# 4 o5 *Z* 3 S?5 fe _j i O c * 5 as ■t— » «* o * ZI *S Eh 3 ^ g *S fe c K k S M o -S / * ^ -s 3 $ § M-* o O ° &* V* • ^ ^ W < 5c -B THE Poor Man's FAMILY BOOK. i. Teaching him how to become a true Chriftian. 2. How to Live as a Chriffcan, towards God, him- felf and others, in all his relations j efpecially in his Family. 3. How to Die as a Chriftian in Hope and Com- fort, and fo to be Glorified with Chriftfor ever* In plain familiar Conferences between A Teacher and a Learner. Written by %ich. ISaxter* With a requeft to Landlords and Rich men to give to their Tenants and poor Neighbours, either this or fome fitter Book* : j LONDON, Printed by R.W. for Ncvill Simmons, at the Sign of the Princes Arms in St. PahI s Church- yardo 1674* ■ \ requeft to the Rich . 8 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 7 without re. That iv>~ ,*,/,;,-/; / think they cannot well ? words j the ignorant u^uef /mm* not : And it which is large, they have neither money, rure nor memory to make their own. Being cvoidably in this (Ir eight, the fir fl remedy lyeth. your hands ; I humbly propose it to you for the ■Is of men, and the comfort of your own, and f common goody on the behalf of chrift, the viour of your fouls and theirs, that you will be- w one Book (either thisorfome fitter). upon as my poor families as you well can. if every 1 rd would give on: to every poor Tenant it he hath, on$£ in his life, out of one yea.} s- A3 rent a renty LU™jW of what Prodigality con\u™<>+K ^£fit, thofe reafons that hindered me,did perfvvade r. ne to do fomewhat Iiki it to the fame Ends. Ace ordingly I be^an in the three or four firft dayes C Conference tofpea'k as much as I could in the lar tguage of the Vulvar though I thought it not b eft fo to hold ontothe End • i . Becaufe it woul d have made the Book too big, or elfe have nea Stated me to leave I out much that cannot (in ord er to practice; be well fpared 5 2. Becaufe I may fu ppofe that riper Chri- stians need not fo loofe a i file or method as the ignorant and vulgar do 5 A aid the later part of ) the Book fuppofeth the Reader to be °ot above A 4 the To the Reader. the lowed form, though not to be a Learned ao Curate man. The title of the Book is rough ac- cording to the defign. In the Conference with the J Malignant I have brought in only fuch obje&xons, as are now moft commonly ufed5 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 thefixth dayes Conference^ two fheets of Inftru&ions t>u- blifbed heretofore. Which I did; becaufe fuch {mall things alone are caft away and loft} and becaufe I would neither write ofie^e'r than "is heedful , the fame things, nor yet omit fo ne- ceffary a part. 1 1. That I have publifhed forms of Player 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 exped that the Catechifm fhould 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 ufed fewer words , I muft have left out fome of the neceffary matter. Hadlufed*wr^ I had overmatched the memories of the weaker fort. The more Ignorant any one is, the more words hisUnderflanding needeth? and the fewer words his Memory needeth : And who can give / the To the Reader. the fame man few and many ? I have therefore putbut/^rv intox\\z Catechifm to be Remernbredy and put the reft in the Exposition to be Read. Thole that chink that fo fhort aiummaiy as the Ora/, Z>tt& prayer and Decalogue, with the Baptismal Covenant^ which make up the firft Catechifm, is unufeful, are not of my judgement, nor of the an- cient ."Churches, w ho made thefe theteft of mens Chriftianity, and fitnefs for Chriftian Communi- on. I know that the Exposition of the longer Catechifm, is too hard for the ignorant that have n Inftru&er to open it further to them • and that • the firft part ( about God) is harder than the reft : But that is from the Incomprehenfibleneft of Gody with whom yet order requireth us to begin- and it is (o in moft fyftemes of Theologie : And the Reader that underftandeth it not at firft > muft come back) and ftudy it again ; For He that is the firft and the /aft, muft be the firft and laft of all theie ftudies. I had thought to have done as others, and have added another Catechifm with nume/ow and fjorter anfrvers •, but I was afraid of overdoing. The hard paffages which the ' younger do not reach, are not unufeful to the riper, w ho muft have their parts. The Lord be your Teacher, and blefs ( when we are dead and gone ) the Inftru&ions which we leave you, ac- cording to his Word and Will I The The Contents. THe fir ft dayes Conference. page f „ The conviction of a finner : Of knowing certainly what fate his foul is in 5 And the neceffity of looking after it : what are the true Evidences ? truefaith^ true Repentance. Helps to a true judgement of our [elves. The fecond dayes Conference. p. 5 5 . Of Converfion: what it is: in Belief, andWi\l> and Pra&ice. Of Love to God^ our f elves and others. Of Baptifm, and Infants right to it. Of Covenanting with God. The third dayes Conference. p. $9. The Confutation of malignant contradiclers and cavillers : Proving fully the Neceffity of a. holy and heavenly heart and life0 againfl the foolifh wr anglings of the ungodly > and their [corn's and reproaches of ferious Chriflians. The fourth dayes Conference. p. 1 4 9. The Revolving and actual Converfion of a fmner. Againfl Delay, what to trufl to for pardon of fin. what (ins are pardonable : How after- fins are pardoned, what to do for grace to keep the Covenant. How to obey the Spirit : and how to know its motions. what Rule to live by. what Church to be of. what The Contents. means to ufe. About our Callings, whether an ■ uncertain,or un founder fon may Covenant mth God ? The goodnefi of a holy life: of public k Confefftonof fin. The fifth dayes Conference. p. ISO Directions to the Converted againft Temptations. I. Againft puzzling difficulties in Religion. 2 Againft Melancholy and perplexing fears 2* Doubting your oven fincerity. 4. Againft carnal fectmty. 5- 4g«»ft fenfualtty, pride and covetoufnefs. 6. From feci s, divifions and contr over fie s. 7- whJ God will damn fr many in Hell, what to do in cafes of Church- divifims and dilutes and here fie s. 8. Againft mistaking the nature of Religion, and maiming it 9. A<>ain(lcuftomarineJ and coldnefs and decay of leal.. 10. Againft temptations to \ doubting of the truth of Qbrift, the Scripture or the life to come. The fixth days Conference. P- H& Infections for a holy life. I. The necefity JReafon and Means of holinefi 2. The ptrts and prafnee of a holy life (for Inftruclmg others.} % the (eve nth days Conference. ?>?■ ° / Of a hly family: Ho* neceffary : efteefy the 1 Education of children. How to do it. 7 he dunes of Husbands, mves^frs, Servants ChHdrLo each other : of Subjects. How P jpsnd everyday. How oft, when and hmU •W^— The Contents. The eighth days Conference. p. 323 .fiftw ft> [fend the Lords day in Cbrijiian Families, and in the Churchy and in fecret duties. The order of the duties of the day. what Books to read, what Minijlers to hear. How to un- derfiand* How to remember. How to help affettion. How topraclife. How to read the Scripture. Of publick prayer and praife. How to receive the Lords Supper : As to pre- paration: what you mufi under fiand^ what you mufi be, and what you mufi do. 1 . Underfiand -what are the Ends of the Sacrament : and -what are the V arts : 1. The Parties. 2. The Signs ^ for Matter and Manner. 3. The things ftgnified: Means and Enjls. In Acti- on: 1. what ts the Consecration? 2. What is the Commemoration? 3. what is the Communi- cation and participation ? How the Bread ts Chrifis body. 2. what to Be : what Chrifiians mufi come ? whether doubter sy or the hypocrites ? whotojoyn with. 3. what to do in particular pre- paration, what to do at the time of Communion, what is there to move us to it ? The order and time of Sacramental duties, what to be done after Communion. Of Mediation : matter \time and manner. Of fecret prayer. Of Conference. Of Humiliation or Fajls^ and Thanksgiving. + The ninth days Conference. p. 3 60 Directions for afafe and comfortable death. A- wakening thoughts of death : The need ofthe?n : . The The Contents. The are at benefits of them. Preparation in health. How to keep up Faith, Repentance^ Committing our fouls to chrijl : whether to trufi to any thing in our felves. Of obeying the Spi* fit : Of Love to God. More directions to pre- pare for death in health : and in ficknefs. The laji prayer of a dying believer. Forms of Prayer, Praife and Catechifm for the ufe of ignorant Families that need them. 2. A Morning Prayer for a family. page 3 JL\i. A fhorter prayer for tlye morning, in the method of the Lords prayer^ being but an exposition of it. p. 7 3. A prayer for Morning or Evening in families. p.n 4 . Another for the fame ufe. p. 1 7 5 . A Prayer before meat^ and Thank f giving after 7?ieat. p. 2 5 6. A prayer for converting grace, to be nfed by fuch its are convinced of their mifer able fiat e. p. 26 7 .A confejjion andprayerfor a penitent pnncr.p.jf 8. Prayer and praife for the Lords day. p. 3 8 p. A jhorter form of prayer and praife for the Lords day. P»59 10. A form of prayer for the fick who are unrea- dy to dye. p* 56 11. The €gc poo? ^ana family TSooft; The firft dayes Conference. The Conviction of an Unconverted Sinner. Speakers 5 Paul> A Pa{br' * ' J Saul . An T.annra tmU Saul p An Ignorant Sinner. Hen I faw you laft , Neighbour^ I told you , that both ray Live. to yon , and my Office y do bind me, befides my publick preaching, to watch over every perfon of my flock , and to inftrud and help tfiem man by man, as far as I am able and they content : | Thus (a) Chrift himfelf inftru<3:ed finners .4 and thus Ifiiuft we: You know we cannot fpeak fo familiarly j> &) Job, 4, & jc'i, 1, Sic. B : * CtJe $>oo? 3©an# IF'amtty TBoofu 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, ihat 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 j And I am now come to claim it as you promifed. SduL You are welcome , Sir ^ I confefs to you , 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 : But 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 to pofe you with any needlefs queftions , nor to try your Learn- ing • but only to help you before you die , to make fure of everlafting life. 5. I have fo much reafon myfelf, as to know, that Chrifts Minifters are like Nurfes that mull cut every Child his meat , as it is fit for him-, And that if I were fick^i it is not a long fpeecb of my Phyfician, that will ferve to cure me • but he muft come and fee me, and feel my pilfe , 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 them to their own opinions, or elfe to make them-1 felves Teachers and to feem better than they are them- felves, that I was at firft unwilling you fhould troubh me with fuch matters • Till I thought with my felf thai I am one of your charge, and till I he?rd how dif- crectly , and tenderly and well , you fpeak to thoi : tha> C&e poo? £©an* JFamtlp TSoolu 5 that have been with you. And now I am ready to re- 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 hislileffwg ^ and that you will not be offended with me, if I (peak freely , 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. S\ I confefs mans nature loveth not to be fliamed or galled or troubled ; But yet God forbid th£t I fhould be offended with^ you , for feeking my own good i 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 rauft hope the bell, and put our truft in the mercy of God. P. No doubt but Cod knows •, Bnt do yon think that we may not ( c) know our felves? .May non a man know certainly whether he fhall be faved or not ? 5s I think, n#t: we can but hope well., but not be fure. For who can tell the fecrets of God ? Pi Cannot a man know it , if God fhould fell hito ? £.* Yes : But God tells no body his mind. P. Do you not think the (d) holy Scripture is Gods word ? and that whatever it tells us , that God tells Us. S. Yes h I cannot deny that. P. Do you believe that there is (e) another life after this, and that man dyethnot like a dog, but that his Soul goeth either to Heaven or Hell ? S. Yes : that rauft not be denyed. P. Seeing Heaven is an unconceivable Glory , and Hell the moft unexpreffible mifery , do you not think that there mull needs be % a (f) very great difference between thofe that go to Heaven , and thofethat go to 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 tyown afunder by themfelves , if they will ? 5. No body knoweth the heart but God. P. Another cannot infallibly know it, further than the lift declareth it ? But cannot you (g ) know yonr own ? Cannot you know what you love and what you hate ? 5. No doubt but a man may know his own mind. P. Very good 1 And you hear the Scripture read at Church, where there are abundance of Promfes made (d) Joh.^59. Mar. 14. 49. & U. *4- tTim.J. 1^. ( c J Matt, z$_. Heb. 9. 2,7 ( ) Mair. zu Ptal- 1. Mai, 3- 17, 18. Rem. 8 1.6 7,9. (g) iCor. 13. J. X Jcifaj. 1**4. & 4. M. & 5. 19, iQ. to Cfce pao^ $)an# IFamtlp TSootu 5 to the Qodly , both for this life and that to come ^ and terrible threatnings to the ungodly?To whatjufe and pur- pofe were all thefe, if no one could know whether he were Godly or Vngodly ? Who could take any comfort in the promifes > if he could not know that they belong to him ? S. Not unlefs he have fome guefs or hope. P. And do you not hear in 2 Pet. 1. 10. that we muft give all diligence to make our falling and Election fare ? And 2 Cor. 13.5. Examine your [elves whether yon be in the faith or no : Prove your felves. Know yon not your own f elves 1 that JefmChrifiu in you y except ye be reprobates ? Do you think God would bid men try and examine and make fere , if it were impoilible > S. No, fure • we muft do our beft : But who can tell who are Elefted and who are Reprobates , which arc Gods fecrecs ? 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 Regenerareth and fanftifieth them : He putteth into them a Holy nature -? a new mind , and a new will9 and rurneth them to a new life : And may not all this be known ? Cannot Gods Eleft be known to thera- feives , 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 zTim.z. 19. The U*J Joh. 13,5. Rom S,c. Muth. 18.3. tic.ft.^,14. i Cor. 5. 17. 6 C&e pooj ^an# JFamtlp TSoofu foundation ( or obligation ) of God fiandeth furc , having this feal -y The Lord kjioweth them that are his ; and y Let every one that nOtWeth the name of Chrifi depart from iniquity : God knoweth whom be will convert and fave from eternity : But when men Believe in Chrifi and Depart from iniquity , then they have his feal of Elcttion 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 nje' 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 9 and his Image ? and therefore are faid to be Regenerated and horn again y and Born of God, and begotten by incorruptible feed to a lively Hope , and a never fading Crown in Heaven , and are made Holy as he is Holy ? And the other fort are called ( l£) the Children of the Devil, and faid to be of him, and to be ruled as Captives by him , and to do his works and will ? And dare you think that God and the Devil are fohke, as that their Iware, and Nature, and Works, and Children, cannot be known one from another ? S. I dare not think fo. God forbid, P. And have you not heard in Scripture abun- dance of particular Markj laid down , by which we may know whether we are the Children of 3od ? And can you think that tb^ey are all laid down in vain ? "5. No-, none ofthe word of God is in vain, P. And do you not hear exprefly that by the& marks (I) 2 Put. I 4. i Pet. i. 9,4, if, i<<5 17. ({J Job. S 4? a "Iiii. 1. if, 16. ; I Joh, 3, Sj $3 io. ASo 13.10. C&e Poo? $$m yea Alwayes 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. S. I never thooght of fo much before as you have told me : I cannot deny it. But I muft confefs that X have no fuch knowledge of my felf. P. Be not offended with me, if I freely proceed -upon your own confeflion. Have you no aflurance of your falvation ? nor certain knowledge what cafe your foul is in ? Tell me truly , what care , what (n) di-'- ligent labour have you ufed to have made all fure ? Is it becaufe you could not get aflurance ? or becaufe you would not do your part ? Can you truly fay that you have fet your heart upon the matter , and made it the greateft of your care and labour in this world , and left nothing undone which you were able to do, to make fure of everlafting life ? 5. I would I could fay fo ^ But I confefs I cannot : God forgive me , I have had fome fhallow thoughts of thefe matters upon the by •, But I never laid out fuch fcrious thoughts , fuch earneft labours upon them as you fpeak of. P. Have you not ? I am forry to know it : But J pray you tell me what is it that hath hindred you ? (/; iCor.i. 12. Gal. 6. At- Htb. j.6. Pbft M. & 4.4J P.V. 33. 1. Rem. 5.2,. 1 Theft 1, 16 lPct.i.d/8. (V) Hof. 9.T. ( 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- sure is gone of all that's paft -y but I am ftill in hope of more. P. And how long will that endure which you hope for ? Are vou 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 merrimencs ? Do you think that death is made morefafe and confortable or more dangerous and terrible , by the remembrance of all the finful pleafures of a fleflily life ? Go try,if you can comfort a dying man ( that is not mad ) bv telling him that he hath had a life of fport and pleafure h or (o) Mar. 13 11. Lnk. R. 14. 8c z\ $4. Rom 8. 6. 7> 3. Phil- j. 19. Pfal. 10 3,4. (p )' E^ci: 1. z, 3. &c. Ml is Vanity and vexation. ()) TLofc, ii. 19, -o. that €#e p)o? $)att0 IFamtlp TSoofe* 9 that he had his cups and fcafts and whores and honours, for fo long a time ^ and that he (r) hath had bis good things here i and that this world hath done for him ail that it can do, and now he mull part with it for ever. Go try, whether death be more comfortable to Dives y who is cloathed in purple and filk,and fareth fumptuoufly or delicioufly everyday, than to & Lazarus that waiteth in patient poverty for a better life ? And as for all your poffefiions and wealth , what will they do for you, more than to be the fuel ofthefc tranfitory delights ? that your fleflily lufts may not lack provifion ? Will you carry any of it with you > Will it make your death more fafe or eafie ? or do you not know that unfan&ified wealth and pleafures do all leave nothing but their fting behind, and prepare for cverlafting woe ? 5. I know all this : And yet this wor!d 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 with 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 flefh for a moment , be preferred before holy ever- lafting pleafares ? Could they be quieted in all their mifery , wiih the pride and pelf of a few dayes , and which they know they muft fhortly leave for ever ? Could a life that is porting fo fpeediiy to its end , make ! men forget an endlefs life ? But tell me , Neighbour ; Did you not know all this ; while that you muft die ? you mufi certainly die f you (y) Luk. 1 5 25. mufl: IO €#e poo? $)an# ifamtlp T5ooL muft jhortly die ? And did you not know that when death cometh , Time is gone , for ever gone , and all the world cannot recal it ? Did you not know that your (f) bufmefs in this world was to prepare for Heaven,- 2nd to do all that ever muft be done, for your ever- lading hope and happinefs ? And that it muft go with all men in Heaven or Hell , as they have prepared here? 5. I have heard all this , but it was with a dull and fieepy mind -, It: did not ftir me up to fober confidera- don y becaufe I hoped ft ill for longer life. P. But you know that the longeft life muft have an End : Where now are all that lived before us ? And alas what are an hundred years when they are gone ? what now is all your Time that is paft ? But tell me further •, What fhifr made you all this while with your Confaence ? Did you never think of the (t) end of all your profperity ? and of your fouls appearing in another world ? Do you not pafs through the Church- yard , and fee the Graves , and tread upon the duft of thofe that have lived in the pleafures of the world before you? Have you not feen the Graves opened and the Carcafes of your neighbours left there in the filent darknefs , to rott unto ugly loathfomnefs and duft ? Have you not feen the bones , the skulls of your Fore- fathers, and the holes where meat and drink went in? And did you not know that all this muft be your own condition ? And is fuch a life better than Heaven ? And fuch a corruptible body fit to be pampered with all the (/J Mar.h. 6. 19, ao, 23. ( t) 1 Pet. 4. 7- Lik. ftii&ib. 2 Pec- ? 11. Pfthj7;j7,3Bafc. Roflfcl.tx, u. 2C0r.11. 1$. Phil. 3. 19, care 1 tE&e $m ^anjs famtlp 'Boofe* 1 1 care and labour of our lives , whileft our fouls arc al- moft forgotten and neglefted ? S. God forgive us ( we forget all this , though we have daily and hourly remembrancers , till death is juft upon us, and then we do (;/) perceive our folly, I was once fick , and like to die, and then I was troubled for fear what would become of me : And I fully refolved to mend my life : But when I was re- covered, all wore off, and the world and the flefh took place again. P. But you are a Man and have the ufe of Reafon. When you confefs that you are unready to die , and have done no more to make fure work for your loul r tell me , what fhifc make you to lie down quietly to fleep, left you fhould die and be paft hope before the morning? Are you not afraid in the morning left you {hould die before night , and never have time of Re- pentance more ? What (hift make you to forget that if you die unready and unconverted , you are a loft and miferable man for ever ? Are you fure at (\v) night to live till morning ? Are you fure in the morning to live till night ? Are you not fure that it will not be long ? Do you not know by what a wonder of provi- dence we live ? How many hundred veins and arteries and fiaews and others parts our bodies have , which muft every one be kept in order? So that ifonebreakorbe ftopt, or if our blood do but corrupt orfowre, or our other nourishing moifturebe diftempered , orourfpi- rits be quenched , how quickly are we gone ? And dare you wilfully or negligently live one day , unpre- (v)Vk\. ??.J3, 34; J$; & . 0*0 Piov.37.1. Mat.24.44. Lak. 1 2-. i^^O;4o. pared i z %\>z poo? ^an# IFamtTp TSoolu 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 untiil now. P. And will you turn Gods patience and mercy into preemption , to the hardening of your heart , and the delaying of your Repentance? Will he alwayes wait your leifure? As long as you have lived , will not Bea:h come , and fhortly come ? And where are you then? and whit will you do next? Have you ever foberly bethought you , what it is for a foul to take its farewel of this world , and prefently to ap- pear in another world , a world of ipirits 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 fhouid we begin our fears too foon ? They will come rime 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 frmll matter , were it not for what cometh nexr. But can Hell be efcaped withowt/wr 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 neceflary Fear and fare ? If you were either a Bcafl or a Devil , there were fome fenfe in what you fey. For if you were a Beaft , you had nothing after (xj Ma:t. %£ death €&e poo? ^an0 ffamity 'Book* 1 3 death to fear 5 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 2 And therefore you might defire not to be tormented before the time • for it will come time enough at laft. But God be thanked , neither of thefe is your C;fe ? Ycu mufi live for ever : And you may live in Heavenly Joyes for ever if you will. And are not thefe things then to be forethought of? 5. Really Sir, I am afraid if I fhould butfetmy felf to think of another world > and the State of my foul , as ferioufly as you talk of it , it would frighter 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 Keafon : And feeing you have it , will you ftudy of thefe few Queftions f 61 lowing ? 1. What did God give you your Reafon for , and iifFerence you from a Beaft , but to ufe it in preparat- ion for an endlefs life? And is it Madnefs to ufe oar Rtafcn for that , which it was given us for , and which #e are made and live for ? 2. Is not that man actually wad already , whohatfit 1 God to ferve, and a foul to fave, and a Heaven to fit, and a Hell tofcape , and a death to prepare for y |ind fpends his life in worldly (y) fooleries that al! wifh in the ufing , and leaveth all this work undone ? [she not wad and mrfctban mad 7 that fetteth more (y) Luk. xx- 20. Pfal. 14. 1, & 91* 6. Jen 17. xi. Pro, 14, ). Eccl. 5. 1/4. tuk.z4.2f. by by thefe trifles than by his God? and fetteth more by a little meat and drink and beaftly pleafure , for a few dayes , th3n by an endlefs Heavenly Glory ? That careth more for a body that mull rot in the earth , than for a never dying foul? That fpareth no pains to avoid fhame and poverty and fkknefs ^ and will do little or nothing to avoid everlafting fhame and pain and horrour in Hell? Tell me if your t*//i and child fhould behave themfelves but half as madly about the things of this world r would you not fend them to Bedlam , 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 wad for his poor foul y to negled it flill and caft it away and fay he doth it for fear of being wad ? 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 fkknefs i 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 arid none for their fdvation , 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 f Is he not a bettor Wzz Poo? ^an0 JFamtty TSook 1 s better friend to you , than any you have in the World ?. And will it make you mad to think of your honfe or land or pleafures ? Do not all men confefs that we Tiould love God above all ? And if it make you not mad to love your friend , or your r/ctar, or your felf y why fliould it make you mad to live in the Love of God? Is not Love , and the noble ft Love , the fweeteft de- light ? And will delight and the higheft delight diftraft you ? Tell me , Do you think that Heaven is a defina- ble place, and better than this miferable world, or nor ? If you fay no, you bear witnefs againft your felf that you are unfit for Heaven who do not Love it or de- fire it ', and God will deny y cu but that which you had no mind of. But if you fay, yea- then tell me why the Hopes of everlafting Heavenly joyes , and the fore- thoughts thereof fhouid make one mad ? Alas man, we > have no other Cordial againft all our Calamities in this world, but the Hopes and for e- thoughts of the Joyes of Heaven, What have I to keep me from be- ing melancholy or mad, but the Vromife and belief 'of endlefs Glory } If God and Heaven be not our Be ft , 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 CroflTes , but the comfortable fore-thought, that we fhall 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 fur fear of their felicity ? and with delightful thoughts of the only Good ? S. All this is true if a man were fare of Heaven i But when he muft think of Hell too , and his fears are greater than his hopes , the Cafe is otherwife. P. Notv you fay fomething ; But I pray you con- sider 16 ct)c P002 $&m& JFamtlp TSodIu 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. But 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 of that Saviour, who will freely fa ve you. No man (hall be damned that is truly willing to be faved ; To be faved I fay , from Sin and Hell. 5. I fray you tell me then , what maketh the thoughts of the world-to-come fo terrible to us? and what maketh fo many that are troubled in Conscience , to be melancholy , or to live fo fad a life ? P. 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, butitisfome (b) worldly Crofs which makes them Melancholy , and then it turneth to matters of Conference afterwards, when they have a while had thedifeafe. 2. And for the moft part , it befalleth very few but either vpeak^ fpirited tender Women , whofe brains are fo vgea\ and their fancies and pajfions fo fxrong and violent , that they can bear no trouble nor ferious thoughts , but their Reafon is prefently difturbed and born down ^ or eife fome men that by natural diftempers of body , either from their parents , or contra&ed by fome difeafe, arc Ipecially inclined to it. 2. And when I have known it befall fome few m their fy:ft Repentance, it hath ufually been forae very heynotti (a) Ifat $?. i, 2, 3, 6, 7. Ma-tb. 11. 28. Rev. 22. 17. Mar. 15. i& Joh. 3, 16, i83 xy, (b) 2 Cor. 7.' io, W i fmnersi COe #>Q02 3©an# family 'Book* 1 7 fwitrs , who have lived fo debauchedly in drunfcen- nefs , or whoredom, or committed Perjury oi: murder, that Confcience did more terrifie them than they were able to bear. But this was not from any harm that they apprehended in a Godly life , but becauicthey had been fo Hngodfy : This was but the fruit of their former vcickedncfs , and partly Gods juftice that will not pardon heinous finners , till he hath made them per- ceive that fin is evil , and that they rauft indeed be be- holden to his mercy and to Chrift. But ufually when God hath broken the hearts of fuch men by his terrours> he tenderly binds them up with comforts, and maketh thofe terrours very profitable to them , as long as they Hve: Ohow precious is Chrift to fuch? How fweer are the promifes of pardon and falvation ? How odious is fin to them all their lives after ? But if it (houldfall out, that fuch a wicked man Repenting, fliould never recover from his melancholy fadnefs, it is a thoufancj, times better and more hopeful State , than he was iri before , when he went on in fin with preemption and delight. 3. And there is another caufe too Common, liketffe" icafe of fome women that in travel are hurt by an un- skilful Mjdwife. Every poor Repenting finner is not fo happv as to fall into the hands of a wife experienced 'Counfellour to direft him : But fome do diftrac^ nens mind about different opinions in Religion-; md talk to a poor finner for this fide , and againft that ride , or about matters that are paft their under ftah- fings : And fom'e do not dearly and fully open mature of the Covenant of Grace , which giveth Chrift tndlife to all true Confenters , nor feek fuflkiemlyby; >pening the Riches of Grace and' Glory, to win mens or Love to God 3 but bend theaifdves- much. . 1 8 Cpe poa? ^an0 IFamtlp TBonlu more to raife mens fears, and tell them more of what they deferve and what they are in danger o':\ if they repent not, than of what they {hall enjoy with God through Chrift > when they come home. Jhefirfl muft in its time and place be done -5 tut the (c) later is the great work that muft fave the fouls. For a man Is not converted and fanftified indeed , by any change that is made by Fear alone , till Love come in , and win his heart , and repair his Nature. 5. You have faid fo much , as doth convince me that I muft not for fear of the trouble caft away the thoughts of my foul and eternity. But truly Sir , I have thought of thefe things fo little that I am but puzzled and loft , and know not what to do. And therefore you muft help to guide my thoughts , or I can do nothing with them. P. You have now hinted your felf another caufe that fo many are puzzled about Religion , and turn it to a melancholy life. When a (inner hath lived ignorantly, carelefiy and finrully all his dayes, and cometh at laft by the mercy of God to fee his mifery , it cannot be ex- pected that he fhould prefently be acquainted with all thofe great myfterious things which he never didfe- rioufly mind before. And fo is like a man that hath a way to go that he never went , and a book to learn that he never learnt before. And all young Schollars do find the eafieft Leffons hard , till they have time to be acquainted with them. They are like a man that was born and bred in a dungeon, where he had only candle- f (0 Tit. $. 3, 4, f. Rom. $, r. 1 Pet. 1. 8, 9. Read Luke I 7oh. f. 42. 1 Cor. 16. iz. Eph. 6. 24. Rout 8. *& l Cor. z. Jam. u u. & z\ji W&z Poo? 39an# fatuity TSaotu i? light, who when he firft cometh into the open world and feeth the Sun, is aftonifhed at the change, but • mull have time , before ( by all that light ) he can be acquainted, with all the things and perfons which he never before faw. Long (d) ignorance will not be cured in a day : And darknefs naturally feedeth fears. But time and patience in the light Will overcome them. But to anfwer your defire5I will direct your thoughts : And I think that now the next thing you have to think on , is to look into your heart , and loo'k, back upon your life , and come to a clear resolution of this queftion 7 whether you are yet a truly Converted (inner 3 and are forgiven, and reconciled to God, or not? and whether you are yet in the way to heaven or no? I pray you tell me now what you think of your fell ? If you die this night in the cafe you are now in, do you think you (hall be favedor not? S. God knows : I told you that I do uot know; But I hope well : For no man mud defpair. P. To defpair of ever being converted and faved , is one thing : that you mud not do : And to know that a man is not yet converted , and to defpair of being faved without converfion , is another thing : Tfiat is your duty j if yon are yet unrenewed. But as cox your Hoping well, I muft tell you that there is a Hope of Gods giving , and there is a Hope of our own and of the Devils making : And you (e) mull: not think that God will make good the Devils word, nor curwerdy but only his own word. To a Repenting Believer, | ,i. *.4,6, 7 3 8. Heb. U* i> **i T-3> U. A&. 8 ?o, $ U 6, 9. Ga\ 6.7. i( I Job. r. 16. C % Cod 20 Cije Poo? $dm$ IFamtlp "Book* Cod promifeth forgivenefs and falvation : And fuch a one mufi Hope fork; And God will never difappoint his Hopes : But co 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 -? for God will not. Do you think that God hath promifed that All men fhall be faved , any where in his word? S. 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 perijh ? Matth. 8. 13. Except ye be Converted and become as little Children ye Jliall not enter into the Kingdom of Heaven. Rom.S. 13. If ye live after the fiefli ye fliall die ? The text is plain you cannot deny it. Tell me then, If any one of thefe fhall Hope tobe Javedy in fuch a condition in which God fakh«that No man jhall be Ja\ed, fhould fuch a 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 mav 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 of mur- derers : If he fhould pardon them all , they would call it "Better to them • Bat the Common-wealth would tall it Worfc. For no man cculd have ahvfecurity for his life i but every one that had a mind of his mony or that hated "»■ — — c Ww Poo^ $)an# JFamtlp TSoofc* 1 1 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 fubjeEls life , and of the Judges Sentence , and to tell men whac they muft exped: ? 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 power enough to execute it. A Benefactor or friend indeed may give more than he hath promifed , if he fee caufe : But a (f) Right com Governor muft 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 , bat on fomeoccafions there will be need of a difpenfuion. But it is not fo with God. And a Righteous King will never pardon crimes , but in fome rare extraordinary cafe , which fhall be no difpa- ragement to his Laws , nor hurt fhall to his fubjefts : which is no comfort to all the reft of the malefactors. 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 pardon eih us all by an A& of oblivion, a pardoning Law : And this Law maketh cur Faith and (f) Jobs. 3. PV 8£ 14. H.b T.i.23,29. (t) Tir.i. 1. He>. 6. 18, Roir.3 4. 1 jo'1. 5. IO« iUm. 3 11, etc. &5. through- jui. C 3 true 22 Cfjepja? 3@an0 jFdtnttp T5oa&* true Repentance for Conversion) to be the Condition of pardon. And in it God affirmetlr 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 , fhall be doubly punifhed , firft for their com- mon fins , and then for their bafe untbankfulnefs and contempt of mercy, And now bethink you whether it be not foolifhncfs , for any to fay £ I hope God mil forgive me , and be better than his word ?J He 'hath already forgiven you if you Repent and turn to him -5 But if you will not , it is impudence for a man at the fame time to Refufe forgivenefs and ye: to Hope for it ^ to defpife mercy and fay , / hope for mercy. What if the King make an Aft 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 hope 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 Law it felf (that is, the Gofpel ) he hath faid and protefted that be will not : And it is impoffible for Gcd to lie. The fecondis, that the thing it felf is incongruous and unfit (i) Mar. 16. tS. J0!i. $. irf, iS, i?. z TfcriT. z. 7, 8, ?, ic Cfre poo? 30an# IFamtty 'Book* 2 3 for the Tr;/e , holy and righteous God to do. For a pardoned perfon is reconciled to God and hath Com- munion wkh 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 a&ually Re- conciled to ungodly fouls ? and take them into his corn- placencie and Kingdom. Yea what if I faid that it is a thing Impoffible and a contradi&ion for a man to be forgiven and lav^d that is unholy and unconverted? If you knew what fin is , you would know that it is 3 felt punifliment and i.he foreft evil ^ the ficknefs and mifery of the foul : And to forgive* man, is to de- liver him from this mifery -5 and tofave him, is to (£J fave him from his fin. Tor fin is as it were a fparic of Hell fire , kindled in the foul , which is nor faved till it be quenched. And what is Heaven it felf but the perfeft 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 I can hardly digeft it, that you thus feem to drive men todefpair. P. You greatly miftake : I am driving you from defpair. There is no Hope of the falvation of a finner that continueth unconverted : Fiacter not your felf with foolifh Hopes of the Devils making • As fure as Gods word is true there is no Hopes of ir. Everlafting Defpair in Hell is the por- tion of all , that die unconverted and unfancH- fied. They will then cry out for ever , o47/ our (t; Maitb. 1. 21. Ti:. 3.3^. C 4 (I) Hope 54 Wot Poo? gsten* f amtty IB00&. (7} /bfopf fV p<#/? and gone : we had once Hope of mere yy but we refufed it, 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 ? Suppbfe you met a man riding poll towards Yorkj> and thinketh verily he is in the way to London^ and tells you I ride for life , and muft be at London to night : You tell him that he muft turn back again then j for he is going the quite contrary way , and the further he goetlv the further he hath to go back again: Hean- fwereth you , Alas I hope I have not loft all this time and travail -5 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 , Tou 'Would drive me to defpair -5 / will hope well and go on ^ What would you fay to this man ? Would you not take him fqr 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 of ever coming thither (m) till you turn •' but that is not to defpair of co-avcrfion and fai . iion , but defpair of being faved in the Devils way, that you may be faved in Gods way and not defpair tor evenrjofe. Changing falfe Hopes fox found Hopes is not to cafi away all Hope. There is nothing more hindereth ("J Jobs. 1 g) 14. & it. 2,0. & 2.7 8. -:. Id- 5-. 10. 1 Pet. I.J, ii. & 3. K- Pic/. 11. 7- & T4- ljoh.3.3. ( >) mes- €ij* Poo? ^an0 ffamtty ISaofc* % 5 men from Repenting and being faved, than Hoping to be faved without true Repentance : For who will ever (n) turn to God, that ftiil Hopeth 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? Andflioulda mans foul and everlafting State be ventured upon un- found uncertain hopes ? 5. 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. Wha'thave you to fhew that will truly prove your title to it ? S. I ground my Hope on the great mercy of God. P. Bur Gods mercy fave:h none but by Converfion : Devils nor (o) unconverted men are not faved by ir. It is the refufing and abufing of mercy that condemneth men: The queftion is wherher this mercy will fave yon ? (S. I place my Hope in Jefns Chrifi , who is my Saviour. P. I fay as before : Ghrift 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 fin of the world? P. That is becaufe that (p) [owing is his office , for which he is all-fufficient , and by his facriiice he hath 00 Tara.j. 43. EzeJc. 53.9, 11,49, & 18. 2i23o }2< &: 74. <. (0) Ifa.27.Ji. 2Th:ff.i.7,8, .10,12. R?m. i.io, to the end. (p) Joh 3; itf. z Ccr. 5. iy, 20. pardoned (! 26 d>e-p»2 $)an# f amity 'Book* pardoned all the world on Condition that they be- lieve and turn to God. But till they believe and repent they are not a&ually pardoned. He may be the Phy- ficion of all the City or Hofpital , who undertaketh to cure all in the City or Hofpital that will trufthimand take his remedies : And yet all may die that will not trufthimy and be ruled by him. 5.- But I do believe in Chrift . and Believers are for- given. P. If you truly Believe y you have good reafonfor your hopes ^ Bur I am loth you fhould be miftaken in fo great a bufinefs. I muft firft tell you therefore what true Believing is. Every true Believer doth at once believe in God the Father , the Son and the Holy Ghoft. And he believeth all Gods word to be True , and he heartily confenteth that God be his only God , and that Chrift be his only faviour^ and the Holy Ghoft his [an* Sifter , and he Trufteth himfelf wholly to God alone y for Hafpncfs , and for 'juftification and Sanguification and, Salvation.. Do you do this ? S. I hope I do : I believe in God , and truft him. P. Let us a little confider all the parts of faith y and try whether you thus Believe or not, 1. Do you truly! believe that without Regeneration , Repentance , Con verfion y> and Holincfsy none can be faved and fee God i j$h. ikfj6. Lukj 15.3,5. Matth. 1$. 3. Heb.iz 14. And that if any man have not the far it of Chrift he is none of his ? Rom. 8. 9. If you do not, you Believ not the- word of God. 2. Do you take the (of) Lev e of God and the//** venly Glory to be your only Happinefs y and Truft t (&J P(ai 73-;. & 6} 3. &4;5, nothir Clje Jp>oo£ 3®an* family Xoofc* 27 lothing in this world, neither health , life, wealth or pleafure, for your daily comfort and greatdl content ? 3. Do you <&//r but alfo mortifie all flefhly defires , and deftroy all your own will which is agafnft the will of God , and bring, you up to the greateft holinefs ? 5. You put me hard to it now. I know not what to fay to this ? iV 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 Trufl: 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 liath 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 Schoclmafter 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 (?) Rr>m.8. 1,6 7, 8, 13. I^j. ii, 6, zTir:,. 2.4. 1 Thzfjj 4. t. Lfa. 56. 4. Col. 1. 10. truft ^8 COepoo^anjsiFamtlpOSoofe. truft ( f) Chrift to Juftifie you and fave you fron your fins^ and you muft truftthe Holy Ghoft, tokii your fins, and to illuminate, fanttifie and quicken you and by degrees, to make you perfedly holy : For theft are the things that God is to be trufted for. Bur if an} fhould truft God to fave them from Hell and not frcm fin 5 or from the guilt of fin , and not from theppwn of it? or to let them keep their flefhly Lulls while the} live, and then to give/them Heaven at death, this i; not to truft God but to abufe him , nor to truft hi! mercy , but to refufe it. How doth he truft in Chrifl to fave him, that is not willing to be faved by him i And he that will not be faved from his fin , will not bt faved by Chrift. And how can he truft the Holy Ghofl to fandHfie him, who is not willing to be fanttijied but thinketh a Holy lite to be an intolerable toyl anc mifery ? II. To Believe God is to believe his word. An< what word ofGod have you to believe, but that he will fave Converted Believers , and condemn all ungodl unbelievers, f If now you will believe that God will fav any unconverted ungodly finners , this is to believ the Devil and your [elves, and not God •, For G6t never faid any.fuch word in all the Bible, but pro tefteth the contrary. And what a felf-deceit is i to hope to be faved for Believing a lie , and fa rhering it upon God ? And what Blafphemie is i to call it a Believing God , when you believe the Devi that contradideth him ? (f) Aft.2tf.18. Ik. 2. t4. III. Bt nt P002 e&mz family XooH. 2 9 III. Believing and Trptfting will be feen in their ffeds. Is it poflible for a man truly to Believe that he hall have a life of Joyes in Heaven for ever , if he will urn from the flefh and the world to God , and value md feek Heaven more than Earth, and yet wr ^0 *> , TO be a Carnal worldling ftill ? Is it poiiible truly to Relieve that the wicked (hall be turned into Hell, V[d. ). 17. and yet to go on ftill in wickednefs ? If you were a beggar or a flave in England y and the "Cing fhould promife you a Kingdom in the Indies , if ^ou will but Truft your felf in the fhip with his own Son, who undertaketh to bring you thither , I pray you dime now, what is the meaning of this Tmfting his ">on , and how may it appear whether you truft the Cings promife and his Sons Conduft or not? If you ruft him , you will pack up and be gone •, you will leave 'our own Countrey and all that's in it , and on fhipboard ou will go , and venture (t) all that you have in fie voyage, in Hope of the Kingdom which is pro- ofed you. But if you fear that the King deceiveth ou, or that his Son wanteth either Skill , or Wili or tower to bring you to the promifed place, and that the lip is unfafe , or the waves and tempefts like to rown you , then you will ftay at home , and will not ftiture. So when God ofFereth you a Heavenly Kingdom , if Mj be you will in heart forfake the world and all its iomp and pleafures, and all the finful defires of the i eft ^ If now you Truft this promife of God , you ill forfake all and follow a Crucified Saviour as a *) Luke 18.22,23, Luke 14.263 33. Mar, 1 j. 45, 45. Crofs- 3° Cde Pjoj ^an0 jFatmty ISoofe. Crok-bearer ^ You will take fluffing with Chriftand his Servanxs • 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 Trufi him , what ever you may pretend. S". . I cannot deny but what you fay is the phin truth. P. Suppofe that you were fick and only one Phyfi- cion could cure you ^ and he offerech to do it freely if you trufi him , that is , will trufi your life to his skill and care : And fome give out that he is bur a Deceiver and not to be Trufted , and orhers tell you that he never failed any that he undertook. If you Trufi him now , you will commit your felf wholly to his care , and fol- low his Counfcl and take his Medicines , and forfake all others. But if you diftrufi him^ you will negleft him. And if any fhould fay I trufi this Phyficion with my life, and yet flay at home and never come near him \ nor take any of his Counfcl , or at leaft none of hi< Medicines , would you not count him mad that look) to be cured by fuch a trufi ? 5. I confefs this helpeth me better to underftand wha Trufiing in God^ and Believing in Chrifiu: I doub many (u) fay they trufi him , thac keep their fin and hold faft the world , a^d never dreamt oFforfakin| all for the Hopes of Heaven. But I thought , Sir , that this Command of for faking all , and taking up our crofs , had been fpoker I only to fuch as lived in times of Perfection i when they muft deny Ghri/i or die , and not t i us that live where Chriftianity is profefled. Go 1 f'\ * Tit- t T5 forbi Ci?e $>oq? $)an* family Xobiu -31- forbid that hone ftiould be faved but Martyrs. P. But do you not find, i. That it is the very Co- venant and common Law of Chrift , impofed^^^thar will be faved , that they deny themfelves and forfake all and take up the Crojs and follow him , or elfe they can- not be his Difciples ? Matth. 10.37. &c* Luk. 14* 24; to the end. Luk. ] 8. 21,22, &c. 2. And doth not every one that is Baptized , Covenant and Vow to forfake the world , the flefh and the Devil ? and to take God for their only God, which is their All? For if he be not enough for them , and taken as their Portion, and loved above the world , he is not taken for their God. But it's well that you confefs that you (w) muft forfake life and all for Chrift rather than deny him* For if a man muft do this Actually in perfection , then he muft do it before in Affection and Refolntion : Can you die for Chrift then , unlefs your Heart be pre- pared for it now ? Can you then leave all this world for God and Heaven , unlefs you beforehand love God and Heaven better than all the world , and refolve to for- i fake it when you are called to do it ? S. No man is like to do that which his Heart is not difpofed to before, and which he is not purpofed to do. P. Why then you fee fl^ cafe is plain, that every one that will be Chrift 's Difciple, muft forfake the world in Heart and Resolution , and be a Martyr in true Preparation and difpofition , though no one muft caft away his Eftate or life , nor be a Ma by fuffering till God call him to it. He that U (k>) Rem. *. T*5T7,i8, iT:m.2.u. M2tt.10.3j. fc W. 24. ij, 2$. Luk. z. ?. tht 3 * C&e pt»02 ©anjee family T530&* I ■■■]■■■' ' II the world 3 r^f JWe fl/V/tf Father is not in him. i Johe By this time you may perceive^ if you are willing, whether your Faith in Chrift , and 7V///? *>/ God have been true or falfe. And now tell me , what elfe you have to prove that you are a Juflified Chriftian,and that your Hope of Salvation is built on God ? 5. My next proof is, that I Repent of my fins : And. Qod hath promifed to forgive them that Repent*. P. Repentance is a good evidence as well as Faith : But here alfo you muft take heed of that which is counterfeit . and therefore you muft be furetounder- ftand well what true Repentance is* S. Repentance is to be forry for my fins when I have committed them 3 and to wifh I had never done them. P. If you know Repentance no better than fo , you may be undone by the miftake. True Repentance is the fame with true (x) Converfwn ; And it is fuch a fetled change 'oiihz Mmd^ Will and Life , from flefl?z ly , worldly and ungodly , to fpiritaal , Heavenly and Holy , as maketh us Hate all the fin which we Loved , and heartily Love a Holy life , and all thofe duties to God and man which before our hearts were fetagainft : And this change is fo firmly rooted in us , as that it is become as a new nature to us-, fo that all the fame Temptations which before prevailed with us , would not draw us to the fame fins again , nor turn us from a holy life , if We were expofed to them as we were* 5. There is a great deal in this : I pray you open it to me more fully , in the particulars. Mctr. 28. }. 1 Cor. 6'at 1 Cor, 7. 10, 1 1 Ti: 5. 3 ■ < P. 8< , C&e Poo? $3an# jFamtlp OSoofu 3 3 P. By this you may fee what goeih to make up Trite :td?;ce y and how many fores cf Repentance are Counterfeit* 1. True Repentance is a change of the (y) whole foul , the Judgement , the W/// and the Life , and not of any one of thefe aloTie, It is counterfeit Repentance which changeth only a mans Opinion, and not his Hearty and his Comerfation. And it is counterfeit Repentance* when men prerend that their Wills are changed , and they are witling to live a godly life , when ther do it \ y and their lives are not changed. 2. True Repentance doth not only turn i rfftfrte heart 'and life , from this or that particular liny but rom a (z ) flefrly-, worldly and ungodly State ; So hat he that before did feek above all to fulfil the defires ;>f his flefh, and to profper in the world, doth now trive as hard to kill thofe defires , as he did to fatisfe hem ^ And now taketh the world for vanity and vexa- ion , and turneth it out of his heart. It is counterfeit Repentance which reformeth only fome open fhameful In , as drunkennefs , prodigality , fornication , de- riving , or the like • and ftill keepeth up a worldly nind , and the pleafing of the flefh in a cleanlier way* and a fetting f our Hearts and Hopes on (a) Heaven : fo that ;e now love Holinefs and feeh^ Gods Kingdom aboVe lis world; It is counterfeit Repentance , or mser Me- (v) 2Cor. S.17. Aft. 1$ 13. R-rr...S ,30. (i) Jch.?«6. )oh.z i?? Rom. 8. i, 8, 19. & 13 . u.,i$, 14, fa) Fbjl. 3. 3, Co!, f I; 3, 4; 5. Mitt. 6. 21; 32. :hoijr 34 €&e p>o$ $)an# iFamtlp TSoofu ^ancholy, when men by affliction or convi&ion cry out of the vanity of f/?*j wwr/d , and fet not their hearts upon a 6itttr , and feek not afcer the heavenly feli- city. 4. True Repentance is zfetledand an effectual change: It maketh a man (b) love that which is Good as if it were now natural to him , and not only to do fome good for fear , which he had rather leave undone •, nor only to forbear fome fins for fear , which he had rather he might keep. And therefore the very Heart and Love being changed, Temptations , even the fame that be- fore prevailed 3 would not now prevail again, if he were under them. It is but a Counterfeit Repentance^ when men are forry for finning but amend not - or are forry to day and fin again to morrcw , and that by fuch grofs and wilful fin , which they might (c) for- fake if they were truly willing. By this time then you may try whether you have Repented indeed as you fup- pofed. 5. But Luk. 17.4. Chrift bids us forgive thofe that [even times in a day trefpafs , and feven times in a da) return and fay they Repent. And will not Cod the r* do fo? P. 1. Chrift fpeaketh of True Repentance , as fan as we can judge , and not of faying I Repent when it i an apparent lie or mockery : 2. And he fpeaketh 0 fuch Trefpafles, the ofc committing of which is confiften with true Repentance. For inftance •, it is potfible tha a ma may feven times a flay think a vain thought , 0 fpeak . vain word, or if he pray feven times a day (b) Pfal.>i:$. rfai. 119. &c. Tiin, 1. 19. rUl?.7;S;9< (0>k C&e poo? 69an0 ffamtlp 15oo&» 3 5 • ' - - ■ c may have every time fome coldnefs or imperfection* 1 his prayers ^ and fuch like infirmities oit returning lay ftand with true Repentance , becaufe the iinner rould fain overcome them, if he could. And fo if man often wrong you through infirmity , and oft >pent, you muftiorgive him. But tell me truly* If ne of your own Servants or Children , fhould feven mes a day , or but once a week , or once a month y >it in your face and beat and buffet you , or wound &j and fee your houfe on fire , and as oft come and y , 1 Repent of it , would you take this for true Re- *ntance, or think that this i3 it that Chrift here meant ? r if your fervant fliould every night come to you and y , Mafter I have done no work to day •, but 1 repent , dwiftl had done it ; and fu hold on from day to day, ill you take this for Repentance-? Do you think ic flible for an ungodly worldly flejlilymaxij to Repent %ly of fuch a life to day, andftirntoit again to mor- w*? And fo on ? It cannot be. A man may repent of angry loo^ or a vain word to day , and through irmity commit the fame to morrow : But a man anot repent of an ungodly fenfual life , and turn to ,!gain to morrow. I do not think that there is one wicked man of many : when he hath been guilty of fornication , drunken- "s or any fuch fin of fenfual pleafure , doth Repent of when the pleafure is gone , and w;.£beth that he had f done it , when yet he goeth on n and is a Lover of h beaftly pleafure more than of God : For there 'deth no faving grace to fuch a kind of repentance •. fe and experience may ferve the turn. For when pleafurfc of the fin is gone it is nothing , and there - e is no matter for the finners love •, f unlefs it be the ciful remembrance of it , which is another thin?. ) 'D2 But v; 3 6 €&e Poo? ^an* IFamtip TBoofc* Bur it is the future pleafure which is ftill defired* Whei the drunkard is lick , or findeth the next day the fweet nefs all gone, and nothing left but (hame or poverty or a wounded Confcience , no tbanks to him to fay I am forry and wifh I had been fober : but ftill he lov etl the fin , and will not leave it , and therefore hath n< true change of Heart and Life, which is the true Re fcntancc. And now confider well what I have faid and judge your felf whether you have ever truly Re pented of a worldly , a flefily and an unholy heart an< life. 5. You put me fo hard to it that I know not what t< fay. I know not well what to think of my felf. An< therefore Sir , as you have examined my cafe , I fhal intreat you to help me to pafs a right judgement of it For you are wifer in thefe things than I : And thougl the Patient feel the pains , yet the Phyficion can bette judge of the caufe, and nature, and danger of the difeaft P. You fay well ; But then the Patient mufl: te what he feeleth , and you mud anfwer me thefe k\ Queftions. * i. Hath your foul and everlafting State , hadyoi more deep and (d) ferious thoughts and regard, tha your Body and your worldly welfare ? S. I cannot fay fo -5 though I have often thougl of it. P. 2. Do you verily believe rhat your fins are odious as that if God fhould ( e ) condemn you Hell , he fhould do no worfe by you than you d ferve I (d) Mxt.6. 2?, 24, if. (t) Rom< 6 23, & 3. Ij. Eph. : Re*. 7. 14. & 8. 1. i Thcff. 1. 10. Ctje $0D2 $)an* JFamtlp TSoofc* 37 S. I know you would not have me He. I have been aught indeed that fo it is : But ray heart never per- :eived my fins to be fo great as to deferve Hell : I fliould :hink it unjuft to be ib ufed , as I would nar ufe my *reateft enemy. P. 3. Have you not only heard, but believed zxA perceived that you have as much need of Chrift to be /our Saviour , as a condemned Malefa&or hath of a pasdon? And is Chrift more (f) precious to you, :han all the Riches of the world, his ranfome and Media- ion being your hope,and his Grace your earneft defire ? 5. I know that we cannot be faved without Chrift : But I cannot fay that I have fo much defired him. P. 4. Have you perceived at the heart that the Love md favour of God is farr ( g) better than all the reafures and pleafures of this world ? And do you verily >elieve that all the blefTed iliall fee his Glory in Heaven nd perfectly love and pralfe and ferve him and be lied with perfeft Joy for ever , in this blefTed fight and .ove of God ? And do you fet more by the Hope if this Heavenly Glory, than by your life and all this /orld ? And do you preferr Heaven before Earth , in our Efteem, your Defire , and heartieft labour and diligence to make it fure ? S. I would I could fay fo : I doubt there be but few iat reach fo high as that. P. 5. Have you truly believed that all (h) that will ame to Heaven muft be a Regenerate fan fti tied people, (0 Phil. 3. 7, 8, 9. 1 Per. 1,4 6, 7. (1) Mattb. 6.io,zu oi. 2. 1, j, 4, &.-. Pfal. 73. M. & §*•?• r*hi!.j,£%^2u ttth.6.33. ])b.^.i7. tPtt.l.io iPet.^n. (v) 1 Oi;-, 19,20. Mltt'l. 18, 19,20 Horn. 8 9. Gal5.i7>2r. Aft. ii. &7.;7. Manh- 11.28.29 Lulc. 1$ 27. Heb.i2.r4 D 3 W 3 8 Wqz poo? $2an0 IFdmitp jsoor. il) Mind and Will and Life . And that this muft be done % by the Holy Ghoft : And have you earneftly defired " itiat he would fanftifie ypu throughly ? and kill all your fins, and make you fervently in Love with God , and jjdl that is good:, and fully obedient to his will ? And liave you given up your felf , to Jefus Chrift in a well- confidered refolved Covenant, confentingto bzTaught and Governed by him , and willing to imitate him , and to receive his Spirit ? S. I cannot fay fo -5 though I defire to amend, T. 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 fhameful fins ? And are thefe fins of heart and pra&ice, the greateft trouble and burden to you in the world ? S. I would it were fo , but I do not find it fo, P. 7. Can you truly fay that you (fcj live not wiU fully in any known grofs fin ? and that you have no fin , no not the leaft known infirmity , which you had not rather leave than keep ? And that you had rarher be pr- fettlyHoly fin perfeft knowledge, Love and obedience ) than to have all the Riches and pleafures and honours of this world? S. I fhoulddifiemble if Ifhould fay fo. P. 8. Can you truly fay that when a temptatior Cometh to your mofi beloved fin , Gods Authority whirf forbiddeth it, is (I) more powerful to keep you fron (1) Rom. 7 14324- Bzettf- 9* & 20 43. & $6. 31. (k) Jov 3.4, 8, 9. Mai. 7. it. Pal * 5* Rom. 7. I7i Zi X'^k. 14.2^. (I) Gen. 59.9. Rom. 12, 2I„ z Pa. 2. 19*$ ? Joh. 5. 4, 5. Rev. 2. 73 1 1. &-z. ^ Clje Poo? Sterns IFamilp TSooft* 39 it, than the temptation and your Iuft to draw you to it ? 5. I would it were : I fliould then fin lefs. P. 9. Are you truly 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 drifted 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 (in to turn from God ? S. I know I fhould do fo -f But I am not come to that. P. In a word • If you were now to be (o) Baptized firfi , and nnder flood 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- ttifier,to fave you from luft and fin and Hell,and to bring you to perfect Holinefs and Glory- Forfaking the world, the flefli and the Devil, and totally giving up your felf to God . And this by a folemn facred Vow , which if you keep not , you are loft for ever ? Would you thus con- siderate! y be Baptized if it were to do again? 5. I mould promife , and be Baptized : But whether lihould confentto all this heartily , I doubr. P. By ail thefeanfwersfee together , you have ena^ (w) Pf>f, 1 1, 1. Matt. 7. tj. F-rov. 1 |, 2, 3, j. Lit. io# ) Luk. 14.25,33. Mtth. 30 50,39, I' -k- 18.2:, ij". <0 Mt;iivs3, ;3, 1^10 Mar- 16 M Lk 14 2^30. D 4 . bkd 40 CDePoo^ansf amity OSoofe* r — - bfed me , hew to judge of your Condition. If all this fee fo as you have anfwered , I muft needs tell yon , 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 if you Should die as you are , without converfion , you are foft for ever: You muft be made a new Creature, or you are undone. I know this judgement may poffibly feem harfh and be difpleafing to you : But it is foolifh to flatter our friends or our felves , when we ftand fo near the' world of light. But withal I tell you i. That your cafe is not re- mediiefs : And that you may be faved from it , when- ever yoy are truly willing. ' z> And that you are not fo farr from Grace and Recovery as many hardened im- hers are. For I perceive that you deal openly , and are Hot fo defperately fet againft Conviction and Converfion as too many are. 5, I thank 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 not vet with you , as it is with all, that have the fpirit of Chrift. And if any man have hot the fpirit of Chrift , he is none of his, Ron\ 8. £>• : And I will here take the boldnefs toaddfomeob- fervations of my own , which have long made me fear, that yet you have not the fpirit of Ghrift , nor true Repentance unto life. For i. I have never perceived J that you did ferioufly mind the cafe of your foul. One might be often in your Company , and hear nothing but of Common worldly things ( which may be tatk'd of in due time and meafure); not a word of Heaven, nor that favoured of any care of your falva:ion. vAnd fure one cannot truly believe and mind and regard fo great a matter C&e Poo? *pan# IFamilp 'Book* 4 1 matter as life everlafting , and never {hew it , by any ferious enquiries , or (p) 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) inftru&ed nor Catechized them , nor took care, of the fouls of Children or Servants , but only ufed them like your beafts , to eat and drink and do you work. And you are oft from the Church affem- 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 y and Curfe when you are angry : And you fpend the Lords day almoft all in Comrtion talk and bufinefs , ex- cept juft while you are at Church : And though I never took you for a Drunkard nor Whore-monger, nor heard you fcorn or rail at Godlinefs, you can fie by them that do it, and eafily bear it, as if it were but a fmall mat- ter : And I heard of one that you once oveT-reacht by an unconfcionable bargain • but you never made birti any reftitution. And I perceive that you are ail for yonr [elf ( though you are a quiet and goo.d Neigh- bour): You fpeakbeft of thofe that do you any gooc^ [oh. 24 is. (j J Dcut^.7^. & 11. be 4* {£!?£ Poo? $)an# IFamiip 'Boofe* be they what they will in other 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 in all other refpe&s. In a word, The Love of God, and a Heavenly mind , is a thing that will in fome meafure fhew it felf, by preferring God and Heaven ftill btfore all : And 1 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 were a certain fign of an ungodly perlon : How far an honeft minded man may be carried in a pallion 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 negleft the Lords day, I am no: now determining. But fure I am that God faveth none but thofe that Love, Honour and obey him above all ethers , and make him their Trufl , 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 loveththe world above it ., and feeketh this world be- fore it, and that mindeth moft the things of the flefh , and had rather (t) fatisfie than mortifie his flnful lufts and will. And as far as ever I could perceive by your Conversation, 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 (*J Job. 3 34. much {£&e poo? ^an# tfamilp ISooRv 43 _ . ' •'• ■ " ' ■ 1 1 ■ ■■ ■ ■— 1 1 ■ — ■ 1 n« much of my care, and fo ferious a bufinefs as you talk of-, nor hath my heart been fofenfible of the need that I have of Chrift , or of the Greatnefs of Gods Love and mercy to finners in our Redemption ; nor have I had fuch believing and ferious thoughts of the life ro come , as to make it {eem more defirable 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 • or 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 ^ much lefs that ever I made the pleafingof God , and the obteining of per- fed and everlafting holinefs and happinefs with him in Heaven , to be the chief 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 Believe, and Truft in Chrift , I perceive that I did not indeed Relieve and Truft in him when I thought I had. P. J pray you tell me ; Do you not think there are fuch fins as Preemption, Carnal fecurity , falfe be- lieving , and falfe hope , whe reby the Devil undoeth fouls ? 5. Yes - I have heard Preachers often fay fo. P. What do you think Prefimpion is ? S. (u) Prefuming or thinking that 'God doth ac- cept us, and we are in a State of grace, when it is not fo. 00 J°h 8-3fc4*M4. 6c ? 42 $)an# famil? TSoofc* 45 5. But if I do find it bad , I pray you tell me now what I muft do to be pardoned and faved. P. I will now only tell you thcfe Generals , i. That 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 miferable State ; 2. That yet you need not Defpair or be Difcou- raged ; For Chrift is a fufficient Saviour and Remedy* And for the firft , Believe it , Till you Repent and are Converted , you are void of the Holy Image of God , and have the Image of the Devil in Ignorance , unbelief, and Averfnefs or Enmity to GodandHoli- nefs, ia Pride , fenfuality, worldlinefs, difobedience, and carnal felfifhnefs : Your Heart is againft the holy Laws and wayes of God : You have a flefhly Will and concupifcence of your own, which is yoar Idol , and the great Rebel againft God , which will ftill be driving againft his Will , and will draw you to be ftill pleafing it , though it difpleafe God : You will beaflave to the Devil , by your flavery to this flefhly mind and appe- tite ; and you will fpend your little time in the world , in pleafing that (a) flefi , if God convert you not. You 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 againft him : You are yet unreconciled, unpardoned, unjuftified, un- ifan&ified : All your fins that ever you committed are yet upon you in their guilr. And, in a word ( pardon my plain dealing, ) if you die as you are , you will be tertainly damned ^ and as you have departed from Gods (a) Gal. f.zi, 12. Rom. t. fA 6, 7> *> 9* Eph 2,i5:;?,&c, Mar. 4. 12. , Grace, if 46 tJtOe Poo? £0an# JFamfij? TSoofe* Grace , he will judge you to deparc for ever from his Glory alio. And it will go much the worfe with you in Hell , becaule that you might have had the Grace of a Redeemer , and you rdfufed Chrift, and refitted his fpirit, and neglected his great falvation. So that to deal freely with you, I would not bv in your cafe one day for all the riches in the world* For you have no aflur- ance of your life a minute -, and you are certain it can- not be long ; And you are ftill in the power of that God whom you offend : And if you thus die before a true and found Converfion , 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 fare the State of every unregencrate , unholy , impenitent {in- ner , as the (b) word of God is true. And therefore as you love your ^tlf, and as ever you care what be- comes of your foul , when k muft fhortly leave your body , go frefentLy trie , and throughly trie , whe- ther you are a penitent regenerate 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 chat this had been Trufting Chrift wich it , and now I am unskilful in fuch matters, and know not how to examine my felf. Therefore I pray you give me your direftions. P. With all my heart , if you will but promife me to do your beft ^ 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 willingnefs to know the cruih , be it better or be it vvorfe ? (b) Joh.3.3,5. Hcb.i*. 14. 5. Alas, ill HI Cfee Poo? ®an# IFamilp T5oolu 47 ^L S. Alas , what good will it dome to flatter and de- ceive ray fdf, when God knowerh all , 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 meer uncer- tainty what fhali become of you when you die, and whether you fhall be in Heaven or Hell for ever, jfhould mar your mirth , and make you lleep with little .quietnefs, till at leaft, you had done your beft, to make your calling and Eleftion fure , and got fome good well grounded hopes. I will put you to no longer work than is neceflary , Take the Scriptures , efpecially thefe texts here* transcribed, and fet them before. you , and well con- (Ider Lhcm as the word of God. 2. Fall down on your knees , and earneftly beg Gods help and mercy , to convince you , and ftiew you the truth of your Condi- tion. 3. Look back upon all your life , and look into :he inwards of your foul, and let Confcience compare your heart and life with the word of God, and urge x to fpeak plainly , and to judge you truly as you are. f. Do not only try and judge your felf by fome few aftions which have been extraordinary with you • )Ut by the main deftgn , and fitpe and tenour of your nan and life : For there is fome gocd in the worft nen , and fome evil in the beft •, And if you will judge fa Good man by his worft attiom , or of a bad man by lis beft , you will be unrighteous and mif-judge them. „ +mon Magm when he was profefling his faith at his j&ptifm, f*emed better than Simon Peter 7 when he was ^ t 48 Ct)e poov2 ^©an0 JFamtlp ISaolu was denying Chrifh And judge not your heart by fome good thoughts , or fome bad thoughts, which have been rare ; But judge it by that which hath had your chief efreem , your chief Love or choice, and been the main defign which you have driven en, and had your chiefeft care and diligence in feeking it. 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 ftooped and fub- ferved. Thefe are all the directions that I will trouble you with , favingthat I would have you, 5. To follow on the fearch till you know the truth, and what you can-] not do at once , come to it again till you arerefolved • And come and tell me how you have found the cafe to I ftand with you : And the Lord affift you. The Texts , which I fet before you are thefe. Joh. 3.3,5,6, Verily , Verily 1 fay unto thee y ex cept a man be born of Water and of the Spirit , he can- not enter into the Kingdom of God. That which born of the fief 1 i* fl?fo -> and that which is born of the Spirit is Spirit. Joh. 3. 16, 18, 19,20,21, God fo loved the tiorld* that he gave his only begotten So'ny that who fever be- lieveth in him flwuld not perifli , but have everlafiino life. — He that believeth on him is not condemned but he that believeth not is condemned already ; — And this is the condemnation , that light is come infr the world , and men loved dar&efs rather than light becaufe their deeds were evil. For every one that dot evil hatetb the light , neither Cometh to the light , lej his deeds flwuld be reproved. "But he that doth trut cometh to the light 7 that his deeds may be maa manifefi , that they are wrought in God: Matt! • C&e Pooi $)an0 tfamtlp OSoofc* 49 Matth.28. 19,20, C0 and teach (or Difciple) all Nations y Baptising them into the name of the Father y xnd of the Son ^ and of the Holy Ghofl ; teaching them 0 obferve all things wh#tfoever J have Commanded yon. Jo Mar. 16. 16. Matth. 18. 3, Verily I fay unto yon y except ye he Converted and become as little foildren , ye ft all in no vife enter into the Kingdom of Heaven. Ad. 26. 18, To ope ?it heir eyes and turn them from larknefs to light > and from the power of Satan unto lod^ that they may receive forgivenefs of ftps , and an nheritance among the fanftified , by faith that is m Luk. 13.3,5, Except ye Repent , ye JJ)all all likewife erijlj. Rom. 8. 1, 2,&c. There is no Condemnation to them oat are in Chrifl Jcftts , who walk not after the feJJj y Ht after the Spirit. For they that are after the ?JJ) y do mind the things of the flefo y but they that are ter the Spirit jhe things of the Spirit. For to be car* tliy minded is death y but to be fpiritually minded is +e and peace. Becaufe the Carnal mind is Enmity rainfi God : for it ts not fubjettto the Law of God ; ithcr indeed can be. So thcnythey that are in the flejh, nnot pleafe God : Hat ye are not in the flejl) y but the Spirit , if the Spirit of God dwell in yon. Now if yman have not the Spirit of Chrifl , he is none ofhiu ' — 1 3, 3c c. For if ye live after theflefiyefoall die : Ht if by the Spirit ye mortijie the deeds of the body , ftall live : For as many as are led by the Spirit of dy are the Sons of God — Te have received the irit of Adoption y whereby we cry Abba, Father : The mrit it ft If beareth witnefs to ( or with J our Spirit , :e are the Children cfGod. I E Gal. I 5o CfcepJD? ^an* family TBoofu Gal. 5, 19. &c. Now the works of the flefli are ma- nifefi, which are Adulteries, fornication , unclednnefs, lafcivioufnefs , Idolatry , witchcraft , hatred , va- riance , emulations , wrath, fir if e,f edit ions , her e fie 5 , envying murders , drunkennefs , reveliings , **;ft y^cfe //i^f ^ — — Tfcy which do fuch things ftall no inherit the Kingdom of God. But the fruit of th\ Spirit is love, joy, peace , long-fuffering , gentlenefs goodnefs , faith , meeknefs, temperance-^ againft fuel there is no Law -5 -/4#^ f hey that are Chrifts, have Cruci fed thefiefi, with the affections and lufls thereof. Gal. 6 14^ God forbid that I fiwuld glery , fave intheCro[ of our Lord Jefus Chrift , by whom the world is crucifie* to me , and I unto the world* 2 Cor. 5. 17, Now if any man be in Chrifi , he is new Creature • Old things are paft away ^ belwld a things are become new . 1 Cor. 6. 