£ n #.■ V L Digitized by the Internet Archive in 2011 with funding from Duke University Libraries http;//www.archive.org/details/poormansfamilyboOObaxt T .. . nrrruell Vainc World : aj thou h^ bin to me Dujfr and a Shadow, those S leave ftfiik t/icr . \?~hc vrucen Vita.ll *J"ub/iarice S> earn mitt- , C~c hitn t/iatJ Sulflattce>£iyeLiahtJLovc,to\itr' j~h e LcavJ $rFt uit a f*S* di-ofjt.jo?~fo ulc $C ^ V ad. jleavetts hctrj to acneiatL'.to ha t ilr andjc a d; y/iern also thou 7ut/t flatter and mcle/l ' £B>utjhaft7Lot A'iVy /'/-am Evat'ta/binA Rc/lr. Off THE Poor Ma n's FAMILY BOOK. i. Teaching him how to become a true Chriftian. 2. How to Live as a Chriftian, towards God, him- felfand others, in all his relations- efpecially in his Family, 3* How to Die as a Chriftian in Hope and Com- fort , and fo to be Glorified with Chrift for even In plain familiar Conferences between a Teacher and a Learner. Written by %kb. 'Baxter* With a rcqueft to Landlords and Rich men to give to their Tenants and poor Neighbours, either this or fome fitter Book, L O N D ON, Printed by R. W. for Nevili Simmons, at the Sign of the Princes Arms in St. Paul's Church- yard. 1674; 5 f • ; A requeft to the Rich. His Book was intended for the ufe of \ Poor Families which have nei- ther money to buy many , nor time to read them : I much defired therefore to have made it fhorter » But I could not do it p without leaving out that 7 which I think they cannot well [pare. That which is fpoken accurately and in few w*rds y the ignorant under (land not : And that which is largo, they have neither money y leisure nor memory to make their own. Being unavoidably in this fir eighty the fir ft remedy lyeth in your hands ; I humbly propoje it to you for the fouls of men> and the comfort of your own^ and the common goody on the behalf of chrifly the Saviour of your fouls and theirs, that you will be- flow one Book ( either this or fome fitter ) upon as many poor families of you well can. J f every Landlord would give one to every poor Tenant that he hath, once in bit, life A 0'M Oi v .r< ^ renty it would be no great charge in comparifon if-the- benefit -wind) may be hoped for, ana m compari\on of what Prodigality confumeth. The pnee of one ordinary dijh of meaty will buy a 'Book: And to* abate* for every Tenant, but one dijh in year lives ^ is no great Self deny a[. if yon inched / a (I th.it 'you have better , J have done. if not-, grudge not this little 7 to jfhe ponr t a.nd to your pelves : It will be mate comfortable to your review, when the reckoning Cometh^ than that which is [pent on Pomp, and .Ceremony j and fuperfinities, and flcjbly pie a fares. -And if Landlords '.{whofe power with their Te- nants U usually great) would alfo require them ferioufiy to read it ( at leaf on the Lords dayes ) it may further the fuccefs. Jnd I hope rich Citizens, and Ladies, andrich Women , who can* mt themje.lve.s go talk to poor f "ami lies 3 will fend them fuch a meffenger as this, or fome fitter Book, to infiruci them 7 feeing no Preacher can be got at fo cheap a rate. The Father of fpirits. And the Redeemer of fouls, per [wade and affifl us all, to work while it is day, and ferve his Love and Graue, for our own and other mens falvation. Amen. Your humble Monuor, Aug/^6. 1672* ^[cb. 'Baxter, I TO THE READE R. MR. Arthur Dent's Book called The Plain mans Path way to Heaven , was fo well accepted becaufe it wag a plain familiar Dialogue D thar> about fourty years ago, I had one, faid to be of the thirtieth Impreflion. While I was thinking to endeavour the reprinting of it, thofe rcaibns that hindered me 5 did perfwade me to do fomewhat like it to the fame Ends. Accordingly I began in the three or four firft dayes Conference to fpeak as much as I could in the language of the Vulgar, though I thought it not bcftfotohold on to the End •, i . Becaufe it would have made the Book too big, or elfe have neceflitated me to leave out much that cannot(in order to pradiiccj be well fpared • 2. Becaufe I may fuppofe that riper Chri - fthas need not fo loofe a {tile or method as the ignorant and vulgar do • And the later part of the Book fuppofeth the Reader to be got above A 4 the To the Reader* the loweft form, though not to be a Learned ac- curate man. The title of the Book is rough ac- cording to the defign. In the Conference with the Malignant I have brought in only fuch obje&ions, as are now moft commonly ufea , and therefore which the ignorant moft need our help againft. I have two things that fome Readers will think need an excufe : I. That I have put, in the fixth dayes Conference^ pwo fheets of Inftru&ions vu- blijbed heretofore. Which I did, becaufe (uch fmall things alone are caft away and loft } and becaufe I would neither write ofcener than is needful , the fame things , nor yet omit fo ne- ceffory a part. It. Thatlhavepublifliedyir^jr^i 5 ^/^ and Catechizing : But I have not now io little to do, as to confute their conceits who think fuch forms to be unlawful or unufeful. But that they are not better done , I confefs doth need more excufe than I can give you. I expeft that the Catechifm {hould fatisfie but few • for neither it nor any that ever I «faw doth fully fatisfie my felf. It is harder than moft think to fuite the words both to the Matter and to the Learners. Had I lifed fewer words , I muft have left out fome of the neceiTary matter. Had I ufed more^ I had overmatched the memories of the weaker fort. The more Ignorant any one is, the more words hisUnderflanding needeth > and thtfvcer Words his Memory nee deth : And who can give Vfr - - ... ^j ie To the Reader-. the fame man few and many ? I have therefore put but/m z>/"0 the Catechifm to be Remembred, and put the reft in the Expo fit ion to be Read. Thole \ that think thatfo fhort afummary as the Creed, Lords prayer and Decalogue, with the Baptismal Covenant, which make up the firfl: Catechifm, is \ unufeful, are not of my judgement, nor of the an- cient Churches, who made thefe the tcft of mens Chriftianity, and fitnefs for Chriitian Communi- on. I know that the Expofition of the longer Catechifm, is too hard for the ignorant that have no Inftru&cr to open it further to them • and that the firft part ("about God) is harder than the reft: But that is from the Incomprehenfiblenefi of God y with whom yet order requireth us to begin ; and it is fo in moft fyftemes of Theologie : And the Reader that underftandeth it not at firft ^vcmk come back, and ftudy it again ; For He that is the firft and the Z*/?,muft be the firft and loft of all thefe ftudies. I had thought to have done as others, and have added another Catechifm with numerous and fljorter anfrvers 5 but I was afraid of overdoing. The hard paiTages which the younger do not reach, are not unufeful to the riper, who muft have their parts. The Lord be your Teacher, and blefs ( when we are dead and gone ) the Inftruftions which we leave you, ac- cording to his Word and Will I The • The Contents. THe fir ft dayes Conference. page I . The conviction of a finner : Of knowing certainly what fate bis foul is in 5 And, the neceffity of looking after it : what are the true Evidences f true faith, true Repentance. Helps to a true judgement of our felves. The (econd dayes Conference. p. 5 3 . Of Converfion : what it is : in Belief, and Will> and Practice. Of Love to God, our (elves and others. Of Baptifm, and Infants right to it. Of Covenanting with God. The third dayes Conference. p. 85? . The Confutation of malignant contradicters and cavillers : Proving fully the Necefjity of a holy and heavenly heart and life^ again!} the fool/jb wr anglings of the ungodly y and their [corns and reproaches of fcricus chrifluns. The fourth dayes Conference. p. 1 49. The Refolvingand actual Converfion of a (inner. dgdinft Delay, what to truji to for pardon of fin. what fins are. pardonable : How after* fins are pardoned, what to do for grace to keep the Covenant. How to obey the Spirit : and hew to know its motions. what Rule to Live by. what Chntch to be of. what means The Contents, jneans to ufe. About our Callings, whether an uncertain, or unfoundperfon may Covenant with God ? The goodnef of a holy life : of publick Confeffion of fin. The fifth dayes Conference. p. 1 80 Directions to the Converted againfl Temptations. 1. Againfl puzzling difficulties in Religion. 2. Againfl Melancholy and perplexing fears. 3 1 Doubting your oven fincerity. 4. Againfl carnal fee urity. 5. Againfl fenfuality^ pride and covetovfnefs. 6. From fecJs, divijions and controverfies. 7. why God will damn fo ?nany in Hell, what to do in cafes of Church- divifions and difputes and here fies. 8. Againfl miflaking the nature of Religion, and maiming it. 9. Againfl cufh marine \fi and coldnefs and decay of zeal. 10. Againfl temptations to doubting of tire truth of chrifl^ the Scripture or the life to come. The fixth days Conference. p. 246 Inflructions for a holy life. I. The neceffity^ Reason and Means cf ' ho line f. 2. The parts and practice of a holy life' (for Inflrucling others. ) The feventh days Conference. p. 287 Of a holy family: How neceffary : efpe dally the Education of children. How to do it. The duties of Husbands, j vive s \ Maflers, Servants, ChHdrcnto each other : of SubjecTs. How to Atnd every day. How oft^ wh-'n and how to to pray, &;. The The Contents. The eighth days Conference. p. 3 2 3 How to fpend the Lords day in Chrijiian Families, and in the Churchy and in fecret duties. The order of the duties of the day. what Books to read, what Minifiers to hear. Hove to un- derjland. How to remember. How to help ajfeftion. How topratfife* How to read the Scripture. Of pub lick prayer and praife. How to receive the Lords Supper : As to pre- paration : what you muf under/land^ what you mujl be, and what you mufl do. 1 . Underftand -what are the Ends of the Sacrament : and •what are the Parts : 1. The Parties, 2. The Signs 2 for Matter and Manner. 3. The things fignified: Means and Ends. In Acli- en: 1. what u the Consecration? 2. What is the Commemoration ? 3 . what ts the Communi- cation and participation ? How the Bread H Chrijis body. 2. what to Be : what Chrifiians mufl come f whether doubter s^ or the hypocrites f Who to joy n with. 3. what to do in particular pre- par at ion. what to do at the time of Communion, what is there to mrve us to it f The order and time of Sacramental duties, what to be done after Communion. Of Me dilation : matter, time andmanner. Of fecret prayer. Of Conference. Of Humiliation or Fafls^ and Thanksgiving. The ninth days Conference. p. 3 60 Directions for afafe and comfortable death. A- wakening thoughts of death : The need ofthent : Th The Contents, The great benefits of them. Preparation i% health. How to keep up Faith, Repentance^ Committing cur fouls to chrifl : nh ether to trufl to any thing in our [elves. Of obeying the Spi- rit : Of Love to God, More directions to pre- pare for death in health : and in ficknefs. The lajl prayer of a dying believer. Forms of Prayer., Praifc and Catcchiiln for the ufe of ignorant Families that need them. 1. A Morning Prayer for a family. page ^ jT\2. A f/jorter prayer for the mornirigMh the method of the Lords prayer^ being but ah exposition of it. p. 7 3 1 A prayer for Morning or Evening in families. p.n 4 . Another for the fame ufe. p. 1 7 5 .A Prayer before meat^ andThdnkfgiving after meat. P* 2 ) 6. Aprwcr for converting grace , to be ufed by fuch at are convinced of their miferable Jlate. p. 26 7 .A confejjion and pray erf or a penitent finnCr.p.33 8. Prayer and praifc for the Lords day. p. 3 8 9. A jhorter form of prayer and prat fe for the Lords day. p. yd 10. A form of prayer for the fick who are unrea- dy to dye. p. 56 11. The The Contents. 1 1 • Tbefbortefl Catecbifm in three Queftions. p. 60 12. The explained profeffton of the Chriftian Re- ligion trifle ad of a Catecbifm. p. 63 1 3 . A jhort Catecbifm for thofe that have learned the firfl> being ten QvcflionS; with a large Ex- pofltion. 65 14. A fbort prayer for Children and Servants* P-93 15. A Pfalmfor apenitentfinner. p. 97 1 6. APfalmof ' praife to our Redeemer : fj>e dally for the Lords day. p. 99 1 j. A Hymn, or Pfalm of praife. p. 1 o 5 1 8. Short inflrucJions to be read to Qor by) the ftck that are unprepared to dye ? or in a doubtful ft ate* P* 1 *? EK- ERRATA. Pag. 303. Line 1 o. for plainly r . -plenty* Part 2 . p. 46. 1. ioxjhiwvgs r. jlrivings. €I>e poo? 3©an# family ISoofe* TKe firft dayes Conference. The Conviction of an Unconverted Sinner. Speakers. 5 f f A Paftor. 1 £ *^#' > An Ignorant binner. P/r«/, SffiSSS^Hen I faw you laft , Neighbour* I told you j that both my Love to yon , and my Office , do bind me, behdes my publick preaching, to watch over every perfun of my flock, and to inftrud and help them man by man, as far as I am ?ble and they confent : Thus (a) Chrift himfelf ''nftruded finners , and thus muft we : You know we cannot fpeak fo familiarly, (O J.b.4. &j. i 3 i, &c. £ and C&e Poo? *3£an# family Xoolu ! i and come fo clofe to every ones cafe , in a common Sermon , as we may do by conference • And in con- ference it is not a little rambling difcourfe upon the by, that is fit for fo great a bufinefs •, and therefore I in- treated you to allow me now and then an hours fet and fober talke with you , when all other matters might for that time be laid by - y And I am now come to claim it as you promifed. Saul. You are welcome, Sir-, I confefs to you, 1 that being Ignorant and unlearned , I am loth to talk with fuch a man as you , about high matters, and things of Religion , which I do not well understand : Bur becaufe you defired it , I could not fay you nay. P. You fhall fee that I come not to difpute with you , or to cavil , or to do you any harm , nor topofe you with any needlefs queftions , nor to try your Learn- ing • bur only to help you before you die , to make fure ©f everlafting life. 5. I have fo much reafon myfelf, as to know, that Chrifts Minifters are like Nurfes that muftcut every Child his meat , as it is fit for him •, And that if I were fic^ it is not a long fpcecb of my Phyfician, that will ferve to cure me . but he muft come and fee me, and feel my pxlfee ■ and find out my difeafe , and then tell me what will do me good , and how to take it. But to tell you the truth, Sir, there are fo many bufie fellows, that love to meddle with other folks matters , and cen- , fure others, and do but trouble men , either to draw I them to their own opinions , or elfe to make them- | felves Teachers and to. feem better than they are them- felves , that I was at firft unwilling you fhould trouble me with fuch matters •, Till I thought with my felf that I am one of your charge , and till I heard how dif- creetly 7 and tenderly and well , you fpeak to thofe that Cfre Poo? ^an0 f amtip TSoofc* 3 that have been with you. And now I am ready tore* ceive your inftru&ion. P. But I have this one requeft to you before we be- gin , that we may do all with Reverence as in the pre- fence of God , and beg his 'Bleffmg ^ and that you will not be offended with me , if I fpeak freely 7 and come clofe to you ; as long as you know that I have no ends of my own , but only in Love to feek the falvation of your foul : And it is not flattery that will cure difeafes, or fave Souls. 5. I confefs mans nature loveth not to be fhamed or galled or troubled ; But yet God forbid that I fhould be offended with you , for feeking my own good : For I know you are wifer than I , and I know by your Life and Labour that it is nothing but all our falvations that you feek. P. I pray you (b) tell me , what cafe do you take your foul to be in for another world ? and what do you think would become of you if you fhould die this day > S. God knows what he will do with us all , I know not: But we mutt hope thebefl, and put our trail in the mercy of God. P. No doubt but God knows • But do yon thimk that we may riot ( c ) know our fdves ? May not: a man know certainly whether he (hall be faved or not ? 5. I think not : we can but hope well , but not be fure. For who can tell the fecrets of God ? P. Cannot a man know it ., if God fhould tell him ? 5, Yes ; But God tells no body his mind, 0) 1 Pef: 5. i 7 . ft) iCor.fJ t. 4 Ct>e poo? §5an# ffamtlp Xoofc* P. Do you not think the (V) holy Scripture is Gods word ? and that whatever it tells us , that God tells us. 5. Yes ^ I cannot deny that. P. Do you believe that there is (e) another life after this, and that man dyeth not like a dog , but that his Soul goeth either to Heaven or Hell ? 5. Yes : that muft not be denyed. P. Seeing Heaven is an unconceivable Glory , and Hell the moft unexpreffible mifery , do you not think that there muft needs be % a (f) very great difference between thofe that go to Heaven , and thofe that goto Hell? S. Yes , no doubt ^ God is not unjuft : He would not take one to Heaven , and fend another to Hell , if they were both alike. P. And do you think that there is fo great a differ- ence, and yet that it cannot be known? Is a Godly man and a wicked > man fo like ? that they cannot be known afunder by thewfelves , if they will ? 5. No body knoweth the heart but God. P. Another cannot infallibly know it y further than the lifedeclareth it ? But cannot you (g) know your even ? Cannot you know what you love and what you hate ? 5. No doubt but a man may know his own mind. P. Very good I And you hear the Scripture read at Church , where there are abundance of Promfes made (dj Joh. 5. 39; Mar. 14. 49. & I*. M- 2 Tim. 3.1*. ft) Matt. 25. Hcb.9. 27. (f) Matc.2f. VUli. Mai. 3. 17, iS. Rom. S 5,6,7,9. (g) iCor.iJ. 5- 1 Jch.3. I4j 2 4- & 4.13. & 5.19,20. to I Cfje Poo? $3an0 JFamtlp TSoofe* 5 to the Godly , both for this life and that to come h and terrible threatnings to the ungodly? To whaqufe and pur- pofe were all thefe, if no one could know whether he were Godly or Vngodly ? Who could take any comfort in the fromifes , if he could not know that they belong to him ? 5. Not unlefs he have fome guels or hope. P. And do you not hear in 2 Per. 1. 10. that we muft give all diligence to make our falling and Election [are ? And 2 Cor. 13.5. Examine your felvcs whether yon be in the faith or no : Prove your felves. Know yon not your own felves , that Jcfm Chrifl is in you , except ye be reprobates I Do you think God would bid men try and examine and make fur e , if it were impoftible ? S. No ? lure ; we mull do our belt : But who can tell who are Elected and who are Reprobates , which are Gcds fecrets ? P. You cannot know before they are Converted , whom God will convert and whom not* But when he Converteth a Sinner , he fets his name and mark^ upon him ; not outwardly only as you do on your Sheep or goods •, but inwardly , as the ( h ) Parents convey their own nature and likenefs to their Children ; That is , He Regenerated and fancYifieth them : He putteth into them a Holy nature * a new mind , and a new will, and turneth them to a new life : And may not all thfs be known ? Cannot Gods Ele& be known to them- felves , when he hath given them the fpirit of Chrift , and made them new Creatures , and fet his certain mark upon them? Did you never hear 2 Tim. 2. 19. The (hj Joh. *. 3, ?. R-n. 8. c. ■ Ma n. 1 8. j. Ti:. i. r$, 14. % Cor. 5.17. B 3 foiiil* 6 HD&e Poo? $)an* IFamtip TSoofe* foundation ( or obligation ) of God fiandetb fare , having this feal ; The Lord knowctb them that are his ; and , Let every one that nameth the name of Chrift depart from iniquity : God knoweth wham he will convert and fave from eternity : But when men Believe in Chrifl and Depart from iniquity , then they have his feal of Eleciion on them , and by it they may know themfelves that they are his. 5. I cannot deny what you fay , for it is plain. P. I pray you tell me further •, Have you not read or heard , that one fort are called in Scripture the Children of God , and faid to ( i ) have his Nature , and his Image ? and therefore are faid to be Regenerated and born again, and Born of God, and begotten by incorruptible feed to a lively Hope , and a never fading Vrovezi in Heaven , and are made Holy as he is Holy ? And the other fort are called ( k^) the Children of the Devil, and faid to be of him, and to be ruled as Caftivesby him , and to do his works and will ? And dare you think that God and the "Devil are fo like, as that their Image, and Nature, and Works-, and Children, cannot be known one from another ? 5. I dare not think fo. God forbid. P. And have you not heard in Scripture abun- dance of particular Marks laid down , by which we may know whether we are the Children of God ? And can you think that they are all laid down in vain? 5. No ; none of the word of God is in vain. P. And do you not hear expreily that by thefe marks ( i ) z Pa. i 4. i Pet. I. 3,4. »?j i*. 17. ( k) J ob - 8 4?. i Till. J. ij, 16. i To'i. 3.6 ; c, id, /ft, j 3.10. tEDe Poo? 30att0 jFamtlp 'Boofe* 7 Wf w^y i^ww that we ( / ) are the Children of God ? And that knowing it , we may Re Joyce , even with m- fpeakable glorious joy f And that Believers \ are Com- manded to Rejoyce in the Lord, yea Ahvayes to Re- Joyce? And Gods word cannot be falfe, nor doth it command the ( m ) ungodly thus to Rejoyce : There- fore certainly a man may know whether he is the Child of God , or not. 5. I never thought of fo much before as you have told me : I cannot deny it. But I muft confefs that I have no fuch knowledge of my (elf. P. Be not offended with me, if I freely proceed upon your own confeftion. Have you no alTurance of your Salvation ? nor certain knowledge what cafe your foul is in ? Tell me truly , what care 3 what (n) di- ligent labour have you ufed to have made all fure > Is it becaufe you could not get affurance } or becaufe you would not do ycur part ? Can you truly fay that you have fet your heart upon the matter , and made it the greateftof your care and labour in this world, and left nothing undone which you were able to do, to make fure of everlafling life ? 5. I would I could fay fo •, But I confefs I cannot : God forgive me , I have had fome (h allow thoughts of thefe matters upon the by •, But I never laid out fuch ferious thoughts, fuch earned labours upon them as you fpeak of. P. Have you not ? I am forry to know it : But I pray you tell me what is it that hath hindred you ? (/; iCor.i. T2. Gal.6.4. Htb.j.tf. Phi'. 3 i. & 4 . 4, P:V. 33, t. Rem. 5. i. 1 Thtffi y. \6. 1 Pet. 1. 6,8 (m) Hof. 0.1. ('jiPa. 1. 10. Ifa. jc. i 3 6, io. Mat 6.33. Job. 6.z 7 . B 4 S. A!as, / 8 C&e INo? ^^tt0 ffamilp TBoofc* 5. Alas , Sir , many things have (o) hindred me : One is the cares and bufmefs and croffe s of this world , which have taken up my mind and time. And another is the vain pleafures oi the flefi , the delights of fenfe , and a daily contentednefs in the particulars of my pro- fperity. Something or oiher fo took me up , that my mind had no leifure nor room for God. P. And do you think you have done well and wifely . ? will this courfe ferve your turn for ever ? what have you now to fhew of all the pleafures that fin afforded you , ever fince you were born? what now are you the (p) bet- ter for every merry hour that's paft? for every fweet delicious difh ? for every pleafant merry cup ? for every playful day or company ? for every wanton luft and dalliance ? Tell me now what good , what fweetnefs , what inward comfort , is left behind ? what the better are you now for all ? 5. You need not ask me fuchaqueftion. The plea- fure is gone of all that's paft ; but I amftill in hope of more. P. And how long will that endure which you hope for ? Are you fure to live another week , or day or hour ? And are you not fure that an end will come , and (q) fhortlycome, and unrefiftibly come? And where then are all your delights and merriments? Do you think that death is made more fafe and confortable or more dangerous and terrible , by the remembrance of all the finful pleafures of a flcflily life ? Go try,if you can comfort a dying man ( that is not mad ) by telling him that he hath had a life of fport and pleafure -, or («) Mr. 15 zu Luk. J?. 14. & zr $j. Rom 8. 6*, 7> $i Phil- 3. 19. Pfal. 10 3,4. (p) Eccl. 1. a, 5. &c All is Vanity and vexation. ( )) Luk. u. 19, *o. that Ww poo? 30an0 family ISoofe. 9 that he had his cups and feafts and whores and honours, for fo long a time h and that he (V) hath had his good things here • and that this world hath done for him ail that it can do, and now hemuft part with it for ever. Go try, whether death be more comfortable to Dives , who is cloathed in purple and ftlk,and fareth fumpcuoufly or delicioufly every day, than to a Lazarus that waiteth in patient poverty for a better life ? And as for all your pofifeflions and wealth , what, will they do for you, more than to be the fuel ofthefe. rranfitory delights ? that your fleffcly lufls may not lack provifion ? Will you carry any of it with you ? Will it make your death more fafe or eafie ? or do vou. not know that unfandiried wealth and pleafures do ail leave nothing but their fling behind , and prepare for everlafting woe ? 5, I know all this : And yet this world hath a mar- vellous power to blind mens minds, and take up their hearts , and turn their thoughts from better things. P. It's true wLh thofe that are blind already , and never had fpiritual wifdom or holy inclination , to mind God or any thing truly good. But if men were well in their wits , could the beaftly pleafures of the 1 fiefh for a moment , be preferred before holy ever- lafting pleafures ? Could they be quieted in ail their mifery , with the pride and pelf of a few dayes , and which they know they mud fhortly leave for ever ? Could a life that is polling fo fpeedily to its end , make men forget an endlefs life ? But tell me , Neighbour • Did you not know all this while that you muft dte ? you mufi certainly dis ? you ) (r ) Luk.iS. 2J. muft io Ct)t poo? ^an# IFamilp TSoot muft jWr (y die ? And did you not know that whe n dca b ^ometh , Time is gone , for ever gone , and all the world cannot recal it ? Did you not know that your (f) bufinefs in this world was to prepare for Heaven , and to do all that ever mud be done , for your ever- lafting hope ^r.d happinefs ? And that it muil go with all men in Heaven or Hell , as they have prepared here ? ft I have heard all this , but it was with a dull and (Jeepy mind ; Ic did not ftir me up to fober confidera- tion , becau^ I hoped fciil for longer life. P. But you know that the longeft life muft have an End : Where now are all that lived before us ? And alas what are an hundred years when they are gone ? what now is all your Time that is pail? But tell me further-, What fhifr. made you all this while wiA your Conference ? Did you never Junk of ihe (t) end ©fall yorr profperity ? a r d of your fouls appearing in anotl I orld ? Do you not pals through the Church- yard . .• d fee the Graves , a I tread upon the duft of; ; ;e lived in the pi afu es : he world before yon? Have you not feen the Grave? opened and the i r caf ~ r your neighbours left there in the iilent C nef to rott unto ugly loatbfomnefs and duft ? Have you 01 fcen the bones , the skulls of your Fore- fktht -s , arid the holes where meat and. irink went in? And did y< u not know that all this muft be your own coiv'v, oh-? And is fuch a life better than Heaven? And fuch a ruptible body fit to be pampered with all the {[) Matth.rf. r?, 2?, 7$. ( t ) \ Vex. 4- 7- Luk. n, d, 20. 2 Pet.? 1. PfaJ. 37. j7: 38, &•;. Horn. 6. ir, zi. 2 Cor. 11. 15. Phil. 3. 1 9. care t£f)e poo? ®an0 familp Xoofc* 1 1 care and labour of our lives, whileft our fouls are al- moil forgotten and neglected ? 5. God forgive us-, we forget all this , though we have daily and hourly remembrancers, till death is juft upon us, and then we do (h) perceive our folly. I was once rick , and like to die , and then I was troubled for fear what would become of me : And I fully refolved to pend my life : But when I was re- covered, all wore off, and the world and the flefh took place again. P. But you are a Man and have the ufe of Reafon. When you confefs that you are unready to die , and have done no more to make fure work for your foul , tell me , what fhifc make you to lie down quietly to llcep, left you fhould die and be paft hope before the morning? Are you not afraid in the morning left you fhould die before night , and never have time of Re- pentance more ? What; fhifc make you to forget that if you die unready and unconverted , you arc a loft and miferable man for ever ? Are you fure at (iv) night to live till morning ? Are you fure in the morning to live till night ? Are you not fure that it will not be long ? Do you not know by what a wonder of provi- dence we live ? How many hundred veins and arteries and finews and others parts our bodies have , which muft every one be kept in order? So that if one break or be ftopt , or if our blood do but corrupt or fowre , or our other nourifhing moifture be diftempered , or our fpi- . rits be quenched , how quickly are we gone ? And dare you wilfully or negligently lire one day , unprc- r*>Pfsl.78.33?f44|5i&". M P.ov.27.1. MAt.24.-i4. Iiu. 12 i ?j 20,40." pared 1 2 f&i)t pao? 9Qm& family ISoofu pared for death in fo flippery and uncertain a life as this? 5. You fay well : But for all this uncertainty I thank God I have lived unrill now. P. And wiH you turn Gods patience and mercy into preemption, to the hardening of your heart , and the delaying of your Repentance? Will he alwayes wain your leifure? As long as you have lived , will not Death come , and fhortly come ? And where are you then ? and what will you do next ? Have you ever foberly bethought you , what k is for a foul to take its farewel of this world , and prefently to ap- pear in another world , a wurld of fpirits good or bad, and to be (x) judged according to our preparation in this life, and to take up a place in Heaven or Hell, without any hope of ever changing ? S. You trouble me and make me afraid by this talk : But Death will not be prevented : And why then ihould we begin our fears too foon } They will come time enough of themfelves. The fear of death is a greater pain than death it felf. P. Alas, is dying all that you look at? Though Death cannot be prevented, Damnation may be pre- vented. Dying is a fmall matter , were it not for what cometh next. But can HeR be efcaped without fear and care and ferious diligence? Or had you rather be condemned for ever , than be frightened to your duty , and from your fin and danger ? Is Hell eafier than a little necefTary Fear and fare I If vou were either a Beafi or a Devil , there were fome fenfe in what you fay. For if you were a Beaft , you had nothing after (y J Mat. 15. death %X>z poo£ $}an# family 'Booi 13 death to fear • And therefore the fear of death before- hand , would do no good , but increafe your fcrrow : And if you were a Devil , there were no hope : And therefore you might defire not to be tormented before the time • for it will come time enough at Iaft. But God be thanked , neither of thefe is your Cafe ? You mufl live for ever : And you may live in Heavenly Joyes for ever if you will. And are nor thefe things then to be forethought of? S. Really Sir , I am afraid if I fhould but fet my felf to think of another world , and the State of my foul , as ferioufly as you talk of it, k would frighten me out of my wits • it would make me Melancholy or mad. I have feen fome people moped and melancholy with being fo ferious about fuch things * and therefore do not blame me to be afraid of it. P. God be thanked that you have yet your Reifon ; And feeing you have it , will you ftudy of thefe few Queftions following ? 1 . What did God give you your Reafon for > and difference you fromaBeaft, bur to ufe it in prepara- tion for an endlefs life? And is it Madnefs to nfe our Reafon for that , which it was given us for , and which we are made and live for ? 2. Is not that man attually mad already , who hath a God to ferve, and a foul to fave, and a Heaven to get , and a Hell to fcape , and a death to prepare for , and fpends his life in worldly (y) fooleries that all perifh in the ufing , and leaveih all this work undone ? Is he not mad and worfcthan mad , that fetteih more Luk. 12*20. Pfal 14. i. & 5?:. 6. Jqt. T/.ii, Pro. 14. 9> Scfl. 5. i) 4. Lik. 14.2^. by 14 COe poo? ©an* family TSoofe* by thefe trifles than by his God? and fetteth more by a little meat and drink and beaftly pleafure , for a few dayes , than by an endlefs Heavenly Glory ? That careth more for a body that muft rot in the earth , than for a never dying foul ? That fpareth no pains to avoid fhame and poverty and ficknefs • and will do little or nothing to avoid everlafting ihame and pain and horrour in Hell > Tell me if your wife and child fhould behave themfelves but half as madly about the things of this world ', would you not fend them to Eedlam , or to a Phyficion prefently , or bind thera and ufe them as the mad are ufed ? And is it not a pitiful hearing , to hear one that is thus mad for his foor foul , to negled it ftill and caft it away and fay he doth it for fear of being mad ? More pitiful a thou- fand times , than to hear one in Bedlam fay ; I dare not take Phyfick left it make me mad. Were fuch madnefs a difeafe , it were but like a feaver or another ficknefs , for which God would not punifh us , but pitty us : If you fhould fall into difeafed madnefs or melancholy , though it is a fad difeafe , it would not damn you -, for it is no fin. But when men have Reafon for trifles and none for their falvation , and are wife in nothing but unprofitable vanities , and cunning to cheat them- felves out of all their hopes of Heaven, and to go to Hell with eafe and honour, God blefs us from fuch wit as this. 3 . But I ask you further, what is there in God , in Chrift, in Heaven, or in a Holy life, that fhould make a man mad to think of it ? I befeech you, Neighbour , Confider what we are talking of. Is not \z!) God bet- ter than your houfe and land and fports } Is he not a (\) Pfal 73. lUi'i -%• p k*-4. Pfi 1 .^.}, Phi!.?, 7,!?. better Clje Poo? span* iFamilp Xoofe. 1 5 better friend to you , than any you have in the world ? And will it make you mad to think of your houfe or land or flea fares $ Do not ail men confefs that we fhould love God above all? And if it make you not m#d to love your friend , or your r/c^fj, or your filf, why fhouid it make you mad to live in the Love of Co I ? Is noc Love , and the nob left Love , the fweeteft dc~ Ught? And will delight and the ^^ delight diftraft you? Tell me, Do you think that Heaven is a defina- ble place , and better than this miferable world, or not ? If you fay no, you bear wicnefs againft your felf that you are unfit for Heaven who do not Love it or de- fire it , and God will deny ycu but that which you had no mind of. But if you fay, yea ^ then tell me why the Hopes of everlaftinq Heavenly joyes , and the fore- , thoughts thereof fhould make one mad ? Alas man, we' have no other Cordial againft all our Calamities in this world , but the Hopes and f ore-thoughts of the Joyes of Heaven. What have I to keep me from be- ing melancholy or mad, but the Promife and belief of e?idlefs Glory ? If God and Heaven be not our Bcft , what are we but beafts or worfe ? and what do we live for in the world ? and what have we for one day to keep up our hearts under all our CrofTes, but the comfortable fore-thought, that we fliall for ever be with the Lord and all his holy ones ? Take away this, and you kill our comforts ! Our hearts would fink and die within us. And do men ufe to go mad for fear of their felicity f and with delightful thoughts of the only Good ? S. All this is true if a man were fare of Heaven : But when he mult think of Hell too , and his fears are greater than his hopes , the Cafe is otherwife. P. Now you fay fomething ; But I pray yQu con- fider 1 6 cpe poo? $}an# JFamtlp "Boofe* fider , That it is one thing to think of Hell defpairingly as thofe that have little or no hopes to fcape it : This might make a man mad indeed : But this is not your Cafe. Bur it is another thing to fear Hell , as that which you (a) may moft certainly avoid, andwith- all attain eternal life , if you will but confent to the offers ol lour, who will freely fave you. No man fliall be damned that is truly willing tobefaved 5 To be faved I fay , from Sin and Hell. 5. I pray yon tell we then , what makeththe thoughts of the worii-to-come fo terrible to us? and what maketh fo many that are troubled in Confcience , to be melancholy , or to live fo fad a life ? Pi I will tell you what. I have had to do with as many Melancholy Confcientious perfons as any one that I know of in England : And I have found that i . there is not one of many of them , but it is fome (b) worldly Crofs which makes them Melancholy , and then it turneth to matters of Confcience afterwards^ ivhen they have a while had thedifeafe. 2. And for the mod part, it befalleth very few but either weak fpirited tender Women , whofe brains are fo wea\ and their fancies and fafflons fo ftrong and violent , that they can bear no trouble nor ferious thoughts } but their Reafon is prefently difturbed and born down ^ orelfe fome men that by natural diftempers of body , either from their parents , or contracted by fome difeafe, are fpecially inclined to it. 2. And when I have known it befall fome few in their firft Repentance, it hath ufually been fome very heynow Q£),lh 5f.i>2? h6*7* Ma*h.ii.z8. Rev. 12. 17. Mar. ii. 16, Joh. 3. 16, 18, j?. \b) 2 Cor. 7. 10, ix. [inner s^ €!>e poo? 30an* ffamtlp OSoofe* 1 7 finners , who have lived fo debauchedly in drunken^ nefs , or whoredom, or committed Perjury or murder, that Confcience did more terrifie them than they w If you die this night in the cafe you are now in, do you think you fhall be faved or not ? 5. God knows : I told you that I do not know : But I hope well : For no man muft defpair. P. To defpair of ever being converted and faved 3 is one thing : that you muft not do : And to know that a man is not yet converted , and to defpair of being faved without converfion , is another thing : That is your duty , if you are yet unrenewed. But as for your Hopmg well, I muft tell you that there is zHopeot Gods giving , and there is a Hope of our own and of the Devils making : And you (e) muft not think than God will make good the Devils word , nor our word, but only his own word. To a Repenting Believer , (H) Joh. ? . 4, 6, 7 j 8. HetM.u,n, 13,14. Aft. 8. 30,31. (cj 1 Cor. 6. 9 . Gal. 6. 7 . 1 Cor. $. 18. E?h. J. 5. 1 Job. r. 8. Jam. 1. zzj 16, C Z Cod 2 o Clje JP>qo? $&m& IFamtlp TSoofe* GW promifeth forgivenefs and falvation: And fucha one muft Hope for it ; And God will never difappoint bis Hopes : But to unbelievers , ungodly , impenitent perfons the Devil and their own deceitful hearts only do promife forgivenefs and falvation. And they that promife it muft perform it, if they can - 5 for God will not. Do you think that God hath promifed that All men fhall be faved , any where in his word ? 5. No , I dare not fay fo. P. Do you think then that if all men fhall Hope to be faved , that this would fave them ever the more ? 5. No: but yet there is fome comfort in Hoping welL P. But how little a while will deceitful comfort laft? Do you not know that there are fome men that God hath told us that he will not fave ? As Luk. 13.3,5. Except ye Repent ye jhall all perijlj ? Matth. 8. 13. Except ye be Converted and become as little Children ye ftall not enter into the Kingdom of Heaven. Rom, 8. 13. If ye live after the flefi ye jhall die ? The text is plain you cannor deny it. Tell me then , If any one of thefe fhall Hope tobefaved, in fuch a condition in which God faith that No man jhall be faved, fhould fucha man do well to Hope for the contrary ? Is not this to Hope that Gods word is falfe ? And fhould a man Hope that God will lie ? or will God go contrary to his word ? 5. But may we not Hope that God will be better than his word ? There is no harm in that. P. That which you call Better is not Better but worfe* The King hath made Laws for the hanging ofmur- derers : If he fhould pardon them all , they would call it 'Better to them •, Bat the Common-wealth would call it worfe . For no man could have any fecurity for his life j but every one that had a mind of his mony or that hated €t)e Poo? SDan* JFamtlp T$ootu 21 hated him , would kill him if he could. And where then were Juftice ? What is the Law made for , but to be the Rule of the fubjeBs life , and of the Judges Sentence , and to tell men what they mud expect ? And if it be not fulfilled , it is vain , and deceitful , and fheweth that the Law-maker either had not wit enough to make it well , or had not fower enough to execute it. A BenefaBor or friend indeed may give more than he hath promifed , if he fee caufe : But a (f) Righteous Governour mult Rule according to his Laws , or elfe he deceiveth men by them • which is not to be imputed to God. At leaft , he will not (g) lie , and falfifie his word. 5. But for all that the King may pardon an offender. P. That is becaufe that weak man can make no Law fo perfed , but on fome occafions there will be need of a difpenfation. But it is not fo with God. And a Righteous King will never pardon crimes , but in fome rare extraordinary cafe, which (hall be no difpa- ragement to his Laws , nor hurt to his fubjeds : which is no comfort to all the reft of the malefadors. But I doubt you do not underftand, that God did at firft make a perfed: (h) Law , which forbad all fin on pain of death : And man did break this Law , and we all ftill break it from day to day by every fin • and God being merciful hath given us a Saviour , and by him the forgivenefs of all our fins : But how ? Not ab- folutely : But he pardoneth us all by an Ad of oblivion, a pardoning Law : And this Law maketh our Faith and (0 Jobs. 3. P:V. S?. t 4 . Hab.xi.a8,»9. (z) Tir.i.z, Heb. 6. 18. Roitr.3 4. 1J0H.J. 10. (b) Rem. 3 11, &c. & J. through ju:. C 3 true 22 CijePao? $)an0 IFamtlp TSoofc* true Repentance for Conversion) to be the Condition of pardon. And in it God affirmeth and protefteth , that he will pardon and fave (i) all that Believe and are Converted, and that he will never pardon or fave them that continue unconverted in their fin and unbe- lief. God hath already given out a pardon to all the world , if they will but take it thankfully on his terms, and ceafe their rebellion and turn to him : and hath re- folved that they that continue to refufe this pardon and mercy 5 (hall be doubly punifhed , firft for their com- mon fins , and then for their bafe unthankfulnefs and contempt of mercy. And now bethink you whether it be not foolifhnefs , for any to fay \_ I hope God will forgive me , and be better than hvs word . ? J He hath already forgiven you if you Repent and turn to him ^ But if you will not , it is impudence for a man at the fame time to Refufe forgivenefs and yet to Hope for it • to defpife mercy and fay , / hope for mercy. What if the King make an Ad: of Pardon to the Irifi Rebels, forgiving them all on Condition they will thankfully take his pardon , and lay down their rebel- lions arms • were it not impudency in them to continue in arms , and refufe thefe conditions , and yet fay we Jiope the King will pardon us ? There are two things that may fully refolve you that God will pardon and fave no unconverted {inner : The firft is, becaufe that in his very Pardoning i^zwitfelf ( that is' , the Gofpel ) he hath faid and protefted that be will not ; And it is impoflible for God to lie. The fecond is , that the thing it felf is incongruous and unfit (0 Mar. 16. 1(5. Joh. %.\6, 18, 19. 2 Theft z. T> 8, 9, 10. H-b*2.j;4. Hei>. 4. i. Hcb. u, i 7i %% 29. for €&e Poo? $)an# JFamtty T5oofe* 2 3 for the wi/* , holy and righteous God to do. For a pardoned perfon is reconciled to God and hath Com- munion with him : And what Communion hath light with darknefs , or God with the Devil and his works? It is blafphemy to fay that God can be actually Re- conciled to ungodly fouls , and take them into his com- placence and Kingdom. Yea what if I faid that it is a thing Impoftible and a contradiction for a man to be forgiven and faved that is unholy and unconverted? If you knew what fin is , you would know that it is a: felt" punifliment and the for eft evil -, the ficknefs and mifery of the foul: And to forgive a man, is to de- liver him from this mifery - 5 and to fave him, is to (k.) fave him from his fin. For fin is as it were a fpark of Hell fire , kindled in the foul, which is not faved till it be quenched. And what is Heaven it felf but the perfect light and Love of God ? And to fay that a man is faved that Loveth not God above his fin , and is not holy , is to fay that he is faved and not faved. S. I underftand thefe things better than I did : But lean hardly digeft it, that you thus feem to drive men todefpair. P. You greatly miftake : I am driving you front defpair. There is no Hope of the falvation of at (inner that continueth unconverted : Flatter not your felf with foolifh Hopes of the Devils making 3 As fure as Gods word is true there is no Hopes of it. Everlafting Defpair in Hell is the por* tion of all , that die unconverted and unfancti- fied. They will then cry out for ever , ?y4ll onr ({J Maith. 1. 21. Tir; 3. j ; 5. C 4 (/) Hop *4 Cfce Poo? ©an* IFamtlp TBoolu (7) /^f « p#/£ and gone : we had once Hope of mercy, but we refufedit^ and now there is no Hope. This thought , that there is no more Hope , will tear the finners heart for ever. This is the State that I would keep you from : And do I not then feek to keep you from defpair ? Suppofe you met a man riding poft towards Tork^j and thinketh verily he is in the way to London, and tells you I ride for life, and muft beat London to night : You tell him that he muft turn back again then •, for he is going the quite contrary way , and the further he goeth the further he hath to go back again: Hean- fwereth you, Alas I hope I have not loft all this time and travail ^ I hope I may come this way to London. Will you not tell him that his Hopes will deceive him * there is no hope of coming to London that way , but he muft needs turn back ? And if he anfwer you , Ton would drive me to defpair ' ^ / will hope well and go on ^ What would you fav to this man ? Would you not take him for a fool? and tell him, If you will not believe me , ask fome body elfe , and know better before you go on any further. ■ • ■ - < So fay I to you, If you are out of the way to Heaven, you muft defpair o;vcr coming thither (m) till you turn •, but that is not to defpair Of converfion and falvd± tio'n , but defpair of being faved in the Devils way^ that you may be faved in Gods way and not defpair for evermore. Changing falfe Hopes for found Hopes is not to cafl away all Hope, There is nothing more hindereth (/J Jobs. 13,14. & 11.10. & z 7 8. Prov. 1 1. 7. & T4. 51. Ifa.57.ro. 1 Pet. l.j 5 Hi & j. if, 1 Job. 5. 5. (tnj take 15. h $. ; , >.. ; men €t>e poo? ^an0 jFamtlp OSaofu 2 % men from Repenting and being faved, than Hoping to be faved without true Repentance : For who will ever (n) turn to God , that ftill Hopcth to be faved in the worldly ungodly way that he is in ? who will turnback again that hopeth he is right and fafe already ? ' Tell me I pray you , muft not every wife man have fome ground and reafon for his Hopes ? And fhould a mans foul and everlafting State be ventured upon un- found uncertain hopes ? S. No , if we can have better. P. Tell me freely then, What are the grounds and Reafons of your hopes? Heaven is not for all men. What have you to fhew that will truly prove your title to it ? S. I ground my Hope on the great mercy of God. P. But Gods mercy favech none but by Conversion : Devils nor (o) unconverted men are not faved by it. It is the refufing and abufing of mercy that condemneth men J The queftion is whether this mercy will favc you ? S! I place my Hope in Jcfus Chrifi , who is my Saviour. P. I fay as before : Chrift faveth not all men : What Hope have you that he will fave you more than others ? S. Is it not faid that he is the Saviour of all men, and that he is the Lamb of God , that taketh away the fins of the world? P. That is becaufe that (p) faving is his office , for which he is all-fufficient , and by his facriflce he hath (*) Jam. 3. 40. Ezek. 55.9, 11,-43. & 18. 21,30,31. & 14. 6. (*) Kk.%7. ii. 2'Thcflf. 1. 7,8, &c. &2.io, 12. Rom.1.10, to the end. (/») Joh 5.16. 2 Cor. 5.1^10. pardoned 6 Cfre poo? $)an# tfamity T5oofe< pardoned all the world on Condition that they be. Jieve and turn to God. But till they believe and repent they are not adually pardoned. He may be the Phy- ficion of all the City or Hofpital , who undertaketh to cure all in the City or Hofpital that will truft him and take his remedies : And yet all may die that will not trnfi him , and be ruled by him. S. But I do believe in Chrift y and Believers are for- given. P. If you truly Believe, you have good reafonfor your hopes ; But I am loth you fhould be miftaken in fo great a bufinefs. I muft ftrft tell you therefore what true Believing is. Every true Believer doth at once believe in God the Father > the Son and the Holy Ghoft, And he believeth all Gods word to be True , and he heartily confenteth that God be his only God , and that Chrifi be his only faviour, and the Holy Ghofl his fan m Bifier , and he Trnfieth himfelf wholly to God alone , for Happinefs , and for fufiif cation and Santtification and Sahatton. Do ycu do this ? 5. I hope I do : I believe in God 7 and truft him. P. Let us a little confider all the parts of faith , and try whether you thus Believe or not. i . Do you truly believe that without Regeneration , Repentance , Con- version , and HolincfsJ none can be faved and fee God ? JohTf. 3 6. Luli. i \ .3,5. Matth. 18. 3. Heb.12. 14. And that if any man have not the fpirit of Chrift , he is none of his ? Rom. 8. 9. If you do not, you Believe not the word of God. 2. Do you take the (q) Love of God and the Hea- venly Glcry to be your only Happinefs , and Trnfi to (7; Fial-73 *r< & *j 3< &4-**7. nothing €fje Poo? ><©an* family TBoolu 27 nothing in this world, neither health , life, wealth or pleafure, for your daily comfort and greateft content ? 3. Do you defre andtrnft that Chrift will faveyou from all your fins , and will Teach you all the will of God , and that he will fanctiiie you by the Holy Ghoft, that you may live a (r) Holy and Heavenly life in the Love of God ^ and may forfake not only luft 5 and wantonnefs, and gluttony, and drunkennefs , and pride and ambition , and deceit and Covetoufnefs , but alfo mortifie all flefhly defires , and deftroy all i your own will which is againft the will of God , and ! bring you up to the greateft holinefs > S. You put me hard to it now. I know not what to fay to this } P. You may know whether you Believe and Truft in God and Chrift or not , if you will but confider thefe three things, i. What you muft Believe and Truft him for ? 2. What word of his it is that you Believe ? 3. What are the effects, which are alwayes brought forth by a ferious faith ? And I. You muft Truft in God for that which he hath promifed to give : and you muft take all together - or elfe it is not trufting God : As you truft a Phyficion to Cure you , and truft a School mafter to Teach you , and truft a Lawyer to Counfel you in his way ; and fo you truft every man in his own undertaken work : So muft you truft God to be your only everlafting Joy , and better to you than all the world , and to be the Lawgiver and Ruler of your life : And you muft (•) Rem. 8. i,6 7 3 S, 13. Heb. n. rf, 2 Tim. 2.4. 1 Thcf. 4. *. Ifa. 56. 4. Col. 1. 10. tYHfi ) 2 8 COe Poo? $)an0 jFamtty TSootu J fr/*/? f/) Chrift to Juftifie you and fave you from your (ins -, and you muft truft the Holy Ghoft , to kill your fi&g, and to illuminate , fanfiijie and quicken you, and by degrees, to make you perfectly holy : For thefe are the things that God is to be trufted for. But if any fhould truft God to fave them from Hell and not from fin - or from the guilt of fin , and not from the forcer of it^ or to let them keep their flefhly Lufts while they live , and then to give them Heaven at death , this is not to truft God but to abufe him , nor to truft his mercy , but to refufe it. How doth he truft in Chrift to fave him , that is not willing to be faved by him ? And he that will not be faved from his fin , will not be faved by Chrift. And how can he truft the Holy Ghoft to fan&ifie him , who is not willing to be fantlified , but thinketh a Holy life to be an intolerable toyl and mifery ? 1 1. To Believe God is to believe his word. And what word of God have you to believe , but that he will fave Converted Believers , and condemn all ungodly unbelievers ? If now you will believe that God will fave any unconverted ungodly finners , this is to believe the Devil and your felves y and not God •, For God never faid any fnch word in all the Bible , but pro- tefteth the contrary. And what a felf-deceit is it to hope to be faved for Believing a lie , and fa- thering it upon God ? And what Blafphemie is it to call it a Believing God , when you believe the Devil that contradideth him ? {/) Aft.z6.i8. Tic 2.14. III. Be- Clje poo? $©an# IFamilp Xoofc* 2 9 1 1 L Believing and Tr lifting will be fecn in their effe&s. Is it pofiible for a man truly to Believe that he fhall have a life of Joyes in Heaven for ever , if he will turn from the flefh and the world to God , and value and feek Heaven more than Earth , and yet not do it , but be a Carnal worldling ftill? Is it poilible truly to Believe that the wicked fhall be turned into Hell, PfaL 9. 17. and yet to go on ftill in wickednefs ? If you were a beggar or a flave in England , and the King fhould promife you a Kingdom in the Indies , if you will but Truft your felf in the £hip with his own Son, who undertaketh to bring you thither , I pray you tell me now, what is the meaning of this Trufting his Son , and how may it appear whether you truft the Kings promife and his Sons Condud or not? If you truft him , you will pack up and be gone -, you will leave your own Countrey and all that's in it , and on fhipboard you will go , and venture (t) all that you have in the voyage, in Hope of the Kingdom which is pro- mifed you. But if you fear that the King deceiveth you, or that his Son wanteth either SkJIl , or WiU or Tower to bring you to the promifed place , and that the fhip is unfafe , or the waves and tempefts like to drown you , then you will ftay at home , and will not venture. So when God ofFereth you a Heavenly Kingdom , if fo be you will in heart forfake the world and all its pomp and pleafures , and all the finful defires of the flefh h If now you Truft this promife of God , you will forfake all and follow a Crucified Saviour as a (0 Luke 18. 22, 1 j. luk: 14.2^ 33. Mat.iM^4$. Crofs- jo CDe Poo? $9an# JFauulp OSootu Crofs-bcarer 5 You will take fluffing with Chriit and his Servants •, and let go all in hope of Heaven. But if you do not for fake all ( in heart ) and follow him , revolving to take Heaven inftead of all , you do not Trnft him , what ever you may pretend. 5. I cannot deny but what you fay is the plain " truth. P. Suppofe that you were fick and only one Phyfi- cion could cure you •, and he offereth to do it freely if you trnft him , that is , will trnft your life to his skill and care : And fome give out that he is but a Deceiver and not to be Trufted , and others tell you that he never failed any that he undertook. If you Trnft him now , you will commit your felf wholly to his care , and fol- low his Counfel and take his Medicines , and forfake all others. But if you diftmfthim, you will neglect him. And if any fhould fay I trnft this Phyficion with my life , and yet flay at home and never come near him , nor take any of his Counfel , or at leaft none of his Medicines , would you not count him mad that lookt to be cured by fuch a trnft f 5. I confefs this helpeth me better to underftand what Trnft ing in God, and Believing in Chriftis: I doubt many (n) fay they trnft him , that keep their fins and hold faft the world , and never dreamt offorfaking all for the Hopes of Heaven. But I thought , Sir , that this Command of for- faking all , and taking up our crofs , had been fpoken only to fuch as lived in times of Perfection, when they muft deny Chrift or die y and nor to us that live where Chriftianity is profefTed. God (u) Tit.i.i^ forbid Ctie #>oo? $®am jfamilp 'Boofe* 3 1 forbid that none fhould be faved but Martyrs. P. But do you not find, i. That it is the very Co- venant and common Law of Chrift, impofed from this or that particular fin ; but from a (z, ) flejldy, worldly and ungodly State ; So that he that before did feek above all to fulfil the defires of his flefli, end to profper in the world, doth now ftrive as hard to kill ihofe defires , as he did to Jatisfie them ' And now taketh the world for vanity and vexa- tion , andturnethit out of his heart. It is counterfeit Repentance which reformeth only feme open fhameful fin , as drunkennefs , prodigality , fornication , de- ceiving, or the like % and ftill keepeth up a worldly mind , and the pleafing of the flefh in a cleanlier way* No one fin is rightly killed , till the Love of every Cm ) be killed. ' y . 3. True Repentance is a turning to God, and a fetting of our Hearts and Hopes on (a) Heaven : fo thac we now love Holinefs and feek^ Gods Kingdom above this world. It is counterfeit Repentance , or meer Me- (v) 2Cor. 5.17. Aft. i5 18 Ronj.8.?o. (i) loh.f% ijoh.i 15. Rom 8.1,8,13. &"15. 12, 1 j, 14/ (<0 Phil, 5, iSj ifcio,- Col. 3; I, Si 4; 5- M;tt.£. 21 ; 33. V lariihoiy 34 ©&e Poo? $$an& family TSoolu lancholy, when men by affliction or conviction cry out ©f the vanity of r /;/* uw/^ , and fet not their hearts upon a better , and feek not after the heavenly feli- city. 4. Tiu: Repentance is a/efWand an effectual change: It maketha man (b)lovetlm which is Gocd as if it were now natural to him , and not only to do fome good for fear , which he had rather leave undone •, nor only to forbear fome fins for fear , which he had rather he might keep. And therefore the very Heart and Love being changed , Temptations , even the fame that be- fore prevailed, would riot now prevail again, if he were under them. It is but a Counterfeit Repentance, when men are forry for finning but amend not • or are forry to day and fin again to morrow , and that by fuch grofs and wilful fin , which they might (c) for- fake if they were truly willing. By this time then you may try whether you have Repented indeed as you fup- pofed. 5. But Luk. 17.4. Chrifl bids us forgive thofe that feven times i?i a day trefpafs , and [even times in a day return and fay they Repent. And will not God then do fo? P. 1. Chrifl: fpeaketh of True Repentance, as farr as we can judge , and not of faying I Repent when it is an apparent lie or mockery ; 2. And he fpeaketh of fuch TrefpafTes, the oft committing of which is confident with true Repentance. For inftance • it is poifible that a man may feven times a day think a vain thought , or fpeak a vain word, or if he pray feven times a day, (b) Pfal. i.z, 3. Pial. u?. &c. Pf.il. !?.7; 8,9. (c) Mar. 7.io 3 zi, 11,23. 2, Tim. 1.1 p. he Cije poo? ©an* family 'Boofe* 35 he may have every time fome coldnefs or imperfection* in his prayers ^ and fuch like infirmities ott returning may ftand with true Repentance, becaufe the finner would fain overcome them > if he could. And fo if a man often wrong you through infirmity , and oft repent, you mufttorgive him. But tell me truly-, If one of your own Servants or Children , fhould feven times a day , or but once a week , or once a month , fpit in your face and beat and buffet you , or wound you and fet your houfe on fire , and as oft come and fay , J Repent of it , would you take this for true Re- pentance, or think that this is it that Chrift here meant ? Or if your fervant fhould every night come to you and fay , Matter I have done no work to day •, but I repent, \ andwifol had done it ; and fu hold on from day to day, ! will you take this for Repentance-? Do you think ic \ pofiible for an ungodly worldly flefily man , to Repent . truly of fuch a life to day, and turn to it again to mor- I row ? And fo on ? It cannot be. A man may repent of an angry look^ y or .a vain word today, and through ■ infirmity commit the fame to morrow : But a man cannot repent of an ungodly fenfual life > and turn to it again to morrow. I do not think that there is one wicked man of many but when he hath been guilty of fornication , drunken- nefs or any fuch fin of fenfual pleafure , doth Repent of it when the pleafure is gone , and wifheth that he had not done it , when yet he goeth on , and is a Lover of , fuch beaftiy pleafure more than of God : For there 1 needeth no faving grace to fuch a kind of repentance : I fenfe and experience may ferve the turn. For when I the pleafure of the fin is gone it is nothing , and there- I fore is no matter for the finners. love •, funlefs it be the e > fanciful remembrance of it , which is another thin?* ) D£ But s 6 C0cpoo2®an*familv ^sw*« But i: is the future fUtfmre which is (liU the drunkard if I eih the ne*t (L or 1 ' ^ o thank! him I am lorry and with i . .h . v«. iU not Uavc it , . hath no , which i- thefi ui Kc- | . And now co' (aid , i) \\ IU- I . l and I I > hard to it that I know not what to I toth nk of mv fetf. And s : Red my cafe , I (hall i : U iu of It : 1 than 1 : And though the] t the Phj ol the dif< r, \ then the Ptttent nu.fi: tefl Q niu.t anfwer me thcie lew . i. I ( 1 ri( us thoughts M\d regard, than J worldly wel we? I i : i . i i j tl ugh I have often thought < i : . ft lieVC thai your fins are Co hould ( c ) condemn you to I > he I rfc by you than you do (<) ' I. ft 1.13. I ph. 2. J. I & 8. i. i rheff, i. io. 5.1 Ct)e poo? ?©an# f amtip TSoofe* 3 7 5. I know you would not have me lie. I have been taught indeed that fo it is : But my heart never per- ceived my fins to be fo great as to deferve Hell : I fhoulcf think it unjuft to be lb ufed , as I wouM not ufe my greateft enemy. P. 3. Have you not only heard y but believed and -perceived that you have as much need ofChrift to be your Saviour , as a condemned Malefactor hath of a pardon? And is Chrift more ( f ) precious to you , than all the Riches of the world, his ranfomc and Media- tion being your hope,and his Grace your earneft defirc > S. I know that we cannot be faved without Chrift : But I cannot fay that I have fo much defired him. P. 4. Have you perceived at the heart that the Love and favour of God is farr (?) better than all the treafures and pleasures of this world ? And do you verily believe that all the bleffed fhall fee his Glory in Heaven and perfectly love and praife and ferve him and be filled with perfect Joy for ever , in this bleffed fight and Love of God ? And do you fet more by the Hope of this Heavenly Glory , than by your life and all this world ? And do you preferr Heaven before Earthy in your Eft e em , your Dcfire , and heart i eft labour and diligence to make it fure ? 5. I would I could fay fo : I doubt there be but few that reach fo high as that. P. 5. Have you truly believed that all (h) that will come to Heaven muft be a Regenerate fandifi^d people, ([) Phil. 3. 7, 8,9. 1 Pet?:*. 4 £,7. (:) Vmh.6.zo y u. £qU 3. 1, J, 4, &:, Pfal. 75- M. & 65. 5. Phi). £10, :r. Mitch. 6. 35. Jih. 6.2,7. z Pet. 1. 10 1 Pet. 2. 11. (fe) : Cor. ?. 19,20. Matn.i8> 19,10 Rom.: 8 9 Ga! 5. 17, 21. Aft. 3.22. & 7. 37. Matth.ii.x8,20. Lu'c. 19 17. He'o. 12. 14 D 3 in 3 8 €t)epoo?3@an#lFamiip jsoofc* in Mind and Will and Life - And that this mnft be done by the Holy Ghoft : And have you earneftly delired that he would fan&ifie you throughly ? and kill all your fins, and make you fervently in Love with God, and all that is good , and fully obedient to his will ? And have you given up your felf } to Jefus Chrift in a well- coniiaer ed refolved Covenant, confenting to be Taught and Governed by him , and willing to imitate him, and to receive his Spirit > 5- I cannot fay fo •, though I defire to amend. P. 6. Do you feel the (i ) evil and odioufnefs of a worldly, carnal unrenewed heart , and of an unholy life ? Yea of your want of Faith , and Love to God , as well as of outward frame: ul fins ? And are thefe fins of heart and pra&ice, the greateft trouble and burden to you in the world ? So I would it were fo , but I do not find it fo. P. 7. Can you truly fay that you ( fcj live not wil- fully in any known grofs fin ? and chat you have no fin , no not the leaft known infirmity , which you had not rather leave than keep ? And that you had rather be fer- fettly Holy fin perfect knowledge, Love and obedience^) than to have ail the Riches and pleafures and honours of this world ? £. I fhould dilTembie if I fhould fay fo. P. 8. Can you truly fay that when a temptation cometh to your moft beloved fin , Gods Authority which forbiddeth it , is (I) more powerful to keep you from (1) Rom. 7 14, if E/.ek.£. 9. & zo 43. & #.'gi. (k) 1 Jo'.i. 3.4, 8, 9. Mai. 7. 1 1. Pi'al. 5. 5. R.om: 7. 17,2,4. jjiV. 14. 16. (1) Gen. 3?. 9. Rom. I2.2I. 2 [\ t. 2. 1 ?, zo. x Joh. f . 4, f. Rev. 2. 7 3 i I. &- Cfje Poo? *J0an0 ffamtlp TSooiu 39 it, than the temptation and your luft to draw you to it ? 5. I would it were : I (hould then da lefs. P. 9. Are you trnly willing to (m) wait on God to obtain his grace, in the conftant ufe of Hearing, Prayer, Meditation , and the Company and Counfel of the god- ly , even in the ftri&eft means which God appointeth you to ufe for your falvation ? 5. I think they are happy that can do fo, but I cannot. P. 10. Can you truly fay that you are at a (n) point with all this world , refolving to let go eftate , honour, liberty and life, rather than to let go your faith and obedience , or by wilful fin to turn from God ? 5. I know I (hould do fo - 3 But I am not come to that. P. In a word ^ If you were now to be (o) Baptized firfi y and underflood what you did , would you take God for your only God and Father, and Chrift for your only Saviour , and the Holy Ghoft for your San- difier,to fave you from luft and fin and Hell^and to bring you to perfect Holinefs and Glory- For faking the world, the flefh and the Devil, and totally giving up your felfto God • And this by a folemn facred Vow , which if you keep not , you are loft for ever ? Would you thus con- fiderately be Baptized if it were to do again ? "" !>. 1 ihould promife , and be baptized : But whether I fhould confentto all this heartily , I doubt. P. By all thefe anfwers fet together , you have ena- (») Pf \l 1 i,i. Matt. 7. n. Prov.z I, 2*3,4, Luk. fo 42 f*) Luk. 14. 1(5,33. Mttb. 1038,39. Ik 18.U 2/. f«) Matth.a8. 18, i9 p 2o Mar. \6 »* L k. X4. 29,30. D 4 bled 4o Ct)epoo?®m0jFamup'Boo^ bled me , how to judge of your Condition, If all this be fo as you have anfwered , I muft needs tell you , that I think that you are yet unconverted and unjuftified, and under the guilt and power of your fins , even in the gall of bitternefs and bond of iniquity : And that jf you ih ould die as you ar e", without c onver fion , you ar e loft for ever : You murine made a new Creature, or yolITrlTuncTone. I know this judgement may poflibly feem harfh and be difpleafing to you : But it is foolilh to flatter our friends or our felves., when we ftandfo near the world of light. But withal I tell you I. That your cafe is not re- medilefs : And that you may be faved from it , when- ever you are truly willing. 2. And that you are not fo farr from Grace and Recovery as many hardened iln- ners are. For I perceive that you deal openly , and are notjb defperately fet againft C o nviftion a nd Converfion as too many are . "H^TtrTank you for dealing plainly with me : But what makes you judge fo hardly of my cafe ? P. Out 'of your 'own mouth I pafs my judgement ^ for you confefs that it is nor vet with you , as it is with all, that have the fpirit of Chrift. And if any man have not the fpirit of Chrift , he is none of his, &om. 8. 9. And I will here take the boldnefs to add fome ob- fervations of my own , which have long made me fear, that yet you have not the- fpirit of Chrift , nor true Repentance unto life. For 1. I have never perceived that you did ferioufly mind the cafe of your foul. .One might be often in your Company , and hear nothing hut of Common worldly things ( which may be talk'd of in due time and meafure ) \: not a word of Heaven, nor that favoured of any careof ycur falva ion. And fure cue cannot truly believe and mind and regard fo great a matter matter as life everlafting , and never fhew it , by any fertous enquiries , or (f) difcourfe. 2. And I have obferved that you were very indiffe- rent for your (q) Company , and were more with ignorant, worldly men, or merry fenfualifts, than with thofe that fet their hearts on Heaven , and might have help'd you thitherward by their Counfel and Example. 3 . And I never heard that you (r) fet up the wor- fhip of God in your Family : You feldom prayed with them at all, unlefs now and then that you laid over haftily a few cold words , without any fervency : You never (J) inftructed nor Catechized them , nor took care of the fouls of Children or Servants , bur only ufed them like your beafts, to eat and drink and da you work. And you are oft from the Church arTem- blies , and feem not much moved with what you hear ; And neither Neighbours or your Familie hear a word of it from you , when you are once out of the Church. 4. And you can now and then drop a petty Oath, and Curfe when you are angry : And you fpend the Lords day almofl all in Common talk and bufinefs , ex- cept jtit while you are at Church : And though I never took you for a Drunkard nor Whore-monger, nor heard you fcornor raii at Godlinefs, you can fit by them that do it, and eafily bear it, as if it were but a fmail mat- ter : And I heard of one tha: you once over-reacht by an unconfcionable bargain-, but you never made him any rcftitution. And I perceive that you are all for; your [elf ( though you are a quiet and good Neigh- bour ) : You fpeak bed of thofe that do you any good, Joh.14 if. (J) Deut 6.7,9. & ii. be 42 title P30? $)an# tfamtlp T5oq&< be they what they will in otlher refpe&s : And you have alwayes an ill word tor thofe that you are fallen out with, and that you think have wronged you, or that think ill or meanly of you , let them be never fo honeft ■mall other refpeds. In a word, The Love of God, and a Heavenly mind , is a thing that will in fome rflieafure fhew it feif, by preferring God and Heaven ftill before all : And I could never perceive any fuch thing by you ; Which made me fear your cafe was as bad as you now confefs it. I do not name thefe things as if each one of them by it felf wer,ea certain (ign of an ungodly perfon : How far an honeft minded man may be carried in a pailion to a curfe or railing fpeech , or an oath , or through difa- bility may omit any family duty , or through a wrong opinion of it may negled the Lords day , I am not now .determining. But fure I am that God faveth none but thofe that Love, Honour and obey him above all others , and make him their Truft , and Hope and Hap- pinefs . and that Chrift faveth none but thofe that value , him as their Saviour , and give up themfelves to be ^taught and ruled by him , and fandified by his fpirit, 'and that Heaven is a place for no carnal worldling that •loveth the world above it , and feeketh this world be- •foreit, and that mindeth moft the things of the rlefh , and had rather (t) fatislie than mortifie his finful i 4 lufts and will. And as far as ever I could perceive by your Converfation , this is your cafe , though you are not fo grofly wicked and unconfcionable as the de- bauched fort. 5. I confefs I never made the favingofmy foul ,' fo (tj Job. 3 34. much tEfje poo? $)an£ f amtlp TSoofe* 43 much of my care, and fo ferious a bufinefs as yon talk of-, nor hath my heart been fo fenfibleof the need that IhaveofChrift , or of the Greatncfs of Gods Love and mercy to finners in our Redemption • nor have I had fuch believing and ferious thoughts of the life to come, ' as to make it {eem more deferable to me than this world . nor can I fay and not lie that I loved God bet- ter than my money and eftate and flefhly pleafure •, nor that I ever made fu great a matter of finning , as to avoid it at the rate of any great fuffering or lofs - 5 oit that ever I was very defirous to lead a holy and a" Heavenly life-, nor that I had any great delight in the thoughts or practice of fuch things - 5 much lefs that ever I made the pleafingof God , and the obteining of per- fect and everlafting holineis and happinefs with him in Heaven , to be the chie f care and end and labour of my life. But yet I thought that all being finners , and God being merciful, I might be faved if I believed in Chrift , and put my truft in him alone. But, now you have made me better to underftand what it is to BtUeve y and Trufi in Chrifl , I perceive that I did not indeed Believe and Trufi in him when I thought I had. P. I pray you tell me : Do you not think there are fuch fins as Prefumption , Carnal fecurity , falfe be- lieving , and falfe hope , whereby the Devil undoeth fouls ? 5. Yes • I have heard Preachers often fay fo. P. What do you think Prefumption is ? S. (h.) Prefuming or thinking that God doth ac- cept us , and we are in a State of grace , when rt is not fo. («) Joh 8.39,41,44. & 9.40. P. What ®$t Poo? ®an* IFamilg TSaolu What do you think Carnal fee nrity. is > To be ( x ) Carelefs about the State of our when our danger calieth for our greateft care. What is falfk believing £ To Believe our felves , or (y) bad Men, or the Devil againft God, orinfteadof God ^ or to Believe that; God hath promifed that which he hath not pro- mi ki > % or to Truft that Chrift will give Heaven to fuch a?,- he hath told us ihall not have it. P. And what is falfe Hope I 5. To Hope for Heaven or mercy (z.) without any juft ground , upon terms that God never promifed to give it on , or hath plainly faid , He will not give it. P. You have anfwered very well and truly. And do you not think that all thefehave been your fins ? S. I am novv afraid fo : But I am loth to think that it is fobad with me*., And therefore I would fain hope ftill that it is better : But if it lhould be fo , I pray you tell me, what would you yet advife me to do > P. Goi knoweih , I have no defire to trouble you , nor to put you into any neediefs fears, much lefs to drive you into defpair • nor would I have you con- clude chat your State is bad, upon my Word alone: But I will lure cite you fome Texts of Scripture , by which you may certainly judge your felf • And I will intreat you when you come home to bellow a few hours in fecret as in Gods prefence , in the true and impartial examination of your felf by them , and tell me when I next fee you how you find the cafe your felf. "fx? Ma*th. Ifrfr. i ThcH'. 5. j. (j) Marth. 24 13, 16. 1 Joh. 4. 1. (?) Prov- 1 1. 7. 5. But C£)e poo? $)an# iFamilp TSaolu 45 5. But if I do find it bad, I pray you tell me now what I mull do to be pardoned and faved. P. I will now only tell you thefe Generals, i. Tfcat you muft well confider how bad and fad an uncon- verted mans Condition is , that you may not delay to feek for mercy , and to come out of fuch a miferabk State : 2. That yet you need not Defpair or be Difcou- raged- For Chrift is a fufticient Saviour and Remedy. And for the find , Believe it , Till you Repent and are Converted , you are void of the Holy Image o£ God , and have the Image of the Devil in Ignorance 7 unbelief, and Averfnefs or Enmity to God and Koli- nefs , in Pride , fenfuality, worldlinefs, difobedience, and carnal felfifhnefs : Your Heart is againft the holy Laws and wayes of God : You have afleihly Will and concupifcence of your own, which is yocr Idol , -and the great Rebel againfl God , which will ftill be ftriving againfl his Will , and will draw you to be ftill pleafing it y though it difpleafe God : Yoiusnll be a Have to the Devil , by your flavery to this fleflily mind and appe- tite ; and you will fpend your little time in the world , in pleafing that (a) flep , if God convert you not. Y'ou will never truly Love God and Heaven , nor make Him your end, nor take him for your God ; and fo you will live in Enmity and Rebellion againit him : You are yet unreconciled, unpardoned, unjuflified, un- fandified : All your fins that ever you committed are yet upon you in their guilt. And, in a word ( pardon my plain dealing, ) if you die as you are , you will be certainly damned - 9 and as you have departed from Gods {*) Gal. y. 11, 21. Rom, & ?,£, 7>8,.?. Eph. 2. 1^,3. &c. Mar. 4. i2» Grace, 46 cue poo? ®an# f amity TSoofe* Grace , he will judge you to depart for ever from his GJory alfo. And it will go much the worfe with you in Hell , becauie that you might have had the Grace of a Redeemer , and you refufed Chrifl , and refilled his Writ, and neglected his great falvation. So that to deal freely with you,I would not be in your cafe one day for all the riches in the world. For you have no afiur- ance of your life a minute -, and you are certain it can- mot be long : And you are fell in the power of that God whom you offend : And if you thus die before a true and found Conversion , you are loft for ever ^ and all your time, your mercies, your comforts, and your hopes, are gone for ever , paft all remedy. This is as fure the State of every unregencrate , unholy , impenitent {In- ner , as the (b) word of God is true. And therefore as you love your (elf, and as ever you care what be- comes of your foui , when it muft fhortly leave your body , go prefently trie , and throughly trie , whe- ther you are a pen it ent reg enerate perfon or not > 5. Alas Sir , I know not how to do it • for I have left my foul hitherto carelefly to a venture , thinking that this had been Trufling Chrifl with it , and now I am unskilful in fuch matters, and know not how to examine my felfk Therefore I pray you give me your directions. P. With all my heart , if you will but promife me to do your btft^ Will you fet your felf fome time a part for the bufinefs , and do it as a man would caft up an account , with your moft ferious thoughts ? And will you examine your felf as you Would do ano- ther Man , with an unfeigned wiliingnefs to know the truth , be it better or be it worfe ? WjAj.u'. Heb.1z.14. & Alas, Ct)e Poo? $©an# family Xooiu 47 5. Alas , what good will it do me to flatter and de- ceive my felt", when God knowethall, and will not be deceived ? I defire to know what cafe I am in , that I may know what courfe to take hereafter. P. Indeed, till you know that, you know not well whether comfort or forrow beft become you , nor whe- ther the Promifes or Threatnings fhould be firft applied by you , nor how well to ufe any text you read , or Sermon you hear. And me thinks that a mecr uncer- tainty what fhall become of you when you die, and whether you fhall be in Heaven or Hell for ever, fhould mar your mirth , and make you lleep with little quietnefs , till at leaft , you had done your beft , to make your calling and Ele&ion fure , and gut fome good well grounded hopes. I will put you to no longer work than is necelTary, 1. Take the Scriptures , efpecially thefe texts here transcribed , and fet them before you , and well con- fidcr them as the word of God. 2, Fall down on your knees , and earneftly beg Gods help and mercy , to convince you , and fhew you the truth of your Condi- tion. 3. Look back upon all your life , and look into the inwards of your foul, and let Confcience compare your heart and life with the word of God , and urge it to fpeak plainly , and to judge you truly as you are* 4. Do not only try and judge your felt by fome few actions which have been extraordinary with you ; but by the main deftgn , and fcope and tenonr of your heart and life : For there is fome good in the worft men, and fome evil iiuhe beft • And if you will judge 0$ 2. Good man by his worft attions , or of a bad man by his beft ^ you will be unrighteous and mif- judge them Simon Magm when he was profefling his faith at his Baptifm , Ti emed better than Simon Peter , when he ■ was 48 C&e F002 ©an* JFamtlp TSoofe* was denying Chrift. And judge not your heart by fome good thoughts , or fame bad thoughts, which have been rare ; But judge it by that which hath had your chief efteem , your chief Love or choice, and been the main defign which you have driven en, and had your chiefeft care and diligence in feeking ir. Be fure to find out what it is , whether God or the flefh , that hath been uppermoft, that hath had your Heart and Life, and been that to which the other hath {looped and fub- ferved. Thefe are all the directions that I will trouble you with, laving tha: I would have you, 5. To follow on the fearch nil you know the truth, and what you can- not do at once , come to it again till you arerefolved 5 And come and tell me how you have found the cafe to ftand with you : And the Lord aftift you. The Texis , which I fet before you are thefe. Joh. 3. 3, 5, 6, Verily , Verily I fay unto thee , ex- cept a man be bor?i of Water and of the Spirit , he can- not enter into the Kingdom of God* That which is born of the flefh is flefo , and that which is born of the Spirit is Spirit. Joh. 3 . 16, 1 8,1 9, 20, 2 1 , God fo loved the world y that he gave his only begotten Son, that whofoever be- lieveth in htm fwuld not perifo , but have evcrlafling life, - He that believe th on him is not condemned , but he that believeth not is condemned already And this is the condemnation , that light is come into the world , and men loved darhnefs rather than light y becaufe their deeds were evil. For every one that doth €vil hateth the light , neither comet h to the light , left bis deeds fhould be reproved. 'But he that doth truth Cometh to the light , that his deeds may be made manifeft 7 that they are wrought in God* Matth.- C&ePoo?^an0famtlp'Boofe^ 49 Match. 28. 19,20, Go and teach (or Difciple) all Nations , Baptising them into the name of the Father , and of the Son, and of the Holy Ghofi ^ teaching them to obferve all things whatfoever I have Commanded yon. So Mar. 16.16. Matth. 18. 3, Ferity I fay unto you , except ye be Converted and become as little Qoildren , ye flail in no Wife enter into the Kingdom of Heaven, Aft. 26. 1 8, To of en their eyes and turn them from darknefs to light , and fw»m the power of Satan unto God^ that they may receive forgivenefs of 'fins , and an inheritance among the fantl'ified, by faith that is in me. Luk. 13.3,5, Except ye Repent , ye flail alllikcwife pcrifl. Rom. 8. I, 2,&c. There is no Condemnation to them that are in Chrtfl Jeftts , who walk not after the flefl , but after the Spirit. For they that are after the flefl , do mind the things of the flefl , but they that are after the Spirit jhe things of the Spirit. For to be car- nally minded is death , but to be fpiritually m'nded is life and peace, Becaufe the Carnal mind is Enmity againfl God : for it is not fubjetlto the Law of God ; neither indeed can be. So thenjhey that are in the flefi. } cannot pleafe God : 'But ye are net in the flefl , in the Spirit , if the Spirit of God dwell in yon. Now tf any man have not the Spirit of Chrtfl , he is none 0] • I3,&C For if ye live after the flefl ye (hJl < 'But if by the Spirit ye mortifle the deeds of the body , ye flail live : For as many as are led by the Spirt God, are the Sons of God Te have ret t Spirit of Adoption , whereby we cry Abba, Father : Spirit it fdf bcarcth witnefs to ( or with ) our Spn ■ that we are the Children of God. E Gal. 5*o Cfje poo^ $&diM iFamilp Xootw Gal. 5. 19. &c. iVoiv the works of the flefii are ma- nifeft) which are Adulteries, fornication , uncleannefs, Ufcivioufnefs , Idolatry , witchcraft , Wrr d , ?/<*- riance , emulations , wrath, firij e,f editions ., herefies, tnvyings , murders , drunkennefs , retellings , dtfdf y^cfe /* ji^ - 7 T/?f)< rr/?^^ do yi/c^7 things jhall not inherit the Kingdom of God, But the fruit of the Spirit is love, joy, peace , long-fuffering , genplenefs , goodnefs , /<**/■& , meeknefs , temperance •, againfl fuch there is no Law -, ^/^ f /w^ f W ^re Chrifts, have Cruci- fied the fie fo, with the affections and lufts thereof. Gal . 6. 14) Godfprbid that I jhould glory , fave intheCrofs of our Lord JefusChr iff , ty iv/?0w fta ww/d z* crucified to me , tf^ / #/7f0 f ta world* 2 Cof. 5. 17, iVcw zftftf)' w^« be inChrifl , he is a new Creature -, Old things are fafi away ^ behold all things are become new • 1 Cor. 6. 9, 10, 11, Know ye not, the unrighteous jliaflnot inherit the King- dom of God . ? Be not deceived : Neither fornicators , nor Idolaters , nor Adulterers , nor effeminate , nor abufers of them) elves witfa mankind, nor thieves , nor Covetous , nor Drunkards , nor ReviUrs , nor Extor- tioners , fnall inherit the Kingdom of God. And fuch yperefome of you : but ye are wajhed y but ye arcjantti- fied , but ye are ]uftified, in the name of the Lord Jefus y and by the Spirit of our God; So Ephef. 5. 3, 4, 5, 6, 7^8,9,10,11. Fkb, 12. 14, Follow peace with all men, and holinefs Without which no man fliatlfee the Lord. Tit. 2. II, 12, 13, 14, For the Grace of God which bringeth Salvation hath appeared to all men , teaching w that denying ungodlinefs and worldly lufts , we fiwula live fob erly , righteously and godly in thisjrefent world « Looking for that blejfed, hope , and the glorious appear ■ €&e poo? f&am f amity OSoofe* 5 ; ing of the great God and our Saviour Jefus Chrifi ^ who gave himfclf for us , that he might redeem us from all iniquity , and purifie to himfelf a peculiar people zealous of good works* I Joh. 2.15, Love not the world, nor the things that are in the world : For if any man love the world, the Love of the Father is not in him. Luk. 16. 13, Te cannot ferve God and ALtmmov, 1 Joh# 5. 4, 5. Whatfoever is bom of God overcometh the world And this is the Villory that overcometh the world, even your faith, 2 Tim. 2. 19, The foundation of God fiandeth fure y having this feal , the Lord knoweth who are his : And let him that namcth the name of Chrifi depart from iniquity, 1 Joh. 7. 8, 9, 10, By this the Children of God are manifefi and the Children of the Devil : whofoever doth not righteoufnejs is mt of God , neither he that loveth not his brother, 14, We know that we have faffed from death to life becaufe we love the Brethren : He that loveth not his Brother abideth in death, Pfal. 1. i,2, Bleffed is the man that walketh not in the Council of tht ungodly , nor fiandeth in the way of finncrs , nor fittcth in the feat of the fcornful : &ut his delight is in the Law of the Lord , and in his Law doth he meditate day and night, Rom. 13. 13,14, Let its walk^honeflly as in the* day , not in ryoting and drunkennefs , not in Cham* bering and wantonnefs , not in flrife and envying : But put ye on the Lord Jefus Chrifi , and make no pro- vifionfor the fief) , to fulfil the lufts (or wills) there- of, Matth. 1. 21, He fiiall be called J efts : For he fimll five his people from their fin \ F 2 Luk* 5 2 €l)e poo? ^an^ JFamtlp IBoolu tuk. 14.26, tec J f any man come to me and hate not his father and Mother , and Wife , and Children , and Brethren , and Sifters , yfrf and his own life alfo , (Vfc/if j* y love them not fo much lefs than me , that he can caft them by as we do things hated , when they ft and again ft me , ) he cannot be my Difciple* And whofoever doth not bear his Crofs and come after me , cannot be my jDifciple 3 3 , Whofoever he be of yon that biddeth not farewel to ( or forfakjeih ) all that he hath , he tannot be my Difciple. Rev. 3. 12, Him that overcometh will I make a fillar in the Temple of my God y and he jhall go no more Mt. Rev. 21.7,8, He that overcometh jhall inherit all things , and I will be his God y and he jhall be my Son* But the fearful and unbelieving and the abhominable^ and murderers and whoremongers , and Sorcerers and Idolaters and all lyers jhall have their part in the lake yohich bur net h with fire and brim ft one % which is the fecond death* 2 Tim. 4. 8, There is laid up for me a Crown of Kighteonfnefs , which God the righteous \udge will give we : And to all them that Love his appearing. Read katttn 25. The The Second daycs Conference. Of the Converfivn of a Sinner • What it is Speak ers. Paul) A Teacher. Saul P A Learner. vv Paul. ^[ y^ JTEW Neighbour 3 Have you examined your felf by the word of God , fince I faw you , as I directed you ? Saul. I have done what lean in it* P. And what do you think now of your cafe, upori tryal ? S. / think it is much worfe than I had hoped it was ; and as bad as yon feared: When I fir ft read the pro* mifes to all that "Believe in Chrift , / was ready again to hope that I was fafe: But when I read farther , / found that it was as you had told me • a?2dthatlhad none of Chrifts Spirit and therefore am none of his - 9 and that lam not a Temte?it Convert , and am not in * State of life* But I now hefeech you Sir , upon my E 3 i km*) 54 C&ejptoo? 3®an* JFamtlp^ocm* knees i as you pitty a poor Sinner > tell me (a) what I mfffi do to befaved ? P. Are you witling and Refolved to do it if I tell it you , and prove it to you fully by the word of God ? S. By the grace of (jodlam Refolved to do it , be it what it will' For J kjww it cannot be fo bad as fin and Hell. P. You fay well. I will firft tell you this again in the General, i. That your cafe is (b) not remedilefs y but a full and furficient Salvation is purchafed , an'cl tendred in the Gofpel to you as well as to any others. 2. That Chrift and his Grace is this Remedy j and (c) that God hath given us eternal life, and this life as in his Son : He that hath the Son hath life,and he that hath not the Son hath not life , but remaineth in his guilt and fin. ■3. That Chrift having already made himfelf a fuf- ficient facrifice for fins , and merited our Reconcilia- tion , pardon and Salvation , to be given in his way , ( d) hath made a Covenant of Grace ( Conditional ) with finlul man, by the Promife ofwhichheforgiveth us all our fins andgiveth us right to everlafting life. - 4. That Chrifts way of faving men from fin is by fending his (e ) Mmifry and word to call them , and giving his (f) Spirit within to fan&ifie them : And this Spirit is Chrifts Advocate to plead hiscaufe, and do his work , and prepare us by Holinefsim the Heavenly Glory. 5. That all the Condition required ofyouj hat you (a) Aft. 2 ?7. A&.itf. go. (b) Mwtb. Jr. 28. (c) 1 Joh. 511,12. (d) Matth'.ai. 19, 20. Joh.ji5. (e) h&.z6, 16, 17, *ig, Rom. 10. 8, 0, 10; 14, 1?. (f) Rom. 8. $ may Clje Pod? $)an# JFamt'ty TSoofe* 5 5 may have all thefc Bleftlngs of the Covenant of Grace, is but pncerely to (g) Believe andConfent^xA give up your (elfin Covenant to God the Father, Son and Holy Ghoft , and cominue true to the Covenant which you make. Read over thefe five points well , and confider of them : and then tell me whether this be not glad tidings to an undone miferable finner > Have you read them over ? S. I have re ad them: And I perceive that they are glad tidings of hope indeed. But truly Sir , / have heard the Gofpel Jo carelejly , that I do not throughly under fl and thefe things ^ And therefore intreat you to open them to me more fully and plainly, P. I know you were Baptized in your Infancy ; which was your priviledge , being entered by your Pa- rents into the Covenant of God. But their C on f ent anc ^ Dedication , will ferve your turn no longer than till you \ come to age and natural capacity to confent and Cove- \ rant for your felf. Tell me then , have you e ver foberly / copfidered what your Baptifm was , and what Covenant was th en made betwixt God and you? And have you ferioufly renewed that Covenant your fejf , and fo given up your felf to God ? "" S. Alas, 1 never either ferioufly confider e dor renew- ed it ; But 1 thought I was made a Chriftian by it y and was fujftciently regenerated , and my fins done away, and that 1 was a Child of God and an heir of Heaven, P. And how did you think all your (ins fince youf Baptifm were forgiven you ? (0 Matth. 