GOd 2 Ioh. v. 10. speed you.

And you also. Act. 16.15. If you haue iudged me to be faithfull to the Lord, come into my house, vers. 9. and helpe [Page 2] vs, that we may learne and be stirred vp to 1 Thess. 2.11. walke worthy of God, who hath called vs vnto his kingdome and glory.

Indeed I haue often and long time marueiled of the generall-grosse neglect and strangenesse of your selfe & other housholders, in that you haue contented your selues with a bare and fashionable vse of your Ministers la­bours in publicke, without seeking any fellowship (whiles you are in prosperi­tie) with them in priuate, as touching the matters of God. Wherein now, at the length, it seemeth, you desire my helpe: For hitherto you and other Housholders haue by your carelessnes this way, not onely hindred and discou­raged your Ministers in the worke of the Gospell, but also wronged your selues and your owne people (besides the euill example you haue giuen to others) in such sort that neither the ju­dicious can well tell what to thinke of you, nor yet you your selues (for the greater number I feare) know whether you profit or not by the publike [Page 3] preaching of the word, though it be both plentifully and fitly set forth of the Ministers, and also ordinarily fre­quented by you. I say litle of the want, yea & of the alienating of the affectiōs of Loue and Delight, (yea and of Zeale oftentimes) which as they are on the one side procured and nourished by of­ten societie and familiaritie, and there­vpon doe much further the soule for the knowledge, beleefe, and practise of Godlinesse; not vnlike to good hand­maides, who by their continuall indu­stry do set forward their Mistresse busi­nesse, and therein promote her welfare: So on the other side, these being wan­ting or estranged, many good things become vnprofitable, and vsually very wholsome orders and directions are ei­ther refused, or litle or nothing vsed, and so the soule is neuer the neerer, and it may be the further off from piety; as it commeth to passe by such maides, as either do not minde diligence, or addict themselues to other matters then their seruice, and therefore are so farre from profiting their Mistres, that contrarily, [Page 4] they do rather incomber her and hin­deer her good estate. And what disho­nour the Lord sustaineth by this pro­fane course, I leaue to be lamented of all those that know what Gods glory meaneth, and haue any feeling of the greiuous and intolerable losse of it. But I pray you what haue you thought of Act. 20.20, 31. S. Paul his three yeeres diligence at Ephesus by night and day, in teaching and warning euery one of the Church of God with teares from house to house? And what vse haue you made of his plaine exhortation, to Heb. 13.17. obey them that haue the rule ouer you, and to submit your selues; and likewise of his request, 1 Thess. 5.12, 13. to know them which labour among you, and are ouer you in the Lord and admonish you, and to esteeme them very highly in loue for their workes sake?

For my part I must confes, that albeit I haue knowne such testi­monies of holy writ, yet I haue not so seriously considered & applied them to my selfe, as now of late time & euery day more and more I doe. And for o­thers, I beséech God to moue their [Page 5] hearts likewise to Psal. 30.1. 1 Cor. 16.15, 16 dedicate them­selues and their houses to God, that euery one may helpe and labour with you for the entertainment and promoting of the Gospell of Christ.

Verily you haue caused me much greefe, because through your strangenesse I haue bin but slenderly able to follow the Lords will, Ezek. 34. by seeking out his sheepe, specially those that are lost, feeding them in fat pa­stures, laying them in good folds, bringing them againe that were dri­uen away, binding that which was broken, strengthning that which was sicke, &c. And for that I could not approue my selfe to be that good and carefull Iohn 10.3, 4. Shepheard, who calleth his owne sheepe by name, leadeth them out, and goeth before them that they may fol­low him. And withall you haue made me much ashamed that I am so igno­rant and vncertaine of the particular persons estate in my flocke, and the more, when I thinke of Cyrus the Per­sian King, of whom it is recorded, Plinie. Solin. Val. Max. & others. that he knew both the faces & names [Page 6] of all the souldiers in his armie (which was very great) so that he could salute and (as neede required) exhort euery one by name to vertue and manhood, and yet his drift was but for earthly glory and a temporall victorie: But my office is ordained of Christ the Captaine of our Faith, to direct and incourage his Souldiers to get the greatest victorie that euer was or can be, euen ouer the Deuill, Sinne, Death, and Damnation, and to obtaine euer­lasting glory, and that with Christ the Lord of glory. Howbeit it is come to passe through the subtiltie of Sathan and Mans corruption, in the lacke of a religious & familiar societie betwixt me and my charge, that I haue but litle certaine knowledge of their spirituall estate, and therefore am forced to ex­pect the lesser fruit of my publike la­bours, eftsoones censuring my selfe as doing my office but by the halues, onely in preaching a Sermon or two out of the pulpit ech weeke vpon the Lords day, which yet I cannot so pro­fitably performe in fitting my labour [Page 7] to their estate, as otherwise I might, to wit, if I and they had such priuate fel­lowship, as the Lord commendeth vn­to vs in his holy word. For which and diuers other reasons, I doe not onely seeke and take some likely opportuni­ties with them, to set on foote this ho­ly Ordinance of the Lord, but withall I cease not to pray the Almighty, the Author of all good gifts and Father of lights, as well to inable and guide mee with necessarie graces and godly wise­dome, in some good & constant course, to bestow some priuate paines this way, as to open the dores of my peo­ples hearts and houses to make some good vse thereof; and I waite for the mercy of God in raising vp some hel­pers to the same end, and in vouchsa­fing me some happy entrance into so worthy a meane of his glory, and of our spirituall aduantage, so long as he continueth the earnest desire of my heart in this behalfe, and my godly la­bours amongst them. For this course that I speake of, and you do now begin to embrace, if it be well performed [Page 8] and accepted, will (by Gods blessing) make mens houses, yea & the meanest cottages, honourable and reuerend in the account of all godly men, as we doe read that sundry in the primitiue Churches, founded by the Apostles, were adorned by the name of Rom. 16.5. 1 Cor. 16.19. Col. 4.15. Philem. v. 2. Chur­ches, the worthiest societies of men in the world.

Nay rather, I and my Fa­milie, and such as we haue béen, haue cause to gréeue and be ashamed for our strangenesse to you, & to whom­soeuer else might benefit vs in grace, as you haue shewed; yea and to feare lest God in his iustice should cast vs out of the number and reckoning of Christian houses, as Genes. 21.10, 12, 14. Abraham at Gods commandement cast out Hagar and Ishmael out of his house, because we are so far from the 2 Tim. 3.5. power of Godlinesse, that we want the forme thereof in our houses, which ought to be (as you haue said) as so many Churches both for the forme and power of godlinesse, vnlesse it shall please God to direct vs to take a bet­ter [Page 9] course, and that with spéed, and to blesse it vnto our vse. Wherefore, sir, I pray you let me obtaine your pre­sent counsell and furtherance to re­forme my Houshold, and to plant good order therein for this great worke of Gods Holy Gospell: And euen now, if your time and occasions will per­mit, come in, Act. 10.33. that we may heare all the things that are commanded you of God.

