AN A. B. C. OR Holy Alphabet, Containing Some plain Lessons gathered out of the Word, to the number of the Letters in the English Alphabet, to enter Young beginners in the School of Christ.  1 COR. 3.2. I have fed you with Milk, and not with Meat, for hitherto ye were not able to bear it; neither yet now are ye able. HEBR. 5.12. For when for the time ye ought to be Teachers; yet have ye need again, that one teach you what be the first principles of the Oracles of God; and are become such as have need of milk, and not of strong meat. 
LONDON, Printed by I N. for William Shefford, and are to be sold at his shop in Pope's head alley, 1626.   

The Author's Advertisement to the Reader.  
Gross IGNORANCE, accompanied with supine NEGLIGENCE, in pursuit of saving Knowledge, I have, not without grief, observed, by experience now of twenty year's exercise of my Ministry, still to remain, & even reign both in the Country and City.  
This hath made me willing in desire to become all to all, 
1 Cor. 9.22  and with an aim of doing good, chief to them of mine own Country charge, and younger people especially, (in whom my Ministry through God's mercy hath ever most rejoiced) to collect this A. B. C. or Alphabet (as I have thought meet to term it, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Elementa prima. Heb. 5.12.  Apostles phrase, sounding to such a title) to initiate young beginners in the most necessary grounds of godliness.  
Which labour (howsoever some perhaps may slight it, as too vulgar, or mean a project, or deem not so necessary) may I trust yield direction and encouragement by God's blessing to some of his weaker servants; the matter hereof being, for the most part, only plain places, and selected sentences, serving pregnantly for special purposes, of holy Scripture, wherein Saint Austin 
* In eyes quae apertè in scriptura posita sunt, continentur illa omnia quae continent fidem moresque vivendi. De doct. Christ. lib. 2. cap. 9  hath avouched to be contained all things, concerning faith and manners; and no weapon being like to this 
a Ephes 6.17  sword of the spirit, 
b 2 Co. 10 4  mighty through God to cast down holds, and to 
c Heb. 4.12  cut off sin from the very soul: Nor any 
d Psal. 119.109.  Lamp or Torch for conveying heavenly light, to be compared with this, which goeth under those glorious titles, of 
e Psa. 19.7.  the perfect law of the Lord, converting the soul, and sure testimony, making wise the simple.  
Only this I must add, (that the promise seem not more than the performance) how it is not in the purpose or compass of this Alphabet, to meddle much with matters of Doctrine, already established in our Christian Church, nor yet to touch upon all particulars of Christian Practice: neither shall I seek to digest these directions into any artificial frame or method, as others have profitably endeavoured in their exact Treatises, therein more accommodated to learned and judicious Readers.  
All here aimed at is, (answerable to the prefixed title) to deliver some rudiments that may yield instruction to poor ignorant people (of whom the world is yet full, for all our learned and elaborate preaching) and set forward young beginners, not capable for their weakness of the benefit of any artificial method, in that their holy course, whereinto they are entered towards God's heavenly Kingdom.  
Which desired and hoped for fruit, such, I assure myself, shall, by God's blessing, not fail to find, that shall take pains, both seriously to acquaint themselves with the directions in general, and in special tye themselves to commit to memory those main and Capital places of holy Scripture, laid down, as it were the Text, in every title, and by the letter differenced from the rest in every section. Since these, in as much as they be the plain words of Scripture, being once made their own, will in such sort continually stick by them, and (more than any the things of men) prevail with them; as that thereby they shall still have lodged within them, grounds of Piety, and store of knowledge, for their spiritual good, and daily growth in those ways of godliness, which are the ways to endless happiness; which God grant.  
E. C.  1 PET. 2.2. As new borne babes, desire the sincere milk of the word, that ye may grow thereby.  

A short Table of the Titles and Texts of the several Letters of this Alphabet.  

A. A Christians charge, or sum of Religion. 1. Chro. 28.9. P. 1  
B. The Sinners suit for daily Devotion. Psalm. 51. P. 3  
C. David's blessed man, or way to Life. Psalm. 1.1, 2. P. 7  
D. The Doctrine and use of the Lords Supper. 1 Cor. 11.23, 24 etc. P. 9  
E. The form & force of Fasting. joel 2.12, 13, 14. Pag. 15  
F. Discovery of sin by the Commanments. 1 john 3.4. P. 22  
G. The Practice and power of true Repentance. Prou. 28.13, 14. P. 25  
H. The Tenor of the New Covenant. Ezech. 36.25, etc. P. 27  
I The Lesson of Saving Grace. Tit. 2.11, 12, etc. P. 30  
K. The works of the Flesh, and fruits of the Spirit. Gall. 5.19, &c, & 22. etc. P. 32  
L. The Ladder of Blessedness or 8. Beatitudes. Math. 5.3, 4, etc. P. 34  
M. The straightness of the Gate & Way to Life. Luke 13.23, 24. Pag. 37  
N. The Name of GOD proclaimed. Exod. 34.6, 7. P. 39  
O. The power and efficacy of the Word Psal. 119.9, & 11. P. 43  
P. Reading the Word a means of blessedness. Revel. 1.3. P. 50  
Q. Hearing of the Word another means jam. 1.21, 22. P. 54  
R. The continual Christian watch, or every-days Sabbath. Psal. 90.12. P. 56  
S. The Religious observation of the Lords day, or Christian Sabbath. Isay 58.13, 14. P. 63  
T. The Essential properties of Christian Charity. 1 Cor. 13.4, 5, 6, 7. P. 67  
V. Direction for discharge of particular callings. 1 Cor. 7.20, & 24. P. 69  
W. The Christian care required for nurture of Youth. Prou. 22.6. P. 74  
X. An Item against the excess and abuse of sports. Prou. 21.17. P. 77  
Y. A Caveat against Drunkenness and excess in drinking. Luke 21.34. P. 80  
Z. The difference of rewards for well-doing and ill. Jsai. 3 10, 11. P. 85  
&. or etc. An Addition (for Conclusion) of some Rules for Knowledge, and prescripts, with forms of Prayer, P. 90    

An A. B. C. or holy Alphabet.  

A.  
A Christians Charge contained, and with a powerful reason pressed, in David's counsel to Solomon.  
1 CHRON. 28.9.  
And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind: For the Lord searcheth all hearts, and understandeth the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.  
See places suitable hereunto, to force this Counsel farther.  
Deut. 10.12.13. And now Israel, what doth the Lord thy God require of thee, etc.  
Mica. 6.8. He hath showed thee, O man, what is good, etc.  
Eccles. 12.13.14. Let us hear the conclusion of the whole matter, etc.  
All which, as they prescribe what God expecteth, yielding reason to move us to be thereof careful, so do they also administer both motives and matter of prayer, to make us earnest with God, for his strength and grace, to enable us for a meet performance.   

B.  
THe sinner's suit, or David's repentant Prayer, after his fall, for himself and the Church, not unfit to be used in our daily devotion, in regard of our continual failing in the precedent duties.  
PSAL. 51.  
1. Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy compassions, blot out my transgressions.  
2. Wash me throughly from mine iniquity, and cleanse me from my sin.  
3. For I acknowledge my transgressions; and my sin is ever before me.  
4. Against thee, thee only have I sinned, and done evil in thy sight: that thou mayest be justified, when thou speakest, and be clear when thou judgest.  
5. Behold, I was shapen in iniquity, and in sin did my mother conceive me.  
6. Behold, thou lovest truth in the inward affections, and hast made me to know wisdom in the secret of my heart.  
7. Purge me with 
a That is, with the blood of Christ sprinkled on my leprous soul by the holy spirit: David for the strengthening of his faith, alluding to that ceremony in cleansing the Leper. Levit 14.67. As see 1. Pet. 1.2. 1. Cor. 6.11.  Hyssop, and I shall be clean; wash me, and I shall be whiter than snow.  
8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.  
9 Hid thy face from my sins, and blot out all mine iniquities.  
10. Create in me a clean heart, O God, and renew a right spirit within me.  
11 Cast me not away from thy presence, and take not thy holy spirit from me.  
12. Restore to me the joy of thy salvation, and establish me with thy free spirit.  
13. Then will I teach transgressors thy ways, and sinners shall be converted unto thee.  
14. Deliver me from 
b That is the guilt of blood; being the particular sin that mostwounded David's conscience; as we, under this term, may pray against that particular sin, which woundeth us most, & is to us as blood was to David.  blood, O God, thou God of my salvation, and my tongue shall sing aloud of thy righteousness.  
15. O Lord open thou my lips, and my mouth shall show forth thy praise.  
16. For thou desirest no sacrifice, else would I give it thee, but thou delightest not in  offerings.  
17. The sacrifice of God, is a contrite spirit, a contrite and broken heart, O God, thou wilt not despise.  
18 Be favourable for thy good pleasure unto Zion, build thou the walls of Jerusalem.  
19 Then shalt thou be pleased with the sacrifice of righteousness, with 
c These David mentioneth, according to the condition of those times; answering whereto, are now the holy ministry of the word, the Sacraments, with prayer, praises, & thanksgiving; As see Hos. 14. 2. Heb. 13.15.   offerings, and whole  offerings, then shall they offer young bullocks upon thine Altar.  
And now to direct and encourage us to this continual duty of holy prayer (one most useful form to furnish us, both for words and matter, whereunto may be, as I conceive, this blessed Psalm, to that end proposed) take notice farther of these prescripts, promises, and precedents.  
Math. 7.7, 8. Ask, and it shall be given you, etc.  
Psal. 50.15. Call upon me in the day of trouble, etc.  
Rom. 8.26.27. Likewise the spirit also helpeth our infirmities, etc.  
Jsai 65.24. Yea before they call I will answer, etc.  
Dan. 9.20.21. And while I was speaking and praying, etc.  
Ver. 23. At the beginning of thy supplication the Commandment came forth, etc.  
All assuring us of God's readiness, to hear, when ever by his grace he stirreth our hearts to pray, whereby we may even prophesy of the success of our desires: according to that acknowledgement, Psal. 10.17. O Lord thou hast heard the desire of the humble, thou preparest their hearts, and (then) causest thine ear to hear.   

C.  
Dauids' blessed man, pointing out yet more particularly the right path to life, in renouncing evil ways, and cleaving unto God's word.  
PSAL. 1.1.2.  
1. Blessed is the man, that walketh not in the counsel of the , nor standeth in the way of sinners, nor sitteth in the seat of the scornful.  
2. But his delight is in the law of the Lord, and in his law doth he meditate day & night.  
Agreeing hereunto, see likewise  
job 22.21.22.23. Acquaint now thyself with God, and be at peace, etc.  
Ephesi. 5.8, 11. Ye were darkness, but now are light in the Lord; walk as children of the light. And have no fellowship, etc. As also Psal. 119.1.2.3. & 26.4.5.6.  
All warning us, if ever we would be happy, above all to fly (as we are still in Scripture warned) the contagion of ill company, 
Pro. 1.10.4.14.23.20.  that fixing our delight upon God's law, 
2. Cor. 6.14  we may entertain familiarity and fellowship with the Lord, our both Sun and shield; 
Psal. 84.11 Psal. 16 11  in whose presence is fullness of joy, and pleasures at his right hand for evermore.   

