessing the Sabbath day Q. Hath God allowed us any days in the week A. Yes Q. What hath he allowed them to us for A. For our own imployments Q. Is it Gods will that every one should have some imployment A. Yes Q. How many days hath God allowed us for our own imployments A. Six Q. And is it his will that men should ordinarily spend the six days of the week in their imployments A. Yes Q. And is this a reason why we should not cut short Gods allowance of one day for his work because he hath allowed six times as much for ours A. Yes Q. In which words of the Commandment is this reason hinted of Gods allowing of us six days of the week for our own imployment A. In these words Six days shalt thou labour and do all thyork Q. Must we dispatch all our work upon the six days that we may have nothing to hinder us upon the Lords day A Yes Q. In which words doth God challenge a special propriety in the seventh day A. In these words but the seventh day is the Sabbath of the Lord thy God Q. In which words is Gods own example urged as a reason why we should work six days and keep holy the seventh A. In thâ—sâ— words sor in six days the Lord made heaven and earth the sea and all that in them is and rested the seventh day Q. In which words is Gods blessing the Sabbath day hinted as a reason why we should keep it A. In these words wherefore the Lord blessed the seventh day and hallowed it Q. Hath God then blessed the Sabbath-day and appointed it to be a means of blessing unto us A. Yes Q. Doth God require us to Remember the Sabbath-day as a means for the keeping of it holy A. Yes Q. Are we apt to forget it A. Yes Q. And cannot we duly sanctifie it without we remember it before hand to prepare for it and conveniently to dispatch our worldly business in season out of the way A. No. Q. 63. Which is the fifth Commandment A. The fifth Commandment is Honour thy father and thy mother that thy days may be long upon the Land which the Lord thy God giveth thee Q. 64. What is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations as superiors inferiors or equals Q. Are all sorts of Relations comprehended under the words Father and Mother in the fifth Commandment A. Yes Q. And all sorts of duties in the word Honour A. Yes Q. What doth this Commandment require with reverence to our Relations A. Preserving the honour and performing the duty belonging to them Q. How many sorts of Relations be there A. Three Superiors Inferiors and Equals Q. What do you mean by superiors A. Such as are any way above us whether in Family Church or State Q. Are all that are above us whether in Power or Wealth or age or gifts Superiors A. Yes Q. Doth this Commandment require reverence respect submission and obedience towards Parents Masters Husbands Magistrates Ministers c. as being Superiors A. Yes Q. What do you mean by Inferiors A. Such as are below us in Gifts Place Estate or otherwise Q. Are Subjects Wives Children Servants Hearers the Poor the weak in grace or knowledg comprehended under the name of Inferiors A. Yes Q. And must their Superiors be careful in performing their duties towards them by caring for their bodies and souls governing them with meekness and gentleness correcting and reproving with moderation and wisdom A. Yes Q. Are there duties to be performed to our equals A. Yes Q. May we slight them and carry our selves scornfully towards them A. No. Q. Doth this Command require kindness and affableness towards our Equals readiness to yield to them and prefer them before our selves A. Yes Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and relations Q. Doth it forbid the neglecting our duty to our relations A. Yes Q. And the doing any thing against it A. Yes Q. May we disgrace or dispise our supe riours or speak evil of them or carry our selves irreverently towards them or oppose and resist them A. No. Q. May we despise and slight our inferiours or be rigorous towards them and careless of their spiritual or temporal good A. No. Q. Is it a sin to neglect to instruct them correct them and keep them under government or to neglect to encourage and countenance them when they do well A. Yes Q. May we be discourteous or envious towards our equals or usurp over them or rigorously stand upon our terms with them A. No. Q. 66. What is the reason annexed to the fifth Commandment A. The Reason annexed to the fifth Commandment is a promise of long life and prosperity as far as it shall serve for Gods glory and their own good to all such as keep this Commandment Q. Is there any reason annexed or joined to the fifth Commandment A. Yes Q. What is the reason A. A promise of long life and prosperity Q. How far forth are these and