You speake in fit time, for I am not altogither vnprouided at this present, to confer my small gift vnto you and your houshold. Luk. 10.5. Peace be to this house.

Psal. 129.8. The Blessing of the Lord be vpon vs. Will you that I call in my people, that they may enioy the bene­fit of our Conference at this time?

It shall not neede to doe so now, till I haue made a Preparatiue by a course which I haue in hand; and then hereafter by the grace of God we will proceed altogither. My Prepara­tiue is by this Booke, wherein I haue set downe such informations & Helps, [Page 10] as I iudge most needfull and fit for such Housholds as yours is. This there­fore I will bestow on you, vpon condi­tion you will promise me that you will not be slacke, to vse it in your house, according to the directions thereof, so far forth as you shall finde it vpon iust tryall, to be the truth according to Godlinesse, and conuenient for your estate. For this Booke doth not onely touch the cheifest points of Faith to­wards God and Good Workes before Men, and that in the plainest manner I could deuise for the vnderstanding of the weakest persons, and breifely expoundeth the Lords prayer, the Ten Commandements, and the Con­fession of Faith, with the doctrine of the Sacraments, and diuers See the Table of the Contents. other ne­cessarie things, but also it prescribeth certaine formes of Prayer & Thanks­giuing, and some Psalmes or Hymnes, which you may vse for prayer and praise to God, your owne edification and comfort, and the stirring vp of others to seeke the Lord with you. All which things, I desire you, not [Page 11] onely to read once or twise ouer, (for nouelties sake, as many are wont to do in these dayes without any further vse in a manner) but also to follow the di­rections and course therein aduised (vnlesse you can meete with a fitter helpe) for your better inabling and drawing on to call vpon and magnifie Gods name, and to confesse his sauing truth of your selues, without the gui­dance of set formes, and till you can with iudgement make choise of such Psalmes for priuate vse, as are sutable for any condition of minde or bodie you shall be in.

I most heartily thanke you. But (I pray you) do you propose all that you haue written in this booke to be learned by heart?

No: But my meaning is: Note. 1 First, that the three formes of Prayer, to wit, two for the working daies, and the the third for the Sabbath, the Ex­planation of the Creede, and the dire­ction for singing of the Psalmes be constantly vsed, though they be read vpon the booke, either by your selfe, [Page 12] or some other of your house, whom you shall appoint, till you or some o­ther (I say) of your house shall be able either to vse them without the booke, or otherwise to conceiue prayer &c. of your selues, which indeed is the thing that you must principally labour for.

Note. 2 Secondly, that all such Questions and Answers as doe passe betweene the Parent and the Childe shall bee learned by heart of all them, whose hearts God shall moue and inable to labour therein, wheresoeuer they be placed in the Booke and in such order as they stand, as also the two formes of thanksgiuing before and after meate. And those things are principall and fundamentall points of Religion, and therefore most needfull to be learned.

Note. 3 And thirdly, those Questions and Answers which passe betwixt the Ser­uant and the Scholler, (wheresoeuer they be throughout all the fiue parts of the Booke) I doe commend vnto the often and diligent reading and no­ting of the well-disposed, vnlesse it shal [Page 13] please them of their owne accord to get by heart any choise matter which they shall finde in it to be most for their good. For daily vse and constant practise in reading good matter, (spe­cially being penned in forme of Con­ference and pithily) shall by Gods bles­sing (in tract of time) preuaile much, euen aboue expectation, (though one cannot attaine to learne euery word in order by heart) at least it will bee a Meane to increase knowledge, and to make the Points of Doctrine much easier in hearing the publike Ministery. Now this part of the Conference (I meane betwixt the Seruant and the Scholler) containeth sometimes Expla­nations, somtimes Reasons, and some­times Vses of the Points of Doctrine professed in the Conference betwixt the Parent and the Childe, and some­times markes of sauing grace to direct the weaker sort to iudge and discerne the better of their spirituall estate, and sometimes confutation of errors and taking away of doubts.

By Scholler I vnderstand such a one [Page 14] as can write & read the English tongue in any ready & competent sort, though he want other literature. And because this kinde of Schollers are better fitted to heare the preaching of the word, & to look into the holy Scriptures with more likelyhood of fruit, than others who haue not those gifts of writing & reading, I haue therefore assigned him to make answer to the Seruant (who also by reason of his or her age and ex­perience for the most part, ought to haue more judgment than the Childe) in points that tend vnto greater perfe­ction and growth. And withall I haue also brought you (the Parent) in, some­times asking my helpe, and sometimes conferring otherwise with me, and my selfe (the Pastor) answering your Que­stions, replying, satisfying your de­mands, aduising or exhorting in sun­dry matters and passages of the Booke.

I thanke the Lord for the care you haue had of me and my peo­ple and such as we are. And I do pro­mise (by the grace of God) to obserue [Page 15] your order and directions both for my selfe and all my familie, as also for other my speciall frends, with whom I can preuaile, vntill it shall please God to bring vs to some com­petent perfection, that we be as good or better than your Booke.

Well then, remember your promise, and consider that it is impos­sible for you 1 Sam. 2.12, 13, 14, 15, 16, 17, 22, 23, 24, 25. to seeke and serue the Lord in the Congregation, and yet to to be negligent or prophane in the house. And looke that you breake not off a good course well begun, but hold on with cheerefull resolution and constancie against all temptations and stumbling blocks. And euermore be carefull to proceed with a good and honest heart, neuer seeming before men to be more religious than indeed you are before God, who is the sear­cher of the hearts. And haue respect to your conuersation, that it be such as may Tit. 2.10. adorne the doctrine of God our Sauiour in all things. And to this good worke of informing & reforming your Houshold, it shall be much helpfull for [Page 16] you, often and seriously to call to minde, 1 First, the Commandements which God hath giuen, togither with the Promises that he hath made to the truly obedient in this behalfe: And 2 secondly, the Examples of the Godly Fathers mentioned in Scripture, who haue practised & furthered this worke, and specially of Abraham, Iosua, and Dauid, whom the Lord made notable patterns for all Christian Housholders to imitate.

I pray you giue me some taste of Gods commandements and promises laid forth to all Houshol­ders.