D.  
THe Doctrine and use of the holy Sacrament of the Lords Supper, (together with an adjoined direction for a meet preparation thereunto) delivered by St. Paul.  
1. COR. 11.  
23. For I have received of the Lord, that which I also delivered unto you; that the Lord jesus in the same night that he was betrayed, took bread.  
24. And when he had given thankes, he broke it, and said, Take, eat, this is my body which is broken for you, this do in remembrance of me.  
25. After the same manner also he took the Cup when he had supped, saying, This Cup is the new Testament in my blood; this do ye as often as ye drink it in remembrance of me.  
26. For as often as ye eat this Bread, and drink this Cup, ye do show the Lords death till he come.  
27. Wherefore, whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord.  
28. But let a man examine himself, and so let him eat of this Bread, & drink of this Cup.  
29. For he that eateth and drinketh unworthily, eateth and drinketh damnation (or judgement) to himself, not discerning the Lords body.  
THe direction for preparation in the twelve questions following.  
1. Quest. How may a Christian fit himself for the Lords Table?  
A. He must consider 

1. why  
2. how   he should come thereunto.  
2. Q. Why is he to come?  
An. In obedience to Christ's commandment, who hath bidden us so to do, in remembrance of him.  
3. Q. What profit may he expect hereby, to make him come willingly?  
A. He is called by God to renew and confirm unto his comfort, the covenant made betwixt Christ and him in Baptism.  
4. Q. What is that covenant?  
A. That Christ will undoubtedly save us, if we with a lively faith working by love, shall cleave unto him.  
5. Q. If there be such gain in coming, what makes many so unwilling to repair often hereunto?  
A. This is either for that being grossly ignorant, they conceive not rightly of the benefit: or else being carnal and careless, they are loath to take pains to fit themselves to come in that manner as Christ would have them.  
6. Q. To pass then to the second consideration, How would the Lord have us to come?  
A. Not for fashion or custom (as it may be feared many do) but in great reverence, and with a due preparation, that we may come worthily.  
7. Q. What preparation are we to use, that we may so come?  
A. Every one ought seriously to examine his own soul, whether he can find in himself the graces by God required in worthy Communicants.  
8. Q What be those graces, which God chiefly requireth?  
A. 1. A true faith grounded upon the knowledge of God and this holy Sacrament.  
2. Sound repentance accompanied with Christian love both to God and man.  
9 Q. How should a man examine or try his faith?  
An. By well understanding the Articles of the Creed, with the doctrine of the Lords Supper, set down by St. Paul, 1. Cor. 11. he may come to know what he should believe concerning God, and this holy Sacrament; which he must labour to bring his heart unto, and withal hearty beg of God (whose gift it is) to work and increase this true faith in him.  
10. Q How is he to try his repentance and charity?  
An. Labouring to find out and bewail his sins past, and want of charity, with earnest prayer to God for pardon and grace, he is to resolve and purpose, to leave off his sins, and henceforth to live in obedience to all God's commandments, and in love and charity with all men.  
11. Q. Being thus prepared, how ought a Christian to come unto the LORDS Table?  
A. With great reverence, and a feeling remembrance of the Lords death, for redeeming of his soul, he ought in all thankfulness to resign and give up himself wholly, and for ever unto the Lord.  
12. Q. After so communicating at Christ's Table, what farther remaineth by a Christian to be performed?  
A. His endeavour must be to keep still in a joyful memory, the promises so renewed, and by Christ's blood sealed, betwixt him and the Lord in the holy Sacrament, hereby to strengthen himself against sin, and to increase faith and other graces in his soul, until God please to call him to the like again.  
Add here only, how for trial of our faith required in the ninth Question, as we are to have recourse to the Doctrine of the Sacrament before set down; so it will be expedient to young beginners, for the farther understanding of the common Creed, to acquaint themselves with the two other, namely, the Nicene Creed beginning thus, I believe in one God, etc. And that of Athanasius; Whosoever will be saved, etc. In which latter, the two great mysteries of the blessed Trinity, and our Saviour's holy Incarnation, are most excellently set forth and expressed.   

E.  
THe form and force of Religious fasting, together with a brief Instruction, for farther explication, and Christian practice.  
JOEL. 2.  
12. Therefore also now, saith the Lord, Turn ye even unto me with all your heart; and with fasting, and with weeping, and with mourning.  
13. And rend your hearts and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.  
14. Who knoweth if he will return and repent, and leave a blessing behind him, even a meat offering, and a drink offering unto the Lord our God?  
THe Instruction concerning Fasting, delivered also in Twelve short Questions.  
1. Quest. What doth the Scripture teach concerning Fasting?  
A. Religious Fasting for furtherance of Piety, is found commanded by God, and commended unto us by the frequent use of the best of God's servants in the holy Scriptures.  
2. Q. What difference is there to be put between Prayer and Fasting?  
A. Prayer is of daily and ordinary use, as the washing of plate or vessel, continually to keep them clean: but Fasting is a thing less ordinary, and at times only to be undertaken, as the scouring of such plate or vessel sometimes, to make them bright.  
3. Qu. When are Christians enjoined to Fast?  
A. The Gospel hath not prescribed any set days or times for this exercise, but then are Christians to betake themselves thereunto, when either they are enjoined by lawful authority, or when God shall by the occasions of extraordinary humiliation, as by his own voice, call and salmon them so to do.  
4. Qu. What occasions be there of so humbling ourselves before God?  
A. Either 1. When as for sin we fear, or begin to feel God's judgements falling on us: Or  
2. When we desire, or expect to receive some special and extraordinary good at the hands of God, as when we come to the holy Sacrament, to renew our covenant with the Lord.  
5. Qu. Who are bound to the performance of this duty?  
A. First, if the Fast for public occasions be by authority enjoined, it concerneth all (except in case of necessity) to have a due respect thereof.  
Secondly, for private Fasting, it ought to be by well-taught Christians undertaken, as they have warrant from the practice of the best of Gods holy servants, still upon the like particular occasions.  
6. Qu. How are Christians rightly to perform this duty?  
A. As in the fourth Commandment touching the Sabbath, there are two things enjoined, 1. Rest from labour, 2. Sanctifying of that Rest; even so, in this work of Fasting two things also are required:  
1. The one outward respecting the body.  
2. The other inward or spiritual, unto which the outward is to be referred.  
7. Qu. What is the outward thing required in Fasting?  
A. 1. Abstinence from food, either altogether, or as fare as may be with preservation of health; as also from other delights, and outward comforts for humbling of the flesh.  
2. Rest from labour, so far as with conveniency we may, during that time of abstinence; that we may the better intent the inward duty required in Fasting.  
8. Quest. What is the inward substance chiefly required?  
A. An extraordinary humbling of our soul, 
Ezr. 8.21.  and seeking after God by earnest Prayer, and in the serious practice of true repentance.  
9 Qu. How should we in the day of fasting exercise ourselves in the serious practice of true repentance?  
An. By diligent examination of our hearts and lives, by the rule of God's Law, the ten Commandments, our labour must be, to get a thorough sight of our sins, and sinful corruptions, displeasing God, and deserving wrath: for which therefore we must desire, and endeavour even to rend our hearts, and to be truly humbled before the Lord with godly sorrow.  
10. Qu. How shall we bring our hearts to this heart-renting sorrow?  
An. The remembrance of God's great kindness, and our own wretched unthankfulness, but especially our looking upon jesus Christ pierced for our sins, 
Zach. 12.10  and seriously considering what he endured to redeem us from death, 
2. Cor. 7.10  are chief means to bring us to this godly sorrow, causing repentance not to be repent of.  
11. Qu. What may we expect upon this humiliation?  
A. If being thus humbled in ourselves, we shall repair to God (and as in Dan. 9 EZra. 9 and Nehem. 9 we have precedents) shall penitently confess our sins with hearty prayer to God for pardon, and grace, and with a thorough resolution, to forsake all our evil ways, and henceforth to live in obedience to God's holy will, we may have assurance, that our sins are pardoned, and shall find grace renewed in our hearts, to make us to perform what we have resolved and promised.  
12. Qu. How serveth the outward ceremonies of rest and abstinence, to this inward substance?  
An. The bodily exercise of Rest and Abstinence, is of profitable use.  
1. In respect of time, which is thereby gained for the better dispatch, without distraction of such holy duties.  
2. For the duties themselves, whereunto these outward observances serve more or less, either, as signs to testify, or as helps to further our humiliation, prayer, and true repentance.  
Add here, that for the better examination of our hearts and lives (as is required in the ninth Question:) it may be fit for people, who are more ignorant, to take a view of the explication made by M. Perkins, of the breaches of the several Precepts, in his little Treatise of the nature and practice of repentance: as also it will be expedient for the same purpose to observe, as keys to open unto us the more full knowledge of the Commandments, the Rules set down in the section following.   

F.  
Six general Rules for the better understanding of the true meaning, due extent, and binding power of the ten Commandments, for the better discovering of the knowledge of sin, according to that ground of truth, and definition of sin, set down by S. john.  
1. JOHN 3.4.  
Whosoever committeth sin, transgresseth also the Law; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For Sin is the transgression of the Law.  
THE Rules are these following.  
1. Where any 
a Mat. 15.4 and 4.10.  duty is enjoined, the contrary sin is forbidden: and where any 
b Eph 4.28 1. Thes. 4 3.4, 5.  sin is forbidden, the contrary duty is required.  
2. Under one main 
c 1. joh. 3.15.  duty or crime, expressly mentioned, all degrees and branches of the same kind are either commanded or forbidden; together with all 
d Pro 23.31 1. Thes. 5.22  occasions or means furthering thereto, and all effects signs, or proper consequents of the same.  
3. The Precepts being given generally, do bind all estates and persons without exception, 
e Rom. 3.19 Col. 3.25.  both themselves to keep them; as also to take heed how they make themselves 
f 1 Tim. 5.22. Ephes. 5.11 Rom. 1.31.  accessaries to others breaking of them.  
4. None can 
g jam. 4.12  dispense with any Commandment, but God only; nor can any 
h Gen. 22.2 Exod. 12.35 36.  break them without sin, except by God's special warrant to the contrary; nor can any be held 
i jam. 2.10 Psal 119.6. Luk. 18.21, 22.  conscionably to observe any of them, that hath not a due respect to all of them.  
5. The least breach of any precept, is 
k 1 joh. 3.4  sin, and in itself 
l Rom. 6.23  mortal, deserving everlasting wrath: yet in each Commandment are different 
m Math. 5.22. Math. 7.2.  degrees of sin, and the breaches of the Commandments of the 
n Mat. 22.38. 1. Sam. 2.25  first table greater (comparing them in a like degree) then of the second.  
6. One and the same duty or crime, may be in different respects referred to 
o Pro. 25.18. Mal. 3.5.  diverse Commandments, and the breach principally of one table, be in other respects the breach also of the other.  
The Scriptures cited in the margin, being well considered, may give some light for the justifying and clearing of these Rules propounded.   

G.  
THe knowledge of the Law having a twofold use, the one to humble us by sight of sin unto repentance, and the other to guide us (being qualified by the Gospel) in the way of righteousness; Concerning the practice and power of the former of these two, viz. repentance, we may take it briefly in these words of Solomon.  
PRO. 28.  
13. He that hideth his sins shall not prosper: but who so confesseth and forsaketh them, shall find mercy.  
14 Blessed is the man that feareth always, but he that hardeneth his heart, shall fall into evil.  
Agreeing whereunto, see those counsels and comforts annexed.  
Jsai. 55.6, 7, 8. Seek ye the Lord whilst, etc.  
Isa. 1.16.17, 18, 19 Wash you, make you clean, etc.  
As also that excellent place, 2. Cor. 7.10.11. where are set down the seven properties of true repentance: an exposition whereof may be found in that plain but profitable and powerful Sermon of Repentance, made by M. Dent; which together with his book of the Plain Man's Pathway, deserve to be recommended to ignorant persons, and all young beginners in the ways of godliness, to awaken them up to some light and love of life and salvation.   