28. ip, 20. Mar. 16, 16I Rev. 21, 17. £4. S, 1 5 6 t£t)e pjo? gpawt ffamilp Boofe* S. / confejfed them to God , andfome of them to the Jldinifler , and I received the Lords Supper ^ and I thought that then I was forgiven •, though I never had the true fenje and power thereof , on my heart and life, P. What if you had never been Baptized , and were ' now firft to be Baptized. What would you do ? S. 1 would under fland and confider better of it ^ that J might not do I knew not what. P. Why truly Baptising is well called Chriflening : For Baptifm is fuch a Covenant between God and man , as maketh the Receiver of it a viflble Chriftian • And if you had fincerely renewed and kept this fame Covenant, you had needed no new Converfion, or Regeneration, but only particular "Repentance tofyour particular tol r * lowing fins. Baptifm is to our Chriftianity , what Ma- f trimony is to a State of Marriage - 9 or like the lifting and I Oath of a Soldier to his Captain, or of aSubje&to 1 his Prince. And therefore I will put you upon no other Converfion , than to Review ""your ffaptilm^ and urw» derftand it well, and after the molt ierlous delibera- tion , to' make the fame Covenant with God over again, as if you had never your felf made it before, or rather as one that hath not kept the Covenant which once you made. Now if you were to be Baptized prefently , there are thefe three things which ypu mud do : i. Your Vnderfianding mufl know the meaning of the Covenant, and (h) Believe the Truth of the word of God , which is his part. 2. Your Will muft heartily Defire and Accept of the Benefits of Gods Covenant offered you , (b) Joh is. ii. A&. i. 37. & 16. 31. [a Cor. 8. $. - and Wot Poo? $)an# iFamtlp OSooiw 5 7 and Refolvedly Confent to the Conditions (i) required of you. 3. And you muft prefeatly Oblige yourfelf^ to the faithful Practice of them , and to continue true to your Covenant from the time of your Baptifm till death. S. Truly if Converfion be no more than to do what I vowed to do y and to be a Chriflianfcrioufly , which be- fore I was but by name and Hypocritical profeffion , / have no more Reafon to fiick^at it , than to be againft Baptifm and Chrtftianity it felf Firfl then will you help my Unierftanding about it, P. I. You muft underfland and Believe the' Articles of the Chriftian faith, expr efTed in the Common Creed : which you hear every day at Church , and profefs Atfent to it. S. Alas y I hear it and fay it by rote ; but I never well under flood it , or conflderedit. P. The Chriftian Belief hath three principal parts i that is , our Believing in ( k. ) God the Father , and in God the Son } and in rfpeciaUy of man. 2. Thar this God made <^Ad^m and Eve in his own (m) Image, under a perfect Law of Innocency , re- quiring perfect obedience cf them , on pain of death. 3. That they (V) broke this perfect Law by wilful fin, and thereby fell under the fentence of death, the- difpleafure of God , the forfeiture of his Grace , and of all their Happinefs. 4. That all of us having our very Beings and Natures from them (and their fucceflburs , ) (0) derive Cor- ruption or Pravity of nature alfo from them , and a participation of Guilt : And thefe corrupted natures are difpofed to all Actual fin , by which we fhould grow much worfe and more miserable. 5. That God of his mercy and wifdom took advan- tage of mans fin and mifery to glorifie his Grace , and (p) promifed man a Redeemer , and made a new Law or Covenant for his Government and Salvation , for- giving him all his fins , and promifing him Salvation , if he Believe and Truft in God his Saviour , and Repent of fin , end live in thankful fincere obedience , though imperfect. <5. In the (q) fulnefs of time , God fent his Sop , (m) Getf I. 27. &2.16, 17. Eccl. 7.29, (n) Gen. 3. Rom a.'v&6.23- (9) ^Rom^. 12,18. Geo 3.16,17. Rom.3 9, 19 Jsph.2.2, 3. Heb. 2. 14. Joh. 8. 44. (p) Gen. 3. if. Joh.j 16. (q) GaJ.4.4. Jv)h.i. 1,2,3. 1 Joh. 1. 2. j^h. 10. 30 j Tim. z.u Heb. 2. 14, 16. Luk. 1. 27, 31. Matth.i. 20, ij Heb. 4. 15. & 7. 16. & 9. 26. 1 Cor. if. 3,4- Luk. 23.42 2 Tim 1. re. Ad. 2 9. & 3.21. & 2. 36. & l©. 36. Heb. 8. 2 & ic. 21. Joh. 14. 2j 3. Jch. 3.16. €0e poo? $$m& IFamilp TBoofu 5? his eternal Word made man, to be our Redeemer -,who was conceived in a Virgin by the Holy Ghoft , and by perfect obedience fulfilled Gods Law , and became our example , and conquered all temptations , and gave himfelf a Sacrifice for our fins, in differing, after a life of humiliation^ curfed fhameful death upon a Crofs-, and being Buried , he Rofe again the third day , and having conquered Death , aflured us of a Redirection ♦, and after fourty dayes continuance upon earth, he af- cended bodily in the fight of his Difciples into Heaven j where he is the Teacher , the King and the In- terceffbur for the Church with God ; by whom alone we muft come unto the Father , and who prepareth for us the heavenly Glory , and us for it. 7. Before he afcended, he made a more full and plain Edition of the forefaid Law or Covenant of Grace j And he (r) gave authority to his chofen Minifters , to go and preach it to all the world and promifed them the extraordinary gifc and affiflance of his Holy Spi- rit : And he ordained Baptifm to be ufed as thefolemn " initiation of all that will come into his Church , and enter into the Covenant of God : In which Covenant, - T God the Father (f) confenteth to be our Reconciled God and Father, to pardon our fins, for the fake of Chrift, and give us his holy Spirit, and Glorifie us in Heaven for ever * And God the Son confenteth to be our Saviour, our King and Head, our Teacher and Mediator, to bring us reconciltd to his Father , and to juftifie us , and give us his Spirit and eternal life: And God the Holy Ghoft confenteth to (t) dwell in us as the Agent and (r) Matt'1.28. 19,10. Msur.'-il. x6: Rom. 10. T-. (f) z Cor. ?. 18,19, :o. I Joh. 5 9, 13,11,11. Joh.5. (t/.Gat.^tf, Tit. 3 3,5. Adr ~a:e tf **-*«/ 60 COe Poo? $)an# jFamtlp 'Boolu IAdvocate;of Chrift, to be our Quickener, our Illumina- nater and fanftifier , the witnefs of Chrift , and the earnefs of our Salvation. And we on our partmuft profefs unfeigned Belief of this Gofpel of Chrift, and Repentance for our former fins , and confent to ( n) receive thefe Gifts of God , Giving up our felves foul and body to him as our only God , our Saviour and our San&ifier , as our chiefeft Owner , Ruler and Bene- faftor ■, Reviving to live as his Own , as his Subjetts and his Children , in true Rejig nation of our felves to Him , in true Obedience , and Thankful Love : (w) Renouncing the world, the fiejh and the Devil , that would tempt us to the contrary •, and this to the end -, but not in our own ftrength , but by the gracious help of the Spirit of God. ] ( This is the Baptifmal Covenant , the manner of I whofe outward adminiftrationyou have often feen. By this Covenant as it is Geds Law and Atb on his part , all that truly confent and give up themfelves thus abfolutely to God' the Father, Son and Holy Ghoft, are prefently pardoned all the fins that ever they were guilty of, as by Gods inftrumental Ad of oblivion : And in it they have the Gift of their Right to the SpiriTT and to ever la fling life , and of all the me rcies neceflary thereunto. _ &. The (x) Holy Ghoft in a peculiar manner is given to all that thus truly Believe and confent to the holy Covenant : To dwell and work in them , and («>/ Jon. 1. ia, 11, ii. Rim. 12. t, 2. {yi>) Rom. 8. 1$. Like 14. 26. Aft.atf.i8. (x) Cor- 12. u, 13. Rom.S.^?- Gal. 4.6. Rom. 8. 16,16. JoS. 3. <5, 7, 8. Ephef. a. ijt. Tir.3.3,?. Aft.i5. 18. Rom. 8 30. a Tim. J.7- ijoh.i- 15. Gai.?. 17,14- Rege- Clje poo? *pm* JFamtty TBaofe* 6 i Regenerate them more fully to the Nature and Image o^ God, working in them, i. A holy Live line ft and jfflivity for God^ 2. A holy Light and knowledge of God^ 3 . A holy Love and Be fire after God> and all that by which God is manifefted unco man. And they that have not this renewing Spirit of Chrift , are none of ( his : And by this the Temptations of the flefh, the world < and the Devil muft be overcome. 9. At death mens fouls are judged particularly and (y) enter into joy or mifery ^ And at the end of this world , Chrift. will come in glory , and raife the dead, and judge all the world according to their works. And they that have fincerely kept this Covenant ( according to the feveral Editions of it , which they were under ) fhall be openly Juftified and Glorified with ChrilT: : Where they fhall be made perfed themfelves in foul and body , and perfectly know , love , praife and pleafe the moft blefTed God for evermore, among the blefTed Saints and Angels : And thofe that have not performed this Covenant , {hall be for ever deprived of this glory, aud fuffer in Hell everlafting mifery , with Devils and ungodly men. Thefe nine Points muft all be competently under flood ) by you ^ or elfe you cannot underftand what Baptifm , i Re pentance, Converfion or Chriftianity is : And you( cannot confent to you know not what. •> S. Alas , Sir, when jhall I ever be able to underftand and remember all this i (y) Luke 23 45. & 16.12,16. zCor.?.i8 Phil.1.2?. A&.i.u. iCor.if. Joh. 1.12,19 Marsh. 2,?. & 13.415 4o 43. i Tim. 4. 8, 18. 2 T'azti. 1. 8, ?, 10. & 2. 12,. Jvb. j 7.24. F. It 6 2 CDe poo? ®an# family TSoofe* P. It is all but your common Catechifm - Yea it is all but the Creed which you daily repeat „ a little opened. But if you do not Remember all thefe words •, if yet you remember the fence and matter of them , it will fuffice. S. But yon told me that befides Underftanding and Belief, the (z.) Wills true Confent is alfonccejfnry. P. 1 1. That is the fecond part of Religion and Hoii- nefs, and indeed the very Heart of all : for what the Will is that the Man is. But I need not here many words to tell you , that when you have confidered the t erms of the Baptifmal "Covenant , your hearty re}; jolvedf uli confent to it , is the Condition of your preTent RigRTjupon whicrfChrift taketh you as his own. D. But hath my Wilt no more to do but to confent tQ that Covenant t ?♦ That implieth that your confent mud ft ill continue , and that it reach to the particular means and duties which Chrift fhall appoint you. And the Lords Prayer is given as the more particular Rule of all the Defires of your Will. Therefore you muft well ftudy the meaning of that Prayer. S. Ton told me alfo that Practice is the third part of Religion : How fo all I know what that muft be . ? P. TIL You muft here know, i. The Rule of your Practice -, 2. What your Practice muft be accor- ding to that Rule. The Foundation and the End of all your Practice is laid down already in what is faid : (r) Exocfc 10. 3. Jof. 14. 16, 15. 2 Cor. 8. ?. Mar. 16. 16. 1Per5.11. Rtv. 11. 17. Math. 11. 29. J«h. 14 8.. Luke 5. 14. &T4 2^.;j. Aft.^5,7. Mauh.1S.14. Eph. 1.18,12. I. The C&c Poo? $}an# family Xoolu 63 I. The Foundation and ffoot of all is you r Relation to go/accol di ng to this Covenant : i. Youare Devoted to Him as being totally //^ (/*) Oiv^ : And there- fore you muft live to Him, and feek his G7ory, and reft in his Difpofals. 2. You are related to him as his (b) Subjctl : And therefore muft endeavour abfoluteiy to Obey Him , above all the world. 3. Youare Re- lated to him ( when you are a true Believer ) as his (c) Child and Friend ; And therefore muft live in Faithfulnefs and Love. And this is the Foundation and fitmmoizM your holy life, II. And the Ends of all your Fr attic e muft be, i.That you may be fully delivered from all fin and mifery , and be nude more (d) Holy, and more ferviceable to God., and proficable to men , and miyGlorifie your Father , Redeemer and Sanftitier , by the Glory of his Image on you , and fo may be more pleafing to Him - And 2. that you may be perfectly Holy and Glorious and happy in Heaven , and may with Saints and Angels dwell with Chrift , and know and love and praife and ferve the Lord in Glory , in perfcft joy for evermore, Thefe Ends being all moil excellent indfure , muft be ftill in your eye , as the great and conftant poife and motive of all your Pn&tce. III. As you are a Subject , your obedience hath its Rule : And the Ride is the (e) Law of your Redeemer 0) i Cor. 6. 19. Pfal. 100.2, 3. 4 5. (b) Pfal. 47W*,7. & f. t. & 10. 16. (c) Gal. 3.26. Joh. 11. 51. Ga'. 4. 6, Rom. 3. \6, 17,16. {dj Tit. 2. 14. & ?. 5, 5,6. 1 Cor. 6. 20. Joh. i?.8. 1 Per. 4 11. 1 Vhcfl .4 1. a Tinu 1-. 3, 4, 12. 1 Cor. 7- 5-. i Their. 1. 9, io. Col. }. I, 4, ?. Luk. 11.31. Jam. 2. ?. 2 Pcf. i. II- ( f ) Pfci. i.*« Match. 11. 29. Miuh 1 8. 10. and 64 €&e poo? $9an# ffamtlp OSoofe* and Creator. This Law, is the Law of Nature, and the Commands oi Chrift fuper added in the Gofpci, fet toge- ther. The (f) Law of Nature is the whole Nature and Order of all things in ffc* ivor/^/ , and facially of man himfelf , as it fignifsth the will of God about mans ditty and his reward or puniJJment. The fpecial fuperadded Commands of Chrift are, that we" (g) Believe in him as our Saviour, and believe all the added Articles of Faith , and hope for Life by his purchafe,and promife>and love God as his goodnefs ap- peared! in his Son and Gofpel,and love Chrifts members for his fake : that we pray for the vSpirit of Chrift and obey him - 5 and that we Obferve that Church Order , as to Miniftry ? Cfiurch-aflemblies, the Lords day ,"7 Ke two Sac raments ; , p ublick worfliipan'ctDifcipline, whlc H 3V himfelf ortus Spirit in. his Apoftles hatB landed us, Chn fi by himfelf oFlus Spirit irT his Ap< And vet you muft underftand i. That the Law of Nature it felf, is much (/;) more plainly defcribed and opened in the Holy Scripture , than you are able to read it in it felf. 2. That even thefe G of pel fuperadded Laws have fomewhat of a natural obligation in them, fuppofing but foregoing matters of fait y (that Chrift did all that indeed he did.) So much for your Rule. I V. The Degree of Obedience which is your Duty, is indeed ( i ) Perfection without further fin : But your daily Infirmities have a pardon : And therefore the If) Pfal. 19. T, i. &c. Rom t. 19, so. Rorn.z. (j») 'oh. 14.1 & 1. la. & 6.19 & 16.27. & 17. 1 2. j. ijoh.-?. i5, 17. & 4. 9. 1 ir. 5. 4. Luk.ii.i?. & lo.itf. H-b.T3 7 17. } ThcH". ^. n. 1 Cor. 16 16. (h) Pfal. 19. 7, 8, 9> »b. Job, 7.S,C)i-->. & 3.19,20,21. (i) MitrK. 5.48. PlaJ. 19.7. i Cor 7. 1. Ephef. 4. 12. Pfal. 31. i, 2. Matth 6". 33 Pegret Cfje Pod? $®m$ tfamilp Xoofe* 6$ Degree of Obedience necejfary to your Salvation is but that it be fine ere , that is , That as to the predominant bent of your Heart and Life , you truly obey your Creator and Redeemer , and make this the chief trade or bufinefs,which you live for and manage in the world. V. I muft alfo add , that in all this you muft ftill remember, that it the Devil, and 2. thelVorld, 3, but above all your own ( kj Flefjly mind and appetite^ will be the great Enemies of all this Holinefs and obe- dience : And therefore you muft under/land their en- mity and the danger of it -, and refolve by Godsgrace 3 to Renounce them, and Refill them as your Enemies to the laft, And though only fincerity is neceffary to falvation 7 yet 1. You have not fmcerity unlefs y ouhave a (I) defxre and endeavor alter VerfeBion. 2. And a greater Jegree of holineis is neceflary to a great degree of Glory. S. Alas, Sir, 1 jh all never Remember all this '. P. You may fee then how foelifhly you have done ',J to lofe your time in Child-hood and Youth, which fhould have been fpent in learning the Will of God 5 and the way to your Salvation. If you had morning and night defiroufly meditated on thefe things, and read Gods word, and asked Counfe) of your Teachers, and learn'd Catechifms , and read good Books , and if you had markt well what you heard at Church , and dad fpent all the Lords Dayes in fuchwork as this ^ which you fpent in play and idlenefs and vain talk , you might have been acquainted familiarly with all this and fk) Rom. 8. < } 6, 7, 89 1 3. Gai. M7. ( U FfcJ. 119. i> *> '. Matth.-zy. 20, 2i 3 23. 66 C&e Poo? 30an* ffanulp Xooiu more. But that which is paft cannot be recalled. If you cannot remember all this, i . Labour to underfiand u well • 2. And remember that which is the fumm o f alU S. What Is that ? P. i. The (horteft fumm is the Baptifmall Cove- nant it felf, To ( m ) 'Believe in and Give up your felf to God the Father , the Son and the Holy Ghofi , as your Creator , Redeemer and SanEiifer^ your Owner , Ruler and Chief Good and End : Renouncing the Flejh, the World and the DeviL 2. The next ( n ) fummary explaining this more largely is, i . The Creed as the fumm of what you wufl 'Believe. 2 . The ( o ) Lords Prayer as the fumm cf what you muft Dcfire. 3. And the fumm of the Law of nature is in the ( p ) Ten Commandments : And the Church Laws of Chrift, about Miniftry, Com- munion, Sacraments and other worfhip , you will be taught in the Church by fenfe, and ufe , and daily teach- ing. Cannot you fay the Creed, Lords Prayer and Ten Commandments ? S. Tes y I learned the words , but 1 never laid the fenfe and fubftance of them to heart, P. Ail that I have faid to you is but the fenfe of thofe three : Vnderfiand the expofition, and Remember the forms or words themfelves. But even ^our Duty is yet fhortlier fummed up in (q) Love, which is the fulfilling of the Law. For Juftice is comprehended in Love, which will teach you to do as you would be done by. f«r)Mitth. 28. 19. Mai k 16. i5. (n) J Cor. if. t 9 J*4»d 1\ ctth. 6 4. (p) Mattfi. 9. 17, to. Rom. 13. 8, 9. ( ,7)' Rom. 13*8, ?. Maikop. 53. Manh. 2*; &> 39* S. What Ct)e poo? £©an# family Book e? S. What Love & it that yea mean ? Pi The Love of God, the Love of your fclf , and the Love of your Neighbour , is the fumm of ail your duty» S. This is but Reafonable ditty , which no man can. deny or fpcak again ft. And one part of it I fid all eafi- fy keep , which is, to Love my Self. P. Alas poor man : Have you kept it hitherto ? What enemie have you had in all the world compara- ' ble to ( r ) your felf ? All that your enemies could do againft you is but as a flea-biting. What if they flan- der you, opprefs you, imprifon you, or othenvife abufe you ? Wrong not your felf, and all this cannot hinder your falvation, nor make God love you ever the lefs , nor make death ever the more terrible ; nor will it ever be your forrow in Heaven to think of it* All your enemies in the world , cannot force you to commit one fin , nor make you a jot difpleafing unto God. Bur you your felf have committed thoufands of fins, and made your felf an enemy to God* O the folly of ungodly men I They can hardly forgive another if he do but beat them, or flander them, or impoverifh them : And yet they can go on to abufe, undo and de^ ftroy their fouls, and run towards Hell, and eafily for- give thcmfelves all this -, yea ( f) take it for their be-/ nefir, and will not be retrained, ( t) nor perfwaded to forbear, nor fhew any mercy to their own miferable fouls* I tell you, though the Devil hate you, yet all the Devils in the world have not done fo much againft you as you have done againfl your felf. The Devils (t ) Hof. it 9. Pjov, :>\ 24. & 8- j<\ (!) tit, %. i, 3, 4> tf (O zGoi.5.1^20. . $> aid did but Tempt you to fin , but never did nor could compel you : Bat it is you that have wilfully finned your felt, and fold your foul, as Efau his birthright,for a morfel, for a pleafant cup or game, or for a luft or filthy pleafure, and for a thing that's worfe than no- thing. Was knot fo^even yon your felf, that forgot your God, negle&ed your Saviour, refilled the holy Spirit, refufed fan&ifying grace , defpifed Heaven , and fet more by this dirty world ? Was it not You your felf that loved not Holinefs , nor a holy God , nor the holy Scriptures, nor holy perfons, nor holy thoughts, or words, or ways ? that loft your precious Time • and omitted almoft all your duty, and run into a mul- titude of fins ? And if the Devil fludied his worft to hurt you, what could he do more , than to tempt you unto fin ? If you had been a fworn enemy to your felf, and plotted how to do your felf the greatefi: mif- chief, what could you do worfe, than to fm and run on Gods difpleafure ? Which is the way to the Gallows, but by breaking the Law, by murder , felony or the like ? And which is the way to Hell , but Loving fin , andrefufing Grace? And yet are you a Lover of your felf? S. All this is too true : And yet I am fure that I love my felf : How then comes all this to pafs . ? P. You Love your felf with a Senfuive Love, that goeth all by fenfe, and little by Reafon, much lefs by Faith. As a Swine Loveth himfelf when he is buriting his belly with Whey • or a Rat when he is eating Rats* bane. You Love your Appetite, but you have little care of your Soul : You love your felf: but you love not that which is Good for your felf: As a fick map loveth his life } but abhorreth his meat and medicine. In- €{>e Poo? 3San* family TSoofc* 69 Indeed God hath planted a Love to our felves fo deep in nature that no man can choofe but Love him- felf : And therefore in the Commandments the Love of God and our Neighbour only are exprefTed • and the Love of our felves is prefuppofed. But Chrift know- ing what deftroyers men are of themfelves, and forfa- kers of their own falvation, doth call upon finners ta Love, Care and Labour for their own fouls. Thefe things conjunctly make up mans enmity againfl: his own falvation. i. The foul harh loft much of the knowledge of its own excellency in its higher faculties. 2. Its Love to it felfas Rationale dulled, and want- eth ftirring up. 3. It is inordinately fallen in Love with it felf as fenfnive , and its lower faculties. 4. It doteth on all fenfual objetls that are delightful. 5. It is as dead and averfe to thofe noble fpiritual higher objetls, in which it muft be happy. And in thTs fenfe, Man ishis ow n greateft enemy^ I the ratfiSTTpeak all this to you on this point, be- caufe your very Repentance confifteth in being angry with your felf, and falling out with and even loathing your felf for your fins, and your felf-undoing. And till you come to fee what you have done againft your felf, you will never come to that true humiliation " and felf-diftruft as is needful to your falvation. And alfo becaufe that it is here and here only that your fafety and happinefs is like to ftick for the time to come. Do but as a man that Loveth Himfelf, and you are fafe. God intreateth you to have mercy on your felf. He hath refolved on what terms he will have mercy upon finners : They are unchangeably fet down in his Go- fpel. And finners will not yield unto his ttrtns. Though they be no harder, than, To Receive his Gifts according to their nature, men will not be intreated to F 3 Receive 7© €&e poo? 3©an0 IFamtip TSootu Receive them. They would have flefhly and world- ly profperity , but deliverance from fin , and Holy communion with God, they will not have. Herejs the only flo p of t heir falva tion^ All men (wjmightbe Holy jma happy if they would *. But moft men will not. This is the woful ftate of linners 1 They will cry to God for mercy , mercy, when judgement cometh , and it is too late ^ and yet now no counfel, no reafon, np intreaty will perfwade them to accept it. It is a pitiful thing, to hear Chrifts Minifters in his Name , befeech men to accept of fanftifying faving mercy , from day to day, and all in vain, and to think how thefe fame men will cry for mercy, when mercy hath done with them, and the door is fhut. Yea now they ftill fay , We hope to be faved becaufe God is merciful , while they will not have his faving mercy. As jf me rcy ftuck in the hand of God as an unwilling give r, while jt : \sjhey th at relufelFas unwilling t o receive i£ HEe a thief that is ihtreated by the Judge to give over in time and to have mercy on himfelf , . and not to carl away his life, and will not hear nor be perfwa- dzd - and yet at the Earr or Gallows will cry out for mercy. What would you fay to a famifhed Beggar that fhould ftand begging for an alms and will not take it? would it not be a ftrange fight at once to hear the Beggar fav, I pray yau give me moiiy or breads and the Giver offering it, and fay , / intreat thee to take it> and have pity on thyfelf and do not famijh ; and cannot prevail ? S. It is a fad and mad condition that you defcribe , and it Is too true ' But methinkj it were a fitter com- ptrifon if you likened them to a fick man that begs for health of the fhyficion^ but will take no phyfic^ while («) Jof 24.15. Ifa.5*« *»*>$> + & Clje Poo? @an# jFamfly ISoofe* 7 * ffo Phyficion begs of him in vain, to take phyfick that he may have health. For it is not the heakh that men, are unwilling of but the Phyfick. It is not falvati- on, but the fir ait gate and narrow way. P. There is fome Truth in what you fay, ( that they are againft the means;) But you are miftaken in the reft : For Holinefs which they refufe, is not only a weans , but it is much of ( w ) Salvation it fclf. Holinefs is the fouls healthy and not only its medicine : And per- feci holinefs, which is the perfed Knowledge and Love of God, will be Heaven it felf. And to refufe Holi- nefs is to refufe Health and Heaven. S. The Lord knoweth that this hath been my cafe : J have been my own mofl hurtful enemy ; and done more againf my felf than all the world hath done j and while I loved my felf carnally, I undid my fclf foolifli- ly : zs4nd I underfiand now that it is not fo eafic a> matter to Love ones own Soul aright as I had thought. But he that will not Love God, it is pity he fhould live ; For God is all Goodnefs, P. Alas man it is far harder to ( x ) Love God truly than your felf: I tell you, that your want of Love to God is the greateft fin that ever you were guilty of, and the very fumm of all your fins. And were the true Love of God more common , falvation would be more common - 9 for no true Lover of God fhall be condemned. I know that there is fomething ofGcd that all men Love. They love him as he is the maker and maintaincr of the world, and of their own lives and bodily profpenty - ? And as he givetH them food mi ( i» ) Matth. 1. 11. Tir.1.14. Eph. f. 17 Col. 1 it. iPe\ t.164 (x) Lu!*c 18. 21, 23, 24. acd 14. *>6 a u, Rom. 8. 8. F 4 rayrmnt, 7 2 Wot Poo? $)an# JF amtlp Xoofe* raymem, and all the mercies which they abufe to gra- tirie their lufts. But they Love him not as he is Holy y and a Righteous Govemonr forbidding (in, requiring holjnefs, hating and punifhing the ungodly, reftraining flefhly lufts , and not forgiving nor faving the impe- nitenr. If you had loved God all this while indeed, would you not have loved his word, and loved to praife him and call upon his name, and loved what he loveth, and delighted to do his will and pleafe him ? Did you love God when you broke his Laws, and hated Holinefs , and could not abide an obedient, holy, heavenly life , and loved not to think or talk much of him, nor to call upon him ? You may as well fay that he loveth the King who fpits in his face and rebelleth againft him. As long as you think you have been a lover of God in your ( y ) finful ftate of life, and think it fo eafteftill to love him, you know not God, you know not your felf, you know not ihznecd or the nature of true con- version, nor can you Repent of this Greateftfin, while you know not that you are guilty of it. Do you not know that you have all this while been an enemy to God,and a Hater of him ? S. / have been an enemy to my felf, but fare no bo- dy can hate God. P, Where there is enmity , loathing , averfation of mind and unwillingnefs, there is hatred. The carnal wind is enmity againft God: for it is not fubjeli to the Law of God nor indeed can be , Rom. 8. 5,6, 7. If there were no enmity between God and man , what ( J ) Eph. z. i 3 2, 3, '.Rem. 8. 6, j Rom, 5. $, 10. need C&e poo? 30an# family TSoofc* 7 3 need was there of a Mediator or Reconciler ? And will you think fo ill of the moft Gracious God , and fo well of your felf a naughty finner, as to think that the enmity is ( z, ) only in God, and not in you ? Is he an enemy to any man that is not firft an enemy to him ? He hateth all the workers of iniquity : Ffal. 5. 5. becaufc they are all enemies to him, and contrary to his holinefs as darknefs is to light. It is the very cafe of all ungodly perfons , that their hearts are turned away from God to this (a) world and to the pleafores of the fkfh,and being in Love with thefe, they (b) love not that God, nor that holy word, which calls them off, and condemneth them for their finful minds and pleafures. Let your Confcience fpeak plainly : Had not the world more of your heart than Heaven ? Were you not a lover of Pleafure more than of God ? Were not your thoughts lying down and riling up , and all the day, more forward and ready to think of your worldly and flefhly concernments, than of God ? And were not thofe Thoughts more fweet and welcome to you ? Was not your heart fo loth and backward to think of God with pleafure , that you never did feri- ouflyfetyour felf one hour together in your life, to meditate of him and of the Heavenly Glory ? Nay, in Sermons and Prayer you could not keep your Thoughts upon him. You know what it is to love your friend, to love your money, lands and pleafure : Do you know- by as good experience what it is to love God ? And if you love him not above all, you love him not indeed 1 (O Zech. it. 8. Eph. 3. rS, 19. ( <0 Phil. J, 18, 19. Co!, r.n. (b) Heb. 10. J3. lukc 14. 27. J£u. I. 24.- Plal, 37. zo. as 74 ^tje Poo? $)an0 f amtlp 'Boofu as God. Were you not more weary of holy thoughts , or holy conference, or prayer, than of your worldly bu- finef* or difcourfe? Was not your heart againft the Hoiinefs and ftridnefs of Gods word and of his fer- vants ? In a word, if you had no (c) Enmity to a Holy and Heavenly mind and life , why did you not choofe it ? And why could not all Gods mercies invite you to it? Nor all teaching and intreaties ever perfwade you to it > Why are you yet fo backward to it ? Is this no En- mity ? And if you were an Enemy to Hoiinefs , and to the Holy word and Government of God , was not this to be an Enemy to God ? I tell you, we are all Ene- mies to God till Chrift have reconciled us , andlHe Holy Ghoft renewed us , and turned the Enmity into Love^ 57/ never laid this State of Enmity to heart till novo, I knew that J was a /inner : But I knew not that I was an Enemy to God , even when I began to fear that he was for my fin an Enemy to me. But J find now that it hath been with me jitft as yon fay - 5 And I perceive that all fin hathfome Enmity to God in it, P. Where God is not loved as God ,. he is in fome fort (d) hated : And between Love a nd Enmity ther e is in man no middle State. For none in this are perfect Neuters , or indifferent. Have you not heard that Enmity between the feed of the Woman T and of the Serpent was put from the beginning of the Covenant of Grace? And how this was prefently manifefted in Cain and Abel , the two firfb men and brothers that were (c) Gen. ;. U. Jam 4. 4. R m. 8. 7. (d) Rom. 1. 50. rfil.81.15. & 68. 1. & 1.1.8. Command 2. D;ui. 7. 10. 2. Chr. 19. i. born Wqz Poo? ®an0 IFamilp 'Eoofe* 75 born into the world, i Joh. 3. 12. C^/« vv^j of * Jbf wufydjme (the Devil) and flexv InsTbrother: And 'therefore flew he him ? Becaufe his own works were evil and his brothers righteous. If you have read the Scripture , and other Hiftory , and have but heeded what is done about you in the World , you might eahly perceive that the world hath ever confifted o f two con- tra ry forts of men , who as two Armies are ftilltothis 3ay in conftant oppofuion to each other : T\\t w icked are the (V) Devils feed and army : And the G od ly are the'Army of ChrifT, and diejleff enerateHfeed of God^ Whence is all the hatred of Go3Tinefs on the earth , ail the fcornes , and (landers , and cruel perfections and butcheries of holy perfons, and the number of Martyrs and Sufferers , but from this inbred Enmity . ? This is thrifts meaning when he faith that he came not to fend Teace but a Sword : Becaufe he came to caufe that Bolinefs which the wicked will ftill hate and perfecute. Look about you and fee whether we may not yet truly fay with St. Paul , GaJ. 4. 29. But as then he that was born after the fleflj perfected him that was bom after the Sprit ; even Jo it is -now . ? And we w ere all o Xjhis malignan t difpofi tion in fo me degree till grace recover us. Rom. 5. 10. When we were Enemies we were re~ Tonciled to God by the death of his Son. So Col. 1.21. Jam. 4. 4. He that will be a friend of the World is an Enemy to God. The friendflup of the world is Enmity to God. I will mind you of no other proof more than Chriftsown fentence , which is notunjuft, Litk. 19. 27. Thofe mine Enemies that would not I fcould reign over them, bring them hither and flay them before me. Thofe (0 Job. 8. «. that 76 CDe Pod? $)an0 IFamilp TSoolu that would not have Chrift Reign over them fand fubdue their worldly minds and rlefhly lufts , and make them holy ) are his Enemies. And hath not this been your Cafe > S. / cannot deny it * The Lord forgive me , and have mercie on me. I fee now that it is not fo eafie a matter nor fo common to love God truly > as I thought it was. P. To (f) Love God as God , with all our mind and heart and might , is the fumm of Holinefs , the proper fruit of the Spirit y the certain Mark of God on the foul, and the fureft Evidence of his love to us , and the very beginning and foretaft of Heaven. It is that which Chrift came into the world to efFed , by the moil wonderful demonftration of Gods love to flnners , as the fittefl means to win their love. Faith in Chrifi is but the Bellows to kindle in us the Love of God • And faith worki ng by Love ^ is all our Reli^ ionjn_a few words.^ Therefore if Love to God were eafie and Common , all Goodnefs would be fo , and Salvation would be fo. But having faid this much of the Love of your Soul 9 and the Love of God , what think you next of the Love of others? Is that alfo eafie to you ? S. / am fometimes angry when I am wronged or ■provoked, but I know no one in the world that I wifi ill to. P. So far it's well. But i . Do you Love men more for God and his Image on them than ioxyourfelf? 2. Do ( f) i Theff. j. $. Luke ii. 41. Rem. 5. Did you never belie or (lander him , or backbite him , nor falily accufe him, nor feek to make him odious or contemptible to others ? Did you never envy him , nor Covet his eftate, or honours, nor feek to draw any thing from Him to your ftlf . ? If you did, what love was in all this but fe If -love . ? Nay what labour and Coft have you been at to fave the fouls of miferable finners , or to relieve their bodies ? And he (i) that feeth his brother have need, and fhutteth up the bowels of his Compaflion from bim , how dwelleth the Love of God in him? At what rates, and with what condefcenfion , Self-denial and diligence have you (hewed your Neighbours, that you love them? 2. At leaft hath it been with any fuch Love as you l*ove your f elf ? How ejfily can you bear your Neigh- bours wrongs, reproaches, (landers, poverty, ficknefs, 0) i Jcli, 3. 17. & 4. i*.j tii Cfje Poo? $9an* IFamtlp Xoofu 79 in companion of j'cwr own l You can aggravate his faults , and extenuate your own -, And judge him very culpable and cenfurable and punifhable , for that which you make nothing of in your felf. S. Imuft confefs 1 have finned again ft the Love of God, of 'my felf and of my Neighbour. And 1 fee that I mift have a better heart , before I can truly Love Cod \my felf and my Neighbour for the time to come. P. I have now plainly opened to you tjie nature of true Conyerfio.n , even ( kj Faith and Repentance - that is, The nature of the Covenan t which your pa- rents in y pur Baptifm made inyour name , or entred you into, '' and which at age you mutt hncerely make year felf , if you will be faved. What fay you now to it upon Connderation of the whole ? Can you hearti- ly confent to it, and thus give up your felf to God and to Jefus Chrift, or not ? S. O Sir , it is a great bufinefs : I muft have many * thought of it yet , before I frail under ft and it well ^ And many a thought more to overcome all the back&ardnefs of my heart : Such a workjs not to be rafoly done. P. I like your anfwer , fo be it that it come not from umvillingnefs , nor imply not a purpofe to delay : That which mutt needs be done or you arc for ever (I) un- done, cannot be done too foon fo it be doce well. But 4 tell me , were you never confirmed by aBifhop, by the laying on of his hands ,? S. Tes\ to tell you the truth I was ^ Though none of all the Parifl) went to him but my felf P. And what was it that he did to you ? And what did you? (k) Aft. 20. 2i. Aft. z6. i8. (J) Luk. rj. 3 < a Matth. ift *. S. He 80 c&e poo? $9an0 ffamtlp JSmh S. lie faid a flwrt prayer, and laid his hand on my head, which I took^to be his blejftng, but what he [aid I know not : But J [aid not a word to him* V. Did he not examine you of your Knowledge, and faith , and Repentance , and whether you have kep_c your Baptifmal Covenant, and now Confent to it? S\ Not a word : We were all Children that kneeled down to him and had his bleffmg, and we knew no more : Only now^you remember me , I heard him tell one at age that went before va, that we muft fiand to the Co- venant that we made in Baptifm : But little did I know or confider what that Covenant was : Nor could J have given any other account if I had been exami- ned, but only that I could fay the Creed , the Lords Prayer and the Ten Commandments j though J under- fiand them not. r P. If you will read the Church Liturgie about Con- \ formation, you will fee that, i . You fhould have been J able to fay all the Church Carechifm - 5 2. And that you fhould have had the Curates certificate hereof- 3. And that being come to years of difcretion , and having learned what was promifed for you in Baptifm , you fiiould your felf with your own mouth and confent ra- tifie and confirm the fame : and alfo promt fe that by the \ grace of Ged you will evermore endeavour your felf faithfully to obferve it. And the Bifhop I fuppofe, though you underftoodhim not, did pu: thisquefrion to you, £ Do you here in the pre fence of God and this Congregation Renew the _So lemn Pr om ife and Vow that was made in your name at your Bay tijm - 3 Rati- fying and confirming the Jame in your own per Jons , and acknowledging your felves bound to believe and to do all thofe th ings , which your Godfathers and God- mothers then undertook^ for you? ]} And you were to Cttf Poo? $Jan* family TSooft* 8 1 fay £ / *fo ]• And it is ordered that [ none jhall be admitted to the Holy Communion i till fitch time as h* be confirmed^ or be ready and defer out to bt confirmed J. I confefs thefe Covenanting words are only in the New Common Prayer Book, 1662, and therefore it's like you heard no fuch thing h But there was yet more in rhe Old Rubrick of the Reafons of it. So that you fee that if the Bifhops and Paftors would faithfully manage this great work, none fhould Communicate at the Lords Table, till he profeffed all this Covenant Confent, in wh ich your true Converfi- on dothconfift. S, I would it were fo : It would make a great re* formation in the Church* I had learnt the Church Catechifm at about feven years, pf^ age, but I knew lit- tle more, than a Parrot what J faid , and foon forget it, and never dreamt of fuch a Solemn Covenant with God 06 you defcribe , on which my whole Salvation- doth defend, which needeth the befi underftanding and deliberation. P. I am fo much the more of your mind, becaufe it was the Wifdom of all Chrifts Churches for ma- ny hundred years, to keep thofe ih^defired^Baptifrn at a ge, a fuffi cient time in the orjer of Catechized per- ions, long teaching tTiem the meaning of Chriftianity ancTBaptifm, before they b aptiz ed them. And becaufe the Bereans , jitl. itfTare commended for fearching the Stripture, to fee whether that which was taught them was fo or not : Eut efpecially because Chrjft him- felf, Lukj 14. 28,29, 30. would, have all that, come to him, fit downfirft and count what it isliketocoft them to be his true DifcipLes, and to confider well of the worft, and how they fhall go through with it, be«^ fore they engage themfelves to him, G S. But >\ But why then did Peter ( m ) Baptise thoufands in the day that he had converted them { P. 1. They were Jews that ha than to be baptized in Infancy when 1 knew not what was done : What warrant is there for being baptized before we believe ? P. You are not now capable of difputes : When you are, read my Book for Infants Baptifin. In the mean time "I (hall only tell you,~i.That all that are to be entred into Chrifts Church as its Members and his Dilcipie s, muft enter -by Baptijm : Which is proved > 1 . Matth. 28, 19,20. Dijciple me all Nations, baptizing them: Ba- 4m) Aft. 1.38; 39, &c. (n) Rom.*. 12,13, 14, Sect ptifme €&e P)o? ^am* jFamtfp T5oofe* 83 ptifme is made the door of entrance into the Gofpel- Church, and th ere is neither a word o f Command nor Example of entring* any other way. 2. But the Infants of Believersare to be entred in-, to Chrifts Church as its Infant Members and Difei* pies: Which is proved, i. Becaufe Infants were Mem^ bers of the Church before Chrifts Incarnation : And CJinftj^mieno^t^ priviledges,buc to e^njar^ethelrir~Circumcifion entred the jews ChiU Jren : And the Ifrmaelites and Edomites , and the po-i fterity of Keturab ufed Circumcifion as well as the Jews. And though Circumcifion ceafe, Infants Church- memberfhip ceafeth not. For thefe two were fepara- ble before; In the Wildernefs for forty years all the Jews children were uncircumcifed, and yet they ceafed not to be Church-members : Yea , Dent. 29. they were exprefly entred into the Covenant of God. 2. It appeareth therefore that the Inftitution of Cir- cumcifion proveth not that Infants Church-memberfhip was then inftituted : Yea , jt is plain that it continued from Adams time : 1. Becaufe there is not one word oFTntimation in the Scripture elfe when it began. 2. The word \_feed~\ Gen. 3. 15. in the New Cove- nant is extenfive to all ages: For though it be meant of Chrift as the Head and Captain, it is meant of all the holy feed as his members. 3 . God did ftill joyn the/ Children with the Parents in promifes and threats , bleffings and curlings, in all age, before Circumcifion. 4. There is no proof that ever God had any Church on earth of which Infants were not members. 3 . God hath by Nature and Inftitution, Dent. 29. io, 11, 12. Gen. 17. 13. made it the duty of Parents to enter their children into the Covenant of God : which is nowhere r ever fed: But under the Gofpel G 2 there 8 + €t>e Poo? 3@an# IFamilj? Xoofe* ^there is no appointed way of entring them into Co- venant but by Baptifm. If God command us to de- dicate them to him , he will fure receive them. 5. Scripture telleth us that Chrift would not 6ave f caft off the Jewiih Nation , and confequentty their J Children , from their Church ftate , if their own un- * belief and rejeding him had not done it. Matth. 23 . 37. O Jemfalem ! how oft would I have gathered thy children , as a hen gathereth her chickens under her wings and ye would not I Rom* 11. They were broken off for unbelief : Therefore but for unbelief they had not been broken off. And the Gentiles are grafted in- to the fame Olive, or Church ftate. And mark it, It is plain here that the Believing part of the Jews were not broken off from a Church ftate, though they cea- fed to be a Kingdom and National Church. And therefore their children loft not their Church and Co^ venant-right. And if the children of Believing Jews had it, all had it, when the Church was one. 6. Matth, 28. 19, He tells us that Nations are ca- pable of being difcipled. And the Kingdoms of the World are to be the Kingdoms of the Lord and of his Chrift : But there is no Nation or Kingdom, which In- fants are not a part of. 7. And Chrift himfelf was angry with his Difci- ples that would have kept little Children from him , and faid , Forbid them not to come unto me , for of fiich is the Kingdom of Heaven, And therefore he is ftill ready to receive them when dedicated to him. Though he then baptized them not ? b ecaufe the com - mon ufe_qf Chriftian B aptifm, Wgstb begin after hfs death. 8. And theApoftle 1 Cor. 7.14. tells us that our children are holy $ which muft needs fignifie more than %\)t poo? ^an# family TSootw 8 ? than Legitimate , for fo are Heathens Children. 9. And the Apoftles ftiM baptized whole houfholds. 10. And the univerfal Church in all agts hath obfer- ved it, 11. And Infants have a vifible way of fin andmifr- ry, by generation : And If there were no vifible way of their recovery by fcrgivenefs , that is, If there were no Promife or Covenant of Pardon which they had a certain part in, Chrifts remedy would be fo nar- row as to exclude the age that is firft miferable ^ and what Hope could we have of the falvation of any of our Infants without a Promife ? S. But they believe not. P. Nor theyy7« not , and yet they are guilty of original fin , and need a Saviour. Though they be- lieve not adually , they are the Infants ©1 Believers : and their Parents Faith is as far imputed to them for their reception, as the unbelief of the wicked is impu- ted to their Children for their rejection and greater punifhment~ which is plain in Scripture. Indeed w.hile,. they have no reafon and will of their own , their Pa- rents reafon and will hath the difpofal cf them , they being as their members. S* But what good doth it to thofe that underfiund not f P. Is it no good , to have a folemn delivery of a fealed pardon of original fin ? And a Covenant-relati- on to God the Father, Son and Holy Ghoft ? And a vifible Title to the blefiings of the Covenant ? And to be no more Strangers, but Fellow- Citizens of the Saints, and of the Church orHoufhold of God, and if they die , to have right to life eternal ? when it is the Dogs that are without the doors ? The benefit is the Childs, and the comfort is the Parents. Is it not G 3 a privi- 26 Clje poo? $&m& JFamtlp 'Boolu a priviledge that you may take a leafe of Lands for your Childs life as well as your own, and make him a Party in the Covenant, and bind him to pay the Rent, though he underltand it not ? And if at age he think he is wronged, he may quit his pare in Chnft and Hea- ven when ever he pleafe\ S. But J perceive by my own cafe , we Jhotild do it more fnfibly^ if we fta,id till we under ft and what we do* P. i. Your Parents Ihould be as fenfible when they dedicate you to God, though you could not. 2. And your former baptifm hindreth not your perfonal Co- venanting now as underftandingly and fenfibly as if you never had been baptized before. All men are prone to outfidenefs and formality , even about Gods own inftitutions. Too great ftrefs is laid by many forts, upon the ( ) outward wafhing, who weigh not enough the nature of the Covenant : Though you may not be Baptized again, you may as ferioufly and folemn- ly again Covenant with God • even the fame C ovenant w hich you made in Ba ptifm -. And it is the iam'e which is ftili renewed in 'the Lords Supper. So that it did you no harm to be baptized in Infancy : Though you have been fo finfull as to negled the due confederation of it , you may neverthelefs upon your repentance re- new the fame Covenant : And the fame Covenant will give you the fame benefits, though you be not rebapti- zed. Therefore now fet to it, not only as if you had never done it before . but with double humiliation and ferioufnefs, as befeemeth one that made and broke it. So Have you any more to fay to me about it ? ( ): 1 Per. 5. 21. Mar, 16, itf. Joh. 5. 16. Jam. $. laft. jjoh. a. 1, ' " ' " IV Yes: Cije Poo? ^att0 f amflp T&onk. V. Yes : I muft before let you know , in wha > ner it is that this Covenant muft be made, if y6u be a Chrift ian indeed , and have the benefits, t. xou muft conTent to the Whole Covenant of God , and 1 Hot only to fome part : you muft be ( p ) devoted, to your Creator, your Redeemer and your Sanftifier'': you muft take him for your Owner , your Ruhr and your Saviour: you muft be willing to be fanftified aswelTas pardoned, and to be favedfrom fin, and not only 1 from punifhment. 2. You muftunderftand all the terms well, and count your cofts, and reckon upon taking up the Crofs and denying your felf, and forfaking all this World in Heart and Refolution for Chrift, and take God and Heaven for your whole portion, and refolve to ftick to God if you have nothing elfe, and if you meet with never fo much tribulation in the world. You muft be- lieve that Heaven is as fure as ifyoufaw it, and take that and the necefiary means thereto for all your fart , and not reckon upon eafe^ pleafurc, profit or fafety to thcflefn. 3. You muft Covenant Abfolutely without any fe- cret ( q ) exceptions or refer ves : If you fecretly keep a referve in your heart, that you will come to Chrift but upon tryal , and that you will be Religious as far as will ftand with your profperity and fafety in the world, and fo you may not be undone : If you except fecretly either honour, eftate or life, which you refolve not to lay down if Chrift require it, you then play the Hypocrite, and lofe all. Cp) Matth. 28. 19,10. & 11.28* Luk. 19. 27. Rom. 14. 9. Hph. 1 . 12. Luke 14 16", to the end . Rom. b\ 17* Matth. 13. 46 & 6. 19, io. ( q ) Luke 14. 26, n G 4 4. You 88 Ct)ePoo?^an0jFafmlp'Boa^ ^ . You muft confent to a Trefent change , and at f re/em thus wholly Give up your felf to God, and not only that you will do it fometime hereafter : As he that will not take up Chriftianity and a Holy Life till here- after , ihould not be Baptized till hereafter when he will do it : fo if you do but confent to Repent and be Converted tfll fome timehenpe, this is at prefent no Re- pentance, Converfion, nor true Covenanting with God. All this you muft underfland and do. And now I will give you time to Learn and Refolve pf all this that I have faid to you. Read over and over the expofition of the Covenant which I have written , and what yog underfland not, ask the meaning ot it: An 6> 7. Pfal. 11?. ft? Aft. t t 37. Pfal. $1. .(0)2 Cor. 13. 5, 1 Pet. 1. 10. Pfal. 4. ? > 0* too Ctie poo? ©an# jFamilp TSoofu 9 * too fure ? It is not you nor I that are the Judge of fouls, but God : And his Laws are the Rule of his Judgement. His word tells us who it is that he will fave. If I tell any man that Chrifi will not fave him , to whom the Gofpel promifeth Salvation , condemn me and fpare aot. But if you tell any man that God will five him , to whom God hath fpoken no fuch thing , but the con- trary, what wrong can be greater to God and him? And as to his good life which you talk of, Fakhand Repentance and the Love of God, and a holy life, are matters of another nature than all that you have faid. Pardon me for telling you , that you fpeak out of your Element , like an unlearned man about Law , or tpy- fick , and not like one that had made Divinity the ftudy of his life, as we have done. I have but enquired of the man himfelf, how the cafe fhndeth with his Soul , and fet the word of God before him , anddire&edhimhow tofjudge himfelf. Ask him Whether he hath lived by faith or fenfe , after the Spirit or after the fiefi ? Whe- ther he hath ( c ) Loved God or pleafure better? Whether he hath fought Heaven or Earthly proffer ity with the greater care and diligence ? If he have , I will allure him that he is in a State of Grace ; It's he that muft anfwer you. " EL Are you a Preacher , and think that to frigb- iC ten men znd caft them into terrours is the way to mend " them ? It is Believing well , and Hoping well that is f l the way to Salvation. P. Believing and Hoping falfly , is not Believing and Hoping well. He that knoweth not and feareth not a danger , will not fufficiently labour to efcape it. Did {') 2 Tim. 5.4. Macth 6. 2ojW, zj. you 9 2 €f# poo? $)an0 IFamtlp OSoolu you never read, that the (d) Fear of God is the be- ginning of wifdom -, a good under ft anding have all they that do thereafter ? Doth not Chrift, fay Bear him that is able to deftroy both foul and body in Hell ? Yea I fay unto you ( whoever faith the cotfrary ) Fear him , Match, jo. 28. Luk. 12. 5. And Hebr. 12. 28, 29, Seeing we receive a Kingdom that cannot be moved , let its have grace whereby we may ferve God acceptably with reverence and godly fear ^ for our God is a com* fuming fire* Heb. 4. 1. Having a promife left us of en- ter ing into his reft , let us fear left any of you come jhort of it. The Scripture is full of fuch like parages,* Suppofe I am a Phyfkion and have a Medicine that infallibly cureth all dropfks and consumptions in time - y And I feethefigns of a Dropfieor Confumption on one of your Servants , and I tell hin^ my opinion of his cafe and danger j that he will die unlets he prefently take this certain remedie ^ And you come and chide me for frightening and difcomforting him, and tell him that there is no danger ? Which of us is the more comfor- table friend to the man } I aflure him of Recovery if he will ufe the means : You flatter him with falfe hopes to keep him from ufing them. And I am a Phyfkion and you are none : Which of us may he wifelier believe ? ct E/. When you /hould draw men to Believe , you cc drive them to unbelief and doubting. 1 ?, Faith is not meerly to Believe that we are already forgiven and fhail be faved : If it would prove a man good , to believe that he is good , or prove that a man fhail be faved, to Believe that he (hall be faved , and that he hath true grace when he hath none , then all the (r) ITal. in. 10. Frov 1 10. & f ;. 35. H;athens C&e poo? $)an* ffamtip Boofc* 93 Heathens and wicked men in the world may be fayed by believing it fhall be fo. Then let your Tenant be- lieve that he hath money when he hath none* and be- lieve that he hath paid your rent when he hath not. Believing God , fuppofeth fome word of his to be be- T lieved : And what word of his promifeth Salvation tof the ungodly? We muft believe the Gofpel, thatChriftf fardoneth andfavetb all that truly (e) Believe in him, that is, Take him pra&ically for their Teacher , their Saviour and Lord , to fandrifie them by his Spirit , and mortifie their worldly fleflily lufts , and make them a holy and heavenly people. To take Chriit for fuchja Phyficion and Saviour of your foul is truly to believe : And to doubt of the truth of his word , is the doubting of unbelief. But fo is not every doubting of our own fincerity. A drunkard may doubt he is not fober , and yet not thereby doubt of the Gofpel of Chrift. " El* If poor men have no more wit than to hearken " to all that you would put into their heads , you will 11 drive them all into defpair at laft. P. We do but teach them how to prevent everlafting defpair. There is no hope of being faved indefpiteof God , or againft his will. And to cherifh fuch (/) hopes ( of being faved without Holinefs ) till time be paft , is the way to Hellifh defperation. What if the King tell his Subjects , If you murder there is no hope of your lives-, I will not fardon yon, Will you fay to them, Go on and kill men •, do not defpair ; the King doth ill to put you upon defperation ? What if you had (c) Joh. 1.6,7, 8, 9> i°> H« 1*. & g. i^j Tp. Luke i?. 17. Ma«h.7.zi. Z2, n. (f) Ifa.48. i8,iz, & ?7. 2:. &f9 8. Jer. 4. 10. & 6. 14, & $, 11, & il, 9. Ezsk. 15. to. i€ t 1 Their. J. *. been 94 C&e IPoo? ffian* JFamilp OBoofe* been with P<*«/ in the fhipwrack when he faid, There flu 11 not a hair of your head perijh : But if the fe ft ay not in the Jkip , you cannot Ipe faved t 3 Would you have? laid , He preacheth defpair •, go forth and fear not f What ity.ou had heard Chrift himfelf fay, Joh. 3.3,5. \Verily I fay unto thee. Except a man be born again of water and the Spirit , he cannot enter into the King- dom of God? Apd Matth. 18. 3. Except ye be Con- verted and become as little Children , ye cannot enter into the Kingdom of Heaven. Or Lu\. 13.3,5. ^ x " cept ye Repent ye pall all perifl) f J Would you have faid Believe him not : He preacheth defperatwn f What if you fay to your fervant , If thou do no work , thou fhalt have no wages, Shall he fay I will not defpair , but I will hope well though I work not ? What do you by this talke but the fame that the Devil did to Eve ? God faid In the day thou eat eft thou fhalt die : The Devil faid , Te flmll not furely die. Did God preach de- fpair , and the Devil preach better ? Till men defpair oi: being faved without Holinefs , they will never feek Holinefs, and fo never be faved. I do defpair that ever the Devil fhould make good his word, andfave any fouls that God hath faid , ihall not be faved. " £/. Chrift came to abolifh the Law, and fetup " the Gofpel : And you preach nothing but the Law ^ Is not that courfe the fitteft to give cs peace in health , which is fitteft to give us peace in ficknefs ? And will you tell me What is the quiet and fob cr Re- ligion which you are for your felf? cC EL It is to love God and my Neighbour, and do u as I would be done by , and to go to Church , and cc fay my prayers , and when I have finned Repent and " cry God mercy, and truft in Chrift, and fo be quiet, 8 €&e Poo? $)an* family 'Bootu ^ong to tc with him , and you will love him better than fle/hly pleafure , or all this world. Will you think he loveth you , that loveth the dirt in the ftreets better than you ? or that careth not how farr he is from you , nor how little he hath to do with you ? that loveth not much to hear , or think or fpeak of you ? If you love God , you will make him your delight and not think his word and fervice the trouble of the world .* And you will keep his Commandments , and not think fin your greateft pleafure 7 and obedience to God your greateft pain. 2. And if you love your Neighbour as your felf, you will not let Laz^arns lie in hunger at your doors , nor your poor Tenants and Neighbours feel cold and want , while you are clothed in purple and filk , and fare fumptuoufly and dwlicioufiy every day. You will not layout hundreds by the year on hounds and fportsand idle Gemlemen-fervants , and on feafting and gallantry, and excefs of bravery ( £J and furniture , while your poor Tenants live in toyle and mifery. You will npt rack your rents fo as poor men with all their care and labour cannot live. You will not fee your brother have need and (hut up the bowels of your companion from him , and then fay that you love God and your Neigh- bour. You will not hate and fcorn and perfecute Gods Servants that are moll careful to pleafe him , andftill fay you love both God and them. You will not think that to love your ryotous Companions and Play-fellows is to love your Neighbour as your felf. 3.. And for your Relenting when yon have finned and ({) 1 John 3; U, 17. Jam. 2. 14, iu 16 • & *• ihroi-ghj our. crying %\)t ipoo? q&axig f amity TSoolu 99 crying God mercy , I hope you do not mean a Mocking of God, with faying that you Repent when you do not. I hope it is not only to be forry and wifh you had not finned , when you have got all that fin can give you, and ftill to go on and do the fame : To cry God mercy for a worldly, fleflily , voluptuous life, of pride, fulnefs andidlenefs (the fins of Sodom y Ezek. 16. 49. and of too many Gentlemen ) and ( I ) to aontinue it ftill , and hate thofe that are againft it : Nor to repent of op- prefling the poor , and racking your Tenants , and to do fo ftill. Repentance is a true change , of Mind y Will and Converfation : True Repentance is all that I perfwade this man to , when you fay that I trouble hiraj and break his peace, "£/. You are an arrogant ; fawcy fellow. What have . H 3 heart 102 Cj&e Poo? 3©a&0 family TSoofe* heart to think of the greater bufinefs of their fouls : And many are fo tired with their excejfwe labour , that when they fhould pray or read a Chapter or inftrud their families , either they have no time , or they are pre- fently with wearinefs afleep : yea tired on the Lords dayes, with the week dayes-labour. 3. And worft of all, they cannot fpare their Children from work whlie they learn to read , though I offer them to pay the Schoolmafter my felf : Much lefs have they time to Catechife and teach them. So that poverty caufetha generation of Barbarians in a Chriftian happy Land, You would forgive my boldnefs , if you underftood the fadncfs and finfulnefs of all this : and that fome Rich men that have caufed fuch things as tfiefe , do now want themfelves a drop of water to cool their tongues. But all this is by a digreffion. I pray you tell me next, What that is which you accufe me of, as over trouble* fome to my Neighbour , or to the world , in my Dodrine > C( EL I have told you : It is difquieting mens Con- lt fcienceto P. But what is it that I fay amifs to difquiet them ? cc £/. You would make them believe that God made tc us to damn us , and make his mercy as narrow as — ■ - — * -r (p) 1 Theff. 1. 7? 3, ?, 10. & z. 11, u. . . ec Et 9 Wpt Poo? $)an# IFamtlp OSoofc* 103 " EL You make ftrid Laws and opinions of your u own Brains , and then damn all that do not keep cc them. P. What be thofe Laws and opinions of ours > €C EL What I more than a good many : If a man " go finer than your felves, if he be not of your fafhi- Scripture hath confined Salvation to fuch only? All the world is of (u) two Parties- the feed of the Woman and of the Serpent : the Godly and the Un* godly : Do you believe Chrift himfelf, or not ? If you ( t ) 1 Kings 21 • Amou.12. Mic.i.ii. Jcb 5*.2i", 2*2, I Thef. z 5- Prov. 28.15. &io. 19. & 26. 2S E'/ck .12. 24. ( u ) Gen. 3. 15. Mai. 3 • I7 5 18. Match, ij. 2 Thef. r. ? } 10. }oh. 3. 3, 5. do W}t poo? span* iFamilp Oooofc*] % 07 do , doth he not moft exprefly and vehemently confine! Salvation to them that are born again of the Spirit, Jobs 3. 3, 5. to them that are converted, Matth. 18.3. to rhemthat are New Creatures, 2 Cor* 5. 17. to them that have the Spirit of Chrift, and mind the things of the Spirit and live after the Spirit, and mortifie the lufts of the flefh, Rom.%. 1, 5,6,7, 8, 9, 13, 14. to them that have a heart in Heaven, Matth* 6. 21. and a Heavenly Converfation , TbiL 3. 20, 21. to them that feek firfl: Gods Kingdom and Righteoufnefs, Mat. 6. 33. Are thefe the words cf man or of God ? Are they ours or Chrifts } Are we cenforious for believing our Saviour, and for Preaching his word, and perfwad- ing others to believe it ? G how much better were it for men to judge them- felves by the word of God, and not by their felf-flat- tering flefhly mind, before God judge them » rather than to call God, or his Holy Word, or his Minifters that fpeak it, Cenforious? u EL Do you alledge Gods word againft his Good- e Poo? $$ an0 ffamtlp TSootu i. As to the number of thofe that God will fave,I never prefumed to determine of it. I only tell you that none are faved but thofe that are fanttificd by the fpirit of Chrift : Remember I pray you that this is ali that I fay. How many are fandified I know not, but I would advife you inftead of fuch enquiries , as you love your felf, to make fure that you are one of them. But experience may help us to make fome con- jectures : If all the world, or mo (I of the world, J be truly hol y? that is, do Love God and Heaven better than fiejnly pleafnre and worldly prosperity, then all or moft or the world fhall be faved. But if there be iew fu ch, there are few that will be fayed. This"Ts th e truth if Gods word be true ; And inftead of being offended at it, you are beft to lay your hand upon your heart, and fee whether or not it be fo with you. For God will not fave you for your Riches nor high looks, nor for contending againfl his word. 2. Do you think that God doth not know his own Nature and Goodnefs , and what is confident with it better than you ? Will you tell him that he hath made a feaw, or given us a word, which is (w) contrary to his own nature and goodnefs ? If you will teach God to know himfelf better, or to amend his word, he will convince you e're he ha:h done with you, that you fhould rather have known your felf and God better. 3. Is it contrary to the Goodnefs of God to fhut men out of Heaven who will have none of it ? or who hate it ? or who prefer a fwinifh luft before it ? At- tend a little, Sir, and I fhall fhew you your unrigh- (wj Rom. 3. 3j4» &c. tous Cfje Poo? $$m& IFamilp Xoofe* 10$ teous cenfure of God. If you can but forgive God for making you a Man, you may perceive than it is yon that damn your felf ', and then quarrel wiih God for it. Is it not Man himfelf that Loveth the World and fejhly pleafure more than God ? That committeth all the fin that is committed ? That ( x ) turneth away his heart , his love, his deligh: , his thoughts from God and from all that is Heavenly and Holy ? Are not your lulls your own , and your paftions your own ? Is it not your felf that make your felf ungodly, and contrary to the Holy nature of God and Heaven ? And your felf who refift and refufe the fpirit and grace of God ? Do you know how much of Hell is in (in it felf, and of your own making as well as of your own deferving ? To be faved is to know God and Love him y and delightfully ferve him : This in perfection is He a* ven. And doth God deny you this when you truly defire it ? Or do you not (y ) deny it to your felf > Is it not you, that Delight not in God and his Service ? And that rather choofe your flefhly pleafure ? And is it not you then that put your felf out of Heaven. Heaven is a ftate of perfed Holinefs : And you wilj not have Holinefs , and yet you fay you would have Heaven,, God fetteth before you a feaft of holyjoys 5 And your appetite is againft it : You loath it : You re- fufe it : No intreaty will perfwade you to taft it : You deride it as precifenefs. And when you have done , you blame God becaufe you have it not. If you would have a Mahometane Heaven of Leachery, and Wine, and Sports : A Heaven of Cards, and Di<* e , (x) Job 18.28. Proy. 13.14. &14. 17. &i$. 24. ())]<&> J. 14. & 12, 17. and * io CDc Poo? ®an# IFamtlp TSoofe* and Plays, and Jeafting 5 a Heaven of proud dominati- on over your Brethren , or of mony, and great eftates, and pomp , You are mifhken : There is -none fuch in another world : All this heaven was (z ) hereon earth : And here you chofe it ^ and here you had it. Here- after there is no Heaven but the Sight and delightful Lave of God, and perfection of Ho line fs : Would you have this, or would you not ? If you mil ^ then re- fufe it not, deride it not, negled it not : Prefently be- gin, and fpit out your filthy flefhly pleafures, and ( a) feek the Lord, and he will affift you and accept you : But if you will not , remember who put you out of Heaven, And when death hath opened your eyes, and fhewed you what it is that you refufed, and have (b) loft, and what it was that you preferred before it, your own Confcience will tear you with perpetual torments, To. think what a glory you might have had and would not I What a God you departed from I And what all the flefhly pleafures were which you preferred, and what is now become of all 1 I tell you , if God fhouid no further meddle with you, your (c) Confcience in the remembrance of this would torment you. You fee then that befides what they deferve from the hand of Divine Juftice, what it is that finners execute upon themfelves. You cannot both refufe Heaven and make your felf uncapable of it > and yet have it : And you cannot lofe it, and not for ever feel the lofs. 4. And is not God juft? and in juftice contrary to his nature ? Is it contrary to the Goodnefs of the King or ( \ ) Luke \6. r%. ( a. ) Joh. f. 40. Rev.2Z. 17. ]©f. 24. V. (/?; Ma:th :<^,7,8- (f j Roro.i. I J. Judge, C&e Poo? $9ati0 JFamtlp 'Book* 1 1 1 Judge , to hang a Thief or Murderer ? And what if they be many ? Muft they therefore be ( d ) unpunim- cd ? If many fhould beat you or abufe you , doth not that rather aggravate the wrong than extenuate it ? You fcruple not killing a neft of Wafps or Hornets though they be many : Millions of men are not fo much to God, as a fwarm of Flies are unto men. 5. And I would know whether you think it contra- ry to Gods Goodnefs to condemn any at all , or not > If not, what numbers proportionably will you impofe upon him to fave? What if he faved a thoufed or ten thoufand for one that he condemneth? Would that feem to you confiftent with his Goodnefs? And are you fure it is not fo ? We are fure thac this earth is to the reft of the Univerfe, but as one inch is to the whole earth ? And how fmali a part is that ? And you know not but (e) Angels and pure inhabitants may poflTefs all the reft, except what is allotted to the De- vils and the damned. Andiffo, if ten thoufand to one in this wicked world ( which is next to Hell ) were damned, it would not all be one to many millions of the pure and blefTed ones in the reft of the Creation^ I only fay that men that are Ignorant of fuch matters, as fc we all are, are unfit to quarrel with God about them. u £/. You have faid much I confefs : But it is all u no juftiflcation of your own arrogance, that lay claim ic to Heaven before your Neighbours. All we are pro- and to be Godly? Why elfe are you angry with them that com it you ungodly ? Elfe you are an Infidel and an Atheift. But if you profefs Chrift ianity and Godlinefs your felf , are you therefore an Hypocrite ? If not , frofeffion makes not others to be Hypocrites,, I pray you tell me , what do you profefs lei's than I do ? You profefs Chriftiamty and Godlinefs , and I profefs no I more. 1 14 Ci)e Poo? $)an£ iFamtlp TSoofe* more. But which of us is the Hypocrite our Con- fciences and lives mud tell. I hope you will not re- nounce God and Cbrift , for fear of being an Hypo- crite. 3. But alas , Sir, too many people fearing GocTare fo far from being fure in their own eyes, that the greatnefs of their fins overwhelmed! them : And we can hardly keep them from concluding that they have no grace at all , and are as ready to call themfelves Hy- pocrites in their fears , as you are in your fpleen againft them. And why do you at once accufe us for over-ter- rifying them, and driving themtodefpair , and yet of puffing them up with a conceit of Godlinefs ? 4. But how is it that you come to know our Hypo- crifay and what we are m fecret ? If you know it , it is no fecret : If it be Jecret , you know it not. If our Lives be vicious , prove it and reprove us : If they be not , how know you that our hearts are fo ? Is not God only the fearcher of hearts ? 5. I am glad if indeed you hate Hypocrifie. The Hypocrite is he that profefleth to be that which indeed he is not. You and I do both profefs the fame Chri- ilianity ; Now the queftion is, which of us is the Hypo- crite ? If one man live according to his profeflion, and be fcrious in his Religion , and hate all known fin , great and fmall, and feek. God diligently , and ufe all the means that God commandeth him - 5 And if another making the fame profeflion of Chri/tianity , do Jive in open worldlinefs and fenfuality , in gluttony , drunken-, nefs, gaming, idlenefs, fornication, and deride holy living , and all that are ferious in the Religion which he himfdf profefleth , and counteth the practice of Chriib own Commands to be needlefs preciienefs j Do I need to ask you, which of the fe is like to be the Hypocrite ? I have €&e poo? 2©an# f amrtp TSoofe* 1 1 5 I have admired to hear debauched perfons , call ferion* Cbriftians , Hypocrites, when the want of \ferioufnefs in profeffed Chriftianity is t he very nature of Hypo- crifie . Do no t all thefe rail ers call themfelve s Chri- fiian s . ? Is not' (b) Holinefs eifential to Chriftianity ? Is not a drunken Chriftian , a worldly Chriftian , a fornicating Chriftian , a fenfual voluptuous Chriftian , a very felt contradicting ftigmatized Hypocrite ? Every ^rofs fin which f uch wilfully live in , is the brand of art Hy pocrite^ ~7~" " EL Are not all men finners f And he that faith he " hath no fin deceiveth himfelf. Why then make you * c fuch differences between your felves and others ? P. You may try whether by that trick you can de- ceive the King and the Judges firft : Go to the Barr and to the Gallows, and fay Why fhould thefe poor men be hanged rather than all you ? Are not all finners ? If one of your Servants beat you, excufe him, becaufe all are finners ! But , Sir, do you not know that there are (t) finners that (hall be faved in Heaven , 1 and fin- ners that (hall go to Hell ? Sinners that are par- doned, and finners that are not pardoned ? And why fo ? But that there are finners that are Penitent, contrite, and truly Converted , and finners that are not fo. There are (k) finners that are ungodly and fin wilfully , and love their fin : And there are finners that are Godly , and fin only of infirmity , and hate their fins , and make it the care of their lives to avoid them Some make pro- vifion for the flefh to fatisfie its defires or lufts -. And (/^ Cor. 5.17. Rom. 8. 8,9,15,50, Aft. *5. r8; Luke M-^27,35. (i; 1 John 1. 7,8. & 3. 8 ; 9- &f. 16,17. John j. 14. 1 Cor. 6. -jo, xi. (^ Rom. 6.) 6. CiD.3^.^ Rom. 1$. 13, I 3 fcms i 1 6 Cije $too? $)at\0 family Xaotu fome make it their work to mortifie fuch lufts,and not ta pleafe them. If you will not difference between thefe two forts ot finners, God will, and you (hall (hortly fee i it. They that Hand on Chrifts right hand and on his I left in judgement , and hear , Come ye blejfed , and Go \ye curfed , were all (inners : But read Mattb.z$* (whether Chrift make no difference ? iC El .The difference is that you are the Pharifeesand fC we are the Publicans : You juftifie your felves , and ** we fmice on our breafts , and cry God be merciful to Doth God juftifie wicked Hy- pocrites ? Or was it not a truly penitent Publican , that confefTed his fins with true Repentance , and went home with a changed mind and life ? And .is not this all that I perfwade your Tenant to ? And are not thefe the perfons that we fay (hall be faved > If you be this Publi- can, Go and do likewife : Repent , Confefs , and be converted to a holy life. And I will make bold this once to paint out the Pha- tifee to you in Chrifts own words, and then you (hall be judge your felf , who rs the Pharifee. The Pharifees were a fedt that let up theTraditions of the Elders againft Gods word Matth. 15. 3 . They were all for ceremony in Religion , wa(hing before meat , and wafhingcups, and formal tet fafting often yMmh* 9. 14. Luk. 11.39* They worfhippedGod in vain , teaching for Dodrines the Commandments of men , Matth* 15. 9. They drew near to God with their Ifps , faying over certain prayers , when their hearts were farr from him, Watt* ij. 8. They were the Rulers of the Jew ifh Church , Matth, Cfce $ao? ?©an* JFamtlp TSoofe* 1 1 7 Mattb. 23. 2. Job. 7. 45, 32, 48. They were called by high tit les , and were fee in the higheft Seats, and went in pomp and ftate with the formalities of broad Phyla&e- ries and fuch like, Mattb.2^.$ y 6 y y. They were ftrid for tythingMint,Annife and Cummin : They were Tyrants and Extortioners, and Oppreflours of the poor : They (trained at a gnat, andfaw he mote inanothers eye , condemning Chrift and his Apoflles for nor obferving their Ceremonies , while they faw not the beam of malignity and perfection in their own eye , but could iwallow a Camel, even thefe heynous fins ; For their way was to honour the memorials of the Martyrs, and to make more : To ered monuments for the dead Saints whom their Fore-fathers perfecuted, and to go on to do the like by the living, Mattb. 23, 24, to the end. They were the deadlier! Enemies of Chrift, the filencers of his Apoftles , as farr as they could , and the perfe- cutors of Chriftians. And now I pray you tell me , who are the Pharifees ? 11 El. But you leave out that which is againft you : ** They devoured widdows houfes, and for a pretence " made long prayers : and fo do you, P. I pray Sir , tell me what widdows houfe I have devoured , and I promife you to reftore it quickly. Do I opprefs my Tenants, as I before defer i bed to you > Have I any houfe but a mean one that I dwell in ? Am I not fain to take up with the common Jail , when your Worfhip fends me thither for preaching? And as for long prayers I have two queftions to put to you. 1 . Was it the Length of prayer , or the falfe pre- tenfe^ which Chrift reproved } If the length,why did he continue all night in prayer himfelf fwho had lefs need than I,) Lnk- 6. 1 2. Why are we bid, Pray continually , and continue wftant in prayer 7 1 Thefr.5.17. Rom, 12. .1*. Col. 4.2. J 3 "£/. 1 1 8 Cijepoo? ^ans IFamilp TSootu <- c EL No ; It was the falfe preterite that is blamed, P. Was it not a proof that Long prayer is a thing very good and laudable , when fincerely ufed ? Elfe it would not have made a cloak for {in. For one evil is not a fit Covering for another. My fecond queftion is, whe- ther the Pharifees long prayers were free prayers uttered from the habits of the mind , or forms of Liturgie ? ^ EL I think they were fuch as your extemporate cc prayers. P. Then you will wound the caufe of Liturgies > which I would not have you do j For if the Pharifees that were fo Ceremonious ufed none , it will fcarce be probable that any were ufed in the Jewifli Church. u EL Well , then fuppofe them to be fet Liturgies. P. It is they then that are likeft to the Pharifees , who by long Liturgies cloak their Oppreffions and Co- vetoufnefs. Cc EL You are noted to be as Covetous a fort of a people as any : You will cheat a man in Bargaining r Ci and you will not fwear , but you will lie like Devils. P. I affure you Sir , if we do fo, it is contrary to our Doctrine : For we profefs that fuch perfons are no Children of God , nor can be faved in fuch a Mate, Therefore you rauft prove it againft the particular per- sons whom you accufe. For if we know of fuch, we* / number them with wicked men , and bring them to { Repentance and reftitution , or excommunicate them. And for thofe Minifters that are called Vuritans by you , whether they are in the right or wrong I meddle not -, but io If they be fo Covetous, how come they thefe many years to live in pinching poverty f except a few that have fomething of their own , or live in other mens houfes , ) and all to avoid that which they think is fin } 2. And if they are fuch Lyars , why do they not efcapc u C&e poo? £©an# f amity Xoofe* 1 19 efcape all their fufferings ? If they durft but once lie un- der their hands, and fay that they aflent andconfent to what they do not , they might be as free as others. EL There areas many villanies committed fecretly among you , as among others. Our faults are open e poo? $)an# family OSootu fo long , you muft confefs that you are a pack of Re- bels , and feditious Rogues ^ the firebrands of your Country , that would deftroy the King and all of us , if we were ia your power. The world hath had expe- rience enough of You. You have learned to cant and talk fmoothiy in your way, and have God and Chrift and Heaven and Scripture in your mouths ; But on my Confcience the Devil and Treafon is in your hearts. P. Whom do you mean Sir > cc EL I mean all of you that pretend to fo much God- Ci ltnefs and precifenefs , and make fuch a do with Scri- u EL You know who I mean well enough : I mean f 1 you Purkanes -, All the pack of you. V. A €f)e poo? $3an# jfamtlp TBoofe. 1 1 ? P. A Turitane is a word of fo arbitrary interpreta- tion, that fure it is too large to found a charge of Trea- fon on. Mr. Robert Bolton and Bifhop Downtime and Bifhop Robert Abbot , and many fuch will tell you , that it is commonly ufed in the mouths of the Prophane for any man that leareth God and liveth holily and avoid- ed! wilful (in , an^ will not be debauched as fenfualifts ; are : And fometime it is taken for one that is againft the Prelacie and Ceremonies. In the firft fenfe as aPuri- ' tane fignifieth a fcrious Chriftian , and a Godly man , dare you fay that the King , Nobles , Judges and Bifhops are not fuch ? I am not acquainted with them : But our Relig io n teacheth us to jud g e all men to b e what'they profelsth e mlelves to be , till the Contrarybe c^rlaTnand notorious.. Dare you fay that all the Ma- giftrates, Prelates, Citizens and Subjeds of the land are either Vngodly men, or Traitors ? Sure this cannot be your meaning. u EL You are loth to know my meaning : T mean " all the pack of the Precifians , that are for fo much u ftrifrnefs , and preaching and praying and talking of What 1 24 VLi>t Jpoo? $9an* tfamtlp 05oofe* What if all Nonconforming were as bad as you make them, will you therefore plead for Nonconformity and Rebellion againft God ? What an argument is this? Nonconforming are Rebels : therefore an ungodly man needetb no repentance and converfion, or we may be faved without a holy heart and life. Do you think this i wife reasoning? Do not Conforojfts plead for Holi- nefs ? Be you but a Godly Conformift, and I fhall re- pyce in your felicity. But, becaufe I muil love my neighbour as my felf, I have three or four queftions liirther to ask you? 1. Is it they that Conform in No- thing y or they that conform not in Every thing? Such a one was Chilling-worth ^ ( And I thougnt you had not taken the Papifts to be all Traitors, who are Noncon- iormifts too ). z. Is it their Doctrine that is Traitorous ? Or is it their Hearts and Practice contrary to their dodrine ? For the lbrmer they defie their flanderers , and chal- lenge them to cite one Confeffion of any Reformed , Church, that hath in it any dilloyal dodrine. Biftiop Andrews iii Tortura Torti will tell you, that in this the Puritans are belied, and that they take the fame Oathes of Allegiance and Supremacy , and profefs the fame Loyalty with others. But if it be their Hearts and Practices as contrary to their own Dodrine, are you not a flanderer if you charge fuch difiembling on any one that you cannot prove it by ? Such charges muft fall on particular pcrfons, and be proved ^ and not on parties : For what fhall noririe any mans mind but his enn Profe/pon, or his Vrallice ? When they readily fwear Allegiance and Loyalty, are they not to be be- lieved, till fome proof confute them ? And if in Civil Wars you Gentlemen , Lawyers and State fmen , fay this is taw y and that is Law, and entangle poor mens ©an- %\)t poo? $jan* f amtip Xootu 1 2 5 Confriences , will you afterwards conclude that no mans Confcience will be true to his Oath of AHegU ance, which fcrupleth Ecclefiafttcal Oaths or Subfcri* ptions ? Another man would think it a more probable arguing , to fay, He that fcrupleth one Oath or Sub- fcription, is like to make Confcience of another : For if he dare breaks an Oath when he hat b taken it, why Ihould he not venture as far to take it f 3. But Sir, all this is Satans ordinary courfe, to en- deavour to engage the interefts of Princes f^emingly on his fide, to make Religion odious. Chrift muft be accu- fed as forbidding to pay Tribute to C&far, and as a ilfur- per of the Kingdom. Pilate muft condemn him ieft he" feem not defars Friend. Pant goes for a Peftilent Fel- low and a mover of fedition among the people , that taught things contrary to Cafar and the Law, But again Sir , what is all this to the cafe here that you come to treat about ? Did I perfwade your Tenant to be a Nonconformift ? Did I fpeak one fyllable to him of any fuch matter ? Did I put any fcruple into/ his mind againft any orders of the Church ? Ask him whether I did ? When I had nothing to (ay to him y but to exhort him to Repentance, and the Love of God, and a holv and heavenly life and converfation , and quickly to forfake his fins, how cometh Nonconformity to have any thing to do here ? What is that to the queftion in hand ? Pray you Saul mark vour Land- Lords Argument •, [Nonconformifts are all Tray tors and Rebels , ( i( you will believe him : ) Therefore forfake not your fins, and turn not t» God and a holy life by true Repentance. ~\ Or £ other men are ( faith he ) Re- bels againfl the King : Therefore continue yon a Rebel againft Cod*'] Have not you natural Logick enough to perceive the deceit of fuch an argument ? For 12(5 Cue poo? ©an* family OSootu ( For my pare I here give ycu my plain profeilion , that All that fear God rauft honour the King, and not refill: the higher powers, and that for Confcience fake, ( left they receive damnation ^ and that Rebellions and Treafons againft King, or Kingdom, are the works of the Devil and the fldh,, which all true Chriftians muft ^ abhor. cc El. However you cannot deny but you are a pack How fhall he be fure which " of all thefe is the right, that he may reft ? Ct)ePoo? £©an£ family TBoofu 127 P. Sanl^You hear this terrible obje&ion of your Land- lord ; Will you but mark my anfwer in thefe three parts, and if it be not Reafon fpit in my face and take your courfe. 1. Every dijferent(r)0 pinion is not a difftrcnt Reli- gion. Our Religion is but One thing •, which is fimple Chriflianity : And every by-opinion is not ejfcntial to Chriftianity. No two men in the world I think are in every thing of one opinion : He that will not take a journey which is for his eftate or life, till all the Clocks in London ftrike together, is as wife a man as he that will not turn from his fin to God , till all Chriftians are of one opinion in all the difficult points of Reli- gion. 2. My earned advice to you, Sanl is^ that you be- come not a (f) Settaryot any party whatfoever : Be- come a true Chriftian, and love the Unity, Peace and Concord of Believers • and for Opinions^ follow the right as far as you can know it , but not to engage for donbtful things in any divifions, feds or parties : But if men will needs quarrel, Hand by, and pray for the Churches peace. 3. Try whether Christians of all opinions^ not agree in all th?t I exhort you to. If I have taught you, or perfwaded you to any one thing, but what the Confor- mifts and Nonconforming, Epifcopal, Presbyterian, In- dependent, yea and the Papifts are all of a mind in , and will all bear witnefs to be certain truth , then let your Conscience judge, whether you be not a moll un- excufeable man, that will not be perfwaded to that (() Read Rom, 14. anJ if. (f) Rom. 16. 17, i&. iThc r , ii; 15. : Cor i.io,ii, and x. and 2, Tir 5. io. which 1 2 8 C&e Poo? gtana ff amtlp T&oolu Which even all differing Chriftians are agreed in ? And whether this objection of Seds and different Religions condemn not you the more that will not agree with them where they all agree ? And I leave it alfo to Sir Elymas his Confcience. " £l. You would make me feem a Fool or an Atheift, " as if I perfwaded him from air Religion. By " you are a fort of the infolenteft Rogues in the world. " I will (land talking with you no more. ■ But for you, " Saul^ I tell you, if you hearken to fuch fellows and " turn a Puritan , I will turn Thee and thy Wife and u Children out of doors the next week a'tter it. An4 And will you fay , that not to believe him is the way ? Ill* We would affright ftupid finners into their wits, and not out of them. When the Prodigal came to himfelf ', he returned to his Father, Luke 15. 17. We take that man to be much worfe than mad , that will fell his foul for fo bafe a price, as a little world- ly pelf or flefhly pleafure, and having but one fhort uncertain life, in which he muft win or lofe Salvation* will caft it away upon the fooleries of fin* And if you would have fuch a man to go quietly to Hell for fear of being made mad, I wifh that none may fall into the hands of fuch a Fhyficion for madmen^ Wifdom is juftifled of her Children, Matth* 11. 19. Hethatfets (.7) Manh. 25. r£, & per tottltn. fir 9. tp ' & II. 7. & *f. ?j ! .0. Col. i, ifa 7 >,, &c, Isfe €&e Pdo^an0jFamtl^O5oo^ 13 lefs by Heaven and his foul, than by tuft arid vanity? can fcarce ( in that ) be madder than he is. And if that be your wir, we envy you not the honour of it* We are no friends to melancholy , becaufe it is no friend td the holy joyful life of a Believer i We wifh menfo much ( #) fear of God, and of /wand Hell 2 as is neceflary to keep them out of thefe : and we would encourage no more* The Kingdom of God confift> eth in righteoufnefs, and peace , and joy in the Holy Ghoft, Rom. 14.17. We would have no tormenting , fear which is contrary to Love , but only that which doth prepare for it, and promote it or fubferve it, To J call men from a life of bruits, to feek and hope for a life with Angels, in Heavenly Glory, is not the way to frighten them out of their wits. The derifions oi felf-deftroyers are eafie trials to us, and cut not fo deep as an offended God or a guilty Confidence. IV. Moderation is a good effeft of Prudence, and v ! we are greatly againft imprudence and irregular ieah But becaufe I perceive that this is the very point of ail our difference, and that you thirik that a Godly rights- pas and fober life y is more ado than needs and an ex- I fefs in Religion, and would take us down to fome dead formality, tinder pretenfe of being moderate, I intreat your patient confederation of thefe queftions follow- ing- Queflim i. Is it pofiible to (x) Love God too much ? And is not Love an Aftive operative prin~ ciple? fw). Luke 11.4,7. (xJMmKii.3'7. i Tim. 1.4. J ThtC, 4,1. &2. 4. Col. 1,10, K2 Gpft. H 1 3 2 CtJe poo? $)an* f amtl? Xoolw Que ft. 2. Is it poflibleto PleafeGod too well, and obey him too exa&ly > Que ft. 3 . Is it not Blafphemie againft God to fay fo? For God made all his Laws: And he chargeth Gods Laws with folly or iniquity , who faith , that any of them are fuch as fhould not be obeyed. Que ft. 4. Do yon think that you can (y) give God more than his own ? And more true fervice than he deferveth ? Que ft. 5. Are you afraid of paying (z.) too dear for Heaven } Do you think it is not worth more than it will coft the moft ferious laborious Believer ? Que ft. 6. Are fuch men as you and I , fit to be pulled back anddiflwaded from Loving and Serving God too much ? Do you not fay that we are all finners ? And what is a finner but one that obeyeth not God enough ? And is fin a thing to be juftified ? Are we not all fuch as we are fure (hall do (a) too little and come far fhort of our duty, when we have done our beft? Do you need to intreac lame men not to run towards Heaven too faft? If the beftzre imperfed , and do too little , why will you periwade even an ignorant fmner to do lefs ? If you had Servants that would do but a dayes work in a week , or Scholars that would learn but a leflbn in a month, you would think that he abufed you that fhould exclaim againft their working or learning too much. 7. Can that man be fincere who deftreth not to be f erf eft . ? Doth he love Holinefs that would not have more > (y) 1 Cor.4 7. (\J Uk. 12.52, $5. Match. \6.x {a) Luk. 17.10,49. 8, Dotb Cfce Poo? $)an# IFamtip TSootw 1 3 3 8. Doth not all Gods word call us up ftill to higher degrees of obedience, and to cleanfe our [elves from all filthinefs of Jlejh and Spirit, perfecting ho line fs in the fear of God ? z Cor. 7. 1 . And did not God know what he faid ? Are you wifer than he ? And doth not the Devil every where call men off from Ho line fs , and make them believe that it is needle fs or too trouble fome f And whofe work is it then that you are doing ? £. Doth too much Holinefs trouble any man when he is (b) dying? Or too little rather? Had you rather your felf have too little , yea nonc- } or have mnch, when you come to die? 10. Did you ever know any man fo holy and obe- dient and good , that did not ( c ) earneftly defire to be better ? Nothing in the world doth half fo much grieve the Holieft perfons that ever I knew , as that they can know , and love and ferve God no more. And if there were no excellency in it , or if they had enough already , why fhould they defire more ? 11. Is not fm the only plague *of the world, the troubler of fouls and Churches and Kingdoms, tha^will not fuffer the world to have peace ? And were it not bet- ter if there were none ? Would not the world be then like Heaven , ablefTed place? And fhould men be then blamed for finning too little I ( Which is your fence, who blame them for being Religious too much. ) 12. What have you in this world to mind , which is worthier of your greateft care and labour , than the plea- ling of God and the favingof your foul? If doing nothing be the bed Condition , (leeping out your life is better than waking , and death is better than life. But if anv thing at all fhould be (d) Minded and fought , fhoukt f^j Nam 2,3.10. Hoff.ij. (c) Rom. 7.14. ( If one come to you at death, will you fay then that it is better } I befeech you think , whether I may not much wifelier fay to you , and to all that are of your mind , [ Why make you fitch a (e) ftirr for nothing f Is a few nights lodgings in a wicked world in the way to the grave and hell , worth all this ado $ 1 than you can fay to others \What need all this a do for your Salvation ? ~\ Do you know ever a one uf us whom you account too Religious , that in his love and fervice of God , doth feem much to exceed the '(f) ungodly in their love and fervice of the flefh ? How early rife your poor labouring Tenants ? How much toil and patience have your Servants to pleafe you ? and the Husbandman for a poor living £ and almoft all men for provifion for the body , till it be caft into a grave ? Is not all this too much a do ? And is our poor dull labour too much for Heaven > They think of the world as foon as they awake : They fpeak of it the firft words they fay : They hold on thinking and talking and labouring till they go to bed again : In Company and alone , they forget it not ; And thus they do from year to year. And yet men fay , that this is good Huf- fy aridry , and who blameth them for it , and asketh them whether their maintenance be worth all this ado? Yea God faith, Six days Jh alt thou labour. What if we fc; lfa.j.n. Z:ch 3. 