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Haft thou squandered away thy husband's substance?

Hast thou kept thyself within those bounds, which both reason, religion, and the condition thy husband require? Or,

Hast thou been indifferent and carelefs in thy carriage towards him, not forecasting to do what thou didftor mighțeft know wouldoblige and please him?

Hast thou been unconcerned in his joys and for rows?.

Haft thou neglected to recommend him to the grace and protection of God in thy prayers?

The duty of a husband to his wife.*
AST thou been faithful to the folemn contract

and engagement made in the presence of God, at the entering upon the state of matrimony?

Dost thou love thy wife, and shew it in a kind, tender, and gentle behaviour towards her?

Art thou faithful to her bed ?

Hast thou neglected to defend and protect thy wife, to maintain and provide for her?!

Haft thou been peremptory, rigorous, and gisterial in thy commands?

Haft thou omitted to pray for her, and to share with her in all her reasonable joys and sorrows

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* This duty may be found explained at large in the path WHOLE DUTY OF Man, Sunday 9. Sections IV. and V.2"

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The duty of a servant to his master or mistress.

FAST thou been faithful and industrious in

ferving thy master and mistress? Dost thou obey them in all lawful commands chearfully, and in obedience to God, whose provi. dence hath set them over thee? • Hast thou purloined, or stole, or any way defrauded them of their goods, or been careless and wasteful of them?

Dost thou not take the advantage of their ab. fence, to be idle, or unjust to them?

Hast thou any ways injured them in their repu. tation ?

Hast thou as much as in thee lay, lived quietly and peaceably with thy fellow-fervants ?

Haftthou not beenspiteful and malicious against them?

Hast thou’exercised that tenderness to the chil. dren in the family, that was justly and reasonably expected from thee?

Haft thou prayed for thy master and mistress, and the rest of the family, in thy private prayers ? The duty of a master or mistress to a fervant.-t

FAST thou treated thy servants as a christian, Hast thou performed the condition thou wastos bliged to, when thou tookest them into thy service? : Halt thou taken care of their bodies, by providing what food was fitting for them?

and like one who believes that he has a master in heaven, to whom he must render an account?

Hast

This duty may be found explained at large in the Nero WHOLE DUTY OF MAN, Sunday 9. Section VHI.

f This duty may be found explained at large in the Reto WHOLE DUTY OF MAN, Sunday 9. Section IX,

Art thou reasonable and moderate in the commands which thou layeft upon them?

Dost thou admonish and correct them with calmness and gravity, when they transgress their duty ?

Has not thy severity put them upon cheating and lying? for that will make thee a partaker wich them in their sin.

Haft thou been remiss in suffering thein to nego lect their duty to God?

Hast thou afforded them time and opportunities for the service of God in publick and private ?!

Dost thou set them an example of fobriety and godliness in thy own life and conversation and doft thou encourage their living soberly and religiously, by proper marks of thy kindness and favour?

Hast thou been constant in thy daily devations with thy family?

The duty of a magistrate. +
AST thou made it thy endeavour to be a ter,

ror to evil-doers, and a praise to them that do well ?

Hast thou not been more intent upon thy bwh private interest, than in advancing the common good?

Haft

+ This duty may be found farther explained in the ser Whole Dury of Man, Sunday 8. Section III.

Hast thou endeavoured to inform thyself of thy duty, in order to the doing of it, when thou hast been called to the oflice of constable, church-warden, or any other public office? EBTo these duties in general, we might add the particular duties of the people to their prince, and the laity to their ministers; þut to prevent tediousness, which often cools devotion, I Mall refer those that desire Information upon these heads, to the New WHOLE DUTY OF MAN, Sunday 8. Sections I. II.and IV.

Directions. · When you have once thoroughly examind yourself, and made a par. ticular confeffion of the fins of your whole life, and begged pardon ; there is not the same absolut inecesitys of such a laborious examination, at your next communication ; specially if you examine yourself carefully every night, and daily repent of the eruil of the day paji, and are not conscious to yourself of any great and notorious fins, fince your lap confession: for if you are not, the examination, and confeflion, only of what paft since your laf communicating, together with a general confession of your former fins, and a folemní renewing of your former acts of repentance, may serve the turn. But if your conscience accuses jou of any culpable neglect in your last examination, or of any great telapses, or of any wilful violations of your laft vows and resolutions ; in these, and the like cafes, it is the fireft way to begin all your repen. tance again,

I am sensible it is not easy to enumerate all the instances of duty reducible to these three heads, concerning GOD, one's neighbour, and one's self; nor to fet down the serveral branches and violations of them: but the method here proposed, will, I am persuaded, (im carefully attended to) affif any one in getting a competent knowledge e bis own flate and condition. And as the foregoing examination of our lives, is in order to the confession of our fins, and that such a distinct fight and consideration of them may breed in us humble and con. trite bearts; so when we are come to a fufficient knowledge of our fins, by the foregoing method of examination, our next flep is to repent of them; and the first part of our repentance is to make an humble como feffion of our vileness and unworthiness in committing them.

A profession of godly sorrow for our fins, and a refo

lution of new obedience towards God, to be made on Monday evening.

it II I will arise and go to my father, and will say anto him, fa. ther I have finned against-heaven, and before thee, and am no more worthy to be called thy son. Luke xv. 18, 19: O a

Lord! I call my ways to remembrance before mine eyes; they are a burthen upon my {pirits, asore burthen too heavy for meto bear. But now, O my God, with a heart truly forrowfuland penitent, Iturnfrom myevil ways, resolving by thy grace to become a new creature; from this day forward I am fully determined to betake myself to a religious course of life; O let not iniquity be my ruin.

O Lord, I am not worthy so much as to lift up mine eyes unto thee; but whether should a wretchinguiltand miserylook, but untothee, the fountain of all mercy? whither, but to a God, whose mercy is greater than my wicked, ness? to a God, whose property it is to be kind to his enemies; and whose patience to bear with my sins, is as great as his power topunila them; and who had much rather be reconciled to me, thantakevengeanceupon me? whither indeed, but to thee, O God of all

grace and comfort! who fhewest mercy to the un

worthy,

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