H.  
FOr further encouragement hereunto, let us lay up in our hearts the tenor of the new and comfortable covenant of grace, with the stipulation on our part by GOD required.  
EZEK. 36.  
25. Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness; and from all your Idols will I cleanse you.  
26. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.  
27. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them.  
28. And ye shall dwell in the land that I gave unto your Fathers, and ye shall be my people, and I will be your GOD.  
After which followeth the stipulation or condition on our parts required.  
31. Then shall ye remember your own wicked ways, and your doings that were not good: and shall loathe yourselves in your own sight for your iniquities, and for your abominations.  
32. Be it known unto you, that I do not this for your sakes (saith the Lord) therefore be ashamed and confounded for your own ways, O house of Israel.  
The sum of which said covenant, see also excellently expressed by the Prophet jeremy.  
jer. 31, 33, 34. Behold the days come (saith the Lord) that I will make a new covenant, etc. And again,  
jer. 32.38, 39, 40, 41. And they shall be my people, and I will be their God, etc.  
And the effect, which is the stipulation by God intended.  
EZech 16.62, 63. And I will establish my covenant with them, etc.  
All to assure us (that we may not doubt through unbelief) of God's thoughts of peace, & his firm, 
Rom. 4.20. jer. 29.11.  as free purpose of good towards us: hereby emboldening us to importune, and even implead the Lord upon his promise, as David sometime doth, 
2. Sa. 7.25.27. Ezek. 36.37  & God expecteth his people should, that so he may perform the same unto them.   

I.  
ACcording to the tenor of this covenant of grace, and the other forenamed use of the right knowledge of the Law, is the lesson of saving grace, delivered by St. Paul, to advice servants, and all of all sorts to do their duties, that they may adorn the Gospel, and expect the glory of Christ their Saviour.  
TITUS. 2.  
11. For the grace of GOD that bringeth salvation hath appeared to all men.  
12. Teaching us that denying ungodliness, and worldly lusts, we should live soberly, & righteously, and godly in this present world.  
13. Looking for the blessed hope, and the glorious appearing of the mighty God, and our Saviour jesus Christ.  
14. Who gave himself for us, that he might redeem us from all iniquity, and purge unto himself a peculiar people, zealous of good works.  
Answerable whereunto we may take notice of those Evangelicall exhortations, given by Saint Paul upon the same ground, and to the same purpose.  
Rom. 12.1, 2. I beseech you brethren, by the mercifulness of God, etc. And 2. Cor, 7.1 Having therefore these promises, dear beloved, etc. And also that notable place (by lighting upon which St. Augustine confesseth himself to be fully converted to the faith. 
Lib 8 confess. cap. 12. )  
Rom. 13 11.12, 13. The night is past, etc. Therefore let us walk as in the day, not in gluttony and drunkenness, etc. but putting on the Lord Jesus, etc.  
All which agreeing with the rule of the new creature, 
Gal. 6.16.  promise peace, and mercy to as many as walk thereafter, and prove themselves thereby, to be the true Israel of God, cleane-hearted, 
Psal. 73.1. joh. 1.47.  and like Nathaniel, free from guile.   

K.  
FVrther, for trial of our Christian state, and standing in grace, that we may know whether we walk after the flesh, or (as those that are in Christ jesus) after the spirit, 
Rom. 8.1.  observe heedfully the works of the flesh, and fruits of the spirit, expressed, as contrary one to the other, by S. Paul.  
GAL. 5.  
19 Now the works of the flesh 
a That is, of that whole man not regenerate, or of the fleshly part of the man regenerate. Rom. 7.18.  are manifest, which are these; adultery, fornication, uncleanness, wantonness,  
20 Idolatry, witchcraft, hatred, debate, emulations, wrath, strife, seditions, heresies,  
21 Envying, murders, drunkenness, revel, and such like: of the which I tell you before, as I have also told you in times past, that they which do such things, shall not inherit the Kingdom of God.  
22 But the fruit of the Spirit 
b That is, of men made spiritual, or of the spiritual part in the man regenerate by God's spirit.  is love, joy, peace, long suffering, gentleness, faith,  
23 Meekness, temperance; 
c That is no law to hurt them, the curse, which is the strength of the law, being taken away by Christ, Gal. 3.13.  against such there is no law.  
24 And they that are Christ's, have crucified the flesh with the affections and lusts.  
A like opposition whereto, we may take notice of in other pregnant places for the same purpose. As  
Col. 3.5, 6, 7. Mortify therefore your earthly members etc.  
1. john 2.15, 16 17, Love not the world, neither the things of the world etc. As also  
jam. 3.15 In the difference put between earthly and heavenly wisdom, by the properties, and fruits.  
All to learn us true wisdom to labour to find ourselves taught of God: 
Isai. 54 13 1 Pet. 2.11 2 Cor. 5.14. Rom. 8.14.  not carried by the world, or our own lusts, but constrained by Christ's love, and led by his free spirit in the way to life.   

L.  
Moreover as sure marks of our salvation, and earnests in hand of our future and full happiness, let us strive to climb up that Ladder of blessedness, consisting of those eight rounds, commonly called the eight beatitudes, delivered by our Saviour.  
MATH. 5.  
3 Blessed are the poor in spirit, for theirs is the Kingdom of heaven.  
4 Blessed are they that mourn, for they shall be comforted.  
5 Blessed are the meek, for they shall inherit the earth.  
6 Blessed are they which hunger and thirst after righteousness, for they shall be filled.  
7 Blessed are the merciful, for they shall obtain mercy.  
8 Blessed are the pure in heart, for they shall see God.  
9 Blessed are the peacemakers, for they shall be called the children of God.  
10 Blessed are they which are persecuted for righteousness sake, for theirs is the Kingdom of heaven.  
Evidences of like nature on our part, to make sure that our Election, the foundation whereof on God's part standeth firm and immoveable, 
2 Tim. 2, 19  are those eight links of St. Peter's Golden chain, to adorn themselves wherewith Christians are invited.  
2. Pet. 1.5, 6, 7, 8. join moreover virtue with your faith, and with virtue knowledge, etc.  
As also those peculiar qualities of every rightful dweller in God's Tabernacle and holy hill (by way of question moved to God, and resolution adjoined) delivered by David.  
Psal. 15.1. etc. Lord who shall dwell in thy Tabernacle, etc.  
The Selah or conclusion of assurance, in the Prophet and Apostle being the same, both to prove it attaineable, and to establish the true believers heart therein (against all uncomfortable doubting of falling away from Grace) for who so doth (or) if ye do these things, 
Psal. 15.5. 2. Pet. 1.10.  ye shall never fall.   

M.  
FInally, to make us yet the more careful, that we be not shut out of God's Tabernacle, let us remember the straightness of the gate and way, and how for want of earnest striving, many shall want desired entrance, from that prying question made to Christ, and that profitable resolution thereupon by him delivered.  
LUKE 13.  
23 Then said one unto him, Lord, are there few that shall be saved? And he said unto them,  
24 Strive to enter in at the straight g●te: for many I say unto you, will seek to enter in, and shall not be able.  
A further explication and confirmation whereof, see, as in the Treatise published o● that 
* The straight Gate and narrow way to life.  Text, so in the verses following, 25, 26, 27. When the good man of the house is risen up, etc.  
As likewise, Math 7 21, 22, 23. Not every one that saith unto me Lord, Lord, etc.  
And in that also, Math 5.20. Except your righteousness exceed the righteousness of the Scribes, etc.  
All pressing upon us, what is commended by our Saviour in john Baptists hearers: 
Mat. 11.12.  and whereto both by St. Paul's example and exhortation, we are directed, viZ. a following 
Phil. 3.14  hard towards the mark for the price of the high calling of GOD in Christ ●esus. 
Heb. 12.1.  And running (therefore) with patience (in the footsteps of the faithful gone before) the race that is set before us looking that we faint not) unto jesus them lfe, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ver. 2.  the Author and finisher of our faith.   

N.  
FArther, for a foundation of our lively faith, and a furtherance of our godly fear, 
Psal. 9.10.  that knowing God's name, we may rest thereon, and ever stand in awe of that glorious & fearful name, 
Deut 28.58.  THE LORD OUR GOD: Let us take the same into our thoughts, as himself hath proclaimed it before Moses in mount Sinai.  
EXOD. 34.  
6 The LORD, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LORD GOD, merciful, and gracious, slow to anger, and abundant in goodness and truth.  
7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty; visiting the iniquity of the Fathers upon the children unto the third and fourth generation.  

Pro. 18.10.  For this name, as the righteous running to it, have still found a strong Tower to them of sure defence; so may we likewise, if upon all occasions repairing thereto, we shall for strengthening of our confidence, 
2. Chro. 20.6. Act. 1.24. Num. 14.17 2. Reg. 19.19.  to obtain what we ask after the pattern of their faith, give unto God Titles suitable to our requests: hereby manifesting, that we rely not on any thing in ourselves: but on the alone power, wisdom, compassion, faithfulness, and infinite goodness, which are in God.  
And to this end also how behooveful will it be for the simplest Christian, to learn and be well acquainted with the meaning and signification of the more ordinary names and titles, whereby our blessed Saviour the Son of God, is in Scriptures set forth unto us, as (to omit all other) those three especially, of JESUS, IMMANVEL, & CHRIST.  
1. JESUS: an Hebrew name, signifying a Saviour; 
Act. 7.45. Heb. 4.8. Col. 4.11.  which though it be found given in Type, and for some inferior respects to others, is, in the full and perfect sense, proper only to the Son of the blessed Virgin, sent into the world to be our JESUS, that is, our Saviour, to save us his people from all our sins; 
Math. 1.21  for neither is there salvation in any other; 
Act. 4.12.  there being among men none other name given under heaven, whereby we must be saved.  
2. IMMANVEL: an Hebrew compound name, 
Isai 7.14.  likewise given him of the Lord by the Prophet, and by the Evangelist interpreted, to signify as much as [God with us] to note forth (for the Church's comfort) as the Union of both his natures in one person, 
Mat. 1.23. Nobiscum Deus.  God with us, that is, God made man by his holy incarnation: 
joh. 1.14. 1. Tim. 2.5.  So also the effect and fruit of his coming, as mediator betwixt God and man, to make atonement and reconciliation for us; for so he was also our Immanuel, God with us, that is, sen● to reunite us, who were fallen and separated again to God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  3. CHRIST, a Greek name, answering to the H●brew MESSIAH, 
joh. 1 41. Vnctus.  both signifying the same, viz Anointed, to witness him the anointed of the Lord, before promised, not in regard of any material oil poured upon him; 
Dan. 9 21. Psal. 2.2.  but for that he was furnished with all fullness of the holy Spirit, to be the only and all-sufficient, both Priest, and Prophet, 
joh 1.16. Act. 11.26  and King of his Church; and of whose fullness we receiving grace, are therefore called Christians, as partaking of that his anointing, and made thereby Priests and Kings to God his Father. 
Reu. 1.6.   
Let the learned, if they light hereon, bear with these plain Explications, which the ignorance of the common people (with grief known to such as have any care o● Country charges) doth eu●n seem to enforce in these particulars.  
And thus fare (to add no more) touching the name of God.   

O.  
FOr the power and efficacy of the word of God, 
Psal. 138, 2  whereby above all things, GOD magnifieth his name, Consider that Quaere made and resolved by David, and his own professed practice suitable thereunto.  
PSAL. 119.  
9 Wherewithal shall a young man cleanse his way? by taking heed thereto, according to thy word.  
11 I have hid thy word in my heart, that I might not sinne against thee.  
Where mark, he saith not, I have hanged it about my neck (as superstition of old taught people, to do the beginning of St. john's Gospel, to drive away the devil:) nor I have had it in my house; or only got it into my head; but hide it in my heart, viz. (by faith) that I might not sinne against thee.  
This being the commendations of the word of God, that it only is able to cleanse even the young man's way, that is commonly most disordered and dissolute, in the pride of youth, and heat of lust, and to preserve from sin: yea, some word or other (so laid up) from every sin.  
As for some useful instances to confirm this truth.  
1. From PRIDE (the beginning of sin) these places among others, 
(Ecclus 10.13.  warning of the disgrace and danger, or advising to the contrary virtue.  
Pro. 11.2. When pride cometh, then cometh shame; but with the lowly is wisdom.  
jam. 4.6. God resisteth the proud, and giveth grace to the humble.  
With that also of our Saviour,  
Math. 11.29. Learn of me, for I am meek, and lowly, and ye shall find rest unto your souls.  
From rash SWEARING (that word clothed about with death) the third great Commandment (if it were as heedfully regarded, 
(Ecclus 23.12.)  as it is often heard.)  
Exod. 20.7. 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. And that counsel also agreeing thereto.  
jam. 5.12. Above all things my brethren swear not, neither by heaven, nor by the earth, neither by any other ●ath, but let your yea be yea, and your nay, nay, lest ye fall into condemnation.  

