THE GUIDE OF A Christian, Directing him to Such Things, as are BY HIM, To be 

Believed,  
Practised,  
Feared, and  
Hoped for.    
There are added at the End PRAYERS to be used upon Several Occasions.  
The Second Edition, Corrected.  
London, Printed for John Everingham, at the Star in Ludgate-street, 1697,   

TO THE READER.  
THis little Book was written especially for the use of such as have meaner Capacities and weaker Memories, less time and less money than others. The designed smallness of the Volume would not admit of the printing at large all the places of Scripture which are quoted in it. But it is to be hoped that the Reader will some time or other look them out. That will employ him well, and fix those places upon his mind. Let him not be Inquisitive about the Author, who would not be known, but consider rather what is written than by whom. May our good God give such success to it, as may redound to his Glory, and the Benefit of those who shall read it with attention of mind, and Honesty of Heart. Amen.   

THE Guide of a Christian.  

CHAP. I. Of the Faith of a Christian, and the things to be believed by him.  

SECT. I.  
A Christian, when he gives, either to himself, or others, an Account of his Faith, resolves these two Questions.  
1. How he comes to have that Faith, or Belief of the Doctrine of the Gospel?  
2. What are the particular points of Doctrine, which he thinks most necessary to be believed?  
In Answer to these Questions,  
1. He shows that he comes to be a Believer in some degree, by thinking on this manner. Every one does naturally desire the continuance of his Being, and the greatest happiness of it that may be, whilst it continues. But he cannot have the End without the means. The means to Happiness is Religion, which consists in the true knowledge and service of God. For if there be a Creator, a Reasonable Creature, depending wholly upon him, cannot be happy without doing his Will, so far as he can know it. The means to know it are, Reason and Revelation. The Light of Natural Reason is but an imperfect Guide, and could never of itself have discovered the Mysteries of God's Love in Christ, for the Redemption of Mankind. (1 Cor. 2.6, 7, 8. Colos. 1.26, 27.) However, It shows us, That there is a God, from the consideration of his works, (Rom. 1.20.) It concludes with the Apostle, (Heb. 3.4.) That as every House is built by some Man, so he who made all things is God, or the first Cause, who is Infinite in Power, Wisdom, Goodness and Justice: And that such a Builder can't but take care of so Glorious a Structure. (Neh. 9.6.) Right Reason doth also, in some measure, teach Men what Worship and Service is agreeable to such a God. He engraved a Law upon their Hearts, (Rom. 2.14, 15.) before he wrote his Will upon Tables of Stone, and in Holy Books. But the Posterity of Fallen Adam, forsook the Paths showed to them by the true Light of Nature, and reasoned not aright, and were led away by the corrupt Imaginations of their hearts, (Gen. 6.5, 12.) Insomuch that they would have wandered for ever in darkness, if God had not in great mercy revealed his Will to them, in the Holy Scriptures of the Old and New Testament, which are to be our Rule of Faith and Manners to the end of the World, (Gal. 1.8, 9 Judas 3.)  
The Old Testament was all the Scripture of the Jewish Church, written by Moses and the Prophets, who therein foretold of the coming of Christ.  
And Christ did recommend it as a Book of Divine Authority, (Joh. 5.39. Luke 24.27.) He proved his Doctrine by his miraculous Works, (Joh. 5.36. and 10.25, 38.) Him God owned as his only Son, by raising him from the dead, and showing him to many (1 Cor. 15.3. to v. 9) Witnesses, divers of which sealed that Truth with their Blood; and their Testimony is handed down to us by the joint Consent of the Christian Church, in the several Ages of it.  
Much of the New Testament was written by the Apostles of Christ, (viz. S. Matthew, S. John, S. James, S. Peter, S. Judas,) who were Eye and Ear-witnesses of what he did and said, (1 John 1.1, 2, 3.) and knew that he arose from the dead; and they wrought Miracles in his Name, and foretold many things which have been plainly accomplished. Also, they well knew that if Christ was not risen, and that if they had hopes only in this Life, they of all men were most miserable, (1 Cor. 15.19.) Yet they ran the hazard of all things dear to flesh and blood, in testifying the Truth of what they had heard and seen, for which also many of them laid down their lives.  
As for St. Mark, he has written in short, what St. Matthew delivered more at large; and the Ancients say that he was the Disciple of St. Peter. S. Luke wrote such things as were delivered (Luk. 1.2.) to him, by those who from the beginning were Eye-witnesses and Ministers of the Word; and he was conversant in a particular manner with St. Paul, with whom he traveled, (Act. 28.16. 2 Tim. 4.11.) To St. Paul, being a Jew, and a Persecutor, Christ appeared in his way to Damascus, and converted him by Miracles, (Acts 9.3, etc. 1 Cor. 15.8.) and enabled him to do Miracles, (2 Cor. 12.12.) and to speak and write with wonderful power. And indeed the Scriptures are to be distinguished from all other Books by an extraordinary Spirit discernible in them, by Pious and Attentive Readers and Hearers. (Rom. 10.17.) And the more a Man studies the Scriptures, and considers what is in them, and how worthy of a Governor and Saviour of the World all the Doctrines, Commands and Promises are, which they contain, and prays to God to enlighten his Understanding, and to help his weak Belief, and has a will to do God's will, (John 7.17.) and uses the means which God hath put in his power; the greater will be his Knowledge, and the firmer his Faith.  
After some such manner as this, a Man comes to believe that the Scriptures are of divine Authority.  
But though a man is never so firm in this Faith, and steadfastly believes every thing that is said in the Bible to be true, and to come from God; yet he thinks some things more necessary to be believed than others, in order to God's Glory and his own Obedience and Salvation, and the Good of Mankind. He therefore either frames to himself out of the Scriptures a Form of sound Words, (2 Tim. 1.13.) or takes that Sum of Faith for his use which has long been, and is still confessed by those who call themselves Christians. Such a Form is that which is commonly called the Apostles Creed, containing the Apostles Doctrine, and composed, for the main, in or nigh their Days, and continued in Christ's Church to this time; and this he explains, or gets explained out of the Scriptures.  
This brings on the Second Question; namely,  
2. What are the particular Points of Doctrine, which he thinks most necessary to be believed? And it is Resolved in the following Section.   

CHAP. I.  
Section 2. The Sum of Things necessary to be believed by a Christian.  
Artic. I. I believe in God, the Father Almighty, Maker of Heaven and Earth.  
I do believe, that there is a God, an Infinite, (1 King. 8.27.) Eternal, (Ps. 90.2.) Spirit, (Joh. 4.24.) absolutely perfect; (Ps. 147.5. Rom. 1.20.) and that this God is the Father, of whom are all things, (1 Cor. 8.6.) and who is in a more eminent manner the Father of our Lord Jesus Christ, (Mat. 17.5. Joh. 1.14. Rom. 8.32.) And I do believe, that Power belongeth unto him, (Psal. 62.11.) so that he is able to do whatsoever he pleaseth, (Eccles. 8.3.) who did at first create the World, and all things contained therein, (Gen. 1.1.) and has preserved them ever since by His Divine Providence. (Neb. 9.6.)  
Art. II. And in Jesus Christ, his only Son, our Lord.  
I do believe, that that Man who was born of the Virgin Mary (Luk. 2.7.) in the days of Herod, (Mat. 2.1.) and who before his birth was by an Angel from Heaven named Jesus, (Mat. 1.21.) was the True Messiah, the Anointed of the Lord, (Joh. 1.41. and 11.27.) whom God had so long, and so often promised to send into the world, to be the Saviour of Mankind, (Gen. 3.15. and 21.12. and 49.10. Deut. 18.15.) And I do also believe, that this Holy Person was neither Angel, nor Archangel, nor any other Creature whatsoever, but the Son of God, by an unspeakable Generation, begotten of God from all Eternity, (Colos. 1.15, 17. Heb. 1.5, 6, 10, 13.) God of God, and together with the Father and Holy Ghost one God, (John 5.18.) blessed for ever, (Rom. 9.5.) and that he is rightly called our Lord, in respect of that Right that belongs to him, as having first Created us, (Colos. 1.16.) and then redeemed us, (1 Pet. 1.18, 19) and being made Lord of all things, (Acts 2.36.)  
Art. III. Who was conceived by the Holy Ghost, born of the Virgin Mary.  
I do believe, that Jesus Christ was not conceived after the ordinary way, but by the wonderful Operation of the Holy Ghost overshadowing his Virgin Mother, (Luke 1.35.) that he might assume our Nature without the Depravation of it. (Luk. 1.35.) And I do moreover believe, that though being conceived in that wonderful manner, he had no Man to his Father; yet deriving his bodily substance from his Mother, he is rightly said to be the Seed of the Woman, (Gen. 3.15.) of the House and Family of David. (Ps. 132.11. Mat. 15.22. Acts 2.30.) And so being descended from Adam, (Luk. 3.) he is truly called the Son of Man, (Mat. 8.20. Mar. 9.12. Luk. 9.22. John 5.27.)  
Art. IU. Suffered under Pontius Pilate, was Crucified, Dead and Buried; he descended into Hell.  
I do believe, that the only begotten Son of God, did, in our Nature, which he had assumed, not only really and truly suffer both in his body by tormenting pains, (Mat. 27.26, 29, 35.) and in his Soul by unspeakable sorrows, (Mat. 26.38. Luk. 22.44.) for the Redemption of Mankind; (Gal. 3.13. 1 Pet. 2.24.) but even in the most shameful and ignominious manner also, having his Hands and Feet nailed to a Cross, as Thiefs and the vilest Malefactors were used; (Luk. 23.33.) there he hung some Hours, (Luk. 23.44.) till he was Really dead, (Luk. 23.46.) and then, for the greater certainty of it, like other dead Men, was embalmed, and laid in the Grave, (Luk. 23.53.) his Soul being departed into those unknown Regions, where Souls separated from their Bodies are, (Ps. 16.10. Acts 2.31.) And I am verily persuaded, that all this was done when Pontius Pilate was Governor of Judea, under Tiberius the Roman Emperor, (Luk. 3.1.)  
Art. V The Third Day he risen again from the Dead.  
I do believe, that Jesus Christ, the Third Day after he died, according to his own Promise, (Joh 2.19.) and as the Scripture had foretold, (Ps. 16.10.) had his Soul, by the Power of the Godhead, reunited to his Body, (Acts 2.31, 32.) so that he was really and truly alive again, (Luk. 24.39. Acts 1.3.) and is never to return to Death any more, (Rom. 6.9.)  
Art. VI He Ascended into Heaven, and sitteth at the Right Hand of God.  
I believe, that after he was risen from the Dead, and had conversed with his Disciples Forty Days, (Acts 1.3.) while he was Talking with them, he was taken up in a Cloud, and went into Heaven, Angels attending and ministering unto him, (Acts 1.9, 10.) where being exalted far above all Principalities and Powers, (Eph. 1.20, 21.) and placed in full Possession of the highest Power, Dignity and Dominion, he always appears in the Presence of God, making Intercession for us, by virtue of that Sacrifice, which he had before offered upon the Cross, (Col. 2.16. to 22. Heb. 7.25. and 9.24.)  
Art. VII. From thence he shall come to judge the quick and the dead.  
I believe, that Christ in his Humane Nature shall continue in Heaven till the end of the World, (Acts 3.21.) and that then he shall come from thence in the Clouds, attended with millions of Angels, and with the Voice of the Archangel, and with the Trump of God, and shall call all Mankind before him, (Mat. 24.30, 31.) as well those that shall be then alive at his coming, (1 Thess. 4.17.) as those that shall have been dead from the beginning of the World, (Joh. 5.28) and there shall Judge them all according to their Deeds, whether they have been good, or whether they have been evil, (2 Cor. 5.10.)  
Art. VIII. I believe in the Holy Ghost.  
I believe, that there is a Third Person, (1 Joh. 5.7.) proceeding from the Father and the Son, (Joh. 15.26. Gal. 4.6.) who also is God; (Acts 5.4.) called in sacred Scripture the Holy Spirit, or Holy Ghost; not only upon the account of his own most perfect Holiness; and in Opposition to that  Spirit the Devil; but also as he is the cause of all Holiness in us, by his Graces sancrifying our Skulls and Bodies, to the obedience of God, (1 Pet. 1.2.) and so making us acceptable to him in Jesus Christ, (1 Cor. 6.11.)  
Art. IX. The holy Catholic Church.  
I believe, that Christ, by the Preaching of the Gospel, has called (not only out of Judea, but) out of all Nations a Society of Men, (Mat. 28.19. Acts 2.41, 42. and 4.32. and 5.14.) into which every one is admitted by Baptism, (1 Cor. 12.13.) and all are united to and under him as their Head, (Col. 1.18.)  
And that this Catholic or Universal Church, or whole Society of Christians dispersed over the world, containeth in it, as its parts, many particular Churches; such as were those of Jerusalem (the first Church planted by the Apostles) (Luk. 24.47.) Antioch, Corinth, Ephesus, etc. And that there is no One Governor on Earth, whom Christ hath appointed Head of the whole Church, or all particular Churches, nor any who is sufficient for such a Charge.  
I further believe, that this Church is set apart for Holy Services, and that the Calling and Profession of the Members of it is Holy, (1 Thess. 4.7. 2 Tim. 1.9. and 2.19.)  
And I make no doubt, but that, according to his most gracious promise, against this Church, built upon the Rock of that Faith which St. Peter confessed, (in owning Jesus to be the Christ) the Gates of Hell (or the Power and Malice of the Devil, and all his Agents) shall not finally prevail, (Mat. 16.18.) but that in it there will be, in some part or other of the World, a constant succession of Pastors to the end of the World, (Mat. 28.20.)  