9, 10, 12 Know ye not, the unrighteous jhaHnot inherit the Kin^ dom of God? Be not deceived : Neither fornicator* nor Idolaters , ncr Adulterers , nor effeminate , abufers of themf elves with mankind, nor thieves , n Covetous, nor Drunkards y nor Revilers , norExti tioners , fiall inherit the Kingdom of God. And f% 'Were fome of you : but ye are wafmd , but ye arejanl fed , but ye arewftifed, in the name of the Lord Jefx and by the Spirit of our God: So Ephef. 5. 3, 4, 5, 7v§y9>-i£>, 11. Heb. 12. 145 Follow peace with all men, and ho lit without which no man fiatlfee the Lord. Tir. 2. H5I2, 13, 14, For the Grace of God bringeth Salvation hath appeared to all men , teach w that denying nngodiinefs and worldly lufts , we Jhc live foberly , right eoufly and godly in this prefent wor Rooking for thatblcjfed hope.,, and the gloriom app 7? of the great God and our Saviour Jefm Cbrifi ^ who ave himfelf for us , that he might redeem us from all mquity , and pur i fie to himfelf a peculiar people z^ealom f good works 0 1 Joh. 2. 15, Love not the world, nor the things that re in the world : For if any man love the world , the joveofthe Father is not in him. Luk. 16. 13, Te cannot ferve God and Mammon. 1 Joh. 5. 4, 5. Whatfoever is born of God aver comet h he world— And this is the Vittory that overcometh he world , even y cur faith. 2 Tim. 2. ig>.Tbe foundation of Godfiandeth f*rey pving this feal , the Lord knoweth who are his : And it him that nameth the name of Chriji depart from yiquity. i 1 Joh. 7. 8, 9, 10, By this the Children of God are anifeji and the Children of the Devil : whofoever )th not righteoufncjs is nots of God, neither he that peth not his brother. 14, We know that we have \Jfed from death to life becaufe we love the Brethren: *e that loveth not his Brother abideth in death. Pfal. 1.1,2, Blejfed is the man that walketh not in $ Council of the ungodly , nor ftandeth in the way of \ners , nor fitteth in the feat of the fcornful : But his light is in the Law of the Lord , and in his L,:\v doth ^meditate day and night. Rom. 13. 13, 14, Let us walk^ honeflly as in the )! , not in ryoting and drunkenncfs , not in Chart- ing and wantonnefs y not in firife and envying :. \t put ye on the Lordjefus Chriji , and make no pro* " m for the flefh ) to fulfil the lufis (or wills) th latth._i. 21, Hefijall be called Jcfus: ForhefiraH he his people from their fin \ F 2 Luk; I * 5 ^ Cfce poo? $3att0 IFamtl? TBoolu ,. Luk. 14.26, SicJf any man come to me and hate not hit father and Mother , and Wife , and Children , ana JSrethrep , and Sifters , yea andhisoxvn life alfo , J^thai is , /aw ffo/# not fo much lefs than me y that he can caj\ them by as we do things hated , when they ftand again j\ me , ) he cannot be my Difciple. And whofoever dot I not bear his Crofs and come after me , cannot be my JPifciple 3 3 , Whofoever he be of yon that biddetl. pot fare we I to ( or forfakjeth ) all that he hath , hi tannot be my Difciple. Rev. 3.12, Him that overcometh will I make * -pillar in the Temple of my Cod , and he frail go kq mor\ VHt. Rev. 21.7,8, He that overcometh jhall inherit ai things , and I will be his God^ and he frail be my Son But the fearful and unbelieving and the abhomwable and murderers and whoremongers , and Sorcerers am Idolaters and all lyers flail have their part in the lak •which burneth with fire and brim font ^ which is th fecond death* 2 Tim, 4, 8, There is laid up for me a Crown c Right -eoufnt fs ,. which God the righteous judge willgii -me : And to all them that Love his appearing* Rea 'Matth.25. C&e Paoj ^ans? ffamity 'Booh* 5 3 1 The Second daycs Conference. Of the Cower ft on of a Sin&er • IVbat it is { Speakers. Paul^ A Teacher. Saul P A Learner. Pauh Ell Neighbour * 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, upon tryal ? S. / think it is much worfe than I had hoped it was • %nd as bad as yon feared: When I firfi read the pro- mfes to all that 'Believe in Chrifi ? I was ready again lo hope that I was fafe: But when I read further , I cound that it was as you had told me ^ and that I had none of Chrifis Spirit and therefore am none of his - \tnd that I am not a Penitent Cx^usi , and am not in ji State ^ of life. But I now^g^ fcou Sir , upon my 54 W* Poo? 3©an* JFamui> 35aotu ^an j , w fitty a poor Sinner , tell me (a) what I wnfi do to be faved ? P. Are you willing 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 Cjodlam Refolved to do it , be it what it will: for I know it cannot be fo bad as fin and Hell. T. You fay well. I will firft tell you this again in the General, i. That your cafe is (b) not r erne dilefsy\ but a full and fufficient Salvation is purchafed , ancl tendred in the Go/pel to you as well as to any others. 2. That Chriji and hu Grace is this Remedy •, and (c) that God hath given us eternal life , and this life is in his Sen : 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 facrilice for fins > and merited our Reconcilia- tion , pardon and Salvation , to be given in his way , .(d) hath made a Covenant of Grace ( Conditional )j with finful man, by the Promife of which lie forgivethj us all cur fias and giveth us right to everlafting life. 4. That Chrifts way of faving men from fin' is by fending his (e) Mwifiry and word to call them i and giving his (f) Sprit within to fanftifie them : And this Spirit is Chrifts Advocate to plead his caufe , and do his work , and prepare us by HoUnefs for the Heavenly Glory. 5. That all the Condition required of you that youj (a) Aft. 2,.* 7.. A&.t£. 30. (b) Matrh. u. 28. (") S 11,12. (d) Marth.2.,8. ir/3 20. Joh. ? 16. ft) Aft. :?> 18. Rom. 10. S^IWJfh}, iy. (f) Rom. 8. ?. Cfce poo? 3©an# IFamtlp XooL 5 5 may have all thefe Blefiings of the Covenant of Grace, is but ftncerely to (g) Believe andConfcnt^and give up your (elf in Covenant to God the Father , Son and Holy Ghoft , and continue 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 vou read them over ? S. / have re ad them : And I perceive that they are glad tidings of hope indeed. But truly Sir , / have heard the Gofpel fo carelejly > that I do not throughly under f and thefe things^ And therefore intreatyou 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 Confent an(i Dedication > will ferve your turn no longer than till you come to age and natural capacity to confent and Cove- nant for your felf. Tell me then , have ycu ever foberly confidered what your Baptifm was , and what Covenant was then made betwixt God and you? And have you ferioufly renewed that Covenant your felf > and fo given up your felf to God ? S. Alas^ 1 never either ferioufly confidered cr renew* edit^ But 1 thought I was made a Chrifiian by Jjkkb and was fujficiently regenerated , and my fins #jS$% away , and that 1 was a Child of God and an heir laj Heaven. P. And how did you think all your fins fince your Baptifin were forgiven you ? (0 Matth. 28. 19, 10. Mar, 16. i£* Rev. 22. 17. E 4 ' S, I 5 6 CUe Poo? ^anfif ffamtlp TSoofe* S. / confejfed them to God , andfome of them to the Jldinifter , and I received the Lords Suffer -5 and I thought that then I was forgiven -5 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 fiand and confider better of it , that I might not do I 'knew 'not what* P. Why truly Baptising is well called Chrifiening : For Baptifm is fuch a Covenant between God and man , as maketh the Receiver of it a vifible Chriftian -, And if you had fincerely renewed and kept this fame Covenant, you had needed no new Converfion, or Regeneration, but only particular Repentance for your particular fol- lowing fins. Baptifm is to cur Chriftianity , what Ma- trimony is to a State of Marriage ^ or like the lifting and Oath of a Soldier to his Captain, or of aSubjedto his Prince. And therefore I will put you upon no other Converfion y than to Review your Baptifm, and un- derftand it well, and after the mod; ferious 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. Nowvif you were to be Baptized prefently , there; are thefe three things which you muftdo .• i. Your ZJnderjlandwg muft 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 , (!) Joh i8. 1 2. Aft, i. 37. & 16. 31. ,2;Ccr. 8. ?. ami, {£&e Poo? 39an# ffamtty TSaotu 5 7 md Refolvedly Confent to the Conditions (i) required )fyou. 3. And you mult prefently Oblige yourfelf, o the faithful Prattice of them , and to continue true :o your Covenant from the time of your Baptifm till ieath# S. Truly if Converfion be no more than to do what 1 vowed to do , and to be a Chrifiian ferioufly , which be~ core I was but by name and Hypocritical profeffion , / larje no more Reafon to fiick^at it , than to be againfi Baptifm and Chrifiianity it felf. Frrft then will yoit nip my Underftanding about it. P. I. You rriuft underftand and Believe the" Articles )f the'Chriftian faith, exprefled in the Common Creed : phich you hear every day at Church , and profefs lUTenttoit. S. Ala s, I hear it and fay it by rote ^ but I never veil under flood it , or confideredit. P. The Chriftian Belief hath three principal parts : at is, our Believing in ( ^J God the Father, and God the Son , and in God the Holy Ghofi : And each If thefe hath divers Articles. I. In the firft part all iicfc things muft be under flood and believed, i. That i«ere is (/) one only GOD, in three Perfons the Richer, Son > and Holy Ghoft : who is an Infinite , acernaK Perfeft Spirit : aperfe&/*/>, underfianding ff • perfe&ly powerful, wife and good : The firft t , chief governing., and final caufe or end of ill .* Of whom , and through whom, and to whom arc Matth. 28. 19, 2c. (\) Matth. i3. 19, 10. (I) 1 Cor. . l Jon.*. 7. & Tim. 1. 17. Pfrl. i?4.7j8, 9- & 147- f. T7. Neh. 9. 5, Rev. 4 b\ .& if J. Ezek. : all 5 8 €#e Jpoo? $)ah# family Xoolu all things-: The Creator and therefore the Owner, the Ruler and the Benefa&or and End , efpecially of man. 2. That this God made zsfdnm and Eve in his own (m) Image, under a perfeft Law of Innocency , re- quiring perfed obedience cf them , on pain of death* 3. That they (n) broke this perfeft Law by wilful fin, and thereby tell under the fentence of death , the difpleafure or God 5 the forfeiture of his Grace ,. and of all their Happincfs. 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 A&ual 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. (f) 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 offin , nnd live in thankful fincere obedience , though imperfeft. 6* In the (q) fulnefs of time , God fent his Son $ (m) Gen. r. 27. &2.15, 17. Ecc). 7.2.9. (nj Gen. 3. Rom. 3.23. &6. 23. (d) Ron:. $.12,18. Gen 5.15,17. Rom. 3. 9, Tjf I Eph.2.2, 3. Heb. 2. 14. Joh. 8. 44. (p) Gen. 3. 1?. Joh-ff^ 16. (n) Gaf. 4.4. Jofr.i. i, 2, 3. 1 Joh. 2. 2. Joh. 10. 30 1 Tim. 2.5, Heb. 2. 14, 16. Luk. 1. 27, 31. . Matth. 1. 20, 21, Hcb.4. iy. & 7. %6. & 9. 16. I Cor. if. 3, 4. Luk.23.43 2 Tim 1. 10. Ad. 2 9. & 3.21. & 2.3^ & 10.36. Keb.8.2 &10.H. Joh. 14, 1, 3. sXph.3.16. hi C&e pool status iFamtlp TSoofu 59 is eternal Word made man, to be our Redeemer -,who fas conceived in a Virgin by the Holy Ghoft , and by erfed obedience fulfilled Gods Law , and became our xample , and conquered all temptations , and gave limfelf a Sacrifice for our fins , in fuffering , after a ife of humiliation^ curfed ftiameful death upon a Oofs-, ind being Buried , he Rofe again the third day , and laving conquered Death , afiured us of a Refurreftion ^ tnd after fourty dayes continuance upon earth, heaf- :ended bodily in the fight of his Difciples into Heaven • vhere he is the Teacher , the Kins and the In- erceflour for the Church with God ; by whom alone vemuftcome unto the Father, and who preparethfor js the heavenly Glory , and us for it. I 7. Before he afcended, he made a more full and plain Edition of the forefaid Law or Covenant of Grace ; \nd he (r) gave authority to his chofen Minifters , ogo and preach it to all the world and promifed them le extraordinary gift and afiiftance of his Hol^Spi- it : And he ordained Baptifm to be ufed as the fclemn vitiation of all that will come into his Church, and nter into the Covenant of God : In which Covenant, God the Father (/) confenteth to be our Reconciled jod and Father , to pardon our fins , for the fake of thrift, and give us his holy Spirit, and Glorifieusin leaven for ever * And God the Son confenteth to be our aviour, our King and Head,our Teacher and Mediator, p bring us reconciltd to his Father , and to juftifie us , d give us his Spirit and eternal life: And God the Holy jhoft confenteth to (t) dwell in us as the Agent and (r) Matt\i8. 19, 2,0. Man 16. \6. ftoimio.ir. ( f) 2. lor. 5.18,19, :o. I ]oh, 5 9)lo, xi j 12. Jch.S. {t) Gal. 4. 6. ft 3. 3 > J. > Advocate 60 CDe Pooi ^am tfamtty OSaotu Advocateof Chrift, to be our Quickener, our Illumina- Rater and fan&ifier , the witnefs of Chrift , and the l] earnefs of our Salvation. And we on our part muft - profefs unfeigned Belief of this Gofpel of Chrift, and Repentance for our former fins , and confent to (u), 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 ourchiefeft Owner , Ruler and Bene-\ fattor ^ Relolving to live as his Own, as his Stffc/Vffi{ and his Children , in true Rejignation of our felves CO; Him , in true Obedience, and Thankful Love : (w} Renouncing the world, the Jicjh 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 ofl the Spirit of God. ~] This is the Baptifmal Covenant, the manner o( whofe outward adminiftration you have often feen. By this Covenant as it is Geds Law and ASl on hif part , ail 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 wer^ guilty ofy as by Gods inftrumenral Aft of oblivion i And in it they have the Gift of their Riqht to th< Spirit , and to everlafting life , and of ail the mercies neceffary thereunto, 8. The (x) Holy Ghoft in a peculiar manner ii given to all that thus truly Believe and confent to tha1 holy Covenant : To dwell and work in them , and (u) Jon. i. io, ir, n. R< m. 12. t, 2. (w) Rom. 8. I| L-ikei426. Aft.x6.i3 (x) Cor- ti. it, 13./ 8/>ro.8.i Gal. 4.^. Rom .8.16,1$. Joi. ;. 6, 7, 8. Ephe&t. 1 M Tir. j.,j\ ?. A&.^d. 18. Rom. 8 30. 1 Tim. f. 7- ijokl if. Cial.5.i7,Z4. Reg*] Ci?e poo? $)an* family TSoclu 6 1 Regenerate them more fuliy to the Nature and Image o^ God, working in them, i. A holy Live line fs and Activity for GW- 2. A holy Light and knowledge of God-, 3 . A holy Love and Defire after God^ and all that by which God is manifefted unto 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 mull be overcome, 9. Ac death mens fouls are judged particularly and (j) 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 fmcerely kepc this Covenant ( according !to the feveral Editions of it , which they were under ) ifhall be openly Juftified and Glorified with Chrift : [Where they (hall be made perfect themfelves in foul and body, and perfedly know , love, praife and pleafe the moft blefled God for evermore, among the blefled Saints and Angels : And thofe that have not performed this Covenant , fhallbe 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 , Repentance , Converfion or Chriftianity is : And you cannot confent to you know not whar. S. Alas , Sir , vohenfialll everbe able tounderfiand and remember all this ? (y) Lukeij 4*. & t6.zT,i6. 2 Cor. 7. Macth. 18.24. Eph.a. i3>22.i & 3.<3 16. I. Thej Cfce poo? g£an0 IF amtlp XqoIu e- I. The Foundation and Uwr of all is your ReUtion to GW according to this Covenant : i. You are Zkwtt^ to Him as being totally Hi* (a) Own : And there- fore you muft live to Him, and feek hisGVory , and reft in his Difpofals. 2. You are related to him' as his (b) SubjeEl : And therefore muft endeavour abfolutely to Obey Him, above all the world. 3, You are Re- lated to him ( when you are a true Believer ) as his (c) Child and Friend : And therefore muft live in Faithfitlnefs and Love. And this is the Foundation and furnm of all 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 made more ( d) Holy , and more ferviceable 10 'God , ani profitable to men , and may Glorifie your ; Father , Redeemer and Sanftifier , 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 perfect joy for evermore. i.Thefe Ends being allmoft excellent zxAfure^ muft be ! dill in your eye , as the great and conftant poife and ; motive of all your Pra&ice. III. As you are a Snb;ec£ , your obedience hath its Rule : And the Rule is the (e) Law of your Redeemer U) 1 Cor. 6. 19. Pfa'. ioo.i, J, 4} 5. (b) Pfal. 47.6, Tl & j.2. & 10.16. (c) Gal.^.:*. I h. it. 52. Ga!. 4. 6. Rvm.8. i6,i7,i<6. (dj Tit. 2. 14- & 5. 3, 5? 6- 1 Cor. 6- 20. Joh. i>. 8. 1 Per. 4. 11. 1 FhejT.4, 1. 2 Tim. 2. :, 45 !z, 1 Cor. 7-31. 2, Theff. t. 9, 10. CoJ. $. i,4,r. . L«ik, 12. ?2. Jam. 2. $• 1 Joh.3. i4| t7- 8:4.9. Tir.^.4. Luk.ll.17. & 10.16. Heb.13 7 17. I Theff. ?. 12. 1 Cor. ifi i& (hj Pul. 19- 7, 8, % 10. Joh.. *.8, oy 10. & 3. L£, 2.0, it. (J) Matih. fc.48, P&J. 19.7- x Cor. 7. 1. Efhef. 4. 12. Pfol. 32. r, 2. Matih. 6. 33 Degree We #>ooi $&m& f amtlj> OSoofc* 65 Degree of Obedience neceffary to yovx'Safoatiovisbut time it be [metre , that is , That as to the predominant . £*7tf 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 u the Devil, and 2. thcWcrld, 3. hut above all your own ( kj Flejhly mind and appetite, will be the great Enemies of all this Holinefs and obe- dience : And therefore you muft underftand their en- mity and the danger of it j and refolve by Gods grace, to Renounce them, and Refill them as your Enemies to thelaft. And though only fmcerity is neceflary to falvation j yet 1 * You have not fmcerity unlefs you have a (I) defire and endeavor after Perfection. 2. And a greater degree of holinefs is neceflary to a gre#t degree of Glory, S. Alas, Sir, I fhall never Remember all this. P. You may fee then how foolifhly you have done , 0 lofe your time in Child-hood and Youth, which Should have been fpent in learning the Will of God , md the way to your Salvation. If you had morning md night defiroufly meditated on thefe things, and read 3ods word, and asked Counfe) of your Teachers, and earn'd Catechifms , and read good Books , and i£ fou had markt well what you heard at Church i and lad fpent all the Lords Dayes in fuch work as this , vhich you fpent in play and idlenefs and vain talk , you night have been acquainted familiarly wish all this ancl k) Rom. 8. j*tf, 7» 8»J3. Gal 5.17. (U Fftl.ii?- 1, *> F mote? 66 €&e $>oo? $)an# JFamtty 'Boolu more. But that which ispaft cannot be recalled. I you cannot remember all this, i . Labour to under ftand it well • 2. And remember that which is the fumm of all. S. What is that ? P. i. The fhorteft 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 SanEltfier, your Owner , Rule r and Chief Good and End : Renouncing the Flejhy the World and the Devil. 2. The next ( n ) fummary explaining this more largely is, i. The Creed as the fumm of what you wuftTielieve. 2. The ( o ) Lords Prayer as the fumm of what you mull Defire. 3. And the fumm of the Law of nature is in the ( j> ) Ten Commandments And the Church Laws of Chrift, about Miniftry, Com- munion, Sacraments and other worfhip , you will be taught in the Churchhy fenfe, and ufe, and daily teach Ing. Cannot you fay the Creed, Lords Prayer anc Ten Commandments ? S. Tesy I learned the words , but 1 never laid th , fenfe and fub fiance of them to heart* P. All that I have ftid to you is but the fenfe c thofe three : ZJnderfeand the expofition, and Remembc the forms or words thennfelves. But even \our Dut is yet ihortlier furamed up in (q) Lovey which is th fulfilling of the Law. For Jufttce is comprehended! Love i which will teach you to do as you would I done by* ffc)'Mmh. i% 19. Maiki*. t5. fn) rCir.iM, Mmh.44. (?) Matrh. 9. 17, t8. Rom. i;.?,?. ( /) Ro 13. 8^ ?. Mail:, 12.30. ^3. Mauh. -2,. 57, 59. S. Wi €&e ipoo? $an* family TSoolu 67 S. What Love £ *> that yon mean ? P. The Love of Gody the Love of your ft If , and the Love of your Neighbour , is the fumm of all youif duty. S. Tfctf is but Reafonable dutyy which no man cart deny or fpeak againft. And one part of it I Jhafl eafi* ly keep , which is^ to Love my Self, P. Alas poor mm : Have you kep: it hiiherto ? What enemie have you had in all die world compara- ble to ( r ) your klf ? All that your enemies could do igainft you is but as a flea-biting. What if they flan- ier you, opprefs you, imprifon you, or otherwife ibufe you? Wrong not your felf, and all this cannot binder your falvation, nor make God love you ever (helefs, nor make death ever the more terrible; not vill it ever be your forrow in Heaven to think of it. Ml your enemies in the world , cannot force you to ommit one fin , nor make- you a jot difpleafing unto jod. But you your felf have committed thoufands of ins, and made your felf an enemy to God. O the folly f ungodly men I They can hardly forgive another if le do but beat them , or flandcr them, or impoverifh hem: And yettheycango onto abufe, undo andde-< troy their fculs, and run towards Hell, and eafiiy for- ive themfelves all this -, yea ( f) take it for their be- efit, and will not be retrained, ( t ) nor perfevaded 3 forbear, nor fhew any mercy to their own miferable )uls. I tell you, though the Devil hate you, yet all le Devils in the world have not done fo rruch againft ou as you have done againft your felfc The Devils t ) Hof it p. Prov. i$m 14, & 8. $(. t ) 1 Ccr, $. ip. to. Cf) tit. 3. %, j, 4, j3 dkt they will not have. Here is the only flop of their falvation. All men (h) might be Holy and happy if ihey would : But molt men will nou This is the woful ftace of finners I They will cry to God for mercy , mercy, when judgement cometh , and it is too late • and yet now no counfe!, no reafon, np intreaty witt perfw^de them to accepc it. It is a pitiful thing, to hear Chrifts Minifters in his Name y befeech men to accept of fanttifying javittg mercy , from day to day, and ail in vain, and to think how thefe fame men will cry for mercy, when mercy hath done wuh them, and the door is fnut. Yea now they frill fay, We hop to be faved bec'aufe God is merciful 0 while they will mt have his laving mercy. As if mercy ftuck in the hand of God as an unwilling giver, while it is they that refufe it as unwilling to receive It, Like 3. thief that is intreated by the Judge to give over in time and to have mercy on himfdtf, and not to cafl away his life, and will not hear nor be perfwa? ded ^ and yet at the Barr or Gallows will crv out for mercy. What would you fay to a famifned Beggar that iliould ftand begging for an alms and will not take it? would it not be a flrange fight at once to hear the Beggar fav, I fray y?ii give me mony or breads and the Giver offering it, and fay , / intreat thee to take it^ and have Pity on thy f If and do not famijh ; and cannot' prevail ? S. It is a fad and mad condition that yon defcribe 1 and it is too true : Bat mcthinks it were a fitter ccm- ■parifoii if yon liken eft them to a fick man that begs for health of the Thyficion, but ypitt take no fhyfickj, while O) J i .4.15. IM*. i*>>5>* Ci?e Poo? 30an# iFamtlp Xoofe* 7 l */?* Phyftcion begs of him in vain^ to take phyfick that he may have health. For it is not the healch that me?i are unwilling of but the Phyfick. It is not falvati- on, but the firait 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 means , but it is much of ( w ) Salvation it felf. « Holinefs is the fouls health, and not only its medicine : And per- feli holinefs, which is the perfeft Knowledge and Love of God, will be Heaven it felf. And to rcfufe Holi- nefs is to refufe Health and Heaven. S. The Lord \noweth that this hath been my cafe : I have been my own mo ft hurtful enemy ; and done more againft my felf than all the world hath done ^ and while I loved my felf carnally , / undid my felf foolifti- ly : ^And 1 under ft and 'now that it is not fo eafie a, matter to Love ones own Soul aright a* J had thought. But he that wiR not Love God, it is pity he fliould live ; For God is all Goodnefs. P. Alas man it is far harder to ( x ) Love God :ruly than your felf: I tell you, that your want of Love to God is the greateft fin thac ever you were guilty of, and the very fumm of all your fins. And were :he true Love of God more common , falvation would )e more common ^ for nonut Lover of God (hall be :ondemned. I know that there is fomething of God hat all men Love. They love him as he is the maker md maintainor of the werld, and of their own lives- tnd bodily prosperity ^ And as he giveth them food and ( & ) Mitth. 1. if. Tir. 1.14. Eph. 5.27 Col. 1 22. Pe. ii5. (x) LuVc 18. 22, 23, 24. and 14. z6, 3$. lom. S. 8. p F 4 rayment. 7 1 Cfce pio? ^an# f amity TSqgIu raywient, and all the mercies which they abufe to gra- tine their lulls. But they Love him not as he is Holyr and a Righteous GovernoUr forbidding (in , requiring, hoiinefs, hating and punifhing the ungodly, redrawing flefhly lulls , and not forgiving nor &ving the impe- nitent. If you had loved God all this while indeed, would ycunothavie loved his wordy and loved to praife hinh and call upon his name, and loved what he loveth, and, delighted to do his will and pleafehim? Did you love God when you broke his Laws, and hated Hoiinefs r 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. , loyeth 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 ) finlul ftate of life, and think it fo eafie ftilk to love him, ycu know not God, you know not your felf, you know not the need or the nature of true con- verfion, nor can you Repent of this Greatefi fin, 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, bnt fare no bo- dy can hate God* P. Where there is enmity , loathing , aver fat ion of, mind and un\villingnefsyxb\C!CZ is hatred. The carnal mind is enmity agamft God: for it is not fubjeel to the Law of God nor indeed can be , Rom. 8. 5,6, 7. If there were no enmity between God and man , what ( v ) Eph. a. iy 2, 3. Rom. 8. 6} 7. Rom 5. 9, 10. need Cfje pon? $3m& iFamilp TSaofc* 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 anv man that is not firft an enemy ta him ? He hateth all the workers of iniquity : FfaL 5. 5* becaufe 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 pleafures af the fleih,and being in Love with thefe, they (b) love not that God, nor that holy word, which calls them }ff, and condemneth them for their finful minds and sleafares. Let your Confcience (peak plainly : Had lot the world more of your heart than Heaven ? Were fou not a lover of Pleafure more than of God ? Were ^ot your thoughts lying down and rifing up , and all he day , more forward and ready to think of your vorldly and flefhiy concernments, than of God ? And vere not thofe Thoughts more fweet and welcome to rn into the world, i J^. ?. 12. CWw was of that icked one (the Devil) and few his brother: Andt berefore flew he him ? Bscanfe his own works were viand his brothers righteous. If you have read the xipture , and other Hiftory , and have bur heeded hat is done about you in the World > you might ealily rrceive that the world hath ever conf/fted of two con- ary forts of men j who as two Armies are ftill to this ly in conftant oppofition to each orher : Tht wicked •e the (e) Devils feed and army : And the Godly are le Army of Chrift , and the Regenerate feed of God. Vhcnce is all the hatred of Godlinefs on the earth , all le fcornes , and (landers , and cruel perfections and utcheries of holy perfons , and the number of Martyrs pd Sufferers , but from this inbred Enmity ? This is thrifts meaning when he faith that he came not to fend 'eace but a Sword : Becaufe he came to caufe that ioiinefs which the wicked will ftill hate and perfecute. 00k about you and fee whether we may not yet truly iy with St. Paul y Gal. 4. 29. But as then he that was >rn after the flejh perfecuted him that was born after u Spirit ; even [0 it is now? And we were all of this lalignant difpofltion in fome degree till grace recover 5. Rom. 5.10. When we were Enemies we were re- wciled to God by the death of his Son. So Col. 1.21. am. 4.4. He that will be a friend of the World is an nemy to God. The friendflrip of the world is Enmity to [W. I will mind you of no other proof more than thrifts own fentence , which is not uniuft, Lttk. 1 9- 27. hofe mine Enemies that would not I fl:oitld reign over- emy bring them hither and flay them before me. Thofe that that would not have Chrift Reign over them fand fubdue their worldly minds and flefhly 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 meycie on mc. I fee new that it 'is not fo eajie 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 y is the fumm of Hoiinefs, the proper fruit of the Spirit, 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 Chriit came into- the world :o efFed: , by the mod wonderful demonftration of Gods love to finners*^ as the fiEteft means to win their love. Faith in Chrip is but the Bellows to kindle in^ns the Love of God And faith wor\itng by Love , is all our Religion in * few words. Therefore if Love to God were eafie and Common , all Goodnefs would be fo , and Salvation1 would be fo. . m But having faid this much of the Love of your Sold ^ and the Love of Gody what think you next of the Love of others? Is that alfo eafie to you ? S. I am fomet.imes angry when I am wronged or> provoked y but I know no one in the world that I iv/j«L t&4o. i\ So far it's well. But i. Do you Love men more* for God and his Image on them than for your fe If 7 2. Do* ' ) 2 Thcff.j. j. Lake 11.41. Rom. 5. <. Gal. 5 £4\ 311 Ctje pooj ^asus jFamilp Xoofe. 77 you (^ ) im jwr Neighbour as your felf? I pray you underftand the matter arighr. 1. God muft be firft and principally Loved, as the chief and infinite Good : He muft be Loved for him felf ', as being 6W- nefs it felf y and moft amiable in himfelf, and that unli- mitedly with all the fouU The Creature muft be Loved only for God , as bearing his /^^ or the marks of his perfection, and as a means to know and pleafe and Glorifie him : Thofe muft be mofi loved who have moft of the Image of God , in wifdom , righteoufnefs and holinefs. The Godly muft be loved as Godly with a facial Love* Profejfed Chriftians muft be beloved as fitch. All men , even our (h) Enemies muft be loved */ iWS." Jo 1.13 34. & if, fUj !?• 1 Jon. 4. 7, ti, 12, 2o32i. & 5.2. 2 Jort. 5. 2. Eph»4t *> 15^ 16. & ?. 2. (ft; Lev. r?. 18, |4- Mattli. Creature*, ' * VL\)t pmt ^an0 jFamtip jsoqiu Creatures , birds and beads do love their Companions I for likenefs of kind , and fromfociablenefs and acquain- tance* Have you not loved an ignorant worldling , a prophane fwearer, a derider ofholinefs, who loved you and fpake well of you , and took your part , and did ^ou many friendly Offices , better than a wife and godly perfon that never did any thing for you , or that had low thoughts of your wit mAhonefty 7 though no worfe than indeed you did deferve ? S. I cannot deny but you defcribe me rightly. P. And did you never dishonour your Governours ,' Prince or Parents? Did you never feek to hurt another, nor defire revenge ? Did you never deceive your Neighbour nor wrong him any way in his eftate? Did you never belie or (lander him , or backbite him , nor falfly 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 [elf ? If you did, what love was in all this but fclfAove ? Nay what labour and Coll have you been at to fave the fouls of miferable finners ,' or to relieve their bodies? And he (i) that feedi his brother have need, and fhutteth up the bowels of his Compaffion from him J how dwelleth the Love of God in him? At whac rates, and with what condefcenfion, Selt-denial ancfl diligence have you (hewed your Neighbours, that you love them ? 2. At lead: hath it been with any fuch Love as you 1-ove your felf ? How eafily can you bear your Neigh- bours wrongs, reproaches, (landers, poverty, (icknefs, 0) iJtfc.j-Jf."* 4,i< - Cfoe poo? $)an£ ffamtlp OSoolu 79 in comparifon of ^ar own ? You can aggravate bis faults , and extenuate your own •, And jedge him very culpable and cenfurable and punifhable , for that which you make nothing of in your felf. S. / muft confefs I have finned again ft the Love of God, of my felf and of my Neighbour. And I fee that I muft have a better heart , before I can truly Love <3od,my felf and my Neighbour for the time to come. P. I have now plainly opened to you the nature of true Converfion , even ( kj Faith and Repentance -y that is , The nature of the Covenant which your pa- rents in your Baptifm made in your name , or entred you into , and which at age you muft fincerely make your felf } if you will be faved. What fay you now to it upon Confideration 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 a thought of it yety before I frail under ft and it well • And many a thought more to overcome all the backypardnefs of my heart : Such a workjs not to be rajhly done. P. I like your anfwer , fo be it that it come not from unwillingnefs , nor imply not a purpofe to delay : That which muft needs be done or you arc for ever (I) un- done, cannot be done too foon fo it be done well. But tell me, were you never confirmed byaBifhop, by' the laying on of his hands ? S. Tes , to tell you the truth I was • Though none of all the Parity went to him but my felf. P. And what was it that he did to you ? And what did you? (k) Act. 20. 21. A&. 26, iS. (0 Iuk. 15 1 <. Matth. A *. S* He v^ys ]pui*£ «2£/ci!m; jrcmiu^ jyuun* S. Hers of the Church before Chrifts Incarnation : And thrift came not to deftroy the Church priviledges, but o enlarge them. Circumcifion entred the Jews ChiU Iren : And the Ifimaelites and Edomites , and the po- lerity of Keturab ufed Circumcifion as well as the [ews. And though Circumcifion ceafe, Infants Church- nemberfhip ceafeth not. For thefe two were fepara- >le beforerln the Wildernefs for forty years all the Jews hildren were uncircumcifed, and yet they ceafed not O be Church-members : Yea , Dent. 29. they were xprefly entred into the Covenant of God. 2. It appeareth therefore that the Inftitutionof Cir- umcifion proveth not that Infants Church-memberfhip ras then inftituted : Yea , it is plain that it continued om Adams time : 1. Becaufe there is not one word f intimation in the Scripture eife when it began* The word [^feed'} Gen. 3. 15. in the New Cove- ant is extenfive to all ages : For though it be meant of )hrift as the Head and Captain, it is meant of all the iy feed as his members. ;. God did ftill joyn the hildren with the Parents in promifcs and threats , eilings and curlings, in all age, before Circumcifion, There is no proof that ever Gpd had any Church earth of which Infants were not members. 3 . God hath by Nature and Inftitution, Bent, 2£, ), ii, 12. Gen. 17. 13* made it the duty of Parents enter their children into the Covenant of God 1 bich is no where rcvtrfcd: But under the Gofpel G \ thcrg" 8 * tE&e poo? $)an# IFamtlp OBoofe. ^here 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 have caft off the Jevvifh Nation , and confequently their Children , from their Church (late , if their own un- belief and rejecting him had not done it. Matth. 23. 37. O Jemfalcm ! how oft would I have gathered thy children , as a hen gathereth her chxkens under her wings and ye would not ! Rom. 1 1. They were broken off for unbelief: Therefore but for unbelief they had not been broken off. And the Gentiles are graffed 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 hi; 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 pies that would have kept little Children from him and faid , forbid them not to come unto me , for *j fitch is the Kingdom of Heaven. And therefore hei ftiir ready to receive them when dedicated to hinfi Though he then baptized them not, becaufe the com mon ufe of Chriftian Baptifm, was to begin after hi death 4 8. And theApoftle 1 Cor, 7. 14. tells us thatoij children are holy ^ which muft needs fignifie mof ,. than Legitimate , for fo are Heathens Children, 9. And the Apoftles ftill baptized whole houfholds. 10. And the univerfal Church in all ages hath obfer- ved it. 11. And Infants have a vifible way of fin andmife- ry, by generation : And If there were no vifible way of their recovery by forgivenefs , 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 they/;z not , and yet they are guilty of original fin , and need a Saviour. Though they be- lieve not aftualiy , they are the Infants of 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 reje&ion and greater punifhment • which is plain in Scriprure. Indeed while they have noreafon and will of their own ,. their Pa- rents reafonand will hath the difpofal cf them, they being as their members. S. But what good doth it to thofe that undtrfiund not ? 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 2nd Holy Ghoft? And a vifible Title to the bleffings of the Covenant ? And to 1 be no more Strangers , but Fellow- Citizens of the 1 Saints, and of the Church orHoufhoId of Gqj, and if they die, to have right to life eternal? when rt is the Dogs that are without the doors ? The benefit is ! the Child$j and the comfort is the Parents. Is it not G 3 a privi- It priviledge that you may take a leafe of Lands for your Childs life as well as your own, and make him a I Parry in the Covenant , and bind him to pay the Rent, though he underftand it not ? And if at age he think he is wronged, he may quit his part in Chrift and Hea- ven when ever he pleafe. S. But 1 perceive by my own cafe , we jhonld do it Tino'/e fenfibly, if we ft aid till we underftand what we do. P. i. Your Parents fhould be as fenfible when they dedicate you to God, though yon could not. 2. And your former baptifm hindreth not your perfonal Co- venanting now as underftandingly and fenlibly as i( 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 (0) outward wafhing, who weigh not enough the nature of the Covenant : Though you may hot be Baptized again, ycu may as ferioufly and folemn- ly again Covenant with God j even the fame Covenant which you made in Baptifm: And it is the fame which is flill renewed in the Lords Supper, So that it did you no harm to be baptized in Infancy : Though you Jiave been fo finfull as to negleft the due confideration of it , you may neverihelefs upon your repentance re- hew the fame Covenant : And the fame Covenant will give you the fame benefits, though you be notrebapti- zed. Therefore now fet to it, ilot only as if you had never done it before • but with double humiliation, and ferioufnefs, as befeemetb one that made and broke ito So Have yon any mere to fay to me about it ? (&)■ 1 Per. j. 21, Mar, i6t i6< Joh. 3. 16, Jam. $. iafh Po Yes : - " " > * P. Yes : I muft before let you know , in what man- ner it is that this Covenant muft be made, if you will be a Chriftian indeed, and have the benefits, i. You muft confent to the Whole Covenant of God , and not only to fomepart : you muft be ( p J devoted, to your Creator, your Redeemer and your Sanftifier : you muft take him for your Owner, your Ruler and your Saviour : you muft be willing to be fandified as well as * pardoned, and to be faved from fin, and not only from puniftijnent. 2. You muft underftand all the terms well, and count your cofts, and reckon upon taking up the Crofs and denying your felf , and iorfaking all this World in Heart and Resolution for Chrift, -and take God and Heaven for your whole portion, and refolve to ftick to God if you have nothing clfe,- and if you meet with never fo much tribulation in the world. You muft be- lieve that Heaven is as fure as ifyoufaw it, and take that and the neceffary means thereto for all your part , and not reckon upon cafe^ flea/are, profit or fofety to the flefb. 3. You muft Covenant Absolutely without any fe- cret ( q ) exceptions cr referves : If you fecretly keep a referve in your heart, that you will come to Chrift but upon tryal , and that you will be Religious as far as will ftand with your profperity and fafety in the world, and fo you may not be undone : If you except ; fecretly either honour, eftate or life, which you refolve not to lay down if Chrift require it, you then play the Hypocrite, and lofe all. (p) Ma;th.2$, 19, 20. ftfi.i'ff. L11k.jr9.27. Rm.'i^p, Eph. 1. 22. Luke 14 26, roihe end- Rom. 0.17. Mitih, 13. 46 & 5, ipt io4 ( q ) Luke 14. 26, u G 4 4. You 88 Ct)e^oo^an0|Famtlp')5oo6. 4. You muft confent to a Prefent change , and at prefent 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 , fhould not be Baptized till hereafter when he will do it : fo if you do but confent to Repent and be Converted till fome time hence, 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 Refofoe of all this that 1 have faid to you. Read over and over the expofition of the Covenant which I have written , and what you underfland not, ask the meaning of it : And when you have done all, come to me and tell me your Refolution. The Cfje poo? $3an# IFamtlp OSoofc* 89 The Third dayes Conference. The Confutation of Ungodly Contradiciers. Paul, A Teacher. Speakers ) Sml > A Leamer- ^ Sir Elymas Dives, A Ma- lignant Contradidcr. W P^/% "^J" /^" 7" Elcome Neighbour -5 You arc come fooner than I exped- ed you ! Are you well Re- folved of what we talkt of? Saul. Since I faw yon, I opened my cafe to my Landlord, Sir Elymas Dives, and he is accounted a man of Wit and Learning, and he faith fo much againft all that yon perfwade me to, that I am perplexed between both , and know not what to fay or do : But at laft I got him to come to you, and fay that to yon which he faid to me , that 1 may hear which feemeth in the right. P. You s?o Ct»e Poo^ $Dan# JFamti; TSoofc> 2\ You did very wifely , and I have the more hop of your Converfion and balvation, becaufe you are di Iigent and deal faithfully with your felf , and do na let Deceivers carry you away quietly 9 without heariq what can be faid againft them. Defire him to comh in. u Eiymat Dives. Good-morrow Mr- Panl: I perceive cC you have troubled the mind of my poor Tenant here. lc fo thac he can fcarce deep ; You precife Preachers makt c< fucfc a ftir with your Religion in the World , tha: -"you will not- let men live in quiet by you. P. Sir, he that is called and con G crated to this Of fice, to declare from the word o, God himfelf , thing* ( a ) Great , and Necejjary and True concerning the everlailing ftate of their fouls, mult needs call men t< fober and ferious thoughes : And it there be fom< trouble in thefe thoughts to thofe that have foolifhly neglcded their own happinefs, it is no wonder, u EL The man ha.h been all his time, an honed cc painful labouring man ; I never heard that he faid,0) *c did any man h.rm • but hath followed his bufineft cc and gone to Church , and received the Sacrament, "and lived in love -and p-ace with his Neighbours lc never faw him drunk, nor any harm by him"- Am 6, 7. Pfal. Ji9, *?« Aft- Zi 37, ( b ) 2 Con 13. 5^ * Pet. 1. 10. Pfrl. 4. fc 3. P&J. V W)t l^oo? ^an# IFamilp TBqdIu 9 * )o fure ? It is not you nor I that are the Judge of fouls, ui God : And his Laws are the Rule of his J udgement. -lis word tells us who it is that he will fave. If I tell ny man that Chrift will not fave htm , to whom the }ofpel promifth Salvation, condemn me and fpare lot. But if yon tell any man that God will fave him 9 o whom God hath fpoken no fuch thing , bur the con- rary, what wrong can be greater to God and him? \nd as to his good life which you talk of, Faith and Repentance and thejLove ofGcd, and a holy life, are natters 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 Ploy- tick , and not like one that had made Divinity the ftudy :>f hisiife, as we have done. I have but enquired of the man himfelf, how the cafe ftandeth with his Soul , and et the word of God before him , anddireftedhimhow ojjudge himfelf. Ask him Whether he hath lived by raith orfenfe , after the Spirit or after the fiejh ? Whe- her he hath ( c ) Leved God or pleafiire better? Whether he hath fought Heaven or Earthly profperity ,vith the greater care and diligence } If he have , I will iffure him that he is in a State of Grace : It's he that nuft anfwer you. ;c EL Are you a Preacher , and think that to frigh- c ten men and caft them into t err ours is the way to mend c them ? It is Believing well , and Hoping well that is ' the way to Salvation, P. Believing and Hoping falfly , is not Believing and Hoping well. He that knoweth not and feareth not a langer , will not fufficiently labour to efcape it. Did (J 2 Tim. 3. 4. Macth 6, 2o; 21, zj. you 9 2 C(?e Pooi $t)an* IFamtip "Eoofe* :: you never read y that the (d) Fear of God is the be- ginning of wifdom ^ a good understanding have all they that do thereafter > Doth not Chrift, fay Fear him that hable to dejiroy both foul and body in Hell ? Yea I fay unto you ( whoever faith the contrary ) Fear him , Matth* jo. 28» Luk. 12. 5. And Hebr. 12. 28, 29, Seeing we receive a Kingdom that cannot be moved, let m have grace whereby we may ferve God acceptably with reverence and godly fear -, for our God is a com- p&mingfire. H:b. 4. 1. Having a promiff left us of en- uring into his reft y let its fear left any of yon come Jhort of it. The Scripture is full of fuch like paflages. Suppofe I am a Phylicion and have a Medicine that infallibly cureth all dropfies and confumptions in time ~ And I feethefigns of a Dropfieor Confumption on one of your Servants , and I tell him my opinion of his cafe and danger, that he will die unlefs he prefently take this certain remedie •, And you come and chide me for frightening and difcomforting him, and tell him that rhere is no danger ? Which of us is the more comfor^ table friend to the man? I aflure him of Recovery if hej| will ufe the means : You flatter him with faife hopes to keep him from ufing them. And I am a Phylicion an< you are none : Which of us may he wifelier believe ? tC EL When you fliould draw men to Believe , yoi £c drive them to unbelief and doubting. P> Faith is notmeerly to Believe that wearealread forgiven and fhall be faved : If it would prove a man good y to believe that he is good > or prove that a maii ihall be faved, to Believe that he (hall be faved , and tha$ he hath true grace when he hath none, then all t eat the fame things. We doubt not but Gods mercy is jr eater than our fins : But no unholy foul fhall be faved >y it ; For this merciful God hath faid , that without Hfilinefs none (hall fee Gody Heb. 12. 14. The Sun is brighter than our eyes : And yet the blind cannot fee :>y it. We tell them cf the exceeding mercy of God , ind of the fufficiency of the facrifice and Merits of Chrift : But we tell them wkhall that the rejeding of :his Chrift and mercy y will increafe their mifery , and be the food of the never-dying worm, the torment of :heir Confcience to remember it for ever. Read Heb. 3, and 6, and 10, and i2> and fee whether we fay true or not. Would you tell the people that All men fiall he faved ? Or that any other Faith and Repentance would fave them , than fuch as I defcribed ? u EL I would tell them that a quiet and fober Relf- u gion will be accepted , better than all the ftirr you " make-, and that ail this ado, and noife about Religiort Cg) Matth.28. 1?. xCoi u to 96 Cf?e poo? ^ati0 JFamtlp Xooft* Cc to trouble mens minds inftead of making them better , Cc is but the work of a few hotbrain'd Cockfcombes , " that can neither let themfelves nor other men live Ci quietly. 1 P. O Sir I that you had but tryed what (h) quiet- nefs there is in the Confcience of a Renewed juftiiied perfon, in comparifon of what is in the galled ulcerous Confcience of the ungodly ! O, it is a proud, a worldly, a flefhly heart and life which is the fting that will give the finner no reft ! and the defiled guilty Confcience which will never let the foul be quiet I which hath a: life of unpardoned fin to look back upon : a life of fenfuality, and ungodlinefs, of Pride, fulnefs and Idlenefs , abundance of Oathes , Curfes , Lies , con- tempt of God ; Thefe are they that will not let the world- be quiet • nor fufFer the Confciences of the wicked long, to give them any reft. Twice God protefteth by the Prophet , There is no Peace to the wicked, Ifa. 48. 22. & 57. 21. Ifa. 59. 8, The way of peace they know not. There is no judgement in their goings : they have. made them crooked paths: whofoever goeth therein fhall not know peace. God hateth all the workers of iniquity ^ Pfal. 55. And what peace is there then tofuch? Ezekj 13.11,12, Becaufe they have [educed my people faying, Peace , and there was no peace , and one built up a wall and others dawbed it with untempered trior ter , fay unto them -that it Jhall fall — - Lo , when the wall is fallen, Jhall it not be faid unto you , where is the\ dawbing wherewith ye have dawbed it ? 1 Thefc 5. 3, When they Jhall fay "Peace and fafety , fudden deftruttion cometh uporithetn as travail on a woman with Child , and they Jhall not efcape. (b) Hab. 3, 1$. Pfal, 4 7^, rRgro. 14. 17. Heb.io Iprayt C&e poo? $)an# JFamtl? TBoolu" 97 I pray you tell rue truly , Do you think that he that hath truly Repented of his car elefs, ignorant, worldly, proud , flefhly life , and hath forfaken it , or he that hath yet all this fin unrepented of to anfvver for , is like to live! the "quieter life ? If fin be the way of peace J ow did it drown the world ? How did it kill Chrift ? How doth it caufe Hell ? Then you may fay alfo , that poy- fon , and wounds , and breaking our bones , and fick- nefs, are the way to the bodies eafe. I pray you, Sir, yet anfwer me thefe two queftions* Do you not believe in your Confcience thac a truly penitent godly man , that hath fpent his dayes chiefly in laying up a treafure in Heaven , is liker to die in hope and peace ,• than a carelefs flefhly worldly man ? 2. And may not he live in the greateft fence , who will die in the greateft peace ? Is not that courfe the fitted to give js peace in health , which is fitteft to give us peace in icknefs? And will you tell me What is the quiet and fiber Re* Igion which you are for your felf t cc EL It is to love God and my Neighbour , and da c as I would be done by , and to go to Church , and c fay my prayers 5 and when I have finned Repent and I cry God mercy, and truft in Chrift, and fo be quiet, c and trouble my felf no further. P. You have faid a great deal in a few words. But hope you do not think that faying this will fave them lat do it not. Give me leave then to go over all parti- ularly. 1. If you Love God, you will Love his (i) vps , and his Government and his Service and his Ser- ants, and you will Love topleafehim, and you will (0 John 14. *U *$• 1 John?. ?• H long p8 €&e poo? $)an# f amity TBoofu long to te with him, and you will love him better than flefhly 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 , and obedience to God your greateft pain. 2. And if you love your Neighbour as your felf, you will not let Lagans* 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 delicioufly every day. You will not fay out hundreds by the year on hounds and fports and idle Gentlemen-fervants , andonfeafring and gallantry, and excefs of bravery ( £J and furniture , while your poor Tenants live in toyle and mifcry. You will not rack your rents fo as poor men with all their care and labour cannot live. You will not fee your brother have need and fhut up the bowels of your compaffion froraj him , and then fay that you love God and your Neigh- bour. You will not ha:e and fcorn and perfecute God! Servants that are mod careful to pleafe him , and ftill fay you love both GWand them. You will not think that to love your ryotous Companions and Play-fellow* {* is to love your Neighbour as your felf. ;. And for your Repining when you have finned anc \ ({) t John 3, 16,17. Jam. 2 14, 15; 16. & 5. through cue. crying C&e $9ooj fflans ffamtty 13oo&» 99 ■^ ■—■—<—— — — ^i 1 11 — 1— ^— ■— crying God mirey , I hope you do not mean a Mocking of God , with faying that you Recent 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 (till to go on and do the fame : To cry God mercy for * worldly, flefhly y voluptuous life, of pride, fulnefs indidlenefs (the fins of Sodom , Ezek. 16. 49. and of :oo many Gentlemen ) and (I) to continue it ftill , *nd hate thofe that are againft it : Nor to repent of op- Mreffing the poor , and racking your Tenants , and to io fo ftill. Repentance is a true change , of Mind, Vill and Converfation : True Repentance is all that I wfwade this man to , when you fay that I trouble him, ind break his peace. ;£/. You are an arrogant/awcy fellow. What have * you to da to meddle with my bravery or fports or ' Tenants rents? You think your prieftly calling may warrant all your incivilities and infolence 5 Were ic not for the reverence of your coat I would kick you out of doors , or hy you by the heels. It was never c a good world fince luph fellows as you were fuffered [to prate your pleafure againft your Betters under pre- ' tence of reproving fin. P. I knew , Sir , on what difadvantage I fhould ifcourfe with fuch a one as you : but I do it for this oor Mans fake , who defired it. If I were difcourfing rith you about Common things , I would keep fuch z iftance as (hould no way offend you. If any fub- liffivenefs would excufe me , I would not feem in- dent or uncivil. I do not ftand Covered before you. would not prefs into your prefence, nor expeft honour Q) 1 Cor. 6. 9, 10, 1 1# Tit. j. 3, i. Aft.iS.z*. H z from i co Ci?e poo? ^an0 JFamtl]? Xoclu from you , but would be content to ftand with your pooreft Servants. But when it is a bufinefs that Gods truth and holinefs, and mens Salvation, and my mini- flerial fidelity iyeth on , it is Cowardice and bale trea- chery , and not civility , to defert the truth for want of (m) plain dealing. I hope you know that not only the Prophets and Apoftles, but Bafil, Chryfofiom, Am- brofe and fuch others have dealt much plainlier with Emperours than I have done with you : And (jilddi fpake homelier of the Brittifh Princes and Nobility. As long as you may ufe us at your pleafure, you may give us leave to fpeak according to our Mailers pleafure. For we do not fear but at laft he will bear us out. u El. It is the trick of you all to claw the vulgar, by cc accufing the Gentry and Nobility of oppreffion, yea. <( and you would fay as much by the King himfelf if you " durft. P. i he worft I wifh you , Sir , is but that you would go now and then into the houfes of the poor , and fee how they live ; And that you would read over Lnkj? 12. and Liik.i6. and Jam.^. and 5. and Matth. 25. and try to write your felf a Commentary on them. And that you would remember how you muft leave this world , and what comes next. " p/. It is fuch as you that fet up Levellers ^ You< cC would have Rich and Poor live all alike ^ And we ccmuft fare and go no better than they, nor live at Ci more eafe. P. No Sir -5 But Death will fhortly play the Leveller with you , and call away your foul , and turn your ftf;) Ifa.58 1. & 7.4, & jl. ;3S. Mmh. 16.2^28,31 leb. 1 j. 6. fle; 1 Ctje $>ao? $)an0 IFamtlp 'Eoofw i o i flefh to Corruption and the Common earth : And then (n) whofe are thofe things that you pofTefled ? r would have all Honour done to Magiftrates , though I reve- rence not Riches fo much as Magiftracie. And I would not have you put your felf into any of the afflicting or hindering cafes of the Poor , in your food> rayment, or employment-, But I muft needs tell you , that in your place and way, you muft labour as diligently, and live a mortified felf-denying life , as well as the Poor. And (o) Riches will excufe no man foridlenefs , or [voluptuous living , nor allow you to waft one grost in [vain. " EL The poor live in their way as well as we in u ours : Their dyet and their labour is as fuitable to (?) z Theff. 1. 7, 3; ?, 10. & 2. 11, 12. ffJSfl Cije Poo? 30att0 iFatmlp Xoo&. 1 03 u £/. You make drift Laws and opinions of your Cc own Brains , and then damn all that do not keep 4 ful Controverfie in Religion. But if the Partie you talk of be that which Chrift ] calleth Believers, Penitent > Regenerate, Sanctified,* Godly perfons, do you not believe your felf that God * in Scripture hath confined Salvation to fuch only? ] All the world is o£(u) two Parties j the feed of the^ Woman and of the Serpent : the Godly and the Un* godly : Do you believe Chrift himfelf, or not ? If you jj ft;) i Kings 22. Amos 2. 12. Mir. x. it. Jcb 52.21,22. I'Thcfc'J- ?. y.jProy.-28. ij. &20. 19. & *6. 28 Ezck-ii/sj ( u ) Gm. 3. 1 ft Mai. 3 i/3 18. Matth. 1 J. 2 Thef. ;. % 10. Joh. 3. 3, ji d C&e P)o? 30an* iFamtlp TSoofcJ 1 07 do , doth he not moft exprefly and vehemently confine Salvation to them that are born again of the Spirit, Joh. 3. 3, 5. to them that are converted, Matth. 18. 3. to them that are New Creatures, 2 Or. 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.S.i, 5,6,7, 8; 9, 13, 14. to them that have a heart in Heaven, Matth. 6. 21. and a Heavenly Converfation , Phil. 3. 20, 21. to them that feek firft Gods Kingdom and Righteoufnefs, Mat. f>. 33. Arc thefe the words of 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 ? O how much better were it for men to judge them- felves by :he 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- ic nefs and merciful nature ? It is contrary to Gods $$m& IFamtlp 'Boolu 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 fanttified by the ffirit of Chrift : Remember I pray you that this is all that I fay. How many are fan&ified 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 mofi of the world, be truly holy, that is, do Love God and Heaven better than fiefily picafure and worldly profperity^ then all or ; mo ft o: the world fhali be faved. But if there be 8 few fuch, there are few that will be faved. This is the truth if Gods word be true^ And inftead of being offended at it, you are beft to lay your hand upon your : hear^ and fee whether or not it be fo with you. Eor j God will not fave you for your Riches nor high looks, nor for contending againft his word. 2. Do you think that God doth not know his own Nature and Goodnefs , and what is confident with \t\ better than you ? Will you tell him that he hath made! a Law, or given us a word, which is ( w) contnryl 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 hath done with you, that] you /hould rather have known your felf and God] better. 3. Is it contrary to the Goodnefs of God to fhucl men out of Heaven who will have none of it ? or who! hate it ? or who prefer a fwinifh luft before it ? At- 1 tend a little, Sir, and I (hall fhew you your unrigh-| (wj Rom. s- 3; 4? See teous Clje poo? $)an* JFamilp 05qo&* io of God, filence not ycur Confci- ence, and defire not that we fhould flatter you with lies, when your own Confcience knoweth that the cafe is otherwife. 2. But Sir, do you think that there is no difference among men? Are the good and bad, the godly and wicked all alike ? Then indeed there would be no dif- ference hereafter. But if there be a difference, may it not be known ? And mud he that hath Gods grace be unthankful, and falfly fay that he hath none? Thofe are like the unhumbled Pharifee, who thank God for (£) Matth. 5.33, thai ac C(je Poo? $®m& IFamilp TSooL 1 1 3 that grace which they have not: and not they that hum* bly thank him for what they have. Would you have a temperate, chaft and juft perfon think himfelftobea • h ird , a fornicator, a thief, when it is not fo , and all for fear ot being proud ? Then why are you angry v/ith thofe ihar count you ungodly, if humility bind all men to think themfelves ungodly? God neither de- fireth that we fhould ^hink with the Pharifee that we [are fan&.ficd when we are not , nor that we deny the :e which we haye. Unthankfulnefs for the greateft mercy is no vertue. uEl. You are the true off-fpringof thePharifees ; u a pack of Godly Hypocrites : a generation that are 1 pure in your own eyes, but are not cleanfed from your ' jfihhinefs : In fecret you are as bad as any others. P. Who do you mean , Sir ? ifiianity and Godlinefs , and I profefs no I ii4 C^epoo^an0|FamtlpT5oofe. more. But which of us is the Hypocrite our Con- fciences and lives muft tell. I hope you will not re- nounce God and Cbrifi , for fear of being an Hypo- crite. 3. But alas , Sir, too many people fearing God are fo far from being -pure 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 themfelyes 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 them to defpair , and yet of puffing them up with a conceit of Godlinefs ? 4. But how is it that you come to know our Hypo* crifie , and what we are infecret ? If you know it , it is no fecret : If it be Jecret , yon know it not. If our Lives be vicious , prow it and reprove us: If theyfo 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 profeffeth to be that which indeed ' he is nor. You and I do both profefs the fame Chri ftianity : Now the queftion is, which of us is the Hypo- crite? If one man live according to his profeflion , and be ferious in his Religion , and hate all known fin , great and fmall , and feek^ God diligently , and ufe all the means that God commandeth him •, And if anothet ii: making the fame profeffion of Chriftianity , do liveir :■ open worldlinefs and fenfuality , in gluttony , drunken- i nefs , gaming , idlenefs , fornication , and deride holjl living , and all that are ferious in the Religion which h

9> T3 y f* A&.26 .13. Luke' \ - < »*/»• (»; ij ohn i.7>&- & 3.83c. Sf. i6>i7- »hn ? T4- 1 Cor. 6, io3 11. (V Rom.*. \6, Gap. 39.^ 3fll 1 guy a j 1 n 6 C&ePoo^an* family Xoofc* fome make it their work to mortifie fuch lufts,and not to j pleafe them. If you will not difference between thefe two forts of finners, God will, and you fhall fhortly fee it. They that ftand on Chrifts right hand and on his left in judgement j and hear, Come ye blcffed , andGV ye curfed , were all finners : But read Matth.2%3 whether Chrift make no difference ? cC El .The difference is that you are the Pharifees and • a w^ are the Publicans : You juftifie your felves , and cc we fmke on our breafts , and cry God be merciful to1 ccme a finner! And which of thefe was justified of *< God ? P* I pray you fpeak truly Sir •, Do you think thatl Chrift meant a dijfcmbling Publican , that took on him to repent and did not ? Doch God juftifie wicked H pocrites? Or was it not a truly penitent Publican , that confefled his fins with true Repentance , and went home with a changed mind and life ? And .is not this alP that I perfwade your Tenant to} And are not thefe the perfons that we fay fhall be faved ? If you be this Public 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- rifee to you in Chrifts own words, asd then you (hall be judge your felf, who is the Pharifee. The Pharifees ivere a fed: that fet uptheTraditions of the Elders againft Gods word Matth. i 5 . 3 , They were all for ceremony in Religion , wafhing before meat 5 and wafhingcups, and formal tetfafti?ig */r?#,Matth. 9/ 14; Luk, 11.39* They wor (hipped God in vain « teaching for Doftrine$ the Commandments of men , Matth. 15. 9. They drew near to God with their lips , faying over certain prayers , when their hearts were farr from him, A: 8. They were the Refers of the [ewifh Churctfj Mztth* CfcePooj $)ans IFamtip TSciofe* 117 MMth.z$.2. joh. 7. 45, 32, 48. They were call :d by I were fet in the higheft Scats, and went in pomp and ftatc with the formalities oi broad Phylafte- rtcs and fuch like, Atitth. 23. 5, 6,7. They were find: tor tything Mint,Annife and Cummin : They were 1% and Extortioners, and Oppreflburs of the poor ; They (trained at a gnat, andfavv ,h2 mote inanothers condemning Chrift and his Apoftles for not ing their Ceremonies , while they faw not the beam of malignity and perfection in their own eye , but could lwailow a Camei> even thefe heynousfins : For their way was to honour the memorials of the Martyrs, and to make more : To ered monuments for the dead Saims whom their Fore-fathers perfecuted, and to go on to*do the like by the living, Matth. 23. 24, to the end. They were the deadiiett Enemies of Chrift, thefiiencers of his Apoftles, as farr as they could , andtheperfe- cutors of Chriftians. And now I pray you tell me , who are the Pharifees ? cc EL But you leave out that which is againftyou : c 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. Da I opprefs my Tenants, as I before defcribed 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 (who had lefs need |:han I,) Lnk. 6. 12. Why are we bid, Pray continually , land continue infiant in prayer^ iThdr.5.17. Rom. 12. hz. Col. 4.2. 1,3 "EL 1 1.8 C&e.pno* £©an# family 'BoqV f* £/. No ? It was the falfe pretend that is blamed,, P. Was it not a proof that Z^^'prajter'is a thing very good and laudable, when fincerciy ufed? Elfe it would not have made a cloak for fin. For one evil is nor a fir Covering for another. My fecond queftioii is, whe- ther the Pharifees long prayers were free prayers uttered ' from the habits of the mind , or forms of Liturgie ? y cl EL I chink they were fuch as your extemporate J ' "prayers. l J1 P. Then you will wound the caufe of Liturgies , which I would not have you do ; For if the Pharifees. that were fo Ceremonious ufed none, it will fcarce bfl probable that any were ufed in the Jewifh Church. * a El. Well , then fuppofe them to be ftt Liturgies. P. -It is they then that are likeft to the Pharifees, who by long Liturgies cloak their Oppreflions and Co- Hetoufnefs. v U EL You are noted to be as Covetous a fort of u people as any : You will cheat a man in Bargaining',. "*c*and ycu will not fwear , but you will lie like Devils* P, I aflfure you Sir , if we do fo, it is contrary to our Doftrine : For w-e profefs that fuch perfons are no Children of God , nor can be faved in fuch a (tare. Therefore you muft prove it againft the particular per- fons 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. v And for thofe Minifters that are called Puritans by you , whether they are in the right or wrong I meddle not; but i. If they be fo Covetous , how come the'y thefe many years to live in pinching poverty ( except a few that have fomething of their own , or live in other :rnens houfes , ) and all to avoid that which they think'is Sn ? 2f And if they are fuch Lyars ? why do they nto elcape €&e Poo? S50ait0 IFamrtp OSooL 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 other?. u EL There areas many villanies committed fecretly # J> f, JU& 4f. (0) An - Cije poo? $)an# IFamtlp OSoofe. 1 2 1 (^) And God hateth all the workers of iniquity. Now to lay that All are fuch ei her openly or fecretly r is to fay that Either God is aiyar, or that no one {hall be faved. And yet you are the man Lhat cannot believe that many are damned ! And if Chrift fandifie and (p) fave none from their fins , he is no Saviour , and fo no Chrift. But Sir ,- if you will fearch after fuch fcandals, and bring fuch fins to open fhame and punifhment where- foever they be found and proved , you lhall have all our help and thanks : And you (hall not cry down Hypo- crifie and fcandal more heartily than we will do. " EL Fain you would feem pure , and perfeft with- " out fin as the old Catharifts pretended themfelves to * be : P. Did you never hear any of us pray ? If you had , you would have heard, that we are more large and earneft in confefiingand lamenting our fins even in pu- blickjbefore God and the Congregation, than any others ordinarily are. In truth, every Godly man is fo hum- bled in the ( q ) fenfe of his fins, that he is a greater burden and trouble to himfelf than all the world is be- fides, and he loatheth himfelf for all his fin?. We con- fefs our felves finners with daily grief and fhame. And if indeed the Catharifts did otherwife , they were no kin to us , nor any of our acquaintance. Why do we exhort others fo much to Contrition and Repentance , if we are not for the fame our felves? Would not .all men make others of their own mind ? Cc EL Come , come , when you have praied never - "WPfaLf.f. (p) MatA.T,:i. Tir. ft 14, 7.16,17,24, Pfcl.yi. Act. -5. Tir. 3 : 1 2 1 Cbe Poo? $)ait0 IFamtlp OSootu fo long, you muft confefs that you are a pack of Re- bels , and feditious Rogues ; the firebrands of your Country , that would deftroy the King and all of us , if we were in your power. The world hath had expe- rience enough of You. You have learned to cant and talk fmoothly in your way, and have GodandChrift and Heaven and Scripture in your mouths ; But on my Confcience the Devil and Treafon is in your hearts, P. Whom do you mean Sir ? oo$ ^ati* jFamtlp 35ootu 123 P. A Puritanc is a word of fo arbitrary interpreta- tion, that fure it is too large to found a charge of Trea- Ion on. Mr. Robert ^Bolton and Bifhop Downame and Bifhop Robert Abbot ■, and many fach will tell you , that it is commonly ufed in the mouths of the Prophane for any man that ieareth God and liveth holily andavoid- eth wilful fin , and will not be debauched as fenfualifts are : And fometime it is taken for one that is againft tfie Prelacie and Ceremonies. In the firft fenfe as aPuri- tane fignifieth a ferious Chriftian , and a odly man y dare you fay that the King, Nobles/ Judges and Bifhops are not fuch ? I am not acquainted with them : But our Religion teacheth us to judge all men to be what they profefsthemfdves to be , till the Contrary be 'certain and notorious. Dare you fay that all the Ma- giftrates, Prelates, Citizens and Subjects of the land are either Vngodly men, or Traitors f Sure this cannot be your meaning. u EL You are loth to know my meaning : I mean Be you but a Godly Conformist, and I fhail re- joyce in your felicity. But, bcanfe 1 muft love my neighbour as my fell, I have three or four queftions further to ask you ? i. Is it they that Conform in 2\fo- thingy or they that conform not in Every thing ? Such a one was ChiUwgwrth • ( And I thought you had not taken the Papifts to be all Traitors, who are Noncon- formifts too ). 2. Is it their Doctrine that is Traitorous? Or is it their Hearts and Practice contrary to their dodrine ? For the former they defie their flanderers , and chal- lenge them to cite one Confeilion of any Reformed Church, that hath in it ai valdoftrine. Bifhop Andrews in Tortnra Torti will tell you, that in this the Puritans are belied, and that they take the fame Oathes cf Allegiance and Supremacy , and profefs the fame Loyalty With others. But if it be their Hearts and Practices as contrary to their own Doftrine, 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 perfons, and be proved > and not on fartics - For what rhall notifie any mans mind but his n Profeffion, or his Prattice ? 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 Statefmen, fay this is Law, and that is Law, and entangle poor mens Con- Cije poo? *pm* family TSooiu 125 Confidences , will you afterwards conclude that no mans Conference will be true to his Oath of Allegi- ance, which fcrupleth Ecclcfiaftical 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 Gonfcience of another : For if he dare break, an Oath when he hath taken it, why fhould he not venture as far to take it ? 3. But Sir, all this is Sacans ordinary courfe, toen-v deavour to engage the interefts of Princes feemingly on his fide, to make Religion odious. Chrift muft be accu- fed as forbidding to pay Tribute to Cafar, and as a tlfur- per of the Kingdom, Pilate muft condemn him left he feem not C\efars Friend. Paul goes for a Peftilent Fel- Fow and a mover of fediiion among the people, that taugh: 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 perfwadeyour Tenant to be^a Nonconformist ? Did I fpeak one fyllable to him df any fuch matter ? Did I put any fcruple into his mind ag orders of the Church? Ask him whether I did ?' When I had nothing to fay to him , but to exhort him to Repentance, and the Love of God, and a holv and heavenly life and converfation , and quickly to forfake his fins5 how cometh Noneonformity to have any thing to do here? What is that to the queftion in hand ? Pray you Saul mark your Land- Lords Argume.it • [Nonconformifis are all Traytors and Rebels, ( if you will believe him : ) Therefore forsake not your fins, and turn not to God and a holy life by true Repentance.] Or [" other men are ( faith he ) Re- bels againfi the King : Therefore continue you a Rebel againft God.] Have not you natural Logick enough to perceive the deceit of fuch an argument ? For i25 CDe P302 $$an& famtlj? Xsofe* For my part I here give you my plain profeiiion ,- that All that fear God muft honour the King, and not refill the higher powers, and that for Conference fake, left they receive damnation •, and that Rebellions and Treafons agatnft King, orKingdom^ are the works of the Devil and the flefh, which all true Chriftians mull abhor. u EL However you cannot deny but you are a pack a of Schifmaticks •, that for a Ceremony will tear the u Church • and let up Conventicles of your own ; ij. & \%\ 7. &IM m W$t poo^anstfamtlp 'Booiu 13 1 lefs by Heaven and his foul, than by luft and vanity* can fcarce ( in that ) be madder than he is. And if that be your wit, we envy you not the honour of it* We are no friends to melancholy , becaufe it is no friend to the holy joyful life of a Believer : We wifh menfo much ( \v ) fear of God, and of fin and Hell, as is neceflary to keep therri out of thefe : and we would encourage no more. The Kingdom of God confift- eth in righteoufnefs, and peace , and joy in the Holy Ghoft, Rom. 14.17. We would have no tormenting fear which is contrary to Love , but only that which doth f re fare for it, and promote it or fubferve it. To call men from a life of bruits, to feek arid hope for a life with Angels, in Heavenly Glory, is not the way to frighten them out of their wits. The derifions of felf-deftroyers are eafie trials to us, and cut nofrfo deep as an offended God or a guilty Conscience. I V. Moderation is a good effcd of Prudence, and we are greatly againft imprudence and irregular zeal. But becaufe I perceive that this is the very point of all our difference, and that you think that a Godly righte- ens and fiber life-, is more ado than needs and an ex- cefs in Religion, and would take us down to fome dead formality, under pretenfe of being moderate, I intreat your patient consideration of thefe queftions follow- ing- Queftion i. Is it poflible to (x ) Love God too much ? And is not Love an A&ive operative prin- ciple? ' : (t») taken 4, y . (%) Mat A. 12.37. z Tim, 2.4. 1 Tlfi. ;. 1. &2.4. Co' *. to. i Kz Qjtefi, 2, 1 3 * C&e Pooi £9an# family Xootu -Que ft. 2 . Is it poffibleto PleafeGod too well, and obey him too exa&ly ? Qneft. 3 . Is it not Blafphemie againft God to fay fo? For God made all his Laws : And he chargeth Gods Laws with folly or iniquity , who faith , that any of them are fuch as fhould not be obeyed, Queft. 4. Do you think that you can (y) give God more than his own ? And more true fervice than he deferveth ? Qj£cft.