(Ecclus 7.13.)  3. From LYING (the custom whereof is not good) that fearful place,  
Reuel. 22.15. Without sh●ll be dogs and Sorcerers, and murderers, and Idolaters, and whosoever loveth and maketh lies; and where is that? but in the lake burning with fire and brimstone; as see Revel 21.8.  
And again (which may be conceived a reason of the former sentence) that sharp censure given by our Saviour.  
joh. 8.44. Ye are of your Father the devil, and the lusts of your Father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, he speaketh of his own; for he is a liar, and the Father thereof. And what Christian would be willingly accounted the child of such a Father?  
4. 
(Ecclus 31.30)  From DRUNKENNESS (and Pot-good fellowship) which increaseth so every where the rage of fools, That  
Prou. 23.29, etc. To whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? to whom is redness of the eyes, even to them that tarry long at the wine, etc. And so see on forward to the Chapters end, a shape inu●ctiue against Drunkenness, displaying the wretchedness thereof, to make people that have any grace in them to abhor it. And before,  
Vers. 19, 20, 21 O thou my Son, hear and be wise, and guideth ne heart in the way: Keep not company with drunkards and gluttons; for the drunkard and glutton shall come to poverty, and drowsiness shall clothe such with rags. Lo, beggary the fairest end of such good fellowship: then what thrifty person, believing this, would not tremble at it? Finally,  
Isai. 5.11, 12 Woe to them that rise up early in the morning to follow strong drink, and continue until night, till the wine inflame them, etc. And  
Verse 22. Woe unto them that are mighty to drink, and to them that are strong, to pour in strong drink. And where God proclaimeth a woe, who dare or can promise peace?  
5 From WHOREDOM, fornication, 
(1 Cor. 6.18.)  and uncleanness (that peculiar sin against ones own body.)  
1. Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the Kingdom of God, be not deceived, neither fornicators, nor idolaters, nor adulterers, nor wantoness, nor buggers, nor thiefs, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the Kingdom of God. And therefore  
Vers. 18. Fly fornication, etc. For see the reasons urged there against throughout the Chapter.  
And yet again,  
Hebr. 13.4. Marriage is honourable amongst all, and the bed undefiled: but Whoremongers and Adulteres God will judge. And where and how? but by excluding them, namely, out of heaven, and giving them their portion (without Redemption) in the Lake which burneth with fire and Brimstone, which is the second Death: as in the places fore alleged against Lying, Revel 22.15. & 21.8.  
6 From COVETOUSNESS, as other Testimonies, so that set Treatise of the Apostle, 1 Tim. 6.9.10.11. For those that will be rich, fall into tentations and snares, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who make it their resolution to be rich.  etc. And that Caveat of our Saviour, with the annexed confirmation Luke 12.15. Take heed and beware of Covetousness, etc.  
And so against carking CAREFULNESS, that full Sermon of our Saviour, Math. 6.25 etc. (to the end.) Take no thought, etc. Where is showed, how Needless, Bootless, Faithless, and Fruitless, such care is.  
Finally, against quickly taking OFFENCE at others evil words, that Item,  
Eccles. 7.21.22. Take no heed unto all words that are spoken, lest thou hear thy servant curse thee. For,  
Oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others.  
And generally, what restraint we find from these, may upon farther search be likewise found in the same WORD, from all other Sins whatsoever.   

P.  
THe Means of entertaining this Word into our hearts, so to preserve from sin, and to make us happy, is two fold, viz. Reading and Hearing, as  
REVEL. 1.3.  
Blessed is he that readeth, and they that hear, the words of Prophecy, and keep the things that are written therein.  
Touching the first of which means, to wit, Reading, wherein by the Eye saving knowledge shineth into the Soul, 
Deut. 17.18.19.  enjoined even unto Kings, amidst all their most weighty affairs of State, we may receive these directions.  
1 That we are to esteem it a great blessing of God, to be able to read the Word; and thereupon labour to attain it ourselves, and to procure it as a special portion to those that belong unto us.  
2 Having this ablilitie, Let us follow the counsel of that good Father Chrysostom, 
* In Coloss. Homil. 9  In getting into our hands this Book of God, and carefully making use thereof, with rejoicing in this liberty, which our Forefathers wanted; according to the wholesome Prescript of our Saviour, joh. 5.39. Search the Scriptures, etc. And the much honoured practice of those Noble Beraeans, Acts 17.11.  
3 In this exercise of Reading it will be good to begin betimes, and so to train up Children in this thriving Trade, 
2 Tim 1.5.  that (with Timothy, so well educated by his Mother and Grandmother) they may from their Childhood Know the Scriptures, which are able to make wise unto Salvation, through Faith which is in jesus Christ, 2 Tim. 3.15.  
4 To stir up People to this duty the better, Young beginners may be advised seriously to read over once and again, the 9 first Chapters of the Book of Proverbs, and every day after, one Part of the 119. Psalm, containing in sum a most excellent Meditation of the quickening power and profit of the Word, which David out of the sweet experience he had himself, doth therefore seek to commend to others.  
5 Besides this, (and the looking into the Scriptures upon all occasions for special purposes,) it will be found profitable for Christians to hold a constant course of Reading forward, in both Old and New Testament, so as their callings and occasions shall permit, redeeming there to (with the noble Eunuch, 
Act 8.28.  who even when he was travelling, neglected not Reading) all good opportunities; and when at any time they be cast behind by necessary occasions, recovering their losses by redoubled diligence.  
6 In this course of private Reading, let people come with due reverence, desire, and hope of profit, and looking up to God for a blessing; wisely referring what they read to the right ends: with serious Meditations and Prayers fitted to the things read; applying all for such particular use as the Scriptures may afford, and their estate require; and still in their reading, taking notice, (or some Note also, if they be able for remembrance) of any thing wherein is occasion of doubt, till they meet with an opportunity of enquiring resolution.  
And so much for the rules of private Reading.   

Q.  
FOr Hearing (the other outward means of receiving the Word) especially in the Public Ministry, 
Rom. 10.17  the chief ordinary instrument of working Faith, 
Gal. 3.2.  the Scripture itself giveth sufficient direction: as  
JAMES 1.  
21 Wherefore laying apart all filthiness, and superfluity of naughtiness, receive with meekness the Word to be ingraffed in you, which is able to save your souls.  
22 And be ye doers of the Word, and not hearers only, deceiving your own selves.  
Agreeing wherewith is that exhortation also in 1 Peter 2.1.2. Wherefore laying aside, etc. As new borne Babes desire, etc. With many pregnant Testimonies, such as that, Commendations given the Beraeans, Acts 17.11. These were also more Noble men, etc. And thankes to God for the believing Thessalonians, 1 Thess. 2.13. For this cause also thank we God, etc. Cornelius his profession of readiness Acts 10.33. Now therefore are we all here present before God, etc. And Wisdoms encouragement to attendance, Prou. 8.32.34. Hear instruction, and be wise, and refuse it not: blessed is the man that heareth me, etc. All serving abundantly to stir up, and direct us hereabout.  
According to which grounds, there is a little Book translated into English, written by Zepperus, entitled the Art of hearing Sermons: which prescribeth Rules both for praecedent Praeparation present Attention, and after use for profit, (as do many other Treatises) so sufficiently, in this behalf, that I need to add no more; but only counsel to take care, that our obedience of heart and life do so continually follow & accompany this our hearing, 
joh. 13.17 jam. 1.25  that we may be blessed in our doing; and so build on the Rock, 
Math. 7.24  that we may remain unmoveable in times of trial.  
And this also touching Hearing.   

R.  
THE commendations given 
a Gen. 5.24  Henoch, and condition of the Covenant made with 
b Gen. 17.1  Abraham, in the Old Testament, and counsel for wise, and even 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  precise walking with God, given by the 
c Epes. 5.15  Apostle in the New; enforcing upon us a continual wachfullnesse over our hearts and ways, do necessarily bind us to a provident 
d Verse 16  Redeeming the time; and therefore to an earnest seeking unto God: which we may be guided, unto by that pithy Prayer, made to that very purpose by Moses the man of God.  
PSAL. 90.12.  
Teach us (O Lord) so to number our days, that we may apply our hearts to wisdom.  
According whereunto, that our Practice may be framed, these short Rules may be observed.  
1 For the time past, every one so to come back to his own hart, saying, 
a jer. 8.6  What have I done? As that it may abundantly suffice us (as 
b 1 Pet. 4.3  Saint Peter warneth) to have misspent the time past, according to the lusts of sensual men, 
Vers. 2.  and resolve for the space remaining, wholly to conform our heart and ways unto the Will of God.  
2 For the time to come, so wisely every one to consider our latter end, 
Deu. 32.29  forecasting the uncertain shortness of our life, a Vapour quickly vanishing, 
jam 4.14.  and the strictness of our account, when ever we shall be called hence to judgement, 
1 Cor. 5.11  that we never sing to our souls the rich man's Requiem, Luke 12.19. but rather with the Five wise Virgins, Math. 25.4. continually nourish in ourselves, a watchful expectation of the Bridgroomes coming.  
3 For the time present, so every one of us, with all diligence to improve our opportunities, 
Gal. 6.10. Mat. 25.16.  and employ our Talents, as that we may do the work of him that hath called us in that day which he giveth us, 
joh. 9.4.  thereby preventing our Saviour's tears, and making proof, both to our selves and others, that we are taught to know in this our day, 
Luk. 19, 41 42.  those things that belong unto our peace.  
And now for a familiar help unto this heavenly skill, especially to those of younger years, whose hearts God shall touch, 
Eccles. 12.1  to remember their Creator in the days of youth, and to endeavour with that noble Courtier Obadiah, 
1. Reg. 18.3, 12.  by fearing God timely, to fear him greatly; Let me add, to advice as a profitable course (if having skill to write, they be enabled thereunto) the keeping of a Diary or Journal, a book I mean of daily remembrance for spiritual reckonings, such as are their own failings in duty towards God, needing humbling; and God's benefits, whether public or personal, requiring thankes. Which course, though I urge not on all as necessary; yet for them whose disposition and leisure suiteth with it, and who shall be providently careful only of setting down matters of secrecy with such abreviations or characters of their own framing, as that themselves only may be privy to them, it will be found (I doubt not) singularly profitable; as sometimes it was to a young Nobleman of this Land, 
The late Lord Harington testified in his Funeral Sermon made by M. R. S. and Printed anno 1614  whose example and gain thereby, may recommend it to all others, for daily observation, and right ordering of their ways, and especially for weekly preparation to Sabbath-exercises, and furnishing themselves principally for private extraordinary humiliations.  
Moreover, to the end that our whole time may be better bestowed, and we ourselves against all oppositions and impediments, may be at all times better armed: it shall not be amiss to adnex for conclusion these two directions.  
1. For munition, to see we be ever armed with the panoply or complete armour of a Christian, described by St. Paul (Ephes. 6, 
Eph. 6 13. ) in the several pieces; (but mark, no backe-piece, to learn us, never to turn back from our enemies) such as are the girdle of truth, 
jam. 4.7.  the breastplate of righteousness the helmet of salvation, the shield of faith, and the rest, 
M. Gouge. M. Dounham. Eph. 6.13.  which having been by diverse largely opened unto us, I exhort only with the Apostle, that by fervent prayer they may be daily buckled and girded upon us.  
2. For meditation; concerning which, being the study (or serious musing) of the mind, and so a chief furtherance either to good or evil actions, according to the objects, whereon it is exercised, leaving the rules thereof to such as have exactly, 
Doctor Hall.  and at large discovered that Art unto us; I will only add, as general heads, whereon profitably to set on work our vacant thoughts in such exercise, six questions, all found in several places of Scripture, in the very words wherein they are expressed, viZ.  
1. What is man? [Psa. 8.4.]  
ViZ. That he should be so highly advanced.  
2. Who am I? [2. Sam. 7.18.]  
ViZ. That I should be so greatly regarded.  
3. What have I done? [Ierem. 8.6.]  
ViZ. For which I should be humbled.  
4. What shall I do? [Act. 16.30.]  
Viz That (yet) I may be saved.  
5. Whither shall I flee? [Psa. 139.7.]  
Viz. If sin be committed.  
6. What shall I render? [Psa. 116.12.]  
ViZ. For benefits received.  
And thus fare concerning the continual Christian watch, or everyday-sabbath, which they certainly observe best, who are carefullest to keep the Lords day as they should do.   