The Communion of Saints.  
I do further believe, that all Christians truly sanctified, have Fellowship not only with God the Father, the Son, (1 Joh. 1.3.) and the Holy Ghost, (2 Cor. 13.14.) as dwelling in them, (Joh. 14.23.) but are united with the Saints (Rom. 1.7. Eph. 4.16. 1 Joh. 1.7.) on Earth, the Living Members of Christ, in Faith and Charity, in Worship and Sacraments, (Acts 2.42. and 4.32. 1 Cor. 12.26. Eph. 4.5, 13.) in Christian Assemblies, (Heb. 10.25.) from which Assemblies, those who wilfully withdraw, whilst no sinful Conditions of Communion are really put upon them, (tho' through Pride and Prejudice, and the Clamour of the Enemies of an Establishment, it may be so suggested) do make such a Schism, Breach or Rent in the Body of the Church, as becometh not the Members of it, but is extremely hurtful to Order, Peace and Charity, (Rom. 16.17. 1 Cor. 1.10. and 12.25, 26.) dishonourable to Religion, and displeasing to Almighty God, (Gal. 5.20, 21.)  
Art. X. The Forgiveness of Sins.  
I do believe, that not only all the Sins whatsoever any Person was guilty of before he was Baptised, are forgiven unto him at his Baptism, if he was duly qualified for the receiving of that Holy Ordinance, (Acts 2.38. and 22.16.) but also, that all the Sins that any Person shall commit after Baptism, shall likewise, upon his true Repentance, be forgiven him by God, (Mar. 3.28. Luk. 24.47.) for the sake of Christ's meritorious sacrifice, once offered on the Cross, (Heb. 9.26.) by which he made Atonement for the sins of the World, (Rom. 5.11. Col. 1.20. and 2.13, 14. 1 Joh. 4.10.)  
Art. XI. The Resurrection of the Body.  
I do believe, that as it is appointed for all Men once to die, (Heb. 9.27.) so is it also determined, That at the end of the World there shall be a general Resurrection of the Dead, both of the just and unjust, (Act. 24.15.) their Bodies (however their Parts may, before that, be scartered or dissolved) being by the Almighty Power of God raised again, and reunited to their Souls, (Job 19 26, 27.) never to be separated any more, (1 Cor. 15.42, 53.) And that as all the just shall be raised to a Resurrection of Life; so shall all the unjust to a Resurrection of Damnation, (Joh. 5.29.)  
Art. XII. And the Life Everlasting.  
I do believe, that at the general Resurrection of the Last Day, all Men shall be rewarded according to their Deeds, which they have done in their Bodies, (2 Cor. 5.10.) they that have done good shall go into Everlasting Life, (Mat. 25.46.) a state of perfect Joy and Happiness for ever; and they that have done evil, into everlasting punishment, (Mat. 25.46.) a state of unspeakable Woe and Misery, where there shall be weeping and gnashing of Teeth to all Eternity, (Mat. 25.30.)  
These are the Articles of the Faith of a Christian Man.  
But if this Faith, tho' never so firmly believed, does not work by Love, (1 Cor. 7.19. Gal. 5.6. and 6.15.) it is vain, it is dead, it is such a Faith as the Devils have, who believe and tremble, but do not obey. Therefore we go on to show those Christian Works or Duties, which are the Fruits of True Faith, and which, together with the belief of Revealed Doctrine, are called Faith, or an Embracing the Gospel, (Mar. 16.16. Joh. 3.18, 19) And this Faith God accounts, through Christ, as the Performance of the Condition on our part, of the Covenant of Baptism, (Heb. 5.9. 1 Pet. 3.21.)     

CHAP. II. Of the Things to be Practised by a Christian.  
THE Duties belonging to a Christian Respect, God, ourselves, and our Neighbours, (Tit. 2.11, 12.) The Gospel offering Salvation to all Men upon the Terms of a Godly, Sober, and Righteous Life, through the Merits of Christ Jesus.  

Section I.  
Of Duties towards God, to be practised by every one that believes in him.  
Such Duties to God are, to Love and Fear him; to Repent and turn to him; to Honour and Glorify him; and to Trust in and Rely upon him, with Contentment, Resignation, and Thankfulness to God.  

1. To Love God.  
God is the Chief Good, and therefore he is to be loved both by the Approbation of the Mind, and the Affection of the Heart; and we are to Love him with all our Hearts, and with all our Souls; and to show we do so, by Keeping his Commandments, (John 14.15.) by choosing to suffer for his sake, rather than to sin, (Heb. 11.25.) by our delighting to converse with him in Prayer and Praises, in Reading and Hearing his Word, and Receiving the Sacrament; esteeming, with David, One Day in his Courts better than a Thousand elsewhere, (Psal. 84.10.) And by our coming to those Spiritual Exercises, with the same Earnestness as the panting Hart does to the Water-Brooks, and with the same cheerfulness of Mind, though not always the same Sense of it, as we go to visit our dearest Friends. And, Lastly, by our longing Desire to Enjoy him in Glory, not thinking the Labour and Service of our whole Lives too much towards the attaining that blessed State; nor setting up our Rest on this side Heaven, (Heb. 11.16.) but pressing and hastening towards it with Devout Affections, and Holy Diligence; being willing, when God calls, to go out of the World, and patiented to stay till he calls.   

2. To Fear God.  
Fear is a very affecting and powerful Passion; and is a most forcible means to hold us to our Duty, and to restrain us from sin: For how can he presume to offend by any wilful neglect of his Duty, or by the commission of any known sin, that considers either the Knowledge and Power of God, or His Purity, and hatred of Sin? That He understands all our Thoughts, hears all our Words, discerns all our Actions, as well secret as open; (Psal. 139.1, to 17.) and will as certainly punish all sin unrepented of, as He hates and condemns it? For as He is able to cast both body and soul into Hell, (Luk. 12.5.) so he has declared, That he will do it. (Mat. 25.41. 2 Thes. 1.8. Rev. 21.8.)  
And therefore the Scripture requires that we should serve the Lord with Fear, (Ps. 2.11. Heb. 12.28.)  
But then this Fear is not servile or slavish; that no longer restrains us from sin than the Rod is before us, or held over us; but Filial, the Fear of a Child, that is afraid of displeasing his Father, because he is his Father, and to whom he always pays, as well as owes, the greatest Reverence and Obedience.   

3. To Repent and Turn to God.  
That which the Apostle styles Repentance towards God, (Acts 20.21.) is a turning from sin unto God. It's that which gins in the Knowledge of ourselves, and ends in the actual forsaking of all sin, that we come thus to the Knowledge of. And therefore as the Scripture has made this necessary by way of Command; and without which we are told we shall All certainly perish, (Luke 13.3, 5.) so whoever undertakes it, must strictly inquire into the state of his own Soul, carefully Review his past Life, and compare his Actions with the Law of God (the only Rule and Measure of Obedience.) And such as he finds his Sins are, such must his Repentance be. There must be Recollection, Self-Condemnation, Confession, Deprecation, Resolution, Prayer for Grace to perform it, and, in a word, a new Nature. Here also, the better to understand his Condition, he must consider the heinousness of his Sins, in respect of the great and manifold Aggravations of them: Against what Convictions, with what Deliberation, against what Vows and Resolutions, how often, how long he has offended.  
And because, at the last, we can never come to a perfect Knowledge of ourselves, so as to remember whatever of that kind is past; or to observe the Daily Infirmities we are incident unto, we must say with David, Who can understand his Errors? And with him pray, Cleanse thou me, O Lord, from secret (or unknown) Faults, (Ps. 19.12.)  
To our Convictions must be aded a present and steadfast Resolution of forsaking all those Sins that we are thus convinced of. Unless it be present, and both taken up and followed without delay, we shall soon forget those Resolutions. And unless it be steadfast, our Convictions will soon lose their Force, and we shall return to the same State again. Having Once Resolved, we must lose no Time, lest by Delays our Case grows to be dangerous, and we finally perish in the midst of such ineffectual Resolutions. When we walk abroad, we are not sure to come back alive. When we lie down to sleep, we know not whether  we shall awake, till we hear the sound of the last Trump. Or when we come upon our Death Bed, who can tell but that the violence of bodily Pains and Distempers may distract us, and render us altogether unfit for such a great Work as that of Repentance, which requires the utmost Force of all the Powers and Faculties of our Souls to accomplish it? And then, having all our Life-time thus put off our Repentance, and Rejected the Offers of Divine Grace, God may justly reject us, (Prov. 1.27, etc.) So necessary is it for us to remember our Creator before the evil days come, (Eccles. 12.1.) and to redeem the time, and to awake out of sleep, (this drowsy and stupid condition) and arise from the dead, if we expect Christ should give us Light, (Eph. 5.14, 16.)  
To this Duty of Repentance is that of Fasting to be joined.  
A Duty I call it; for how little soever it be regarded, we find it enjoined by Almighty God, (Joel 2.12.) reinforced by our Saviour, (Mat. 6.16, 17. & 9.15.) and practised by the holy People of God in all Ages. As by Esther (4.16.) by Anna, (Luk. 2.37.) by the Apostles, (Acts 13.2, 3. 2 Cor. 6.5.) And because of the Excellent Use and Advantage it is of, as well as because of the Divine Institution, 'tis frequently in holy Writings joined to Prayer, (Mat. 17.21. Luke 2.37. Acts 14.23. 1 Cor. 7.5.)  
And of singular use it is, as being a fit means to keep under the Body, and bring it into subjection, and to render it the more helpful to the Soul in Humiliation and Devotion. But how far it can be used by the Aged and Infirm, must, in great measure, be left to their Prudence. And here we are to observe, That the afflicting of the Soul for Sin, and the Abstaining from Sin, is the principal thing which God Regards in our Fasts. He requires us to Rent our Hearts rather than our Garments, (Joel 2.13.) to bewail our Personal and National Sins, to lose the Bands of Wickedness, to undo the heavy burdens, and to let the Oppressed go free; to deal our Bread to the Hungry, and bring the Poor that are cast out to our Houses, and to give a covering to the naked, (Isa. 58.6, 7.) And this we must do without Ostentation, and desire of Vainglory, (Mat. 6.16.) And then we may call, and the Lord will answer, (Isa. 58.9.) and forgive all our Personal and National Iniquities and Backslidings, and give us what we stand in need of.   