The Commandement or rather Charge that the Lord giueth you is most plainly expressed in Deu­teronomie. In one place he beginneth thus, Deut. 6.6. These words which I command thee this day shall be in thy heart: And in another, thus, Deut. 11.18. Yee shall lay vp these my words in your heart and in your soule; And then in the former place he pro­ceedeth thus, Deut. 6.7, 8, 9. And thou shalt teach them diligently vnto thy children, and [Page 17] shalt talke of them when thou sittest in thine house, and when thou walkest by the way, and when thou lyest downe and when thou risest vp. And thou shalt binde them for a signe vpon thine hand, and they shall be as frontlets betweene thine eyes. And thou shalt write them vpon the posts of thy House and on thy Gates. His meaning is, Housholders must apply this worke. that because mans heart is scarcely by the greatest and most continuall labor brought into due order & obedience, that I first, for our selues we meditate his word so much the more carefully and earnestly, that we may vnderstand and embrace it in the whole course of our life: and II secondly, that we doe our best endeuour to propogate the do­ctrine of it from one to another, euen to all posteritie. He saith, Teach them diligently; the Originall hath it thus, [...] 1. Et exacues ea, vel, Et ea acutè ingeres. Tremel. Put them pearcingly, as warriours shar­pen and whet their weapons to pierce and cut their enimies with more easi­nesse. Therefore Parents & Houshol­ders must put Gods word so importu­nately and fitly vpon their children & people, that there be no failing on [Page 18] their part for lacke of the best course and manner that may be taken but that the other may receiue it. So then you must carry your selues towards them, as those that will haue no nay, and that whatsoeuer else they entertaine or re­fuse, this holy doctrine they must needs embrace.

Thus the Lord requireth you to be diligently and euermore bent and bu­sie to accept and promote his word to all your people, and specially to your children, pressing it vpon their consci­ences, whether you be in rest or moti­on, and in what place soeuer you be, ta­king the likeliest opportunities, and vsing your greatest wisedome to make it effectuall in their hearts. To which ends he admonisheth you to haue it in a readinesse in your hearts, as a thing that you alwaies carry in your hands, to be put to present vse vpon ech oc­casion, and as a thing that is euer to be seene directly before your eyes, and therefore to be alwaies in minde, and neuer to be out of the way, Psal. 18.21, 22. but ready for a continuall rule and constant pra­ctise [Page 19] in all your wayes.

Then the Promise is added in these word, Deut. 11.21. That your dayes may be multi­plied, and the dayes of your children in the Land which the Lord sware vnto your Fathers to giue them, as the dayes of heauen vpon the earth: that is to say, Both you and yours who serue the Lord in his word shall prosper and be blessed both here & euer. For the mul­tiplying of dayes noteth the happines of time and liuing vpon earth; and the Land of Gods promise or oath (which was Canaan) signified euerlasting life.

Shew me likewise the ex­amples of piety in this behalfe, w ^t you haue named, & first of Abraham.

Of Abraham the Lord said thus, Genes. 18.19. I know him, that he will command his children and his houshold after him, and they shall keepe the way of the Lord, to doe iustice and iudgement, that the Lord may bring vpon Abraham that which he hath spoken of him. Lo here Gods own report both of Abrahams course in glorifying God by his children and houshold, & also of his owne gratious [Page 20] blessing vpon him and his progenie, according to his free promise, besides the present fauour God shewed him, in acquainting him with his secret pur­pose to proceede against Sodom and Gomorrhe: for which and other causes Abraham is often graced in the holy Scriptures with that speciall title, The Friend of God.

A digression, why Abraham is called, The friend of God. Let me intreat you to de­clare vnto me more largely & plainly, the meaning of that title which God gaue vnto Abraham, The friend of God?

For three Reasons. I First, we know it is the manner and dutie of true and louing frends to shew speciall fauour and kindnesse one to another, and to make hearty and vnfained pro­mise of their mutuall loue as well ei­ther to other, as to ech others posteritie after them, and to giue credit either to others affections and words, yea and duly and mindfully to performe their promises on both parts, as Dauid and Ionathan did: But wee read in the Scriptures, of Gods singular fauour [Page 21] and mercy on th'one part towards A­braham in calling him by his grace to be faithfull, Rom. 4.1, 13, 16. the father of the faithfull, and the Heire of the world, and in ma­king him great promises to the same and other purposes, and repeating them often vnto him, chiefly concer­ning the Messias, who should proceed of Math. 1.1, 2, &c. Gal. 3. & 4. with Gen. 12.15.17. & 22. chap. 2 Chron. 20.7. him and of his posteritie accor­ding to the flesh, concerning himselfe and his seede both by nature & faith; and by faith (I say) both of Iew and Gentile temporally and eternally; All which God hath performed and will accomplish to the full in Christ the blessed seed: And of Abrahams Faith and Thankfulnesse on th'other part; His Faith, in giuing full trust and cre­dit vnto Gods loue and promises; His Thankfulnes in behauing himselfe as the speciall friend of God and of his glory throughout his whole drift and course, labouring to promote and maintaine Gods name and seruice vn­to the vttermost. For Abraham Gen. 12.1, 4, 5, &c. & 17.23, &c. & 18.19. & 22.1, 2. &c, 12. & 24. Ios. 24.14, 15. Esai. 41.8. Iohn. 8. Heb. 11.8, 15. Jam. 2.23. ap­proued himselfe to be the worthy and trustie champion, propagator and [Page 22] maintainer of Gods glory and honor, by his faithfull cleauing vnto God, his vprightnesse, his carefull shunning of defection, impugning of Idolatrie, and abhorring of all iniquitie. This then was the speciall frendship betwixt God and Abraham, which was sealed on both parts Genes. 17. by the Sacrament of Cir­cumcision giuen and receiued, as also by other diuine signes, amongst which that was not the least, that God gaue Abraham Gen. 21.1, 2, 3, 4, 5, 6, 7. a Sonne in his old age, and Abraham Gen. 22. would haue offered him willingly in sacrifice to the Lord at his commandement.