S.  
TOuching the which Lords day, being to us Christians in place of the former seaventh day, or Sabbath, the ordinary Sabbath or weekly day of holy rest, founded on our Saviour's glorious resurrection, 
joh. 20.1. Act 20.7. 1 Cor. 16.2  and from the Apostles practise (recorded in holy Scripture) commended to the Church: I see not why we may not, to raise up ourselves to the highest pitch of holy devotion therein, set before our eyes that religious and spiritual observation of the Sabbath, whereunto as one main branch of piety, in those times, put for the whole, the jews were invited by promise of rich reward from God.  
ISAI. 58.  
13 If thou turn away thy foot from the Sabbath (that is, as the words following show, from profaning it, whereto by corrupt nature all are carried) from doing thy will on my holy day: and shalt call the Sabbath a delight, the holy of the Lord honourable, and shalt honour him, not doing thine own ways, nor seeking thine own pleasure, nor speaking thine own words.  
14 Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of jacob thy Father, for the mouth of the Lord hath spoken it.  
Some have sought to antiquate and quite abolish now under the Gospel, the authority of the fourth Commandment, as the Papists in their Catechisms expunge the second: And Atheists and Blasphemers would as gladly have the first and third ●azed out. But both the devotion and doctrine of our Church, still directing us to our ten Comandements 
* The same which God spoke in Exod. 20. As see ●n our Church Catechism and book of Common Prayer, viz in the Communion & ministration of Baptism. : and in particular to this 
* In the Homily of the time and place of Prayer. : sober minded Christians ought, and will have a due respect thereunto: and as we celebrate in steed of the passover the Eucharist, as the new Sacrament of the Gospel, called for distinction from the former by St. Paul the 
a 1 Cor. 11.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lord's Supper: So likewise, to observe in place of the Sabbath, this first day of the week, as our Christian Sabbath, and sanctified day of rest for holy worship, called, for like distinction by Saint john 
b Reu. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord's day.  
In which, as that blessed Apostle then in banishment was ravished in the spirit, and saw heavenly visions, and revelations: So should we also labour, who have received the spirit, to be in what we may that day wholly spiritual and heavenly minded; so withdrawing our minds and hearts, as fare as we are able (except in cases of more urgent necessities) from all distracting whatsoever businesses or delights, as that we devote ourselves, and be wholly taken up in public, & more private services of Gods holy worship, 
Psa. 92.1, 2  heau●nly contemplations, and works of Christian charity, as in an holy festival of rejoicing before the Lord. Of which particulars so much having been written 
In the Homily fore-alledged of the time & place of prayer: and in the Practice of Piety, etc. Exod. 20.8. Nehe. 13.22 , I spare to add more, but only exhort, that without either superstition or profaneness, we so remember before hand to prepare for it, & ever when it cometh (as God would have us) to keep it holy, that God may remember us in mercy, and we receive the blessing.  
And thus also briefly for the observation of the Lords day, the more solemn Christian Sabbath, or day of holy rest.   

T.  
NExt, for direction touching Charity, (that common and perpetual Debt of Christians, 
Rom. 13 8 1 Pet. 1 22. Rom. 12.10  owed generally to all, but with tender and brotherly affection to true Believers, professing and giving proof of their precious Faith, and walking in Truth,) which St. Paul termeth the More excellent way, 
1 Cor. 12.31. Col. 31 4 Rom. 13.10 Ephes. 4.4. joh. 13.34 Vers. 35.  the Bond of perfectness, and fulfilling of the Law, tying us thereto by so many bonds; & which our Saviour himself styleth his New Commandment, & maketh known, as the chief cognizance of his Disciples: take notice of the fifteen properties hereof set down.  
1 COR. 13.  
4 CHARITY (or Love) suffereth long, and is kind (or bountiful) Charity envieth not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  charity vaunteth not it self (or is not thwarting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or doing frowardly) it is not puffed up.  
5 It doth not behave itself unseemly, it seeketh not her own things: it is not easily provoked, it thinketh none evil.  
6 It rejoiceth not in iniquity, but rejoiceth in the truth:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  7 It beareth (or covereth) all things, it believeth all things, it hopeth all things, it endureth all things.  
By which properties, the meaning well apprehended, shall we try our hearts and lives (as we may do also in the mutual good offices of the bodily members, 
1 Cor. 12.26. ) it may be feared, we shall find in us much want of Charity; which since it argueth (by Saint John's rule) weakness, 
1 joh 4.20.  at least in our love to God, we had the more need to pray that God, who is Charity itself, 
Ver. 16.  would by his spirit of love bestow upon us, and more and more heat and inflame in us this quickening and working Grace.   

V  
FVrther yet, the exercise and excellency of this grace of Charity, being most observable in Christians carriage about their special Callings; rules in Scripture are not wanting, (shall men consult with these Counsellors) to guide Christians in such personal duties according to that general charge, 
Psal. 119.24.  as the main and special foundation laid by grace, of good order in humane society.  
1 COR. 7.20. & 24.  
Let every man, in the same vocation wherein he is called, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therein abide with God: (that is, doing duties to men therein, out of Conscience towards God.)  
More special directions of which kind applied to those Domestical subordinations wherein Families are established, 
Ephes. 5.21  that Each may submit to other in the fear of God, according to his will, we shall find:  
1 Of Husbands and Wives: the sum whereof comprised, Coloss. 3.18.19. And more unfolded, Ephes. 5. and 1 Peter 3. consisting of fervent and faithful love in the Husband, and due subjection and reverence in the Wife; is usefully read, by order of our Church, in Marriage Solemnities, to make both parties (and their Neighbours also) more mindful of their duties.  
2 Of Parents and Children: the sum whereof grounded on the fifth Commandment, being in Children, Honour, and thankful Obedience to their Parents; In Parents, wise and due care for nurture, and education of their Children, and every way, towards them Love, and tender kindness, is by the same Apostle also, both in Coloss. 3.20, 21, briefly touched, and Ephes. 6.1, 2, 3, 4. more fully opened, and by the Legal Promise, annexed to the Precept, powerfully persuaded.  
3 Of Masters and Servants; the sum of the Master's duty, which is, to do that which is just and equal to their Servants, Knowing that they also have a Master in heaven, that regardeth every man's carriage, and respecteth no man's person, being delivered, Ephes. 6.9. and Coloss. 4.1.  
But more expressly, and at large the duty of Servants, (as needing in those times most to be remembered) set down, as in other places, so in these following.  
COLOS. 3.  
22 Servants obey in all things your Masters according to the flesh: not with eyeservice, as men-pleasers, but in singleness of heart, fearing God.  
23 And whatsoever ye do, do it hearty as to the Lord, and not unto men.  
24 Knowing that of the Lord ye shall receive the reward of inheritance, for ye serve the Lord Christ.  
25 But he that doth wrong shall receive for the wrong that he hath done, and there is no respect of persons.  
TITUS 2.  
9 Exhort Servants to be obedient unto their own Masters, and to please them well in all things, not answering again.  
10 Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things.  
1 PETER 2.  
18 Servants be subject to your Masters with all fear, not only to the good and gentle, but also to the froward.  
19 For this is thank worthy if a man for Conscience toward God endure grief, suffering wrongfully.  
20 For what glory is it, if when you be buffeted for your faults, ye shall take it patiently? but if when you do well and suffer for it, ye take it patiently, this is acceptable with God.  
All which places, sufficiently expressing the sum of Servants duties, both to Masters of all sorts, and duties of all kinds, with the manner also of due performance, and the encouragement thereto; I have thought fitting to have set down, to the end, that such as want Bibles, or be not able to use them, may better be taught and minded of what belongeth to their places, & be encouraged by those gracious promimises, which God hath made them, to bear that yoke which God hath laid upon them.   

W.  
THe Nurture and good Education of Children, & Youth, being the foundation of their welldoing, and their Parents, and others hopes, a weighty charge is laid on those that take on them the care, discreetly and betime, to teach and train them up in a right way, according to that Counsel given by Solomon, with the employed reason.  
PROV. 22.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6 Train up (or Catechist) a Child in the trade of his way, and when he is old, he shall not departed from it.  
A special part of which discretion, for towardly Education, being to be used (need so requiring, by reason of inbred and increasing corruption) in seasonable chastisement, 
Ephes 6.4 1 Sam. 2.29 1 Reg. 1.6.  that they may not for lack thereof (as Elies sons and Adoniiah) become an after grief unto their too indulgent Parents: wise Solomon hath given for that purpose these quickening directions.  
Pro. 13, 24. He that spareth his rod hateth his son, but he that loveth him, chasteneth him betime.  
Pro. 19.18. Chasten thy son while there is hope (implying that if he once grow headstrong, it will be too late: witness the complaint against an incorrigible child, Deu. 21.18) And let not thy soul spare for his crying. 
as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Psal. 119.9. Showing that chastisement may be need full for such as are rising to years of some discretion.   
The reason hereof see.  
Pro. 22.15. Foolishness is bound in the heart of a Child (or* Youth) but the rod of correction shall drive it fare from him.  
Agreeing hereunto also is that,  
Pro. 29.15. The rod and reproof give wisdom, but a child left to himself bringeth his mother to shame.  
And therefore finally that counsel again.  
Pro. 23.13, 14. Withhold not correction from the child (or 
* The word is still the same as before.  youth for if thou beatest him with the rod, he shall not dye.  
Thou shalt beat him with the rod, and shalt deliver his soul from Hell, viZ. by withdrawing him hereby from evil and sin, that would bring him unto hell.  
All which places, expressing both the ground of such chastisement, which is the truest love; and the season, betimes, whiles there is yet hope, and the necessity employed in the cause, and good consequent thereof; (to omit others) I have thought fit thus to set down at large, as to make Parents and Governors mindful of this tedious duty; so to this end chiefly, that children may so learn and mark them, as that correction being feared, may be the more prevented, or else, if at any time deserved, and needfully inflicted, it may be with more patience and profit endured.   