7 . (/; Luk. irf. 8. fhould Cbe Poo? ®an0 family TBooL 1 3 5 fhould as early and late , as conftantly and unwearied- ly , in Company and alone ftill think and talk of our God and our Saviour , and labour as hard in all ap- pointed means for our Salvation ? Had we not a thou- sand times greater motives for it ? And yet who is it that doth fo much } And are we Puritanes , and Pre- cifians and fuch as trouble our felves and others , wkh doing too much , when we let every worldling overdo us ? Yea when a drunkard or an ambitious feeker of pre- ferment , will run fafter and more unwcariedly to- wards Hell , than moft of us dullards do towards Heaven I O Lord pardon our flothfulnefs for doing fo little , and we will bear tbefe Gentlemens fcornes and hatred , for doing fo much. O may we but efcape thy deftrved wrath for Loving thee fo little , and let us bear from perfecutors what thy wtfdom f)all permit , for loving thee fo much ! My Cod thou know eft , who knoweft my heart , that if thou wilt but make we B £- LI EVE more ftrongly , and H O P E for HEA- VEN more confidently and confirmedly , and L OVE T H E E more fervently , and SERVE THEE more faithfully , and fuccefsfully and BEAR the Crofs more patiently, I ask^for no other Reward nor happinefs in this world , for all that I fliall do or fuffer ! J will not call thee too hard a m after : nor fay that thy ferviceisa toil : nor fuch a life a tedious trouble. O let me have this feaft , thefe fweet delights , thefe Reft- ful labours, and let worldlings take their dirt and ftjaddows , and Bedlams call me mad or foolifl) I Thou art my Portion, my Eirft and Laft , my Truft and Hope , my Defire , my All ! O do not for fake me , and leave me to a dead and unbelieving heart , to a cold, unholy, difaffetled heart , to aftefldy , worldly, felfijh mind, to Live or Die a ft ranger to my God , and the Heavenly K 4 feisty^ 1 36 CUe Poo? ggftn* IFamtlp OSoolu fjdety , C/?r//? and his triumphant Church - ? And then J will never joyn with the Accufers of thy fleafant fer- vice , wor rr<«^f w tafi of the beaftly deceitful pleafnres of fin! P. Sir, I have no weapons to ufe butReafon and Gods word : And fcorning , is like , Senfe and Appe- tite ••• a thing that Reafon hath nothing to do with but rebuke : Nor do I purpofe to anfwer you in that dialed, I doubt you cannot undertake that yon will not weep or' whine on your death-bed : But if not , it may be \yorfe. u El. Come, Sir, When you have all done, Who cc made the way to Heaven fo long ? Why lead you the cc people fo far abou: ? What need fo many Sermons, u and fo long prayers, as if God were moved or p pleafed with our talk ? I can fay all that is in your y As feafting would end the Con- troverfie , Whether it be a toil for a hungry man to eat ? u EL This hath ever been the cuftom of Hypocrites, cC to place all their Religion in words and ftrictnefs, cc but where are your good works ? You will call good cc works a piece of Popery : You are as Covetous and cc griping as any men in the world : You will cut a mans €c throat for a groat , rather than give a poor man a " groat : This is the Preciiians Holinefs and Religion. P. You fay as you are taught : You are not their firft accufer. But Sir , mens Religion muft be known by their Doctrine and Principles : If a Chriflian bean ( I ) Adulterer or Murderer or Malignant , will you fay that the Chriflian Religion is for Adultery , Murder or Afalignity. Tie tell you our Doctrine : It is that we muft love our Neighbours as our felves , and muft ( m) honour God with our fubftance and with the firft fruits of our increafe , and that we muft devote all that ever we have to God , and that we are , ( \ ) Created in Chrift Jefus to good works , and ( * ) Redeemed and purified to be zealous of good works , and that we mull do (a) good to allmen, but efpecially ( f^) Luke 16. if, 26,1 j. (I) i Cor. 6. g, to. (/») Pro, J."* (t) EphsUfio. (♦jTit.i.i«. (n) G>\6. r to Wit Poo? g9an£ familp T5oolu 241 to the houfhold of faith , and that what we (o) do or deny to his members is as done or denyed to Chrift himfelf , and that ( p ) to do good and Communicate we muft not forget , for with fuchfacrificeGodis well pleafed : In a word , that we muft even pinch our own flefh, and ( q ) labour hard that we may have where- with to relieve the needy *, and that as Gods Stewards , we muft nor waft one farthing in fenfuality , or fuper- fluous pomp or pleafure, becaufe if we do we rob the poor of it • and that we muft give God an ( r ) ac- count of every farthing, whether we ufed it according to his will -, and that we muft lay out all , as we would hear of it at laft -, and that he that (f) feeth his brother have need, and fliutteth up the bowels of his Compaflion from him , the love of God dwelleth not in him ^ and that we muft be judged according to our works • without which , pretended faith is dead : Is this the Doftrine which you or the Papifts do re- proach > "EL Thefe are good words, if your deeds were an- " fwerable. P. 1 . If men live not as they profefs , blame not their profejfion but their lives. 2. But then you that are a Juftice muft be fo juft , as to hear men fpeak for them- feives , and condemn no man till it's proved by him : And condemn no more than it's proved by, and not Precifians in the general. 3. He that liveth contrary to his profeflion , doth by his profeilion but make a Rack for his Confcience, and a Proclamation of his own fhame to the world. If you like our Do&rine, (0) Matth. 2?. (?) Heb. 1$. (q) Ephef. 4.28. (,) Manh. z,j. (/) 1 John 3. 17. Rom, 14, io, Jam.*. why 1 4 2 CDe Poo? $9an# IFamtlp TSoolu why do you blame us for perfwading others to it > If you like it not, why do you T)lame us for not pra&i- iingit? But y come Sir , yoii and I live near together : I pray you name me the men that are fuch Covetous villains as you defcribe : And compare the reft of your Neighbours wii.h them; "EL You would put me upon odious works • I will ic not defile my mouth with naming any of you.' P. Am I one of them whom you mean ? cC EL I confefs you have got you a good report , for a charitable man : But on my Conference it is but to be feen of men. P. Nay then, there is no ward againfl: your Calum- nies** Before, you deny ed our Good works : And now it * is but our Hearts arid Hypocrifie that you accufe , which God only knoweth. If you gave half your revenue to the poor, fhould I do well to think; that you did it in Hypocrifie ? But , come Sir 4 I will do that for you which you a- void : You know in our County there are few Gentle- men of Eftate called Precifians but Mr. T e F. And you know he hath built an Hofpital and endowed it with many hundred pounds pr annum* You know Mr. No N.»- in another County who is called a Precifian , and I have credibly heard that he giveth five hundred pounds a year to Charitable ufts thefe fixteen years at leaft ; And both of them go plain and forbear pomp and Gallantry that they may have to do it with. I ufe to lodge but in two noufes m Loftdon , and therefore am not acquainted with many meite fecrets of this kind. One of them is a Godly man of no great Eftate and is readier to offer me money to any good ufe Cfie Poo? $t)an# ffamilj? TSoofe* 143 than I am ( for fhame ) to receive it. The other is a tradefman alfo > not reputed now worth very many hundreds by the year ; And he giveth in one County an hundred pounds a year to Charitable ufes • And I do not think it is another hundred that excufeth him at home. I will offend them all by telling you this , be- caufe of the text nJMatth* 5. 16. But why do I mention particulars ? I here ferioufly profefs to you and the world, my Ordinary experience • that if I have at any time a Colledion or Contribution to motion for any poor Widdow , or Orphans , or any real! work of Charity, thofe that you call Preciflans do ufually give their (t) pounds more freely than moil others give their Crowns, and freelier give a Crown , /han moll others a fhilling , proportionable to their Eftates. Yea they do now in London give many pounds where men of far greater Eftates will give next no- thing* Not but there are Great-men of great Eftates, that in Gallantry it's like will fometimes be liberal : And I doubt not but there are fome men that have liberal minds, who have little Religion. But I tell you only my own experience. But ftill remember thatlfpeafc not of men ofanyjeft as Jncb , but offuchferisiis holf men, as you call Precifians, of what fide [oever. And thefe things more I defire you to remember.* i. That you know not other mens Eftates , and there- fore know not what they are able to give. 2. That fuch men as you and others, will keep many of them poor enough whom you call Precifians, that they fhall have more caufe to receive than to give. 3. That 7 Chrift hath ( u ) charged them to give their Alms in (t) Luk. tq„ 8. Aft. 4. (*) Mtfth. 6 r 3 z, 3, 4, f. fecret. i44 €£>e poo^ $3an0 ffamtlp 'Boot fecret , and not to let the right hand know what the left hand doth ; And therefore you are no competent judge of their Charity. 4. That the great Covetoufnefs of abundance that we have to do with , maketh them think that they have never enough : And they accufe all of Covetoufnefs that fatisfie not their Cove- tous defires. 5. That no man hath enough to fatisfie all men : And if we give to nine only, the tenth man that had none , will call us cruel , as if we had never given to any. 6. That the malignant enmity of the world to Godlinefs , doth difpofe men to ( w ) flander all Godly perfons, without proof or reafon, and to carry on any jhe which they hear from others . 7. That there are more and greater good works than giving alms* A poor Minifter that faith with Peter and John (x)+ Silver and Gold I have none , but fuch as I have, I give thee, fhall be accepted for what he ( y) would have given if he had had ir. And if he (z.) Convert fouls ^ and turn many to Righteoufnefs , and help men to Hea- ven, and all the year long doth waft himfelf in ftudy and labour to do it , and liveth a poor defpifed life , and fuffereth poverty, fcorn and wrath from the ungodly ; which if he would chang? his calling he might fcape : Doth not this man do more and greater good worfcs ± at a dearer rate, than he that ihould glut his flefh, and gratifie his pride and lull and eafe with a thoufand or fix hundred pounds a year, and give as much more to Charitable ufes } ( Though I never knew fuch a( one that did fo. ) And becaufe you have faid fo much for gtiod-workj : $: (w) Match. ?. io, it, 12. ( x ) A&. $> 6. ()) 1 Cor. 8. 12. (\) Jam. laft 6c lair.- CSje Poo? $$Jan# IF amiip 'Boofc* 145 I take the boldnefs to intreat you to do more.We that are your Neighbours; fee nothing that you do , but only give Lazarus a few fcraps at your door : But we fee that you are clothed in Purple and Silk , and that not only you , hut your Children and Servants fare fum- ptuouily and delicioully every day. How much you fpend in Taverns , and pomp and ftate , and feafting, and gaming and vifits, and on your pride and pleafure , the Country talks of : Eut we hear little of any Impro- priations that you buy in for the Church , or of any free Schools, or Hofpitals that you fettle, or of any poor Children that you fet to School or Apprenticeships , or the like : The fins of Sodom are your daily bufinefs , Pride , Fulnefs of Bread , and Idientfs - 5 and want of (Sompaffion to the poor makes them up, Ez.ek* 16.49, O what a dreadful account will you have , when all this comes to be reckoned for, as is foretold, Mattb.2$ a When it's found on your accounts , fo many pounds on vifits, and needlefs entertainments, and pomp, fo many on fports , and on fuperfluities of horfes , dogs and furniture , fo many to tempt all in your houfe to glut- tony , to fay nothing of other waftful lufts 5 And to pious and Charitable ufes , alas how little ! The Lord convert you left you hear, Take the flothful and un- profitable Servant and cafl him into outer darknefs * And left you want a drop of water for your tongue At leaft , O do lefs hurt , if you will do no good. u EL V\ talk no longer with you, left you think to \ii make me tremble with Felix, or to fay Almoft you cc per [wade me to be a Precifian : You put fuch a face iC of Reafon upon your Religion. P. Sir, I befeech you let me end all our Controverfie with one Queftion more : You profefs your felf a Chri- ftian ;Had you denyed the Scripture or the life to come? I ox i46 Wot poo? $$&m IFamilp Xoofe* or the Immortality of the foul , I had proved them , and talked to you at another rate. I ask you then, If 5^«/had never been Baptized till now , would you ad- vife him to be Baptized or not ? e poo? $&m& IFamtlp TSoofe* jto# /W more reafon for your Religion than he tlwught any of you had had : And that the truth is you had the Scripture on your fide 5 and while he difputed with you on Scripture principles you were too hard for him : But though he was loth to tell you fo y he liked the Papifls better , who fet not fo much by Scripture y and when a man hath finned , if he confefs to the Vriefi , they abfohc him. Tea rather than believe that none but fuch Godly people could be faved , and rather than live fo ftrill a life , he would not believe that the Scripture Was the word of God, P. 4-Us , how the Rebellious heart of man , fhnds out againft the Law and Grace of God I As for the Pa- pifts , I allure you they confefs all the Scriptures to be the word of God , and of certain truth , as well as we ^ And they will deny never a word of that which I per- fwaded you to confent to, They differ from us in this, that they take in more Books into the Canonical Scri- pture th:n we do-, And they fay that all that is in their Scripture and ours , is not Religion enough for us -, but we rnuft have a great deal more , which they call Tra- dition* See then the ignorance of thefe men : That becaufe they think we make them too much work , they will turn to them that make them much more. Though I confefs their additions confift fo much in words and ceremonies and bodily exercife, that flefli and blood r can the mor e eafily bear it. When the Papifls dispute I with us , they would make men believe that our Reli- J gion is too loofe and favoureth the flefh , and that theirs lis far more ftrid: and holy-, And yet our Senfualifls ( turn Papifts to (cape the ftridnefs of cur Rebgion. ' And as' for their pardons and absolutions , I allure you their own Do&rine is that they profit and fave none but the truly Penitent - ^And even their Gregory the ieveu'i C&e poo? $)antf IF amity TSooS* 1 5 1 feventh called Hlldebrand ( and the firebrand of the Church and Empire J and that in a Council at Rome profefTeth , that neither /k//i? Penitence, nor fat fe Baptifm is effectual : Though fome of them make At- trition without Contrition , or bare Fear without Love. to ferve the turn. And if their Priefts do flatter the pre- emption and falfe hopes of Fornicators , Drunkards , and fuch groffer finners , by abfolving them as oft as they confefs their fin , without telling them that it is all unefFe&ual unrefs by true Converfion, they for fake it - } They do this but as a meer cheat for worldly ends ,. to encreafe their Church , and win the great and wealthy of the world to themfelves , quite contrary to their own knowledge and profeft Religion. But as for his not Believing the Scriptures , the truth is, there lyeth the core of all their errours. There are a bundance among us that call bemfelves Chriftians , becaufe it is the Religion oi :he King and Country , who are no Chr iftians at the he arty which made me fayfo mucri of the~Hypocrifie of ungodly men. And I can- not fee how a man that truly believerh the Scripture can quiet himfelf in a flefhly and ungodly life , but his belief would either Convert him , or torment him. S. But I am perfwaded he had J on, e Conviclions upon his Confcience , which troubled him : When he was tak?n firfi with the feaver , they all pit him in hopes that there was no danger of death - a and fo he was kspt from talking at all of his foul or of another world , till the feaver took away his nnderfianding : But twice or thrice he came to himfelf for half an hour , and sJWr. Zedekiah his Chaplain advifed him to lift up his heart to God , and Believe in Chrifl , for he was going to a place of joyes , and Angels were ready to receive his f. nil • A.nd he looks d at him with a direful count e j 5 2 Cfce $>aq? $&m& family T5aob. y^/^, Away flatterer ; You have betrayed my Soul ! Too late, too late ! And he trembled fo that the bed fhook^H'ader him. P. And how dyed his Servant aJWalchus r S. O quite in another manner ! He heayd in the -next room all the tMk. between his Ma[ler and you^and doubt - iefs it convinced him , but he went on in his forrr.tr courfe of life , till ( a ) fcknefs took, him -, And then he was greatly terrified in Confcience , t j 'pec tally , \ybiti. he heard that his Mafier was dead ! And he would often talk, of yon , and wijh that he could have fpokjn with you ( but none would endure to hear of fending for you ) ! [ Q if you had but heard how he cryed out toward the laji , » O my madnefs ! O my Jinful wicked life ! O what will become of my miserable foul ! O that I had the time again which I have lofi ! Would Gcd but try me once again y 1 would lead another life than I have done I I -would make nothing of all the fcorns of fools , and all \the temptations of the world! His groans did fir ike me as a dagger at the heart : Me thinkj I fill hear them which way ever I go* P. And what hath been your own Condition fince I faw you. And what thought you of your Mafters Con- ference ? So O Sir , / would not for a great deal but I had. heard it! 1 thought till I heard you anfwtrhim , that there had been fome fen fe in the talk ofthefe Revilers at a Godly life : But then I foon fayp thtit it is all but fooiijh fcom #nd railing. Any fcolding woman could talk, as wifely ! His fuperiority and confidence and con- tempt was all his wifdom. _ . (:-) Eccl.7.i>3>4> S»£ P. It Cfce Poo? ^an0 JFamilp TSaolu 1 5 3 7. It is no wonder if he talk foolifhly , who talketh againft the God ofwifdom, and his holy word, and againft the intereft, health and happinefs of his own foul : He thai can live fo far below nafon , as to fell his Salvation for the fhortand fwiniih pleafuresof fin, may talkjwkh as little reafon as he liveth. 5. But how could I be any longer in dcubt y when you conftreined him in the Ccnclufion to yield yon all the caufe 6 P. And what courfe did you refolve upon and take ? S. zAUs Sir , my own naughty heart did hinder me y much more than his objections did, I went home Con- vinced that your words were true , and that I mufi be* come a (b) new Creature or be undone. And I perufed the Baftijmal Cove nant which you wrote down , and the Articles of the Creed , the Lords prayer and the Com- mandments : I ftudied the meaning of them , with that expofttion which you gave me : My ignorance f» darkened my mind y that all feemed \ftrangc and new to me , though I itfed to rote them ovrr in the Church from day to day. zAnd being very unskilful infuch matters my felf \ I went oft to my Neighbour Eufebius, as you advifed me , and I thankjhim he gladly helped me to underfiand the words and things which were too hard for me. But when I had done all this , my worldly bufinefs took up my thoughts fo 7 and the cares of my family were fo much at my heart , and my old Companions fo often tempted me , and my fiejh was fa [ loth to let go all my fnfulpleafures , and the matters of Religion were fo ftrange to me 7 that I delayed my Re* folution y and continued fill purpofng that I would (b) iCor.y.17. fortly i54 ^cPhi? <£)an# jFamtlp'35oQ&< flwtly turn :, But while J was purpofing and delaying ,' the fe aver tcok. me : And having feen the death of Sir Elymas and of 'Malchus , and thenrecetvedthe fentence of death in my ft If , God by his terrours did awaken me out of my delayes. J\ O what an unreasonable thing is it to delay when you are once convinced ? What ! delay to come out of the bondage of the Devil ? The guilt of fin ? The flames of Sodom ? The wrath of God ? If death take you in an unconverted State , you are loft for ever. What if Is the State of a finner fp fafe or confortable , that any fhould be loth to leave it ? Is God and Chrift and Heaven fo bad that any fhould de- lay and be loth to be Godly ? Can you be Happy too foon ? Or too foon be a Child of God ^ Or too foon get out of the danger of damnation ? Is God hateful ? Is fin and mifery lovely 5 that you are foloth to change? If fin be beft , keep it {till : If God and Heaven be worft, never think of turning to him. But if belt , do you. not presently defire the beft ? Mull Chrift and his Holy Spirit wait on you while you take the other Cup , and ftay your leifure while you are deftroying your felf> How know you but the Spirit of God may (c) forfake you y and leave you to your own Will and Luft and Counfel, and fay, Be hardened, and be filthy ft ill : What a forlorn miferable Creature would you be? Do you not know that^every fin , and every ( d) delay , and (0 LfaL8i.ii>rJu (4) P.'aJ. 119-60. every Clje Poo? $)antf IFamtlp OSoofe* i 5 5 every refinance of the Spirit , doth tend to the greater hardening of your heart , and making your Converiion lefs hopeful and more hard ? Do you hope for pardon and mercy from God -• or do you not ? If not , defpe- ration would begin your Hell : If you do , is it inge- nuous to defire to commit more of that fin which you mean to repent that ever you committed , and to beg for pardon of from God ? Dare you fay in your heart , Lord I have abufed thee and thy Son and Spirit and mercy long • I will abufe thee yet a little longer, and then I will repent and ask forgivenefs. Do you love to fpit a little longer in the face of that Saviour, and that mercy which you mult fly to and trufl to at the laft ? Do you purpofe to love him and honour him after- ward and for ever ? and yet would you a little longer defpifeand injure him? Would you gratifie and pleafe the Devil , a little longer ? and root and ftrengthen fin a little more before you pull it up ? and kindle a greater flame in yourhoufe before you quench it? Muftyou needs give your felf a few more flabs , before you go to the Phyiicion ? Is your life too long ? And hath God given you too much time , that you are defirous to lofe a little more ? Are you afraid of too eafiean aflu- rance of forgivenefs , that you would make it harder, and would invite defpair , by finning wilfully againft knowledge and Convi&ion ? What will you delay for ? Do you think ever to find the market fail , and Chrift comedown to lower terms, and change his Law and Gofpel , toexcu fe you for not changing your heart and life ? Do vdu e"ver look to find Converfion an eafier work than now ?~ Do you know how much more you have to do , when you are Converted ? What know- ledge, faith, hope, aflurance and patience and com- fort more to get ? How many temptations to overcome , and, 1 5 6 CUe Poo? $3©an* jFamilp TSootu and how many duties to perform , and what a work it is to prepare for immortality ? And are you afraid of having too much time , and beginning fo great a work tou foon ? Believe it , Satan doth not loyter : Time ilands not ftill : Sun and Moon and all the Creatures de- lay not to afford you all their Service. Delay is a de- Rial : God needs not you , but you need him. You would not have him delay to help you, in the time of your pain and great ex remity I Patience will not be abufed for ever. Behold this is the (e) accepted time : Behold this is the (f) day of Salvation. We that are Chrifts Servants ?.re apt to be weary of calling and warning you in vain our felves : And ufually when the Preacher hath done , God hath done his invitation ; Becaufe he worketh by his appointed means. O that you knew what o.hers are enjoying and what you are lofing , all the time that you delay, and on how flippery ground you ftand ? and what after forrows you are preparing for your felf ? S. Sir j I thankjyou for your awakeningConvincing reafons : But I was telling yon how God hath already , I hope , refohed me again ji any longer delay* When I thought I mufi prefently die , all my fins and all your eounfels came into my mind^ And the fear of Gods difpleafure did overwhelm me, I thought I had but a few dayes to be out of Hell. And O what would 1 not have given for a(furance of pardon by Jefus Chrifi , and for a little more time of preparation in the World, before my foul did enter upon eternity ? O I never faw rkef>ce of fin , the truth of Gods threatnings , the need of a ^AVtour , the precioufnefs of time , the madnefs (c) z Cor. 6. %. ([} HeU. 3 7, 15, if. & 4. 7. ■ €&e Poo? $3an* family Xoolu 1 5 7 fnadnefs of delaying , throughly untill then. And now Sir , the great mercy of God having reftored me , / come prefently to yon to profefsmy Refolution , and to take ycitr further good advice, P. You fee that God is merciful to us , when we think that he is deftroying us : ( g ) Afflictions are not the leaft of Gods mercies , which our dull and hardened hearts make necefTary. Such fools we are that we will not underftand without the rod. My ad- vice is that you read over here again the Doctrine of Chriftianity which I gave you in our fecond dayes con- ference , and the Covenant of Baptifm which I wrote ) you the third day , and let me fee whether you under- ' ftand and believe it and confent thereto. (Here Saul readeth it over . ) S. Ton would have me underftand what I do: I deftre you here to anfwer me thefe few doubts , that I may clear Iter proceed y and make my Covenant with God in (h) judgement. Qucft* I. What muft I truft to for the pardon of my fin , and which way and on what terms may I be furs of it I P. The prime caufe is Gods mercy : This mercy ha ft given Jefm Chrift to be our Redeemer. Chrift hath \ by perfect Holinefs and obedience and by becoming a \ facrifice to^God for our fins , deferved and pur chafed \ our Pardon and Salvation. So that you muft Truft \ to the Sacrifice and Meritorious Righteoufnefs of Chrift j alone , as the Purchafing Meritorious Caufe of your ; forgivenefs and of your Reconciliation , Juftiiication , j (g) Pfa!,n?.5i 37 Mf, 'i Theff. 1.5, Jb) Jer. 4 .*. Hof. z. i£, San e Poo? $)an* ffamtlp Xoofu 1 6 1 S. Queft. I V. How muft I do for Grace andflrength to keep my Covenant when 1 have made it i P. (p) Of your felf you can do nothing that is good. Your heart is fo corrupted with fin , till it be fan&i- fied , that you tvill riot be willing ^ and your mind fo blind that you will not well under ftand your duy nor your inter eft • and your foul fo Dead and Impotent , that you will have no Life or flrength to pracfife what you know. But if the ( q ) Spirit of Chrift do once give you Faith and Repentance and Co*fent y by this you have right to Him as an Indwtl'ung Principle ^ and you are then entered into Covenant Reladon 4 to the Holy Ghoft. And that which he will do in you is to fan&ifie your three faculties, i. Your Vital Power , with fpiritual ( r ) LIFE, ftrength and A&ivity , 2. Your Vnderflanding with fpir'tual LIGHT,' that is, Knowledge and Faith. 3. Your Will) with Holy LOVE and willingnefs. And when he hath planted ihefe in you , he will be ready Rill to pre- ferve , excite , atluate and increafe them* So that it is the Holy Ghoft that muft be your Life , Light and Love. But you muft know how to obey his motions , and not refill him. S. Queft. V. What miifi J do to get , keep and cbey the Spirit , that I lofe it not , and mifs not ofthefe benefits ? P. 1. You muft know that God hath firft pofTefledi Ghrifts humane Glorified nature with the Spirit , that (/)>*• *?.?. ((f) Rom. 8. 4- 9. ( f ) EpHef. 2. 1*2, 3, U II. & i, , 18, 19, Ml. i6, 18 Rom. f. g, 4, yj 6$ 10. zlim.r.7. 1 62 Cbe poo? $9an# jFamtlp Xoofe* he may have it as the Head , and from Him it is to come to us as his members. Therefore I faid that the whole Gift of the Covenant is (f) Chrifi and Life. Now Chrift giveth us his fpirit both as a Saviour freely, and as a Rider according to his Law of Grace , as to the Order of Conveyance. Therefore as the firft Gift of the Indwelling Spirit is on Condition of your Faith , fo the Continuance of it is on Condition of your con- tinuing in the faith (for all that you neither had faith at firft , nor in continuance without the antecedent work of the Spirit. ) And the increafe and actual helps and Comforts of the Spirit , are given you on Condition ^of your dependance on Chrift your Head for the daily ^communication of ir. Therefore you muft remember, i . That the Giving or Denying the helps of the Spirit to our fouls , are the greateft Rewards and Tunifoments which Chrift as our King , doth exercife and adminifter on us in this world. And therefore look much at this in your felf , whether Gods Spirit help you or forfake you. 2. That your Means is to wait on Chrift in the daily Exercife of Faith , and ufe of all his Inftituted ordi- nances , and to attend his Spirit, and not refill it. S. But I am afraid 1 have finned again ft the Holy Ghofl , the unpardonable fin : For I have joyned with Trophane perfons in deriding the Spirit* Efpecially when I heard many young Students , and Minifters themfelves do the fame , it emboldened me to imitate them* I have mock'd at them that did but talk^of the ( /) Jqhn.6. $t, ?i, f ;, &c. ?7» ?8. & 14 ■ ip. Gal. 2. 20. & 3.3, 14. & 4 6. iThcf.T.19. Keb. 10. 29. Neh. 9.20.' Pro. 1.23. I.uk.u. 13, Ephef 4 ;o. Ikl. Ji.ir. Col. 1. 23. Gal. ?. 17,21,1^15. Spirit } Clje poo? $ten0 iFamilp Xaofe* 1 6 5 Spirit - 5 c/- ypfdj^ 0/ the neceffity of the Spirit : / have faid ^ [Thefe be the Spiritual men, the holy Brethren, that pray by the Spirit and Preach by the Spirit , and whine by the Spirit, and cheat and lie and diffemble by the Spirit ; Thefe are the gifted Brethren Q with many fuch foolifii [corns. And ps not this the fin again ft the Holy Ghoft. P. The fin was very great , and the cafe of thofe that encouraged you, fearful ; And no doubt but it was a fin againft the Holy Ghoft. But k is not every fin againft the Holy Spirit which is unpardonable : But only the Bldfphemy of Infidels defcribed zJtfatth. \z, Which is, that when they cannot deny the Miracle* of Chrift , they will rather hold and maintain that he ( t ) wrought them by the power of the Devil , than they will believe in him. So that it is none but Infidels L and but few of them that have this "Blafphemie of the Holy Ghoft. S. Queft. VI. How fiwlll do to know the operations and motions of the Spirit , from dehtfions , and howfhall /know whether I have the Spirit or not . ? P. I. The Spirit is from God and our Saviour , and ieadeth to them. I told you its Operations are i. (u) Holy Life or Vivacity toward God. 2. Holy Light to know and believe God. 3. Holy Love to Love God^ and his Government and Children. If you have thefe , you have Gods Spirit : For it is nothing el fe. Thefe are Gods reftored Image on the foul , and the new Divine nature of his Regenerate Adopted Children, ft) Matth. li. (1) Jehu ?. ?, 6. Col. 5. 10. 2 T m. 1. 7 2 z Cor. J. 17. Tit. §. 3, 5, Gal. 4- 6. M 2, 1 I. The 1 64 Ctje poo? $)an# jFamtlp TBootu II. The motions of the Spirit are 1 . Alwayes fitted to God and Holinefsas the end. 2. And alwayes a&uate the three forefaid Habits , of Holy Life , Light and Love. 3. And they are alwayes agreeable to the Holy Scriptures : And by them they mull be tried. S. What is the reafon of that f P. Becaufe God giveth the ( x } fame Spirit in- deed , but not in the fame meafure to all. Now to the Apoftles and Evangelifts he gave it in the greateft ex- traordinary degree purpofely to plant his Churches , and to indite an Infallible Scripture , the Records of that Gofpel , and to confirm it by Miracles , and leave it to the world , as the Rule of our Faith and life : So that as a man firft engraveth a feal and then fets it on the wax ; fo the Holy Ghoft firft infpired the Apoftles to write us the Infallible word and Rule. And then he is given to all others in a fmailer degree , only (y ) to help us to underftand, believe and obey that word. Therefore the lower operations of the Spirit in us, are to be tryed by the higher operations in the Apoftles re- corded. S. Queft. VII. What then is the Law and Rule that I mnfi live by , according to the Covenant that I make ? P. 1 . God is the Vniverfal King , and Chrifi our Redeemer as man , his Adminiftrator. Gods Law is Written as I told you, 1 . In Nature , 2. In Scripture , where alfo the Law of nature is contained , in the main. This is Gods Law which you muft live by. (*) rCor. 12 ii, iz, 13, &c. EpheC fif, 4, J, P> It, ij, If, 16* Matth. 18. io. (y) 2 Tim«-|. 16. John 16. J$. - 2* A*' €&e Poo? ©an* jFamilp TSoolu 1 6 $ 2. But God hath officers under him in the world ; i. (z.) Parents and Mafters in Families -, 2. Paftors in the Churches ^ 3. Kings in Kingdoms. Thefeareto promote the execution of Gods Laws: And to that end to make fubordinace Laws or Commands of their own •' about things fubordinate , undetermined in Gods Uni- verfal Law , and left to their determination. Like as are the ByJaws of Corporations under the Laws o£ the King. And all thefe under God muft in their places be obeyed. S. Quefl. VIII. What Church muft I joyn my [elf unto ? P. You were Baptized only into Chr\Rs Vniverfai^ Church : And to be a Chnfiian and to be a mcrrfbei of I that {a) Church is all one. That Church is no:hmg, \ but Spiritually all Heart-Covenanters or believers , and ( Vifibly all 'Baptized vifible Covenanters or Profcjfottrs, \ united to and with Chrift the Head. And no Pope or ' General Council is the Head of it, Supream or Official. But you mult joyn with that part of this Church , where you live , and God giveth you opportunity ro> worfhip him and learn his will , with the bcfl advan- tage to your own foul •, not violating the Commm good and peace. But you muft joyn actually with none that will not receive you untefsyou fin. S. Queft. I X. What are the Inftitmwns or Means which J muft u[e % in attendance on Chrift andhis Spirit $■ CO Dcut. Ii. 19. Rom. 13. 3, 4, j. 1 TheiT. $.i2,rj. Ephef.6. 1. &c (a) Ephef. i.zi. & 4.5,4,1)'. 1 Cor. iz. iisl^if 27,18,29. We never find in Scripture two Churches in one City, A£. 1.42. & 14. 13. &zo 7j 8. M 3 P. 1. The } 6 6 Wot Poo? span* ffamilp TSoofe. P. i • The reading and (b) hearing of Gods Word, and its explication and application by your Teachers. 2. Prayer, Thanksgiving, Praifes to God, and the Lords Supper in Communion with his Church. 3. Holy Difcipline, in fubmiffion to your Guides, in obedience, penitent confefiing fins, when necefTary , and the like h if you live where fuch Difcipline is exercifed. S. Queft. X. What muffi I do with my falling and labour and eftate in the world : Mufl I forfake it , or not ? P. Adam was to labour in Innocency : Six dayes mull you labour and do all that you have to do, Exod.20. He that will not ( c) labour ( if able ) is unworthy to eat, Idlenefs was one of Sodoms fins : Religion muft be no pretenfe for flothfulnefs. You muft not (d) love the world , as your felicity , or for it felf or for your flefliiy lulls : But you muft make ufe of the world, in the fervice of your Creator , yea and love it as a fanftified means of your Salvation , and as a wildernefs way to your promifed inheritance. As the Marriner loveth not the Sea for a Dwelling , but as a pafTage to his defired pore. Good Husbandry is not unbefeeming a good Chriftian. You muft labour for your daily bread as well as pray for it h Yea for the maintenance of your family , and that you may have things decent , and to give to him that needeth , Rom, 12. 17. 2 C or * 8. 2i f pphef 4. 28. 1 Tim. 5. 8, (b) z Tim. 4. t, 2. t Tim. 4. rj, 14. 1 Tbeff ?. u, 13. Aft. 2. throughout. 1 Cor. 11.&14. H having the promtfe of the life that now #, and of that Which is to come, I Tim. 4. 7. S. Ton tell me of another kind of Godlinefs than 1 thought of. Audi was the more afraid it had been a melancholy tedious life? becaufe Ifaw many that prof ef- edit, live fo, P. I told you the reafons of that before, which I muft not repeat. And moreover to young beginners, that come new out ot another kind of life, and whofe fouls be not by grace ye* foiled to the work, it may feem ftrange and troublefome. And the truth is, Many con- verts in the beginning are moved at a Sermon, and ftifle their own convictions, and open not their cafe to their Teachers, or elfe fall not into the hands of a Judicious ■Guide, who will clearly open to them, the true Nature of Converfion •, And fo they fet on they know not well what: Which maketh me lay alkhefe matters fo plainly ft %\jz Pod? $)an* JFamtip osoolu 17 5 plainly and diftin&ly before you. Bccaufe it will he a wonderful prevention of your troubles and dangers af- ter, if you do but fet out well inflru&ed in the begin- ning. But the worft and common caufe of all is, that people are fo exceeding Ignorant and dull ( together with their undifpofednefs) that cne muft be whole months if not years, before we can make them underftand thefe few plain things which here I have opened to you. But yet we muft take up with a dark,and general Hndcr ft end- ing rather than delay too long^ or be too Jhicl with them. S. I thank. God for your Qnmfeland his Grace : I am Refohedy and ready to fubferibe my Refolution, to be the Lords entirely upon his Covenant terms. P. I will go home with you to your houfe, and I will try whether you and I can inftrud: all your family that need it, and bring them to the fame Resolution. For as it is your duty to endeavour it, fo God ufeth to biefs his believing fervants, with the Conyerfion of their houfliolds with them • As the cafe of the Jay lor and Lydia, Ad. 16. Zachens f Stephanas and others fhew us : You fhall therefore delay your open profejfion of your Refolved Converficn till you do it in the prefence of them all. And it will be a great mercy to you, if God give you but a family willing to go along with you in the way to Heaven -, and daily to worfhip the fame God, and obey him. Then your houfe will be part of the family of God, and under his continual bleiling and protection f " Here Paul goeth " home with &*#/, and openeth fuch things to his fami- And you muft not be afhamedof your duty, if you would not have Chrift be afhamed of you. S. But where doth God require fuch fonfejfion f P. Thofe that were baptized by John, Confe/fed their fjnsd Mat* 3,6. Mark^i* 5, j4£t<24i7* The J evvs confeflfed C^e Poo? ®an# family Xoofc* 177 confefled their Killing of Chrift, by being pricked at the heart, and crying out for help when it was charged on them. esftt'ig. 18, The Converts confcffed their finful deeds, and publickly teftified it to their coft. Jam. 5.16, Confefs your faults one to another. Prov. 28. 13, Who fo confefleth and forfaketh them (hall have mercy. See further, Lev. 5. 5. & 16.21. & 26.40. Numb. 5. y. Neh, 1,6. 1 Job. 1. 9. J£^r^ 10. 11. Neh. 9; 2> 3. T^* 7« *9« 2 Chron, 30. 22. 2. You were publickly baptized, and you have c/?f«/y finned againft that Covenant, therefore if you will be openly taken for a Penitent into Church-Communion, you muft openly profefs Repentance. Unlefs you would have us take all Impenitent per fins to Communion* 3. You are obliged to be more tender of ({) Gods honour, than of your own : And therefore to honour him publickly as you have publickly difhonoured him, and ftick at nothing that tendeth to his Glory > as this will do. 4. You are bound to caft the greateft fhame that you can on fin : It is the fhameful thing that hath deceived* and defiled you : If you ha.ve.fn it up above God, and now refufe to cafi it down, by open (name, how do you repent of it ? 5. You owe all pofilble (t) help to others, to Cave them from the fin which hath deceived you* You have encouraged men to fin, and for ought you know fome of them may be in Hell for ever, for that which you have drawn them to 1 And (hould you not do your bed now to fave the reft, and to unaoe the hurt that you have (f) Paul frequently confclftth his finful life. A&.2Z. 8c 16. ■«, 3- h 4> 5. * rim. u 13, 141 if (ty Luk. 12. jz. N done 178 C&e Ipoo^ ^an# jFamtlpTBpolu done ? See therefore that you tell them with deep Repen- rance, how iin deceived you, and warn them and befeech them to take warning by you, and to Repent with you as they finned with you. Your companions that are not there may hear of this and be convinced. 6. You owe this to the Church and (it) godly Chrifti- ans, that they may rejoice in your Converiion, and may fee that you are indeed a due object of their fpecial love. 7. You owe this to your fclf) 1. That you may re- move ycur publick fhame, and have the comfort of Chri- ftians fpecial Love : As God cannot delight in an Impeni- tent [inner, no more fhouldhis fervants. 2. That your Conference may have the comfort that your Repentance is fincere ; which it will be juftly (till doubting of, if you cannot repent at as dear a rate as open Confellion. How will you forfake all and die for Chriit, if you cannot fo far deny your pride as to confefs your iin ? 8. Laitly, You owe this to me, that the Church may not take me for a polluter of its Communion by admit- ting the Impenitent thereto. S. Topi have [aid more than ever I heard of this, and it fully fat is fie th me : But would you have all that are Converted and Repent do thus . ? / l\ Some have lived with fome kind of Religioufnefs from their Childhood, though with many ordinary fins ^ and have by undifcerned degrees grown" up unto true Godimefs : Thefe are uncertain when they fir-ft had fpecial grace. ; and were not open fcandalous Violators of their Baptifmal Vow : And therefore I can lay no fuch V injunction on them. But I would have all do thus, that have thus broken (7) Jam. j. 15, &c. that C&e poo? ^©an0 JFamtlp Boofu 1 79 that Vow, and are Converted afterward to true Repen- tance 5 For all the reafons which I now mentioned : And the Univerfal Church hath ever been for fuch publick Repentance in fuch a cafe • yea and for particular grofs lapfes afcerward. And the Papifts to this day call it The Sacrament of Venance • though they corrupt it by Auric nlar Qmfejfion when it fhould be ofen> and by ma- ny unwarrantable adjuncts and formalities. S» What would you have me do after that r P. I will record your name in the Church 600/^ among the Church-Communicants : And we will all pray for your Confirmation and Perfeverance-, and you muftlive as a member of the Holy Catholick Church of Chrift ? in the Communion cf Saints - 5 and return no more to your ungodly finful life i And come to me again, and I (hall give you further Counfel. In the mean time you may do as the Converted Eunuch did ( the Lord Trea- furer of the Queen of ^Ethiopia) Aft. 8. 39. even °o on your way rejoycing in this, that you are united to Chrift 3 and are juftified from all your former fins, and are fin- cerely entered into the Covenant and Family of God,and are made a (x) fellow Citizen with the Saints, and an heir of certain endlefs Glory. X x ) Ephef, z. 19, Rom- 8- 16 3 i?j 18, jo, $z. fcs lie i8 o CDePoo?#an0JFamtlp'Boofc t The Fifth dayes Conference. Directions to the Converted againji Temptations, I Paul, A Teacher. Saul ? A Learner. vv Paul* ^[ /% J Eleome , Neighbour: How go matters with your foul ? Saul. / thank God and my Redeemer , and you his Mi- nifler , fince 1 publickly Re- pented , renounced my fin y and gave up my felf to my God and Saviour and San&ifier , I find my felf as in a new world ! My ( a ) hopes revive , and I have had already more comfort in believing and in fe eking God? than ever I had in my life of fin, I am grieved and afhamed that I flood ojf fa long , and have fpent fo much (*) Rom. 5. 1, 2, 3, 4, u 6, xo. , Cfce poo? £©an# iFamtlp TSoofe* 1 8 1 of my life in wickednefs , and in wronging God who gave me life, I am ajltamed that ever fitch trifles and fooleries pojfeft my heart , and kept me fo long from a holy life ! And that I delayed after I was convinced ! 1 could wijh from my very heart that 1 had fpent all that time of my life , in heggery , flavery or a Jail y which /fpent in a flefily finful courfc. O had I not now a merciful God y a fufficient Saviour , a pardoning Co- venant of Grace , and a comforting S anil for , which way fljould I lool^ or what fiiould I do t It amazeth me to think, what a dangerous ft ate I fo long lived in ! O what if (jod had cut off my life , and taken away my unfanclified foul f What would have become of me for ever ? O thatjhadfooner turned to my God ! Andjooner caft away my fins ^ and fooner tryed a holy life ! But my foul doth magmfie the Lord y and my Spirit doth re- Joyce in God my Saviour , that he hath pitied a felf- deftroying finner , and at Uft his mercy hath ( b ) abounded where my fin did abound ! P. It is but little of his Goodnefs, which as yet you havetaftedof, in Comparifon of what you mud find at lad. But that you may yet make fure work, I fhall fpend this dayes conference in acquainting you what Tempta- tions you have yet to overcome , and what dangers to ef- upe : For yet you have but begun your race and warfare. S. Tour Comfel hath hitherto been fo good , that I frail gladly hear the refl, P. I. The flrft Temptation that you are like to meet with,is, Afeeming (c) difficulty and puzzling darkriefs in all or many of the Dollrines and PratlicesofGodli- (b) Rom. 5. 12, 13. to the end. (c) John6.6o. Heb. f. ij; 12. i Pet. i>i6. N 3 **[* 1 82 €&e poo? $$m& ffamtlp :sooK* nefs : You will think flrange of many things that are taught you 5 And you will be flailed at the difficulties of under flanding and believing , of meditating and fraying , of watching againft fin , and of doing your iduty. And by reafon of this difficulty , Satan would make Gods fervice feem wearifome , uncomfortable and grievous to you , and fo turn back your Love from God. And all this will be , becaufe you are yet but as a flr anger to it y Like a Scholar that entereth upon Books and Iciences , which he never meddled with before- Or like an Apprentice that newly learneth his trade ^ Or like a Traveller in a flrange way and Country : To an Ignorant and unexperienced perfon , that never med- dled with fuch things before , but hath been ufed to a contrary courfe of life , all things will feem ftrange and difficult at firft. S. What courfe muft I tak^ to efcape this Temptation? P. 1. When you meet with any difficulty , you muft flill remember that it is your own dark^ mind , or backs ward heart , that is che caufe •, And never fufpecl Gods word or wayes : No more than a fick man will blame the meat inftead of his ftomach , if he loath a feaft. But take occafion to renew your Repentance, and think, All this is long of my felf, who (pent my youth in fin and folly , which I fhould have fpent in hearing the word of God , and practicing a Godly life : Whai; need have I now to double my labour to overcome all this ? 2. Refolve to wait patiently on God in the ufe of all his means: And teachings time and' ufe and Grace, wilj make all more plain and eafie and delightful to you. Do not expect that it fhouldcomeon bfuddain , with- out time, and diligence, and patience. The two firft Articles of Religion are_, that God ) is, and that he Is (h) the Rcvearder of them that dili- gently feek^him. If you receive the unmoveable King- j dom , you muft ( i) ferve God acceptably with reve- rence and Godly fear , as knowing that Our God is a C en fuming fire. And though it be God that giveth you J to will and to do , you muft ( k^) work out your Sal- 1 Vation with fear and trembling. You muft be (I) fted- « faft , unmoveable , alwayes abounding in the work of j the Lord , as knowing that your labour is not in vain in j the Lord* You muft fight a good fight, and flnifh your courfe , and love the appearing of Jefus Chrift , if you will exped: the Crown of Righteoufnefs. You muft overcome if you will inherit , and be (m) faithful to the death if you will receive the Crown of life. Do you (b) Hfcb.n. 6. Q) Hcb- 12.28,29. (h) Phit. i^tz, J j, (I) 1 Cor. 15,58. 1 Tim 4, 8. (jn) Rsy, z. & j. thiiik i9o epcpaqj ®an# jFamtty Xoofe* think that you come into Chri/ts Army Vine-yard and Family to be carelefs? S. to/// cannot fall from grace nor be unjufiiped. though there beduzy, there is no danger, wr can/* /or JW. J P. Controverfiesofthat kind are not yet fit for your head • much lefs to build fecurity upon : It is certain that Gods Grace will not forfake you , if you (n) for- wke it not firft : And it is certain that nono^Tus eled pall fall away and pen/}]. But it is cer tain that Adam 1 ™J™L &2 c ±±™k that fucliApoitaiie may be not onlypoiiible, but too too eafie in it felf, which yet /hall r ^ercomTto^Ii: The Church of Chrift livedmjoy and peace without mcdling much with that Controver- < fie, u\\PelagtHs wA Auguftins difputations : And Ah- guftin's opinion was that all the eled perfevere, but not UU that are truly fan&ified and love God. But this is enough to the prefent cafe- that as vou have no caufe to diftruft God , fo it is certain that God doth not de- cree to lave wen without danger , but to fave them from .danger^ And that your fear and care to efcape' that -danger ( of fin and mifery) is the means decreed and commanded for your efcape - And that God hath no furehcr decreed that you /hall efcape , than he hath decreed that you Qizllfear it , and fo efcape by rational care ( excepting fome unknown dangers which he puts by : ) Heb. 4. 1. Lit us therefore fear, left a fromife being left ofentring into his reft, any of yon Jhould feem to comejhort of it. The fumm of all, is inftanced in Hebi 1 1. 7. By faith Noah be rag warned of God of things (n) Jof. 24. 26, 40. 1 C hron 28. ?. & k. z. ife, j 2 g Jcr. 17. 13. Mu.h. 24. 24. Rom. 8. 21,13, 3°- nn Ci)e Poo? ^an* IFamilp 'Boofe* ip* not ft en as yet , moved vpith fear -pre fared an Ark^to the faving of his houfe , by which he condemned the world , and became heir of the right eoufnefs which is by faith. Go on therefore with faith and hope and joy; But think not that all the danger is paft , till you are in Heaven. V. The moft dangerous Temptation of all will be ^\ the ftirring up of the remnants of your own Corruption, fcnfuality and Pride and Covetoufnefs , to draw you,' back to "your former pleafant fins^ efpecially by <^4>- \ fetite and Flefily Luft. I. If youbeaddidedtoyour^fm'^ , though you be poor , you will not want a bait : Efpecially to ex- cefs of drinking. And the Tempter will tell you that becaufe you fare hardly and have fmail drink at home , you may lawfully comfort your heart with a cup of ex- traordinary abroad. And fo from one cup to two, and fo to three , you fhall be tempted on , till your Appe- tite become your Mafter, and vour Love to the drink doth become fo ftrong,that you cannot eafily reftrain ir. S. Cod forbid that ever I foonld again become a fmnei . 5. If you fhould but once be overtaken with this fin , you are in great danger of committing it again , and again : For the Remembrance of the flcafnre in your fantafie will be a continual temptation to you -^ And when Satan hath deceived any man into fin , ufually God leaveth that man proportionally to 6/* />0iw , and he gets that advantage, of which he is very hardly difpoffeft : As he ruieth by deceiving, fo where he hath deceived ence , he hath double advantage to deceive again. Am * ipi C&e poo? ©an* familp XooJu And then I will foretell you , befides the danger of damnation, and the odious ingratitude to your Saviour, &c. you will live in a kind of Hell on Earth : The Devil and the flefh will draw you one way , and Gods Spirit and your Confcience will draw you another way« The terrours of GodwHl be upon you, andnofooner will the pleafure of your fin be over , but Confcience will be Gods executioner upon you , and fome fparks of Hell will fall upon it : fo that you will think that the Devil is ready to fetch you. Unlefs you fin yotir felf into ftupidity , and then you are undone for even S. J fray you tell me how to fr event fuch a mifery, P. Be not confident of your own ftrength ; Keep away from the Tavern and Ale-houfe : Come not within the doors, except in cafes of true neceility : Keep out of the Company ofTiplers and Drunkards. Let not the (o) tempting Cup be in your fight; Or if you be un- willingly caft upon temptation, let holy fear renew your Refolution. And fo as to the Cafe otflejhly lufts- 7 If your bodily temper be addi&ed to it , as you love your foul , keep at a fufficient diftance from the bait. If you feel your fancie begin to be infeded towards aay perfon , whofe comelinefs enticeth you , be fure thai you never be with them alone without neceility , an4 that you never bt guilty of any immodeft looks or touch or words ; But keep at fuch a diftance that it may be almoft imfojfibls for you to fin* You little know what you have done , when you have firft broken the bounds of modefty : You have fet open the door of your fantafie to the Devil ^ fo that he can almoft at his pleafure ever after , re- (o) -Match i. ij, Matth. i6 41. Luk?8.ij« prefent Clje Poo? '$)an$ tfamtip T5ooIu 193 prefentthe fame finfttl pleafure to you a new: He hath now accefs to your phantafie to ftir up ( p J luftful thoughts and defires : So that when you (houla think of your calling , or of your God or of your foul , your thoughts will be worfe than (winifb, upon the filth that is not fit to be named. If the Devil here get in a foot, he will not eafily be go: out. And if you fhould be once guilty of fornication , it will fir ft ftrongly tempt you to it again , and the Devil wiil fay , If once may be pardoned , why not twice ? and if twice , why not thrice ? And next , the flames of Hell will be hotter in your Conference, than the flames of luft were in your neili : And if God do not give you up to hardnefs of' heart, and utterly {cf) forfake you,you will have no reft till you return from fin to God : Which if you be Co happy as to do , you little think how dear it may coft you : what terrours I what (r) heart-breaking \ and perhaps , a fad and difconfolate life even to your death. And you will not fuffer alone t O what a grief will k be to all the Godly, that know or hear of you ? What a reproach to Religion > What a hardning to the wicked, to make them hate Religion , to their damnation ? The malignant will triumph , and fay , No doubt , they are all fclike : Thefe are your Puritans I Your preciiians i your holy Brethren I And if you thus Wound Religion, God will wound your Confcience and reputation at the lead, S. You make me tremble to hear of fitch a horrid State : And the rather becaufe^ to confefs the truth to you , my Nature is ?iot without fome Luftful inclinations: lin-* (P) Jan. 1. 13, 14. (>J 1 TheiU -. (r) Pfalfw O trtd iP4 r &b* JPa°? ©an* IFamtlp OSoofc* treat you therefore to tell ?ne hove to fab due andmortife them , and prevent fitch fin . ? P. You are married already : and therefore I need nor advife you to that lawful remedy : But I charge you to take heed of all quarrels and fancies which would make your own wife diftaftful to you. 2. And above all be fure that you be not idle in mind or body ! You tha- are a poor labourer , are in tenfold lefs danger than rich men and Gentlemen are. When a man is idle , the Devil findeth him an leifure for filthy thoughts, and im mod eft dalliance : But if you will labour hard in your calling from-morning to night, fo that your bufinefs may neceffarily take up your thoughts, and alfo 1*^77 and employ your body , you will neither have Mindoi filthi- nefs , nor Time for dalliance. 3 . And be fure that you fare hard for Quantity zx\& Quality : The flreofluft will go out , if it be not fed with Idlenefis , fptlncfis and pride. Gluttons and Drunkards are ftill laying in' fuel for fikhy lulls. And great luftful inclinations , muft have great rafting. And Phyfickand dyet will do much, fas eating much cold herbs , and drinking cold water.) But to have a body ftill imployed in bufinefs and labour, and a mind never idle, but ftill taken up with your calling, or with God, together with a fpare dyct , is the fumm of the- cure: with keeping far enough from the baits , and cafting out filthy thoughts before they fatten in the mind. The ftory is commonly reported of a Lord-Keeper in our time , who near Iflwgton as he paiTed by , faw a man that had newly hang'd himfelf • and caufing him to be cut down , recovered him to health. And upon examination found that he hang'd himfelf for Love (as Luft is called). He fent him to Bridewell , and gave order that his labour Jhculd be hard and his ufage fevere: Till Cfje poo? $)an# family ISook. 1 9 5 Till at laft the man being Cured of Love , came and thankt him for the healing of his foul , as well as for the faving of his life. You will be tempted alfo to Pride and Ambition^ to feek preferment and domination over others : and to a worldly mind , to chirft after (/) Riches and great matters for your felf and your Children after you in the world. And this Pride and Worldlinefs are the moft mortal fins of all the reft : as poffefling the very heart or Love , which is the feat that God referveth for him- felf? But againft thefe you muft have daily inftru&ions in the pubiick Miniftry. I will now fay no more to you but this : That he that thinketh on the grave , and what mans flefh muft fhortly turn to , and of the brevi- ty of this life, which every hour expedeth it's end • and thinketh how dreadful a thing it will be, for a foul to appear in the guilt of Prule^ov Worldlinefs : before the holy God • one would think fhould eafilydeteft thefe fins j and (t) ufe the world as if he ufed it not. S. Proceed J pray yon to the other Temptations. P. V I. The Controverfies and differences which you will hear about Religion , and the many Seds and parties and divifions which you will meet with, toge- ther with their fpeeches and ufage of one another , will be a great Temptation to you* I. In Dodrinals, you will hear fomedhone fide and fome on the other , hotly contending about Predefti - nation, and Providence, and Univerfal Redemption , (jj xTim.^.9,io. Luke 22. fty i Cot.j> 20, }o> j.i. O 2 and 196 Cfje poo? Qfrto& family IScofe* and Free will, and mans Merits, and in what fence Ghriils Righteoufnefs is Imputed to us, and about Ju- ftifTcatToii, and the Law, and the Covenants of works and of grace : and of the nature of Faith , and Repen- tance ; of aflurance of Salvation, and whether any fall away froirj grace, with many fuch like.- II. In matters of Church- Government and Gods worfliip,you will meet with fome that are for Prelacie, and fome againft: it; fome for Government by the Pa- yors in equality, fome for the peoples power of the keys, • and fome for an Univerfal Government of ail the world by the Pope of Rome . And you will find fome againft all praying by a Book, or a fet-form of words , and fome againft all other praying fave that, at lead in publick : fome for Images and many Symbolical Cere- monies of mens making, in Gods publick worfhip, and fome againft them : fome for keeping a ll fro m the Sa - c rame nt of whofe Conv eriion or ho lme is theTpeqpte are^ribt far is fled ; ancTTome for admitting the fcanda- lous and ignorant , and fome for a middle way ; With many other differences about words, and gdtures and manner of ferving God. III. And it will increase your temptation to hear all thefc called by feveral Names , fome Greeks , fome Papifts, fome Protedants -, and' ofihem, fome Lutherans, and Arminians , fome Calviniils ^ fome Antinomians , fome Libertines, fornePrelatical, fome Eraftians, fome Presbyterians, fome Independents, fome Anabaptifts, r ( befldes Seekers , Quakers , famiHfts , and many , more that are truly Hereticks J And fome fefp.cially the Papilla ) would make you believe that all thefeare fo many feveral Religions , of which none but one ( that is , their own ) is true and faying. I V. But HFot Poo? $Ban# family 'Bonfw 197 IVt Bur the greateft part of your Temptation will be to fee how all thefe^o uie one another , and to hear what language they give to one another. You fhall find that> j*^ the Papiils make it a pan of their Religion of Church /^ Laws ^ that thofe whom they account Hercticks muft be burnt to death and afhes : and that Inquilitions by torments muft force them to confefs and to deteft themfelvcs and others ; and that (n) Temporal Lords that will not exterminate all fuchfrom their Dominions, are to be excommunicated firft , and next deprived by the Pope of their poiTeftions , and their Dominions given to others that will do it : and that preachers, are ' to be filenced and call: cut, that fwear not, fubferibe not and conform not, as their Church Canons cjo re- quire them. Others in all Countrys almoft you will find inclining to the way of force in various degrees , and faying that without - it , the Church cannot ftand y and discipline would be of no efFed , and no Union or Concord would be maintained : Thefe will call thofe that do not obey them, Schifmaticks , factious, fedi- ' tious, and fuch like. Others you will find pleading for Liberty of Confcience, fome for all , and fome for many , and fome for themfelves only : fome crying out againft the Prelates as Anti-Chriftian , Perjurors y and Formalifts , and Enemies to all ferious Godly men • fome will feoarate from them as no Churches , nor fie for Chriftians to hold Communion with. One party will charge you as you would fcape fchifm and damna- tion , not to joyn with the Protefhnts , or Noncon- formifts or Separatifts ; Another will charge you as you {u\ Condi. Later, fub Inrmc. 3. Can. 1.3. O 1 would i?S 2:ijePao?^an0jFamtlp f Boofe. would not be guilty of falfe worfhip , Idolatry , Po^ pery, perfection* &c. not to hold Communion with the conforming Churches. And the Anabaptifts wil l teJLxou t hat your Infant Baptifm was nothing but a fin and a mockery, and chat you muft be Baptize (j, again if you will be faved , ( fay feme, ) or if you will be ca- pable of Church Communion , fay others. The An- tinomians will tell you that if you turn not to their opinions , you are a Legalift , and ftranger to free Grace, and letup a Right eoufhefs of your own, againft the Righteoufnefs of Chrift , and are fallen from grace f by adhering to the Law. The Arminians and Jefuits and Lutherans will tell you that if you are againft them, you blafphemoufly make God a Tyrant , an Hypocrite, and the Author of fin : The Dominicans and Anti- Ar- minians will tell you that if you be of the opinion which they oppofe , you make man an Idol , and af-r cribe to him that which is proper to God , and are Ene- mies to Gods grace and providence , and near to So- ciriianifmo Thefe and fuch other Temptations you muft meet with , from difputers , who account them- f elves , or are accounted by their party , the beft and wifeft Learnedft men. S. Ton greatly perplex me to hear fuch unexpected things as thefe : What then fiall 1 do if 1 come to fee them , and foould be thus ajfaidted? Is Religion no plainer and furer a way ? Or are Chriftians no wifer and better people , than to live in fuch uncertainties , contentions and confafions? I thought that their war- fare had been only again fl the world , the fiefi , and the Devil : Do they live in fuch a war again ft each ether ? I am almoft utterly difcouraged to hear of fnch a war as you defer ibe • P. I ^ €t)e$oo? e poo? ggan* family OSooiu though it offend fome fubtile curious wits, who expe&ed that God fijould have fent from Heaven a Philofopher to refolve their doubts about unprofitable creature-fpecu- lations, rather than a Redeemer to fave their fouls. Believe, and Repent, and Love God above all, and Hea- ven above Earth, and your Neighbour as your felf, and mortifie the lulls of the flefli by the fpirit, and deny your felf, and fufFer patiently, and forgive your ene- [ mies, cK - 9 All thefe are doctrines harder to be pratlifid \ than to be under flood. But yet the fubtileft wits fhall not complain for want of work ^ For God hath put many things into the Scri- ptures to (x) exercife them. And the nature of the matter doth of it felf make multitudes of the lefTer things in Divinity to be difficult. 1 1. And as for Chriftians themfelves, you muft Jcnow ? i. that there are (y ) among z. Ot ™*&\fe r them abundance of worldly Hypocrites, renews or Lhri- r , • r « ^. ans# iuch as you were before your Repen- tance : For fuch men are of that opi- nion and fide which is uppermoft, and maketh moft for their advantage and honour in the world. And thefe ftrive to get into places of wealth and power, to be the rnafters of all others. And it is not meer Learning, nor a Doctors habit or Pafiors chair, or Power to hurt others, that will make aWy mortified man. And what wonder is it if fuch as thefe be troublers of the Church, and revilers or persecutors of good men •, And if they ufe their Religion to ferve their pride and pajfion and worldly inter eft and ends ? 2. And among thofe that are fincerely devoted to f>; * p«. 3- 1& ( y ) M- *h io, ii. G^ tjtjje Poo? $)an* JFamtlp TBooS. 201 God, there are abundance of lamentable imperfections. 1. Some are yet young and (z.) raw of underftanding, ; and never had time and hard ftudy and helps, fufficient to acquaint them with all thefe difficult controverted] points : 2. And then it is the common difeafe of man- kind, to be too little diftruftful of our own underftand- ings • and to be too confident of our firft apprchenfions : Whereas alas the under (landing of man is a poor dark flippery fumbling thing 1 And moil mens firft ciriemi- ons of do&rinal matters are very lame, if not felie - Becaufe at firft we come grangers to the matters, and we alwayes leave out one half ( at leaft ) that is to be known : And a half knowledge hath half Ignorance with! it, if not errour ; Becaufe Truths are like the parts of a Clock or Watch, in fuch connexion, that the igno- rance of one part, may make us err about the uie of all or many of the reit. And the truth is, Wife and> Judiciom Chriftians are very few. For it is but few/ that are born with ftrong natural wits -^ and few that I fall into the hands of right teachers-, and few that arej patient diligent ft udents. All which, beiides the fpecial] hebsoi Godsfpirity are neceffary to make a judicious) wan. 3. And there are in moil of us too much of our inor- dinate fride % and felfijhnefs and fajfson unmortified, ac- cording to the various degrees of grace. Moil Chrifti- ans are weak and (a) Infants. And weak grace hath flron* 5 corruptions : And ftrong corruptions will be great troublers of the Church and Fnmily ; as they are great trcublers of the foul that hath them. \) Hek J.x IjUjISjM. '• , ' -or. 3 r , : - 3 5 4 - Cl] - V I, ij &L. Do tcz Wit #>oo? Sgan* jFamtfp Bool?. t Do you not hear in Prayer what large and fad Con- | feflions all Chriftians make, (both Pallor* and people) of their many and great corruptions, of their Ignorance, Pride, Paflfion and the like ? And do you not hear by their complaints that they are their own grievous trouble, and make their own lives a burden to them ? And do you think that they diifemble, and mean not as they ipeak ? And do you not think that thofe corruptions which difturbthemfclves, will difturb the Church ? It's ftrange if a Church which confifteth of a thoufand fclf-troublcrs , have not fome hundreds of Church- jreublers. I You will be apt at your firft conversion to think that ' true Chriftians are nearer to perfection than they are ^ as if the Godly had nothing but Godlinefs in ihem : But when you have tried them longer you will find, that f Grace is weak j and mens faults are iruny and very ■ft iff and hardly cured ^ and your over high eftimation of the beft, may by experience receive a check j and you will fee that men are Hill but men. S. Bat I jl j all never be able to keep np that fervent Love to the brethren which is my duty, if I find them dsh i defer ibe them. It will tempt me, to thtn!^ ■; I elf is lefs excellent than I thoHgkt it, if it . re, and make men no better. I feci al- v difcomje abate my great cfimation of Rcligioiei f What then will fuck experi- ence do ? P. If your eJHrqation be erroneous, and you think them perfect er than they are, the abatement of it is your duty : For God would not have us judge falfly of them • nor ground our Love to them upon miftake. But the ex- cellency of Holinefs, and I lie true worth of the Godly, may be difcerned through ail thefe trouble fome fault*. The • Ci;e pm? $9an# JFamtlp TSoofc* 2 j The ufc that you mud make of all this, is fuch as fo!- loweth, 1. You muftconlider how great Gods (b) mercy is to man that will bear with fo much faultinefs in the befl •, And how tender a Phyficion we have who en- dureth all thefe ftinking corruptions, which we can fcarce endure in one another, and the humble can fcarce endure in themfelves. 2. What conftant need we have of a Saviour and a ( c) Sandifier : And how much we mull flill live upon the healing grace of Chrift. 3. How bad our cafe was before Converfion, when ic] is fo bad ftill : And what wretches we fhould have been •] if God had left us to our felves : And what Chrrch- tronblers the ungodly are, when the better fort have fuch troublefome faults. 4. What an excellent thing Grace is, that doth not only keep alize under fo much fin, but daily work ic out, till at laft it perfectly overcome it. 5. How (d) tender we muft be of judging one ano- ther to be ungodly, for fuch faults as are too common among fome of the penitent. Though fin be never the better, becaufe we are all fo bad, yet we are the unfitter to be hafly cenfurers of one another. 6. It is a help to the hope and comfort of a penitent bur- dened finner,that yet Chrift will (e) pardon him, and heal him at the laft- when he feeth how much God beareth with 'and pardon.eth in all ; As it is a comfort to the rick man, to hear that thoufands do live that have had the fame | m Mat 18. v~- Eft*), '34. 7. Co ' -. T Pfa' TO}. 5. Eph, . ;:. (cj 1 1 >h. 1 .,? fcpk *< 26. M G .:. 6. : j z :> • Matt. . ij 2 y ro 1 Jo !.*.?• h dffeafe, 4 t£6e pco? $^n# family TStiofc* difeafe. If almoft all Gods fervants were perieft, it would be hard for [he ( f ) imperfetl to believe I ihey are his fervants. 7. It (heweth you what need we have all to I ea r with otie another, if ever we will have love and . And what a (g) fdfoondemningcobrfeit is of Perfuutors^ to ruinethe Godly upon an Ac< 1 1 1 ' 11 of Tome tolerable crrottr or fault, when all men hive fuch lik:. 8. It will tell you how little caufe anv of us have to be ( h ) Proud, and how needful (i) humility and rtnewed repentance is 3 to thofe that are ftill fo bad. 9. It will tell you how little reafon we have to be (k) fee itre and idle, and to think that our mortifying *totf£ is done, when Miil we have all fo much fin to overcome. 10. It will keep us from too contempt mom and «#- TKirctfttl carriage towards thofe that are unconverted, or that are Upfed into fin . and teach us to pity them and pray for them, rather than revile them, when we find fo mmh faukinefs among the better fort of Christians. And k will keep m from that(7J over-rigid and cenforious sural rragificnd expectation or execution of Church- dtfeiftine, when faults are fo common under high pro- feffiohf. ii.lt will lirake thofe (m) few Chriftians the more ami- abb in your eyes, whofe great Wtfd»m i Piety, Sobriety, Ttztezblenefs and Patience, not only keep them from ' joyning wkh the Church-troublers, but alfo maketh (?) 1 7 h- I. 7, 8 9 . (g) M.ir. fS. 32. J oh. 8 6 % 7, &; f& 6, ?. ft) Mar. 18. y. & n *8,i* (U Hb. u.iS lf i* Phil. a. is. (0 2 Tim.ti i*,itf. f*J .JPoil.-^. zi. them C&ePon^an* family TSootu 205 Ihem both the fupfmeft and heaters of the reft* For' through Gods gsesu mercy many fuch judiciou-, wife, humble, bkmelefs, charitable and peaceable men there are, who are to the ordinary weal^ profeflbnrs, what the healthful are in an Hofpital or Family to the tick, and thr aged to the Children- that b^ear with the reft, and help to cure them by degrees, and keep the peace which they would break, and reconcile the differences which others make, and rid out of the Church the ex- crements of reviling arid hatred and divifions wherewith the other do defile it : And (V) blefled are thefe Peace- 1 ) makers, who have the ( nor the clouds like the fiars y nor the earth and water fo pure as the aire , nor fo active as the fire «, As you fee a difference between men and beafls and birds and wormes, and trees and plants and ftones, in wonderful variety : And it is folly to ac- cufe God for not making every worm a man, or every man an Angel, or every ftone a ftar or Sun : Becaufe he is a free Creator and Benefactor, and may make or not make, give or not give as he pieafeth, and knowettf well why he doth what he doth, which we poor wormes are unfit to know : Even fo fome Reafonable Creatures he hath made fo Glorious in Holincfs and perfection that they cannot fin, that is, they never will Jin ; I c mean the Angels : And fome he hath made fuch as may Tlcafe him and be Happy if they will, (affifting "them by abun- dance of inftrudions and mercies and affli&ions) > and yet (p ) may fin and perijh if they will not be pirfwaded. And among thefe, even mortal men, he freely giveth more mercy to fome than he doth to others : But to 0) Prow 1.10,11, li, 2$,i4,*J> Sri all 2c8 Wit poo? $£an$ ffamtty 'Bootu all fo much as that nothing can undoe them, if they do not wilfully, obftinately and impenitently refufe and abufe the mercy which is given and offered them even to the Iaft. Now it is true that God could make every man an Angel, and every wicked man a Saint : and all thofe whom he hath left to a Pojfibility either to fiand or fall, asthemfelvt$i7ialLc/; S. Tes , No doubt of that. P. jQuefi. 4. Do not many feel great torments in this world } by Gout and Stone and many difeafes ? By poverty and cares and forrows ? and injuries from men ? and yet God is Good ? S. Tes , There needs no proof of that, P. Qucft. 5. Might not God take away the lifebf an innocent man, if he had pleafed , as well as of a bird or beaft ? S. Tes , No doubt : They are all his own, P. Que ft. 6. Might not God freely have made yon i labouring Horfe , a Toad , a Serpent , when he made you a man ? S. No doubt of it , if he would* P. Queft 9 7, Might he not then turn you to be at P Toad 2 1 o C&e l^ao? £@an* IFamilp Xoofe* Toad if you had never finned ? or lay on you fuch' pain as any of the bruitcs do undergo ? S. "thiix cannot be denyed : It is no more contrary to his Good?iefs to do it to me , than unto them. P. Que]}. 8. How much pain would you choofe to undergo tor ever rather than to be made a Toad, or to be turned into nothing > S. J uft fo much as might not be greater -, than the plcafurc of living as a man. P. Qneft. 9. It God make man an Immortal font , and man afterward fin , is God bound to change this Immortal nature , and to end mans being ? May he not continue our Natures % when we have depraved them > S. No doubt of that. P. Que ft. 10. If a man turn his own Heart from Cod , and neither Loveth him , nor Delighteth in him, but is troubled to think of him , who is the caufe of this ? • S. Himf elf that did it and continuethit. V. Que ft. 11. If Heaven be the joyful perfection of fouls in the Love and Praife of God and Delight in him, who is it that depriveth this man of Heaven > S. Him fe If j by depriving himfe If of joyful love. S. Qtcj}. 12. If a man turn his own heart, to the Love of Riches and Honours, and fenfual Delights , of meat and drink and eafe and luft , may not God take away from man the things that he abufeth ? or when fuch a man dyeth,is God bound to fupply him with Wine and Women, wirh fenfual pleafures in another world? S. No : He is not : But I have heard that after death , the fen fit ive powers ceafe , and the rational only continue. x P. You have heard men talk of that which they can- not prove, nor is likely. The fenfitive foul (ox fa- culties ) is totally diftind from the Body which now it worketh C&e Poo? $9an* JFamil p TBootu 2 1 1 workethin, and will be the fame thing when it is fepa- rated. At leaf!: I ask, Que ft. 1 3. Is God bound to feparate a finners fenfa- tion from his foul ? S. No doubt , but he may continue it - 9 Andtconfefs J thinks it likely that finners who have fubjetted their Reafon to fenje, flwuld rather after death be fij* Lefs Reafonable , than Lefs Sensitive. P. Que ft. 14. Will not a vehement defire of meat , drink, women, eafe, honour, riches, turn to a con- tinual torment , if they cannot have the things defired ? S. No doubt of that : what elfe is hunger and thirft andjhame and grief for fcorn and difaffointment ? P. Que ft. 15. If the very Nature of God be to Hate all fin , and to be Difpleafed with Sinners , who is ir that maketh any man Hated of God , and Difpleafing to Him ? S. He himfelf that maketh himfelf a (inner : As a voted or dunghil ftinketh when the Sun Jhineth on it , becaufe it is a weed or dunghil. P. Queft. 16. If a Reafonable Creature know that he hath brought himfelf into fuch a cafe , in which he hath loft both Heaven and all his fenfual pleafures, and made himfelf hateful to God and Angels and good men , and all this for a little tranfitory pleafure , which he knew would quickly end, and when he was often told what it would coft him, and might have been happy for ever if he would, Is it not likely or certain that the thoughts of this will be a torment to his mind ? S. Tes , No doubt : unlefs he have great Command of himfelf. ? 9 Que ft. 17. Is it likely that he who loft the power oftus own Reafon here,by a wilful fubjecting it to fenfe, (hould by Gods Grace or his own ftrength s recover P 2 she 2 1 2 COe poo? $3&n& JFamtlp TSoofe* the power of it hereafter , fo as to be able to reftrainhis own tormenting Confcience or paftions ? S. / think, that too lute they may be wifer by expe- rience , as knowing Good and Evil : But not to their own benefit. P, Qjiefl. 7 8. If an Immortal foul hath thus caft out God and Holineis from it felf ( behdes whom there is no true Heaven and Happinefs ) 7 and if it have kindled Hell rire in it's own nature , in wicked felf-tormenting hafts and paftions and enmity to God- How do you think that it fhould ever be recovered , or this fire quenched ? God pittied his Enemies once , and did redeem them : But is he obliged to interpole , and fave the final Enemies of his grace , from their own doings j when the time of grace is pall ? And no man can exped, that fuch a wicked and Enthralled Nature, fhould then change and deliver it felf } Therefore their everlafting mifery, is the everlafting felf-tormenting of the wicked., And is God bound to hold all mens hands from cutting their own throats ? Or to cure every man as oft as he will wound himfelf? Or to build every mans houfeas oft as he will- burn it wilfully, when he is intreated to forbear ? Or to (hut mens mouths for fear left they fhould gnaw their own flefh > S. / perceive that man is his own Tcrmenter , and his very fin is a Hell for ever to the /inner. P. ^. 19. If all this damnation be not only deferved but executed by iinners on themfelves , who will not be intreated to have mercy on themfelves, Isitnotimpu- dency to turn the accufation againft God , and charge him with cruelty againft thefe cruel and obftinate felf- - deftroyers ? S. All that is to be f iid is , that it fleafed not. God to TYtdke their mi fry irnpojfible, and to fave them from them- fhes. P. Qtefi. Ww poo? £0an# tfamtty TSooJu 2 1 3 P. Queft. 20. Seeing that humane Government- is necefTary to the peace and order of the world , and Juflice as necefTary as Government, Is not Divine Government , Laws and J ufi ice more necejfary i Elfe all the Soveraigns of the world would be ungoverned ^ and alJ powerful wickednefs be unpunifhed ; and all heart fins (which are the roots of ail the reft J and all fecret villanies , would be as free as piety it felf : And no Univerfal order could be maintained without an liniverfal Governour : And if all Governours inrlid more punifhment on offenders than they are willing of themfelves , muft not God do (jp ? Sin is voluntary, but punifhment is moftly involuntary. And if fin againft man deferve the Gallows or temporal death , fure fin againft God deferveth more • even a punifhment as dureable as the finners foul , which is immortal. S. You have filenced my murmuring thoughts as to the Being of Hell : But what fay you of the Numbers that are damned. P. 1 . Remember that it is prrved to you , that God doth ( before thetr fin ) no worfe to any , than as a free Benefa&or to give his own benefits in various de- grees : And that inthelowcft degree, hegivethto all men Pardon , and Salvation if they will have ic , and will not finally and obflinately rejed it > 2. Remember that none are damned bur thofe that wilfully damn themfelves , and refufe Salvation. 3. Confider that man is as nothing to God, and therefore there is no reafon that he fhould fpare finners for their numbers fake : when the number maketh the fin the greater, as many fire- flicks mike thegrearcr flame. Millions of men are not fo much to God as t\v.> or three flies or wafpes tons, who yet never (rick to deftroy a thoufand of them. P 3 214 Wty F°°? ^ an ^ f sintlp 'Boofe. 4. I ask you, i£f And are not all the reft of the vaft and glorious parts of the world , as like to be fully inhabited as this ? How know you but thofe unmeafurable Regions have a thou- fand thoufand millions of bleffed Angels , and Spiritual Inhabitants , for one wicked Man or Devil that is damned ? Are you fure it is not fo ? S. How jhotild I be fure ? God only knoweth, I con- fefs it is likely enough , if we may judge by the different fpaces as you compare them. P. 5» If when you come to Heaven,you fhall find that Hell was the finful place of Devils , and Earth by fin , Was one fpot of Gods world , made next like Hell -, and that millions of millions of Angels and holy Spirits and Inhabitants !■ »■ imim ■■«■■ ; i w . . : ,<■■ C&e Poo? $)an# JFatmlp TSoofc* 2 1 5 Inhabitants are Glorified , for one wicked Man or Devil that is damned , will you not be afhamed of mur- muring ar God? *■ S. / fee that it is unfit for foor dark fancy s to judge the Judge of all the world , or to frefttWe to quarrel with his Judgements, when we know no better what we fay. P. The ufes which you fhould rather make of the numbers that are condemned are fuch as thefe. i. To confider how mad a Creature an ungodly man is, when fo great a number wiii by rib warnings be kept from damning their own fouls for ever. 2. That Man hath exceeding need of a Saviour and a Sanctifier who is fuch a pernicious Enemy to him- felf. 3. How much you are beholden to God , who hath made you by his Grace to be one of thole few that fhall be faved. 4. How foolifh and unfafe it is to thinkjtnd fpeaj^ and do as the mofl do, unlefs you would fpeedasthe moft do for ever : And how unmeet it is for them to be con- formed to this world , who hope to be for ever feparated from them. 5. How excellent a people thofe few fhould be, above the common rates of men , whom God hath called out of fo great a number tohimfelf. How fer- vently fhould they love him, and how holiiy and hearti- ly fhould they ferve him ? S. O that we could be fuch as this nnrcy doth dc- ferve ! P. Two things more I will conclude with for your fatisfadion. i. That Hell is not to be thought of like a meer furnace of fire , where Turners are fryed , as abiding in one place; But the fate of the Devils who P 4 are 2 1 6 Clje poo? $9an# tfamtlp OBoefe. fre now at once tormented in Hell, and yet (q) rule *n the air under one Beelzebub , or Prince , and nighf and day compafs the earth as feeking whom to deceive and devour, This , I fay , fheweth us , that Hell is a ft ate of fin and mifery, continued partly by die volun- tary gravity of the damned , and confident with a kind of Ail -ive and Political life. And the greateflrefem- b!ance of it is the cafe of wicked men in deep Melan- choly , who can neither ceafe to be wicked , nor to tor- ment themfelves -, or of Rogues in Irons in the Jail, compared with the ftate of the Angels in Heaven. 2. That all great excellencies are rare : There is but one Sun ( that we know of) : The numbers of men on earth is fmall to the number of flies and worms and fifties, dec. Gold isnotfo common as Iron , or clay, nor Diamonds or other Jewels fo common as pebble- ftones ; The woods are covered with thorns and bryars , and the Commons with heath and furze , and weeds without any care and labour of pan • But Orchards and Gardens muft have greater care , and lie in a much narrower room : Kings and Nobles, and Judges and Doctors , are but a fmall part of mankind. And if God will have but few of us come to Heaven , one of thofe few fhall be of more worth, than thoufands of the wicked Reprobates that perifh. S, But, fir, the chief matter is yet behind : Tou have told me before of the fcandals, errours, and fed:s, and temptations by them, which will be in the £hurch ; and you have told me now-, of the multitudes that are wicked ^ But you have not told me, how I may efcape either of ( q ) EpheC 2. x. Job t. 6, 7 j 8. i Per. $\ 8. Rem. 2. 10. Hcb. 2. 14, «'« thife %fy poo? $Bm& jFamtlpOSoofe. 217 tbefe Temptations I What frail fuch an ignorant [inner as I do, when I not only fee the til example of the multi- tude High and Low-, but alfo hear men that fe em Learned and Goc[\y, condemning one another ; When one jaith this is the true Church, and another faith y nay, bat they are Heretickj or Antichriftian •, One faith, You arc damned if you be not of our way, and another faith, You are damned if you be not of our way, Mas, I am not able to judge which of them is in the fight. I know < not what a Socmian, a Quaker, a Papift, an Antinomi- an or any of the fe parties are, nor what they hold: How then frail I anfwer them, or know whether tjoey be in the right t What will you advife me to do in this difficulty ? P. 1. I will rirft remember you, that All this is no more than Chrift foretold us of, and warned all his difciples to prepare for. That falfe Chnfts and falfe Prophets floould arife, who frould deceive, were it poj- fible, the very Elccl : Matth.24.24. When they fay, Here is Chr 'ift, and there is Chrift, go not after them: v. 26. Thato/ our own fe Ives men frould arife, [peaking per- verfe things, to draw away difciples after them : A<5h 20- 30. That it muft be that her e fie s muff arife, that they which are approved may be made mantfeft : 1 Cor. ir, 19. That Satan would transform himfelf into an Angel of light, and his Minifters into Minifters of right eoufnefs to deceive : 2 Cor. 11. 14. That fome would caufe divifons and offences contra y to the Apoflles dollrinc ; even fuch as ferve not the Lordjefw, but. their own bellies, and by good words and fair jfeeches de- ceive the hearts of the Simple : Rom. 16. 16, 17. Among the Corinthians howquicklv did the more car- nal fort of Chriftians, fall into fa&ions and divifions, fome being of Paul, and fome of Apollus and fome of Cephas ? And the Galathians fo followed the Jewifli Teachers, 2 1 8 €De Poo? ©an* IFamilp TSoolu Teachers, that Paul was afraid of thern^ left he had la- boured in vain. And in many of the Churches , the Nicolaitans and Deceivers ( called the Woman Jez.e~ bel ) did teach and feduce the people from tt.e truth, Rev. 2. &3. But your fafety in this great danger muft be thus maintained. L Ton muft (r) hold faft to your Baptifmal five* riant, as explained in the Creed, Lords Prayer and Com- mandments : And take all for Chriftians who are true to that : and take all fuch Chriftians for the true Ca- tholic k Church : For that which make th a m an a Chri- ( han^ maketh him a me m beToTthe Body Politick of Chrift, which is his Church. So that if any man teach you any thing contrary to that, you muft rejedit .* For your Baptifma l Covenant is your Christianity. And if any call him a Heretic]^ that owneth this Chrift ian Co- venant, as opened in the Creed, Lords Prayer and Com- wandmtnts, believe him not, but take him for a flanderer of your brother, except he prove \i, i. by fome proved 1 contrary profeffion, which will prove that he doth not indeed believe as he profefTeth to believe 5 2. or by fome impenitent wickednefs of life. So that the fame Cove- nan t which your ovpnChrif Hamffconti^ cth iru will ferve b otlTforT teft to try mensdottrinesby, andalfoto try which"! s the true Church, and who are thtmembers of it witli whom you muIFhave Communion, and who are I I Here ticks whom you muft avoid, ff) z Tim. t. i$. Eph 4. j, 4, j, 6_. 7, 14, 1 $. 1 Cr. \i. !i, i j ; &c M*rk 16.16, 1 1. Adhere Cfje poo? $Jan£ ffamtlp TSoofu 2 1 9 I I. Adhere to thofe truths wherein all Chriflians are (f ) agreed. Papifts and Protectants and Greeks, and til forts tr ul y Chriftian, are agreed in the points fore - named,of the Baptifmai 'Covenant, the Cree d^jTTorcIs Prayer and the tenCommandmen ts/. And theyall confefs that all which we receive for Canonical Scripture, is I the true infallible Word of God i In all this our divi- /ions are no Temptation to ycu 3 Ucaufe we are all of a < mind in thefe. ' III. The holy (t) Scripture then being acknow- ledged by all 7 for the Word of God, you muft receive no do&rine which contradið it h Nor refufe any do- ctrine which is afTerted in it ; But try all by this divine, and certain rule. I V. Becaufe that the doubtful fence of many Texts, is the occafion of mens different opinions, you may well take up with that fence which hath either of thefe two marks : i. That which is fo plain and frequently re- peated, that to an impartial fober man it is pafi Contro- verfie ^ and if any pervert it, the plainnefs of the text will certainly fliame him. 2. That which all Chnfti- ans ( unlefs fome inconfiderablc dotards ) are agreed in as the proper fence, in all the Commentaries of their Learned men. And if you hold faft all the Texts which are thus tlairt, and all which Papifts, Greeks, Prote- ftants, c^c. do give the fame expofition of, you will have a great ftock of faving truths. (f) 1 Tim. 4. 6. & d.j.' R:m. i5. 16 , 17. (t) John J. JA V. Be 2o Wot Poo? $)an0 iFamtlp TSootu V. Be fure that you faithfully Love and (uj Pra* : tlife this much forementioned y which all are agreed in: And then I. The very Love and Practice will help you to fuch a lively experimental kind of ' knowtedge,& Wilt certainly fave'ybur foul, and keep you from every damning err our \ yea arid will great I'yad vantage you in all practical, and many dotlrtnal Controverfies. 2. And God will blefs you with (\v) more of his illu- minating help. Whereas falfe hypocrites, that have no Religion but opinion, and talk-, and frond felf-con- ceit, and contending z.eal y deferve to be forfaken of God, and given up to believe many falfhoods, and to lofe the troth which they perfidioufly abufed. Holy fouls have great advantage of worldly or opinionative hypocrites, in times of differences and contentions. At leaft (x) thefe fouls fhall certainly be faved. V I. (y) Learn all that you yet underfhnd not, in the fame humble tcachablenefs from the Minifters of Chrift, in which you firft entered into his Church. Think not that you are grown too wife to (zS) need their further teaching. When you once grow proud of your own under fanding, and think that you can judge of all things a?, the firft hearing, and that all is falfe which crofleth your firft conceits, and that Minifters can add but little to what you know already • then you are as bad as perverted already : For this is the root of a multitude of errours. (u) Joh. 7« 17. &t:. 17. & u. 14. Mat. 7. 2,z, 2,3,24- (n) Jch. 1?. 