$. Are you afraid of paying (z.) too dear for Heaven ? Do you think it is not worth more than it will coft the moil ferious laborious Believer ? Que ft. 6. Are fuch men as you and I , fit to be pulled back and ctiiTwaded from Loving and Serving God too much ? Do you not fay that we are all finners ? And what is a (inner but one that obeyeth not God enough ? And is fin a thing to be juftified ? Are we not all fuch as vpe are fare (hall do (a) too little md come far fhort of our duty, when we have done our beft? Do you . need to intreat lame men not to run towards Heaven tea faft? If the beft are imperfed , and do too little , why will you perfwade even an ignorant finner todolefs? If you had Servants that would do but a dayes work in a week , or Scholars that would learn but a lefTon 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 fine ere who deftreth not tobe^ prfeEt ? Doth he love Holine fs that would not have] more ? ( y) 1 Cor. 47. (^) Luk. 12. : z, } ?. Match. 1 6. 1 6. (a) Luk. 1 7.io; 4^. J 8. Dotty C&e Igtooj , I befeech youihink , whether I mly not much wifelier fay to you , and to all that are of your mind , [ Why make yon fuch a (c) ftirr for nothing ? Is a few nights lodgings in a wicked world in the way to the grave and hell , worth all this ado?~} than you can fay to others [\Vhat need all this a do for your Salvation ? ~] Do you know ever a one of 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 topleafe yoa ? 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 foonas 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 \sgoodHnf- bandry , and who blameth them for it , and asketh them whether their maintenance be worth all this ado? Yea God faith, Six ddys fialt thou labour. What if we (t) IX 1. il. Z;cb. j.7. (/; Luk. 16. g. fhould €!}e Poo? ©an* IFamtlp Xoolu 1 3 5 fhould as early and late , as conftamly 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- ciflans and fuchas trouble our felves and others , with 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 unweariedly to- wards Hell , than moft of us dullards do towards Heaven ! O Lord far don our fothfulnefs for doing fo little, and we will bear thefe Gcntlcmens fcornes and hatred , for doing fo much. 0 may we but cfcape thy deferved wrath for Loving thee fo little , and let us bear from ferfecutors what thy wifdom {hall permit, for loving thee fo much I My Cod thou knowcfl , who kvoweft my heart, that if 'thou wilt but nuMe we B E- L I EVE more ftrongly , and HOVE for H E A- V E N more confidently and confirmedly , and L OV E THEE mere fervently , and SERFE THEE wore faithfully , and face efs fully, and BEAR the Crofs more patiently, I ask^for no other Reward nor happinefs in this world , for all that 1 Jhall do or fuffer ! J will not call thee too hard a mafier : nor fay that thy ferviceisa toil : nor fitch a life a tedious trouble. O let me have this feafi , thefe fivect delights, thefe Re fi- ful labours, and let worldlings take their dirt and fliaddows j and Bedlams call me mad or foolifu / Thou art my Portion, my Firfi and Lafi , my Trufi and Hope , my Defire , my All ! O do not forfake me , and leave me to a dead and unbelieving heart > to a cold, unholy y difajfeftcdheart , to aflefoly , worldly, felfifh mind-, to. Live or Die a fir anger to my Gcd, and the Heavenly K 4 focit — ^ in Thinking W/and Saying well and Doing well^ will you not fay that I am a Puri- taae • and ask what need all this ado ? Is irony thing elfe that I have perfwaded your Tenant to ? And that you are oppofing all this while? See ftill how unhappily you confute your felf. Let us but agree of this , that we mull labour faithfully to Thinkwsll, and Say welly and Ct)e Poo? ^an» IFamtlp OSoolu 1 3 7 and Do well j and fo^f unfeignedly that ever we did otherwife , and Truft in Chrift for pardon and f help , and we witt fo conclude and differ no more. But you mull know what Well and III do differ 1 And what thoughts, words, and deeds. are Well indeed* And that is Well which Gcd commanded! , whether you like it or nor. But if you mean that our Sermons need to be I no (g ) longer , will you try 'firft this arc of fhort writing in a Scrivener? Let him tell hisboyes, £You have nothing to do but to make your Letters well , and fee them together well.] Let a School-mafter fay no more to his Scholars , but , [_ You mull know your Letters and fyllables-, words and fentences, matter and method, and there needs no. more. ] Let a Car- penter tell his apprentice, \_ There is nothing to do but frame the houfe and rear it • and in rearing , nothing but lay the foundation and ered the fuperftrufture , md cover, and feel it.] Why do men fetBoyes fomany years to Schools and to Apprentice-fhips , wrhen two or three words may ferve the turn ? But as for long prayers, Sir, we know that God is not moved by words ^ But we are our [elves. And i. The eXercife of holy defires exciteth them : As all habits are increafedby Act, and all Afts further us by excitation of the faculties. And our fervent defires are our Receptive difpoption h And if you have any Philo- fophy you know that, Recipitur admodum recipient isy and what a wonderful variegation of effefts there is in the world , from the fame beams or influxes of the by the great Variety of Receptive difpoption s. Two {g) Ad. iq. 9; io, II. 8tc. waves 158 C&ePoo* $)an# IFamilp'BooL waves Prayer maketh' us Receptive of the blefTing : By Thypcal dtff option^ ( as appetite maketh our food fweet and effectual iy) And by (h) Moral diff option , as we are in the way where mercy cometh, and in the ufe of the means which God will blefs. What if you offer your Children money or what elfe you fee beft > and bid them Ask^ it prft , and thanks you after • and one of them doth fo , and the other faith , My Father is not fo childifti , mutable or unloving , as to be moved with my asking or thanking • What good doth this do to him ? 11 xyou not fay : No , but it is good for you to do yetsr duty without which you are unworthy of my gift y mid it is not wifdom in me to encourage your difobe- dience,nor to give you what you think not worth the asking. We cannot have Gods mercies againft his will; And Prayer is one of his Conditions ^ And what can be more reafonable than , Ask^ and have ? He that valueth not mercy , will neither relijh it well , nor ufe it well. There is a fweet and admirable cooperation 'between the bountiful Communications of God , and the Holy and Conftant defires ofjihefouf. The Heavenly in- flux cometh down on. the foul and exciteth thofe de^ fresy and deprcs arife and by receptive deff option caufe us more plenteoufly to receive that influx -.'even as the influx of the fun, and the fiery fpirits in the eye concurr to our fight. We are Receiving grace all the while that we are defiring it. Therefore the cori- ; excitation of holy defires by fervent Prayer , is the conftant way of our Reception and Heavenly Bene- dicftion. 2- Andil tE&e poo* ^an# tfamtlp OSoofc* i 39 2. And alfo it is part of the due (i) Homage that we owe to the great Benefa&or of the world. The eyes of all things look up to him, and all things praife him in their kind : But man muft do it as man, VncUr- fiandingly and freely. What elfe have we Reafon for, but to know the Original and End of all the good that we receive? What have we tongues for , tut to Glorifie our Creator and Redeemer , and to fpeak his praife ? This is the ufe of our faculties : This is our duty and our honour and our joy. God made all his Creatures for himfelf ^ even for the Pleafure of his holy will, 'Therefore he made our Reafon and Tongues for himfelf, : And can we have a nobler or fweeter Theme , for our Thoughts, our jiffeliions or our Words ? O what is therein our blefl'ed Saviour, our Glorious God 7 and the Heavenly Joys , that we (hould ever be backward to thinly or fpeai, of them ! Or ever count fuch work a toil! Or ever be weary of it! Would you have us think that Heaven is a place of wearinefs ? Or have us afraid left it be a houfe of corre&ion ? As no Papiftcan rationally ever be willing to die , who believeth he (hall go to the pains of Purgatory , which is fharper y .they fay than their fufferings here -5 So you would have none at all willing to die , if you would make them believe that long praifing God is a weari- fome employment to a well-difpofed foul. If you do nor think that an hour is too long for dinner and (up- per at your plenteous tables ^ If you can feaft long> and talk long, and play long, and gamelcn^, and read Romances and fee playes long , I pray you pardon us for fraying long. And I would whifper this word to your Conscience ; Ask Sir Elymas on his death-bed , EM- 4j. when i4o C&e pooi ^an# IFamilp 'Boofu when time is ( k ) ending , Whether he could then wifhit had been fpent in longer feafting , and dreffing and playing , or in longer praying ? Sir , The worft I wifh you is , that you had felt but one hour what fome of GodsServants have felt in Prayer, and in the joyful Praife of their Glorious Lord , and then our difpute about the troublefomenefs of Religion , would be ar an end • As feafting would end the Con- troverfie, Whether it be a toil for a hungry man to eat ? u £!. This hath ever been the cuftom of Hypocrites, TiC.i.i^. (*)Gj**v to! Cfce Poo? $®m& IFamtlp TSoofe* 141 to the houfhold of faith , and that what we (o) do or deny to his members is as done or denyed to Chrifl himlelf , 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 fiefh, and ( q ) labour hard that we may have where- with to relieve the needy ^ and that as Gods Stewards, we muft not 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 layout all, as we would hear of it at laft • and that he that (f) feeth his brother have need, and fnutteth up the bowels of his Companion from him, the love of Goddwellethnot in him . and that we muft be judged according to our works • without which , pretended faith jcdead : Is this the Doctrine which you or the Papifts do re- proach > " EL Thefe are good words, if your deeds were an* " fwerable. P. i. If men live not as they profefs , J^lame noc their profeffion but their lives. 2. But then you that are a Juftice muft be fo juft , as to hear men fpeak for them- felves , 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 profeffion , doth by his profeiTion but make a Rack for his Confcience , and a Proclamation of his own fhame to the world. If you like our Dodrine^ (ffJMatth.2*. QJHA.it. ff/EphcfU^tt <) Matth, if. ( i) 1 John $. 17. Rom, 14. iz, jam. 2» whv r H2 CDe Pooi $3an# f amity Xoofe* why do you blame us for perfwading others to it ? If you like it not, why do you blame us for not pradi- ling it ? But , come Sir , you and I live near together : I pray you name me the men that are fuch "Cove:ous villains as you defcribe : And compare the reft of your Neighbours with them. UEL You would put me upon odious work : I will 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 lie which they hear from others . 7. That there are mbre and greater good works than giving alms* A poor Minifter that faith with Peter and John (x) Silver andGold I have none , but fuch as I have, I give thee, (hall be accepted for what he ( y) would have given if he had had it. 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 doit, and liveth a poor defpifedlife, and lufFereth poverty, fcorn and wrath from the ungodly ^ which if he would change his calling he might fcape : Doth not this man do more and greater good works , at a dearer rate, than he that fliould glut his flefh, and gratifie his pride and luft 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 forgood-wrkj , |F(n?) Matth. f. ia, 1 r, iz* (x) Aft. 3 6. f>) 2 Cor. 8. 12. (lJ Jam. hit & laft. I take I Cfre poo? $)an# IFamilp ISoofe* 1 45 I take the boldnefs to intreat you to do more.We that arc your Neighbours, fee nothing that you do , but only give LazarUs a few fcraps at your door : But we fee that you are clothed in Purple and Silk ,. and that hot ohly you , but your Children and Servants fare fum- ptuoufly and delicioufiy every day. How much yoii fpend in Taverns , and pomp and ftate , and feaftmg, and gaming and vifits, and on your pride and pleafurc , the Country calks of: But we hear little of any Impro- priations that you buy in for the Church , or of any free Schools , or Hofpitals that you fettle, or of any poor Children that you fet to School or Apprenticeships , or the like: The fins of Sodom are your daily bufinefs^ Pride , Viilnefs of Bread , and Idlenefs ^ and want of Companion to the poor makes them up , Ezek? 16* 490 O what a dreadful account will you have , when all this comes to be reckoned for, as is foretold, Matthoi$o When it's found on yotfr 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 waftfu.l lulls ^ And ta pious and Charitable ufes , alas how little ! The Lord convert you left you hear, Take the (lothful and un- profitable Servant and caft 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 ri talk no longer with you, left you think to r make me tremble with Felix, or to fay Almoji yoii \u perfaade me to be a Precifian : You put fuch a face r of Reafon upon yoar Religion. P. Sir, I befeech you let me end all our Controverfie with one Queft ion more : You profefs your felf a Chri- pian ;Had you denyed the Scripture or the lift Iq come; ia6 €f)c poo? $)an# family QSootw or the Immortality of the foul , I had proved them , and talk'd to you at another rate. I ask you then, If Saul had never been Baptized till now , would you ad- vife him to be Baptized or not ? " E/. Yes ; Do you think I would not have him a "Chriftian? P. And would you have h\m do it underfiandingly ? or ignorantly to do he knoweth not what ? Cc-EL Underftandingly . Or elfewhy is he a man ? P. x\nd would you have him do it ferioujly , or Hy- pocriiically, dififemblingly or in jeaft ? u EL Do you think I am for Hypocrifie and jeafting cc about our Chriftianity ? P. Ihave done Sir. SWmark whai your Mafter faith -, He would advife you to be Baptized if you had not been Baptized before, and therefore now to ftaird to your Baptifm (for I will never ask him whether he Would have you renounce it as an apoftate ) : He would . have y~udo it Vndcrfiandingly zndSerioufly. I defire no» more of you. Remember that we are agreed of your duty. I call you to no. other Conversion nor Holinefs , than Vndcrftandingly and ferioufly to Renew your Ba - ptifmdl J/'ow and Covenant with God the Father , Son and tidy Ohofi. What ever you hear fcorners talk of Puritanes and precifenefs , and trouhlefome Religion , and of our many Seds and many Religions, of Confor- mity ^and Nonconformity , of a hundred Controverfies, remember that thzfcrious Renewing and faithful Keep- \\ ing your Baptifm al Covenant is all that I preach to you and perfaade you to. I will therefore write you out this Covenant ,'defiring you to tajce it home with the Expofition of it which I gave you, and confider of it J with your moil ferious thoughts, and when you are re- folved' come and tell me, ThM Cpe poo; £0an# tfamily Book. 147 The Holy Covenant. I Do (*) "Believe in Godjhe Father, the Sa?t^ and the . Holy Gbofi, according to the particular Articles of the Chrifiian faith . And heartily Repenting of.my ftnftd life y J do prefentiy, absolutely and refeivedly \ *v£. up nty ft If to Him , my Creator and Reconciled God andFa- ther m Chrifi , my Saviour , and my Sanclifier : Re- nouncing the Devil , the world and the fin fulde fires of the fiejh : That taking up my Crofs and denying my felfy I may follow Chrifi the Captain of my Salvation to the death ^ and live with him in endUfs Glory* Read but our Church Liturgie, yea the Papifts Li- turgies , and you will fee that here is not a word but what is in the fenfe of Baptifm, and what Papifts and Proteftants and all Chriftians are agreed on0 I pray you Sir Elymas read it , and tell him here whether there be any word that you except againft* %CEL I cannot deny it without denying Chriftiani- *c ty. God make us all better Chriftians : For I per- Cc ceive we are not what we promifed to be. It was ccyou that I talk'd againft I thought , all this while: " But I begin to perceive that it is Chriftiani- "tyit felf, ( in the (\) Pra&ife 0 though not "in the name) which my heart is againft : I can- A Learner, vv PauL ^\ y\ ^Elcome Neighbour, you have been longer away than I ex- peded : Whac was the mat- ter with you? Saul. O Sir , J have feen and felt the heavy hand of Godfince Jfawyon. We had a violent feaver Common among us , and my Land- Lord Sir Ely mas is dead , andfo is his Servant that was with him , when yon talked with him • and 1 narrowly fcaped with my life my f elf. P. Alas ! Is he dead ? I pray you tell me how he took our Conference , and how he dyed ? S, He told me that yon were too bold andfawcie with him } But he thought yon were an homfi man > and tha£ 1 l 3 y°H mo €*ge poo? $bm* $ and rather than live fo jlrill a life , he yponM not believe thatthe Scripture 'Was the word of God. P. Alas, how the Rebellious heart of man , ftands out againft the Law and ^race of God ! As for the Pa- piits , I afTure you .hey confefs all the Scriptures to be thr *vord of God , and of certain truth , as well as we ~ And they will deny never a word of that which I per- fwadedyouto confenEto. They differ from us in this, that they take in more Books into the Canonical Scri- pture th n we do \ Arfd they fay 'that all that is in their Scripture and ours , is nor Religion enough for us ♦ but we muft have a greare- fumption and falfe hopes of Fornicators , Drunkards, and fuch grofTer finners, by abiulving then: as ofc as they confefs their fin , without telling them thai it is all uneffe&ual untefs by true Conversion, they foriakeir^ They do this but as ameer cheat for worldly end?-,- to encreafe their Church , and win the great and wealthy of the world to themfelves , quite contrary to their m 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 abundance among us that call themfelves Chrifti'ans , becaufe it is the Religion oi the King and Country , who are no Chriftians at the heart, which made me fayfo much of the Hypocrifie of ungodly men. And I can- not fee how a man that truly believeth the Scripture can quiet himfclf in a flefhly and ungodly life , but his belief would either Convert him , or torment hi?n. S. Bat I amperfwaded he had Come Convictions upon his Conscience , which troubled him : IVhen-'hs was taken firft with the feaver , they all put hhih in hopes that there was ?io danger of death > and fo he was k^pt from talking at all of his foul or of another world , //// the feaver took away his under fan ding : But twice or thrice be came to himfelf fcr half ' an hour , and $Jfth\ Zedekiah his Chaplain advifcd him to lift up I • to God j and Believe in Chnj} , fcr he was going to a place of joyes^ and Angels were ready ti wl • And he looked at him with a direful c>. } L 4 /- j 5 2 %\)t i$m $)an# familp TSoolu foiid, Away flatterer ; You have betrayed my Soul J Too late , too late I And he trembled fo that the bed ftookjunder him. P, And how dyed his Servant The flames of Sodom ? The ^/rath of God ? If death take you in an unconverted State , you are loft for ever* What if you had dyed formerly in your fin ? What if yoti die this night? What aflTurance have you to live, an hour > Alas how brittle and corruptible a thing 5 is the body of a man ! And by what a wonder of providence do we live ! Is fin fo good ? Is the State of a finner fo faf e 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 ,that you are fo loth to change? If fin be beft , keep it ftill : If God and Heaven be worft, never think of turning to him. But if beft , do you not prefently defire [he beft ? Muft 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, and leave you to your own Will.and' Lttft and Coimfel, and fay, Be hardened, and be filthy ftiil : What $ forlorn miferable Creature would you be? Do you not know that every fin , and every ( d) cLlay , and (;) Pfal Si.n.ii. (d) PfcJ.ii? .60, every • I » W$t poo$ ^an* jFamilp Xootu 1 5 5 - ■ -— — — ^— — — — m every refiftance of the Spirit , doth tend to the greater hardening of your heart , and making your Converfion lefs hopetul 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? little linger , and then I will repent and ask fcrgivenefs. Do you love to fpic a little longer in the face of that Saviour, and that mercy which you muft fly to and truft 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 ycurhoufe before you quench it? Muft you needs give your felf a few more (tabs , before you go to the Phyficion ? Is your life too long ? And hath God given you too much time, that you are delircus to lofe a little more? Are you afraid of too eafie an afiu- rance of forgivenefs , that you would make it harder, and would invite defpair , by finning wilfully againft knowledge and Conviftion ? What will you delay for? Do you think ever to find the market tall , and Cbrift comedown to lower terms, and change his Law and Gofpel, to excufe you for not changing your heart and bfe ? Do you ever 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, afiurance and patience and com- fort more to get ? How many temptations to overcome „ * and 1 5 6 Cfce poo? $$Jan* ffamilp TSoofe* 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 too foon? Believe it, Satan doth not loyter : Time ftands not ftill : Sun and Moon and all the Creatures de- lay not to afford you all their Service*. Delay is a de- nial: 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 extremity 1 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 are apt to be weary of calling and warning you in vain our felves : And ufually when the Preacher hath done , God fcath done his invitation ^ Becaufe he worketh by his appointed means. O that you knew what others are enjoying and what you are iofing , 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 , / thanhjyou for your awakening Convincing reafons : But I was telling you how God bath already , I hope , rtfolv'edme again ft any longer delay* When I thought I mufi prefently die , all my fins and all your cattnfels came into my mind-y And the fear of Gods difpleafure did overwhelm me. 1 thought 1 had but a few dayes to be out ofHelL And O what would I not have given for affurance of pardon by Jefus Chrifi^ and for a little more time of preparation in the Worlds before my foul did enter upon eternity? O I never faw the face of fin , the truth of Gods threat nings , the need •f a Saviour , the precioufnefs of time y the madnefs - Cor. 6. i. (fj Heb. %, 7, i$> V* « 4- 7. f _ Clje pooj^aits IFamtlp OSoofc* 157 madnefs of delaying ^ throughly untill then. And now Sir , r&* great mercy of Cod having reftorcd me ^ I come presently to yon to froftfs my Kefolution , and to tak§ your further good advice. P. You fee that God is merciful to us , when we think thac he is deftroying us : (g9) Affli&iorrs 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 Do&rine of Chriftianity which T gave you in our fecond dayes con- ference , and the Covenant of Baptifm which I wrdt6 you the third day , and let me fee whether you under- ftand and believe it and confent thereto^ (Here - Saul readcth it over . ) S. Ton would have me underftand what I do: I defirc you here to anfwer me thefe few doubts , that I may clearlier proceed , and make my Covenant with Cod in (h) \udgement. Qutft. I. What mufi I trHJi to for the far don of my fin , and which way and on what terms may I be furc oftt? P. The prime caufe is Cods mercy : This mercy ha:b given Jeftu Chrifl to be our Redeemer. Chrifl hath by perfeCi Hoiinefs and obedience and by becoming a facrifice to God for our fins , deferved and purchased our Pardon and Salvation. So that you muft Trufi to the Sacrifice and Meritorious Righteoufnefs of Chrift alone y as the Purchafing Meritorious Caufe of you£ forgivenefs and of your Reconciliation, Juftification, Sana\ 1 5 8 €0e poo? $®an& JFamtty Xoofe* Sandificacion and Salvation. But the way that God our Father and Redeemer doth take to give us a Right unto thefe Bleilings , is by making with man a Law and (i) Covenant of Grace. By this Law he commandeth us to become Chriftians , that is , To believe in God the Father , the Son and the Holy Ghoft , and to give up our felves to him , in the Covenant of Baprifm ^ Repenting of fin % and thus turning to God by Jefus Chrift. To all that do this, he giveih fight to ( £J Chrift himfelf firft as their Head and Saviour, and with him right to pardon, to the Spirit , and Salvation. So that God is the Giver of Chrift to Redeemus: Chrift is our Redeemer , and the Merit er of our Life: The ne w Law or Covenant is the Instrumental Donation of Life , like an Ad of oblivion. Your own Covenanting or giving up vour felf to God in Chrift , which is by a REPENTING PRACTICAL (I) FAITH, or (which is all one; your ACCEPTING THE GIFT OF THE COVENANTAS IT IS offered according to its nature , is that Con- dition or duty onycur pan, upon which the Covenant giveth you Right. So that Gods Covenant,gift or grant, is your Title , or the foundation of your Right , ( as Chrift is the Meriter and maker of the Covenant • ) And your -practical Faith is the Condition on your part. And to every one of thefe , to (m) Gods mercies, to Chrifts Sacrifice, Merits and Interceffions, to the Cove- aint or Gift of God, and to your own fincere Faith ? Confent and Acceptance , you muft Truft for its own (i) Heb.9. 1^1^17. MattI1.18.19. & .26.18. tCot.$,6. Hcb. 7- 11. Mar. 16. 16. John 7, z6. ( k ) I J°bn ?• 9? IC> 11,11. (/j John 1. io, 11, ix. (wj)Rom. 4. i^Zi>24"» 2^- proper Cfce Poo? $)an0 jFamup Xactu 159 proper pare . And you muft underfland what the Part of each one is , and not Truft to any one of thefe for the others part: The mercy of God as the Fountain: The blood and Righteoufnefs of Chrift as the Merit and purchafe : The Covenant of Chrift or Donation as the Inftrument and Title: And your Faith andConfentas the condition of your Title -5 ( As thankful Acceptance ufually is of all free gifts. ) And then the Gift it felf, or Benefit given is, Chrift and life , i John 5. u, 12. By Life I mean , 1. Pardon, 2. The Spirit, 3. Right to Glory , or Juftification , Sanftification , Adoption , and future Glory. I have repeated things that I might make them as plain to you as I can ? S. Queft. II. Are all my fins pardonable , wk- foever ? I have been a greater finner than you know of* I muft here confefs to yoa in fecret what I did not before confefs. I minded not my foul : I prayed net once in a Vpeek^- I have been in the Ale-honfe when I ftwnldhavc been at Church : 1 have been drunken more than once or twice. When J was a Servant I robbed my ) 1 Joh- 1. 6% 7i%>9. Rom. <5» I, i, J>4f6, &c. 1 fob $ 9. f 'SOe poo? $)an# IF anuip 'Beolu i 6 1 S. Quefh I V. How mufi I do for Grace andfirength tv keep my Covenant when I have made it ? P. (p) Of your felf you can do nothing that is good. Your heart is id corrupted with fin , till it be fan&ir fied , that you will not be vpittina • and ycur mind fo blind that you will not vjz\\ under (land your dutym.r your intereft • and your fou! fo Dead and Impotent y that you will have no Life or fir en a tb to praftife whac you know. But if the ( q ) Spirit of Chrift do once give you Faith and Repentance and Confent , by this you Jiave right to Him as an Indwelling Principle « and you are then entered into Covenant Relation : to the Holy Ghoft. And that which he will do in ycu is to fan&ifie your three faculties. i. Your Vital Power, with fpiritual (r) LIFE, ftrength and A&ivity , 2. Your Vnderfianding with fpiritual LIGHT, that is, Knowledge and Faith. 3. Your Will, with Holy LOVE and willingnefs. And when he bath planted ihefe in you , he will be ready ftill to pre- fcrve , excite, aftuate and in creafe them. So that it is the Holy Ghoft thatmuft be your Life, Light and Love. But you mufl know how to obey his motions , andnotnfift him. S. Queft. V. What miifi J do to get , keep and obey the Spirit , that I lofe it not , and mifs not ofthefe benefits ? P. 1. You muffc know tkat God ha.h firft pofTefTed Chrifts humane Glorified nature with the Spirit , that (p) J, h; 15. *, (q)'RomJ^4 ■■ ***i*>3>?j M i t Cue poa? $&am tfamtl^oofu 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) Chriji zndLife. Now Chrift giveth us his fpiric both as a Saviour freely y and as a Ruler according to his Law of Grace y as to the Order of Conveyance. Therefore as the firft Gift of the Indwelling Spirit is on Condition of your Faith y 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 aclual 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 mull remember, i . That the Giving or Denying the help* of the Spirit to our fouls i are the greateft Rewards and Pnnijhments 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 for fake you. 2. That your Means is to waic on Chrift in the daily Exercife of Faith , and ufe of ail his Inftituted ordi- nances 7 and to attend his Spirit , and not refill it. S. But I am afraid I have finned again ft the Holy Ghoft , the unpardonable fin : For I have joyned with Prophane perfons in deriding the Spirit. Efpec tally when 1 heard many young Students , and Minifters xhemfelves do the fame , it emboldened me to imitate them* J have mock 'd at them that didbat iall^ef the < ) Johno. f*y$2^f?. &c. J7».f8. & T4 io. Gali. Pro. 1.2}. ii:'..,,. ^ ]:phef 4 jo, If:. Gai. 5. 17,-1? i\j i\ hp C&e $)ao? $$&r\8 famtlp 'Eoofe* 1 6 3 S/>*Wr j or fpcak^ of the neccffity of the Spirit : I have laid •, [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 !] with many h foolijh fcorns. And is net this the fin again ft the 'Holy Ghofi. P. The nn was very great , and the cafe of thofc that encouraged you , fearful ; And no doubt but it was a fin againft the HolyGhoft. But it ii> not every fin againft the Holy Spirit which is unpardonable i But only the Blafphemy of Infidels defcribed But;, tlt&c Pgoj £9an# ffamilp 'BoqIu 165 2. Eut God hath officers under him in the world ^ I. (*J Parents and Matters in Families -5 2. PaRors til the Churches h \ . Kings in Kingdoms. Thefe are to promote the execution or Gods Laws: And to that end to make fubord:nate Laws or Commands of their own • about things fubordinate , undetermined in Gods Uni- verfal Law, and left to their determination. Like as are the By-laws of Corporations under the Lzvrs of the King. And all thefe under God muft in their places be obeyed. S. Quell. VIII. What Church muft 1 joyn my f elf unto ? P. You were Bapiized only into Chrifts Vniverjal - Church : And to be a Chriftian and to be a member of that (a) Church is all one. That Church is nothing, but Spiritually all Heart-Covenanters or believers , and Vifibly all 3aptiz^ed vifible Ccvenantersjnr Profcjfours> united to and with Chrift the Head. And no Pope or General Council is the Head of it, Supream or Official. But you muft joyn with that part of this Church , where you live , and God giveth you opportunity to worfhip him and learn his will , with the beft advan- tage to your own foul • not violating the Common good and peace. But you muft joyn a&ualty with none that will not receive you unlets you fin, S. Queft. I X. What are the Institutions or Means which I muft ufey in attendance on Chrift and his Spirit ? (v) Deut.l1.i9- Rf- 1 Theff. $".i2>f?. Ephef.6. 1. &c (a) E. ]u:. 1. 11. & 4.34,1). 1 Cor. 12,12,12,^5 x7, 18^29. We never find .in Scripture two Churches incncCity, Ad. 1.42. & 14.43. &io 7,8, M 3 P, 1. The 1 66 Cf?e poo? 3©an# JFamtlp 05oofe. P. io 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 Discipline , in fubmiflion to your Guides, in obedience, penitent confefiing fins, wm necefTary , and the like 5 if you live where fuch Discipline is exercifed, S. Quefh X. What mufil do with my falling and labour and efiate in the world : Muft I forfaks it , or not ? P. Adam was to labour in Innocency : Six diyes muft 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 ilothfulnefs. You muft not (d) love the world , as your felicity , or for k felf or for your ficfhly lufts : But you muft make ufeof the world, in the fervice of your Creator , yea and love it as a fandified means of your Salvation , and as a wildernefs way to your promifed inheritance. As the Marrinef loveth not the Sea for a Dwelling , but as a pafla'ge 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 ^ 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 [or- 8?'&xt Jbphef 4. 28. I Tim. 5. 8. (b) 1 Tim. 4. t3 2. i Tim. 4 ij, 14. 1 Thrff <. iz , 13. Aft.2. throughout, 1 C< r. i t. & 14. Hcb.13.7ji7. Jam. 5.^. (:) z Thcff. j. 10. (dj 1 JlJih 2, i<7 if. But We poo? $9an0 JFamtJp TB-joS. i 67 But this is the thing that you mull: principally re- member, That God and the ( e) Heavenly Glory is your end , which muft ftill be defired for it frif and be- fore all -5 And the world and all things in it are but Means to help you to that end: And only a* they are fuch , muft be valued , loved, defired and fought : And when ever they oppofe God and your Heavenly intereft, muft be forfaken 5 and ufed as we do ( f) hated things. And when Common worldly things thus further your obedience , ard are devoted to Cjod , and referred to his will and f.rvice , i! n they are (g) finclfed to you : which elfe will be but Common 3 unclean and your mortal Enemie. S. Queft. X I. What if I am now uncertain whether , my heart be fmcere in this Covenant which I make with God , when I renounce all 5 and prof eft to preferr him before all? t^f ay 1 venture to Covenant , and prof c ft tcdnfent whofe fincenty I am uncertain of ? Will not be a kind of lying unto God ? P. If your Heart be falfe > it will be lying : But if •!' be not , it will be no lying though you are uncertain. The Truth of your Confent is one thing, and your Qr- ty of it is another : That it be true , is ; to if Salvation v But not that youbzfure thatklstn e. But there is much difference between i . One that flttlt r - eth himfelf with conceits that he fori&ntetft , when ht h nor. ( Soch a one finnerh in profiling a lie ). 2. And one that is but yet eUiibejratiHS and is unrefoived (0 M-tth 6 19,13 .5?. ]clripi7. Co] 3. ; - - M 4 w.h Religious^ Godly coitrfe, and f hill never be able to hold out. P. I tell you again, that if you think of the life that you muft turn to, as a tedious, melancholy, grievous ftate, you know it not^ and are not well informed what it is that you have to do. It is the only honourable y the only profitable, the only fafey and the only p leaf ant life in the world, as to manly pleafure. I will give you but a tafte of it in forne particulars. i. You muft indeed (p) Repent of fin with fhame (n) J ili. 24, 15:. iCr. 15. 58. (p) Luk. 13. 5,5. 5c 15. through- out 1 Ccr. xi. and €0c poo? gten* IFamilp 'Boofc* 1 7 3 and Godly forrow, and loathing of your felf : But it is no further than fitteth you for the comforts of pardon- ing and healing Grace* 2. You muft believe all the Comfortable Promifes of theGofpel j All the Love that Chrifl hath manifefted : All the wonderful hiftory of his life and death, and Re- furreftion and Afcenfion and Heavenly Glory. The certainty of his word and gracious Covenant, 3 . You muft believe the wonderful (q) Love of the Father in giving us his Son, and Reconciling us to him- felf, and Adopting us as his Sons, and undertaking to fecureus as his peculiar treafure, and giving us his holy Spirit. 4. You muft live under the helps and Confolations of the Holy Ghoft, ftill drawing you to God, and making you more holy, and helping your infirmities, againft your fins. 5. You muft Live in the Hopes and defires of Ever- lafting Glory : Verily expe&ing to fee Chrift Glorified, with all the Saints and bleffed Angels, and to fee the Glory of God, and with a perfe&ed foul and body, perfe&ly to feel his Love, and perfe&ly to Love and Praife him to Eternity. 6. In all your ficknefs, wants, perfections, and (V) death it felf, you have all thefe Comforts, and this Hope of Glory to be a conftant Cordial at your heart: And when others fear death for fear of Hell, you muft wel- come it z$ the door to endlefs life. 7. You muft live in the Church, in the Communion (a) Job. 3. 16. 1 Joh. j.r. (r) i Cor. iy.f ?£'&£, i Thef. 4. i*, 15, i<53i7> *8 zTin%4.8. Vhil. 1.21, 23. *Cor. 5 J>3> *>6j7,&,?. 2 Cor- 4. i6; i~3 18. of 1 74 Ctfe Poo? ^an0 f amtip 'Book* of Saints, where all Gods ordinances muft be your helps for the daily exercifc of all thefe graces and delights* And your chiefcft exercifes of piety muft be Hearing thefe glad tidings in the Gofpel opened to you ^ Begging lor more Grace t Joyiul Thankfgiving for all thefe mercies ^ Singing forth and fpeaking the Praifes of Je- hova^ and with Joy and thankfulnefs, feafting upon Chrifts flefh,and blood,and fpirit in the Sacrament there- of, and there, in the renewing of this your Covenant, receiving a renewed feakd pardon, and new degrees of life and ftrengih. ; Tell me now what trouble is in all this? that a man ihould be afraid or aweary of it ? Unlefs you take ic for a trouble to be fafe and happy, to have the greateft mercies, the greateft hopes, and to live in the Love of your deareft friend, and in the foretaftes of everlafting joyes. In a word, Godlinefs is -profitable to all things y having the promife of the life that now is^ and of that which is to corne^ i Tim. 4. 7. S. Ton tell me of another kind of Godlinefs than I thought of \ And I was the more afraid, it had been a melancholy tedious life ^ bee aufe Ifaw many that prof cf- fed it , live Jo. P. I told you the reafons of that before, which I muft not repeat. And' moreover to young beginners, that come new out of another kind of life, and whofe fouls be not by grace yet fuited 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 conviftions, 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 all thefe matters fa nhm nt poo? $$m& iramtlp TSoofc* 1 7 5 plainly and (Mindly before you. Bccaufeit will be a wonderful prevention of your troubles and dangers af- ter, if you do but fet out well inftruded in the begin- ning. But the worft and common caufe of all is, thai people are fo exceeding Ignorant and dull ( together with their undifpofednefs) that one muft be whole months if not years, before we can make them underftand thefe few plain things which here lhave opened to ycu. But yet we muft take up with a darl^and general under ftand- vtg rather than delay too long^ or be too finct with them. S. I thanks God for your Qutnfeland his Grace: J am Refolved^ and ready to fubferibe my Refoluticn, 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 Refolution. For as it is your duty to endeavour it, fo God ufeth to biefs his believing fervants, with the Converfion of their hcufholds with them h As the cafe of the Jaylor and Lydia^ Ad. 16. Zacheus^ Stephana* ancl others fhew us : You fhall therefore delay your open profejjlcn of your Refolved Converfion till you do it in the preferxe of them all. And it will be a gr^at m£rcy to you, if God give you but a family willircgto go along with vouinthe 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 bldling and protediou ( cc Here Paul gdci cc home with San!^ and openeih fucn things to his fem Cc ly as he did to him, and convinceth them : and they cc promife him to take time, as Saul did, to learn the true u knowledge of the CoVcnant of Grace, that fo they iC may cc may cohfent to it themfelves : And Saul before therrt rc all lamencech his finful life and openly profefleth his " confent to the Covenant, and they pray together for a his confirmation, ) S* I bU§ the Lord for this day of Cjrace* What would yonyet advife rut to do ? P. One tbing more, to Gods Glory and your Com- fort : that you will the next Lprds day Communicate with the Qmrch in the Sacrament of the Lords S upper + which is appointed to be the Renewal of the Baptif- mal Covenant before the Church -3 Where God will let his Seal to your far don and to his Covenant part* But withall feeing you have been a known offender, that you will freely before the Congregation (fonfefs -■ your finful life, and profefs your Repentance and Re- solution for a new and holy courfe • and crave their prayers to God for your pardon and ftrength, and their loving reception of you, and give God the Glory, and warn others to take heed of finning againft God and their baptifmal Vows, S. This is fweet and bitter : I flail be glad to be admitted to the Sacrament of Communion ; But I flail be aflamcd to make fo publicly a Confeffwn. P. It is a flame to (in, but it is an honour to confefs it and repent. I per fwade you not to confefs your/t- cret fins before the Church -7 but only thofe which are commonly known, and therefore are your fhame alrea- dy : And how will that fhame be removed till men have notice of your Repentance ? And you muft not be afhamed of your duty, if you would nor have Chrift be afhamed of you. S. But where doth God require fuch (fon feffion ? P. Thofe that were baprized by John, Confelftd their (ins. Maws. 6. Mar^i. 5. 2&i. 2. 37. the Tews confeflld • TOe prib| ^ant Jamil? Xoofe* 177 confefled their Killing of Chrift, by being pritked at the heart, and crying out for help When ic was charged oji them. <^ci.ig. i3, The Converts ConfrfTed their fir.ful deeds, and publickly teftified ic to their coft. Jam. 5.16, Confefs yourfaulcs one to another, Pnv. zS. i ;, Who fo confeffech and forfaketh them fhall have mercy. Seefurrlier, Lev. 5. 5. & 16.21. & 26.40. Numb. 5. 7. Nch. 1.6. 1 Job. 1. 9. Ezjra 10. it. Neh. 9, 2a 3. JoJIj. 7. 19* 2, Chron. 36- 22. 2. You were publickly baptized, and you have ^r»/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 ail impenitent perfons to QnwtnunkTK 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 call the greateft fhame that yon canon fin: It is the lhameful thing that hath deceived, and defiled you : If you have fit it up above God, and now refufe to caftit dowh> by open fhame, how do you repent of it ? 5. You owe all pofllble (t) help to others, to fave them from the fin which hath deceived youo Y ou have encouraged men to fin, and for ought you know fome of ! them maybe in Hell for ever, for that which you have drawn them to: ! And fhc'uld you not do your beft nov> to fave the reft, and to undoe the hurc that you have (fj P.rd frequently corfeffeth his Grfful life. AA.zu&id. *** 3 3) 4) 5. 1 *im- U *% I4i TC M CO luk. 12. 52. ]Sl done 173 Cljepoo^an^lFamiipXoofe. , done ? See therefore that you tell them with deep Repen- tance, how fin deceived you, and warn them and beifeech 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 (h) godly Chrifii- Uns, that they may rejoice in your Converhon, and may fee that you are indeed a due objeft of their fpeciai love. 7. You owe this to your felf 1. That you may re- move your publick fhame, and have the comfort of Chri- ftians fpeciai Love : As God cannot delight in an Impeni- tent firmer ', no more fhould his fervants. 2. That your Gonfcience may have the comfort that your Repentance is fmcere -y which it will be juftly ftill doubting of, if you cannot repent at as dear a rate as open Confeflion. How will you forfake all and die for Chrift, if you cannot fo far deny your pride as to confefs your fin ? 8. Laftly, 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. Ton have /aid more than ever I heard of this, and it fully fatlsfeth me : But would yon have all that are Converted and Repent do thus ? P. Some have lived with fome kind of Religioufnefs from their Childhood, though with many ordinary firis . and have by undifcerned degrees grown up unto true Godlinefs : Thefe are uncertain when they firft had fpeciai grace5and were not open fcandalous Violators of their Baptifmal Vow : And therefore I can lay no fuch injunftion on them. But I would have all do thus, that have thus broken that! 1 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 tor fuch publick Repentance in fuch a cafe • yea and for particular grofs lapfes afterward. And the Papifts to this day call it The Sacrament of Penance -5 though they corrupt it by Auricular C°nfe$on when it fhould be open, and by ma- ny unwarrantable adjuncts and formalities. S. What would you have me do after that ? P. I will record your name in the Church ^i^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 \ and return no more to your ungodly finful life ; And come to me again, and I fhall give you further Counfel. In the mean time you may do as the Converted Eunuch did ( the Lord Trea- furer of the Queen oio£thiopa)AB. 8. 39. even go on your way rejoycing in this, that you are united to Chrift, 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 Citizeif with the Saints, and an heir of certain endlefs Glory* C x ) Epbcf, 1. 1?. Rom- 8- i£, 17, zS; jo'; 32. N % ■ The 1 3o C0e poo? $jan# f milp 0$oofc =1 The Fifth dayes Conference. Directions to the Converted againfl Temptations. SpCtiKers. ^ Paul, i £ Said ? j A Teacher. A Learner. Taut; Elcome , Neighbour : How -go matters with your foul ? Saul* LthankGodcindmJ Redeemer , and you his Mi- nifler , y/;;c^/publickly Re- pented , renounced my fin } and gave up my (elf corny Gcd and Saviour and S n&itier , I find my [elf as in a new world I My (a) hopes revive , ^^ I have had already more comfort in believing and in fe eking God > thtin ever I had in my life of fw. I am grieved and adorned i\m I ' flood off Jo Urig , and have fpent fo much */ 1£t)e J?oo? $r)an# family Xcoiu 1 8 1 lift in wickednefs , and in wronging God who gave me life. I am ashamed that ever fiu h tnfhs and fooleries poffcft my heart , and k?pt me f<> Idna }rom jad I not now a merciful Gody a fufftcient Saviour , a pardoning Co- venant of Grace , and a comforting SanEiificr, which way jhould I look^ o,- what flwnld I^do ? It awazethwe to think what a dangerous ft ate I fo long lived in '■! O what if Cjod had cut off my life , and taken away my unfanUi fed foul ? What would have become of me far ever f Q that 1 had foo'ner turned to my God ! Andfooner caft away my fins ^ and fooner tryeda holy life ! But my foul doth magnifie the Lord , and my Spirit doth re- Joyce in God my Saviour , that he hath pitied afelf- deftroying fmner , and at I aft his mercy hath ( b ) abounded where my fin did abound ! P* It is buc little of his Goqdnefs, which as yet you havetaftedof, in Companion of what you muft find at laft. But that you may yet mg>ke fare work,! fhall fpend this dayes conference in acquainting you vi'hat Tempta- tions you have yet to overcome , and what dangers to el- cape : For yet you have but begun your race and warfare. S. Tour Conn fel hath hitherto been fo good y that I jhali gladly hear the reft^ p\ I. The firft Temptation that you are like to meet , withes, Afeemwg (c) difficulty and puzzling darknefs t 'J all or mayiy of the Doiirines and Practices of Godli- (b) Rom. 5. 12, !$. to 'he end. fc) J<4m&ifc. f !eh» 5. z Pet, 3.16. , N? tiefs 1 82 t£t)e poo? $bm& iFamtty 35oo!u tiefs : You will think flrange of many things that are taught you • And you will be flatted at the difficulties of under ft a?idmg and believing > of meditating and fraying , of watching againft fin , and of doing your duty. And by reafon of this difficulty , Satan would make Gods fervice feera wearifome 5 uncomfortable and grievous to you 5 and fo turn back your Love from Gode And all this will be , becaufe you are yet but as a ftrangtr to it; Like a Scholar >ha:entereth upon Books and kiences, which he never meddled with before ^ Or like an Appr- ' i rfiat newly learneth his trade -5 Or like a Traveller ii ige 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 lite , all things will feem ftrange and difficult at firfto S. What courfe mufv I take to efcape this Temptation? P. i. When you meet with any difficulty , you mull ftill remember that it is your own dark^ mind , or backj ward heart , that is the caufe - And never fufped: Gods word or wayes : No more than a fick man will blame the meat inftead of his ftomach , if he loa:h a feaft. But take occafion to renew your Repentance, and think, All this is long of my felf, who (pent my youch in fin and folly , which I fhould have {pent in bearing the word of God , and pra&ifing a Godly life : What 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 teaching , time and ufe and Grace , will make all more plain and eafie and delightful to you, Donotexped: that it fhould come on zfuddain , with- out time9 and diligence, and patience. 3. Keep ftill as a humble Difciple cf Chrift in a Learning mind and way 7 and turn not in felfcon- ceitednzfs C&e Poo? $)an# $amil? TSoofu 1 83 ceitednefs to cavil againft what you do not underftand. This is the chief thing in which Converfion maketh us like little Children , Matth. 18. 3. Children are con- fcious of their Ignorance , and are Teachable , and fee not their wits againft their Teachers : till they grow towards twenty years of age , and then they grow wife in their own Conceits ? and begin to think that their Tutors are miftaken , and to fet their wits againft the truth which they fhould receive. But of this more anon. 1 1. The fecond Temptation will be , upon thefe difficulties and your miftakes in Religion , to grow fo perplexed as to be overwhelmed with Doubts and Fears, and fo to turn Melancholy , and ready to defpair. The Devil will ftrive to lofe you and bewilder you . in fome miftakes^ Or to make you think that your Con- verfion was not true , becaufe you had no more bro- kennefs of heart for fin -5 or becaufe you know not juft the time when you were Converted : Or he will make you think that all Religion licth in ftriving to weep and breakjyour heart more ^ Or that yeu have no grace be- caufe you have not fuch a lively fenfe of things invifi- ble 5 'as you have of the things that ixzften : Or he will tell you that now you muft not thinks nor talk^of the world , but all your thoughts and r^/^muft be of God and his word and holy things >, and that all other is idle thoughts and talk ; And that you muft tie your fclf to longer tasks of Meditation and Prayer than you have time and fhrength to carry on. - S. Sir , Ton make me admire to hear you I Can fuch motions of holiness come from the Devil? If 1 did not know yon, I flioHldfufpetl fome Carnal malignity againft holincfs inyourjpeeches ! N4 P. Did 1 84 Cfce Poo? $Bm& JFamiip OlSoofe. P. Did not theJDew/ plead Scripture with Chrift in his temptations ? Matth.A. Anddot[ihenot (d) tranf- Form himfelf into an Angel of light to deceive? When he cannot keep you in fecurity and prophanenefs , he will put on a vizor of Godlinels : And when ever the Devil will feem Religious and Righteous , he will be Religious and Righteous over-much f S. What getteth he by this ? Would he wafy us wore Religious ? P. You little knbw What he hopeth to get by it. Overdoing is undoing all: He would deflroy all your Religion by it. If you run your Horfe till you tire him or break his wind, is not that the way to lofe your journey ? Nothing over-violent is durable. If a Scholar ftudy fo hard as to crack his brains , he will never be a good Scholar or wife man, till he is cured. Our fouls here are united to our bodies , and muft go en that pace that the body can endure. If Satan can tempt you, into longer and deeper mufing ( efpecially on the [adder Objefts in Religion) than your body and brain can bear , you will grow Melancholy before you are aware, and then you little know how ill agueft you have en- tertained. For when once you are melancholy , you will be disabled then from fecrer prayer and from Meditating at all : It will but confound you : You cannot bear it i And fo by 'over-doing , you will come to do nothing of that fort of duty. And you will then have none but either Fanatick whimfies and vifions and prophecyings , or elfe (moreufually) fad defpairing thoughts in your inind : All that you hear and read and fee, you will (d) iCcr. ii, 14, r$„ think Cfjc poo? $dm& IFamtlp T5o$u 18 J thinlj makeih againft you : You will believe nothing that foqndeth confortably to you : You can think none but black and hideous thoughts. The D^vil will tell you a hundred times over, that you are an Hypocrite and unfanftified , and all that ever you did was in Hypocrifie and that none of your fins are yet forgiven • And that ycu fhall as furebe in Hellas if you were there already : that Gcd is your Enemy • that Chrift is no Saviour for you : that you have finned againft the Holy Ghoft • or that the day of Grace is part-, that the Spirit is de- parted , and God hath forfaken you : that it's now too late , too late to repent and find mercy 5 and that you are undone for ever, Thefe black thoughts will be like a beginning of Hell to you. And it is not your felf only that will be the fuffertr by this • but many of the ignorant and wicked will by * feeing you , be hardened inro a love of fecurity and fcnfuality , and will fiy from Religion as a frightful thing , which doih not illuminate men, bur make them mad j or caft them into defperarion. And fo Satan will ufe you, as fome Papifts have drawn the Picture of a Proceftant , like a Devil , or anAfs , to affright m from Religion -% Or as we fet up maukins to frighten birds from the Corn : As if he had written on your back for all to read £ See what you, mnftconsc to , ifyon mil be Religions 1. S. Ton defer ibe to me fo fad a cafe > as almofi r<:»:kes me Melancholy to hear it^ and it tempts me to be afraid of Religion it felf , if it tend to this : Bat irb,a would yon have me do to efcape it ? P. Religion it felf as God commandeth it, tendeih not to this. It is a life of hoi y faith, and hope and joy : But it is errours about Religion that tend to it. And efpecially when any great Crofs or difappointment in 1 85 c&e Poo? $)an# JFamtlp 'Boofu in the world , becometh an advantage to the Tempter to caft you into worldly difcontents and cares , and trouble and perplexity of mind : This is the moftufual beginner of melancholy • and then it turneth to Reli- gious trouble afterward. And 1 the rather tell you of it now ♦ becaufe you are capable through Gods mercy , of preventing it : But it is a difeafe which when it feizeth on you, will difable you to Think, or 'Believe or Do , any thing that much tendeth to your cure : Words are ufually in vain : It overcometh the freedom of the will. The prevention is this: i. Set not too much by any thing in the world : that fothe lofingoi ic may hot be able to reach your heart. Take the world as nothing y and it can do nothing with you. Take it for dungy and the lofs of it will not trouble you. 2. Keep true apprehenfions of the Nature of Reli- gion : that it lieth in Faith y Hope and Love y\a ( e ) Right eo%fnefsy Peace and joy in the Holy Gho >ji -5 in the fore-thoughts of everlafting Glory, and in comforting your felf and one anoiher y with remembring that you ihall for ever be with the Lord -/in thanksgiving to your bountiful God , and in his joyful Praifes : Let rhefe be your thoughts y your fpeechesy your exercifes , publickiy and fecretly : Set your felf more to the daily exercife of Divine praifes and t hank -giving, to aftuate Love and Joy > than to any other part of duty. Not that you have done Repenting ; but that thefe are the chief y the life y the top y the end of all the reft. 3. When you feel any fcruples or troubles begin to- feize upon yau , open them prefently to a judicious Mi- ^iRom.14.17. iCor.n, laft, 'nd'13. 1 Th?fT. 4. i* *>. mfrpr HDfce pao* >f)an# jFamtlp Xoofc* 187 nifter or Friend , before they fatten and take rooting in you. Remember and obferve thefe things. 1 1 1. A third Temptation that will a/Fault you will be to be in Continual Doubt of your own fmcenty : fo thac though you be not Melancholy before , Satan would bring you to it , by a life of continual doubts and fears. And here he hath very great advantage : Becaufe mans heart is fo dark and deceitful -y And becaufe our grace is ufually very little and weak : and a little i$ hardly difcerned from none: And becaufe that the greateft aflii ance of fincerky , is a work that requireth much $kjll, great diligence and clear helps. S. / eafily believe that this mil be my cafe : Jfeelfome beginnings of it already : But vphat would you advife mc to do to prevent it ? P, I have written a fmall Book on this point alone , called The Right method for Peace of Confidence, &c. to which I muft refer you •> But briefly now I fay : 1. You muft ftill keep by you in writing the Baptifmal Covenant of Grace , With the Explication of it which I gave you -, and never miftake the Nature of thac Co- . venant and of true Religion : And on all occafions of doubting Renew your part , that is , your Con fern ; And go no further for Marks of Godlinefs and true Converfion , if you can truly fay, that you fiiB Con* fait to that fame Covenant: For this is your Faith and Repentance , and vour certain evidence of your Right to the. Benefits of Gods part. Find ftill your true Con- fent 5 and never doubt of ycur fincerky . 2. But becaufe he that confenteth to Learn will Learn, and * SS €sje Poo? and you will have the witnefs in your felf that you are a Son of God. S. I thankjeu for this fcort and full 'direction* J fray you go on to the next temp at ion* F» 1 V. If you efcape thefe fodder thoughts , Satan will tempt you to feenrity , and tell you that now you are Converted, all ft fure ^ and you never ireed to. fear any more : Thofc that have true grace can never lofe it y and fins once pardoned are never unpardoned again j and therefore now all your danger is paft. Ancl if he can thus take off all your fear and care , he will quickfy take off your zeal and diligence. S. Why ! Is not all my fear and danger faft ? P. No : not as long as you are on earth : Tormenting fear you muft refift ; But Preventing (%\f**r? anc^ Relenting fear Will be ftiil your duty : You are but entered into the holy War. You have many a Tem- ptation yet to refill, and conquer : Temptations from Satan and from men > and from your flefh ; Tempta- (f) T:i as knowing thatyoitr labour is not in vain in the Lord. You muft fight a good fight, and finifh your courfe , and love the appearing cf jelus Chrift , if you will expeft the Crown of Rightecufnefs. 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) rtb.ir. 6. 0) H lefi a fromife being left ofentring into his refiy any of yon fioiild feem to comefrort of it. The fumm of all is inftanced in Heb* II, 7. By faith Noah being warned of God of things (nj Tof. 14. a 5, 40. - iC hron. 2,?. 9. & K. z. Ik. 1 2.8, •Jcr. 17. 13. Mitch. :-4, 24, Rom, 3. 21 5 29, 3?, not vj^yt jpuu^ ?ipai\x> jraumy iQuu^ *v* not Jem as yet , moved with fear prepared an Ark^ to the faving of his houfe , by which he condemned the world, and became heir of the righteoufnefs 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, fenfuality and Pride and Covetoufnefs , to draw you back to your former pleafant fins^ efpecially by dp- petite and Flefoly Luft. i. If you be addided to your Appetite , though you be poor, you will not want a bait: Efpecialiy toex- cefs of drinking. And the Tempter will tell you that becaufe you fare hardly and have fmall 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 Mailer, and your Love to the drink doth become fo ftrong5that you cannot eafily reftrain it, S. God forbid that ever 1 jhonld again become a fwine ! S. 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 pleafnre in your f ant ape will be a continual temptation to you- And when Satan hath deceived any man into fin , ufinlly God leaveth that man proportionablyto^/wm* ] and he gets that advantage , of which he is very hardly difpofieft : As he ruleth by deceiving, fo where he bacii deceived ence , he hath double advantage to deceive a^ain. — : — "1 , And then I vyiii 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 ihe fiefh will draw you one way , and Gods Spirit and your Confcicnce will draw you another way* The cerrours of Godwiii be upon you, andnofooner will the pleafure of your fin be over , bucConfcierxe | tvill be Gods executioner upon you , and fome foarks of Hell will fail upon it : fo that you will think that the Pevil is ready to fetch you. Unlefs you fin your felf into ftupidky , and then you are undone for ever. S. J fray yon tell me how to prevent fitch a mifery. P. Be not confident of your own ftrengch : Keep away from the Tavern and Ale-houfe ; Come not within the doors, except in cafes of true neceffity : Keep out of the Company of Tiplers 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 Rcfolution. And fo as to the Cafe of flefily tufts* If your bodily temper be addicted to it , as you love your foul , keep at a fufficient diftance from the bait. It' you feel your fancie begin to, be infeded towards any perfon , whofe comelinefs enticeth you , be fure that you never be with them alone without neceilicy, and that you never bfe guilty of any immodefi: looks or touch or words ; But keep at fuch a diftance that it may be almoft/^j^/r for you to fin* You little know what you have done ^ when you have hrft broken the bounds of modefty : You have fet open the door of y cur fanra'fk to the Devil ^ fo that he can almoft at his pkaibre ever after , re- C&e #>ooj ^an# tf amflp 'Booh* 193 prefent the fame finful pleafure to you a new : He hath now accefs to your phantafie to ftir up ( p ) lufttbl thoughrs and delires : So that when you fhould think of your calling , or of your God or of your foul , your thoughts will be worfe than fwinifh, upon the filch that is not fit to be named. If the Devil here get in a foot, heVifl not eafily be gor our. And if you fhould be once guilty of fornication , it will firft ftrongly tempt you to it again > and the Devil will fay , If once may be pardoned i why not twice ? and if twic* / why not thrice? And next, the flames of Hell will be hotter in your Confidence, than the flames of lull were in your nefh : And if God do not give you up to hardnefs of heart, and utterly (q) forfake you^you will have no reft till you return from fin to God : Which if you be fa happy as to do , you little think how dear it may coft you : what terrours ! what (r) heart-breaking \ and perhaps , a fad and difconfolate life even to youf death. And you will not fuffer alone: O what a grief will it 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 alike : Thefe are your Puritans 1 Your precifians ! - your holy Brethren ! And if you thus wound Religion, God will wound your Confcience and reputation at the leaft. S. Toumakeme tremble to hear of [neb a horrid State i And the rather becaufey to cenfefs the truth to you , my Nature is not without fome Luflful inclinations : lin- Jan. i ij, 14. (-; iThciT.?. <\ (rj PlV^u" O trtM i P4 C&e Pao? $)an# iFamtlp Xoolu fr^tf jwi therefore to tell me how to fab due and mortify them y and frevent fitch fin ? P. You are married already : and therefore I need not 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 that are a poor labourer , are in tenfold lefs danger than rich men and Gentlemen are. When a man is idle , the Devil findeth him at leifure for filthy thoughts , and immodeft dalliance : But if you will labour hard'm your calling from morning to night, fo that your buflnefs may neceflarily take up your thoughts, and alfow^ryand employ your body , you will neither have Mindoi filthi- nefs , nor Time for dalliance. 3. And be fure that you fare hard for Quantity md Quality : The fireofluft will go out , if it be not fed with Idlenefs , fnlnefs and pride. Gluttons and Drunkards are ftill laying in fuel for filthy* lufts. And great luftful inclinations , muft have great fafting. And Phyfick and dyet will do much, /as 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 dyet , is the fumm of the cure: with keeping far enough from the baits , and cafting out filthy thoughts before they fatten in the mind. Theftory is commonly reported of a Lord-Keeper in our time , who near Ifiwgton as he patted by , faw a man that: bad newly hangu himfelf^ and caufing him to be cut down , recovered him to health. And upon examination found that he hang'd himfelfforiW* ( as Luft is called ). He fent him to Bridewell , and gave order that his labour fhould be hard and his ufage fevere; till Cbe JPooj $9an# famtlp ISaotw x 9 5 Till at laft the man being Cured of Love , came and tliankt 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 thirft after (/) Riches and great matters for ^our felfand 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 thefeyoumuft have daily inftru&ions in the publick Miniftry0 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 i and of the brevi- ty of this life, which every hour expefteth it's end -, and thinketh how dreadful a thing it will be , for a foul to appear in the guilt of Pride or Worldlinefs before the holy God • one would think fhould eafilydeteftthefe fins . and (t) ufe the world as if he ufed it not. S. Proceed 1 pray yon to the other Tempt at ions. P. V L The Controverfies and differences which you will hear about Religion , and the many Se&s and parties and divifions which you will meet with , toge- therwith their fpeeches and ufage of one another , will be a great Temptation to you. I. In Do&rinals, you will hear fome on one fide and fome on the other , hotly contending about Predefti- nation, and Providence, and Univerfal Redemption * {[J 1 Tim. 6.9,10, Luke u. ft) i Cor. -j^9> 3P; ji. O 2, and i96 Cije Poo? $&m$ f amtlp Xoofc* and Tree wiil> and mans Merits, and in what fence Chrifts Righteoufnefs is Imputed to us, and about Ju- flification, and the Law i and the Covenants of works and of grace ; and of the nature of Faith , and Repen- tance • of affbranqe of Salvation , and whether any fall away from grace, with many fuch like* II. In matters of Church-Government and Gods worfhip,you will meet vvuh fome that are for Prelacie, and fome againft it; fome for Government by the Pa- llors in equality, fome for the Peoples power of the keys, and fome for an Univerfal Government of all 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 all from the Sa- crament of whofe Converfion or holinefs the people are not fatisfied 5 and fome for admitting the fcanda- Ious and ignorant, and fome for a middle way .• With many other differences about words, and geftures and manner of ferving God, I I I. And it will increafe your temptation to hear all thefe called by feveral Names , fome Greeks , fome Papifts, fome Proteftants •, and of them, fome Lutherans, and Arminians , fome Calvinifts , fome Antinomians , fome Libertines, fome Prelatical, fome Eraftians, fome Presbyterians , fome Independents , fome Anabaptifts, ( befides Seekers , Quakers , Pamilifts , and many more that are truly Heieticks • ) And fome fefpccially the Papifts ) would make you believe that all thefe are fo many feveral Religions, of which none but ont ( that is , their own ) is true and fa-ving. I v-- R* CDe Poo? $)att0 IF amtfy TSoofc* 1 97 IV. But the greateft part of your Temptation will be? to fee how all thefedo uie one another ? and to hear what language they give to one another. You fhall find that the Papifts make it a part of their Religion cr Church Laws , that thofe whom they account Hereticks muft be burnt to death and afhes : and that Inquifitions by torments muft force them to confefo and to deteft themfelves and others ; and that (h) Temporal Lords that will not exterminate all fuch from their Dominions, are to be excommunicated firft , and next deprived by the Pope of their pofleftions , • and their Dominions given to others that will do it : and that preachers are to be filenced and caft out , that fwear not , fubferibe not and conform not, as their Church Canons do re- quire them. Others in all Countrys almoft you will find inclining to the way of force in various degrees 0 and faying that without it , the Church cannot itand y and discipline would be of no efFed: , «andno Union or Concord would be maintained: Thefe will call thofe that do not obey them, Schifmaticks , fadious , 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 Ami-Chriftian , Perfccutors , and Formalifts, and Enemies to allferious Godly men : fome will feparate from them as no Churches , nor fit forChriftians to hold Communion with. One party will charge you as you would fcape fchifmand damna- tion y not to joyn with the Proteftants 5 or Noncon- formifts or Separatifts : Another will charge you as you (V) Concil. Later. fub Innoc. 3. Tan. t,j, O a would ip8 C&epioj $&M8 JFamtlplSootw would not be guilty of falfe worfhip , Idolatry , Po- pery, perfection, &c. not to hold Communion with the conforming Churches. And the Anabaptifts will tell you that your Infant Baptifm was nothing but a fin and a -mockery, and that you muft be Baptized again if you will be faved , ( fay feme, ) or if you will be ca- pable of Church Communion , fay others. The An- tinomies will tell you that if you turn not to their opinions , you are a Legalift , and ftranger to free Grace, and let up a Righteoufnefs of your own, againft the Righteoufnefs of Chrift, and are fallen from grace by adhering to the Law. The Arminians and Jefuits and Lutherans will tell you that if you are againft them, you blafphemoully make God a Tyrant , an Hypocrite, and the Author of fin: The Dominicans andAnti-Ar- . minians will tell you that if you be of the opinion which they oppofe , you make man an Idol , and af- cribeto him that which is proper to God, and are Ene- mies to Gods grace and providence , and near to So- cinianifm. Thefe and fuch other Temptations you muft mset with , from difputers , who account them- felves, or are accounted by their party, thebeftand wifeftLearnedftmen, S, Ton greatly perplex me to hear fuch unexpected things as thefe : What then Jliall 1 do if 1 come to fee them , and jhould be that a (faulted? Is Religion no plainer and furer a way ? Or are Chrifiians no wifer qnd better people , than to live in fuch uncertainties , contentions and confufions f 1 thought that their war- fare had been only againft the world , the fie jh^ and the Devil : Do they live in fuch a war againft each other ? Jam almo ft utterly difcouraged to hear of fuch * war as you defer ibe , h I %\)t $oo$ $£)an# JFamtlp TBoolu 199 P. I had rather you knew it before-hand that you may be prepared for it, than to be overthrown hereafter by an unexpected furprize. I. Religion, you muft know, is a thing which confifteth of feveral parts : As a mai Body hath, i.A Head, J^j^J^ and a Heart, an a Liver, and a Stomach • ^ w Thefe we calf EJfential Parts, without which it is not a humane body : 2. It hath armes and hands, and legs, and feet , which we call Integral farts • without thefe it may be a Body, but not a whole body : Thefe are fome of them great and few -9 and fome of them are exceeding fmall and almoft innumerable ; There are hundreds or thoufands of capillar veines, ar- teries, nerves and fibres, fo fmall as that the curioufeft Anatomifts in the world, that open mens bodies, cannot fee them while they are before their eyes : much lefs p the true nature and caufes of all the humours, and their motions and effc&s : 3, There are alfo nailes, and millions of hairs, which are no Parts of the body at all, but accidents. Even fo Religion hath 1 . Its ejfential }>arts,whkh I have opened to you in the Baptilmal Cove- nant : Thefe all true Chriftians know and are agreed in. 2« It hath its Integral parts-jNhich are next to thefe : The greater fort of thefe {omterroncom Chriftians wanting, are like men that are without a Leg or an Arm -, But the fmaller parts are fo many that no Chriftian on earth is fo perfed as to know and have them all. Is not all plain and fure which I have opened to you, and engaged you in ? And yet there are a thoufand texts of Scripture, and hard points in Divinity, which the moft learned are difagreed about. All that, without which a man cannot be a Good and Holy Chriftian and befaved, is plain and eafie in it fclf. And Chrift did choofe therefore to fpeak to the capacity of the meaneft, O 4 though 2oo Clieppo? $)at*0 frimtlpTSoolu though it offend forjie fubtile curious wits, who expeded that God fhould have fent from Heaven a Philofopber 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 .pnortifie the lulls of the flefh by the fpirit, and deny your felf, and fuffer patiently, and forgive your ene- mies, &c ., All thefe are doftrines harder to be pratliftd than to be under flood. But yet the fubtileil 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 leffer things in Divinity to be difficult. 1 1. And as for Chriftians themfelves, you muft know, i. that there are (y ) among z. Or tnrd^e- them abundance of worldly Hypocrites, nj™ iuch as you were before your Repen- tance : For fuch men are of that opi- nion and fide which isuppermoft,:and maketh moft for their advantage and honour in the world. And thefe jftriveto get into places of wealth and power, to be the mafiers of all others. And it is not meer Learning, nor a Doctors habit or Paftors chair, or Tovper to hurt others, that wtti make zholy mortified wan. And what wonder is it if fuch as thefe be troublers of the Church, and revilers or perfecutors of good men • And if they ufe their Religion to ferve their pride and paffton and worldly intereft and ends ? 2. And among thofe that are fincerely devoted to (*; * Pt:. 3. x& (j) joh. 13, io, 11. God* Cije poo? $)an# Ifamtlp Xoofc* 201 God, there are abundance of lamentable imperfeftions* i. vSome are yet young and (t) raw of underftanding, and never had time and hard ftudy and helps, fufficienc 10 acquaint them with all thefe aifficult controverted points : 2. And then it is the common difeafe of man- kind, to be too little diftruftful of our own underftand- ings-, and to be too confident of our firftapprehenfions : Whereas alas the underftanding of man is a poor dark flippery fumbling thing ! And moft mens firft concepti- ons of doftrinal matters are very lame, if not falfe • Becaufe at firft we come fir -angers to the matters, and wc alwayes leave out one half (at leaft) that is to be known : And a half knowledge hath halt Ignorance with it, if not errour ; Becaufe Truths are like the parts of a Clock or Watch, in fuch connexion, that the igno- rance of one part, may make us err about the ufe of all or many of the reft. And the truth is, Wife and Judicious Chriftians are very few. For it is but kw that are born with firong natural wits • and few that fall into the hands of right teachers ^ and few that are -patient diligent fiudent's. All which, befides tht fpecial helps of Gedsfpirity are neceflary to make a judicious man. ;.And there are in moft of us too much of our inor- dinate pride, and fclfifixcfs and pajfion unmortined, ac- cording to the various degrees of grace. Moft Chrifti- ans are weak and (a) Infants. And weak grace hath ftron*5 corruptions : And ftrong corruptions will be great troublers of the Church and Family •, as they are great troublers cf the foul that hath them. {%J Hcb.j.iiji*, 13,14. (a) i.Ccri 3* *? 2*3*4* c? - 3. 