4. To Honour and Glorify God.  
The Glory of God is the highest End of Man, (Rom. 11.33, 36. 1 Cor. 10.31. Phil. 1.11. 1 Pet. 4.11.) The glorifying of him consisteth in a most Reverend Esteem of him, as a God Infinite in Power, Wisdom and Goodness; and in expressing and setting forth that Esteem by all the fit ways we are capable of. This is done,  
1. By Divine Meditation. And this is undoubtedly a Duty very becoming a Christian, when he is in his House or Closet, or in a Journey, or walking alone in the Fields, or in his Garden, or working at his Calling, or waking on his Bed; as Occasions shall be presented to him, to contemplate his own Unworthiness, and God's Greatness and Goodness, and the admirable Effects of them. The World abounds with Objects which afford him Matter enough for the employing his busy and active Soul in Contemplation. This was the Exercise of Isaac, and David, and other Devout Souls, (Gen. 24.63. Psal. 63.6.) We need look no farther for Precedents than the Book of Psalms, a great part of which seems to be the Product of the Pious and Heavenly Meditations of David, and of Others, in their Solitudes and Private Retirements. Sometimes the Psalmist contemplates the Works of the Creation, saying; Lord, how wonderful are thy Works! In Wisdom hast thou made them all, (Psal. 104.24.) Sometimes he meditates on the Works of God's Providence, saying, O Lord, thou preservest Man and Beast, (Ps. 36.6.) Sometimes he meditates upon God's Laws; crying out, O! how I love thy Law! it is my meditation all the day, (Ps. 119.97.) But the Noblest of all the Subjects of Meditation, is God's inestimable Love in the Redemption of the World, by the Ever-blessed Jesus, (John 3.16. 1 Joh. 4.9.)  

Of Pious and Heavenly Meditation there are these following Benefits.  
First, By Meditation our Good Thoughts are better digested, and we increase in Knowledge and Grace.  
Secondly, By Contemplating the Works of the Creation, and Providence, and finding how small a part we are of it, it moves us to humble ourselves, and to cry out with the Psalmist, Lord, what is Man that thou art mindful of him! etc. (Ps. 8.4.)  
Thirdly, By Meditating upon Heaven and Hell, Death and Judgement, our Fears are raised in order to the preventing of Evil, and our Hopes in order to the doing of Good.  
Fourthly, The Devil, who watches all Opportunities, is by this means prevented from casting into our Souls evil Thoughts, and sinful Imaginations. In all these respects, blessed is the Man who doth meditate good things, (Ecclus. 14.20.)  
2. God is glorified, by our directing even our common Actions to this great end, and particularly those (1 Cor. 10.31.) of eating and drinking, not beginning a Meal without Prayer, nor ending it without Thanksgiving; in some such Forms as are set down at the end of this Book.  
3. God is glorified by our speaking piously and honourably of Him in Conversation, upon all fit Occasions, in order to the stirring up others to give Him Glory, (Mal. 3.16. Col. 3.16. and 4.6.)  
Contrary to this Duty is the dishonouring of God,  
1. By Blasphemies, or speaking ill of God; or by our wicked Conversation bringing an evil report upon Him; for thus was the Name of God blasphemed, among the Gentiles, (Rom. 2.23, 24.) by those wicked Jews who boasted of the Law, but did not keep it. And let all profane Wretches consider, what they do in their Hours of Revelling, or at any other time when they scoff at Religion, and make a jest of the Holy Scriptures; for God will also take his time to laugh at their Calamities, and to mock when their Fear cometh, (Prov. 1.26.)  
2. By Oaths and Curses. This is one of the Crying Sins of the Age, when many can hardly pronounce ten Words without Swearing and Imprecation. Too often they wish, that which of all things in the World they should dread, even their own Damnation, in course of Talk, and without being tempted or provoked.  
3. To these Sins may be added False Oaths, or wilful Perjuries; for the avoiding of which, let such as are tempted hereto, consider what is said in (Malachy 3.5.) I will come near to you to Judgement, and I will be a swift Witness against the Sorcerers, and against the Adulterers, and against false Swearers,— and fear not me, saith the Lord of Hosts. See also (Zach. 5.4.)  
4. There is yet another sort of Perjury, which is a rash Oath, when any one Swears at a venture, not knowing whether the thing be so or not.  
Now, by all these, God is highly dishonoured, and provoked; and therefore when thou hast made a Vow to God, or Promise to Man, perform it, if it be in thy power. (Eccles. 5.4.) When thou art called before a Lawful Magistrate, beware of a false, or rash Oath; and in common Discourse take our Saviour's Advice, or rather obey his Command, and Swear not at all: (Mat. 5.34.) For God will not hold him guiltless that taketh his Name in vain, (Exod. 20.7.)  
4. God is honoured and glorified, by a frequent repairing to those Places which are set apart for his Service, and by a decent Behaviour in them; not coming to Church out of mere Formality, nor employing our Time there otherwise than becometh such as consider the Holy Ends for which Christians Assemble; that is, to glorify God in his Perfections, to bless Him for his Mercies, to ask Blessings of Him, to hear his holy Word, and to celebrate his Sacraments.  
5. In giving God those things that are Gods, (Mat. 22.21.) and not robbing Him of his Tithes and Offerings, nor alienating Lands, Houses, or Goods, given by the Owners for truly pious Uses, (Mal. 3.8. 1 Cor. 9.13, 14.) All which will come under the Sin of Sacrilege, and will bring a Curse upon us, both in our Persons and Estates, (Mal. 3.9.)  
6. In keeping Holy the Times appointed for Divine Worship. Thus the Jews kept the Seventh Day in Memory of the Creation of the World, (Gen. 2.2, 3.) and we keep the Lord's Day in Memory of the Resurrection of Christ. (Mat. 28.1. Rev. 1.10.) That and other Days set apart for God's Worship, are not Seasons for worldly Business, Accounts, Journeys, or even Physic or Sleep, as some, without necessity, make them; but for Piety and Devotion, both at Home and in Public; and for Charity also, (Acts 20.7. 1 Cor. 16.2.) And seeing that God has given us all the Time we enjoy, we should not grudge Him such small Portions of it, as He requires.  
7. By Worshipping God, which containeth in it, 

1. Adoration.  
2. Prayer.    
1. Adoration, which is an Act of the deepest Reverence of Soul and Body, when we set God before us, as the Object of our Devotion. (Psal. 95.6.) Thus we admire and celebrate the glorious Nature, Attributes and Works of God, and with Holy Raptures make acknowledgement of his Infinite Love to Mankind, revealed in the Dispensation of the Gospel. Adoration is a Duty we own to God alone, and therefore we are expressly forbid, to make to ourselves any graven Image, or to Bow down to and Worship the likeness of any thing in Heaven, the Earth, or the Water. (Exod. 20.4, 5.) And, in Baptism, we do, in effect, promise not to Worship the Devil, or to make any Compact or Contract with him, by Witchcraft, or any other way whatever, or to consult with those that do, or may be thought so to do, for recovery of Goods, Health, etc. And as we are forbid the outward Idolatry to Creatures, so we are forbid the inward Idolatry of the Heart, in placing our Affections upon any thing here below, more than upon the Lord our God, whom only we are to Worship and Serve, (Mat. 4.10. Phil. 3.19. Col. 3.5.)   

2. Prayer.  
Prayer has six Branches, viz. Confession, Profession, Petition, Deprecation, Intercession and Thanksgiving. In all which, Purity of Heart, Reverence, Humility, Faith, Zeal, and Freedom from wand'ring of Mind and disturbance of Passion, become Holy Men and Women.  

1. Confession.  
That is, acknowledging, either in gross, that we are sinful; or in particular, enumerating the several Sorts, Acts and Aggravations of our Sins, and hearty bewailing the same; but that of enumerating the Sorts and Acts is only fit for our private Closets and Retirements, after we have taken a serious Review of our Lives; and especially of the Thoughts, Words and Deeds of the Day past.   

2. Profession.  
This is an humble Declaration of our hearty sorrow for the Sins we have Confessed, and our hatred of them, and our Resolution, by the Grace of God, to bring forth the Fruits of Repentance, and amendment of Life.   

3. Petition.  
That is begging of God pardon for our Sins, the Assistance of his Grace to forsake them, and to lead new Lives; a supply of such necessaries of this Life, as He in his Infinite Wisdom sees convenient for us, more than we for ourselves, and comfortable Hopes of the things of a better Life, whenever we put off these Earthly Tabernacles.   

4. Deprecation.  
Which is Praying to God to turn away from us,  
1. The evil of Sin; and especially to keep us from the Commission of such wickednesses as we are more addicted to, either by Nature, or worldly Consideration, or evil Custom.  
2. The evil of Punishment, either Temporal, with Submission to his Will; or Eternal, in the World to come. Such is that Form of Deprecation in the Litany, from all Evil and Mischief, from Sin, from the Crafts and Assaults of the Devil, from thy Wrath, and from everlasting Damnation, good Lord deliver us.   

5. Intercession.  
That must be for all Mankind; for the whole Catholic Church, and that Particular Church whereof we are Members; for the Nation wherein we live; for our King, for all the Royal Family; for all the Ministers of State and Justice; for the Universities and Schools; for our private Relations, our Friends and Benefactors; for all in Trouble and Affliction; for our Enemies, and those who dispightfully use us. (Mat. 5.44.)   