3, 4,r, 6, 7, 8, 9. 'Mat. »8. io. Joh. 14.11. f- r J Rev. 2i.'i4- (.'/Mat. 18. 3. (XJ 1 fhel. 5 t i£ 5 iJ. H;b. 13. V I I. The Ctje poo? $)an# iFamtlp O5oofe. 221 VII. The (a) judgement of the Generality oiAble^ Godly, felf denying, impartial Minifters, fhould prevail / more with you, than the judgement of any partial Sell, I whether it be Great or Small, either fuch as ftand for worldly inter eft, or fuch as run into parties by divifwn* For the Church of Chrift hath ever fuffered by thefe ) two forts, and therefore they are ftiH both to be ) fufpeded. 1 . Ungodly Carnal men that thruft themfelves into } the Sacred Miniflry for Preferment, will teach you fuch ! doctrine as tendeth to their worldly ends, to magnifie \ themfelves, and (b) keep the world in fubjediofi to them, that all may honour them and be ruled by their wills. Domination is evidently their work and end • and no wonder if they fit their doctrine to it. 2. On the other fide the raw injudicious fort of Chri- \ fh'ans, if once they grow inro an over-high efteem of ] thtir own Vnderftan dings, and Codlinef, are exceeding ' apt to fatten with confidence upon their own firft nn- digefted notions, and publifh them as faving truths, when after twenty years experience ihey will be afhamed of . them themfelves : And they are as apt to detlre to be made confpicmui for their Godlinefs in the world, and to that end to feparate from ordinary Chriftians as below them and unworthy of their Communion ^ As among the Papifts, the Religious muftfeparate themf.lves from others, into Religions houfes and focieties, which are ac- counted holyer than the reft. Thefe Se&s have ever | been the neft of errours - ? and divifonshwz ftill tended j (a ) Roon. i*. *6, i", 18. i Cor, 1. 10. Eph. 4. x; } x<. Ej>h. 4- M. Q>) iP«. 5. 3; 4. to 22 2 Ww Poo? *pan* JFatmtp 'Boolu to fitb-divifions, and all to the ruine of Love, Peace and Godlinefs, and confequently of the Church. So that the Generality of Divines and Godly people, whom you plainly perceive to avoid both thefe extreams, and to live in concord among themfelves^ in a felf-de- nying, fober y holy life, neither feeking worldly honours and preferments, nor running from concord into (c) frond felf-ofinionated fetts, are they whom you may i bed truft with the refolution of your doubts, and the condud of your foul, (o far as Minifters muft be | trufted. For i. God is not fo likely to guide by his fpirir, falfe-hearted worldly hypocrites, (d) whofeGod is their Belly and Mammon, as the humble, holy, faithful Pa- rlors of his Churches. And Chrift himfelf hath given you this direction, Mat. 7. By their fruits ye Jhatt l^now I them. For though a Bad man may be in the right , and ■ a Good man in the wrong ; yet if in a practical contra* verfie you fee the generality of bad men go one way, and the generality of good men go the other way, the far greater p-obability of truth is on the good mens fide. 2. But yet it is not fo likely that God fliould reveal his mind, to a few Good men, and thofe of the rawer injudicious fort, and fuch as are moil infe&ed with proud over -valuing their own wifdom and Godlinef, and fuch as have had lead time and fludy and means to come to great underdanding, and fuch as fhew themfelves the froudefi cenfurers of others, and lead tender of the Churches peace and Concord, and fuch as are apteft to (c) 1 Tim. 3. 6. Ad. 10. 3 j. (d) Phi!. 3. 18, 19. Tic. ,t.9i in- break Cije Poo? $)an# IFamtlp TSoofu 2 2 3 break all to pieces among themfelves ^ I fay, It is nor fi> likely that thefe are in the right, as the main body of agreeing, humble, godly <, peaceable, ftudiom Mmifters, who have had longer time and better means to know the truth : And the body of Chriftians, even the Church,] hath more promifes from Chrift, than particular du f viding perfons have. VIII. The Light and Law of Nature, is the Primi- tive Original Light and Law of God : Therefore re- ceive nothing from any Teachers which is certainly againft it. IX. Pray earneftly to God to preferve you from errour : And when conscience and experience tell you that any opinion or party would lead you to plain fin, ( as to difhonour you fuperiours, to favour perfecution or idolatry, to divide Chriftians and fet them againft each other, to deftroy Chriftian Love, to favour loofe and flefhly living, tonegled Gods ordinances, or the like) be fure fo far it muft needs be falfe. X. 03* Wait ft ill as a doubting Learner, where you^ cannot yet reach to a Divine Belief, If you underftand but thefe two lines, it will help you to efcape all the cheats of the Papifts, and the chief per- ' plexittes of mind, which all our Se&s would draw you into. r. Remember that the Chriftian faith and Religigv U of God: And if you believe the fame Articles meerly upon the word of men (whether few or many) it is not formally true faith and Religion in you ^ becaufe it is humane only, and not Divine, If you ^Believe the Prieft only or the Church that there is a refurrt&itn of 224 €t>e poo? $)an£ family TSoofe* of the body ^ and a life evcrlafting, this is not a Believ- ing God. 2. Therefore the ufe that you muft make of the Teach- ers of the Church is, to" help you to know what God hath revealed, what is his word • and fo to Believe and pra&ife it • and not meerly to believe the Priefts them- felves. 3. Yet a certain belief of Them in their places, is needful towards the promoting of your belief of God. As he that cannot read, and is unlearned muft believe that what is Read is in the Bible, and that the tranfla- tion in the main agreeth with the original, and that this Bible is the fame which the Church received from the Apoftles, and fnch like. He that will believe his Teacher in nothing, can learn nothing of him, 4. But this humane faith is another thing, quite dif- ferent from the Belief of God ; And it is but a fubor- dinate help to it • and no part of it. If man be not God, to believe man is not to believe God. Therefore if you fhould believe all the Creed, and all the Volumes of Councils and Canons, meerly as the teftimony of the Church, or whatever elfc you take only on your Teach- ers word, remember that it is no part of your Divine faith or Religion, but only an appurtenance to it (good or bad, as the matter is ). So far as you learn of and believe your Teachers, vou are a Learner and Difciple of theirs ; and by them may be taught to know what is the word and will of (e) Chrifi : Which muft be known by its proper evidence, which they muft jliew you y and not u^on their bare word alone : For to be a Teacher is to fhew you that Truth and Reafon of belie vi??g> which (c) 1 P^t. 1. 21. they %\>z Poo r > 39an# JFamtlp T5oo&* 225 they have learnt themfelves. But to be an Authoritative (f) Lord of your faith, is another thing • And luch fay, Believe becaufe we (peakjt. But fo far as you have Learned by your Teachers, what is the word and will of (g ) Chrift, and believe and obey it becaufe it is his word y fo far you are indeed a foriflian and Religi- ous. 5. Therefore if any tell ycu, £ This or that is the Word of God, } or [This is the true meaning of the word of God, ^ this is my counfel, and this is your duty - 9 1. If they be fueh as you are obliged to hearken to, as being your Teachers, or men of credit in fuch things, hear what they can fay, as one that is willing to Learn the Truth j And hear what others fay againft it : For it's bard to judge in Controverfies where both fides are not heard, (if the difficulty be confiderable. ) 2. Be not hafiy to conclude off ur on, that it is true or falfe - But continue meerly as a Learner till you know by all their Teaching, that the thing is True. And tell them in the meantime, [_ I know not whether it be fo or not : I will not fret end to be wifer than I am : I will be a Learner -, that fo I may come to be a Believer of it as a truth of Cjod, as foon as I have learnt it to befo.~] Either the thing is True or falfe before you believe it. If it be Falfe, no Teachers or Church can make it True, nor can fhew you the real evidence of Truth in it : Therefore if you believe it, whoever tell it you, you are guilty of believing a falfhood fathered upon God, when it had no evidence. If you fay, that their Evi- dence feemed good to you 5 that was, becaufe you were (f) 2. Cor. 1. M. & 10. 1$. f£j 1 Cor, x. j. 1 Thef. X. £>'. : £ - n_ fitfully 22 6 JEbc poo? jjBang family TSoofu finfully rafh and hafty, in receiving falfhood, and not Haying till you had time to (h) try it to the full. But if the thing prove True, yet it cannot be expected that you receive it, till you have time fufficiently to (i) try it. Nor can it be faid, that your delay being dangerous, you mull: prefently receive it on your Teachers word : For that is but to be a Believer of man : And that which a man cannot know to be Gods word, without time to try and fee the evidence, it is in vain to fay, he Mufi do it. And when a man hath firft received both all the Eflentials of the Chriftian Religion before men- tioned, and all the doctrines, and all the expofitions of •Scripture, which the Generality of Chriftians in all ages hav. tgreed in, together with all the Light and Law of nature - 5 the Controversies which remain, can be of no fuch neceillry, as that we mult needs make hafte to be- lieve men that tell us they are Gods truth, before we have time to prove and learn it to be fo indeed. Whoever therefore be your Teachers, or whatever Church pretend eth to inform you , £> Call nothing Gods truth or word, till you have fuffcient Evidence to prove it fo ; But continue as Learners in that doubt which yon cannot overcome, till yon can be (k) Divine believer- And if you do believe any thing meerly on your Teachers word, fay plainly, 0^1 believe yon as a wan n this . But it is no part of my Religion and Belief of G '-d, till 1 find v indeed that it is his word. F 'low .hefe ten directions, and you will be fafe ir ft ail the divifions, and clamours of contenders, ay, Here is the Church and truth, and there is the Church and truth. And when feds and reafonings make (b'j xThcf 5,n. 0) Gal. 6.4. ft; iThef.i.r* others C#e Poo? $&am JFamtlp 'Book* % 2 7 others at their wits end, your way will be fare arid plain before you, S. How clear have you made that cafe to me which t thought would have utterly bewildred and confound* edme ! P VIII. The eighth Temptation which I mud fore- warn you of, is this : You will be in danger to miflake the nature of the Chrifiian Religion, by minding only fome parts of it, and overlooking the reft ( and perhaps, the greateft ) and taking up with the feparated parts alone, . : « Gods word is large, and mans mind is narrow : And we are apt when we obferve fomething, to think that it is all. So fome are fo intent oh Duty, that they have poor thoughts of Grace and mercy : And fome think that the magnifying of Grace, obligeth them to vilifie inherent ho line fa and performed duty. And nothing is now more common than to fet Truth againft Truth, and dmy againft duty ^ when they are fuch as God conjoyneth* But the inftance that I will now warn you of is this : The true nature of Religion is nothing elfe, but (& [_ Faith turning the foul by Repentance from the flefl) and world, to the Love and Praife and obedience of Odd, in the Joyful Hope of the Heavenly Glory 'J* Read this over and over again. Now the too common cafe of Chriftians is, To live (o much in the ufe of rneer felf-love and fear, as that almoft all the notable exercifeof their Religion is but a timorous care to be faveds and an enquiring after markj or other ways by which they may know that they (hall be faved * and, i performing of duty as an heavy but neceffaryiksk.? that rfiey rhay befdved; But that which you rauft aim it &j 228 €fce poo? $)an* tfauuty Xoofe* £fo ftudy much Gods wondrous Love in Chrift, and the Certainty and Greatnefs of the Heavenly Glory -, Andfo far to mourn for fin as it tendeth to magnifie Grace, and to cleanfe and preferve the heart and life ; And to live in the con ft ant Delights of Divine Love, and Joyful Thank.-giving y and Praifes to oar Creator, Redeemer and SanUifier, and in the Belief and Hopes of life everlajt- ing • And out of Love to God and man, to delight in confiant obedience to God, and in doing all the good that we can do in the world -, And in this way to truft God quietly and gladly with body and foul, ] This is true Religion •. And weeping for fin, and par- ticular ordinances ; muft not be neglected, but efteemed only as lower parts, which are but ftepping ftones to this afcent, and never to be fetagainft it, nor our chiefeft care to be fpent upon them. S. I thanks you for this warning : for I perceive by this that true Religion is a very noble and a pleafant life, 'But mo ft good people that J have kjwwn do but ask^what they jhall do to be faved, and beg for afofter heart that can weep for fin, and keep on in hearings prayer and Sacraments, And the Praifes of God do take up but a little room in their devotions, (except fame that do it by way of erroneous oppofuion to humili- ation and Confeffion of fin, ) And Divine Love 9 and the Joyes of Faith and Hope and holinefs y are little feen. ZUX. Ifcbe Poo? $)att0 famtlp Tgoofc* 229 P. I X. Your next and fore Temptation will be, to ( / ) abate your zeal and diligence by degrees, and to grow to a cuftomary coldnefs and formality, and lofe all fytbe life of your Religion. All your fpiritual vigor will die away into a Carkafs and Image, if you be not cart- ful to prevent it. S. What would you have me do to prevent it ? P. 1. Let your firft and chief Labour be everyday about your Heart : ftir up your foul when you find it lluggiih. Learn how to preach to it in your medita- tions -, and to ( m ) chide it, and urge it to its work. 2. Live under the livelyeft Miniflry, and in the moft ferious Chriftian company you can get : or if that may not be, fupply that want by reading the moft lively fe- rious books. 3. Take heed of turning your Religion and Zeal to by Opinions and Parties inftead of the life and practice of faith, hope and Love. For a factious, wrangling, con- tentious zeal, is as definitive of true holy zeaT, as a Feavor is of natural heat and life. 4. Take heed of growing in Love with the world : For as the thoughts of Riches, and Rifmg grow fweet to you, the thoughts of God and Heaven will grow Hfe- lefs and unpleafant. 5. Take heed of finning wilfully : for all fuch fin doth harden the heart, and forfeit the quickening help of the fpirir. 6. Hold on in the ufe of all Gods ordinances : For (l) Rev. ?. 4, f. &3.15, 16. Mat. 24 11. (m) Pfcl \i» j. 11. & 43 5. Q_ 3 intermijfions 33Q IpeP oo? $9att0 JFamilp 'Boofe. *ntermjfions znd unconfiancy tendeth to a total neglecT: : And a contented courfe of lifelefs duty, tendeth to fpiri- tual death it felf. P. X. Your next Temptation is the dreadfulleft of all the reft: Tea may be Tempted at lafi, to doubt whether the Scripture be the word of God, and whether' Chnfi be indeed the Son of God, and whether there be a Hea~ ve$ and Hell, and Immortality of the fouL And this may befall you, i. Either by the company or books' of Infidels or Atheifls, who prate againft the Scripture and the life to come : 2. Or elfe by the malicious fuggefti- ons of Satan, ftirring up in you unbelieving thoughts ; 3o'But fpecially in cafe of Melancholy, which is adifeafe of the body which giveth him great advantage to moleft the mind with blafphemous temptations : fothat he will draw you to doubt whether there be a God, or whe- ther he be the Governour of the world, or whether Chrift be true, or Scripture be Gods Word : And here he will fet before you the texts which you underftand not,' and perfwade you that they are contradictory, and ask you, 4 Is it likely that this or this fhould be true? And thus will your very foundation be afTauhed. And theconfecjuent may be either very trouble fome or very dangerous to you. • If you do abhor thefe fuggeftions, it will be a torment to you, 'to be followed with fuch odious hideous motions : Though as long as you abhor rhem, they will not condemn you, : But if you pati- ently hearken to them, then your danger will be great. S„ J way you open the danger to me, that 1 may the more dread it and, avoid it ; > »• P If God do not by his Grace ftirup your foul to ■detefl and cafe away fuch thoughts^ or fhew you by his • - Light €f)e poo? 30an# tf amity TSooS. 231 Z/^k the falfenefs of them, they may bring you to Atheifmor Infidelity it felf-, and your later end will be worfe than your beginning. But if you do not turn profeiTed Infidel, yet if your doubts or unbelief be the ftronger party in you, they • will make you an Hypocrite which is a fecret Infidel : For while you prevalently doubt ot the life to come y and whether the Scripture be Gods word, you will take this life as your far eft portion, and you will fecretly refolve to five your life and worldly frojperity, and put the matters of the life to come upon a venture : You will never die nor be undone for Chriit, nor ever win Hea- ven with the lofs of earth • but only take up that Reli- gion which is mod in fafhion, or which may heft quiet your Confcience in a flefhly worldly life : And you will hope that if there be a Heaven you may have it oa a referve when you can keep the world no longer • But becaufeit feemeth fo uncertain to you, you will hold fafl what you have in prefent as long as you can. Therefore in all Controverfies and matters of Religion you will have an Indifferency, covered with ihe name of Moderation • For he that doubt eth of all Religion, can in *afe of danger be of any, while indeed he is heartily of none : And he that doubteth whether there be a Hea- ven, will not much ftick with you about the way to it : And he that heartily believeth not in Chnft, will not be very fcrupulous about his doctrines or commands. Thus fecret unbelief or prevalent doubting of the Chriflian truth, will make men miferable Infidel-Hypocrites. S. I tremble to thinly of fo great a danger : and the more becaufe that I find not my fclf able to defend the faith again ft a fubtile adverfary and deceiver. But what if I fliou/d be brought into Dou u ,tin£, wtU all Doubting have fiich fad and damnable effects ? Q 4 P, No : 232 €&e poo? $)an0 JFamtlp 'Book* P. No : The queftion will be whether your Faith or your Vnbeliefbt the ftronger and more -prevalent. If your Doubting be Wronger than your Belief, then you will be an Infidel-Hypocrite - 9 and will have no Religion but what (hall give place to your worldly in- tereft •, and will never for fake ail for Chrift • and God and Chrift and Heaven muft come under the world and the flefh ., And while, left it fhould prove true that there is a life to come, you will think it necefTiry to have fome Religion, it will indeed be none •, becaufe k maketh God no God, and Chrift no Chrift, and Heaven no 'Heaven, by putting them after or below the world. " But if your Belief be ftronger than your Vnbe lief or doubt ing,ihtn it will not only refifl fuch temptations, but it will (till keep up the Inter eft of God and Heaven and Chrift and Holinefs in your heart ^ and your faith, though Weak, will (n ) overcome the world : your Resolutions to forfake all for Chrift and Heaven will be firm and conftant : you will go on in the ferious ufe of all the means of your falvation : you will forfake the gain- ful left and fweet eft fins : you will perform the hardeft and the deareft duties. And though your graces will be all the weaker^ and your life ' the worfe, for the weaknefs of your faith h yet you will rather die or let go all, than forfake your mafter,' or hazard your hopes of lite eter- nal : And as long as your doubts or unbelief are thus overcome, by a faith that is wealz_, but ftronger than they, though you cannot fay, 7 am certain that there is another life, or that the Scripture is the word of God, yet Chrift will take you for a true believer. (ji) i JolM. 4. H.b. ir. . - S. This Ctje #>oo? $)an* JFamtlp Xootu 2 3 3 S. 7lktf is comfortable : But me thinks then aH men fhonld be faved, though they have no Belief, but the rneer discerning of a poffibility of another life. For all men are mo ft certain that they muft dk . and a little time is even as nothing •, and all the pleafures of this little time , are but a doting dream , and vanity and vexation ftamth them all. If then we are moft certain that there is no true felicity here, and that by feeling a better we have nothing here to lofe that's worth the ks e pi 77 g-> common reafon will tell any man that he flwuld let go all, for the fmalleft hope p j ?• (f) i Cor. a. 14. his 2 34 €&e Poo? $jan# family 35oolu his mind, by Gods fpirit within, (to heal his blindnefs and fenfual violence) as well as by the word with- out. 2. And this apprehenfion of Reafon, muft be by (q) faith . ( which is a Rational Ad. ) How far the Na- tural Evidence of a Life to come, may carry thofe that have nottheGofpel,Inowpafsby : But we that have both Natural and Supernatural Revelation of it, do find all little enough ; And that without a prevalent Belief of the Gojpel, the Heart will not be turned from this world to God, nor Senfuality be truly turned into Ho- linefs, or overcome. S. But J heard a Learned man fay, that if Infidels were turned loofe to difpute with profeffors again ft Chri- stianity and the Scriptures, they would filence moft of the very Minifters themf elves ; and find vu far harder work, than Anabaptifts, Antinomians or Separates, or any other ftL~t. And if fo, what jhall fuch ignorant ferfons as I do - 9 and what certainty or ft ability of faith can I expetb to have and keep ? P. i. It is the merciful providence of God which commonly fo ordereth it, that Weak and Young Chrifti- ans have but weak, Temptations to unbelief. Their Temptations at firfi: are ftrongeft unto fenfuality and the Love of the world, and not to Infidelity it felf. And then they are more troubled with Doubtmgs about their own fincenty, than about the truth of the word of God. You fee fomewbat like it in every tree that groweth in the earth : Whether .do you find more young plants and little trees, or more old and Great ones, overturned with the winds ? (l) Heb. ii. 6. Mat. n. 17, S. More Cfje Poo? $)an* JFamtlp TSoofe* 2 3 5 S. Afore of the old and great ones, P. And what is the Caufe of it ? S. Becaufe the Great ones more refifl the wind> and it hath a fuller ftroke at them. P. And yet the young and little ones have fo little rooting^ that if they felt the tenth part of the force which falleth on the bigger, it would overthrow them. But the wife God fo ordereth it, that the Roots and the Top fhall equally grow together ^ that fo the windsjnay alTault the top, no ftronglier than the roots can bear. And fo he dealeth with young believers. But thofe hy- ' pocrites that grow all in the top of outfide actions and profeftions, and not at all in the Roots of inward Faith and Love, are they that fall in times of trya!. 2. And then you mufl know that it is not the mofc ( r ) fubtil w it, but the mo ft fanttified heart, which hath the beft advantage againft Temptations to unbeliet : And therefore young (i) Qrnftians y that have but little Learning may itand, when Learned Do&ors (t) fall and perilh . And God hath not fo ordered the Evidences of Chriftianity, as that the fineft wits mufl alwayes make the beft believers, S. I pray you tell me then, how I mufl be eftablijhed againft all Temptations to unbelief, and how I muft prove the truth of Chrift, and the Gofpcl to be indeed the word of God, fo as that J may ft and faft againft the fubtileft Reafonings of unbelcivcrs,and may truft Gods word, to the for faking of life and alL P. This cafe is of it felf fo great and weighty, as that I cannot fufficiently fpeak to it, in this fhort difcourfe : (r) Mat tt. if. Si 16 T7. (/; Eph. 3. 17, 18, 1?. Co!. 1.7. (t) Ma:. 1 J 6 } zi. But 2j6 €&e pw? i)an0 ff amtlp Q5ook But I advife youferioufly to read of it what I have writ- sen ma Book called The Life of faith: Part 2. And if that do not fetisfie you, read throughly what I have written in four Books more: 1. In one called The Rea- fons of the Chriftian Religion : 2. One called, More Reafonsfor the Chriftian Religion : 3. One called, The vnrcafonahlenefs of Infidelity ; and 4. In the fecond part of The Saints Reft. Bur vet I (hall now tell you enough to ftablifh you, if you can but underhand much in few words. You mud know therefore what your Baptifmal Pro- feffian dot h contain, when you Believe in the Fat he r, the Sen and the Holy Ghoft. S. / think yon will make the Baptifmal Covenant fervefor all things, from frft to laft ! P. As the Father Reconcileth ustoHirofelf by the Son, who came as his Meflfenger from Heaven, to make known God and life eternal to mankind • fo the Father \ and the Son, do fend the Holy Ghoft into the fouls of men to be Chrifts Advocate, Agent and Witnefs in the world : So that in one word, It is the (u) Holy fpirit i that u the proof of the truth of Qorift and of the GojpeL S. But J have heard Preachers fpeakjnuch againft this Arqiment, and fay, that I. Thus no man can know that £n-n ft and the Gojpelare true^but he that hath the fpirit. And what then fall we fay to Infidels to con- vince them ? 2 . And that thus every Phanatick. that thinks he hath the fpirir, will make him f elf the only judge. 3. Andthat few Goodly men do feel fuch a teftimeny of the Mr it in themfelves, as to tell them what is and what is not Gods word; 4. And if they did, How frail they {u) Heb. 10. 15. 1 Joh. 5. to. prove C&e poo? $f)an# ffamilp T5oofe* 237 frove that it is indeed Gods fpirit y and no delufion £ $9 that when ohy Catechifms fay> that only the witnefs of thefpirit canafliire us that the Gofpel is the word of God, many learned men cry foam* upon that ajfertiox* T. That is becaufe that thofe Catechifmes have cot made them underftand the matter : one fide or both not knowing what is meant here by the teftimony of the fpirit ^ or elfe they fpeak of another thing, Phanaticks mean •, An inward impnlfe or Allual word otfnggefion of the fpirit within them % faying or per- fwading their minds that this is the word of God* But this is not the thing that I am fpeaking of. But I wi'H better tell you, How the Holy Spirit is the Advocate and Witnefs of Chrift The Holy Spirit is fent by the Father and the Son, to do that on fouls which none but God can do y and which God doth not do by any other means but by Chrifi y his fervants and his dotlrine. This work of the ( x) fpi- rit is the extraordinary exprejfton and Impreflion of Gods Threefold perfe&ions, his P O W E R, his W I S- D OM and his GOODNESS. This way the Spirit is the witnefs of Chrift, * i I.Before his coming, in the (y) Prophets and the firft E- dition of the Covenant of Grace, where i.Many miracles^ 2. A word of Divine Wifdomand Prophecies (fulfilled J 3. And the|mercy and holinefs of God, were all exprefled. IL In Chrifts own (z) perfon, and his life appeared the (x) z Tim. 1. 7. I Pet. 1. 2. ()•) 1 Per. 1. 11. Ifa. fait. (l) Joh. j. 34, Job. 1. 31, 33. ifa. 42. 1. Mat. 12.. 18. Ifa. 1 1.2. fame 238 CtJe poo? ©an* JFamtlp'Boolu £>me Divine Impreflions and Expreftidns of the Holy Spirit, i* In the (a) Power which he exercifed in working abundance of uncontrolled Miracles -, Healing all difeafes by his word, Railing the dead, and finally Rifing from the dead himfelf, and after forty daycs abode on earth, Afcending vifibly up to Heaven while his Difciples gazed after him; , 2. The wifdom of God was notably Imprinted on all that Holy do&rine, by which he brought Life and Immortality to light, and taught men to know God, and life eternal. 5 . Love and Goodnejs were moft confpicuous, in his wonderful work of mans Redemption, his condefcenfion, his fufferirigs, his Covenant of grace, with all the reft of his decla- rations of the Fathers Love and holinefs; And thus the fpirit on Chrift himfelf (which alfo irt a vifible fhape fell upon him at his Baptifm ) was his Whnefi 1 1 1; In the Perfons and lives of flrifts (b) Apoftles and chief Difciples, ( who were the Witnejfes and Re- porters of his own Words and Miracles ) the fame Im- preflions and Exprepons of the Holy Spirit appeared, as the witnefs of the truth of Ghrift: i. While they de- clared his word and Miracle S, they wrought abundance themfelves ( or rather God by them ) to prove that they were true witnefTes of Chrift : They healed the (icic and raifed the dead, and judged and deftroyed fome ob- ftinate enemies of Chrift, by the meer power of .God. zJYhtWifdom of God did notably appear in the light and (a) Rom. 1.4. Heb. 3 3,4. Aft, 7. 2l . (b) Rev. 19. 10. Aft. *. 16, 18. Joel ft. %%. . Gal. 3. », 3. Zech. 4. 6. Aft; 2. 4. &$•' 10. 1 Cor. 4. io ? ti. 1 Cor. 12,4, 7, 8,^, 11. & 14. 2. Eph. 3. j. Aft/?. 3,?. iCor. T.4,50 C&e poo? $9an0 JFamtlp isoolu 2 3 9 harmony of their do&rine and lives. 3 . The Goodnefs and Love of God, appeared in their wonderful Holinefs, Self-denyal and Love to fouls. I V. All the fame Impreflions of the Holy Spirit, ap- peared on the Chriftians who were Converted by the Apoftles, and received their Teftimony of Chrift, and delivered it downwards unto us. 1. Miracles of one kind or other were common among them long. Even among fuch culpable Churches as the Galatians, ( Gal. 3.1,3.) and the Corinthians, (2 Cor. 13. 1,5.) 2. Prophets and Teachers of eminent Wifdom, without Universities or much previous ftudy, were fuddenly made fuch by the Holy Ghoft, 1 £Jr. 7. & 12. 3. Their Love and Holinefs was wonderful : God was all to them • and the world and life it felf was as nothing ; fo that they ft and yet as patterns of Love and Goodnefs and Patience to this day. V. The Sacred (c) Gofpel and Do&rine it felf de- livered by Chrift and his Apoftles, doth to this day vi- fibly bear this Image and fnperfcription of God, 1. In the works of Power there recorded, and in the Powerful Truths of it, which conquer the world the fiefli and the devil. 2. In its wonderful wifdom, and prophecies ful- filled, and clear directions for mans falvation. 3. In the Goodnefs of it felf and its deftgn, being the Glafs in which we fee Gods face, the immortal feed, the fanfti- fier of fouls, the moft wonderful declaration of Gods Love and Amiablenef?, and his deed of Gift of Life ( c ) 1 Per. 1. 23. 1 Pet 2.1. Joh. 6. 63. A#. 11. 14 Rtfm. Io. r. Col. 1. T. Heb. 4. it. Proy. jo. f. Pfll. 12 5,6. & 19. 7>B.9. 1 }oh. 5. 9, io, 11, 1*. Eternal. 240 COe Poo? gE)an£ family OSaotu Eternal. So that Gods deep Imprinted Image and fuperfcription telleth us that it is the Word of God. V I. Laftly, The fame (d) Holy Spirit doth by this fame word. Imprint the fame Image of God on every believer from Adam to this day •, but in a Greater degree , fince the Afcenfion of Chrift and promulgation of the Gofpel ; So that if any man have not the fpirit of Chrift^ it is becaufe he is none of his, Rom. 8. 9. All that are favedhave, 1. The Spirit of Power y which quickeneth them to God as from the dead •, and enableth them to overcome the world and the flefh, and to forfake their deareft fins. 2. They have ail the fpirit of Wifdom or a fonnd mind^ by which they pra&ically and powerfully and favingly know God, and Chrifi y and Heaven , and the beauties and myfteries of Holinefs, and the evil of (in, the vanity of the world, and the madnefs and mifery of the wicked : In a word, They are wife to God and to falvationy though in their generation the men of this world may be wifer than they . 3 . They have the fpirit of holy Love, to . Gad and Man^ and to themfelves for Gods fake. 2 Tim. 1 . 7. They Love God above all, and Love him in his works, and efpecially in his Word and Saints, and Love to do , — — ■— r , ■ ( d) iThef.z.i}. 1 Job. 9.24. Rom.8.9,13. Gal. 4 6. ijoh. 4. 13. 1 Joh. ?. 9, 10. i)oh.?.6. Phii. 1. 19, 27. & 2. 1. & 3. 3. Ezek, 2,6. 16, 27. & ?7. 14. & 3?- 29. & 11. 19- & 18 ^i, &c. Bphei. 1. 1?, 17. Joh. 3. 5,6. & 7. 39. Rom. a. 29. & 8. 1, 16,23, 2(5. & iz. 11. 1 Cor. 6. 11, 17. z Cor. 3. 3.17. 1 Cor. 12. 12, 13. Gal. 3. T4. &5-?. .to the end. Hphef. 2.18,22. & j, |5. & 4. 3,4. & j. 9, il Phil. 1. 19, 2 7 ! & 2.I.&.3J. . good" C&e poo? £©an0 iFamtlp TSooiu 241 good to all they can, and think not life too dear to ex" ercife and mantfeftthis Love. Now this Holy Image of God is firft printed on the Gojpel as a feal ^ and by it as the Jnftrnment , and by the fpirit as the band, it is imprinted on the JohIs of all Believers. And how is it poflible for God to fet a plainer Mark^ of his approbation on Chrifts Gofpel, and to tell the world that it is his own, more clearly than by the Holy Spirit, thus Witnejfmg to Chrift by all thefe fix particular inftances ? i. The fpirk on the Prophets and Covenant that foretold Chrift. 2. The fpirit on Chrift himfelf. 3. The fpirit on the Apoftles. 4. The fpirit on the firft Churches. 5. The Imprefs of the fpi- rit on theGofpel it feif* And 6. The fpirit on all be- lievers in ail Generations. And now you may fee why I told you, that by the SPIRIT as Chrifts Advocate ■, Agent and Witnefs, I mean another thing, than an inward fuggeftion of the fpirit telling us that this is the word of God : that by Witnefs I mean fpecially \Evidence~\- Even as the Be- ing of a Rational foul in all men, having the faculties of Vital Aclion, Vnderftanding and Free-will, do prove by evidence, that a God who hath Life,Vnderflanding and Will, is their Creator • fo the Regenerating of ( not one or few, but ) all true Believers, by the Quickening^ Illuminating and Converting work of the Word and Spirit conjunct, powerfully giving us a new Vital" activity, Wifdom and Love to God and holinef, doth in the fame fort prove by way of Evidence, that God is the Author of the new-creature, and confequently, the Owner of the Gofpel that is ufed thereunto. And alfo hence you may fee why I told you that it is ROt 4 only the Snbtile wit ot the Learned, but much more the fffflinefs of everv Regenerate foul, that belt help- R etb 242 C&c poo? $)an8>o, 10, 11. You have Chrifts fan&ifying fpiritjV/hkh is his Mar^hh Advocate and Agent in you, and your earnefi^nd pledge zndfirft-fruits of eternal life. By this you may know that Chrift is true^ and that you are the Child of God, even by the jpirit which he hath given you, 1 Job. 3. 24. Rom. 8. 9, 16, 26. Gal. 4. 6. As the likenefs of the Child to the Father is his Evi- dence, fo is the divine nature and Image on the Re- generate. None but God can thus Regenerate fouls : And God would not do it by a do&rine that is falfe, to honour it and to deceive the World. And this Love to God, and Holy nature which is in you, is the feed of God, which will not fufFer you to deny your Fa- ther, your Saviour and your Regenerator. You fee now howtheweakeft may prove Chrifi and his Gofpel to be true, and may ftandfaftagainft all the aflaultsof the Devil , even by the Great Witnefs of the Holy Spirit, and not in any Phanatick fence or feigned ope- ' rations. S. The Lord help me to under ftand and remember it. ■Ton have faid that which already I fee to be the Light it felfy and feel it give fame firength to my belief. And though I was ready to ask^you, How I jhall be fure that the Hiftory of all thefe things and Miracles is true ? Yet now I am a?jfwered by this continued Evidence, which is not far off, but is in me, and down to the end of the World is continually at hand to anfwer doubts. - P. The Hiftory of thefe Miracles and other facV is alfo delivered dawn to us with as great ad- vantage, as our A&s of Parliament, and that there were fuch men as Alexander, Cafar, and Confian- tim C{je Poo? $)an# ffamtlp Xocfc* 2 43 /;;?£ in the World , which are moil eafily proved true. S. /?«/" have none of the Heathens had the fpirit, who fycw 'not Jeftu Chrift f P. In wh.u mcafure they had it, and whether to their falvation, I pafsby : But as it is the Light of the Sun it felt", which appeareth before Tm-rifing^ fo was it the 5^'mc/"^r//Hiimfelf, which illuminated Good men before Chrifts Incarnation, under the firfl Edition of the Covenant of grace : And alfo which gave the Heathens that meafure of Wifdom, and Virtue which they had. But all was much lefs than what true Chriftians com- monly have, fince the Sun is rifen. S. But you have not yet told n.e, how ihty that have not the fpirit , pi all be convinced of the truth of Chrift? P. Do you not fee that the Works of the Spin: which N I have opened to you are fuch, as a ftander by that is Rational and true to his own Confcience, cannot deny ? Might not an unregenerate man have feen. the Miracles of the Prophets and Chrift and the Apoftles, and been convinced of them and of Chrifts Refurre&ion by hi- ftorical certain evidence? May he not be convinced of Gods Image on the Gofpci it felf , and of the Holinefs and Wifdom of the Godly, and plainly fee that the. Righ- teous is more excellent than his Neighbour, and perceive the fpirit by its fruits ? Doubtlefs he may, if Malignity blind him not. S. / perceive by thi<> that it greatly concerneth all Chrifts Jerva?its y to chcrifli and obey the fpirit , and to grow in Grace , and live very holy and heavenly, and efpecially Loving and fruitful live s } when their hoiintfs is to be t he ftm&mgmtnek for Chrift and the Cofpel U the worlds from age to age /\ And thai the fins of (jirifti- cms are a greater wrong to Chrift than ever 1 before ima- gined,' r % t,'i 244 Cfce ppo? $9an# IFamtip Xoofe* T. I will give you one proof of that from the words of Chrift himfelf : Job. 17. 21, 22, 23. Chrift pray- eth /or t be m thut flail believe on him by the word, \jhat they all may be one as thou father ajrt. in me, and I in thee, that they alfo may be one in m, that the world may believe thai thou haft fent me : And the glory which thou gave ft me, I have given them, that they may be one even as we are one : J in them, and thou in me, that they may be made perfetl into One, and that the World may know that thou haft fent me, and haft loved them as thou haft loved me \\ S. This text is fo vehement attd layethfo much of the Glory of Chrijiians, and fo much of the convincing evi- dence oj Chriftianity to Convert the Worlds upon the Unity of Believers, that it ftirreth up in me a greater fear of Schifms and Divifions and Setts than I had be- fore* I pray you therefore add aflwrt Character of each feci, telling me what that evil is in each one which Imuft avoid. P. That I mud not do now, 1. Left I be tedious: 2. And what I give you in writing will not be read by any of thofe S,ds 5 if they find a word againft thera- felves. I will now conclude with thefe five Graces and duties, which mud be your general helps againft allTemptations whatever. I. You muft (e) grow in holy knowledge : Children and fools are eafilier cheated than the wife. (c) 1 Pet. 1. r i Pet. 3 i£. z Thcf. 1. j. Fp'i. x. n, 1 9: Phi'- 1. ?. Co!. 1,9 8c 3, 10. Vtby, 14. 16, tt You Waz Poo? ©an# family TSogI 245 I I. You muft come to a full Refolution. Refolve ra- ther to die than wilfully^. An nnrefohed^xCcn en- courageth the tempter, and is more than half overcome already. III. Be fearful o£ finning, as confcious cf your bad- nefs, and the multitude cf Temptations : And let watch- fulnefs be your conftant work. I V. Be fure that your Heart and Life be wholly given up to God, and filled with good, and ftill employed in his fervice : And thtn the Tempter will never find you Difpofed or at Lei fare for his turn. An empty heart ( much more a carnal ) and an idle life, is ready to en- tertain any motion unto fm. V. Look ftill by faith to Chrift and his Spirit as your only ftrength. And truft not to your own Vnderfand- ing, Goodnefs, or Refolntions : For man of himfelf is very mutable. The Lord that hath Convened you^ confirm you and prefer ve you. •R 3 The - .■ ; . x *.\6 %\)t Poo? $)an0 IFamtlp T5oofc. mmmmmmwm The Sixth dayes Conference. I nft ructions for a Holy life. i. The Necellity , Reafon and Means of Holinefs 2. The Parts and Pradice of a Holy life. 1. For perfonal Direction* 2. For Family Inftrullion. Speakers. 5 *«¥> A Teacher. I Saul, A Learner. c Paulo ^ NjOme, Neighbour, Me thinks by this time, you fhould fo well underftand your own Condition , as to know your felf what further inft ructions to defire ? What would you have me teach you next ? Saul. You have already in our familiar Conference made known to me what is the Nature ofChriftianity and Holinefs , and what are the Temptations which muft be refifted* ( And I truly approve your wifdom in rather . ac- Wzt Poo? $£an# f amtlp TSoofe* 247 acquainting me with them before-hand that I may be prepared or may prevent them , than ( as many do ) to flay till I come to you in a Temptation for rcfolution to help me out : For J know it is eafier and cheaper to pre- vent the kjndltng of this fire , than to quench it : S, I. / would have you difiinBly to write me down, the true Reafons and means of Converfion and a holy life : For I know that it is the fame Reafons which made me a Chriflian , which mufl keep me one. <>And therefore I would oft review them , as if I had never been Converted : For if J forget what moved and turned my heart to God by Chrifi , I fl)all be ready to lofe the effett and to turn back, !.47. 7. £*ck. 18. 4. Gen. id. 2). Mai. 1. 6. cm C&e Pao? 30an# jFamilp OSaofe. 2 5 1 can be our Higheft Govcmour, but our Owner ? whofe Infinite Power, Wifdom and Goodnefs, majceth him only fit thereto? And it he be our Govemour., he muft needs have 1/div.J , with Rewards for the£ our ^4//. III. By knowing thus thy [elf and 6W , it is eafie to know what Primitive HoUnefs and Cjodlinefs is. Even this hearty, entire and abfolute refignation of the foul to God, as the Infinite Power, Wifdom and Goodnefs - y as our Creator, our Owner, Govemour, and felicity or $nd : fully Submitting to his Difpofals - 9 Obeying his Laws, in Hope of his promt fed Rewards, und Fear of his threatned Pumfoments •, and Loving and De- light in o- in Himfelf and all his appearances in the world • and De firing and feeking the endlefs fight and enjoyment of /?»» in Heavenly Glory ♦, and Ex pr effing thefe Affections in daily Prayer, Thanksgiving and Praife. This is the c^ of all thy faculties : the end (J?) Matth. ii. 3'. jQr.f.iz. z Cor. { g, q. fi)Timsz. T4. z Cor. 8.5. & 6. t£, t 7 3 t 8. 1 P.vt. i. 9. I'Calm [p . Plalm J7. 4. Pialm 40. 8. Co'. 3. 1. 2,. Macu. 6. ip, a:, zCor. 4.17, 18. and 2 5 2 Cl)e Poo? $)an# tfamtlp TSoofe* and bufinefs of thy life : the health and happinefs of thy foul. This is that Holmefs or Godlinefs which God doth fo much call for. I V. And by this it is eafie to know, what a (k)fiate of fin, and ungodlinefs is. Even the want of all f^ Holmefs \ and the fetting up of Carnal-S ELF inftead of G O D. When men are proudly Great , and Wife, and Good in their own eyes -, and would Diffofe of them- felves and all their concernments •, and would Rule them- f elves , and P leaf e them fe Ives , according to the fiefioly appetite and fancy : And therefore hove mofl the Plea- fures and Profits and Honours of the world , as the pro- vision to fatisfie the defires of the Flejh : andGWfhafl be no further Loved, Obeyed, or P leafed, than the Love cf Fie fiily pleafure will give leave ; norfhall have any thing but what the Flefh can fpare. This is a wicked y a carnal, an ungodly Itate ; though it break forth in various wayes of finning. V. By this , Experience it fe If may tell you, that woftmen ( (I) yea all, till Grace renew them ) are in this ungodly mi fer able fiat e : ( Though only the Scri- pture tell us how this came to pafs. ) Though all are not Fornicators, nor Drunkards, nor Extortioners, nor Perf.cutors, nor live not in the fame way of finning^ yet Selfifljnefs and Pride , Senfuality and the Love of worldly things, ignorance and ungodlinefs , are plainly become the common corruption of the Nature- of 'man:' (h)Vh\.\\ & t. H(b. 12. T4. Rom. 8. 19, i?. Jph, ;. ?, -,,6. i T°h. - *5> i&- Rorjj M-I4>K- Rom £ \ 1 6. I.uk. 18.13. & 14. 2<<> 33. f/)Rom.j. -pfal. 14. Ephi-f. 2. 2,3/ Rum. 5. 12, 17 5 1?. Jchn 3. 6. ' fo fothat their Hearts are turned ro tfo world from God ^ and filled with impiety , filthinefs , and injuftice ; and their Reafon is but a fervant to their fenfes ^ and their (m) mind, and love, and //f g3an# JFamflp 'Boofe. VI I. And Experience will tell you, how (q) in- fujficient you are, for either of thefe twoworksyour [elves : to R-new your fouls, or to Reconcile them unto God. Will a Nature that is carnal refill and overcome the FUJli : and abborr the fin which it moft dearly ioveth ? Will a worldly mind overcome the World? When Cuflom hath rooted your neural corruptions, are they eafily rooted up > Oh how great and hard a work is it, to caufe a blind unbelieving (inner, to fet his heart on another world , and lay up all his Hopes in Heaven ( and to cad offall the things he feeth, for that God and Glory which he never faw ! And for a har- dened , worldly , flejlily heart , to become wife and tender , and holy , and heavenly • and abhorr the fin which it moft fondly Ioveth 1 And what can we do to fa- tufe Jnfiice , and Reconcile fuch a Rebel- foul to God > VIIL Nature and Experience having thus acquainted you with your fin and mifcry^ and -what you want, will further tell you that God (r ) doth not yet deal with you you according to your deferts. He giveth you life ^ and time , and mercies , when your fin had forfeited all thefe. He obligetli you to Repent and Turn unto him. And therefore experience telling you, that there? liforHe Ffope y and that God hath found out fome way olfiewing mercy to the children of Wrath, Reafon will command you to enquire of all that are fit to teach you, What •way of Remedy God hath made known. And : , as ycu (q) Pfol. 49, 7j 8, i<;. i Cor i It. Luk-n.xr. H:b. 14. ii. 1 Pet 1.5. (r) Aft. 14. 17. & 17. *4> 2.7,13. Rom. 1. ly, 10. JR.04UZ.4. JwJ3 l'4'. ?6*afrJ Mitth. 11.41,43. Cfje Poo? S@an0 tfamtlp TSoriu 255 cnay foondifcover, that the Religion of Heathens, and Mahometans, is fo far from Ihewing the true Remedy, that they are part of the difeafe it felf: fo you may learn, that a (f) Wonderful perfon , the Lord Jefus Chrift, hath undertaken the Office of being the Redeemer and Saviour of the world • and that he , who is the Eternal Word and Wifdom of the Father , hath wonder- fully appeared in the nature of man , which he took from the Virgin Mary , being conceived by the Holy Chofi j that we might have a Teacher fent from ( \) Heaven , Infallibly and eajily to acquaint the world with the will of God , and the unfeen things oflife eter- nal : How God (t) bare witnefs of his truth, by abundant , open, uncontrolled miracles ' Cu) How he conquered Satan, and the world, and ( w) gave us an example of perfect Righteoufnefs , and underwent: the fcorn and cruelty of finners, and fuffered the death of the Crofs , as a Sacrifice for our fins , to Reconcile us unto God : How he Rofe again the third day, and con- quered Death , and lived fourty dayes longer on earth - inftruding his Apoftles, and giving them Commiflion to Preach the Gofpel to all the world ^ and then afcended bodily into Heaven, while they gazed after him : How he is now in Heaven both God and Jlian in onepcrfo/j y the Teacher , and Ki ng , and High-Prieft of his Church. Ol Him muft we learn the way oflife. 'By Him mufl: we be Ruled as the Phyfition of fouls. All power 2 5 6 COe Poo? $9 an* JFamtlj? osoofe* power is given Him in Heaven and Earth. By his Sa* crifice, and Merits and Intercejfion muft we be p#r- **Wd and accepted with the Father - 5 and only by him muft we come to God. He hath procured and eftablifh- ed a Covenant of Grace , which Baptifm is the feal of : Even [ That God will in him be our God and Recon- ciled Father ^ and Chrifi will be our Saviour, and the Holy Ghoft will be our Santlificr , if we willunfeignedly conjent • that is , if penitently and believing ly we give upourfelvestoGod, .the Father, Son, and Holy Ghoft, inthefe Relations. ] This Covenant in the tenor of it, is a Deed of Gift, of Chrift, and Pardon, and Salvation to all the world ; if by true Faith and Repentance they will turn to God. And this fhali be the Law according to which he will judge all that hear it at the laft : For he is made the Judge of all , and will raife all the dead, and will Juftifie his Saints, and judge them unto endlefs Joy and Glory , and condemn the unbelievers , impe- nitent and (x) ungodly unto endlefs mifery. The foul alone is judged at Death : and body and foul at the RefurreElion. This Gofpel the Apoftles Preached to the World ^ and that it might be effectual to mens falvation, the ( y ) Holy Ghoft was firft given to infpire the Preachers of it , and enable them to fpeak in various languages, and infallibly agree in one, and to work ma- ray great and open miracles to prove their word to thofe they preached to : and by this means they (z.) planted the Church •, which ordinary Mmifters muft increafe , and teach, and over fee-, to the end of the world, till all* (.r)biku^. (y)Adsz. John 17. 13. f O March. a$. 10, 20. Ails 14. 15. Atfsao. Atitsaf. 17, 18. the €&e Poo? $gar\$ family Xootw 257 theEled be gathered in. And the fame (a) Holy Spirit hath undertaken it, as his work, to accompany this Gofpel,and by it to convert mens fouls, illuminating, and fanftifying them j and byafecret (^Regeneration x to renew their natures, and bring them to that Know- ledge ^ and Obedience and Love of God , which is the Primitive Holiriefs for which we were created, and from which we fell. And thus by a Saviour and a Sanftifier muft all be Reconciled and Renewed y that will be Glori- fied with God in Heaven. All this you may learn from, the Sacred Scriptures { which were ( c J written by the infpiration of the Holy Spirit , and fealed by multi- tudes of open ( d) Miracles, and contain the very Image and Superscription of God, and have been re- ceived and preferved by the Church, as the certain Ora- cles of Gcd, and blefTed by him through all Generations^ to the fan&ifying of many fouls. I X. When you underftand all this, it is time for you to (e) look^ home , and underftand now what fiate your fouls are in. That you were Made capable of Holiness. and Itappinefs , you know : that you and all men are fallen from God and Holinefs, and Happinefs, unco Self r and Sin , and Mifery , you know : that you are fo far. Redeemed by Chrifl you know, as to have a pardoniiig and favinj Covenant tendered you , and Chrifl and Mercy offered to your choice,' But whether yon are truly penitent believers , and Renewed by the Holy Ghojt , and fo united unto Chrifi , this is the queftion | w Rom. 89. r*i T t. 3 s, 6. Jch -„ 1,6. OJ i Tim. 5 16. m Heb. *. h 4« $f:) 2 C or. IJ.S. Walm 4- 4. l'ct. 1, to. s c yet 2 5 8 Cije Poo? $&&n& IFamtip 'iBoolu yet unrefolved : this is the work that is yet to do - y with- out which there is no falvation : And if thou die before it is done, woe to thee that ever thou waft a man I Ex- j cepr a man be ( f) Regenerate by the Spirit , and I Converted , and made a New Creature, and of Carnal I be made Spiritual, and of Earthly be made Heavenly, | and of fclfijh and finful be made Holy and Obedient to God, he can never be faved , no more than the Devil himfelf can be faved. And if this be fo ( as nothing is more fure) I require thee now who readeft thefe words, as thou regardeft thy falvation, as thou wouldft efcape Hell fire, and ftand with comfort before Chrift and his Angels at the I aft, that thou fiber ly confider whether Rcafon command thee not to try thyftate, whether thou art thus ( g ) Renewed by the Spirit of Chrift or not ? ' and to ( h ) call for help to thofe that can advife thee, and follow on the fearch, till thou know thy cafe ? And if thy foul be a ftranger to this San&ifying work, whe- ther Reafon command thee not , without any delay, to wake out to Chrift, and beg his Spirit, and caft away thy fins, md give up thy fe If entirely to thy God, thyS^- viour andSanciifer, and enter into his Covenant, with a full Refolution never to forfake him ? to deny thy f elf , and the delires oftheflefh, and this deceitful tranlitory world, and lay out all thy Hopes on Heaven , and fpee- dily , what ever it coft thee, to make fure of the Fali- city which hath no end ? And dareft thou refufe this when God and Confcience do command it ? And further I advife you, (Ojohn:.?. iG.r.y.iy. Rem. 8.7,9. Phi!. ?. 18, 20' (g) Aasitf. 14. (fcJAfts2 k 37. Aftsitf. go. Adsn.ij. 2 Cor. 6. ij, 1. Rtv.i 7. X, Under. t£f?e poo? Jpm* JFamilp TSoofc* 2 5 a Chrifl, a Soul, a Heaven, a Hell to think of, will allow them none but running thoughts, and not once in a week beftow one hour in manlike ferious ( f) Confideration of them 1 Sure thou haft no greater things to mind. Refolve then fometimes to fpend half an hour in the deepeft thoughts of thy Everlafting ftate. XII. (t) Look upon this world and all its Fleafitres, (p) Juhn 8. 1 9,41,44. Rom. 3. r 5 a. Gal. 4. 19. Matth, 13 19,2.0,21*11. Ma th. is- 2,3, 6. Gal.. 1. 14. (q) Pfalm 4.4. Hag.i.f. Dent. 32.7,19. (7jlfa.i.3. (/)Jobj4. 27. Jer. 23.20. Pfalm 11$. ?<* (V 1 Cor. 4.19. D*ut. 5^.29. 1 John 1. 17. 1 Cor. 7. ji. Iuke 11. 19, io. John 14. 1,1. 1 Ihelf J, 13. a* C&epoo? £©an# jFamtfp TSoofc* 261 as a man of Reafon who f ore feet b the End\ and not as a beaft, that liveth but by fenfe on prefcm obje els. Do J need to tell thee Man , that thou mufi die ? Cannot carkaflTes, and bones, and duft inftrud thee, to fee the End of Earthly glory, and all the pleafures of the flefh ? Is it a Controverfie whether thy flefh muft fhortly perilb ? and wilt thou yet provide for it before thy foul ? What a fad farewel muft thou fhortly take, of all that worldlings fell their fouls for 1 And O how quickly will this be! Alas man, the day is even at hand. A few days more, arid thou art gone I And dareft thou live unready , and part with Heaven for fuch a world as this ? XIII. And then think, foberly of the (u) life to cotnc:w\\2X it is for a foul to appear before the Living God, and be judged to Endlefs Joy or Mifery ! If the Devil tempt thee to doubt of fuch a life, remember that Nature^ and Scripture, and the worlds Confent , and his own temptations are witnefTes againft him. O man, canft thou pais one day, in company or alone, in bufinefb or in idlenefs, without fome fob er thoughts of Everlafling- nefs f Nothing more lheweth that the hearts of men are afieep or dead , than that the thoughts of Endlefs joy or pain, fo near at hand , conflrain them not to be Holy, and overcome not alhhe temptations of the fleJJj } as toyes and inconfiderable things. XIV. Mirk well what mind mo ft men are of, when rheyeometo (x) die ! Unlefs it be fome defperate for- (k) Luke 11. 4. F,<-c'ef. 12. t. z Pet. 3- 1 t. t Cor. 4« ! 9. Phil. 3. 18, io. (*) Numb. i~. 10 Match 25.8. & 7.2,1,12.. PfOV. I, l%)Zf. S 3 faken z 5i Wqz poo? $®m& ffamilp TScofe* faken wretch, do they not all fpeakjvellof a Holy life ?, andwifh that their lives had been fpent in the molt fer- vent Love of 6W, and ftritteft obebience to his Laws ? Do they then, fpeak well of lufi and pleafnres y and mag- nifie the wealth and honoiirs of the world ? Had they not then rather die as the moft mortified Saints , than as carelefs , flefhly , worldly finners ? And doft thou 'fee and know this, and yet wilt thou not be inftru&ed, and be wife in time . ? X V. Think well , what manner of men thofe were, whofe (}') Names are now honoured for their Holme fs / What manner of life did St. Peter , and St. Paul, St. Cy~ vrian, St. Augafiine, and all other Saints and Martyrs , live ? Was it a life of fleihly fports and pleafures ? Did they deride or perfecute a holy life ? Were they noD more fir itlly holy than any that thou knowefL And is he noty^//-C0Wtf»*#^thathonoureth i\\t Names of Saints, and will not imitate them ? f XVI. Think what the difference is between a Chri- fiian, and an (z.) Heathen. You are loth to be Hea- thens or Infidels ; But do you think a Chriftian excelleth them but in Opinion ? He that is not Holier than they, is worfe, and ft\d\\faj}er more than they. XVII. Think what the difference is between a (a) Godly Chriflian and an Vngodly. Da not all the oppo- (y) Mauh.15. 2;, 20, 21,32. Heb.11.58. John?. 59. (\) Mstih. 10. 15;. Rom. a. Ad. 10 54, ??. (a) Rom 2. 28,20,2,4, it. Mi:ih. 25.2S. Lukj 10.21. Afts 24- 15- G J. 4. a 9. €t>e poo? $3an# IFamtlp TSoofe* 2 63 fersofHolinefs among us , yet fpeak for ihzfame God, and Chrift, and Scripture, and profefs the pw* Creed, and Religion with thofe whom they oppofe ? And is not rfo'j C/?r/y? the Author of our Holinefs , and this Scri- pure the Commander of it ? Search and fee ! whether the difference be not this, that the Godly are ferious'm their profeftion ; and the ungodly are Hypocrites, who hate and oppofe the practice of the very things which themfelves profefs ♦, whofe Religion ferveth but to c on- demn them , while their lives are contrary to their tongues, XVIII. Underltand what the Devils policy is, by railing fo many (b) Sells, and Factions, andContro- "ucrfics about Religion in the world. Even to make fome think, that they are Religious, becaufe they can prate for their opinions, or becaufe they think their party is the beft : becaufe their ffiflion is the Greateft, or the Leaf, the uppermof, or the / Offering fide. And to turn holy edifying conference into vain jangling. And to make men Atheifls, fufpefting all Religion, and true to none, becaufe of mens diverfity of minds : But remember that Christian Religion is but One • and a thing eafily known by its ancient Ride ; and the Vni- verfal Church containing alt Chriflians, is but one. And if carnal intereft or opinions fo diftrad men, that one party faith, We are all the Church, and another faich, It is we - 5 (as if the Kitchin were all the Houfe, or one Town or Village all the Kingdom J wilt thou ( ?) E heC 4« ' 4. Adtsio. 50. i C>r. u.i?. *Tim. 4. j« &z.i4, 16, 1 T m. 1. y, 6. Tir. 3. 9. Ephcf 4. j. &.. 1 Cor. 12. Math 12.15. R- id. *• i***7j 2P,a£. S4 be 264 t&W Poo? $9an# f amity 'Book. be rtad with feeing this diftraftion ? Hearken finner J j4lltbefe Setts in the day cf Judgement iriall concurr as witnetfes againft thee if thou be unholy , becaufe how- ever elfe they differed , (c) all of them that are Chriftians , profefTcd the neceffity of Holinefs , and fubfcribed to that Scripture which requireth ir. Though thou canft not eafily refolve every Con- troverfie , thou maift eafily know the true Reli- gion . It is that which Chrift and his Apoftles taught ^ which all Chriftians have profefTed ^ which Scripture requireth ^ which is firft ( d ) pure and then peaceable -, moid fpiritual, heavenly, charitable, andjufL* XIX. Away from that ( e ) company which is [enfual, and an enemy to Reafon , Sobriety , and Ho- linefs • and confequently to God, themfdves and thee. Can they be wife for thee , that are foolirti for themfdves f or friends to thee that are undoing themfelves , or have any piety on thy foul, when they make a jeaft of their own damnation ? Will they help thee to Heaven , who are running fo furiouily to Hell? Choofe better familiar s y if thou wouldft be better* X X. Judge not of a Holy life by hear fay : for it cannot fo be known. (/) Try it awhile , and then judge as thou findeft it. Speak not againft the things (c) Gal. i. 7, 8. . JVfa'th. 28. 20. (A) James}. 17. ( e) Ephef.fi 11. m Vf6v. ajf.zo. 2 Cor. 6 17 18. Pfa!m 1? 4. Deur. 13 5. ( '/) John 5..40. tuke 14. 19,10. Johntf. $h 37? 45- th OU Cf)ePon?S©an£ family 'Booh* ^6% thou knowell: not. Hadft thou but lived in the Love of God , and the lively belief of endlcfs Glory^ and the delights of Holinefs , and the fears o( Htll y but for one moneth or <^jy ; and with fuch a heart , hadil (g) caft away thy fin , and called upon God j, and ordered thy family in a holy manner , efpe- cialiy on. the Lords day $ I dare boldly fay , rv- ferience would conftrain thee, to (/j) juftificz holy life. But yet I mud tell thee , it is not rr#e // is a life of fuch Holy (c) Liaht and Lovc y fuch Purity and Peace, fuch friut- fulnefs and Heavcnlinefs, as, if it were accordingly { /hewed forth in the lives of Chriftians, would command fa) Co'of. r. ~*. Hcb. 4, 1. 2. Per. z. zo. 1 Cor. 5. Gal. ». &4- Mat 13.4:-" & 18. 7. (b) Phil. 3 18,19. Atfs :o 3c. (c) Maith» ). 16. 1 Pet. 3. i. 1 Per. z, if. & 1. 8. z Cor. 1. 12. admiration €:ije poo? $)an# family ogootu 1 69 admiration and reverence from the world, and do more to their converfion, than /words, or words alone can do : And it would make Christians nfefuland amiable to each other ; and their lives a feaft and pleafure to themfelves. I hope it may prove fome help to thefe' excel lent ends, and to the fecuring mens falvation, if in a few found ex- perienced Directions, I open to you the Duties of a Chri- ftian life. l.Keepftillthe true(d)form ofChriflian Dothint, De- fire and Duty orderly printed on your minds : that is, V ri- der ft And it clearly and diftinctly, and remember it. I mean the great points of Religion contained in Cate- chifmes : You may frill grow in the clearer underftand- ing of your Catechifmes, if you live an hundred years : Let not the words only but the matter, be as familiar in your minds, as the rooms of your houfe are. Such (e) [olid knowledge will eftablifh you againft fedntlion and unbelief, and will be (till within you a ready help for every Grace, and every duty, as the skill of an Artificer is for his work: And for want of this, when you come among Infidels or Heretickj, their reafonings may feem unanfwerable to you, and (hake, if not overthrow your faith : And you will eafily erre in leffer points, and trou- ble the Church with your dreams and wranglings. This is the calamity of many ProfefTors ; that while they will be moil cenforious Judges in every controverfie about -Church-matters, they know not well the Doctrine of the Catechifm. {d) iTirtw.i$. &j.7. Heb. f. 12. Phil. i. p. Rom. 15. 14. (c J Eph. 4 ■ iji H. Colbf, i. 9> & i.3. Sc 5. 10. i Tmi, £.4, II. live 27 o tZDUe Poo? Sjgans JFamtlp Xocfe* II. Live daily by faith on (i)JefmChrift, as the Mediator betwen God and yon : Being well grounded in the Belief of the Gofpel, and underftanding Chrtfls Of- fice : make ufe of him ft ill in all your wants. Think oil the Fatherly Love of God as coming to you through him alone : and of the Spirit as given by Him your Head * and of the Covenant of Grace as cnalled and fealcd by him ; and of the Mini fry as fent by him ; and of all time, and helps, and hope as procured and given by him. When ycu think of fin, and infirmity, and temptations, think alto of his fufficient pardoning, juftifying and vi- (ftorious grace* When you think of the world, the flefh and the Devil, think how he overcometh them. Let his doflrine and the pattern of his mod perfecl life, be alwayes before you as your Rule. In all your doubts, and fears, and wants, go to Him in the Spirit y and to the Father by Him, and Him alone. Take him as the root of your life and mercies, and Live as upon him and by his life. And when you die, refign your fouls to Him y that they may be with him where he #, and fee his Glory. To live on Chrift, and ufe him in every w^fjandaddrefs to Go3^is more tfian a General co nfufea I believing inTmnC III. So "Believe in the Holy Ghofl, at to (g) Live and voork^ by Him, as the Body doth by the foul. You are not (h) Bapifed into his name in vain : ( But too few under- ftand the fenfe and reafon of it.) The Spirit is fent by > Chrift for two great works : i , To the Apoftles ( and (f) Joh. 17. > Ephef. $. T7, f S. Matth 18. 19. Ephcf. r. 11,15. & 4 6, 16. Rom. 5. 2 Cor. 11-9. John 16. 55 1 Joh. 5.4. Heb. 4. i4>i*. CoJ/3.3,4, Aetsr?.f9. (gJCx. u 16.15. (fc; Matih. 18. 19. C&e poo? span* IFamilp T5ocfe« i7j Frophets ) to (i) infpire them infallibly to preach the Goipel, and confirm it by miracles, and leave it on re- cord, for following ages, in the Holy Scriptures : 2. To all his (k) members, to illuminate and fantlifie them, to believe and obey this Sacred Doctrine ( befide his com* man gift to many to nnderftand and preach it. ) The Spirit having firfl: indited the Gofpel, doth ^y it, firfl Re- generate, and after Govern all true Believers. He is not now given us, for the revealing of new doctrines, but to underftand and obey the (I) doctrine revealed and fealed by him long ago. As the Sun doth by its fweetand fecret influence, both give and cherifh the na- tural life of things Senfitive and Vegetative ; fo doth Chrift by his (m) Spirit our fpiritual life. As you do no work but by your natural life, you fhouid do none but by your fpiritual life : you muft not only Believe and Love and pray by it ^ but manage all your Callings by it : For Holinefs to the Lord mud be writ- ten upon all: All things are fanctified to you, becaufe you being fanctified to God, devote all to Him, and ufe all for Him : and therefore muft do all in the flrength and conduct of the Spirit. I V. (x\) Live wholly upon G O D, as All in All : As the firfl Efficient, principal Dirigent, and Final Canfe of all things. Let Faith, Hope and Love be daily feed- ing on Him. Let \_Onr Father which art in Heavenf\ (\i ) f ; Joh. 16. Ifc Hrb. «. 5,4. (£) 1 Cor. iz. iz, 13. Rom. 8. 9, 1 j. Joh.5. 5, 6. ( J ) i Tim. 3. iw \6. Judei9«~-\ ( m) Ezek. 3<. z 7 . lfa.44 3 Rom. 8. 1, f. 1'Cor. <5. 11. Ztch. 14.10. (n) 1 Cor. 10 31. Rom. 11. 36. z Cor. 5. 7, 8. 1 ]oh. j. 1. Rom.?.i,z,$. Manh.z1.57. Ephcf. 1.6. z Cor. 5. 1?. Gal. 4.4,5,6. be 17* €$e poo? $^n0 family TSooR* be firft infcribed on your hearts, that he may feem nioft amiable to you, and you may boldly Truflhim, and final Love may be the fpring of duty. Make ufe of the Son and Spirit to lead you to the Father • and of Faith in Chnfi to kindle and keep alive the Love of Cod. The Love of Cjod is our Primitive Holmefs and fpedally called, with its fruits £ Our SanCtifcation^ ~\ which Faith in Chnfi is but a Means to. Let it be your prin- cipal end in ftudying £krifi 7 to fee the Goodnefs, Love and Amiablencfs of God in him : A condemning God is not fo eafily loved, as a Gracious Reconciled God. You liave fo much of the Spirit y as you have Love to God : This is the proper gift of the Spirit to all the Adopted Sons of God, to caufe them with filial affe&ion and dependance, to cry j&ba Father* Know not, defire not, love nor any creature, but purely as fubordinate to God I Without him, let it be Nothing to you ; But as the Glafs without the face, or icattered letters without the fenfe h or as the cdrpfe without the foal. (o) Call nothing Profperity or pleafure but his Love ; and nothing adverfity or mifery^ but his difpleafure, and the caufe and fruits of it. When any thing would feem Lovely and deferable which is againfl him y call it (p) Dung! And hear that man as (q) Satan or the Ser- pent, that would entice you from him : and count him but Vanity, a Worm, and duft, that would affright you from your duty to Him. Fear him much, but Love him more \ Let (r) Love be the foul and End of *every other duty : It is the end and Reafon of all the reft • but it hath no End or Reafon^ but its Object, Think of ..(o) Pfalmjo. T. Pfnln«3. J. . (p) Phil. 3.7, 3. (7) Hit jj$.z£ (0 2 rhel. £ ?. 2 Cor/13.14; no no other Heaven, and End, and Happinefs of man, but LOVE the final ad, and GOD the final objtSi Place not your Religion in any thing but the Love of God with its means and fruits. Own no grief, defire, or joy, but a Mourning, a Seeking, and a Rejoicing Love„ V. Live in the 'Belief, and Hopes of Heaven, and ( f ) feekjt as your part andend; and daily Delight your fouls in the forethoughts of the endlefs fight and Love of God. As6Wis feenoneanh but as in aglafs, fo i- he propurtionably enjoyed. But when mournings feeking Love hath done, and fin and enemies are over- cope, and we behold the Glory of God in Heaven, the Delights of Love will then be perfect You may defire more on Earth, than you may hope for. Look not for a Kingdom of this world, nor for Mount Ziou in the wildernefs. Chrift Reigneth on Earth, as ^/^/ in the * CWp, to guide us to the Land of Promife ; Our perfed bleiTednefs will be, where the Kingdom is delivered up to the Father, and God is All in AIL A doubt, or a ftrange heartlefs thought of Heaven, is Water caft on the Sacred fire, to quench your Holinefs and your Joy. Can you travel one whole day to fuch an End ; and never think of the place that you are going to ? which muft be in* tended'm every righteous ad (either notedly, or by the ready unobferved act of a potent habit.) When Earth is a£ the beft, it will not be Heaven. You live no further by Faith like Chriftians, than you either live for Heavers in feeling it, or eHe upon Heaven in Hope and Joy. (j) Col. 3. i, 1,4, Va:. 6. 19, 20, 2.1,3}. 2. Cor. 4. 17, l8- & 5. 7. Luke ii. 20. Heb.6. 20. 1 Cor. 15. 28. Ephef. 4. 6. & l.ij, Phil. 3. 18, 2o, Pi'al. 7J.2, and how in- jure us to your profcilion, for one that faith he Hopeth tor Heaven, to live a> fadly, as thofc that have no higher 1 Earth? H m fhould thai man be hiled with . ho muft live in the joys of Heaven for ever ? Efpe- cially rejoyce when the meflengen of Death do tell you that your tndlefs Joy is near. If God and Heaven, with all our mercies in the wa\ , be no: Reaton enough for a joyful life, there can be none at all. Abhor all (lions which would make Religion teem a tedious irkifome life. And take heed that you reprefent it not fo toothers : 1 or you will never make them in Love with that, which sou make them not perceive to be delectable and lovely. Not a* the Hypocrite, by forcing and framing bis Religion to his Carnal mind and pleafure j but bring- ing up the heart XQ a holy fut.iblenefs^ to the pleafures r of Religion. VII I. Watch us for your fouls , again ft this flatter- ing tempting (u) w?J la •, ejbec tally when it is rep? i cd as more J we tt and dilutable, than God, and Holme fs^ *. 84 2, 10. &*?. 5, y & j7 4. & fit 11^. 4"- . B. 14 Plalm 112 1. Horn, m $, f. 1 Pet. 1.8. Matth. f. 11, n. Il1lm31.11. (*) Gil. 1 Joh.i. if, 16. James 1. 17. ^4.4,5. 1 John*. 4, f\ GlJ. 1.4. 1 itU :. 11. M.i:lh. I . :4 J 16*11. n. ^: f. 1, Z;4< Luke 8. 14. HcL>. ij. 26. and C&e Jpoo? $)an# ffamtlp Xccfc* 2 7 5 W Heaven. This world with its Pleafure, Wealth $ and Honours^ is it that is put in the balance by Satan,, againft God and Holinefs and Heaven : And no man (hall have better than he choofeth and preferreih. The bait taker h advantage of the bruitifh part, when Rea- fon is aileep ^ and if by the help of fenie it get the Throne, the Beaft will ride and rule the Man ^ and Keafon become a Have to Senfuality. When you hear the Serpent, fee hisfting : and fee Death attending the forbidden fruir. When you are Riling, look down and fee how far you have to fall I His Reafon as well as faith is weak, who for fuch fool-gawds, as the pomp and va- nities of this world, can forget God and his foul, and death and judgement, Heaven and Hell, yea and delibe- rately command them to fland by. What Knowledge or Experience can do good on that man, who will ven- ture fo much for fuch a world, which all that have try- cd it call Vanity at the hft > How deplorate then is Z worldlings cafe ? Qfear the world, when it fmileth, or feems fweet and amiable. Love it not, if you Love you*' God and your falvation. ■ VIII. Fly from temptations, and crucifie the (x) fiejlj, and keep a conftant Government over yonr appetite and fen fe Si Many who had nodeligned ftated vice, of: worldly intereft, have fhamefully fallen by the (uddm furprize of appetite or /«/?* When cuftome hath taught thefe to be greedy, and violent, like a hungry Dog,* oraluftingBore, it is not afluggifh wifh or purpofe, (x) Rem. 8. r, 13. Gal. ?. 24 Rem. 13. 14. Oil. {.if. Jude ->i*. 2Pct.2.io. Eph 2. 3 1 Pec. 1. n. Mac. 6. ij. 8c 26. 41. Inks 8. rt |» T % thsx- 2 7 6 Ctie poo? $)an0 family TBoolu that will mortifie or rule them I How dangerous a cafe is that man in, who hath fo greedy a Beaft continually to reftrain ? that if he do but neglect his watch one hour, is ready to run him headlong into hell ? Who can be fafe, that ftandeth long, on fo terrible a precipice ? The tears and forrows of many years, may perhaps not repair the lofs which one hour or act may bring. The cafe of David and many another, are dreadful warnings. Know what it is that you are moft in danger of •, whether Iitfl, or idlenefs, or excefs in meat, or drinks, or play ; and there fet the flrongeft watch for your prefervation. Make it your daily bufinefs to mortifie that lufl ; and fcorn that your bruitifh fenfe or appetite (hould conquer reafon. Yet truft not purpofes alone •, but away from the temptation ♦, Touch not, yea look not on the tempt- ing bait : Keep far enough off, if you defire to be fafe. What miferies come from fmall beginnings ! Temptation leads to fin, and fmall fins to greater, and thofe to Hell [ And fin and Hell are not to be played with ! Open your fin or temptation to fome friend, that ihame may fave you from the danger. I X. Keep up a conftant skilful Government, over your (y) Pajfions and your Tongues. To this end, keep atender Conscience, which will fmart when in any of thefeyouy^/. Let Holy Paffumsh* well ordered: and felfijh carnal paffwns be reftrained. Let your (z.) Tongues know their duties to God and man, and labour to be skil- ful and refolute in performing them. Know all the fins fjj Junes 1. 19. Jam. 3.1? 17. iPet.3.4. Matrh. *. ?. Eph.f.4.2,?. Co!. 5. ii. (1) James 1. 16. &$.5 ? *. Pklm 54. 1 $• tiw. id. zi. Ctje Poo? $)an# IFamtfp T5oo!u 277 of the Tongue, that you may avoid them ; for your in- nocency and peace do much depend on the 'prudent Go- vernment of your Tongues. X. Govern your (a) Thoughts with con ft ant skilful diligence. In this , right Habits and Affections will do moft,by enclining them unto Good. It's eafie to Think on that which we Love . Be not unfurnifhed of matter for your Thoughts to work upon : And often retire your felves for ferious meditation. Be not fo folitary and deep in mufings, as to over-f retch your thoughts, and con- fottndyour minds, or take you off from necefTary con- verfe with others : But be fure that you be Confederate^ and dwell much at home, and converfe moft with your conferences and your God ! with whom you have the great eft bullnefs ! Leave not your thoughts miimployed^ or ungoverned : fcatter them not abroad upon imperti- nent vanities ; O that you knew what daily bufinefs you have for them I Moft men are wicked, deceived and*} undone, becaufe they are inconflderate, and dare not or ' will not, retiredly and foberly ufe their Reafon ■ or ufe it but as a (lave in chains, in the fervice of their paflion, luft and interefts. He was never wife, or good, or hap- py, who was not foberly and impartially confederate. How to be good } to do good, and finally e/ijoy gcod^muti: be the fumm of all your Thoughts. Keep them firft Holy, then charitable, clean and chafe. And quickly check them when they look towards fin. (a.) Deut.!5 9. aCcr.io f. Gen. 6. f , Pfil to. 4. PfalS 94- 19- PfaK.1i9.n3. Picv. ia. 5. 8c 15.26. Pfal.119 59- Prov. 30. 32. jer.4. '4- l-ct. 32 29. T 3 XI. Le: 2 y 8 'GT&e p>o? $9an# jFamtlj? XgoIw X I. £? t (b) Time be exceeding pretiom in your eyes, and carefully and diligently Redeem it. What hafte doth it make ? «and how quickly will it be gone ? and tflfen how highly will it be valued, when a minute of it can never be recalled ? O what important bufinefs have we, for every moment of our Time, if we fhould live a thoufand years I Take not that man to be well in his wits, or to know his God, his End, his work, or his danger, who hath time to fpare. Redeem it,not only from needlefs fports y and playes, and idlenep, and curiofity^ and comple- ment , and excefs of fleepy and chatty and worldlinefs ; but alfo from the entanglement of letfer goody which would hinder you from greater. Spend Time as men that are ready to pafs into another world • where every minute muft be accounted for ; and it muft go with us for ever as we lived here. Let not Health deceive you into the expectation of living long, and fo into a fenflefs negligence. See your glafs running, and keep a reckon- ing of the expence of Time : and fpend it juft as you [ would review it when it is gone, XII. Let the (c) Love of all in their fever alcapaci- fieSy become as it were your very Nature : and doing them all the good you can be very much of the bufinefs of \ your lives. God muft be loved in all his Creatures : His natural Image on all men - y and his fpiritual Image on jois Saints. Our Neighbour muft be Loved as Our (b) Eph'ef. ?. \6. Joh. 14. I,*, fl&sij. 21. : Cur 7. a£. z Cor. 6. 2. John p. 4. LiA. 19. 42, ^4. P'fa'm 39. 4. Mirth. a?. 10, 12. ( c J j Tim- I. <,'/». Mar. 10. 19. Rom. 1?. to. J John 4. 16. Fphei.4.2 15,16. Co', a. a. &i.a. 1 Tim ^. n. James 5. 17. Phil. 2. 1, 2. 1 Theff 4. 9. John 13. $?. March. -V.44,45. 1 Cor. ?$. Jjme 4. 11. Gil. 6. jo. Xi;us 2. T4. 1 hil. f. 20,21, Horn, jjj 1,3. natural Wvt Poo? g9an0 IFamtlp TSoofc* 279 felves: tliat is, our natural neighbour as our natural felf, with a 2>ftf of Benevolence i and our fair it tut neighbour as our fairitualfelfyWhh a Love of Complacence, In oppo- fition to complacence ,we may to? our linful neighbour, as wemuft our felves (much more :) But in opposition to Benevolence we muft neither hate car felves, dur neigh- bour, or our enemy, O that men knew how much of Chri-1 ftianity doth coniift in Love, and rffo^jr £00^ ! With I what eyes do they read the Gofpel, who fee not this in every page? Abhorr all that felfifinefs, pride, and paf- fwn which are the enemies of Love 5 and thofe opinions, and fad ions, and cenfurings and backbitings, which would deftroy it. Take him that fpeaketh evil of ano- ther to you, without a juft caufe and call, to be Satans meilenger, intreating you to hate your Brother, or to abate your Love. For to perfwade you, that a wan is bad, is diredly to perfwade you fo far to hate him. Not that the good and bad muft be confounded : but Love will call none Bad without conftrainmg evidence. Rebuke backbiters. Hurt no man and fteak^ evil of no man • unlefs it be not only juft, but ncccjfary to fome greater good. Love is lovely : They that Love fhall be belo- ved. Hating and hurting makes men Hateful. Love thy neighbour at thy fclf ; and, Bo as thou wouldft be done by, are the golden Rules of our duty to men ;• which muft be deeply written on your heart?. For want of this, there is nothing fo falfe, fo bad, fo cruel, which you may not be drawn to Think.-, or Say, or Do fcgainft your Brethren. vSELFISHNESS and WANtof LOVE, do as naturally tend to AmU~ tion and Covet oufnefs, and thence to cruelty againfl: all that ftand in the way of their defires, as the nature of a Wolf to kill the Lambs. A'l faVvions, and conten and perfeaitions in the world, proceed from felftftwcft, T 4 and *8o Cljepoo? $)a&0 IFamtlp ^ootu and want of charity '. Devouring malice is the Devilifo nature. Be as zealous in doing good to all, as Satans fer- vants are in hurting. Take it as the ufe of all your ta- lents, and ufe them as you would hear of it at laft. Let it be your bufmefs, and not a matter on the by : Efpeci- ally for fublick^ good, and mens falvation. And what you cannot do your felves, perfwade others to. Give them good Books • and draw them to the means, which are moft like to profit them. XIII. Vnderfiandthe right terms of Church-Com- munion : ejpecia/ly the Vnity of the Vniverfal Church, and the Vniverfal Communion which you muft hold with all the farts ^ and the difference between the Church as Vifible and InvifMe. For want of thefe, how woful are our divifions ? Read oft, i Cor. 12. and Eph.4.. 1. to 17. John 17. 21, 22, 23. nAEls 4. 32. & 2, 42. I Cor. io IO, II, 13. & 3. 3,. Rom. 16. 17. Phil. 2. 1,2,3,4. iThef. 5. 12,1$. 4tts 20. $0. 1 Cor. 11. 19. Titm 3. IO. James 3. Col. 1.4. Heb. io. 25. ^j 8. 37>i2, 13. 1 CW-. 1. 2, 12, 13. cr 3. 3, 4. e£vi 1 . 1 8, 2 r . Study thefe well. You mull have Vnion and Communion in fV»>& and Love, with all the Chrifti- ans in the world. And refufe not local communion when you have a juft call • fo far as they put you not on fin- ning* Let your ufual meeting be with the pur eft Church, if you lawfully may, ( and ftill refped the publicly good:) But fometimes occafionatly communicate even with defetlive faulty Churches, fo be it they are true Chriftians, and put you not on fin : that fo you may fliew, that you own them as Chriftians, though you dif- , own their corruptions. Think not your prefence mak- Cth all the faults of Miniftry, Worfhip, or people to be ( yours ( for then I would joyn with no Church in the world. ) €t)e Poo? $)an# family TBoolu 281 world, ) Know that as the myftical Church confifteth of Heart-Covenanters, fo doth the Church as Vifible confift of Verbal-Covenanters, which make a credible p-ofejfion of Confent : And that Nature and Scripture teacheth us to take every mans word as credible, till per- fidioufnefs forfeit his Credit - 9 which forfeiture muft be proved, before any fober Profejfioncmbt taken for an inefficient title, (d) Grudge not then at the Commu- nion of any Frofefjed Chriftian in the Church Vifible : ( Though we muft do our part to caft out the obftinately impenitent by Difcipline • which if we cannot do, the fault is not ours. ) The prefence of hypocrites is no hart, but oft a mercy to the fincere. How fmall elfe would the Church feem in the world } Outward fri yj- ledges belong to outward Covenanters : ^x\5Jimard mer- cies tol^tJTnceVeT (ej Ihv 7Jion ~\s wounding^ and t ends to death. Abhor it as"ybu love the Churches wel Tare or your own : The w ifUo m from above is, firfb purT ^ and then peaceable. Never Teparate what_God con^ joineth. It is the Earthly, fenfiial, .devilifr wifdom, which caufeth bitter envying, and flrife, and con f upon and every evil work. BlefTed are the Peace-makers. XIV. Take heed of ( £ ) Pride and Self -conceited-] nefsin Religion : If once you overvalue your own un- \ derftandings, your crude conceptions and grofs mi- 1 ftakes will delight you as fome fupernal light : andm-'l ftcad of having companion on the weak, you will be i unruly and defpifers of your Guides, and cenforious ) (d) Ma .13 *9,4i- (0 I<> fc . Irf.z. I Cor. i. to, Rrrq. 16. 17 Jjitv 5 3 14, 15. 16, i 7l 18 (/') 1 Tim 3.6. Co. x. 18. iCcr.8. 1. 1 Co;, 4.6. iTiir.6.4. 1 Tcr. 5-. 5-, jam. 3. 1, 17. con- 82 Cfce Poo? $t)an# IFamtlp TSooft* contemners of all that differ from you • and perfecutors of them if you have power •. and will think all intolera- ble, that take you not as Oracles, and your words as Law. Forget not that the Church hath alwayes fuf- fered by cenforious, unruly profelTors on the one hand, ( and O what divifions and fcandals have they caufed I ) as well as by the prophane and perfecutors on the other. Take heed of both : And when contentions are afoot, be quiet and filent, and not too forward -, and keep up a zeal for Love and Peace. XV. Be faithful and confcionable in all your (g) Re- U.ions* Honour and obey your Parents, and other fu- periours : Defpife nor, and refift not Government : If you fuifer uiijuftly oy them, be humbled for thofe fins, which caufe God to turn your ProteBors into Afflitters : andinftead of murmuring and rebelling againlt them, reform - >.«r felves, and then commit your felves to God. Prices and Paftors I will not fpeak to : Sub- 1 Jcds, and fervanrs, and children, muft obey their fupe- \ riours as the Officers of God. XVI. Keep up the Government of God in your ,(\\) families : Holy Families mull: be chief r^r eferyers^of the intere flfof R eligion in the^wo rld. Let notlHe world turn Gods fervice into a cuftomary lifelefs form. Read the Scripture, and edifying Books to them : Talk with them feriouiiv about the ftate ot their fouls, and everlaft- ing life ; Pray with them fervently : Warch over them T-'pbc". <, &■<*. Cbl.g &4. Rmi 13.1,7. « Pet.2. n, z<. (h) Command. 4. J of. 14. i>. Dcur. 6. 6, i-, 8 Da«« n:d 6. diligently : CDe Pw? $3zn$ tfamtlp TSoolu 283 diligently ; Be angry againft fin, and meek in your own caule : Be examples of Wifdom, Holinefs and Patience : And fee that the Lords Day be fpent in holy preparation for Eternity. XVII. Let your (i) Callings be managed in Holinefs and Labor ioufnefs. Live not in idlenefs : Be not fioth- ful in your work • whether you be bound, or free : In the fweat of your brows you muft eat your bread, and labour the fix dayes, that you may have to give to him that needeth. Slothful nefs is fenfuality as well as filthier fins. The body ( that is able ) muft have fit employ- ment as well as the foul •, orelfe body and foul will fare the worfe. But let all be but as the labour of a Travel- ler, and aim at God and Heaven in all. XVIII. Deprive not your f elves of the bene ft of an able faithful (k) Paflor, to whom you may open your cafe in fecret : or at leafl of a holy (\) faithful friend : And be not (m) difpleafcd at their free reproof >. Wo to him that is alone \ How blind and partial are we in our own caufe ! And how hard is it to know our felves without an able faithful helper ! You forfeit this great mercy, when you love, a Batterer, and angrily defend your fin. XIX. ( n ) Prepare for feknefs, [offerings, and death : Overvalue not profperity, nor the favour of (i) H b 13, <;. Ccmmano 4. ^ Midi. 3. ro', r 2 . 1 ThefT. 4. 7. l1ln M I*. Prov.31. 1 Cor. 7. 19. ,'t' Mai- 7- (I) Kctlef 4. 10,11. (m) Prov.ii.i. & 15 f , ro , ;x , Meb. }. 15; (?) talc-; 12.40. 2 Fee. 1 to. fhil. 1. 21, 23a Jercm.9.4, j. kat. 7.4^. *Cor.5. i r i, 4,8. man I 1 84 €be poo? $)an0 ffamilp TSootw man! If felfijhmen prove /<*//* and crw/ to you, even thofeof whom you have deferved heft, marvel not at it - y but pray for your enemies, perfecutors and Jlanderers>thdLt God would turn their hearts and pardon them. What a mercy is it to be driven from the world to God ? when the Love of the world is the greater!: danger of the foul ? Be ready to die, and you are ready for any thing • Ask your hearts ferioufly, what is it that I fhall need at a dy- ing hour ? and let it fpeedily be got ready, and not be to feek in the time of your extremity. X X. V rider ftand the true method of Peace ofConfci- ence, and judge not of the flat e of your fouls upon deceit- ful grounds : As prefumptuous hopes do keep men from Conversion, and embolden them in fin ; fo caujlefs fears do hinder our Love and praife of God, by obfcuring his Lovelmefs : And they deftroy our Thankfulnefs, and our Delight in God, and make us a burden to our felves, and a grievous Mumbling block to others. The General grounds of all your comfort, are i. The (o) Gracious Nature of God \ z. The (p) fufficiency of Chrift, and 3. The Truth and (j which you confent to. He that Heartily con- fenteth, that God be his God, his Saviour and San&ifier, is in a ftate of life. But this includeth the (x) rejecti- on of the world. Much knowledge, and memory, and utterance, and lively Affections, are all very defirable ! But you muft judge your ftate by none of thefe ; for they are all uncertain : But i. If God and HolincfsixA Heaven have the higheft ejimation of your pra&ical judgement, as being efteemed Be ft for yon ^ 2. And be preferred in the Choice and Refolution of your Wills, and that Habitually , before all the fleafures of the world : 3. And be fir ft and chiefly fought in your endeavours* this is the infallible proof of your fanftification. Chriftian, upon long and ferious ftudy and experi- ence, I dare boldly commend thefe Directions to thee, as the way of God, which will end in BlefTednefs. The Lord Refolve and Strengthen thee to obey them. This is the true Constitution of Chriftianity .- This is true Godlinefs ^ and this is to be Religious indeed ! And all this is no more than to be ferioufly fuch,as all ^mong us, in general words, profefs to be. This is the Religion which muft difference you from Hypocrites ; which muft fettle you in peace, and make you an honour to ycur profeflion, and a blefting to thofe that dwell about you ! Happy is the Land, the Church, che Family, which doth confift of fuch as thefe I Thefe are not they that either Perfeatte or Divide the Church ; or that make their Religion a fervant to their Policy, to their Ambitious defigns, or flefhly lufts ^ nor that make it the bellows of Sedition, or Rebellion, or of an envious (r) Luke 14.1*, 3$. r Joh z t 1?. MiU 6. 19, 26,21,3?. Col. J. iji. Horn, 8, 1, 13, hurtful 286 '&De Poo? $)an* ffamtlp TSocJw hurtful zeal • or a fnare for the innocent - 9 or aPiftolro ihoot at the upright in heart : Thefeare not they that have been the mame of their profellion, the hardening of ungodly men and Infidels, and that have caufed the , enemies or the Lord to blafpheme. If any man will make a Religion of, or for his Lulls ^ of Papal tyranny, or Pharifaical formality, or of his private opinions, or of proud cenforioufnefs, and contempt of others, and of fa&ion and unwarrantable feparations and divifions, and of (landing at a more obfervable diflance from common proftffours of Chriftianity, than God would have them ; I or yet of pulling up the hedge of Discipline, and laying ; Chrifls Vineyard common to the Wiidernefs > the dorm ' is coming, when this Religion founded on the fand will fall, and great will be the fall thereof : When the Reli- gion which confifteth in fdith$ and Love to God and Man, in mortifying the flejh, and crucifying the \vorld 1 in Self-denyaly Humility ,andf at ience, in fincere obcdi- ence y im& faithfulnefs in all Relations, in watchful [elf- government) in doing good , and in a Divine and Hea- venly life, though it will be hated by the ungodly world, fhall never be a diihonour to your Lord, nor deceive or difappoint your fouls* The €(je poo? fflmst f amilp Xoofe* 287 mmmmmmmm The Seventh dayes Conference. 0/4 i/0/y Family ; and how to Govern it^ and per- form the duty of all F amily-r elat ions -jm A others. Speakers. \ Pau ^ A ' 1 I Saul ? A w Learner. Paul. ^T 7W TEIcome, Neighbour : How do you like the new life which you have begun } You have taken home Ijjtru&ions already, which will find you work : But what do you find in the fractifmg of them > S. / find that I have foolijhly long neglected a ne- ceffary, noble, joyful life - and thereby loft my time •, and made my ft If both unskilful and undifpofedf* the practice of it: I find that the things which you have prc- fenbtdme, are high and excellent, and doubt lefs mufi be veryfweet to them that have a fuitable skill and difpofi- tion - Andfome pleafure I find in my weak beginnings : But the Great nefs of the work* and the great unto- vpardnefs 2 88 Ctje prolan* ffamtty "Book wardnefs and ftrangenefs of my mind, doth much abate the fweetnefs of it , by many doubts and fears and diffi- culties. And when I fail J find it hard , both to Re- pent aright, and by Faith f0 /y to Chrifi for far don* And if you had not forewarned me of this Temptation, 1 fiouid have thought by thefe troubles that my cafe is worie in point oftzit ( though not of fafety ) than it was before. But I fore fee that better things may yet be hoped for : And I hope I am in the way. P. Where is your great difficulty , that requireth Counfel > S. lfind a great deal ofworh^ to do in my fanily 7 to govern them in the fear of God , to do my duty to them all, efpecially to educate my Children , and daily to worfiip God among them •, And I am fo unable for it that I am ready to omit all: I pray you help me with your advice. P. My firft advice to you is , that you Refolve by Gods help to perform your duty as well as you can; And that you ( a ) devote your Family to God, and take him for the Lord and Matter of it , and ufe it as a fociety fandified to him. And I pray you let thefe Reafons fix your Refolution, i. If God be not the Mailer of your Family, the Devil will : And if God be not firft ferved hut, the Flefij and ihe World will. And I hope I need not tell you , bow bad a Matter, work and wages , they will then have. 2. If you devote your Family to God, God will be theProtedorofit : He will take care of it , for fafety (a) See rhe Di':.ut. fo: Txr&fy woifhip in my Ck'ull.nDtYe* Uo?h Part a i. and €&e poo? $Jan0 JFamtlp TSoolu 289 and provfflon as his own. Do you not need fucha Prote&or ? And can you have a better ? or better take care for the welfare and fafety of you and yours ? And if your Family be not Gods , they are his Enemies, and under his curfe as Rebels ; In ftead of his bleflings of Heakh , Peace, pfovifion, and fuccefs, you may look for ficknefles, dangers, croffes, diftreffcs, unquietnefs and death; or which is worfe, that your profperuy (hall be a curfe and fnare to you and yours. 