1, *, &c. 202 €l)e pioj ^an$ IFamtip Xoolu Do you not hear in Prayer what large and fad Con- fefllons all Chriftians make, (both Pallors and people) of their many and great corruptions, of their Ignorance, Pride, Pafiion and the like ? And do you not hear by their complaints that they arc their own grievous trouble, and make their own lives a burden to them ? And do you think that they diffemble, and mean not as they fpeak ? And do you not think that thofe corruptions which difturb themfelves, will difturb the Church ? It's ftrange if a Church which ronfifteth of a thoufand felf-troublers , have not fome hundreds of Chnrch- iroublers. You will be apt at your firft converfion to think that true Chriftians are nearer to perfection than they are ^ as if the Godly had nothing but Godlinefs in them : But when you have tried them longer you will find, that Grace is weak ^ and mens faults are many and very ftiff and hardly cured ^ and your over high eftimition of the beft, may by experience receive a check -9 and you will fee that men are ftill but men, S. Bnt I jhall never be able to keep up that fervent Love to the brethren which is my duty, if I find them as bad a* you defcribe them. It will tempt me, to thinly that Grace it f elf is lefs excellent than I thought it, if it do no more, and make men no better. I feel al~ ready your very difcourfe abate my great eflimation of Religions perfons : What then will fitch experi- ence do f P. If your eftimation be erroneous, and you think them perfeder than they are, the abatement of it is your duty : For God would not have us judge faljly of them -, nor ground our Love to them upon miftake. But the ex cellency of Holinefs, and the true worth of the Godlv, may be difcerned through all thefe troubkfome faults The Ct)epoo?^an0lFamtlpT5oofe. 205 The ufe that you muft make of all this, is ftich as SoU loweth. 1. You muft confider how great Gods (b) mercy is to man that will bear with fo much faultinefs in the beft - 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) San&ifier : And how much we muft (till live upon the healing grace of Chrift. 3. How bad our cafe was before Converfion, when it is fo bad ftill : And what wretches we fhould have been - if God had left us to our felves : And what Church*, troublers the ungodly are, when the better fort have fuch troublefome faults. 4. What an excellent thing Grace is, that doth not only keep alive under fo much fin, but daily work ttr 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 hafty 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 pardoneth in all : As it is a comfort to the fick man, to hear that thoufands do live that have had the fame (b) Mat. 18. $i. Ex^d. $4. 7. Co!. 5. u Pfa*. 103. 3. Eph. 4. 32. (c) 1 Joh. 1..? Eh. j. 26. (d) Gil. 6. 1, ^^ . Matt. 7'K?>3- (0 1 Joh. vi, *• difeafe. 204 Wbt Poo? $)an# family TSoofe* difeafe. If almoft all Gods fervants were perfect, it would be hard far1 the ( f ) imperfett to believe that they are his fervants. 7. It iheweth you what need we have all to bear with one another, if ever we will have love and peace : And what a (g) felf-condemningcourfeit is of Pcrfceutors, ro ruine the Godly upon an Accufation of fome tolerable crronr or faulty when all men have fuch like. 8. It will r.ell you how little caufe any of us have to be ( h ) Proud, and how needful (7) humility and renewed repentance is, to thofe that are ftill fa bad. 9. It will tell you how little reafon we have to be (k) feenre and idle, and to think that our mortify lug werl^ is done, when ftill we have all fo much iin to overcome. 10. It will keep us from too contemptuous and un- merciful carriage towards thofe that 2&t unconverted, or that are lapfed into fin • and teach us to pity them and pray for them, rather than revile them, when we find fo much feulthiefs among the better fort of Chriftians. And it will keep us from that(7J over-rigid and cenforious and mtgijterial expectation or execution of Church- difcrpline, when faults are fo common under high pro- jfeffions. 1 1 Jt will make thofe (m) few Chriftians the more ami- able in your eyes, whofe great Wifdom, Piety, Sobriety, Teaccablcnefs and Pttitto&p nor only keep them from joyning with the Church-troublers, but alfo maketh (0 1 J« h 1. 7, 3 9 fg) Mir. i*J *k Joh, 8. *, 7, 8. fh) lb 6z f. (\) Nr. r8. ?. & n 18,2 fk) H b. **.*&,*>. Phil. 2. 12. (0 2 Tim. a; 15*16 Q*) Foil. 2. :r. them Ctjcpio? $9an# IFamilp Xoofe. 205 them both the fupporters and healers of the reft. For through Gods great mercy many fuch judicious, wife, humble, blamelefs, charitable and peaceable men there are, who are to the ordinary weak^ profefiburs, what the healthful are in an Hofpital or Family to the fick, and the aged to the Children* that bear with the reil^ 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 and hatred and divifl ns wherewith the other do defile it : And (n) blefled are ;hcfe Peace- makers, who have the (o) pure and peaceable wifdoiu from above • for they are eminently the Children of God. 12. Laftly, This muft teach you to remember the difference between Earth and Heaven, and to look up , with honour and defire to the ferfett harmony of holy fouls, united in one flame of Love to God- and to fay. Come Lord Jefus ! When (hall I be in that peaceable per- fed world, where no ignorance, no fin, no pride, no paflion, no carnal domination troubleth the holy tri- umphant Church ? And it muft quicken your prayers, that Gods will may be done on earth, as it is in Hea- ven. Thefe are the true ufes to be made of aii our dif- ferences, contentions , fcandals, persecutions and Church* divifons. S. O how great a mercy is a wife and feafonable mo- nitor and guide ! I was ready to thinks the fcandal defer ibed to be fo great , as might even warrant, if not neceffitate my offence, and the abatement of my hh^ng of Godly men, if not of Codlinefs it felf ! And you have fljewed 2o6 Cfce $>oo? $9an* family 'Boolu i 1 . ■■■ " m ■ > ' jhewed me abundance of fruitful ujes to be made of it $ and that with undeniable evidence of reafon ! P. To think ill of Chrift or Chriftianity, of God or Godlinefs, for the errours or faults of any men in the world, is a mad and a moft difingenuow thing. For 1. What is all ftnfulnefi but a want of Godlinefs or that which is its contrary? And will you vilifie Health be- caufe many are fichj or cafe becaufe many have pain ? or life becaufe many die ? or light becaufe many are blind or in darknefs ? When on the contrary, it is fain and ficknefs that bell; teaeheth men to value eafe and health. And fhould not the finful confufions in the world then, and the mifcarriages of Chriftians, caufe us to value wifdom, holmefs and peace the more ? It is not Godlinefiy but want of more Godlinefs that maketh men do all this amifs. There is nothing in the world, but more wifdom and more true Godlinefs that can cure it. And when there is none, the world is fo much worfc that it is almoft like hell. 2. And is it not God that forbiddeth and condemn- eth all this ? Is it not bis Law that every finner break- cth? Is there any one in the world, or all the world, fo much againft all fin as God is ? What would you have him do more to fignifie his diflike of it ? He forbids it : he caufed his Son to die for fin : he yet chaftifeth the Godly themfelves for it ; and he will caft the impeni- tent into hell for it ^ and he will never fuffer any fin in his Heavenly Kingdom : And is it not madnefs of blafphemy then, if any will lay the blame of mens fins on God, or on his holy Laws ? 3. And it is God that is moft abnfed and injured by fin, and diff leafed with it : And for you to think hardly of him, or of thofe that pleafe him, becaufe that others by fin do injure him, is as unreafonable and unrighteous, 'as C&e pooj $)an0 IFamilp TSoolu 207 as if many of your Neighbours fhoul J rob you and beat you, and therefore the reft fhould rob and beat you again, becaufe the firft did fo, and (hould beat all that will not beat you. It is no more equal dealing to think the worfe of God and Godlinefs and Godly men, becaufe that fcan- dalous perfons do offend him. S. But could not God make men better and cure all this if he would I Why then is the world fo bad I P. God who in Himfelf is Infinitely Good, in his /;;. finite Wifdom feeth it beft, to make his Creatures in great variety, and not to communicate the fame degrees of excellency to them all : As you fee that every Jiar is not ay#tf,nor z\\ fiars equal, nor the clouds like the fiarsy nor the earth and water fo pure as the aire^ nor fo a&ive as the fire ; As you fee a difference between men and beafis and birds and wormeSy and trees and plants and flonesy 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 Benefa&or, and may make or not make, give or not give as he pleafeth, and knoweth 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 Holinefs and perfection that they cannot (in, that is, they never will fin y I mean the Angels : And fome he hath made fuch as may Tie a fe him and be Happy if they willy (aflifting them by abun- dance of inftruAions and mercies and affliftions) • and yet (p) may/?// and per ifij if they will not be per [waded. And among thefe, even mortal men, he freely giveth more mercy to fome than he doth to others : But to 00 Pro?. I.:c,ii,i2, 2 j, 24, 2f, &c. all — ■ i i ■ ■ — — ' m> 2c3 CDe Poo? $)an# f amity TBoofc* all fo much as that nothing can undoc them, if they da not wilfully, obftinately and impenitently refufe and abufe the mercy which is given and offered them even to the laft. Now it is true that God could make every man an Angel, and every wicked man a Saint : and ail thofe whom he hath left to a Pojfibility either to ftand or fall, as themfelves (hall choofe, he could have made fuch, as that to fin fhould have been Impojfible to them. But it pleafeth him to do oiherwife, and he well knoweth why. S. V 1 1. Ton have brought to my mind and alrmfi here anfwered already, another Temptation which I have fometimes felt my fclf : It hath pofed me to think, that God who is fo Good, jhould make Hell for any, and damn men to fuch torment* as I would not have my great eft enemy feel : much more that the far great eft fdn of the world Jlwuld all be damned : For if Scripture had never faid that few are faved ^ Tet as long as it faith that none but the Holy and obedient are faved, it is all one : For I fee that very few are holy 5 Few Love God and his word and Heaven^ above this world. Vp~ on thefe thoughts I have fometimes been tempted to doubt whether God be Good and merciful : and fome- times to doubt whether the Scripture that faith thefe things, be true : For he that is Good will do Good .• Therefore if God fave but One of many, where is the abundance of his Goodnefs ? P. That you may underftand thefe matters well, you muft begin at the bottom wuh the cleared certain- ties, and fo proceed onto the reft. And 1. 1 ask you, Is it not absolutely certain 'that God is Good, yea Better than C&e poo? ^aniet ifamtlp TSoofe* 209 5 1 — — ■ ■ than alt the world ? If not. How caftie alf that goodnefs in to the whole world , which we find in Nature and Virtue , if God did not make it ? And he cannot make that which is better than hirafelf. S. This is not to be queftioned: Elfe he were not God. P. Que ft. 2. Is it not certain that there is pain and mifery found in the world even on fome Creatures that never finned ? What toyl do you put your Ox and Horfe to ? You beat and abufe them *. They have painful difeafes , and fometimes broken bones • and you take away the lives of multitudes of harmlefs creatures at your pleafure : Yea they torment and kill one another , the Cat the Moufe, and the Dog the Hare, and the Hawk the Birds, &c. Doth not all tfiis ftand with the Good- nefs of God ? S. Tesy Experience telleth us that. P. Que ft. 3. Doth not a wilful ftnner deferve to feel more , than an innocent Creature ? Si Tes y No doubt of that. P. Que ft. 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. Que ft. 5. Might not God take away the life of 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 yoo i labouring Horfe , a Toad , a Serpent , when he mads you a man ? S, No doubt of it j if he would, P. Queft. j. Might he not thert turn you to be a P Toad 2 1 o €t)c paoj £9an# tfamtip Xoofc* Toad if you had never finned ? or lay on you fuch pain as any of the bruites do undergo > S. "that cannot be denyed : It is no more contrary to his Coodnefs to do it to me , than unto them. P. Que ft. 8. How much pain would you choofe to undergo for ever rather than to be made a Toad, or to be turned into nothing ? S. Juft fo much as might not be greater , than the fleafure of living as a man. P. Que ft. 9. If .God make man an Immortal foul , 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 chink of him , who is the caufe of this > B. . Hirnfelfthat did it and continueth it. P. 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 ) 'elf y by depriving himfelf of joyful love. S. Que ft. 12. If a man turn his own heart, to the Love of Riches and Honours , and fenfual Delights , of meat and drink and cafe and luft , may not God take away from man the things that he abufeth ? or when fftch a man dyeth,is God bound to fupply him with Wine and Women, with fenfual pleafures in another world? S. No : He is not : But I have heard that after dtath , thefenfitive powers ceafe , a?id the rational only continue. P. You have heard men talk of that which they can- not prove, nor is likely. The fenfitive foul (or -fa- culties ') is totally diftinft from the Body which now it 3 » vvorkef % (EDe JPoo? $£an* IFamtip O$oolw 2 1 1 worketh in , and will be the fame thing when it is fepa- ratcd. Ac leaft I ask , Que ft'* 1 3. Is God bound to feparate a Tinners fenfa- tion irom his foul ? S. No doubt , but he may continue it • Andlconfefs J think, it likely tbdt fmners who have fretted their Reafoh to fmjix jhould rather after death be £?• Lefs Reafonable , than Lefs Senfitive. P. Qnefl. 14. Will not a vehement defire of meat, drink, women, eafe, honour, riches, turn to aeon- tinual torment , if they cannot have the things defired ? S. No doubt of that : what elf e is hunger and thirft and frame and grief for fcom and difappoi'/itment ? P. Que ft. 15. If the very Nature cf God be to Hate all fm> and to be Difp leafed with Sinners , who is it that makethanyman Hated of God , and Difpleafing to Him ? S. He him ft If that maketh himfelf a finner : Asa weed 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 j No doubt : unlefs he have great Command of himfelf. Pi Que ft. 17. Is it likely that he who loft the power ofhis own Reafon here,by a wilful fubje&ing it to fenfe, fhould by Gods Grace or his own ftrengtn^ recover * V 2 «* - - 2 1 2 CUe poo? ffiang ffamilp TSoolu the power of it hereafter , fo as to be able to reftrainhis own tormenting Confcience or paflions ? S. / thinks that too late they may be ' wifer by expe- rience , as knowing Good and Evil : But not to their oxen benefit. P, Qucfl. 1 8. If an Immortal foul hath thus caft out God and Holinefs from it felf ( befides whom there is no true Heaven andHappinefs ), and if it have kindled Hell fire in it's own nature , in wicked felf-tormenting lufts and paffions and enmity toGod^ How do you think that it fhould ever be recovered , or this fire quenched ? God .pktkd his Enemies once y and did redeem them : But is he obliged to interpofe , and fave the final Enemies of his grace , from their own doings , when the time of grace is paft ? 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 ofc as he will, wound himfelf? Or to build every mans houfe as 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. I perceive that man is his own Torment er > and his very fin is a Hell for ever to the finner. P. -^.19. If all this damnation be not only deferved but executed by finners on themfelves , who will not be intreated to have mercy on themfelves, Is it not impu- It dencyto'turn the accufation againft God, and charge f:r him with cruelty againft thefe cruel and obftinate felf- fo deftroyers ? fe S« All that is to be [aid is , that it pleafed not God to wake their mifery impoifible^ and to fave them from them, filves. * P. Q»eg i %X)t pooj $fdm& IF amity 'Booft* 2 1 3 P. Que ft. 20. Seeing that humane Government is neceffary to the peace and order of the world , and Juftice as neceflary as Government , Is not Divine Government t Laws and Juftice more neceffary I Elfe all the Soveraigns of the world would be ungoverned • and all powerful wickednefs be unpurrifhed; and all heart fins (which are the roots of all the reft J and all fecret vilhnies , would be as free as piety it felf : And no Univerfal order could be maintained without an Univerfal Governour ; And if all Governours inflict more punifhment on offenders than they are willing of themfelves , muft not God do fo ? 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. Ton have filenced my murmuring thoughts as to the Being of Hell : But what fay yon of the Numbers that are damned. P. 1 . Remember that it is proved to you , that God doth ( before their fin ) no worfe to any , than as a free Benefactor to give his own benefits in various de- grees ; And that in the lowed degree, hegivethto all men Pardon , and Salvation if they will have it , and will not finally and obftinately reject it ? 2. Remember that none are damned but 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 make the greater flame. Millions of men are not fo much to God as few or three flies or wafpestous, who yet never, flic deftroy a,thoufand of them. 214 C&ePoo£^n#|Famtlp')5oolw ** > " ■» ■ " n — - — '4 ■ ■ ■ .I. 4. I ask you, Que ft. 1. If God damned but one of? Million, or of a Kingdom, and that only for obftinacy and impenitency in fin, would it much offend you ? 5. No : For IJhouldfee then that his Mercy is Great* eft. P. 2. If he damned none but the Devils, and faved all mankind, would it offend you ? S. Not much : bccaufe their malice is fo great. P. 3. Do you not grudge fometimes that God doth not punifh the wicked , efpecially the Perfecutors of his Church ? And are not good men ready fometimes to call for fire from Heaven , and fometimes to marvel that God doth no more fhew his hatred againft them ? And yet will you grudge at him, becaufe he will do it, fully and feafonably in Hell ? S. The Lord far don us I We are hardly f leafed with his judgements. r P. 4. Do you know that all this Earth is no bigger in comparifon of all the world, than one inch of Ground is to all the Earth ? And how many thoufand, thoufand, thoufand times, is all the Earth greater than one inch ? 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 blefled Angels , and Spiritual Inhabitants , for one wicked Man or Devil that is damned ? Are you fure it is not fo ? S. flow fhould J be fure f God only knoweth. Icon- fefsit is likely enough , if we may judge by the different fpaces as you compare them. P. ji If when you come to Heaven,you fhall find that Hell was the finfulplace 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 1 • * " : ' Inhabitants, Cfce $002 $)an* iFamiip T5oofc* * 1 5 Inhabitants are Glorified , for one wicked M the chief matter is yet behind : Ton have told me before of the fcandals, errours, and fe€ts,and temptations by them, which will be in the £hurch ^ and you have told me now-, of the multitudes that are wicked ^ $ut yon have not told mey how I may efcafe cither of ► ( q ) Ephef. 2. x. Job u 6, 7, 8. 1 Petc y. 8. Rem. 2. fc>. theft Cfre Poo^ $)an# family 'Boefe* 217 thefe Temptations ? What ftiall fuch an ignorant fmner as I do, when 1 'not only fee the ill exam fie of the multi- tude High and Low? but alfo hear men that fe em Learned and Godly ) condemning one another : When one faith this is the true Church, and another faith, nay, but they are Heretic^s or Antichriftian ; One faith, Ton are damned if yon be not of our way, and another fvthy Ton are damned if you be not of our way. Alas, I am not able to judge which of them is in the right. I know not what a Socmian, a Quaker, a Pap ft, an Antinonir- an or any of thefe parties are, nor what they hold: How then jhalll anfwer them, or know whether they be in the right ? What will you advife me to do in this difficulty ? P. i. I will firft remember you that All this is no more than Chrift foretold us of, and warned all his difciples to prepare for. That falfe Chrift s and falfe Prophets flwuld arife, who ftiould decewe, were it pof- fible, the very Elect : Matth. 24.24. When they fay, Here is Chrift, and there ts Chrift, go not after them : v. 26. That*?/ our own felves men jkould arife, fteaking -per- .verfe things, to draw away difciples after them : Aft. 2C 30. That it m lift be that hereftes muft arife, that they which are approved may be made manifeft : 1 Cor. II, 19. That Satan would transform him f elf into art Angel of light, a)id his Minifters into Minifters of righteoufnefs to deceive : 2 Cor. 11. 14. That fome would c#ufe diviftons and offences contrary to the Apoftles dotlnne ; even fitch at fcrve not the Lcrd Jefus, but their own bellies, andby good words and fair Jpeeches de- ceive the hearts of the Simple : Rom. 16. 16, 17. Among the Corinthians how quickly did the more car- pal fort of Chriftians, fall into faftions and divinons, fome being of Paul, and fome of Apollos and fome ct Cevhe poo? 3©an» jFamtlp TSoofe* Teachers, that Paul was afraid of them, left he had la- boured in vairu And in many of the Churches , the Nicolaitans and Deceivers ( called the Woman Jeze- bel ) did teach and feduce the people from the truth, Rev. 2. & 3. But your fafety in this great danger muft be thus maintained* I. Ton muft (r) hold faft to your Baptifmal Cove- nant, as explained in the Creed, Lords Prayer ^n& Com- mandments : And take all for Chriftians who are true to that : and take all fuch Chriftians for the true Ca- tholick Church : For that which maketh a man a Chri- ftian, maketh him a member of the Body Politick of Chrift, which is his Church. So that if any man teach you any thing contrary to that, you muft reje&it : For your Baptifmal Covenant is your Chriftianity. And if any call him a Heretic^ that owneth this Chrift ian Co- venant, as opened in the Creed, Lords Prayer and Com- mandments, believe him not, but take him for a flanderer of your brother 0 except he prove it, i. by fome proved contrary profeffwn, which will prove that he doth not indeed believe as he profefTeth to believe ; 2. or by fome impenitent wickednefs of life. $o that the fame Cove- nant which your own Chriftianity CQnfifteth in, will ferve both for a teft to try mens dotirincsty, and alfo to try which is the true Church, and who are the members oi it with whom you muft have Communion, and who are Heretic ks whom you muft avoid. ft) z Tim. i. T$. Eph 4. 3, 45 5; 6, 7; 14, *5- J 0*i£ 12. U, 3}, &c Mark \6t 1*. I I. Adhere tE&e pio? $3an0 IFamity ISoofc ♦ 219 I I. Adhere to thofe truths wherein a/lChriftians are ({) agreed. Papiftsand Proteftants and Greeks, and ill lores truly Chriftian, are agreed in the points fore- named,of the Baptifmal Covenant, the Creed, the Lords ' Prayer and the tenCommandments • And they all confefs that all which we receive lor Canonical Scripture, is the true infallible Word of God : In all this our divi- fions are no Temptation to you,becaufe we are all of a mind in thefe. III. The holy (t) Scripture then being acknow- ledged by allr for the Word of God, you muft receive no doftrine which contradifteth it -5 Nor refufe any do- dxine which is aflertedin it : But try all by this divine and certain rule. IV. Becaufe that the doubtful fence of many Texts, is the occafion of mens different opinions, you may well take up with that fence which hath cither of thefe two marks : i. That which is fo plain and frequently re- peated, that to an impartial fober man it is pafi Contro- verfic • and if any pervert it, the plainnefs of the text will certainly fhame him. 2. That which all Chrifti- ans (unlefs fome inconfiderable dotards) are agreed in as the proper fence, in all the Commentaries of their learned men. And if you hold fail all the Texts which are thus Plain, and all which Papifts, Greeks, Prote- ftants, cA c. do give the fame expofition of, you will have a great ftock of faving truths. (I) iTim.4.6, & <$.$. Run.i5. \6} i7. (t) lohn V. Be 22o CfcePoo?<$)an#lF amtlp TSoolu V. Be fure that you faithfully Love and (u) Pra~ [life this much forementionedy % which all are agreed in.- And then i. The very Love and Practice will help you to fsch a lively experimental kind of knowledge y as will certainly fave your fottly and keep you from every damning errour ^ yea and will greatly advantage you in all practical, and many dottrinal Controverfies. 2. And God will blefs you with (w) 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, deferve to be forfaken ot 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 underftand not, in the fame humble teachablenefs from .the Minifters of Chrift, in which you firft entered into his Church. Think not that you are grown too wife to (z.) heed their further teaching. When you once grow proud of your own under ft andmg, and think that you can judge of all things at the firft hearing, and that all is falfe which croflethyour firft conceits, and that Minifters can add but little to what you know already ; then you are as bad as perverted already : For this if the root of a multitude of errours. (uj Joh. 7. 17. &I3- 17- & 1^.14. Mat. 7. 21, 25,24- {*>) ^oh. if. $,4, £, 6, 7, 83 9- Mat. sS. 2c. Joh. 14.21. (x) Rev. **• 14- 0 ) Mat. l8- 3' (\J l Thel- 5- 1**** Hcb- '?• V 1 1. The €&c $002 $>an* jFamtlp 'Book* ^ 2 n V II. The (a) judgement of the Generality of Able, Godly, [elf-denying, impartial Minifters, fhould prevail more with you, than the judgement of any partial Sett, whether it be Great or Small, either fuch as ftand for worldly inter t ft , or fuch as run into parties by divifton. For the Church of Chrift hath ever fuffered by thefe two forts, and therefore they are ftill both to be fufpefted. 1 . Ungodly Carnal men that thruft themfelves into the Sacred Miniftry for Preferment, will teach you fuch doftrine as tendeth to their worldly ends, to magnifie - themfelves, and (b) keep the world in fubje&ion to them, that all may honour them and be ruled by their wills. Domination is evidently their work and end -3 and no wonder if they fit their doftrine to it, 2. On the other fide the raw in judicious fort of Chri- ftians, if once they grow into an over-high efteem of their own Vnder fundings, and Godlinef, are exceeding I apt to faften with confidence upon their ewn fir ft un- digefted notions, and publifli them as faving truths, when after twenty years experience they will be afhamed of them themfelves : And they are as apt to defire to be made confpicuomiox: their Godlinefs ui the world, and to that end to feparate from ordinary Chriilians as below them and unworthy of their Communion ; As among the Papifts, the Religiom muft fey ar ate themfelves from others, into Religiom houfes and focieties, which are ac- counted holyer than the reft, Thefe Sefts have ever been theneft of errours ^ and divifions\mz ftUl tended (*J Pom. i6. 16, 17, 18. rGor.l.ip, Eph. 4,15,16. Eph. to izz Wit paoj $9an# JF amtlp OBoofc* to fub-divifions^and all to the mine 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, fiber ^ holy life, neither feeking worldly honours and preferments, nor running from concord into (c) proud felf-opinionated jetts, are they whom you may bell truft with the resolution of your doubis, and the conduft of your foul, fa far as Minifters ntuft be trufted. For i. God is not fo likely to guide by his fpirit, falfe-hearted worldly hypocrites, (d) whofe God is their Belly and Mammon, as the humble, holy, faithful Pa- ftorsof his Churches. And Chrift himfelf hath given you this direction, Mat. 7. By their fruits ye flail know them. For though a Bad man may be in the right i and a Good man in the wrong ; yet if in a practical contro- verfie you fee the generality cf bad men go one way, and the generality of good men go the other way, the far greater probability of truth is on the good mens fide*. 2. But yet it is not fo likely that God fhould reveal his mind, to a few Good men, and thofe of the rawer injudicious fort, and fuch as are moft infefted with proud over-valuing their own wifdom and Godlinef, and fuch as have had leaft time and ftudy and means to come to great underftanding, and fuch as fhew themfelves the froudefi cenfurers of others, and leaft tender of the Churches peace and Concord, and fuch as are tfpteft to (c) I Tim. 3. 6. A3, 10. 30. (d) Phil. 3, j'-, 10. Tir. 1. 9> 10. Weak €&e P30j $)an* IFamtlp TSoofc* 2 2 5 break all to pieces among themfelves -, I fay, It is not fo likely that thefe are in the right, as the main body of agreeing, humble, godly ', peaceable, ftitdious Mmiftersy 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 di- viding perfons have. VIII. The Zff k 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 confcience and experience tell you that any opinion or party would lead you to plain fin, ( as to difhonour you fuperiours, to favour persecution or idolatry, to divide Chriftians and fet them againft each other, to deftroy Chriftian Love, to favour loofe and flefhly living, tonegleft Gods ordinances, or the like) be fure fo far it muft needs be falfe. X. fty* Wait flill as a doubting Learner, where yon 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- plexities of mind, which all our Seds would draw you .into. 1. Remember that the Chriflian faith and Religion is 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 refnrrstlion of m CtJc Poo? ggran* JFamtlp Xoofe* cf the body, and a life everlafting, 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 ami pradife 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. Ashe 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 fuch like. He that will believe his Terxherin nothing, can learn nothing of him. * 4. But this humane faith is another things 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 Gody to believe man is not to believe God. Therefore if you fliould believe all the Creed, and all the Volumes of Councils and Canons, meerly as the teftimony of the Church, or whatever elfe 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 fgood or bad, as the" matter is). So far as you* learn of and believe your Teachers, you are a Learner and Difciple of theirs ; and by them may be taught to know what is the word and will of (e) Chrifl : Which muft be known by its proper evidence, which they muft jhew yon, and not upon their bare word alone : For to be a Teacher is to fhew you that Truth and Reafon of believing, which Yr>iPct.iv2i. , they %\)t flaooj 83an» jpamilp OSook. * 2 5 they have learnt themfelves. But to be an Authoritative ( f ) Lord of your faith y is another thing h And fiich lay, 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 wordy fo far you are indeed a foriflian and Religi- ons. 5. Therefore if any tell you, [This or that is the word of God, J or [This is the true meaning of the word of (Judy "J this is my counfel, and this is your duty jj 1. If they be fuch 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 . And hear what others fay againft it ; For it's bard to judge in Controverfies where both fides arfe hot heard, (if the difficulty be confiderable. ) 2. Be not hafly to conclude off or on, that it is true or falfe • But continue rneerly as a Learner till you k$ow by aH their Teaching, that the thing is True. And tell them in the meantime, [ Ikgow not whether it be fo or not : J will not fret end to be wifer than I am : 1 will be a Learner •, that fo J may come to be a Believer of it as a truth of (]od> as foonas I have learnt it to be fo.~\ Either the thing is True or falfe before you believe it. If it bcFalfe, no Teachers or Church can make it True, nor can (hew you the real evidence of Truth in it : Therefore if you believe it, whoever tell it you) .-you areguiltyof believing a falfhood fathered upon God, when it had no evidence* If you fay, that their Evi- dence feemed good to you •, that was, becaufe you were ( f) 1 Cor, 1. 24, & io. 15, (g) 1 Co% 2. *. 1 Thcf. 1. 8. Q^ finfuil/ 226 tfcfre Poo? ^ang f amtlp T5oolu fmfully ratTi and hafty, in receiving falfliood, and not flaying till you had time to (h) try it to the full. But if the thing prove True , yet it cannot be expe&ed that you receive it, till you have time fufficiently to (i) try ir. Nor can it be faid, that your delay being dangerous, you muftprefently receive it on your Teachers word : For that is but to be a Believer of man .: And that h a mars cannot know to be Gods word, without c to try and fee the evidence, it is in vain to fay, he I do it. And when a man hath firft received both he EfTentials of the Chriftian Religion before men- > tioned, and all the do&rines, and all the expofitions of Scripture, which the Generality of Chriftians in all ages e agreed in, together with all the Light and Law of nature •, the Controversies which remain, can be of no fuch neceility, as that we muft needs make hade 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 pretendeth to inform you, SJ* Call nothing Gods truth or word, till yon have fuffcient Evidence to prove it fo ; But continue as Learners in that doubt which you cannot overcome, till you can be (k) Divine believers: And if you do believe any thing meerly on your Teachers word, fay plainly, Q$* I believe you as a man in this \ But it is no part of my Religion and Belief of Gcd, till I find indeed that it is his word. hefe ten directions, and you will be fafc agafnffc all the divifions, and clamours of contenders, fay, Here is the Church and truth, and there is the :rch and truth. Aid when fefts and reafonings make 1 Tiuf ?.m. (1) Gai. 6. 4. (\J 1 Thcr.2. 1* others 1££e 3Poo? $ten* family Xocfc, 227 ethers, at their wits end, your way will be fure and plain before you. S. How clear have you made that caje to me which I thonght would have utterly bewildred and confound- ed me I P. VIII. The eighth Temptation which I mull fore- warn you of, is this : You will be in danger to miftake the nature of the Chriftian Religion^ by minding only fame farts of it, and overlooking the reft ( and perhaps the greateft ) and taking tip 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 on Duty, that they have poor thoughts of Grace and mercy : And fome think that the magnifying of Grace, obligeth them to vilifie inherent holme fi, and performed duty. And nothing is now more common than to fet Trut ^againft Truth, and duty 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 fly* [_ Faith turning the foul by Repentance from the fejh and world, to the Love and Praife and obedience of God, in the Joyful Hope of the Heavenly Glory ij* Read this over and over again. Now the too common cafe of Chriftians is, To live lo much in th^ ufe of meer f elf -love and fear, as that almoft all the notable exercife of their Religion is but a timoropu care to be fayed ^ and an enquiring after marks or other ways by tthich they may know that they (hall be faved ; and a performing of duty as an heavy but neceffarytas^ that they may bzftved: But that which you muft aim at is? ^^™ 2 2 8 €fee poo? $tan# #amilj> 'Eoofc. \^fo fitidy much Gods wondrous Love in Chrifi, and the Certainty and Greatnefs of the Heavenly Glory -, Andfo far to mourn for fin as it tendeth to magnifie Grace, and to clean fe and preferve the heart and life ; And to live in the confiant Delights of Divine Love, and joyful Thanksgiving, and Praifes to our Creator > Redeemer and Sanftifier, and m the Belief and Hopes of life everlafi- 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 trufi God quietly and gladly with body and foul. ] This is true Religion : And weeping for Jin, and par- ticular ordinances, muft not be negleded, but efteemed only as lower parts, which are but ftepping (tones to this afcenr, and never to be fet againft \t, nor our chiefeft care to be {pent 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 mofi good people that I have known do but ask^what they foall do to be faved, and beg for afofter heart that can weep for fin, and keep on in hearing, prayer and Sacraments. And the Praifes of God do take up but a little room in their devotions, (except forne that do it by way of erroneous oppofition to humili- ation andConfeffwn of fin. ) And Divine Love, and the Joyes of Faith and Hope and holinefs, are little feen. V. I X. €&e Poo? $9an0 JFamtlp TSooft* 2 29 P. I X. Your next and fore Temptation will be, to ( / ) abate your z.eal and diligence by degrees, and to grow to acuftomary coldriefs and formality^ and lofe all the life of your Religion. All your fpiritual vigor will die away into a Carkafs and Image, if you be not care- ful to prevent it. S. What would yon 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 fluggifb. 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 Miniftry, 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 fa&ious, wrangling, con- tentious zeal, is as deftruftive of true holy zeal, 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 Rifing grow fvoeet to you, the thoughts of God and Heaven will grow life* lefs and unfleafant. 5. Take heed of finningwilfully : for all fuch fin doth harden the heart, and forfeit the quickening help of the fpirit. 6. Hold on in the ufe of all Gods ordinances : For Rev. :.4« 5. &;.!<;,'>^ Mat. ?4 :~. (m) PfV,. 41. f. 11, & 45 5. inUrmify 2 so Ct)e pro? ^am jFamtlp 'Boofc. htermiffions and unccnftancy tendeth to a total negled : And a contented courfe of liielefs duty, tendeth to fpiri- tual death it felf. P« X. Your next Temptation is the dreadfblleft of all the reft: Ten may r be Tempted at laji, to do ub t whether the Scripture be the word of God, and whether Chrifi be indeed the Son of God, and whether there be a Hea- ven and Hell, and Immortality of the foul. And this may befall you, i. Either by the company or books of Jnfidels or Atheiits, who prate againft the Scripture and the life to come ; 2. Or elfe by the malicious fuggefti- on$ of Satan, ftirringupin you unbelieving thoughts : 3 , But fpecially in cafe of Melancholy, which is a difeafe of the body which giveth him great advantage to molcft the mind with blafphemous temptations : fo that he will drawyou to doubt whether there be a God, or whe- ther he be the Govern&ur of the world, or whether Chriftbe 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 contradi&ory, and ask you, Is it likely that this or this fhould be true ? And thus will your very foundation be aflaulted. And theconfequent may be either very troitblefvme 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 them, they will not condemn you. But if you pati -ently hearken to them, then your danger will be great. S. I fray you open the danvtr^ to me, that 1 may the more dread it and avoid it. P. If God do not by his Grace ftirup your foul to detefi and c aft away fuch thoughts, or (hew you by his, Light C&e poo? $dm& ]f amtty T5oo&* 2 3 1 -L/>/?r the falfenefs of them, they may bring you to Atneifm or Infidelity it felf^ and your later end will be worfe than your beginning. But if you do not turn profefled Infidel, yet i{ your doubts or unbelief be the ftronger part^ in you, they will make you an Hypocrite which is a fecret Infidel : For while you prevalently doubt of the life to comey and whether the Scripture be Gods word, you will take this life as your furefl portion^ and you will fecretly refolve to fave your life and worldly profperity, and put the matters of the life to come upon a venture ; You will never die nor be undone for Chrift, nor ever win Hea- ven with thelofsof earth -, but only take up that Reli- gion which is moft in fafhion, or which may bed quiet your Confcience in a flefhly worldly life : And you will hope that if there be a Heaven yon may have it as a referve when you can keep the world no longer 5 But becaufe it feemeth fo uncertain to you, you will hold faft whit you have in prefent as long as you can. Therefore in all Controversies and matters of Religion you will have an Indiferency^ covered with the name of Moderation • For he that doubteth of all Religion, can in cafe of danger be of any, while indeed he is heartily of ?7o?;e : And he that doubteth whether there be a Hea- ven, will not much (lick with you about the way to it : And he that heartily believeth not in Chrifi, will not be very fcrupulous about his doctrines or commands. Thus fecret unbelief or prevalent doubting of the Chriftian truth, will make men miferable Infidel-Hypocrites. S. 1 tremble to thrnl^ of fb great a danger : and the more becaufe that I find not my fe If able to defend the faith agamji a ptbtile adverfary and deceiver. Bui what tf 1 Jhould be brought into Dou^tin^ will all Doubting have fitch fad a<*d damnable ejf i Q4 l'.K>: 2 3 a Cfce poo? $)an* IFamtlp 'Booiw f • No : The queftion will be whether your Faith Ot your Vnbelief be the ftronger and more prevalent* If your Doubting be ftronger than your Belief, then you will be an Infidel-Hypocrite - and will have no Religion but what fhall gtve place to your worldly in- tereft •, and will never forfake all for Chrift •■ and God and, Chrift and Heaven muft come under the world and the flefh 5 And while, left it fhould prove true that there is a life to come, you will think it necefliry to have fome Religion, it will indeed be none ^ becaufe k maketh God no God, and Chrift no Chrift, and Heaven no i Heaven, by putting them after or below the world. : But if your Belief be ftronger than your Vnbe lief or doubting,ihen it will not only reftftfuch temptations, but k will itill keep up the Inter eft of Cod and Heaven and Chrift and Holme fs 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 goon in the ferious ufe of all the means of your falvation : you will forfake the gain- fulleft and fweeteft fins : you will perform the hardeft .and the deareft duties. And though your graces will be all the weaker, and your life the worfc, for the weaknefs of your faith • 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 weal^y but ftronger than they, though you cannot fey, / 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. "■■^TTI 'l"n Trr^n* — ~- 1" I mil I !■ OJ ijch.5. 4, H S« This €i}c poo* $)an# jFamtlp TSoofc* 255 S, 77?/* *V comfortable : But me thinks then aU men jlwuld be fayed, though they have no Belief, but the meer discerning of a pofiibility of another life. For all men are mo ji certain that t hey muft die -, and a little time is even as nothing •, and all the plcafures of this little time, are but a doting dream , and vanity and vexation foameth them all* If then we are mofl certain that there is no true felicity here, And that by feeding abetter we have nothing hereto lofe that's worth the keeping, common reafon will tell any man that he fhould let go all, for the fmalleft hope or po\T\b\\ity of an end- lefs heavenly Glory : For no man in the world can fay, I am fure there is no Heaven or Hell • And all can fay, We are fure there is nothing but a very fhort dream t)f vanity here. And what need faith then for the de- termining of Jo plain a cafe ? P. You fpeak a great deal of Reafon : But you muft confider, i . That Reafon in all (o) carnal men, is much enflaved to their fenfe, and cannot rightly do its office. Do you not fee it in drunkards, fornicators, gluttons, and all voluptuous perfons, how they daily go againft the plaineft Reafon, yea and their own knowledge, through the violence of fenfe ? And Reafon it felf alfo is oft bribed and (p) blinded to take part with fenfu- ality. As vain as this world is, it hath the Heart of every carnal man j And that Reafon which fnall turn it out of his Heart, muft fhew him a Better in a pow- erful manner, and that muft be with a certainty, or with fo ftrong a probability as feemeth to him near to cer- tainty: yea and this muft be powerfully prefented to (0) Ro54 C&e Poo* ggan* iFamtlp TSootu bis 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 Aft. ^) How far the Na- tural Evidence of a Life to come, may carry thofe that have not the Gofpel, I nowpafs by : But we that have both Natural md Supernatural Revelation of it, do find all little enough ; And that without a -prevalent Belief of the Gofpel, the Heart will not be turned from this world to God, nor Senfuality be truly turned into Ho- Iinefs, or overcome. S. But I heard a Learned man fay> that if Infidels were turned Iccfe to difpute with prof e for s agawftChri- ftianny and the Scriptures, they would file nee mo ft of the very Mini ft ers them f elves ; and find m far harder Wp?k: than Anabaptifts, Antinomians or Separatists, or Any ether ft [I. And if fo, what fhall fuch ignorant per fens as I do -5 and what certainty or ft ability of faith can I expelb 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 mil are ftrongeft unto fenfuality and the Love of the world, and not to Infidelity it felf. And then they are more troubled with Doubtings about their own fmcerity, than about the truth of the word of God* You fee fomewhat like it in every tree that groweth in the earth : Whether do you find more young plants and little trees, or more oldznd Great ones, overturned with the winds ? fqj Hel> n. 6. XUt. n. zj. S. A for* CfcePoo^an* IFamtlpOSoolu 235 S. More of the old and great ones. P. And what is the Caufe of it? S. Becdkfe the Great ones more refifl the mnd} and it hath a fuller ftroke at them. P. And yet the young and little ones have fo little rooting, (hat 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 fb all equally grow together * that fo the winds may aflault the top, no ftrongher than the roots can bear. And fo he dealeth with young believers. But thoft hy- pocrites that grow all in the top of outfide adions and profeffions, and not at all in the Roots of inward faith -and Love, are they that fall in times of tryal. 2. And then you rauft know that it is not the moft ( r ) fubtil wit) but the moft fanttified heart, which hath the beft advantage againft Temptations to unbeliei : And therefore young (() fonftians, that have but little Learning may ftand, when Learned Do&ors (t) fall and perilh. And God hath not fo ordered the Evidences of Chriftianity, as that the fineftwits muft alwayes make the beft believers, S. I pray you tell me then, how J muft be eftablified againft all Temptations to unbelief, and how I muft prove the truth of Chrift, and the Gojpel to be indeed the word of God, fo as that I may ft and faft againft the fubtilcft Reafonmgs of unbeleivers,and may truft Gods word, to the forfeiting of life andalL 1\ This cafe is of it felf fo great and weighty, as that I cannot fufficiently fpeak to it, in this fhort difcourfe : (r) Mat it. 15. & itf 17. (; ; /;.". > J7, iS, 19 2.7. (tj XU. IJ. 6,2.1. Eu: 236 Wzz Poo? ^an0 iFamtlp OSoofc* Bat I advife you ferioufly to read of it what I have writ- ten in a Book called The Life of faith: Parti. And if that do not fatisfie you, read throughly what I have written in four Books more : I. In one called The Rea- fom of the Chriftian Religion : 2. One called, More Reafonsfor the Chrifiian Religion : 3. One called, The mrcafonablenefs of Infidelity : and 4, In the fecond part of The Saints Reft. But yet I (hall now tell you enough to ftablifli you, if you can but underftand much in few words. You rauft know therefore what your Baptifmal Pro- fejfian doth contain, when you Believe in the Father^ the Son and the Holy Ghofi. S. / think^you mil make the Baptifmal Covenant fervefor all things, from fir ft to laft ! P. As ihe Father Reconcileth ustoHirofelf by the Son, who cam : is his MefiTenger from Heaven, to make known God and life eternal to mankind • fo the Father and the Son, do fend the Holy Gh&ft into the fouls of men to be Chrifts Advocate, Agent and Witnefs in the world : Sc that in one word, It is the (u) Holy ftirit that is the proof of the truth of Qrrift and of the Gfftvk S, But I have heard Preachers fpeah^much again ft this Argument , and {ay, that 1. Thus no man can know that tyrift and the Gojpel are true, but he that hath the fi>irit* And what then Jhall we fay to Infidels to con- vince them ? 2. And that th m every Phanatich^ that thinkj he hath the fptrir, will make him f elf the only judge. 3 , And that few Cjodly men do feel fitch a tcftimony of the Jpirit inthemfelves^as to tell them what is and what knot Gods word^ 4. And if they didy How Jhafl they H'cb. ic *-. 1 J&h, T jo. prove CfcePoo? $)an0 5Famflp T5ooa* 237 f rove that it is indeed Gods fpirit, and no delujion ? S* that when oht Catechifms fay, that only the witnefs of the fpirit can allure us that the Gofpel is the word of God, many learned men cry frame upon that /iffertiox. T. That is becaufe that thofe Catechifmes have not 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 Alhal word or foggeftion 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 will 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^ and which God doth not do by any other means but by Chrifi, his fervants and his dottrine. This work of the ( .v ) $/- rit is the extraordinary expreffion and Imfrejfion of Gods Threefold perfeftions, his POWER, his WIS- D O M and his GOODNESS. This way the Spirit is the witnefs of Chrift, • 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- ) 3 * And the mercy and holinefs of God, were all exprefled. II; In Chrifis own (z) perfon, and his life appeared the (x) z Tim. 1.7. i Pet. 1. 2. (yj i Pe:. x. u. Ifa j^. 2f. (\) Joh. *• 34. Job. 1. 31, 3J. iUt 41. 1, Mat, 11. 18. lfa. 1 1. a. fame 2 3s W* Poo? ©an* tfamtlp Xoofe* time Divine JmpreiTions and Exprefiions of the Holy Spirit, n In the (a) Power which he exercifed in working abundance of uncontrolled Miracles . Healing all difcafes by his word, Railing the dead, and finally Rifing from the dead himfelf, and after forty dayes 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 doctrine, by which Ke brought Life and Immortality to light, and taught men to know God, and life eternal* 3 . Love and Goodnejs were moft confpicuous,' in his wonderful work of mans Redemption, his condelcenfion, his Offerings, his Covenant of grace, with all the reft of his decla- rations of the Fathers Love and holinefs. And thus the ffirit on Chrift himfelf ("which alfo in a vifible (hape fell upon him at his Baptifm ) was his Wnnef. III. In the Vermont and lives of (hrifts (b) j4pofiles and chief Difciples, (who were the Witncffes and Re- porters of h\s own Words and Miracles) the fame Im- freffions and Exprefftons of the Holy Spirit appeared, as thewitnefsof the truth of Chrift: 1. While they de- clared his word and Miracle j, they wrought abundance themfelves (or rather God by them) to prove that they were true witneffes of Chrift : They healed the fick and raifed the dead, and judged and deftfoyed fome ob- ftinate enemies of Chrift, by the meer power of God. z.ThtWifdom 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. 1. 16, iS. Joel*. 2.8. Gal. }.*,}. Zeih. 46. Aft. 2.4.- & 6. 10. iCor,4. io,n. 1 Cor. 12.4, 7> 8,^, 11. & 14. 2. E±h. 5. ? . A* 5. 3, f. t Cor. 5.4>*« harmony CIjc poo? $$m& JFamilp 05oo& 239 harmony of their dodxine and lives. 3. The Goodnefs and iow of God, appeared in their wonderful Holineis, Self-denyal and Love to fouls. I V. All the fame Impreffions 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. 2. 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 Univerfities or much previous ftudy, were fuddenly made fuch by the Holy Ghoft, 1 Cor* l*&\z* 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 ftand 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 Chriftand his Apoftles, doth to this day vi- fibly bear this Image and fitperfcription of God, 1. In the work? of Popper there recorded, and in the Powerful Truths o£ it, which conquer the world the flefh 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 defign, being the Glafsin wjiich we fee Gods face, the immortal feed, the fanfti- fier of fouls, the moft wonderful declaration of Gods Love and Amiablenefs, and his deed of Gift of Life f f ) iPer.i. 23. iPet.2.2. Joh.6.63. A£. 11. 14 Pom. Io.«°. Col. 1. 5. Heb.4.n4 Pror.30,?. Pfcl. 12. 5,6. & 19- 7,8.9. 1 Joh. 5.9, iq^ii, 12. Eternal. Mo tE&e poo? $0an& JFamtty 'Boofc* Eternal. So that Gods deep Imprinted Image and fuperfcription telleth us that5" it is the Word cf God. V I. Laftly, The fame (d) Holy Spirit doth by thU fame word, Imprint the faijie Image of God on every believer from Adam to this day ^ but in a Griater degree, fince the Afcenfon of Chrift and promulgation of the Gofpel : So that if any man have not the fpirit of Chrift, it is becaufe he is none of his, Rom. 8. 9- All that are favedhave, i. The Spirit of Power, which quickeneth them to God as from the dead * and enableth them to overcome the world and the flefh, and to fbrfake their deareft fins. 2. They have all the fpirit of Wifdom or a found mind, by which they practically and powerfully and favingly know God, and Chrift, and Heaven, and the beauties and myftcrics of Holinefs, and the evil of fin, the vanity of the world, and the madnefs and mifery of the wicked :' In a word. They are wife to God and to falvation, though in their generation the men of this world may be wifer than they . 3. They hive the fpirit of holy Love, to God and Man, and to themfelves for Gods fake. zTim. 1. j* They Love God above all, and Love him in his works, and efpecially in his Word and Saints, and Love to do ( d) 2, Thef.2,. i}« 1 Joh. 3.24. Rom.8.9,13. Gal. 4 4* ijoh. 4. 13. 1 Joh.?. 9, 10. 1 Joh.f.6. Phil. if 19, 27. & 2.1. & 3.3. Ezek, 36. 26,17. &57.14. & 39.25;. & 11. 19- & iS 31, &c. Ephef. i. 1?, 17. Joh. 3. j,& & 7. 39. Rom. 2,29. & 8. 1, 16,23, 25. &12. 11. 1 Cor. 6. 11, 17. 2Cor.3« 3.17. 1 Cor. 12. 12, 13. Gal. 3. 14, &?.,<*. to rhe end. Ephef. 2,18,22. & j.i5. &*4. j,4 8ll9>i$. Phil. Kip, 27. & 2.1. &. 3 j. good C(je poo? £©an.* JFamtlp ISoofe. 241 good to all they can, and think not life too dear to ex" ercife and manifeft this Love. Now this Holy Image of God is firft printed on the Co/pel as a feal • and by it as the Infirnment, and by the fpirit as the hand, it is imprinted on the fouls 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 Witneffing to Chrift by all thefe fix particular inftances ? i. The fpirit 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 the Gofpel it felf. And 6* The fpirit on all be- lievers in all Generations. And now you may fee why I told you, that by the SPIRIT as Chrifts Advocate, Agent and Witnefsy 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 \JE>vidence~\ Even as the Be* ing of a Rational foul in all men, having the faculties of* Vital Action, Vnderfianding and Free-will, do prove by evidence, that a God who hath Life, Vnderfianding and Will, is their Creator ; fo the Regenerating of ( not one or few, but ) all true Believers, by the Qjiickeningy Illuminating and Converting work of the Word and Spirit conjund, powerfully giving us a new Vital- attivity, Wifdom and Love to God and holwefi, doth in the fame fort prove by way of Evidence, that God is the Author of the new-creature, and consequently, the Owner of the Gofpel that is ufed thereunto* And alfo hence you may fee why I told you that it is not 4only the Subtile wit ot the Learned, hut much more the Holinefs of every Regenerate foul* that beft help- R cth 242 C&e $>oo? $)an# if amtlp Xoofe* eth men to a confirmed belief of the Gofpel. If you are truly fanttified> you have the Witnefs in your felf, i Joh. 5.7,8,9, 10, 11. Youhave Chrifts fan&ifying fpirit, which is his Mar^his Advocate and Agent in you, and your earn eft, and pledge and fir ft-fr uits 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 Joh. 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 doftrine 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 how the weakeft may prove Chrift and his Gofpel to be true, and may ftandfaftagainft all the aflfaultsof 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 jiand and remember it. Ton have faid that which already 1 fee to be the Light it felf, and feel it give fome ftrength 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 ? Tet now I am anfwered 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 fa&s is alfo delivered down to us with, as great ad- vantage, as our Acts of Parliament, and that there were fuch men as Alexander, Cafar, and Conftan- tint C&e Poo* $)an* IFamtlp TSooiu 243 tine in the World , which arc moft eafily proved rrue. S. But have none of the Heathens had the fpirit, who knew not Jeftu Chrifi t P. In what meafure they had it, and whether to their falvation, I pafs by : But as it is the Light of the Sun it fclf, which appeareth before fun-rifing, fo was it thp Sprit of £hrjft himklfy which illuminated Good men before Chrifts Incarnation, under the firft Edition of the Covenant of grace : And alfo which gave the Heathens that meafure of Wifdom, and Virtue which they h?d. But all was much lefs than what true Chriftians com- monly have, fince the Sun is rifen. S. But you have not ye f told me, how they that hdve not the fpirit,jhaB be convinced of the truth of Chrift? P. Do you not fee that the Works of the Spirit which 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 unregener ate man have feen the Miracles sf the Prophets and Chrift and the Apoftles, and been convinced of them and of Chrifts Refurreftion by hi- ftorical certain evidence ? May he not be convinced o£ 3ods Image on the Gofpel it (elf , and of the Holinefs md Wifdom of the Godly, and plainly fee that the Righ- teous is more excellent than his Neighbour, and perceive he fpirit by its fruits ? Donbtlefs he may, if Malignity blind him not. S. / perceive by this, that it greatly concerneth all hrifts fervants, to cherift] and obey the fpirit, and to vrow in Grace, and live very holy and heavenly, and fpecially Loving and fruitful lives, when their holinefs s to be the {landing witnefs/ A Teacher. 1 / Saul-, A Learner. c ?*td. jf >j Ome, Neighbour, Me thinks by this time, you fhould fo well underftand your own Condition , as to know your felf what further inftru&ions to defire ? What would you have me teach you next ? Saul. Ton have already in our familiar Conference made known to me what is the Nature o/Chriftianity and Holinefs , and what are ^Temptations which mnjl be rejificd* {And I truly approve your wifdom in rather ac~ vL\)t poo? s^an* jpamup tsooiu 247 acquainting me with them before-hand that 1 may be f re pared or may prevent them , than ( as many do ) to fiay 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 kindling ef this fire y than to quench it : <±And fometimes it falls among ftubble or Gunpowder and hath done its work^ before the finner cometh to a Minifter for help. They are firange Phy fit ions 'who chocfe rather to cure difeafes at the height 5 than to teach men hew to prevent them. ) But I would yet intrcat yon to give me m writing feme diftind Inftru&ions for a Holy life* tJWy reafons are I. / am afraid I jhall not well fct together what you gave me in Conferencey nor well re- member it , and therefore would have it orderly before my eyes. 2. / wculd have fomewhat to Infiruci my Family with : And therefore defire you to write it me fof as I may oft read it to them. P. What is it particularly that you would have ? S. I. / would have you difiinftly to write me downy the true Reafons and means of Converfion and a holy life : For I know that it is the fame Reafons which made me a Chriftian , which muft keep me one. osfnd therefore J would oft review them , as if I had never been Converted : For if I forget what moved and. i timed my heart to God by Chrifi , I jl?all be ready to lofe the effeu and to turn back* zs4nd I would read the fame Reafons oft en to my Family. 1 1. I would defre you to fet before me all the duties cf a ChriiHan Y&z > that I may fee then, xogcihir, avdhave the fiumm of them imprinted on my wind , a !:ow i to con oyn them in my py artier, zslu: tnary alfo I would read often to ny F.;m m8 €f?e Pjo? $$m& f amtip TSoofe* Pf Your defires are reafonable and feafonable i And both thefe are done in the two fheets which I publifhed for Families fome years agoe. It is them therefore that I ihall give you in anfwer to your defires. But I muft tell you that the neceffity of Brevity con-* iftreined me to bring much into fo narrow a room , that the ftyle is too clofe , and concife , for your ignorant Family •, unlefs you will read it very often over to them, and remember that every word is to be marked , and explain it to them in more words as you go. For once reading, efpecially if it be carelefly , will not ferve for the underftanding of fo fhort and clofe a ftyle. Ignorant hearers cannot receive much in few words , but muft have a little matter in many words oft and oft repeated, that their wits may have leifure to work upon it. And this will ferve you inftead of a Catechifm , while in one difcourfe all the heads of the Catechifm , are delivered in a plain and pra&ical manner* So that if you will read it over once a month to your Family , and make them learn the heads of the fecond fart by memory , it will help them unto a practical knowledge. But yet that you may have the fame thing feveral wayes , for fear of lofing it, I will hereafter give you a Catechifm for your Family befides ; But this ihall ferve for this dayes work. I. The tfclje Poo? $3an* JFamtlp Xoofu 249 I. The Neceflky , Reafon and Means of Holinefs. 1, To keef up the Re folut ions of the Converted, and 2. To inftrutt thofe in Families that need them. T Hough the ( a ) faving of fouls be a mat- ter of unexpreffible importance, yet ( the Lord have* mercy upon them, ) what abun- dance are there that think it not worthy of their feriom enquiry -, nor the reading of* good Book, one hour in a week ? For the fake of thefe carelcfs/?^^ ful finners , I have here fpoken much in a little room, that they may notrefufe to read and confider fo fhort a Leflbn , unlefs they think their fouls worth nothing ! Sinner, as thou wiit fhortly anfwer it before God, deny not to God , to thy felf , and me , the fober pondering, and faithful pra&ifing, thefe few Directions. L Begin at home and Know thy felf : Confider what it is to be a ( b ) MAN.' Thou art made a nobler Creature than the brutes. .They ferve thee , and are governed by thee •, and Death ends all their pains and pleafures. But thou haft Reafon to Rule thy felf and them •, to kriow thy God, and fort fee thy End, and know (a) Mar.8.36. Matth.6.j$. Jobn.i4. & 12.17- Pftlm 1,2,3. Pfalmi4. & li, (b) Pf 1 S, 4, . Mai. 1. 6. can Cije jpooj $)an* jFamup jSoor. 2 5 can be our Higheft Governour, but our Owner ? whofe Infinite Power y Wtfdom aftd Goodnefs^ maketh him only fit thereto? And it he be our Governour, he muft needs have LrfivJ , with Rewards for the^W, and Punijh- merits for the &**/ ^ and muft Judge and Execute ac- cordingly* And */ he be our Chief eft Benefablor, and all that we have is frorr him, and all our Hope and //<*/?- f *'#*/} is in him ^ nothing can be more clear than that the very Nature of Man doth prove, that in hope of future happinefs, he fhould abfolutely refign him f elf 'to the Will and difpofal of this God, and that he ihould ffej abfo- lutely obey him, and that he ihould Love and fcrve him with all his powers : It being impoiiible to Love , obey and pleafe that God too much , who is thus our Caufey our End, our j4JL III. By knowing thus thy felfznd God , it is eafie to know what Primitive Holmefs and Cjodlinefs is. Even this hearty , e ;# *>* *tfd ab folate refignation of the /##/ to God7 as the Infinite Power , Wifdom and Goodnefs >y as our Creator, our Owner, Governour, -and felicity or find : fully Submitting co his Difpofals -y Obeying his £**?;, in //ip* of his promised Rewards, and F^r 0/ few threatned pHm[hments j and Loving and ISte- lighting in Himfelf and all his appearances in the world •, and De firing and feeking the endlefs fight and enjoyment of few in Heavenly Glory •, and Expreffing thefe AfFeftions in daily Prayer, Thanksgiving and Praife. This is the t^ of all thy faculties : the end (ft) Matth. 22.37. Jen j.n. 2 Cor. ?. 8, 9. f#*)'Titu*z, 14. 2 Cor. 8.5. & 6. 16, I73i8. 1 Per. 2.9. Kaim to\ Pia!m37«4. Plains 40. 8. Col. 3. i, 2. Macth. 6. zo, 21, iCor. 4. 17, 18. and a 5 2 W$t Poo? $)an# IFamtlp TSoolu and bufincfs of thy life : the health and happinefs of thy foul. This is that Holinefs or Godlirtefs which G oil doth fo much call for, I V. And by this it is eafle to know, what a (k)fiate of Jin y and ungodlinefs is. Even the want of all this Holinefs^ and the fetting up o\Carnal-S ELF inftead of G O D. When men are proudly Great , and Wifey and Good in their own eyes •, and would Difpofe of them- [elves and all their concernments •, and would Rule them- fehesj and Pleafe thewfelves , according to the flejhly appetite ^nd fancy : And therefore Love mofl the Plea- fures and Profits and Honours of the world ^ as the pro- vifion to fatisfie the defires of the Flejh : andGWfhafl be no further Lovedy Obeyed, or P leafed, than the Love of Flejhly pleafwe will give leave ; nor fhall have any thing but what the Flefhcan fpare. This is a wicked^ a carnal) an ungodly ftate ; though it break forth in various wayes ot finning, V, By this , Experience it fe If may tell you, that woftmen ( (1) ye* all, till Grace renew them ) are in this ungodly miferable Jlate : ( Though only the 5m- pture tell us how this came to pafs. ) Though all are not Fornicators , nor Drunkards, nor Extortioners , nor Perftcutors, nor live not in the fame way of finning . yet Selfijhnefs and Pride , Senfuality and the Love of worldly things, ignorance and ungodlinefs ■ , are plainly become the common corruption of the Nature of man : fiJPfal. 14 & 1. Hcb.12.T4, Rom. 8.19, ij. Joh. 3. 35 V, 6, 1 Joh. *. 1?, \6* Rom. 1$. 14, if.. Rom d. 16. Luk. 18.13. & 14. i£, 33. (i)Rom.s. Pfrl.14. EphoCa. 2,3. Roau 5. n, 17; >?• John 3. 6. fo Cfce $>oo? Spin* JFamtty X.oofe* 2 5 j fothat their Hearts are turned to the world from God -y and filled with impiety , frlthinefs , and injuftice $ and their Reafen is but a fervant to their fenfes ♦, and their (m) mind, and /aw, and life is carnal: and this carnal mind is enmity to the Holinefs of God, and cannot be fubjed to his Law. This corruption is hereditary, and is become as it were a Nature to us ^ being the mortal malady of all our Natures. And it is eafie to know, that fuch an unholy wicked Nature, muft needs be loathfome unto God, and ( n ) unfit for the happy en- joyment of his love, either here, or in the life to come : For, what Communion hath Light with Darknefs ? V T. Hence then it is eafie to fee, What Cjrace is needful to a mansfalvation. So odiom a creature, fuch an unthankful Rebell, that is turned away from God, and fet againft him , and defiled with all this filth of fin, muft needs be both ( o ) Renewed and Reconciled, San- [lifted and Pardoned, if ever he will be faved. To Love God and be Beloved by him, and to be Delighted herein, in the fight of his Glory, is the Heaven and Happinefsoi fouls : And all this is contrary to an Vnholy State. Till men have New and Holy Hearts , they can neither See God; nor Love him, nor Deljght in him, nor take him for their chief concent : For the Flejh and World have their Delight and Love. And till fin be (p ) pardoned, and God reconciled to the foul, what Joy or Peace can it expeft from him, whofe Nature and Jnflice engageth him to loath and punijh it ? (m) Rom. 8. 1, 6, 7. (n) Pfa!.4. 3. » Cor. 6. 14, 17. (9) Pfal.;i.i,i. iCor.^.u. Tit. i. 14. Tit J5>^7. Heb. J4. 14. Ma«h. J. 8. (p) Rw. j, %3 x> 3. VII. And 2 5 4 We poo2 ^am f amity T5oo&« VII. And Experience will tell you , how (cj) in- efficient you are, for either of thefe two \voxks your fclvcs : to Renew your fouls, or to Reconcile them unto God. Will a Nature that is carnal refift and overcome the Flejh : and abhorr the (in which it moft dearly lovetb ? Will a worldly mind overcome the World ? When Cuftom hath rooted your natural corruptions, are they eafily rooted up } Oh how great and hard a work is it, to caufe a blind unbelieving finner, to fet his heart on another world , and lav up all his Hopes in Heaven ! and to caft ofFall the things he feeth, for that God and Glory which he never faw ! And for a bar* dened , worldly , flejhly heart , to become wife and tender , and holy , and heavenly < and abhorr the fin which it moft fondly loveth ! And what can we do to fa- tisfie Jnfiice , and Reconcile fuch a Rebel-foul to God ? VIII. Nature and Experience having thus acquainted you with your fin and mifery^ 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 obligeth you to Repent and Turn unto him. And therefore experience telling you, that there is fome Hope> and that God hath found out fome way of fliewing mercy to the children of Wrath, Reafon will command you to enquire of all that are fie to teach you, What way of Remedy God hath made known. And, as you (q) Pfrl. 49.7>8, 15. t Cor z It. Lttkeii.il. Heb. 14. n. 2 l>t i.?. (r) Aft. 14, 17. & T7. ?4,-z7,i?. Rom. 1. may t£pe Poo? 30an* familp T&ooft* 2 5 5 may Toon difcover, that the Religion of Heathens, and Mahometans, is fo far from fhewing 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 Ghofi ; that we might have a Teacher fent from ( \) Heaven , infallibly and eafily to acquaint the world with the will of God, and the unfeen things of life eter- nal : How God (i) bare witnefs of his truth, by abundant, open, uncontrolled miracles : (u) How he conquered Satan, and the world, and (w) gave us an example of perfed Righteoufnefs , and underwent thefcorn 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 ApofHes, and giving them Commifiion 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 Man in one perfon $ the Teacher, and King , and High-Prieft of his Church, Ol Him muft we learn the way of life. *By Him muft we be Ruled as the Phyfition of foul?. All (L) Jo'ni. t8. (t) Acb2. 22. Hcb.i. 3,4. f») Matth. 4. (w) 1 PeM.iij 25,24,2?. Mr:\ 16. 2-> 28. Afts 1. Heb. 4. Ephef. 1. 22 5 13 Rom. r, 1, 3, p. Htb.8. prl?- & 8.6,7. Hco ?• 2? . 1 John 5 10,12. John 5,22, & 3 iS. 1?. Ivjatth. 25, power 2 5 6 Cfce Poo? 3©an# JFamtty TSoofe* % power is given Him in Heaven and Earth* By his Sa- crificey and Merit , and Jntercejjion mufl we be p*r- <&W and accepted with the Father -5 and only £y him muft we come to God. He hath procured and eftablifli- cd a Covenant of Grace ,. which Baptifm is the feal of : Even [_ T*^f GW w*// jtf him be our God and Recon- ciled Father , and Chrift will be our Saviour, and the Holy Ghofi will be our Santtifier , if we willunfeignedly confent ; that is , :f penitently andbelievingly we give upourfelvestoGod^ the Father, Son, and Holy Ghofiy inthcfe 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 (hall 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 i Impe- nitent and (x) ungodly unto endlefs mifery. The foul alone is judged at Death : and body and foul at the RefnrreBion. This Gofpel the Apoftles Preached to the World •, and that it might be efFe&ual to mens falvation, the (y ) Holy Ghofi 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- ny great and open miracles to prove their word to thofc they preached to : and by this means they (z) planted* the Church -, which ordinary Minifters muft increafe , and teach, and over fee y to the end of the world, till all t (r) LukM^. (y ) A and Heaven^ and Hell were fancies, this might be believed. ) Some he; debaucheth by the power of flejhly appetite and /«/?, fo that their fws will not let their Keafon fpeak : Some he keepeth in utter ignorance, by the evil education of ig- norant Parents, and the negligence of (k) ungodly foul- murdering Teachers : Some he deceiveth by worldly Hopes, and keepeth their minds fo taken up with world- ly things , that the matters of Eternity can have but fome loofe uneffe&ual thoughts, as bad as none \ Some are entangled in ( / ) evil company*, who make a fcorn of a holy life, or feed them with continual diverfions and vain delights : And fome are fo ( m) hardened in their fin,thatthey are even pafi feeling, and neither fear Gods wrath, nor care for their falvation, but hear thefe things as men afleep , and nothing will awake them *. Some are difcouraged with a conceit that Godlinefs is a life fo (n) grievous , fad, and melancholy , that rather tbsii endure it, they will venture their fouls, come on it wj& will j (As if it were a grievous life, to Love God, and Hope for endlefs Joyes, and a pleafant life to Love the world and fin, and live within aftepof Hell !) Some that are convinced, do (o) put ^their converfion with t>elays ^ and think it's time enough hereafter ^ and are pHrpojing and promifmg, till it be too late% and life, and (i) Aft. 24. 14 & 28.21, & MbV>?.i (£)Mal.2. 7>p. Hvf.4.9, (/) Pro. 13.20, (^; Eph. 4. i3> 19. (nj Mali 13. s (0) Mattb'.sj.jj 3, 12. & 24.45344 5 ?. timfJ ^ 6o %\)t poo? $$m& family T5oolu time , and hope be ended. And fome that fee there is a neceffuy of Holinefs, are (p) cheated by fome dead opinions j or names , otShewes and Image* of Holinefs : Either becaufe they hold a firi ft opinion 5 or becaufe they joyn with a Religious Party : or becaufe they are of that which they think is the true Church -5 or becaufe they are Baptised with water ', and obferve tht outward parts oi worship . and perhaps becaufe they offer God a great deal of lip-fervice, and lifelefs ceremony, which never favoured of a holy foul. Thus deadnefs, fenfualityy worldlimfs and Hypocnfee, do hinder millions from fan- dification and falvation. X I. If ever thou wouldft be faved , opprefs not Rea- fon by fenfualityot diver fions : but fometimes (q) re- tire for * fob er Confederation. Diftraffed and fleepy Rea~ fon is unufeful : God and Confciencg have a great deal to fay to thee • which in a crowd of company and bufinefs thou art not fit to hear. It is a (r) doleful cafe that a man who hath a God> a Chrifl0 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 ferions ( f) Confederation 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 Pleafures, (p) J°ba 8. $9, 4-> 44. Rom. ?• *j *• Gal. 4. 29. Mirth. :j 19,10,21,11. Ma th. if. 2,3,6. Gal. 1. 14. (4) Pfalm 4.4. Hj§.i.- Dtut.^1.7,19. (V^Ifa.i.*. ( ) Joba,*. 27- Jer. 2$ o. Pfalmnj.??. (4J 1 Cor. 4. 1% D^ur. 31. 29. 1 John i. 17. 