6. Thanksgiving.  
This is Praising God for all his Mercies to us and to Mankind, in the Name of Christ, (Eph. 5.20.) Christians are to praise him for sending his Son and Holy Spirit; for the Preservation of his Church; for all the Examples and Patterns of Piety gone before us; for the means of Grace, his Word, Worship and Sacraments; for the particular blessings of Food, Raiment etc. or the Preservation of our Selves, or Relations, and the like. When we consider such Mercies it would well become us to say with Reverence and Devotion, Glory be to our Creator, Redeemer, and Sanctifier, for ever and ever, Amen.  
This Duty of Praise is sometimes to be performed by singing of Psalms (as particularly Ps. 4, 15, 23, 67, 100, 117, 128, 134.) and Hymns and Spiritual Songs, which render the Service very Solemn, and are a means to raise Devotion in a Private Family or Public Assembly, (Eph. 5.19. Col. 3.16. James 5.13.) As for stated Public Prayers in Churches, and Private in Families, he who wilfully Absents himself from either without just Cause, or necessary Impediment, loses the Blessing of God's presence, promised where two or three are met together in his Name, (Mat. 18.20.)  
As for Secret Devotion, our Saviour himself directs it in these words, Thou, when thou prayest, enter into thy Closet, and when thou hast shut the door, pray to thy Father which is in secret, and thy Father which seethe in secret shall reward thee openly, (Mat. 6.6.)  
This must be done at least every Morning and Evening; it being not safe to let pass the sins, or to adventure the Perils of a Day or Night, without begging pardon for the one, and the Divine Protection to prevent the other.  
In this private Address we must (as far as our Memories will serve us,) unbosom ourselves, by making a full and free Confession of all our sins, and laying open all our wants, and ask suitable supplies; lifting up holy hands without wrath or doubting, (1 Tim. 2.8.) And then (as the Son of Syrach says) The Prayer of the humble pierceth the Clouds, and will not turn away till the Highest regard it, (Ecclus. 35.17.)  
8. God is Glorified by the worthy Receiving of the Sacrament of the Lord's Supper.  
This is an holy Rite of the New Covenant, agreeable to the Passover under the Old. In this Rite, by the outward and visible signs of Bread broken, and Wine poured forth, (Mat. 26.26, 27, 28. Mark 14.22, 23, 24. Luke 22.19, 20.) is represented the Sacrifice of Christ upon the Cross, in the Offering of which, his Flesh was rend, and his Blood shed forth. (John 19.34.) And by eating of that Bread, and drinking of that Cup, Administered by Christ's Ministers in his Church, according to Christ's own Institution, is made a Festival Memorial of the Sacrifice of the Death of Christ, which is thus to be showed forth till He cometh to Judge the World. (1 Cor. 11.23, 24, 25, 26.) To as many Baptised Persons, as do this in such manner as God is pleased to account meet or worthy, those outward Signs and Actions are both means whereby we receive the Benefits of Christ's Sacrifice, and also Pledges and Tokens from God, to assure us, that we verily and indeed partake of them.  
To this Sacrament we are to come, because Christ expressly commands all to do it, (Mat. 26.26, 27. 1 Cor. 11.23, to 26.) and to partake of the Holy Cup, as well as the Bread. And we cannot do less out of Love and Thankfulness to our Redeemer, than to make such a Memorial of his Death. Here we renew our holy Vows, which we have need to do as oft as we can. Hereby also the Church is edified, the Bread which we break (1 Cor. 10.16.) being the Communion of the Body of Christ, and the Cup which we drink being the Communion of the Blood of Christ, or a public Act of Christian Fellowship, (1 Cor. 10.20, 21.) made by the Members of Christ's Church, in or for a Remembrance of his Passion, to which God never denies his Blessing, to those who duly receive it, it being his own Ordinance.  
Before a Man comes to this Supper, he must retire, and with Reverence and Godly Fear, carefully examine himself, (1 Cor. 11.28.) and condemn himself for that which he finds amiss, resolving by God's Grace to do so no more. He is to judge himself, that he may not be judged, (1 Cor. 11.31.) And if he finds any thing good in himself, he is to Bless God for his Grace, and to desire that he may grow in it, and persevere in Holiness to his Lives end. [See Repentance in Table of Contents.] He is also to prepare himself with a lively Faith in God's Mercy through Christ, and with a thankful Heart for the Benefit of Christ's Death, and with fervent Charity to all, (not excepting Enemies) (Mat. 5.23, 24.) and especially to his Fellow-Communicants.  
When he comes there, he must with all Devout Affection exercise himself in the aforesaid Acts of Reverence, Repentance, and Faith, and Thankfulness, and Charity, and holy Resolution.  
After the Sacrament, he is again to do the same, and to humble himself for any Failures in that Duty, of which he may have observed himself to have been guilty; and to bless God, who has vouchsafed to make him a partaker of that Ordinance; and to resolve by God's help, having solemnly renewed his Baptismal Vow not to break it again.  
In Sum, God is honoured by a Christian Life, Herein (saith Christ to his Disciples) (John 15.8.) is my Father glorified, that ye bear much fruit.  
See, at the end of this Book, Prayers before, and at, and after the Sacrament.     

5. To trust and rely on God.  
It is the Duty of all good Christians, to depend and rest on God for all the good things which concern their Souls and Bodies. either here or hereafter, with Contentment and Resignation of Mind.  

1. Their Souls.  
We may be said to rely on God for the things which concern our Souls, by Faith, Hope, and Patience in well-doing; that is, by believing that all which God hath said is true, and that all which he hath promised, will be fulfilled; by depending upon Him without murmuring, and with a firm expectation, that all things shall work together for good to us, whilst we love (Rom. 8.28.) and obey Him, and cast our care on Him, (1 Pet. 5.7.) But without this Love and Obedience, Faith, and Hope, and Patience are vain, and we shall never become Heirs of those precious Promises, which, without the performance of the Conditions required on our part, do not at all belong to us, (Heb. 5.9.)   

2. Their Bodies.  
We are likewise to rely upon God for such a measure of these outward things, as He in his great Wisdom sees fit for us; and so to learn the true Art of Contentedness.  
Wouldst thou be greater than thou art? And does not thy Rank and Quality please thee?  
1. Why should Dust and Ashes be proud? Or why should not God do what He will with that which is his own? Friend, he does thee no wrong, (Mat. 20.13, 15.) The Clay may with more Justice quarrel with the Potter, for being form into a Vessel of dishonour, (Rom. 9.21.) Or the small Rafter with the Master Carpenter, for not being made a main Post, or a Beam. Why should not the great Architect of the Universe, have Skill enough to dispose of so small a Material as Man is? Or He who stretched forth the Heavens, not know how to place a little lump of Earth?  
2. Consider that Men in great Offices stand in high and slippery Places, whilst those below them take aim, and shoot at them; and though they may miss their Honours and Preferments, they are sure to hit their Failings and Infirmities. Think also, that the Cares and Temptations of worldly Greatness are more than the Felicities of it. The very Thoughts of them made Saul the Son of Kish, hid himself among the stuff, (1 Sam. 10.22.) He had rather have been feeding his Father's Asses, than be made King of the Israelites.  
Dost thou covet Riches? Or, art thou troubled that others have a greater share than thou of this World's Goods? Consider,  
1. That the World, and all that is therein, is wholly and solely at God's dispose; The Fowls of the Air, the Fish of the Sea, the Beasts of the Field, and the Cattle upon a Thousand Hills, the Corn and the Wine, the Gold and the Silver, the Wool and the Flax, (Psal. 50.10, 11. Hos. 2.8, 9) And a Beggar may as well contend with him who gives him a small piece of Silver, to enlarge his Bounty, and make it a Talon of Gold, or a yearly Stipend, as a Creature dispute about any thing with his Creator.  
2. Thou settest thy Heart upon great uncertainties, which the moth and rust doth corrupt, and Thiefs break in and steal, (Mat. 6.19.) A Tempestuous Sea may sink an able Merchant; an ill Season eat up a skilful Husbandman; a neglected Brand or Candles-end, soon reduce to Ashes Kings Palaces, and the stately Buildings of proud Cities, with all their Magazines, Trophies, and Rich Furnitures. Thus do Riches make themselves wings, and fly away as Eagles, (Prov. 23.5.)  
3. They are not able to help thee in the Day of thy Distress. How can any Treasure ease the torturing Pains of the Body, or Grief arising from Shame or Disgrace? And much less the Wounds of a Guilty Conscience. The whole World cannot Comfort thee, when thy Soul is lost, or purchase a drop of water to cool thy Tongue, when thou shalt be tormented in the Infernal Flames, (Luke 16.24.)  
4. Plenty of Riches leads Men into a Thousand Snares, and the love of Money pierces them through with many sorrows, (1 Tim. 6.9, 10.) And the strict Accounts they must one Day give of their Stewardships, will make, (to those that trust in them) their passage into Heaven more difficult, than that of a Camel through the Eye of a Needle, (Mat. 19.24.)  
Why art thou cast down, O weak Christian? And why is thy Soul so disquieted within thee, because the World Smiles not upon thee? Trust still in God, (Ps. 42.5, 11.) If thou art of low degree, and of mean Parentage, be content with thy station, and diligent in it. Remember we are all the Sons of Adam, and that Virtuous Actions alone gave the first Rise to Honourable Families, and that the Most High God hath regard to the mean and humble, (Luke 1.51, 52.)  
If thou art poor and needy, He who cloaths the Lilies, and feeds the Ravens, will provide for thee to day, and let to morrow take care for itself, sufficient unto the day is the evil thereof, (Mat. 6.34.) Although the Figtree should not blossom, nor Fruit be in the Vine, the labour of the Olive fail, the Fields yield no Meat, the Flocks be cut off from the fold, and no Herd in the Stalls, yet will I rejoice in the Lord, (Hab. 3.17, 18.)  
If thou labourest under Troubles, Crosses, and Afflictions, or painful Diseases or Distempers; Comider,  
1. That this Life is a state of Trial, and not of Recompense. Man is born to trouble, as the sparks fly upwards, (Job 5.7.) And a heavy yoke is upon the Sons of Adam, from the day that they go out of the Womb, till the day that they return to the Mother of all things, (Ecclus. 40.1.)  
2. Are not thy Troubles and Afflictions, or bodily Pains suited by God to thy Sins, to reclaim thee from some evil Course? Or, are they not sent thee, as a trial and exercise of thy Faith and Patience? Or, to wean thee from the World, and from setting up thy rest here below?  
3. Are they not Ten Thousand times less than thou hast deserved? For when we consider what we have merited, every mouth must be stopped, and the whole World must become guilty before God, (Rom. 3.19.)  
4. Make up thy Accounts with God, and see if thy Receipts be not greater than thy Disbursements; and the Mercies thou enjoyest, more in number than the things thou wantest. But do not affright thyself with Images of past Calamities, or dress up new ones in Imagination and wand'ring Thoughts.  
5. God la●s upon none of his Children more than they are able to bear, neither does He willingly afflict the Children of Men, (Lam. 3.33.) But Fools for their transgressions are afflicted, (Ps. 107.17.) and when he sees his time, and them fit for Mercies, he will put an end to all their Troubles.  
Art thou Oppressed or Persecuted?  
If it be for doing ill, thou hast no reason to complain; if for doing well, happy art thou, (1 Pet. 3.14.)  
In short, instead of murmuring and complaining, thank God, (Job. 1.21.) who Correcteth his Children out of Love. (Heb. 12.6.) So shall these light Afflictions which are but for a moment, work for thee a far more exceeding and eternal weight of glory, (2 Cor. 4.17.) Neither are the sufferings of this Life, worthy to be compared with the glory that shall be revealed, (Rom. 8.18.)  
Upon this whole Matter, argue with thyself in the Words of Jeremiah, (Lam. 3.39, 40.) Wherefore doth a living Man complain, a Man for the punishment of his sins? Let us search and try our ways, and turn again unto the Lord.     

CHAP. II.  
SECT. II.  
Duties to ourselves.  
THese Duties are Consideration, Resolution, Humility, Diligence in our Callings, Chastity, and Moderateness.  

1. Consideration,  
Or a serious and careful weighing in our Minds what we are, to what end we were born, what we think, speak, or act. No Opinion is to be taken up, no Word to be spoken, no Action to be done at all adventure, and without being considered. If any inconsiderate thing proves well, it is by chance, and no thanks are due to us. All our Thoughtfulness and Discretion is little enough to guide us. How strangely then shall we err without Direction? (Psal. 119.59. Eccles. 5.1. Isa. 1.3. Hag. 1.5, 7.) How shall Men, who consider not the worth of their Souls, take care to save them? How shall those who think not what their ways are, turn their Feet out of them, when they are evil? (Ezek. 18.14, 27, 28.)   

2. Resolution.  
When we have considered well, it will be of use to us to resolve to act accordingly. Resolution giveth strength to the Mind; and there is great need of it, in order to the passing safe through the changes and temptations of this present Life; and 'tis what good Men have still been bend upon: As for me and my House, we will serve the Lord, said Joshua, (Josh. 24.15.) I have sworn, and will perform it, that I will keep thy righteous Judgements, said Holy David, (Ps. 119.106.) The Primitive Christians of Antioch, were exhorted, that with purpose of Heart, they would cleave unto the Lord, (Acts 11.23.) And if evil Men go through many difficulties by obstinacy, why may not good Men do so by holy Resolution? Such a Resolution is agreeable to the solemn Vow made in Baptism, to promote the Glory of God against the World, the Flesh and the Devil.   

3. Humility.  
We must have a low Opinion of ourselves, and be content if others have the same; for our best faculties and services are imperfect; and if we are proud of our sins, we glory in our shame, (Phil. 3.19.) If a proud man loves himself, he loves what God hates, for He is an abomination to God, (Prov. 16.5.) and a baughty spirit goes before a fall, (Prov. 16.18.) Besides, it is a vanity in great Persons, to think they acquire respect or reverence by being proud or haughty. If we are proud of the gifts of Nature, we are outdone in most of them, by some or other of the lower Creatures. If of our Birth and Parentage, we should consider that the Honours of our Ancestors can hardly be called ours, unless they be seconded by our virtuous and noble Actions. If of Riches, alas, they are not good to us, unless by a good use of them, we make them such. If lastly, we are proud of the Gifts of Grace, they are none of our own, and of them St. Paul himself thought it not expedient to glory, (2 Cor. 12.1.) Wherefore let us learn of our great Lord and Master, to be meek and lowly, (Mat, 11.29.) and quench the first rise of pride and vainglory in our hearts, with as much diligence, as we would a Fire that is already begun in our Houses; and as our Saviour has promised, we shaell find rest to our Souls.   