3. A Holy family is a place of ^^/or? .* A Church j of God : What a joy will it be to you, to live toge- ther daily in this Hope, that you ihatl meet and live together in Heaven ! to think that Wife, Children and Servants (hall fliortly be fellow Citizens with you of the Heavenly Jerufalem ! How pleafant is it to joyrt with one heart and mind in the ferviceof God, and in his chearfal praifes? How lovely will you be to one another , when each one beareth the Image of God ? What abundance of jarrs and miferies will be prevented, which fin would daily bring among you ? And when any of you die , how comfortably may the reft be about their bed, and attend their Corps unto the grave, when they have good hopes that the Soul is received to Glory by Chrift ? But if your family be ungodly , it will be l like a neft of wafps ; or like a Jail • full of difcord and vexation : And it will be grievous to you to look your Wife or Children in the face, and think that they are like to lie in Hell : And their ficknefs and death will be tenfold the more heavy to you to think of theit woeful unfeen end. 4. Your family hath fuch conftant Need of God, as Commandeth you conftantly to ferve him : As every man hath his ferfo?ial necefluies , fo families have family necejfuies , which God muft fupplv , or they U arc zgo .'€tit Podj ®an*]Famii}> TSoofe* are miferable. Therefore family duty muft be your work 5. Holy (b ) Families are the chief feminaries of Chrifts Church on Earth, and it is very much that Jyeth upon them to keep up the intereft of Religion in the world. ' Hence come holy Magistrates, when Great Mens Children have a holy Education, And O what a bleiling is one fuch to the Countrys where they are ! Hence fpring Holy Paftorsand Teachers to die Churches, who as Timothy received holy inftru&ions from their Parents, and grace from the Spirit of Chrift, in their tender age. Many a Congregation that is happily fed with the bread of life , may thank God for the en- deavours of a poor man or woman, that trained up a (c) Child in the fear of God to become their holy faithful Teacher. Though Learning be found in Schools, Codlinefs is ofcer received from the Education of care- ful Parents. When Children and Servants come to the Church with under ft anding godly pre fared minds fist la- bours of the Pallor will do them good ^They will receive what they hear with Faith, love and obedience ; It will be a Joy to the Minifter to have fuch a flock • And it will be joyful to the people that are fuch , to meet to- gether in the facred afTemblies, to worfhip God with chearful hearts : And fuch worlhippers will be accepta- f ble to God. But when families come together in grofs ignorance, and with unfan&ifled hearts, there they (it like Images, understanding little of what is ♦aid, and go home little the better for aU the labours of — . ; 4 — - • ( '/ ) 1 Tim. }. 12. Deiu. 6. 7. & ;o, 1. Vb\m 147. 15. Acr.i ^9. Eph 6.4. 5. & l-'rov. 2;. 6 3 if. & :?. if. & 23. 15. (cj Tim. R. 1 J. the Cfre poo? $£m# f amtlpOBoolu 19 r the Minifler. And the motions of their tongue and bodies, is mod of the worfhip which they give to God , But their hearts are not offered in Faith and Love as a Sacrifice to him, nor do they feel the power and Iweetnefs of his Word, and worfhip him in Spirit and truth. 6. And in times when the Churches are corrupted, and good Minifters are wanting, and bad ones either deceive the people, or are inefficient for their work, there is no better fupply to keep up Religion, than Godly families. If Parents and Matters will teach their Children and Servants faithfully , and worflrip God with them holily and conftantly , and Govern them carefully and orderly , it will much make up the want of Pub lick. Teaching, Worfhip and Difcipline* O that] God would ftirr up the hearts of people thus to make j their families as little Churches, fhat it might not be in the power of Rulers or Paflors that are bad , to extinguifh Religion or banifh Godlinefs from any Land. For, 7. Family Teaching , worfhip and difc inline ^ hath many advantages , which Churches hafce nor. 1. You have but a few to Teach and Rale i and the Paftor hath many, 2« They are alwayes with you, and you may fpeak to them as feafonably and as often as you will, either together, or one by one: And fo can- not he. 3 . They are tyetf to you by Relation , Jffe- i'tion, and Covenant, and by their own neceilities and intereft ^ otherwife than they are to him, Wife and' Children are more confident of your Love to them, than » of the Minifters : And Love doth open the ear to Coun- feh Children dare not rejed your words , becaufe you can correct them, or make their worldly State Ms comfortable. But the Minifler doth all by bare ft 2r C«0#- 292 CUe poo? $)an# JFanulp Xoofe* exhortation : Andifhe caft them out of the Church for their Impenitence , they lofe nothing by inn the world. And unlefs it be in a very hot perfecution, Families arc not fo retrained from holy DoBrine , worfiip and discipline , as Churches and Minifters often are. Who flenceth yon and forbiddeth you to Catcchife and teach your family ? Who forbiddeth yon to fray or fraife God with them, as well and as often as you can ? It is felf-condemning Hypocrifie in many Rulers of Fa- milies, who now cry out againft them as cruel perfe- cutors, who forbid us Minifters to Preach the Gofpel, while they negled to Teach their own Children and f Servants , when no man forbiddeth them : So hard is it to fee our own fins and duty , in comparison of other mens 1 8. You have greater and nearer Obligations to your Family than Pallors have to all the people. Your wife is as your own flefh : Your Children are as it were parts of your feif : Nature bindeth you to the deareft affection, and therefore to the greatefl; duty to them : Who ihould more care for your Childrens fouls, than their own Parents? If you will not provide for them, butfamifri them, who will ked them? Therefore as ever you have the bowels of Parents '. as ever you care what becometh of your Childrens fouls for ever , de- vote them to God, teach them his word, educate them inholinefs, reftrain them from fin, and prepare them for falvation. S. / mujt confefs that natural afftllion telleth me, that there is great reafon for what you [ay : And my own experience the more convinceth we ^ For if my Parents had better Intruded and Governed me in my Child-hood , / had not been like to have lived fo ig- mranuy andungodliiy as J have done : Bnt alas few Parents Qtt)t Poo? $)ati# IFamtlt) ^oofe* 293 — ■ Parents do their duty ! Many , take more fains about their Horfes, and Cattle , than they do about their Childrens fouls. P. O that I could fpeak what is deeply upon my ) heart to all the Parents of the Land 1 I would be bold \ to tell them, that multitudes are more cruel than Bears . and Lyons to their own Children. God hath com- * mitted their fouls much to their truil and care, as he hath done their bodies. It is they that are at firft to | devote them to God, in the Covenant of Baptifm : | It is they that are to (d) Teach them, and to ex- hort them to keep the Covenant which they made :. to Catechife them^ and to mind them of the State of their fouls , their need of Chrift , the mercy of re- demption , the excellency of holinefs , 3nd of ever- lafting life : It is they that are to watch over them with Wifdom^ Love and diligence^ to fave them from Temptation , Satan and fin , and to lead them by the example of a holy life, But Alas, inftead of this, they bring their Children 1 ! Hypocritically to make that Covenant in Baptifm with ! God, which they never heartily confented to them- felves : They turn ail into a meer ceremony, and know ] no more of it y than to have God-fathers and God- j mothers as ignorant and ungodly as themfelves , to promife and vow that in the name of the Child, which they never underftood •, nor intended to perform their promife for his holy Education, the Child being none of their own, nor ever infhu&ed by them: And when they think that the water and the Gojfips and the words of the [Pftefif have thus made a Chriftian of their ■ ■ • - . ■ - . . [J ) Dcir. 6 5, 7 ,|3. & n, i? ?,o. ' 11 * Child, 294 ^fc* Poo? $9an* ffamtlp Xoofc. Child, they afterward as formally teach him at age to go to Church, and at lad to receive the Lords Supper - % And this is almoft all that they do for his falvation. They never teach him the meaning of the Covenant which he was entered into. If they teach him to (ay the Creed , the Lords Prayer and the Ten Commandments , they never teach him to underftand them. They never feriou fly mind him of his natural corruptions, or of the need and ufe of a Saviour and a San&ifier , nor of the danger of fin and Hell , nor of the way of a holy life ; or of the Joyful State of Saints in Glory. They teach ' him his Trade and bufinefs in the world, but never how 1 to ferve God and be faved. They chide him for thofe faults which are againft themfelves , or againft his profperity in the world : But thofe that are againft God and his foul only,they regard not : If they do not by their own exemple teach him to be prayerlefs and to neglect Gods word, to curie, to fwear to fpeak filthily, and to deride a holy life f which in Baptifm he vowed to live ) yet they will bear with him in all this wickednefs. The Lords clay they are content that he fpend in idlcnefs and fports , inftead of learning the word of God, and pra&ifmg his holy worfhip, that fo he may be the willinger to do their work, the week following. In a word , they treacherouily teach their Children to'ferve the flefh , the world and t he Devil, which in their BaptrfnTlhcy renounced", _ -and to neglect, if not tfcjpifc God , the Creator , Redeemer and Santlifier of fouls, to whom by Vow and Covenant they were dedicated. I So that their Education is but aTe 'aching or Permitting them to break and contradict their Baptifmal Vow, and under the name of Chnftians, to rebel 1 againft Godandjefus Cfffifu And €&e poo? SQan* jFamtty took. 295 And is not this greater treachery and cruelty, than if they famifhed their bodies, or turned them naked into the world ? yea or if they murdered them, and eat their flefh ? If an Enemy did this, it were notfo bad, as for a Parent to do it : Nay confider whether the Devil himfelf be not lefs cruel, in feeking to damn them, than thefe parents are ? The Devil is not their Parent : He hath no relation to them, no charge of them, to educate and fave them : He is a known renounced ene- my : And what better could be expected from him ? But for Father and Mother , thus to neglect , betray and undo their Children! fonls , for ever [ For them to do it, that fhould love them as themfelves, and have the tendered care of them 1 O worfe than devilifh perfi- dious cruelty I Repent, Repent, O you forfworn unmerciful mur- > derers of your Childrens fouls. Repent for y*our own fakes I Repent for their fakes [ And yet teach them and remember them of the Covenant which they made, and tell them what Chriftianity is. You have conveyed a finful nature to them : Help yet to inftruct them in the way of Grace ! But how can we hope that you fhould have mercy upon your Childrens fouls that have no mercy on your own ? Or that you fhould help them to that Heaven which you defpife your felves ? Or fave them from fin, which is your own delight and trade ? S, Tour complaint is fad and fuft ; But 1 find that men thinks that the Teaching of their Children , be- longethto the Schoolmafter and the Mini ft cr only y and not to them. P. Parents , Schoolmafter s and Paflors have all their feveral parts to do ; And no ones work goeth on well without the reft. But the Parents \s the nrftand great - fit of all. As when the lower School is to teach OhiL v 11 4 dreq %9(> €&e Poo? span* JFamtlp TSoofe. s~- drentoRead, and the Grammar-School to teach them Grammar, and then the llniverfity to teach them the Sciences : If now the firft and fecond {hall omi t their parts, and a Boy (hall be fent to the llniverfity before he can read, yea or before he hath learnt his Grammar, what a Scholar do you think BiaHST is like to-irake ? Ifyouhaveahoufe to build, one mufl fall and fquare the Timber , and another muft faw it , and another frame it, and then rear it : But if the firft be undone how fhall the fecond and third be done? A Minifter'fhould find all his hearers Catechized and holily educated, that the Church may be a Church indeed : But if a hundred or many hundred Parents and Mailers will aUcalt their work upon lone Minifter,Js ; it li ke, ^ think you, to be well done? Oris it any wonder if we'have ungodly Churches, of Chriftians that are no Chriftians, who hate the Miiiifter and his Docttne and a holy life , and the Phyficion that would heal their fouls is beholden to them if they do not deride him, and lay him uot in the Jail ! I know that all this will not excufe Minifters from doing what they can for fuch ! If you will fend your Children and Servants ignorant and ungodly to him, he muft do his beft : But O how much more good might he do, and how comfortable would his calling be, if VT- rcnts would but do their parts ! " We talk much of the badnefs of the world, and there is no men ( except bad Rulers and Paftors ) that do more to make it bad , than bad Parents , and family Governours : The truth is ,'they are "the Devils In- flruments ( as if he had hired them ) to betray the Ibuls of their families into his power, and to lead them to Hell with greater advantage than a ftranger could do^ \ or than the Devil in his own name and /hape could do; Many Qtt)t Pod? s their damnation may not be long of me. P. I. Be fure that you do your part in entering them at firft into the Baptifmal Covenant. That is • I; See that you be true to your Covenant your f elf : For the pro- mise is made to (e) true Chrifiians and their feed. No man can (incerely and rightly confent to the Covenant for his Child, that doth not confent to it for himfelf. 2. Do not think that his (/) bare being the Child of Godly parents is his full Condition of Right to the benefits of the Covenant. That is but the fundamental part: But you muft alfo attually dedicate himtoCjod ( in Baptifm, when it may be had : and when it cannor, yet in the fame Covenant, which Baptifm folemnfzeth.) As you are a Believer, he and all that you have, are' Virtually devoted to God j But befides that there muft be an Aciuall dedication of him. The Child of a Be^ liever atlnaUy ojftredor dedicated to God , is a right fid Receiver of Baptifm and its benctirs. 3. Underftand — 1 (fj Deut.29. ;o,ii,iz. Rom. i..r T ,i& n: Joh^.;, c. Mitch, i?. '3 14 Mutth. 2S. 1932.0. rCur 7 14. ' '^ well ) 298 €t>e £>oo? S©ati0 jFamtlp TSooIu well the Covenant and what you do ; And firft humble your felf for your own fins againft the holy Covenant - y And then with the greateft ferioufnefs and thankfulnefs, enter your Child into the fame Covenant. I I. Underftand that as his firft Condition of Right, is upcnyour Faith 2nd Confent y and not upon his own : fo the continuance of his Right while he is an Infant (hort of the ufe of Reafon, cannot be upon any condi- tion to be performed by him, but by yon : which is the Continuance of your own (g) fidelity , with your faithful endeavours for his holy Education. And there- fore if you fhould fend a Baptized Child to be Edu- cated as the Janizaries among Infidels, he falleth as I think from his Covenant Right by your perfidioufnefs. And what forfeiture Parents grofs neglell at home may make, Heave to further confideration. III. (h ) Teach them therefore to know what Covenant they have made, and do by them ju(t as I have done by you: Ceafe not til] you have brought them hear- tily, to confent to it at age themfelves : And then bring them to the Paftor of the Churclyhat they may ferioufly and folemnly own the Covenant, and fo maybe ad- mitted into, the number of Adult Communicating members , in a regular way. IV. Let your Teaching of them to this End, be joyntly of the words , the fence , the due AffeBions and (£) Mark through all the Scriptures how God uferh rh? Children a< related to their fai'hful or faithlefs Parents. (h) Jof 14. is, \4\ 17, 18. Deut 29. 10, 11. the C&e poo? $&m& family Tgooiu 299 the Prattice. That is •, i. Teach them fc) the ttwrjf of jt he Coven ant , and of theCVm/, Lo^k Prayer and Command ments , JancT _of a ~(?atecbifm, and alfo^tfic words of fuchTexts of Scripture as have the fame fence. 2. Teach them the meaning oi all thefe words, 3. Joyn (dill fomc familiar earnefv pcrfwafons and motives^ to flirr up holy Affections in them. 4, And ihew them the way of Pratlifing all. No one or two o f thefe-will ferve without all the reft. 1 . Iryou teach not the forms of wholfome or foiwcTxvordf^ you will deprive them of one of the greater! helps for knowledge y and foundnefs in the faith. 2. If you teach them not the meaning, the words will be of no ufe. 3 . If you excite not their affections, all will be but deadopinion, and tend to a dreaming and prating kind of Religion , feparated from the Love of God. 4. And if you lead them not on in the Practice di all, they will make themfelves a Religion of z^ealom ajfeclions cor- rupted by a common life, or quickly ftarved for want offuell. Therefore be fure you joyn all four. When you teach them the words of Scripture and Catechifm, make them plain ^ and oft mix familiar queftions and difcourfe about death and judgement and eternity and their preparations. Many Profeffours teach their Children to go on in a rode of hearing, reading, and repeating Sermons, and joyning in confhnt prayer, when all proveth but cuftomary formality, for want of fome familiar ferions awakening fpeech or conference interpofed now and then. To this end 1. Labour to poffefs them with the greater! Reverence of God and the holy Scriptures. And (i) 1 Tim. 4 6» & 6. 3. 1 Tim 1. 13. then 3 co Cfce Poo? $f)m& famtlp 05oofe< then (hew them the word oiGod , for all that you wquld teach them, to know or do. For till their Confidences come under the fear and Government of God, they will be nothing. 2. Never fpeak of God and holy things to them, but with the greater! gravity and reverence, that the Manner as well as the Matter may affect them. For if they are ufed once to Height, or jea ft or play with holy things , they are hardened and undone. 3. Therefore avoid fuch kind of frequencies , and forma- lity in lifelefs duties , as tendeth to harden them into a cuftomary deadnefs and contempt. 4. Ofc take an account , both what they know and how they are ajfetted and refolved; and what they do , both in their of en and their fecret practice. Leave them not carelefly to themfelves, but narrowly watch over them. V. Ufe all vour skjll and diligence by word and deed, to make a Holy Life appear to them as it is, the m oft Honourable, Profitable, fafe , and pleafant life in the world v that it may be their conftant delight : All your work lyeth in making good things Pleafant to them : And keep them from feeling Religion as a burden, or t iking it for a difgraceful , nlcdlefs or unpleafant thing. To which end 1. Begin with , and intermix the ca- ficft parts, fuch as the Scripture Hiftory : Nature is pleafed fooncr with Hiftory than with precept •, And it fweetly infinuateth a Love of Goodnefs into Childrens minds ^ Which maketh the Roman Fathers of the Ora- torian order, make Church Hiftory one part of their exercife to the people. Let them read the Lives of jf5£^r/ t holy men, written by Mr. Chark^, and his Martyrolo- — — gie, and the particular lives of Mr. Bolton, Mr. jofeph yi!lcin y Dr. Beards Theatre of Gods Judgements , Mr. Janewaysiite, &c. 2. Speak Cfcepio? g©an# family 35opfy 301 2. Speak much of the Praife of ancient and later holy men •, For the due Praife of the perfon allureth to the fame caufe and way. And fpeak of the juft difgrace that belongs to thofe Sots and Beafls , who are the dcfpifers, deriders, and enemies of Godlinefs. 3. Overwhelm them not with that which for Qua- lity or Quantity they cannot bear. 4. Be much in opening to them the Riches of Grace, and the Joyes of Glory. 5. Exercife them much in Pfalms of Praife. V I. Let your conference and carriage tend to the juft difgrace of fenfuality , Voluptnoufnefs^ Pride and worldlinefs. When fools commend finenefs-to their Children, do you tell them how 7Wg is the. Devils fin^ Teach them to defire the v Loweft-room, and. to give place to others. When others tell them o f Riches and fne_Houfes and preferments , do you tell them that triefe ^i»aTe^e^De^iTs~ ~Eaits by which he ftealeth mens hearts from Go3~7~that~they may be damned. When others pamper them and pleafe their appetites, do you oft tell them how bafe and fwinifh a thing it is, to eat and drink more by appetite than by reafon. And labour thus to m ake Vride ^ fenfuality and worldlinefj ocTious to them. J Make them oft read Luke 12. and i6.a~nd 18. and Jam. 4. and 5. and Rom. 8. 1, 2. &c. and Matth. 5. to 21. and 6. > V 1 1. Wifely break them from their own Wills. ; And let them know that they muft obey and like Gods Will and yours. Mens own Wills are the grand Idols of the world : And to be given up to them, is next to Hell. Tell them how odious and dangerous felf-willednefs i?. In their dyet let them not have what they have a mind to, nor < 3o2 Ct>e Poo? $)an* famtlp OSoofe. nor yet do nor force them to what they loath • But ufe them to fland to your choice ; And let them have that in temperance which is wholefome, and not Ioathfome, and rather of the courfer than of the finer or the fweeter fort. A corrupted Appetite, ftrengthen'd bycuftom, is hardly overcome by all the teaching and Counfel in the world. Specially ufe them not to ftrong drin]^: For it is one of the greateft fnares to youih : I know that fome wife parents ( wife to further the everlafting ruine of their Childrens fouls ) do ftill fay , that the more they are retrained, the more greedily they will feek it when they are at liberty. Unhappy Children I hat have fuch parents I As if the experience of all the world had not told us longagoe, that foftom encreafeth the rage of appetite , and Temperance by Cnftom turn- eth to a Habit : And in thofe years of youth while they are reftrained, we have Time to tell them the Reafon of all> and fo fettle their minds in a right Go- vernment of themfelves ^ fo that foftom and Teaching* till they come to age , is the means on our part to fave them from fenfuality and damnation* When they that will teach them fobrie ty with the Cup at their nofes , or Temperance at a co n ft ant fe aft or full table of delicious food , and this in their injudicious youth, deferve rather to be numbered with the Devils Teachers than Gods. / So if their fancies be eagerly fet upon any vanity, deny it them, and tell them why. life them not to have their wills • And let them know that it is the chief thing that the Devil himfelfdefireth for them , that they may have all their own carnal will fulfilled. But they muft pray to God, Thy will be done, and deny their own. VIII. As you love their fouls keep them asfarr from Temptations as you can. Children are unfit per- fons C&e poo? $&m& IFamtlpTSoofe. 303 fons to ftruggle againft ftrong temptations. Their falvation or damnation lieth very much on this. There-") fore my heart melteth to think of the mifery of two forts, ( 1. The Children of Heathens, Infidels, Hereticksand Malignants, who are taught the principles of (in and wickednefs from their infancy , and hear truth and Godlinefs fcorned and reproached. 2* The Children of moil Great men and G entlemen -, whofe condition maketh it feem neceffary to trTem^to live in that con- imuz\. fulnefs , ( or plainly ) pomp and idlenefs , which is fo ftrong a temptation daily to their Children, to the (ins of Sodom, Ez.eks 16.49. Pride, fulnefs of Bread and Idlenefs, as that it is as hard for them to be Godly, fober perfons, as for thole that are bred up in Play Soufes , Ale -houses andTaverns7 Alas poor Children, that muit have your laivation made as hard, as a Camels paflage though a needles eye! No wonder if' the world be no better than it is, when the Rich muft be the Rulers of it, of whom ( k ) Chrift and James have faid what they have done ! Be fure therefore 1. To breed your Children to a temperate and healthful dyet • and keep tempting meats, but fpecially drinks from before them. 1 2. Bree d them up to Conft am Labour^ which may never teave mind or body idje, but at the hours of ne- ceffary recreation which you allow them. 3. Let their Recreations befuchas tend more to the 'health of their bodies, than the humouring of a cor- rupted fancie : keep them from 'gaming for money, from Cards, Dice and Stage-playes, Play-books and Love- Books, and foolifh wanton tales and ballads. ( K) Luke 1-. 19. Me 16- Jam. J , Let 3 04 €0e Poo? @an# ff amtlp TSoolu Let their time be (tinted by you : And let it be no more than what is needful to their health and hbour , as whetting to the mower. 4. Let their apparel be plain, decent arid Warm, but not gawdy, neither fuch as ufeth to fignifie Pride , or to tempt people to it. 5. Be fure when they grow towards ripenefs,that you keep them from opportunity, nearnefs or familiarity with tempting perfons of another Sex. I am fure this is the way to your Childrens fafety. If prefumptuous felf-conceited perfons, especially the Rich- will defpife fuch Counfel, as they ufe to do , let them take what they get by it : If the Gentry be debauched, if their Children be everlaftingly undone, if the whole Country, Church _an d State mult faffer by it , and if their own hearts at laft be broken by fuch Children , it is not long of me ^ let them thank them- Felves- I X. Be fure that you engage your Children in good Company, and keep them as much as poilible out of bad* Wicked Children before you are aware will infed them with their wicked tongues and practices : They will quickly teach them to drink, to game, to talk filthily, to fwear, to mock at Godlinefs and Sobriety : And O what tinder is in corrupted nature I But the Company of fober pious Children and Ser- vants will ufe them to a fober pious language , and will further them in knowledge and the fear of God, or at leaft will keep them from great temptations. X. Do all that you do with them in Love and Wif- dom : Make them not fo familiar with you as (hall breed contempt : And be not fo ftrange to them as fhall tempt them I I ■ . I , I J ^])t Poo? 9jdam family QSscL 505 them to have no Love to you, or pleafure in your Com- pany. But let them perceive the tender Bowels of Pa- rents, and that indeed they are dear to you, and that all your Counfel and Government is for their good, and not for any ends orpaifions of your own. And give them familiarly the Rcafon of all which they are apt to be prejudiced againfr. For Love and Rcafon muft be the means of moil of the good that you do them. XI. Keep a fpecial watch upon their Tongue s : efpe- cially againft Ribaldry, and Lying : For^ dangerous corruptions do quickly this way obtain Dominion. X 1 1» Teach them highly to value Time : Tell them the precioufnefs of it- by reafon of the fhortnefs of mans life, the greatnefs of his work ; and how eternity dependeth on thefe uncertain moments. Labour to make Timc-wafting odious to them. And fet death ftiJI before their eyes : and ask them oft, whether they are ready to die. XIII. life them much to 'the Reading ofthemoft fuitabie Books : fuch as Mr. Rtckurd Mens, Mr. Jo- fcpb Aliens, Mr. What city s New-birth, and Redempti- on of time, Mv.Sumal, Mr. Bolton, Dr. Pre/km, Dr.Sibbes, Mr. Perkins, Dod, Hilderflhtm • of which more anon. X I V. Let correction be wifely ufed, as they need ift neither fo feverely as to difafFed them to you, nor fo little as to leave them in a courfe of (in and dilbbedience : Let it be aiwayes in Love ; And more for fin againft Cod, than any worldly matters : And fliew them Scri- pture againft the fin, and for the Correction. X XV. Pny 3o6 COc Poo? ^an0 IFamilp TSootu XV. Pray earneftly for them, and commit them by faith to Chrift into whofe Covenant you did engage them* XVI. Go before them by a holy, and fiber exam- ple, and let your practice tell them what you would have them be, fpecially in reprefenting Godlinefs de- lightful, and living in iht joyful bops of Heaven* XVII. Choofe fuch Trades and Callings for them, as have leafi danger om temptations , and as tend moft to the faving of their fouls, and to make them moft ufe- ful in the world, and not thofe that tend moft to the eafe of the flefh, or worldly ends. XVIII. When they are marriageable and you find it needful, provide fuch for them as are truly fuitable, and flay not till folly andluft enfnare them. Thefe are the Counfels which I earneftly recommend to you>in this important work. But you muft know that your Childrens fouls are fo precious , and the difference between the good and bad fo great, that all this muft not feem too much a do to you : But as you would have Minifters hold on in the labour of their places, fo muft you in yours, as knowing that a dumb and idle parent, is no more excufeable than an unfaithful, dumb and idle Minifter. The Lord give you skill and will and diligence to practife all : tor I take the due education of Children for one of the needfulleft and excelienteft works in the world : fpecially for Mothers. S.l C&e Poo? ^an# JFamtlp TSoofc* 3°7 S. J fray yon next tell me my duty to my wife, and hers to me. P. I. The Common duty of Husband and Wife, is i. Entirely to ( I ) Love each other : And therefore choofe one that is truly Lovely , and proceed in your choice with great deliberation : And avoid ail things that tend to quench your Love. 2. To dwell together and ( m ) enjoy each other, and faithfully joyn as helpers in the Education of their Children , the Government of the Family , and the management of their worldly bufinefs. 3. Efpecially to be Helpers of each others falvation . To ftirr up each other to faith, Love and obedience, and good works : To warn and help each other againfl fin, and all temptations : To joyn in Gods wor- fhip in the family and in private : To prepare each other for the approach of death, and comfort each other in the hopes of life eternal. 4. To avoid all diffenfions , and to bear with thofe infirmities in each other which you cannot cure : Tc aflwage and not provoke unruly paffions ^ And in law- ful things to pleafe each other. 5. To keep conjugal chaftity and fidelity : and to avoid all unfeemly and immodeft carriage with any other , which may ftirr up Jealoufie : And yet to avoid all jealoufie which is unjuft. 6. To help one another to bear their burdens ( and not by impatience to make them greater. ) In poverty^ CO £Aef,/.if. See. Col. 3.1?. (m) iCcf. 7.29. . X z croffej 308 €t>c J9oo? @an# tfamttp 'Boolu crofTes, ficknefs, dangers, to comfort: and fupport each other. And to be delightful Companions , in holy love and heavenly hopes and duties, when all other outward comforts fail. S. I I. What are the [fecial duties of the Husband? P. They are i. To exercife Love and Autho- rity together ( never feparated ) to his wife. 2. To be the chief Teacher and Governour of the family, and Provider for its maintenance, 3. To excell the wife in (n) Knowledge, and Patience, and to be her Teacher, and guide in the matters of God , and to be the chief in bearing infirmities and tryals. 4. To keep up the wives authority and honour in the family over inferiors. S. III. What arc thefpecial duties of the wives ? P. 1. (0) To excell in Love^ 2. To be obedient to their Husbands,and examples therein to the reft of the family. 3. SubmiiTively to Learn of their Husbands ( that can teach them ) and not to be felf-conceited , teaching, talkative or imperious; 4. To fubdue their paiTions, deny their own fancies and wills, and not to tempt their Husbands to fatisfie their humours and vain defires, in pride, excefs, revenge or any evil ; Nor to rob God and the poor, by a proud and waftful humour •, ( As the (p ) Wives of Gentlemen ordinarily do). 5. To govern their tongues, that their words may be few and grave and fober ; And to abhor a running and a fcolding tongue. 6. To be contented in every Condition, and (n) 1 Pet. 3. 7. (0) 1 Tim- 5. it, ii. Zech. 12. 14. 1 Pet, 3. 1. Col. 3. 18.. Hph. j. 22, 24. /Tit. 2.43 ?• 1 Cor. 7. i<*. (ft Jer.44.?. nofi C&e poo? $5an0 tfamtlp Xooiw 309 :< not to torment their Husbands and themfclvcs with im- * patient murmuring?. 7. To avoid the childifli vanity of gawdy apparel, and following vain fafhions of the prouder fort - 9 And to abhorr their vice that waft pre- cious time in curious and tedious^ dreffings, goilipings, vifits and feafts. 8. To belp on the maintenance of the family, by frugality, and by their proper care and la- bour. 9. Not to difpofe of their Husbands eftate with- out his Confent, either explicite or implicite. u Above all to be conftant helpers of the holy education of their Children. For this is the moil eminent fervice that women can do in the world : And it is fo great, that they have no caufe to grudge at God, for the lownefs of their place and gifts • For mean gifts ( with wif- dom and Gcdlincfs) may ferve to fpeak to Children. The Mother is ftill with 'them, and they are ftill under her eye ^ Her Love muft chiefly work towards their Salvation. Shee muft be daily Catechizing them, and teaching them to know God, and fpeakingto them for holinefs and againft fin, and minding them of the world to come, and teaching them to pray. Gcdiy Mothers may educate Children for Magiftracie, Miniftry and all publick fervices, by helping them to that honeft and holy difpofition, which is the chief thing neceffary in every relation to the Common good ; And fo they may become chief inftruments of the reformation and welfare of Churches and Kingdoms and of the world. S, I fray yon tell me alfo the duty of Children, P. I. The duty of (q) Children to their Varents is, 1. To Love them dearly, and to be Thankful for (([) Eph.6.1,2,5. Pol.3.10. Prov'i.8,9. & 13. 1. &23 .'%i2 X 3 al1 3 1 o C&e poo? $)an0 IFamtip T5oofe. alJ that Love and care, which they can never requite. 2. To Learn of them fubraiflively - 3 efpecially the DodrineofvSalvation. 3. To obey them diligently, in all lawful things 5 and that for Confcience fake, in obe- dience to God. 4. To (r) Honour them in Thought, and Words and Attions ^ And avoid all appearance of fleighting , difhonour or contempt. 5. To be con- tented with their parents allowance and provifions, and willing and rready to fuch labour or employment as they Command them. 6. To take patiently the re- proofs and corrections of their parents , and to confefs their faults, with humble penitence, and amend. 7. To ufe fuch Company as their parents Command them, and not to run into the Company of vain and tempting perfons. 8. To be content with fuch a calling as their parents choofe for them. 9. To marry by their pa- rents choice or confent only. 10. To relieve their pa- rents if they need. So What is the duty of Children towards God ? Po IT. 1. To learn what they are by nature, and what that Covenant was which in Baptifm they were entered into ; what are the duties and what the benefits : And to renew that Covenant with (f) God them- felves - 5 Andunderftandingly, ferioufly and refolvedly to give up themfelves absolutely and entirely, to God r the Father, Son and Spirit , their Creator, Redeemer- and San&ifier. 2. To remember that the Corruption of, their Nature muft be more and more healed, and their (ins forgiven • And therefore daily by faith and obedience , to make ufe of the Juftifying , Teaching (r) Gen. 9. iz,z<). Pro. 30. r 7. & 13 34. 8lzi,i$. & 2-9 is- ^13.13, M. & 19. 1 &. (I) Eccl.li. 1. and €#e poo? $§m& Famtty TSoofe* 3 11 and Sanctifying grace of Chrift. 3. To remember that they are not here entring upon a life of reft or finful pleafure • but upon a ftiort uncertain life of care and labour and fufferings, in which they muftdoall that ever muft be done, for an everlafting life that followeth : And that to make fure of Heaven is their work on earth. 4. To Love and Learn the word of God, and to delight in all that is good and holy • efpe- cially on the Lords dayes. 5. To fee that they love not rlefhly pleafures more than God and holinefs ; And that they fly from ( t ) youthful lufts, from excefs of eating , drinking , fport ; that they avoid wantonnefs and immodefty of fpeech or a&ion , Cards , Dice , Gaming, Pride, Love-books, Play-books, lofs of time by needlefs recreations. 6. That they ufe their tongues to fober and godly fpeech ^ and abhor lying, railing, ribaldry and idle foolifh talk. 7. To fubdue their Wills to the Will of God and their Superiours, and not to be eagerly fet on any thing which is unneceffary, or which God or their Superiours forbids them. S. What is the duty of Makers towards their Ser- vants ? P. 1. To ( h ) Rule them with fuch Gentlenefs as becometh fellow Chriftians • and yet with fuch Au- thority , as that thev be not encouraged to contempt. 2. To reftrain them from finning againft God. 3. To inftrucl: them in the Dodrine of Salvation, and pray with them, and go before them by the example of a fober holy life. 4. To keep them from evil Company and temptations and opportunities of finning. 5. To ft) z Tim. 2. 22. Frov. 7. 7> 8. Luke If. I2 ? i §, 14, fife. v -h. 6. o 3 lo. Coj. 4. I, z ; 5. X 4 fa 3 1 2 C&e Pki? $G)m& JFamtlp T5oolu fet them upon meet labours : To keep no idle ferving- men , nor yet to overlabour them to the injury of their health, nor Command them any unlawful thing. 6. To provide them fuch food and lodging as is wholfome and meet for them •, And to pay them what wages is due to them by promile or defert. 7. Patiently to bear with thl^ infirmities , and fuch frailties as mull be expe&ed in mankind. 5, What is the duty of Servants to their Mafiers ? P. If (tr) To honour and revere nee them, and obey then in all lawful things, belonging to their places to Command : And to avoid all words and carriage which favour of difhonour , contempt or difobedience. 2. Willingly to perform all the labour which they under- take and is required of them , and that without grudg- ing : And to be as faithful behind their Maftersback as before his face, 3* To be trufty in word and deed : To abhorr lying and deceit : Not to wrong their Ma- ilers in buying or tiling, or by dealing or taking any thing of theirs , no not meat or drink , againft their wills. But being as thrifty and careful for their Ma- fiers profit , as if it were their own. 4. Not to murmur at the meannefs of food that is wholefome, nor to defirealite offulnefs, eafeand idlenefs. 5. To be more careful to do their duty to their Mafiers, than how their Mafiers ill all ufe them. BecaiTe finisworfe than fuffering. 6. Not to reveal the fecrets of the family abroad, to flrangers or neighbours. 7. Thank- fully to receive Inftru&ion, and to learn Gods word, and obferve the Lords day, and ferioufly joyn in publick (n?) f- Per.*. 18. Ti.2.9. iT:m.6.i ; j. Col 3.22,15, 14,25. Epb.6. 5^,7? 8- M*uh. 10.2,4. and Cfje Poo? 20an# family 'Baofc, 3 1 3 and private worfhipping of God, 8. Patiently to bear reproof and due correction , and to confefs faults and amend. 9. To pray daily for a bleiling on the family, on their labours, and on themfelves. 10. And to do all this in true obedience to God, expe&ing their reward from him. S. What is the ditty of Children and Servants to one another ? P. 1. To provoke one another to all their duty to God , and to their Parents and Matters. 2. To help one another in knowledge and all the means of Salvation - 5 efpecially by Godly profitable conference when they are together. 3. To lave each other from fin and temptation, by loving advice ^ And to take heed that they be not tempters to each other ; either to luft, and wanton dalliance , and unchaft fpeech or actions, or to excefs of meat or drink, or idlenefs, or deceiving their Matter , or by pailionate words provoking wrath. But that they afTwage the paffions of each or her, and keep peace in the family. 4. To Love each other as themfelves, and do as they would be done by : And not to envy one another, nor ftrive who fhall have moft, or who fhall be higheft ^ but humbly to fubmit to one another. And be helpful to each other in their labour and every way they can. 5. To bear patiently with little injuries to themfelves : And open none of the faults of each other, when it tendeth but to ftirr up ftrife and do no good. 6. But conceal not thofe faults which by concealment will be cherifhed , and whofe concealment hindereth the right Government of the family ^ or tendeth to the Mailers wrong. But in fins againft God, firft admonifh each other privately : If that prevail not, reprove it before others : If that prevail nor, acquaint y cur M after with it. S. Now 3 14 C&e Poo? $)an# f amtlp 'Boofe* S. Now you have gone fo far y tell us our duty to our Neighbours* i\ Your duty to your Neighbours lyeth in LOVE and JUSTICE: i. To Love them as your felf. 2. To do as you would be done by: For which the fix laft Commandments are your Rule. Your Love mull be exercifed, i . Towards their fouls in furthering their Salvation , by drawing them to hear Gods word, helping them to good Books, giving them feafonable wife and ferious exhortation •, and by the example of a holy , blamelefs life. 2. Towards their bodies , by doing them ail the good you can - 5 and doing them no wrong , nor fpeaking evil of them, nor provoking or fcandalizing them -, but patiently bearing and forgiving injuries from them. S. And what is the duty offubjetts to Magistrates. T. i .. To reverence and honour them as the officers of God, andfpeaknot di (honourably of them. 2. To pay them due tribute, and to proted them to your power in your place. 3. To (x) obey them in all Lawful things , which it belongeth to their feveral powers, places and offices to Command. 4. To pro- rvoke others to rhe fame obedience. 5. To avoid all confpiracies, feditions, treafons and Rebellions, and re- finance of the higher (y ) powers •, And patiently Ltofuffer where God forbiddeth us to obey. 6. To ap- prove and further the execution of true Juftice. 7. To deted and refift all Treafons, Confpiracies and Rebel- lions in others. 8. To do all this for Confcience fake, in obedience to God, and for the Common good. (r) from. 15.1,^,3,4^^/7. (?) Titus 5.1^. ill< ^"' S.Mufl Wot Poo? S@an0 ffamtlp TSoolu 3 1 * S. ykf/ but at feafonable times , and in a ferious manner. And talk not of [mail matters •, but of Heart- and Heaven- affairs. 10. Crave Gods bleffing on your food, and re- jurn him thanks for it : Receive it , not chiefly to yleafe your appetite , but to ftrengthen you as a Ser- vant C&e poo? £9an$ family tsooIu 3 17 ▼ant of God, for your duty : And for Quality and Quantity avoid (W) flcfh-pleafing curiofity, and ex- cefs • And make your Health and Reafon, and not your Appetite , the meafurcr of both. Write over your table, Ezck- 16. 49. Behold, this was the iniquity of Sodom - 3 Pride , Fulnefs of bread, and abundance of Idlcnefs was in Her •, Neither did fie fire ngt hen the hand of the poor and needy. And Luke 16, 12, 25. There was a certain Rich man , who was clothed in Fur pie and Silky and fared fumptuoufiy every day. Son remember that thou in thy life-time received/} thy good things, &c. Rom. 13. 14. Make no provifion for the fiefi, to fulfil the htfls ( or dc fires ) thereof. 1 1 . At Evening return to your food, and to Gods worfhip in your family, and in fecret if you have time, as was directed you in the morning. 12. At night look back how you have fpenttheday A Not to waft: time in writing down all fins and mercies \ which are ordinary •, ( For the fame coming daily to J be repeated will turn all to formality : ) But to have a/ fpecial thankfulnefs for fpecial mercies •, and a fpecial \ Repentance for great , or aggravated fins, ( yea for all / that you remember.) And quickly rife, by free con- f feifion, repentance and faith, where you have fallen, \ And fo betake your felf to (e) reft, with a holy con- \ fidence in Gods protection , and delightful meditation J of him. S. You tell me of Family worfiiip twice a d*y : I pray you tell me how lmuft perform it ? £0 Ptov. 31. 43 6. (c) Pfal. 4. 7, 8, 9 . T. You 3 1 8 c&e Pod? @an* ffamtlp ^oofe* P. i. With a compofed reverent mind, (having all your family together that can come ) pfas&orts for Fa- briefly crave Gods a ffiftance and ac- mi.y w.iTmp. ceptance. 2. Then Read a Chapter : And if you have leifure., fome leaves of fome other good Book; Or elfe bid them markfuch pafTages as molt concern them as you go. 3 . Before or after iing a Pfalm - if you have a family that can ling : If not, Read fome Pfalms of praife. 4. Then in faith- ful fervent prayer call on God through Jefus Chrift, in his Spirit : And fo at evening. S. I pray you refolve me tbefe few queflions. Queft. 1 . How oft in a day muft I fray in my family ? f P. God hath not punctually determined juft how oft : 1 Therefore you muft not fuperftitioufly feign more I Commands than he hath made. But the General Com- / mands of Praying continually, and in all things , with the final Law , Do all to Edification^ and the nature of families , and their neceffities and opportunities, and 1 Scripture exemples , do fully prove that ordinarily twice ] a day is a duty. Which becaufe I muft not here ftay to prove , read the full proof in the fecond Part of my Chrifiian Directions. Keep up the life of Grace within, and the fenfe of your neceflities, and of the worth of mercy , and keep up the experience what lively prayer and thankfgiving is , and it will preferve you againft the Libertines opinion , who cry down conftant worfhip in families as fuperftition. S. Queft. 2. At what hours mufti pray ? P # God hath not ty ed you to an hour by Scripture,but his providence wil.l dired you : Ufually earhf and late are fitteft : But all families have not the fame employments nor leifure. That hour muft be chofen,which family occa- iions 3 and bedily temper and Company do makemoft fir.' So Q. ii Cfcc poo? $$m& IFamtlp Xaolu 3 1 9 S. Q^3. Mufti fray in fecret 7 with my wife and in my famtly too> twice every day f P. Only the General Rule, of Edification, with your conveniences and opportunities muft here alfo direct you. Family Prayer is of greateft neceflity, becaufc there each perfon is contained. But fe ere t prayer hath great advantages : The heart is there more free, to open its particular fins and wants. And they that can do all muft do them. But if you cannot •, you muft rather take up with Family-prayer alone, than fecret alone. S. What do you mean by [ Cannot J .* Muft not all bufinefs give place to fecret prayer f P. No : There are bufineffes of greater obligation which muft be preferred. Learn what this meaneth y 1 will have mercy and not facrifce. A Phyficion in cafe of neceffity, may omit all Prayer to go help to fave a fick mans life. So may any man to relieve the poor and miferable, when it cannot be put off to another time, j So may a Magiftrate to do juftice : And fo may a Paftor, to Preach to the Congregation 5 when he hath not time , for both. And poor men that cannot fpare time from their labour, are not bound to fpend as much time in reading and prayer as Rich men are, who have fuller opportunities. 2. But the cafe of thofe that are the fpeakers in fa- wily-prayer-^ much differeth from the cafe of them that joyn. For he that jpeaketh, may put up all the fame requefts in the family, as he may do in fecret 5 And therefore a greater duty may oftener difpenfe with his fecret prayer ; (For it is [not to be ufed as a formality. ) But he that joyneth with the fpeaker, hath not the choice of his own matter, nor can fo eafily keep up a praying mind, without diftradions, as he can do when he fpeaketh himfelf. Therefore, ( avoiding fuperfti- tious 3 20 C&e Poo? $)an* jFamilj) "Boot tious conceits, and making Laws to our felves as Gods, which he ha:h not made J fecrct prayer is fo great a duty, that every man muft ufe it, as oft, as other du- ties at that time are not to be preferred but will give leave. And fome can find time for it, ( with medita- tion ) , in their Labour and Travel when they are alone. S. Q. 4. Is long or jljort Prayer to be preferred ? P. The General Rule alfo, muft direA you in this - It varyeth the cafe as Times and ferfons and occafions vary. When no greater duty ( at that time ) calleth you off, you can fcarcebe too long, if you continue fit for it, in mind and expreflion i But when other duties call you off, or you cannot be long without unmeet ex- preflions and repetitions before others, or without your own or the families dulnefs, and unfitnefs, fliorter at f that time may be the heft. But fee that formal affedra- itionbenot the lengthener of your Prayers, nor carnal voearinefs the farmer of them •, At leaft do not juftifie either of thefe. S. Q^ 5. Is it better to pray by a fet FormW Book, or without, as I am able to exfrefs my de fires $ P. God hath not made you a Law againft either : But left every man to the way that is fitteft for him > S, Hove fall I know which is jitteflfor me / P. 1. In fecret ufually, it is beft to ufe your felf ofteft to pray Freely^ from the prefent fenfe of your condition •, that you may be able to do it, and to vary as occafion ferveth : For the beft mans mind is apt to grow dull in ufing the fame words an hundred times over : As a Mufick Leflbn played too oft doth become lefs pleafing. And it will not cure us to fay, that it fhould not be fo. 2. Therefore alfo you fhould Learn to pray freely from %\)t Poo?f©an0f amity T5oolu 321 from an habit, before others alfo as foon as you can. 3. But till you can do it without difgraceful expreftl- ons, repetitions and diforders, it is better in your fami- ly to ufe a Book or Form. 4. If in publick or fecret any one find, that a form, having more fit, large and lively exprefiions, than he can have himfelf without it, doth quicken and enlarge him, he may beft ufe it. But if it more bind and ftraiten him, he may forbear it. I will add thefe two Advices here, i. Settle not your felf in fuch a Calling and way, as will not ftand with family-worfhip. 2. Take heed of growing in cuftomarinefs and dead formality : which may too ea- ftly befall you, even under extemporate prayers. 5. Have you any more Counfd for me, for the good and order of my family ? P. At this time I will add no more, but thefe, i. Watch againft your worldly bufinefs, that it eat nor out the life and ferioufnefs of holy duties. Alas, in rrtoft families in the world, the world is all that they have any fenfeof: ( Though yet your Calling muft be followed. ) S. Truly Landlords are fo hard, and people fo very poor, that necejjitj is a confiant and great temptation to them. P. I know it is :. But if Landlords be cruel, fhall men be more cruel to themfelves ? If they keep you poor, will you therefore keep your foul ungodly and mifera- ble ? The lefs comfort you have here, and the harder this worLd ufeth you, the more careful fhould you be in rea- fon, to make fure of a better world. Poor men have fouls to fave, and a Heaven to win, and a Hell to fcape, £nd a Chrift to believe in, and a God to Love andferve, Y " & ;22 CUc poo? $Bm& ffamilp TSoofc, as well |g the rich. And I tell you, that your temptati- ons arc lefsthan their?. 2. Do all that you can to keep up in your felf and . family, the Joy of B.lievir.g, and a Delight in God and alt his fervice. And therefore let your daily duty have piuch ink of Thankfgiving and Praife. 3. You that are a tanner, and fie by your fervants in the Jong Winter nights,get a good Book,and (f) read to them while they arc with you. I will not difcourage your own exhortations • B.n few Husbandmen can dif- courfe fo profitably, fo clofely, foundiy and fearchingly , as many fuch Books will do, if you choofe arighr. Buc more of this in the next dayes Conference. ( j ) V:u:. y. I?. Ad. 8 The Cfce Jpoo? ^an0 JFamtlp XooSw 3 ? 5 The Eighth dayes Conference. //w ftf ff end the Lords day in chriftian Families^ and in the Churchy and in fecret duties. Speakers. 5 ^ A Teacher. ' 2. *W-p A Learner. vv Paul, ^g^ J^ J Elcome, Neighbour : How go matters between you and your Family ? yea and your God ? S. O fir, you have fet me a great deal of work, which my Conscience telkth me is Good and Necejfary, and better than any clfe that I can fpendmy time in. But my heart is bad and backyard ^ and it is not fo foon Learnt as Heard , nor fo fuon done as learnt : And yet I come to yon for more : For I am refolved to take God and Heaven for my Ai, and there- fore to be true to the Covenant I have made : 1 defire yon now to Infinite me about the right obfervation ef the Lords day : j4.vdfirft to tell me our obligation to it. P. I have published a Treatifeonly on that fubjeft to which Imuft referr you now as to the obligation, and Y 2 ihe 324 ^fce Pw? ®an# JFamilp TBoolu l he difputing part. Only giving you this brief intima- ion. i. Chrift gave his Apoftles CommhTion to ac- quaint the world with his will, and to fettle the orders of the Gofpel Churches. 2. To this end he promifed and gave them the Infallible condudt of the Holy Ghoft •, who is now the Author of what they did in obedience ro their Commiflion. 3. As Chrift Rofe from the dead on the firft day of the week, fo he oft on that day appeared to his difciples, and on that day ( Whitfunday ) he fent down the Holy Ghoft : fo that the new world was begun on that day. And on that day the Apoftles conftantly celebrated the holy affemblics, and appointed the Churches to do the like, feparating that day to the holy worfhip of God. 4. All the Churches in the world from the Apoftles times till a few years ago, did unanimoufly keep the Lords day as holy, or feparated to holy worfhip ^ no one Church, no one perfon, no nor a heretick, that I remember, who confeft Chrifts Refur- re&ion ever once excepting againft it, or difTenting : And this as ordained by the Apoftles in their times. S. Yon need fay no more : He that will contraditt fach proof as thic^ hath an evil fpirit of contradiction * But that which is qneftioned is y Whether it be a Sab- bath, and come in the place of the feventh day Sabbath ? P. Trouble not your brains about meer Names : It is enough for you that it is a Day feparated by Chrifi and the Holy Ghoft to holy worjlup, and called the Lords day. If by a Sabbath , be. meant A day of Jexvift Ce- remonial Reft ( which is the Scripture fenfe of that — — , . , Rev. 1. 10. Mac. 28. l% to. Job. \6. :$, i 4) 1 ?. /lorn. i<. \5. 2TheW.i>. word) Cf)ePoD?®an0jFamttyT6oo&> 325 word) then weconfefsthat it is no Sabbath, but that all fuch Sabbaths areabolifhed, as types of better things. S, 1 am the more cafly fatisfied by Reafon and Expe- rience for the holy keeping of the day : For I . / k&ow. that one day in [even is at due a -proportion now a* when Mofes Law Wat made, 2. 1 am fure it is a great mercy and benefit to man, to be obliged every five nth day, to Rejoice in God, and lay by our care and labour, and learn the way to cverla'iing life, Alas what would fervants and poor men do without it ! 3. It is a hedge and great engagement to the holy employments of the foul, when every feventh day is feparatcd to that itje alone, 4. And J feelby experience the great benefit of it to my felf, 5. And I fee that Religion mofl pro- fptreth where the Lords day is mofl confcionably kpt y and falls where it u negletled, 'But I pray you fet me down Directions for the right f pending of the day, both General and Particular* P. I. The General Inftruftions which you mufi: take are thefe. 1 . That the chiefeft ufe of the day is for the (h) Puh lick^ worjhipping of God, our Creator and Redeemer. And therefore the Church- worfhip is to be preierred, before all that is more private. 2. That the chief work which it is to be fpent in, is Learning the doctrine of the Gejpel, and Traifmg, and Giving thanks to our Heavenly Father, our Redeemer and Sanilifier : The reft cometh under this. .3. Therefore the Manner of it, and the frame of our hearts, fhould be Holy Joy and Gratitude and Love, ftir- (>') Afts2, 4j 5. 1 Cor. 16. 1, 1. \ X 3 rei 326 %\)t poo? $9an0 ff amilp TBoofc. red up by the exercife of Faith and Hove : And it fliould be fpent as a day oi Thanksgiving for the greateft mercy. 4. Therefore the Vofitt^e part of duty is the main ^ vjfa that /ifosr/ and Tongue be thus employed towards God. And die Negative part, four abftaining from other thoughts and words and labours and fports ) is fo far our duty as They are any hinderance to this holy work : And not on a meer Ceremonial account. S. Novo fet me down all my duty in its order. T. Make due preparation for the day before-hand : Let your fix dayes labour be fo dif- The order of the patched that j E may not hinder you . duties of the r n rr T j T I u. J lords day. ca ft °ff worldly thoughts, and re- member the laft Lords days inftructi- ons • and repent of all the fins of the week paft : and go in feafon to your reft. 2. Let your firft thoughts be fuitable to the day : Re- member with Joy the Refurrettion of your Saviour : which begun the triumphant Glorious ftate, as you awake in the beginning of this holy day : And let your heart be glad to think that a day of the Lord is come. 3 . Rife full as early on that day as on your labouring dayes •, and think not that Swinifli iloth is your holy Reft. 4. Let your dr effing time, be fhort j and fpent as afore- faid, in hearing a Chapter read, or in good thoughts or fuitable fpeech to thofe about you. 5 . If you can, go firft to fecret prayer > r And let fervants difpatch their necefTary bufinefs about Cattle, that itftand not after in their way. 6. Then call your fervants to family worfhip, and if you can have time, without coming too lare to the A f- fembly, read the Scripture, fing a Pfalm of Praife, and call on God with joyful Thankigivihg, for our Redem- ption C&e-JPoo? ® an» IFamtty Xook* 327 ption and the hopes of Glory : Or fo much of this- as you can do. But do all with ferioufnefs and alacrity : And tell your fervants and Children what it is that they go to do at the Church. 7. Go to the beginning of publick Worfhip -. and let none be abfent that can be fpared to go. Your duty there I muft fhew you by it felf anon. 8. After your return while Dinner is preparing, is a feafonable time for Jeer et prayer or meditation^ on the great bufinefs of the day, and to confider of what you heard in publick. 9. If company allow you opportunity, Let your time at meat, be feafoned with .fome cheerful mention, of the mercies of our Redeemer, or what is fuitable to the hearers and the day. 10. After dinner if there be time, call your Family Together and fing a Pfalm of praife, and" help them to remember what was taught them. 1 1. Then take them again Qt\ timejto the Affembty. 12. When you come home, cali them ill .o^-rher, and after craving Gods aftjftance and acceo a'ice through Chrift, fing a Pfalm of Praife. and repeat the Sermon, or caufe it to be repeated, not tedtodly, but fo much as the time may bear. Or if there were no Sermon, or one unfuitable to your family, read near an hour to them in fome fuitable and lively Book. ( Of which anon.) And conclude with Prayer and Praife to God •, And all with ferioufnefs, alacrity, and joy. 13. Between that and *Jupp?r both you, and fuch Children and fervants, as can poffibly be fpared, betake your felves to fecret Prayer and Meditation. 14. At Supper do as beforefaidat Dinner: '(/till re- in not ember that though it be a day of Thankfgiving, yet >t of fenfualiiy, gluttony or excefs. ) Y 4 15. When 328 €t>e$>ao? $Jan# JFamtlp 'Booh* 15. When they have Supped, examine your Children and Servants what they have learnt that day (unlefs you appoint an hour on the week day for it : And fo for Catechifingthem. ) Then fing.a Pfalmof praife, and fo conclude with Prayer and Thankfgiving • Catechizing mull not be neglected : But if you can do moft of it on weeks day es or Holy-dayes, it will be.beft, that it take not up the Lords day, which is for holy praife. i6» When you go to reft, review briefly the fpecial occurrences of the day : Repent of failings : Give thanks for mercies : and Comfortably compote your felf to reft, as trufting in the protection of your graci- ous God : And fo let your laft thoughts be jfuch as are cieetrtofhutup fuch a holy day. Thefe Directions are foon given and heard ^ But Q happy you, if you fmcerely pra&ife them 1 ; /'•■'■- ■ ~~ ' j . S. Toa talk^ of Reading to my family at nighty and gnti'Ay dales and the Lords day is : what Books be they which you would have me read $ P, Were you not a poor man I would name many , to you : Becaufe you are one of my wht Books to read Charge, I will bellow fome of my to cbe } aimiy. own upon you. i . Here are, The Call to the Vnconvcrted, Directions for aSomd Conv£rfion, ATreatife of Co fiver fan > A Sermon again fi malting- light of Chrifi 7 A Treatife of Judgement^ ASamt^or a Bruit, and Now or Never , with this frcfentbook, Read thefe to them m the Or- der that I have named them i as much at a time as you Juive'Ieifure.' And here is the Saints Reft: on the Lords '■dayes read oft in that : And when you have done thofe, here is a Treat if eo? Self -deny al y and one of Crucifying €:tre Poo? $)an* IF amilp TSoofc 3 29 r hc world, and one ol Self -ignorance ; I will trouble you with no more. But if you have my Chrifttan Directory you may choofe ftill what fubjed you think mod fea- ibnable. For other mens works, I would you had Mr.Jefcth Aliens book of Convey -fion and his Life, and all Mr.Rtch. Aliens Books ! And Mr. Dod on the {ontmandments and Mr. Perkins on the Creed, and the Lords Prayer, that you might read, as an Expofnion of the Catechifm, one Article, one Petition, one Commandment, ex- pounded at a time » which will be a great help to your fttf and them. And the Prattice of Piety, and Mr. Scttd- ders ly^ily Walk,, Mr. Reyner, and Mr, Pmkes Ser- mons, are very good Books. But I dare name you no more, left Ioverfet you. S. What Catechtfzne would yen have me ufe ? P. There are fo many that I know not which to pre- ferr ; At prefent I commend to you Mr. Gouge's or Mr. Raw let's •, the LeiTer of the Atfemblies firft, and the Larger after.But becaufe you are one of my charge,! will here write you two in the end, A (horcer for beginners, and a Longer for proficients. ; S. / fray you next infirncl toe how to worflnf Cod in T f tbikl^.\ ten have before told me what Church I rnufi \oyn with : Have yon any more to fay of that ( \ ' P, Ycj : 1. Iadvifeyou to hear the befl Teacher that you can have : For experience telleth $»; "^ us that the bare office woiknh not Itach r to cnooie. . . , .,. . . , . without meet abt tit t e s ; and that there is a very great difference to the hearer, (Y) be- f*/Ma:. 7. tf« * Cvr.3,^ z Tim. 1. 1*. K-.ni. if. 14- tween 3 s o W}t J3oo? cially Catechifmes. 3, Careful attending. 4. Speci- ally marking the Doctrine, defign and drift of the Preacher. 5. Laying tire feveral parts together. 6. Meditating after, and asking the meaning of what you doubt of. 7. Prayer, and confcionable practice of what you know. S. 1 1. What are the helps for the will P. 1. A lively preacher 2. Remember with whom you (q) have to do, and of how great importance the bufineis is which you are upon : Go to Church as one _ 1 . - (*>)~Luk.4 i-5, Joh 18 l\ Luk- f. 14. Mar. a* 1. (f>) M*t. 13 14, if. Mar. 4 3. & 7 i4> '^ Ma", if. io. Rev. j. %. & tha CtJe Pooj 09an* jFamilp TBoofe* 3 3 3 that is going to hear a meffage from the God of Hea- ven, concerning your everlafting falvation. 3, Remem- ber that you have but a little time to hear, and then you mud be laid in the dark with thofe that are under your feet, who lately fate where you now fit ♦, and your foul muft fpeed as Sermons did (peed with you in hearing, 4. Obferve how nearly the matter doth concern you : And ftir up your minds from /loth and wandering. 5. Remember that God who fends the meflage dothi wait for your Refolution and your anfwer : whether you. will yield to him or reject him ? whether you will have his grace or not ? And remember how you will fhortly cry to him for mercy in your extremity, and wait for his anfwer to your cryes, Refolve now as you would fpeed «ihen ; and Anfwer God as you would be anfweredbyhim : If you would have mercy then, receive it and obey it now. If you deny God but this once, you know not but he may leave you to your k\? y and never make you fuch an offer more. 6. Bethink you how the (r) miferable fouls in hell were like to hear fuch offers of mercy, if they might be tryed here again, and fit in your places. 7. Lift up a fecret requeit to Chrift for his quickening fpirit. 8. When you come home, preach over the do&rine again to your own he art ^vA w^eiton your lelf. 9. And pray it all over to God, by begging his grace to make it powerful* 10. And prelling it on your family^ will quicken your fdf. S. III. What are the helps for Memory ? P. 1. A. through under ft anding. 2. And a deep ( > ) Luke 1 5. 24 3 i^j 27. 334 <£&c Poo* ©an# tf amtlp TSoolu AffcBion : we eafily remember that which we w£ un- der -fiand, and are much aff eel ed with. 3. Method is a great help to memory : Therefore obfervethe Preach- ers method : At leaft the Dodrine or Subj^d, and fome- what of the explication, proof and ufe. 4. Number much helpeth memory. Mark how many the feveral Heads are. 5. Fatten upon [owe one figmfcant word of every head, which will bring in all the reft. 6.Grafpe . not at more than you can hold, left you lofe all : But choofe out fo much of the chief matter which concern- ed you, as you find your memory can bear. 7. In the time of hearing, you may oft run over that one fignifi- cant word of each head which you heard frfi y to fettle it in your memory, without turning your attention from that which folioweth : which is a fingular help. 8. Writing is the eafieft help for memory. 9. If you forget the words, yet remember the main drift and mat- ter. 10. Review it, or hear it repeated by others., when you come home. • . S. IV. What are the helps for Practice. P. 1. If you fpeed well in the three flrft, efpecially "1$ the word take hold upon your Heart i the Vr attic e will the more eafily follow. 2. Be acquainted With the cor- ruptions of your heart which need a cure, and the wants that need fjpply • and go with a de(ire to get that cure and that fupply : As yougotothe Market to buy what you want, or to the Phyficion to be healed, An intent of Practice, prepareth for pradice. 3. Mark the Vfes and the prattical Directions : and let Confcience urge them on your felf as you are hearing them - 9 Refolve to obey, whatever God maketh known to be his will. 4. When you come home, confider what you heard which doth concern your pradice, and there let Con- fcience Ctjc poo? $)an# jFamtlp TSoolu 3 3 5 fcicnce drive it borne, and revive your Refutations, 5. Efpcctaily labour to get your radical Graces iha^ihcned, The Belief of the lite to come, the Hope of Glory and the Love of God h And thefe will carry you on to practice. 6. Take heed of thofe Preachers that ftifle practice : 1 mean i. Libertines, calkd Anti- nomians, who under pretence of extolling Chrift and free-grace, deftroy the Principles of practice. 2. (/) Fa- ctious difputers, who fill mens heads with little but Controvtrlie. 3. Wordy Orators, who like founding brafs and tinkling Cymbals, make but a lifelefs noife of words. 4. Malignants, who jear at holy practice as Hypocrifie. 5. Pharifees, that fet up the Practice of iheirown ceremonies, (t) traditions and fuperftitions, inftead of the practice of the commands of God. 6. Live if you can with practifing Chriflians. 7. Laft- ly, keep a daily account how you practife what you know, yd S. Hew mn ft J bear and read the Scriptures them- ft Ives i P. I. Be fure you come to them with a (*) Believ- ing, Reverend, Spiritual mind, as to the word of the living God, by which you Cf ReaJiog iU muftbe Ruled and Judged, and which Scriptures, you muft fully Refolve to obey : As a humble Learner of heavenly -Myfteries fr©m ihe Sea (h folly- - , fO'PhiU.K. 1 Tim 6- 3 4. Ihil. 2. 3 i Tim.-. : 4 , i 4 . fci/t $,<>. (tj Mac'ih. i* Co.'. i 21,1;. («) Hcb. 4 . z. SSP-fcfrwoiIi bus and 3 3 & CDe Poo? 0©an0 jFamtip TSootu and Spirit of God, and not as a proud and arrogant (w) caviller or judge; nor as expecting Philofophy or curious words, inftead of the Laws of God for our lalvation. 2. Read molt the New Teftament, and the moftfuitable parts of Scripture. 3. Expound the dark ' znd rarer parages, by the plain and frequent ones. » 4. Read fome Commentary or Annotations as you go, 1 if you can. 5. (a:) Ask your Paftor of that which you under (land not* S. What muft J do in PMkl^Frayer^ Praifes and Thanksgiving ? J, 1. (y) Joyn in them earneftiy with the de fires and praifis of your- heart* And be Of Publick Pray- not a bare Hearer v for that is to cr ? &c be an Hypocrite ^ and to feem to pray when indeed you do not* 2. Do not pievifhly pick quarrels with the Prayers of the Church, nor come to them with humorfome prejudice. Think not that you mud (z.) .tuy away, or go out of the Church, for every paflage that is dif- orderly, unmeet, yea or unfound or untrue : ¥ov the words of Prayer are the work of man : And while alt men are fallible, imperfed and finful, their prayers and praifes and preaching will be like themferves. And he that is the highert pretender and the pieviiheft quar- reler, hath his own failings. If I heard him pray, (ve ) Mattn. 18.3. (x) A#. 8. 78> ; i9»$3».3t* (?) 1 I Jhfon . ,16. $6. NcA.?. ij. & 8. 6. VuK ic6. 48. (\) Lnfee4. 16. j..h. 1K.29. 1 Cor. 14. x Cor. ti. \6 y t&i l6 > z l> &c ict4»|i)'&c. Rev, j. St $. it's; Ct>e Pod? 3£an# jFamtlp TSoolu 337 it's ten to one but I could tell you of muchimmethodi- calncfs at leaft, and fometimes falfhoods in his words. We muft joyn with no Church in the world, if we will joyn in nothing that is faulty ! Ncr is every fault made mine by my prefence : I profefs to come thither to Wor- fyipGod according to the Cofpclj and to own all that the Paftor faith which is agree Me thereto • but not to own all that he faith •, whether in Preaching or in Prayer, in Gods name, or his own, or ours. Yet I would nor have you indifferent with whit words you joyn. For if the Words or Actions be fuch as fo corrupt the worfhip of God, as that he himfelf will not accept it, you muft not offer it. 3. In all the lawful orders, geftures and manner of behaviour in Gods wor/hip, affect not to differ from the reft, but conform your felf to the ufe of the Church which you joyn with ^ For in a Church fingularitj is a difcord. S. How muft I receive the Sacrament of Chrifvs body and blood ? P. You muft 1. Have a due How t* Commun!oa:e preparation ^ 2* A due fcrfcr* jo the Lords Supper. mance. S. T. What is the due Preparation ? P. i. To nnderftand what you do : 2. To be what you muff be y viz* A true Chriftian . and 3. To do what you muft do y in particular preparation* S. I. What is it that I mstfi underfhnd ? P. What the Er.dtof the Sacrarr.eit are, and what are the Parts ar.d Nature of it. Z S. What „ L — —^ _ ■ "ly^TYBai aretheEnds of it ? ^ . , . . , -^ ~3Pi Not really to (V) Sacrifice Chrift again ^ Nor to fljrn (b) 6rdW />;f0 #0 bread, and tv/#c *«/• - S. What are the fpecial Parts of the whole Sacrament . ? P. 1 1. They are three : I. The Confecration; II. The Commemoration j III. The Communion, or Communication and participation. r r to nobisq 3 S. I. What is the Confecration ? ________ P. Nor the bare pronouncing of the words y as the Papifts think; nor the turning of the bread into Chrifts natural body : But it is the . , WfiP- tE&e po'o? $Jan* iFamifp T5oofe* 34 1 (c) ft par at ion of the Bread and H^% to the Sa- cramental ttfe, and making it to be no longer meer or common Bread and Wine, but the very Body and Blood of faift Reprcfentative. This is done by the Dedicating or Offering this Bread and Wine to Cjod y and by Gods Acceptance and Benediclion, of which the Minifter is his Agent ; which is fhlieft confummate, and declared by Chrifts Words, This is my Body ^ and This ts my Blood : Though it is fo by the fcparation and benediction, before it is fo called and pronounced. As Chrift was the true tjlfeffiah y Incarnate, before he was Sacrificed to God ; And was facrificed to God, before that facrificevizs given toman, for life and nou- rifhment : fo here, Confecration rTrft maketh the Bread and Wine to be the Body and Blood of Chrifi Repre fen- tat ive : and then the facrificing of Chrift to God, muft be reprefented and Commemorated - 5 And laftly a Sacri- ficed Chrifl Communicated to the Receivers, and Ac- cepted by them. S. 1 1. What is the Commemoration. P. It is the (f) vifible Repre fentation of the Sacri- ficing of Chrift upon the Crofs to the Father, for the fins of man : to keep up the Remembrance of it, and lively affed the Church thereby ; And to profefs our Confidence in a Crucified Chrift, for the acceptance of our perfons and all our performances with God, as well as for the pardon of our lins. : s ! (fj Luk.Z2. 16,17, 18,19. 1 Cor. 11.21,24, *t,t6< (jOJoh. 1.29, 16. 1 L>ct. 1. 19. i Cor. 5. 7. Hvb. o. 16*. Sc 10. S 3 11. I Cor. ii. 13, 24. zj. 23 s. in. 342 C&ePoo^an*#amilp'Bao&> S. III. What is the Communication and Partici- pation ? P. It is the (g) Giving of Chrift 'imfelf Really for Lf/i ( or with his Covenant Benefits ) to the Be- lieving Receiver ) by the Invefling Sacrament of the Bread and Wine Minifterially delivered by the Pallor in Chrifls Name • together with the Acceptance of the Receiver. S. Tou hint to me that which feemeth to reconcile the Controversies about the Real prefence • But 1 mouldin- treat you to make it plainer to me ^ What is the Gift, and the Donation. P. Suppofe that a King fhould under his hand and Seal make a Grant of his Son, and the Son of hirafelf to a poor woman beyond Sea to be her Husband j and fend an Embaffadour with this Inftrument, and with the Efpogfing fignals, ( his Effigies, the Ring or the like ) as his Proxieor agent to marry her to the Prince in his name.. The words of the Inftrument run thus £ " I do cc give thee my Son to be thy Husband, and he hereby " giveth himfelf to thee, with thy due intereft in his Cc eftate, if thou confent and give thy felf to him as a ft Wife, and have fent this my Embafladour with the u fignals of Matrimony to efpoufe thee in my Sons cc name. ]] Hereupon (he Confenteth and the Agent in the Celebration delivereth to her the Effigies or Image of the Prince as the fignal, and faith, " This is the h. f.*;c,xi ; ii. & 6. 33. ST: 4i» 5^5'- & jCoT ' 10. 16, 17. Now Cfce $00? mtw ffamtlp ^oiSfc? 343 Nqwyoucaneafily (7?) expound all this i j. It is the very Prince himfelf in perfon, and not only the effigies that is now given her : But hove ? Not into pfe- ferit fenftble phyfical pojfeffion or com aft : But in the true Right of Relation as ihusband. 2. The ltita0i$ the Princc-Rcprcfentative ^ not mz/ ? phyflcally conflaer- ed : and is phyflcally zn Image of him ftill. 3. The Image which is the Prince-Reprefcntative or Signal^ is a Means or Inftnime nt of Conveying /2*V/?f and Rf lation to the Prince-Real. But it is only tfie Secondary Inftrnment^ viz.. of Invefiiture. 4. Another Inftru- rncnt and in part a Reprefcnter, is the ->tfgr;/f or Embaf- fador. 5. The chief Inft'rument is the written Donati- on which he is to read at the Marriage. Juft fo, 1. It is '-2/07 £V//? himfelf^ and not only the figrfes, that is ^rw» to the Believer by means of "^hc [tgn*s\ that is, He is given, hot to contair, but \n Right and Relation as a Head and' Saviour, £y contrail. But 2. The y?pf* are phyflcally but fignes frill, though Re- prefentanvely they are the very body and blood- of Chrift • that is, It 'is the very body and blood which is reprefented and given by them. :. And the Gcfpel- Covenant "on Gods part is his chief Infirament of this • "Righrand Relation as conveyed. 4. And' the Mfnifter - and the Sacrament are the two fubfervie-nt Inftrnmtnts. All this is not only plain in it V&Q but tfiat doctrine which Chrifts Church hath ever held, Ar.d Paul, ; 1 =, . , 1 1 ■ j (h) TOrltfi'sw the true ftr.f.-, f.e th'.fe ew.fs, 1 Ot.im;, 14, xf. Mnrh. ^.19. .\*.T,)4. ;-. ; ke Si :• Compared w.(h EttJiL l2 .. w . 7 . 7 J .. h 4. ' 6 ^ c 7 . J^*H*r-H -4&*-40.-I7. * c '^- £T W - 11. & .. 5*ij f»1 2 4 I Or. 344 Cfc* Poo? $&am IFamtip TSooft. i Cor. ii. calleth it Bread three times after the Con- secration. So that the Miniver is the Minifierial Jnftrument y the Tromife or Covenant is the Donative or Emitting Jnftrument y \ht Sacramental fgnes and allions are the Jnvc fling Jnftruments^ by which £fo*$ him f elf with all his Covenant-benefits, are Given and delivered to the Believing Receiver, in Relation and true Right •, and by which Chrifts fpirit confirmed) the foul. This is the true and plain dodrine of that Sacrament : Study it till youunderftandit. S. II. You have told me what Jmuft Under ftarid : Now tttl me what Imitfl Be, that I may be prepared to receive* IP. You muft Be a true Chriftian, that is a Penitent Believer already in Covenant with God, by Confent. S. May every fori flian come, how weak foe which indeed he is uncapable of. smwitb i S. Then itfeems the Paftor mufl not receive fuch, 1\ The Paftor mud receive (m) Hypocrites chat: are unknown to him to be fuch : For it is only God and Confciencc that know the heart : It may be my duty to receive an Hypocrite when it is his (in to come, and claim it. S. But what if the open prof ane frail come ? (, P. The {n) Pallors have the Church key's , and are its Guides : and they are to l^eep out all that are net Kapt^cd and frofejfed Covenanters with Chrift •' and .to cafi oat ai-l-who are ob ft mate and Impenitent in a wicked life which is contrary to the Ejfence of their ' - oD ad* : i ~~ I : ~~ i '■ 5 - mmVT-^ CO 'iCor.ii.i?, a;,3o._ (>«) A&.X 13, (n) ^W^ -Muc-tii. i9. i?;, i5, 17,1.5. 1 Ih ff. y.iij 15. Htb t* 7, 17. Covenant ; Cije poo? $)an£ ffamilp TSoofe* ?47 Covenant i But they muft do this in a regular Courfe of Church- Juftice , upon due proof , and tryal, after due admonition, and exhortation, and patience with the Impenitent ; and not upon Common report, without this proceeding. S. But what if either by bad mens intrufion, or the Paftors negligence many fuch come in, may I joy n with fuch? P. If you do not your part by wife advice to bring them to Repentance , and after by accufation and proof , to caft out Of joyairg with the the Impenitent, this will be your Sunddm, Manv r rf l r i c l r Churches are biam- fin. But the fault of the firmer or cd ifl scripture but ohhzPaftor, (hall not be Imputed none required to fe- to you, if you be innocent. It is parate from them. ibe Churches duty to caft out the mcapablc-^ but it is a fin to go from the Church and Gods Ordinance, becaufe they are there, if they be not caft out. You muft do your beft to promote true Church- Difcipline : but muft not feparate from the Church be- caufe it is neglected. Bat yet for your own Edification ' and comfort, you may remove to a better Church and Paftor, if fome greater reafon, (as publickhurt, &c.) hinder it not. S. III. What is the particular Preparation which i* neceffary ? P. i . To renew our meditations of the Nature and uft of the Sacrament, and how holy a work it is to tranfact fo great a bufinefs with God and our Redeemer, be- fore the Congregation, that fo we may come with holy and reverent, and not with "common and regardiefs minds. ? .' ril i 2. To k"!£H5V0D 3 4 3 C&e Poo? ©an* family Xook ~ 2. To ( 0) examine our felves both whether we continue our unfeigned Confine to the Covenant of God, 2nd alfo whether we live according to our Covenant, in a Godly ) fiber , righteous ', and charitable 'life, and live not in any wilful lin - 5 and what _/vz//j we have been guilty of: And accordingly to humble our felves to God ( and to man where the cafe requireth it ) by true Repentance : And to ask them forgivenefs whorn we have wronged, and to forgive them that have wronged us • that we may be fit to receive forgivenefs from God, and for Loving Communion with him and his Church. '$. To conlider before-hand, what we are to ^wherr we come to the Sacrament, and what we are to Receive. S. 1 1. You have told me what the Preparation muft be •■: Will you now tell me what 1 muft do at the Socra- went * P. In General , You muft renew your Covenant with God in Chrift, and Receive renewed mercies from him. In particular 1. You muft ftirr up and exercife, A firm Belief of the Do&rine of the Gofpel, the truth of Chrift and the world to come. 2. A lively fenfe of your fin and mifery, your need of Chrift, his blood and Spirit • a loathing of your felf and fins, and a high efteem of him and of his grace. 3. A hungring and thirfting after him, and his Grace, and Communion lAhGod. 4. A thankful fenfe of the wonderful Love orGod in our Redemption. 5. The exercife of Love to him that hath thus Loved us and of Joy in the fenfe of fo great falvation. Love and 5tyare the life of our Sacra-* €t>c Poo?.@an* jramilp'BQOlu 349 Sacramental Communion. 6. A quieting Confidence in Chrift. and his Covenant now fealed to us. 7. A renunciation of ail other I^ove and Hopes, and Carnal worldly pleaiures and felicity, forfaking all in heart for Chriit, and ready to fuller for him whofe ( p ) fuffcr- ings fave us. 8. A hearty love to one another, and great defire of the Vmty cf Believers, and readinefs to Communicate to their wants. 9. You mud renew the Devoting and giving up your felf to God, your Father, Redeemer and Sandifier : with a firm Refolution fin- cerely to cleave unto him, and obey him, to the death. 10. You muft do ail in Hope of Cbrifts fecond comings aiidofeverlaftinglife. All thefe Graces mud be exercifed in the Sacrament. S, What have I there to move me to all this ? P. 1. You bring with you a finful foul to humble you. 2. You have Gods Truth there fealed , and Chrift Crucified reprefented, and freely offered you, to exercire your Faith > y And all his benefits and falvation . given you, to exercife your Deiires , Thankfulnefs , Love and Joy. 3. You have the bread oHife there broken to you ; and the Spirit of Chrift there given you with his body and blood, toilir up your appetite after' HoJinefs.- 4. You have the odioufncfs of fin and the jiifiiceof.God, prefented to you in the Commemoration of the Sacrificed Lamb of Qod. 5. You have a fealed pardon of fm given you, to teach you thankfulnefs, and refoiUtion of new obedience.. <5. You have 3 Commemoration of Chrift, till he come in Glory, to keep up your hope and defire of that Glory which he purchafld and preparech for you. 7. You have the fpj 1 Conn,**, 27,23,19,33. moft - 3 5 o €De poo? $?an* f amity TSoolu moft wonderful demonflration of the Love of God , giving his Son and all this mercy to his Enemies, and promihng you life eternal by him, to win your heart rothe Love of God. 8. You have a fight of him that defpifed all the Riches, and honours and pleafures of the world, and willingly hanged on the Crofsasif he had been a Maleia&or •, And ail this to pleafe God, condemn fin, and fave fouls : To (hew you how the tiefh and world and life it felf is to be forfaken and con- temned, and ac what rates God mull be pleafed,and how highly fouls mufl be valued. 9. You have the Church before you y as one Body, partaking of one Breads one Cap, one Chrifly to ihew you how Love and Unity mufl be valued. 10. And you there are a. Receiver of the figns, and give up your felf to him that giveth 1 hem to you, to fhew that you Receive Chrift and his ialyation, and are obliged and abfolutely devoted to him, to ferve him mThankful obedient Love. S. Dirett me when and how to do all this f P. 1. When you are ( ej) Called and Going up to the Table, remember with humble Thankfulnefs, to -*hat a feaft Gods mercy freely inviteth fuch an un- worthy (inner. bfl ths < 2. When the Minifter is Confeffmg (in, cafe down your foul in penitent confeflion of your own (ins. 3. When you fee the Bread and Wine provided for this ufe, remember that it is the Creator of all, by whom we live, whom we have offended. 4. When you hear the words of the Inftitntionrtrt, remember that ( r ) Love which prepared and gave us a Redeemer. h f 1 .vO 1 v \ 4 ~ " rq) Matrh. .ix. Luke t 4 - Cant, 5, I. Ifaiah, Jjj r, 2, :. Rev. 12, i 7< . " f'rifi Ivngffi'i'i. / ... _ (fj i Cor. 1128.29. ft) Rgv. f. 5- 1 feknl io. John 1 7. 2 2 , 24,, c j c lfi Cn|. i ? losnOi Joim 9fkl. (-V J BJ : 2 . 15, M. Htb.8.5- & IVM ^23. -Rev. *. ?,(*,. ? : :r,. I* him* 3 5 * C&e poo? ® an# tfamilp Xoolw him, that you may endeavour to imitate them in your degree. ii. When the Minifter telleth you what you have done and received, and what you muft ( z.) do for the time to come , Confcnt and Refign your felf to Chrift, and Refolve to live in Thankful Obedient Love. 12. When you are going away, remember, Thus we are ready to go out of the world and Church on Earth, where our mercies are much in figns and means , and are hafting to the place, where we fhall (a) fee and enjoy the things now fignified, and know face to face as we are known, and have higher Joyes than faith can raife. S. What muft I do when 1 come home ? P. i. Continue to Love and Praife him that hath feafted you with (b) fuch falvation . and keep up a life of Thanks and Joy. 2. Continue in the (c) ufe of all. other means , to keep up the life and refolntion which you here obtained. 3. See that you live as you have Covenanted. S. How oft jlwuld I Communicate ? J\ As oft as the Church doth in which you live : In old time it was done at lead ( d ) every Lords day. S. 1 fray yon next teach me haw to Meditate profitably vate on all occ afions. "iri private £V)84*tt M- ( a ) »Cor.^.n. (bj RonvM,^. (c)yhilz.ji. -(d) Aft. 10.7, xi. r P. 1. Choofe COe Pon? $Ban0 IFamtij) TBoofc* 3 5 3 P. I. Chocfe fuch Matters to f e ) Meditate on, as you have greateft ufe for on your heart : Which is above all i* The Of Meditation. Truth of the G off el and of the Life to come to confirm your faith and Hope a 2. The In- finite Goodnefs and Love of God in Chrift, and the 'joyful State of the blefled in Heaven , to enflame your Love, and Heavenly de fires and Joyes. 3. The/ajj 1 *- ciencie of Chnft, in all cafes- to exercife your Com- munion with him by faith. 4, The operations of the Spirit ^ that you may know how to receive and improve them. 5. The nature of all duties, that you may know how to do them. 6. The evil and nature of every fin, and the wayes of all temptation : that you may know how to avoid or overcome them. 7. The nature of all mercies, that you may thankfully improve them. 8. The ufe of afflittions, and the nearnefs of death, and what will be then necefTary •, that you may be pre- pared with faith and patience, and all may be your gain* 1 1. For the Time and Length of Meditation, let it be ( whether at your wer^ or when you do nothing elfe) at your beft opportunity and leifure* And lee it be as long as your Time will allow, you without neg- lecting any other duty, and as your Head cm well bear it. For Jolid fober men can carry on long and regular Meditations : But Ignorant xveak^ men muft take up with fljort and broken thoughts ^ like fhort prayers • And Melancholy people are unfit for any mufmgs or ( 4 ) Gen. ty! rfj. Jofh.'i- 8. Pfalm 1. 1. & 6$ 6. 1 Titv.4.1?. Pfrlm 104 34. Si 119. 97*99* l U 1 Jj4$i 7$> 148. & 143.5 & 77 . 1?.. A i Medi- Meditation at all. For to do that which they cannot do, will but make them worfc III. As for the work it felf - y Obferve hove prcfirabfe Minifters f reach : and even fo in Meditation do you (f) Preach to your own heart, r. Confider ofibe Meaning of the matter, and Vnderftand ir. 2. Con- iider of the Truth of it, and Believe ir. 3. Coniider how it is moft Vfcful to you. And there Convince your Confcience by evident Reafons : Difgrace your fins by odious aggravations : Invite your foul to God and Cbrift and Goodnefs by fpreading the Amiablenefs of all before it. Chide your felf fharply for the fins you find : Stir up your felf earnestly by all the power- ful Motives that are before you. Comfort your foul, by fpreading before it the prefent and the everlafling Joyes : Support it by thinking on the Grounds of faith : And Direct it into the right way of duty, and drive it to Refolve and Promife obedience, for the c-im« to come. And in all this Fet Clcarncfs and Livdinefs concur. For as it is thofe that make a good Preacher % fo ir is thofe that make a profitable Meditation. Preach not coldly and drowfily to your hearts, but even as you would have a M in ifter preach. I tell you, the benefit of fuch Meditation is very' great: Few men grow very wife ox very godd ihst ufe ir nor. We are full of our fdves, and near our fe Ives and know our own hearts, better than orhers do j And (f) mWhU & 4 i 1,1,4,*". &A$. & 6l)u 5. & *}.«s & S6.4.& ^MSJMJ 1 & 164)1, tf. & 116. 7,&c. .& 146. 1. Gen. 4? 6, - many %X)t Pw? $)an* JFamf Ip XocL 3 5 > many will hear and learn of themfelves that will hardly hear and learn of others. And fecret duties have ufually mod fincerity. ' S. / would next intreat yon to teach me^ how to Pray in fecret. P. I told you in part before. I now only add, I. Underfhnd well what it is that you muft Defire in your Heart, and in Of fecret Prayer, what Order : And then you will have a Habit of Prayer in you, when you have got a habit of thofe De fires. For Defire is the life of Prayer. To this end, ftudy well the true meaning of the (g) Lords Prayer. For that is the platform, and the very feat that fhould imprint the fame matter and Order of De- fires on your foul. I have elfewhere opened that Prayer at large. ( h ) II. When you have got this Impreffion of holy Defire s on your heart ( you are then a Chriftian indeed ) •, Lee the exprefiing or wording of them be according to occafions : You are not alwayes to fpcak_ them juft in the Order as they are in your heart and in the Lords Prayer : For (ij particular occafions may call you ofc to mention fome particular fins y wants or mercies, without then mentioning the reft ; or to mention them more largely than the reft • as there is Caufe. ( g ) Matth. 6. 6 y 9. Rom. 8. iL ( b ) In my Chrifliati r ir.-ftory. ( i ) So did the ApoiUes oft. A&. I. H. & 4- 3 l • 8C6.6.&. 8. i^. & 9.43. & 18 8. A a z lit* Think 3 5 6 €&e poo? $)ana family TSopfc* III. Think not that you have prayed, when your tongue hath gone (k) without your heart ? Therefore get the deepeft fenfe ofyour/w, wants -and mercies , and labour more with your Hearts than with your Tongues : And out of the abundance and treafure of a feeling, fervent heart, the tongue will be able fo to fpeak as that Godwill accept it. IV. Go to God only in the (/)Name of Chrift,in Truft upon his Merits and Interceffion : Put all your prayers as into his hands, to offer them to God -, And expect every mercy from God as by his hands. Forfincefin defiled us, man can have no happy Communion with God in himfelf, but by a Mediator. V. (m ) Live as you pray, and think not that con* f effing fin to God will excufe you for continning in it. And labour for what you pray for : And think not that fraying is all that you have to do, to get Gods grace, any more than to get your food and rayment : Butyou muft Labour, and beg for Gods bleffing thereon. About Forms and Family prayer, I fpake before. -- — : — ! ■ — S. I fray you briefly dirett me for good Conference* P. I. Be (n) fumifhed for it, by a good under* flanding and a z^ealovu foul : For as Ci Conference, a man # , • fo will he fpeak : The in* ward difpofition is all in all. » i I. ■ i ■ , Ck ) l^al. 141.2. & 4i. 4. & 62.. g. Lam. 1. 1;, Matth. l$.8. ( L) 1 John 1. u. John 14. J$, 14. & if. \6. & 16. 23, 24> %6. i Tim. 2 5. Hib 7. 2$. Rom 8.34. 1 T.m. 4. \6. (m) lAe.&_. 40, 46. St 11. 3$. (*) iVUtrh. IU g4> I U &} & 13 jfjf TOT. 1 i$, 4$. & i 4 y. 5, 6. 2, When . L . C&e Poo? ,«©an* tfamtlj? 15oofe» 3 5 7 2. When you are with thofe that can teach you, be much forwarder to hear than to fpeal^ Pride maketh men of a Teaching talkative difpofition. 3. Yet if fuch be filent as can Teach you, fetthcnt on work by fome feafonable queftion. For the befl are too dull and backward to good : And many are filent for want of occafion, opportunity or invitation. 