II Secondly, Philem. v. 17. 1 Sam. 18.3. & 20.14, 15, 16, 17. speciall & inward friends do count ech others friends and eni­mies common, as we see not onely a­mongst those that are meerly naturall, but also with those that haue beene the children of grace. Now this we finde also betwixt God and Abraham: For the Lord out of his speciall loue made this promise to Abraham, and to his true seede after him, Genes. 12.3. I will blesse them that blesse thee, and curse him that curseth thee; and euermore duly kept it both [Page 23] towards him and his wife, and towards his children, Gal. 3.7. of which sort are all they which are of faith. For God did mani­festly reueale what reckoning he made of Abraham and Sarah his wife their friends and enimies, first Genes. 12.17, 19. by his se­uere plaguing of Pharaoh the Aegyp­tian King & his house for taking Sarai into his house, though none of them abused her, for the Lord preserued her (being his Friends wife) from their fil­thinesse: And afterwards by his jealous and sharpe Gen. 20.3, 7, 17, 18. Psal. 105.15. rebuking Abimelech King of Gerar for the like cause, telling him, that He and all His should surely die, vnlesse he restored vnto Abraham his wife, yea and striking his wife & maid-seruants with barrennesse: but in con­clusion Gen. 20.13, 14, 15, 16, 17, 18. after that he had restored vn­to Abraham, his wife vndefiled, and shewed other kindnesses both to him and her, the Lord at this his great Friends request, healed Abimelechs wife and maid-seruants, so that they bare children: And as for Abrahams children (the Faithfull) the holy Scrip­tures and all experience doe euidently [Page 24] shew the like dealing of God for them. Againe, Abraham declared his loue to his best Friend the Lord, in hating Gods enimies as if they had bin his owne, and so in entertaining, reueren­cing, and succouring the friends, mes­sengers, and seruants of the Lord, as his owne, or rather aboue his owne; all which things we read Genes. 14. in the storie of Abrahams slaying Chedarlaomer and the Kings that were with him, who were not onely his owne enimies, but also of Melchizedec the Priest of the most High God, of Lot and others of Gods Church, and consequently of God himselfe; Gen. 24.3. in the storie of his a­uoyding the mariage of the daughters of Canaan with his sonne Isaac, for the Canaanites being out of the Couenant of God were to be reckoned amongst his enimies; and Gen. 14. in the stories of his rescuing Lot, paying tithes to Melchi­zedec, Genes. 18. entertaining the Angels, and praying for what righteous persons he supposed were in Sodom & Gomorrhe.

III Lastly, Great and speciall friends are wont to resort and continue much [Page 25] togither, and therein to conferre fami­liarly of their most weighty and secret matters and occasions. And I pray you how many apparitions did the Lord vouchsafe to Abraham? How familiarly did the Lord conferre with him at sundry times? And how weigh­tie and secret were the occasions which they did communicate th'one to th'o­ther? As namely concerning Abra­ham and his estate, his wife and proge­nie, the blessed seed CHRIST IESVS, and all others of Abrahams seede, the matter of Sodom and Gomorrhe, Abra­hams prayers and thanksgiuings, which vndoubtedly were many and feruent, and finally his meditations vpon the will of God to him reuealed, which in the secret of his soule he spiritually talked of vnto God. For seeing he had that zeale, holinesse and loue, that he did pray so long and so earnestly for the wicked and filthy Sodomites, we may easily iudge how plentifull hee was in his consultations and supplica­tions with the Lord for himselfe and the rest of Gods Church; and to con­clude, [Page 26] what a heauenly fellowship and holy commerce was exercised between them?

But what vse is there of all this to vs?

Very great, both for our in­struction and comfort. For if we be faithfull as Abraham was, we ought to be certainly perswaded that the Lord is the same God to vs as he was to A­braham, though we haue not the like extraordinarie signes and testimonies. The proofes whereof are cheifly two.

I First, Act. 10.34, 35. Rom. 2.10, 11. 1 Ioh. 1.3, 4. & 4.15, 16, 17. Ioh. 17.20, 21, 22, 23, 24, 25, 26. Gods loue is one and the same towards all his people and ser­uants in Christ Iesus, whom he gaue vnto the death, aswell for euery one and the least of them, as for any one and the greatest of them.

II And secondly, the Lord telleth vs in generall, that, Rom. 15.4. whatsoeuer things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might haue hope: yea and specifieth this thing ex­presly, saying, Galat. 3.9. they which be of faith, are blessed with faithfull Abraham: and [Page 27] to put vs out of all doubt, he giueth all true beleeuers as friendly and gratious speeches, as he did to Abraham, both in the Old and New Testaments: In the Old, thus he vttereth his minde, Zechar. 2.8. he that toucheth you, toucheth the apple of my eye: In the new, thus, Matth. 18.6. Who so shall offend one of these litle ones which beleeue in me, it were better for him that a mill­stone were hanged about his necke, and that he were drowned in the depth of the Sea. And how honorable are those ti­tles, Tit. 1.1. the elect of God, Reuel. 1.6. Kings, Priests, 2 Cor. 6.18. Sonnes and Daughters of the Almighty, Heb. 2.11, 12. the brethren of Christ, Rom 8.17. fellow heires with Christ, &c! And Iohn. 15.13, 14, 15. our Sauiour intituleth those for whom hee laid downe his life, who doe whatsoeuer he commandeth them, and to whom he maketh knowne his Fathers will (and those verily are all such as are effectu­ally called) with this very name, His friends. Wherefore this great title, ☞ The friend of God, Rō. 4.23, 24. Psal, 105.6, to 16. was not written for Abrahams sake alone, but for all the beleeuers sakes also, that they being in­dued with such grace as Abraham was, [Page 28] might assure themselues that God is their speciall friend, and they his.

What was the example of Iosua?

Iosuah his example is laid forth for our imitation in these words, Iosua. 24.15. But as for me and my house, we will serue the Lord. For he hauing made most earnest exhortation to the Israelites to feare and serue the Lord in sinceritie and truth, he avoucheth, that though they should generally fall away from God to Idols, yet he and his familie would constantly cleaue vnto the Lord. Which teacheth those Houshol­ders who are inlightned, that they ought to reforme themselues and their houses, but yet thinke themselues ex­cused or do deferre the worke, either because other men, and specially their neighbours and friends doe not goe about the same thing, or because they are afraid of the Reproch to be coun­ted too forward, to acknowledge their errour, and to shake off all these and other their wicked shifts and delayes, learning and practising with Iosua, [Page 29] whatsoeuer other men doe or not doe, to promote the seruice of God in themselues and in the people of their houses.

And what is the example we haue from Dauid?

Dauid (a King of gteat e­state) did solemnly protest and vow vnto the Lord, Psal. 101.2, 3, 6, 7. that he would walke within his house with a perfect heart, that he would set no wicked thing before him, that his eyes should be vpon the faithfull of the Land that they might dwell with him, that he that walked in a perfect way should serue him, that he that wrought deceit should not dwell within his house, and that he who told lyes should not tarry in his sight. By which his course he gi­ueth a worthy paterne to Housholders, though neuer so great of place and worth in the world, to labour the pra­ctise of godlinesse in their houshold-conuersation and gouernment with vprightnesse & sinceritie of heart, and to see it likewise practised of all others (abandoning the froward and deceit­full) so far as possibly they can procure.