4. Diligence in our Callings.  
There is no quality or condition from that of a King who sits upon the Throne, to him who grinds at the Mill, that exempts Men from some kind of Calling, wherein they are bound to employ the Talents God has given them; especially those who live upon their Labours; for they are not to eat, if they do not work, (2 Thes. 3.10.) And Solomon sends the sluggard to the Ant, to learn to provide his Meat in the Summer, and his Food in the Harvest, (Prov. 6.6, 8.) assuring him that otherwise, Poverty will come upon him as a Woman's travail, and want as an armed Man, (Prov. 6.11.)   

5. Chastity.  
As on the one hand Marriage is honourable, and the Bed undefiled, (Heb. 13.4.) and a Man may lawfully rejoice in the Wife of his Youth, (Prov. 5.18.) So on the other we are to abstain, not only from the grosser acts of Adultery and Fornication, and all other such filthiness, but also from the lower degrees of Lust, as coveting our Neighbour's Wife, (Exod. 20.17.) Or looking on a Woman to lust after her, (Mat. 5.28.) As likewise chambering and wantonness, (Rom. 13.13.) and corrupt communication, (Eph. 4.29.) and entertaining in our Fancies, foul and filthy thoughts and desires; all which are odious to God, who sees the Heart, and loves none but the pure and spotless.  
Besides, these sins of the Flesh ruin men's Estates, and bring Diseases both loathsome and painful, and so make the Committers of them the Devils Martyrs. Wherefore beware of a Whorish Woman, lust not after her beauty, nor let her take thee with her Eyelids, (Prov. 6.24, 25.) For she is a deep ditch, and a narrow pit, (Prov. 28.27.) And the young man void of understanding goes after her, as an Ox to the slaughter, till a dart strikes through his Liver, (Prov. 7.22, 23.)  
But, which is worst of all, if these Sins be not attended with Judgements here, as that of Sodom was with Fire and Brimstone from Heaven, (Gen. 19.24.) or as the Incest of Amnon, (2 Sam. 13.28, 29.) Or the Sin of Zimri and Cozbi, (Num. 25.8.) Yet they are sure to be rewarded with Hell-fire at last; For Whoremongers and Adulterers God will judge, (Heb. 13.4.) And whoever defiles his Body, which is the Temple of God, him will God destroy, (1 Cor. 3.17.) No such Transgressor's, without an extraordinary Repentance, shall inherit the Kingdom of God, (1 Cor. 6.9.) Christ has told us, that for every lascivious and filthy Word and Thought unrepented of, we shall give an account at the day of Judgement, (Mat. 12.36.)  
Wherefore let us stifle the very first motions to any of these Sins; for to parley with them, or entertain thoughts of them, is to cherish small sparks of the fire of Lust in our Bosoms, which will at the last break out into a Flame and devour us.   

6. Moderateness. Of this there are 5 Branches, viz. In Meats, Drinks, Sleep, Recreations and Apparel. The Two First go commonly under the Name of Temperance.  

1. Of Temperance in Meats.  
Man is of such a frame, that eating is necessary to preserve life; but than it must be with moderation of which he himself is the best Judge: For the same proportion of Meat, may give one Man a Surfeit, which will not satisfy another's Hunger; and the eating of that Food which may be necessary for a sick or weak Person, would be reputed wantonness and luxury in one of a stronger Constitution. It is true in some sense, as the Wise Man tells us, That it is good for a Man to eat, and to make his soul enjoy the Fruits of his labour, that he takes under the Sun, all the days of his life, which God gives him, for it is his Portion. (Eccles. 5.18.) But withal, he gives us this Caution, not to eat more than is sufficient, lest we be filled therewith, and vomit it up again, (Prov. 25.16.) And our Saviour commands us, to take heed of having our Hearts overcharged with surfeiting, (Luke 21.34.) And St. Paul, not to make Provision for the Flesh to fulfil the Lusts thereof, (Rom. 13.14.) Whoever does so, abuses the bounty of God, starves Charity, that Luxury may abound, and exposes his Body to manifold Dangers, and Distempers here, and to the pains of Hell hereafter.   

2. Of Temperance in Drinks.  
As in Meats, so in Drinks, whatsoever exceeds a moderate Refreshment, tho' perhaps it makes no visible change in a Man of a stronger Brain, is a degree of Intemperance, and therefore those who are mighty to drink Wine, and rise early in the Morning, to follow strong drink, and continue till Night, till Wine inflame them, (Isa. 5.11.) have a dreadful Curse denounced against them. Besides the waste and abuse of God's good Creatures, (which would have relieved many thirsty Souls,) Such Men are the Devil's Factors, and make it matter of sport and Recreation, to draw on others to the like excess, and then triumph when they see them fall. But woe unto him that puts his Bottle to his Neighbour's Mouth, and makes him drunken also, (Hab. 2.15.)  
Some there are that plead a necessity, and others who think they make plausible excuses for this sin of Drunkenness, namely, good Fellowship, maintaining of Friendship, cheering of their Spirits, and putting away of cares; but hereby they do but deceive themselves. Who hath woe? who hath sorrow? who has contentions? who has babble? who has wounds without cause? they that tarry long at the Wine, (Prov. 23.29, 30.) And again, strong drink is raging, (Pro. 20.1.) And how often have we seen Men of the mildest Dispositions, go into those drunken meetings, with the most Friendly Embraces, and anon, come out like chafed Lions and Tigers, and sheathe their Swords in each others Bowels, making their Wife's Widows, and their Children Fatherless? It were endless to reckon up the manifold mischiefs, and dreadful consequencies of those Extravagancies. But the Sinners themselves will come to see their own folly, when those that preyed upon them, shall be the first that forsake them; when the Extortioners take possession of their Patrimony; and Palsies, Migraines, Gouts, Dropsies, and other as dangerous, but more loathsome Diseases torment their Bodies. And as for the putting away of cares, they may indeed for the present be drowned in Wine and strong Drink: but after a short time, they will be sure to rise again and float like so many Dead Carcases, in more ugly and deformed shapes.  
Others tell us Drinking is an expedient to make Bargains, and to do business, which is, in plain English, to overreach their Neighbours, by dealing with them, when Drink has driven out Reason: such defrauding is contrary to St. Paul's Commands, who requires us rather to take wrong, and suffer ourselves to be defrauded, (1 Cor. 6, 7,) than to do wrong, or to defraud.  
There is a third sort of Winebibbers, who fear to be reproached for being stricter than their Neighbours, if they lead a sober Life; but are not afraid of being disowned by Christ in the Kingdom of his Father, for their Intemperance, and the many sins that attend it.  
There are some that know not how otherwise to pass away their time (their precious time) of which the Damned Souls in Hell would give the wealth of the whole World, were it in their power, to recall a few Days or Hours. Wherefore look not not on the Wine when it is red, and sparkles in the Cup, for at last it biteth like a Serpent, and stingeth like an Adder, (Prov. 23.31, 32.) And there is yet some thing more dreadful than any temporal Judgement; Drunkards shall never inherit the Kingdom of God, (1 Cor. 6.10.) And the end of these things is Death. (Rom, 6, 23.) and eternal Damnation, (Gall 5.21.)   

3. Of Moderatness in Sleep.  
This was ordained by God for refreshing and supporting our frail Bodies, so as to enable us for such Labours, as the duties of our Religion, and the works of our Calling require of us; and what is beyond this is a sort of Intemperance, which wasteth our precious time, and often consumeth our Estates; for drowsiness shall  a Man with Rags, (Prov. 23.21,) It also filleth our bodies with Diseases, making them as so many sinks of ill Humours, and renders us useless both to God, ourselves, and the World, and in effect dead whilst we live.   

4. Of Moderateness in Recreations.  
Of these we are to take care, that they neither dishonour God, nor injure our Neighbour, nor take up too great a part of our time; as likewise that we do not set our Hearts upon them. And here let all those who can spend whole days and nights in Cards, and Dice, and other idle Pastimes, consider whether they can satisfy themselves, that God gave them so much time to so little purpose, and brought them into his Vineyard to stand idle in it, (Mat. 20.6.)   

5. Of Moderateness, in Apparel.  
The first occasion of Clothing was the covering the Nakedness of Adam and Eve, after sin had brought in shame, and therefore we have very little reason to be proud of such Ornaments. Another end was to fence our Bodies from cold, and preserve our Health; and a third to distinguish Sexes, which has been observed by all Nations; and God himself expressly provided for it among the Jews. The Woman shall not wear that which pertaineth unto a Man, neither shall a Man put on a Woman's Garment, for all that do so are abomination unto the Lord, (Deut. 22.5.) Now, for as much as all Kingdoms and Countries, for the most part, have distinct Habits, and those commonly alter every Age, and amongst us almost every Year; it is impossible to give particular Rules about them. Only sure we are, that immodest Apparel, the Attire of Harlots, a Fantastical Dress, Superfluity of Ornament, Clothing above our Estates, Degree, or Calling, and unagreeable to our Age and Sex, is that which becomes not Christian Men and Women.     