4. When you fpeak to the ignorant and (inful, do in not in a contemptuous proud magifterial way : But with clear convincing Reafon, and with great Love and Gentlenefs. Let Injbruttion and fweet Exhortation be inftead of Reproof y for the moft part : And when you muft: Reprove them, do it ufually in fecret and not be- fore others ^ for difgrace will provoke them, and hinder them from repentance. 4. Drive home all your holy Conference to fome I frafttcal iflue. For your own Afle&ion and Refolution when you Learn of others : And to Affect the hearers at the very heart, and bring them to Refolve on that which is their duty,when it is your lot to be as a Teacher to others. 5. Avoid two pernicious deftroyers of good dif- ) courfe : 1. Choofing (0) little things, though good, ' to talk of. As fome fmall (p) Controverfie, word or Text lefs pertinent to mens prefent neceflities. 2. An ignorant unskilful manner of talking of weighty matters. Abundance of good people breed fcorn and contempt in the wittier fort of hearers, by their im- prudent manner of fpeech. 6. Becaufe the Ignorant -mi unlearned cannot well avoid this, when they talk wi.h thofe that are more i ' . ... ... . ■ ■ (9) J4iM.io,i2. (P J Tit. ;. 9. A a 3 Wlt 7 3 5 8 Ctje $oo? $pm# JFamtlp TSoofe* witty and learned than themfelves, I advife them to fay little to fuch, unlefs to name Tome plain Text of Scri- pture which may Convince them : Andinflead of the reft, i . To get them to read fome fit Books : 2. And to get them to difcourfe with fome Minifters or others that can overwit them, and filence all their Cavil?. _ ^_ S. I have but one thing more to defire now :. That yon will teach me how to keep dayes of Humiliation and Thankfgiving, in private and in public!^. P. I would not overwhelm you with precepts : A little may ferve for boththefe, Of dnyes of humiliation befides what is faid on other fub- and Tbaafgivii g. jeds. i . In publick the Paftors muftchoofe the Time of Humi- liations and Fails, with the order and words and circum- stances of performance. But in private your difcreticn rnuft be Choofer. And it muft be 1. After feme Great fin. 2. Or in fome great danger or Judgement, private or publick. 3. Or when fome great mercy is defired, or work, to be done. And fo Thankfgivings are for Great mercies and deliverances. 2. The manner of humiliation is, by due (q) faft- m tng, and confejfwn and prayer to humble the ioul pe- nitently for fin, and beg the mercy which we want : And the manner of Thankfgiving, to (r ) Rejoice fiber ly and Jpir it -natty, with moderate feafting when that is convenient, and give God Thanks for hismercy, and beg the grace to improve it, and renew our devo- tion and refolutions of obedience. (q) tr>.4. i 17,18. Pi'alin8f.j. 3. The TE&c Pooi mm if aniiip Xoofe- g 5 9 3. The outward parts (fading and feafting) muft not be made- a form or Ceremony of, nor judged to be pleafmg to God meerly in and for themfeives 1 But muft be chofen only as means which help us to their proper ends, Humiliation and Tuankfgimng . and may be varyed as mens cafes and bodies differ. The weak may be Humbled, (f) without /d///^, or with lefs i And the por and the fifkfy may give thanks without Fcaftingj or with little. And all mud take heed of offering God a Sacrifice of the iin of fen fuality, and excefi. 4. (t) True Repentance in Humiliation , and /#- creafed Love to God in Thankfgivin :■—-'. P. It U Gods great mercy to you to make you fo wife. There is nothing in which AwaVening thoughts the filly of ungodly men doth more of death. appear, than in delaying their, fe- rious' preparations for death. Is there any man fo briiitifh as not to know that he muft die? And he is farce a man, much left a Chriftian; ..;,:;.., ....... ... : • •, . • w ho who belicveth not that Death will pafs him into another itate of lite. There is no man can doubt but this change is Jure, and very near •, And no man knoweth how neat, or whe n. And O hew great a change will it be ? The Botfy which was fpruced up and pampered , which mud how be honoured and plcafed and preferred, mull the;* become a loathfome Corps : The pleafant Cups, the delicious food, the adorned rooms, the gay attire, the foft beds, the delightful gardens, walks and fields, the honour and precedencie, power and Command, are all at an End, and turned into a dark and filent grave : The'fl'efli that muft be daily pleafed, and nothing is too good for it , muft be an ugly black and ftinking Carkafs , many years rotting out of fight and fmell, left it fhould annoy the living and marr their mirth, before it can come to be dry and lefs abhpminable duft, and equal with the common Earth. ( a ) Houfe and Lands , wealth and honour, greatnefs and vain-glory, fports and worldly pleafures, are wholly at an end , and will follow them no further, but be to them as if they, had never been. And the foul muft appear ini another fociety, among the fpirits that have fimfhed their courfe on earth and are gone before to receive their doom: There it muft fee. what before we heard of-, Either the Helliih mifery of undone fouls, which have caft away all their hopes for ever, and the wicked Devils which deceived them • Or the perfected Spirits of the }uft , -tberGler.ious. Angels , our Glorified Redeemer, ami the raoft Glorious' God. There they will foon fee thcTjcudi.'of'rfwtirWandthat World which they doubt- ed of!; And- quickly feel what they muft truft to" for ■■2 to] - __ " ail'lEfT? won? . 1 JOH2B ill. : txfXMM. rbi in c n.crn ... ever- 362 C&e Pooi g)an# JFamilp Xoofe* evermore : O what a change is it fuddenly to pafs from our Company, our dwellings, our bufinefs, our plea- lures , and from all this world, and to fee a world which we never faw before, and to enter prefently upon die Joyes or forrows which muft never, never, end or change \ O what a (tone is an hardened heart ? What a fcnlelefs thing is an ungodly man ? that can either forget fuch a day and fuch a change as this, or can think of it without awakened refolutions , frefemly and with their utmoft diligence to prepare ? If they believe not Gods word and the life to come, why do they not come and debate the cafe with us , and hear what we can fay, till they are refolved, upon the beft enquiry, whether it be fo indeed or not ? Do they think that we can give ihem no better proof of it, than what their unftuayed brains lay hold on? Or no better than the Devil giveth them agai nfi: it? But if they do believe it, Owhatfelf condemning wretches are they ? What ! believe fuch a change as fare and near y and not prepare for it ? Be- lieve that they mull be in Heaven or Hell for ever ! and yet live as if they cared not which of them it be ? S. / confefs it is an evident truth and dmy which yon iuge-i and an mdenyable madnefs in men to forget fo great, and forehand near a change : For death is a thing pafi all difpnte ; It is no Controverfie whether we mufi die. And a man that loveth himfelf flwuldthink^ then . whither he mufi go next. P. If we tell men in Preaching of things which they never knew before, they underfhnd us not, and inftead of Learning, they cavil and queftion whether they are -true: And when we tell them of fuch things as they know already, and all the world knoweth, theydefpife xr, and fay, Who knoweth not this ? But by this you may fee ? that we have need to Preach of nothing more, than . — — — C&e Poo? £0an# jFamtlp TSoofe* 365 — . than that which all mens tongues confefs. It is a fhame either for the preachers cr hearers, that fo many Ser- mons.are preached of Death ! If there be \\oo? 3©an* JFamtlp T&oolu 3 *> the Preacher that doth but thunder this in the ears of 2 fleepy worldly Congregation, O firmer s, You muft die y You muft die, as fare as you are alive you muft die, doth not preach an unfuitable or unprofitable Sermon. If you believe me not, anfwer me thefe few queftions. Queft. 1. Why elfe are men fo furprifed with the fears of death when it is juft coming? They knew all their lives before that it would come ! And yet they live merrily and carelefly till it is juft upon them ! And then when the phyficion tells them there is no hope , O what heart (inking terrour are they in, as if they had never known that they muft die till now 1 Sure there is a way to make death lefs terrible. And why is not this way ufed in time ? Que ft* 2* And what maketh fuch a difference between their Healthy, and their Dying thoughts? Now no- thing doth relifh with them but the world and the flefh ^ And then they cry out , The world is vanity 4 Now nothing is fo unwelcome to them as the motions of a holy life: But then they cry out with Balaam, Num. 23. 10, Othat 1 might die the death of the righteous^ and my lafl end might be as his. Now Fraying wea- ryeth them : But then they cry for mercy, mercy, and learn to pray without book , and without a Teacher I Now they cannot bear him thaj telleth them of their fins : But then they can cry out as Judas, J have finned. Now they muft not be flopped nor troubled in their fins : But then they trouble themfelves more, and cry out, O that I had the time again which I have loft ! O that God would try me once again] I would be a new man ! I would lead a new life [ I would never do as I have done! Then they can be ferious in thinking of their change, and the dread of it amazeth them, and O that they could make ftnrc of Heaven ! Buuww they regard 366 &\)t p^ ©an* IFamiip 'Book regard it as little almofl, as if it did not much concern them, while they have time and helps. and warning to make fure. Either this change is wife or not. Ijf nor, why will they do it then ? If it be, why not now ? , That wh ; ch is be ft then, is be ft now. Death fhould be. j the comfortable ending of a well fpent life •, And they make it either the terrible or the fenfelefs conclufionof a lofers game, or a doleful tragedie. And all becaufe they be not awakened to Learn to die in the time of health. Que ft. 3. Why is it that their Teachers never hear them once ferioufly enquire, How fhould I make ready ? And how ftiall I know where I muft dwell for ever ? If we can afford them no help herein at all, why do they defire us to Counfel them on their death-bed? If we can, why do we not hear this fooner from them ? Do you under/land Chrifts parable of the unjufl Steward, Luke 16. 4, 5. His wit is commended , that when he was to be turned away, he ferioufly bethought him, whither to go next, and provided himfetf of another habitation. Nature taught him to make fome provifion for his change. But we cannot get men that know paft doubt, that fhortly they muft leave this world for ever, to bethink them carefully, whither they muft go next - and how their poor fouls may find a comfortable enter- tainment with God '. S. J pray you name fome of the benefits that would come to men, by the fer torn warnings and thoughts of Death ! Otherwife we fliall thinly that it is but troubling m be- fore the time, with the fears of that which cannot be prevented, andfo the increafmg of ourforrows. P. O Friend I I tell you, Death is a powerful Preacher : It teacheth many men that to the quick, which we have; preached twenty years in vain: We preach €i>e i$ooj Q5an* f amilp 'Boofc* 3*7 preach them afleep ^ But the fentence of Death doth awaken them to purpofe. I will begin with my felf and the reft of my Profeffion, i. The Lrious thoughts of Death, do teach Mini- ' ficrs how to Preach, and the people how to hear. I am fure, through Gods mercy, it hath been the ex- pectation of death ihefe thirty four years which hath been a great means to help me to that little, too little ferioufnefs in preaching, which I have had. Who is fo dull that if he thought that this were the lad day that he fhould preach and live, would not importunate- ly beg of his hearers to receive the Gofpel, and re- pent of fin, and turn to God, and fave their fouls > But when men think that they have fourty years more to live yet, and preferments to get, and profperity to enjoy, they make the publick aflTembly a ftage, to fet out themfelves and ad the part of a Servant of Chrift, to win the prize and reward of a worldling • They play with Scripture, and talk of Heaven and Heil in jeaft, and jingle out a few canting words, contrived by Hypocrites to beget Nypocrife , and from a fenfelefs heart, to make men more fenfelefs, and teach them to take Chriftianity fur a Mage-play, and the fervice of God for a Common thing : For all things would ge- nerate their like ^ The fpirit of flumber as well as the Spirit of fan&ification. But Death wakencth the Preacher, to awaken the hearers. We are dying while we are fpeaking, and you while you are' hearing. The breath which we fpeak by, is mea faring out our time. We have but fo many breaths to breath,and we have done. We fhafl all be fhortly filcne'ed in tht grave. It is your mercy, and our mercy, that yet we have tongues to fpeak , and you farce cars ro'hearr ' But we preach and you hear '-* as 3*8 €i)e poo? $)an# ffamti? 'Book as men in a boat which is all the while fwiftly carryed down the ftream, and will be quickly in the Ocean of Eternity : No wonder if Paul adjure Timothy to raoft conftant and importunate Preaching, zTim. 4. 1,2. And \i Chrift fo often call out to finners , He that hath ah ear to hear, let him hear. All that we have to fay muft be quickly faid -, And all that you will Learn mult . fce quickly learnt : Even Now or Never* O how many a hundred times have I rifen off my knees with fhame and confternation , to think that a dying man in fo great neceffity , could fray no harder at the door of Eternity I And how many a time have I come down from the Pulpit, with fhame and grief, to think that I xould ipeak with nomoreaffe&ion, to men that are fo •near another world ! That my heart did not meitovey miferable finners, and that I did not with tears and im- portunity intreat them ! That I could fo eafily and quietly go away without a grant of that which I came for , .when I knew not that ever I fhould fpeakto them more ! Me thinks Death fhould make us all bet- ter Preachers, and you better Hearers, were it well fbrefeen ! It ftirr'd up Peter to fiirr up his flock, know- ing that fpeedily he muft put off Us Tabernacle^ 2 Pet. 1.13,14. It ftirr'd up Paul to rowfe up Timothy to think that the time of his departure was at hand^ 2 Tim. 4. 1,2,6. It moved him, and melted his hearers when be told them that they muft fee his face no more, dcl.io. 38. S. What other benefit doth fore fen Death bring ? P. 2. It teacheth us the wifeft eftimate of all the wealth and honour and Creatnefs cf this world. For it (heweth them all to us in their final ftate, and whit they will prove to us in our greateft needs. If all the Congregation were fure that they were. to die to mor- row^ €&e Poo? 3©an# familp OBoofc, 3^ row, or the next week or month, how eafiiy could we preach them into a contempt of the world ? Though it changed not their Love to it ( for they would full keep it if they could, ) it would make them confefs that all is vanity. Then what is Riches worth ? what are Lands and fumptuous houfes worth ? what are honours and places of Command worth ? Now, are thefe , think you , better than a Chrift ? or worthy the purchafing with the lofs of Heaven ? Would not alfurance of falva- tion now be better? Suppofe the Preacher that coraeth to comfort a dying man ihould come to him only with worldly comforts : Suppofe he fay, Sir, be of good comfort, you have had many a merry Gup < many a fumptuous feait • many a gallant entertainment : you have lived in honour and wealth and eafe ! Would he not fay , O but it isallpaft and gone, and I mult never more enjoy it [ If the Prieft fhall lay, Ton have fair houfes , and a great eflate to comfort yon : Will he not fay, O that is my forrow ; Fori muft leave them all for ever ! If it be told him. Toitr Children fhall enjoy it all when y&n are gone : Will he not fay, But they rmtft leave it as I do. And whither fiaH my foul go? And what comfort will their pleafure be to me ? when the ( c ) Rich worldling in Hell would have had one to warn his Brethren on Earth left they fhould follow him to the place of torment ? The Church-yard 1 is that market-place where the things of this world are 1 duely rated. If they will purchafe you a pardon from ' God, or open Heaven to you, or make your bones and duft more happy, value them and fpare not. Seek them and keep them and ufe them as far asiurthereth (c ) L\\V:-i6, 2,5,17. ;- Bb the 37° ^& e P°°? $& m * family TSooiu the fervice of God and your falvation , and will give true comfort to a dying man. But if all your plenty prepare but for this farewel , (d) Thou fool, this night jhall thy foul be required of thee , and then whofe [hall all thefe things be which thou haft provided f fuch a parting is not worth fo dear a price. Read Pfalm 49. 6,7,13,14. S. What other benefit can you get by the thoughts of &a:h t P. i> Death is the great difg racer of Pride It will tell you whether it be ieemly for him tu look big, and boaft and domineer to day, who muft fhortly be buried in the fociety of bones and duft in darknefr. O can that man beprtW, that is going to anfwer for all his fins, before that Gtd that hat eth Pride, and muft leave his beloved body in the Earth } dwelling with haughty- nefs to day, and in the grave and perhaps in Hell to morrow ? Is it congruous to drefs that body with need- le fs coft and curiofity, and fpend precious time in ador- ning of that flefh, which muft fo quickly rot and (link ? The grave is the Lcoking-glafs which will teach proud gallants how to drefs them. If they faw but what is now withifi ihem, they would think that fuch dung and guts did fcarce well fuit with fuch curious Coverings ^ If you did now but fee and fmell one of your Neighbours CarkafTes, which was buryed a year or two ago, would you think it fuitable for him to be proud that muft come to this ? That skull and thofe bones retain no figns of the proud mans glory. O foolifh mortals, if you know not and remember not, that you muft come, zxdquickc ly come to this [ 11 m -ft)Y-ih W ,13m Yqqzd O €be poo? #an# faim'ty XooR. 3 7 1 S. W/?*f W/e U amy on by the fore fight of Death ? P. 4* It teacheth men how to value their mirth and fen final delight. All the pf eafure of meat., drink., pi ayes, of Juft, and all your flefhly accommodations, are now paft and gone, and never fhall return. There you may \ lee the skull and hole, where the meat and drink did ( once go in : But the delight is ended; Andmuftall f come to thi9 > 'And yet will not men feek more durable J delights? Your Swine and Ox is fed for your own table \ and therefore it is worth the coil : But is it! worth the waiting of your eftate and the lofsof your foul too, to feed and pamper a Corps for the worms or grave ? Is it more comfortable to a dying man to hear LYou have lived a merry life in the world J , or to know, that he fhall live in the Heavenly Joyes with his Redeemer ? Si What other Leffon will Death teach m ? P. 5 i It will teach us how to fpend our Timei O precious Time ! How bafely art thou efteemed by idle, Voluptuous and ungodly men ? Now they can play it away, and prate it away, and idle it away in a hundred vanities • As if God had made their lives too long $ and ttiey knew not what to do with it I But when they hear, Ton are paft recovery , O then for more Time ! O thac we might live but one year longer I O that We had now- all that Time to Repent in, and make fure of Heaven, which we fpent in fports andidlenefs and worldlinefs { O that we had lived as obediently to God, and as holy lives as the ftrideft Saints, fo we had but their fafety and hopes of Heaven ! O Time, Time, how art thou pad away and gone, and all the world cannot call back one day or moment 1 O what a hateful word is Paftime! O happy men that have hearts to ufe it, for the ends that God created and Redeemed them* before it be too 6b ^ late/ 3 7 2 Wzt Poo? $&m& family Xoofe* late, and Time and Sow/ and Heaven be loft. It's Death that teacheth men the worth oiTime. S. Have you any more to [ay of this f P. 6. peach teacheth men how to behave themfelves to each other. How peaceably do thofe bones and that duft lie together ! There is no ftriving , no cruelty, no domineering or abufing others. On a death bed you will fay that you forgive all the world: You dare not defire revenge then^eft God be revenged on yon. And will you be worfe Living than Dead ? Doth opprefiion and perfecution and treading down the poor and low, be- feem them that mult fo foon be levelled with the loweft ? and be unable to ftir away a worm that feedeth on their heart or face ? 7. I will add but one more ; Death teacheth us whe- ther we frould rather fly from fufferings or from fin. Die we muft,. whether we will or no \ And is it not bet- ter to die for Chrift, if he require it , than die without any fuch advantage? Will it comfort us at death, to think what fLfferings we fcap'dby fin ? S. J have oft marvelled why God would not fave us from Dying , fee trig Chrift dyed for m : But now yon have partly fat is fed my doubt. P. Though Gods great day of Judgement be to come, yet he will have fome Justice done upon linners in this world : And though Chrift have furfered for us, there is a neceflity both to our own and to the Common good, that even finning Chriftians fuffer fomething them- felves. But God doth fo moderate it by his wildom and mercy, that even this punifbmentbecometh acure to the fin that caufeth it, and a great means to our good. Were it but an uncertain things whether we fhould die or not? Did but fome die and fome nor die •, yea did men but live as many hundred years as before the Wot poo? $)an# family TSoofe* 3 1 1 the deluge , O what a wicked world would this be [ 1. Covetoufnefs then would have no reftraint. How dearly would men love this world? O what driv- ing then would be fork! They that will live in fin, and fell Heaven, for a few years uncertain commodity here, what would they do for a thoufand years richesj or for the hopes of living here for ever ? But when this is written on all the worldlings doors, on his houfes, on his wealth, on his flefh [_ Thou mitft Die i Thou muft certainly and flwtly Die ~\ this is it that marrs the Markets of the world I A fober look on a skull and Coffin , or a grave, doth blaft all the beauty of this world, and telleth Reafon it felf, it is but a dream : It writeth Vanity upon all. Who would fay, (e) Soul take thine estfe, eat, drinh^ and be merry , how rich foever he were, if he looked not to po/Tefs it many years , but expected to hear Thou fool, this night Jhall thy foul be reqnircd of thee » and then whofe jhall all thefe things be which thou haft provided ? Now take thy houfes, and land and money with thee if thou canft. At leaft take fo much as will buy thee a drop of water to cool thy tongue.lf death did not preach to worldlings, no other Preachers could be heard. It cryeth out to them [ What mean you, finners , to beflow all this labour for a few dayes vanity ? Is it worth all this ftir to make your falvation more doubt- ful, and more difficult, as a Camels paffage through aneedl.'s eye? to increafe your load and double your temptations ? and all for the pleafures of fo '/hort a life J j If Death did not preach with us,we fhould preach to little purpofe. ___ — „_ — 3 — ~~ (Oiukci.. ,j£2fci £ b 3 2. AnJ 374 €#e Jpoo? $)an* IFamtlp TBoofc* n 1 m — 1 , 2. And were it not for Death, Ambition would have no bounds : If Alexanders and C&fars are fuch plagues to mankind while they are potting to the grave, what would they be, if they had any hope cf an earthly im- mortality > Then the great ones of the world would be great indeed 1 How big would they look J How inr folently would they Lord it over the poor ! And how cruelly would they opprefs and perfecute the innocent 1 No wonder then, if their flatterers were forqany and fo bafe, as to make them think they were Gods, and to require a Divine obedience and honour, But forefcen Death doth curb this arrogance , and flandeth like Hur/iMis Gallows before their own doors: As he was Highest, he had the honour to be hanged highefi 9 When Saran hath brought them to the Pinnacle of the^ Temple, they fee how low they have to fall : When he hath brought them to the exceeding high mountain, and /hewed thero the Kingdoms and Glory of the world, if they accept them as his gift and on his dreadful terms, it is a wonder that without terrour they are able to lock down , fo low as Death allures them they mud be caft. If you had the greatefl entertainments on the battlements of the fteeple , and were fure that fhortly you muft be caft down, it would fpoil the pleafure of them ail . It's a. brave thing for Abfaiom to be a King, and for jkhitophel to be -his chief Counfellpur ; But had they both forefeen their hanging, it would have made them fooner hang d>wn the head, Poor men r and Preachers may thank God that the ungodly great ones of the world mufi die, and that they are con- ftreined to foreknow it. Or elfe earth would be like Hell, and oppreffton and perfecUfion would be the ftate of mankind, For man being in honour would have no underftanding 1 If now both they and their pofterity go Cije poo??©an£JFamrtp TSooJu 375 on in [he folly of their way, when they abide not ■, but are as the beafis that pertfo , Pfalm 49. iz, 1 3, 20, what would they do , if Death were not their in- itrudor? 3. Were it not for death, fenfuality would ha. vena, reftraint ! Voluptuous vSwaggerers would (come re- proof! The fornicator would not be afhamed by the Light ! nor the Drunkard fear what is in the bottom of the Cup 1 Who would not be (f) clothed with purple- and fine linnen,and fare fumptuouily and delicioufly every- day, that could ? O buu^f Death, this Death, is it that marreth all the mirth. When Belfliaz.z.ar feeth the hand writing on the wall, in all his jollity, hisjoyntsdo tremble. Bed. n. 9, Re Joyce O young man in thy youth, and let thy heart cheer thee ; Wull^in the vrap cf thy heart, and in the fight of thine eyes ; But k&ow thou that for all thefe things God will bring thee into judgement. This is it that fpoileth all the fporr. Re- member that thou danceft about the grave 1 and death mull end the game at laft ! I tell you, except the pro- mife of the Life to come, there is nothing that fo much marreth the Devils markets and fpits fo much ftiame in the face of fin, as Certain, forefeen, approach* ing Death. And therefore the Devil is wifer than to come with the ordinary bait to a dying man : Should he then offer him Cards and Dice , and tempt him to fornication or to drunkennefs, yea or offer him Lands and dignities, he knows they would do nothing \ What's this to a man that muft die to morrow I I con- clude therefore as Ecclef. 7. 2, 3, 4> 5> 6 * lts ^ etter go to the honfe of mourning , than to the houfe of ■ ■ — — (f) Ivkei5. „. Bb 4 f taping : 37*. ®t)e #>oo? #an# ffamtip 'Book fea fling: for that is the end of all men, and the living will lay it to his heart -^~ The heart of the wife is vn the houfe of monrning, but the heart of fools is in the houfe of mirth. HW So It is a wonder of fluidity, that Reafonable men can fo much forget fo great, and near and fare a change ; axd that fo few do bethink^ them, whither their fouls mufl go, and where they mufl dwell next ? P. Some would have no Funeral Sermons •, and I would have almoft no other. All our Religion is but a continual preparation for death •, To learn to die well, by learning and pra&ifing to Believe and Love and Live well. Every Sermon muft teach men this. Men would have a Funeral Sermon when they are dead, that will not hear the fame doctrine while they live ^ as if they had more care of the fouls of thofe that furvive them than of their own. Look on their Tombcs, and you fhall fee them almoft ail in a praying pofture with hands lifted up •, who prayed but feldom and coldly while they lived : which fheweth what Confcience telleth men, will be beft at laft. On their deaih-beds they defire us to pray for them to God. And now God fendeth us to Pray to them for thcmfdves> and they will not hear us, and yet think God muft hear us for them then - 5 God denyeth us nothing which he hath promi- fed : But if we beg never fo hard of themselves but to care for the falvation of their own fouls, we cannot pre- vail with them • No not foberly to remember that they muft die -, and to live as men that do believe ir. S. h is terrible to them •, and they are loth to he troubled. ( yd! P„ i . If you were to be turned out of your houfe at the quarters end, and ] fhould advife you to provide another, would you fav 3 I would not. think c?£ jf the graces of the fpirit^ in fuitable exercife. 3. And that the great impediments of your Comfort be removed. S. Wherein is this Readinefs to Die, our Jntcreft . ? T. II. Nature it felf may tell you much of that, and faith more. 1. He that is not Ready for zfafe Death, k in a ftate of damnation ; If he fo die, he is loft for ever : His endlefs ftate of Joy or mifery dependeth on ir. Where then can a mans inter eft be fo much con- cerned ? Efpecially considering that our flefh is frail, and lyable to many hundred difeafes every hour, and no man hath affurance to live another day or night \ O what a madnefs is it for fuch a perfon, to live one day in an un- prepared ftate, if he can poffibly get out of it ( as if he will, he may) ! It is one of the moft notorious evi* dences, how much mans nature is en/laved by the Devil, that when they are fure to die ere long, and know not but each hour or day may be their laft, and hear from Gods word, that As they are found at death, it muft go with them for ever,and that Without Holinefs none (hall fee the Lord : yet they can deep quietly and rife care- lefly as if all were well with them, while they live in an unregenerate unfan&ified ftate. If fuch a perfon did indeed believe Gods word, and were not dead or afleep in fin, furely his heart. would jneditate terrours ; He : , ; _ — . '" would CDePoo? $9an0|Famtlp TSoofe, 379 would think that he even faw Hell ready to receive him ; He would dream ot it in the night ; He would find plea- fure in nothing in the world, till he were converted, and made holy, and prepared for Heaven by the fpiric of God ; He would morning and evening, yea night and day, cry earneftly to God in prayer, for that Grace which muft prepare him for fo great a change ; He would goto Minifters or Godly friends, and ask them how he muft make ready for death. 2. And he that is thus unready to die, is unready for all duty, for fufFering, for every thing, and is but lofing the time that he liveih j And till he prepare for death, he is preparing for heli„ No bufinefs therefore, no other cares, fhould hinder or delay men •, no profit , hononrs or pleafure fhould quiet them till they have got their fouls into a fafe con- dition, and are ready to ^vV_ S. Of what moment is it to die comfortably > P. 2, The knowledge of your Safety is the ground of your Comfort ; And it muft needs be a terrour to a man that hath any faith and fenfibility, to be utterly un- certain what fhall become of his foul for ever ! To be- lieve that there is a Hell for all the unholy, and not to know but it may prove to be his lot! To believe that none but the holy fhall be Glorified, and not to know at all whether he be fuch or not ! To know that he muft fhortlybe in Heaven or Hell, and never more have a change of the place which he firft pofTefTeth, and not to know which of thefe it will be 1 This muft needs be an amazing dreadful thought. When the body is languish- ing in pain, and all worldly helps and comforts fail, to be then utterly doubtful of everlafting comforts, muft needs be a moft uncomfortable ftate. To think, £ I muft now go to my long home, and take my un- changeable poffeflion either of Heaven or Hell - 7 but I know 38o €:i)e Poo? ^an0 f amtfp TSootu know not whether it will be {] is a fad thought to a dying man. Yea all a mans life muft needs be uncomfortable till he be prepared for a comfortable death ! For it is not the perifhing trifles of this world, that can fuffice to comfort a wife man that ftill forefeeth their end. If therefore he cannot fetch comfort daily from Heaven, he can have none that's worth the having. How can a wife man live comfortably till he can die comfortably, when he knoweth ftill that death is even at hand ? Yea till we have fome good preparations even for a Comfortable death, we live in continual danger of very heynous fin. If we be called to Martyrdom for Chrift, the terrours of death may forely tempt us to deny him \ How can a man be faved that ( h ) Lovethhis life better than Chrift and life eternal? And how can a man be willing to go out of this life, that hath not fome con fi- derable hopes of a better ? But if a man be ready to die well, he is ready to live well, and ready to fuffer, and ready for any thing \ When he can fetch ( i ) comfort from the thoughts of his being for ever with the Lord, what need fuch a man to fear } what is there that (hould much trouble him? How quietly may he fleep ? how eafily may he fuffer? how joyfully may he live ? Nothing can be more evident than, that to be in a con- tinual Readwefs to die^ is the great Intereft of man, in comparifon of which, nothing eife is worthy to be mind- ed, or to be named ! ^_ . — , . . ■ • . I. Ml (h } Mat .TCM7, «*..,?. . ti*. l t 16, r>- O) > Xte£ -4.17.-18. i C or. 1 ?. s S'. tvh i. rioyiti ,h. Pft'j. 1. 171 1T S ti#S$B MCdi.4! 16, r 7 ,-KH. ^f.l ; :,H^;7) 3. S. III. Cfce poo? $)an# JFamtlp TSocfe* 3 8 S. III. What mean you by faying? that it is alfo cur Chiefeft work ? . P. He that knoweth that it is his chief lnterefi i muft needs know rhatit is his chief Work,-, as long as Self- Love is fo deep a principle in Nature, and Intereft fo much adeth and ruleth all mankind. As a man when he beginneth his Life, doth begin his Journey or Race towards D^//? and life everlafting • fo God doth give him all his time to do this work, and his Life is nothing but the Time allotted him to prepare for death and a better life : And every hour that is not fpent in fuch pre- paration is call away and loft. All the time and work of a Chriftians life, mufl be holy and Religious^ though not all fpent in Ads of Worfhip : All mull be a feeking of God and Glory, by the conduct of Chrift, his fpirit and word. And all Religion is nothing elfe but a preparing our felvesand others for death. Ma- ny trouble the world, and cheat themfelves with a Re- ligioufnefs which rather unfitteth men for death • even a Religion made up of unprofitable opinions, contentions anddifputes: But when they have wearied themfelves and corrupted others, with their opinionative wrangling zeal, they will find that one day fpent in learning to die welljWould have tended more to (olid comfort, than fuch a dreaming kind of life. I know that found dotlrine K\dkah found Qoriftians • But it is Practical dotlrine that muft do it. And all Chriftian pradice is but a due preparation for death. Chrift is the only way h But Heave fi 7 ( that is, God in the Heavenly Glory ) is the only End. And Chrift came from Heaven, and is afcendedto Heaven, and fendeth his fpirit into our hearts from Heaven, to call up our hearts, and prepare us for ir. Death therefore which is* our palfage into Heaven, muft 3 8 2 Cfce Poo? $)an* f amtlp TSoot muft be in our eye in all the exercifes of our Religion, and ail the bufineffes ef our lives. Away with thofe Opi- nions and practices whatfoever, which no way tend to prepare you for a fafe and comfortable Death. S. IV- Now tell me, How this Preparation muft be 1»*de? P. I. The chief part of it muft be done in your Heahh , I I* And the reft in the time of your fieknefs* • L In your health, it muft be the main bufinefs of youf life to prepare for death. Particular- How to pr e pare for ly, Beftow much care and diligence. Death in Heahh. to ftrehgt hen your Belief of the Truth of Gods word y of the ImfnoHality of the [only and of the Life to come. Nothing more per- nicioufly ftrengtheneth Temptations, killeth all Hope, defire and endeavour, than fecret Voubtings y whether Gods word be true, and whether there be another Life indeed for man or nor. "Uncertainties will hardly pre- vail againft fenfe and prefect things. Uncertainties wilf hardly fufficiently comfort a departing foul, when al! worldly comforts muft be parted with for ever. Every Doubt here is as water caft upon the fire : It quencheth all our Defires and Joyes. Now the ftrengthening of our Faith about the world to come, is a thing that is not done with a wifh. There muft be due and conftant endeavours ufed« I defire you j to read the Directions I have given you in the fecond Part of my Life of Faith J And if that feem not enough, read my Treatife againft Infidelity, and my Keafons of the Chriftian Religion, and More Keafons - — • I now only adyife you, i* Ne- tEbe poo? gtypi familp asoofe* 383 1. Never forget the Miracles, Refurredion and Afcenfion of Chrift. 2. Forget not the Miracles wrought by his Apoftles and Evangelifts in all the Countreys where they came. 3. Forget not the fpirit of Miracles, given to all the firft planted Churches. 4. But above all, forget not the fpirit of Holincfs, which in its effects is apparent, in all that are ferious Chriftians, in all ages and Countreys h efpecially ( k^) llnce the fpirit is Chrifts (landing VVitnefs and Advocate in us, and a certain proof that he is the Saviour of fouls; Forget not that by this fpirit, the lively Image of Gods Vital power, his Wifdom and his Goodnefs, is printed on the facred Scriptures \ And the fame Image by the Spirit and by the Serif tares, is printed on all true believers fouls : Which makes a notable difference be- tween them, and the reft of the world, and is the cer- tain, prefent, common evidence, that Chrift is true, and that he is preparing us for everlafting life. * 5. Remember that God hath not given man in vain, * foul which is capable of Thinking on our Maker, and another world ; of deliring and feeking an endlefs home : The wife Creator fitteth all his Creatures to their ufes. 6. Look up and think, whether all thofevaft and glorious fpaces which are above us, are likely to be with- out Inhabitants, when we fee every corner of this lower World, both earth and water, are inhabited. 7. And when we find by experience that the Irtvifibte fpirits arc our Helpers, and difdain not to regard and . . • . wTT^ ~ ; ~ : — ; Ck) ]ch.i£. Rom. 8. \6 t i6. z Tim. z. 7. (I) Heb. 11. 11, z$, 14. ferve 384 €t)e Poo? $®zn$ tfamtlp'BoQiu ferve our interefts, is it not like that our fouls, being In- tellectual fpirits as well as they, fhall have Communion with them hereafter ? Nothing is Annihilated: Much Iefs fuch noble and fpiritual Beings, as mens fouls. 8. And mark but the common experience of the world, which tellcth us that certainly there are Evilfpi- rits, ( by the Tempcacions which we feel to evil, the hinderance of Good^theftrange power they have upon corrupted Fantafies, and the common War which is maintained againft Chrift and Godiinefs by all the wicked in the world ). And you may thus learn from the Devil himfelf, that all this malice is not againft no- thing. " 9. And the certain hiftories of Witches will ferve to confirm this evidence. 10. And fo will the certain Hiftories of Apparitions: ( For inftance, fee one in a little book called, The Devil of Mafcon. ) 11. Atufrhe common teftimony of all mens Confci- ences ^ The confent of almoft all the world. — - 12. And that God do^h actually Govern *he* world ( even among Heathens and Infidels ) principally by the Hopes and Fears of a Life to Come : (And God cannot need a Lie to Rule us. J Thefe and many fuch Reafons help to confirm our Faith : But it is the facred Impreffi ons of the Spirit firft on the Scripture, and next on you* own hearts; and all the holy change which it hath made upon you, which is the ntar, the fure i the conftam (m) Witness in yont /Wf, and with you, that Chtfiflris true, and that he is preparing us here for a betterlife. Thefe things muft all be daily thought- of, and all (m ) \ Joh, Mo,i[, -^ * . , fug- €&e Poo? $@an* iFamtlp Xoofc. 3 3 fuggeftions to the contrary firil confuted, and then ab- horred and caft away, till the foul grow up to fuch a Habit of Believing, as will ferve (n) inftead of fight it felf ; and we can fay that we are fare that there is an everlafting Life for fouls. To all which rauft be added, a cherifliing of the Spirir, which is the author of faith, i.By earneft prayer for his Grace, 2. And by obeying and improving it. I J. Be fore that you truly ( o ) Repent cf your known fin : For nothing makes Death fo frightful to us, as our Guilt : Nothing elfe can make us Reasonably fear whether God will fave or damn our fouls, but unpardon* ed fin. And the mercy of God is fo great and his pro- mife fo fure, that nothing can reafonably make us doubt of pardon, but that which maketh us doubt of the fin- cerity of our Repentance, and faith in Chrift. Spare not fin then, but Repent prefently, Repent deeply, Con- fd$ it plainly, Forfake it refolutely, and then it will not leave fuch fears in the foul, as fhall make the fentence of Death to be dreadful to us . as fin but half Repent- ed of will do. Sin is the (ling of death : And true Re- pentance huth the promife of forgivenefs. III. Put your fouls, with all their fins, and dangers, and all their interefis, into the hand of Jefus Chrift your Saviour • and Truft them wholly with him by a re- solved Faith. It is he that hath purchafed them ; and therefore Loveth them : It is he that is the Owner of them by the right of Redemption. It is now be- come his own intereft , even for the fuccefs and ( 9) Heb.ir.i. {0 ) Luk.i?.?,?. C c honour :So &Ue Poo? ©an* jpamtly TSoofr honour of his Redemption, to fave them v Be noc too thoughtful about things unknown to you (as How Icparated (buls do Ad: « with what manner ofl In- tv'lrriion, and fenfe > O'c. What Idea to have of fpiritual bodies, of Heaven, O'C. ) But implicitly truft Chriil \'/\i\\ all thtfe things ; Remembring that He knoweth what you k&oty not : And as he povTcfTeth Heaven for you, till he bring you to pofTefs it ; (o he knoweth all thde things unrevealed, tor you, til! he bring you to fee and know them. If your moil faithful friends were in the Indies, and invited you thither with the promifes of the greateft wealth and pleafure, you would trnfthim^ i hough you fee it not your.felves, nor know the particu- lars dulin&Iy. It is a great comfort to us, that we have a Head and Saviour in Heaven •, and that Heaven and Eanh are in his power. He that faved you ( p ) from fin and Satans power, will lave you from Hells, and Satans torments. If Angels rejoice at our Converfion, Chrift and Angels will joyfully entertain victorious fouls into the heavenly fociety, and welcome them to Heaven with deareil love. Read oft and meditate on his fpe* cial promifes. Joh. 12.26. If any man ferve me, let him follow me ; and where I am, there, jhall aifo wy fer- vant be : And he is at the right hand of the zJMajefty on /;;Wj, Heb. 1.3. Joh. 14. 2, 3. If I go to pre fare a place for you , I will come again and receive yon to my Jelfi that where I am, tlxrc yon may be alfo. Joh. 47.24. Fat her -, I will, that they alfo Vihomthon haft gi- ve* me > be with me where I a?z, that -they may behold' the glory \\hich thou haft given me* 2 Cor. 5. i,&c. For we know that if our earthly honfe of this tabernacle QJA&.iS, rf. Ron% 8.3 \ 3 3f> >*. . •.'.- - were ~ - - \ ' h L, C&e Poo? ^an#famtlp TBooft. 3S7 vpere diffdvcd, we have a building of God, an houfe not made with hands eternal in the Heavens* For in this ire groan*, earneftly de firing to be c loathed upon with our houfe which U from Heaven — that mortality may he fw allowed up of lift % We are confident and wil- ling rather to be abfent from the body and prefent with the Lord. Phil. I. 23. To depart and to be with Chrifi ts far better* Rev. 14. 13. Blejfcdare the dead which die in the Lord — . Luk. 23. 43. This day fiialt thou be with me in paradifc. Heb. 12.23. To the fpirits of the jttfl made per feci . 1 Thef. 4. 17. And fo fimll we ever be with the Lord : wherefore comfort one ano- ther with thefc words* We receive a Kingdom that can- not be moved, Heb* 12. 28. Receiving the end of our faith, the falvationofour fouls, 1 Pet. 1. 9. Ad. 7. 59* Lord ' JeJ "at, receive myjpirit* Rev. 3. 12, 21* Him that overcomcth will 1 make a pillar in the Temple of my God, and he fiiall go out no more* But above all, tliofe words of our Rifen Lord I would have written over my fickbed, and on my heart, £ Joh. 20. 17. Go to my Brethren and fay to them, J afccndto my Father and your Father \ and to my God and your God*~] Boldly thenand quietly deliver up thy foul to the care of Chrift s There is all things in Him which thou need- eft. Are you afraid of Guilt, and the taw, and the wrath of God, and Hell > Remember that he is the ( q ) Lamb of God that takcth away the fins of the world, m vphom the Father ts well pleafed : That he hath by one 1 (9) ]ch. I. 29* Heb. 10. 14. xCo.-.f. ix. 1 Cor. u ?». ljoh.2. I, ». Cc z ffi'''i"£ 388 €&e poo? $&m# i&mtlp OBoolu offering of himfilf per fe tied for ever them that are Janttified: That he was made fin for us who knew no fifty that we might be made the Rightcoufnefs of God in bim. He is made of God unto us wifdom, righteouf- nefs, fanclification, and redemption. If any wan fin we have an Advocate with the Father, Jefus Chrifi the Righteous: Andheisthe propitiation for our fins, and riot for ours only, but for the fins of the whole world. ( V ) For God fo loved the world, that he gave his only begotten Son, that whofoever believed in him jhould not perijl), but have everlafting life. ( f ) Ha- ving therefore boldnefs to enter into the Holiefi by the blood of Jefus, by a new and living way which he hath confecrated for us, through the vail, that is to fay, his fiefij, and having a Great Trie ft over the houfe of God, Let us draw near with a true heart, in full ajfurance of faith, (t) God willing more abundantly to fijew to the heirs of promife , the immutability of his coptnfel, inter pofed himfclf by an Oath ^ that by two immutable things, in which it Was impoffible for God to lie, we night have a fir on g conflation^ who have fled for refuge , to lay hold on the hope fit before m^: which hope we have. as an anchor cf the foul both fure and jtcdfafi, and which entcrexh into that within the veil -, whither the. fore-runner is ior us entered, even j'e fas made an High Priefi for ever. ( u ) Seeing then we have a great high Pr:efi that is paffed into the Heavens, Jefus the Son of God, let m hold fafi our. .Confcf- — , ^ r . ,,, - v : , h) !oh-M6. ([) B.b.io ,^o. rr/Keb. 6.17, r9. (*) Hcb. 4. i 4 ,iy, itf. fion. €&e $oo? 30an# ffamilp osooiu j$ 9 /7g"? 44 5 4Tj4- (a) 1 Per. 1. 3, 4. Romans S. 17, 18. Ga]. 4. 6. Ephef z. 19. John 17. 3. Remans 5. S, 9, J ^j u. 1. ..Cor* ..I. 11. & 5. y. E^h. 1.19,14. & ^.30. Horn. 8.i<\ grow €$ {poo? 0M$ Family TBook* 3 91 € (??w r;V/;, tf^r to get into honour and apvlaufe with men. Though our goo J works give noihing unto God • nor can bfctf or Angels merit any thing of him, in Commutative Juftice, as to the value cf the th>. juflifie us if we are judged by the Law of works ( or Innocency ) in whole or in part. Because nothing but jkflfcA fin- i . Clje Poo? $&&m IF ainilp "Boofe* a.03 lefs Holinefs, will fo juftifie. But when Chrift hath fully farisfkd for our violation of that Laiv y and made us a Law of Grace by which we muft 'be judged, thatf^j Law of Grace doth juftifie or con- demn men as they perform or not perform its con- ditions, Giving free Justification againft the Curfe of the former Law, through Chrifi alone, to all true be- lievers. ^ 2. I told you before that nothing muft be%fcribed to our own Holinefs or works, that is proper to God the Father, or to Chrifi, or to the Spirit. And can you defire any more ? If nothing under Chrifi + perfon or thing, be a means of our falvation, then no perfon or thing, muft be Loved, or Trufted as-a means i But who is it that dare fay fo } $j When any thing of our own is put in Compe- tition with Chnfi, or oppofition to him, and thequefhon is, Whether (Thrift or that, isto be trufied, or to be our comfort ? it muft not only be diftrnfied, but rejected as dung. 4. Did Pattl fin in the Rejoicing before cked,~ zCor. 1. 12. 5. Do you think that no fin of cur own fhould trouble us-} Is there no iin which is juft caufe of doubting of our J unification ? What [ not Unbelief, nor Impenitence, nor malignity, nor a flefhly or un- godly life ? Shall not all periih that continue fiach ? j\\)d is ir not part of our Con-fort, to fee that we are fefe from ihat caufe of difcomfort ? If there be any damning iin in the world, or any diilerence of [:) Jch, 3 i5j tS ; 19 to. the 394 *&ln P002 ® an# family 35aa!r* the wicked from the righteous , muft not our dying Comfort lie much in finding, that this is not our cafe? V. Take heed cf quenching the Sprit of grace. He is our Life from Chrift our Head.. Qncrch not Whatever good we do in health or thw* Sputf. k ficknefs , it mull be by his gracious operation : You may thinks of Chrift, and read over the Promifes, and think of the Joys of Heaven , and all will have little power upon you, if the Spirit help you nor. You will but ftrive and come off with difcouragement , and fay, / cannot get ajfurance with all my examination , 7 cannot believe , J cannot reach to any power- fid afvrehenfions of God , or Heaven : 1 can- not choofe but fear and doubt , even with- the moji Evident arguments before my eyes. There is no Efftciual Light in any knowledge , no holy Love and Delight in God , no fpintital Life in any of our thoughts, but what is wrought by the Illumi- noting, fanblifying) quickening Spirit. O there- fore tenderly Cherifri and preferve this Heavenly Gueft , as ever you would have Joy in health or ficknefs ! For it muft be the Jov of the Holy Ghoft. S. What is the Cherifhing and what the Quenching cf the Spirit P P. It is a great truth not fufficiently confidered by I the wifer fort of Chriftians, that fly* God in his cotirfe of Government, over the fouls, even of the Juftified, doth exercife great Rewards and great Punishments here. And thefe are much more upon the f66f within, than Cgc Ipoo? $&i\m family TSocfe* 391 than upon the body without -, even the giving of more of the operations of his Spirit, is his great Reward, and the withholding, withdrawing, or denying i:s opera- tions is his great Punifhment. The Gn which provoketh him is unthankful ncglctt of Convictions and holy per- fwafions of the Spirit , and much more wilful Refiftance of them ; When we fin, it is no: the bare fin that is all, as to the Aft itfelf, but efpecially the Refifting of the Spirit which in that fin we were guilty of, which we pay deareft for ; When the Spirit Con- vinced us , reprovethus, and ftriveth with our hearts, and we will not yield but overcome it. And the pu- nifhment of withdrawing the Spirits operations , is the more dangerous by how much the lefs perceived \ and lamented : Ufually the figns of this Judgement are, for men to lofe their Life and Love to Goodnefs by degrees^ and to grow indifferent in the matters of God : To grow formal in Meditations, Exhortations and Prayer, and to keep up only an alTefted fervency : To grow flranger to God and the life to come, and more bold with fin, and more worldly-wife to prove duty to be no duty, and fin no fin, and to plead for every fieihly intereft. Many a true Chriflian that' lofeth not all grace , yet cometh to fo low a Mate of faith, that faith doth but Live, but afteth not with the conquering and quickning vigor as it ought. And Alas I muft tell you , that one grofs fin , or 1 many wilfid le'Jcr fins , may fo quench the fpirit , as that many a years time doth not recover it - nay wuh fome it is never recovered in' the fam- degree to the death. O if we knew what one hours 'fin, may lofe us this way, .we would not commit it for a. vvorW fU 310fll fo m S. Aim 396 COepoo? ^an# iFamilp Xoolu S. ^4/^j .' but what if I have quenched the Spi- rit 9 is there no way to recover it? What mnfi I do ? I P. You mud deal faithfully with your felf by deep Repentance, and free confeflions : You mult I mark what flnful luft or affection hath got pofTefii- on. of your heart inftead of holy Spiritual affecti- ons ; And you mult fet upon the mortifying of thofe lufts refolvedly • Efpecially you mull %ti far enough away from the Temptations which have prevailed with you. You muft note what declining you have made in duty , for matter or fervour ; and you mult fet your (elf to all that duty which you have, omitted. You mult be. much in Medi- cating on the greateft quickening truths , 'and plead them oft and earneftly with your foul. You mult ufe fif poilible ) the Converfe of lively Spiritual Chriftians : And in a word , the fame means mud be ufed again , which God bleit to your quicken- ing at firft : Efpecially earned , Prayer that God would reltore that meafure of his Spirits opera- dons which you have loft • And you mult mark by what wayes of Omiliion or Commiflion you quenched the Spirit : and by the Contrary mult ic be redored to you. And then in Health and ficknefs you will have in you that Heavenly fire, which will cany up your heart, to God , and that Divine Nature which will make Heaven and Ho- linefs connatural and fuitable and defireable to you. S. But how fljall I kpow whether I have the Spi- rit? Or n lu't her Jha/uc more or kfs of it ? "' t, bf'dv- Love ofG'd/andll.lineft^and by the . , ; - Love W$t pmj £gan0 IFamilp 'Booh. 397 Love of man and a defire to do Good : For thefe are its proper works. S. "But how jhall I know that I Love God truly ? &$> P. (h) When Gods Holy word, and the Holy Pra&iceofit, and the thoughts of your perfed Holinefs in Hea- Fo-v ro krow the s- ■ - vcn, with Chrift and the holy m, and LovcofGou. Angels , in the perfect Love , Praife and fervice of the moft Holy God , are all moll P leafing to your Mind j and more defiredby you than the Riches , Honours and flefhly pleafures of this world : And when you long tor the Holi- nefs of the world and the profperity of the Church, and the good of the fouls and bodies of all men - and heartilyeft pray for the Hallowing of God* name, the Coming of his Kingdom, and the Doing of his will , on Earth as it is in Heaven : And when doing all the good you can in the world, h your daily trade and pleafure. This is the fure evi-| dence of the Love of God and of his Spirit. S, I have heard far different figns of it fromfome* as if it lay in impulfes, raptures , and revelation- of wore than is in the Scripture : And I have heard others mock, at all mention of the Spirit, as if there were no finch things be fides the effe&s of Nature, an, in- duftry W imagination. P. Between thefe two malefa&ofs the Church of Clirift in all ages hath been Crucified. But do ycu - (b)Kvn. 5 5 & 8. 39. John 14. 15, 25. I Johna. J. & 5.14 16,17 & 5 ;. & 4. 12. 16. Ep!itf.j.i7. & 4 »>«>»•« 5.2« bpbd. z.io. blefs _____ ____, _ 3s?8 Cfje Pro? ©.m0 IF amity 'gofflu ; ! blefs God who haih given you that in (i) poflef- fion and experience which others that have it not can hardly know. And yet it were eafie for them, Were they conflderate, to difcern that rhe fore- raid Love of God and man is the true excellence of humane nature •, and that fome have it as I de- scribed it , though not in perfection : and that no men are brought to it , but by the Gofpel and Gods fpecial bleilingon it- Which is by the operation of his Spirit. V I. The fixth Direction to prepare for Death is, that Ton make it your chief care , to dwell \ con- tinually in the fsnfe of Gods Love •. and be daily employed in ft tidying the greatnefs of it , in the Nature of God , and the mercies of the Go/pel, and in all your own particular experiences •>• And that Traife and Thanksgiving be your daily work^_ Diilinctly note the parts or this Direction* - i. it you can but keep the fenfible apprehenfion of Gods ( \) Love continually upon your heart, it mufi: needs make Heaven defireabie to you : And the drawings of Gods Love will overcome the fears of death. 2. Think much of the Infinite Perfection of God. Remember that his Goodnefs is equal to his Cjreat- nefs-^ And what that is. Look up to the Heavens^ -■■■■■ ( i) i foHg < 10, ii. Rom'. 3. % U '■*. (K) f °t^ 1 ' ' Or:. 4 . 6 Rom. 5 5* & 3.17,3?. PM8*&:ifck** **V 3,8,11.17. l job 4. 7, 8. Jkbn 16.X-}. and Ctc poo* ©an* ffamity 05oofe* 399 and-think of all the world , and you may fee. There- lore he is called Love it felf. And fhall it be hard for afoulfhatdefireth to pleafe God, to believe that Love it felf doth Love him , and that infinite Goodnefs will be pleafed with him in Chrift ? 3. The Son of God incarnate, in his whole work of Redemption , is fo wonderful a Glafs to reveal to man the Love of God, that (I) the ftu- dying of Chrift doth as aptly tend to acquaint the foul with Divine Love and Lovelinefs, as the great- eft beneficence of the greateft friend doth tend to Con- vince us of his friendfhip. 4. The (m) remembring all the great mercies of your lives, ro your fouls and bodies, in every place and ftate and company, will help to convince you, that he that hath done all this for you, Loveth you : And you may truft that God of Love at death, who hath filled up your Lives with the benefits of his Love. 5. And if you make (n) Praife and Thanksgiving to be half your prayers every day , and employ your heart and tongue ftill in them, this exercife of Love to God, will keep on your foul a fweet apprehenfion of his Love to yon, and make both health and ficknefs eafie, if not full of delight. -G3* To live in the fenfe of Gods Love± and fo in j v — , ■ , 1 — : 1 r^—-^ i 1 .JJJJ^Ll-.lZ+.'i&ri* 44*^-?, 4, f . 1 John fa fj t, ( m ) Pfrim 105. 1, z, ;, 4, r. Pfa], 66. Pfal. U6. (j>) Pfal. I45. : & ic9.:cv & 71. 3, .i». & *J.J>4>5>*- & fc*V»*?* the 4od Wot poo? ®an# family T5oofc* the exercife of Love to God, by Praifes , and ho- ly defires , and good works , is the very firft fruits and foretafl: of Heaven on Earth • and is a fruit of Believing more excellent than Belief it ielf - and comforteth the foul and draweth it to God by the mod powerful way, even by experimental tafte of his Love and Goodnefs. And he will eafilyeft be- lieve that there is a Heaven for him, who hath the beginning and foretafts of it already. VII. And a great part of your Preparation Iyeth in this, that Ton daily live as in Heaven while you are on Earth , by Faith , Hope and Love, exer- cised in Heavenly Contemplation. If you live as a flranger to Heaven in health, vou will be flrange to it ( it's like) in ficknefs : And the foul will rather have terrour than pleafure in thinking of going , to a flrange place, a flrange God , flrange Company , and ftrange Employ- ment. Therefore Chrift calleth us to Lay up our Trtafure in Heaven, Match. 6.. 20. that is, to make it the work of our lives fo to uie all our prefent time and means and mercies, as may beft make fure of the Heavenly reward. And where our Treafure is our Hearts will be y Matth. 6. 21. If you believe that you have a far greater happinefs referved, for you with God-, than this world affordeth, mature will reach you to defire your own Happinefs. And we are Commanded, Col. -3. 1,. 2, 3, .4,* as being rifen with Chrift to feek the things that arc above , where Chrift fttteth on the right hand of God : To fet our mind or affcBion on things above , and not on thwgt on Earth : Becaufe we are dead Cfje H?oo? $^an# tfanu'lp TBoofu 40 1 f to the world ) and our Life (that is our /*/*'- n*j) # bid (or out of fight) with Chnfl tn God ( in the fight and fruition of God in Heaven : ) And when Chrifl who is our Lift ( can- faHy and radically ) Jhall appear ( in his Glory to the fight of man, ) then jhall we alfo appear with him in glory, ( our happinefs will be vifible to all.) And Phil. 3. 20. it is faid [_ Our Converfa- tion for Burges-fhip, or City-converfe ) is in Heaven, "} Remember daily , that there is your Father your Saviour, your Comforter , your home, your happinefs, your Glory , your Friends, your in- tereft, and your greateft bufinefs. You ate al- ready (0) Heirs, and muft quickly be po/Tcf- fours. ( p ) ton are come to Mount Sion , and to the City of the living Cod , the Heavenly Jcrufolem , and to an innumerable Company ( or ten thoufwds ) of Angels , to the General AJjem- bly , and Church of the frfi-born , which are enrolled in Heaven , and to God the fudge of all , and to the Spirits of jufi men made per- felly and to J efts the Mediator of the New fi te- nant , and to the blood of fpr inkling , which Jpeak^ tth better things than Abels. Therefore let me advife and intre3t you , that you do all that you do in the world with Hea- ven ftill in your eye •. Hear , and read ^nd pray as if Heaven were open ftill before you ; Refift — (oj Rom, S;k,I7. i8, (p) HdM^.12,23,24. D d tempt^ 402 Clje poo? $)an# IF&mii]? Xoolu temptations, trade and follow your bufinefs in the world , as if Heaven were ftill in fight c as a Tra- veller holdeth on his journey in remembrance of the End. And fpecially , ufe often to fet your felf piir- pofely ( at feafonable hours as you are able ) to Meditate on the Heavenly Glory. And though we aiuft form no Image in our Minds of God him felf , but think of him as an Infinite Spirit , Infinitely powerful, Wife and Good - 5 Yet we may and muft think by the help of Imagination of the Glorified humane Nature of Chrift , and the Glo- rious State of Heaven it fdf. And as intuitively we here know our own fouls in ACt, our Vitality , Vnderftandinjr, and Wills : fo by knowing our felves , we may know in part what God and Angels and holy fouls are. And as our Bodies fhall be glorified , fo we may have anfwerable apprehenfious of them . And where we may not think of Imagined Glories , ( as of the Light of the Sun , or (hining bodies) as if the Glory of Spirits were ■ juft the fame , yet we may think of them ', as ( q ) refemblances or fimitit tide s : as the new Jemfiiem is defer ibed , Rev. 21. '#"22. And from the fenfe and thoughts of all the De- lights of man on Earth , we may aggravate the unconceiveable Joyes of Heaven, Set therefore oft before your eyes, the certainty^ the nearnefs^ the Greatnrfs of. that Glory : Think . tw —~ ; i — H fhiw H Wlol -M how Cbe Poo? 69an0 familp 'BooL 403 how many millions of holy fouls are there in Joy , whileft we are here in fears and cares : Think of the excellent . Servants of God , who have palled thither through a world of tryals, and were lately compared with fuch infirmities as ours , and pafTed through death as we muft do : Remember that we goe not an untrodden path , but are followers of all the Spirits of the juft : Think how much better it is with them than with us ; How they are freed from all our fins and fufferings , doubts and fears : O think what it is for a perfected holy foul , to fee the Glorified Redeemer , and all the holy company of Saints and Angels •, Yea to fee the Glory of God himfelf , and to have the knowledge of all his Glorious works : To feel his Love poured out unto us , and to be rapt up, in Loving and praifing him for ever , in the moft tranfcendent Joy and pleafure of the Soul. Think of your holy acquaintance that are gone before you , and frequently fetch as it wer* a walk in the ftreets of the City of God ^ Suppofe you faw their Glory, and he~rd their concordant praifes of their Creator , Redeemer and San&ifier. Let thefe kind of thoughts be fo oft and ferious , that they may be your daily work and pleafure , and the Converfation of your minds with God above. And becaufe your heart will be backward , drive it on , and as I told you about Medita- tion, you muft ufe to Preach as it were to your fclf. Let Heaven be your fubjed : Convince your heart with Evidence , urge . it with Heavenly Motives , folace it with Heavenly comforts . d 2 And 404 Cbe poo? Sgans f amtlp TSooJu And when it is dull , turn your thoughts by Pe- tition to ' God , and beg his helps : Sometimes fpe.ik to your Telves, and fometimes Reverently to God •, and thus keep a holy Communion and fa- miliarity above 7 And this will make Heaven de- finable to you at a dying hour. But the fuller Directions for the practice of this duty I muft referr you to in the fourth pare of my Saints Reft. VIII. The next Direction to prepare for Death is • That yon mort i fie the fie fill in time of health , and fee that nothing in this world be too dear and fleajing to you 7 and let not fe rife and imagination rule yon* If you be in Love with any thing here, you will be the lother to leave it : And if the flefh be too dear to you, its furferings will be the more grievous , and you will be the lother to lay it to rott in the Earth. And if you ufe to live too much by fight and [en fie , you will grow fo fa- miliar with things fentfble and fo ftrange to things Uifeen , . that you will fcarce be able to fee any further with the mind , than you cm fee with your eyes : and fcarce any thing will feem cer- tain to you , or be effectual with you, which you fee not. birf3 But if you get your .affe&ions Ioofed from the world , a^d mortifie the ( r ) flefh with its ___ _____ f'rj Rom.g/iJ Rrm.t313.ir4. OilK.iA. } Cor. fotfrk & J. 7. Col. M) *. affections - P U jtooj €&c poo? ©an* f amflp Xoofe. ""405 — L .... affeftions and defires sj and become indifferent t.o the things of fenfe , and life to over-rule your fenfe by faith , and live moft upon unfeen things ; there will be little to entangle, and hinder the willingnefs of yo-r departing fouls, I X, Next I advife you To fettle well the ftate of your [only by Examination and felf acquaint ance^ tn a good affurance ef your own fincerity : For, as I told you , when you have overcome the doubts of the truth of Gods promifes and the life to come , it will be the doubts of your own fin- cerity then , which will be your fear , and make you unwilling to dk, \ How* you may do this I have told you oft, and fully in a book called , Ths method for Peace of Confuiencc. At the pre fern I (hall add thefe brief inftru&kms- 1. By what Evidence or figns to Judge I have 1 here before oft told you; (/) even by Faith working by Love to God and man : Or by your true Confent to the Covenant of Grace , expreffed in a holy obedient life. Particularly, 1. If GW, ' to be (cen and Loved in the Joyes of the Hea- venly Glory, be the Chief End of your heart and life. 2. If Chrift be taken for your only Sa- viour, 3. If you are defirous that by his Spirit he fhould perfectly San&ifie you ? 4, If you Mirth. iS. 19. Mar. \6. \6. John -$.\6, 18. Gal. <>. 6 y 15, 12. ,£3, -14. Rom. t?. id. Mauh. 5. }> 4j T 5 6-, 7> 8, 9* Rnm. 8. 1, 9, 13. John 3. 19,20, 21 jii. Math. 6.1c, 33. 2-Cor. 5»8. 1 John 3. 14. Dd 3 have 406 €f)e Poo? $9an0 IFamrtp TSootu have no fin but whut you had rather leave than live in. 5* If you love the word and means which fhould Sandifie you , and Love a holy life , and had rather have more Holinefs, than have all the wealth and pleafure of the world,. 6. If you are willing to ufe Gods means hereto. 7. If the main defire of your heart and drift of your life be to pleafe God. 8. If you Love Gods Servants for their holinefs , and defire the increafe of holinefs in the world , and labour to do good to the fouls and bodies of others in your place as you are able- All thefe will prove the truth of your Confenc to the Covenant of Gcd, and that you have his Spirit. 2. And having thefe certain Marks before you, examine your ftate impartially by them, as one trjat is going to the Judgement ol God : And what you cannot do at one 'time , do at another ^ And ceafe not till you are able to conclude 1 that your foul is fncerely devoted to God ? and Trufteth on Chrifi for the pardon of your fins. And if you cannot fatisfie your Confcience without help, advife with fome able faithful Minifter. 3„ And' when you fee Gods Graces Evident in you , % give him thanks for them , and rejoyce in his L6ve , and watchfully ftudy to keep and exercife and increafe the Grace which he harh given you. And let not Satan make you ftill que- ftion all again at his pleafure. 4. Two extreams you muft here carefully avoid, 1. Be not prefumptuous and partial, and blinded by felf-love , to think without proof that ail is well with you , meerly becaufe you would have it C&e Poo? $&m% IFamilp i$oofe. 407 it fo. 2* Keep not up a timorous fcrupulous dif- pofition ■ like a Childifh Servant, who inftead of doing his work as well as he can , doih noihing but cry becaufe he cannot do it to plea'.e his Ma- tter : As if when you fincerely defire to pleafe God before your flefh, and do your bed or truly endeavour it , you could not believe that in Chrift he will accept you : but are ftill thinking of Gcd as an Enemy or cruel , that nothing can pleafe but the death of Sinners. When you have thus fetled the ftate of your foul , and can fay, I know that I am paffed from death to life : you are fortified then againft mod of your temptations , to ilnful fears, and unwilling- nefstocometoGod. X. The Iaft part is more eafily done : That is , Settle your vtorldy eft ate and affairs fo 7 at one fiould do that is ready to depart. Make your Will, that, none may contend about your eftate when you are dead. If you have wronged any , make them refti- tution. If you are fallen out with any, be, quicjcly re- conciled and forgive them. To thefe I would have added that you learn be- fore-hand what Temptations are Jike to aflault you in ficknefs , and get particular d.fenfatives again it them. But this I hive fpoken to before. D d 4 S. E/i b! 4o3 Wot poo? span* family OSoofe. ;•& S..7VW /;rff£ ta/^ «?£ IW f and 4io Cbe poo? $)an# iFamilp X-oat and mifery : Think of this Gccdnefs and Kingdom of God, till your Heart your Love it felf be changed,and till you W rather have God in Heaven than to have all the pleafures of this world : For till then you are not San&ified , nor in a ftate of Salvation* All that is done by fear alone , till the heart and love be turned from fin to God and holinefs,will not fave you~ And feeing thefe three things muft needs be had , or you are utterly undone , Pray hard for fuch a re- newed heart your felves, and get others to pray for you ^ And know, that if your late Repentance have truly Converted your hearts from the Love«of the world and fin, to the Love of God and Heaven and Holinefs , and you be fuch as would hold out if you fhould recover, you (hall be faved how latefoeverit be. But if it be only the Refolution of z frightened Conscience , which would not bring forth a holy life if you did recover, it will not fave you. 1 1. But if it be the Converted that I muft dired: for their further pre- z. By rhc Converted, parations , their dutyisasfoi- Ioweth. i. Miftake not ficknefe and death , as if there were more harm in it, than there is indeed. Believe not flefa zndfenfe in this, which cannot fee into the (w) Love and Wifdom of God,which ordereih it-nor unto that quiet fruit of righteoufnefs, which is the End. Sicknels is ( though in its pains a fruit of fin , yeij now an Ordinance of God, on which you may as confidently expe&his bleffing , as on his Word and k 'w)Keb.:2 8> >), io>u, 12. 1 Co.-. u« fji, 3*. Sacra- Clje poo? £9an# ffamilp TSooIu 4 1 1 'Sacraments. Labour therefore to get the benefit of ir, to find out your fin, and repent of it, and abhor it, and fee more eijfc&ualfy the vanity and vexation of the world : And remember what a mercy it is, that man who is fo loth to die, ihould end hisdayes in fuch pain and wcaknefs , as make him weary of himfelf, and make him the more willing to be ditfblved. For though this alon*. , without Faith and Love y will draw no mans heart to Heaven or fave him ; yet fuch a help againft. the finful Love of life and fear of death, is no fmall mercy. Get but the benefit of ficknefs, and experience will reconcile you to the providence of God, and prevent repining. 2^ (x) Beg of God for the fake of your Redeemer, fuch affiftance and operations of his Spirit, as your low and weak condition needeth, and as are fuitable to a dying man. He hath great help and grace for great neceflkies. 3. Renew your Repentance and confeflions of fin, and warn all about you to learn by your experience?, and to fet their hopes and hearts on Heaven, and to make it the work of all their lives to prepare for fuch a change. Otell them what deceit and mifchief you have found in fin ! What vanity and vexation you have found in the world [ What Ggodnefs you have tound in God and Holinefs ! What comfort you have found in Chrifl: , and his promifes and the hopes of endlefs Glory 1 And what a milerable cafe you had now been ,i had had no better a portion than this world, and nothing to comfort you but thepkafuresoffin, (xl ? \-{Am & $. I K n. 20 I. &r. I fa 58. i.'Si: which |Q<3 4® 41 2 €t>e Poo? 3©an# f amtlp "Boofe, which now are all your (hame and difcomfort, Ad- vifethem to Live as they would die, and tell them bow little all the world doth ftgnifie to a dying man : Call on them not to be deceived by fuch baits, as all dying men fince Adam have confeffed to be but Vanity : Call on them to turn without delay, and not to pamper a body for the worms, but to fet themfelves prefently with all their hearts, to re- ceive their Saviour, and to obey his Spirit, and word, and to live to God, and to make much of their fhort uncertain time, and to make fure of everlafting Joys, whatever become of the flefh and world. 4. Renew your believing thoughts of Gods Love ^ and of all the mercies of your life, which he hath given you. Inftead of forrowing that they are at an end , rejoice with thankfulnefs for what you have had : O. think what a mercy it is to be brought forth in a land and age of Light \ To have had all the teaching and means and warnings, and deliverances, which you have had [ And to have had that effectual alMance of Gods fpirit, which opened your eyes, and turned you from darknefs to light, and from the power of Satan unto God I That all your fins are pardoned through Chrift , and that you are reconciled to God b and adopted through him, and fealed by the fpirit to the Heavenly inheritance/ O triumph in that Love which fiath thus delivered you , and brought you fo near your journeys (y) end, and f-*ved you from fo many temptations of Satan, and from __ . _ . mft 2 Tim. 4. 7, 8. * Ccr. 1 . i 3 z, 3, 4> fa *> 7> & €&e poo? $)an* tfamtip tboqIu 41 3 the f efh J and this dcceiiful world I Think of Gods Goodnefs and Love, as exceeding the Goodnefs and Love of the belt of Creatures, infinitely mure than the Sun exceedeth a Candle , in light and heat. And (hall a poor fervant of his who hath endeavoured, in fincerity, though in finful weaknefs, to do his will, and hath a high Piieft interceding for him in Heaven , be afraid to go to fuch a God I What can encourage and draw up a foul, if Infinite Goodnefs cannot do it ? If God were but as Loving as my dear eft friend ; If he were but as Good and Amiable as the Sun is Light and glorious , as the Heavens are fpa- cious, as the Earth is firm, as the Sea is deep . fhould I not joyfully give up my foul into his hands ? and confidently yield to his difpo- faf ? and fearlcfly come to him at his Call ? O that we knew the Goodnefs of God ! what a full content and fatisfaftion would it be to us ? and turn our fears into fervent Love, and earned longings for his glory > 5. Now fteep your fouls in the believing thoughts of the Heavenly Glory to which you are going. O now remember that the time is but fhort, till you fhall (in no more, and fear no more, and fuffer no more ! Till you fhall know God and his works, not only as much as you can now defre , but as much as then your heart can wifV, and your enlarged capacity receive : Till you (hall Love him more than now you can de- fire to Love him •, and your Joy fhall be greater than now you can conceive and wifh : When God fhall be more to your foul for ever , than the Sun X fill cf 4*4 €fce poo? S@an# ffamtty j3oo6* Sun is to your eyes, or your foul is to your bo- dy ! O what an hour will it be, when you fhall be newly emend into the City of God, the Hea- venly focietv, and ling your hrft long of joyful Praife in the bleifed Chore to God and to the Iamb ! O what an enemy, what an unreafonable thing is unbelief ! that can make us fland trem- bling without the doors, and afraid to enter, while millions of our brethren are rapt up in trium- phant Joyes within 1 while our Lord prepareth us our place, and with all his holy Angels is defi- rous of our prefence, and the Heavenly hoft will welcome us with joy ! 6. Now confidently deliver up your fonts in- to the hand of your Father and your Redeemer , and give over diftruftfpd carivg for your felves. i. Will you not Truft the God and Father of your fpirits > who is Love it felf ? Will you not Trufi your Saviour , that hath faved you . (o far already j and hath faved fo many millions before you ? Truft him with his Own : Believe it, fie loveth you better than you Love your felf. He is as loth that you fiiould be damned as you are to be damned, and more willing to fave you than you are to be faved ! O woe to you, if through all your life, he had not (hewed himfelf more willing than you. Trufl him againft all the accufations of the Law 1 Truft him as the Satisfier of Gods Legal Juftice ! Truft him as the Me- riter of Life eternal I As the- ; Juftifier of thefe that could' not be juftified by the Law of Inno- cency, and 1 their righreoUs works ! Ai the Medi- ator 8ftf Poo? $9an# iFamtlp OSaofe* 4 1 5 ator of the New Covenant, fealed : by his blood, by which free forgivenefs and life is given to all true believers I Truft him as the King and Judge of all ^ and as the Advocate of the faithful j and cur great High Prieft who interceded for us, and hath himfelf pofleflion of the Glory to which he hath promifed to bring us ! And 2. Truft him illicitly and abfolutely, and give ever Eve's defire of Knowing Good and Evil for your felf 1 We little confider how much that Defire did let in at once Corruption and Calamity upon the nature of mankind i When Adam and Eve fhould have only defired to Know Gods per- fetlion of Power , Wifdom and Goodnefs, as the firft and lafi, the fountain and end of all our good y and to Know their own Relation to him and their duty , expelling his Love (which is better than Life ) upon their Love and obedience ; they were tempted to Sclfijhnefs and Independency, and to leave their Truft and Reft in God, and to de- fire to be their own Carvers , and as Gods to themfelves : Like a Child that inftead of Trufting hii father, for his food and rayment, muft become judge what is beft for himfelf : Or like a Pati- ent who inftead of Trufting his Phyficion, and obe- diently taking what he giveth him, muft needs know the ingredients of his Medicines , and the reafons of them all : Thus foolifti man fell from God to himfelf ", and not putting all his Truft in God, would fain be his own Guide , and Judge and Carver*, and take that txre of his own affairs, which belonged not to himfelf but unto God. And as this mifguideth all our lives, fo this 4i 6 1£&e Poo? g0an# f amtlp TBootu this tormenrcth us with cares and fears in life and at death. But Chrift came to recover us from our [elves to God. Care then how to know your Creator and Redeemer • his Power, Wifdom and Love : Care how to Truft him with foul and body, and to do your duty : And then ( z. ) care for no more ^ but leave foul and body more quietly and comfortably to his Love and will, than if they were absolutely at your own will, to be, and da and have what you would wifh. For God is fit- ter to choofe for you, and to difpofe of you than you. Take not then one careful thought, of the cor- ruption of your flefh , or of any of the amazing unfearchable difficulties of the nature of fpirits , and the things unfeen, which overwhelm and be- wilder thofe that muft know Good and Evil themfelves. But Reft your foul in the Will of <3od through your Redeemer I In that will which is Infinitely Good, and which is the Beginning, Guide and End of all things, and the only felici- tating Reft of fouls* 7. Let all thefe holy AffeQions be exercifed in your Exfrefftons, if your difeafe allow you an ex- preffing itrength. Magnifie Gods Goodnefs, and fpeak good of his name, and word and wayes ; not by a dilTembled affectation, but from your heart : Make others to fee that there is a reality (\) Matth.d. iliZf^irih 34- Luke 12, zi. j Pec. 5.7. Phil. 4.6. in Cfee Poo? $?att$ Famtlp isoofe, 417 in the comforts of faith and hope • and that the death of the righteous is fo dcfireable, as maketh their lives defireable alfo. Your tongues are given you to praife the Lord : They have but a Tittle while more to fpeak : Let their laft work bfc done to his glory , as ftrength will bear. Tell men what you have found him, and fpeak of the Glory of his Kingdom which you expect, that the hopes and deiires. of others may be ex- cited. And turn your Iaft Words to God hirnftlf in Prayer and Praifes, beginning ihe work which you mull do in Heaven, Imitate your dying Lord Luke 2 3 . 46, |T Father into thy hands I commend my (pint: ] And his firft Martyr, Aft. 7. 59, \_Lwd -fefus Receive my Spirit. ~) Thy 47/ my deliverances from temptation and fin •, from enemies, death and danger ! All thefe are the pledges of thy wondrous Love > z/fnd fiuitl I be afraid to come to fuel) a God ? Hath mercy filled np all my life, and brought me new fo near the End, and fimll I not Truft it after fo much tryat f It is Heaven that thou made ft me for j and Heaven that Chrift did yur chafe for' mz , It is Heaven which thou didft promife if 1 would be thine ^ and its Heaven which I confented to take for my ( a ) portion, and fir which I did Cove- nant Ho fiorfak? the world : zAnd O that I had more er.tircly done it ! for I now find how little reafon I have, to repent of my Covenant ! It is Heaven which thy Spirit of grace, a fid merciful providences have allthis while been preparing me for ! And\\u\\li now be fearful and unwilling topojfiefis it ? O thou that kvoweft how deadly an enemy Un- belief iw- to thy Hono:rr and my foul, I befecck jrhee fiiew that thou tahtfl not me, but it for thy foe, O fiend that Heavenly Lifht intd my mind> ~ ^— w_ & , 1 j „- 3 Ytihtrl which €&e Poo? ©an* Family QSoolu 41 <> . which may banif) and confound it. Let it not blafpheme thy truth , andtmpnfon and blind and torment my fonL O then that give ft the Word, the Saviour, the Heaven which I muft believe^ deny me not that Faith by which I nmft believe them : Earth and flcfi are dungeons of darl^nefs and defpair : There is with m no Sun to flew m thy face. It mift be thy Glory whofe reflexions nmft reveal thy Glory to us ; (*And a Light from Heaven which nmft jhew m Heaven I O fend ■one beam, one be Am, Lord, of that Heavenly light into this darkened fin fid foul -, that with Stephen J may fee in my pajfage the Glory of my blejfcd Lord, to whom I go I zAnd with Simeon may gladly fa\/. Lord now let thy fervant depart in fence , for mine eyes have feen thy falvation ! 0?te beam of thine will drive away the powers of dark? nefs, and baniJJ) all thefe doubts and fears, and let in fomevphat of Heaven into my foul, before it is. let in to Heaven / O Bleffed Spirit , the Illumi- nator of dark, imprifoned fouls,, remember not all my refinances of thy Grace, and for fake me net in thk laft necejftty of my life, and leave me not to the power of darknef and unbdief ! Though Glory be not openly feen till it is enjoyed, let me now when I am fo near it, have fuch a fight of it by faith, as is fuitable to this low and darker ftate. thou that art the Spirit of Life, fo quicken and attuate this fiuggijlj foul, that the laft ptrt of my race may be run with. vigor, and the laft ail: of my life may be done in evidence of the Heavenly iiftuence^ and may be liker to the Hea- venly employment than all the reft hath been I O EC2 tfoH 42 o Cbe P)Q? ®an0 SFamtlp TSaolu //;o/< f^r *rr rk Sanclificr and Comforter of fonts, now kindle that pre of Heavenly Love in we, and (rive me fome taftc of the Celeftial Joyes, which may feelingly tell we that there is a heaven indeed >, and may tye the witnifs within we, and the pledge and earnefi that I jhall live with ChriJI. oj^ly flefi, and my own heart now fail : the world and all therein is nothing to me ^ I am taking my ever- lafiinf farewell of them all : Jitst one beam of his jace, and one tafie of his Love, why is my Porti- on for ever*, will he firength and joy to my de- farting foul, and better th^n this Life and all its pleafures. Come Lord with thefe feafonable com- forts into my foul, thai my foul way comfortably come to. thee f cJMy life had been but Death, and Darknefs and Difafc&ion to Cod > if thou badft not been in me, a fpirit of Life , and Light, and Jx>ve : The Tempter had elfe been ftill too ftrong and fubtile for me : And how then pall I deal with him my felf, when the languoring of wy body difableth my foul r Thou defpifeft not Art and Reafon : I thank, thee for the ufe I had of them in their feaforu But one beam of thy Light, one Jpark, of thy Love, one motion of thy Heavenly Life, will better confute the enemy of faith, than my difputes can do : The Divine nature incited by Divine inspiration, muft do much more than hu- mane art, ; Teach me effectually but to Love, and fraife thee, and it pall powerfully prove to me that there vs a Heaven, where 1 pall joyfully Love and fraife thee for eve?* — ; <= w ; — * — • t lb) Pfa\7j.**?\ 2$. $&*£■£ f!t&e Poo? $)an# famtlp TSoofc* 4* r v4/*#, aW IW, / tfw afiiamed that to Love ^W Praife //.?ff, _/7:ww/^ be to my foul a work, of diffi- culty ! That it is not more natural and cafe to me, than to Love and Praife any created thing or per fori whatfoevcr ! What Jhall I Love if not (jood- nefs and Love it felf, which made me purpo/cly to Love him ? who Redeemed me that by Love he might win my Love ^ And Sanctified me to difpofe my foul to Love him f What fimll I praife, if not Infinite Perfection ? the Glory of whofe Power, YVifclom, and Goodnefs doth fin?ie forth in the whole Creation I Heaven and Earth Praife, thee ! And am I no part cf Heaven or Earth ? The whvle Creation doth proclaim thy Glory ! And am I none of thy Creation f Thy very Enemies when Redeemed, Reconciled and forgiven, do Praife the Love arid Grace of their Redeemer ! And am 1 not one of thefe ? The great Teacher of the Chinch, is the Schoolmajher of Love and Praife ! And have J 'not Learned them yet, who have fo long had fo excellent a Teacher ? Thy Saints all Love thee - for it is the ejfence of a Saint : They Praife thee - for it is the worl^ of Saints ? And am I none of thefe t I am lefs than the leafi of all thy mercies ! But it is not the leaf of thy mercies which I have received : And if a Life full of mercies have not brought forth a life full of Love and Praife • O yet let it end in a Loving and a Praifng death ! Glory be to God in the highefl -, On earth Peace - and (food will towards men ? Holy, Holy, Lord God Almighty, who was, and is , and is to come • Of thee, and through th:e , and to thee are alt things . Tijine is the Ki-wdfr-t, the Power and the Glory 422 C(je poo? 3©ans family TSoofe. Glory. For thou haft created all things, and for thy pleafure they are, and ^ere created. Blejjmg and honour and Glory and Tower , be to him that ptteth on the Throne, and to the Lamb for ever and ever •, even to our Redeemer who waftieth us in his blood, and maketh us Kings and Tr lefts to God. Great and Marvellous' are thy works, Lord God Almighty ! J it ft and trite are thy wayes thou King of Saints \ Who jhall not fear thee O Lord , and Glorifte thy name ? for thou art Holy t Amen • Attehqa I for the Lord God omnipotent Reigneth. Traife our God all ye his ferv ants \ and ye that fear him both f mall and great. Traife ye the great Re- deemer of the world, who is our Wifdom, Righteouf- nefs, Santlification and Redemption : the Beloved Son, in whom we are reconciled and adopted, ' and in itohom the Father is well-pie, fed: who' will fmiie the N. i> i vis- with the fword of his mouth, and rule ihem'with: a rod of iron, andtreadeththe wine-preft of the wrAth of God r. who hath the Keyes of death and hell, and is King of Kings, and Lord of Lords. tJMy foul doth magmfte the Lord, and my fpirit re- joyceth in God my Saviour ' who hath redeemed me from my lowland loft eft ate ^ for his mercy endure tti for tverl B lefts the Lord O my foul ; and all that is within me blefs his holy name : Blefs the Lord O my foul, and forget not all his benefits : Who for- giveth all thine iniquities, and hath often healed thy difeafts ! Who redeemed thy life from deftru- blzon, and crowneth thee with love and tender mer- cies ! Whom have I in Heaven but Thee ? and what is there on Earth deftreable beftdes thee > The Lord taketh Tleafure in his people : H* will bcantifte C&e Iptooj $dm$ ffamtlp Xooiw 423 . ■ ; -_ „ - , beautife the week, with falvatio?:. In thp Light we flail fee Light y Thou fljalt mak§ w drink of the Rivers of thy pleafure ; hi thy pre- fence is julncfs of Joy, and at thy right hand are pleafurcs for evermore* Goodncfs and mercy have followed me all my dayes : and thou haft jhewed we the path of Life* Let my heart therefore be glad, a?ulmy glory rejoice ; and let mc leave this fie fh to reft in hope. Let the Heavens rejoice : and O that the Earth were taught to imitate them^ in thy praife ! Thy Angels and the triumphant Church do Glorifie thee : O train up this militant Qourch on Earthy in Love and Concord to this joyful work.! And let all flcflj blefs thy holy name^ for ever and ever I Let every thing that hath breathy Praife the Lord ! And fo let me breath out my departing foul J And thou wilt not eaft dtoay the foul that cometb unto thee in Love and Praife. Father ^ into thy hands I commend my fpirit • who art the Father of fpirits 7 and my father in Chrift ! Lord Jefiti receive my fpirit - y and prefent it Juftified and fpotlefs to the Father'. zAnd O our forerunner take me to thy.felf^ who being rifen fenteft this mejfage even to finntrs : Say to my Brethren ^ I afcendto my Father and your Father - to my Cod and your God, A men* July 25. 