X.  
TOuching Sports and Games, since they be of so frequent use, and the abuse in these dissolute times no less common than the use, although the Scriptures speak little in particular of them, 
See P. Martyr. loc. come. clas. 2. c. 12.  and therefore I shall say the less; yet to add something to draw from the Excess, and withhold from the Abuse; let me remember them that are thereunto addicted, of that one prophetical sentence of the wisest Solomon.  
PRO. 21.  
17 He that loveth Pastime, (or sport) shall be a poor man: and he that loveth wine & oil, shall not be rich.  
A true Prophecy oftentimes in regard of outward penury, experience proving how such prodigal courses bring the belly to husks, and the back to rags, 
Luke 15.16 17. Pro. 23.21.  and the heart also, coming home to itself, to bitter tears.  
But howsoever it far with the outward state, most certain it is, that whiles such (as if they were made only to spend their time on the earth, 
Ps. 104.26 jam. 5.5. Amos 6.3. 1 Cor. 10.7.  as the great Leviathan in the Sea) so live all in pleasure, putting fare away the evil day, and (after the pattern of the Idolatrous Israelites) sit down to eat and drink, and rise up to play: they cannot choose but have poor and beggarly souls, devoid, if not of sound knowledge, yet of true and sanctifying grace, and those fruits of grace, which show themselves in a well ordered life; these pleasures being as thorns to choke the seed of the word, 
Luk 8.14.  & their surfeiting thereupon, sorting them within that corrupt confederacy, 
2 Tim. 3.1.4.  which make perilous the times, and are branded with that deep and deserved reproach, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be lovers of pleasure, more than lovers of God.  
Howbeit, in this, I deny not the use of all Recreations: some whereof are required by a true necessity; or yet of all Sports; some whereof may be exercised lawfully for due delight, only I would restrain the use of both, within the limits of the former lesson of Grace: 
Tit. 2.11, 12.  which extending itself to all the passages of our whole life, and being aptly applied to this particular, will serve to discover, as by the negative branch of denying ungodliness and worldly lusts, what rec●eations and sports are allowed Christians, viZ. such as be not  in their nature, or the mere exercises of our worldly and sensual lusts: so in the affirmative of living soberly, righteously, and godly in this present world. How these that be allowed may be lawfully used, viZ. Soberly without excess for either affection or time, and justly without either wrong or robbery to ourselves or others, and godly without either blaspheming Gods name, profaning his Sabbath, or hindering ourselves and others from his sacred service.  
All which infer (men's consciences being witness to them in this particular) a just condemnation of this luxutious age, and may serve withal for the settling Christians in a rightful use of their Christian liberty hereabout.  
And thus fare for the present, touching the abuse and use of sports.   

Y.  
TO touch briefly, ere we leave, one other evil; (where under, in this last and luxurious age our Land groaneth; & for which, amongst other our many fearful sins, we may well fear the Lord is angry with us) the idle and base humour of drunkenness, and excessive drinking, if not always to deprivation of sense and reason, yet to distemper, and beyond the bounds of Christian sobriety, remaineth justly to be reproved; our blessed Saviour having given us warning there against.  
LUKE 21.34.  
Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and Drunkenness, and cares of this life, and lest that day come on you at unawares.  
For surely an Heathenish lust this is, and work of darkness, 
1 Pet. 4.3. Rom. 13.13. Gal. 5.21. 1 Cor. 6.20.  ill beseeming Christians, yea a work of the flesh, and one chief point of that unrighteousness, that excludeth quite from all portion of inheritance in God's Kingdom.  
And yet how many of all conditions may be seen every where, wilfully throwing themselves into this Quagmire, or whirlpool? which some have likened to the pit of hell; out of which there is no redemption, while some in a base love of loitering & very idleness, and others in an overfond humour of showing their good nature, or rather foolish kindness, yea many in a vainglorious proud conceit and bravery, to prove their brutish valour, and withal wicked hellish lust, in adventuring themselves, to deform God's image in others, 
Hab. 2.15.  and turn them into beasts; all certainly for the want of grace, 
Psal. 36.1.  and the holy fear of God, addict themselves so long to such bibbing and bezelling courses and company, till the wine and strong drink, which Solomon termeth a mocker, 
Pro. 20.1.  and raging, 
Hos. 4.11.  depriveth them of their heart, and maketh them like NebuchadneZZar, 
Dan 4.  brutish, and very sots, and swine; so enslaved to the pot, and given over unto their lust, that hardliest of all other offenders, and not without a strong hand of grace, are such reformed.  
This I hearty wish, that younger people, of themselves inclineable (if God's grace, or, at least, good education stay them not) to such riotous courses, and who shall not want elder ones to draw them forward, would timely think upon, and labour by God's word stored in their hearts (as before they have been directed) and a continual growth in sound knowledge, 
Psal. 119 9  
2 Pet. 3.17.  and sanctifying grace, to strengthen themselves, 
Vers. 1 6.  that they be not carried away with such error of the wicked.  
As for such as, being hardened in evil ways, regard not the terrors of God's word, so they may satiate their sensual lusts; howsoever they fear not either rags and ruin to their state, 
Pro. 23.21. Vers. 29.  or diseases and deformities breeding in their bodies, neither finally dread the danger of God's wrath and endless destruction, 
Math. 24.49, 50.  ready (when Christ shall come, how soon they know not, and find their hearts oppressed, and them unprepared) to seize upon their souls, and everlastingly to torment both body and soul in hell, 
Psal 9 16 Luk. 16.24  where they shall not find so much as one drop of water to cool their inflamed tongues.  
Yet oh, that some respect to their name and credit (which hath prevailed with mere natural men to restrain them from grosser wickedness) might work on them in this behalf; so fare, at least, that they leave not their name to rot upon the earth, as their bodies in the grave: that as judas is still known by the name of judas the Traitor, 
Luk. 6.16. Act. 8.9.  and Simon Magus by the name of Simon the Sorcerer, so they remain not (to the shame of themselves and their posterity) branded in the mouths and memories of them that survive, with that reproach of such an one, a very Swine, a Beast, a drunken companion.  
And let this suffice also for the present, for a check to this beastly sin of the reasonable creature, viz. drunkenness and excessive drinking.   

Z.  
ANd now, making stop for the present, from farther particulars, that we may end with the just number of our Letters, to press to an heedful regard of all delivered; let me beseech us all, to have our eye fixed (with Moses) on the recompense of reward, 
Heb. 11.26  yea on the difference of rewards by God proposed, according to that proclamation.  
ISA. 3.  
10 Say ye surely, it shall be well with the righteous; for they shall eat the fruit of their doings.  
11 But woe to the wicked, it shall be ill with him; for the reward of his hands shall be given him.  
A more full expression of which sum, we may read in those two notable Chapters of Blessings and Curses, Levit. 26. 
Levit. 26  and Deut. 28. 
Deut. 28  And agreeing hereunto, shall we find the constant tenor of the Law and Gospel, which both turn upon the same hinges.  
Only with this main difference; that the Law in itself considered, pressing to the first covenant of works, promiseth the rewards of Blessedness to the personal, 
Rom. 10.5  full, and exact observance, without administering any the least strength towards the performance; 
Gal 3.10 Deu. 27.26  withal threatening wrath, and the curse for the least failing or disobedience.  
But in the Gospel, which bringeth in the latter Covenant established on better promises, 
Heb 7.19 Gal. 3.22  God offereth more Grace, and first accepting in Christ Jesus, 
1 Cor. 1.30 2 Cor. 5.21  and for his alone righteousness the person of the Believer as truly justified, and so perfectly righteous in his sight; doth thereby, so both take away the curse, 
Gal. 3.13.  and qualify the rigour of the Law, 
1 john. 5.3 Psa. 119.32  and withal supply through the holy Spirit, a strength of Grace to furnish to the work; That even the Law it itself doth become to such a perfect law of Liberty, and, 
jam. 1.25.2.12.  as it were a Gospel: and both Law and Gospel join to promise, and assure a reward, and Crown of righteousness: both for the present, and more fully hereafter, to sincere, though weak and imperfect endeavour after righteousness; according to the 
* Aliud est reddere secundum opera, & aliud reddere propter opera, etc. In Psal. 142  measure, though not for the merit, (as Saint Gregory well distinguisheth) of every Christians well doing.  
In which respect it is avouched concerning true Godliness, consisting in the power, 
2 Tim. 3.5  and not the bare shape (or shadow) of Religion) though in the world so much despised, that it is the greatest gain, 
1 Tim. 6.6 & 4.8  only able to give content, and profitable to all things, having the promise of this present life, & that that is to come. All to press upon us the: Apostles Exhortation, wherewith he concludeth his joyful and triumphant Doctrine, concerning the last Resurrection; 
1 Cor. 15.58  that namely, We should be steadfast and unmoveable, abundant always in the work of the Lord, 
(Pr 23.18) (Heb. 6.17, 18.)  for as much as we know, (since surely there is an end; Of which we need not doubt, when God hath both by his Word and Oath confirmed it) That our Labour is not in vain in the Lord.  

Eccls. 8.11. Rom. 2.4 Mal. 3.15 Psal. 50.21  On the contrary, for the wicked that presume, because God is Patiented, to go on boldly in sinful courses, and for that they are set up, and prosper, judge God like themselves, or, to like their doings well enough, hardening their foolish hearts against the curses of the Law, 
Deut. 29.19  presuming up on the grace & pardon of the Gospel; how wretchedly do such deceive themselves, whiles the Lord for such their presumption hath peremptorily excluded them from all hope of mercy and the very Gospel is turned, 
vers. 20 joh. 12 48 Rom. 2.16  as it were, into a Law, or judge, to pass sentence on them for refusing the offer of Grace therein made to them.  
Neither need any other to envy their present prosperity, who shall observe from those two Psalms, 
Psal. 37. & 73.  viZ. Psal. 37. & 73. to that very end composed, how their standing is, though in high, 
Psal. 73.13  yet in slippery places, (as that of the malefactor on the Ladder,) From which, if in this present Life, they be not with Haman tumbled; yet, 
Eccles. 7  What is the hope of the Hypocrite, though he hath gained, 
job 27.8  when God taketh away his soul? And how will such cry to the Mountains and Rocks to hide them? 
Reu. 6.16.  when The Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, 
2 Thess. 1.7, 3.  rendering vengeance to them that know not God, and that obey not the Gospel of our Lord jesus Christ, etc.  And thus fare touching the differences of rewards, and so for the Letters of this Alphabet.  