have at Judgment A. They shall be acknowledged and acquitted Q. After what manner shall they be acknowledged and acquitted A. Openly Q. Will God acquit them from all their sins and the wicked slanders A. Yes Q. And acknowledg and own them before all the world A. Yes Q. When shall they be thus acknowledged and acquitted A. In the day of Judgment Q. What benefits shall they have after Judgment A. They shall be made perfectly blessed Q. Wherein A. In the enjoyment of God Q. What kind of enjoyment of God shall they then have A. A full enjoyment Q. What without interruption or intermission A. Yes Q. For how long A. To all eternity Q. Doth true blessedness stand in the enjoyment of God A. Yes Q. And perfect blessedness in the full enjoyment of God to all eternity A. Yes Hitherto are the matters of faith which make up the first part of the Catechism or what man is to believe concerning God Now follows the second part concerning the duty of which God requires of man Q. 39. What is the duty which God requireth of man A. The duty which God requireth of man is obedience to his revealed will Q. Is there any duty which God reqâ—ireth of man A. Yes Q. What is that duty A. Obedience Q. To what A. To his will Q. Is Gods secret will the rule of our duty A. No. Q. What then A. His revealed will Q. Where is the will of God revealed A. In his Word Q. And is that the rule of our duty A. Yes Q. 40. What did God at first reveal to man for the rule of his obedience A. The rule which God at first revealed to man for his obedience was the Moral Law Q. Did God at first give any Law to man for the rule of his obedience A. Yes Q. What the Ceremonial or judicial Law A. No. Q. What Law then did he give at first for the rule of mans obedience A The Moral Law Q. Doth God rule man by Law A. Yes Q. Why was Gods Law revealed to man A. For the rule of his obedience Q. Is man then in his obedience to look that it be according to the Law as his Rule A. Yes Q. 41. Where is the Moral Law summarily comprehended A. The Moral Law is summarily comprehended in the ten Commandments Q. How many Commandments are there A. Ten. Q. Is that which you call the Moral Law the same that we have in the ten Commandments A. Yes Q. Is the whole Law of God and duty of man shortly summed up and briefly comprehended in these Commandments A. Yes Q 42. What is the sum of the ten Commandments A. The sum of the ten Commandments is To love the Lord our God with all our heart with all our soul with all our strength and with all our mind and our neighbour as our selves Q. What is the comprehensive duty of all the Commandments A. Love Q How manifold is this love A. To God and our neighbour Q. How must we love God A. With all our heart and with all our soul with all our mind and with all our strength Q. How must we love our Neighbour A. As our selves Q. Who is our Neighbour A. Every man Q. Must we love our Neeghbour with the same degree of love as we do our selves A. No. Q. Must we love our Neighbour with the same truth of love as we do our selves A. Yes Q. Is this the sum of all the Commandments to love God with all our hearts and our Neighbour as our selves A. Yes Q. 43. What is the Preface to the ten Commandments A. The Preface to the ten Commandments is in these words I am the Lord thy God which hath brought thee out of the Land of Egypt out of the house of bondage Q. What doth the Preface to the ten Commandments teach us A. The Preface to the ten Commandments teacheth us That because God is the Lord and our God and Redeemer therefore we are bound to keep all his Commandments Q. Are we bound to keep Gods Commandments A. Yes Q. Which of his Commandments A. All his Commands Q. Is there any reason why we should keep Gods Commandments A. Yes Q. How many are the Reasons why we should keep Gods Commandments A. Three viz. 1. God is the Lord. 2. And our God 3. And our Redeemer Q. Is this a Reason why we should keep his Commandments because he is the Lord A. Yes Q. And because he is our God A. Yes Q. And because he is our Redeemer A. Yes Q. Where are we taught that because God is the Lord and our God and Redeemer therefore we must keep his Commandments A. In the Preface to the ten Commandments Q. Which words in the Preface do teach us that God is the Lord A. These words I am the Lord Q. Which words do teach us that he is our God A. These words Thy God Q. Which words do teach us that he is our Redeemer A. These words That brought thee out of the land of Egypt and out of the house of bondage Q. Were we ever in Egypt or the house of bondage A. Yes in a spiritual Egypt and bondage under sin These two Rules must be learnt for the understanding of the Commandments R. 1. That when any sin is forbidden the contrary duty