1 Cor. 7. Ji. tuks 12, 19,13? John 14. t,i. Hbefi 5. rj, as €#e Pao? fldaw JFamtfp TSoofc* 261 as a man of Reafon who forefeetb the End, and not as 2 beaft, that liveth but by fenfe on pre fen t objetts. Do I need ro tell thee Man y that thou mufl die ? Cannot carkafles, and bones, and duft inftruft thee, to fee the End of Earthly glory, and all the pleafures of the flefli ? Is it a Controvert whether thy flefh rauft fhortly perifh ? and wilt thou yet provide for it before thy foul j) What a fad farewel muft thou fhortly take, of all that worldlings fell their fouls for ! And O how quickly will this be! Aftsman, the day is even at hand. • A few days more, and thou art gone I And dareft thou live unready , and part with Heaven for fuch a world as this ? X 1 1 Tf And then think Sober ly of the ( u ) life to come : what it is for a foul to appear before the Living God, and be judged to Endlefs JoyoxMtfery! If the. Devil tempt thee to doubt of fuch a life, remember that ' Nature, and Scripture , and the worlds Confent ,zxA his oxvn tempt at ions arewitnefTes againft him. Oman, canft thou pais one day, in company or alone, in bufinefsor in idleneis, without fome fob er thoughts otEverlafting- nefs ? Nothing more fheweth that the hearts of men are afleep or dead , than that the thoughts of Endlefs joy or fainy fo near at hand , conjirain them not to be Holy, and overcome not ^//the temptations of the flejh, as toyes and inconfiderable things, XIV. Mark well what mind moft men are of, when rheycometo (x) die! Unlef> it be fome defperate for- (u) Luke u. 4. Erc'ef. n.f. 2 Per. 3. it. 2CCT.4. 18, Phil. 3. 18,10. (*) Numb. 2,5.10. Marth 15.8. 3c 7.11,22. Pioy. 1. iftjijl S 3 fak^n 2 6% Cfce W oo? $)an# ffamtlp T5oo!u Taken wretch, do they not all fpeakjwell of a Holy life ? andwifii that their lives had been fpentin themoft/>r: vent Love oiGod^ and flritteft obebience to his Laws ? Do they then, fpeak well of lufl and pleafttres, and mag- nifie the wealth and honours 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 fee wife in time ? a X V. Think well 5 what manner of men thofe werey whofe (y) Names are now honoured for their Holinef 'il What manner of life did St. Peter y and St. Paul, St. Cy- prian, St, Auguftine, and all other Saints and Martyrs live > Was it a life of flefhly fports and pleafures ? Did they deride or perfecute a holy life? Were they not Wore flrilily holy than any that thou knoweft. And is he X\ot fe If condemned^thuhonourtthiht Names of Saints, and will not imitate them ? X V I. Think what the difference is between a Chri- stian, and an (&): Heathen. You are loth to be Hea- thens or Infidels ; But do you think a Chriftian exceileth them but in Opinion? He that is not Holier than they, is worfe, and [hzWfuffer more than they* XVII. Think what the difference is between a (a) Godly Chriflian and an Ungodly 9 Do not all the oppo- (y) Matth.23.29> 3°i?xj 33. Hfb. 11.38. JohnS. 39. (X) Matth. 16. '.!<.; Rom. a. Ad. 10 34,3?. f<0 Kom 2, 28, 29, 24, i2. Mitch. if. 28. . Luke jj, 22. Ads 24- i|* Gal, 4. 2 p. €&e #>oo? $&an$ JFamtip Xoofc* 2 63 /**•/ ofHolinefs among us , yet fpeak for ihe fame God7 and thrifts and Scripture, and profefs the /rfw* Off 2 Tm. 4. :- -.i4>t6. l.T.m. 1. j,4. Tit. 3. 9. Ephcf^j. &c. ^t Cor. 12. Maih i^.z-. R it. 2- 12, : ?5 2?3 1^. * S 4 be s£4 Cfce poo? $$m$ IFamtlp 'Boofe. be mad with feeing this diftra&ion ? Hearken finner I Allthefe Setts in the day of Judgement (hall cpncurr as witneffes againft thee if thou be unholy ^ becaufe how- 1 ever elfe they differed > (c) all of them that are Chrifiians , profefled the neceffity of Holinefs , and fubfcribed to that Scripture which requireth ir. Thpugh thou canfl: not eafily refolve every Con- troverfxe , thou maift eafily know the true Reli- gion -5 It is that which Chrift and his Apoftles taught • which all Chjriftians have profefled h which Scripture requireth ^ which is firft ( d ) pure and then peaceable ^ moft fpiritual, heavenly, charitable, and juft. XIX. Away from that ( e ) company which i$ fenfual) and an enemy to Reafon , Sobriety , and Ho- linefs • and confequently to God, themselves and thee, C -a they be wife (or thee > that are foolifh for the) fujts ? or friends to thee that are undoing tpemfelves , or have any pitty on thy foul , when they pake a jeaft of their own damnation? Will they help thee to Heaven , who are running fo furioufly to fiell? Choofe better familiar s , if thou wouldft be letter, 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 "_^. i ?-*— ■( O Gal. i. 79 S. Matth.z3.2o. (d) Jaroesf. '.'if.r fyVjf' Ephef.f. ir. fcProv. is. 20. % Cor. 6 17- 18. Pfa.'m i^jf DeuMj. 3. l ({) John M<^ Luke 14,2^30. ^p5n$ 'the;; y* C&e Poo$ $)an0 tfamtlp'Boefc* 26? thou knoweft not, Hadft thou but lived in the Love of God , and the lively belief of en die fs Glory* and the delights of Holinefs , and the/^rj of Hell y but for one moneth or ^; and with fuch a hearty hadft (^) caft away thy ///* , and called upon God ^ and ordered thy family in a holy manner , efpe- ciaUy on the Lords day • I dare boldly fay, ex- perience would conjirain thee, to ( h ) juftifiez holy life. But yet I muft tell thee , it is not true Ho- linefs y if thou do but Try it with ( i ) Exceptions and Referves : If therefore God hath convinced thee that this is his will and way > I adjure thee as in his dreadful prefence > that thou ( £J Delay no longer y but Rejolve , and nAbfohitely give up thy felf to God as thy Heavenly tether, thy Sa- viour and thy Sandifier, and make an everlafting Covenant with him • and then He and all his Mer- cies will be thine : His grace will help thee, and his mercy pardon thee : his Minifters will in- ftruft thee , and his people pray for thee 5 and jiffift thee : his Angels will guard thee •, and his Spirit comfort thee : and when fiefh muft fail y and thou muft leave this world , thy Saviour will then Receive thy foul , and bring it into the par- ticipation of his Glory : and he will raife thy body , and juftifie thee before the world , and make thee equal to the Angels^ and thou (halt Live in the fight and Love of God , and in the Ever- (-) I.a.^.^7. (h) Matth.i1.l9. (ij Luke 14??- Rev. 12. 17. John 1. 12. Rev. 2. & 5. 1 John 5. 10,12. $4 > Pfrlra 73. 2<*. Match. 25. lukeao. 56. Heb. 2. 2 Theil'. 2. ir. > " lafting «yi 266 C&e Poo? $$an& JFamtTp OSoofe* lading Pleafures of his Glory. 1 his is the end of Faith and Holinefs. But if thou harden thy heart, and refufeft mercy , ( / ) everlafting woe will be thy por- tion, and then there will be no remedy. And now , Reader , I beg of thee , and I beg of God on my bended knees , that thefe few words may fink into thy heart , and that thou wouldft read them over and over again , and bethink thee as a man that muft fhortly die , whether any deferve thy Love and obedience more than God ? and thy thankful remem- brance more than Chrifi , and thy care and diligence more than thy falvation ? Is there any felicity more deferable than Heaven ? or any mifery more terrible than Hell ? or any thing fo regardable as that which is JEverlafting ? Will a few dayes flefoly p leap ires pay for the lofs of heaven and thy immortal foul ? or will thy fin and thy profperity be fweet at death , and in the day of Judgement ? As thou art a man , and as ever thou believed that there is a God , and a world to come , and as thou careft for thy foul whether it be faved or damned , I befeech thee, I charge thee , thinly of thefe things ^ thinly of them once a day at leaft 1 *k'#^ of thean with thy mod fiber ferioyj thoughts! Heaven is not a May -game ! and Hell is not a flea- biting ! Make not a jeaft of Salvation or Damnation I 1 know thou lived in a didra&ed world, where thou maifthear fome laughing at fuch things as ihefe , and fcorningat a holy life, and faftning odious reproaches on the godly , and merrily drinking and playing^ and prating away their time, and then faying, that 'they willtruft God with their fouls , and hope to be faved (/J Luke i?. i7. Prov. i$ 1. & 1.2?. with** upe jpooj vpaw jramup jsook. 267 without fo much ado ! But if dil thefc men do not change their minds, and be not fhortly down in the mouth, and would not be glad to eat their words , and wifh that they had lived a holy life , though it had coft them fcorn and fuffering in the world , let me bear the fhame of a deceiver for ever : Eut if God and thy Conscience bear witnefs againft thy fm , and tell thee that a Holy life is beft , regard not the gainfayings of a Bedlam world, which is drunk with the delufions of the flefh : ButGive up thy fonland life to God by Jefiu Cbrifi in a faithful Covenant ! Delay no longer man , but Refolve ^ Re- folve immediately -5 Refolve unchangeably ^ and GOD vrill Ife thine , and thou fl)alt be his for ever. Amen, Lord : Have mercy on this /inner y and fo let it be Rc- folved by Thee and Him. IL The 68 Wot Poo? $)an# f amtl p ISqoIl I L The Parts and Pradice of a Holy life ; For Perfonal a#d Family Inftrucftion. LL is not (^ done when men have begun a Religious life : All Trees that bloffome prove not fruitful \ and all fruit comes not to perfection. Many fall off, who feemed to have good beginnings : And many difhonour the Name of Chrift, by their fcandals and infirmities : Mapy do grieve their Teachers hearts, and lamentably difturb the Church of Chrift, by their ignorance, errours, felf-con- ceitednefs, unrulinefs, headinefs, contencioufnefs, fidings anddivifions : In fo much that the (b) fcandals and the fewds of Ghriftians, are the great impediment of the Converfion of the Infidel and Heathen world, by ex- pofing Chriftianity to their contempt and fcorn, as if it were but the errour of men as unholy and worldly and proud as others, that can never agree among themfelves ; And many by their paffions and lelfifhnefs are a trouble to the Families and Neighbours where they live : And O J more by their weaknefles and great diftempers, are fnares, vexations and burdens to themfelves. Whereas Qoti- fiianitym its true conftitution> is a life of fuch Holy (c) Light and Love^ fuch Purity and Peace, fuch fruit- fulnefs and Heavenlinefs^ as, if it were accordingly tfiewed forth in the lives of Chriftians, would command fit) Co'of. i. 2j. Heb. 4, i. 2. Per. 2. zo. 1 Cor. 3. Gal. ?. &4< Mat 13.41. fcitf. ?f (V) Phil. 3 18,19. Ads :o 3:. (c) Matth. 5. 16. 1 Pet. 5. 1. 1 Per. 2. 15- & x. 3. 1 Cor. 1. ?z. admiration TOe poo? 3©an# jFamtip 'Book* a 69 admiration and reverence from the world, and do more to their converfion, than [words, or words alone can do : And it would make Chriftians ufeful and amiable to each other ; and their lives a feaft and pleafure do themfelves. I hope it may prove fome help to thefe excellent 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/ I.Keef ftill the trne(d)form ofChriftian Doctrine,De- fire and Duty orderly printed on your minds : that is, Vn- derfiand it clearly and diftinftly, and remember it. I mean the great points of Religion contained in Cate- chifmes : You may ftill grow in the clearer underftand- ingof your Catechifmes, if you live an hundred years v Let not the words only but t\xtmatter,bt as familiar in your minds, as the roomsof your houfe are. Such (e) [olid knowledge will eftablifh you againft feduttion and unbelief, and will be ftill 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 zmonglnfidels or ffereticks, their reafonings may feera unanfwerable to you, and fliake, if not overthrow your faith : And you will eafily erre in lejfer points, and trou- ble the Church with your dreams and wranglings. T his is the calamity of many Profeflbrs ; that while they will be moft cenforious Judges in every controverfie about -Church-matters, they know not well the Do&rineof the Catechifm. (i) iTim.i.ij. &J.7. Heb. r. 12. Phil. 1. 9 Rom. 15. 14. (e) Eph. 4. 13, 14. Colof, 1. 9. & 1.3. & 3. 10. 1 Tmi. 6. 4. II. Live 27 o Ct?e Poo? ^an* family TSoofu I L £/'w rf*/7y by faith on (i) Jefm Chrifi, as the Mediator betwen God and yon : Being well grounded in the Belief of the Gofpel, and underftanding Chrifts Of- fee : make ufe of him fill in all your wants. Think on the Fatherly Love of God as coming to you through him alone : and of the Sprit as given by Him your Head ; and of the Covenant of Grace as enaUed and fealed by him j and of the Mini-fry as fent by him 5 and of ail time, and helps, and hope as procured and given by him* When you think of fin, and infirmity, and temptations, think alfo of his diffident pardoning, juftifying and vi- #6rious grace. When you think of the world, the flefh and the Devil, think how he overcometh them. Let his doffrine and the pattern of his moft perfcti life, be alwayes before you as your Rule. In all your doubts, and fears, and wants, go to Him in the Spirit, 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 £y Aw life. And when you */*>, refign your fouls to Him 3 that they may be with him where he is, and fee his Glory. To live on Chrifi., and ufe him in every want and addrefs toGod,is more than a General confufed believing in him, III. So 'Believe in the Holy Ghoft, at to (g) Live and work^ by Him, as the Body doth by the foul. You are not (h) Baptifed into his name in vain : ( But too few under- stand the fenfe and reafon of it.) The Spirit is fent by Chrift for two great works : 1 •' To the Apofles (and • (f) Joh. 17. 3. Ephcf. }.i7»i8. :. Matth, 18. 19. Ephef. 1/ 22,23. & 4,6, i£. Rom. 5. 2 Cor. 11.9. John 16. 33. 1 Joh. 5. 4- Heb. 4> *4> i<*. Col, 3. 3, 4. Ads 7. f?. (g ; Gal. 5. 36,2?. (/?; Manh, iB. 1?. fro- Cljepjo^an* JFamttyOSooiu 271 Frophets ) to ( i ) infpire them infallibly to preach the Golpel, and confirm it by miracles, and leave it on re- cord, for following ages, in the Holy Sir if tares : 2. To all bis (k) members , to illuminate and fantlifie them, to believe and obey this Sacred Doftrine ( befide his com- mon gift to many to underfland and preach it.) The Spirit having firft indited the Gofpel, doth by it, firft Re- generate, and after Govern all true Believers. He is not now given us, for the revealing of new doctrines, but to underfland and obey the (I) dodrine 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 fhould 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 muft be writ- ten upon all : All things are fan&ified to you, becaufe you being fanftified to God, devote all to Him, and ufe all for Him : and therefore muft do all in the jlrength and conduct of the Spirit. I V. (n) Live wholly upon G O D, as All in All : As the firfi Efficient, principal Dirigenty and Final Canfe ef all things. Let Faith ^ Hope and Love be daily feed- ing on Him. Let \Onr Father which art in Heaven^\ C'l ) JJoh. i^. i^. Hcb. j. 3,4. (\) 1 Cor. 12. 11, 1$, Rom". 8. 9, 1$, Joh. 3. $, 6. (I ) z Tjm. 3*15, 16. Judelo, iz, ( m) Ezek. 3<.i7- lia.44. 3. Rem. S. 1, f. 1 Cor. 6. II. Zjxh. 14.10. (n) £-tpr. 10. 31. Rom. 11. 36. 2Cor.?.7>8. 1 J©h. 3. t. RpofcY.ijt,;. Matth.zi. 37. Ephcf. j . 6 . 2, Cot. 5. 19* G2I. 4 4> h <$> be be firit inlcribed on your hearts, that he may feem moft amiable to you, and you may boldly Truft him, and filial Love may be the fpring of duty. Make ufe of the Son znd Spirit to lead you to the Father - and of Faith in i Chrift to kindle and keep alive the Love of God. The Love of Cjod is our Primitive HoUnefs and fpectally called, with its fruits £ Our Santiifcation, ~] which Faith in Chrifl is but a Means to. Let it be your prin- cipal end in fmdying Qnift-> to fee the Goodnefs, Love and Amiablenefs ©f God in him : A condemning God is not fo eafily loved, as a Gracious Reconciled God. You have fo much of the Spirit, 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 filiaj affe&ion and dependance, to cry Abba Father. Know not, defire not, love not: any creature, but purely as fubordinate to God! Without him, let it be iV^Vzg- to you ; But as the Glafs without the fate, or fcattered letters without the fenfe v or as the corpfe without the foal. (a) Call nothing Profperity or pleafitre but his Love j and nothing adverfity or mifery, but his difpleafure, and the caufe and fruits of it. When any thing would feem Lovely and de fir able which is again ft him, call it (p) Dmg ! And hear that man as (q) Satan or the Ser- pent, that would entice you from him : and count hira but Vanity, a Worm, and dull, that would affright you - from your duty to Him. Fear him much, but 'Love few more ! Let (r) Xow be the foul and £^ of every other duty : It is the end and Reafon of all the reft j but it hath no End or Reafon, but its Objett. Think o* (o) Pfalmjo. ?. Pfr.in^. *. (p) Phil. 3.7,8. (?) Mat. 16. »|. C) 2 Thtf. J. f . 2 Cor, tj. 14. C&e poo? $)an# family 'Boofu 273 no other Heaven^ and £W, and Happinefo of man, but L O V E the final aft, and GOD the final obj.d : Place not your Religion in any thing but the Love of God with its means and fr hits. Own no grief, defire, or joyy but a Mournings a Seeking^ and a Rejoicing Love; V. £*w *7l fta 'Beliefs and Hopes of Heaven, and ( () feekjt as your fart andend; and daily Delight your fouls in the forethoughts of the endlefs fight and Love of God. As God is feenon eanh but is in aglafs, fo is he proporcionably enjoyed. But when mournings feeing Love hath done, and fin and enemies are over- come, and we behold the Glory of God in Heaven, the Delights of Love will then be perfeft. You may defire more on Earth, than you may hope for. Look not for a Kingdom of this world, nor for Mouat Zion in the wiidernefs. Chrift Reigneth on Earth, as Mofes in the Campy to guide us to the Land of Promife : Our perfed: bleflednefs will be, where the Kingdom is delivered up to the Father, and God is All in All. 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 */z- tended'm every righteous aft (either notedly, or by the ready unobferved aft of a pojent habit,) When Earth is at the bed, it will not be Heaven. You live no further by Faith like Chriftians, than you either live for Heaven in feekjng it, or elfe upon Heaven in Hope and Joy. ( '/ ) Col. 3. I, i, 4. Mat. 6. \g, 20, 11,33.^ iCor.4- i7\ l5- & ?. 7. Luke 12,. ;o. Hcb.6. 20. 1 Cor. 15. 28. Ephcf. 4. 6*. & !,£?, Phil. 3. ifrHo, Pfal, 7j.2c, 26, Juh. 18.36. 274 Ctie poo? $)an# IFamtlp Xoofe* V I. Labour to make Religion your fleafure and (i) delight. Look oft to God, to Heaven, to Chrift, to the Spirit, to the Promifes, to all your mercies. Gall over your experiences, and think what matter of high Delight is ftill before you, and how unfeemly it is, and how in- jurious to your profeffion, for one that faith he Hopeth for Heaven, to live as fadly, as thofe that have no higher Hopes than Earth ? How fhould that man be filled with joy, who muft live in the joys of Heaven for ever ? Efpe- cially rejoyce when the meflengers of Death do tell you that your Endlefs Joy is near. If God and Heaven, with all our mercies in the way, be not Reafon enough for a Joyful life, there can be none at all. Abhor all fuggeftions which would make Religion feem a tedious irkfome life. And take heed that you reprefent it not fo toothers : For you will never make them in Love with that, which you make them not perceive to be delegable and lovely.Not as the Hypocrite, by forcing and framing his Religion to his Carnal mind and pleafure ; but bring- ing up the heart to a holy r fuitablenefs, to the pleafures of Religion. VIII. Watch as for your fouls, again ft this flatter- ing tempting (u) world ^ especially when it is reprefent- ed as more fweet and delegable, than God, and Holinefs, (t) Pfalm 7.2,3. & S4 2,10. &£}. 3,?. &$7- 4. & 94. t* & 119. 47, 70. Ifa. 5 8. T4. Pialmiui. Rem. 14. 17. & J. i, 3, U 1 Pet. 1. 8. Matin. £ 11, ii. Pfalm 32. 1 1. (u) Gal. £.14. 1 jch.2, if, 16. James 1. 17. £4. 4, 5. 1 John f. 4, ?. Rom. 12. 2. Gal. 1.4. Titus 2. 12. Marth. 19. 24. Luke 12. 16, 21. & 16.25. James 1. ii, & J.i>~;4. Luke 8. 14. Hcb. 11. 26. /d 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 fhafl have better than he choofeth and preferreth. The bait taketh advantage of the bruitifh part, when Rea- fon is afleep ^ and if by the help of fenie it get the Throne, the Beaft will ride and rule the Man -7 and Reafon become a Have to Senfuality. When you hear the Serpent, fee his ffyng : and fee Death attending the forbidden fruit. When you are Rifing, look down and fee how far you have to fall ! His Reafon as well as faith is weak, wh© 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 ftand by* What Knowledge or Experience can do good on that man, who will ven- ture fo much for fuch a world, which all that havje try- ed it call Vanity at the laft ? How deplorate then is a worldlings cafe ? Ofear the world, when it fmileth, or feems fweet and amiable. Love it not, if you Love your God and yourfalvation. VIII* Fly from temptations, and crucifie the (x) fiejlj^ and keep a confiant Government over yonr appetite and fenfes. Many who had nodefigned ftated vice, or worldly intereft, have (hamefully fallen by the fudderi furprize of appetite or IhJI. When cuftome hath taught thefe to be greedy and violent, like a hungry Dogj or a lulling Bore, it is not a fluggifh wifh or purpofe, (x) Rem. 8.1, 13. Gal. 5. 24 Rom. 13. 14. Gal. ?. 17. JuJe ?s!j. 2 Pet, 2. 10. Epb 2.3. 1 Per. 2, 11. Mar. 6. 13. 6(^6.41. Luke 8.1*. X A IMC 276 Ww pioj span* IFamilp Xoolu that will morcifie or rule them ! How dangerous a cafe is that man in, who hath fo greedy a Beaft continually to reftrain ? that if he do but negled 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 ad: may bring. The cafe of David and many another, are dreadful warnings. Know what it is that you are moft in danger of ^ whether lufl, or idlenefs, or excefs in meat, or drinks, or play • and there fet the ftrongeft watch for your prefervation. Make it your daily bufinefs to mortifie that lufi •, and fcorn that your bruitifh fenfe or appetite ihould conquer reafon. Yettruftnot purpofes alone -, but away from the temptation ^ Touch not, yea look not on the tempt- ing bait; Keep far enough off, if youdefire to be fafe. What miferies come from fmall beginnings ! Temptation leads to fin, and fmall fins to greater, and thofetoHelll And fin and Hell are not to be played with ! Open your fin or temptation to fome friend, that fhame may fave you from the danger. IX. Keep up a confiant skilful Government, over your (y) Pajfions and your Tongues. To this end, keep Mender Conscience, which will fmart when in any of thefe you/w. Let Holy Paffwns be well ordered: and felfijh carnal pa(fions be retrained. 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 (]) James 1. 19. Jam, 3. 1^17. 1 Pet. 3 4. Matrh. *. ?. Ephtf.4.2, ?. Col. 5. n# (1) Jam s 1. %6. & $.?> 6. Pfalm 54. *$• Frov. 18.21. of C&e Poo? $f)an# f amtlp 15oo&» 277 vf the Tongue, that you may avoid them ^ for your in- nocepcy and peace do much depend on the prudent Go- vernment of your Tongues. " X. Govern your fa) Thoughts with conflant skilful diligence. In this , right Habits and Affettions 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 overstretch your thoughts, and con- foundyour minds, or take you off from neceflary con- verfe with others : But be fure that you be Confiderate^ and dwell much at home, and converfe moft with your consciences and your God ! with whom you have the greatefi bufinefs ! Leave not your thoughts unimphyed^ or ungoverned : (icatter 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 inconfiderate, 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 paffion, luft and interefts. He was never wife, or good, or hap- py, who was not foberly and impartially eonfideraie. How to be good, to do good, and finally enjoy good, muft be the fumm of all your Thoughts. Keep them firft Holy, then charitable, clean and chafie. And quickly check them when they look towards fin. (a) Deur. 1? 9- iOr.io ^. G:n. 6. ?. vCxl 10.4. WjU 94.19. Pfel.H9.ftji Prov. 12. 5. & 15.26. Pul. 119 59* Troy, 30. 31. Jcr. 4. 14. Dear. 32. 29. T 5 XL Let 78 Cfce Poo? ^an0 JFamtlp 'Booiu X I. iff (^) Time be exceeding fret iota in your eyes, dnd carefully and diligently Redeem it. What hafte doth it make ? and how quickly will it be gone ? and tflen 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 ! 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, and playes, and tdlenefs^ and curie fuy, and comple- ment, and excefs of fleep, and chatty and worldlinefs ^ but alfo from the entanglement of hffer good, which would hinder you from greater. Spend Time as men that are ready to pafs into another world ^ where every minute rauft be accounted for ; and it muft go with us for ever as we lived here. JLet 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 federal capaci- ties, become as it were your very Nature : and doing them all the good yon can be very much of the bufmefs of your lives. God muft be loved in all his Creatures : His natural Image on all men -y and his fpiritual Image on bis Saints. Our Neighbour muft be Loved as Our (b) Ephef. 1.16. Joh. 14. i,i. Adh 17. 21. 1 Cor. 7- 29. 2 Cor. 6. 2. John 9*4. Lu'<. 19. 42, 44. Pfaim 39. 4. Marth. 2?. 10, 12. ( cj 1 Tin». 1- ^ good \ With what eyes do they read the Gofpel, who fee not this in every page? Abhorrall that felfftmefs, pride, and paf- fwn which are the enemies of Love • and thofe opinions, and fad ions, and cenfurings and backbitings, which would deftroyit. Take him that fpeaketh evil of ano- ther to you, without a juft caufe and call, to be Satans mefknger, intreating you to hate your Brother, or to abate your Love. For to perfwade you, that a man is bad, is direftly to perfwade you fo far to hate him. Not • that the^d and bad muft be confounded : but Love will call none Bad without conftraining evidence. Rebuke backbiters. Hurt no man zndjpeak^ evil of no man - unlefs it be not only juft, but neccffary to fome greater good. Love is lovely : They that Love fhalt be belo- ved. Hating and hurting makes men Hateful. Love thy neighbour as thy felf • and, Do as thou vrouldft be done by^ are the golden Rules of our duty to men ~ which muft be deeply written on your hearts. Foe want of this, there is nothing fo falfe, fo bad, fo cruel, which you may not be drawn to Think.-, or Say, or Do againft your Brethren. SELFISHNESS and WANT of LOVE, do as naturally tend to Ambi- tion and Covetoufnefs, and thence to cruelty againft all that ftand in the way of their defires, as the nature of a Wolf to kill the Lamb?. All factions, and contentions, and perfections m the world , proceed from feljifhi ■ T 4 atid ^8o Cfje poo? ^©a«0 JFamtip 'Book* and want of charity. Devouring malice is rhe Devilijh 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 bufinefsy and not a matter on the by ; Efpeci- ally for publicly goody 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. V nderfland the right terms of Church-Corn- mimion : efpecially the Unity of the Vniverfal Churchy and the Vniverfal Communion which you muft hold with all the parts ; and the difference between the Church as Vifible and Invifible. For want of thefe, how woful are our divifions ? Read oft, iCor. 12. and Eph.^. 1. to 17. John 17. 21, 22, 23. zAcls 4. 32. & 2. 42. 1 Cor. 1. 10, 11, 13. & 3. 3. Rom. 16. 17. Phil. 2. 1,2,3,4. 1 The/. 5. izy 13. Acts 20. 30. iCV. 11. 19. Titus 3. 10. James 3. Col. 1.4. Heb. 10. 25. Afts 8. 37? 12, 13. iCor. 1. 2, 12, 13. & 3- 3> 4» d* 1 1 . 1 §, 2 1 . Study thefe well. You muft have Union and Communion in Faith 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 (in- ning. ^ Let your ufual meeting be with the pur eft Churchy if you lawfully may, ( and ftill refped: the public^ good:) But fometimes occafionatly communicate even 'with defective faulty Churches, io be it they are true Chriftians, and put you not on fin : that fo you may fhew, that you own them as Chriftians, though you dif- own their corruptions. Think not your prefente male? icth all the faults of Miniftry, Worfhip, or people to be yours ( for then I wou?d joyn with no Church in the world, ) tZTfje poo* $&m$ ff amity Boofe* 2 8 1 world, ) Know that as the myftical Church confifteth of Heart-Covenanters, fo doth the Church as Vifible confiit of Verbal-Covenanters, which make a credible frofcffion of Confent : And that Nature and Scripture teachethus to take every mans word as credible, till per- fidioufnefs forfeit his Credit • which forfeiture muft be proved , before any fober Profejfion can be taken for an inefficient title, (d) Grudge not then at the Commu- nion of any Profcjfcd Chriftian in the Church Vifible : ( Though we rauft 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 hurt, but oft a mercy to the fincere. How fmall elfe would the Church feem in the world ? Outward privi- ledgcs belong to outward Covenanters : and inward mer- cies to the fincere. (t) Divifion is -wounding, and tends to death. Abhor it as you love the Churches wel- fare or your own : The wifdom from above is, firft pnrey and then peaceable. Never feparate what Gcd con- joineth. It is the Earthly, fenfnal, devilifo wifdom7 which caufeth bitter envying, and ftrife, and confnfion and every evil work* BlefTed are the Peace-makers. XIV. Take heed of(i) Pride and Self-conceited- vc [sin Religion: If once you overvalue ycur own un- derftandings, your crude conceptions arid grofs mi- ftakes will delight you as fome fupernal light : and in- ftead of having companion on the weak, you will be unruly and defpifers of your Guides, and cenforious (d) Ma'. 13. 19,4X« \01l>k> \6^7. the Cfcepoo^ $3an0lFamtlp Xaofe* 285 tfie duties 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) reje&i- on of the world. Much knowledge^ and memory, and utterance, and lively Affettions, are all very defirable I But you muft judge your ftate by none of thefe ; for they are all uncertain : But i. If God and HolmefswA Heaven have the higheft efiimation of your pra&ical judgement, as being efteemed Beft for you -, 2. And be preferred in the Choice and Resolution of your WiUs, and that Habitually j 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 Diredions to thee, as the way of God, which will end in Bleflednefs. The Lord Refolvc and Strengthen thee to obey them. This is the true Conftitution 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 among 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 profeffion, and a bleffing to thofe that dwell about you ! Happy is the Land, the Church, the Family, which doth confift of fuch as thefe 1 Thefe are not they that either Perjecute 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 (rj Luk-i4.i*,gj. ,J0h a. 17, Mx.6. 19. 20,21,33. Co!. 3.1,1. Rom. 8. 1,134 *' hurtful i$6 %X)t Poo? $)an* IFamtlp TSoofc* hurtful zeal • or a fnare for the innocent 5 or a Piftol to fhoot at the upright in heart: Ihefeare not they that have be^n the fhame of their profeffion, the hardening of ungodly men and Infidels, and that have caufed the enemies of the Lord to blafpheme* If any man will make a Religion of, or for his Lufts • of Papal tyranny, or Pharifaical formality, or of his private opinions, or of 'proud cenforioufnefs, and contempr of others, and of faftion and unwarrantable reparations and divifions, and of ftanding at a more obfervable diftance from common profeffours of Chriftianity, than God would have them ; , or yet of pulling up the hedge of Difcipline, and laying Chrifts Vineyard common to the Wildernefs • the ftorm is coming, when this Religion founded on the fand will fail, and great will be the fall thereof : When the Reli- gion which confifteth in Faith, and Love to God and Man, in mortifying the fle \fk, and crucifying the vporldT in Self -deny al, Humility , and patience, in fincere obedi- ence, and faithfulnefs in all Relations, in watchful felf- government, in doing good, and in a Divine and Hea- venly life, though it will be hated by the ungodly world* ihall never be a difhonour to your Lord, nor deceive or dtfappoint your fouls. The Cfce poo? $Bm& IFamtlp Xoofe* 2 87 The Seventh dayes Conference. O/^ Holy Family ; andhorv to Govern it, and per- form the duty of all Tamtly-relations^and others. Speakers 5 Pau^ A Teacher. ^ £ Saul 7 A Learner. vv FauL ^~ f\ JTElcome, Neighbour : How do you like the new life which you have begun ? You have taken home Inftru&ions already, which will find you work : But what do you find in the prattifing of them > S. / find that I have foolijhly long negletted a ne- cejfary, noble , joyful life -5 and thereby loft my time, and made my felf both unskilful and undifpofedta the praUiceofit : I find that the things which you have pre- scribed me, are high and excellent, anddonbtlefs mnft be very fvpeet to them that have a fuitable skill and difpcfi- tion -5 Aadfome pleafure I find in my weak, beginnings : But the Greatnefs of the work, and the great unto- wardnefs 288 COe Poo? $$m$ JFamiip TSoofu wardnefs and firangenefs 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 , <*W £y Faith f0 ^y ta Chrift for pardon. And if you h#d not forewarned me of this Temptation, J flwuld have thought by thefe troubles that my cafe is worfe in point of cafe ( though not of fafety ) than it was before* But I fere 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. I find a great deal ofwork^ to do in my fanily , to govern them in the fear of God , to do my duty to them all, efpecially to educate my Children , and daily to worjhip 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 5 And that you ( a ) devote your Family to God, and take him for the Lord and Mafter of it , and ufe it as a fociety fan&ified to him. And I pray you let thefe Reafons fix your Resolution, i. If God be not the Mafter of your Family, the Devil will : And if God be not firft ferved in it , the Flejh and the World will* And I hope I need not tell you , how bad a Mafter, work and wages , they will then have. 2. If you devote your Family to God , God will be the Protedor of it : He will take care of it , for fafety ( itj) See the Difptit. for' Family worftip in my Cbriftl. ntim- fi0y3 Part 21. and and provision as his own. Do you not need filch Protedor ? And can you have a better ? or better tak£ '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 bleilings of Health , Peace, provifion, and fuccefc, you may look for fickneffes, dangers, croffes, diftreiles, unquietnefs and death-, or which is worfe, that your profperity (hall be a curfe and fnare to you and yours. 3. A Holy family is a yhct oi fimfort : A Church- of God : What a joy will it be to you, to live toge- ther daily in this Hope, that you lhall meet and live together in Heaven ! to think that Wife, Children and Servants fhall fhortly be fellow Citizens with you of the Heavenly Jerufdem ! How pleafant is it tojoyn with one heart and mind in the fervice of God , and in his chearfol praifes? How lovely will you be to one another , when each one beareth the Image of God ? What abundance of jarrs and miferieswill 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 ' like a neft of wafps ; or like a Jail-, full of difcofd and vexation ; And k 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 iVWofGod, $s Commandeth you conftantly to ferve him : As every man hath his yerfond neceffities , fo families have family neceffities D which God muft fuppfy 3 or they U 3 9Q Clje poo? ffiang family TSoolu are miferable* Therefore family duty miift be your work, 5. Holy ( b ) Families are the chief feminaries of Chrifts Church 011 Earth, and it is very much that lyeth 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 bleffing is one fuch to the Countrys where they are ! Hence fpring Holy Paftorsand Teachers to the Churches,who as Timothy received holy inftrudions 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, Godlinefs is ofter received from the Education of care- ful Parents. When Children and Servants come to the Church with underftanding godly -prepared minds ,the la- bours of the Paftor will do them good ^They will receive what they hear with Faith, love and obedience : It will be a joy to the Minifler to have fuch a flock ^ And it will be joyful to the people that are fuch, to meet to- gether in the facred affemblies, to worfhip God with chearfui hearts : And fuch worfhippers will be accepta- ble to God. But when families come together in grofs ignorance^ and with unfandiiied hearts, there they fie like Images, understanding little of what is faid, and go home little the better for all the labours of ( b ) 1 Tim. 3. 12. Dent. 6. 7. & ?o i. Pfa'm 147, 1 %, -9- Eph ($.4,5,6. Fr->v, 12. 6, if. & 19. If. & 25. rini 3. 15. the C&e Poo? £gan# family Xccfe* 25? 1 the Minifter. And the motions of their tongue and bodies, is moft 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 fweetnefs 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 Mafters will teach their Chiidrea and Servants faithfully , and worftip God with them holily and constantly , and Govern them carefully and orderly , it will much make up the want of I3 'lib lick, Teaching, Wor flip and Difcipline, O thlt God would ftirr up the hearts of people thus to make their families as little Churches, that it might not be in the power of Rulers or Paftors that are bad , to extinguifti Religion or banifh Godlinefs from any Land. For, 7. Family Teaching, vrorflnp and difcipline $ hath many advantages , which Churches have not. 1. You have but a few to Teach and Rule , 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 tyed to you by Relation , Affe- ftiony and Covenant , and by their own neceilities and interefl: «, other wife 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- fcl, Children dare not rejed: your words , becaufe u can correft them, or make their worldly State fig lefs comfortable. But the Minifter doth all by bare U a retort 292 Cj?e Poo? $)an# ffamtip OSootu exhortation : And if he caft them out of the Church for their Impenitence , they lofe nothing by it ill the world. , And unlefs it be in a very hot perfecution, Families are not fo reftrained from holy Dottrine y worftip and difcipline , as Churches and Minifters often are. Who fUnceth you and forbiddeth yon to Catecbife and teach your family ? Who forbiddeth you to fray or fraife God with them, as well and as often as you can ? Itisfelf-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 Servants , when no man forbiddeth them : So hard is it to fee our own fins and duty , in comparison of other mens ! 8. You have greater and nearer Obligations to your Family than Paltqrs have to all the people. Your wife is as your own flefh : Your Children are as it were parts of your felf: Nature bindech you to the deareft afFeftion, and therefore to the greateft duty to them : Who fhouid more care for your Childrens fouls, than their own Parents? If you will not provide for them> butfamiih them, who will feed 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 in holinefs, reftrain them from fin, and prepare them for falvation. S. / mnfk confefs that natural ajfeElion tellcth me, that there is great reason for what you [ay : And my oven experience the more convinceth me -5 For if my Parents had better Inftru&ed and Governed?^ inr^y Child-hood^ I had not been like to have lived foig- mrantly andwgodlily & I have done : Bhp alas few t£i}e Poo? 30an# IFamtlp TSoofc* 293 Parents do their duty ! Many , fd£/ tf^r? 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 ! 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 truft 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, and of ever- lading life : It is they that are to watch over them with ' \Vifdom, Love and diligence^ to fave them from Temptation , Satan and fin , and to lead them by ths example of a holy life. But Alas, inftead of this, they bring their Children Hypocritically to make that Covenant in Baptifm with God, which they never heartily confented to them- felves : They turn all into a meer ceremony, and know; no more of it, than to have God-fathers and God- 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 inftrufted by them: And when they think that the water and the Goflips and the words of the Priefi , have thus made a Chriftian of their (dj Dent. 6. 6, 7,*&, & n. jo - . U 3 Child, 294 *&$* Poo? $$m& $ amity Xoofe. Child, they afterward as formally teach him at age to go to Church, and at laft to receive the Lords Supper 5 And this is almoft all that they do for his faivation. They never teach him the meaning of the Covenant which he was entered into. If they teach him to fay the freed , the Lords Prayer and the Ten Commandments , they never teach him to underftand them. They never ferioufly mind him of his natural corruptions., or of the need and ufe of a Saviour and a Sanftifier , 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 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 tonegled Gods word, to curfe, tofwearto fpeak filthily, and to deride a holy1 life (which in Baptifm he vowed to live) yet they will bear with him in all this wickednefs. The Lords day they ar« content that he fpend in idlenefs andfports, inftead of learning the wTord of God, and praftifing his holy worfhip, that fo he may be the willinger to do their work, the week following. In a word, they treacheroufly teach their Children to ferve the flefh , the world and the Devil, which in their Baptifm they renounced, andtowj/fS, if not defpife God , the Creator, Redeemer and Santtifier of [oulsy to whom by Vow and Covenant they were dedicated* So that their Education is but teaching or Permitting ' them to break and contradict their Baptifmal Vow, and under the name of Chriftians, to rebell againft j Godandjefus ChrifL And C&e Poo? $)an# tfamtlp TSoolu 295 And is not this greater treachery and cruelty, than if they famifhed their bodies, or turned them nakedimo the world ? yea or if they murdered them, and ear their flefh ? If an YLne my did this, it were not fo 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 Pare nt : He hath no relation to them, no charge of them, to educate and fave them : He is a known renounced ene- my : And whac better could be expe&ed from him ? But for Father and Mother , thus to negleft , betray and undo their Children* fouls , for ever ! For them to do it, that (hould love them as themfelves, and have the tendereft care of them 1 O worfc than devilifh perfi- dious cruelty I Repent, Repent, O you forfworn unmerciful mur- derers of your Childrens fouls. Repent for your 01*7* fakes! 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 fmful nature to them ; Help yet to inftruA 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 juft : But I find that men thinly that the Teaching of their Children , be~ longethto the Schoolmaftcr and the Minifier only, and not to them. P. Parents , Schoolmaflers and Pafvors have a!! their •feveral parts to do ^ And no cnes work goeth on well without the reft* But the Parents is the firftand great- eft of all. As when the lower School is to teach Chil- li 4 dren zs4 &pe Poo? $)ans JFamilp Xoofc* drentoRead, and the Grammar-School to teach them Grammar , and then the Univerfity to teach them the Sciences : If now the firft and fecond fhall omit their I parts, and a Boy fhall be fent to the Univerfity before J he can ready yea or before he hath learnt his Grammar, j what a Scholar do you think that he is like to make ? If you have a houfe to build , one muft fall and fquare the Timber , and another muft faw it , and another frame it, and then rear it : But if the/zr/? be undone how fhall the fecond and thirdbt 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 Mafters will all call their work upon one Minifter, is it like, think you, to be well done? Oris it any wonder if we have ungodly Churches, of Chriftians that are no Chriftians, who hate the Minifter and his Dodxine and a holy life, and the Phyficidn that would heal their fouls is beholden to them if they do not deride him, and lay him not 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 ungodiy to him, he muft do his beft : But O how much more good might he do, arid how comfortable would his calling be, if Pa- rents 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 5 and family Governours : The truth is , they are the Devils In- ftruments ( as if he had hired them ) to betray the fouls of their families into his power, and to lead them io Hell with greater advantage than a ftranger could do- or than the Devil in his own name and fhape cculd do. Many C&e $>oo? $)an0 jFamtlp TBoolw 191 Many call for Church-Reformation, and State-re- formation, who yet are the plagues of the times them- felves , and will not Reform one little family. If men would Reform their families , and agree in a holy edu- cation of their Children, Church and State would be foon Reformed, when they were made up of fuch re- formed Families. S. Iprayyoufet me downfall In fruitions together, ai yon thwkjbefk , concerning all my duty to my Children: that 1 may do my party and if any of them pertfi> their damnation may not be long of me. T. I. Be fure that you do your part in entering them at firft into the Baptifmal Covenant. That is-, i. See xhat you be true to your Covenant your felf : For the pro- mise is made to (e) true Chriftianf and their feed. No ' man can fincerely and rightly ccnfent to the Covenant for his Child, that doth not confent to it for himfelf. 2. Do not think that his (/) bare being the Child of Godly parents is his full Condition of Right to the benefits of the'Covenant. That is but the fundamental part : But you muft alfo actually dedicate him to Cjod ( in Baptifm, when it may be had : and when it cannot, yet in the fame Covenant, which Baptifm folemnizeth.) As you are a Believer , he and all that you have, are Virtually devoted to God • But befides that there muft be an Alluall dedication of him. The Child of a Be- liever actually offeredor dedicated to God , ha rightful Receiver of Baptifm and its benefits. 3, Underftand ( e ) R m.s 12, i6} 17, 18. Eph. 2. 1?. Grn. 17. 4> Ijt '4- (/J Deur.19. 10, ii, ii. Rom. it. 17,20. John 3. 5, 5- Mauh, T£.i$ i^ Matih, 2?« 19,20, iCQr.7. 14. welf 298 W)t Poo? $)an# IFamtlj? OSoofe* well the Covenant and what you do •, And firft humble your felf for your own fins againft the holy Covenant • And then with the greatefl: ferioufnefs and thankfulnefs, enter your Child into the fame Covenant. ' 1 1. Underftand that as his firft Condition of Right, is upon^r Faith and Confent^ and not upon his own: fo the continuance of his Right while he is an Infant fhort of the ufe of Reafon, cannot be upon any condi- tion to be performed by him, but by you : which is the Continuance of your own (g) fidelity , with your faithful endeavours for his holy Education. And there- fore if you ftiould fend a Baptized Child to be Edu- cated as the Janizaries among Infidels, he falleth as I think from his Covenant Right by your perfidioufnefs. And what forfeiture Parents grofs neglett at homcJjupj make, I leave to further confideration. III. ( h ) Teach them therefore to know what Covenant they have made, and do by them juft as I have done by you: Ceafenot till you have brought them;hear- tily to confent to it at age themfelves : And then bring them to the Paftor of the Church,that they may ferioufly and folemnly own the Covenant, and fo may be ad- mitted into the number of Adult Communicating members , in a regular way. IV. Let your Teaching of them to this End, be joyntly of the words , the fence , the due Affections and Children ** related to their" faithful or fahhlefs Parens. ( b J Jcf 24. i& 1^17, 18. Deut 29. 10, u. (|) Mark through si! the Scriptures how God uferh th- Childre 1 related to theirYairh:'ul or fahhlefs Parens. ( h ) Jcf 24. \\ the Ci?e Poo? £©an$ jFatmlp'Booik* 29? ihcPraftict. That is ^ i. Teach them (t ) the words of the Covenant^ and o( tbcCrecd, Lords 1 ray ]cr and Commandments > and of a Caiechifm, and alfo the words of fuch Texts of Scripture as ha*/e the fame fence* 2. Teach them the meaning of all thefe words. 3. Joy a ftill fome familiar earncfv perfwafwns and motives, to ftirr up holy ^jfellions in them. 4, And fliew ihciti the way oiPrattifwg all. No one or two of thefe will ferve wirhout all the reft, 1 . If you teach not the Forms of who! fome or found words , you will deprive them of one of the greateft helps for knowledge, and foundncfs in the faith. 2. If you teach them nut the meaning > the words will be of no ufe. 3. if you excite not their affections , all will be but dead opinion y and tend to a dreaming and prating kind of Religion , feparated from the Love of God. 4. And ify<*& lead them not on in the Practice of all, they will make themfelves a Religion of jealous affections cor- ruprcd by a common life, or quickly ftarved for want of fuel!. Therefore be fure you joyn all four. When you teach them the words of Scriprure and Catechifn\ make them plain •, and oft mix familiar queftions and difcourfe about death and judgement and eternity and their preparations. Many Profefiours teach their Children to go on in a rode of hearing, reading, and repeating Sermons, and joyning in conftant prayer, when all proveth but cuftomary formality, for wan: cf fovnt faftilisr ferious awakening fpeech or conference intcrpofed now and then. To this end 1/ Labour to pofiefs them with the greateft Reverence of God and the holy Scriptures. And 0) I Tiir.. 4 6. & 6. 5. 2 Tim 1. f$. then $oo ct>e poo* $)an# f amity TSoofu then (hew them the word oiGod , for all that you would teach them, to know or do. For till their Confciences 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 greateft gravity and reverence, that the Manner as well as the Matter may affeft them. For if they are ufed once to Height, or jeaft 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. Oft take an account , both what they know and how they are ajfefted and refolved ; and what tbey do , both in their of en and their fecret practice. Leave them not carelefly to themfelves, but narrowly warch over them, V. life all your skill and diligence by word and deed, to make a Holy Life appear to them as it is , the moft Honourable, Profitable , fafe , and fie af ant life in the world ^ 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 taking it for a dtfgraceful , needle fs or unf leaf ant thing. To which end 1. Begin with, and intermix the ea- fiefl parts, fuch as the Scripture Hiftory : Nature is pleafed fooner with Hiftory than with precept ^ And it fvveetly infinuateth a Love of Goodnefs into Childrens minds h 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 holy men, written by Mr. Clear^ and his Martyrolo- gie, and the particular lives of Mr. Bolton, Mr. Jofefh Allein^ Dr. Beards Theatre of Gods Judgements , Mr. Janeways life, ef c 2. Speak CfjepiDj g©an* Jfamtlp xoofc* 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 defpifers, 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 , Volnptnoufnefs^ Pride and vporldlinefs. When fools commend finenefs to their Children, do you tell them how Tride is the Devils fin : Tetfch them to defire the Loweft-room, and to give place to others. When others tell them of Riches and fine Houfes and preferments , do you tell them that thefe are are the Devils baits by which he ftealeth mens hearts from God, 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 make Vridc% Jenfnality and xvorldlinefs. odious to them. Make them oft read Luke 12. and 16. and 18. and Jam. 4. and 5. and Rom. 8. 1, 2. &c. and Matth. 5. to 21. and 6. VII. Wifely break them from their own Wills. And let them know that they muft obey and like Gods Will a?id yours. Mens own Wills are the grand Idols 01 the world : And to be given up to them, is next to HeH. Tell them how odious and dangerous felf-willednefs is.- In their dyet let them not have what they have a mind ro, nor nor yet do not force them to what they loath • But ufe them to ftand to your choice ; And let them have that in temperance which is wholefome, and not loathfome, and rather of the courfer than of the finer or the fweetet forr. A corrupted Appetite, ftrengthen'd by cuftom, is hardly overcome by all the teaching and Counfelin the world. Specially ufe them not to ftrong drin^z For it is one of the greateft fnares to youth; I know that fome wife parenrs ( wife to further the everlafting ruine of their Childrens fouls ) do ftill fay, that the more they are reftrained, the more greedily they will feek it when they are at liberty* Unhappy Children that have fuch parents ! As if the experience of all the world had not told us longagoe, that fofiom encreafeth the rage of appetite , and Temperance by Cuftom tum- eth to a Habit : And in thofe years of youth while they are reftrained, we have Tim* to tell them the Reafon of all, and fo fettle their minds in a right Go- vernment of themfelves •, fo that fafiom 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 fobriety with the Cup at their nofes , or Temperance at a con ft ant feaft 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, Ufe them not to have their wills • And let them know thai 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 ewn. VIII. As you love their fouls keep them as farr from Temptations as you can6 Children are unfit per- • fons C&e Poo^ $£an* IFamtlp OBoofe. 303 fons to ftruggle againft ftrong temptations. Their falvation or damnation lieth very much on this. There- fore my heart meketh to think of the mifery of two forts, 1. The Children of Heathens, Infidels , Hereticks and Malignants, who are taught the principles of fin and wickednefs from their infancy , and hear truth and Godlinefs fcorned and reproached. 2» The Children of mod Great men and Gentlemen •, whofe condition maketh it feem necejfary to them, to live in that con- tinuzl fulnefs , ( or plainly ) pomp and idlenefs , which is fo ftrong a temptation daily to their Children, to the fins of Sodom, Ez,ek* 16.49. Pride, fulnefs of Bread and Idlenefs, as that it is as hard for them to be Godly, fober per fons, as for thofe that are bred up in Play* houfes , Ale-houfes andTaverns. Alas poor Children, that muft have your falvation 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 laid what they have done 1 Be fure therefore 1. To breed your Children to a Umperate and healthful dyet ^ and keep tempting meats, but fpecially drinks from before them. ; 2. Breed them up to Confiant Labour, which may never leave mind or body idle, but at the hours of ne- ceflary 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 r gaming for money, from Cards, Dice and Stage-playes, Play-books and Love- Books, and foolifli wanton tales and ballads. (k.) Luke iz. 19, Luke 16. Jam- 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 pra&ife all : For I take the due education of Children for one of the needfulleft and excellenteft works in the world : fpeciaily for Mothers. . S. / €&e Poo? ^ansffamtlp XgoIu 3°7 5. 1 fray y oh next tell me rny duty te 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 all 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 bnfinefs* 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 againftfin, 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 dilTenfions , and to bear with thofe infirmities in each other which you cannot cure : To aflwage and not provoke unruly paffions -? And in law- ful things to pleafe each other. 5/ To keep conjugal chaftity and fidelity i and to avoid all unfeemly and immodeft carriage with any other , which may ftirr up Jealoyfie : And yet to avoid all jealoufie which is unjuft. 6. To help one another to bear their burdens f and not by impatience to make them greater. ) In poverty, (/) Effcctf, iy, &c. Col.3,1?. (m) 1 Cor/7. 29. X z croflfo* 3o8 Cije poo? $)an# family Xoofe* croflfes, ficknefs, dangers, to comfort and fupport each orher. And to be delightful Companions , in holy love and heavenly hopes and duties^ when all other outward comforts fail. vS. 1 1. What are the fpe rial duties of the Husband? P. They are j. To exercife Love and Autho- my 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 (jiy 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 are 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. Submiflively to Learn of their Husbands ("that can teach them J and not to be felf-conceited , teaching, talkative or imperious. 4. To fubdue their paffions, 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 (pO 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* $.iTa n. Zsch. it. 14. 1 Per. j. I. Col. 3. 13. Eph. 5. zz3 24. Tit, 2. 4> ?• 1 Cor. 7. i& (?) M44.9. not C&e $oo? $9an* fami'lp 05oofc> 309 not to torment their Husbands and themfclves with im- patient murmurings. 7. To avoid the childifh vanity of gawdy apparel, and following vain fafhions of ihe prouder fort • And to abhorr their vice that waft pre- cious time in curious and tedious dreflings, goflipings, viiits and feafts. 8. To help on the maintenance of the family, by frugality, and by their proper care and la- bour. 9. Not to difpofe of their Husbands eftate with- out his Ccnfent, either explicite or implicite. 1. Above all to be conftant helpers of the holy education of their Children. For this is the moft eminent fervice that women can do in the world : And it is fo great, that they have no caufe to grudge at God, For the lownei's of their place and gifts- For mean gifts ( with wif* dom and Godlinefs) may ferve to fpeak to Children. . The Mother is ftill with thern, and they are ftill under her eye ^ Her Love muft chiefly work towards their Salvation. Shee muft be daily Catechizing thtm, and teaching them to know God, and fpeakingto them for holinefs and againft fin, and minding them of the world to come, and teaching them to pray. Godly Mothers may educate Children for Magiftracie, Miniftry and allpublickfervices, by helping them to that honeft and holy difpofition, which is the chief thing neceflary in every relation to the Common good ; And fo they may become chief inftruments of the reformation and welfare of Churches and Kingdoms and of the world. S. I fray y oh tell me alfo the duty of Children* P. I. The duty of (q) Children to their Parents is, 1- To Love them dearly, and to be Thankful for (i) Bpk&i,!,}, Co]. 3. 20. Fr™?T.$,9. & 13. 1. &i3 ir. X 3 all 3io Cfce poo? $dam IFamilp Xoofc. aU that Love and care, which they can never requite, 2. To Learn of them fubraiflively ^ efpecially the Dodrine of Salvation. 3. To obey them diligently, in all lawful things • and that for Confidence fake, in obe- dience to God. 4. To (r) Honour them in Thought y and Words and Attions -5 And avoid all appearance of fleighting, difhonour or contempt. 5. To be con- tented with their parents allowance and provifions, and willing and ready to fuch labour or employment as they Command them. 6. To take patiently the re- proofs and correftions 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 £0 run into the Company of vain and tempting perfons. 8. To be content with fuch a calling 4s 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. S. What is the duty of Children towards Cod ? P. IT. io To le^rn 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 -? Andunderftancjingly, ferioufly and refolvedly to give up themfelves abfolutely and entirely, to God the father , Son and Spirit , their Creator, Redeemer and Sandifier. 2. To remember that the Corruption of tbefr Nature mull be more and more healed, and their fins forgiven-, And therefore daily by faith and obedience , to make ufe of the Juftifying , Teaching (r) Gen. 9. 21,25. Pro. 30. r7". & r j 24. &2,2.i<0 & 29 15. $ *3- 13) 14. & f$t 18. (J) Eccl. 1$. i, " and Cfoe Phi? fBans f amity TSoofc* 311 and San&ifying grace of Chrift. 3. To remember that they are not here entring upon a life of reft or (infill pleafure - but upon a fhort 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 fiefhly pleafuresmore than God and holinefs - And chat they fly from ( t ) youthful lufts, from excefs of eating , drinking , fport ; that they avoid wanconnefs and'immodefty of fpeech or adion , Cards , Dice , Gaming, Pride, Love-books, Play-books, lofs of time by needlefs recreations. 6. That they ufe their tongues to fober and godlv fpeech • and abhor lying, railing, ribaldry and idle foolifh talk. 7. To fubdue their Wilis to the Will of God and their Super iours, and nor to be eagerly fet on any thing which is unneceflary, or which God or their Superiours forbids them. S+ What is the duty of Afaftcrs towards their Ser- vants ? P. 1. To (h) Rule ihem with fuchGentlenefs as becomech fellow Chriftians . and yer with fuch Au- thority , as that they be not encouraged to contempt. 2. To reftrain them from finning againft God. 3. To inftruft them in the DocSrine of Salvation, and pray with them, and go before them bv the example of a fober holy life. 4. To keep them from evil Company and temptations and opportunities of finning. 5. To (?) * 7. 7, 3. Lite is. i?j 13, 14, Src. 0 ^ h. 6. ^ to. Col 4. i, iy 2, X 4 &t 3 1 2 Ct)e pio? $)an0 JFamtlp XooSu fetthem 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 promife or defert. 7. Patiently to bear with dily infirmities , and luch frailties as mull be expe&ed in mankind. S. What is the duty of Servants to their Mafiers ? T. 1 . (yp) To honour and reverence them, and obey then in all lawful things, belonging to their places to Command: And to avoid all words and carriage wljich 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 truflym word and deed : To abhorr lying and deceit : Not to wrong their Ma- ilers in buying or felling, or by dealing or taking any thing of theirs , no not meat or drink , againfl their wills. But being as thrifty and careful for their Ma- ilers profit , as if it were their own. 4. Not to murmur at the meannefs of food that is wholefome, nor to defirealife offulnefs, eafeand idlenefs. 5. To be more careful to do their duty to their Matters, than how their Mailers (hall ufe them. Becaufe finisworfe than fufFering. 6. Not to reveal the fecrets of the family abroad, to ilrangers or neighbours. 7. Thank- fully to receive Inftruftion, and to learn Gods word, and obferve the Lords day, and ferioufly joyn in publkk (w) 1 Pet. 2. 18. Tim. 9. iTim.6. i3 2, Col, J.****?! *4>*>. fcph.6. 5j j373 S. Ma;th. 10.2,4. and Wot Poo? $)att0 tfamtlp 'Bootu 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 bleffing on the family, on their labours, and on themfelve?. 10. And to do all this in true obedience to God, expefting their reward from him. S. What is the duty of Children and Servants to one another ? P. 1. To provoke one another to all their duty to God j and to their Parents and Mafters. 2. To help one another in knowledge and all the means of Salvation • efpecially by Godly profitable conference when they are together. 3. To fave 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 adions, or to excefs of meat or drink, or idlenefs, or deceiving their Matter , or by paffionate words provoking wrath. But that they afTwage the paffions of each o^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 (hall 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 oilier, when it tendeth but to ftirrupftrife and do no good. 6. But conceal notthofe faults which by concealment will be cherifhed , and whofe concealment hindereth the right Government cf the family •, or tendeth to the Mafters wrong. But in fins againft God, firft admonifli each other privately : If that prevail not, reprove it before others ; If that prevail nor, acquaint your Matter with ir. S.AW 314 ^Htf Poo? $&at\# family Xoofe. : S. Now yon have gone fo fary tell m our duty to our Neighbours. P. Your duty to your Neighbours lyeth in LOVE and JUSTICE: i . To Love them as your (elf. 2. To do as you would be done by: For which the fix lafl Commandments are your Rule. Your Love muft 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 $nd ferious exhortation > and by the example of a holy , blamelefs life, 2. Towards their bodies , by doing them all the good you can . and doing them no wrong , nor flaking evil of them, nor provoking or fcandalizing them } but patiently bearing and forgiving injuries from them. S. And what is the duty of fubjeUsto Magistrates, P. i . To reverence and honour them as the officers of God, andfpeak not di (honourably of them. ; 2, To pay them due tribute, and to proted them to your power in your place. 3. To (x) obey them in all Lawful things, which it belongeth to their feveral powers, places* and offices to Command. 4. To pro- voke others to the fame obedience. 5. To avoid all confpiracies, fedkions, treafons and Rebellions, and re- finance of the higher (y ) powers •, And patiently to fuffer where God forbiddeth us to obey. 6. To ap- prove and further the execution of true Juftice. 7. to derecS: and refill all Treafons, Confpiracies and Rebel- lions in o:hers. 8. To do all this for Confcience fake, . in obedience to God; and for the Common g od. (xj Rom. 13 i; 2. 5. 4, <-;<*, 7. (y) Titus j.i3: I Tim. 2. 2, Ct>ePoo?$)an# family TSoolu 3*5 S. Muft I not obey all the Laws and Command^ of Rttlers I P. No : Ycu muft obey none which command you any thing which Godforbiddeth ; or which forbid you any thing which is at that time and place your dury by Gods Command: Nor that which certainly and notoriouflv tendcth to the deftruftion of the Common good • ( Unlefs accidentally any obedience of yours to a particular Command be like to do more good than hurt, as to that end. ) S. Will you next lay me down difiintt DireUionshow tofpend every day in my family and by myfelf ? P. I will not fet you upon too much, nor upon any unneceflary task , left I hinder you , whilelfeem to help you. i. Let the PJ* £ f£°J time of your (*,) fleep be fo much only {Imuy.^ as health requireth : For precious time is not to be wafted in unneceflary fluggifhnefs. 2. Let your heart be fo difpofed Godward, that your ( a ) waking thoughts may make out towards him. Life up a Thankful heart for your nights reft unto him • and think what a blefled Reft you fhall have in the prefence of his Glory ^ and how great a privi- lege it is to be in his Love , and under his prote&ion : And if you have company,fpeak thefe thoughts to others. 3. Quickly drefsyou •, and ufe no (b ) vain attire that fhall fteal your time. But if ficknefs or other ne- ceflity make it long , either let one of your Children ( 1 } Pvov 3 9: 10. ] n. \.6. (a) Pfalm 139, iS. (b) iPcr.3 3 read 3 1 6 %\)t Pqoj 3©anj* IFamtlp T5ooJu read a Chapter to you till you are ready ; or let fomt | fuitable meditation or difcourfe take up the time. 4. If you have leifure, go prefently to prayer by your Of, or with your wife ^ If you have not, ai leaft put in all the fame requefts, in your family prayer : fpecially if you be the families mouth. 5. Let family worfhip be kept up twice a day, unlefs fome extraordinary neceflity hinder it ; At the mod convenient hours of the day. 6. Do all your bufinefs as the work of God, more than your own : And do nothing but what it is his will that you fhould do : that you may exped from him both protedion and reward : And oft renew your] devotion of your felf and all your bufinefs to him, and; your aftual intending to pleafe and glorifie him. 7. Highly value all your time : And follow your la- bours with conftant diligence : Believing that it is part of your ferviceof God; Six day es muft you labour and do all that you have to do. Idlenefs is the ruine oi foul, body and eftate. 8. Be well acquainted with your fpecial corruptions, and the fpecial Temptations of every day -, and never intermit your watch againft them. p. If you labour alone , take in fuch feafonable meditations , as you need, and your bufinefs will per- mit : But turn it to good conference, if you are in Com- pany. Not fo as to thinks and talk, of nothing elfe , tc turn all to wearinefs , or affefted formality ^ but ai feafonable times , and in a ferious manner. And talk not of [mall matter ■*• but of Heart- and Heaven* affairs. • 10. Crave Gods blefling on your food, and re- turn him thanks for it : Receive it , not chiefly tc pleafe your appetite, but to ftrengthen youasaSer van Cfce poo? $)ans famtlp TBootw 3 *7 /ant of God, for your duty : And for Quality and { Quantity avoid (d) fiefh-pleafing curiofity, and ex- cefs . And make your Health andReafon, and not your Appetite, the meafurer of both. Write over your able, Ez.ek> 16. 49. Behold, this was the iniquity of Sodom -5 Pride , Fulnefs of bread, and abundance of Idleness was in Her ^ Neither did fie frengthen the, hand of the fcor and needy. And Luke 16. 12, 25. Vpas a certain Rich man , who was clothed in Purple and Silk, and fared furnptuoufly every day. Son remember that thou in thy life-time received]} thy good things^ &c. Rom. 13. 14. Make no provtfon for the fcjh, to fulfil the lufts ( cr de fires) thereof. 11. At Evening return to your food, and to Gods worfhip in your family, and in fecret if you have time, as was direded you in the morning. 1 2. At night look back how you have fpent the day : Not to wad time in writing down all fins and mercies which are ordinary ^ ( For the fame coming daily to ! be repeated will turn all to formality : ) But to have a fpecial thankfulnefs for fpecial mercies^ and a fpeciai Repentance for great , or aggravated fins, ( yea for all that you remember.) And quickly rife, by free con- feffion, repentance and faith, where you have fallen. And fo betake your felf to (e) reft, with a holy con- fidence in Godsprote&ion, and delightful meditation of him. S. Toutellme of Family worfhip twice a d/ty : I pray you tellme how Jmuji perform it ? (<0Prov.ji.4,rf. (c) PfaW-7,8j* T. You 5 1 Ct)e Pooi $ten# famtlp OSoofe. :. Withacompofed reverent mind, ( having al your family together that can come \ ■ - briefly crave Gods afiiftance and ac -'?• ceprance. 2. Then Read a Chapter And if you have leifure, fome leaves o fome o:her good Bo>k ; Or elfe bid them mark fuch paiTages as mod concern them as you g?. 3 . Before or: after ling a Pfalm j if you have a family that can fing : If not, Read fome Pfalmsof praife. 4. Then in faith- ful fervent prayer call on God through Jefus Chrift, in his Spirit : And fo at evening. S. I pray yourefohe me thefefew qntftions. Queft.i* Hqvq oft in a day muft J fray in my family ? P. God hath nor punctually determined juft how oft t Therefore you rriuft not fuperftitioufly feign more Commands than he haih made. But the General Corrr- mands of Praying continually ^ arid in all things ; with the final Law , Do all to Edification , and the nature of families , and their necefjities and opportunities^ and Scripture exemples , do fully prove that ordinarily twice a day is a duty. Which becaufe t 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 neceffities, and of the worth of mercy, and keep up the experience what lively prayer and thankfgiving is , and it will preferve you againff the Libertines opinion , who cry down conftant worfhip in families as fuperftition. " S. Queft. 2. At what hours muft I fray ? P0 God hath not tyed you to an hour by Scripture,bui his providence will direft you : llfually earty and late an jfitteft ; But all families have not the fame employment! nor leifure. That hour muft be chofen, which family occa fions^nd bodily temper and Company do makemoft fit S.Q.3 m Cl?e poo? £©an# family ISmlu j i g&an* tfamtip OSooh. 3 * * from an /?*£/>, before others alfo as foon as you can. 31 But till you can do it without difgraceful expreflii- ons, repetitions and diforde#s, it is better in your fami- ly to ufe a Book or Form. 4. If in publick or fecret any one find, that a foirm^ having more fit, large and lively expreffions, than he can have hiftiielf without it, doth quicken and enlarge him, he may beft ufe it. But if it more bind and ftraiten him, he may forbear ir9 I will add thefe two Advices here, u Settle not your felf in fuch a Calling and way, as will not (land with family-worlhip. 2. Take heed of growing in cuftomarinefs and dead formality : which may too ea- fily befall you, even under extern for ate prayers.' 5. Have you any more Conn f el for me^ for the good and order of my family f P. At this time I will add no more but thefe, 1 . Watch againft your worldly bufinefe, that it eat not out the life and ferioufnefs of holy duties. Alas, in tnoft 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 poer, that necejfity is a conftant and great temptation to them, P. I know it is : But if Landlords be cruel, (hall men be more cruel to themfelves > If they keep you poor^ will you therefore keep your foul ungodly and refera- ble ? The tefs 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 Heaven7 to win, and a Hell to fcape, and a Chrift to believe in, and a God to Love and ferve, Y ~ ii 3 2 2 wot pn 3? #fe?an£ jfamup isotm* as well as the. rich. And I tell you, that your temptati- ons are lefsthan theirs. 2. Do all that you can to keep up in your felf and family, the Joy of Believing, and a Delight in God and all his fervice. And therefore let your daily duty have much ink of Thankfgiving and Praife. 3* You that are a Farmer, and fit by your fervants in the Jong Winter nights^get a good Book,and (/) read to them while they are with you. I will not difcourage your own exhortations • But few Husbandmen can dif- courfe fo profitably, fo clofely, foundly and fearchingly , as many fuch Books will do, if you choofe aright. But more of this in the next dayes Conference, ',. (/) Dtuki-.l* Aft. 8 .13, jc* The Cfce Pw ^awe jFamtlp 05oofe* 3 2 3 The Eighth daycs Conference. Hove to ff end the Lor is day in Chrifiian Families^ and in the Churchy and m fecret duties. <:u»«u^r 5 Paul. A Teacher. Speakers. < , * r 1 £ Saul , A Learner. vv Paul. ^W" 7W T Elcorae, 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 telleth me is Good and Necejfaryy and better than any elfe that I can f^end my time in. But my heart is bad and backward - and it is not fo foon Learnt as Heard, nor fo foon done as learnt : And yet J come to you for more : For 1 am refolved to take God a?td Heaven for my Att^ and there* fore to be true to the Covenant I have made : I defire yon now to InftmB me about the right obfervation of the Lords day : And fir ft to tell me our obligation to it. P. I have publifhed a Treatifeonly on that fubje<9: to which I muft rcferr you now as to the obligation, and Y 2 the 324 Cl?e poo? 3©an# IFamtty Xoofc* the difputing part. Only giving you this brief intima- io n^ i; Chrift gave his Apoftles Commiffion 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 condud of the Holy Ghoft - who is now the Author of what they did in obedience to 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 aflemblies, 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 hoty, or feparated to holy worihip .? no one Church, no one perfon, no not aherctick,that I remember, who confeft ChriftsRefur- reftion ever once excepting againft it, or diflenting : And this as ordained by ihe Apoftles in their times. S. Ton need fay no more : He that will contradict fitch proof as thuy hath an evil fpirit of contradiction. But that which is queftionsdis^ Whether it be a Sab- ' bath, and come in the place of the feventh day Sabbath 3 P. Trouble not your brains about meer Names ; It is enough for you that it is a Day feparated by Chrift and the Holy Ghoft to holy worftip, and called the Lords day. If by a Sabbath, be meant A day of Jewijh Ce- remonial Reft ( which is the Scripture fenfe of that fg) Joh. 20. :3T9,2$. Aft. 2.1. Aft. 20. 7. 1 Of. \6. i, 2. "Rrv. 1. to. Mat. 2S. ift 20. Joh. 16. ij-, 145 1 5, Rom. 16. \6. ■2 -Theft 1. ij. jtford) ■ Cpc poo? $jan0 jFamtip xqok* 3 2 5 word ) then we confefs that it is no Sabbath, but that all fuch Sabbaths areabolifhed, as types of better things. S. I am the more eajilyfatisfied by Reafjn and Expe- rience for the holy keeping of the day : For I. / know that one day in feven ts as due a proportion now as when Mofes Law was made. 2. / am fare 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 everlasting 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 foiily when every feventh day is feparated to that ufe alone. 