ONly as an &. or &c to close up all; let be added for the benefit of the Simpler sort (whose profit is here chief intended) a Rule or two to further knowledge, with some few Prescripts and Forms, to set forward Devotion.  
The Rules of Knowledge shall be only these two.  
1 That Children be from their tender Infancy, taught so soon as they can speak the Language of Canaan, 
Isai 19.18  and their tongues enured to the terms of Religion, even before they be of capacity to understand the sense or meaning, as being told, of God, and of Christ, and Heaven, 
(Psal. 8.2) (Mat. 12.01)  etc. and taught to answer, that God made them, and Christ redeemed them, etc. and then made to learn the 
* As charge is given in the form of Baptism.  words of the Lords Prayer, as also of the Creed, and Ten Commandments: The meaning whereof, and so of the whole common Catechism, may, as years increase, and they grow capable, be the sooner by little and little instilled into them.  
2 When such, or any else (perhaps) of riper years, who yet for want of better breeding, have remained as Children in understanding, 
Heb 5.12 1 Cor. 14.20  are once made perfect and grounded in these principles, and parts of the common Catechism; for their better understanding thereof, it will be good for them, to be acquainted with some other more distinct directions, such as is (among many others) that Guide unto true blessedness, 
Set forth by M. Sam. Crook.  or body of the doctrine of the Scripture, with the Abridgement; and especially, as a most familiar and brief sum of Christian Religion, Master Perkins his Six principles: wherein are comprised so plainly and fully, the most needful things for every Christian to know and believe, unto salvation, concerning God, and ourselves, our estate by nature without Christ, and of Grace, whereunto by Christ we are through Faith, wrought in us by the means of Grace, recovered, and so consequently our future estate of Glory; that I know no better, or more compendious direction for any ignorant person, or of weak capacity, whereby to try his spiritual estate and standing in Grace, then to refer him to those 6. Questions, to see whether he can find himself removed out of that wrerched condition, whereinto all are fallen, discovered in the Second, into that hopeful and happy estate, set forth in the Fourth principle; the ground whereof is laid in the third, the helping means in the fifth, and finally the fruit and accomplishment following in the last.  
The right apprehension whereof, will make a Christian fit, by so hearing and reading the Word (as before he hath been directed) to profit and grow in grace, 
2 Pet 3.18  and in the knowledge of our Lord and Saviour jesus Christ.  
And this briefly for the Rules to further knowledge.  
FOr the matter of Devotion, by which in this place, I mean a Christians repairing daily and upon all occasions unto God, in humble fervent Prayer, and hearty thanksgiving, according to those Exhortions given by the Apostle.  
1 Thess. 5.17, 18. Pray continually 
* O●e fi●e q●●●ter, Co●de semper.  In all things give thanks: For this is the will of God in Christ jeiesus towards you.  
There may be many Prescripts given: but for direction still, and help herein only, of the more ignorant and weaker sort; these few Advertisements shall for the present serve.  
1 For public prayer, being the more solemn service of God, in the Christian assemblies and congregations of the Church; let people make conscience duly and timely to repair thereunto (as the faithful have done) both on the Lords day especially, 
Acts 3.1 Luke 2.37 Levit. 19 30.  as also in other Festivals and times of prayer appointed by the Church, evermore taking heed unto their feet (that is unto the affections of the heart, 
Eccle. 5.1  whereby they walk to God) when ever they come to meet the Lord in his house of prayer, 
Isa. 56.7  that they be near to hear, and so joining in all meek reverence, and with pure affection, with the minister & congregation in all the parts of God's holy worship, that they suffer not drowsiness, or wand'ring thoughts, or talking with others, or reading in books (though of never so good use for private devotion at other times) to withdraw their hearts from the business in hand, making them to offer the sacrifice of fools; 
Hab. 1.13 Eccle. 5.4  in whom the wise God being of pure eyes, can have no pleasure.  
2 For private devotion, it concerneth every good Christian of whatsoever condition, man or woman, if not with David and Daniel thrice a day, yet, at least, 
Psal. 55.17 Dan. 6.10  morning & evening ordinarily, to come before God on bended knees, as well taught children, to ask blessing, 
Math. 6.11  and their daily bread of him our heavenly Father: and moreover, often and still upon more special occasions in secret, 
Psal. 62.8  to pour out their souls to God, for such graces and blessings as they stand in need of; or to render humble thanks for his received favours and benefits.  
As helps to the weaker sort, in which holy exercise (and perhaps necessary, 
In M. Hierons' help to Devotion, and The Practice of Piety.  as Truckles are to young children, to learn them to go) there want not many good & wholesome forms of prayers, already penned for several purposes: But knowledge in the word, with a right understanding of the Lords prayer, and Psal. 51. gotten into their heart; to such as have received of God the spirit of Grace and Prayer, 
Zach. 12.10  will be the best Schoolmaster to help their infirmities: 
Rom. 8.26.  and to teach them how to make suits to God (no matter though in broken English, so it be with contrite and broken hearts) according to the will of God: so as he the searcher of the hearts, 
Verse 27.  may know and graciously accept them in Christ jesus.  
3 Besides these, there is one other duty of prayer, which concerneth chiefly the governors of families, of whatsoever estate or condition, who would have the commendations given Cornelius, 
a Act. 10.2  of fearing God with all their households, carefully to see performed in their families every day, morning and evening: whereunto at times (as their occasions & callings may permit) some 
b Deut. 6.7  reading in the word, and 
c Col. 3.16.  singing of Psalms, (with Catechising and instructing of their children and servants, 
Act. 17.11.  repetition of what they have heard, and such like holy exercises) should be profitably adjoined, especially on the Sabbath day.  
For this, as it will approve them 
a Gen. 18.19.  children of Abraham, and men of 
b Iosh. 24.15.  joshuah his godly resolution, and make their houses rightly accounted, as the faithful ones by 
c 1 Cor. 16 19 Coloss. 4.15  Saint Paul saluted, as little Churches: so will it, not only free them from that execration made by the Prophet, 
d jor. 10.25  against such families as call not on God's name, but give them farther hope of God's blessing (as sometimes 
c 2 Sam. 6.11  on Obed Edom's house for the presence of the Ark) upon them and theirs, and 
f job 5.24.  God's peace to rest and abide upon their dwellings.  
Which religious duty of family-prayer (together with thanksgiving, or Grace always at our meals, by our Saviour's own example, 
joh. 6.11. 1 Tim. 4.5.  and his Apostles, both prescript and precedent recommended to us) howsoever, either through ignorance it be in 
Act. 27.35.  many places utterly unknown, or out of profaneness or want of ability for performance, it be woefully neglected in most families; yet being a service so well pleasing unto God, and of such special consequence, I cannot but hearty wish, that it may be henceforward by all, that would be held to fear God, more conscionably practised, yea, even among such ignorant ones, and in such small poor families, where, through weakness, and want of skill in any to read, they be able to do no more than kneel down with their folk, and join together in rehearsing the Lords prayer, and praying God to bless and keep them: and (if they can get that also into their heads and hearts) making use of the 51. Psal. before to that end proposed, or of some other good form of prayer, 
The help to Devotion. The Practice of Piety.  such as those that are added in the end of our Bibles, and book of Common Prayer: or which may be found in other approved Anthors, or (if they want others) these short forms; which for Conclusion of these directions shall here be annexed.    


A short Morning Prayer for a Family.  
O Most holy and glorious Lord God, and in Christ jesus our most gracious and merciful Father; as In thee we live, move, and have our being, and from thee do daily receive our well-being, and all our good: So is it meet, and our bounden duty, by humble suit unto thy Majesty, and hearty thanksgiving, to acknowledge and profess the same unto thy praise.  
We therefore thine unworthy servants, prostrating ourselves here before thy footstool, do render unto thy Majesty all hearty thanks and praise, for all thy mercies and blessings continually bestowed upon us, both in regard of our souls and bodies, ever since we were born until this present: and in particular we bless and praise thy Fatherly goodness, for safe keeping us this night passed by thy watchful providence, when we could not keep ourselves; refreshing us comfortably with thy good blessing of sleep, and raising us up again in some measure of health and strength this day to do thee service.  
Now, O Lord, we beseech thee, take us into thy favour, and Fatherly protection, and keep us continually in thy most holy fear. Pardon graciously, and forgive unto us, for Christ Jesus his sake, all our sins past: put them quite out of thy sight, and purge them clean out of our hearts; and so sanctify us throughout with the grace of thy holy spirit, that we may take no longer delight to walk after the lusts of our own wicked hearts; but may give up ourselves henceforward, wholly in obedience to thy blessed will, so doing, in particular this present day, the duties both of our general & special callings, as that by thy blessing and providence being upon us, we may be preserved from all dangers that otherwise might befall us, and find much comfort in thy service: so as that at night we may again return, with rejoicing and thankful hearts, to resign, and give up ourselves, both souls and bodies, into thine hands.  
Meanwhile, and ever, remember also, we most humbly beseech thee, most merciful God and Father, together with ourselves, thy whole Church on earth, and all thine afflicted Children, and in particular this Land and Christian Country wherein we live: Herein bless the Kings most Excellent Majesty, together with the Queen, and the Princes, the whole Royal Family, with the Nobles, and all set in Authority, and place of Charge or government over us, either in the Church or Commonwealth: Our private Friends also, kindred and godly acquaintance, who are by any bond more near unto us, or have desired to be in our prayers remembered by us.  
In special manner, bless O Lord, this whole Family with all that belong thereto, or are therein; giving us all grace to live in thy fear, and to do thee service, so knowing our places, and endeavouring with sincerity and singleness of heart to do our duties, that we may be for comfort each to other, and all of us in all things to thy glory, through Christ jesus our blessed Lord and alone Saviour: In whose holy Name we continue to call on thee, and recommend ourselves unto thee, in that perfect prayer, which himself did teach us, saying: Our Father which art in heaven, etc.   

A Grace, or blessing before Meat.  
GOod Lord, forgive us all our sins, that make us unworthy of any of thy blessings, and remove from us all thy judgements which are upon us, or due unto us for the same: bless and sanctify us ever for thy service, and thy good creatures at this present for our use: give them strength to nourish us, and give us grace for them, and all thy mercies, to be thankful to thee, and to receive them as tokens of thy love towards us, through jesus Christ our Lord Amen.   

A Thanksgiving, or Grace after meat.  
O Lord, we give thee humble thankes for all thy blessings bestowed upon us, both for our souls and bodies, in regard of this life present, & that to come; and in particular for refreshing us at this present with thy good creatures. We beseech thee continue thy favour unto us, and keep us ever in thy fear.  
Bless thy whole Church, this Land, the King, Queen, and all the Royal Family: our friends, and all that are dear unto us. Grant thy Gospel a free and a fruitful passage; comfort all thine afflicted servants, and guide us in the right way to everlasting life, through jesus Christ our Lord. Amen.   

A Prayer for a Family in the Evening.  
O Lord God, gracious and merciful, by whose watchful providence, we thy poor and unworthy servants have been this day preserved, and with thy rich and undeserved favours, many ways comforted and blessed: we return to render unto thine holy Majesty all humble and hearty thanks, for these and all thy benefits, and blessings, out of the everflowing fountain of thy love towards us in jesus Christ, abundantly poured down upon us. O Lord, we do confess, we be not worthy of the least favour, nay, having been sinners from the womb, we deserve wrath, and daily go on to provoke the eyes of thy Majesty to displeasure, by our manifold sins and sinful corruption, still unto this day remaining in us: and ofttimes, every day breaking out upon us to thy dishonour.  
We acknowledge, O good Lord, our ignorance, and much want of desire & endeavour after the saving knowledge of thy blessed will, revealed to us in thy holy word: and we have just cause to bewail the profaneness and stubborn pride, and disobedience of our hearts, which make us daily to rebel against thy most righteous laws; both by leaving undone the duties which thou enjoinest, and adventuring upon those evil courses, which thou forbiddest: yea, O Lord, our vile hypocrisy in our best services: our wretched unthankfulness for thy continual blessings: our murmuring impatience under thy fatherly chastisements and trials: our contempt and abuse of thy sacred Gospel: our blaspheming of thy glorious and fearful name; and profaning of thy blessed Sabbaths: lemma yourself and high-mindednes: our worldliness and wicked covetousness: our wantonness, voluptuousness, and other unclean and sinful lusts: our wrathfulness and maliciousness: our unmercifulness and impenitency, and hard-heartedness, and earthly mindedness, and a whole world of wickedness; notwithstanding all the means of grace vouchsafed, still abounding in us: How do they testify against us to our face, and in thy sight, that we are most wretched and miserable sinners, deserving in thy justice, (shouldst thou enter into judgement with us) ten thousand deaths, and even damnation in hell for ever.  
Howbeit, since we perceive even hereby, that it is of thine own free goodness, and gracious mercy, that we are not consumed; because thy compassions fail not, but are towards thine renewed every morning, and do continue with them to the evening: We are emboldened to look up to thee, and in the name of our Lord jesus Christ, in whom alone thou art well pleased, to beseech thee for his sake to forgive us all our sins, to wash us clean in his blood, and to assure our conscience by the witness of thine holy Spirit, of the full discharge, and pardon of them all.  
Merciful Father, we most humbly pray thee, for his sake, to put them all, every one of them, great and small, out of thy sight, and withal by thy blessed Spirit, purge them more and more out of our hearts: O Lord give us grace every day more and more ourselves to see them, and the vileness of them, and how base and filthy they make us in thy sight: and give us hearts to be unfeignedly sorry, that we have by them offended thee our so gracious God, and grieved thine holy Spirit, whereby we are sealed to the day of redemption. Work in us an hatred and detestation of all sins whatsoever, & give us grace for the time to come, to strive and labour against them (those especially whereunto we are by age, education, complexion, company, or any other occasion most inclined) as against the deadliest enemies of our souls.  
Yea, O Lord God, grant that for this purpose we may carefully shun all occasion of evil, such as are idleness, ill company, profaneness, wantonness, and the like: and may more conscionably entertain and use all good means of grace, such as are the hearing, reading, and meditating in thy holy Word, the often calling upon thy holy name, the keeping of thy holy Sabaths, the receiving of thy blessed Sacraments, the joining ourselves in familiarity and fellowship with thy faithful children, and the like; that by thy blessing hereupon, we may increase and grow together with our years and age, in faith, patience, and humility; in meekness, temperance, and sobriety, in love unto thee, and to thy truth, and to other for thy sake; in a contempt of this wretched world, which will shortly leave us, and a longing after the joys to berevealed in thy Kingdom, and all good fruits of thy sanctifying Spirit, which may farther our reckoning, and seal up our salvation unto the day of Christ.  
Mean while, we continue our prayers, most merciful God, for thy whole Church, and all the rest of thy chosen children, who are our fellow heirs of future glory, wheresoever they be scattered, especially all those who being in misery, whether in their souls or bodies, do want thy more special comfort. O Lord instruct them that yet are ignorant, convert those that are profane, raise up the fallen, strengthen them that stand, and keep us that we never fall, but that our end may be better than our beginning, and our works better, and more at the last then at the first.  
Be gracious and good unto all Christian Churches that profess thy Truth, restore peace (if it be thy blessed will) in thy good time to them which are troubled, and continue peace and the light of thy Gospel for ever unto this, wherein we live. Bless herein we beseech thee our Gracious King, and give him an heart to fear thee, and seek thy glory, to know thee, and serve thee, with a perfect heart, and a willing mind, that thou mayest bless him, and his Throne for ever. Bless also our gracious Queen, and give her an understanding heart to know the Truth, and with Mary to choose the better part, that she may be an helper also and furtherer of thy glory. Bless the rest of the Royal Family, the Counsel, Ministry, and Magistracy in this whole Land, and all that have place of command, charge or government over others in the Church or Commonwealth: Particularly, O Lord, bless, we beseech thee, all our Kindred and Friends, and specially us of this Family, that we may live in thy fear, and be blessed with all things necessary, both for our souls and for our comfort in this present life.  
And now, as thou hast added this day unto the days passed of our life: Lord add our repentance, we beseech thee, unto the day; and let us rest in peace this night under the shadow of thy wings, that being refreshed by thy good blessing of sleep, which our beds cannot give us, but thou, O Lord, who givest thy beloved rest, we may be enabled the better to serve thee in our callings, the day following, to thy glory, for others good, and our own comfort, through jesus Christ our Lord, in whose name, we conclude our prayers as himself hath taught us, saying, Our Father, etc.   