16720 , & aw Forms ofPrayer,Praife andCactehifm-for the ufe of Ignorant Families that need them. Eader I purpofely avoid overdoing.and preparing thee too much work, left my intended help mould prove a hin- derance. But becaufe all have not the fame leifure, I have given you both longer and morter Forms, that you may ufe that which is ritteft for the lime and Per- Jons. I. When you awake, let your hearts thus move to- wards God. THou Lord who art the life of all the World, baft mer- cifully preferred me in life this night, when I could d.) nothing to l^eep my felf. 1 thank^ thee for my healthy andrefi and peace.. now let thy mercies to me be re- newed with the day. And let me jfend this day in thy Prdl'fpiM, by the help of thy Spirit , in love and faith- ful Service to thee y and in watchfulnefi againfi my Cor- ruptions and temptations : for the fal^e of Jefh. Chrijh Amen* A a IL Thote 2 c&e #oo? s^anss tfamity *Boofi. II.Thofe that have opportunity to pray fecretly before family Trayer^ fhonld fpeak freely without Book from the feeling of their own wants, if they arc able : If not, they may ufe the fame Prayer which is for Fami- lies j fo far as their wants and cafes are the fame. III. A Morning Tr oyer for a Family. O Almighty, All-feeing and mod gracious Cod, who halt created us and all things for thy Glo- ry j We iinful Worms, encouraged by thy own Com- mand and Promife, and the Mediation of Jefus Chrifr our Redeemer, do humbly caft down our felves before thee, to acknowledge thy Mercies, to confefs our Sins, to beg thy Grace, and to tender thee our Praife and Service. We thank thee that thou haft made us reafonable Creatures, to \qtovt>, and love, and ferve our Creator, and capable of eveilafting happinefs in thy Glory : We thank thee that we who were born in Sin, and were thy Enemies in our ftefhly date,- were not forfaken by thee in our Sins, nor left with the Devils to helplefs defperation i but have a diffident Saviour given us by thy Love, who hath redeemed us by his Blood,and gi- ven a free pardon and title to Life, in his Covenant of Grace, to all that heartily accept him as their Lord and Saviour : We thank thee for his holy Gofpel, for his holy Example, for his holy Spirit given to his Apo files, Minilters and all true Believers : We thank thee for our Birth, our Education, our Friends, our Health, our Peace and Liberty, and all our Comforts of this Life: W e thank thee for our publick Teaching and our private helps, the comfort of thy holy Wcr- (hip, and all the means of our Salvation: But efpeci- ally %ty #00? Statist family }5oo&, 3 ally that thou haft bleffed any of it to our good, and didft not forfake our finful Souls, and give us over to the blindnefs of our own Minds, and the hardnefs of our Hearts, and the flavery of our ficfhly Dcfircs and Wills : How great was that Mercy, which did not only fpare our Lives, and keep us out of Hell while we were (inning > but at laft convinced any of us of our fin and mifery, and awakened our llecpy Souls unto Re- pentance, and made us know the vanity of this World, and the certainty and glory of the Life to come, that we might know thee and feek thee our End and hap- pinefs / How great was thy Mercy, which opened to us the myfteries of thy Gofpel, and drew us to thy Son, as the way to Thee ! But, alas, we have ill requited thee for thy Love ! Our Original Sin hath been too fruitful in our iinful lives ! Our Childhood and Youth was fpent in too much folly, and fleftily fenfuality ! How long did we forget our God and our Souls, our Death and our ever- lafting irate j as if we had no life to live but this, and we had been made to live and die like Beaits ? How long did we live in Ignorance and Unbelief, and little knew the nature and office, our want, and the worth and riches of Chrifc ? How long did we live before thy Love in Chrift did melt us ? and before we knew the life of Faith ? and before we were brought to the ha- tred of Sin, and love of Holinefs ? and before that ever we loved thee our God, and the heavenly King- dom above this World ? Alas, we were deceived by the Vanities here below, and followed the Iinful deiires of the Fleih, and refined thy Spirit which moved us to repent and turn to thee. And fince we conferred to thy holy Covenant , we have too often yielded to temptations, and loved thee fo coldly and (erved thee A a 2 fo 4 ©ije ^oo? ypaw jfamtty 'Boofi* fo ilothfully, and lived fo unfruitfully , and made To ill a ufe of thy Mercies, and of cur Afrliclions, that thou mighteft jufity have taken thy Spirit from us, and fuf- fered us to return to our former mifery. But G do net enter into Judgment with us •, For- give us for his fake who is the Sacrifice and- Propitia- on for our Sins. Charge not upon us the Sins of our corrupted Nature, or of our Lives ■<> of our Childhood, Youth or riper Age » our Sins of Omiflion or CommirTi- on, of Knowledge or of Ignorance, of Rafhnefs or Negligence, of iinful Luft and Paiiion, or of Sloth. Wath us in the blood, and accept us for .the Merits of the per feci: holinefs and fuiferings of our Redeemer. We dare not come to thee., but in his Name, nor exped any pardon or mercy from thee, but for his fake, and by his hand. Let our hearts be iincere in confenting to his Covenant by a- lively Faith, that we may be one with him our blelTed Head , and may receive the : con- tinual Communications of his Spirit. Cur Souls are by Corruption dead to God, and dark^ through Igno- rance, Error and Unbelief, and difaffefied to thee and to thy holy wayes, till that Spirit do quicken jllumin ate y and fanftifie us. O give us this Spirit, the greateft of thy gifts on Earth ! Let him dwell by a new and holy nature in us : Let him fill our hearts with holy life, that we may live to Thee and die to Sin : And with holy light, that we may h$ow Ibee in Cbrift, and know- thy Word, and believe thy Truth: And with holy love, that our whole delire may be to Thee, and our delight be in Thee j and, being pleafed in Ibee, we may through Chrifi be plcafant to Thee for ever. O let not our Ignorance and Unbelief prevail! Let not our love to thee be itill fo cold ! Our deiires fo dull , nor our endeavours fo -ilothful ! nor our hopes of Hea- ven Gtyepoo? ^ans jfamtlp jBoofi. vcn fa faint and weak ! Let not the Pleafures^or Riches, or Honours of this World ever ileal our Hearts away •from Thee ! Nor our ilefhly defires overcome thy Spi- rit ! Govern our affections, thoughts, words and acti- ons, our ferf-S, our appetites, and our pafllons by thy Grace. Deliver us from felfijhnefc and teach us to love our Neighbours as our felves, and to wrong no man in our thoughts, or words, or deeds ; but to do all the .good that we can to others, to their Souls and Bodies. Save us from the devililh lin of Pride, and all the fruits of it i And make us humble and low in our own eyes, and to loath our felves for all our fins \ and to be pa- .tient, if we are vile in the eyes of others. Save us from Temptations, and confirm our Will?, that they may not be eaiily drawn to lin. Efpecially (ave us from thofe great Hcart-diltempers, which are moftpoweiful in us , and which we lea ft hate and relilr. Give us iuch pubLck and private helps for our Sculs, as we mofr need j and blefs them to us. Make us f^diful in all the duties of our Relations, in KingdonT, Church aid Family, as we are Superiors, Inferiors or Equals ^ that we may have the comfort of them all. Merciful- ly difpofe of our Perfons, our Friends and our Affairs. Provide for and protect our todies, and make us con- sented with our daily bread, and patient if for our lins ,we want it. Be merciful to the arHi&ed, and give Tuch feafonable deliverance to the lick, the poor, the oppreifed, and the broken-hearted, as is molt for their .own and others good, and for thy Glory. Continue shy Gofp el to thefe and all the reif of the Churches : Furniih them all with skjlfid , holy and diligent Pallors !i and blefs their Labours to the increafe of hpfmefe love ..and peace. Pvcbuke the Ingorance, Pride and Vncbari- fablenefi which do frill divide us> And give us the A a 3 Know- 6 Cfre feoo? ffiang jf amity ffoofe. Knowledge, Humility and Lwe which mud unite and heal us. Blefs the King and all in Authority, with the wifdom , holinefs and juftice , which are neceflary to the welfare of themfelves and us : Teach them to govern , and us to obey, as the Subjects of thee the King of Kings. Revive knowledge and holinefs in all the Churches through the World, and lead them into the way of Peace and Concord, and fave them from their Sins and Enemies / Deliver all deceived and oppreffed Nations, efpecially Chriftians, from the Tyranny , Seduction and Malignity of their Deceivers and Oppreffors : Pity the many Kingdoms cf the World that are drowned in Heatheni(m, Infide- lity and Mahometanifm : Subdue the Powers that re- bel againft thee, and let the Kingdoms of the World be the Kingdoms of Chriit : Open a way for the Gofpel to them \ and fend them meet Teachers for fo great a work '•> That thy Name may be hallowed, and | thy King the Owner, the Ruler, and the Benefador of the World, but fpecially of thy Church and chofen ones : Though by Sin original and actual we were thy Enemies, the ilavcs of Satan and our Fleih, and under •thy difpleafure and the condemnation of thy Law 5 yet thy Children, redeemed by Jefus Chrift thy Son, and regenerated by thy holy Spirit, have leave to call thee their reconciled Father : For by thy Covenant of Grace thou hall given them thy Son to be their Head, their Teacher and their Saviour j and in Him thou haft par- doned, adopted and fanclified them:, fealing and pre- paring them by thy holy Spirit, for thy Celeitial King- dom., and beginning in them that holy life, and light, and love, which (hall be perfected with thee in everlaft- ing glory. O with what wonderous love haft thou lo- ved us, that of Pxebels we mould be made the Sons of God/ Thou haft advanced us to this dignity, that we might be devoted wholly to Thee as Thine Own, and might delightfully obey thee , and entirely love 7bee with all our hearts .' and fomightglorirteth.ee here and for ever / Aa^. -O 8 %ty feoo? ffiang jfamttg *BQoft, O caufc both us, and all thy Churches, and all the World, to hallow thy great and holy Name / and to live to Thee as our Ultimate End > that thy Aiming Image on holy Souls may gloritie thy Divine Per- fection. And caufe both us and all the Earth, to cafe off the tyranny of Satan and the He(h, and to acknowledge thy Supream Authority, and to become the Kingdoms of Thee and thy Son Jefus, by a willing and abfblute fubjedrion. O perfect thy Kingdom of Grace in our (elves and in the world, and haften the Kingdom of Glory. And caule us and thy Churches, and all people of the Earth, no more to be ruled by the lujis of the Flefb, and their erroneous Conceits, and by felf-wi\\, which is the Idol of the Wicked i but by thy perfect V r if- dom and holy Will revealed in thy Laws : Make known thy Word to all the W r orld, and fend them the MeiTen- gersof Grace and Peace ; and caufe men to underjiand, believe and obey^ the Gofpel of Salvation : and that,with fuch Holinefs, Unity and Love, that the Earth, which is now too like to Hell, may be made liker unto Heaven > and not only thy fcattered impcrfedr Flock, but thofe alfo who in their carnal and ungodly minds do now re- fufe a holy life, and think thy Word and JP r ayes too ftridt, may delire to imitate even the heavenly Church j where Thou art obeyed, and loved and praifcd, with high Delight, in Harmony and Perfection. And becaufe cur Being is the fubjetf: of our well- being, maintain us in the life which thou halt here gir yen us, until the work of life be tinifhed > And give us fuch health of mind and body, and iuch protection and fupply of all our wants, as ihall beft tit us for our duty \ And make us contented with our daily bread , and patient Ctje 3000? sisans family OBoofL patient if we want it \ And fave us from the love of the Riches, and Honours, and Pleaiures of this World, and the Pride, and Idlenefs, and Senfuality which they chcrifh j And caufe us to fcrve thy Providence by our diligent Labours, and to ferve thee faithfully with all that thou giveft us > And let us not make provilion for the Flefh, to fatisKie its delires and lulls* And we befeech thee of thy Mercy, through the Sa- crifice and Propitiation of thy beloved Son, torgivc us all our Sins, original and actual, from our Birth to this hour i our omiiiions of duty, and committing of what thou didit forbid : our iins of heart, and word, and deed :> our linful thoughts and ailedions , our linful pallions and difeontents '■> our fecret and our open lins i our iins of negligence and ignorance and rafhnefs i but cfpccially our iins againll knowledge and confeierice, which have made the deepeft guilt and wounds. Spare us, O Lord, and let not our iin fo rind us out as to be our mine > but let us fo find it out, as truly to repent and turn to thee / Efpecially punifh us not with the lofs of thy Grace / Take not thy holy Spirit from us, and deny us not his ailiftance and holy operations. Seal to us by that Spirit the pardon of cur Sins, and lift up the light of thy Countenance upon us, and give us the joy or thy favour and falvation. And let thy Love and Mercy to us, nil us not only with Thankfulnefs to Thee, but with love and mercy to our Brethren and cur Enemies i> that we may heartily forgive them that do us wrong , as through thy Grace we hope we do. And for the time to come , furfcr us not to cad our (elves wilfully into Temptations ^ but carefully to avoid them, and relblutely to reliit and conquer what we cannot avoid b And O mortitie thofe inward ims and o ei?e #oo? $®m& family 'Boofe. and lulls, which are our conftant and moft dangerous temptations : And kt us not be tempted by Satan or the World , or tryed by thy Judgments , above the ftrength which thy Grace fhall give us. Save us from a fearlefs confidence in our own ftrength '■> And let us not dally with the fnare, nor taft the bait, nor play with the fire of thy wrath h But caufe us to fear and depart from evil j left before we are aware, we be en- tangled and overcome, and wounded with our Guilt and with thy Wrath, and our end mould be worfe than our beginning : Efpecially fave us from thofe radical (ins of Error, Unbelief, Pride, Hypocrifie, Hard-heart- ednefs, Senfuality, Slothfulnefs , and the love of this prefent World \ and the lofs of our love to Thee, to thy Kingdom and thy Wayes. And fave us from the malice of Satan and of wicked men, and from the evils which our Sins would bring upon us. And as we crave all this from thee, we humbly ten- der our Praifes with our future fervice to thee / Thou art the King of all the World, and more than the life of all the living / Thy Kingdom is everlaiting : Wife and juit and merciful is thy Government. Bletfed are they that are thy faithful Subjects j But who hath har- dened himfelf againll thee, and hath profpered * The whole Creation proclaimeth thy Perfection : But it is Heaven where the blefled fee thy Glory, and the Glory of our great Redeemers where Angels and Saints behold thee, admire thee , adore thee , love thee, and praife thee with triumphant joyful Songs, the Holy, Holy, Holy God, the Father, Son, and Holy Ghofr, who was, and is, and is to come j Of Thee, and through Thee, and to Thee are all things : To Thee be Glory for ever. Amen. IV. A Cfce 1&oo? s^anss family 'Boofi* 1 1 IV. ^ Prayfr for Morning or Evening in Families. OGOD, the infinite Eternal Spirit, Moft Per- fect in Power, Wifdom and Goodncfs h Though mortal eyes cannot behold thee, nor any created un- underitanding comprehend thee, thou art prefcnt with us, and feeft all the fccrets of our hearts > Our lins and wants are known to thee .' But thou required our confeiHons as the exercife of our repentance, and our petitions as the exercife of our defires and iilial depen- dance upon thee. And O that our Souls were more fit for thy Holy prefence, and for this great and holy work .' O thou whoie mercy inviteth miferable Sinners to come unto thee, by the new and living way > meet us not in thy juitice as a con fuming tire, but accept us in thy righteous and beloved Son, in whofe Mediation is our truit . Thou who art the Great Creator of all things, didft make us in thine Image, to know thee, to love thee, and to ferve thee : But lin hath corrupted all our pow- ers, and turned them from thee, and againii thofe ho- ly ends and ufes , for which thou didlF create us : In iin we were conceived, and in fin we have lived, in- creating our original guilt and mifery. Though we knew that thou art our Owner ^ we have lived as if we were at our own difpofal : We have called thee our King and Ruler i but we have rebelled agamic thee, and obeyed our carnal wills and appetites : Thou art Goodnefsand Loveitfelfs and the author of all that is good and amiable in all the world \ and our Souls fhould have loved thee, with fervency and delight : But our hearts have been eitranged trom thee, and have fought delight in worldly vanities, and in the pleaiing pleating of our flefhly minds and Jufts. This deceitful world hath had our love, our care, our thoughts, cur •words, our time, our labour, as if it had been our home and portion, and we had been to continue here forever, whilit our God and our immortal Souls have been neglected. Thou haft made us capable of endlefs Glory, and called us to feek it, and to fet our hearts above on thee : But we have lived as if we believed not thy word, and have defpifed the joys of Heaven which thou hall offered us , and preferred our ihort and fen- fual pleafures. We have trifled in thy Worthip, and ferved thee hypocritically with our lips alone : we have takea thy dreadful Name in vain : we have mifpent thy holy day : we have diihonoured our Superiors, and neglected our Inferiors : Our Family which (hould have been ordered. in Jbolinefs as a Church of God^ hath been a houfe of vniii), worldlinefs and difcontent: Our thoughts have been guilty not only of vanity, tolly and coniulion, but of malice, and of unclean and nltjiy lulls* Our tongues have been guilty, not onely of idle and foolifh. talk > but alio wrathful words and railings, of iilthy and immodeit fpeech, and of evil fpeaking and backbiting others, and of many a lie. We have not Joved our Neighbours as our (elves > nor done by all others as we would have had them done by us : Bux we have been all for our carnal J "elves , Proudly deiiring our own exaltation and efteem > and Covetouily de- iiring our own commodity i and Senfually deiiring ffeafitre to our felves i whilit we have too little cared for the corporal or fpiritual good of others. We have been very backward to love our enemies, and heartily to forgive a wrong. We have been unprofitable abufers of thy talents, and have waited our precious time in vanity, . and done but little good in the world. And' Ciie #co? $£anss fatuity *Boo6. r$ And though thy wonderful mercy hath given us a Redeemer, and in him a diffident remedy for our fins i and rh'cu halt pofed the underftandings of men and Angels, in this ftrange expretfion of thy Wifdam and thy Lave j yet have we daggered at thy word in Un- belief, and ftupidly ncgle&ed this great falvation. How carelelly have we heard and read thy Gofpel ? How little have we been arTe&ed with all the Love and Sufferings of our Saviour ? We could have been thank- ful to one that had faved our lives, or enriched us in the world : But how unthankful have we been to him, who hath done fo much to fave our fouls from endlefs mifery ? Alas, our hard unhumbled hearts, do make light of our fins and of thy juft difpleafure, and there- fore make light of Chrift and Grace. And it is juft with thee to deny us for ever, the mercy which we fet fo light by. But deal with us, O Lord, according to thy Good- nefs, and according to our great neceility, and not ac- cording to our deierts. We have linned as Men,' but be thou merciful as Cod. Where curlin aboundcth 5 O let thy grace abound much more i Thou gaveft man- kind a Saviour when we were thine enemies, and thou waft in Chrift reconciling the world unto thy felf : And it is thy great defign to gloririe thy wonderful love and mercy, by the advantage of our great unworthinefs and mifery, and to forgive much, that we may love thee much. And if attcr all this, we mould doubt of thy willingnefs, to forgive believing penitent fouls, we mould greatly wrong the riches of thy grace. Thou lough left us, when we fought not after thee / And it is by thine own command that we feek thee, and beg thy mercy : And thou giveft us the very del; res, which we pour out before these : Thou befeecheft us to be recon- ciled, died, and to receive thy grace : And (hall we queftion then whether thou art willing to give it ? There is enough in the Sacrifice and Merits of thy Son, to expi- ate our lins, and juftirie penitent Believers in thy light. Thou haft made him the infallible Teacher of thy Church : He is a King moll fit to Rule us, to defend and juftirie us: Thy Spirit is the fandtilier of Souls : and thy Love is fufficient to be our everlafting felicity and reft. We therefore humbly give up our felves, to Thee our GOD > To thee our Father, our Saviour, and our Sandtitier ••> Befeeching thee to receive us upon the terms of thy Covenant of Grace. Remember not againft us our youthful folly, ignorance and lufts : For- give our fecret and our open lins : Our lins of negli- gence, rafhnefs and preemption : Efpecially thofe tins, which we have deliberately and wilfully committed, againft our knowledge and the ftrivings of thy grace. Renew and fandtirie us throughly by thy Spirit : Take from us the old and itony hearts, and give us hearts more tender and tradteble : And give us the Divine and heavenly nature > and make us Holy in the Image of thy Holinefs. Cauie us to reiign and devote our felves and all that thou giveft us, entirely to thee as be- ing thine own. Bring all the powers of our fouls and bodies, into a full fubjedtion to thy Government. O fhewus thine infinite goodneis and perfections, and the wonderful mercy which though haft given us in Chrift '■> and (hed abroad thy Love upon our hearts by the Holy Gholt, that we may be conftrained by thy Love, to Love Thee above all things, with all our heart, and foul, and might. Let the beams of thy Love fo rire our hearts, that we may Love thee fervent- ly, and delight to love thee, and tafte the beginning of the heavenly felicity and pleafures in thy Love, and may €tye 1^oo? ggangf fiamity jBoofi. 1 5 may perceive that we can never Love thee enough 5 but may ftfll be longing to Love thee more. We dare not fay [O that we could Love thee as thou art wor- thy / | for that is above both men and Angels : But O that we could Love thee as much as we would Love thee / till we come to that moft blelfed frate, where we (hall Love thee more than now we can defire / If we had never finned in word or deed, the want and weakness of our Love to thee, is a fin, which we can never fufficiently lament '•> and the very fhame of our corrupted natures *, and a burden that we cannot bear / We crave* no other felicity in this life, than to know thee better,and to Love thee more. Give us the Spirit of adoption, which may pofTefs us with all childlike af- fections to thee, as our Reconciled God and Father in Chrift. Caufe us to make thee our Ultimate End, and to feek thy Glory in all that we do. Let it be our chiefeft ftudy, in all things to pleafe thee, to promote thy Kingdom, and to do thy will. Set up thy Glory above the Heavens,and let thy Name be fanctified in all the earth. Convert the Heathen and Infidel world, and let their Kingdoms become the Kingdoms of thy Son. Give wife and holy Rulers to the Nations , and let the Gofpel of Jefus, go forth as the Sun, to the enlightning of all the quarters of the Earth. O that the world which is ruled by the malicious Prince of darkuefs, might receive and obey thy holy Laws '■> and in the beauty and harmony of holinefs, be made more like the Saints in Heaven. Reform the Churches which are darkned and defiled, and caft down that ty- ranny, ungodlinefs, hereiie and fchifm, which keep out Knowledge, Holinefs and Peace. Preferve and blefs the Reformed Churches-, efpecially in thefe Kingdoms where \vc live. Blefs the King and all in Authority : Teach 1 6 ®ije $00? a^anss family 25oofi. Teach our Teachers, and give both able and faithful Padors, to all the Congregations of thefe Lands. And give the people obedient , pious and peaceable minds. Caufe us to leek iirft thy Kingdom and righteoufnefs > and let all other things be added to us. Give us all neccfTaries for the fuftaining of our natures => and make us contented with our daily bread ', and patient, if for our tins we want it. Teach us to improve our pre- cious time, and.fiot to fpend it in idlenefs or fin : but to difpatch the work upon which our endlefs life de- dendeth ; and to live as we (hall wifh at lad that we had lived. Let our daily iins be daily and unfeignedfy repented ofiand be daily pardoned through Jefus Chrift: And let us live in the belief of his mediation, according to our continual neceiTities. Let thy exceeding Love and pardoning Mercy teach us to Love our Neighbours as our felves \ and to Love our Enemies, and to par- don wrongs, and to do good to all according to our power. Strengthen us in our warfare againd the rlelh, the world and the Devil j that we may not only refift, but overcome. Keep us from the. baits and fnares of fin •■> and let us not thrud our felves into temptations. Save us from ignorance and unbelief, from ungodlinefs and hypocrilie, from pride and worldlinefs, and floth- fulnefs, and all flnful pleafing of the rlelh. Caufe us to worfhip thee in holinefs, and reverently to ufe thy dreadful Name, and to remember the keeping holy of thy Day. Keep us from firiful difobeying our Superi- ors i and all unfaithful negle&ing our Inferiors > and from injuring any in thought, word or deed. Keep us from linful wrath and pillions : from all unchadity in thought, deiires, words or actions. Keep us from dealing and defrauding others : from lying, llandring and backbiting > and mortiiie that feliimnefs , which would %ty J9oo? ^anjs fatuity 'Book 1 7 would fet us againft our Neighbours welfare: Keep us from the judgments which we deferveiand let all afflicti- ons work together for our good* O help us to fpend this tranfitory life, in a faithful preparation for our death : And let our hearts and converfation be in Hea- ven t And forfake us not in the time of our extremity * but take our departing fouls to Chrifto Add in the Morning* Protedr,Diredr and Blefs us this day, in all our law- ful wayes and labours, that in the Evening we may return thee joyful thanks, through Jefus Chrift our only Saviour: In whofe words we fumm up all our prayers , Our Father which art in Heaven^ Hallowed Add in the "Evening* Preferve us this night, and give us filch reft of body and mind, as may fit us for the labours' of the following day , for the fake of Jefus Chrift our Saviour : In whofe words we fumm up our requefts, Our Father which art in Heaven, &c. he thy Name. Thy Kingdom come* 'thy Will he done '-> on Earth as it is in Heaven. Give us this day our daily bread. And forgive us our trejfajfes, as we forgive them that trejpafi againft us. And lead us not into temptation^ hut deliver us from evil : For thine is the Kingdom, ths Power and the Glory, for ever. Amen. Another Prayer for Families : For Evening , or Morning. O Eternal God, infinitely great, and wife, and good, our reconciled merciful Father in Chrift •■> reject not us vite and miferable Sinners, who conftrained by Bb ©ti r 1 8 cfje #ooj ^anss rfamife IBocfi. our Necellities and invited by thy Goodnefs , cad down our fclves in the humble confeifion of our iins > thankful acknowledgment of thy manifold Mer- , and earned] y beg thy further Grace. \\ e were born with corrupted iinful Natures, which rom our Childhood we increafed by actual fin. And though thy great Mercy had given us a diffident Savi- our, and a Covenant of Grace, and betime engaged us to thee in that Covenant, by our Baptifm al Vow," and gave us the great mercy of the Golpel, and chriftian Education * 5 yet did we fmfully forget our Creatour, unthankfully neglecl: our Redeemer, and rebellioufly relid the Holy Ghod. How blindly, how wilfully, and how long did we follow our demy minds and lulls, and loved pleafure more than God, and lived bruitUhly by fenfe and appetite, and minded little but the Vani- ties of this World/ "Yet all this while didd thou pre- ferve our livef, and fupply our wants, and fave us from many a danger and calamity , when thy Judice might have cut us orTin our fins, and fent us to Hell as we de- . ferved : But we abufed thy Patience, and all thy Mer- cies, and waded our precious time in fin, and refufed or delayed to repent, and hearkened not to the voice of thy Spirit, and Word, thy Miniders, or our Confci- enccs, but hardened our hearts againd them all. We knew that we mud die, but rve prepared not for it, nor ferioufly thought of the life that followeth ! we did not by a changed heart and life, prepare for the great change which death will make, nor confider that ex- cept we are born again of the Spirit, we cannot enter into the Kingdom of Heaven! we were never fiire one day, or night, or hour, to fee another, and we knew our time cculd not be long, and we were oft told, that as we %$t 1©oo? ©atvs f amity 55oo6. 1 9 wc lived here, we mult fpeed in Heaven or Hell for ever 5 and yet alas, howfenfeleily have we heard and known all this ? And how little care have we taken for our fouls, that they might be faved from (in and Hell, and live with Chrilt in the heavenly Glory, in comparifon of the care that we have taken for our bodies, which we know muft lhortly turn to duft/ Alas, pride and folly, and the vanities of this World., and examples of Sinners, and the.floth, and appetite, and lulls of our own Flefh , have deceived us , and turned away our hearts from thee : And while we quieted our confidence with the name of Chriftianity, and a dead and outlide (hew of Worihip , we were ftrangers to a holy and heavenly Heart and Life, and drew near thee with our Lips, while our Hearts were far from thee. And thofe of us whom thy Grace hath turned from this fin and vanity to thy felf, did too long ftand out,and delay our Converiion,and refill: thy Spirit. And iince we have fervedthee, alas, how poorly, how coldly, how unconftantly, with wavering and divided hearts,as if we were loth to leave the world and (ins And by how many failings have we quenched thy Spirit, and wronged thy Glory ,& our Brcthrens fouls,and hindered our own comfort and increafe of Grace ? We have too little differed in heart and life from the Ungodly, and from our former ft ate of fin > And no wonder if our Faith, Hope and Love be weak, and if we have little of the joys of thy Love and our Salvation. But, O thou the merciful Father of Spirits , have mercy upon us, forgive our great and manifold fins / Woe to us that ever we were born, if thou deal with us as we deferve / How quickly then {hall we be in Hell, palt all remedy, in endlefsp.iin and defperation 3 Bb 2 where 2 o c^e #00? $0an& jf amtty tboo& where we (hall have time to lament that fin in vain, which we would not forfakein the day of our Vifita- tion. But we appeal from the Juftice of thy Law of Jnnoccncy, to the Blcod and Merits of Jefus our Re- deemer , and to thy Law and Covenant of Grace, which for his Propitiation freely pardoneth all penitent true Believers. We are Sinners, but he is Righteous, and hath fatisfred for ouriins: We are worthy of mi- fery ? But he is worthy for whom thy mercy mould forgive our fin / O wafh us in his Blood / Juftifie, adopt and accept us in him. O take pofTeilion of our Souls, by that Spirit which is the Advocate and Wit- nefs of Chrift, and which may dwell in us as a principle of fpiritual life , and may form us fully to thy Will and Image, and overcome in ustheflefh, the World, and the Devil, and be our Seal, and Fledge, and Ear- nefs, and Firft-fruits of everlafting life. Let his quick- ning Virtue heal our deadnefs, and make us lively and llrong for thee. • Let his illuminating Virtue heal our Ignorance, Error and Unbelief, and fill our minds with Faith and Wifdotn. Let his' converting fanUifying Vir- tue kill in us the Love of the Pleafures, Honours and Riches of this World, and give us a fetled hatred of all fin , and fill our hearts with a fervent love to Thee, thy Word, thy Waves and Servants, and to all men in their feveral capacities j and caufe us to delight our Souls in Thee. Leave us not to ferve thee outwardly and unwillingly from fear alone: But make thy Love and Service to be our Food and ourFeaff, our buimefs and our Recreation. O make thy wayes fo pleafant to us, that we may have no need to beg pleafure at the Devils door, nor to fteal the forbidden pleafures of fin. Let the thoughts of thy precious Love in Chrift, of our Par- c&e 1Boo? 09au0 dp amity ©006. 21 Pardon and Peace with thee, and of the heavenly end- lefs joys with Chriir. which thou halt promifed us, be the readieit and fweeteft thoughts of our minds s and a daily Cordial at our hearts;? to rejoyce them under all theCroiTes and Vexations of this World, and the pains ofourFlefh, and the fore-light of Death, and to com- fort us at a dying hour. O caufe us all the *daycs ofeur lives, to comfort our felvesand one another with theft words, That we fhall for ever be with our glorified Lord , more than with the pofleflion or hopes of Life, or Health, or Wealth , or any thing which Earth affordeth. Teach us to redeem our fhort and precious time , and to cafi: away no part of it on vanity i But to lay up our Treafure in Heaven, and tirft to feek thy Kingdom and jts Righteoufnefs, and to give all diligence to make our Calling and Electr- on fure, and to work out our Salvation with fear and trembling, remembring that we muft be adjudged ac- cording to our Works. Teach us to worfhip thee fpi- ritually and acceptably through Chrift : To reverence thy Name, and Word, and Ordinance, and to fandfi- .tie thy Holy Day : To honour our Superiors , and behave our felves aright to our Equals and Inferiors : To wrong none in their Bodies, Chaftity, Eftates, or Names ;, But to do as we would be done by : To love our Neighbours as our felves : To love and forgive our Enemies, and thole that do us wrong. Caufe us to hate and overcome our felrifhnefs , pride, fenfu- a-Iity, wordlinefs, hypocriiie , and all our -flefhly lulls, which right againft the Spirit, and are odious in thy light. Help us to govern our thoughts, affe&ions, fenfes, appetites, words and aclions, by thy Word and Spirit : to labour faithfully in our Callings j to fly 3 b 3 from 2 1 Cije $00? spangJ tf amity #006. from idlenefs? and yet to be contented with our daily bread. Prepare us for all Sufferings 5 with /j/>/>, /^c^ and reform them to fuch wifdom, holinefs and concord, that their light may mine to Mahometans and other Infidels, and do more to win them to Chrift, than the fcandal of their ignorance , wickednefs and diviiions, hath done to hinder the worlds convcrfion and falvati- on. O mew to partial, blind, uncharitable and conten- tious Chriftians, the true way of peace , in returning to the ancient fimplicity and purity of Doclrine, Wor- fhip, Difcipline and Converfation. Save all the Churches from their (ins and enemies. Bleis thefe Kingdoms, and never take thy Gofpel from us : Blefs the King, with all his Nobles, Judges and Magiiiratcs : that they may Rule as being ruled by thy Laws and Spirit, promoting Knowledge, Holinefs and Peace > and fuppreirmgDeceivers,lIngodlincfs and Injuftice 5 that we may CQe 0oo? Status family 'Boss* 2 3 may live a quiet and peaceable life in all godlinefs and honefty. Be merciful to all Chriftian Congregations, and give them able, holy and laborious Pallors, who will guide the Flocks in the way of life with the Wif- dom from above, which is rirft pure, and then peace- able and gentle i even by found Doclrine, and holy living, and by love and concord among thcmfclves, ac- cording to the blelTed example of our Lord. Be mer- ciful to the arflidfed, by iicknefs, pains, wants, dangers, or dif trefs of foul : Blefs their furferings to their fan- edification and falvation, and relieve them in the time and way as is molt for thy Glory and their good^ Save the profperous from the temptations of profperity. Be merciful to this family, and let there be no igno- rant, ungodly, flefiily, worldly perfons in it , that lhall ferve theFlefh and the Devil initead of ferving thee, and fell their fouls for the pleafures of fin. Keep us all in holinefs, love and peace, and in our duties to one ano- ther > And let thy bleilmg be on all our fouls and bo- dies, and on our labours and affairs '■> and Jet not thy judgments feize upon us* B b 4 Add 34 %ty t& We thank thee for our life, health, peace and food, and all thy mercies given us in Chrift. Blefs thefe thy Creatures, to nourifh our bodies, and fit them for thy Service. Caufe us to receive them foberly, and to ferve thee holily, chearfully and dili- gently > devoting our felves and all our receivings to thy Glory, through Jefus Chrift our Lord and Saviour. Am?n. A thanksgiving after Meat. \Ji Erciful Father, we thank thee for Chrift, and IS\ all the bleflings which thou halt given with him : For pardon, and grace, and peace, and the hopes of life eternal, and all the means which tend thereto. We thank thee for feeding our Bodies at this time. O let us not turn thy mercies into our lin, nor ufe them againft our felves and thee, by gratifying any iinful de- fire: But caufe us to ufe them to the increafe of our love, and thankfulnefs, and obedience i, and to relifh, and labour for the food that periiheth not, but endureth to everlafting life: For jefus Chrifts fake. Amen. VII, 2 6 eije #oo? <2®m$ f amity 'Booft. VI. A Prayer for converting Crace^ to be ufed by the un~ converted which are convinced of their finful miferable flate. OMoft holy, juft and dreadful God, yet gracious and ready to receive poor Sinners, who penitent- ly return unto thee by Faith in Chrift : Pitifully be- hold this miferable Sinner, who is proftrate as at thy Feet, and flyeth with fear from thy terrible Juftice, in hope of thy pardoning and faving mercy. I hear from thy Word, that thou haft redeemed the World by Jefus Chrift, and he hath fatistied thy Juftice as a Propitiation for our Sins, and hath merited thy pardoning faving Grace,for all that truly believe and repent, and heartily accept of Chrilt for the faving work and benefits of his mediation. But I hear, that except we repent, we thall all perifh i and that he that believeth not (hall be damned i and that except we be bom again of the Spi- rit, and be converted, and become as little children, we cannot enter into the Kingdom of God > And that without holinefs none (hall fee thee i And that if any man have not the Spirit of Chrift, he is none of his i And that all that are in Chrift are new Creatures, old things are paffed away, and all things are become new i And that the carnal mind is enmity, and neither is nor can be fubjedr to thy Law > And that if we live after thetiefn, weftialldie: And that Chrift is the Author of eternal Salvation to all them that obey him. I am convinced, O Lord, that Thou art my Crea- i tor, and therefore my Owner, and that I and all that I have and can do, mould be ufed to thy Glory as thine own. As alfo that thou art the rightful Governor of the world : That thy Laws are holy,and juft, and good * 'That Ci>e 19co? 993nss flamilt 'Boofi. * 7 That my bafcnefs, and folly, and corrupted will, do make me unfit to rule my felf. I am convinced that thou art bejt, and bejt to me^ and that I mould love thee with all my heart, and viliric all the Plcafures , and Riches, and Honours of this World, in companion of thee. I am convinced that all this World is vanity, and that Heaven alone where thou zxtfeen and perfect- ly loved and praifed, is the only telicity of Souls j and mould be fought before all traniitory things. I am con- vinced, that Thou art the firfi and tafi^ of whom, and through whom, and to whom, both I and all things arc. And I am convinced that my forfaking thee, and turning to my carnal felf, and this deceitful world, and all my lins, deferve thy wrath, and my deftru&ion > and that I have no hope but in penitent iincere conver- fion to Thee, by faith in Chrift the oncly Recon- ciler. But alas, the hardnefs of my heart, the power" of unbelief and fleihly lulls, prevaileth againft all this con- vindtion .' I fear left all my knowledge will but con- demn me, to be beaten with many itripes / W hen I know that I mould do good, evil is prefent with me > and the will of the flefh prevaileth againft thy holy Will. Thecuftomof iinninghath increafed my iirifu! inclination: And I have not a mil which hatech my pleafant and gainful lins: I forbear them oft through fear, while I love them, and wifh that thou didit not forbid them. Long have I been wifhing and purpo- ling to repent, and come to thee i But, alas, how ma- ny purpoles have I changed, and how many promifes have 1 broken, and how many wifheshzvc come to no- thing ? My corrupted will enflaved by my fenfc, will not change it felf? nor forfake the pleajaxt Vanities which itiovcth. O 2 8 c$e &001 $&m& if amity 'Boofe. that I had a heart, a will, to love Thee as much above all the World, as I know I mould love thee ! And to delight in Ihee, and in thy holy wayes, in thy Grace, and in the hopes of Glory, as much as I know Thou art more delegable than all the pleafures of the World and Sin ! O that I had a heart that would enlargcdly run the way of thy Commandments, and did delight to do thy will, O God \ and did (till obey Thee, from the power of love / O that the new nature did more flrong- ly enclins me to Thee, and to thy Service, than my corrupted nature enclineth me, to the intereft of carnal felf and fenfe / O that I had a heart , to believe in Chrift, as ftrongly as I know I mould believe in him, and to hate tin as much as I am convinced that I mould hate it => and to live by faith,and not by fight ! And though thefe defires may be but from the power of felf-love, and the fears of Hell, O that I had more fbiritual and iincere detires ! 1 have corrupted this heart, O Lord, but I cannot re- new it. I have defiled it, but I cannot cleanfe it. I have kindled in it the fire of iinful luffs, but I cannot quench it. I have undone my felf, and rejected that Saviour , and rehired that holy Spirit which mould have fandtihed and iavedme \ And 1 have not a thought nor a defire,a will nor an endeavour for my own recovery, but of thy Gift: Nor (hall I fo much as forbear my own lin and deftru&ion, unlefs thy mercy turn me or reft rain me. I have none to fly to, now, or in the hour of my laft extremity, but that God whom I have fo hainouily offended / I have none to truft in, but the Saviour whom I have fo unthankfully neglected / I have none to regenerate and make clean my Soul, but the fame Spirit whom I have Co long refifted ! Have mercy upon me, O God,according to the great - nefs C$e ^oo^ s^ang if amity ^ooft* 1 9 nefs of thy mercy. I have finned like a frail and foolifh man -, but do thou have mercy on me, as a gracious God.As my Sin hath abounded,let thy Grace much more abound. When I hear of the wonderful deiign of thy love in faving loft Sinners by Jefus Chrift, andatwhat a rate he hath redeemed Souls, it reviveth my hope and fainting heart / When I think,that it is not the way of thy Providence, to bring men by innocency to Heaven, but by healing and recovering Grace \ and that all mens fouls, fave Chrifts, that are now in Heaven, were once Sinners on Earth, as I now am •, and that thou haft glorified none, but fuch as were firft condemned by thy Law, and had deferved everlafting death \ It im- boldeneth me to hope for mercy and falvation. Cre- ate in me a clean heart, O God, and renew a right fpirit within me. I am dead in fin, and almoft paft feeling ! O when wilt thou quicken me, and cure my ftupidity ! I have a heart as hard as ftone it felf ! It feel- eth not fin ! It feareth not thy Judgments as it ought ! It relilheth not aright thy Mercy ! It trembleth not to think of Death, and Hell, though I have no aflu- rance to be thence one day ! O when wilt thou turn this Stone into a new and tender heart ! I have a pre- fumptuous and felf-flattering heart, that will hardly fear what it would not feel ! I have a carelefs fottifh heart, which little regardeth the things of everlafting confequence > as if it cared not where I dwell for ever ! when wilt thou give me a neceflary care of my own Salvation ! The fpirit of flumber hath feized on me ! 1 fee my fins, and cannot forbear them ! I fee my du- ty, and have not a heart to do it ! I fee my danger, and yet run upon it ! I forefee the dreadful awakening day of Death and Judgment, when the moft fenfeleis Sinners (hall feel and fear ■■> and yet I have not a heart to 3 o c§e f£oo? smarts f amity ff ooft, to ftir, and cry for Grace, and drive as for the life of a miferable Soul, nor fly to Chrift, and improve the day of my Visitation. I know that this is the accepted time, and this is the day of Salvation ! and that all that ever muft be done for Heaven mult be quickly done ! I know that I mult now be faved from iin , or dCe I (hall never be faved from Hell ! And yet, alas, my numbering fenfelefs Soul awaketh not ! I fee time is fwiftly porting away j my Glafs is almoft run out : The frailties of my decaying corruptible Flefh are daily warning me to prepare ! But I cannot, I cannot, alas, Lord, I cannot ! There is not a heart in me to believe and feel, and to fet on duty , and to do my part. My Time is going ! O precious Time ! It is going, Lord, and almoft gone ! Many that have gone to the Grave before me, 'have been my warnings ! I have but a few breaths more to breath, and I am gone from hence for ever •, And yet, alas, my work is undone ! my foul is unready ! If I die this night,0 where (hall I awake, and where muft I take up my endlefs dwelling ! It is thy wonderful mercy which hath kept me alive and from Hell fo long ! The time that's paft will never return ! It is in vain to call it back. When I am once gone hence,there is no returuing,to live better or to die better, and make a better preparation for eternity '•> It mult be Now or Never : And yet my fenilefs iluggifh foul fcarce feeleth or ftirreth at all this. O thou that art the living God, that raifedft Jefus Chrift from the dead, revive and raife this ftupid Soul. Lord Jefus raifc me, by thy quickening Spirit, which hath raifed millions that were dead in iin. O (peak effectual ly that word of life, Awa\w thou that peepeil and ftand up from the dead-, and Chrift JhaU give thee light, A- wake me by thy Crace^ left the Ihimder of thy Wrath ? and the lire of Hell too late awake me ! And, Cfce 1&co? ^anjs tfamtty ©oofi. 31 And, Lord, I have a dark, an ignorant, a prejudiced, and an unbelieving heart : It ftaggereth at thy Word ! It cjueftioneth the Scriptures ! It looketh ftrangely up- on Chrift himfelf ! It looketh doubtingly and amazed- ly towards the World to come. I am fo captivated in rlefh, and ufed to live by fight and fenfc, that I can fcarce believe or apprehend the things unfeen, though thou haft revealed them with certain evidence ! O for one beam of thy heavenly illumination ! Pity a dark and unbelieving foul ! Alas, if unbelief prevail, Chrin; will be as no Chrift to me, and the Promife as no Pro- mife, and Heaven as no Heaven. O heal this evil I heart of unbelief, which hath neglected Chriff, his | Sacrifice, Merits, Dodlrine, Example , his Covenant, and his InterceiTion, and hath departed from the living God. A Promife is left us of entering into Reft. O < let me not fall fhort by unbelief ! Let me be taught by the inward Light of thy Spirit, to underfland the Light of thy holy Word, and leave me not in the power of the Prince of Darknefs. And, Lord, my will is as finful as my mind. It is byaffed by fenfe^ and fclloweth the rage of luff and ap- petite ! O how little is it inclined to Ibee, and to Heaven^ and to any holy Work ! I can love my flefn ! I can love my food, and eafe, and wealth : I can love my friend ! yea, wretch that I am, I can love my fin, my bruitifh God-provoking fin ! But O that I could fay, I Love my Saviour, and Love my God, and Love the place of glorious Perfections above all thefe ! O touch this Heart with the loaditone of thy Love! O kindle in it this heavenly fire ! Nothing will do it but the holy Spirit of Love^ working with the Revelation of thy wonderful Love in Jefus Chrift. Hold the eye of my Soul upon my Saviour ! upon my humbled cru- cified 32 %ty $00? sisanss jfamtty 2S006. cified Saviour ! upon my afcended, glorified, • inter- ceding Saviour ! And let me never ceafe gazing on this Glafs of Love, and hearing this heavenly Meflenger of thy Love, till thy blefled co-operating Spirit of Love have turned my heart into love it felf \ even into that Love which is the living Image of thy Love ! And then in Chrift I {hall be lovely to Thee. As ever thou hadft mercy on a miferable Sinner,have mercy on me, and renew this Soul ! Of all mercies in the World, O give me thy holy Spirit, through the mediation of my dear Redeemer ! even the Spirit of Life, and Light, and Love. And let this be Chrifts Advocate and Witnefs in me, and the witnefs, earnefs and pledge of my Salvation. Of all Plagues, O fave me from the plague of a Heart forfaken by thy Spirit, and left in Death, and Uarkpefi, and Difarfe&ion ! Is it not thy will that I fhould pray for Grace ! Haft thou not faid, That thou wilt give thy holy Spirit to them that ask it. T hope it is not without thy Spirit that I beg thy Spirit : though I know not whether it be his common or fpecial Grace. Had I askt for Riches, and Honors, and the Pleafures of Sin, no wonder if my Prayer had been denied, or granted with a curfe. But wilt thou deny me the Grace which thou haft bid me ask ? the holinefs which thou 1 overt ? without which I cannot love or ferve thee , bttt mall ferve thine Enemy to my own deftrudtion ? O thou that hail fworn that thou hail not pleafure in the death of the' I wicked, but that he turn and live, have mercy upon me, and fanctihe this finful miferable foul, that I may live in the fruitful and delightful exercife cf thy Grace, unto thy Glory here, and may live in the delights of 1 thy glorious Love for evermore \ through the merits and interceifion of my blelTed Saviour., who hath en- couraged Ctie $00? $j9anj3 family nsoo^ 3 3 couraged me with the Publican , to hang down this alhamed face, and fmite upon this guilty Breaft, and in hope through his Name to cry unto thee, God be merciful to me a Sinner ! Amen, Amen. VII. A Confeffton and ?r oyer for a Tenitent Sinner. OMoft Great,moft Wife and Gracious God,Though thou hateft all the workers of Iniquity, and canil not be reconciled unto fin '■> yet through the mediation of thy blefTed Son, with pity behold this miferable Sinner, who calteth himfelf down at the foot-ftool of thy' Grace. Had I lived to thofe high and holy ends, for which I was created and redeemed, I might now have come to thee with the boldnefs and confidence of a Child, in aflurance of thy Love and favour : But I have played the fool and the rebel againft thee. I have wilfully forgotten the God that made me, and the Sa- viour that Redeemed me, and the Endlefs Glory which thou didit fct before me I I forgot the bufinefs which I was fcnt for into the World j and have lived as if I had been made for nothing , but to pafs a few dayes in fleftily pleafure, and pamper a carkafs for the worms : I wilfully forgot, what it is to be a man, who hath Reafon given him to rule his nelh, and to know his .God, and to fore-fee his death, and the ftate of im- mortality : And I made my Reafon a fervant to my fenfes, and lived too like the Beafts that perifh. O the precious time which I have loft, which all the world cannot call back ! O the calls of Grace which I have neglected ! and the teachings of God, which I have refilled ! the wonderful Love which 1 unthank- ful] y re je&ed ! and the manifold mercies which I have abufed, and turned into wantonnefs and fin ! How C s deep 34 €tyz $oo? s^aitss tfamtfy ^cofi. deep is the guilt which I have contracted ! And how great are the Comforts which I have loft ! I might h ave 'lived all this while, in the Love of thee my gra^ cious God i and in the delights of thy holy Word arid \\ ayes => in the daily fweet forelight of Heaven, and in the joy of the Holy Ghoft } if I would have been ruled by thy righteous Laws. But I have harkned to the rlefh, and to this wicked and deceitful world 5 and have preferred a fhort and fmful life, before thy Love and endlefs Glory. Alas, what have I been doing fince I came into the World ? Folly and fin have taken up my time. I am afhamed to look back upon the years which I have {pent : and to think of the temptations which I have yielded to / Alas, what trifles have enticed me from my God ? How little have I had for the holy pleafures which I have loft ? Like Efau I have prophanely fold my Birth-right for "on e morlel. Topleafe mylaiicy, my appetite, and my lull:, I have fet light by all the joyes of Heaven I I have unkindly defpifed the' good- nefs of my Maker ! 1 have fli ghted the Love and Grace of my Redeemer ! I have reliltcd thy holy Spirit , 1 Men- ced my own Conicience, and grieved thy Mihifters and my moft faithful Friends ! And have brought my felf into this woful cafe, wherein I am a fhame and burden to my felf', and God is my terror, who ihould be my only hope and joy. Thou knoweft my fecret fins, which are unknown to men ! Thou knoweft all their aggravations ! My fins, O Lord, have found me out ! My fears and for- rows overwhelm me ! If I look behind me, I fee my wickednefs purfue my foul , as an army ready to overtake me and devour me! If I look before me, I fee thy juft and dreadful judgment, and I know that thoi* %$t l$oo i $©anss f amify.j&QoK. 3 5 thou' wilt not acquit the Guilty / If T look within me, I fee a dark defiled heart ! If 1 look without me, I fee •a world ftil't offering frefh temptations to deceive me I If I look above me, I fee thine offended dreadful Ma- jefty / And if I look beneath me, I fee the place of end- lefs torment , and the company with which I de- ferve to furfer / I am afraid to Live, and more afraid to Dye. But yet when I look to thine abundant Mercy, and to thy Son, and to thy Covenant, I have hope. Thy Goodnefs is equal to thy Greatnefs : Thou art Love it fclf ■■> and thy Mercy is over all thy Works : So wonderfully hath thy Son condefcended unto Sinners, and done and fuffered fo much for their Salvation, that if yet I ihould queftion thy willingnefs to forgive, I mould but add to all my fins, by dishonouring that matchlefs mercy which thou dolt deilgn to glorihe. Yea more , I find upon record in thy Word, that through Chriit thou haft made a Covenant of Grace, an A (ft of Oblivion, in which thou haft already conditi- onally but freely pardoned all : granting them the for- givenefs of all their fins , without any exception , when ever by unfeigned Faith and Repentance, they turn to thee by Jefus Chriit. And thy prefent mercy doth increafe my hope, in that thou hail not cut me off, nor utterly left me to the hardnefs of my heart, but fhewelt me my iin and danger before I am paft remedy. O therefore behold this proftrate Sinner, which with the Publican (initeth on his breaft, and is afhamed to look up towards Heaven. O God be merciful to me a Sinnel\ I confefs not only my original 'fin, but the follies and fury of my Youth, my manifold tins of ig- norance and knowledge, of negligence and wilfulnefs ? Gc 2 ft 3 6 ci)e ^oo? ^9an0 jf amity OBoc?*- of-omiiiion and rcommitfion \ again ft the Law of Na- ture , and againft the Grace and Gofpel of thy Son ! Forgive and fave me O my God , for tfcy abundant Mercy, and for the Sacrifice and Merit of thy Son, and for the Fromife of forgivenefs which thou haft made through him : for in thefe alone is | all my trurt. Con- demn me not, who condemn my felf. . O thou that haft opened fo precious a fountain for fin and. for un- cleannefs , warn me throughly from my wickednefs, and cleaaft me from my fin. Though thy juftice might fend me prefently to,Hell,let thy mercy triumph in my falvation. Thou" halt no pleafure in the death of Sin- ners, but rather that they repent and live ! If my Re- pentance be not fuch as thou requireft, O foften this hardned flinty heart, and give me Repentance unto life ! Turn me. to thy felf, O God of my falvation , and caufe thy face to fhine upon me ! Create in me a clean heart , and renew a right Spirit within me ! Meet not this poor returning Prodigal in thy Wrath, but with the embracements of thy tender Mercies! Call me not away from thy prefence, and fentence me not to depart from thee with the Workers of Iniquity ! Thou who didll patiently endure me when I defpifed thee, refufe me not now I feek unto thee, and here in ^ the duft implore thy mercy ! Thou didft convert and pardon a wicked Manaffsb^ and a perfecuting Saul ! And there are multitudes in Heaven who were once thine enemies ! Glorifie alfo thy fuperabounding Grace in the forgivenefs of my abounding tins. I ask not for liberty to tin again, but for deliverance from this tinning nature. O give me the renewing Spirit.of thy Son, which may fan&ihe all the powers of my foul ! Let me have the new and heavenly birth and nature > and the Spirit of adoption to reform me to thine tiP&e $oo;t, $dm$ family jSoofi. r 7 thine Image, that I may be holy as thou art holy;' 11-^ luminate me with the faving Knowledge of thy felf and thy Son Jefus Chrift. O rill me with thy Love, that my heart may be wholly fet upon thee,and the remembrance of thee may be my chief delight. Let the freeft 8c fweet- eir of my thoughts run after thee ! And the freefr and fweeteft of my difcourfe be of thee,and of thy Glory and Kingdom,and of thy word and wayes. O \tt my treafure he laid up in Heaven.and there let me daily and delight- fully converfe.Make it the great and daily hufmefs of my devoted foul, to plcafe thee and to honour thee.to pro- mote thy Kingdom.and to do thy will ! Put thy tear in- to my heart that I may never depart from thee ! This World hath had too much of my heart already : Let it now be crucified to me, and I to it, by the Oofs of Chrifr. Let me not love it, nor the. things which arc therein : but having Food and Rayment, caufe me therewith to be content. Deftroy in me all rleflily lufis ^ that I may not walk after the Flefh, but the Spirit. Keep me from the fnares of wicked company , and from the counfel and wayes of the ungodly. Blefs me with the Jielpful communion of the Saints h and with all the means which thou hall appointed to further our Saucfirication and Salvation.O that my wayes were fodiredted that I might keep thy Statutes / Let me never return again to folly, nor forget the Covenant of my God! Help me to quench the rirft motions of fin. and to abhor all iinful delires and thoughts j and let thy Spirit ftrcngthen me againfc all temptations, that I may conquer and endure to the end. Prepare me for fufTerings, and for death and judgment, that when I mult leave this iinful world, 1 may yield up my departing foul with joy, into the faithful hands of my dear Redeemer ! that I be nol ed with ihe C c 3 iu- v8 €^e poo? $$an$ f amity 3Sooft. u ngodly who die in their unpardoned fin, and pafs into ^verlafting mifcry ji but may be found in Chrift, having the righteoufnefs which is of God by Faith h and may attain to the refurredtion of the juft : That fo the re- membrance of the fin and miferies from which thou haft delivered me, may further my perpetual thanks and praife , to thee my Creator, my Redeemer, and my SandiHer. And O that thou wculdft call and convert the mife- rable Nations of Idolaters and Infidels '■> and the mul- titudes of ungodly hypocrites, who have the name of Chriftians, and not the truth, and power, and life ! O fend forth Labourers into thy Harveft,and let not Satan hinder them. Profper thy Gofpel and the Kingdom of thy Son, that Sinners may more abundantly be con- verted to thee , and this Earth may be made liker unto Heaven : That when thou haft gathered us all into Unity in Chrift, we may all with perfect Love and Joy afcribe to thee the Kingdom, the Power and the Glory, for ever and ever. Amen, VIII. Trayer and Praife for the Lords Day, GLorious Jehovah, Thou art infinitely above the Praife of Angels y much more of fuch linful Worms as we are : Far be it from us to think , that thou needed any thing that we can do , or that all our praife can add unto thy bleffednefs ! But thy love and mercy hath advanced us to this ho- nour, and made our own felicity our -duty : For all that are far from thee ihall perifh i but it is good for us to draw near to thee ! And left the vanities and bu- iincfs of this World mould hinder us, thou haft ap- pointed us this thy fpecial day, that our compofed minds Clje &qqi 93att£ if amity "Booti* 3 9 minds might be taken up, with thy Love and Praifc, and might attend upon thee without diffraction, and might fore-taite our Everlafting P\eit. O be thou now to thy fervants fouls, -he Spirit of Life, the Spirit of Light, and Love, and Power ! that the Heavenly Life may quicken us to this holy and heavenly work ; that by Faith we may fee thee in thy own communicated Light ■■> and that our Love may rife with fervour and delight,through the tweet communication of thy Love : and that all within us which doth relift, may be over- powred by thy frrength, which is manifefted in our weaknefs '■> that fo the facririce of our Perfons and of cur Praifes, which we humbly offer at thy command, may be fuch as are fit for thine acceptance, through Jefus Chriir. Thou and thou alone art GODi the immortal, and inviiible Spirit i, Eternal and infinite in Being and Perfections ! Before the forming of the World, from everlafting to everlafting thou art God. Thy Under- Handing is infinite / Thou perfectly knoweft thy felf and all things > but art comprehended by none ! Thy' will is Good, yea,Goodnefs it (elf, and perfect Love : loving thy felf and all thy works! Thou art the Al- mighty, and nothing is too hard for thee. Thou art the Creator of all the world j Thou buoughteft all things out of nothing ! Thou fpakeft the word, and they were made j Thou gavefc their being to the glori- ous Angels, and all the intellectual Spirits ! All the Heavens were made by thee ! Thou faidft, Let there be Light, and there was light : Thou madeft the Sun, and all the Stars : Thou gavel t them their wonderful powers, and their ofrices : that by their Light, and Heat and Motion, they might be for Life and Action, and for times and ieaibns here below ■ How glorious Cc 4 arc 4o C^e $oo? S© anjs tf amity 'Boofc* art thou, O God, in thefe thy wondrous Works ! the greatnefs, the glory and the virtues whereof, are fo far beyond our dark appreheniions ! The higher Spi- rits who better know them, and polTefs the high and glorious Maniions , do better praife thee, the great Creator, whofe Word did form that noble frame when the morning Stars did ling together, and all the Sons of God did fhout for joy. Thou madeft the Earth, the Land and Sea, and all the Creatures that dwell therein : All Fowl and times, Beads and Plants. In wonderful variety, beauty and virtue haft thou made them all. The Air and Clouds, the Thunder and Lightning, the Rain and Snow, the Winds and Earth- quakes , the marvelous motions of the Sea, are all thy great unfearchable Works. The fmalleft worm or flower doth far furpafs our knowledge: How then Oiould mortals comprehend, the greatnefs, and harmo- nious order of the World? How thou haft founded the Earth upon nothing ? And what is in the depths there- of ? How thou moveft, and maintained, and preferveft the order of the universal frame ! , And caufeft the fweet and powerful influences, of the fiery and cceleftial parts, upon the things below ? How thou fhutteft up the Sea with fandy doors, and makeft the Clouds to be its Garments, and the Darknefs as its fwadli'ngband, and faift , Hitherto, and no further (halt thou come ! How great, O Lord, and manifold are thy Works ! In perfect Wifdom, Goodnefs 'and Power thou haft made them all ! But it is Man whom thou haft made, the nobleft Inhabitant of this lower world : Thou breathedft into his body the breath of life, and he became a living foul : Thou madeft him little lower than the Angels, that thou mighteit crown him with glory and honour ; Thou cije ^oo? slangs f&mfy 'Book 4 ? Thou g^veft him dominion over the works of thy hands •, and haft put all things below, as under his feet. Thou madeft him in thine Image, with an Under- fcanding Mind, and an unforced Will, and executive Power '-> to Know, and Love, and Serve thee, his moft Wife, and Good and Great Creator. Thou placedft him in this lower World , that he might pafs through it to the blelTed prdence of thy Glory. Thou becameft a Father to him, being his Owner, his Ruler, and his Chiefeft Good i even his Great Benefactor, and his Ultimate End : that he might live in abfolute Refig- nation, Subjection and Love to Thee. Thou gaveft him, in Nature and in thy precept, a Law which was holy, jult and good, that by following thy conduct, he might pleafejhee, and attain to full felicity. Thon didit furniih him with all things neceiTary to his Obe- dience, and oblige him thereto by the abundance of thy Bleilings.But he quickly fell from his Innocency and Ho- nour,by turning trom his God:He believed the falfeand envious Tempter,even when he accufed thee of falfhcod and envy : as if all thy wondrous Works and Mer- cies, had not proved thee to be True and Good. Thus did man foolithly requite the Lord, and forfook the Rock of his Salvation. And by one man lm entered in- to the World, and death by fin. But mercy rejoyced againft judgment, and thou didft not let out all thy wrath : but with the fentence of death thou didfr joyn the Promife of a Beieemcr. O that men would praife the Lord for his goodnefs, and for his wonderful works for the children of men ! As thou gaveft the mercies of the Promife to the Fathers => fo in the fulnefs of time thou didfr fend thy Sjii. He came and took our Nature to his Godhead: Being conceived by the Holy Ghoit : Made of a Wo- man, 4 i €$e 1&oo? Status f amity 05006. man,under the Law : Born of a Virgin. He made him- felf of no reputation j but took upon him the form of a Servant, and was made in the likenefs of men. O wonderful condefcending Love / Angels proclaimed it i and Angels admire it, and fearch into it, and in the Churches Glafs they ftill behold the manifold Wifdom of God : How low then (houlcf Redeemed Sinners fall, in the humble admirations of this Grace ! How high ihould they rife in the thankful praife of their Re- deemer / He came on Earth and converft with men, to make known to men the inviiible God, and the unfeen things of the world above. He came as the Light and Saviour of the World , to bring to light immortality and life. He was holy, harmlefs and underiled, jfparated fr° m Sinners, and fulfilling all righteoufhefs ? that he might be a meet High Prieit and erfedlual Saviour of Sinners. He taught us by his perfect Dodrine and Example, to be humble , obedient , and to contemn this world : to deny our felves, and bear the Crofs, that we may attain the everhlting Crown of Glory. He humbled himfelf to the falfe accufations and reproach of Sinners, and to the thameful and bitter death of the Crofs, to make himfelf a Sacrifice and Propitiation for our lins, and a ranfome for our guilty Souls, that we might be healed by his ftripes. O matchlefs Love, which even for enemies, did thus lay down his precious Life ! He hath conquered and fandtitied, death and the grave to all Believers. He therefore took part of rlefh and blood, that he might by death dellroy the Devil that had the power of death \ and deliver them who through the fear of death, were all their life time fub- je5t unto bondage. He hath procured for mankind a Covenant of Grace, and fealed it as his te lament with Uis Cije^oo? S^anss f amity 05006. 43 his blood. And now there is forgivenefs with thee, that thou mightef 1 be chearfully feared and obeyed in hope. It was thine own Love to the World, O Father, which gave thine only begotten Son , that whofoever truly believeth in him, mould not perrfh, but have everlaft- ing life. Thou waft in Chrift reconciling the world *) unto thy felf, and not imputing their fins unto them. Thou haft committed the Word of reconciliation to thy Minilters, to befecch Sinners even in thy Name, and in the f tad of Chrift, to be reconciled to thee. Thou commandeft them to offer thy mercy unto all, and by importunity to compel them to come in that thy houfe may be rilled, and thy blciTed feaft may be furnilhcd with guefts. Thou refufeit none that come to thee by Chrift. Thou denieft thy mercy to none but the obfti- nate and final Rejedfers of it. Thou giveft eternal life to them who were the Sons of death ■•> and this life is in thy Son : for he is able to fave to the uttermoft, all that come to thee by him. To as many as receive him thou giveft power, to become the Sons of God. Thou giveft them alio the Spirit of thy Son j even the Spirit of adoption, to renew them to thy holy Image, that they may be like their Heavenly Father => to fandti- riethemto thy felf, and by fhedding abroad thy love upon their hearts, to draw up their hearts in love to thee. Thou makeft them a peculiar people to thy felr~ and zealous of good works, for which thou doft rege- nerate them. Thou giveft them all repentance unto life ^ and crucirieft their fle(h and all its lufts : Thou teacheft them to live foberly, righteoully and godly, and faveft them from this prefent evil world, and mor- tirieft their iinful love thereof, that thou maift have their love, and be their felicity. O with what Love haft thou loved poor rebellious Sinners, that they (hould be 44- ®tyz&ooi&m$$amify f $Qdb. be converted and made the Sons of God , yea, Heiis of Heaven 5 and co-heirs with Chrift i that when we have furlered with him, we may alfo be glorified with him! Thou doit build thy Church upon the Rock, the bleiTed Mediatory that the power of Hell may not prevail againll it. Thou hail made him its Teacher, Prieil and King : Of him we learn to know thee and thy will. By him we have our peace, our acceptance and accefs to thee. He is the Lord both of the Dead and Living. Thou haft delivered all things into his hands , and made him Head over all things to the Church. When he afcended up on high, he appointed his Minifters, to gather, and order, and ediriethis uni~ verfal Church, which is his Body. He gave his Apo- frles the infallible Spirit, to lead jhem'into all truth > and the Spirit of power to be his witnefs by Miracles to the world* They have taught us all things whatfoever he commanded their, and committed that Doctrine, in the Sacred Scriptures, to thofe Pallors and Teachers, whom thou hail appointed to preferve and Preach it, and to feed thy Rock to the end of the world. • Ar.d though lin, alas, hath wofully defiled, and Schifm divi- ded,thefe thy Churchcsj yet art thou Hill amongit them ? and beareil with their infirmities , and givcit them thine Oracles , and called them to holinefs, love and peace, and know ell thy wheat among the charT. O that men would praife the Lord for his gocdaefs, and for his wondrous works for the children of men ! How glorious art thou, O Lord, in holinefs ! to be re* verenced in the aiTemblies of the Saints, and honoured of all that are about thee ! Holinefs becometh thy houfe for ever : In thy Temple ihall every man fpeak ot thy Glory. We blels thy Name,0 cur great Creator ! \\ e blels blcfs thy Name, our gracious Redeemer / We blefs thy Name,moit Holy Spirit / O that our fouls could with greater thankfulnels magnirie the Lord, and our Spi- rits rejoycc in God our Saviour ! who hath pitied us in our loir eftate,' for thy mercy endureth for ever. We thank thee for our being ! We thank thee* that thou hail redeemed us from iin and Hell ! We thank thee that thou halt brought us by Baptifminto thy Covenant and C hurch? We thank tHee for thefe high ancT iaered Privileges i> that we are not forraigners or ftrangers among the Heathen and Infidel world, but • fellow-Citizens with the Saints, and of the houfhold of God: that we may (rand in the prefenceof thy holinefs, and praife thee in the aiTetnblies of Believers, and are not banimed from thefe facred focieties and works ! A day in thy Courts is better than a thoufand ! We had rather be Door-keepers in the houfe of God than to dwell in the Palaces of wickednefs. BlefTed are they that know the joyful found, and fruitfully live under the dews of Heaven ! They (hall walk, O Lord, in the light of thy countenance •, In thy Name (hall they rejoyce all the day, and in thy Righteoufnefs (hall they be exalted : For thou art their glory and their itrength i and in thy favour they (hall be fafe,and glad, and great. But efpecially thofc whom thou hair brought into the inviiible Church of the regenerate, can never fuf- riciently magnifiethy Grace. " When we lived as with- out thee in the World, and never iincereiy loved or dciired thee, but followed our flefhly lufrs, and the de- ceitful vanities of the World => when God was not in all our thoughts, and we had no pleafure in thy holy wayes h when we defpifed Grace, and relifted thy Spi- rit, and. went on adding tin to Cm : Then did ft thou pity US 46 che Poo? 99anjs f amity 3Soo& us in our blood > Thou fenteft us thy Word ^ Thou madeft it powerful on our hardned hearts -, Thou broughteft us to coniider of our ftate and waycs , and gaveft us fome relenting and contrition. It is com- fortable to us to review, the ftirrings and victories of thy Grace, the meltings of thy Mercy, and the com- forts of thy Love ! When we feared left our iins would have been our damnation, and that thou wouldeft ne- ver receive fuch wretched Rebels •, how freely didft thou pardon all? how graciouily didft thou embrace us ? delighting to fhew mercy, and overcoming our hearts with the greatnefs of thy Love ? O how many fins didft thou forgive ? What work had thy Spirit to do, upon thefe ignorant , proud and feliilh minds ? Upon thefe carnal, worldly and difobedient hearts ? How many mercies, prefervatidns, comforts, haft thou fince that time vouchfafed to us? How many deiires haft thou hrft given us , and then accepted from us ? How many afflict ions haft thou ihortned or fandihed ? How many joyful or profitable hours have we had with thee alone in fecret \ and with thee and thy people in the Communion of Saints? Many, O Lord, are thy won- drous w T orks, and thy thoughts of mercy towards thy Servants:If we would reckon them in order and declare them before thee, they are more than can be nurhbred. And after all thefe, as Friefts to God, we are here to oifer thee the Sacrifice of praife > rejoycing in thee cur portion and falvation. And when this fhert and troublefome life is ended, we have thy ■Promife that we fnall reft with thee for ever. If in this life only we had hope, we (hould be of all men moil mifcrable. But thou wilt conduct us through this Wildernefs, and guide us by thy coun- fel, and bring us in feafon to thy Glory. For thou haft Cije 1&oo? 99art0 tfamify #oo!i. 47 haft not given us thefe faculties, to fee thee, and know thee, and love thee, and delight in thee in vain : Thou wilt furely perfect Nature and Grace, and cau(e them to attain their end. The great undertaking, work and furTerings of our Redeemer (hall not be in vain. Thy fcaled Promife (hall not be broken. Thy Spirit hath not in vain renewed us, and fealed us to that blelTed day : Nor (hall thy pledge, and earned, and wit- nefs within us, prove deceits. Thefe deiires and groans (hall not be loft j And thefe weak beginnings of Light and Love, do forefhew our full fruition and perfection. This feed of Grace portendeth Glory : And thefore- talts of : Love, do tell us that we (hall be happy in thy Love for ever. Our hope in thy goodnefs, thy Son., and thy Covenant, will never leave us fruftrate and afhamed. We therefore blefs thy Name, O Lord, as thofe that are redeemed from Death and Hell. ! as thofe who are advanced to the dignity of Sons 1 as thofe whom thou favellfrom all their enemies, but e'fptcially from our felves , and from our lins. We bkfs thy Name, as thofe who are entring into glory! and hope to be with Chrift for ever ! where fin and fbrrow, enemies and fears, (hall be (hut out, and Iliall moleft our fouls no more^for ever ! We forefee by faith that happy day ! We fee by faith the New Jerupilem! the innumerable Angels! the perfected Spirits of the juft ! their glorious Light ! their flaming Love ! their perfect harmony ! We hear by faith their joyful Songs of thanks and praife. Late- ly they were as low and lad as we : in tins and forrows, in manifold weakneffes, fufferings and fears ! But by taith and patience they have overcome J And in faith and 48 €^e t&oo? $&m$ family 25oo&. and patience we defire to follow our Lord and them ! The time is near ! this flefh will quickly turn to duft, and our delivered fouls mall come to thee ! our life is fhort , and our (ins and forrows will be (hort ! Then welhall have fight ! We (hall no more groan, and cry out in darknefs, O that we could know the Lord/ Then fnall we love thee with pure unmixed perfect love/ and need no more to groan and cry, O that our fouls wereenrlamed witHi thy love i Then fhall we-praife thee with thankful alacrity and> joy, which will exceed our prefentapprehenfions and deilres/ O blelTcd ltreams of Light and Love, which will flow from thy opened glorious face, upon our fouls for ever / How far will that Everlatting Sabbath, and thofe perfect praifcs, excel thefe poor and dull endeavours / as far as that triumphant City of God excelleth this im- perfed,childi(h,difcompofed Church / Quicken Lord our longing for that blelTed Mate and day / O come Lord Jefus / Come quickly / and fulfil thy Word > that we may be with thee, where thou art, and may behold thy glory ! Stay not till faith fnall fail from the Earth. Stay-not till the powers of darknefs con- quer all the remnant of thine Inheritance, and make this World yet liker unto Helh nor till the godly ceafe, and the faithful fail from among the children of men / O when (hall the World acknowledge their great. Creator and Redecmer,and abhor their Idols.and ceafe from their unbelief.' When fnall the reft of the Heathens and In- fidels be thy Sons Inheritance, and the Kingdoms of the World become his Kingdom/ O when ihall Hea- ven be made the pattern of this Earth/ and men de- light to do thy will ? When (hall the proud, the worldly and the fenfual , renounce their deceits, and walk humbly and holily with their God ! and the fool whole C&e i&oo? s^ang family TSoolh 49 whofe heart denieth the Lord, and calleth not upon thee, but eateth up thy people as bread, return unto thee, and fear thy name, and right no more againft his Maker ! Haften, O Lord, the falvation of thy people, and keep them in uprightnefs and patience to the end / Have mercy upon all the ignorant and uureformed Churches in the World ! Deliver them from the Ealtern and Weftern tyranny, which keepcth out the means of knowledge and reformation ! And refbre them to the primitive purity, ilmplicity and unity, that their light may (Tunc forth, to the winning of the Heathen and Inhdel World, whom now their polluti- ons drive from Chrift ! Preferve and repair the Churches which are Reformed «, and revive among them knowledge, holineis and peace. Blefs thefe Kingdoms with the light and power of the Gofpel,and with peace. O blefs t he King, and al l in A uthority, with the wifdom, holinefs an cTprofperity, which are needful to their own, and to the common good / And keep the Subjects in their duty to thee, and their Supe- riors : that we may live a quiet and peaceable life, in all godlinefs and honefty. Let all the Congregations be bleffed with burning mining lights: And let the Buyers and Sellers be caft out of thy Temple : And let not the malice ot Satan, or the Sacriledge of men, be able to hinder the Gofpel of thy Kingdom, nor alienate thy devoted faithful Labourers, from thy har- vest work. Give us the neceftaries of this prefent life, and a contented mind withwhat thou giveft us. And kill in us our worldly love, and flefhly lufts. Teach us to live daily by faith on our Redeemer. And by him let us have continual accefs to thee i and the daily pardon of our daily tins : and a heart to love and pardon others- D O 5 o c^e $oojt ^a«j$ In whofe words wefumupall our prayers — Our Father which art in Heaven , Hallowed he thy Name. Thy Kingdom come* Ihy Will he do-ne, on Earth as it is in Heaven. Give us this day oux daily hread. And forgive us our treffiaffes, as we forgive them that irejfafs againji us. And lead us not into temptation \ But deliver us from evil : For thine is the Kingdom^ the Tower and the Glory •, for ever. Amen* A ftjorter Fo; The Fire with its motion, light and heat > The Earth and all that dwell thereon, with all its fweet and beauteous Or- naments i The Air and all the Meteors \ The great Deeps and all that fwim therein ', All are the Preachers of thy D 2 Praties 5 1 C^e^oo? sgaitjs jfamity TBoofe* Praife , and fhew forth the great Creators Glory. How great is that Power which made fo great a World of nothing / which with wonderful fwiftnefs moveth thofe great and, glorious Luminaries, which in a mo- ment fend forth the influences of their motion, light and heat, through all the Air, to Sea and Earth ! Thy powerful Life giveth Life to all > and preferveth this frame of Nature which thou haft made. How glo- rious^is that Wifdom which orderetb all things,and aiFign- eth to all their place and office , and by its perfedr Laws maintaineth the beauty and harmony of all ! How glorious is that Goodnefs and Love, which made" air good, and very good ! We praife and gloririe Thee our Lord and Owner v For we and all things are Thine own. We praife and gloririe Thee our King and Ruler '■> For we are thy Subjects, and our perfect Obedience is thy due : Juit are all thy Laws and Judgments v True and fure is all thy "Word. W T e praife and gloririe Thee , our great Benefactor j In thee we live, and move, and are : All that we are, or have, or can do, is wholly from Thee, the Caufe of all : And all is for Thee h For thou art our End. Delightfully to love Thee, is our great- eft duty, and our only felicity : For Thou art Love it felf, and infinitely amiable. W T hen man by fin did turn away his heart from Thee, believed the Tempter againft thy Truth, obeyed his Senfeagainft thy Authority and Wifdom, and forfa- king thy Fatherly love and goodnefs, became an Idol to himfelfj, Thou didil not ufe him according to his defert : When we forfook Thee, thou didft not utterly forfake us: When we had loft our felves, and by iin became thine Enemies, condemned by thy Law '•> Thy mercy pitied us,and gave us thePromife of a Redeemer : Who C0e ^ooj 09an^ f amity #oo&. 5 $ Who in the fulnefs of time, did aflume our Nature, fulfilled thy Law, and fuffered for our fins, and con- quering Death, did rife again j afcendcd to Heaven, and is our glorified Head and InterccfTor. Him hair thou exalted to he a Prince and Saviour, to give us Repentance and Remiffion of lins. In Him thou haft given Pardon and Juttirication , Reconciliation and Adoption, by a Covenant of Grace, to every penitent Believer. Of Enemies, and the Heirs of death, thou hail made us Sons and Heirs of liie. We are the brands whom thou haft pluckt out of the fire j we are the Captives of Satan whom thou haft redeemed \ we are the condemned Sinners whom thou halt pardoned! W r e praife thee,we gloririe thee our Mer- ciful God , and Gracious Redeemer / Our Souls have now a Refuge from thy revenging Wrath ! Thy Pro- mife is fure : Satan, and the W r orld.and Death are over- come : Our Lord is rifen •, He is rifen, and we (hall rife through him. O Death where is thy ftirig ! O Grave where is thy victory ! Our Saviour is afcended to his Father and our Father, to his God and our God, and we mail afcend ! To his hands we may com- mit our departing Souls ! Our Head is glorified, and it is his will and promife that we fhall be with him w r here he is to fee his Glory ! He hath fealed us thereunto by his holy Spirit ! We were dead in fins, and he hath quickened us : We were dark in Ignorance and Un- belief, and he hath enlightened us : We were unholy and carnal, fold under tin \ and he hath fandtifred our Wills, and killed our Concupifcence. We praife and gloririe this Spirit of Life, with the Father and the Sen irom whom he is fent, tobeL?/^, and Light ^ud Lovr s to our dead, and dark, and difatfedted Souls. We are created, redeemed and fandrified, for thy holy Love, D 2 and 54 c&e $oo? ffian gff amity ffooft. and Praife, and Service ! O let thefe be the very nature of our Souls, and the employment and pleafure of all our Lives ! O perfect thy weak and languid Graces in us, that our Love and Praife may be more perfect ! We thank thee for thy Word, and facred Ordinances > for the comfort of the holy Aflemblies,and Communion of the Saints h and for the mercy of thefe thy holy dayes. But let not thy Praife be here confined *, but be our daily life, and breath, and work. Fain we would Praife thee with more holy and more joyful Souls i But how can we do it with fo weak a faith, and fo great darknefs and ftrangenefs to thee ? with fo little afiurance of thy Favour and our Salvation? Can we rightly thank thee for the grace which we are ftill in doubt of? Fain we would be liker to thofe blefTed Souls, who praife thee without our fears and dullnefs : But how can it be, while we love thee To little, and have fo little taft and feeling of thy Love ? and wbilft this load of iin doth prefs us down, and we are imprifoned in the remnant of our carnal affedti- Qns ? O kill this pride and felfifhnefs, thefe lufts and paflions. Deftroy this unbelief and darknefs, and all our (ins , which are the enemies of us , and of thy praife. Make us more holy and more heavenly '■> and O bring us nearer thee in Faith and Love, that we may be more fuicable to the heavenly employment of thy Praife. Vouchfafe more of thy Spirit to all thy Churches and Servants in the World : that as their darknefs, and felfiihnefs and imperfections , have defiled, and divided and weakened them, and made them a fcandal and hardening to Infidels '■> fo their knowledge, felf- denial, and impartial love, may truly reform, unite and flrengthen them : that the glory of their holine(s may TO 0ooj $&m$ tf amity "Boofi^ 5 5 may win the unbelieving World to Cnri/l. O let no f Satan keep up (till fo large a Kingdom, of Tyranny Ignorance and Wickednefs in the Earth , and make this World as the Suburbs of Hell : But let the Earth be more conformable to Heaven, in the glorifying of thy holy Name, the advancing of thy Kingdom, and the doing of thy juft and holy Will. Let thy way be known upon Earth, and thy faving health among all Nations. Let the people praife thee,0 God,let all the people praife thee/ Yet, give thy Son the Heathen for his Inheritance, and let hisGofpel enlighten the dark forfaken Nations of the Earth. Let every Knee bow to him, and every Tongue confefsthat he is Chrift, to their Salvation and thy Glory. Provide and fend forth the Meflengers of thy Grace through all the Earth. Deliver all the Churches from Sin, Divifion and Oppreilion. Let thy holy Word and W or (Kip continue in thefe Kingdoms , whilit this W T orld en- dureth. Blefs the King and all in Authority, with all that wifdom, juitice and holinefs , which are needful to his own and his Subjects fafety, peace and welfare. Let every Congregation among us have burning and finning Lights, that the Ignorant and Ungodly perifh not for want of teaching and exhortation. And open mens hearts to receive thy Word, and caufe them to know the day of their Vititatioru Be merciful to the afflicted, in iicknefs, dangers , wants or forrows, ac^ cording to thy goodnefs and their neceilities. Let all the Prayers andPraifes of the faithful throughout the World, fentupthis Day in the Name of our common Mediator, by him be prefented acceptable^ unto thee > notwithstanding the imperfections and blemilhes that are on them, and the cenfures, divitions and injuries, winch in their frowardnefs, they are guilty of againit D 4 each 6 %ty ^oo? s@an0 O.&ive me t rue Repentance unto life/' Let not pain and fear only make mepurpofe to amend : But let thy Spirit of Grace renew my Soul, by the powerful fenfe of thy Love in Chrift. Let this be the fruit of my affliction through thy Grace to purge and take away my tin, and to make me partaker of thy Holinefs. And have mercy on this weak and pained SJefh : O fpare a little and give me fpace, to make a L°tW preparation for my change, before I go hence, and am feen no more ! O let not my fearful Soul ap- pear before Thee the holy dreadful God, in an unpar- doned or unrenewed flat e ? Renew my Time, and re- new my Soul, that I may live to thee, before 1 die. I have abufed thy long-fuffering : I have forfeited both health, and life and hope : I have foolifhly and iinfully loft many an hour of precious Time, which never can " be called back / I forc-faw this day, and was oft fore- warned of it, by thy Servants and by my Confcience / But I took not warning ! And now, alas, how unready is my Soul to appear before thee ! My fins affright me ! Thy juftice and holinefs affright me.' Eternity, eterni- ty, doth amaze my Soul / I have no affurance to cfcape thy wrath and everlafting mifery L I have not fo kt my heart on Heaven, nor lived in a heavenly conver- fation, as to dciire to depart that I may be with Chrift, and to come with boldnefs, and comfortable hope, be- fore the Judge of all the World/ Forgive my fin through 58 C^e #00? fl©anj$ $ amity 'Booft. through the Sacrifice and Interceftion of my Redeemer I O try me once more with the opportunities and means of Grace./ Return, O Lord, deliver my Soul/ Ofave me for thy mercies fake/ Kill me not, till my fin be killed ! End not this life, till thou haft prepared me for a better / Though it be a life of vanity and vexa- tion, it is all the fpace that ever I ihall have to pre- pare for the endlels life which followeth. Cut not off my Time, till I am ready for eternity / Let me not die in my fins, nor fall into the hands of thy re- venging juftice / I condemn my felf -, Do not thou con- demn me / If thou wilt renew my dayes> it is the re- fblutionofmy Soul to hearken to thy Spirit, to obey my Saviour, to ftudy thy wondrous Love in Chrift, to feek the things that are above with him, and to for- iake my fin and live to Thee : But becaufe I know that without thy Grace I cannot do it, O give me yet both Time and Grace ! Or,if thou wilt try me no longer here on Earth ••> Now, Lord, before my Soul departeth, lan&ifie it by thy Spirit, and wafh it in the blood of Jeius Chrift , and lhed abroad thy love upon it, and give me iuch a fight of the heavenly glory, that in the lively exercife of Faith, Hope and Love, my Soul may willingly forfake this World , and come to Thee. Though I have departed from thee, and delighted not to know thee, refufe not to know me, and bid me not def art with Workers of iniquity. And if this be all the Time that 'ever I fhall have, to beg thy laving Grace and Mercy, though it be lhort, let it be an ac- cepted time. Have mercy, mercy, mercy Lord, upon a.ilnful undone foul, and let me not be the firebrand of thy hot difpleafure. Now gloriric thy Grace in Jefus Chrift, who is an all-fufhcient Saviour » to whom I fly,- and on whom I calx my miierable foul. Merciful Sa*- viour viour, Receive it as thine own / Refufe it net as unwor- thy, but for thy worth inefs juftirie it, and let thy Spi- rit now renew it, and let thy Grace abound where my fin aboundeth ! It is thy promife, that him that cometh unto thee, thou wilt in no wife caft out. Let this enemy by Thee be reconciled to the Father, and adop- ted as a Son and Heir of life , and prefent me fpotlefs and acceptable to God / Whether I live or die, I defire to be Thine : And though I have broken my Covenant with thee, I here again renew it / I give up my felf to Thee, my reconciled God and Father, my Saviour and my Sandtitier. Accept me, and allure me of the blefiings of thy Covenant / And then though I deferve to dwell with Devils , I fnall fee thy Glory, and be rilled with thy Love, and with Saints and Angels {hall joyfully praife my Creator, Redeemer and Sanctifier for ever. Arnen^ Amen, X. A Tr oyer for the faithful before Death js the End of the ninth dayes Conference. ih 6o cfce #00? $&m$ if amity OBoofi. The jhortejh Qatechifm. Queft.i. T XJHat is the Chrift tan Religion ? V V Anfw. The Chriftian Religion is the Baptifm al Cove nant mad e arid kept : Wherein GOD flie Father, Son and floly Ghoft, doth give Himfelf to be our reconciled God and Father, our Saviour and our San&itier > And we believingly give up our {elves ac- cordingly to Him : Renouncing the Flelh, the World, and the Devil. Which C ovenant is to be oft rene wed, fpecially in th e Sacrame nt of the Lords SupperT " Qudt. 2. TFBere is our Covenant-part and dntyfiSier opened f Anfrv. i. In the Creed, as the fum of our Belief. 2. In the Lords Prayer, as the fum of our Defires. 