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But many of vs that are poore men and simple persons, as Husbandmen, Labourers, &c. do per­swade our selues that the Examples of Abraham who was a Prophet and great Lord or Noble man; of Iosua, a great Captaine, or rather an Emperor; and of Dauid, a Pro­phet and King, doe not belong to vs (sillie meane men) for our imita­tion.

I know it to be true which you say, for although the Gospell hath shone very cleare amongst vs, and that so long time, as I verily thinke that scarcely any Nation hath had the like, yet England (for the greatest number) is not onely simple but rude, and (for the most part) turneth of all holy ex­amples from their vse. Howbeit, I would these Objectors would consi­der, that the Precept of God in this be­halfe is deliuered generally and inde­finitely to all without exception of a­ny, either great or small, noble or vn­noble, rich or poore, Magistrate or Subiect, Landlord or Tenent, Minister [Page 31] or Hearer, as we may easily perceiue not onely by the words in Deuterono­mie aboue recited, but also by Psalm. 78. vers. 1, 2, 3, 4, 5, 6, &c. Giue eare, O my people, to my Law, incline your eares to the words of my mouth I will open my mouth in a parable, I will vtter darke sayings of old, which we haue heard and knowne, and our fathers haue told vs. We will not hide them from their children, shewing to the generations to come the praises of the Lord, and his strength and his wonderfull workes that he hath done. For he established a testimonie in Iacob, and appointed a Law in Israel, which he commanded our fathers, that they should make them knowne to their children; That the generation to come might know them, euen the children which should be borne, who should arise and declare them to their children; That they might set their hope in God, and not forget the workes of God, but keepe his comman­dements, &c. and many Exod. 12.26, 27. Ephes. 6.4. Deut. 4.0. other places. And further, that there are examples of godly Housholders recorded for our imitation, who haue bin of mea­ner [Page 32] note for their outward estate in this life, as Gen. 29. & 30. chap. Iacob when he was a ser­uant, Ruth. 2.1, 2, &c. Naomi a poore widow, who sent her daughter in law Ruth (that was one of Christs grand-mothers according to his manhood) to gleane come after the reapers of Boaz, thereby to satisfie their present necessities, 2 Tim. 1.5. & 3.15. Lois the grand-mother, and Eunice the mo­ther of Timothie, Act. 18.2, 3. Aquila and Pris­cilla the tent-maker and his wife, Act. 16.31, 32, 33, 34. the laylour at Philippi, and diuers o­thers mentioned in the Holy Scrip­tures.

But many of our children are so yong and raw, that they can learne litle or nothing, and though they could learne by heart, yet they cannot vnderstand.

You are deceiued. For if you will dispose your selfe to glorifie the Lord with a godly minde, call vpon him for his blessing, and vse diligence in teaching your children, you shall finde (by Gods grace) that they shall learne euen so soone as they shall be able to speake, and that to begin be­time [Page 33] is the surest way to make them vnderstand the soonest, and to further those that do vnderstand already: And finally, that the fruit of it will continue euen in old age, as Solomon saith, Prov. 22.6. Traine vp a childe in the way he should go, and when he is old, he will not depart from it.

What is ment by training vp?

An instructing or Catechi­sing Esai. 28.10. by litle and litle, that is, easily and familiarly, Deut. 32.2. as it were by some small drops, and not a powring in of hard doctrine as by showres, where you are directed Mark. 4.33. Heb. 5.12, 13, 2 Tim. 2. 15.24, 25. to vse discretion and meekenesse in teaching your chil­dren and euery other ignorant per­son according to their abilitie in hea­ring?

What do you vnderstand by the way he should go?

The way that a child should go, is the right manner of leading his life in the seruice of God, righteously and honestly in his society with man, and lawfully in the performance of all [Page 34] dutie, whereof Godlinesse is the princi­pall. And this it the lesson I haue euen now laid before you, namely, that The fittest time to learne the feare of the Lord is while we are yong. Wherefore those Parents and Housholders are much to blame, Note what the Prophet Esay saith. Esai. 55.1, 2, 3. who carelesly neglect this first and cheifest care of teaching their peo­ple to liue vnto God, who yet passe modestie in caring and vrging them how they should liue vnto the flesh and the world. And do not they, I pray you, confute themselues for say­ing, it is too early to catechise them when they are yong, seeing they judge it the fittest time to invre them to doe somewhat as soone as they can, and do beat into their heads how to get or saue somewhat, and to forecast for a li­uing in time to come? And doe they not practise their vsuall prouerb, Early sharpe will be a thorne? Except they be such foolish persons as cocker their children with nicenesse, proud raggs, dainty fare, &c, and make them idle drones or worse, whereby they become vnfruitfull for Church or Common­wealth, [Page 35] yea oftentimes wasters or ra­ther destroyers of the good gifts of God, which are none of theirs by right, whatsoeuer title they haue to them by humane lawes and conueyance, but indeed belong to the children of God.

And what is taught, by not departing from it, when he is old?

Not onely that what thing is taught in youth, continueth in old age, as we may see on the one side in those, that taste in their age of the good things which they learned in their childhood: as on the other side in them that are brought vp in wicked­nesse, who cast forth the euill sauour thereof in their gray haires, but also that early instructing profiteth both the vnderstanding and the memorie. And therefore it is for the most part that the elder sort that haue not beene informed in their youth, doe learne loddly (as the common saying is,) and remember badly.

Séeing then you haue made it plaine, that Parents must teach or [Page 36] catechize their children in priuate, as also that it is best to begin with them so soone as they are able to speake or learne any thing, I pray you shew me at what particular times and seasons and how often this labour must be bestowed, and in what manner?

For the particular times and oftennesse, Solomons Rule (which is generall for all good duties and works of mercy) must be obserued, namely, Eccles. 11.6. In the morning sow thy seede, and in the euening with-hold not thy hand, for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. His meaning is, that we must exercise our goodnes at all times, without ceasing, so far as we can, and so often as conueniently we may. For we must not thinke that God is tyed to man, or that he will blesse our labour when we do it after a tempting manner once in a weeke, twice in a quarter, or but now and then at our faire leasure, as who should say, God must be at our becke, and that the most necessarie grace of saluation is gotten with litle [Page 37] ado, where in the meane space earthly things (which are transitorie & some­times do vs no good) are not obtai­ned but with great & continuall paines and forecast. But we must learne to serue and waite vpon the Spirit of God for his gratious blessing vpon our dili­gent vse of the meanes, trying when God will please to worke by our la­bour, and taking it for his singular fa­uour and goodnes toward vs, if he will prosper our indeuour at one time or other, or at all times, when we haue constantly done our best from time to time. And if I may giue my iudge­ment, the fittest and likeliest seasons for your purpose, are, euery night and morning, at meales, and vpon such motions of their mindes (whether proceeding of their owne willingnesse, or arising of the manifestation of any notable workes of God) as your paines may seeme in all reason most likely to take the deeper impression in their hearts. And for the manner, which as I haue shewed must be easie, plaine and familiar for the benefit of the capa­citie, [Page 38] so also it must be Eccles. 12.10. cheerefull and pleasant (though not without reue­rence and grauitie) thereby to win and hold the affections and to delight.