4. And I feel by experience the great benefit of it to my felf 5. And I fee that Religion mo ft pro~ fpereth where the Lords day is mofl confeionably kept, and falls where it is negletted. 'But I pray you fet me down Directions for the right fpending of the day, both General and Particular. . P. T. The General Inftru&ions which you muft take are thefe. 1. That the chiefeft ufe of the day is for the (h) Tub- lick^ worfinpping of God, our Creator and Redeemer* And therefore the Church- worfhip is to be preferred, before all that is more private. 2. That the chief work which it is to be fpent in, is Learning the do&rineof the Gojpel, and Praifing, and Giving thanks to our Heavenly Father , our Redeemer and Santtifier : The reft comeih under this. 3. Therefore the Manner of it, and the frame of our hearts, fhould be Holy Joy and Gratitude and Love, ftir- (•) Aftsr.4, 5. 1 Cor. 16. 1,1. } Y 3 jtol red up by the exercife of Faith and Hope : And it fhould be fpent as a day oiTbanksgiving for the greateft mercy. 4.. Therefore the Vofnive pan of duty is the main • viz. xhzx. Heart and Tongue be thus employed towards God. And the Negative part, (our abftaining from other thoughts and words and labours and fports J is fo far our duty as They are any hinderance to this holy work : And not on a meer Ceremonial account* S. JSTowfet me down all my duty in its order. P. Make due preparation for the day before-hand : Let your fix dayes labour be fo dif- Thc order of the patched that K may not hinder you^ kitties of tbe r, J , ,, 7 . j Lords day. ca^ °ft worldly thoughts, and re- member the laft Lords days inftru&i- cfns j 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 Refurre&ion 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 Swinifii (loth is your holy Reft. • 4. Let your drefting time, be (hort 5 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 ^ And let fervants difpatch their neceflary bufinefs about Cattle, that kftand not after in their way. 6. Then call your fervants to family worfhip, and if you can have time, without coming too late to the Af- fembly, read the Scripture, fing a Pfalm of Praife, and call on God with joyful Thankigiving, for our Redem- ption Vive fpoo? i-i^ang jranuip jdoqk* 327 prion 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 Worfliip ; and let none be abfent that can be fpared to go. Your-duty there I muft fliew you by it felf anon, 8. After your return while Dinner is preparing, is a feafonable time for fe ere t praye r 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 (in time ) to the AfTembly. 12. When you come home, call them all together, and aiter craving Gods affiftance and acceptance through Chrift, fing a Pfalm of Praife, and repeat the Sermon, or caufeit to be repeated, not tedioufly, 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 Supper 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: (ftill re- member that though it be a day of Thankfgiving, yet not of fenfuaiity, gluttony or excefs. ) X * IS* When '_ : : _ 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 Catechifing them. ) Then fing a Pfalmof praife, and fo conclude with Prayer and Thankfgiving : Catechizing muft npt be negle&ed : But if you can do moil of it on weeks dayes or Holy-dayes, it will be beft, that it take hot up the Lords day, which is for holy praife. 16. When you go to reft, review briefly the fpecial occurrences of the day : Repent of failings : Giye thanks for mercies : and Comfortably compofe your ftlf to reft, astruftingin the protection of your graci- ous God : And fo let your laft thoughts be fuch as are meet to fliut up fuch a holy day. 1 Thefe Direftions are foon given and heard ^ But O happy you, if you fmcerely praftife them I S. Ton talk^ °f Reading to my family at night sr and en holy daies and the Lords dayes : what Books be they Tfrhichyou would have we read I Po Were you not a poor man I would name maay to you : Becaufe you are one of my whn Books to read Charge, I will beftow fome of my tochelamiiy. own upon you. i. Here are, The Call to the "Unconverted^ Djreclions for 4 Sound Converfion, ATreatife of Converfitin, A Sermon againft making light of Chrijl, A Trcatife of Judgement^ A Saint or a Bruit, and Now or Never, tyith this frefent books' Read thefe to them in the Or- der that I have named them • as much at a time as you jhave leifure. And here is the Saints Reft : on the Lords dayes read oft in that : And when you have done thofe, fiere is a Treatif^ S.elf-denyal, ancl one of CrjiQifyhig . »/■: • the Ctje $>oo* $)an# jFamup TBoor* 3 2? he world, andone*)f Self -ignorance : I will trouble you vith no more. But if you have my Chriftian Direttory^ jrou may choofe ftill what fuhjeft you think moft fea- bnable. For other mens works, I would you had Mr.Jrfeph 4llens book of Converfton and his Life^ and all Mr. Rich. Aliens Books • And Mr. Dod on the Commandment s> md Mr. Perkins on the Creed, and the Lords Prayer y hat you might read, as an Expofition of the Catechifm, )ne Article, one Petition, one Commandment, ex- pounded at a time • which will be a great help to your elf and them. And the Pratltce cf Piety, and Mr. Scud- iers "Daily Wal^ Mr. Reynery and Mr. Pinkos Ser- wonsyZrc very good Books. But I dare name you no nore, left Ioverfet you. S. What Catechifme would you have me life ? P. There are fo many that I know not which to prc- rerr : At prefent I commend to you Mr. Gouge's or Mr. Rawlet's •, the Lefler of the Afiemblies firft, and the Larger after.But becaufe you are one of my charge,I will lere wrriteyou two in the end, A (honer for beginners, and a Longer for proficients. S. / pray you next inftruB mc how to worjhip God in public^ Ton have before told me what Church I mufi joyn with : Have you any more to fay of that ? P. Yes ; 1 . 1 adyife you to hear the be ft Teacher that . you can have : For experience telleth WV Churca arid ^ fc ^ y ~ WOrketh not Icach.T tochooie. ., .. .JJ . , without meet abilities - and that there is a very great difference to the hearer, (i) be- (i) Mat. 7.*?. iCcr.j.tf i Tim. i. u. R m. if. 14. tween 3 30 Cfre Poo? S^an# iFamtty fcoolu tween man and man : Therefore be not indifFerei herein. S. Whom am I to account the beft Teacher ? P. Not he that is moft (k) Learned, Elegant ar Rhetorical; nor he that fpeaketh lowdefi and moft eai neftly : But he that hath all the three neceflary abilitit conjund : i. A clear explication of the Gofpel, i make the Judgements of the hearers (I) found: 2. H that hath the moft convincing and perfwadwg Reafom to Refolve the Will: 3. He that doth this in the mo Serious , affectionate. Lively manner, together wii f radical Directions, to Quicken up the foul to Praclic and dired it therein. But wttf n you cannot have 01 that is excellent in all thefe,youmuft take the beft th you can have. S. cBut what if the Mmifier of the Parifi be n fuch? P. If he be intolerable, through Ignorance, herefi difability or malignity, forfake him utterly : But if I be tolerable, though weak and cold, and if you cann< remove your dwelling, then Publicly order and yoi fouls Edification muft both be joyned as well as y« can. In London or other Cities where it is ufual, y< may go ordinarily to another Parifh Church : But the Countrey and where it would be a great offence, yc may one part of the day hear in your own Parifh, ai the other at the next, if there be a man much fitter witl in your reach : But communicating with the Cfcurc you dwell with. 2. Iadvife you, that if there be Parifh Churches 0 derly fetled under the Magistrates Countenance, who ( K) 1 Cor. 1. & 1. -St j. & 4. (I) 1 Tim, f. 7. Teach C(?ePoo?$)an0 ffamtlp 05oofc* 33 x thers are found^ and promote the power of Godli- in Concord, though an Abler Minifter fhould ga- a feparated Qourch in the fame place out of that other Neighbour Parifhes, and fhould have ftrifter tnmunicants and discipline, be not too forward to joyn r felf to that feparated Church ; Till you can prove t the hurt that will follow by difordery offence, di- :on, encouraging fchifm and pride, is not like to be J ater, than your Benefit can compenfate. But where herty is fuch, as thefe mifchiefs are not like to follow, ■ e your Liberty if your Benefit require it. 5 . But if this feparated Church be a ( m ) faUiom ^ti-Church, fet up contentioufly againft the Conco-r- it Churches, though on pretence of greater purity ; ,dif their meetings be employed in contention and 'iling others, and making them odious that are not of ir mind, and in killing the Love of Chriftians to each ier, and in condemning other Churches as no Chur- es, or fuch as may not Lawfully be Communicated th, and in puffing up themfelves with pride, as if they ere the only Churches of Chrift, avoid fuch fepara- i Churches, as the enemies of Love and Peace. 4. If a Church in other refpe&s found, (hall (n) re- lire of you any falfe-fubfcriptions, promifes^ or oaths, require you to do any unlawful thing, you muft not >it ; But hold Communion with them in other lawful ings, if they will allow you. If not • be content to ;ve fpiritml communion with them at a diftance, in e fame Faith and Love and \tjmd of Worship, and joyn ith others. j (m) Rom. 16. 17. 1 Cor. I.io. i Thef. j. 12, ij. Tit. 3. 10. !ft. zo. so. (?) Gal. 1.3, 4,5, 14. £3. &4. 5. Though 3 3 ^ Ww Poo? $)an# ffamtlp Boofe* 5. Though your ordinary Communion fhould with the beft Minifter and Church that you can without fcandal and publick hurt, yet fontetimes> if expelled. Communicate with more (0 ) imperfeft C ches, fo far as they force you not to fin, that you r keep up Love, and fhew that ^ou are for Unive Peace. S. Will you InftruEl me how to Hear with profit f P. You muft have diftind Helps for four partia ufes : 1. To under fi and vi\\zx you he How to Hear. 2. To be duly afteded with it* 3, Remember it. 4. Topra&ifeit. S.I. What are the helps for (p) underftanding ? P. 1. A plain , clear, convincing Teacher. 2.R< ing the Scripture and good books to prepare you ^ cially Catechifmes. 3. Careful attending. 4. Sp ally marking the Do&rine,. defign and drift of Preacher. 5. Laying the feveral parts tog 6. Meditating after, and asking the meaning of v you doubt of. 7. Prayer, and confcionable prad cf what you know. $. I L What are the helps for the will ^«^affe(5tc P. 1. A lively preacher 2. Remember with will you (a) have to do, and of how great importance H bufinefs is which you are upon : Go to Church as. ■ (/?) tut, 4 i< Johi8 2.0, LuV y. 14. Mat. i?.x. h\n. 1$ 14, i>. Mar. 4 j. & 7. 14, 16. Mar, 15. 10. Rev. i.j P J Cije Poo? $9an* iFamtlp OSoofc* 33 ? i I : is going to hear a mefTage from the God of Hea- i , concerning your evcrlafting falvation. 3. Remem- I that you have but a little time to hear, and then you 1 ft be laid in the dark with thofe that are under your d y who lately fate where you now fit h and your foul ft fpeed as Senr^ons did fpeed with you in hearing. Obferve how nearly the matter doth concern you : Id ftir up your minds from floth and wandering. i Remember that God who fends the mefTage doth in for your Resolution and your anfwer : whether jj will yield to him or rejed him ? whether you will Ire his grace or not ? And remember how you will prtly cry to him for mercy in your extremity, and it for his anfwer to your cryes. Refolve now as iu would fpeed then - and Anfwer God as you would anfwered by him : If you would have mercy then, :eive it and obey it now. If you deny God but this ce, you know not but he may leave you to your felf, d never make you fuch an offer more. 6. Bethink >u how the (r) miferable fouls in hell were like to ar fuch offers of mercy, if they might be tryed here ain, and fit in your places. 7. Lift up a fecret requeft Chrift for his quickening fpirir. 8. When you me home, preach over the dodtrine again to your m hearty and urge it on your ielf. 9. And pray it all er to God, by begging his grace to make it powerful. ). And prelEng it on your family, will quicken year /• S. III. What are the helps for Memory ? P* 1. A through understanding. 2.^And a deep Luks 16, 24;2$; 27. JJfefttW : 334 C&e Poo? ^an# family Xoofe* Ajfettion: we eafily remember that which we wellu derftand^ and are much offered with, 3, Method is great help to memory : Therefore obferve the Preac ers method ; At leaft the Doftrine or Subjcft, and Ton what of the explication^ proof and hfe. 4. Niml muchhelpeth memory. Mark how .many the feve Heads are. 5. Faften upon fome one fignificant wc of every head, which will bring in all the reft. 6.Gra not at more than you can hold, left you lofe all : I choofe out fo much of the chief matter which concei eth you, as you find your memory can bear. 7. In time of hearing, you may oft rim over that one fign cant word of each head which yon heard fir ft , to fet it in your memory, without turning your attent from that which followeth : which is a lingular he 8. Writing is the eafieft help for memory. 9. If \ forget the words, yet remember the main drift and m ter. 10. Review it, or hear it repeated by othe when you come home. S. IV. What are the helps for Pra&ice. P. 1. If you fpeed well in the three firft, efpeciall the word take hold upon your Heart , the Practice x the more eafily follow. 2. Be acquainted with the c ruptions of your heart which need a cure, and the wa that need fupply •, and go with a de(ire to get that and that fupply : As you go to the Market to buy w you want, or to the Phyficion to be healed, An int of Prafticey prepareth for practice. 3. Mark the and the praSiikal Directions : and let Confcience u them on yourfclf as you are hearing them ; Refolve obey, whatever God maketh known to be his v 4. When you come home, confider what you he which doth concern your pra&ice, and there let C fci< %ty poo? $)an# jFamtlp OSoolu 3 3 5 ience drive it home, and revive your Refutations. Efpecially labour to get your radical Graces cengihened, The Belief of the life to come, the Hope ' Glory and the Love of God • And thefe wilt carry )u ontopraftice. 6. Take heed of thofe Preachers at ftifle praftice : I mean i; Libertines, called Anti- omians, who under pretence of extolling Chrift and ee-grace, deftroy the Principles of pra&ice. 2. (/) Fa- mous difputers, who fill mens heads with little but ontroverfie. 3. Wcrdy Orators, who like founding rafs and tinkling Cymbals, make but a lifelefs noife of ords. 4. Malignants, who jear at holy praftice as lypocrifie. 5. Pharifees, that fet up the Pra&ice of leirown ceremonies, (t) traditions and fupcrftitions, iftead of the praftice of the commands of God. Live if you can with praftifing Chriftians. 7. Laft- t keep a daily account how you pra&ife what you now. S. How wufi I hear and read the Scriptures them- selves ? J P. 1. Be fure you come to them with a (h) Believ- ing, Reverend, Spiritual mind, as to the vord of the living God, by wrhich you Of Reading the iiuft be Ruled and Judged, and which Scripcurcs. /ou muft fully Refolve to obey : As a tumble Learner of heavenly Myfteries from the Son If) Phil. t. 1$. 1 Tim £ 3, 4. Phil. 23 2 Tim. 2. :*> 14. Tit 3.9. (tj Mstth. 15. Co!. 2 12,23. (*) Heb.4. 2. Mac. i2.?, 5, &21. 16, 1 Tiit. 4- J3- N&.t.fc Mat. 14V if. Eph.3-4. 33 6 %\)z poo? $&an<$ famtty TSoofc* and Spirit of God, and not as a proud and arrogant (w) caviller or judge; nor as expe&ing Philofophy or curious vvords, inftead of the Laws of God for ou^ falvation. 2. Read moft the New Teftament, and the rnoft fuitable parts of Scripture/ 3. Expound the dark and rarer paflages, by the plain and frequent ones; 4, Read fome Commentary or Annotations as you go, if you can. 5. (x) Ask your Pallor of that which you underftand not* S. What rmift I do in Publicly Prayer, Praifes and Thanksgiving ? P. 1. (y) Joyn in them earneftly with the de fires and praifes of your heart. And be Of PuWick Pray- not a bare Hearer ^ for that is to **> &c. be an Hypocrite • and to feem to pray when indeed you do not. 2. Do not pieviftily pick quarrels with the Prayers of the Church, nor come to them with humorfome prejudice. Think not that you muft (z) ftay away, or go out of the Church, for every paflage that isdif- orderly, unmeet, yea or unfound or untrue : For the words of Prayer are the work of man : And while all men are fallible, imperfed: and finful, their prayers and praifes and preaching will be like themfelves. And he that is the higheft pretender and the pieviflieft quar- reler, hath his own failings. If I heard him pray, (re) JMatth. 18.3. . (x) Aft;3. 2. 29, 30,31. (y) ilhron. 16. ?v N«.h. 5 1}. & 8. 6. Pfal. ic6. 48. C\] Luke4. i(5. }uh. 18.20. 1 Cor. 14. Cor. 11. itf3 *>>*$> 17 &c &M-33; &r. Rev, z# &3» Cue poo? $?ati0 jFamilp jqooiu 3 3 1 it's ten to one but I could tell you of much immethodi- calnefs at leaft, and fometimes falfhoods in his wordc. Wc bfaift joyn with no Church in the world, if we will joyn in nothing that is faulty 1 Nor is every fault made mine by my prefence : I profefs to come thither to Wor- flup God according to the Go[pel, and to own all that the Paftor faith which is agreeable thereto • bat nor to 07/11 all that he faith, whether in Preaching or in Prayer, in Gods name, or his own, or ours. Yet I would no: have you indifferent with what words you joyn. For if the Words or Actions be fnch as fo corrupt the wor/hip of God, as that he himfclf .will not accept it, you mud not offer it. 3. In all the lawful orders, geftures and manner of behaviour in Gods worfhip, affeft not to differ from the reft, but conform your felf to the ufe of the Church ■ which you joyn with • For in a Church fmgidarity is a difcord. S. How muft I receive the Sacrament of Chrtfts body • and blood ? P. You muft 1. Have a due How t0 ccm*unxa:e preparation • 2. A due perfor- in the Lords Supper, mance. S. I. What is the due Preparation ? P. 1. To under ft and what you do : 2. To be what you muft be, viz.. A true Chriftian . and 3. To d§ what you muft do, in particular preparation. S. I. What is it that I muft underftand ? P. What the Ends of the Sacnment are, and wha; are the Parts and Nature of it. Z, S. Wh*% 3 3 8 €&e poo? $0am IFamtlp Xootu S. WJEra* are the Ends 0/ *> ? F. Not ra*//y to (a) Sacrifice Chrift again •> Nor to turn (b) &r^d into no breads and m#e into no wine $ ( which if every Prieft can do he might Confecrate all the Bread and Wine in the Bakers Shop and Vintners or any other Cellar, and fo famifh men. But the Papifts tbemfelves fay, without his Intention it is not done : But no man knoweth the Priefts Intention : therefore no man knoweth whether he take bread or the body of Chrift. And if all the found mens fenfes in the world, be not to be trufted whether bread be bread and wine be wine, then we can know nothing, no not that there is a Bible or that ever God revealed his will to man, or that there is a man in the world : And therefore cannot pof- fibly be believers. ) Nor is the ufe of the Sacrament to confirm mens wicked confederacies , nor to flatter wicked men in their pre/Hwption, nor to fave them by the outward ad: alone. But the end of the Sacrament is, 1 . To be a folemn (c) Commemoration of the Sacrifice of Chrift by his .. death, until he come. That the Church may, as it were lee, his body broken and his blood fhed, and behold the Lamb of God, who taketh away the fins of the world. 2. To be a folemn Renewing of the Covenant of Grace, on Chrifts part and on ours : even the fame which you made in Baptifm, and at Converfion ^ but with fome addition ^ The one being the Sacrament of fa) Htb. 10. 12. 8Cf.\6. &7.*7. (b) 1 Cor. X 1. **> 27* 28,29. (c) 1 <-<;]. 11. 28, 29, 30. r Cur. ii. 24,2^2^. Mat. 26. 23. Mark 14. 24. Luke 22. 20. H.h. ?. 15, i5} ii\ 18. 1 Cor. 10.1^,24. Joh.*.3o3jr,5ij j-8, our C&e Pooj $)an# JFamtlp 'BooL 339 our 2Vni? fciVfcb and Entrance •, the other of feedings nonrijlmenty continuance and growth. Here thrift for Life, is delivered to us ^ and we ,A*f/tf him : And Man delivereth up himfelf to Chrift,and Chrift accept- ethhim. 3. To be a Lively Means for Chrifts fpirit and our fouls to work by, to ftir up Faith^ Defirey Love^ Thankr fulnefs, Hope^ Joy and new obedience ^ befides Repen- tance. By fhewing us the doleful, fruits of fiay the wonderful Love ot God in Chrift, the firmmefs of the promife of Covenant, the greatnefs of the gift, and our great obligations. Thus we rriuft here have Comrnunion with God and Jefus Chrift, in the ex- ercife of all thefe Graces 9 And receive more Grace through our facrificed Redeemer. 4. It is a Symbol or badge of the Church y and £ publick profeffion of our continued Faith y Hope, Thanks fitlnefsy Love and obedience. 5. It's a Sigh and Means of the Vniony Love anc! Communion of the Saints^ and their readinefs to Com- municate to one another. S. What are the Parts of the Sacramenty and their Nature ? P. I. It hath three General Parts : I. The Parties Covenanting : which are, i. Chrift, or God the Fa- ther, Son and Holy Ghoft, as the Principal giver • 2. His Minifter as his Agent : 3, The Receivers. -(d) Mas. 26. i6> 27, 1$. , Mark 14 14. & \6. 16. Luke Hcb. 9. it, 16, 17, 18, J Cor. 6. 16, 17. ]oh: 6. 6$. '^ '^ Ui>$< 2 Con 5,14. z Cor. 6, 17, 18, Joh. 4. 14. ih The 34o €:t3c poo? gpang family 'Booft, I I. The Signs s : that is I. The fignifying Matter - 1. Bread, 2. W7^. 1 1. Thz Manner j i. Broken Bread ; 2. Wine Poured out ^ 3. Both Delivered or Given. III.^The fignifying Actions -y 1. Taking and Breaking the Bread : 2. Pouring out the Wine. 3. Giving both. 4. Receiving both. 5. Eating and Drinking both. III. The ffc/jTgj fignifiid. I. As the Means : 1. Tlie Sacrificing of Chrifts jfo^yand 2?/t 2. More of the Holy Ghoft to fan&ifie, feal and com- fort us. 3. The fouls Dedication of it felf to God in Chrift, for future Love and obedience. 4. And Gods Acceptance of him. S. What are the fpecial Parts of the whole Sacrament ? P. 1 1. They are three : I. The Confecration, IT. The Commemoration, III. The Communion, 'or i Communication and participation, S. I. What is the Confecration ? ]'. Not the bare pronouncing of the words , as the Pipifts think ; nor" the turning of the baud into Ohrifts ■ natural body : But it is the CO fa*- ( e ) feparation of the 7?rf ^ and W»/* to the Sa- cramental ufe^ and making it to be no longer meer or common Bread and Wine, but the very Body and Blood of (fori ft Reprefentative. This is done by the Dedicating or Offering this Bread and Wine to (jod, and by Cods Acceptance and BenediEiion^ of which the Minifter is his Agent h which is ficlieft confummate, and declared by Chrifts Words, This is my Body . and This is my Blood : Though it is fo by the feparation and benedittion^ before it is fo called znd" pronounced. As Chrift was the true tsWeffiah^ Incarnate^ before he was Sacrificed to God ; And was facrificed to God, before that facrifice was given to man, for life and nou- rishment ; fo here, Confecration firft maketh the Bread and Wi>/* to £tf the Body and Blood of Chrift Reprefen- , tative : and then \\\z fixer ificingoi Chrift to God,muft be reprefented and Commemorated 5 And laftly a &ttf£ ficed Chrift Communicated to the Receivers, and ./&- c*/?tt^ by them. S. 1 1. What is the Commemoration. P. It is the (/) vifible Reprefentaiicn 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 Gcd, as well ! , as for the pardon of our fins. (?J Luk. 12. 16,17,18, 19. 1 Cor. 11. 2;, 24? *J>*& (fJ]oh. ». 29, s\ 1 Per. 1. 1?. 1 Cor. ?• 7« H;b. 9, 16. & ic. &, 12, 1 Cor. I u ?>h M> 2T. Z 3 S. IIL 34* Cfce Poo? ^an0 tfamtlp TSodiu S. III. W*** ^ *&* Communication ^ Partici- pation ? Pc It is the (g) Giving of CV*/? Hmf elf Really for //*/> ( or with his Covenant Benefits ) to the Be- lieving Receiver j by the Invefiing Sacrament of the Bread and Wine Ministerially delivered by the Paftor in Ghrifts Name h together with the Acceptance of the Receiver, S. Tfoti hint to me that which feemeth to reconcile the Contr over fie ) about the Real prefence •, But 1 would m- treat yon to make it plainer to we -7 What vs 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 himfelf to a poor woman beyond Sea to be her Husband ; and fend an EmbafTadour with this Inftrument, and with the Efpoufing fignals, ( his Effigies, the Ring or the like ) as his Pxoxie or agent to marry her to the Prince in his name. The words of the Instrument run thus £ " I do *c give thee my Son to be thy Husband, and he hereby "giveth himfelf to thee, v^ith thy due intereft in his u eftate; if thou confent and give thy felf to him as a *cWifc, and have fent this my EmbafTadour with the "fignals ^of Matrimony to efpcufe thee in my Sons "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, u This is the cC Vrince who hertby givet\> himfelf to thee as a husband : tC Andx he delivereth her a Key, and faith. This is *c fuch a houfe which he endovveth thee with. ] ( z)~ i Job j.^io/n.ii. & 6 35. j|,4»j J-^yi.; & lCor. 17. Now Cpe paoi gyan* JFamiip T5qor* 343 Now you can eafily (h) expound all this : i . It is the very Prince himfelf in perfon, and nor only rfie effigies that is now given her : hut how ? Not into pre- fent fenftble phyfical poffeffxon or contaB : But in the true Right of Relation as a husband. 2. The Ima^eis the Prince-Reprefentative, not r*v*/, phyfically consider- ed : and is phyfically an Image of him ftill. 3. The Image which is the Prince-Reprefartative or Signal, is a Means or Inftrumentoi Conveying jR/g-A* and Re lation to the Prince-Real. But it is only the Secondary Infirnment^ viz.. of Invefiitiire. 4. Another Inftru- ment and in part a Reprefenter^ is the ^jjwf or Embaf- fador. 5. The chief lnftrument is the written Donati- on which he is to read at the Marriage, Juft fo, 1. It is very 0°rtft himfelf \ and not only the fignes, that is given to the Believer by means of the fign€S h that is, He is given, not to cr^r^, but in Right tad Relation as a Head and Saviour, by contrail. But 2. The fignes are phyfically but fignes ftill, though Re- prefentatively they are the very body and blood of Chrift 5 that is, It is the very body and blood which is reprefented and given by them. 5. And the Gofpel- Covenant on Gods part is his chief Infirument ot this Right and Relation as conveyed. 4. And the Minifler and the Sacrament are the two fubfervient Infirument s. All this is not only plain in it felf, but thac doftrine which Chrifts Church hath ever held. And Paul, (h) That ths is the true ferife, fee thefe texts, i Ccr. IM?, 24,1?. Math. 25.19. M:rki4. 2?. 1'ike 22 20. Compared wsthExod.T2.ii, i7. J^h6.6^q. ]«h.if. 1. ifa. 40. 17. M t. f.lj, 14. 1 Cor. 1^.4. pfal. 22.' 5. 1 Cor. 10- if, 16. 1 Cor. 11. 26,2 7, 2 S. Aft. 10. 7. 11. & 2. 4*346 24 1 3!w>; 344 <^ue ipao? vpmz jramup jdgok. i Cor. ii. calleth it Bread three times after the Con- fccration. So that the Minijler is the Miniflerial Inftrument, the Promtfe or Covenant is the Donative or Emitting Jnfiruwexty the Sacramental fignes and ailions are the Invefting Inftruments^ by which CV//? hwfelf with ail 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 dc&rine of that Sacrament : Study it till youunderftandir. S. II. You have told me what I muft Underftand : Now tell me what I muft Be5 that I may be prepared to receive. P. You muft Be a true Chriftian, that is a Penitent ) Believer already inCovenant with God, by Consent. S. May every Q/n ft 'ian come > how weak fotver ! P. Yes -5 if there be nothing to hinder him but weak: nefsj and not fome particular Ictt, or unpreparednefsy I which I am next to fpeak to you of. S. Bm what if he be in doubt whether he be fincere ? I P. He muft do his beat to be fatisfied, and when he j hath d'one, muft do according to the beft judgement that \ he is able to make cf himfelf. As new, I tell you that yourCo-nfcm to the fivenant is your Chriftianity : I ask you whether you Cwnfent unfeignedly ? If you Doy \ you may fomewhat perceive that you do : And if you fay, f/ am not fare, that 1 confent fincerely, but as far ! at 1 can know my heart I thinks I do ] you muft then Communicate : For it is the Being of fwcerity and not the slfjurance of it, which isneceflary : And we are all ! fo unacquainted with our own hearts, that if we muft not fpeak according to our be ft discerning of them, without Jffiirance, we muft layby our Thankfgiving, and a great part of our ether duty. S. But ■ W$z Poo? ^an0 IFamilp TSoofc* 345 S. But what if 1 prove mifbakcn^ and be not fine ere ? P. If you are not ( i ) fine ere , and yet thinks yon -e, it is your great fin that you are not fo, and will not mfent to the Covenant and mercy offered you : And 's your fin to thinly that you confent when you do not. nd there is a greater weight lyeth upon this , than 3ur refpeft to the Sacrament : For you are an heir of A\ til) you truly Confent, whether you receive the icramenu or not. S. rBut what if J find it aworkjoo hard for me, to yn-.yfdf? P. Go to your Paftor , or to fome other able Di- ne or friend , and ( k^) open our cafe fully to them , and take Of Pafionl help. I p. S. Can any one elfe tell what is in we if I cannot limy [elf? P. You can beft tell what you feel : But another may *tter tell you what thar fignifeth, and alfo by what ties and figns you muft proceed in judging. The p^- ent knoweth better than the Phyfkion what he feelethy »d muft hrft tell that to thePhyficion : But the Phy- cion then can better tell him, what Caufc it cometh om, and what is the nature of the difeafe, and what is ke to ccme of it, and how it muft be cured. Many low not that Covenant Confent, is that Chriftianity id faith, which they are to try -? but think that God- nefs is fome other thing than indeed it is: What won - it then, if they lie in doubtings ? (i J Jo(h. 24. i*. Mar, 16, if, 16. 1 John j,io, n, 12. ■v.-2. : 7. ( () Aft.2. 37, 38. John 3.20; 2i. S. Bat 346 Ctje Poo? $)an$ IFamtlp TSoofe* S. 2?/tf fl**y »0* 4# nnregenerate man come , that ihinketh he is fimcere^ and doth mifiake ? P. He may not Lawfully come : For I. He is a Refuler of Chrift and his benefits : May the unregenerate And the work there to be done, Communicate? is to profefis that he Accepteth him, and truly Confenteth to his Covenant : And fhould he faljly come und profefs Ac- ceptance and Confent, who doth it not indeed, nor will not be perfiwaded to it ? The queftion is whether it be lawful folemnly to lie ? He that is truly willing to have t God for his God, and Chrift for his Saviour, Teacher a and Lord, and the Spirit for his Sandifier, is a true (t Chriftian, and may come : And he that (I) will not ,muft If not He, by taking Chrift in Reprefentation, when he c refufeth him in heart and deed. Nor may he outward- I ly take the figns of thofe benefits, ( pardon and life ) \ which indeed he is uncapableof* V S. Then itfeems the Paflor mufil not receive fitch. P. ThePaftormuft receive (m ) Hypocrites that < are unknown to him to be fuch : For it is only God andjl Confidence that know the heart : It may be my duty to I receive an Hypocrite when it is his fin to come, and|i claim it. S. But what if the open profane flail come ? P. The (n) Pallors have the Church keyes, and are its Guides : and they are to keep out all that are not] Baptized and profejfed Covenanters with Chrift •, and to cafi out all who are obftinate and Impenitent in a wicked life which is contrary to the Ejfence of their (I) i Cor. ii. zl, i*>3°- O) Acr. 3. 13. (>?) iCo.f, Miuh. 1?. iS: i5j i;3 1!. 1 "Ih (To. la, 15. Heb ^7,17- Covenaittd Cije poo? $)an# IFamtlp TSoofc* ?47 ovenant ; But they muft do this in a regular Courfc f Church- Juftice , upon due proof , and tr)aly after ue admonition^ and exhortation^ and patience with the mpenitent ; and not upon Common report y without this iroceeding. S. But what if either by bad wens intrufiony or the Daflors negligence many fitch come iny may J joy n wit7? uch f P. If you do not your part by wife advice to bring :hem to Repentance , and after by iccujation and proof , to caft out Of jcy -irgwith the the Impenitent, this will be your ^^ ^ r t{ uriri_r Churches are bl:m- Ilk But the fault ofthe/*Wror ed ifl Scnp[Ure hat of the Paftor, (hall not be Imputed nor.e required to f:- to you, if you be innocent. It is parate from them. ihe Churches duty to caft out the uncap able ^ but it is a fin logo from the Church and God$ Ordinance, becaufe they are there y if the^be not caft: out. You muft do your beft to promote true Church- Difcipline : but muft not feparate from the Church be- cause it is negle&ed. But 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 nor. S. III. What is the particular Preparation which is neceffary ? P. i . To renew our meditations of the Nature and ufe of the Sacrament, and how holy a work it is to tra fo great a bufmefs with God and our Pvedeemer fore the Congregation, that fo we may come with zx\A reverent, and nor with common and regaj minds. 2. To 348 C^ePoo^an^famtlpXaofe. 2. To ( o) examine our felves both whether w\ continue our unfeigned Confent to the Covenant of Godff and alfo whether we live according to our Covenant r in a Godly, fiber, righteous^ and charitable life, ancjj live not in any wilful fin ^ and what falls we have b< guilty of : And accordingly to humble cur felves t(I God ( and to man where the cafe requireth it ) bytruo Repentance : And to ask them forgivenefs whom we hav< ) wronged, and to forgive them that have wronged us \ that we may be fit to receive forgivenefs from God, ancj; for Loving Communion with him and his Church. 3. To confider before-hand, what we are** i/tfwheijj we come to the Sacrament, and what we are to Receive i: S. II. Ton have told me what the Preparation muj\ be: Will you now tell me what I muft do at the Socra-s\ went ? I P. In General , You muft renew your Covenan with God in Chrift, and Receive renewed mercies frorr bim. In particular 1. You muft ftirr up and exercife, A\\ firm Belief of the Doftrine of the Gofpel, the truth oIik Chrift and the world to come. 2. A lively fenfeoiji your fin and mifery, your need of Chrift, his blood and Spirit ^ a loathing of your felf and fins, and a hight efteem of hira and of his grace. 3. A hungring andf thirfting after him, and his Grace, and Communion 1 with God. 4. A thankful fenie of the wonderful Love of God in our Redemption. 5. The exercife of Love to him that hath thus Loved us and of Joy in the Tenfe of fo great falvation. Love and J^are the life of our ( 0 ) iCcr. 11. 2?, ifi, Sacra^ C&c poo? $)an* family TSoofe* 3 w .cramental Communion, 6. A quieting Confidence Chrift and his Covenant now iealed to us. 7. A ,nunciarion of all other Love and Hopes, and Carnal 01J Jly pleafures and felicity, forfaking all in heart tbr hrift, and ready to fuffer for him whofe ( p ) fuffer- ,gs fave us. 8. A hearty love to one another, and reat defire of the Vnity cf Believers, and readinefs Communicate to their wants. 9. You muft renew the )evoting and giving up your felf to God, your Father, .edeemer and San&ifier; with a firm Resolution fin- :rely to cleave unto him, and obey him, to the death, o. You muft do all in Hope of Chrifis fecond wiingj andofeverlaftinglife. All thefe Graces muft e exercifed in the Sacrament. S. What have J there to move me to all this ? P. 1. You bring with you a finful foul to humble ou. 2. You have Gods Truth there fealed , and thrift Crucified reprefented, and freely offered you, 3 exercifc your Faith • And all his benefits and falvation [iven you, toexercife your Defires , Thankfulnefs, -ove and Joy. 3. You have the bread of life there iroken to you ; and the Spirit of Chrift there given you vith his body and blood, to ftir up your appetite after -lolitiefs. 4. You have the cdioufnefs of fin and the ruftice of God, prefented to you in the Commemoration )f the Sacrificed Lamb of God. 5. You have a fealed >xrdon of fin given you, to teach you thankfulnefs, und re{o!ution of nevV obedience. 6. You have a Commemoration of Chrift, till he come in Glory, to ikeep up your hope and defire of that Glory which he iburchafed and prepareth for you. 7. You have the \f) I Cor. I!.2<: 2*: 23, moft 3 5 o €&e poo? $5an* JFamtlp T5oofe< moft wonderful demonftration of the Love of God giving his Son and all this mercy to his Enemies, ancfl promifing ycu life eternal by him, to win your hear j to the Love of God. 8. You have a fight of him tha; defpifed all the Riches, and honours and pleafures o the world, and willingly hanged on the Crofsas if h * had been a Malefactor • And all this to pleafe Go>d condemn fin, and fave fouls : To fhew you how th< flefh and world and life it felf is to be forfaken and con- temned, and a: what rates God muft be pleafed,and hou highly fouls muft be valued. 9. You have the Chnrcl before youy as one Body, partaking of one Breads om Cnp} one Chrift, to fhew ycu how Love and Unin muft be valued. 10. And you there are a Receiver 0 ihe figns, and give up your felf to him that givetl them to you, to (hew that ycu Receive Chrift and hi falvation, and are obliged and absolutely devoted t( him, to ferve him in Thankful obedient Love9 S. Dirett me when and how to do all this f P. 1 . When you are ( q) Called and Going up tt the Table, remember with humble Thankfulnefs, t< what a feaft Gods mercy freely ihviteth fuch an un worthy finner. 2. When the Miniftcr is CorJfelfw& **n> C2L^ dowr, your foul in penitent confefiion of your own fins. 3. When you fee the Bread and Wine provided foi this ufe, remember that it is the Creator of all, by whon we live, whom we have offended. 4. When you hear the words of the Inflitution re:d remember that (r) Love whfch prepared and gave us a Redeemer. fq ) Matth. i*« Luke 14. Cant. $. 1. Ifaiab. 5?. i3 2, ? Rfev, zi. 17. ( y J John '$. \6. 1 John 2, i. ji Whef Cfce poo? $dm* JFamtlp Xaofc* 3 5 * 5. When you look on the Confer at ed Bread and Vine (f)7 difcern and reverence the Reprefentative Body and Blood of Chrift, and take it noc prophanely tow for Common Thread and Wine. 6. When you fee the Bread broken and the Wine boured onty remember the Sacrificed Lamb of God, (t) that Loved us to the death and taketh away the fi(is of the world. 7. When the Minifter prayeth to God for the effi- cacy of the Sacrament, joyn heartily with him, and beg for that pardon, peace and Spirit which is here offered. 8. When the Minifter deliver eth you the Bread and Wine j look on him as the (h) MefTenger of Chrift, appointed to deliver to you Chrift himfelf , his Sacri- ficed ( ve ) body and blood •, to be your Saviour : and with him the fealed Covenant of Grace, pardoning all your fins, and giving you right to Juftification, Sanftification and Glory. And accordingly with Thankful faith receive him. 9. When you fee the Communicants receiving the fame Chrift with you, let your heart be ( x) United in Love to all Believers, and long for their Union, and think how perfectly we fliall be one in Chrift, in the Heavenly Glory, 10. When the Minifter retumeth (y) Tbankjznd \fraife to God, ftir up your foul to Love and Joy : and fuppofe you faw the Heavenly fociety, who are faved ,by Chrift, how vigoroufly they Thanks and Praifc 1 Cor. 11.28,2?. (t) Rev. i. 5- I John 4. 19. f >) iCt. ?. 19,20,21; (wj 1 Cor. 10 16, 17. (x) John 17. 23, 24. 1 Cor. 1. 10. 1J0hn4.11. (y)L.kez^ 15,14. Heb. 8. j. & 11.21,13. Rev. 5 . y, 6, 73 it, 14. him, 1 5 2 €&e Poo* 30an0 iFamilp 'Sooft. 1 him, that you may endeavour to imitate them in you degree. ii. When the Minifter telleth you what yo;, have done and received, and what you muft ( z. ) d for the time to come , Confent and Rcfign your te\ to Chrift, and Refolve to live in Thankful Obedien \ Love. 12. When you are going away, remember, Thusw are ready to go out of the world and Church on Earth where our mercies are much mfigns and means , an are hafting to the place, where we (hall (a) fee an< enjoy the things now ngnified, and know face to face aj we are known, and have higher Joyes than faith ca. } raife. S. What muft I do when I come home ? P. i. Continue to Love and Praife him that hatlE feafted you with (b) fuch falvation -5 and keep up a lif of Thanks and Joy. 2. Continue in the (c) ufe o all other means , to keep up the life and refohttic* which you here obtained. 3. See that you live as yoi have Covenanted. S. How oft jliould I Communicate ? P. As oft as the Church doth in which you live In old time it was done at leaft ( d ) every Lordjt day; S. I fray yon next teach me how to Meditate frofitab[ 'in private on all occafans* (\) Tohn?. 14. fa) 1 Cor. 13. u. (bj Rom. ?. 1, a> \ (:) lJhii.i, 12, (d) Aft. 20.7, 11. 7. 1. Choot I ft&e Poo? ^an0 IFamtty ^oofe* 3 5 3 P. I. Choofe fuch Matters to ( e ) Meditate on, is you have greateft ufe for on your learc : Which is above all i. The Of Meditation. ' Truth of the G off el and of the Life to l*:ome to confirm your faith and Hope. 2. The /«- \ffiitc Goodnefs and Love of God in Chrift, and the Joyful State of the blefTed in Heaven , to enflamc your S>vc, and Heavenly de fires and Joyes. 3, TheJUjfi-. ]iencie of Chrift, in all cafes ^ to exercife your Com- nunion with him by faith. 4. The operations of the Spirit ^ that you may know how to receive and improve hem. 5. The nature of all duties, that you may know low to do them. 6. The evil and nature of every fin, md the wayes of all temptation : that you may know low to avoid or overcome them. 7. The nature of ill mercies, that you may thankfully improve them. 3. The ufe of afflictions, and the nearnefs of death, tnd what will be then necefiary ; 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 if 3e ( whether at your work,, or when you do nothing *lfe ) at your beft opportunity and leifuree And lee t be as long as your Time will allow you without neg- !e<$ing any other duty, and as your Head can well bear t. For Jolid fober men can carry on long and regular vlediutions : But Ignorant weak^ men muft take up yith Jljort and broken thoughts ; like fhort prayers ; jnd Melancholy people are unfit for any mufings oir (cj Gen. ij../*3. Jofh.i-8. P&tmT.i. & 63 fi. r rim. 4. if. Pfalm I04 34. 3C 119. 97>9?> IJ-, *},$8> /8,14s, A a Medi- Meditation at all, For to do that which they-w^wrtj do:, will but make them worflv III. As for the work it felf-, Obftrve how profitable Mimftersf reach : and even fo in Meditation do you*"" (f ) Preach, to your own heart, i. Confider of the Adeanino* of the matter, and Vnderfiandn. 2. Con- fider of the Truth of it, and Believe ir. 3. Confider how it is moft Vfeftd to you. And there Convince your Confcienee by evident Reafons : Difgrace your |jl fins by odious aggravations : Invite your foul toGodm and Chrift and Goodnefe by fpreading the Amiablenefs1 of all before ir. Chide your (elf 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 everlafting Joyes r Support it by thinking on the Grounds ofK faith : And Dired it into the right way of duty, and drive it to Refolve and Promife obedience, for the time to come. And in all this let Clearnefs and Livelinefs concur. For as k is- thofe that make a good Preacher-, fo ir is » thofe that make a profitable Meditation. Preach not coldly and drove fily to your hearts, but even as yoir^ would have a Minifter preach. I tell you, the benefit of fuch Meditation is very great;- Few men grow very wife or very good that ui?[ it not. We are full of our felves, and near our felves'i and know our own hearts, better than others do -, AndfK . (/; rf3i.Tr. 2, 3. & 41 1,2,4, $, 11. &- 4?.f. & <*??» 5. jk 6$.?. & £6. 4* & 103.1,2,21. & 104.1,35, & It* 7> &c» & 146. 1. Gen. 4^ 6\ many Cije poo? $)an# familp Q5oo&* 3 5 5 any will hear and learn of themfelves that will hardly rar and learn of others. And fecret duties have ufually oft fincerity. S. t would next intrcat yon to teach me^ how to Pray < fecret. P. I told you in part before. I now only add, I» nderftand well what it is that you mft Defire in your Heart, and in Of fecret Prayer, hat Order i Arid then you will have Habit of Prayer in you, when you have got a habit fthofe De fires. For Defire is the life of Prayer. To lis end, ftudy well the true meaning of the (g) Lords rayer. For that is the platform, and the very feat lat fhould imprint the fame matter and Order of De- res on your foul. I have elfewhere opened that rayer at large, (h) 1 1. When you have got this lmfreffwri of holy De fires 1 yoibr heart (you are then zChriftian indeed)^ Let le ex fr effing br wording of them "be according to ccafions : You are not alwayes to fpeai^ them juft: 1 the Order as they are in your heart and in the Lords rayer : For (i) particular occafions"may call you oft ) mention fome particular fins, wants or mercies , 'Ithout then mentioning the reft ; or to mention them lore largely than the reft . as there is Caufe^ ( g ) Matth. 6. 6, 9. Rom. 8. tt. ( h ) In my Chrifliati Mr.-ftory. ( i) Sd did th? ApoiUesoft. Aft, I. 2,4. & 4. ji. 6.6. & 8. if. & 9.40, & z8 S. A a z HI. Think 35 6 €t*e poo? ^a«0 familp TSoofe, ? III. Think not that you have prayed, when your tongue hath gone (k) without your heart : Therefore get si the deepeft lenfe 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, f 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 Trnft ji< cpon his Merits and Interceftion : Put all your prayers ff as into his hands, to offer them to God ^ And expeftlG every mercy from God as by his hands. Forfincefimin 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 continningrnxx. n And labour for what you pray for: And think not that r fraying is all that you have to do, to get Gods grace, i any more than to get your food and rayment : But you « muft Labour y and beg for Gods bleffing thereon. About Forms and Family prayer, I fpake before. S. I fray y oh briefly dire El me for good Conference. P. r. Be (n) furnifhed for it, by a good under- ftanding and a zealous foul : For as Of Conference, a man ts , fo will he fpeak : The in- ward difpofuion is all in all. ( {) Pfal. 142.2. & 41.4. & 6z.2. Lam. 1.19. Matth. 1 5. 8. ( I) 1 John 1. n>> John 14. 13, 14. & 15. 16. & \6. 2^ 243 16. I rim. 2 ?. H b 7. 25. Rom 8. 34. 2 Ton. 4. 16. ^) Luke 21.40, 4<<. & 11.95, (XJ Maiden. 34>Jl*^j & 2« When %\>t poo? 2©an0 JFamtlp TSooiu 3 5 7 2. When you are with thofe that can teach you, be :h forwarder to hear than to fpeak^ Pride maketh en of a Teaching talkative difpofition. 3. Yet if fuch be filcnt as can Teach you, fetthera n work by fome feafonable queftion. For the beft re too dull and backward to good : And many are filent or want of occafion, opportunity or invitation. 4. When you fpeak to the ignorant and finful, doit iot iii a contemptuous proud magifterial way : But ^ith clear convincing Reafon, and with great Love and jentlenefs. Let Inflmttion and facet Exhortation be nftead of Reproofs for the moftpart: And when you nuft Reprove them, do it ufually in fecret and not bc- ore others •• for difgrace will provoke them, and hinder hem from repentance. 4. Drive home all your holy Conference to fome n attic al iffue. For your own Affeftion and Resolution vhen you Learn of others : And to Affe& the hearers it the very heart, and bring them ro Refolve on that #hich is their duty,when it is your lot to be as a Teacher :o others. 5. Avoid two pernicious deftroyers of good dif- courfe : i. Choofing (o) little things, though good, ro talk of. As fome [mall ( p ) Controverjie, word or Text lefs pertinent to mens prefent neceffities. 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 and unlearned cannot well avoid this, when they talk wi:h thofe that are more ( 9 ) J -in 4. 10,1:. (• ; r.>. r 0. A a 3 wkiy 3 5 8 Ci)e Poo? #an# IFamtlp OBocfe* Witty and learned than themfelves, I advife them to fay little to filch, unlefs to name feme plain Text of Scr^1 pture which may Convince them : Andinftead of th?^ reft, i . To get them to read fome fit Books : 2. Andf to get them to difcourfe with feme Minifters or others that can overwit them, and filence all their Cavils, S. J have hit one thing more to defire now : That yoit will teach me how to keep dayes of Humiliation ana Thankfgiving, in private and in publicly P. I would not overwhelm you with precepts : A little may ferve for boththefe, Of dayes of humiliation befides what is faid on other fub-/1 and Thankfgiving. jefts. i . In publick the Paftors muftchoofe the TimeofHumi liations and Fafts, with the order and words and circumT ftances of performance. But in private your discretion mull be Choofer. And it muft be 1. After fome 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 deliverance?. 2. The manner of humiliation is, by due (q) faftS ingy and confeffion and prayer to humble the foul pe-l nitently for fin, and beg the mercy which we want : And the manner of Thankfgiving, to (r ) Rejoice foberly and Jpiritually, with moderate feajling when that is convenient, and give God Thanks for his mercy, and beg the grace to improve it, and renew our devo- tion and resolutions of obedience. fq J Efl.4.1^. Jcei 1.14, ij; 1*. Ezr. 8,11. &c. (r) £fi. ?. 17; iS. Plain* Si, j^ 3. The HlW mw S^an* ifama? jsook. 3 5 9 Ob The outward parts (fafting and feafting) muft e made a form or Ceremony of, nor judged to be stealing to God meerly in and for thernfelves : But nuft be chofen only as means which help us to their '"roper ends, Humiliation and Thanksgiving . and iay be varyed as mens cafes and bodies differ. The rezkmzybeHHmbUd (f) without fafting or with fs : And the poor and the fickly may give thanks vkhout Feafting, or with little. And all muft take leed of offering God a Sacrifice of the fin oiftnfttality^ and exceft. 4. (t) True Repentance in Humiliation , and in- creafed Love to God in Thank/giving^ and true Re- formation of life by both , is the great end to be aymedit^ and all that attaineth not, or truly intendeth not that end, is vain. But fo much for this prefenc Conference* (f) Matth.?. ij. & 11 7. {t) Rom. 14.17. 1 Cor. 8. 8. ili. 58. 2,. &c. Pfalrn joi 14, If; 2 j. Claim id. 1 Cor, 5. 8. .The 3 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 aflfembly a ftage, to fet out themfelves and ad the part of a Servant cf Chrht, to win the prize and reward of a worldling ; They play with Scripture, and talk of Heaven and Hell in jeaft, and jingle cut a few canting words, contrived by Hypocrites to beget Hyfocnfe , and from a fenfelefe heart, to make men more fenfelefs, and teach them to take Chriftianity for a ftage-play, and the fervice of God for a Common thing: For all things would ge- nerate their like j The fpirit of {lumber as well as the Spirit of fan&ification . But Deaih wakeneth 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 meafunng out cur time. We have but fo many breaths to breath,and we have done. We fhali all be ftiortly filenced in the grave. It is your m^rcy, and our mercy, that yet we have tongues to fpeak , and you have ears to hear. But we preach and you hear as 3 68 Cl)c poo? $)an0 if amtip 'Boofc* as men in a boat which is all the while fwiftly carrye down the ftream, and will be quickly in the Ocean of Eternity : No wonder if Paul adjure Timothy to moft conftant and importunate Preaching, 2^.4.1,2. And if Chrift fo often call out to finners , He that hath an ear to hear, let him hear. All that we have to fay muft be quickly faid < And all that you will Learn mull be quickly learnt : Even Now or Never. O how many a hundred times have I rifen off my knees with fhame and confirmation , to think that a dying man 4n fa great neceffity , could pray no harder at the door of .Eternity ! And how many a time have I come down from the Pulpit, with fhame and grief, to think that I could Ipeak with no more affedion, to men that are fo near another world ! That my heart did not melt over miferable finners, and that I did not with tears and im- portunity intreat them I 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 forefeen ! It ftirr'd up Peter to prr up his flock, know- ing that fpeedily he rirnft put off his Tabernacle^ 2 Pet. 1. 13, 14. It ftirr'd up Paul to rowfe xxpTimothy to think that the time of his departure was at handy 2 Tim. 4. 1,2,6. Jt moved him, and melted his hearers when he told them that they muft fee his face no more, ^3.20.38. S. What other benefit doth forefeen Death bring? P. 2. It teacheth us the wifeft eftimate of all the wealth and honour and Greatnefs of this world. For it fheweth them all to us in their final ftate, andwlm they will prove to us in our greateft needs. If all the Congregation were fure that they were to die to mor- row. ow, or the next week or month, how eafily could we reach them into a contempt of the world ? Though ic hanged not their Love to it ( for they would ftill keep : if they could,) it would make them confefs that all is anity. Then what is Riches worth ? what are Lands nd (umptuous houfes worth ? what are honours and >laces of Command worth ? Now, are thefe , think 'ou , better than a Chrift ? or worthy the purchafing vith the lofs of Heaven ? Would not affurance of falva- ion now be .better ? Suppofe the Preacher that cometh o comfort a dying man fhould come to him only with vorldly comforts : Suppofe he fay, Sir, be of good :omfort, you have had many a merry Cup •, many a umptuous feaft • many a gallant entertainment : you lave lived in honour and wealth and eafe I Would he lot fay , O but it is all paft and gone , and I mud lever more enjoy it ! If the Prieft (hall fay, Ton have :air houfes^ and a great eftate to comfort you : Will le not fay, O that is my fotrow : For I muft leave hem all for ever I If it be told him* Tour Children hall enjoy it all when yon are gone : Will hfe not fay, But they mufb leave it as I do. And whither JhaH my onlgo? And what comfort will their f leaf are be to me ? vhen the ( c ) Rich worldling in Hell would have ladone to warn his Brethren on Earth left they fhould bllow him to the place of torment ? The Church-yard s that market-place where the things of this world are luely rated. If they will purchafe you a pardon from 2od, or open Heaven to you, or make your bones md duft more happy, value them and fpare nou Seek hem and keep them and ufe them as far as funhemh (ic J Luke 1$. *6}%7*\ , Bb the 37o €tre]pao^an0 5FamtIpl5uOh. E__ _ _. — . — : ^ I the fervice of. God and your fidvation, and wrll giv-di true comfort to a dying man. But if all. your plcntylL prepare but for this farevvel, (d) "fhojrfooly this nighm Jljiill thy Jviil-hc required of thee , and then whofe /W/lf all thefe things be which thou baft provided ? fuch [ a parting k not worth fo dear a price. Read P fairs*} 49- <5>7> 13,14. S. What other bene ft can yon get by the thoughts of>\ death ? P. 3. Death is the great difgracer oi^JPride. \tS will tell you whether it be feemly for him to look big, f and boaft and domineer to day, who muft ihorily be buried in the fociety cf bones and dull in darkneft. O can that man b$ proud, that is going to anfvver for all his- fins, before that Gv,d that hateth Pride, and muil leave: his beloved body in the Earth ? fwelling with haughty- nefs ro day, and in the grave and perhaps in Hell to< morrow? Is it congruous to d-refs that body with need- le fs coil and cunofhy, and fpend precious time in ador- ning of that -fieih, which muil fo quickly, rot and ftink > The gra-* is the Lcoking-glafs which will teach proud gallants how to drefs them. If they faw but what is now within them, 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 Carkalles, which was buryed a year or two ago, would you think it fun able for him to be proud that muft come to this ? Thai skull and thofe bones retain no hgns of the proud mans glory, O Foolifn mortals, if you know not and remember not, that you muft come, and 5 iy come to this ! !) Luke ia.*cu Cfce poo? 3San.$ IFamt*? Tsook, 3 " « S. IJ'/W rife learn you by the fore fight of Death ? P. 4. Ic teacheth men how to tfalua their jw'jw and bijfoi/ delight. All the pleafiire of meat, drink, playes, f luft, and all your flelhly accommodations, arc now aft and gone, and never frail return. There you may ee the skull and hole, where the meat and drink did nee go in : But the delight is ended. Andmuftall omc to this ? And yet will not men feek more durable ielights ? Your Swine and Ox is fed for your own able • andjherefore it is worth the coft : But is it forth the wafting ofyour.eftatc and the lofs of your foil too, to feed and pamper a Corps tor the worms or rave ? Is it more comfortable to a dying man to hear You have lived a merry life in the world J , or to Enow, that he. lhall live in the Heavenly Joyes with his Redeemer ? S. What other Lejfon will Death teach m ? P, 5. It will teach us hove to fpend ourliwe. O prec'ious 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 the" knew not what to do with it I But when they hear, Tou are pafi recovery , O then for more Time 1 Othac we might live but one year longer 1 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 ftrifteft Sa|nts, fo we had but their fafety and hopes of Heaven ! O Time, Time, how art thou paft away and gone, and all the world cannot callback one day or moment 1 O what a hateful word is Paftime! O happy men that have hearts to ufe it, for the end* that God created and Redeemed them, before it be too B b 2 M«3 37* CQepoQ?^angjFamrtpT5ooiu late, and Time and Soul and Heaven be loft. It's Death t that teacheth men the worch of Time. S. Have you anymore to fay of this ? P. 6. Death teacheth men how to behave themfelves J to each other. How peaceably do thofe bones and that I duft lie together ! There is no driving, no cruelty, nof domineering or abufing others. On a death bed you3 will fay that you forgive all the world : You dare not defire revenge then,leit God be revenged on you. And will you be worfe Living than Dead? Doth oppreffion and peif.curion and treading down the poor and low, be- feem them that muft 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 fhould 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 cooifon us at death, to . think what fifferingswe fcap'dby fin ? S. J have oft marvelled why God would not fave us\ from Dying , feeing Chrifi dyed for m : But now you have partly fat ij fed my doubt. P. Though Gods great day of Judgement be to come, yet he will have fome Jgftice done upon finners in this world : And though Chrift have fuffered for us, there is a necefiity both to our own and to the Common good, that even (inning Chriftians fuffer fomething them- felves. But God doth fo moderate it by his wifdom and mercy, that even this puiiifhmentbecometh acure to the fin that caufeth it, and a great means to our good. Were it but an uncertain things whether we (hould die or not? Did but fome die and fome notdie ^ yea did men but live as many hundred years as before the €&e jpoo£ $)an# !Famt(|> ISooiu 3 1 3 he deluge , O what a wicked world would this be [ 1. Covetoufnefs then would have no reftraim. ■low dearly would men love this world? O what ftriv- ng then would be for it 1 They that will live in fin, nd fell Heaven, for a few years uncertain commodity ere, what would they do for a thoufand years riches, r for the hopes of living here for ever? Buc when [lis is written on all the worldlings doors, on his oufcs, on his wealth, on his flefh £ Thou muft Die : loou muft certainly and flwrtly Die ~\ this is it that larrs the Markets of the world 1 A fober look on a kull and Coffin , or a grave, doth blaft all the beauty f this world, and telleth Reafon it felf, it is but a ream : It wnteth Vanity upon alJ. Who would fay, pj Soul take thine eaje, eaty drink^ and be merry , ow rich foever he were, if he looked not to poflefs many years , but expected to hear Thou fooly this ight jhall thy foul be required of thee -3 and then vphofe. fall all thefe things be which thou haft provided ? low take thy houfes, and land and money with thee if iou canft. At lead take fo much as will buy thee a rop of water to cool thy tongue.If death did not preach ) worldlings, no other Preachers could be heard. It ryeth out to them [ What mean you, finners , to eftow all this labour for a few dayes vanity? Is it rorth all this ftir to make your falvation more doubt - jl, and more difficult, as a Camels pafTage through necdl's eye? to increafe your load and double your 'mptations ? and all for the pleafures of f< > fhon a fe ! ] If Death did not preach with us,we fhould preach > little purpofe. t j i UKt H. }p) 2«v. E b 3 2. And 3 74 tEfy* Poo? $)an# ffamtlp Xoolu 2. And were u not for Death y Ambit ion would have no bounds : If ^Alexanders and O&fars are fuch plagues to mankind while they are polling to the grave, what would they be, if they had any hope of an earthly im- mortality ? Then the great ones of the world would be great indeed! How big would they look ! How in- dolently would they Lord it over the poor! And how cruelly would they opprefs and perfecute the innocent ! No wonder then, if their flatterers were fo many and fo bafe, as to make them think they were Gods, and to require a Divine obedience and honour. But fcrefeen Death d#h curb this arrogance , and ftawdeth like Hanians GjMlpws before their own doors: As he was H gheft, he had 'the honour to be hanged higheft. When Satan 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, . a:.d (hewed them the Kingdoms and Glory of the world, they accept them as his gift and on his dreadful «fr, it is a wonder that without terrour they are able to look down , fo low as Death allures them they muft be caft. If you had the greateft entertainment? on the battlements of the fteeple , and were fure that fhonly you mull be caft down, it would fpoil the pleafure of them all. It's a brave thing for Aofaiom to be a King, and f;r Avhitophel to be his chief Counfellour : Bi had they both iorefeen their hanging, it would have made them fooner hang down the head, foor men, 2nd Preachers may thank God that the ungodly g, . ones of the world mift die , and that they are c ftreined to foreknew it. Or elfe earth would be! Hell, and opprefion a:A perfection would be the ftat^j of mankind. For man being in honour would have no understanding ! If now both they and their posterity 'tM>e 1^002 i^an» jfamii]) J5o:: m in the folly of their way, whep -knot, I ire as the foajlj th.a perijh, PfaliU49. i2>uf2C, vhxt would they do, if Death were no: their in- Iruftor ? 3 . Were it not for death, fcnfnality would have no rcftratnt ! Voluptuous Swaggerers would fcorne r.- tfoof ! The fornicator would not be aftiamed by the htj nor the Drunkard fear what is in the bottom of [the Cup I Who would not be ( f ) clothed with purple and fine linnen,and fare fuaiptuouily anddelicieudy every day, that could ? O but this Death, this Death, is it that marreih all the minh. When Belfljaz.z.ar feech the hand writing on the wall, in all his jollity, his joyncs do tremble. EccL 1 1< 9, Rejoyce O young man youth , and let thy heart cheer thee ^ Waik^in tjoe vcay of thy heart , and in the fight of thine eyes • But know thou that for all thefe things God will bring thee into judgement* This is it that fpoileih all the fport. Re- member that thou danceil about the gravel and death muft end the gameatlaft ! I tell you, except the pro- mife of the Lite to come, there is nothing that fo much marreth the Devils markets and (pits (o much (hame in the face of (in, as Certain, forefeen^ approach- ing Deaths 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 tov fornication or to drunkennefs, yea or offer hirn Lands and dignities, he knows they would do nothing 1 What's this to a man that muft die to morrow ? I con- clude therefore as Ecclef. 7. 2, 3, 4, 5, 6. It's better ? to the houfe of mournings than to the hoaje of if) Hie,*, B b 4 ftafting : 3 16 Ctje poo? SDan* IFamtlp TBoofe. feafting: for that is the end of all men, and the living & Wi&day it to his heart — The heart of the wife is in the houfe of mournings but the heart of fools is in the boufe of mirth. So It is a wonder of fiupidity, that Reafonable men can fo much forget fo great, and near and fure a change ; and that fo few do bethink^ them, whither their fouls muft go> and where they muft 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 dodrine while they live ^ as if they had more care of the fouls of thofe that furvive them than of their own. Look on their Tombes, and you (hall fee therri almoft all in a praying pofture with hands lifted up •, who prayed but feldom and coldly while they lived : which fheweih what Confidence telleth ftien, will be beft at laft* On their deadh-beds they defire us to pray for them to God, And now God fendeth us to Pray to them for them fives, and they will not hear us, and yet think God muft hear us for them then- God denyeth us nothing which he bath promi- fed : But if we beg never fo hard of themfelves but ta 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. So It is terrible to them ^ and they are loth to be . troubled. T. i . If you were to be turned out of your houfe at the quarters end, and I (hould advife you to provide another, would you fay, I would not think of going Cl?e Poo? $)an* JFamilp Xoofc* 377 at, becaufe it is troublefomc ? We muft go whether e will or not: And fhall we not care whither ? 2.1s troublefome to think of Living for ever with Chrifl 7 Glory f What then \spleafant ? or what more com- >nable thoughts will they choofe ? Is it better to die ke a beaft, and to live no more ? If this miferable world *em better than Heaven to them, yet me thinks, feeing, ley nuft leave it whether they will or not, they fhould eglad to hear how they may be next provided for, and lould never be at rjft, till they had made fure of the ^verlafting Holy Heavenly Reft. S. WcJl7fir, I pray you lay me down thofe Direcli- ns by which I may in health prepare for a fafe and omfortable death. P. It will be needful that I firft tell you, I. Wherein your Readinefs doth confift : I J. How to make Rca- And how much it is your Inter eft yfordeah. 'to be ready. III. How much it is your worl^ and Duty to make >eady . And then I V. to tell you How you muft do it. S. Hike your order well: I pray you open the firft. P. There are two Degrees of Readinefs for death i rhe firft is for a Safe death ■ that you may be favtd vhen youdie. The fecond for a Comfortable death j hat you may die alfo in Peace and joy. i. All thofe and only thofe die fafely and go to Hea-: ien>\vhoare pArdonedby Chrifts blood, zrASanttifird 3y his fpiric : The Spirit of Chrifl: is your preparation : If you have that fpirit you are Juftified, and (hall b^ faved -, For it is given yon on purpofe to fit you for Heaven, and to be Gods feal upon you, and the plcdgr. 378 €De Poo? ^an# if amity 'Book and the earneft and firft-fruitsofyour celeftial happinefs.- JBkfled are the (g) Pure in heart, for they (hall fee God, 2. But that bdides fafety, you may have Comfort iu your Death, it is alfo neceflary i. That you have fome certainty or knowledge that indeed you have the Spirit. 2< That you have Faith, Hopey and Love ( the graces of the fpirit ) in fuitablc txercife* 3. And that the great impediments of your Comfort be removed. S. Wherein u this Readinefs/0 Die, our Inter eft ? P. II. Nature it felf may tell you much of that, and faith more. 1. He that is not Ready for afafe Death , isinaftateof damnation : If he fo die, he is loft for ever: Hts endlefs ftate of Joy or mifery dependethon ir. Where then can a mans interefl be fo much con- cerned ? Efpecially confidering that cur flefh is frail, and lyable to many hundred difeafes every hour, and no man hath aflbrance 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 poflibly get out of it ( as if he will^he may)! It is one of the mod notorious evi- dences, how much mans nature is enflaved by the Devilt t&ttwhen 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 dea:h, it muft ga with them for ever, and that Without Holinefs nonefhall fee the Lord : yet they can fleep quietly and rife care- It Dy 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 afteep in fin, furely his heart would meditate terrours ; He would Cbr pooj ©an* JFamilp 13og&» 379 " J j irould think that he even faw Hill ready to receive him ; it would dream of it in the night ; He would find plea- i:re in nothing in the world, tiil he were converted, and holy, and prepared for Heaven by the fpirit of liod ; He would morning and evening, yea night and fay, cry earn. illy to God in prayer, for that Grace .vhich 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 loiing the time that he liveth • And till he prepare for death, he is preparing for hell. No bufinefs therefore, no other cares, fhould hinder or delay men ^ no profit , honours or pleafure fhould I hem till they have got their fouls into a fafe con- dition, and are ready to die. S. Of what wmcut is it to die comfortably ? P. 2. The knowledge of your Safety k the ground of your Cofffort. And it muft needs be a terrour to a [nan that hath any faith and fenfihility, to be utterly un- pertain what (hall become of his foul for ever ! To be- .ieve that there is a Hell for aiWjhe unholy, and not to giow but it may p. be his lot I To believe that lOiie but the holy fliafl b$ Glorified, and not to know- it all whether he be fuch or not 1 To know that he muft Shortly be in Heaven or Hell, and never more have a ihangeof the place which he firftpofleffeth, and not to indto which of thefe it will be 1 This muft needs be an imazing dreadful thought. When the body is languifh- ng in pain, and all worldly helps and comforts fail, 0 be then utterly doubtful of everlafting comforts, nuft needs be a moft uncomfortable ftate. To think, " I muft now go to my long home, and take 'my un- changeable pofleffion either of Heaven or Hell • but I know 3 8o €f?e poo? <$)an# famtip ISoolu know not whether it will be ^ *s a &d thought to a dying man. Yea all a mam 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 deaih 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 [ Hot/ can a man be faved that ( b ) 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 confi- derable hopes of a better ? m But if a man be ready to die welly he is ready to live well, and ready to fuffer, and ready for any thing I 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 five ? Nothing can be more evident than, that to be in a con- tinual Readme fs to die^ is the great Intereft of man, in comparifon of which, nothing elfe is worthy to be mind- ed, or to be named ! 1 (h) Mit. to. j 7, ?3, 39. Lujc. 14. **> ?>'- (■*), \ Th.'f. 4, *7,iS. i Cor.,!*-. 58. v2?:t 3. to, n,ix. Phil. 1. 17, ijj tz> 2,3, i Cor. 4 l63 17, To, &/. 1, 1, 3, 7> 8< S. III. Cfce Poo? 3©an* familp TSoofu 38 1 S. III. WrW mean you by faying , that it is alfo cur hiefeft work ? P. He that knoweth that it is his chief Intcrcft, muft ?eds know that it is his chief Worthy as long as Self- Afveis fo deep a principle in Nature, and Inter? ft (o mch að andrulethall mankind. As a man when e beginneth his Life, doth begin his Journey or Race awards Death and life everlafiing ^ fo God doth give im all his time to do this work, ana his Lite is nothing ut the Time allotted him to prepare for death and a tetter life : And every hour tjiat is not fpent in fuch pre- aration is cafl: away and loft. All the time and rork of a Chriftians life, muft be holy and Religions, hough not all fpent in Afts of Worfhip : All muft be feeking of God and Glory, by the condud of Chrift, lis fpirit and word. And all Religion is nothing elfe >ut a preparingour felvesand others for death. Ma- ty trouble the world, and cheat themfelves with a Re- igioufnefs which rather unfitteth men for death •, even a leligionmade up of unprofitable opinions, contentions mddifputes: But when they have wearied themfelves md corrupted others, with their opinionative wrangling Leal, they will find that one day fpent in learning to die #eII,would have tended more to folid comfort, than fuch 1 dreaming kind of life. I know that found dottrine xi&ktth found £hriftians •, But it is Practical dcElrine that muft do it. And all Chriftian pra&ice is but a iue preparation for death. Chrift is the only vray ^ But Heaven^ ( that is, God in the Heavenly Glory ) is the only End. And Chrift came from Heaven, and is afcended to Heaven, and fendeth his fpirit into cur heai :$ from Heaven, to call up our hearts, and prepare us for it. Death therefore which is ourpaflage into Heaven, muft 382 C&Pso? *g)an£ IFamtlpXcofc. mull be in our eye in all the exercifes of our Religion* and all the bufinefles of our lives. Away with thofe Opi- nions and pra&ices whatfoever, which noway tend to prepare you for a fafe and comfortable Death. S. I V. Now tell nte. How this Preparation tmtfl be made? P. L The chief part of it muft be done in your HeaTh •, 1 1. And the reft in tfye time of your ficknefs. I. In your health, it muft be the main bufinefs of your life to prepare for death. Parricuiar- Hw toy r pare for ly> Be flow much care and diligence^ Dearh inH.'ahh. to flrengthenyour Belief of the Truth of Gods word, of the Immortality of the fouly and of the Life to come. Nothing more per- nicioufly ftrengtheneth Temptations, killeth all Hope, defire and endeavour, than fecret Doubting*, whether Gods word be true, and whether there be another Life indeed for man or not. Vncertainties will hardly pre- vail againft fenfe and frefent things. Uncertainties will hardly fufficiently comfort a departing foul, when all worldly comforts muft be parted with for ever. Every Doubt here is as water caft upon the fire : It quencheth all our Dcfires 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 to read the Directions I have given you in the fecond Part of my Life of Faith •, And if that feemnot enough, read my Treatife againft Infidelity ', and my Rcafons of the Chriftian Religion , and More Reafons ~- • I now only advifeyou, 1. Nc- COe &m $9an0 ffamtlp 'Boolu 3$ 3 1. Never forget the Miracles, Refurreftion and jcenfion of Chrift. 2. Forget nut the Miracles wrought ty his Apoftles id Evangclifts in all the Countreys where they came. 3. Forget not the fpirit of Miracles, given to ail die rft planted Churclu 4. But above all, forget not the fpirit of Holinefs, /hichinits effects is apparent, in all that are ferious .hriftians, in all ages and Countreys j efpecially ( k.) ince the fpirit is Chrifts Handing Witnefs and Advocate 11 us, and a certain proof that he is the Saviour of ouls : Forget not that by this fpirit, the lively Image >f Gods Vital power, his Wifdorn and his Goodnefs, 5 printed on the facred Scriptures -j And the fame Image >y the vSprrit and by the Scriptures, is printed on all true )elicvers fouls : YVhich makes a notable difference be- ween them, and the reft oi the world, and is the cer~ an!, prefent, common evidence, that Chrift is true, and hat he is preparing us for everlafting life. 5. Remember dm God hath not given man in vain, i foul which is capable of Thinking en our Maker, and mother world ; of defiling and feeking an endlefs [tome : The wife Creator fitteth all his Creatures to their ufes. 6* Look up and think, whether all thofe vail 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 Invifible fpirits are our Helpers, and difdain not to regard and .