CHAP. II.  
SECT. III. Duties towards our Neighbours.  
WE are commanded to love our Neighbours as ourselves: (Mat. 22.39. Jam. 2.8.) and we are to esteem every Man our Neighbour, (Luke 10.29, 36, 37.)  
Duties to our Neighbours, are,  
1. To speak truth every Man to and of his Neighbour; (Eph. 4.25.) Lying is of the Devil, (John 8.44.) and it leads to him. And though a Lie may be hid from Man, God knoweth the Heart, and Liars must expect their part in the burning Lake, (Rev. 21.8.) Especially such as bear false Witness against others, hurting thereby their Body, Goods and Name. Every Member of a Society has a right to Truth, and by the mutual Trust and Confidence of the Members It is preserved: But when Truth and Faith cease, it is dissolved. Therefore he that will take a Serpent, let him take a Liar into his Bosom.  
2. To be Just in all our Deal: Doing by others, as we would they should do by us, (Mat. 7.12.) This Rule, well observed, would maintain Property and Peace in the World, without which, Families, Cities, Kingdoms are destroyed, and Men live in a state of Fear and Violence, and provoke the Righteous God, who governs by methods of Justice and Judgement, (Gen. 18.19. 2 Sam. 23.3.) and poureth blessings upon the head of the Just, (Prov. 10.6.) He that will be such a just Man, must root Covetousness out of his Heart. He that keeps the Command, Thou shalt not Covet, will not break that, Thou shalt not Steal.  
3. To be Courteous in our Behaviour, and in Honour to prefer one another, (Rom. 12.10.) and to be easy to be entreated, (Jam. 3.17.) He that thinks not too highly of himself will be affable to others.  
4. To be Patient, and Gentle, and Peaceable, (Rom. 12.18.) towards all Men, and to let all Rigour and Bitterness, Wrath and Clamour be put away from us, (Eph. 4.31.) Such a churlish Temper, and such boisterous Passions, as governed in Nabal, will render us very uneasy, both to ourselves, and all who Converse with us. If you are angry, though not without cause, (Mat. 5.22.) Sin not; let not the Sun go down upon your wrath, (Eph. 4.26.)  
5. To set a just value and esteem upon the Gifts and Parts of others, neither envying nor detracting from them, nor seeking by any ways whatever to eclipse them; but in lowliness of Mind, esteeming others better than themselves, (Phil. 2.3.)  
6. To promote, to our power, and in our stations, the salsation of others, (Jam. 5.19, 20.) This is the greatest of Charities, and it is done several ways. As, by recommending them to God by fervent Prayer, by setting them a pattern of a holy Life; by endeavouring their Instruction, by ourselves or others, in the things that belong to their Eternal Peace; by lending or giving them Books of Piety; by reading to them, as we have opportunity, the Scriptures, or other Pious Books, if they either cannot read at all, or do it very imperfectly, or are disabled by Infirmity; by putting them in mind of the Duties they omit, particularly of their neglecting the Lord's day, and the holy Communion; by encouraging them when they do well; by speaking well of them, and comfortably to them; by showing them the true kindness of Discreet Admonition, and Brotherly Reproof, (Levit. 19.17. Psal. 141.5. Mat. 18.15, 16.) by assisting them in healing the Wounds of their Conscience. He can be no Friend to his own Soul, who is none to his Neighbours.  
7. To Assist those whom we see or know to be in any worldly Distress, either by our Advice, Interest, or Purses, as we are able, and as is proper for our circumstances, and that with a cheerful Countenance and comfortable Words. For whoso hath this World's Goods, and seethe his Brother have need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in him? (1 John 3.17.) A sad thing it is to observe how prodigal some Men and Women are in Rich  and Sumptuous Tables, and yet provide not one Garment for the Widow and Fatherless, nor a few Crumbs for a poor Lazarus.  
8. To pay thankful Acknowledgements to all our Benefactors, of what kind soever; and, as we have Opportunities, to make suitable Returns: And not, as the manner of some is, to repay Favours and Kindnesses with Ingratitude and Injuries.  
9 Those who have the Supreme Authority are to look upon themselves as God's Vicegerents. They are not, on the one side, to be a terror to good Works, nor, on the other, to bear the Sword in vain, but as the Ministers of God, to execute wrath upon them that do evil, (Rom. 13.4.) And to these must every Soul within their Dominions be subject, in all things lawful, (Mat. 22.21. Acts 4.19. Rom. 13.1.) and whoever is not, resists the Ordinance of God, (Rom. 13.2.) We must likewise pay them Tribute, (Rom. 13.7.) and pray for them, and all who are deputed by them, that so we may lead a quiet and peaceable Life, in all Godliness and Honesty, (1 Tim. 2.2.)  
10. Those who are Spiritual Fathers in Christ, are to take Care of all the Souls committed to their Charge. To preach the Word, to be instant in season and out of season, to reprove, rebuke, and exhort with all long suffering, (2 Tim. 4.2.) And to this end, a Bishop must be blameless, vigilant, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no striker, nor greedy of filthy lucre, and one who rules well his own house, (1 Tim. 3.2, 3, 4.) And this Character every other Christian Minister is to endeavour to make good, with respect to the Circumstances in which he is.  
Those that are under them, must esteem them very highly in love for their work sake, (1 Thes. 5.12, 13.) and look upon them as those who watch for their Souls, and must give an account of them, (Heb. 13.17.) And, lastly, they must pray for them, that utterance may be given them, and that they may open their Mouths boldly to make known the Mysteries of the Gospel, (Eph. 6.19. Col. 4.3.)  
11. Those who are natural Parents, are early to bring their Children to Baptism, and afterwards, as they grow up, to Confirmation, and the holy Communion. To such good ends, it is their Duty, to instil into their Minds betimes the Principles of Christian Religion, and to keep them to their Duty, sometimes by Rewards and Encouragements, sometimes by moderate Correction and Punishment, but always by their own good Examples; and never by reviling Language, or other unlawful Severities. Those of Noble Families, and plentiful Fortunes, are to spare no sort of Education, that may qualify their Children, to serve either Church or State, in places proper for them; for as much as their Examples, Interest, Reputation, and Revenues, will have very great influence upon their dependants and inferiors. And those of a lower rank are to take care of putting their Children in some way of getting an honest livelihood, and when they are fit for a wedded life, to Marry them in the Lord, (1 Cor. 7.39.) and give them all the reasonable supplies they can, and to arm them with all necessary cautions and instructions, but never to force them to marry such as they abhor and loathe; lest the Soul of a Child thus grieved and put into a state of Temptation, be one day required at their hands, (Ezek. 3.18.)  
Children are likewise commanded by God to love, honour, and obey, their Parents; as likewise to pray for them; to administer to their wants when they are able, and to cover all their Infirmities; for the Eye that mocks his Father, or despiseth to obey his Mother, the Ravens of the Valleys shall pick it out, and the young Eagles shall eat it, (Prov. 30.17.) And no unkindness of Parents can ever exempt or discharge Children from their Duties. And lastly, they are to be kind and loving one to another, as Joseph to his Brethren, (Gen. 50.21.)  
12. Those who are Husbands and Wives, may do well to peruse (Ephes. 5. Coloss. 3. 1 Tim. 3. and 1 Pet. 3.) and frequently to read over their Matrimonial Vows, and consider how they have plighted their troth each to other, and solemnly taken one another for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, (the Woman adds, to Obey) till death them do part; and forsaking all others, to keep only to one another so long as they both shall live. These are not Words of course, but Engagements in the special presence of God, and before a Christian Congregation, and oblige in Law and Conscience; and where such Vows are set at nought, the blessing of God resteth not upon that Household.  
13. As to the Duty of Friends, we must in the first place, be very careful in choosing them, and having found one of a Thousand, we must be true to their Souls, their Secrets and Trusts, their Reputations and their Interests, all the days of our Lives; and not change them for the Gold of Ophir, (Ecclus. 7.18.) Who can read and not abhor the Character of a False Friend given (in Ecclus. 6.10, 11, 12.) There is a Friend that is a Companion at thy Table, but will not continue in the day of thy Affliction; in thy prosperity he will be as thyself; when thou art brought low, he will hid himself. And here above all others, Men in eminent Places, to whom Inferiors speak rather that which they think will please them, than what they know to be true and fit, aught to make this a part of their Litanies, from Flatterers, and false Friends, good Lord deliver us.  
14. Those who are Debtors and Creditors: The first must use their best endeavours to pay what they really and truly own; and the last must have a care of taking their Fellow Servants by the Throat, for fear lest what measure they meet out to others, the same may be meted to them again, by their great Lord and Master, (Mat. 18.35.)  
15. Those that are Masters, must rule their own Spirits first, that they may the better govern their Servants, (Prov. 16.32. Ecclus. 4.30) they must not provoke them to curse, (Eccles. 7.21.) but with gentleness admonish and reprove them, unless the heinousness of the fault requires that they rebuke them sharply, (Tit. 1.12, 13.) They are likewise to give them a good Example, as likewise to provide for their Sustenance in Sickness, and in Health, and justly pay them their Wages, always remembering that their Master is in Heaven. (Eph. 6.9.) Which if they do, they will also take care of their Souls, and so order the Affairs of their Household, that they may have some time to pray and read in private, and to come to the House and Table of God.  
On the other hand, Servants must obey their Masters in all their just Commands, not with Eye-Service, but in singleness of heart, as unto Christ, (Eph. 6.5, 6.) They must not use any Deceit, or embezzel their Goods, or betray their Trusts, or carry Tales abroad, or be slothful in their business, or occasion Quarrels in the Family, or take Gifts where they should not, (2 Kings 5.20.) Or excuse a Fault with a Lie, (Psal. 101.7.) which makes the fault much the greater.  
These are things which are commanded us in reference to our Neighbours; there are other things which we are forbid: As,  
1. Not to hurt their Souls, by afflicting them, or breaking their Spirits, (Prov. 15.13.) no not so much as to laugh at, and scorn a poor Man in the bitterness of his Soul, (Ecclu. 4.6.) nor by giving him evil counsel, as Job's Wife did to her Husband, (Job 2.9.) to curse God and die; or as Achitophel to Absalon, to go up to his Father's Concubines, (2 Sam. 16.21.) nor by enticing him to any evil courses, or encouraging and helping him in them, (Prov. 1.10.) as Jonadab did Amnon in his abominable Incest, (2 Sam. 13.5.)  
2. Not to hurt their Bodies, either by open Murder, as Cain killed Abel, (Gen. 4.8.) or secret, as David killed Vriah, to get his Wife, (2 Sam. 11.17.) or as Jezebel killed Naboth, (1 Kin. 21.13.) to possess his Vineyard; or as a Strumpet murders her Child, to cover her Shame; which Murder seldom goes unpunished, even here in this World. God will judge them for such bloody and uncharitable Wickednesses, (Gen. 9.5, 6.) He that sheddeth Man's Blood, by Man shall his Blood be shed; namely, by the Magistrate, who is the Avenger in God's stead.  
There are other sorts relating to this, as maiming a poor Man, whose Bread is his Life. (Ecclus. 34.21.) for which he ought to have ample Restitution and Satisfaction. As likewise murdering our Neighbours in their Reputation and good Name, which to most is dearer than their Lives. Therefore Whisperers and Backbiters are joined with Murderers, (Rom. 1.29, 30.) as worthy of Death, v. 32.  
3. We are not to hurt our Neighbour, as to his Wife, or his Estate. Not his Wife, his nearest Friend, by corrupting or enticing her to a strange Bed, and so robbing her of her Innocency, and him of her love. This stirreth up in the Husband raging Jealousy, (Prov. 6.34.) and ofttimes ends in most desperate Quarrels, and becomes fatal to whole Families. Again, we are not to hurt him in his Estate; (tho' he be an Enemy, if his Ox go astray, we must bring it back; or if his Ass lay under his burden, we must help him;) (Exod. 23.4, 5.) much less to steal from him his Cattle, Money or Goods, or to rob his Houses or Lands; by Griping, Usury, or Oppression; especially, not to enter into the Fields of the Fatherless, (Prov. 23.10.) nor to devour Widows Houses. (Mat. 23.14.) and here let Men take heed and beware, as they will answer it to the Judge of the World; Princes and great Men of abusing their Power; Learned and Wise Men their Knowledge and Skill; Judges and Officers of Justice their Trust, for the perverting of Judgement, (See Wisd. 6.1, to 7.)  
Lastly, we must not cheat, or overreach our Neighbour in matters of trust, traffic, and bargaining. And here let all Guardians, Stewards, and other Servants, to whom any business of trust is committed; all Traders and Dealers, and even Gamesters, strictly examine their own Consciences; and where any have wronged others, let them follow the Example of Zacchaeus, (Luke 9.8.) and make quick and ample restitution, to the best of their abilities and powers. The sin is not remitted, where that which was unjustly gotten, is not, to our power, restored.  
4. Not to revenge Injuries; a Man being no proper Judge and Executioner in his own cause. Vengeance belongs to God, (Rom. 12.19.) and his Vicegerents, (Rom. 13.4.) Christ has taught us to forgive, as we hope to be forgiven; for if we forgive not Men their Trespasses, neither will our Heavenly Father forgive us our trespasses, (Mat. 6.14, 15.)  
If a Man knows these things, happy is he, if he does them, (Joh. 13.17.) without Hypocrisy, (Phil. 1.10.) Lukewarmness and Partiality, (Psal 119.6. Luke 1.6.) and perseveres in well doing to the end of his Life: Then his hope will not be in vain, (Rom. 2.7. Rev. 2.10.) For (Tit. 2.11, 12, 13.) the Gospel which teacheth all Men to deny ungodliness, and worldly lusts and to live soberly, righteously and godly in this present World, directeth them also to look for that blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ.    