In what forme of words do you thinke fit to teach children at the first?

In the shortest and pithiest Questions and Answers that can well be deuised, which must be strictly ob­serued and often repeated. And for want of better, you may vse this fol­lowing, namely,

The first A. B. C. of a Christian Childe.What is your Religion?

Act. 11.26. The Christian Religion.

In whom do you beleeue?

Iohn 14.1. In God.

What is God?

Iohn 4.24. God is a Spirit, Gen. 17.1. Al­mighty, 1 Tim. 1.17. Psal. 90.2. without beginning & with­out ending.

How many Gods be there?

1 Iohn 5.7. Onely one God, but thrée persons.

How bee the Persons cal­led?

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Math. 28.19. The Father, the Sonne, and the Holy Ghost.

Who made you?

Heb. 1.1, 2. God the Father.

Who redeemed you?

1 Cor. 1.30. God the Sonne.

Who sanctifieth and pre­serueth you?

1 Cor. 16.11. & 12.11. Gen. 1.2. God the Holy Ghost.

Wherefore did God make, redeeme, sanctifie and preserue you?

Deut. 10.12. & 32.6. To serue him.

How will God be serued?

Deut. 29.29. After his will reuealed in his word.

How many parts be there of the word of God?

Two parts.

Which be they?

Galat. 3.8, 9, 10, 11, 12, 15, 16, 17, 18. Rom. 10.5, 6. The Law and the Gos­pell, otherwise called, the Couenant of workes and the Couenant of Grace.

And what is meete to teach them in the second place?

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The Lords prayer.

What next?

The Confession of Faith, otherwise called, The Creede.

And what afterwards?

Then you may set vpon the doctrine of the Law contained in the Ten Commandements, which is the first part of this booke of familiar con­ference that I haue giuen you, and so proceed according to the directions I haue set you downe. 2 Tim. 2.7. And the Lord giue you vnderstanding in all things.

But I pray you, how must I deale with them who haue beene neglected to be taught in their youth, and are now come to Mens and Wo­mens estate, who also are wont (as you said) to learne loddly and remember badly?

You must take the more paines with such to teach them the true meaning and right vse of the Lord prayer, the Creede, and the Ten Com­mandements, the words whereof they can babble without vnderstanding; as also you must vse the like diligence [Page 41] for the doctrine of the Sacraments, ac­cording to the Conference, or some Catechisme or Treatise made for that purpose.

It passeth my skill to teach some of them any vnderstanding or profitable vse of that which they con­fesse in words, and specially such as put a confidence in the saying and rehear­sing of the words, A kinde of Opus operatum. as though there were some secret vertue and efficacie in the words, that of themselues and of the sounding or pronouncing of them do please God, and make them that can and do vtter them to be Chri­stians, as they doe superstitiously sup­pose.

Then I aduise you to fol­low these two courses, which haue bin sound very profitable with such blinde soules.

I First, for the vnderstanding and vse of the Creede.

II Secondly, for Application both of the Creede, the Lords prayer, the Ten Commandements, and the Sacra­ments.

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What is your course to con­uey the vnderstanding and vse of the Creede vnto an ignorant soule, that can say the words without sense in himselfe?

Prouided alwayes that you humbly beseech God to blesse your labour, and likewise that you deale kindly and louingly with such a one, you must vse to reason with him or her (suppose it be your seruant or any other) in as familiar and plaine man­ner as you can, to this effect,

The forme of instructing such ignorant soules as are of riper age.In whom doe you be­leeue?

In God.

What is God?

The Father Almighty.

How do you know that God is almighty?

Because he is the maker of heauen and earth.

In whom do you be­leeue besides the Father?

In Iesus Christ.

Who is Iesus Christ?

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The Fathers onely Son and our Lord.

What meane you by, Our Lord?

That he is our Redéemer and Gouernor.

How came Christ to be so?

He was conceiued by the Holy Ghost and borne of the Virgin Marie.

What did he for vs as he is our Lord?

He suffered for vs vnder Ponce Pilate.

Who was Ponce Pilate?

He was a Iudge that condemned Christ to death.

To what kinde of death did Pilate condemne our Sauiour Christ?

To be crucified.

What is that?

Hée was lifted vp to a Crosse of wood, and nailed vpon it with nailes This crucify­ing was in those times among the Iewes a most shamefull exe­cution of Male-factors, such as Hanging upon the Gallowes is now amongst vs..

How long was he cru­fied?

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Till he was dead.

Wherefore was Christ willing to suffer so shamefull a death?

For to saue vs from Hell, which we deserued for our sins.

What did they with Christ when he was dead?

They buried his bodie in a Tombe.

How long did it lye bu­ried in the Tombe?

Vntill the third day.

What did Christ then?

He rose againe from the dead, and so liued and walked vpon the earth againe.

What did hee after­wards?

After forty dayes he as­cended into Heauen, that is, He went vp into Heauen.

What doth our Sauiour in Heauen?

He fitteth at the right hand of God the Father Almighty.

What is the meaning of that?

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He is the great King that raigneth ouer vs all.

How long shall Christ raigne so?

Till the day of Iudge­ment.

What shall he do then?

He shall come againe to iudge both the quicke and the dead.

Who are the quicke?

They that shall be then found aliue vpon the earth.

And what dead per­sons shall he then iudge?

All that haue beene dead before that day.

In whom doe you be­leeue else, besides the Father and the Sonne?

In the Holy Ghost.

What? Are the Father, the Sonne, and the Holy Ghost, three Gods?

No, Thrée persons, but one God.

Doth no body beleeue thus, but onely you?

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Yes, the Holy Catholike Church.

Who are that Church?

The Saints that dwell vpon earth.

Why do you call the Saints on earth, Holy?

Because they are made holy in Christ by Faith and a New life.

Why do you call the Saints or Church of God vpon earth, Catholike?

Because they are vniuer­sally scattered ouer all the world.

What haue they among themselues?

A speciall Communion or Fellowship of Loue one with an­other.

What benefits doth God by his Holy Spirit bestow vpon these his beleeuing and penitent peo­ple, for his Sonne Iesus Christs sake.