is required and when any duty is required the contrary sin is forbidden R. 2. That where any sin is forbidden all the kinds and degrees of it temptations and incentments to it are likewise forbidden and when any duty is required all the kinds and the highest perfection of it together with all the means and helps to it are also required Q. 45. Which is the first Commandment A. The first Commandment is Thou shalt have no other Gods before me Q. 46. What is required in the first Commandment A. The first Commandment requireth us to know and acknowledg God to be the only true God and our God and to worship and glorifie him accordingly Q. Is there something required as well as something forbidden in this and every Commandment A. Yes Q. Are we required to know God A. Yes Q. May we lawfully or safely live in ignorance of God A. No. Q. Against what Commandment is ignorance A. Against the first Q. Is it sufficient to know there is a God though we do not own nor acknowledg him to be a God to us A. No. Q. How must we own or acknowledg God A. To be the only true God and our God Q. Doth the first Commandment require us to have a God A. Yes Q. And to have the true God for our God A. Yes Q. May we have any other God besides him A. No. Q. May we have any other God with him A. No. Q. Must we own him for the only true God A. Yes Q. And for our only God A. Yes Q. Doth the First Commandment determine then of the only right Object of Divine worship or whom only we must worship A. Yes Q. Is it enough for
Q. What then A. Our desires Q. Is it prayer to repeat a few lifeless words when our hearts and desires are not offered up A. No. Q. To whom must we offer up our desires in Prayer A. To God Q. To none but God A. No. Q. For what must we pray A. For things agreeable to Gods will Q. What to his revealed will A. Yes Q. Is not Gods secret will the rule of our Prayer A. No. Q. In whose Name must we pray A. In the name of Christ. Q. What is it to pray in the Name of Christ A. To pray at his command depending on his strength for assistance and on his merits and intercession for acceptance Q. What must our desires to God be joined with A. Confession of our sins Q. And what else A. Thankful acknowledgment of his mercies Q. How many parts are there then of Prayer A. Three Confession Petition and Thanksgiving Q. And how many things are there as the matter of these A. Three our sins wants and mercies Q. Which of these is the matter of Confession A. Our sins Q. Which of Petition A. Our desires and wants Q. Which of Thanksgiving A. Our mercies Q. 97. What rule hath God given for our direction in Prayer A. The whole word of God is of use to direct us in Prayer but the special rule of direction is that form of Prayerwhich Christ taught his Disciples commonly called the Lords Prayer Q. What is our general rule for our direction in Prayer A. The whole word of God Q. What is the special rule A. The Lords Prayer Q. Of what special use is the Lords Prayer A. To direct us in Prayer Q. 98. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is Our Father which art in heaven tacheth us to draw near to God with all holy reverence and confidence as children to a father able and ready to help us and that we should pray with and for others Q. How many parts be there of the Lords Prayer Three viz. The Preface six Petitions and the Conclusion Q. Which is the Preface A. Our Father which art in heaven Q. How must we draw nigh to God in Prayer A. As children to a Father Q. How is that A. With Reverence and Confidence Q. Must we come to God with all holy reverence and eonfidence because he is our heavenly Father A. Yes Q. What ground have we for our confidence A. Because he is a Father able and ready to help us Q. Why do we say our Father and not my Father what doth this teach us A. That we should not only pray by our selves and for our selves but with and for others Q. Must we pray for others then A. Yes Q. For whom must we pray for all A. Yes except those that have sinned the sin unto death Q. What for our enemies A. Yes Q. And especially for the Church of God for our Magistrates Ministers and those that we are most related and engaged to or desired to pray for A. Yes Q. 99. What do we pray for in the first Petition A. In the first Petition which is Hallowed be thy name we pray that God would enable us and others to glorifie him in all that whereby he maketh himself known and that he would dispose all things to his own glory Q. Which is the first Petition A. Hallowed be thy Name Q. What do you mean by the Name of God A. Any thing whereby he maketh himself known Q. What do you mean by Hallowed be thy Name A. Let thy name be sanctified or glorified Q. Are we here