CHAP. III. Of things to be feared and hoped for by a Christian.  
HE that cometh unto God must believe, not only that he is, (Heb. 11.6.) but also, that he is both a punisher of evil doers, (Rom. 2.9.) and a rewarder of those that diligently seek him. (Heb. 11.6.)  
God hath threatened the Disobedient with fearful Judgements of all kinds, outweighing all the short and brutal Pleasures of Sin, (Deut. 28.15. to v. 68 Psal. 11.6. Rom. 2.9.) and will at last say to the impenitent, Depart from me, ye cursed, into everlasting Fire, prepared for the Devil and his Angels, (Mat. 25.41.)  
He hath also encouraged all his Servants, with Promises of very great Rewards, (Mark 10.30. Rom. 2.7, 10.) to which they may have an Eye, (Heb. 11.26.) as being assured to them thro' the Merits of his Son. (Rom. 8.17. 1 John 5.11.)  
And as he was gracious in making his Promises so he will be just in the performing of them: To the Righteous he will deny no good thing, (Ps. 84.11.) Godliness hath the promise both of this Life, and that which is to come, (1 Tim. 4.8. 1 John 2.25.)  
In this life, God hath promised to true Christians, Mercies both temporal and spiritual; as for temporal Mercies he giveth them to his Children, so far as they are convenient for them, that they may be Blessings to them, and not Snares; and he hath assured those who love him, that all things shall work together for good to them, (Rom. 8.28.) He also blesseth them (Eph. 1.3.) with Spiritual Blessings in Christ. By his holy Spirit going along with the means of the Gospel, and the sincere endeavours of Men, he enlightens the Mind, and heals the Will, and moderates the Affections, and sanctifies the whole Man. He prevents evil, he brings good out of it; he gives grace to repent; he vouchsafes pardon; he works in us to will and to do whilst we work out our Salvation with fear and trembling (Phil. 2.12, 13.) He supports in trouble; He sanctifies affliction; He makes us able to resist temptation; He sends deliverance in his time and way; He gives that Peace which the World can neither give nor take away. He makes a Man happy both in Life and Death.  
After Death, he delivers him from the insupportable Miseries of Hell; and rewards his mean and temporary Services, with Life everlasting, (1 John 2.25) He giveth not only Grace but Glory, even the eternal Glory of Heaven, (Eph. 4.7. 1 Thes. 2.12.) He receiveth the Souls of the Faithful into Joy and Felicity, after they are delivered from the burden of the Flesh, (2 Cor. 5.8. Phil. 1.23.) And, at the great day of Judgement, he raiseth this Mortal Body, and maketh it like to Christ's Glorious Body, (Phil. 3.21.) and uniteth it to the Soul, and causeth the whole Person to be entirely happy for ever and ever. Eye hath not seen (1 Cor. 2.9.) neither hath Ear heard, nor hath it entered into the heart of Man [fully] to conceive the things which God hath prepared for those that love him; and all this for performing but a reasonable Service (Rom. 12.1.) in which God also assists him.  
Seeing now that the goodness of the End, doth naturally quicken Man in the way, and that God hath encouraged the Obedience of a Christian with such exceeding great and precious promises, (2 Pet. 1.4.) it behoves him to abstain from all filthiness of Flesh and Spirit, and to perfect holiness in the fear of God, (2 Cor. 7.1.) And then, after he has had his Fruit unto holiness, his End will be everlasting Life, (Rom. 6.22.) through Jesus Christ our Lord. Amen.   

CHAP. IU. Certain Forms of Devotion, to be used either in a Family, or in the Closet of a Christian.  

A Prayer to be used at any time of the day, especially in the Morning and Evening.  
[When this Prayer, or any of the rest, is used in a Family, there needs only the change of the Person, as We must be put instead of I, Us instead of Me, Our instead of My, Are instead of Am, etc.]  
O Most Holy and Blessed Lord God, the Great Creator of Heaven and Earth, and the most merciful and gracious Father of Mankind in thy Son Christ Jesus: It is of thy great Condescension that the Sons of Men may approach thy Presence, who art Infinite in Majesty and Power, and canst do what thou pleasest every where. I that am miserable Dust and Ashes, do humbly acknowledge the Duty which I own thee, both as I am thy Creature, and as I am made a Member of the Body of thy Son. I am ashamed when I call to mind my forgetfulness of thee, and my Ingratitude to thee, who have so often and so grievously sinned against thee, in Thought, Word and Deed, by Ignorance, Error and Presumption; for which thou mightest justly cast me off for ever. But Lord I repent; be pleased to accept of my Repentance. Lord, I believe; help my weak Belief. Pardon all my sins that are past, for the Merits of my dear Saviour; and preserve me by thy Grace from offending thee for the time to come. And when thou hast dealt thus graciously with my Soul, be pleased to extend thy mercy to my Body also, and give me such a supply of all things necessary for the support of it, as thou in thy Wisdom shalt see most convenient. And grant that I may use the Comforts of this Life with such Moderation and Sobriety, that I may never forfeit the hopes of a better, when this my Earthly Tabernacle shall be dissolved. Remove far from me all Evil, especially that great Evil of Sin. And wheresoever thou seest me apt to fall, through the weakness of my Corrupt Nature, there let thy Strength be most graciously seen in my Preservation. O Lord, I beseech thee, let not thine Anger Rise against me to punish me in this World; Or if my sins have so far provoked thee, that thou wilt not spare me altogether, thy Will be done; only this I humbly beg, by all the meritorious sufferings of thy dear Son, that thou wilt deliver me from thy Wrath, and from Everlasting Damnation, and of thy great Goodness bring me to Life Eternal, through the same Jesus Christ our Lord. Amen.  
Extend thy Goodness not only to me a miserable sinner, but to all mankind. Let thy Ways be known upon Earth, thy saving health among all Nations. Be gracious to Christ's Universal Church; more especially bless these Kingdoms, and that part of thy Church which is planted in them. And herein be particularly gracious to our Sovereign Lord the King: Prolong his Days, and prosper his Government over us: Bless the Princess, and all the Royal Family. Give thy Grace to all the Nobility and Gentry, and to all that are in Authority, that Justice, Mercy and Truth may flourish amongst us, and there may be no Complaining in our Streets. Bless all our Pastors and Teachers, and prosper their Endeavours for the good of Souls. Look down in Mercy upon all that are in Affliction; give them an entire Resignation to thy holy Will, and in thy due time send a happy End to all their Troubles. Let it be good for them that they have been under thy Discipline. Strengthen the Good and Virtuous with a greater Portion of Grace, and bring all Sinners to Repentance. Preserve all that travel by Land or by Water, and give thy blessing to those that labour in their several Callings, O prosper thou their handy work. O good God, be gracious to all my Relations and Friends; convert and pardon my Enemies. Deal to all degrees and conditions of Men, what is most useful and profitable for them. Finally, I bless and praise thy holy Name, for all the Mercies vouchsafed to me, and to all Mankind, for the sake of thy dear Son Christ Jesus. I glorify thee for his miraculous Birth, Life, Death, Resurrection and Ascension, and for his Intercession at thy right Hand for us; and for the sending of the Holy Ghost; for the wonderful Preservation of thy Church in all Ages; for the good Examples of all Holy Men and Women that have gone before us; for the means of Grace, and for the hope of Glory. I likewise magnify Thee for my Health, Strength, Food and Raiment; for the Preservation of myself, my Friends and Relations, and for all the Comforts of this Life, humbly beseeching Thee to give us all Grace to live so godly, soberly and righteously in this present World, that at the end of our Days, we may come to those everlasting Joys, which thou hast prepared for those that love thee; through Jesus Christ our Lord, Amen.   

When this Prayer is used in the Morning, add that which follows.  
O God, who by thy good Providence hast watched over me the Night that is passed, be Thou pleased also to preserve me this Day; defend me by thy mighty power from all things hurtful, and grant me all things needful both for my Soul and Body; and prosper what I shall go about; through Jesus Christ, Amen.   

When in the Evening, add this.  
BE thou pleased this Night to protect and defend me, and all that Thou in thy good Providence hast given me, from all dangers; and grant me such a comfortable and refreshing Sleep, as may enable me to serve Thee better the Day following; through Christ, Amen.   

End these Prayers as follows.  
Our Father, which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy Will be done in Earth, as it is in Heaven. Give us this Day our daily Bread. And forgive us our Trespasses, as we forgive them that Trespass against us. And lead us not into Temptation, but deliver us from Evil. For thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen. (Mat. 6.9. Luke 11.2.)  
The Grace of our Lord Jesus Christ, the Love of God, and the Followship of the Holy Ghost, be with me now, and evermore, Amen. (2 Cor. 13, 14.)   

A Brief Paraphrase on the Lord's Prayer, to be used at any time as a Prayer.  
[Preface.] O Lord, the Creator and Preserver of all Men, Heaven is thy Throne, and the Earth thy Footstool. [Petition 1.] We entirely desire that thy Name may be glorified by us and by all the World, who have had so many Experiences how great, how wise, and how merciful thou art. 2. Rule thou in the hearts of all Mankind by thy Grace, and so prepare them for thy Kingdom of Glory. 3. And since thy Will is holy, and just, and wise, may we on Earth yield as ready and cheerful an obedience to it in all things, as the blessed Angels themselves do, who stand in thy Presence, and do whatever thou commandest them. 4. Unless Thou preservest us, we all perish. We therefore humbly beseech Thee, that Thou wouldst give us all things needful both for our Souls and Bodies, and bless us in the due use of them. We are indeed unworthy of such Mercies, by reason of our manifold Transgressions; But 5. We humbly hope, Thou wilt in tender compassion to us, pardon all our Offences against Thee, as we do sincerely forgive all those who have offended against us; and we beseech Thee to increase this Charity in us. 6. And together with thy Pardon for all that is past, we implore thy Grace to preserve us continually from offending Thee for the time to come. And to that end, do Thou by thy Providence, either prevent us from falling into Temptations, or by thy Grace so assist us, that we may overcome them. Deliver us from the Snares and Malice of the evil one, and from all sin and wickedness, and from the Miseries of this Life, so far as thou seest fit for us; and above all from everlasting Death.  
[Conclusion.] Hear us, and graciously answer our Petitions, for thou art the great King, whose power is infinite; and to thee shall all the glory of th● goodness and mercy be returned, for ever and ever. Amen. So be it.   

On the Lord's Day, before Church, add this to the general Prayer.  
IN an humble and thankful sense of thy infinite goodness, O Lord, who art pleased to admit us thy unworthy Creatures, to tread thy Courts; I am going to thine House, there to present my Soul and Body to thee in the Assembly of thy Saints O do thou draw nigh to me, who am drawing nigh to thee in a holy Fellowship with those who profess the Christian Faith. Let thy Holy Spirit compose my Mind to a serious and devout attention in all the parts of thy Divine Service. Let me praise thy Name with Cheerfulness, pray unto thee with Earnestness, and hear thy word with Reverence: And vouchsafe more fully to inform me of my Duty, to correct and amend what is amiss in me, to encourage and strengthen my good Resolutions, and to assist me in all well-doing for the time to come: That so growing every Day better and better by my Communion with Thee, I may become such as thou canst love and delight in now, and wilt reward at the great Day of the Lord Jesus, Amen.   

When you come from Church, pray thus,  
I adore thee again, O Lord of Life and Glory, and do most humbly beseech thee to accept of that dedication I have made of my Soul and Body to thee, with Prayers and Praises in the public Congregation Pardon all the wand'ring and evil Thoughts, and all the unfit Actions I may have been guilty of in my attendance upon thee. Be merciful to me in pardoning all my sins, and endue me with the grace of thy Holy Spirit. Preserve in me always a Religious sense of thee, wherever I am, or whatsoever I do. O Blessed Jesus, I beseech thee that thy holy Laws may be more deeply engraven on my heart: O that every truth I have learned this day, may be so faithfully remembered by me, as may make me more diligent in my Calling, more useful in my Conversation, more dutiful in all my Relations, and more contented in all Conditions; that so running the way of thy Commandments, I may at length attain thy gracious Promises, and be made Partaker of thy everlasting Kingdom; through Jesus Christ our Lord, Amen.   

A Prayer before Confirmation.  
O Almighty God and Merciful Father, through whose gracious Providence over me I have been admitted into thy Church by Baptism, pardon I beseech thee all my former Breaches of that holy Covenant which I was then entered into. And now that I am going to renew my Baptismal Vows in my own Person, so strengthen me with all the graces of thy Holy Spirit that I may make open Profession of thy Holy Religion at all times hereafter, and speak, and think and live as becomes a true Member of Christ. Give me Grace to mortify all my evil and corrupt Affections, and daily to proceed in all virtue and godliness of living, till I at last attain the end of my hopes, even the Salvation of my Soul, through the merits of Jesus Christ our Lord Amen.   