Forgiuenes of their sins, the resurrection of their bodies, and the life euerlasting.

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And what is your other course for application of the Creede, the Lords Prayer, the Ten Comman­dements, and the Sacraments, vnto the capacitie and vse of such ignorant persons?

Whatsoeuer you shall learne in the preaching of the word, or in the daily reading thereof, that may in­forme such simple persons in any of those things, you must acquaint them with it, fitting it for manner of speech and words to their abilitie. And so for all the workes of God, his benefits and strokes, you must apply them to their estate, declare vnto them their great & manifold necessitie of sauing grace, and alwayes haue recourse vnto such things as they can say in the Creede, the Lords Prayer, the Ten Comman­dements How euer you doe, you must labour to inform and settle them, on the one side, in the vse of the Law discoue­ring sinne and denouncing the curse of damna­tion, and on the other side, in the comforts of the Gospell giuing grace by Jesus Christ, and as­suring the be­leeuers and pe­nitent of eter­nall saluation. &c. And withall incourage them both to answer your questions, and to inquire boldly, and cheerefully of you what they thinke good, or do make any doubt of.

I trust the Lord will make me mindfull to vse these good helps [Page 48] which you haue sought out, and fitted for such purposes, as neede shall re­quire. But I haue a great desire to looke into the substance of the Booke that you haue giuen me, where I hope to finde directions and furtherances for my selfe and those that are better able to learne and practise, than either children or such ignorant persons as we haue last spoken of.

I doubt not but you shall gaine somewhat by that which hath passed betwixt you & me already since we met togither; albeit indeed the greatest vse be of the points of Reli­gion, which are handled in the Booke that I haue deliuered vnto you. But because 1 Cor. 3.7. neither he that planteth is any thing, nor he that watereth, but God that giueth the increase, therefore you must not presume vpon your own strength, resolution and diligence in vsing this or any other Meane of Grace, neither can you make a right conscience of your promise and dutie to bestow your carefull endeuour in following any good directions, nor looke for any [Page 49] blessing of God at all vpon your paines, vnlesse you shall make speciall prayer vnto him. For which causes I haue framed you one short forme of prayer to be vsed by you, during your infirmitie at such times as you shall set your selfe in any speciall manner, to learne or teach by heart any part of the booke, when you begin, and I haue copied out on of S. Pauls prayers (with some small addition thereto) for the conclusion of your labour. The for­mer is placed in the forefront of the conference, and the latter in the end of all.

How much am I and such weaklings as I, bound to praise God for your Loue and Paines, who haue so carefully prouided fit helps for our guidance in our great weaknes, Heb. 6.1. that we may goe on to perfection, if we be not very retchlesse!

Beware then you bee not retchlesse. Remember Gods promise, that Luk. 11.9, 10. if you will seeke, you shall finde; Psal. 145.18. and the Lord will be neere vnto you, if you will call vpon him in truth; yea 2 Chron. 15.2. with [Page 50] you, while you be with him, 2 Chr. 16.9. for the eyes of the Lord run to and fro throughout the whole earth, to shew himselfe strong in the behalfe of them whose heart is perfect to­ward him. Who euer sought the Lord in holinesse, and failed of sauing grace, or of any necessarie comfort or succor? Luk. 11.13. Who hath truly desired the Holy Spirit, and our heauenly Father hath not giuen him? Debate the matter with your selfe; Hath God intrusted you with soules, putting them vnder your hands; Gen. 33.5. & 35.2. yea and made you instruments to be­get soules (the noblest creatures in earth) and will you be carelesse of their eternall saluation? Hath God honoured you with them, and will you not honour God by them? Or, will you seeme to teach them to honour God, and will not your selfe honour God with and amongst them? Do you looke that they should learne the word of God at your mouth, and will you not guide them by your owne conuer­sation? Will you not commend that vnto them by the liuely and constant practise of your example, which they [Page 51] may imitate vnto eternall life? What delight, I pray you, hath the Lord in you, that content yourselues to receiue honour and obedience at your peo­ples hands, and Iohn 5.44. seeke not the honour that commeth from God onely? And what Mat. 16.26. can all your earthly meanes ad­uantage them, when, they want the true treasure? For, cast the eye of your minde, vpon that base esteeme, which the supreme God (the Possessor of Heauen & Earth) hath of that House­holder & his people, that are prophane and carelesse of true pietie, and vpon that his most fearefull curse inflicted, and to be inflicted on the impenitent and obdurate in their sinne, though they seeme for the present to be in neuer so great safegard and flourishing prosperitie; which curse they cannot any waies escape, but by timely repen­tance and conuersion vnto God. For as Zophar saith, Iob. 20 24, 25, 26, 27, 28, 29. He shall flee from the yron weapon, and the bowe of steele shall strike him through. It is drawne and com­meth out of the bodie, yea the glistering sword commeth out of his gall, terrours [Page 52] are vpon him. All darknes shall be hid in his secret places: That is, The vengeance of God is apt and prone to seize vpon him as vpon its proper and right sub­iect. A meta­phor taken from such matter as towe, drystraw, &c. which be­ing put into the fire, neede no blowing as greene wood doth, but taketh fire and flame straight-waies. a fire not blowne shall consume him. It shall goe ill with him that is left in his tabernacle. The heauen shall reueale his iniquitie, and the earth shall rise vp against him. The increase of his house shall depart, and his goods shall flow away in the day of his wrath. This is the portion of a wicked man from God, and the Heritage appointed vnto him by God. Yea and though (as Iob sheweth) Iob. 21.14, 15, 16, 17, 18, 19, 20, 21. their seed seemeth to be established in their sight with them, and their of spring before their eyes. Their houses are safe from feare, neither is the rod of God vpon them. Their Bull gen­dreth and faileth not, their Cow calueth and casteth not her calfe. They send forth their litle ones like a flocke, and their children dance. They take the tim­brell and harpe, and rtioyce at the sound of the Organe. They spend their dayes in wealth, Yet in a moment goe downe to the graue: Therefore they say vnto God, De­part from vs, for we desire not the know­ledge of thy wayes. What is the Almighty that we should serue him, and what profit should we haue, if we pray vnto him? Lo, [Page 53] their good is not in their hand. The coun­sell of the wicked is far from me. How oft is the candle of the wicked put out? and how oft commeth their destruction vpon them? God distributeth sorrowes in his anger. They are as stubble before the winde, and as chaffe that the storme carri­eth away. God layeth vp his iniquitie for his children: he rewardeth him and he shall know it, His eyes shall see his destru­ction, and he shall drinke of the wrath of the Almighty. What pleasure then hath he in his house after him, when the number of his moneths is out of in the middest? Wherefore it is your wisdome to fore­cast what sufficient answer you shall be able to make vnto the Great Iudge at that day, when he will demand, Giue an account of thy stewardship, for thou maist be no longer steward, Luk. 16.2.