then to bewail the dishonour that we have brought to Gods name by our self-seeking and other sins whereby we have robbed him of and obscured his glory A. Yes Q. Do we pray that he would enable others too as well as our selves A. Yes Q. How do we here desire God to dispose of all things in the world A. To his own glory Q. Is this the first and principal thing that we should seek in our prayers that Gods name may be hallowed or sanctified and glorified A. Yes Q. What that his works may be magnified and his word glorified his worship observed and all his attributes and excellencies highly honoured commended adored and admired by us and all his creatures A. Yes Q. 100. What do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed and that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastened Q. Which is the second Petition A. Thy Kingdom come Q. Whose Kingdom do we here pray against A. The Kingdom of Satan Q. Whose Kingdom do we pray for A. The Kingdom of Christ. Q. What do we pray for with reference to Satans Kingdom A. That it may be destroyed Q. Do we here pray that our sins may be mortified in the prevalency whereof Satans Kingdom stands A. Yes Q. How manifold is the Kingdom of Christ A. Two-fold The Kingdom of Grace and the Kingdom of Glory Q. What do we pray for with reference to the Kingdom of Glory A. That it may be hastened Q. What do we pray for with reference to the Kingdom of Grace A. That it may be advanced Q. How A. By our selves and others being brought into it and kept in it Q. Are we naturally the subjects of Satans Kingdom A. Yes Q. And is this here to be acknowledged by us A. Yes Q. And are we to pray that we may be brought into and made real subjects of Christs Kingdom and that not only of his more general Kingdom the visible Church but his more special Kingdom the Church invisible A. Yes Q. Must we pray bere that the Gospel may be propagated among those that know it not and prosperously succeed among those that know it that so others may be brought into and kept in it as well as our selves A. Yes Q 101. What do we pray for in the third Petition A. In the third Petition which is Thy will be done on earth as it is in heaven we pray that God would make us able and willing to know obey submit to his will in all things as the Angels do in heaven Q Which is the third Petition A. Thy will be done Q. What do we pray here with reference to the will of God A. That we may know it obey it and submit to it Q. What do we pray for with reference to the will of his Precept A. That we may know and obey it Q. And for what with referenee to the will of his Providence A. That we may submit to it Q. Wherein are we to obey and submit A. In all things Q. Are we naturally ignorant of his will A. Yes Q. And neither able nor willing to know it A. No. Q. Are we naturally contrary to his will and unwilling
state of salvation And must not this be a pinching thought to a compassionate teacher to think that he cannot for his heart perswade men but that the most of them will wilfully throw away themselves Is it not a woful sight to behold the devils driving a great part of our miserable flocks as they did once the herd of swine the keepers themselves amazed looking on I say driving them violently down the hill till they be choked in the water drowned irrecoverably in the gulph of endless perdition Ah miserable spectacle what through the loosness and sensuality of some what throngh the wilful blindness of others what through the halving and cold and customary religion of others how great a number of our flocks is Satan like to carry utterly away from us after all that hath been done to save them Yet I cannot but call after them Hearken unto me O ye Children How long will you love vanity and follow after leasing and trust in lying words As the Lord liveth you are lost except you turn wherefore turn your selves and live ye Ah how mercy woeth you how it waiteth to be gracious to you Hear O sinners hear See you not how the merciful Saviour of the world stretcheth forth his hands all the day long and spreadeth forth his wings and calleth you as a hen doth her chicken Hear you not the soundings of his bowels he hath no need of you yet how do his compassions melt over perishing sinners his heart is turned within him and shall not this turn your hearts his repentings are kindled together and shall not this lead you to repentance Behold he standeth at the door and knocketh O man wilt thou keep Jesus at the door and lodg Barabbas in thy bosom and prefer thy cruel lusts before thy compassionate Lord Oh his melting love to sinners he calleth after them he weepeth over them he cryeth to them How long ye simple ones will you love