A Prayer before the Sacrament of the Lord's Supper.  
O Holy, Just and Gracious God, it is of thy Mercy alone that I am not consumed; and because thy Compassions fail not. I have by my manifold Provocations deserved the utmost of thy wrath and indignation against me; yet behold thou hast not only spared me, but hast now also invited me to the renewing of that Holy Covenant which I have so often and so shamefully broken. I am not worthy of that daily bread which sustains my bodily Life, how then shall I dare to approach thy Holy Table, to partake of that Bread of Life which thou hast prepared for the food of Pious and Holy souls? O Lord, it is true, my guiltiness makes me tremble to come, and yet it makes me not dare to stay away. For where can my polluted Soul be washed, but in the Fountain of thy Son's Blood? That alone which was shed for the remission of sins, can take away all its stains. Hither therefore I come, according to thy gracious Invitation, and hope that my Person and Service may be accepted in thy beloved Son. To that end, do thou prepare my heart to draw nigh to thee. Let thy Divine Spirit breath into my Soul such holy Thoughts, and devout Affections, as may become one who commemorates the death of the Son of God, who was wounded for our Iniquities, and bruised for our Transgressions. O let my heart be deeply affected with such a sense of sin, as may make me hate the very thoughts of every evil way for the future, and choose to endure any thing, rather than to despise the riches of his love. And while I remember the love of my Blessed Saviour in dying for me a Sinner, may I never forget to exercise Charity towards all Men, even Enemies as well as Friends. Let every Grace be so confirmed and strengthened in me, that I may serve thee sincerely and acceptably all the days of my Life, perfecting Holiness in thy fear. Fulfil, O Gracious Lord, all my Petitions, and grant that I may be made Partaker of the benefits of Christ's most blessed Body and Blood here, and of his glory hereafter; through the merits of the same, our Saviour Jesus Christ, Amen.   

A Prayer at the Sacrament, immediately before Receiving.  
O Blessed Lord Jesus, I remember with all humility and love, and gratitude, how thy Sacred Body was broken and thy Precious Blood poured out for sinners. And I am now come to receive this Bread, and this Wine, which thou hast appointed as the Sacramental Representations of them. O let that Sacrifice of thine which thou didst once make, when thou didst offer up thy Sacred Body upon the Cross, be effectual for the Salvation of my Soul and Body. Here is that which my Soul longeth and thirsteth after; O let me not be sent empty away. Give me thyself, and with thyself, thy Holy Spirit to take possession of me; and let me feel that it always dwells in me by those Heavenly Graces moving in my Soul, which are the blessed fruits and effects of it. Awaken m● Repentance, increase my Faith, inflame my Charity, Thankfulness and Devotion. Make me a meet Partaker of thy Holy Supper here, and of the Jo●s of thy Kingdom hereafter; through Christ Jesus, Amen.   

A Prayer after the Sacrament.  
I Return unto thee, O most gracious and glorious God, all praise and thanks for thine infinite and inconceivable Mercies to us the Children of Men; and especial, I desire to bless and magnify thy Hol● Name, for that wonderful love of thine, in sending thy dear Son to die for Sinners: and for that great Grace which thou hast now vouchsafed thy humble Servant, in giving me a fresh assurance of an Interest in that precious Death, by admitting me to partake of thy holy Sacrament, ordained in remembrance of it. O may I never forget what thou hast done for my Soul! but carry the thoughts of it along with me to all the ●ctions of my life, that it may be in me a Spring of entire obedience unto thee all the rest of my da●s. This is indeed my unfeigned desire, that! may never break those Vows and Promises of a Holy Life which I have made to thee this day: But I am afraid of my own treacherous Heart, and the Assaults which will be made upon me by my spiritual Enemies, lest they should betray me into the breach of thy Holy Commandments. O therefore let the assistance of thy holy Spirit be ever with me, and the grace always prevent and follow me, and then I trust I shall approve myself thy faithful Servant in all things, and finish my course with joy. With my own, I desire the happiness of all Mankind, that they who are still in darkness, and in the shadow of Death, may see the salvation of God, and taste how Gracious thou art to Christians; and that all those who are called by the Name of Christ, may departed from Iniquity and adorn the Doctrine of Christ their Saviour in all things. May we all glorify thy Name in this World, and live for ever to praise thee in the World to come; through Christ our Lord, Amen.   

A Prayer to be used by, or with, or for a Sick Person.  
[Note, that in this Prayer, when used for another, I must be changed to He, She, or We, and Me, to Him or Her, and My to His or Her.]  
O Most Righteous and Merciful Lord, the God of Health and of Sickness, of Life and of Death, I most humbly acknowledge the justice of thy present Visiation upon thy Servant, whose Sins had long ago deserved it from thee. Yet since thou designest not the ruin, but the amendment of those whom thou scourgest, I beseech thee by thy Grace to sanctify this Correction to me that this sickness to my Body may be a means of health to my Soul. Deliver Me from all frowardness and impatience under it, and give me an entire resignation to thy Divine will. If in thy good Providence thou hast appointed that I shall live longer upon Earth, Lord bless all means that are used for my recovery, and give me grace to amend the rest of my Life and with good works to glorify thy holy Name. But if thou hast otherwise determined, and this Sickness must be unto Death, O fit and prepare me for it. Wean my Heart from the World and all the fading Vanities of it. Give me unfeigned Repentance for all the Errors of my Life past, and seal my Pardon in Heaven, before I go hence and be no more seen. O lift up thy Countenance upon me, and in all the pains of my Body, in all the Agonies of my Spirit, let thy Comforts refresh my Soul And when the time of my departure is come, receive me into those Heavenly Habitations, where the Souls of them that sleep in the Lord Jesus, enjoy perpetual rest and felicity. Grant this O Lord, for the Merits of the same Jesus Christ, thy only Son, and our only Saviour and Redeemer, Amen.   

A Prayer to be said by one whose Friend is dead.  
O Righteous Lord, I acknowledge thy wisdom and goodness in all thy Dispensations towards the Children of Men, and do therefore submit myself, and all I have, to thy Disposal, who knowest best what is fit for us. It was of th● Mercy that I so long enjoyed the comfort of my Friend, whom thou hast now taken from me. The Lord gave, and the Lord hath taken away, Blessed be the Name of the Lord. From Thee all good things do come, and thou canst repair this loss to me, by adding to the number of my Friends. But however thou shalt deal with me in that particular, yet this one thing I most humbly beg, be thou my God and my Friend, and it is enough. In thee shall be m● trust as long as I live; and when thou shalt call me hence, receive me into Heaven, where I hope my Friend is, that we may there join with all thy Holy Angels and Saints, to sing thy Praises for ever and ever; Grant this for Jesus Christ his sake, Amen.   

A Prayer to be said for one who has lost a Friend.  
O Father of Mercies, and God of all Comforts, who in a more especial manner hast always showed thyself a helper of the Friendless, and a Father of the Fatherless, and a Husband to the Widow; look down with an Eye of Pity and Compassion upon thy Servant; now in great grief and bitterness of heart, for the loss of his dear Friend; and give him grace to consider that it was thy doing, who dost not afflict willingly, nor grieve the Children of Men. And let this teach him to moderate all his Passions, and to bear his Affliction with an humble, meek and patiented Spirit. Free him from all discontented and distrustiul Thoughts, and help him to cast all his care upon Thee, who carest for him, and canst do infinitely more for him, than the most tender and faithful Friend on Earth. Lift up his Thoughts towards that blessed Place, where thou his God and Saviour art; and so assist him with thy grace to follow th● blessed Son in purity of living, during his Pilgrimage upon Earth, that he may hereafter enter into his joy, and with all those who are departed in thy fear, be made Partaker of everlasting Glory; through the same Lord Jesus, Amen.   

A Grace before Meat.  
LOrd pardon all our Sins; give us grace to make a temperate and discreet use of thy Creatures which thou hast now provided for us; that whether we eat or drink, or whatsoever we do, we may do all to thy Glory; through Jesus Christ our Lord, Amen.   

After Meat.  
WE praise th● Holy Name, O Lord, for all thy Mercies, and especially for this refreshment which thou hast now given us. Enable us thereby to do thee further Service. Bless thy Holy Church, preserve our King, the Royal Family, and these Realms; grant us Peace and Truth here, and make us Partakers of thy Glory hereafter; through Jesus Christ our Lord, Amen.     

A Table of the Contents.  

A.  
OF Adoration Page 41  
Of Moderateness in Apparel Page 71   

B.  
Of Baptism Page 24, 50, 61  
Of Blasphemies Page 38  
Not to hurt the Bodies of our Neighbour's Page 85   

C.  
Of Charity Page 76, 77  
Of Diligence in our Callings Page 62  
Of Chastity Page 63  
Duty of Children 81  
Of Consideration Page 59  
Arguments for Contentment Page 51 to 58  
Duty of Creditors Page 83  
The Creed Explained Page 13   

D.  
Of Death Page 32  
Duty of Debtors Page 83  
Of Secret Devotion Page 46  
Certain Forms of Devotion, either in a Family of Closet Page 93  
Ways of Dishonouring God Page 38  
Of Temperance in Drinks Page 66   

F.  
Of the Faith of a Christian Page 5  
How he comes to have that Faith Page 6  
Of Fasting Page 33  
Of the Fear of God Page 29  
Things to be Feared Page 89  
Duty of Friend's Page 82   

G.  
Of Duties towards God Page 27  
Not to hurt our Neighbour as to his Goods Page 86  
Grace before Meat Page 115  
Grace after Meat Page 116   

H.  
Of Honouring God Page 34  
Of things to be Hoped for page 89  
Of Humility Page 61  
Duty of Husband's Page 81   

J.  
Of Justice in deal Page 74   

L.  
Of the Love of God Page 27  
Lords- day Page 40, 41   

M.  
Duty of Magistrates and Ministers Page 78  
Duty of Master's Page 83  
Of the Matrimonial Vow Page 81  
Of Temperance in Meats Page 65  
Of Divine Meditation Page 35  
The Benefits of It Page 36  
Of Moderateness Page 65  
Of Murder Page 85   

N.  
Duties towards our Neighbour's Page 73   

O.  
Of Oaths Page 38   

P.  
Duty of Parent's Page 79  
Of Perjury Page 39  
Of things to be Practised by a Christian Page 27  
Of Prayer, and its Parts Page 42  
Morning and Evening Prayer for a Family or single Person Page 93  
Paraphrase on the Lords Prayer Page 100  
Prayer before Church Page 102  
Prayer after Church Page 103  
Prayer before Confirmation Page 105  
Prayer before the Sacrament Page 106  
Prayer at the Sacrament Page 108  
Prayer after the Sacrament Page 109  
Prayer by, with, or for a sick Person Page 111  
Prayer When a Friend is dead Page 113  
Prayer For one who has lost a Friend Page 114  
Of singing of Psaims' Page 45   

R.  
Of Moderateness in Recreations Page 70  
Of Repentance and turning to God Page 30  
The Danger of delaying It Page 32  
Of Reproof Pae 76  
Of Resolution page 60  
Against Revenge Page 88   

S.  
Authority of Scriptures Page 8  
Duties towards our Selves Page 59  
Duty of Servants Page 84  
Of Moderateness in Sleep Page 70  
Of the Duty of Subjects Page 78  
Of the Lord's Supper Page 47  
Against hurting the Soul of our Neighbour 84   

T.  
Of Temperance Page 65, 66  
Of Thanksgiving Page 45  
Particularly after Meals Page 37  
Of Trusting in God Page 50  
Of speaking Truth page 73   

W.  
Duty of Wives Page 81  
Against hurting our Neighbour as to his Wife Page 86  
Of Worshipping God. Page 41   
FINIS.