__ ( k) Jch.i*. Ron. 8. 16,1*. 1 Tim.i. 7. (I) Heb. fcrve 384 C&e Poo* $Mn* IFamilp 'Bootu fcrve our interefts, is it not like that our fouls, being In- tellectual fpirits as well as they, (hall have Communion with them hereafter ? Nothing is Annihilated: Much lefs fuch noble and fpiritual Beings, as mens fouls. 8. And mark but the common experience of the world, which telleth us that certainly there are Evilfpi- ritsy ( by the Temptations which we feel to evil, the hinderance of Good, the ftrange power they have upon corrupted Faniafies, and the common War which is maintained againft Chrift and Godlincfs by all the wicked in the world). And you may thus learn from the Devil himfelf, that alhhis 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. And the common teftimony of all mens Confer- ences ^ The confent of almoft all the world. 12. And that God do.h a&ually Govern the 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. ) 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 your own hearts, and all the holy change which it hath made upon you, which is the near^ the fare, the conftant (mj Wit fiefs in your felf> and with you, that Chrift is true, and that he is preparing us here for a better life. ' Thefe things mu ft all be daily thought of, and "all ; I Joh. >. 10,11 fus- C&e poo? titans IFamti? TSoofe* 3 8 > fuggeftions to the contrary firft confuted, and then ab= horred and caft away, till the foul grow up to fuch i Habit of Believing, as will ferve (n) inftead of fight it felf ; and we can fay that we are fure that there is an everlafting Life for fouls. To all which mud be added, a cherifliing of the Spirit^ which is the author of faith, i.By earneft prayer for his Grace, 2. And by obeying and improving it. II. Be fare that you truly (0) kefeni of your known fin : For nothing makes Death fo frightful to us, as our Guilt : Nothing elfe can make us Reasonably feat whether God will fave or damn our fouls, but unpardon- ed fin. And the mercy of God is fo great and his pro- inife fo fure, that nothing can reafonably make u$ doubt of pardon, but that which maketh us doubt of the fin- cerity of our Repentance, and faith in Chrifh Spare not fin then, but Repent prefently, Repent deeply, Con- fefs 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 h as fin but half Repent- ed of will do. Sin is the fting of death : And true Re- pentance hath the proraife of forgivenefs0 III. Put your fouls, with all their fins, and danger ■„% and all their interefts^ into the hand of Jefm Chrift your Stfviour ^ andTr lift them wholly with him by a re~ folved Faith* It is he that hath purchafed them ; afod therefore Loveth them : It is he that is the Owner of them by the right of Redemption. It is now be- come his own inter eft 7 even for* the fuccefs and ( 1) Heb. 11- 1. {o J Luk. I*-?,?. C c honour 3 $6 mK pos? ^m» jFamuj) TSootu honour of. his Redemption, to fave them. Be not too thoughtful about things unknown to you (as How feparated fouls do Ad ; with what manner of ln- telle&ion, and fenfe, &c. What Idea to have of fpirituai bodies, of Heaven, &-c. ) But implicitly truft Chrift with all thefe things • Remembring that He kjioweth what you k$ow not : And as he poflcfleth Heaven for you, till he bring you to poiTefs it -, fo he knoweth all thefe things unrepealed, for you, till he bring you to fee 2nd know them. If your moll faithful friends were in the Indies, and invited you thither with the promifes of thegreateft wealth and pleafure, you would trufthimy though you fee it not your felves, nor know the particu- lars diftin&ly. It is a great comfort to us, that we have a Head and Saviour in Heaven -5 and that Heaven and Earth are in his power. He that faved you ( p ) from fin and Satans power, will fave you from Hells, and Satans torments. If Angels rejoice at our ConverCon, Chrift and Angels will joyfully entertain vi&oriom fc As into the heavenly fociety, and welcome them to H n with deareft love. Read oft and medita.e on I cial promifes. Joh. 12.26. If any man Jirp him follow me • and where I am, there jball atjo vant be : And he is at the right hand of the fJ/Udftfiyin high, Heb. 1. 3. Joh. 14. 2, 3. If I go 10 prepare a or yon, I will come again and receive yon to r,.y jelf, that where I am, there you nay be alfo. Joh. 37.24. Father,! Will, that they a! fo yfeomtkcM haft gi- ven me, be.withwe where I a?n, that, they may bthold the glory which thou haft given me. z Cor. 5. 1 ,&c. For W€ kjuw th^t if our earthly houfe cf thps tabernacle (pj Afl.itf. 18. Rom, { \)h 3?, 36, were tE&e Poo? @an* family TBatdU 387 were dijfolved, we have a building of God, an ho, made with hands eternal in the Heavens. For in this \\e groan, earnefily de firing to be cloathed upon wit b cur hohfe which is from l.eaven — that mortality m be fw allowed np of life. We arc confident and wil- ling rather to be aijent from the body and prefevt with the Lord. Phil. i. 23. To depart and to be with Chrifi is far better. Rev. 14. 13. BUJfedare the dead wht. die in the Lord — . Luk. Z\ . 4.3. Tioii day fhalt iho* be with me in paradtfe. Heb. 12. 23. To the fpnits of the j lift made per feci . I Thef.4, 17. And fa jhatt we ever be with the Lord : wherefore con fort one ano- ther with thffe words. We receive a Kingdom that can* not be moved, Heb. 12. 28. Receiving the end of our faith, thefalvationofoiir fouls, 1 Per. 1. 9. Ad. 7. 59. Lord Je fits, receive myjpirit. Pvev. 3. 12,21. Him that over cometh will I 'make a pillar in the Temple of my God, and he flail go cm no more. But above all, thofe words of our Rifen Lord I would have written over my fick b|d, and on my hear:, £ Job. 20. 17. Go to my B-cthren and fay to them*> I afcendta my Father and your father , and to my God and your God.'] Boldly then and quietly deliver up thy foul to the care of Chrift ; There is all things in Him which thcu need- eft. Are you afraid of Guilt, and the Law, and the wrath of God, and Hell ? Remember that he is the ( q ) Lamb of God thai taketh away the fins of the world^ in ^ whom the Father is welt pleafed : That he hath by one S (q) Jch, 1. 2?. Heb. 1c. 14. :C: .).:i. I Ccr. ij ; 30. 1 Juh.2. i9 x. Cc z offering 388 €&e poo? £@an* famtlp Xoofu offering of himfelf perfected for ever them that are fanElified: That he was made fin for us who knew no fin, that we might be made the Right eoufnefs of Cod in him* He is made of God unto us wifdom, righteouf- nefs, fantiifcation, and redemption. If any man fin we have an Advocate with the Father, Jefus Chrift the Righteous : And he ps the propitiation for our fins, and notfor ours only, but for the fins of the whole world. ( r ) For God fo loved the world, that he gave his only begotten Son, that whofoever believed in him flwuld not perijhj but have everlafiwg life. ( f ) Ha- ving therefore boldnefs to enter into the htoliefi by the blood of Jefm, by a new and living way which he hath confe crated for us, through the vaily that is to fay, his flefi), and having a Great Priefi over the houfe of God y Let us draw near with a true heart, in full affurance of faith. ( t ) God willing more abundantly to fliew to the heirs of promife , the immutability of his counfel, interpofed himfelf by an Oath ^ that by two immutable things, in which it Was impOjfible for God to lie, we might have a firong cmfolation, who have fled for refuge^ to lay hold o?t the hope fet before m : which hope we have as an anchor of the foul both fure and ftedfafi, and Tfhich entereth into that within the veil ^ whither the fore-runner is for us entered , even Jefns made 4tn High Priefi for ever. ( u ) Seeing then we have a great high Priefi that is paffed into the Heavens, Jefrts the Son of God y let us hold fafi our Confef- ( r ) Jo^ j. i*. Cf) Heb. 10. \9, to. ( t J Heb. 6. 17, fion< Cfce JPoo^ $9an# family Xoolu 3 89 y*i?#. F^r w* h#ve not an High Trie ft which cr.rr not be touched with the feeling ef our infirmities - but was %n all pints tempted like as we are , with- out fin* Let tu therefore come boldly to the throne of grace, that we may obtain mercy \ and find grace to help in time of need* ( W ) O death where is thy Sting ! O grave where vs thy ViElory [ The fting of death is finy and the ftrength of fin vs the Law. But thanks be to Cod who giveth us the victory, through our Lord Jefus Chrifi : (x) Who by death deftroyeth him that had the power of death, that isy the devily and delivereth them who through fear of deaths were all their life time fubjeel to bon- dage. 3 Truft boldly your foul into the hand of fuch a Saviour, and diftrad not your mind wiih unbeliev- ing fears : ( y ) He wanteth neither Power , nor Wifdom, nor Love. You may boldly and quietly truft him with his own. He hath teftified his Love at fo dear a race, that we fhould not queftion ir. Gal. 2.20. Rev. i. 5. To fave us is his proper of- fice and work* 1 John 4. 14. Ephefi 5.23. It is his Covenant to fave his bvfty. Heb, 9. 15. 1 Tiw.4. 8. Heb. ic. 36. Jam. 1. I2v. He is our fudge hun- fclf , John 5. 22. He hath the Reyes of Hcil and death, Rev. 1. 17, 18. His work in Heaven is to pre- pare a glorious receptacle for us : And there he is interceding for us to that end, Heb. 2.1c. and 7. 25. fw) I Cor. ff, ff, <6, Kt. ( x) Heb. z. 14, *?. (v) tack. 16. 8. Ez.k. 18. 4. 1 Cor. '6. 1$. \>\\\m Cc 5 35 *o t£&e pot^ fcpang IFanulp 'Book. ; 14. 1,2, 3. When you were received into the G-:^cc and Reconciliation, you were entered i:;io l! outer part of the ( z.) Kingdom of Heaven ♦ He, : nu:de(a) Heirs, Co-heirs with Chr ft : and here you had Gcds fledge and earnefi^ and the /#-/? /r«*>.f : And will he not give us that, which he hath already given us fo much right to ? Our near relation to him aflureth us, that he will not condemn his friends,- hid flcfiy Joh. 15. 14,15% Ephef, 5. 29, 3GV, 2 Cor, 6. 17, 18. Is his Love, his promife, his oath , his feal , as nothing to us ? He would never have given us a heavenly mind and defire, nor fet us en feeding it, if he would not have given it us. Mattk. 6. 20, 21, 35. Joh. 4, 14* & 6. 27. Matth, 7. 7, 8. 1 G?r. 15. 58. Pfalm 73. 24. It is faith in Chrift which we rauft live and die by, if >ye will live and die in a well-ground- ed peace. I V. Devote your felf entirely to God, and make it ycitr trade of lije to Pleafe him ; doing all the good, that yon can to others for foul and body • that fo your Confcience ?vay bear yon witnefs at death, that notwithfiandang your infirmities, the very bufmefs for which yon lived in the world, was to ferve your Lord #nd to do good, and not to f>amfer the fiefh, nor to O) Ma:th.?. 2. & 10. 7. & I3.ii,24>*i>?>3 44) 4?, 47- (a) i Per. i. 3, 4. Romans 8. 17, iS. Gai. 4. 6 Ephcf 2. 19. John 17. j. Romans >, 8, 9, 10, ll, 2 Cor. 1. 22. ft-it-ff Ei- *« vi> W« & ^J9. Rem. 8.1*. grm C(je jpoo? $&sim jFamilp Boofc* 5^ jttctv r/'c/j, »*r fv, through Chrifi alone, to all true be- vers. 2. I told you before that nothing muft be afcribed our own Holinefs or works , that is proper to d the Father, or to Chrifi, or to the Spirit. And i you defire any more ? If nothing under Chrifi, rfon or thing, be a means of our falvation, then perfon or thing, muft be Loved, or Trufted as a eans ; But who is it that dare fay fo ? 3. When any thing of our own is put in Compe~ ton with Chrifi-, or oppofition to him, and thequeftion , Whether Chrift or that, is to be trufied, or to be ir comfort I it muft not only be difirnfied, but rejcfted dung, 4. Did Tanl fin in the Rejoicing before cited, Cor. 1. 12. 5. Do you think that no fin of our own fliould oMe us ? Is there no fin which is juft caufe of oubting of our Justification ? What ! not Unbelief, or Impenitence, nor malignity, nor a fiefhly or un- odly life ? Shall not all perifli that continue fuch ? iP.d is it not part of cur Comfort, to fee that we re free from that caufe of difcomfort ? If there be ny damning fin in the world, or any difference of (g) Joh. 3 15,18,19.10. the 394 We Pod? 8 1E&e Woo* ©an* famttp Xoofe. blefs God who hath given you that in (i) pofTe fion and experience which others that have it m can hardly know. And yet it were eafie for ther were they confederate, to difcern that the for faid Love of God and man is the true excellence « humane nature • and that fome have it as I d fcribed it , though not in perfection : and that i men are brought to it , but by the Gofpel and Go< fpecial blcfling on it ; Which is by the operation his Spirit, VL The fixth Direction to prepare for Dea is , that Ton make %t your chief care^ to dwell co, tinnally in the fenfe of Gods Love • and be dai employed in findying the greatnefs of it , in t, Nature of God , and the mercies of the Gofpel, a) in all your own particular experiences : And th Prdife and Thanksgiving be your daily work* Diftin&ly note the parts of this Dire&ion. i. If you can but keep the fenfibie apprehenfi< of Gods (kS) Love continually upon your hea) it muft needs make Heaven defireable to you : Ai the drawings of Gods Love will overcome the fea of death. 2. Think much of the Infinite Perfection of Go Remember that his Goodnefs is equal to his Cjre* nefs^ And what that is, Look up to the Heaver (l) i John ?. 10, II. Rom. 8.9, I* 13. (1^)_ a Tim. 1. Gal. 4. 6. Rora. $ 5- & S. 17,39. Pfalm 19.1,1. & IC 3? 8,n. 17. i,°h? 4-7^ 3. jibo 16.2,7. Cfcc poo* $9an$ jfamiip Xoofc* 399 think of all the world , and you may fee, There- I he is called Love it felf. And (hall it be hard toy ulthatdefireih to pleafe God, to believe that Love If doth Love him , and that infinite Goodnefs will >lculai with him in Chrift ? . The Son of God incarnate, in his whole rk of Redemption, is fo wonderful a Glafs to eal to man the Love of God, that (I) the ftu* ng of Chrift doth as aprly tend to acquaint the I with Divine Love and Lovelinefs, as the great- beneficence of the greattft friend doth tend to Con- ce us of his friendlhip. \. The (m) remembring all the great mercies your lives, to your fouls and bodies, in every ce and ftate and company , will help to convince j, that he that hath done all this for you, vTeih you : And you may truft that God of Love death, who hath filled up your Lives with the iefi:s of his Love. J>. And if you make (n) Praife and Thanksgiving be half your prayers every day, and employ your irt and tongue ftill in them, this exercise of Love Cody will keep on your foul a fweet apprehenfion his Love to you , and make both health and ficknefs e , if not fall of delight. fcz* To live in the fenle of Gods Love-9 and fo m 'icf. $. 17, 18, 19. Tit. ^$j4, ?. i]6hm. T,t, ) P&m ic- ;. is 2, ;> i, i,j. 14^. & 14?. i?o. the 4oo Ct»e Poo? ^an0 JFamtlp TSoofc* the cxercife of Love to God , by Praifes , and h' ly defires , and good works , is the very fri fruits and foretaft of Heaven on Earth • and is frtiit of Believing more excellent than Belief felf • and comforteth the foul and draweth it to G j by the moft powerful way, even by experimental tA of his Love and Goodnefs. And he will eafilyeft b lieve that there is a Heaven for him, who hath t beginning and foretafts of it already; VII. And a great part of your Preparati lyeth in this , that Ton daily live as in Heaven wh yon are on Earth , by Faith, Hope and Love, ext cifed in Heavenly Contemplation; If you live as i ftranger to Heaven in healt! you will be ftrange to it fit's like) in ficknefs : A the foul will rather have terrour than pleafure thinking of going y to a ftrange place , a ftran God , ftrange Company , and ftrange Emplc ment. Therefore Chrift calleth us to Lay Treafare in Heaven^ Matth. 6. 20. that is, to ms it the work of our lives fo to ufe all our prefent ti and means and mercies, as may beft make fure of 1 Heavenly reward. And where our Treafnre is < Hearts will be7 Matth. 6. 21. If you believe t: you have a far greater happinefs referved, for j with God, than this world affordeth, nature v teach you to defire your own Happinefs. And are Commanded, Col. 3. I, 2, 3, 4, as be rifen with Chrift to feek the things that are ab& where Chrift fitteth on the right hand of Go To fet our mind or affettion on things aboi md not on things on JEartb : Becaufe we are d> i %\)t Poo? @an# famtlp TBoofc* 4° 1 f to the world ) and our Life (that is ,our fell* city) is hidX or out of fight) with Chrift in God ( in the fight and fruition of Goj in Heaven : ) And tr^w C&r/jf? w/ra is our Life ( cau~ fatty and radically ) jhall appear ( in his Glory to the fight of man,,) then jhall we aifo appear with him in glory \ ( our happinefs will be vifible to all.) And Phil. 3. 20. it is faid [ Our Conven- tion ( or Burges-fhip , or City-converfe ) i$ in Heaven. ~] Remember daily, that there is your Father," your Saviour, your Comforter , your home 5 your happinefs , your Glory , your Friends , your in- tereft, and your greateft bufinefs. You are al- ready ( 0) Heirs , and muft quickly be pofTei- fours. (pj Ton are come to Mount Sion , and to the City of the living God , the Heavenly Jcrufalem y and to an innumerable Company ( or ten thou finds ) of Angels , to the General AJfem- bly y and Church of the firft-bom , which are enrolled in Heaven , and to God the Judge of ally and to the Spirits of Jufi men made per- fect, and to Jefm the Mediator of the New Cove- nant , and to the blood of fprinkjiing , which jpeak^ eth better things than Abels. Therefore let me advife and intreat you , that you do all that you do in the world with Hea- ven ftill in your eye : Hear , and read and pray as if Heaven were- open ftill before you : Refift ' 0) Rom. 8. 1*, 17, i8. (p) Heb. i*. 12,13, 24. D § tempraJ 402 €i)e poo? $)an# IFamtlp TSoofe* temptations, trade and follow your bufinefs in the world , as if Heaven were ftill in fight ^ as a Tra- veller holdech on his journey in remembrance of the End. And fpecially , ufe often to fet your felf pur- pofely ( at feafonable hours as you are able ) to Medicate on the Heavenly Glory. And though we muft form no Image in our Minds of God himself , bu: think of him as an Infinite Spirit , Infinitely powerfully Wife and Good ^ Yet we may and muft think by the help of Imagination of the Glortfu- d humane Nature of Chrift , and the Glo- rious State of Heaven it fclf. And as intuitively wt here know our own fouls in Aft, our Vitality , Vnderftanding , and Wills : fo by knowing our feives , 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 ehenfions of them •, And where we may not think of Imagined Glories , ( as of the Light of . the Sun % or fhining bodies ) as if the Glory of i s were juft the fame , yet we may think of b, as ( q ) re femb lances or fmiliindes : as . " Jerufalem is deffcribed , Rev. 21. & 22. he fenfe and thoughts of ail the De- , of man on Earth we may aggravate the .role Joyes of Heaven, fore oft before your eves, the certainty y \ the Great fiefs of that Glory : Think ;,, IV Z CO". 3. iff; how nt 5£oo> g&an* JFamilp TSoofc* 4°3 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 patted thither through a world of tryals, and were lately compared with fuch infirmities as ours , and patted 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 perfeded 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 p^eafure of the Soul. Think of your holy acquaintance that are gone before you, and frequently fetch as it were a walk in the ftreets of the City of God; Suppofe you faw their Glory, and heard their concordant praifes of their Creator , Redeemer and Sanftifier* 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 felf. Let Heaven be your fub)e& : Convince your heart with Evidence , urge it with Heavenly Motives , folace it with Heavenly comforts ; D d z And 404 CUe poo2 83an0 JFamtip ISoofc* 'And when it is dull , turn your thoughts by Pe- tition to God , and beg his helps : Sometimes fpeak to your (elves, and fometimes Reverently to God-, and thus keep a holy Communion and fa- miliarity above ■, 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 part of my Saints Reft. * VIII. The next Direction to prepare for Death is • That yon mortife the fief) in time of health , and fee that nothing in this world be too dear and p leafing to you -3 and let not fenfe and imagination rule you. If you be in Love with any thing here, you . will be the lather to leave it : And if the flejh be too dear to you, its fufferings will be the more grievous , and you will be the lother to lay it to rott in the Earth. Anj if you ufe to live too much by fight and fenfe , you will grow fo fa- miliar with things fenfible and fo ftrange to things unfeen , that you will fcarce be able to fee any further with the mind , than you can fee with your eyes ; and fcarce any thing will feem cer- tain to you j or be effe&ual with you, which you fee nor. But if you get your affe&ions loofed from the world , and mortifie .the (r) flelh with its ( r) Rom.8. ij; RQtn.j^. i$£i4' Gil, $. 24. i-Cor. 4. \6} i3. & 5. 7. Co;. j^y,6. affedions Ct)c ipooj 33ans Ifamtf v "BoaL 405 affc&ions and defires ♦, and become indifferent to the things of fenfe , and ufe to over-rule your fenfe by faith , and live mo ft upon unfeen things ; there will be little to entangle , and hindtr the willingnefs of your departing foul?, I X. Next I advife you To fettle well the fate of your [only by Examination and felf acquaint ar.ee y in a good ajfUrance of your own fincerity : For, as I told you , when you have overcome the doubts of the truth of Gods promifes and the life to come , it will be the doubts of your own fin- cerity then , which will be your fear > and make you unwilling to die. How you may do this I have told you oft, and fully in a book called , Tbt method for Peace of Confidence. At the prefent I (hall add thefe brief inftrucftions. i. By what Evidence or figns to Judge I have here before oft told you; (/) even by Faith Working by Love to God and man : Or by your true Confent to the Covenant of Grace , exprejfed in a holy obedient life. Particularly, i. If Gody to be feen and Lov£d in the Joyes of the Hea- venly Glory, be the Chief End of your heart and life. 2. If Chrift be taken for your only Sa- viour. 3. If you are defirous that by his Spirit he fliould perfedly San&ifie you. 4. If you Matt-. :S. 10. Mar. 16. 16. John 3. 15,13. Gal. <.6% j:, 22,1;, 24. Rorru i$. 10. Match. 5. 3,4^, £, 73 8, 9* Rom. 8. 1, 9> 1:. John 3. i?; 20,21^11. Match. 6. 10, 3$. z Cor, 5*8. x John J,, 14. D d 5 have 406 C&e P09? #an# IFanulp Boofe* have no fin but what you had rather leave than live in. 5. If you love the word and means which fhould San&ifie 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 deiire 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 Confent to the Covenant of God, and that you have his Spirit, 2. And having thefe certain Marks before you, examine your ftate impartially by them, as one that is going to the Judgement of God : And what you cannot do at one time , do at another ^ And ceafe not till you are able to conclude , that your foul is fncerely devoted to God , and Truftetb 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 , v give him thanks for them , and rejoyce in his Love , and watchfully ftudy to keep and exercife and increafe the Grace which he hath 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 all is well with you y meerly becaufe you would have •■•'■■"■-* it Cbe Poo? $50an0 IFamtty TSoofc* 407 it fo. 2. Keep not up a timorous fcrupulous dif- pofition v like a Childifh Servant, who inftead of doing his work as well as he can , doih nothing but cry becaufe he cannot do it to plcafe his Ma- tter .• As if when you fincerely defire to pleafe God before your fleih , and do your beft 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 pafled from death to life : you are fortified then againft moft of your temptations , to linful fears, and unwilling- nefs to come to God. X. The laft part is more eafily done : That is , Settle your worldy e ftate an d affair s fo^ as one fliould 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 quickly re- conciled and forgive them. To thefe I would have added that you learn be- fore-hand what Temptations are like to afTault you in ficknefs , and get particular d.fenfatives againft them. But this I have fpoken to before. D d 4 408 Wot poo? $9an0 iFamtlp Xoofc. _^. S. TV// &<#z/£ told me how to prepare for death in health : I pray you tell me next how to prepare further in ficknefs ? P. Imuft not here overwhelm you with multitudes of Dire&ions, nor fet you upon long Preparation in and hard tasks of Meditations ; For fkkac'f, ufually Nature through pains and weaknefs, is unable for much work. It is the time of health which is the working time. Yet becaufe fomething is then to be done, efpeciajly bythem^hai have longer ficknefTes , which deftroy not their reafon, I fhall briefly advife fuch. I. If it be one that is unconverted and unprepared before, Alas, what fhall I fay ? The j. By the" un- time is fhort, and the body weak, and courted. it is hard to know that their Repen- tance is not the fruit ofmeer Fears, rather than of a changed heart. They are many things that fuch a man hath to Learn and Thinks on-, andagreatr/?^^ tobemade, before he can be faved ! And is a little time of ficknefs fit for all this ? But yet there is fome Hope, and while there is life and hope we mult do our beft : To fuch therefore I fay , Be it never fo late, thefe three things miifi be done or you are loft forever. I . You muft be convinced not only that you are Sinners^ but that you are ungodly unconverted Sin- ner $ h and that Gods (t) difpleafureani damnation, (t J John 3. 18'y 56. " Mar. 16. 16. is Cije poo? $3an# iFamtlpOSooU. 4^ _ 9 — is your due , till your humbled fouls do feel the need Oi a Saviour and a Sanftifier, 2. When you feel that you are loftinmifery by fin, you muft believe that Chrift is a fufficient Saviour, who hath dyed for our fins , and is rifen and Glo- rified, and is our IntercefTour with the Father , and hath made a Covenant that whoever truly (h) Be- lieveth in the Father , Son and Holy Ghoft , and Repenteth of his finful life , and turneth to God , by his Son and Spirit, (hall be pardoned and faved : And this Covenant is offered to you as well as others h And nothing but your obftinate rerufai of Chrift, and his fandifying fpirit, word and grace, can deprive you of pardon and Salvation : Therefore you muft frefemly and abfolutely Confent ; and give up your fclf foul and body, to God the Father, to your Saviour and Sanftifier, to Juftifie, Adopt, San&ifie and fave you, Refolving if you recover , to live to God in a holy life, and not to the world, the flefli and the Devil ; Even as if you were newly to be Ba- ptized and vowed unjp God. ;. You iUiift think next of the Infinite Goodnefs of God • the Love which he hath (hewed you in Chrift, for foul and body • the mercifulnefs of his nature . the riches and certainty of his prpmifes; and the un- speakable Glory which you (hall have in Heaven with God, and your Redeemer and his holy Angels and Saints , if you refufe it not. O think what a blefted life it is to be for ever full of Joy in the fight and Love and Praijcs of God, in Companion of this life of fin John 3% i^.id. Aft. 20, iS. and 41 o Cfce pro; $)an# IFamtlp T5oolu . — *-— * and mifery : Think of this Gcodnefs and Kingdom o God, ti\lyouvHea7t your Love it felf be changed;and till you had rather have God in Heaven than to have all the pleafures of this world : For till then you are, not San&ified, nor inaftate of Salvation, AllthaH 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 Concerted 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 Ihould recover , you (hall be faved how late foever it, be. But if it be only the Refolution of z frightened Confidence , 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 direft for their further pre- 2. By the Converted, parations , their duty is as fol- loweth. i. Miftake not ficknefs and death , as if there were more harm in it, than there is indeed. Believe not flejh and fenfe in this, which cannot fee into the (vq) Love and Wifdom cf God,which ordereth it;nor untoi that quiet fruit of righteoufnefs, which is the End. Sicknefs is/ though in its pains a fruit of fin , yet^) now an Ordinance of God , on which you may as confidently exped his bieffing , as on his Word and ^rv) Heb. t2 & % xo, ii, -!■*, i Cor,n« $*>3*. Sacra- G €&e Poo? £0an# family "Boofe* 41 1 acraments. Labour therefore to get the benefit of , to find out your fin, and repent of it, and tbttor it, nd fee more effe&ually the vanity and vexation of the rorld : And remember what a mercy it is, that man /ho is fo loth to die , ihould end his dayes in fuch ain and weaknefs , as make him weary of himfelf, nd make him the more willing to bediflblved. For lough this alone , without Faith and Love, will raw no mans heart to Heaven or fave him ■ yet fuch help againft the finful Love of life and fear of death, > no fmall mercy. Get but the benefit of ficknefs, nd experience will reconcile you to the providence of jod, ahd prevent repining. 2. (x) Beg of God for the fake of your Redeemer, iich affiftance and operations of his Spirit, as your ow and weak condition needeth, and as are fuitable 0 a dying man. He hach great help and grace for great necefikies. 3. Renew your Repentance and confeffions of fin, ind warn all about you to learn by your experiences, md to fet their hopes and hearts on Heaven , and to naake it the work of all their lives to prepare for fuch 1 change. Otell them what deceit and mifchief you have found in fin ! What vanity and vexation you have found in the world ! What Goodnefs you have found in God and Holinefs ! What comfort you have found in Chrift, and his promifes and the hopes of endlefs Glory ! And what a miferable cafe you had now been in, if you had had no better a portion than this world, and nothing to comfort you but thepleafures of fin, Pfilm \\t 3. 2 K'n. lo. i, &■:. I fa 38. 1. &\ which 4i2 Cfre poo? 3©an0 famtl j> 'Boofu which now are all your fhame anddifcomfort. Ad vife them to Live as they would die, and tell then how little all the world doth fignifie to a dyinj man : Call on them not to be deceived by fuch baits as all dying men fince Adam have confeffed to b\ but Vanity : Call on them to turn without delay, and not to pamper a body for the worms, but t< 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 fhon< uncertain time, and to make fure ofeverlafting 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 ai J an end, rejoice with thankfulnefs for what yot'. have had : O think what a mercy it is to be- brought forth in a land and age of Light ! Tc.[ have had all the teaching and means and warnings. a and deliverances, which you have had ! And tm 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 ! That all your fins are pardoned through Chrift, and that you are reconciled to God, and adopted through him , and fealed by the fpirit tc the Heavenly inheritance / O triumph in that Love which hath thus delivered you, and brought you fo near your journeys (y) end, and fived you from fo many temptations of Satan, and from ( y ) 2. Tim. 4. 7, 8, 1 Cor, y. 1, z; 3, 4, 5, 6, 7, 8. thl Cfce poo? $)an0 tfamt'lp TBoofe* 4 » ? ... — - ^e flefh , and this deceitful world ! Think of lods Goodnefs and Love, as exceeding the Goodnefs id Love of ihe bed of Creatures, infinitely more lan the Sun exceedeth a Candle , in light and eat. And fhall a poor fervant of his who ath endeavoured, in fincerity, though in finful -eaknefs, to do his will, and hath a high Prieft iterceding for him in Heaven > be afraid to go ) fuch a God I What can encourage and draw |p a foul, if Infinite Goodnefs cannot do it ? If jod were but as Loving as my deareft friend ; f he were but as Good and Amiable as the Sua > Light and glorious , as the Heavens are fpa- ious, as the Earth is firm, as the Sea is deep - hould I not joyfully give up my foul into lis hands ? and confidently yield to his difpo- al ? and fearlefly come to hicn at his Call ? 9 that we knew the Goodnefs of God ! what a full content and fatisfaftion would it be to us ? nd turn our fears into fervent Love , and earned ongings for his glory ? 5. Now fteep your fouls in. the believing houghts of the Heavenly Glory to which you ire going. O now remember that the time is but fhort, till you fhall fin no more, and fear no more, and fuffer no more ! Till you (hall know God and his works, not only as much as you can now defire , but as much as then your heart can wifb , and your enlarged capacity receive ; Till you fhall Love him more than now you can de- lire to Love him - and your Joy (hall be greater than now you can conceive and wi(h : When God fhall be more to your foul for ever , than the Sun 4 1 4 COe Poo? $s)aiv0 IF amity QSoofe* Sun is to your eyes, or your foul is to your bo-^ dy ! O what an hour will it be, when you fhal be newly entered into the City of God, the Hea venly fociety, and ling ycur firft fong of joyfu'If Praife in the blefled Chore to God and to the Lamb ! O what an enemy, what an unreafonabk thing is unbelief ! that can make us fland trem bling without the doors, and afraid to enter, white millions of our brethren are rapt up in trium phant Joyes within ! while our Lord prepareth| us our place, and with all his holy Angels is defi- rous of our prefence, and the Heavenly holt will welcome us with joy ! 6. Now confidently deliver up your fouls in- to the hand of your Father and your Redeemer , and. give over diftruftful caring for your felves. i. Will you not Truft the God and Father of your fpirits ? who is Love it felf ? Will you not Truft your Saviour , that hath faved you fo far already •, and hath faved fo many millions before you ? Truft him with his Own : Believe it he loveth you better than you Love your felf. He is as loth that you fhould be damned as you are to be damned, and more willing to fave you than you are to be faved I O woe to you, if through all ycur life, he had not (hewed himfelf more willing than you. Truft him againft all the accufations of the Law ! Truft him as the Satisfier of Gods Legal Juftice ! Truft him as the Me- rit er of Life eternal ! As the Jufttfier ot thofe that could not be jufti'fied by the Law of Inno- cency, and their righteous works 1 As the Medi- ator i : Cfce Pod? $9an* jFamtlp TSoofc* 41 5 lor of the New Covenant, fealed by his blood, j which free forgivcnefs and life is given to all ue believers 1 Truft him as the King and Judge all •, and as the Advocate of the faithful • and ir great High Prieft who interceded for us, and ith himfelf pofllffion of the Glory to which he ith promifed to bring us ! And 2. Truft him in. p licit ly and absolutely } and ive over Eve's defire of Knowing Good and Evil )r your (elf I We little confider how much that defire did let in at once Corruption and Calamity pon the nature of mankind ! When Adam and ve fhould have only defired to Know Gods per- eftion of Power, Wifdom and Goodnefs, as the rfl and lafl, the fountain and end of all our rood, and to Know their own Relation to him and heir duty, expetting his Love (which is better han Life) upon their Love and obedience ; they vere tempted to Selfijhnefs and Independency, and o leave their Truft and Reft in God, and to de- ire to be their own Carvers, and as Gods to :hemfelves : Like a Child that inftead of Trufting )ii 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 snow the ingredients of his Medicines , and the reafons of them all : Thus foolilh man fell from God to himfelf \ and not putting all his Truft in God, would fain be his own Guide, and fudge and Carver, and take that care of his own affairs, which belonged not to himfelf but unto God. Ana as this mifguideth all our lives , fa this 4i6 €£e Pooj ®M?& IFamilp QSoolu this tormenteth us with cares and fears in and at death* But Chrift came to recover us from our feu to God. Care then how to know your Creato- pc and Redeemer •, his Power, Wifdom and Love fa Care how to Truft him with foul and body, ancfW to do your duty : And then ( z. ) care for nc more ^ but leave foul and body more quietly and comfortably to his Love and will, than if the} were abfolutely at your own will, to be, and dc and have what you would wi(h. For God is fit ter to choofc 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 y and the things unfeen, which overwhelm and be- wilder thofe that muft know Good aad Evil* themfelves. But Reft your foul in the Will of\ God through your Redeemer ! In that will which l[ is Infinitely Good, and which is the Beginnings Guide and End of all things, and the only felici- tating Reft of fouls. 7. Let all thefe holy Ajfettions be exercifed 111 your Exprejfwns, if your difeafe allow you an ex- prefting ttrength. Magnifie Gods Goodncfs, and fpeak good of his name, and Word and wayes • not by a diffembled afife&ation, but from your heart : Make others to fee that there is a reality (x) Matth.d. i^kS ^7j3tjJ4- Luke 12, ii. 1 Pet. 5. 7. Phil. 4S5. in €#e Pgoj $)an* JFamtlp 'Bocfc* 4*7 n the comforts of faith and /*?/* ; and that the leath of the righteous is fo defireable, as makeih heir lives defireable alfo. Your tongues are given yrou to praife the Lord : They have but a little vhile more to fpeak : Let their laft work be lone to his glory, as ftrength will bear. Tell nen what you have found him, and fpeak of the 31ory of his Kingdom which you exped, that he hopes and defires of others may be ex- ited. And turn your laft words to God hirrifelf in 3rayer and Praifes, beginning the work which you nuft do in Heaven. Imitate your dying Lord, !.uke 23. 46, [" Father into thy hands I commend my hrit:"} And his firft Martyr, Ad. 7. 59, £Lerd fefm Receive my Spirit.] Thy zslfercy brought me into the world ! Thy mercy chofe my parentage, educa* The Prsyer of a tion and habitation : It brought lying Believer. me up ; It kept me from a thoufand dangers • It attempered my body dnd Furnijhed my mind -, It gave me Teachers, bookj, %nd helps ; Tea it gave me a Redeemer , and A ircmife of life, and the word of Salvation ! It tuvc me all the operations of thy Spirit , which toucht, and turned my finful heart ! All my Re~ Venting and Refolving thoughts! All the forgive* nefs of my manifold fins ! All the fweet meditati* )ns of thy Love ! and the experience of thy good tnd pleafant fervice ! The comfortable hours which f have had, in feffret thoughts, in publicly wors- hip, on thy holy dayes, at thy holy table7 among hy people : ^ 11 the fe have been the dealings of thy E e l*wt 4 1 8 €f?e pao? ©an* IFamttt) Book* Z^i/f • e>_7/ my deliverances from temptation anaf ftn i /raw enemies, death and danger ! fcience ^ and the tranquillity of my life, notwithftand-f] ing my fins I aAll the life which it hath freely pleafeW> thee to make of me, an unworthy wretch, for thtH good of any, for foul or body ! ^411 theft art thtW pledges of thy wondrom Lgve > zAnd fiiaU I btf afraid to come to fuch a Cod i Hath mercy filleai up all my life^ and brought me nsw fo near thell End, and ftnul I -not Truft it after fo much tryal if It is Heaven that thou made ft. me for * anaf Heaven that Chrift did pur chafe, for .me ♦, It /_jfl Heaven which thou didft premfe if I would bef thvae ^ and ns Heaven which I confented to taktf fur my (a ) portion, and. for which I did £ove~f nant to forfikc the- world : <*And O that I hack more entirely done it! For I now find how little reafon I have, to repent of my Covenant ! It m Heaven which thy Spirit of grace, and mercifuh providences have allthts while been preparing me j or _f Andftiall I now be fearful and unwilling topojfefs it i\ O 'thou th,u kyoweft how deadly an enemy Urw belief is to thy Honour and my foul, I befecck\ thee flew that thou take ft not me, but it for thy\ fee* 0 fend that Heavenly Light into my mind _* ______ ( i.) luV. -xS-i2*23. Martha. 2o;_lx5J. Col. 3- 4**' whicl _ €&c Poo? $$mv iFamtlp OSoofc* 41 9 xhich may bamfy and confound it. Lit it not lafpheme thy truth , and impnfon and blind and or me tit my fuL O thou .that give ft r^- Word, he Siviour, the Heaven which I maft believe , leny me not that Faith by ftbich J maft belitve hem : Earth and flefl) are dungeons of darkj/efs md defpair : There u with u* no Sun to fliew its hy face* It muft be thy Glory whofe reflexions nuft reveal thy Glory to us ^ i/4nd a Light from Heaven which muft flew us Heaven ! O fend ne beam, one beamy Lord, of that Heavenly light nto this darkened fitful fid -5 that with Stephen may fee in my pajfage the Glory of my bleffed Lord, to whom I go ! *And with Simeon may \ladly fay, Lord now let thy fervant depart in ie ace, for mine eyes have feen thy falvation ! 0?ie nam of thine will drive away the powers of darli? ufs, and hanifn all thefe doubts and fears, 'and let \n fomewhat of Heaven into my foul, before it is et in to Heaven i O Bleffed Spirit , the lUitmi- lator of dark, imprifoned foals, remember not all ny refiftances of thy Grace , and for fake me not m this laft necejjlty of my life, and leave me not 0 the power of darknefs and unbelief ! Though 3 'lory be not openly feen till it is enjoyed, let me tow when J am fo near it, have finch a fight of it 7y faith, as is finitable to this low and darker %ate* O thoH that art the Spirit of Life, fo quicken and aVmate this finggifii foul, that the laft lart 4/^ *&vrr X^r^/, / am ^framed that to Love and Praife rfcer, frould be to my foul a work, of diffi- culty ! That it u not more natural and eafie to me, than to Love and Praife any created thing or perfon what fever ! What frail 1 Love if not Good* nefs and Love it felf, which made me purpojcly to Love him f who Redeemed me that by Love he might win my Love ^ and Santtified me to difpofe my foul to Love him r What frail I praife, if not Infinite Perfection ? the Glory of whofe Power, Wifdom, and Goodnefs doth frinc forth in the whole Creation ! Heaven and Earth Praife thee ! And am I no part of Heaven or Earth ? The whole Creation doth proclaim thy Glory ! And am J none of thy Creation ? Thy very Enemies when Redeemed, Reconciled and forgiven, do Praife the Love and Grace of their Redeemer ! And am I not one of thefe ? The great Teacher of the Church, is the Schoolmafler of Love and Praife ! And have I not Learned them yet, who have fo long had fo excellent a Teacher i Thy Saints all Love thee • for it if the ejfence of a Saint : They Praife thee • for it is the work^ of Saints ! And am I none of thefe ? 1 am lefs than the leaf; of all thy mercies I 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 *y O yet let it end in a Loving and a Praifng death ! Glory be to God in the highefi ; On earth Peace j and (food will towards men ! Holy, H$ly, Lord God Almighty , who was, and is , and is to come : Of thee, and through thee y and to thee are ali things j Thine is the Kingdom, the Power and the Glory. i ■ 42 2 cue Pooj $&an& jFamtty Xooiu CA.ry* F Amen. July 25. 1672. f%W ' i^ffr^yi 7oms of Prayer^ Praife and Cactehifm-for the ufe of Ignorant Families that need them. Eader, I purpofely avoid overdoing and preparing thee too much work, left my intended help tliould prove a hin- derance. But becaufe all have not the fame leifure, I- have given you both longer and (horter Forms, that you may ufe that which is fitteft for the lime and Fer- Cons. I. When you awake, let your hearts thus move to-* wards God. THoh Lord who art the life of all the World, baft mer- cifully preferved me in life this night, when I could do nothing to k^ep my felf 1 than\ thee for my healthy and reft and peace. 0 now let thy mercies to me be re- newed with the day. And let me ftend this day in thy FroteViion^ by the help of thy Spirit, in love and faith- ful Service to thee, and in watcbfulnefi againji my Cor- ruptions and MntPtttwtS : for the fa^e of Jejhs Chrijh An;en< A * IL Thofe €ty 1&ooj ^an^ fatuity *Boo&. II.Thofe that have opportunity to pray fecretly before' r Family Prayer, fhonld fpeak freely without Book from ; the feeling of their own wants, if they are able : If nqt, they may ufe the fame Prayer which is for Fami^ ! lies > fo far as their wants and cafes are the fame. III. A Morning Prayer for a Family. O Almighty, All-feeing and moft gracious God,, who hail: created us and all things for thy Glo- ry > We iinful Worms, encouraged by thy own Com- mand and Promife, and the Mediation of Jefus Chrift 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 kjtorv, and love, and ferve our Creator, and capable of everlafting happinels in thy Glory : We thank thee that we who were born in Sin, and wrere thy Enemies in our flefhly ftate, were not forfaken by thee in our Sins, nor left with the Devils to helplefs defperation h but have a fufficient 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 Apoftles, Miniiiers and all true Believers : We thank thee for our Birth, cur Education, our Friends, our- Health, our Peace and Liberty, and all our Comforts of this Life : We thank thee for oui; publick Teaching and our private helps, the comfort of thy holy Wor- Lip, and all the mea,;s of our Salvaticn ; But. efj ally but at laft convinced any of us of our (in and mifery, and awakened our ileepy 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- pinels / How great was thy Mercy, which opened to as the myfteries of thy Gofpel, and drew us to thy Sort, as the way to Thee ! But, alas, we have ill requited thee for thy Love ! Our Original Sin hath been too fruitful in our llnful ives ! Our Childhood and Youth was fpent in too much folly, and flefhly fenfuality ! How long did we forget our God and our Souls, our Death and our ever- lafting ftate ? as if we had no life to live but this, and we had been made to live and die like Beafts ? How long did we live in Ignorance and Unbelief, and little knew the nature and office, our want, and the worth and riches of Chrift ? 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 aboye this World ? Alas, we were deceived by * the Vanities here below, and followed the linful delires of the Fleih, and refilled thy Spirit which moved us to repent and turn to thee. And fince we confented to thy holy Covenant , we hkve too often yielded to temptations, and loved thee fo coldly and ferved thee A 3 2 fo 4 %ty #00? ^attg jf amity T>oofe* f fo ilothfully, and lived fo-unfruitfully , and made fo ill ? a ufe of thy Mercies, and of our Afflictions, that thou mighteft juftly have taken thy Spirit from us, and fuf- fered us to return to our former mifery. But O do not enter into Judgment with us •, For- give us 'for his fake who is the Sacrihce and Propitia- on for our Sins. Charge not upon us the Sins of our- corrupted Nature, or of our Lives j of our Childhood, Youth or riper Age i our Sins of Omiilion or Commilli- on, of Knowledge or of Ignorance, of Rafhnefs or Negligence, of linful Luft and PaiTion, or of Sloth. Wafh us in the blood, and accept us for the Merits of the perfect holinefs and fufferings of our Redeemer.We dare not come to thee, but in his Name^-nor exp^dl any pardon or mercy from thee, but for his fake, and by his hand. Let our hearts be lincere in confenting. to his Covenant by a lively Faith, that we may be one. with him our bleffed Head , and may receive the con- tinual Communications of his Spirit. Our Souls are by Corruption dead to God, and dar\ through Igno- rance, Error and Unbelief, and difaffefied to thee and to thy holy wayes, till that Spirit do quicken jfotminatey and fanCnfie 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 lifey - that we may live to Thee and die to Sin : And with holy light, that we may tyiow Thee in Cbrijt^ and know thy Word, and believe thy Truth: And with holy love, that our whole defire may be to Thee, and our delight be in Thee* and, being f leafed in Ihee^ we may through Chrift be pleafant to Thee for ever. O tet not our Ignorance and Unbelief prevail ! Let not cur love to thee be ftill fo cold ! Our delires fo dull , nor our endeavours fo llothful ! nor our hopes of Hea- ven; I €tye pooj 3©ans family #ooft. /en fo faint and weak ! Let not the Pleafurcs,or Riches, or Honours of this World ever freal our Hearts away Irom Thee ! Nor our flefhly defircs overcome thy Spi- rit ! Govern our affedtions, thoughts, words and adi- i>ns, our fenfes, our appetites, and our pailions by thy Grace. Deliver us homfelfijhnefi, and teach us to love Pbr Neighbours as our felves, and to wrong no man in our thoughts, or words> or deeds i but to do all the good that we can to others, to their Souls and Bodies. Save us from the devililh tin of Pride, and all the fruits of it ^ 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 eafily drawn to tin. Efpecially lave us from thofe great Hear t-diftempers, which are moft powerful in us , and which we lea it hate and relift. Give us fuch publxk and private helps for our Souls, as we moft , need ^ and blefs them to us. Make us faithful in all the duties of our Relations , in Kingdom , Church and Family, as we are Superiors, Inferiors or Equals i -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 Bodies, and make us con- tented with our daily bread, and patient if for our fins we wrant it. Be merciful to the aifli&ed, and give fuch feafonable deliverance to the fick, the poor, the oppreffed, and the broken-hearted, as is moft for their own and others good, and for thy Glory. Continue thy Gofpel to thefe and all the reft of the Churches : Furnifh them all with skjlfiil^ hdy and diligent Paftors h and blefs their Labours to the increafe of bolhiefl^ love and peace. Rebuke the Ingorance^ Pride and Vnchari- tableaeft which do frill divide us> And give us the A a 3 Know*- c$e $oo$ $9ang tfanuty #oofi. Knowledge^ Humility and Love which muft unite and heal us. Blefs the King and all in Authority, with the wifdom , holinefs and juftice , which are neceffary to the welfare of themfelves and us : Teach them to govern , and us to obey, as the Subje&s 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 opprefled Nations, efpecially Chriftians, from the tyranny , Sedudion and Malignity of their Deceivers and Oppreflbrs : Pity the many Kingdoms of the World that are drowned in Heathenifm, Infide- lity and Mahometanifm : Subdue the Powers that re- bel a gainit thee, and. let the Kingdoms of the World be the Kingdoms' of Chriii : Open a way for the Gofpel to them > and fend them meet Teachers for fo great a work h That thy Name may be hallowed, and thy Kingdom tome, and thy Will be done on Earth as it is in Heaven : Give us this day our daily bread: Forgive us our trefpafTes as we forgive them that tref- pafs againlr us : Lead us not into temptation, but de- liver us from evil : For thine is the Kingdom^the Power and the Glory ,for ever : The world and.all therein are thine: Whatever pleafeth Thee, thou doft :. Thy ene- mies and ours are in thy Power : Thou giveft life to all the living '<> and thy Mercies are over all thy Works / Heaven and Earth are continued by thy Power and Will •> and all things in them are ordered by thy Wif- dom : Great art thou , O Lord , and greatly to be fearM ! Wife art thou, and abfolutely to be obeyed / Good art thou, and unmeafurably to be loved ! The Image and felves and in the world, and haften the Kingdom of Glory. And caufe us and thy Churches, and all people^ of the Earth, no more to be ruled by the Infts of the Flefc and their erroneous Conceits, and by felf-rvill, which is the Idol of the Wicked i> but by thy per/eft Wif- dom and holy Will revealed in thy Laws : Make known thy Word to all the World, and fend them the McfTen- gers of Grace and Peace h and caufe men to underjiand^ believe and obey, the Gofpel of Salvation : and that,with foch Holinefs, Unity and Love, that the E^rth,which is now too like to Hell, may be made liker unto Heaven *5 . and not onty thy fcattered imperfed: Flock, but thofe alfo who in their carnal and ungodly minds do now re- fufe a holy life, and think thy Word and Wayes too ' frridt, may defire to imitate even the heavenly Church '•> where Thou art obeyed, and loved and praifed, with' high Delight, in Harmony and Perfection. And becaufe cur Being is the fubjedtof our well- being, maintain us in the life which thou haft here gi- ven us, until the work of life be iinifhed > And give us fuch health of mind and body, and fuch protection and fupply of all our wants, as fhall beft ht us for our duty > And make us contented with pur daily bread , and patient I C^e J^oo? $0an$ family 'Book patient if we want it > And fave us from the love of the Riches, and Honours, and Pleafures of this World, and the Pride, and Idlenels, and Senfuality which they cherifn > And caufe us to ferve thy Providence by our diligent Labours, and to ferve thee faithfully with all that thou giveit us > And let us not make proviiion for the Flelh, to fatistie its deiires and lufts. And we befeech thee of thy Mercy, through the &£" crihce and Propitiation of thy beloyed Son, forgive us, all our Sins, original and a&ual, from our Birth to this hour '-> our omiifions of duty, and committing of what thou did ft forbid : our fins of heart, and word, and deed j> our finful thoughts and afFe&ions , our finful paffions and difcontents > our fecret and our open fins *> our fins of negligence and ignorance and rafhnefs i but efpecially our fins againft knowledge and confcience^ 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 ruine i 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 aiiiftance arid 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 of thy favour and falvation. And let thy Love and Mercy to us, till us not only with Thankfulnefs to Thee, but with love and mercy to our Brethren and our Enemies i that we may heartily forgive them that do us wrong , 3s through thy Grace we hope we do. And for the time to come, fuflfer qs not to caft cur felv.es wilfully into Temptations i but^carefully to avoid them, and refolutely to relift and conquer what \ye cannot avoid i And O mortitie thofe inward ims and i o c^e #00? $dan$ ff amity *Boo6. and lufts, which are our conftant and moft dangerous temptations : And let us not be tempted by Satan or the World , or tryed by thy Judgments , above the ftrength which thy Grace (hall 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 •> left before we are aware, we be en- tangled and overcome, and wounded with our Guilt and with thy Wrath, and our end fhould be worfe than our beginning : Efpecially fave us from thofe radical fins of Error, Unbelief, Pride, Hypocrifie, Hard-heart- ednefs, Senfuality, Slothfulnefs , and the love of this- prefent World h 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 ourPraifes with our future fervice to thee / Thou art the King of all the World, and more than the life of all the living I Thy Kingdom is everlalting : Wife and juft and merciful is thy Government. Blefled are they that are thy faithful Subje&s i But who hath har- dened himfelf againft 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 Redeemer', 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 Ghoft, who was, and is, and, is to comes Of Thee, and through Thee, and to Thee are all things : To Thee be Glory for ever. Amen. IV. A Cfce 1^oo? 99an$ jf amity 'Book 1 1 IV. A Prayer fir Morning or Evening in Families. OGOD, the infinite Eternal Spirit, Moft Per- fect in Power, Wifdom and Goodnefs \ Though mortal eyes cannot behold thee, nor any created un- underftanding comprehend thee, thou art prefent with us, and feefc all the fecrets of Our hearts \ Our lins and wants are known to thee i But thou requireft our confcrtions as the exercife of our repentance, and our petitions as the exercife of our defires and filial 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 whofe mercy inviteth miferable Sinners to come unto thee, by the new and living way 5 meet us not in thy juftice as a confuming tire, but accept us in thy righteous and beloved Son, in whofe Mediation is our trufr. 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 fin hath corrupted all our pow- ers, and turned them from thee, and ag^infc thofe ho- ly ends and ufes , for which thou didll create us : In lin we were conceived, and in fin we have lived, in- creafing our original guilt and mifery. Though we knew that thou art cur Owner, wTe have lived as if we were at our own difpofal : We have called thee our King and Ruler > but we have rebelled againft thee, and obeyed our carnal wills and appetites : Thou art Goodnefs and Loveitfelf^ and the author of all that is good and amiable in all the world •> and our Souls ihould have loved thee, with fervency and delight : But our hearts have been eftranged from thee, and {rave fought delight in worldly vanities, and in the pleaiing 1 * C^e 1&0D? ^ans family QBoofe. pleating of our flefhly minds and lufts. This deccitfu world hath had our love, our care, our thoughts, ou.jfa words, our time, our labour, as if it had been 0113 iiome and portion, and we had been to continue her Our tongues have been guilty, not onely of idle and foolifh talk > but alfo wrathful words and railings, of iilthy and immodeft fpeech, and of evil fpeaking and backbiting others, and of many a lie. We have not loved our Neighbours as our (elves > nor done by all others as we would have had them done by us: But we have been all for our carnal felves, Proudly deiiring our own exaltation and efteeiiH and Covetoufly de- iiring our own commodity > and Senfually defiring flea fare to cur felves > whilft 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 ©fle ^ooj $&tm$ (family 'Bocft* 1 3 ^ And though thy wonderful mercy hath given us a Redeemer, and in him a fuftkicnt remedy for our fins i ^nd thou haft pofed the underftandings of men and .els, in this ftrange expreilion of thy Wifdom and Lave j yet have we ftaggered at thy word in Un- belief, and ftupidly negk&ed this great {alvation. > How carelefly have we heard and read thy Gofpel I { How little have we been affeded with all the Love and ferings of our Saviour ? We could have been thank- ■ fill 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 endlefe 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 wirh thee to deny us for ever, the mercy which we fet fb light by. But deal with us, O Lord, according to thy Good- nefs, and according to our great neceiiity, and not ac- cording to our deferts. We have iinned as Men, but be thou merciful as God. Where our fin aboundeth, O let thy grace abound much more / 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 deiign to glorifie 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 atter all this, we (hould doubt of thy willingnefs , to forgive believing penitent fouls, we (hould greatly wrong the riches of thy grace. Thou fcughteit 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 delires, which we pour out befcre thee : Thou befeecheft us to be recon- ciled. i4 Cfte ff oo? ffiattg family ffioofo ciled, and to receive thy grace : And fhall we queftiom then whether thou art willing to give it ? There is enough in the Sacrifice and Merits of thy Son," to expi ate our fins, and juftitie penitent Believers in thy light. Thou haft made him the infallible Teacher of thyEj Church : He is a King moll fit to Rule us, to defend we and juftitie us: Thy Spirit is the fan&ifier of Souls : and thy Love is fufticient to be our everlafting felicity and reft. We therefore humbly give up our felves, to Thee our GODj To thee our Father, our Saviour, and our Sandtiber a 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 fins : Our fins of negli- gence, rafhnefs and prefumption : Efpecially thofe fins, which we have deliberately and wilfully committed, againft our knowledge and the ftrivings of thy grace. Renew and fancSifie us throughly by thy Spirit : Take from us the old and ftony hearts, and give us hearts more tender and tradable : And give us the Divine and heavenly nature * and make us Holy in the Image of thy Holinefs. Caufe 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 fubjedion to thy Government. O ihew us thine infinite goodnefs and perfections, and the wonderful mercy which though haft given us in Chrift 3 and fhed abroad thy Love upon our hearts by the Holy Ghcft, that we may be conftrained by thy Love, to Love Thee above all things, with all our hearc, and foul, and might. Let the beams of thy Love fo fire cur 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 Cfte Poo? ffiattg jfamtig gooff, 15 nay perceive that we can never Love thee enough > >ut may ftill be longing to Love thee more. We dare lot fay £0 that we could Love thee as thou art wor- hy / J for that is above both men and Angels : But O hat we could Love thee as much as we would Love hec / till we come to that moft blefTed ftate, where ve (hall Love thee more than now we can defire / If ive had never tinned in word or deed, the want and *eaknefs of our Love to thee, is a iin which we can lever fufficiently lament i and the very fhame of our rorrupted natures v 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- Fe&ions to thee, as our Reconciled God and Father in Chrift. Caufe us to make thee our Ultimate End, and tofeekthy 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 wrill. Set up thy Glory above the Heavens,and let thy Name be fan&ified 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 darknefs, 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, herelie and fchifm, which keep out Knowledge, Holinefs and Peace. Prefer ve and blefs the Reformed Churches 5 efpecially in thefe Kingdoms where we live. Blefs the King and all in Authority : Tc 1 6 €^e ^ooj s^ang famtty 25ooft. Teach our Teachers, and give both able and faithful Paftors, to all the Congregations of thefe Lands. And give the people obedient , pious and peaceable minds. Caufe us to feek fir ft thy Kingdom and righteoufnefs > and let all other things be added to us. Give us all neccflaries for the fuftaining of our natures h and make us contented with our daily bread 5 and patient, if for our fins we want it. Teach us to improve our pre- cious time, and not to fpend it in idlenefs or fin : but to difpatch the work upon which our endlefs life de- dendeth h and to live as we (hall wifh at laft that we had lived. Let our daily fins be daily and unfeignedly repented oftand be daily pardoned through Jefus Chrifn And let us live in the belief of his mediation, according to our continual neceilities. Let thy exceeding Love and pardoning Mercy teach us to Love our Neighbours as our felves 5 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 againft the flefh, the world and the Devil '-, that we may not only refill:, but overcome. Keep us from the baits and fnares of fin > and let us not thruft our felves into temptations. Save us from ignorance and unbelief, from ungodlinefs and hypocrifie, from pride and worldlinefs, and floth- fulnefs, and all finful pleafing of the flefh. Caufe us to worfhip thee in holinefs, and reverently to ufe thy dreadful Name, and to rerhember the keeping holy of thy Day. Keep us from finful difobeying our Superi- ors h and all unfaithful neglecting our Inferiors h and from injuring any in thought,- word or deed. Keep us from finful wrath and paflions : from all unchaftity in thought 3 detires, words or actions. Keep us from j Healing and defrauding others : from lying, ilandring and backbiting v and mortine that fellifhnefe , which would Cfce #ooj ^anjs family 'Book 1 7 would fetus againft our Neighbours welfare: Keep us from the judgments which we defervesand let all afflicti- ons work together for our good* O help us to fpend this tranlitory life, in a faithful preparation for our death : And let our hearts and conversation be in Hea- ven : And forfake us not in the time of our extremity * but take our departing fouls to Chrift. Add in the Morning* Prote&,Dire& 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 fuch reft of body and mind, as may fit us for the labours of the following day y for the fake of Jefus Chrift our Saviour: In whofe words we fumm up our requefts, Our Father which art in Heaven, &c. be thy Name. *thy Kingdom come. T.hy WtU be done } on Earth as it is in Heaven. Give us this day our daily bread. And forgive us our treftaffes, as we forgive theni that trefiafl againji us. And lead us not into temptation^ but deliver us from evil : For thine is the Kingdom, tbt Tower 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 j rejed not u$ vite and miferable Sinners, who conftrained by B b eu* 1 8 ®ty #00? ^ang fatuity 9300I1. our Neceffities and invited by thy Goodnefs, caft down our fdvcs in the humble confeffion of our lins , and thankful acknowledgment of thy manifold Mer- cies, and earneftly beg thy further Grace. We were born with corrupted iinful Natures, which from our Childhood we increafed by a&ual (in. And though thy great Mercy had given us a fufficient Savi- our, and a Covenant of Grace, and betime engaged us to thee in that Covenant, by our Baptilmal Vow* and gave us the great mercy of the Gofpel, andChriftian Education > yet did we finfully forget our Creatour, unthankfally negled: our Redeemer, and rebellioully reiift the Holy Ghofr. How blindly, how wilfully, and how long did we follow our fiefhy minds and lufts, and loved pleafure more than God, and lived bruitilhly by fenfe and appetite, and minded little but the Vani- ties of this World / Yet all this while didft thou pre- ferve our lives, and fupply our wants, and fave us from many a danger and calamity > when thy Juftice might have cut us off in our fins, and fent us to Hell as we de- j ferved : But we abafed thy Patience, and all thy Mer^ cies, and wafted our precious time in tin, and refufed cr delayed to repent, and hearkened not to the voice of thy Spirit, and Word, thy Minifters, or our Confei ences, but hardened our hearts againft them all. We knew that we muft die, but we prepared not for it. nor ferioully 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 fure one; day, cr night, or hour, to fee another, and we knew cur ■:e could not be long, and we were oft told, that as we %ty Pooj $&aw family #oofe- 19 we lived here, we muft fpeed in Heaven or Hell for ever '•> and yet alas, how fenfeleily have we heard and " known all this ? And how little care have we taken for our fouls, that they might be faved from fin and Hell, and live with Chrift in the heavenly Glory, in comparifon of the care that we have taken for our bodies, which we know muft fhof tly 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 confcience with the name of Chriftianity, and a dead and outlide (hew of Worfhip , we were frrangers 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 Converfion,and relift thy Spirit. And lince we have fervedthee, alas, how poorly, how coldly, how unconftantly, with wavering and divided hearts,as if we were loth to leave the world andfimAnd by how many failings have we quenched thy Spirit, and wronged thy Glory,& our Brethrens fouls,and hindered our own comfort and increafe of Grace ? We have toa little differed in heart and life from the Ungodly, and from our former llate 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 i Woe to us that ever we were born, if thou deal with us as we deferve / How quickly then {hall we be in Hell, pali all remedy., inendlefspain and defperation i ':• % ■ where 20 c$e &qoi $&m$ family *Boo& where we fhaH have time to lament that fin in vain, which we would not forfakeintheday of our Vifita- tion. But we appeal from the Juftice of thy Law of Innocency, to the Blood 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 fatisfiedfor our fins: We are worthy of mi- fery > But he is worthy for whom thy mercy fhould forgive our fin / O wafh us in his Blood I Juftifie, adopt and accept us in him. O take poffeffion 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 Pledge, and Ear- nefs, and Firft-fruits of everlafting life. Let his quick- ning Virtue heal our deadnefs, and make us lively and ftrong for thee. Let his illuminating Virtue heal our Ignorance, Error and Unbelief, and fill our minds with Faith and Wifdom. 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 Wayes and Servants, and to all men in their feveral capacities \ 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 ourFeaft, our bufinefs and our Recreation. O make thy wayes fo pleafant to us, that we may have no need to beg pleafure at the Devils door, nortofteal the forbidden pleafures of fin. Let the thoughts of thy precious Love in Chrift, of our Par- <®ty $ooj S^ang jf amtty #oo&. a i Pardon and Peace with thee, and of the heavenly end- lefs joys with Chrift which thou haft promifed us, be the readieft and fweeteft thoughts of our minds > and a daily Cordial at our hearts > to rejoyce them under all theCroffes and Vexations of this World, and the pains of our Fle(h, and the foxe-fight of Death, and to com- fort us at a dying hour. O caufe us all the dayes of our lives, to comfort our felves and one another with thefe words, That we (hall for ever be with our glorified Lord , more than with the pofieflion .or hopes of Life , or Health , or Wealth , or any thing which Earth affordeth. Teach us to redeem our ihort and precious time , and to caft away no part of it on vanity *, But to lay up our Treafure in Heaven, and firft to feek thy Kingdom and Lits Righteoufnefs, and to give all diligence to make our Calling and EJedi- on fare, and to work out our Salvation with fear and trembling, remembring that we mud 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 fan&i- fie 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 donf by : To love our Neighbours as our felves: To love and forgive our Enemies , and thofe that do us wrong. Caufe us to hate and overcome our feltifhnefs , pride, fenfu- ality, wordlineis, hypocrifie , and all our flelhly lufts, which fight againft the Spirit, and are odious in thy fight. Help us to govern our thoughts, affe&ions, fenfes, appetites, words and a&ions, by thy Word and Spirit : to labour faithfully in our Callings j to fly B b 3 from 2 * c$e $00 i ^a«0 f amity #ooft. ^rom idlenefs-, and yet to be contented with our daily bread. Prepare us for all Sufferings , with faith ^ hope and patience. Caufeusto overcome in all temptations, and to perfevere unto the end* that having lived foberly , rigbteoujly , and godly in this world , we may joyfully receive the fentence of death, and that maybe the day of our enterance into the heavenly joys, which is the terror of the wicked, and the beginning of their endlefs mifery. O fend the word of life to the dark and miferable Nations of the Earth : Call the Kingdoms of Heathens and Infidels to the faving knowledge of Jefos Chrift. Let every Knee bow to him, and every Tongue con- fefs him to thy Glory. Subdue the proud and rebelli- ous Tyrants of the Earth, who keep out the Gofpel, and keep up "Wickednefs , and fet up their Intereft againft the Kingdoms and Intereft of Chrift. Deliver the Churches from all their Oppreffors and Deceivers •> and reform them to fuch wifdom, holinefs and concord, that their light may fhine to Mahometans and other Infidels, and do more to win them to Chrift, than the fcandal of their ignorance , wickednefs and divilions, hath done to hinder the worlds converiion and falvati- on. O fnew to partial, blind, uncharitable and conten- tious Chriftians, the true way of peace , in returning to the ancient fimplicity and purity of Doctrine, Wor- fhip, Difcipline and Converfation. Save all the Churches from .their fins and enemies. Blefs thefe Kingdoms, and never take thy Gofpel from us : Blefs the King, with all his Nobles, Judges and Magiftrates : that they may Rule as being ruted by thy 'Laws and Spirit, promoting Knowledge, Holinefs and Peace \ and fuppr effing Deceivers,!} ngodlinefs and,Injuftice> that we may Cije 0ooj ^anjj f amity 'Book 2 3 may Uvea quiet and peaceable life in allgodlinefs and honefty. Be merciful to all Chriftian Congregations, and give them able, holy and laborious Paitors, who will guide the Flocks in the way of life with the Wif- clom from above, which is firft pure, and then pe: able and gentle > even by -found Dodfrine, and holy •living, and by love and concord among themfelves, ac- cording to the bleflfed example of our Lord. Be mer- ciful to the affli&ed, by licknefs, pains, wants, dangers, or diltrefs of foul : Blefs their fufferings to their fan- ctitication and falvation, and relieve them in the time and way as is mod 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, flefhly, worldly perfons in it , that (hall Terve theFlefh and the Devil in(tead of ferving thee, and fell their fouls for the pleafures of iin. Keep us all in holinefs, love and peace, and in our duties to one ano- ther 5 And let thy bleiTmg be on all our fouls and bo- dies, and on our labours and affairs h and let not thy judgments feiie upon us. E b 4 Add 24 TOe $ooj ^attg tf amity *Boofc Add this at Night. We thank thee for all the mercies of our lives to foul and body: arid parti- cularly for preferving us this day. We have had another daies time of Re- pentance , to prepare for our laft day ; But a!as,how little good have we got or done / Forgive all our fin of omiffion and commifli- cn : And protect us this night from the evils that we deferve: Refrefli us With fafety, reft and ileep : And let our meditations of thee be fweet, and thy comforts ftill delight our Souls : Prepare us for the mercies and duties of the day following : And teach us to live in thy fervice and praife, that we may live with thee for ever- more!