But it is a lamentable thing to see how most folkes do reject all this counsell of God which you haue stood vpon, as needlesse, fantasticall, new and vpstart.

The obiection, (or rather blasphemous slander) that it is need­lesse, [Page 54] and fantasticall, hath bin suffici­ently confuted by the Holy Scriptures, as you haue heard already. The same we may say for their shamelesse cen­sure, that it is new and vpstart. For be­sides that the Lord himselfe in his ho­ly word doth call vpon vs to aske for the old wayes or pathes, where is the good way, and to walke therein, assuring vs that we shall finde rest for our soules, Ier. 6.16. the godly Fathers in all ages haue cryed vnto the people for the same thing: And amongst those that haue laboured in the Church of God since Christ, we may read many wor­thy testimonies to this purpose, of which I will onely acquaint you with the graue and memorable speech of Chrysostome in his second Sermon vp­on IOHN: Chrysost. in Joan. Hom. 2. Illud vos admo­nendos hortan­dos (que) censeo per­necessarium, vt quo nunc estis animo perseue­retis, ne (que) in hoc tantùm con­sessu, sed domi quo (que) vir cum vxore, pater cū filio, invitem de his frequenter, & vltro citro (que) suam & ferant & inquirant sententiam, ve­lint (que) probatis­simam hanc & pulcherrimā in­ducere consue­tudinem. Nec mihi quispiam dicat, pueros in his occupari non oportere. Non enim tantùm o­pus est, vt his vacent admoni­tionibus, verùm etiam solis. And afterwards: Nonne irā Dei in vos meritò provocatis, cùm caeteris rebus & certo tempore & diligenti curâ adhibitâ in diuinarum rerum dectrinâ pueros exerceri molestū intempestivū (que) ducitis? Nō sic, non sic, inquā, fratres dile­ctissimi. Haec profecto atas his maximè admonitionibus indiget. Tenera est & citò qua ei instillantur, imbibit, & audita accipit, tanquā sigillo auditus cera, hoc est, puerorū animis, impresso. Praeterea & vita cius in auditu est, & in ipsis ferè in­anis, vt vel ad virtutem vel ad vitiū facilè pos­sit deflectere. Si quis igitur eos ab ipsis incuna­bulis & quaso vitiorum vesti­bulis ad viam virtulis abstra­heret, in habitu quodā & natu­ra rectè viuendi cos confirmaret, ne (que) sponte sua facilè in deteri­ora prolaberen­tur, cùm cius­modi à teneris ad virtutem eos alliceret. &c. I iudge it very necessarie (saith he) to admonish and exhort you, that you would continue in the minde you are now in, and not onely in this assembly, but at home also you would oftentimes speake, reason, and inquire of these things too and fro, one with another (bringing in this most commendable and excellent cu­stome) [Page 55] the husband with the wife and the father with the childe. And let none obiect to me, that children ought not to be busied herein. For they haue neede not onely to intend these admonitions, but also to giue themselues to nothing else. And after­wards, Do you not deseruedly prouoke the wrath of God against your selues, seeing you take certaine times and vse diligent care for other matters, but count it trou­blesome and vnseasonable to exercise your children in the learning of Gods matters? These things ought not to be so, as you doe, my most beloued brethren. Ʋerily this age (of childhood) standeth in greatest neede of these admonitions. For it is tender and quickly sucketh in whatsoeuer is instilled into it, and what it heareth, it receiueth; and like as waxe taketh the impression of a seale, so childrens mindes doe in hearing. Moreouer their manner of life consisteth much in hearing and they are of that qua­litie [Page 56] for the most part, that they may easily be bowed either to vertue or vice. If any then would waine them from their cradles, as it were from the entry of vices vnto the way of vertue, he may settle them in a cer­taine habit and nature of liuing well, from whence they shall not easily fal back of their owne accord vnto any very bad courses, sithens by such vsage they are allured vnto vertue from their tender age. And vpon Matthew in Sermon 5. he exhor­teth Housholders to call to remem­brance and to repeat Sermons (newly heard vpon the weeke day) with their familie at home, before they do busie themselues with other matters. Now then, you must not be discouraged by any such reprochfull termes, from seeking and setting forth the sweet 2 Cor. 2.14. sa­uour of the knowledg of God in your place and calling; for Satan is euer wont 1 Thess. 2.18. to labor the hindrance of Gods word by the Iude ver. 14, 15, 16, 17, 18. vngodly speeches of foolish and malitious persons, as by all other meanes he can vse, whom 1 Pet. 5.9. Ephes. 6.10, 11, &c. to 21. 2 Thess 3.1, 2. 2 Cor. 2.11. you must resist by Faith, Prayer, Wisdome and Diligence in all holy meanes vnto [Page 57] the vttermost of your power, and then surely the Lord will bruise him vnder your feete shortly. Rom. 16.20.

To conclude, I require you 2 Tim. 4.1. &c. before God and the Lord Iesus Christ, who shall iudge the quicke and dead at his appearing & in his kingdom, that you neither neglect the publike preaching of his word, Act. 17.11 nor the tryall of doctrine by the holy Scriptures, nor yet the pri­uate reading of the same, vnder pre­tence of vsing this or any other good Bookes whatsoeuer. For the holy Bible is the Booke of Bookes, whereof I would wish you to read one Chapter at the least euery worke-day morning, and to cause your folkes (euery one both great and small) seuerally to render you a sentence thereof in the euening before you goe to prayers with them, For their rawnesse sake, you may ap­point ech of them by name some short and pithy sentence out of the Chap­ter as soone as you haue read it in the morning, and wish them to thinke of it in the day time, that so they may giue you an ac­count of it the more easily in the euening. remembring that they are Psal. 1.2. Deut. 5.32, 33. blessed who exercise themselues in Gods Law both day and night, to do thereafter. And Act. 20.32. I commend you to God and to the word of his grace, which is able to build you vp, and to giue you an inhe­ritance among all them which are san­ctified. [Page 58] Philip. 1.9, 10, 11.And I pray God that your loue may abound yet more and more in knowledge and in all iudgement, that you may approue things that are excellent, that you may be sincere and without offence till the day of Christ, being filled with the fruits of righte­ousnes, which are by Iesus Christ vnto the glory and praise of God.

Amen.

So I leaue you to your Booke: 2 Cor. 13.11. Farewell.

2 Thess. 3.16. The Lord be with you.