A private Prayer, framed (for the most part) out of the precedent Scriptures, and especially the 51. Psalm.  
O Lord God, merciful and gracious, that forgivest iniquity, and yet wilt by no means clear the guilty, I thine unworthy and sinful Servant, am bold to come before thee, in confidence of thy mercy; but with all humble and free acknowledgement, that I am grievously guilty, and that by reason of the sin, both of my nature and life.  
For I was shapen in iniquity, and in sin did my Mother conceive me. And this sin wherein I was conceived (enough of itself to condemn me) hath been too to fruitful in bringing forth both sins of Omission, and Commission in the whole course of my life, whereby it hath come to pass, that I have neither denied ungodliness, and worldly lusts; nor lived soberly, righteously, and godly, in this present world.  
I have not known thee, my God, so much as I might, nor served thee so well as I ought, but have greatly failed even in the most principal duties; not Reading thy Word so diligently; not hearing it so heedfully; not receiving the Sacrament so preparedly; not keeping the Sabbath so conscionably; not calling upon thy Name, so often and earnestly as I should have done; much less have I regarded that extraordinary service of Fasting and humiliation, though so many weighty occasions, both public and private, have called upon me for it. And when I have at any time performed these duties, it hath not been with so perfect an heart, and so willing a mind as thou requirest; but there hath been much both heaviness and hypocrisy in my best Devotions. I have too to much distasted and shunned the narrow way, not walking in my Calling so faithfully; not using Recreation so moderately, nor thy Creatures so soberly, and inoffensively; nor carrying myself towards my Neighbour (for the good both of his soul, and body, and state) so religiously, Charitably and justly, as it had been meet I should.  
But besides this want of delighting in thy Law and holy duties, I have committed many grievous sins against thy Majesty, following very fearfully (especially, in the time of You h and ignorance) both the Company, and the Counsels, and the Courses of Wicked men, and so, instead of bringing forth the holy and pleasing fruits of the Spirit, have wrought and brought forth the filthy and noisome works of the Flesh: Yea, O Lord, against thee, against thee have I sinned; and beside Common evils, an guilty (as holy David of blood) of some notorious and special provocations.  
Nor have I been thus sinful, O Lord, for want of instruction and means to be better; for thou hast taught me wisdom, and made known thy Word unto me, whereby I might have been cleansed and amended; but it is because I have wanted care, & have not taken heed to my ways according unto thy Word; nor laid up that word of thine in my heart, whereby I might have been kept from sinning against thee: So that I can by no means justify myself; nay, O Lord, I am so fare from that, that say what thou wilt against me in thy Word, lay what thou wilt upon me with thy Hand, I do freely confess, Thou shalt be justified when thou speakest, and clear when thou judgest.  
Nevertheless, O gracious Father, since thou hast proclaimed thyself to be a God that pardonest iniquity, and transgression, and sin; Let me find grace, I beseech thee, in thy sight, and pardon my iniquity, and my sin: I have nothing to plead for myself, but Have mercy on me, O God, according to thy loving kindness, according to the multitude of thy tender mercies, blot out my transgressions. I cannot deny, O Lord, but I am a great Sinner, but I know that the blood of jesus Christ cleanseth us from all sin. Purge me therefore with that Hyssop, and I shall be clean, wash me, and I shall be whiter than the Snow. So make me to hear the voice of joy and gladness, that my heart (afflicted with sin) may rejoice in thee. It's true, O Lord, thou art a GOD that dost by no means clear the guilty, yet, have mercy on me, while (by this means) the guilt of sin is removed from me.  
Nor do thou only Hid thy face from my sin, O Lord, and blot out all my iniquity, but (together with the guilt of sin) take away the filthiness likewise: Wash me throughly from mine iniquity, and cleanse me from my sin; yea, Create in me a clean heart, O God, and renew a right spirit within me: Vouchsafe unto me the benefit of the new Covenant of grace, working that grace in me, that thou requirest of me: Take away (more and more) the stony heart out of my flesh and give me an heart of flesh; that so I may remember my former evil ways, and my doings that were not good and loath myself in my own sight for my iniquities, and my abominations.  
Together with this Repentance (yea, that I may have this Repentance) work in me that Faith, whereby the House of Israel inquires after thee; and whereby I a wretched Sinner (finding myself heavy laden) may so come unto thee as to have ease from thee. And because none shall have mercy but he that forsaketh his sin, as well as confesses it, Give me so much grace as to forsake my wicked ways, yea, and all my unrighteous thoughts, that so thou mayest have mercy on me, and abundantly pardon me. And because forsaking of sin is not enough, neither, without returning unto thee my Lord and my God, make me, I beseech thee, to go in the paths of thy Commandments, and so put thy Spirit within me, as to cause me to walk in thy Statutes, to keep thy judgements, and to do them.  
Thus make me, by thy good graces, meet to receive the benefit of thy gracious promises; And by that good grace of thine, do thou (more and more) so enlighten me, and so sanctify me, as that I may know thee the God of my Fathers, and serve thee with a perfect heart and a willing mind, and that both in the duties of my general and particular calling. Grant that (for the time to come) I may read thy Word, and mark it; that I may hear thy word and keep it; that I may call upon thy Name, and be watchful in it; that I may receive thy Sacrament, and prepare for it; that I may keep thy whole Sabbath, and delight in it; that when thou callest to Fasting, I may come to it willingly; and when thou requirest the Sacrifice of Thanksgiving, I may offer it freely. Grant that, abstaining as a Pilgrim and Stranger from fleshly lusts, I may daily bring forth the fruits of the Spirit, striving mainly to enter in at the narrow gate, and, being in the number of those violent ones, that take the Kingdom of heaven by force.  
For which purpose, do thou, O Lord, so prevail with me, as that the power of Religion may be seen in all the passages of my particular calling: grant that I may carry myself faithfully in it, and use only such lawful and moderate Recreations, as may be helpful unto it, and thy creatures so temperately, as that I may not be hindered, at any time, from performing service to thee.  
Thus let me observe the lesson that Grace teacheth, carrying myself conscionably towards thy Majesty, and justly and charitably towards my neighbour, and in my conversation so soberly, and with Christian modesty, that I may expect the comfort that Grace promiseth, looking (with all assurance) for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ.  
In whom, being assured (while I endeavour to offer the Sacrifice of a contrite heart) that thou wilt not despise me, I make bold (even as my own sins put me in mind, which help to make up that heap of sins which provoke thee to punish thy whole Church) to entreat thy favour in the behalf of thy Church and children. Do good in thy good pleasure unto Zion, and build thou the walls of Jerusalem. Be merciful to thy Church in other parts; Make them careful to be holy, as thou their God art holy. Where thou hast given prosperity, continue their comforts; where thou hast sent adversity, sanctify their crosses; make them gracious by their sufferings, and in thine own good time glorious by deliverance.  
But in special manner, I beseech thee, be gracious unto thy Church within these his Majesty's Dominions, and in particular to this our Land. Above all things, continue the light, the purity, and the power of thy Gospel amongst us, and give us grace to bring forth better fruit of it then we have done, that it may not be taken away from us, and given to another people.  
Herein amongst, and above the rest, let all thy blessings be poured down upon the head of our gracious King. every him with all Princely gifts, and saving graces: Preserve his life from destruction, and crown him with loving kindness and tender mercy. Bless (together with him) his royal Consort, and let the Queen be all glorious within. Bless the Nobles with grace, together with their greatness, that they may be powerful instruments of thy glory, and thy People's good. Bless the Magistrates of this Land, and make them zealous: All thy Ministers likewise, and make them faithful; that so by the power both of the word and sword, we may lead a quiet and a peaceable life in all godliness and honesty. Be graciously good to all those to whom I am any way tied, either by the bond of nature, or grace, or love, or duty. Sanctify them by thy good Spirit, Prosper them by thy good providence, and grant that they may first seek thy Kingdom, that so other things may be cast upon them. Be merciful especially unto all that be afflicted in such sort, as that in the end every one of thine may say; It is good for me that I have been afflicted, yea so, and so long afflicted.  
Lastly, O Lord, I desire (as duty bindeth me) with all thankfulness, to acknowledge thy manifold & great favours. Blessed (especially) be God and the Father of our Lord jesus Christ, for spiritual blessings in heavenly things, and for giving unto such unworthy wretches as I am, jesus Christ, and together with him all things also; even all those outward blessings: for which likewise (O gracious and merciful Father) I desire to bless thy Name; to wit, for the blessing of health; the benefit of peace and liberty; the comfort of friends; that fatherly portion, and fit allowance of outward things, which it hath pleased thee out of thy wisdom and goodness to allot unto me, and for that contentedness, which together with it thou hast bestowed upon me. O Lord, I am less than the least of all thy mercies; yea, in stead of being thus blessed, I deserve to be every way accursed: But be graciously pleased (Father of Mercies) to continue unto me these thy good blessings, out of the same favour of thine, whereby thou didst at first s●nd them; yea, and to add unto them likewise, what thou seest needful for me, that so enjoying from thy good hand all prosperity and good content, my heart may be lift up in thy ways, so, as to perform unto thee all cheerful and acceptable service.  
Grant this, O most merciful Father, for jesus Christ's sake, our alone Mediator and Advocate; unto whom with thee, O Father, & thy blessed Spirit, I humbly render, and ascribe, and desire to be given and ascribed, all honour, praise, and glory, power, might, dominion, and Majesty, by me, and thy whole Church, now, and henceforth, for evermore. Amen.   PSAL. 119.130. The entrance into thy words showeth light, and giveth understanding unto the simple. 
FINIS.