simplicity will you not be made clean when shall it once be why will you die Turn you at my reproof behold I will pour out my spirit unto you Sinner art thou not yet melted Oh come in at his loving calls Come out from thy sins touch the scepter of grace and live why shouldest thou be dashed in pieces by his iron rod kiss the Son why shouldst thou perish in the way set up Jesus as thy King lest he count thee for his enemy because thou wouldest that he should not reign over thee and so thou be called forth and slain before him Oh how dreadful will this case be to perish under the pitiful eyes of his mercy and to die by the hand of a Saviour Oh double hell to have thy redeemer become thine executioner and the hand that was so long stretched forth to save thee to be now stretched forth to slay thee and the merciful heart of Christ himself hardned against thee so as that he should call thee forth and with his own hand hew thee in pieces as Samuel did Agag before the Lord. But I have been too too long in prefacing to what I intended forthwith to have fallen upon indeed I am apt to run out in matters that do so nearly touch upon your greatest concernments Beloved I despair of ever bringing you to salvation without sanctification or possessing you of happiness without perswading you to holiness God knows I have not the least hope ever to see one of your faces in heaven except you be converted and sanctified and exercise your selves unto godliness This is that I drive at I beseech you study to further personal godliness and family godliness 1. Personal godliness Let it be your first care to set up Christ in your hearts See that you make all your worldy interests to stoop to him that you be entirely and unreservedly devoted unto him If you wilfully and deliberately and ordinarily harbour any sin you are undone See that you unfeignedly take the Laws of Christ as the rule of your words thoughts and actions and subject your whole man members and mind faithfully to him If you have not a true respect to all Gods Commandments you are unsound at heart Oh study to get the image and impress of Christ upon you within Begin with your hearts else you build without a foundation Labour to get a saving change within or else all external performances will be to no purpose And then study to shew forth the power of godliness in the life Let piety be your first and great business 'T is the highest point of Justice to give God his due Beware that none of you be a Prayer-less person for that is a most certain discovery of a Christless and a graceless person of one that is a very stranger to the fear of God Suffer not your Bibles to gather dust See that you converse daily with the word That man can never lay claim to blessedness whose delight is not in the Law of the Lord. Let meditation and self-examination be your daily exercise else the Papists yea the Pagans will condemn us That the short questions which I have given you as a help to self-examination may be daily perused by you is the matter of my passionate request unto you If ever you come to any growth in holiness without the constant use of this practice I am grosly deceiv'd and therefore I would beseech yea even charge you by the Lord that you would daily examine your selves by these questions till you have found a better help to this duty But Piety without Charity is but the half of Christianity or rather impious hypocrisie We may not divide the Tables See therefore that you do justly and love mercy and let Equity and Charity run like an even thread throughout all your dealings Be you temperate in all things let Chastity and Sobriety be your undivided companions Let Truth and Purity Seriousness and Modesty Heavenliness and Gravity be the constant ornaments of your speech Let patience and humility simplicity and sincerity shine out in all the parts of your conversations See that you forget and forgive wrongs and requite them with kindness as you would be found children of the most High Be merciful in your censures and put the most favourable construction upon your brethrens carriage that their actions will reasonably bear Be slow in promising punctual in fulfilling Let meekness and innocency affableness yieldingness and courtesie commend your conversations to all men Let none of your relations want that love and loyalty that reverence and duty that tenderness care and vigilancy which their several places and capacities call for This is throughout godliness I charge you before the most high God that none of you be found a swearer or a lyar a lover of evil company or a scoffer or malicious or covetous or a drunkard or a glutton unrighteous in his dealing unclean in his living or a