3. And in the Ten Commandments, (as given us by Chrift, with the Gofpel explications,) as the fum of our Practice. Which are as folio we th, Ibe Creed. I Believe in God the Father Almighty, Creator of Heaven and Earth. And in Jefus Chrift his only Son our Lord \ Who was conceived by the Holy Ghoifc born of the Virgin Mary h fufTered under fortius Filate, was crucified, dead and buried j He defcended into Hell j The third day he rofe again from the dead i He afcended into Heaven, and iitteth on the right hand of God the Father Almighty : From thence he (hall come to judge the quick and the dead. I believe in the Holy Ghoft > the holy Catholick Church j the Communion of €$e $oo? S0am ifaiuil^ 'Booft* 6t of Saints b the forgivenefs of Sins ; the Refurrection of the Body, and the Life everlalting. Amen. ike Lords Trayer. Ollr Father who art in Heaven, Hallowed be thy Name. Thy Kingdom come. Thy Will be done , on Earth as it is in Heaven. Give us this day our daily bread. And forgive us our trefpaffes, as we forgive them that trefpafs againft us. And lead us not into temptation > But deliver us from evil : For thine is the Kingdom, the Power and the Glory, for ever. Amen. 7be *ten Commandments. I. T Am the Lord thy God, who have brought thee 1 out of the Land of Egypt ^ out of the houfe of Bondage : Thou (halt have no other Gods before me. II. Thou fhalt not make unto thee any graven Image, or any likenefs of any thing that is iri Heaven above, or that is in the Earth beneath y or that is in the water under the Earth : Thou malt not bow down thy felf to them, nor ferve them. For I the Lord thy God am a jealous God, vifiting the Iniquity of the Fathers upon the Children, to the third and fourth Generation of them that hate me '-> and (hewing mercy unto thoufands of them that love me and keep my Commandments. III. Thou (halt not take the Name of the Lord thy God in vain -, For the Lord will not hold him guilt- lefe, who taketh his Name in vain, IV. Re- 62 cfre ffioo? ffiatig f amttg ff oofo IV. Remember the Sabbath Day to keep it holy. Six dayes (halt thou labour and do all thy work : But the Seventh Day is the Sabbath of the Lord thy God : In it thou (halt not do any work h thou, nor thy Son, nor thy Daughter, thy Man-Servant-, nor thy Maid- Servant, nor thy Cattel, nor thy Stranger that is with- in thy Gates : For in lix dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and refled the Seventh Day ^ Wherefore the Lord blefTed the Sabbath Day, and hallowed it. V. Honour thy Father and thy Mother, that thy dayes may be long upon the Land which the Lord thy God giveth thee. VI. Thou (halt not kill. VII. Thou fhalt not commit Adultery. VIII. Thou (halt not Ileal. IX. Thou fhalt not bear falfe witnefs againft thy Neighbour. X. Thou (halt not covet thy Neighbours Houfe : Thou (halt not covet thy Neighbours Wife > nor his Man-Servant, nor his Maid-Servant," nor his Ox, nor his Afle, nor any thing that is thy Neighbours. Cuefr. 3. Where vs the Cbriftian 'Religion moft fully •fened^ and intirely contained & Anfo. In the holy Scriptures \ efpecially of the New Teftement : Where, by Chriit, and his Apoitles and Evangeliits infpired by his Spirit , the Hiftory of Chrifl and his Apoftles is fufficiently delivered, the Promifes and Dodtrine of Faith are perfected, the Co- venant of Grace moil clearly opened, and Church- Offices, W r or(hip and Difcipline eihblhhed. In the un- derftanding whereof, the itrongeil Chriftians may in- creafe whilit they live on Earth. ' The , ©ije 1^oo? s^anjs family tfooft, 6} the explained Trofejjion of the Chrifiian Religion. I. T Believe that there is one GODi An Infinite 1 Spirit of Life, Under/tending and Willi Per- fectly powerful wife and good',The Father, the \\ ord, and the Spirit ', The Creator, Vts AJftnt. Governor, and End of all things j Our ab- (blute Owner, our moft juft Ruler, and our moft gra- cious Benefactor, and moft amiable Good. II. I believe that man being made in the Image of God, an imbodied Spirit of Life, Vnderjlawkng and WiU, with holy Vivacity, WilHom and Love,to Know, and Love, and Serve his Creator, here and for ever \ did by wilful finning fall from his God, his Holinefs and Innocency, under the wrath of God, the condem- nation of his Law, and the flavery of the Fkfh, the World, and the Devil. And that God fo loved the World,that he gave his only Son to be their Redeemer : Who being GOD, and one with the Father, took our Nature, and became MAN: being conceived by the Holy Ghoft, born of the Virgin Mary, called Jefus Chrift: Who was perfectly holy, finlels, fulfilling all Righteoufnefs , overcame the Devil and the World, and gave himfelf a Sacrifice for our fins, by fiiffermg a curled Death on the Crofs, to ranfome us, and re- concile us unto God , and was buried, and went among the Dead ; the third day he rofe again, having con- quered Death. And he fully efrabliihed the Cove- nant of Grace, that all that truly repent and believe, thall have the Love of the Father, the Grace of the Son, and the Communion of the Holy Spirit > and if they; 64 Qfyt $00 i stasis f amity 23ooft. they love God, and obey him fincerely to the death, they fhall be glorified with him in Heaven for ever : And the unbelievers, impenitent and ungodly (hall go to everlafting punifhment. And having commanded his Apoftles to preach the Gofpel to all the World, and promifed his Spirit, he afcended into Heaven : Where he is the glorified Head over all things to the Church, and our prevailing Interceflbr with the Father : who will there receive the departed Souls of the juftified : and at the end of this world will come again, andraife all the dead , and will judge all according to their works , and juftly execute his Judgment. III. I believe that God the Holy Spirit was given by the Father and the Son, to the Prophets, Apoftles and Evangelifts, to be their infallible Guide in preaching and recording the Dodrrine of Salvation j and the Wit- neji of its certain Truth , by his manifold Divine operations h and to quicken, illuminate and fandritie all true Believers, that they may overcome the Flefh, the World, and the Devil. And all that are thus fandri- fied, are one Holy Catholick Church of Chrift, and muft live in holy Communion, and have the pardon of their fins, and fhall have everlafting life. Believing in God the Father, Son and Holy Spirit ; The content l do V ekn % ^Mutely and refolvedly or covenant. & lve U P myfelfto Him, my Creator and reconciled God and Father, my Saviour and Sandtifier : And repenting of my fins, I renounce the Devil, the World, and the fmful detires of the Flefh : And denying my felf, and taking up my Crofs, I con- fent to follow Chrift the Captain of my Salvation, in hope of his promifed Grace and Glory. wt)t ^ooj ^an0 f amity ISoofc, 6 5 u4 SHORT C A TEC HIS Af, for thofe that have learned the fir si* Oueft. 1. X 7 X 7 Hat do \oh believe concerning: / VV god/ * >4w/n\ There is one only GOD, an i*Afftnt. Iniinite Spirit of Life , Underftanding and Will, moll perfectly Powerful, Wife and Good i The Father, the Word, and the Spirit : The Creator, Go- vernor, and End of all things : Our Abfolute Owner, our moil Jull Ruler, and our mod Gracious and moit Amiable Father. 1. The word [GOD] fignificch both tlie Isatir-e and the Relations. I. Gods Nature or EiTence is not known to us in it felf im- mediately , but in the glafs of the Creatures, as the caufe in the effects: And fpecially by Gods Image on our own Souls. Therefore we have no names or words of God, but fuch as are borrowed from Creatures, as the firft things fignified in our ufeof them j though God only be fignified by them in this our application. Therefore we are fain to defcribe God in termes, 1. Of^gencrical notion, z. Of formal or fpecifical notion. 3. Of accidental notion : Though God is not properly matter or form, gtnus or /pedes, nor accident. 1. The generical no^ tion is, that he is a SPIRIT: which includeth the more ge- neral notions, of a SUBST ANCEatid a BEING, as diftinct from accidents and nothing. A. S P Il\ I T chiefly fig- nifteth (not onely Negatively, that which is no Body, but alio PofitivelyJ ipufi Subttance rranfeending our (enjitive conception or apprehenfion •, which fome call Metapkyfical matter : For be^- fore we think what form or virtue a Spirit is potTeiTed of, we think of it as fomething/ft^/?<2^fM/, though not corporeal. But of the fubfhnce of a SPIRIT as different from a Eody, before we come to the formal virtues, we can have no fatisfying conception but its Purity, and irnnfcendir.g the mo{tpe>fe£i fenfe. ( Whatever fome fay of Penetrability and IndivifibiUty, which *re alfo confiderable.) If any fay , that the true nature cf E Fire 6 6 cfje #00? s^ang tfamtt*' *Boo&. Fire is a Spirit, and fo that a Spirit is fenfible, as far as mo- tion, light.and heat are : I only fay, If that be true,yet motion,^ light,and heat are not fenfed by us in pure fire*, but only as from fire ip. corporate, in air at leaft. But the word [S P I R I TJ alfo in- cludeth the /"WW*/ fpecial notion of it, by which we molt clearly difcern it from a Body, called Matter *, which is that it is for- mally a Life, or an a Hive Nature j in which is included the three notions of Power, Force (Vis) and Inclination *, and all together may be called A virtue : So that to be a Pure [ubfiance tranfccn- ding fenfe, not accidentally having, but naturally being, an Active vital virtue, is to be A SPIRIT. z. But though this formal notion be included in the word SPIRIT, yet it is of diftinft Conception from Effence and Subftance. And this 03* formal Virtue in G O D is wonderfully, yet certainly ,Tbree in One, that is, i. Vital active Virtue, z. in- tiUeclive Virtue. 3. Volitivt or willing Virtue. This fpiritual Virtue is not ?n Accident in God, but lvs Effence *, not his Effence as Effence , but h\s Effence in its formal or fpecifick notion, asdi- ftinci from other Efaces. It is One fubflamially and formally : It is Three as Aftive on a Three-fold Object, or by connotati- on of theCbjeft, at the leaft. All this we certainly gather from ourSculs, which are Gods Image (of which anon) : And yet the word [Spirit'] Underftanding, will and Life of M n fignifie that which is not at all of the fame kind or fort, with that which the fame words fignifie of God : But ye* there is in us an image of what is in God. Ar.d when I fpeak of Aclive Virtue, it muft be remembred, tlat it is another property of a Spirit that [it is not Paffive from a Body or any inferior nature : ] For all Action proceedeth order- ly from the firft Aclive Canje, and fo down : God worketh upon ail things: An intellectual Spirit can operate on a fenfitive, and that on a Vegetative, and that (as the reft) onPafiive matter or Bodies*, but not contrarily. 3. Though we are fain to ufe names of God, which fignifie but Modes or Qualities in men, and fo mention, Powerful, wife ant good s yetthefe in God are his very EiTence, under the no- ti : n of Modal perfection. 4. As we tWnteof Creatures in refpeft of Quantity and P*- pees as well as Kind, fo we are fain to mention Gods Attributes: And I comprehend a multitude in one, wh?ch is Infinitenefs or I erfettion, which have the fame f.gnification , laving that one foundeh better as applied to Effence and the other as to Jgua- itj. When I fay that God is [infinite,] itrefpeaeth, 1, Dura- tion to Know, and Love, and Serve his Maker, here and for ever ; and gave him the inferior Creatures for his ufe : But forbad him to eat of the Tree of Knowledge, upon pain of Death. 1. To Create is co make of nothing, in the firft notion : And fo God created only Spirits, and the Elements, Fire, Air, Wa- ter and Earth: Eut all the reft of his Works he made of thefe, (as the Sun, and Moon, and Stars,&c.) which Is Creating in the (econd notion, becaufe they never were before. 2. The whole World which God made, is to us incompre- henftble : It's like that it is but a fmall part of it which we fee ; We know not how much more is unfeen : And no part is per- fectly known by Mortals. But we may havefo much knowledge of all, as is needful to the ends of our own Creation in this imperfect ftate : And to fpend our dayes in fearching after more, is but to lofe and neglect things jxffijle and profitable, ^hile we feek things impoffible and unprofitable i and to trouble our feives and the World with pretenfions apd contentions about meer Names. But all the true knowledge of God's Works which we can really attain, is ufeful to us, though in grea: diverfuy of degrees. $. When I- call M A N [an imbodied Spirit'} I determine not that his Body is not a Part of him ; butonely that the Soul or Spirit is fo Noble a part, as that the Body is but a habitation and fervant to it, (though a pare of the Man J being made of the common paftive Elements. E 5 4. The ^ o cije pm ffiangtf amity ffooft. 4, The Image of God on Man, is three-fold, or hath three parts: i. Natural-, the Image of Gods Being and Nature. 2. Moral \ which is the Image of Gods VerfeClion or Holinefr. 3. Dominion *, which is the Image of Gods Dominion over all. I. In Gods Natural Image mans foul hath a notable Trinity in Unity : 1. In one Soul there are the vegetative, fenfitiveand in- tellective Powers, 2. In one fuperior intellectual Soul as fuch, there :s the Virtue of fuperior Life (or Vital aliivity) and the Virtue of Under ft andingy and of Free-will. The Will is not the Understanding, nor the Underftanding the Will, nor [he Vital power either underftanding or will: Nor is any one of thefe a part of the foul. But the whole foul is Life, the whole -is Un- derftanding, and the whole is Will : yet not wholly, that is, no one of thefe words exprefs all that is effential to the foul. II. The Moral Image of God on the foul, is nothing but the rectitude or health of thefe three faculties, which is their holi- nefs*, that is, 1. The holy //^/j»*/j of the w'r*/ faculty, (when it is lively towards God.) 2. The holy wifdom of the underftand- ing (to know God.) ?• The Love of God and Goodnefs, ( which is the holinefs of the Will.) \\\. Our dominion over other Creatures, is the Image of Gods Dominion*, By which we are, *. Their Owners (under God) •, And they are our Own. 2. Their Governors, under God, according to their capacities*, And they are Or dcred by us. 3. Their Benefactors, under God, (we provide for them, feed them, manure the Ground; j And their End, under God j They are given us for our Uje. $. The End of Mans nature, evident in the faculties aptitude theretojs, (as, 1. In general, GOD who is the E: it s not Ctje l&oo.: spansf 4f amity TBoofi. 7 1 not liable to diftblution of parts, and corruption of fubftance ; Therefore if it perifh, it rnuft be by Annihilation, or by turn- ing it into another Spec'es of being : both which being operati- ons or effects, which mud be contrary to the ftablifhed courfe of Nature , it is not to be fuppofed that God mil do ihem, though he can. 6. But man confiftingof foul and bof'y, was not fo Immortal as his foul is : yet God could have perpetuated his life ; yea, and would have done it fo far as that he mould not have died, had he not finned : But it is mod probable that he fhould at a certain period of time have been changed *, As Henoch and Eli as were, and Chrift ar his Afcenfion ; And the Saints fhall be who are found alive at Chrifts coming ; And it's like the bodies that rofe and appeared at Chrifts death were fo in their afcen- fion. 7. Seeing the Soul, yea Adam, was to be thus far Immortal, his Felicity muft be fo too: Which is no other, than the perfect- ing of his Knowledge, love and fcrvice of God, in his perfected ftate: And therefore briefly I fum up all in [Hire and for ever. ] 8. Ic pleafed God to try and exercife Adams Obedience, by forbidding him but the fruit of one Tree-, on pain of death. Eut this pofuive Law prefuppofed the Law of Nature, which is not mentioned as fp ofyn to man, becaufe it was in the very nature of /;iwand the Creatures compared together, which objectively fijnificd to him what was Gods will as to his duty *, from which fignification his duty did refult. 9. Why it is called the Tree of Knowledge of Good and Evil, is very hard to know. It's faid by moft, becaufe by it he was to have the fad experimental knowledge of Good by the lofsof it, and of Evil by the feeling of it. Others hold, That Adam hzd before all holy neceffary knowledge of God and his own duty ; with which had be been content, he had been hap- py: But that God had really made this Fruit apt to breed in man a fubtil inquifitivc wit, and that kind of needlefs trouble- fome knowledge which multiplveth fin and forrow ftill in the World ; Such as is a great deal of the prefent Philofophy, and vain formalities of Sciences , and wordy wrangling Craft 5 And the prefumptuous diftrurtful fearch into Gods fecrets, and f into that wh'ch is notour part but his j as if the Patient muft 1 needs know all that the Phyhcian giveth him, and why. And * it feemeth that fome addition of knowledge fin brought them : And doubtlefs it was not of the good of Duty, nor a holyK. ow- E 4 ledge -, 7 2 d)e ^oo? J^ans ifamilp *Bt)oft, ledge * but an afflicting unnecefTary apprehenfion of Natural Good and Evil. to. The death threatned is all that penal evil that mans na- ture was capable of-, which is, i. The defertion of the finful foul. i. The pain and diiTolution of the body. 3. The perpe- tuity of the fouls fuvTering, at leafl, it being a capable fubject, with rut a refurre&ion. Quefl. 3. What believe you of Mans fall into fin and rnifery f Anfrv. Man being tempted by Satan, did by wilful finning fall from his Holincfs, his Innocency, and his Happinefs, under the Jtiftice of God, the condemna- tion of his Law, and the flavery of the Ilefh, the "World, and the Devil : Whence finful, guilty and mi- ferable Natures are propagated to all Mankind : And no meer Creature is able to deliver us. 1. It was Satan in the Serpent that tempted Eve : And Sa- tan by Eve fhaving by her fin got power to life her as his In- ftrumentj that tempted Adam, 1. Man finned nor till he was tempted. But he was but tempted, and not forced to fin ; much lefs was he forced or neceflfitated to it by God himfelf. 3. God could have made man indefectible, or prevented his Fall: But he is no more bound to tel! us why he did not, than to tell us why he made not all Men Angels, or all Eeafts Men. But we know that he will be no lofer by it ', but equally be glorified, and pleafed in the way of recovering Grace. 4 God gave man freewill which was mutable, and not unchangeable in holinefs. For he would have fuch a freewill to be the Subject of his earthly Government, which is but preparatory to a perfect and unchangeable (late; Not that an undetermined mutable Will is our Perfection , but fitted to this life and work which God would have to be a lower degree and way to Perfection.- And freewill was the firft caufe of fin, by an omiffion of its duty, and then by an ill determination of it felf, ('Though objects and temptation, and the understandings and fenfes apprehenficr.s were Antecedents and Occafions .) « $. The very At! of fin was a departing from Holinefs, from I Innocency, and from Happinefs : Sin it felf becoming mans Unhe- \ iinrfs, his Guilt and Mifcry. 6, Hereupon without any change, yea or act of. Cod. 1. The Jafiice of C*Ojd. flood related to the Sinner, as to one to whom j-\>' ..:'<.;;.: & ."•■! death Ci?e #oo? ^ang tf amity TSooft* 73 death by righc was due. x. And the Law (without any change initj did virtually condemn him. 3. And by Gods bare per- miflicn and defertion , the Flefb, World and Devil, which had tempted him, and overcome him, obtained a greater power to tempt and overcome him more; Till the Spirit of God fhould recover and deliver him. 7. The three fore-mentioned Evils which Adam contracted to himfelf, are all propagated by him to his Poftcrity. By Natural propagation Infants are, 1. Polluted with a fwfulPra- vity ; 2. Guilty both of that, and in their kind, of Adams fin i 3. And miferable by this fin and guilt, and the three fore- mentioned penal confequents. To all which it is # wonderful to confider well, how much is done by the Sinner himfelf, and how little by God,either as to the fin or punifhment. 8. They that deny Original Sin, go againft plain Scripture, Reafon, and the experience of Mankind : And do make Infants faved without a Saviour , either pardoning or purifying them. 9. It is an Error to lay our guilt of Adams fin upon any fuch fuppofed Covenant , Will or arbitrary Imputation of God, which chargeth more on us, than we were Naturally guilty of, God doth neither make men Sinners by Imputation, who are not fo inthemfelves, nor judge falfly that men did what they did not. Adam was a publick Perfon firft naturally, and then reputatively : We were not then in him as Perfons \ and there- fore finned not in him as diftinft Perfons, nor are reputed by Ood ft) to 1 have done : But we were in him Virtually and feminally; not as a houfe is in the Work man, as its caufe by art •, but as thofe whofe eflence is generated by his efTence : And as all of us that was then in him was guilty then, fo when we become Perfons, thofe Perfons are then guilty, as becoming now perfonai Sufyfts of it; And all our personality is derived from a defiled, fuilty and miferable Sinner, who can generate no efTence or per- fon better than he was himfelf. But vet the due difference | between the Principal Agent and his OfY-fpring mull beftill ac-j knowledged. .9. The guilt whirh-from our neareft Parents we contratf alfo (with fuch additional pravity and penalty' 3s our natural CapacT-* ty, and the tenor of ihe New Covenant allow) is too fadly over- looked by rnoft Divines, contrary to the whole fcope of Scrip- ture, from thedayesof Cain to the Rejection of the Jews, and contrary to the Second Commandment: which matter defer- yeth a larger explication. ; ] & 10. If 74 C$e #002 abatis tf anuly isoofi. 10. Ifwe dream of any other Deliverer or Saviour, we fall from Chrift. Qutft.^JVbat believe you of mans Redemption by Jefus Chifi ? An]n\ GOD fo loved the World, that he gave his onely Son to be their Saviour : Who being GOD, and One with the Father, took our Nature, and be- came M AN 5 being conceived by the Holy Ghoir, born of the Virgin Ways and called J E S U S CHRIST: Who was perfectly Holy, without Sin, fulfilling all Righteoufnefs, and overcame the Devil • and the World > and gave Himfelf a Sacrifice for our Sins, by furfering a curfed Death on the Crofs, to ran- fome us, and reconcile us unto God i and was buried, and went among the dead : the third day he rofe again, having conquered Death. And having fealed the New Covenant with his Blood, he commanded his Apoftles, and other Minifters, to preach the Gofpcl to all the World 5 and promifed the Holy Ghoft: And then afcended into Heaven, where he is God and Man, the glorified Head over all things to his Church , and our prevailing IntercefTor with God the fa- ther. p. Gods free love, without either merr, fuit or condition on Mans parr, gave Chrift for a Saviour to the World. It is not poilible for any good ro befal a Creature, which cometh not from the free gift of God. i. God is ("aid to love men, either when hewilleth fome good totherirf, or when he is/>. W-d or delighted in thtm : With the firft (called a Love of Rtnevelence) he lovethman, no^becaufe he js<:Ood, but to -make him i good :" But th'Ts' is lets properly cal- led Lave, whcrTic goeth alone. With the other more proper Love (of Complacence J heloverh every thing fofar onely as it is good and lovely. Both thtfe concurred to loft Mankind j hut the firft moft eminently : The good which remained in fallen roan as Iove!y, was his Nature, which was Gods Work, and partly his Ima^e -, and therein his Capacity of that Grace, and ctje 1^oo? $&m$ or companionate condeiccnfion and nearnefs,to the corre- lation of penitent Eelievcrs. $. That God, the eternal Word of the Father, Orould take to him the Nature of Man, is the mod: aftonifking wonder of all Gods Works : Eut having given us full proof of it by h s Spirit-, in his Doftrine, Miracles, and the fanftifying of Be- lievers, it is the grand Article of our certain Faith \ yea, he Givethus to believe it, as wellasCommandeth it. That G d is moil 7 5 cije ^oo? $©anj3 Part and whole are not words to be here ufed : But God and Man are one Chid. As God and Creatures are one Univerfe of Being - y And yet God is not to be called the -whole or part of that Uni- verfe. 7. Nor muft we think that the God-head is inftead of a />;/- tnani Soul toChrift'sj?./^ and that he had no other Sod : For he was perfect Man, having humane foul and body , which the God-head aflumed into pcrfonal Uniomand was as a Soul to his Soul. Much lefs was the God-head turned into humanity, or any way altered. 8. Chrift was not generated as other men are* but without man was conceived by the Holy Gho$ ; that is, by the God-head operating outwardly by the Divine effectual will or Love, and eminently by the third Perfon in the Trinity. Yet is Chrift ra* ther called the Son of the Father than of the Holy Gho(i, becaufe the Father is theftrft in order of operation. Adams Soul was created, and not generated : Our Souls are ge* iterated, and not utterly created of nothing; that is, God as the Fountain of Natural bein^ giveth multiplyed EiTenccs wholly from himfelf-, yet not as he firft created things of nothing, but by an incomprehenfible influence on,and ufe of, the generating Souls i which, under God,have acaufality in the multiplication. BptChrifVs Soul was neither meerly generated,nor meerly crea- ted y but was principally created, fo far as ic was conceived by tll£ Ct)e #oo? sa^ansJ fication and Salvation. For to be acquit from all puniflnaenc o([enfe and lofs, is to have right to Life : And to be innocenc from all fin of omiifionand commifhon^ is to be Ju$. But we are not juftified by Chrift againft this charge, [Thou art a Sinner] fimply : But againft this charge, [Tbott art to be condemned far thy fin] : Not by imputation of Innocency in it fr-lf to us, and re- puting us innocent : bnt by pardoning our fins, arid giving us Ri^ht to Life, and fo accepting us. And fo Chrift is the Lord our Righreoufnefs; and as he was made fin for us, not 1. nor did God fo repute him, but as one that was to furter for Sinners \ fo are we made the Righreoufnefs of God in h-m : Eeing 8o Ctye f&oo? s^anss family :©oo&. Being righteous by Gods gift of pardon and life, purchafed by His rigbteoufefs, demonftrating Gods righteoufnefs. i $. God is (aid to be Reconciled to the World in general up- on Chrifts death, in that he is no more obliged 2 Cor. $19. in Juftice to punifh them, as meer Sinners by the Law of Works *, but hath granted a conditional Pardon to all Mankind, and that free, upon condition of meer acceptance of Chrift and Life. God is faid to be Reconciled actually to Believers, in that he is not at all obliged by Juftice to condemn them, but hath as it: were obliged himfelf by a Covenant of Grace to forgive and fave them. So that it importeth no real change in God, but in us, and in Gods Covenant, and a change in Gods relation to us. Yea, 2. Though alfo he judge us now juft, and love us as juft, who before judged usunjuft,and loathed us as fuch , this change is in us, and not any other in God than in relation and denomi- nation. 16. Chrift was buried, that he might be at the loweft before he was exalted : Death feemed to have conquered hirh, before he fhewed his conqueft Of ir. So is it with us. The word tranflated [He IT] in Englifh, in the Gree^ and Latin ancient Creeds is &fos and Infer i, and fignifieth not neceftarily the Place of the damned. But it h more than his Burial that is here meant, and refpefteth his Soul ; and fignifieth that [his Soul went among the fouls of the dead] without determining it to Heaven or Hell : the very feparating it from the Body, being part of ChrifVs humiliation. To Paradife it went j but whither elfe, or what it did, we are neceiTarily ignorant. But hence it is plain, that the Soul livetb it [elf when it is feparated from the body. And Believers may joyfully follow Chrift to the grave, and the! ftareof fepararion. 17. Chrift's Refurre&ion was the great Viftory over Death , the beginning of his Triumph, and of the eminent Church- ft ate under the Mdfiah, and the great proof of his Truth as the Son of God , and is the great comfort of Believers, alluring them that rhey have a victorious and a living Saviour, and that his word is true, and that they fhall rife again. 18. The making of the New Covenant fealed with Chrift's blood, and commiflioning a Miniftrytopublifh it to the World, was the great ordained means, by which Chrift would give out the fruits of his Merits and Sacrifice, withHmfelf, for mens Juftifica ion and Salvation: Of which more anon. 19. Chrift's C&e 1000? $ans family 'BooB. 8 1 •' 19. ChrifVs Afcenfion was the fecond ftep of his Exaltation. His bodily prefence was more neceflary in Heaven than on Earth : There he is ftill God and Man; his Body and Soul being glorified, and natural flefh and blood changed into an incor- ruptible fpiritual Body : For fo it will be with Believers 3 For Flefh and Blood cannot enter into the Kingdom of God. So ab- furdly do they err, who fay, that Bread is no Bread, but ChrifVs Flefh, and Wine is no wine, but his Blood , when his glorified Body hath no Flefh and Blood at all. It is unfpeakable joy to Believers,that we have a Head in Heaven that is over all. zo.The Apoftle diftinguifheth Chrift's Headfh/p as it is [over all] and as it is [to the Church.'] For Fpb.i. z2,z^ to this end he died, and rofe, and revived, that J "' I7 ' 2 ' 3« he might be Lord of the Dead 2nd Living. He ***• H- ?• hath Dominion over the uncalled to call them 3 J ob ' *>' 12 " and over Believers to defend and glorifie them 3 and over Rebels to deftroy them. ax. The InterceflTion of Chrift is a great Article of theChriffi- an Faith 3 and fignifieth not onely that he prayeth for us, but that he is the heavenly High Prieft and Mediator with God : And that when once fin hath defiled us, there is ho coming to God, but by a Mediator 3 no not in our Thoughts, or Hopes, or Jlffettions : We mud expect no acceptance of our Ferfons, or Frayers, or Duties, but through Chrift : Wemuft put all into his hands.irhat he may prefent them to God : We cannot fo much as love God but by him , as the Glafs and Revcaler of God's Love and Goodnefs : And alfo we muft look for nothing fr6m God now but through him, and by his hands 3 that is, by his Me- rits and his Adminiftration : The Spirit and fpecial Grace is gi- ven by him even as Mediator : Minifters and Ordinances are by him : Magiftrates, and the Rule of the natural World, for the ends of Redemption is by him 3 For all Power is given him, and hejudgeth all. Queft. 5. What is the New Teftament^r Covenant, ot Law of Grace ? Anfw. God through Jefus Chrift, doth freely give to all Mankind, Himfelf to be their Reconciled God and Father, his Son to be their Saviour, and his Holy Spirit to be their Sandtifier, if they will believe and accept the Gift, and will give up themfelves to Him accordingly > Repenting of their fins, and confenting F to 82 c&e Poo? s^ang tfamify TBoofi. to forfake the Devil, the World, and the Flefh, and fmcerely (though not perfe&ly) to obey Chrift and his Spirit to the end > according to the Law of Nature, and his Gofpel Inftitutions, that they may be glorified in Hcav:n for ever. i. It is the fame thing which in feveral refpefts is called Chi id's New Teflament, Law and Covenant : It is his Teftament, becaufe he ftablifhed it by and at' his Death ', and it contain- eth a free Gift or Legacy to man. It is his Covenant, becaufe God on his part bindeth himfelf by Promife, to do all that is there offered ? And requireth men to confent and covenant ac- cordingly with him, if they will have the benefit. It is his Law, in that it containeth his eftablifhed Terms, on which men fhall (bta-n Remiftlon and Salvation, or mifsof it and be condemned, if they refufe j and by which men fhall be judged to Heaven or I ell. z. This Law hath two parts : i.The firft is aprefuppofed part, which is the Law of Nature, as to its obligation to Duty ; which Chrift doth not new- make, but find made, and taking Nature it-telf and man as his Own, upon the Title of Redemption, that Law alfo falleth into his hand : And as he doth not de(lroy, but prfeft our Nature i fo he doth not deftroy the Law of Nature, butfuperaddhis remedying Law. z. Which is the fecond parr, rcwly made by the Redeemer, and called the Law of Grace* the firft being rxnv as a part or appurtenance to '•his, as ufed to our Sanctiftcation, and yet the Obedience of it part of the end of this. This fpecial Law and Covenant of Grace contain- eth, i. A free Deed of Gift ('though conditional; of God him- felf, the Father, Saviour and Sanftifier, as aforefaid, whh Par- don of all fin, and right to the Love of the Father, the Grace of the Sen, and the Communion of the Holy Ghoft, and to the heavenly Glory, x. The impofed condition of this free Gift, which is finctre belief, and confent by covenanting accordingly with Gdi, as isexpreft. 3. The Preceptive part, wh ; ch is to be the Rule of fincere Obedience, as it is in Gofpel Inftitutions, the Law of Nature fuppofed. 4. The Penal parr, as it leavethmen unfaved, and threatneth a (brer Punifliment to all impenitent* and unbelieving Refufers of the ofTf red Grace. And this is now the Law and Covenant by which we muft live and be judged : And which is God's Inflrument, like an Aft of Oblivion, and a Ten of GifiK bv which the Benefits of Chrift are, with himfelf, to be regularly conferred on Mankind, and on which we muft truft as our Title to Chrift and Life. 4W?. <€§t poo? ^anst f amity J5oo&* 83 Queft. 6. What believe you of the Holy Ghoft ? Anfiv. God the Holy Spirit was given by the Father and the Son to the Prophets, Apoftles and Evangelifts, to be their infallible Guide in Preaching and Re- cording the Dodtrine of Salvation \ and the Witnels of its certain Truth by his manifold Divine operations, And he is given to quicken, illuminate, and (andifie all true Believers, and to fave them from the Devil, t he World, and the Flefh. 1. The Holy Spirit is God, the third Perfon in the Trinity: To him in Scripture is oft afcribed eminently, i. The Love of God, and the Gift of Love to Man j (as to the Son is afcribed the Wifdom of God, and the Word of Wifdom.) %. The ex- terior operations of God on the Creature \ (as the Sun ope- rateth on the Earth by its motive, enlightening and heating beames, which are indeed it felf,). 3. The perfecting of Gods operations efpecially . And fo though the Three Perfons are undivided, and all work together on the Creature 5 yet eminent- ly the FJtber is called The Creator, and the Original of N A- TURE; the Son is called The Redeemer, and the Giver of GRACE*, the Holy Spirit is called The Santf ifier, and the Beginner of G L O R Y. Or the N A TU RE of Man is of the Faher, his ME DI C I N E is of the Son , and his H E A L T H of the Holy Ghofl, given by the Father and the: Son. i. The Holy Ghoft is given in fcveral meafures to men, and for fcveral ufes, for the Churches Edification. When any new Law or Doctrine was revealed to the World, God gave the Spi- rit of Miracles to prove it to be of him. So it was when Mofes gave the Law ; and fometimes to the Prophets , when they brought any new Meffage ; and as they prophefied of Chrift, fo they had the Spirit of Chrift to infpire them. But the great and wonderful meafure of the Spirit was given to the Apoftles, and other Chriftians in the firft Age of the Gofpel-Church, to inable them infallibly to Preach and Record the Hiftory, and Doctrine, and Commands of Chrift, and to Seal it with Mira- cles, by healing the Sick, raifing the Dead, fpeaking various Languages, &c. Therefore the Scripture written by theSpiric in them, is left as the Rule of our Faith and Life, and all the Motions or Revelations that teem to come from the Spirit now, F z ars 84 €tye poo? Qpm& family 15086. are to be tryed by the Scripture jbecaufe we have not the fame Gifts or meafure of the Spirit as the Apoftles had : fo that to try the Spirits by the Scripture, is but to try our doubtful and [mailer Gifts of the Spirit, by the Apoftles certain and greater Gifts of the Spirit. The Belief of the Scriptures, indited by the Spirit, belongeth to this Article of our belief in the Holy Ghojt. f 3. The ordinary Renewing veo)\oi the Holy Spirit, is the ne- ceffary beginning of our Salvation: And without Holinefs none can/** God, So great a work is this on man^ that Chrifts own Death and Refurreftion, and Mediation in Heaven, is the means to procure and give us this Spirit j and its work is Gods Image on us, and called The Divine Nature, There are three parts of this operation on us, i.It's Quietening wor^, to make us Alive to God, who were dead and dull to all holy afts. 1. Its Illumination , to open the eye of our darkned Underftanding, by knowledge and Faith, curing our Ignorance and Unbelief. 3. Irs converting or fanttifying Work on the wiO, turning us from the Love of fenfual and worldly pleafures, to the Love of God and Holinefs : Which becaufe it is the perfc&ive aft, LOVE is taken in Scripture for the fum of all Sanftifkation : And to give the Spirit of Adoption^ and to give us the LOVE of God , is the fame thing : To which Faith in Chrifl is the means : And yet the Spi- rit worketh alfo thn Faith in us : But when he worketh Faith in us, he is but openingi\\z door and entering, that by LOVE he may dwell and work within us. As one compareth it to a Bird, that firft maketh her Ned, and then layeth her Eggs and hatcheth them. Faith in Chrifl is as the Bellowes by which the Spirit kindleth in us the LOVE of God: And Faith kindling LOVE, and LOVE kindled by Faith, and working by holy fruitful Obedience, is all the Spirits work, and all our Religion : For Mortification, and conqueft of the Flefti, the World, and the Devil, is here comprized. This work of the Spirit is a certain proof that Chrifl is the true Saviour of the World, and his Gofpel true : For none but God can thus renew fouls -, and God would not do it by falfc Doarine. This Article therefore of our Belief in the Holy Ghoft, is of grand importance to be ur.derftood and well confidered. For whiieChrift is in Heaven, his Spirit is his Advocate and Agent in the fouls of men on Earth, and his ivitne\s in all true Believers, to plead Chrift's Caufe, and prove his Truth, and finifh his fa- ying Works, and fie men for the Love ci God, and for Glory. And Clje #ooj fflm$ family 26006. 8y And this Spirit is to our fouls, as our fouls to our bodies fin fome fort) •, without which we can do nothing holijy : It s our Life, Light and Love : It is our Earnefi, P ledge ,and Firft-fntit s of heavenly Glory , giving us the fore-tarts of it by Love > and fo our wnnejs or Evidence, that we are the Children of God. Eut it is a dangerous Error to think that this Spirit is given us to do att at once, or to do all abfolutely how ever we ufe it. It worketh the Love of God in us by degrees, and is to be work- ing it in us while we live. Ic worketh it by means, even by the Gofpel underftood, believed and confidered ; and we may no more look for the Spirit without the Word and Means ufed by us,than for Health without Food and Pbyficl^. Though he worketh infupera')ly, when and where hepleafc, yet men may by refift- ance forfeit and quench his operations. And (mark it well; The greatefl Rewards for Obedience, _ and Punifhments for Sin, which God as fudge doth execute in this ' Life, are by giving men more of the Spirit, or by denying or with-holding its operations on mens abufe > m>icb is more to be feared than all other Judgments in this World. Cued. 7. What believe you of the Holy Catholic^ Churchy the Communion of Saints^ and the forgive nefs of Sins ? Anfrv, All that truly confent to the Baptifmal Co- 1 venant, are one fandtiried Church or Body of Chrift, and have Communion in the fame Spirit of Faith and Love, and have the forgivenefs of all their Sins i And all that by Baptifm, vifibly Covenant, and that conti- nue to ptofefs Chriftianity and Holinefs, are the uni- verfal vifible Church on Earths and muft keep holy Communion with Love and Peace in the particular Churches, in the Doctrine, Worfnip and Order In- ftituted by Chriit. 1. The world is Chrift's Kingdom by Right, and governed by hhmfdom and Power. The Church is Cbnfis conlentir,g\\ingdom, Ruled by tPifdom and fpecial Love: He is He ad over all things ta the Church, It is his Body Political, Relatively ; yet really quick- nedby his Spirit. Ic is his Office to be both the Ctmfti utive, go- verning and quietening Head. The Form of the Church is its Re- lation 10 him as its Head. He givcth it Laws, and judgetU ami F 3 cxe* 8 6 Ctye #ooj s^ang tf amity 3Sooft. executeth them* and appoimeth Officers to it by \&iPtti and Grace. He as a mediating Head, is the Conveyer of the Spirit from God to us. The Church hath no Univerfal Head but Chrift. None elfe hath Right : None elfe is capable or able ; eithej as Principal or Vicar under him. He hath oommifftonated none to fuch an Office, i Cor. ix. 27, 28, 29. Ye are the body of Ch'ifl, and mem- bers in particular. And God brtb Jet fome in the Church, firft Apo* (lies, fecondari'y ?ropbets, &c. Are ail Apoilles ? Are all Prophets? &c. Here Chrift only is the Head , the Church is only his Body, Apoftles are but chief Members, and not the Head: And Apoftles are the fir (I rank of Members, who were twelve at lead 5 therefore there is no One as a Head over them. Peter never governed the Apoftles : They were never bid obey h than th e Bifhop of Antioch jsji nd others : it he had, he had not Been either ConftitutXve,br Governing Head of the Church. He that is Head as Chrifts Vicar,muft be an univerfal Prophetjm'wtr- fal Prie(i, and univerfal King of the Church. The Church is not the Popes Body or Kingdom" He is a Ufurper of much of Chrifts Prerogative, by a falfe pretenfe of being a Vicar-Head. And fo will any General Council be that fhall claim the fame Of- fice. The Church of Rome materially, fo far as they are Chnfti- ans, are a parr of the Cathoiick Church, though a corrupt part : "But formally as they are a Body headed by the Pope, they are a fin- ful Policy, and no Church of Chrift: at all: For hecommandeth not, but condemneth fuch a Policy. This Church of Rome is a Seft or Schifm from the Cathoiick Church : It is but about the fourth part of the Chriftians in the World, who all make up the univerfal Church. The Abaflincs y Copties, Syrians* Armenians, Indians, the Greeks and Mofcovites, with all the Reformed Churches, are, as many calculate, four parts of five, but. at the leaft, two parts in three,of the Church . The cutting off of all thefe as none of Chrifts Church, and making none in the World 10 be Chriftians, but the Subjects of the Pope, and contending for this with Fire and Sword and falfe railing Volumes, is the grand Schifm in the World, and that which ftill keepeth open the Wounds of the Church, and the fcandalous pernicious Contentions of Chriften- dom. The W $ooj $0m& tffamrty "Book 87 The Pope had the fame Original with the Patriarchs, being but the firft of them, which all confefs was Humane. Had not the Greek Church (then far bigger than the Latin) thought his Primacy to be humane, they could never have claimed that right to Constantinople ^ which they knew had none but humane right. The truth is, the Pope was at firft, and for many hundred years, but the chief Bifhop in one Empire, as the Archbifhop of Canterbury is in England', and it was the Churches of thac Empire that made up the Councils called General, being called by the Emperors, who had no Power any where elfe through the World. And in time, his Ufurpation turned the Roman world. into the -whole World, and his Kingdom muft be the whole cir- cumference of the Earth, which is moft unknown, and but three or four times, was ever fo much as compared by Sea. And fee- ing it is the Apoftolick Office to convert fouls as well as rule them, and he underraketh th it univerfal Headship, which never any Apoftle did, what a World of People in Tart ary % India, the Turfy(h Empire, Afric^, at the Antipodes , and the unknown World, hath this defperate Undertaker to anfwer for? A true Carho lj ck muft be of a greater Church than. that of Rome, even the univerfal Church containing all Chriftians. He muft be of no Sector Schifm> and therefore no Papift, for they are but a Sect,/ i.The trueConfenters .to theBaptifmal Covenantee theChurcrT in the firft fenfe, truly holy : But the baptized (not apoftatized) who are vifible Confenters and Profeffors of Chriftianity, are the Church as vifible, and are holy by vifible feparation to God* and dedication to him. The confounding of the Church myfti- caland vifible, tempteth fome to feparate from the Church vi- fible, as if it were not holy. And thePapifts have made a Church vifible of their own invention, which is a Eody-Politick, headed by a pretended humane Head : Some call it [the Church congregate,"] to infinuate that it isfuch a Policy. Eut the grand! Point in which we renounce Popery is this, and we hold, that! there is no fuch Political Church on Earth, that hath any univer- 1 fal Conflhutive or governing Head befides Chrift* who is vifible^ in Heaven, and was once vifible on Earth, where his Church is i frill vifible. J $. The unity of the Spirit of Faith and Love, is the chief part of the Communion of Saints: And the fecond is in theexer- cife of that Faith and Love in external Communion ; which is in doing all the good they can for each other, and communica- ting for the Relief of thole thac need, as men will do who love F 4 others %ty f^ooj ©ang tfamtty TBoofe. Others as themfelves: And alfo in a concordant holy worfhip- ping of God. For which end particular Churches are appoint- ed by Chrift, who are to be guided by their feveral Paftors, who are Mmifters under Chrift, in his Teaching, Priefily and Ruling Office. And that Worfhip is inftituted by Chrift in which this Communion muft be exercifed , faving that the ordering and eircumflances are much left to the Church Guides. And the Lords Day is feparated for this folemnholy Communion. And Difcipline is to keep clean the Church, that it may be a Com- munion of Saints. 4.. The Remifpon. of Sins is the other part of the Salvation of the Church*, the fruit of Chrifts blood , and the Gifcof his Cove- nant , as Santtification is the work of his Spirit. Rcmiffion of fin is our juftiflcation (including the Gift of Right to Life) ; And it hath three degrees, or is of three forts: 1. Conflitutive , which giveth us Right to Impunity, and diflblveth our Guilt or Obligation to punifhment : This is Gods Aft as Legiflator and Ponor by the New Covenant, which is the Gift of our Right, a. Sentential, by which God as Judge pronounceth us pardoned and ]u(t. 5. Executive, by which God aftually frecth us from punifhment, fof fenfeand lofsj and giveth us life. Remiffion is, 1. Univerfal, of all fins paftj and this is given " at once : Really by God at the time of our true bdievfttg 'and , corienting to the Covenant. But by folemn Minifterial delftery SnBaprifm (vifiblyO in which Chrift with Pardon is folemnly de- livered by Gods appointment to true Believers, and their Seed j that by them are dedicated to God. 2. P articular, of every fin after Baptifm and Converfion : For upon particular Repentance, God giveth us the pardon of particular fins from day to day. Sin may befaid to be virtually forgiven before it is committed, becaufe the caufes of forgivenefs are exiftent : Eur. that is no properly aftualforgivenels: For that which is not yet fin, can- not be forgiven-f n. The condition of Pardon and juftification is fometime called faith fimply, fometime alfo Repentance ; and indeed is a penitent Believers confent to the Covenant of Grace, which is the condition of his Title to.this and the other Rights of the Cove- nant at once : It being a free Gift purchafed by Chrifts Sacrifice and meritorious Righteoufnefs. and by this Covenant made ours. Thit is the plain and full Doctrine of Remiffion and JuftificatioDj beyon*} which a good Chriftisn need not trouble his head witli the invented words and niceties, and controverfies of thefe aimes, The fententifl and mmm juftification or 'Kmijffin ■ ■'■•■■■■■■, I j§ Clje #oo? $&aw family •boob. % is begun on Earth, but perfected at the final Judgment ; and both pafs according to our Constitutive Remiffion and Juftifica- tion by the Covenant. Adoption addeth fome further dignity to Believers, above what is in bare Remiffion and Juftification, which cometh from the fame Merits and Gift of Chrift. Queft. 8. What believe you of the Refurredrion and everlafting Life ? Anfw. At Death the Souls of the juftified go to Happinefs with Chrift, and the Souls of the wicked to Mifery : And at the end of this World, Chrift will come to Glory, and will raife the bodies of all men from death , and will judge all according to their Works : And the Righteous (hall go into everlafting Life, where being made, perfect themfelves, they (hall fee God , and perfectly Love and Fraife him with Chrifl^ and all the glorified Church j And the reft into everlaft- ing Punifhment. 1. The fouls of the Righteous go prefently at death to Chrift in Paradife or Heaven*, and the Wicked to mifery. which is Hell. i. Chrift's fecond glorious coming is the day of our great Deliverance and Joy, which all true Believers love and fhould long for. 3. The Doctrine of the Refurrection is fully opened by Chrift, Job. y. and by ?*»/, 1 Cor.\$, Of which Chrift's own Refurrecti- on is our Pledge. 4. The laft judgment is that which endeth all Controverts, and finally and perfectly juftifieth Believers, who were but ini- tially and preparatorily juftified before. Chrift will be both Judge and our Advocate. The Law of Grace (and not Innocen- cy; is it that wemuft be judged by ; but according to the divers Editions of that Law, which men lived under. And the Works that they fhall be judged by, are the Performance or not Perfor- mance of the Conditions of this Law of Grace : For by the Works of the Law of Mofes or of Innocency, none can be jufti- fied : Nor yet by any Commutative Merits of his Faith, Love, or Gofpel-Obediencei but onely as they are the terms on which God giveththe Life which is purchafed by the Death and per- fect Righteoufnefsof Chrift \ which in the thing it felf and value is a mesr Gift, though the order of giving it is by the Law of Grace, $o elje #ooj fl©anss & amity "Boob. Grace, by which we mud be judged. So that Chrift juftifieth by his own Merits, Satisfaction, and free Gift thereon, againft the Charge of our deferving Damnation for fin as fin, againft the Law of Innocency and Works : fo be ic, we be otherwife jufti- fiable againft the Charge of being Infidels, Impenitent and Un- godly. For Chrift did not Repent and Believe for us, nor was Holy to excufe us from being holy ; but we muft Believe, Repent, and be Holy out felves by his Grace, and by thefe themfelvts be }uftified againft the falfe Accufation that we are Unbelievers, Impenitent and Unholy. Chrift doth not taV.e away the faultinefs of our Aftions, or the guilt of Sin, as fin fimply in it felf, fo as that we fhall be reputed Innocent or finlefs : But he taketh away the guilt of Punilimentjand the guilt of Sin rdpe&ivdy as binding 10 Punifh- menr, and no more. j. The Glory of Saints will be, i. In the full Perfection of their own Souls and Bodies, z. In the perfect knowledge, Love and Praife (and Service) of God, for his own fake, as the Infinite Good and Objett of Love and Praife. 3. And in the full re- ception and joyful fenfe of Gods Love to us,and to all theChurch. 4. And in the fruition of Chrift in Glory, 5. With the blevTed Society of all the glorified Angels and Saints '-, 6. And this to all Eternity. This Faith forefeeth, Love foretafteth, and we muft joyfully expeft by Hope, and feek in Obedience. 6. The Wicked fhall bemiferable with the Devil and his Ser- vants, in their own fin, and thelofs of the favour of God, and the tormenting fenfe of both on their Continences, and in bodily mifery,and defpair of all remedy for ever. II. Confm. Queft.p. You have told me what you Relieve: ieU me novo what is the full Refolution and Defire of your W 'ill ^concerning all this which you believe? Anfw, Believing in God the Father, Son and Holy Spirit, I do prefently, abfolutely and r'efolvedly give up my felf to Him, my Creator and Reconciled God and Father, my Saviour, and my Sandlifier. And Re* penting of my Sins, I renounce the Devil, the World, and the finful deiires of the Flefh. And denying my fdf,, and taking up my Crofs , I Confent to follow Chrift the Captain of my Salvation !, in Hope of the Grace and Glory pspmifcd. Which 1 daily defire and beg, Cfte ^oo? s^ang if amity 'Boofe* 9 1 beg, as he hath taught me, faying, [Our Father which art in Heaven, Sec. \ 1. IhtniU is the'Man , and according to the w 'ill we arc efteemed of God. Knowledge and Belief is but ihe entrance of Grace, to the Heart and will ', where LOVE is the Bean of the New Creature. The hour when we truly make this Hcart- Covenant and Confent, we are Converted, Sanclified^uftjfied and Adopted •, and not till then. But Children are as parts of their Parents ; who are bound to enter them into the Covenant of God} and whofe Will choofeth for them, till they have Natural Reaibn and Will to ufe them- felves. Ic is Faith in God the Father, Son and Holy Ghofl, which is only faving, and not in one alone ; even a confenting practical Faith, which is our true Chriftianity it felf : nor are we juftified by any other. 2. The Lords Prayer, being the fum of our Dc- The foregoivg J?r*;,belongeth to this Headjlt being but the ifills Prayers ex~ profecution of that good which it confented to, found the Lords and hopeth for. Prayer. Quell, i o. What is that Pra&ice jvhich by thti Covenant you are obliged to ? III. Practice. Anfrv. According to the Law of Na- * ture , and Chrift's Inflitutions, I mud fdefiring Per- fection) lincerely Obey Him, in a Life of Faith, and Hope, and Love: Loving God as God, for Himfdf, above all =, and Loving my felf as his Servant, cfpecially my Soul, and feeking its Holinefs and Salvation j and Loving my Neighbour as my felf: I mull avoid all Ido- latry of Mind or Body, and mull Worfhip God ac- cording to his Word > by learning and meditating on his Word ^ by Prayer, The Lards $upper r Thankfgiving , Praife and life of bis ni *}* cbmh - Sacrament : I mud not profane,but ho- ZZff"? ■ % ,., r 1 • 1 1 -VI t n . 1 optnea in tne lily uie his holy Name : I muft keep ho- 8th dayes Con- ly the Lords Day, efpccially in Com- ference,W mm munion with the Church- A fTcmblies : Wl'* my Un " Jmuft honour and obey my Parents, vcrlal Concorr ^ Magi- 9 2 c^e &001 ^ang ff amity TBoofi. Magiftrates, Paftors, and other Rulers : I mult no t wrong my Neighbour in thought, word, or d?ed, in his Soul, his Body, his Chaftity, Eftate, Right or Pro- priety h But do him all the good I can : and do as I would be done by -•> Which is fummed up in the Ten Commandments , \_Godjpake aUtbefe words fiyirigfiCQ.'] Becaufe the Ten Commandments are Plain themfelves , and Parents yet muft Read fuller Expeditions of them to their Families, than I muft here lay down , I (hall give no other Ex- pofition of them, hut oncly , i. That every Commandment both forbiddeth Evil , and commandeth the contrary good. i. That every Commandment reacheth to Thoughts and Affecti- ons, Words and Actions. 3. That the things Commanded are pot to be done always, but in their proper feafons : Eut nothing abfolurely forbidden muft ever be done : But things forbidden onely in fome cafes, may be done out of rhofe cafes. 4. That the Commandments muft be underftood by ChriiVs Expofition, with the addition of his Gofpel Inftirutions : and obey'd as Chrifts, joyned to the New Covenant •, and not as given by Mofes, as belonging to the Covenant of Works made w+fh the jnrs % or as part of the Covenant of Innocency made with Aiarn at the firft. Afliort ib9CK lodipfwijlandfriqrt Vfjqfafot Families^ for Morning :i )wfa cYioiO vtud'&i&uitg*. vio bnc /vfib vd wodd A* Lmlghty, All-feeing and rood Gracious God ! «/"\- fhe World and all therein, is made ) maintained, i ariditodared b-y thee ; Thou art every where prelent, ; beiiigi|ffoye>rhanthe foul 01 all the world. Though . thou art revealed in thy Glory to thofe only that are i in Heaven, thy Grace is ftill at work on earth, to pre- pare men for that Glory : Thou madeft us not as the Bealrs that perifh, but with reafonable Immortal Souls, ro know, and feek, and ferve thee here, and then to live with all the blefTed, in the cverlafting light of thy Heavenly Glory, and the pleafures of thy perfect Love and Praile. But we are aihamed to think how foolilh- ly and iinfully we have forgotten and neglected our God and our fouls, and our hopes of blefled Immor- tality \ and have overmuch minded the things of this viiiWc tran fito ry world, and the profperity and plea- sure of this corruptible rlefh, which we know mull turn to rottennefs and dull. Thou gaveft us a Law which was juil and good, to guide us in the only way to life j and when by fin we had undone our felves, thou gaveft us a Saviour, even thy eternal Word made man, who by his holy life and bitter fufferings,reconciled us to thee, and both purchafed falvation for us, and re- vealed it to us, better than an Angel from Heaven could have done, if thou had ft fent him to us linners on fuch a mcflape ; J5ut alas how light have we fet by our Re- deemer I and by all that Love which thou haft mani- tdlcd by him, and how little have we ftudied and un- f derftood dinners! Forgive the fins of our ' namral a pra#y Fi -the follies of our youth, and all the ignorance,^ ligence, omiilions and commiflions of b^-W&^i give us true Repentance for them, or t\T(t Vft£ kfibfy -that thou wilt not forgive them. Our life^^Bfit rfeva fh#dosjvr*hat pafTeth away , and it W^htf r 4&rai foment till ;we rnuft leave this world^ L afH ;i ;a$pHr obefor^ &%,toi^ve up our account v^p^ 1Cto3ii ^^d for ever as here we have prepared. Sfr^uftP w^^fie -Jbeforc thou haft turned our hearts froiit^ftftP ffifftl 'Jfetri and world to thee by true Faith aiKP £ I?qSft- r^ance > we (hall be loft for evermore. OivtfWjis ■ that ever we were born, if thou forgive %$ tthr • fins, and make us not holy before this m('4f c tn^?cr- bfc&i life- be at an end! Had we all thel fl^ I( #nd plia.^rcs of this world, they would ; m<^ £ ^v¥*is ..in d^;^gr^e^ forrows. We knQW^$^^ a$%ur ■ life is bat the time which;, thy : i&frt^^ld^^H 1 Ws to prepare foy deatb; Therefore We^w&f^^f^FfefT' . cur repentance and preparation to a r(ic& :n H§#? %it • now Lord, as if it were our M and'^-l^^^as, weearneftly beg' thy pardoning and bi&tifrfirig^Y&ce through the merits an| ; '"ti^r^o^ c c^V^wrY^ife- , fe that we may glorifc trty &mi?W?'&& ^BrcH^Hou • - dcli^hteft not 'in the ff&ffW faritiSpXhuMX&cv that th<$ return audf^^mm^m^ii £ v^iU Jfomed us f? % j^Mh^S^ «flaW!jT imaC us I lpting :h us to deny all ungodfr- to live fobcrly, righteouily, Let it be our chkfeit and to lay up a trcaiure fure of a blefTed life with ifi^^r^uietlyto t.rufl: thee with foal and body. jfljf^thrul in our callings, and our duties 'to ;.one another, and to all men, to our fuperiours , t- cjuals and inferiours \ Elcfs the King, and all in atf- 2jf*W%v£^£ ^9 mav nvc a < l u ^ ct anc * peaceable life in all godlinefs and honefty: Give wife, holy,, md -^S^a^k ( ^iors to all the Churches of Chriit, and hlfelhfi&A Peaceable minds to the people : Convert- ? jhe, j^eat^^, find Infidel Nations of the world : And ca'ufe us, and all thy people, to feck rirft the Hal- lowing of thy Name, the coming of thy Kingdom, snd the doing of thy Will, on Earth as it is done luff ?fe^f en / Pive us our daily bread, even all things xccifaryr to life and godlinefs, and let us be there- j-Ri^^fifplfntj Forgive us our dayly fins , and let -libytfoPVfc and naercy: conftrain us to love thee a- Y[jfeQ.»"plt3v?pd.(or thy fake to love our Neigh- .o^rs-^o^.felves, and in all our dealings to do juftly and mercifully, as we would have others do iOftei us !:»dKccp us trom hurtful temptations, from -{jjfoa and from thy judgments, and from the malice of our fpiritual and corporal enemies: And let all :ur Thoughts, Affections, Paihons, Words and Actions, f 2 be t oo q^et&oo?@apg4BMg;g^^- i ' be governed by thy word and fpirit to" thy Glory": Make all our Religion and obedience plcafant tousv and let our ibuls be fo deli&hied in - tiK\ Prajfc ot thy Kingdom, thy Power, and > thy Glory, ' ffik it may fecure and fweeten our laEou* by day, ret| by night, and keep us in a longing ar hope of the Heavenly GJdry: And 1 our Lord Jefus Chriu, and- the L oar Father, and the Communion of th. be with us now and ior ever, Am:?:. and our ffl i'bns i 1>oO bniwrtot oi inn* titli 2J&W rfoiriv/ 3VT nil yd r:'3riw brie to 13 rtrcl Jn'Jl/ibBri uonYtt ■ 1+ j nan; (d OfJw t tl£Cfl odbn/B ^-jfboJajj o o) ii bslsov k OVifi bite yd Li friitfltfQ and let me be a Companion of them that fear thee. Let my daily delight be to meditate on thy Law and let me never have the mark of the Ungod ly, to be a Lover of Plea- fures more than of God. Furnifh my Youth with thofe Treasures of Wif- dom and Holinefs, which may be daily increafed and ufed to thy Glory. All this I beg and hope Merits and Interceilion of Jefus Chriu\conduding in the words which he hath taught us > Our Father which art in Heaven, Hallowed he thy Name. Thy Kingdom come. Ihy JVil! be done , on Earth as it U in Heaven. Give lis _ r 96 c^e t^oo? Q&SM& family JSooft. us this day our daily bread. And forgive us our trefyaffes, as we forgive them that trejpaft againfi its. And lead us not into temptation > But deliver us from eviU For thine is the Kingdom, the Power and the Glory, fir ever* Amen. The Cfce 0oo? 93ati0 family TBoofi. 97 ihe Frayer of a Penitent Sinner^ celletted out of the ? falms, LOrd, from the horrid deep my cries Vm>iy*il afcend unto thine Ear, Do not my mournful Voice defpife, but my Petition hear. I do confefs that I receiv'd pc ^- #■ * my very fhape in fin : In it my Mother me conceiv'd and brought me forth therein. Numberlefs Evils compafs me, • pr«l, ^ , t2t my iins do me alTail : More than my very hairs they be, fa that my heart doth fail. But there is Mercy to be had pf a l. 150.4, with thee, and pardoning Grace^ That Men may be encouraged with fear to feek thy face. Have mercy Lord, and pity take - f > 4 , • i • j'/i r ria1.5i.ro on me in this diltreis, For thy abundant Mercy fake blot out my Wickednefs. My youthful iins do thou deface, pfal. 25. 7V keep them not on Record •, But after thine abundant Grace remember me, O Lord. If thou the failings {houldfl: obferve even of the moil Upright', Pfal. 130.1*' Anc* ^8 cfte ffioo? ffiang family TStn% And give to them as they deferve, who mould ftand in thy fight ? Pfal. 32* i. O bleffed is the man to whom' are freely pardoned All the tranfgreilions he hath done I whofe fin is covered ! Pfal. 32. 2. Bleffed is he to whom the Lord imputeth not his fin > Whofe heart hath all deceit abhorM, and guile's not found therein ! Pfal. 51- 9> Lord hide thy face from all my fins, and my mifdeeds deface. O God make clean my heart within^ renew it by thy grace. HSU 51. 8- o then let joy and gladnefs fpeak, and let me hear their voice > That fo the bones which thou didft break may feelingly rejoyce ! Pf.119.5,*. O that my waies thou wouldftdiredt y and to thy Statutes frame ! Which when entirely I refpecl: then fhall I know no (hame. Pfal.19. 12. what mortal man can fully fee, the errours of his thoughts ? Then cleanfc me, and deliver me from all my fecret faults : From every prefumptuous crime thy fervant Lord reftrain V And let them not at any time dominion obtain. Thou Cije fdoojt spams f amity 'Book 99 Thouart my God ! thy fpirit is good ! Pfa.i43.io. thy fervants foul inftrudt In thy Commands, and to the land of uprightnefs conduct. With upright heart Tie fpeak thy praife, p when I have learnt thy word : 7| 8.' u *' Fain would I keep thy Laws alwaies ! forfake me not O Lord. A Pfalm ofTratfe to our 'Redeemer : efpecially for the Lords day, 'The FirftPart. BLefs thou the living Lord my foul > His glorious praife proclaime : p &« I0 3« *» Let all my inward powers extoll, and blefshis Holy Name. Forget not all his benefits '-> 2 . butblefs the Lord my foul: Who all thy trefpafles remits, 3. and makes thee found and whole. Who did redeem and fet thee free, 4* from Deaths infernal place ! With loving kindnefs crowneth thee 3 and with his tender grace. As far as is the Suns uprife 12.' in diftance from its fall v So far our great Iniquities he feparatcs from us all. Behold what wondrous love on us 1 Jok the Father hath beftow'd ! G 2 That ioo €%e ffioo? ffiang Jf amity Boos, That we fhould be advanced thus, and call'd the Sons of God. Pfal. 65. 3. Becaufe thy Loving-kindnefs is better than length of dayes , And pretioufer than Life it felf, my Lips (hall fpeak thy Praife. Thus will I blefs thee all my dayes, and celebrate thy Fame: My hands I will devoutly raife in thy moft 'Holy Name. With marrow and fweet fatnefs fill'd my thankful Soul (hall be > My mouth (hall joyn with joyful lips in giving Praife to Thee. Pfal. 13.25. For whom have I in Heaven but Thee ? A nor is there anyone In all the World defir'd of me befides thy Self alone ! 26. My Flefti confum'd, my Heart as broke, I feel do fail me fore : But God's my Hearts uufhaken Rock, and Portion evermore. 2 7* For they (hall all deftroyed be that far from Thee are gone : They that a whoring go from Thee (hall all be overthrown. 23. Neverthelefs I do remain continually with Thee : By my right hand thou doll fuftain, and (irmly holdeit me. An 4H?e SSooj $®an$ family j&oofi. IOI And In the crowd and multitude Pfal. 94.19; of troubling thoughts that roul Within my Breaft i thy Comforts reft, and do delight my Soul. With the juft Counfels of thy Word, VCiL «. ^ fafely thou wilt me guide, And wilt receive me afterwards in Glory to abide. jf/; And with thy righteoufnefs embrace the upright hearted one : Pfal. 50. 1* That ** m y ton g u e may ling thy praife, and never lilent be. O Lord my God, even all my dayes will I give thanks to Thee. 'the Third Part. C»k. 2. 14. f^* Lory to the Eternal God, V_J in his tranfcendent place : Let Peace on Earth make her abode : let men receive his Grace. pfti,i 49 ,i, Praife ye the Lord ! ling unto him a Song not fung before : In the aiTemblies of his Saints, with praifes Him adore. . The Holy God his great delight doth in his people place : And the mofr High will beautify the meek with faving grace. 5? Therefore let Gods Redeemed Sajnts in glory joyful be i> r* And let them raife in his high Praife their voice continually. Lord • ^ ■ Lord, all thy works do fpeak thy praife, Pfa.145.iq? and Thee thy Saints ihall blefs : They fhall proclaime thy Kingdoms fame, 1 1 . and thy great Power exprefs ! To make known to the Sons of men, 1 2 « His Ads done mightily : And of His Kingdom Powerful!, the Glorious Majefty. Thy Kingdom everlafting is, it's Glory hath no end : **' And thine alone Dominion through ages doth extend. The Elders and the blefTed Saints Rev « 4* s. who do thy Throne furround, Do never ceafe by night or day thefe Praifes to refound, O Holy, Holy, Holy Lord, Almighty God alone ! Who ever Hath been, and ftill Is, and ever is to Come. Worthy art Thou Lord to receive * l * Glory and Honour fUll i For all the world was made by Thee to pleafe thy BlefTed will. The Song of Mofes and the Lamb, they fing with one accord. Great are thy works and Marvellous Almighty God our Lord: Juft arc Thy waies Thou King of Saints, and True is all thy Word, G 4 Who 04 Ct)e Poo? gteitf iff amity "Book* 4, Who would not fear and glorifie thy Holy Name, O Lord > Rev. 5. is The Lamb is worthy, that was flain, of Power and Renown, Of Wifdom, Honour, and to wear the Royal Gforious Crown, p. For thou our Souls redeemed halt by thy molt precious Blood, i$j And made us Kings and facred Pricfts to the eternal God. .Jbe Fourth Tart. Vu\ 107 8. (~\ T ^ at Man ^ mc ^ would praife the Lord ! * K~S for his great goodnefs then ! And for his Works molt wonderful unto the Sons of Men ! 2 2 . And let them offer Sacrifice of Praife unto the Lord, And with the ihouts of holy Joys His wondrous Works Record. Pfgl 96.2. Sing to the Lord, and blefs his Name > His boundlefs Love difplay : His faving Mercies to proclaim, ceafe not from day to day. P&1.29.2. O Wormip ye the Worlds great Lord ! & 9.6. 9- in beauteous Holinefs ! Let all the Earth with one accord with fear his Name confefs. ) J j L ct the exalted Heavens rejoy'cc- •and kt the Earth fre glad J The C&e #00? $&an$ Jfamity TBooft* !°5 The Sea with its applauding noife triumphant Joyes fhall add : Before the Lord ^ for he doth come, He comes the Earth to try : The World and all therein to doom, with truth and equity. O all his Angels, blefs the Lord ! ye that in itrength excel ! That hearken to his holy Word, and all his Laws fulfil. O blefs the Lord all ye his Hods, and Minifters of his : And all his Works through all the Coafts where His Dominion is. 13- 2i; 22. Blefs thou the Lord, my Soul ! My mouth 22. his Praifes fhall proclaim : Pfai.145.21 Blefs him all Flefh > All that hath breath, PfiL 105.6. praife ye the Lord's Great Name. APfalmofFraife, I'othe'Tune o/Pfal. 148. The firfe part. 1. KT E holy Angels bright, Angels. I which Hand before God's Throne, And dwell in Glorious Light, praife ye the Lord each one ! You there fo nigh, Fitter than we Dark Sinners be. For things fo high. 2. You bleffed Souls' at Reft, who fee your Saviour^ face, Whofe The glor- fied Saints, io6 WW 1^oo? $&m$ tf amity •Book* Whofe Glory, even the Leaft, is far above our Grace, Gods praifes found As in his light With fweet delight You do abound- ffeeWorid, 3. All Nations of the Earth extoll the worlds Great King ! With melodie and mirth his glorious praifes fing i For He (till Reigns, And will bring low The proudeft foe That Him difdaines. The church. 4. Sing forth Jehovah* s praife, ye Saints that on him call ! Magnifie Him alwaies his holy Churches all ! In him rejoyce, And there proclaime His holy name With founding voice. My Soul. 5. My Soul bear thou thy part, triumph in God above ! With a well tuned heart, iing thou the fongs of Love ! Thou art His own, Whofe preciousblood Shed for thy good His Love made known. *, He cpe ffoo? flgang family goofi. io 7 6. He did in Loves beg in, renewing thee by Grace •' Forgiving all thy lin> ihewed thee his pleafed face ! He did thee heal By his own Merit : And by his Spirit He did theefeah 7. In faddeft thoughts and grief, in iicknefsj fears and pain I cry'd for his relief and did not cry in vain ! He heard with fpeed, Andltilllfound Mercy abound In time of need. 8. Let not his Praifes grow, on profp'rous heights alone, But in the Vales below let his great Love be known ! . Letnodiftrefs Curb and controul My winged foul, And praife fupprefs. p. Let not the fear or fmart The Second of hischaitizingRod, Part * Take ofTmy fervent heart from praifing my dear God ; Still let me kneel, And to him bring This offering, "yvhat ere I feel. 10. Though io8 Cfce ^oo? slangs Let Faith keep up my Heart, to Love God True and Juft : And all my dayes Let no Difeafe Caufe me to ceafe His joyful Praife. 12. Though fin would make me doubt, and rill my Soul with fears i Though God feem to (hut out my daily cries and tears i By no fuch frolt Of fad delayes Let thy fweet Praife Be nipt and loll. 13. Away diftruftful care, I have Thy Promife Lord : Tobanifh all defpair I have Thy Oath and Word ! And therefore I Shall fee thy face 3 And Cije &m $0an$ jfaroity TBook io? And there thy Grace Shall magnitie. 1 4. Though Sin and Death confpire to rob thee of thy Praife : Still towards Thee Tie afpire, and Thou dull hearts canft raift I Open thy door, And when grim death Shall ftop this breath, Tie praife Thee more* 1 5. With thy triumphant Flock, then I mail numbred be > Built on th 5 Eternal Rock his Glory we (hall fee. The Heav'ns fo high With Praife fhall ring And all mail fing In Harmony. 16. The Sun is but a (park from the Eternal Light > Its brighter! beams are dark, to that moft Glorious Sight. There the whole Chore With one accord Shall praife the Lord For evermore. Bcoks no Cijel&ooj^angtf amity 'Boofc. Short INST RUCTIONS/^ the S I CK , to be Read by the Mafier of the Family to them^ or by them/elves ; efpeciallj the Unprepared. THote happy perfons who have made it the chief care and buflnefs of their lives, to be always ready for a dying hour, have lealt need of my prefect counfel : It is therefore thofe unhappy Souls , who are yet unprepared, whom I (hall now Inftrudr. And, O'that the Lord would blefs thefe Words j and perfoade them yet, ere Time be gone ! If fin had not bewitched men, and made them Mongers of fenilefnefs and unbelief, it could not be, that an Endlefi Life^ [ofitre, fo near, could be fo fottimly made light of all their lives, as is by moft, till they perceive that Death is ready tofurprize them. But , poor finner, if this have been thy Cafe, fup- poiing that thou art unwilling to be damned , I carneftly intreat thee in the Name of Chri/i, for the fake of thy Immortal foul, that thou wilt prefently lay to heart thefe fhort Iniirudti- ons , before Time and Hope are gone for e- ver. I* A) Cfie ^oo? 90am ? thy Maker : and that not in the fecond Place, with the leavings of the flefh * but in the firji place, and with all thy Heart and Might. If this had been indeed thy Life, God would have been rhy portion, thy Father and thy Defence,and thou mightft have liv'd and dy'd in peace and comfort, and then have livM with God for ever. And mould not a Creature live to the Ends and Ufes which it was made for > Muft God give thee all thy powers for Him- ielf, arid wilt thou turn them from him, to the fervice of the fleih , and that when thoa hadft vowed the contrary in thy Baptifm I How wilt thou anfwer for fuch treacherous ungodlinefs ? II. It is time for thee now to haveferious Deut.52.2 thoughts of the Life which thou art going to. If M 3tt6 - *0, thou couldit ileepily forget it all the way , it Matthias. is time to awaken when thou comeft almofr *£™ r - 2 18 there. When thy friends are burying that & 5 1,718,9*. flefh in the earth, which thou didit more re- Phl1 ' 3, ^* gard than God and thy Salvation, thy Soul*TBeCi. rriuit appear in an endlefs world, and fee ^pe°t 4 ,i& thofe things which God foretold thee of, and thou would ft not believe, or fet thy heart upon. As fdon as Death hath opened the Curtains, O what a light muft thou prefently behold ! A world of Angels 1 1 2 c&e 1&oo? qsaitjs tf amity 'Boos* Angels and of holy Souls adoring and prai- fing, and admiring that God, whom thou didft refufe to mind , and love, and ferve : A world of Devils and damned fouls , in torment and defpair , b ewailing; their con- tempt of Chrift and Grace, their neglect of God and their Salvation \ their ferving the Flefh , and loving the World, and wilfully loiing the time of Mercy, and all the means which God voucnlated theinT Believe it Sinner, there is an Endlels Joy and Glory for the Saints, and an Endlefs Mifery for all the Ungodly ', and one of thefe mult quickly be thy cafe. Thy ftate is changeable while thou art in th e Fl efh \ if thy Soul be mifera ^ ble ., there isTyet a Kemedy \ it's polfiEIe Chrift may renew and pardon it: • But as foon as thou goeft hence, thou entereft into a ftate of Joy or Torment which muft never change \ no not when millions of years are pad. And doft thou not think now in thy conference that fuch an . Endlefs mifery fhould have been prevented with greater care and diligence, than all the furTerings of this life? And that the attaining offuch an End- lefs Glory, had been worth thygreateft care and labour > And that it is far better to fee the Glory of God , and be filled with his Love, and joyfully praife him with his Saints and Angels for evermore, and by a holy life to have prepared for this j than to pleafe the Flefh, and follow the World a little while, and be undone for ever ? Haft thou got more by the World and Sin than Heaven is worth ? Thou C^e i&oo? $&m$ family 'Book 1 i 3 Thou art almoft at the end of Worldly plea- sures 9 and halt all that ever they will do for thee \ but if God had had thy heart and fervice, he would not thus have caft thee off h and his Rewards and Joys would have had no end. O how much happier are the blelTed Souls inHea- ven than we / III. And feeing you are fo near to the Judgment of God , where your Soul mull ' ' » u receive its final Sentence, it is high time now -Cor.13.5. to judge your felf and know what eftate your Soul is in i whether in a (late of purification , or of Damnation ?_ for this may be certainly Known if you are willing. And ririt you mult know, who they he whom Chrift will jujUfe^ and whom he will Condemn ? And this the Word of Godwill tell you i for he will Judge them by that Word, In a word " All thofe Cf whom Chrift will juftirie and fave, are made J 2 °cor^i£ cc new creatures by the renewing work of the EpheCi.ig. Sant-ti- H ricd 1 1 4 fl%e ffioo? ffiang family Tg oofc Pro^i 7 !. 1 ^. " titied ? and ^ aved b Y mm ' refolving, what- Job 8.1 3.14 cc ever it coft the rlefh, to fland to this choice and Covenant to the death. ~| This is the cafe of all that Chrilt will juftifie and fave : The reft who never were thus renewed and fan drifted, will be condemned, as fure as the Gofpel is true. - Therefore let it be fpeedily your work to try, whether this be your cafe or not. Have you been thus enlightned, con- vinced, and renewed, to believe in Chrilt, and the life to come, and to give up your felf in a faithful Covenant to God your Father^ your Saviour and your San&ifrer, to hate your tin, and to live and love a holy life, in mortifying the flefh, and feeking Heaven before the World ? If this be not your cafe, I mould but flatter and deceive you, to tell you of any hope of being faved till you are thus renew- ed and juftified. Never imagine a lye, to quiet you till help is paft. No one that is un re- generate or unholy, (hall ever dwell with God. Yet you may be faved, if yet you wil be tru- ly converted and fandtified h but without tkw y ailuredly there is no hope. IV. Therefore I counfel you in the Name Luke 1 5.3,5 of Chrift, to lookjbacl^upon yourfinful life with M«ci il\z.f orrow * I10t on ty becaufe of the danger toyour ° felf but alfo becaufe you have offended God \ What think you now of a finful and of a holy life * Had it not been better that you had va- lued Chrift and Grace, and lived in the love of God, and in the joyful hopes of the life to come, and denied the linful defires of the flefh and been ruled by the Law of God, and fpent your €tye fSoojt spans? family TBoofc i i 5 your time in preparing for Enernity > Do you not heartily wifh that this had been your courfe } Would you take this courfe if it were to do again, and God recover you ? Repent^ repent, from the bottom of your heart, of the time you have loft, the mercy you have abufed, the grace you have relifted, of all your flejhly , worldly deiires, words and deeds, and that you gave not up your foul and' lifeto the Love of God and Life eternal. V. And now refolvedly give up your felf in Mat * ,2 - 2 ^ a hearty Covenant to God / Though it be late A£b.i'x.?& he will yet accept and pardon you, if you do it in fincerity. Take God for your God, your portion and felicity, to live in his love and praife for ever * take Chrift for your Saviour to teach, and rule, and juftirie you, and bring you unto God '■> and the Holy Spirit for your Sandtifier: And certainly he will take you for his Child. But fee that you be truly willing of his Grace, and refolved never to forfake him more. O happy Soul, if at laft the Lord will pfai. 78.94. make this change upon thee I And Fie tell He ^ 5, | 6 'JJ you certainly how to know, whether this late &io'.i6. # Repentance will ferve for your Salvation, or J CTf 3M°* not ? If it be but Fear only that caufeth your Repentance, and the Heart and Will be not renewed, but you would turn again to a flefti- ly, worldly, and ungodly life, if you be re- covered i then it will never lave your Soul : . But if your Heart your Will your Love be changed, and this change would hold if God recovered you to health again, then doubt not of Pardon and Salvation. H' a VI. And 1 1 6 ©§e f^oo? status tfamity "Boos. Phil. i. ir, vi. And if God have thus changed your 2 cor- 5. s. heart, and drawn it to himfelf, be thankful Rev. 14.13. f or [ o rcat a m crcy. O blefs him for giving John 17.24. you a Redeemer and a San&irier, and the par- Re^ l X\%. ^ on * n S Covenant of Grace ! And now be not i 2 . afraid or loath to leave a finful world, and come to God. Pray harder for Grace and pardon than for life. Commit and truft your Souls to Chrift : 'He had never done fo much for fouls, if he had not loved them, and been willing to receive them. Kow wonderfully came he down to man, to bring up man to the light of God ! He is gone before to prepare us a Manfion in the City of God \ and hath pro- mifed to take us to himfelf, that we may dwell with him,and fee his Glory ! The world which you are going to, is unlike to this : There, is no pride, or luit, or cruelty, oppreiTion, de- ceit, or any fin \ no wicked men to fcom or perfecute you > no vanity to allure us j no- Devil to tempt us \ no corruption of our own to burden or endanger us j no fears, or cares , or griefs, or difcontents \ no poverty, fickneis pain, or death \ no doubtings of the love of God, or our Salvation : But the light of God and the feelings of his love, and the fervent flames of our love to him, will be the everlaft- ingpleafureofthe Saints. Thefe will break forth into triumphant and harmonious thanks and praife in the prefence of our glorified Re- deemer, and in concord with all the heavenly Hoils, the BleiTed Angels, and the Spirits of the jult. This is the end of Faith and Holi- nefs- Patience and Pcrfeverance ; when Hell is is the end of unbelief, ungodlin^ fcnfualitv ' and hypocrifie. How juftly are «4 condem >j ned who fell their part or endleis )^ ?s r [ fhadow and dream of traniitory pkr J * / and can delight more in the filth of tin, 7 * in a fading vanity, than in the love of G && and the fore-thoughts of Glory ! w T .^ r l 0V( ; can be too great? what d<> r -*es too recent? what Pray and Labou* - ca n be too h^h > what Sufferings too } ^ear for fuch a BleiTedn^ > VII. Laftly, r riecaufe there are many cafe* of the Sick w 1 nich require the prefenceof aj«- A** 2> y ^ dicious Dr owe, if it bepoftible get the help of pftjSIjj- fuch \ ; rf not, remember that God is juft in ^' deny* ^ngofmen that mercy in their diftrels, whi( -h in time of their health and profperity the y rejected with fcorn and contempt : and Cle ave to him whom you may enjoy for ever. H 3 / > O* ?3HUl Thefe Books following are mblifhed b^y Mr. Richard Baxter, and Printed ^ r ^ ev - , ^-^. mons , at the Princes Arms n § / t,.^;^ Church-yard. i. TJIs Chriftian Dircftorv.or-^uro of Pra&ical The" Fl ologie.and CaO-* of Confcience, in tour parts, i. Chriftian Ethicks. , °' Private Duties. 2. Chrifiian Oeconomicks, or TT ' ami W Duties. 3. Chriftian Ecclefi- afticks, or ChV jrcn Duties. 4. Chriftian Politicks, or Duties to ot'-' R^^rs and Neighbours, in folio. 2. His Aphorifms of Juftitication. 2 # t\ he Saints Everlafting Reft, in quarto. a Plain Scripture proof of Infant Church- memDer- n^jp and Baptifme, in quarto. r t. The right Method for a fettled Peace of Con- fcif'Inct , and Spiritual Comforts, in thirty two Di- xe , fttons, in otiavo. 6. Chriftian Concord : or the Agreement of the , AfTb:iated Paftors and Churches of fTorcejier-jhire, in quarto- 7. True Chriftianity, or Ghrifts Abfolufe Dominion, , <&c. IntwoAlIize Sermons, Preach' d at Worcejhr , in I twelves. 8. A Sermon of Judgement,Preach'd at Pauls London^ I "Decenb. 17. 1654. and now inlarged in twelves. 9. Miking light of Chrift and Salvation, too ofc the ifTue of Gofpcl-Invirations, manifefted in a Sermon Preached at Laurence Jewry in London, in ofiavo. 10 The Agreement of- divers Minifters of Chrift in the County ot Worcefter, for Catechifing, or Pcrfonal ififtru&ing all in their feveral Parifties that will confent H 4 there- rtereu.nto-, containing,/ The Articles of our Agree- ncm ■ i An Exhort^™ - s t0 a true Conversion, &c. in quarto. 15. One Sheet for the Miniftry, againft the Ma \\g, m nantsof all forts. 16. A Winding' Sheet for Popery. 17. One fheet againft the Quakers. 18. A-fecond fheet for the Miniitry, &c» 1$. Directions to Juftices oi the Peace, efpecially in Corporations, to thedifcharge of their duty to God, &c* 20. The Crucifying of the World by the Crofs of Chrin, &c. in quarto. 21. A call to the Unconverted to Turn and L've, and accept of mercy, while mercy may be had, as ever they would flqd mercy in the day of their extremity > From the Living God : To be read in Families where any are unconverred, in twelves- 22. Of faving Faith: That it is not only gradually, but fpecihcally diftindr from all common Faith. The Agrevment of Richard Baxter with that very Learned confenting Adverfary,that hath maintained his Affertion by by a pretended Confutation in u e « n i rtf n ; jftT" fc*r* B,nk of Sfctftfrv and %'S /'^ I SbCf " 23 . Directions and Pafwation^ f ***"/ / fio n ;^.in«fl w . ° afound Convet- 24. The Grotian Religion difcoveu ■ we invl ta- tion of Mr. Thomas Pierce in his Vmc K>* zi ni wU h a Preface, Vindicating the Synod of Jfrf*W&*» *^ — - lumnies of the new lilenus \ w*^&avid y Peter, &c. and the Puritans, and Sequel' -»-«on$, &*• from the cenfures of Mr. P^rce, in oF-'*™' 25. Confirm^ 110 " anc * Reftauration , the necefTary means of Re' formation and Reconciliation, in ottavo. 26. Fiv e Difpucations of Church Government, in quarto. 27 . A Key forCatholicksto open the jugling of the Jef «J'ts, and fatisfie all that are truly willing to under- i\3 ind, Whether the caufe of Roman or Reformed Churches b eof God > and to leave the Reader utterly unexcufable r hat after this will be a Papift, in quarto. 28. A Treaiifeof Self-denyal, in quarto. 2p. His Apology againft the Exceptions of Mr. Bfakg, Kendal, Crandon, Eire, D. Moulin, in quarto. 30. The unreafonablenefs of Infidelity, in four parts, &c. in ottavo. 3 1 . The Worcefter-Jbire Petition to the Parliament, for the Mini ft ry of England, defended, &c. in quarto. 5*. His Holy Common- Wealth, or Political Apho- riitns. opening the true Principles of Government, &e 9 in ottavo. 33. His Confeffion of Faith, &c. in quarto* 34. His humble advice, or the heads of thofe things which were offered to many honourable men in Parlia- ment, in quarto. 35. The Quakers Catechifnv, or the Quakers Que- stioned, in quatro* 3^« An ** quarto. ^ ^ r# p^ f or Pacification, in a 8 ainft P°P«y> <^- in 39.' CatholickU...-^. ortne only way to bring us all to be of one Religion t> - .. in f ^^ 40. The True Catholick, and <- - atholick church de . fcribed, in twelves, &c. 4 1 . The fucceffive vifibility of the Cbtt> ^ f w hich Proteftants are the foundeft members, &c. in 0. \ AV0% 42. A Sermon of Repentance. 43. OfRightRejoycing. 44. A Sermon of Faith, before the King. 45. A Treatife of Death, 46. The vain Religion of the Formal Hypocrite, &c in feveral Sermons Preached at the Abbey inWeJlminjier> in twelves* 47. Two meets for poor families, &c. 48. Short InftrucVions for the Sick, ijheet. 49. A Saint or a Bruit, &c. in quarto. 50. The mifchief of Self*ignorance, and benefit of Self acquaintance, in oSavo. 51. Urtiverfal Concord, &c. in o&avo. 52. The laft work of a Believer, &c. in twelves.. 53. The Divine Life, in three Treatifes : The firft, of the Knowledge of God : The fecond, of walking with God : The third, of converting with God in Soli* tude, in quarto, 54. The Reafons of the Chiiftian Religion, &c» 55. Directions for weak diftempered Chriitians to grow up intoa confirmed (tare of Grace, &c. 2. The Characters Characters of a found confirm^Q^j^ ~— ; — fr* imprint on mans mind the true ^ e l * n ' Wntff h l ° GodlinefsandChriliianity, in o8 s# r e °ncep' |ptl oi 56. Now or Never, in twelves. ' i 57. The Life of Faith, in three par . v f ^ 58. The Cure of Church Divifions [ a <* rji re &jons for weak Chrimans, to keep them from - being Dividers and Tioublers of the Church, IP ..tf&nw. 5p. A defence of the P rinciples of Love, which are neceflary to the Unitv , and Concord of Chrittians \ and are delivered in a n ^ook called the Cure of Church Di- vifions, ino&7 '«>. 60. A ff -^ond Admonition to Mr. Edward Bag(haw, written f *° call him to Repentance for many falfe Do&- rines,C -rimes, and efpecially fourfcore palpable Untruths in r matter of Fad:, deliberately Published by him in two fm all Libels, in which he exempli fieth the Love- killing ar id depraving Principles of Church Dividers : and telleth { he World to what men are haftning, when they llnfully ivoid Communion with true Churches and Chriftians, for tolerable faults, in eSavo. 61. The difference between the Power of Magiftrates tnd Church Paftors, and the Romane Kingdom and Ma- giftracy, Under the name of Church and Church-Go- vernment, Ufurped by the Pope, as liberally given him by Topijh Princes, in quarto* 61. The Church told of Mr. Edward Bag/haws Scan- dals, and warned of the dangerous fnares of Satan, now laid for them, in his Love-killing Principles, in quarto. 6$. The Duty of Heavenly Meditation, in quarto. 64. How far Holinefs is the Defign of Chriftianity, in quarto* 65. Gods goodnefs Vindicated with refpecl: to the Po&rine of Reprobation and Damnation, in twelves. 66. The 65. The Divine App/ tment of th? Lords <*ay, in - ^Z^L Reafon/ r thc Chriftian Religion, and no Reafona|» • rt \ t /(wives. <*8. Sacrii i Cv / 1( y^ > ^ erfionn ^^e,Miniftry rebuked : anrl Tolerafi5> ^/eiching of the Gofpel vindicated, <£•<:. Being an Anfwer.^o a gcok, entitukdi toleration not tobeabufed, &c. inoltdi^-^ 69. The certainty ot ' Chiii. Vanity without Popery: or Whether the Catholkk Proteftan. t $ or the Papifts have the furer Faith? 70. Full and eafie fatisfa&ion, which W the true and iafe Religion, in a conference between a Douc s t er, a Pa- pift, and a Reformed Catholick Chriftian, in fo; ., r parts> in o&avo. Thefe Bo ohj following are alfo Printed for Nevi I Simmons, at the Princes Arms in St. Paul* ; Church-Tard. THe Novelty of Popery oppofed to the Antiquity of true Chriliianity : by Peter Du Moulin D.D. in folia. A Commentary Or ExpoGcion upon the fl*e Books of Mfcs > together with the following Books •> JoJhua> Judges, Ruth* firft andfecondof Samuels firft and (e- cond of Kings* and firft and (econd of C bromcks^ m folio. The Beauty of Magiftracy, in an Expolition on PfaU ^ 82. by thomas Hall, B. D. The Souls Looking-glafs : wherein a man may dis- cern what eftate his foul ftands in towards God, and what evidences he hath for Heaven, &c. by Edward Bnry % late Minifter of Great Bolas in Sbrop-Jhire^ in oft aw. [ The Profit of Godlinefsy fet forth in five Sermons, on 1 Tim. I Tim. 4. 8. The unprofitablencfs of worldly Gain, in four Sermons on Msrl^h. 36 37. The Parable of the Barren- Fig- rree, in feven Sermons, on L«I». 13.6,78, p. Victorious Violence in tvro Sermon^ on Afj*. 1 1.12. By Tho. Brwdalhtc)A'\n\licT of Waljhal in Stafford/hire, in ottave* The Girdle of Holy Refolul ion, in two Sermons, on 1 Pet. 1. 13. By William Gearing, Minifterof the Gof- pel, in quarto. The Love- fick Spoufe, in four Sermons on Cam. 2. 5. By William Gearing, Mimfter of the Gofpel, in quarto. A Difcourfc on Prodigious Abftinence, occafioned by the twelve months fatting of Martha Tayler. By John Reynolds, in quarto. The Dead Pallor yet fpeaking, in two Sermons Prea- ched on Bartholomew day, Aug. 24. 1662. in Bevedly Chappel. Bv Henry OJIandjhen Minifter there, in ettavo. The Chrinians daily Walk, a meet. By the fame Au- thor. A Sinners Juftifkation on the Lord Jefus Chrift, the Lord our Righteoufnefs s in feveral Sermons, by Oba- diah Grew, D. D. late Minifter in Coventry, in ottavo. The Repenting Sinner pardoned, being a brief Rela- tion of the wicked life, and penitent death of Ja* Wilfon of Wolverhampton in Stafford Jhire-, in Mavo. The Enghth School i or the readieft way to teach children, or elder perfons, to read, fpell and rightly pro- nounce Englifh » fitted to the ufeof common EngHlh- Schools i illuftrated with five brafs Cuts , by Tobias Ellis , in ottavo. Dr. Brians eight Sermon?, in otlavo. The Merchants Aid j or an help to the unskilful Ac- comptanr, containing certain neceifary Tab^s of value, and other things appertaining to Merchandize, &c. by Hugh Turford^ in o&wo* Sermons Sermons Preached on feveral occafions, fhewing, i. The Saints Reliefe in a time of Exigency. 2. The Admirablenefs of Divine Providence. 3- APrifonerat Liberty, and his Judge in Bonds. 4. The moft Re- markable roan on Earth » or the true protraidture of a Saint, \no8avo. By Sam. Blackerby Minifter of the Gof- pel at Stow Marty. The Chriitians dayly EXercife ^ or directions (hewing how every day of our lives may be fo fpent, that our ac- counts to God at death, will be both fafe and unfpeak- ably comfortable, by M. Mathews. Directions for Covenanting with God : alfo Rules for a Chriitians day lyfelf- examination, in an open (heet of Paper, by Jqfefb AMne. FINIS. -1 O O O 8-> 9 3 W o o -1 fl^Cje rT T ~~ ~'*~*/ f" £/* £^7j^y7^^^f— *"^ ^~ ^^y?*—^ p$d« <^zJ%~6^ c£m*4uJL. z/tf.l&o. \h^r^ j/^^t- 22Q. *~A»£y f*~*Uy -28$. Tccfio^ ot^U+j*. m K02J263IU.