* through Jefus Chrift our Lord and Saviour > In whofe name and words we fumm up our prayers as he hath taught us to fay, Out Father which art in Nqme> 7hy Kingdom come. Add this in the Morning. We thank thee for all thy mercies to our fouls and bodies, this night and all our dayes and nights : For our reft and fafety, and this mornings light, Caufe u$ to fpend this day in thy fear and faith- ful fervice. Preferve our Souls from fin , and our Bodies from all dangers or hurt which would hin- der us from thy Service. Caufe us to live as in thy prefence, and let us doall ] to pleafe thee, and to thy Glory, and to the good of our own Souls and one another. And let thy Love, and Praife, and Service, be our continual delight : For Jefus Chrifts fake our Saviour and In- tercefTor at thy right hand > In whofe name and words we fumm up our imperfect Prayers , as he hath taught us to fay, Heaven , Hallowed he thy Ihy JViU be done '-> on Earth as *tye f&ooj $0m$ jf amity 'Boofe* 2 5 tt /> i< in Heaven. Give us this day our daily bread. And forgive us our trejpajfes, as we forgive them that trejpafi againft us. And lead us not into temptation *, But deliver us from evil: ¥ or thine U the Kingdom^ the Power and the Glory ^ for ever. Amen. V. A Prayer before Meat. MOft bountiful God, who maintaineft us and all the World 5 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 i devoting our felves and all our receivings to thy Glory, through Jefus Chrift our Lord and Saviour. Amen. A "thanksgiving after Meat. \J* Erciful Father, we thank thee for Chrift, and JlVJL all the blellmgs which thou haft 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 im, nor ufe them againft our felves and thee, by gratifying any finful de- fire : But caufe us to ufe them to the increafe of our love, and thankfulnefs, and obedience > and to relifh, and labour for the food that periiheth not, but endureth to everlafting life : For Jefus Chrifts fake. Amen. VII. 2 6 c^e #00? flt&ang jf amtfy 'Book VI. -^ Prayer for converting Grace^ to be ufed by the un- converted which are convinced of their fitful miferable J ftate. OMoft holy, juft and dreadful God, yet gracious t| and ready to receive poor Sinners, who penitent- ly return unto thee by Faith in Chrift : Pitifully be- held 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 fatistiedthy Juftice as a Propitiation for our Sins, and hath merited thy pardoning faving Grace,for all that truly believe and repent, and heartily j accept of Chrift for the faving work and benefits of his mediation. But I hear, that except we repent, we fhall all perifh \ and that he that believeth not (hall be damned i, and that except we be born 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 > And that if man have not the Spirit of Chrift, he is none of his > And that all that are in Chrift are new Creatures, old things are palled away, and all things are become new And that the carnal mind is enmity, and neither is nor "can be fubjeft to thy Law > And that if we live after theFlefn, weihalldie: 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 j have and can do, fhould 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 > t; €tye ^ooj S)9an0 tf amity *Booft* 37 "hat my bafenefs, and folly, and corrupted will, do nakeme unfit to rule my fclf. I am convinced that hou art bejl, and beji to me, and that I thould love thee vith all my heart, and vilifie all the Pleafures , and Miches, and Honours of this World, in comparifbn of hee. I am convinced that all this World is vanity, ind that Heaven alone where thou zxtfeen and perfect- ly loved and praifed, is the only felicity of Souls 5 and [hould be fought before all tranlitory things. I am con- vinced , that Thou art the firft and /^f, of whom, and through whom, and to whom, both I and all things are. And I am convinced that my forfaking thee, and turning to my carnal felf, and this deceitful world, and all my fins,, deferve thy wrath, and my deftru&ion > and that I have no hope but in penitent fincere conver- fion to Thee, by Faith in Chrift the onely Recon- ciler. But alas, the hardnefs of my heart, the power of unbelief and fleihly lufts, prevaileth againft all this con- vin&ion / I fear left all my knowledge will but con- demn me, to be beaten with many ftripes / W hen I know that I (hould do good, evil is prefent with me > and the will of the flefh prevaileth againft thy holy Will. Thecuftom of linninghath increafed my {infill inclination : And I have not a will w7hich hateth my pleafant and gainful fins : I forbear them oft through fear, while I love them, and wifh that thou didft not forbid them. Long have I been wifhing and purpo- lingto repent, and come to thee > But, alas, how ma- ny purpofes have I changed, and how many promifes have 1 broken, and how many mjhes have come to no- thing ? My corrupted will enflaved by my fenfe^ will not change it felfj nor forfake the pleafant Vanities which it loveth. O 2 8 c^e #ooj ^ang jf amity 'Boofi. O that I had a fo 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 fin and definition, unlefs thy mercy turn me or reftrain me. I have none to fly to, now, or in the hour of my la ft extremity, but that God whom I have fo hainoufly 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 fo long refifted ! Have mercy upon me, O God,according to the great- nefs die #ooj s^ang if amity *Boo&* a 9 efs of thy mercy. I have finned like a frail and fcolifh nan > but do thou have mercy on me, as a gracious jod.As my Sin hath abounded,let thy Grace much more bound. When I hear of the wonderful deiign of thy ove in faving loft Sinners by Jefus Chrift, and at what rate he hath redeemed Souls, it reviveth my hope nd fainting heart / When I think,that it is not the way )f thy Providence, to bring men by tnnocency to Heaven, >ut by healing and recovering Grace h and that all mens buls, fave Chrifts, that are now in Heaven, were once Sinners on Earth, as I now am h and that thou haft lorified none, but fuch as were firft condemned by thy Law, and had deferved everlafting death i Itim- Doldeneth me to hope for mercy and falvation. Cre- ate in me a clean heart, O God, and renew a right pirit within me. I am dead in fin, and almoft part feeling ! O when wilt thou quicken me, and cure my [hipidity ! I have a heart as hard as ftone it felf ! It feel- eth not fin ! It feareth not thy Judgments as it ought ! It rdilheth not aright thy Mercy ! It trembleth not to think of Death, and Hell, though I have no aflii- rance to be thence one day ! O when wilt thou turn this Stone into a new and tender heart ! I have a pre- fumptuousand 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 ! 0 when wilt thou give me a neceffary care of my own Salvation ! The fpirit of fl umber hath fehed 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 fenfclets Sinners (hall feel and fear > and yet I have net a heart 3 o c&e #oo? ^attgs family 25oofi* to ftir, and cry for Grace, and ftrive as for the life c a miferable Soul, nor fly to Chrift, and improve th day of my Vifitation. I know that this is the acceptecfc time, and this is the day of Salvation ! and that that ever mud be done for Heaven muft be quid done ! I know that I muft now be faved from fin , elfe I (hall never be faved from Hell ! And yet, al my flumbering fenfelefs Soul awaketh not ! I fee tircm is fwiftly porting away h my Glafs is almoft run out |c The frailties of my decaying corruptible Fleih are daify 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 &t on duty , and to do my part. My Time is going ! O precious Time ! It is goij Lord, and almoft gone ! Many that have gone to th Grave before me, have been my warnings ! I have bui a few breaths more to breath, and I am gone fror hence for ever > And yet, alas, my work is undone my foul is unready I If I die this night,0 where (hall awake, and where muft I take up my endlefs dwelling It is thy wonderful mercy which hath kept me alivi and from Hell fo long ! The time that's paft will neve: return ! It is in vain to call it back. When I am one gone hence,there is no returning,to live better or to die better, and make a better preparation for eternity h It muft be Now or Never : And yet my fenilefs iluggilh 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 raife me, bv thy quickening Spirit, which hath raifec millions that were dead in fin. O fpeak effed:ua]Ij that word of life, Awake thou that (lee felt, and ft and up front the dead, and Chrift Jhall give thee ligjjt. A- wake me by thy Grace, left the Thunder of thy Wrath and the fire of Hell too late awake me I And^ , ®ty Poo? ffiang jf amtiy ffooftv 3 1 And, Lord, I have a dark, an ignorant, a prejudiced, i nd an unbelieving heart : It ftaggereth at thy Word ! queftioneth the Scriptures ! It lookcth ftrangely up- n Chrift himfelf ! It looketh doubtingly and amazed- y towards the World to come. I am fo captivated in eih, and ufed to live by light and fenfe, that I can tcarce believe or apprehend the things unfeen, though hcu halt revealed them with certain evidence ! O for [one beam of thy heavenly illumination ! Pity a dark d unbelieving foul ! Alas, if unbelief prevail, Chrift ill be as no Chrift to me, and the Promife as no Pro- mife, and Heaven as no Heaven. O heal this evil heart of unbelief, which hath negle&ed Chrift, his Sacrifice, Merits, Do&rine, Example , his Covenant, and his Interceflion, and hath departed from the living God. A Promife is left us of entering into Pxeft. O let me not fall fhort by unbelief ! Let me be taught by the inward Light of thy Spirit, to underftand the Light of thy holy Word, and leave me not in the power of the Prince of Darknefs. And, Lord, my rviU is as finful as my mind. It is byaffed by fenfe^ and followeth the rage of luft and ap- petite ! O how little is it inclined to iW, 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 Perfe&ions above all thefe ! O touch this Heart w7ith the loaditone of thy Love! O kindle in it this heavenly lire ! Nothing will do it but the holy Spirit of Love, working with the Revelation hy wonderful Love in Jefus Chrift. Hold the eye of my Soul upon my Saviour ! upon my humbled cru- cified 32 c&e !&oqj *$m$ family J&oofe. cified Saviour ! upon my afcended, glorified, inter- ceding Saviour ! And let ffie never ceate 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 inChrift Khali be lovely to Thee. As ever thou had ft. mercy on amiferable 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 forfakgn by thy Spirit, and left in Death, and Darkpefl, and Difaife&ion ! Is it not thy will that I (hould pray for Grace ! Haft thou not faid, That thou wilt give thy holy Spirit to them that ask it. I 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 witr thou deny me the Grace which thou haft bid me ask ? the holinefs which thou loveft ? without which 1 cannot love or ferve thee , but (hall ferve thine Enemy to my own deftru&ion ? O thotf that haft fworn that thou haft not pleafure in "the death of the wicked, but that he turn and live, have mercy upon me, and fan&ifk this finful miferabte foul, that I may live in the fruitful and delightful exercife of thy Grace, unto thy Glory here, and may live in the delights of thy glorious Love for evermore j through the merits and interceifion of my bleffed Saviour, who hath en- couraged : couraged me with the Publican , to hang down this alhamed face, and finite upon this guilty Breaft, and in hope through his Name to cry unto thee, God be merciful^ me a Sinner ! Amen, Amen, VII. A Confeffion and Prayer for a Penitent Sinner* OMoft Great,moft Wife and Gracious God,Though thou hateft all the workers of Iniquity, and canft not be reconciled unto fin i yet through the mediation of thy blefled Son, with pity behold this miferable Sinner, who cafteth 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 afTurance 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 didft fet before me : I forgot the bufinefs which I was fent for into the World > and have lived as if I had been made for nothing , but to pafs a few dayes in flefhly 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 flefh, 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 negle&ed ! and the teachings of God, which I have relifted ! the wonderful Love which I unthank- fully rejected ! and the manifold mercies which I have I abufed, and turned into wantonnefs and fin ! How 34 Cfte ftoo? 90am f amity 'Book deep is the guilt which I have contra&ed ! And how great are the Comforts which I have loft ! I might have lived all this while, in the Love of thee my gra- cious God i and in the delights of thy holy Word and Wayes > in the daily fweet forefight of Heaven, and in the joy of the Holy Ghoft '•> if I would have been ruled by thy righteous Law's. But I have harkned to the llefh, and to this wicked and deceitful world i and have preferred a Ihort and finful 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 fpent : 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 EJau I have prophanely fold my Birth-right for one morfel. To pleafe my fancy, my appetite, and my luft, I have fet light by all the joyes of Heaven / I have unkindly defpifed the good- nefs of my Maker ! I have flighted the Love and Grace of my Redeemer ! I have refilled thy holy Spirit, filen- ced my own Confcience, and grieved thy Minifters and my moil faithful Friends ! And have brought my felf into this woful cafe, wherein t I am a fhame and burden to my felf s and God is my terror, whoihould be my only hope and joy. Thou knoweft my fecret fins, which are unknown to men ! Thou knoweft all their aggravations ! My (ins, 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 tha^. i %ty #ooj $&m$ family 25oo&, 3 5 thou wilt not acquit the Guilty / If I look within me, I fee a dark dehled heart ! If I look without me, I fee a world ftill offering fre(h temptations to deceive rtie / 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 fuffer / 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 felf > 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 fhould queition thy willingnefs to forgive, I fhould but add to all my tins, by diftionouring that matchlefs mercy which thou doffc defign to glorifies Yea more , I find upon record in thy Word, that through Chrift thou haft made a Covenant of Grace*, an Aft 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 y when ever by unfeigned Faith and Repentance, they turn to thee by Jefus Chrift. And thy prefent mercy doth increafe my hope, in that thou haft not cut me off, nor utterly left me to the hardnefs of my heart, but fheweft me my tin and danger before I am paft remedy. O therefore behold this proftrate Sinner, which with the Publican fmiteth on his breaft, and is afhamed to look up towards Heaven. O God be merciful to me a Sinner. I confefs not only my original fin, but the follies and fury of my Youth, my manifold iins of ig* i xiorance and knowledge, of negligence and wilfulnefs > Cm tf 36 c^e $ooj $&at® family 'Book of omiffion and commifllon, againft the Law of Na- ture , and againft the Grace and Gofpel of thy Son ! Forgive and fave me O rny God , for thy abundant Mercy, and for the Sacrifice and Merit of thy Son, and for the Promife of forgivenefs which thou haft made through him : for in thefe alone is all my truft. Con- demn me not, who condemn my felf. 0 thou that haft opened fo precious a fountain for fin and for un- cleannefs, wafh me throughly from my wickednefs, and cleanfe me from my fin. Though thy juftiee might fend me prefently to Hell3let thy mercy triumph in my falvation. Thou haft no pleafure in the death of Sin- ners, but rather that they repent and live ! If my Re- pentance be not fuch as thou required:, 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 emblements of thy tender Mercies ! Caft me not away from thy prefence, and fentence me' not to depart from thee with the Workers of Iniquity ! Thou who didft patiently endure me when I defpifed thee, refufe me not no w I feek unto thee, and here in the duft implore thy mercy ! Thou didft convert and pardon a wicked Manajfeh, and a perfecuting Saul ! And there are multitudes in Heaven who were once thine enemies ! Gloriiie alfo thy fuperabounding Grace in the forgivenefs of my abounding tins. I ask not for liberty to fin again, but for deliverance from this finning nature. O give me the renewing Spirit of thy Son,, which may fan&ifie 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 Cfce #ooj Qdm$ family JSoofi. 3 7 thine Image, that I may be holy as thou art holy. Il- luminate me with the laving Knowledge of thy (elf and thy Son Jefus Chrift. O fill 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- eft of my thoughts run after thee ! And the freeft and fweeteft of my difcourfe be of thec,and of thy Glory and Kingdom,and of thy word and wayes. O let my treafure be laid up in Heaven,and there let me daily and delight- fully converfe.Make it the great and daily bufinefs of my devoted foul, to pleafe thee and to honour thee,to pro- mote thy Kingdom,and to do thy will ! Put thy fear 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 crucitied to me, and I to it, by the Crofs of Chrift. Let me not love it, nor the things which are therein : but having Food and Rayment , caufe me therewith to be content. Defiroy in me all flefhly lufts * 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 helpful communion of the Saints v and with all the means which thou haft appointed to further our Sandiitication and Salvation.O that my wayes were fo dire&ed 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 firft motions of fin, and to abhor all finful delires and thoughts > and let thy Spirit ftrengthen me againft all temptations, that I may conquer and endure to the end. Prepare me for fufferings, and for death and judgment, that 1 when I mult leave this iinful world, I may yield up my departing foul with joy, into the faithful hands of my dear Redeemer 1 that I be not numbred with the C c 3 u but may be found in Chrift, having *he righteoufnefs which is of God by Faith * and may attain to the refurre&ion of thejuft: 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 San&ifier. And O that thou wouldft call and convert the mife- rable Nations of Idolaters and Infidels j 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 j 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 1 into Unity in Chrift, we may all with perfed Love and Joy afcribe to thee the Kingdom, the Power and the Glory, for eyer and^ver. Amen* VIII. Prayer and Praife for the Lords Day. GLorious Jehovah, Thou art infinitely above the Praife of Angels h much more of fuch finful Worms as we are : Far be it from us to think , that thou needeft any thing that we can do, or that all our praife can add unto thy bleflednefs ! But thy love and mercy hath advanced us to this he* nour, and made our own felicity our duty : For all that are far from thee (hall perifh '•> but it is good for us to draw near to thee ! And left the vanities and bu- finefs of this World fhould hinder us, thou haft ap- pointed us this thy fpecial day, that our compofed minds ■I minds might be taken tup, with thy Love and Praife, and might attend upon thee without diftra&ion, and might fore-tafte our Everlafting Reft. O be thou now to thy fervants fouls, the Spirit of Life, the Spirit of Light, and Love, and Power ! that the Heavenly Life may quicken us to this holy and heavenly work h that by Faith we may fee thee in thy own communicated Light > and that our Love may rife with fervour and delight,through the fweet communication of thy Love : and that all within us which doth refift, may be over- powred by thy ftrength, which is manifefted in our weaknefs 5 that fo the facrifice of our Perfbns and of our Praifes, which we humbly offer at thy command, may befuch as are fit for thine acceptance, through Jefus Chrift. Thou and thou alone art GODj the immortal, and invifible Spirit > Eternal and infinite in Being and Perfections ! Before the forming of the World, from' everlafting to everlafting thou art God, Thy Under- ftanding is infinite / Thou perfectly knoweft thy felf and all things > but art comprehended by none ! Thy wall is Good, yea,Goodnefs it felf, and perfedfc 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 > Thou broughteft all things out of nothing ! Thou fpakeft the word, and they were made i Thou gaveft 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 gaveft them their wonderful powers, and their offices ; that by their Light, and Heat and Motion, they might be for Life and A&ion, ajid fox times and feafbns here below i How glorious C c 4 a$t 40 %ty $oo? ^attf tfamity *Boo& art thou, O God, in thefe thy wondrous Works ! the greatnefs, the glory and the virtues whereof, are fo far beyond our dark apprehenfions ! The higher Spi- rits who better know them, and poflefs the high and glorious Manfions , 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 Fifties, Beafts 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 o* flowey doth far furpafs our knowledge: How then fhould 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 maintaineft, and preferveft the order of the universal frame ! And caufeft the fweet and powerful influences, of the fiery and coeleftial 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 fwadlingband, and faift , Hitherto, and no further (halt thpu come ! How great, O Lord, and manifold are tby^Works ! In perfect Wifdom, Goodnefs and Power thou haft rnade 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 mighteft crown him with glory and honour s Thou CJje #ooj s^ang Jf amity Ti3oo6« 4 * Thou gaveft 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- ftanding Mind, and an unforced Will, and executive Power h to Knorv^ zudLove^ 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 blefled prefence of thy Glory. Thou becameft a Father to him, being his Owner, his Ruler, and his Chiefeft Good > even his Great Benefador, 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, juft and good, that by following thy conduct, he might pleafe thee, and attain to full felicity. Thou .didft furnifh him with all things neceflary to his Obe- dience, and oblige him thereto by the abundance of thy Blellings.But he quickly fell from his Innocency and Ho- nour,by turning from his God:He believed the falfe and envious Tempter,even when he accufed thee of falfhood and envy: as if all thy wondrous W'orks and Mer- cies, had not proved thee to be True and Good. Thus did man foolifhly requite the Lord, and forfook the Rock of his Salvation. And by one man fin entered in- to the Wrorld, and death by fin. But mercy rejoyced again!!: judgment, and thou didft not let out all thy wrath : but with the fentence of death thou didft joyn the Promife of a Redeemer. O that men would praife the Lord for his goodneG, and for his wonderful works for the children of men ! As thou gaveft the mercies of the Promife to the Fathers *5 fo in the falnefs of time thou didft fend thy Son. He came and took cur Nature to his Godhead : JSdng conceived by ; the Holy Ghoft ; Made of a Wc* man, 4* €#e #oo? $to tfatwty *Boofe. man,iinder the Law : Born of a Virgin. He made him- felf of no reputation v but took upon him the form of a Servant, and was made in the likenefs of men. O wonderful condefcending Love / Angels proclaimed it > and Angels admire it, and fearch into it, and in the Churches Glafs they ftill behold the manifold Wifdom of God : How low then fhould Redeemed Sinners fall, in the humble admirations of this Grace ! How high fhould they rife in the thankful 'praife of their Re- deemer .' He came on Earth and converft with men, to make known to men the invifible 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 undetiled, feparated from Sinners, and fulfilling all righteoufnefs > that he might be a meet High Prieft and effectual Saviour of Sinners. He taught us by his perfect Doftrine and Example, to be humble, obedient, and to contemn this world : to deny our felves, and bear the Crofs, that we may attain the everlafting Crown of Glory. He humbled himfelf to the falfe accufations and reproach of Sinners, and to the (hamefal and bitter death of the Crofs, to make himfelf a Sacrifice and Propitiation for our iins, 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 fandtified, death and the grave to # all Believers. He therefore took part of flefli and blood, that he might by death deftroy the Devil that * had the power of death* and deliver them who through the fear of death, were all their life timefub- je5t unto bondage. He hath procured for mankind a Covenant of Grace, and fealed k as his t&t anient with his his blood. And now there is forgivenefs with thee, that thou mighteft 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, lhould not perifh, but have everlait- 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 Minifters, to befeech Sinners even in thy Name, and in the ftead 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 tilled, and thy bleffed feaft may be furnilhed with guefts. Thou refufeft none that come to thee by Chrift. Thou denieft thy mercy to none but the obfti- nate and final Reje&ers of it. Thou giveft eternal life to them who were the Sons of death j 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 alfo the Spirit of thy Son i> even the Spirit of adoption, to renew them to thy holy Image, that they may be like their Heavenly Father > to fancti- fie them to thy felf, and by (bedding abroad thy love upon their hearts, to draw up their hearts in love to thee. Thou makeft them a peculiar people to thy fel£ and zealous of good works, for which thou doft rege- nerate them. Thou giveft them all repentance unto life j and crucifieft their fle(h and all its lufts ; Thou teacheft them to live foberly, righteoufly and godly, and faveft them from this prefent evil world, and mor- tified their linful 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 4+ €$e pooj $&an$ and the Spirit of fewer to be his witnefs by Miracles to the world. They have taught us all things whatfoever he commanded them, and committed that Do&rine, in the Sacred Scriptures, to thofe Paftors and Teachers, whom thou haft appointed to preferve and Preach it, and to kcd thy flock to the end of the world. And though fin, alas, hath wofully defiled, and Schifm divi- ded,thefe thy Churches;, yet art thou ftill amongft them, and beareft with their infirmities , and giveft them thine Oracles , and calleft them to holinefs, love and peace, and knoweft thy wheat among the chaff. O that men would praife the Lord for his gocdnefs, and for his wondrous works for the children of men ! How glorious art thou, O Lord, in holinefs ! to be re- verenced in the affemblies of the Saints, and honoured of all that are about thee ! Holinefs becometh thy houfe for ever : In thy Temple (hall every man fpeak of thy Glory. We bleis thy Name,0 our great Creator ! We bkfe €#e #ooj $$an$ that we are not foreigners or ftrangers among the Heathen and Infidel world, but fellow-Citizens with the Saints, and of the houftiold of God : that we may ftand in the prefence of thy holinefs, and praife thee in the affemblies of Believers, and are not banilhed fromthefe facred focieties and woiks ! A day in thy Courts is better than a thoufand ! We had rather be Door-keepers in the houfe of Gody than to dwell in the Palaces of wickednefs. Bleffed 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 y In thy Name {hall they rejoyce all the day, and in thy Righteoufnefs fhal} they be exalted : For thou art their glory and their ftrength '■> and in thy favour they (hall be fafe,and glad, and great. But efpecially thofe whom thou haft brought into the inviiible Church of the regenerate, can never fuf- ficiently magnihe thy Grace. When we lived as with- out thee in the World, and never fincerely loved or defired thee, but followed our flefhly lufts, and the de- ceitful vanities of the World j 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 fin to fin : Then did ft thou pity us ; 46 Cfre ffioo? ffiang family ffioofc us in our blood •, Thou fenteft us thy Word h Thou madeft it powerful on our hardned hearts > Thou broughteftus to confider of our ftate and wayes , 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 fins would have been our damnation, and that thou wouldeft ne- ver receive fuch wretched Rebels i how freely didft thou pardon all? how gracioufly didft thou embrace us ? delighting to (hew 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 felfifli minds ? Upon thefe carnal, worldly and difobedient hearts ? How many mercies, prefervations, comforts, haft thou fince that time vouchfafed to us? How many defires haft thou firft given us , and then accepted from us ? How many afflictions haft thou fhortned or fan&iiied ? 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 works, 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 numbred. And after all thefe, as Priefts to God, we are here to offer thee the Sacrifice of praife •» rejoycing in thee cur portion and falvation. And when this, (hort and troublefome life is ended, we have thy Promife that we (hall reft with thee fer ever. If in this life only we had hope, we {hould be of all men moft miferable. But thou wilt condudt us through this Wildernefs, and guide us by thy coun- fel, and bring us in feafon to thy Glory. For thou haft Cfce Poo* $$m& family 2$oo6, 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 perfed: Nature and Grace, and caufe them to attain their end. The great undertaking, work and fufferings of our Redeemer (hall not be in vain. Thy fealed Promife (hall not be broken. Thy Spirit hath not in vain renewed us, and fealed us to that bleffed day : Nor (hall thy pledge, and earned, and wit- nefs within us, prove deceits. Thefe delires and groans (hall not be loft * And thefe weak beginnings of Light and Love, do fore(hew our full fruition and perfection. This feed of Grace portendeth Glory : And the fore- tafts 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 ! as thofe whom thou faveft from all their enemies, but efpecially from our felves , and from our fins. We blefs thy Name, as thofe who are entring into glory ! and hope to j^e with Chrift for ever ! where tin and forrow, enemies and fears, (hall be (hut out, and (hall moled our fouls no more for ever ! We forefee by faith that happy day ! We fee by faith the New Jerufalem! the innumerable Angels ! the perfeded Spirits of the juft ! their glorious Light 1 their flaming Love ! their perfed harmony ! We hear by faith their joyful Songs of thanks and praife. Late- ly they were as low and lad as we : in fins and forrows, in manifold weakneffes, fufferings and fears ! But by faith and patience they have overcome ! And in faith and 48 c$e !&ooj ^atwf f amity ©006. 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 (hall come to thee ! our life is fhort, and our fins and forrows will be fliort ! Then wefhall 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 perfedfc love / and need no more to groan and cry, O that our fouls were enflamed with thy love / Then (hall we praife thee with thankful alacrity and joy, which will exceed our prefentapprehenfions and deiires/ O blelTed ftreams of Light and Love, which will flow from thy opened glorious face, upon our fouls for ever / How far will that Everlafting Sabbath, and thofe perfect praifes, excel thefe poor and dull endeavours / as far as that triumphant City of God excelleth this im~ perfedt,childi(h,difcompofed Church / Quicken Lord our longing for that bleffed ftate 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 (hall 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 Hell i> 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 Redeemer^and abhor their Id ols,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 (hall 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 whofe Cfce $oo? spang jfamity TBoofo 49 whofe heart denieth the Lord, and calleth not tipon 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 unreformed Churches in the World! Deliver them from the Eattern and Weftern tyranny, which keepeth out the means of knowledge and reformation ! And reftore them to the primitive purity, fimplicity and unity, that their light may thine forth, to the winning of the Heathen and Infidel World, whom now their polluti- ons drive from Chrift ! Preferve and repair the Churches which are Reformed h and revive among them knowledge, holinefs and peace. Blefs thefe Kingdoms with the light and power of the Gofpel5and with peace. O blefs the King, and all in Authority, '. with the wifdom, holinefs and profperity, 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 ihining lights: And let the Buyers and Sellers be caft out of thy Temple : And let not the malice of Satan, or the Sacriledge of men, be able to hinder the Gofpel of thy Kingdom, nor alienate thy devoted faithful Labourers, from thy har- veft work. Give us the neceffaries of this prefent life, and a contented mind with what thou giveft us. And kill in us our worldly love, and flefhly lufts. Teach us to live daily by faith on our Redeemer. i\nd by him let us have continual accefs to thee 5 and the daily pardon of our daily lins : and a heart to love and pardon others, © O 50 Cfre feoo? ffiang ff amity OBooft. O fave us from all the fuggeftions of Satan, and from the (hares of this World, and the allurements of Sin- ners , and from all the corrupt inclinations of the flelh. And give us not up to fin, nor to our own concupi- fcence:nor to the malice of Satan,or of ungodly men:nor to any deftru&ive puniihment which our tin deferves ! O teach us to know the work of life5and the preciouf- nefs of cur ihort and hafty timeland to ufe it as will moft comfort us at our laft review '.Teach us fo to number our days, as that w7e may apply our hearts to wifdom ! and not like fools, to wafte in vain thofe precious hours, on which Eternity dependeth, and which all the World cannot call back ! Let us do thy work with all our might '-> efpecially in our particular Callings and Re- lations. Let us make our Calling and Ele&ion forehand fpend our days in the delightful exercife of faith, hope and love. Keep us ftill watchful, and in a continual, readinefs for death and judgment, and longing for the coming of our Lord. Let our hearts and converfa- . tions be in Heaven, from whence we look for our glo- rious Redeemer •, In whofe words wefumupall our prayers — Our Father which art in Heaven , Hallowed he thy Name. Thy Kingdom come. *ihy Will he done^ on Earth as it is in Heaven. Give us this day our daily bread. And forgive us our trejpajjes, as we forgive them that trejpafi againji 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. A Jhorter Form of Praife and Prayer for the Lords Day. GLorious Jehovah, WThile Angels and perfected Spi- rits are praiiing thee in the prefence of thy Gloiy, thou hali allowed and commanded us to take our %ty 1^ooj ^atrjs f amity #oo&. 5 1 ta i ■ i ■ ' - ■ — ■■■ our part in fhe prefence of thy Grace : We have the fame Moft Holy God to praife h and though we fee Thee not, our Head and Saviour feeth thee, and our faith difcerneth thee in the Glafs of thy holy Works and Word. Though we are Sinners , and unworthy^ and cannot touch thefe holy things, without the marks of our pollution i> yet have we a great High Prielt with Thee, who was feparate from Sinners, holy, harmlefs and undefiled , who appeareth for us, in the Merits of his (potlefs Life and Sacrifice, and by whofe hands only we dare prefume to prefent a Sacrifice to the moft Holy God. And thou haft ordained this Day of Holy Reft, as a Type and Means of that Heavenly Reft with thy triumphant Church, to which we afpire, and for which we hope. Thou didft accept their lower Praife on Earth, before they celebrated thy Praife in Glory : Accept ours alfo by the fame Mediator. Glory be to thee, O God, in the higheft : on Earth Peace *, good will towards men. Holy, Holy, Holy, Lord God Almighty, who vpaft^ and art^ and art to come\ Eternal, without beginning or end j Immenfe, without all bounds or meafure > The infinite Spirit,F^« therfVord and Holy Ghoft. The infinite Life JUnderft and- ing and W^Infinitely poiverfnl^ife and good. Of Thee, and through Thee, and to Thee are all things, To Thee be Glory for evermore. All thy Works declare thy Glory i> for thy glorious Perfections appear on all, and for thy Glory, and the pleafure of thy holy Will, didft th, .1 create them. The Heavens,and all the Hofrs thereof > The Sun,andall the glorious Starrs > The Fire with its motion, light and heat ^ The Earth and all that dwell thereon, with all its fweet and beauteous Or- naments '-, The Air and all the Meteors > The great Deeps and all that fwim therein > All are the Preachers of thy D 2 Praife, 5 1 CI)e ^oo? ^an0 jf amity TBoofc Praife a and fhew forth the great Creators Glory. How great is that Power which made fo great a World of nothing / which with wonderful fwif tnefs 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 alh and preferveth this frame of Nature which thou haft made. How glo- rious is that Wifdom which ordereth all things^and affign- eth to all their place and office , and by its perfedfc Laws maintaineth the beauty and harmony of all ! How glorious is that Goodnefs and Love, which made all good, and very good ! We praife and glorifie Thee our Lord and Owner h For we and all things are Thine own. We praife and glorihe Thee our King and Ruler > For we are thy Subje&s, and our perfed Obedience is thy due : Juft are all thy Laws and Judgments 5 True and fure is all thy Word. We praife and glorihe Thee, our great Benefactor i In thee we live, and move, and are : All that we are, or have, ox can do, is wholly from Thee, the Caufe of all : And all is for Thee 8 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. When 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 himfelf*, Thou didftnot ufe him according to his defert : When we forfook Thee, thou didft not utterly ' forfake us: When we had loft our felves, and by lin became thine Enemies, condemned by thy Law > Thy mercy pitied us>and gave.us thePromife of a Redeemer : Wh© C^e ^ooj <8&m$ family #oofi. 5 3 Who in the fulnefs of time, did aflume our Nature, fulfilled thy Law, and fuffered for our iins, and con- quering Deadly did rife again -, afccndtd to Heaven, and is our glorified Head and Interceffor. Him haft thou exalted to be a Prince and Saviour, to give us Repentance and Remillion of fins. In Him thou haft given Pardon and Juitihcation , Reconciliation and Adoption, by a Covenant of Grace, to every penitent Believer. Of Enemies, and the Heirs of death, thou haft made us Sons and Heirs of life. We are the brands whom thou haft pluckt out of the tire > we are the Captives of Satan whom thou haft redeemed *, we are the condemned Sinners whom thou haft pardoned! We praife thee,we gloritie thee our Mer- ciful God , and Gracious Redeemer / Our Souls have now a Refuge from thy revenging Wrath ! Thy Pro- t mife is fure : Satan, and the World.and Death are over- come : Our Lord is rifen \ He is rifen, and we fhall rife through him. O Death where is thy fting ! O Grave where is thy vidory ! Our Saviour is afcended to his Father and our Father, to his God and our God, and we (hall afcend ! To his hands we may com- mit our departing Souls ! Our Head is glorified, and it is his will and promile that we fhall be with him where he is to fee his Glory ! He hath fealed us thereunto by his holy Spirit ! We were dead m tins, and he hsth .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 fon&itied our Wills, and killed our Concupifcence. We praiie and glorihe this Spirit of Life, with the Father and the Sen from whom he is fent, to be Life^ and Liqjn^ and Love^ to our dead, and dark, and difarfe&ed Souls. We are created, redeemed and fan&ihed, for thy holy Love, D 3 and 54 ®fy* $oo? $&w$ tfamity #oofe. 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 perfedt ! 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 i but be our daily life, and breath, and work. Fain we wrould Praife thee with more holy and more joyful Souls / But how can we do it with fo weak a faith, and fo great darknefs and ftrangenefs to thee ? With fo little affurance 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 blefled Souls, who praife thee without our fears and dullnefs : But how can it be, while we love thee fo little, and have fo little taft and feeling of thy Love ? and w7hilft this load of lin doth prefs us down, and we are imprifoned in the remnant of our carnal affe&i- ons } O kill this pride and felfifhnefs, thefe lulls and paffions. Deftroy this unbelief and darknefs, and all our fins , 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 fuitable 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 j> fo their knowledge, felf- denial, and impartial love, may truly reform, unite and ftrengthen them : that the glory of their holinefs may may win the unbelieving World to Chriir. O let no* Satan keep up itill 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 his Gofpel enlighten the dark forfaken Nations of the Earth. Let every Knee bow to him, and every Tongue confefs that he is Chrifl, 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 Oppreflion. Let thy holy Word and Worlhip A continue in thefe Kingdoms , whilft this World en- . dureth. Blefs the King and all in Authority, with all that wifdom, jufiice and holinefs , which are needful to his own and his Subjects fafety, peace and welfare. Let every Congregation among us have burning and {hining Lights, that the Ignorant and Ungodly perifli not for want of teaching and exhortation. And open mens hearts to receive thy Word, and caufe them to know the day of their Vititation. Be merciful to the afflicted, in ficknefs, dangers , wants or forrows, ac- cording to thy goodnefs and their neceffities. Let all the Prayers and Prailes of the faithful throughout the World, fentupthis Day in the Name of our common Mediator, by him be prefented acceptable unto thee* notwithllanding the imperfections and blemilhes that are on them, and the cenfures, diviiions and injuries, which in their frowardnefs, they are guilty of againlt D 4. each * 6 Now, Lord, before my Soul departeth, fan&fte it by thy Spirit, and wafh it in the blood of Jefiis Chrift, and fhed abroad thy love upon it, and give me fuch 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 kjton? me ^ and bid me not depart with Workers of iniquity. And if this be all the Time that ever I (hall have, to beg thy faving. Grace and Mercy, though it be fhort, let it be an ac- cepted time. Have mercy, mercy, mercy Lord, upon a linful undone foul, and let me not be the firebrand of thy hot difpleafure. Now glorihe thy Grace in Jefus Chrift, who is an all-fufticient Saviour \ to whom I fly, and on whom I call; my miferable foul. Merciful Sa- viour C^c 1&00J ^ang family 'Boos* 5 9 viour, Receive it as thine own / Refafe it net as unwor- thy, but for thy worthinefs juftifie 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 cafe out. Let this enemy by Thee be reconciled to the Father, and adop- ted as a Son and Heir of life , and prefent me fpotlefe and acceptable to God / W hether I live or die, Idefire 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 San&ifier. Accept me, and allure me of the bleifings of thy Covenant / And then though I deferve to dwell with Devils , I fnall fee thy Glory, and be filled with thy Love, and with Saints and Angels (hall joyfully praife my Creator, Redeemer and Sandtifier for ever. Amen^ Amen. X. A Trayerfor the faithful before Veathjt the End of the ninth dayes Conference. the 6o c^e &m ^atis ^ amity 'Boon. Tbc/hortefi Qatechifm. Que ft. I. W7&at ¥ *be Cbrifiian Religion ? V V Anjh. The Chriftian Religion is the Baptifmal Covenant made and kept : Wherein GOD the Father, Son and Holy Ghoft, doth give Himfelf to be our reconciled God and Father, our Saviour and our San&ifier j And we believingly give up our felves ac- cordingly to Him : Renouncing the Flelh, the World, and the Devil. Which Covenant is to be oft renewed, fpecially in the Sacrament of the Lords Supper. Quell. 2. Where it our Covenant-part and dutyfullier evened ? Anfvp. i. In the Creed, as the fum of our BelieC 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 Fradice. W hich are as folio wet h, ibe Creed. I Believe in God the Father Almighty, Creator of Heaven and Earth. And in Jefus Chrift his only Son our Lord *5 Who was conceived by the Holy Ghofh born of the Virgin Mary > fuflfered under Pontius Pilate* was crucified, dead and buried j He defcended into Hell 5 The third day he rofe again from the dead > 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 i the holy Catholick Church > the Communion of < C9e 1&oo* ^an^ tfamity 'Booft* 6t of Saints & the forgivenefs of Sins * the Refurredtk of the Body, and the Life everlafting. Amen. *ibe Lords Prty>er. Otlr Father who art in Heaven, Hallowed be thy Name. Thy Kingdom come. Thy Will be done J on Earth as it is in Heaven. Give us this day our daily bread. And forgive us our trefpafles, as we forgive them that trefpafs againft us. And lead us net 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 JL out of the Land of Egypt, out of the houfe of Bondage : Thou {halt have no other Gods before me* II. Thou {halt not make unto thee any graven- Image, or any likenefs of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the water under the Earth % Thou (halt 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 i 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- Ids, who taketh his Name in vain. IV. Re- 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 fhalt not do any work \ 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 ilx dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and refted the Seventh Day * Wherefore the Lord bleffed 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 (halt not commit Adultery. VIII. Thou (halt not fteal. IX. Thou (halt not bear falfe witnefs againft thy Neighbour. X. Thou (halt not covet thy Neighbours Houfe : Thou (halt not covet thy Neighbours Wife i nor his Man-Servant, nor his Maid-Servant, nor his Ox, nor his AlTe, nor any thing that is thy Neighbours. Queft. 3. Where tithe Chrift ian Religion moft fully opened, and intirely contained g Anfo. In the holy Scriptures h efpecially of the New Teftament : Where, by Chrift, and his Apoftles and Evangelifts infpired by his Spirit , the Hiftory of Chrift and his Apoftles is fufficiently delivered, the Promifes and Dodrine of Faith are perfe&ed, the Co- venant of Grace moft clearly opened, and Church- Offices, Worfhip and Difcipline eftabliihed. In the un* derftanding whereof, the ftrongeft Chriitians may in* creafe whilft they live on Earth. 3»\ -, . T&e explained Trofejjion of the Chrijiiam Religion. I. T Believe that there is one G O D i An Infinite JL Spirit of Life, Underftanding and Willi Per- fectly powerful wife and good*,The Father, the Word, and the Spirit h The Creator, tte Ajfaiu Governor, and End of all things > Ourab- fblute Owner, our moft juft Ruler, and our moft gra- cious Benefadtor, and moft amiable Good. II. I believe that man being made in the Image of God, an imbodied Spirit of Life, Vnderftanding and WiU, with holy Vivacity, Wifdom and Love,to Know, and Love, and Serve his Creator, here and for ever \ did by wilful finning fall from his God, his Holinels and Innocency, under the wrath of God, the condem- nation of his Law, and the flavery of the Flefh, the World, and the Devil. And that God fo loved the ' World,thathe 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 Jefas Chrift : Who was perfe&ly holy, finlefs, fulHlling all Righteoufnefs , overcame the Devil and the World , and gave himfelf a Sacrifice for our {ins, by differing a curfed 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 eftablifhed the Cove- nant of Grace, that all that truly repent and believe, fhall have the Love of the Father, the Grace of the Son, and the Communion of the Holy Spirit > and if they 64 €tye pool s^ang tfamtty aSooft. : 1. they love God, and obey him fincerely to the death, they {hall 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 fie is the glorified Head over all things to the Church, and our prevailing InterceiTor with the Father : who will there receive the departed Souls of the julHfied r 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, Apoltles and Evangelifts, to be their infallible Guide in preaching and recording the Dodrrine of Salvation > and the Wit- nejl of its certain Truth , by his manifold Divine operations j and to quicken, illuminate and fan&ihe all true Believers, that they may overcome the Fle(h, the World, and the Devil. And all that are thus fandti- fied, are one Holy Catholick Church of Chrift, and muft live in holy Communion, and have the pardon of their fins, and (hall have everlafting life. Believing in God the Father, Son and Holy Spirit \ r, t I do prefently , abfolutely and refolvedly or covenant. 8lve UP my felt to Him, my Creator and reconciled God and Father, my Saviour and Sanctifier: And repenting of my fins, I renounce the Devil, the World, and the finful defires of the Flefh : And denying my felf, and taking up my Crofs, Icon- fent to follow Chrift the Captain of my Salvation, in hope of his promifed Grace and Glory. A c&e $OQi 9&art0 family 'Book 6 j A SHORT! CATECHISM, for thofi thdt have learned thefrtf. Queft. I . T 7 \ 7 H*t do you believe concerning Anftv. There is one only GOD) an i. Ajftnt. Infinite Spirit of Life , llnderitanding and Will, moft perfe&ly Powerful, Wife and Good v The Father, the Word, and the Spirit : The Creator, Go- vernor, and End of all things : Our Abfolute Owner, our moll Juft Ruler, and our mo ft Gracious and molt Amiable Father. I. The word [GODj fignifieth both the Nature and the Relations. I. Gods Nature or Effence is not known to us in it fclf im- mediately , but in the glafs of the Creatures, as the caufe in theeffefts: And fpecially by Gods Image on our own Souls. * Therefore we have no names or words of God, but fucb as are borrowed from Creatures, as the firft things fignified in our ufe of them * though God only be fignificd by them in this our application. Therefore we are fain to defcribe God in termes, 1. Ofcgenerical notion, z. Of formal or fpecifical notion. 3. Of accidental notion : Though God is not properly matter or (orm, genus or (pedes , nor accident. 1. The generieal no- tion is, that he is a SPIRIT: which includeth the more ge- neral notions, of a S tl B S T A N C E and a B E I N G, as diftintt from accidents and nothing. A S P Ttl I T chiefly fig- nifieth (not onely Negatively, that which is no Body, but alio PofitivelyJ ipure Snbftdnce tranfeending our [enjhivt conception or apprehenficn ; which fome call Metaphyseal matter : For be- fore we think what form or virtue a Spirit is pofleffed of, we think of it as (ometh\r\gf«bflantial, though not corporeal. Euc Of the fubftance of a SPIRIT as different from a Eody, Before we come to the formal virtues, we can have no farisfyir.g conception but its Purity^ and trtnfc ending the meftpofcel feme. (Whatever fome fay of P wettability and Indivisibility, which' tfreatfocenfiderable.) If any fay , that the true nature cf E Fire ~66~ Cfje ^ooj $&M$ tfamity "Boofe. 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 incorporate^ air at lead. But the word [SPIRIT] alfo in- cluded! the formal 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 attive Nature ; 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 fub [lance tranfeen- ding fenfe, not accidentally having, but naturally being, an Active vital virtue, is to be A SPIRIT. 2,. But though this formal notion be included in the word SPIRIT, yet it is of diftinft Conception from Ejfence and Shbjlance. And this 0s* formal Virtue in GOD is wonderfully, ycr certainly ,Tkret in One, that is, i. Vital attive Virtue, i. in- tellective Virtue. 3. Volitive or Killing Virt- e. This fpiritual Virtue is not an Accident in God, but h;s Ejfence ; not his EfTence as Effence , but his Ejfence in its formal or fpecifick notion, as di- ftinft from other Effences. It is One fubflanti ally and formally : It is Three as Aftive on a Three-fold Objeft, or by connotati- on of theObkft, at the leaft. All this we certainly gather from our Souls, which are Gods Image (of which anon) : And I yet the word [Spirit] Under/landing ^/// and Lz/rof M n fignifie that which is not at all of the fame kind ox fort, with that which the fame words fignifie of God : But ye; there is in us an image of what is in God. And when I fpeak of Attive Virtue, it mud be remembred, that it is another property of a Spirit that [it is not Paffive from a Body or any inferior nature : ] For all Attion proceedeth order- ly from the firft Active Caufe, and fo down :: God worketh upon all things: An intelleftu.il Spirit can operate on a fenfitive, and that on a Vegetative, and that (as the reft) on Paffive matter orEodies*, butnotcontrarily. 3. Though we are fain to ufe names of God, which fignifie hot Modes or Qualities in men, and fo mention, Powerful, wife ancgooi ', yet thefe in God are his very Effence, under the no- tic n of Modal perfeftion. 4. As we think of Creatures in refpeft of Quantity and Ve- vm as well as Kind, fo we are fain tc mention Gods Attributes : And I comprehend a multitude in one, which is Infinitenefs or } erfettion, whkh\have the fame fignlficatlon , laving that one foundech berrer as applied to Effence and the other as to £ha- ity. When I fay that God \s [infinite,] it refpefteth, 1. Dura- il n %ty Poo? 99an# f amtfy #oo&. 67 tion or Time, and fo it is his Eternity, z. Or Jpace and extcn- (ion i by analogy ro which it is his Immenfi'y. And Perfection of power, wifdom and goodnefs, excludeth all imperfeftion, and in- cluded! that which to man is incomprehenfible, though cer- tainly known. This One God, is Three Perfons, the Father, the Wwd (or Son-,*) and the Spirit (or HolyGhoflJ whofe Properties are to Beget, to to Begotten, and to Proceed: The myftery is fuliieft opened in Athanafius Creed : And we have no reafon to think it contradictory or incredible, when the forefaid Trinity of Principles (Life, Undsrftanding and will,) in one Spiritual Virtue and Effenotj is fo clear and Aire in our own Souls, and fo in God. 2 The Relations of God, refpeft his Creatures, i. In their Being, and fo he is, i. Fundamentally their CREATOR. 2. And thence their OWNER. 2. Or in their Well-being, and fohe is their BENEFACTOR, or the firft Caufe of all their good, 3. Or their AUi 'on , and fo he is, 1. The MOVER, 2. The RULER, And 3. The END, of every thing in its kind •, but of Man in a fpecial manner agree- able to his intellectual Nature. But the moral Relations which we have here reafon praftically to note, are all comprehended in the word [FATHER,] which fignifieth that he is funda- mentally our C R E A T O R -, and thence, 1. Our OWNER, 2. Our R y L E R, ^.Our moft AMIABLE GOOD.For a Father giveth being to his Child ; and thence by nature the Child is his Own, and being uncapable of felf-government, ic is the Father who hath, 1. That Authority, 2, Wifdom, 3. And Love,which make him meet to be the Ruler : And nature teach- eth the Child to love his Father as the caufe of his very being. But in this laft confederation God is more than a Father y and is to be loved more than our f elves, and move for his own GoodneJsy which is his Amiablenefs, than for Our [elves. I had put the word [Friend] for the third Relation, as being moft fhort and full to the fenle intended, but that it will be thought to found too familiarly, Though Abraham and Chrifts Difciples have that . Tide. The Attribute of God as our Owner is Abfolute, a^d as our Ruler he is Jnjl,\n which his Truth which is the fuftnefs of hisfay- ings is included ; and as our Father or Friend he is doubly confidered, 1. As Good to us v and fo he is Gracious (of Loving and Merciful. ) i.As Good in Himfelf', and fo he is our Ultimate End, and thellltimare Object of our Love, where the Soul reft- ethin the perpetual aft of loving hiiPj and in feeling his love. E » Aid 68 c$£ 1&oqj $&m$ family *Boo& And this is thehigheft notion of Gods Relation to us, and of all Religion. Note, that the Attributes of God mufl not be caft together on aheap, but diflinftly laid down. Firfl, The Attributes of his Effence, (that he is One, Eternal, Immenfe, Neceffary, Inde- pendent, ImmutablCj&c^ Then the Attributes proper to each Perfon, and thofe proper to each Aftive Principle, (which fum- marily are Perfection. ) And then the Attributes of Gods Rela- tions, which are fo very tnany, that I may not here flay to naftLe n any more. The Proof that there Is a God, is fo evident in Nature, that fie is well called a Pool in Scripture, tfal. 14. I. who denieth it. All things which we fee in the World preach God to us, telling us, That they have a Caufe above them and in them, which Tnuft needs be able to mal^e and ufhold the -worlds (becaufe we fee that it Is made and upheld, while every part is insufficient for it felf, and no part made it felf/ : And he mud have as much wifdome as is vifible in the effefts, in the order of the Univerfc, . And more goodnefs than all the World hath, becaufe it hath none but from its firft Caufe. So that One mo(i powerful, wife and good firfl caufe, that is, G O D, is fo notorious toReafon , that he is mad that queflionethit. And this GOD can be but ONE, becaufe Two Infinites ftwo Almighties mo (I wife, moflGood, and firfl Caufes, &c. is a contra- diction. For if there be Two, One is but Ha//, and fo not In- finite or Perfect: And that One is not the Caufe of the otheF, nor his End, &c. That God is Immen[e, is evident , Becaufe all the world mufl be contained in Him *, elfe he had made that which is Greater than Himfelf, and operateth where he is not : And he can have no bounds who hath nothing to bound him, and hath no pro- per locality. And he that is infinite in Duration, mufl be fo too m Degree or Effencc. That God is Eternal, is moft evident ; Becaufe elfe there was a Time imaginable before there was a God, and fo before any- thing. And then there never would have been any thing. For nothing can make nothing. The reft I pafs by. I mufl tell the Reader here, That though this firfl Lejfon what GOV is, be the bar deft andhigksfi in Divinity, yet order com- manded! us to fet it firfl : And till God be known, nothing is well known. Therefore I advifeyou to read this over, and un- dcrfland as much of it as you can, and then pafs on to the reft.. And when you have gone through all, come back again, and lean* Q$e #ooj fi©an# family #oo&. 69 learn this better. For God is as the Sun, mod certainly known* but leafl comprehended, andftill moft untyown: He is the Fir It and Lajt: Youmufl Btgin and End with Him. You nruft know fomethingof Him, that you may know thrift and Scripture : And then you muft l&orv Cbrift and the Scriptur es, that you may fyiow more of God: For all other knowledge is but a means to help you to Ignore Him (love and ferve Him,) in which you muft ftill grow to the laft, till you come to the World of true Per- fection. Queft. 2 . What believe yon of the Creation^ and the nature of Man , and the Law which was given to him ? Anfw. GOD created all the World : And made M A N in his own Image^ an imbodied Spirit of Life, Underlbnding and Will i with holy Livelinefs, Wif- dom and Love \ 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. t. To Create is to make of nothing, in the firft notion : And fo God created only Spirits, and the Elements, Fire, Air, Wa- ter and Earth : But all the reft of his Works he made of thefe, (as the Sun, and Moon, and 5tars,&c.) which is Creating in the fecond notion, becaufe they never were before. 2. The whole World which God made, is to us incompre- henfible : It's like that it is but a ftnall part of it which we fee 5 We know not how much more is unfeen : And no part is per- fectly known by Mortals. But we may have fo much knowledge of ail, as is needful to the end* of our own Creation in this imperfect (late: And to fpend our dayes in fearching after more, is but to lofe and neglect things ptlfible and profitable, while we feek things impoffible and unprofitable*, and to trouble our felves and the World with pretenfions and contentions about meer Names. But all the true knowledge of God's Works which we can really attain, is ufeful to us, though in great diverfity of degrees. 3. When! call M A N [an imbodied Spirit'] I determine not that his Body is not a Part of him * butonely that the So\i or Spirit is fo Noble a part, as that the Body is but a habitation and fervant to ft, (though a part -of the ManJ being made of the common paffive Elements. E 5 4. The 7o €%ef£Qft^ffiWffamityffooft. 4. The Image of God on Man, is three-fold, or hath three parts: 1. Natural} the Image of Gods Being and Nature. z. Moral ; which is the Image of Gods Ferfefiion or Holinefs. 3. Dominion j which is the Image of Gods Dominion orer aJI. I. In Gods Natural Image mans foul hath a notable Trinity in Unity: i. In one Soul there* are the vegetative, fenfitiveand in- tellective Powers. 2. In onefuperior intelle&ual Soul as fuch,. there isthe Virtue of fnperior Life (or Vital abtivity) and the. Virtue of vender ft an ding, and of Free-will. The Will is not the Underftanding, nor the Underftanding the Will, nor the 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 5 that is, no one of thefe words exprefs all that is effential to the foul. II. We- Moral image of God on the foul, is nothing but the reftitude orliealth of thefe three faculties, which is- their holi- nefs*, that is, 1. The holy, liyelinefsoi the vital faculty, (when it is lively towards God,) 2. The holy wifdom of the underfland- ing (to know God.) 3.' The Love of God and Goodnefs, fwhich isthe holinefs of the Will.) III. Our dominion over other Creatures, is the Image of .Gods Dominion} By which we are, '.Their Owners (under God) v-And they are our Owru 2. Their Governors, under God, according to their capacities ; And they are Ordered by us. 3. Their Benefactors^ under God, (we provide for them, feed them, manure the Ground ) j And their End, under God ; They are given us for our ufe. $. The End of Mans nature, evident in the faculties aptitude thereto,is, fas, 1. In general, GOD who isthe End of all things: fo, 2. Specially; HOLINESS, or living to God', that is , 1. To I^yiow God praftically. 2. To love him. 3. To ferve him. God maketh nothing in vain ', much lefs the nobler Natures : When he made mans nature capable and aft to lyiow, love and ferve him , it plainly telleth us, that he made him for that ufe. Thofe therefore who deny this to be Natural to Adam, deny Hu- manity, and makeman a bruit by nature , and fuppofe a fuper- natural Grace to come after and make Adam, as of another Spe- cies *, as if Grace only made him a man. And they that deny man to have fuch faculties, know not what a Man is. 6. Man's foul being made apt for perpetual duration, is truly faid to be Immortal : For God having made it nfifyle Spirit, it is not ctje &001 spang jfamtfy *Booft. 7 1 not liabter.0 diffolution of pares, and corruption of fubftance; Therefore if it perifh, it mud be by Annihilation, or by turn- ing it into another Spec es of being : both which being operati- ons or effects, which muft be concrary to die ftablifhcd courfe of Nature , it is not to be fuppofed that God trill do them, though he can. 6. But nun confiftingof foul zr\dbo?'y> was notfo Immortal as his foul is : yet God could have perpetuated his life ; yea3 and would have done it fo far as that he fhouid not have died, had he not finned : But it is moll probable that he fhouid at a certain period of time have been changed > As Henoch and Eli as were, and Chrift at his Afccnfion j And thx Saints fruil 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 tco: Which is no other, than the perfect- ing of his Knowledge, love and fervice of God, in his perfected ftate: And therefore briefly I fum up all in [Here a?; d fa ever. ] 8. Ic pleafed God to try and exercife Adams Obedience, by forbiddinghimbutthe fruit of one Tm\ on pain of dearh. But: - this pofitive Law prefuppofed the Law of Nature, which is not mentioned as jjjfo?£//7 to man, becaufe it was in the very nature of him and the Creatures compared together, which objectively fi^nified to him what was Gods will as to his duty \ from which fignificacion his duty did refult. 9. Why it is called the Tree of Knowledge of Good and Evit3 is very hard to know. It's faid by moil, 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 had before all holy neceffary knowledge of God and his own duty ; with which had be been content, he had beeriliap> py: But that God had really made this Fruit apt to breed in man a fubtil inquifitive w t, and that kind of needlefs trouble- fome knowledge which muinplyeth fin and forrow ft ill in the World *, Such as is a great deal of the prefent Philofophy, and vain formalities of Sciences , and wordy wrangling Craft \ And the prefumptuous diftruftful fearch into Gods fecrets, and into that wh'ch is notour part but his; as if the Patient muft needs know all that the Phyhcian giveth him, and why. And it feemeth that fome addition of knowledge fin brought them : And doubtkfs it was not of the good of Luty, nor a holy K ow- £ 4 kdge i 7 2 i;i)e #ooj ^anj{ tfamity ■Boofc. ledge -, but an afflifting unneceffary apprehenfion of Natural Good and Evil. io. The death threatned is all that penal evil that mans na- ture was capable of-, which is, i. The defertion of the finful foul. z. The pain and diffclution of the body. 3. The perpe- tuity of the fouls fuffering, at lead, it being a capable fubjeft, without a rcfurrcftion. Queft. 3. What believe you of Mans fall into fin and mi f cry ? Anfw. Man being tempted by Satan, did by wilful finning fall from his Holinefs, his Innocency, and his Happinefs, under the Juftice of God, the condemna- tion of his Law, and the flavery of the Flefh, the World, and the Devil : \\ hence linful, guilty and mi- ferable Natures are propagated to all Mankind : And po meer Creature is able to deliver us. 1. It was Satan in rhe Serpent that tempted Eve : And Sa- tan by Eve ^having by her fin got power to ufe her as his^In- ftrumentj that, tempted Adam. 2. Man finned not till he was tempted. Eut he was but tempted, and not forced to fin i much kfs was he forced or neceffitated to it by God himfelf. 3. God could have made man indefeftible, or prevented his Fall : Eut he is no more bound to tell us why he did not, than to tell us why-he made not all Men Angels, or all Eeafts Men, Eut we know that he will be no lofer by it 5 but equally be glorified, and pleafcd in the way of recovering Grace. 4. God gave min freewill which was mutable, and not unchangeable in holinefs. For he would have fuch a fretwill to be the Subjeft of his earthly Government, which is but preparatory to a perfeft and unchangeable fiatc; Not that an undetermined mutable Will is our Perfection *, but fitted to this life and work which God wou'd have to be a lower degree and way to Perfection. And 'fremiti w:s the firft caufe of fin, by an omitfionoife duty, and ri bv an ill determination of it felf, ( Though objefts and temp:a ion, and the underftandings and fenfes apprehenfions were Antecedent and OccafionsJ $. The very 4 ft of fin was a departing from Holintfs, from Innocency^ and from Hafpinefs : Sin it felf becoming mans>#»ta- V, his Guilt' and Mifery. 60 Hereupon without any change, yea or aft of God. 1. The lies of God ftood, rc:a:ed to the Sinner, as to one 40 whom death Ci}e£oo?$9ang jfamity 13oo&. 73 death by right was due. 2. And the Law ^without any change initj did virtually condemn hum. 3. And by Gods bare per- million and defertion , the F/f/fc, 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 conr rafted to himfelf, are all propagated by him to his Pofterity. By Natural propagation Infants are, 1. Polluted with a finfulPra- vity *, 2. Guilty both of that, and in their kind, of Adams fin *, 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 fayed without a Saviour , either pardoning otv purifying them. 9. Ic 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 dorh 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 firfi naturally, and then reputatively : We were not then in him as Verfons , and there- fore finned not in him as diftinct Perfons, nor are reputed by God (o to have done : But we were in him Virtually and feminah'y, notssa houfe is in the Work man, as its caufe by art *, but as thofe whofe efTence is generated by his effence : And as all of us that was then in him was guilty then, fo when we become Perfons, thofe Ferfons are then guilty, as becoming now perfon al $nb)icls of it; And all our perfonality is derived from a defiled, guilty and miferable Sinner, who can generate no effence or per- fon better than he was himfelf. But vet the due difference between the Principal Agent and his Oflf-fpring muft be fUll ac- knowledged. 9. The guilt which from our neareft Parents we contraft alfo (with fuch additional pravity and penalty as our natural Capaci- ty, and the tenor of the New Covenant allow) is too fadly over- looked by mod Divines, contrary to the whole fcope of Scrip- ture, from thedayes of Cain to the Rejection of the Jtibt* and contrary to the Second Commandment: which matter defer- yeth a larger ex plication/ 10. If 74 %$z &m %m$ <# amty 05006. 10. If we dream of any other Deliverer or Saviour, we fall from Chrifl. Queft.^JVbat believe you of mans Redemption by Jefus Chriji ? Anjxv* G O D 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 3 being conceived by the Holy Ghoft, born of the Virgin Mary* and called J ESllS 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 differing a curfed Death on the Crofs, to ran- fomeus, 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 Apoflles, and other Minifters, to preach the Gofpel to all the World , 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 Interceffor with God the Fa- ther. 1. Gois free love, without either merir, fuic or cond:tion on Mans parr, gave Chrifl for a Saviour to the World. It is not poffible for any good to befal a Creature, which cometh not from the free gift of God. 2. God is faid to love men, ei.herwhen hetvillttb fome good to them, or when he k'pleafid or delighted in thtm : With the firft (called a Love of ReneveUnce) he lovethman, not becaufe he is good, but to mx\t him good : But this is lefs properly cak led Love, vvheniegceth alone. With the other more prop<# Love (of Complacence,) heloveth every thing fofar onely as it is good and lovely. Both thefe concurred to loll Mankind ^ but the firft rnoft eminently : The good which remained in fallen man as lovely, was his Nature, which was Gods Work, and partly his Image j and therein his Capacity of that Grace, and Cfce Pco? $$m$ ?• he might be Lord of the Dead and Living. He Ko™- M- ?• hath Dominion over the Uncalled to call them j J0t7t 5» 22# and over Believers to defend and glorifie them 3 and over Rebels to deftroy them. 2j. The Interceffion of Chrift is a great Article of theChriftj- an Faith j 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 no coming to God, but by a Mediator j no not in our Thoughts, or Hopes, or Affettions : We mud expeft no acceptance of our Per fons, or Prayers, or Duties, but through Chrift : We muft put all into his handsjthat he may prefent them to God : We cannot fo much as love God but by him , as the Glafs and Revealer of God's Love and Goodnefs : And alfo we muft look for nothing from 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 j For all Power is given him, and hejudgeth all. Queft. 5« What is the New T'eftamentjr 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 San&ifier, if they will believe and accept the Gift, and will give up thcmfelves to Him accordingly j Repenting of their fins, and confenting to forfake the Devil, the World, and the Flefti, and ! ftncerely (though not perfectly) 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 Heaven for ever. i. It is the fame thing which in feveral refpefts is called I Chrift's New Teflameni, Law and Covenant : It is his Teftament, becaufe he ftablifhed it by and with his Death i and it continu- ed 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 h 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 obtain Remiffion and Salvation, or mifs of it and be condemned, if they refufe ", and by which men lhall be judged to Heaven or Hell. 2. This Law hath two parts : i.The firft is a prefuppofed 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 felf and man as his Own, upon the Title of Redemption, that law alfo falleth into his hand : And as he doth not deftroy, but perfeft our Nature; fo he doth not deftroy the Law of Nature, but fuperadd his remedying Law. z. Which is the fecond parr, newly made by the Redeemer, and called the Law of Grace } the firft being now as a part or appurtenance to -his, as ufed to our Salification, 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 f 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 Son, and the Communion of the Holy Ghoft, and to the heavenly Glory, i. The impofed condition of this free Gift, which is fincere belief, and confent by covenanting accordingly with Ged, as isexpreft. $. The Preceptive part, which is to be the Rule of fincere Obedience, as it is in Gofpel Inftitutions, the Law of Nature fuppofed. 4. The Penal part,, as it leavethmen unfaved, and threatneth a forer Punifhment to all impenitent and unbelieving Refufers of the offered Grace. And this is now the Law and Covenant by which we muft live and be judged : And which is God's In/lrument, like an Aft of Oblivion, and a Deed of Gift, by which the Benefits of Chrift are with himfelf, to be regularly conferred on Mankind, and on which we muft rruft as our Title to Chrift and Life, &".*/?» _. %ty #ooj karris jf amfl? #oo& 83 Quefh 6\ JfW fo/zf ve you of the Holy Ghofl ? Anftv. 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 Doctrine of Salvation \ and the Witnels of its certain Truth by his manifold Divine operations. And he is given to quicken, illuminate, and fandtifie all true Believers, and to fave them from the Devil, the World, and the Flefli. 1; The Holy Spirit is God, the third Perfon in the Trinity : To him in Scripture is ofc 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.) 2. The e** terior operations of God on the Creature *, (As the Sun ope- rateth on the Earth by its motive, enlightening and heating beams, which are indeed it felty. g. The perfecting of Gods operations efpecially . And fo though the Three Perfons are undivided, and all work together on the Creature j yet eminent- ly the Father is called The Creator, and the Original of N A- T U R E *, the Son is called The Redeemer, and the Giver of GRACE; the Holy Spirit is called The Sanftifier, and the Beginner of GLORY. Or the N A TU R E of Man is of the Father, his ME D I C I N E is of the Son , and his H E A L T H of the Holy Ghoft, given by the Father and the Son. i. The Holy Ghoft is given in feveral tneafures to men, and for feveral ufes, for the Churches Edification. When any new Law or Doftrinewas revealed to the World, God gave the Spi- rit of Miracles to prove it to be of him. So it was when Mefes 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 greac 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 Do&rine, and Commands of Chrift, and to Seal it with Mira- cles, by healing the Sick, raifing the Dead, (peaking various Languages, &c. Therefore the Scriptures written by the Spirit in them is left as the Rule ofour Faith and Life, and all the 84 Cfre ffioo? ffiattg jf amilg 'Booft* are to be tryed by the Scripture jbecaufe we have not the fame Giftsor 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 Ghoft. 3. The ordinary Renewing wor\ of 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 •, and its work is Gods image on us, and called The Divine Nature. There are three parts of this operation on us, 1. It's Quickening wor^, to make us Alive to God, who were dead and dull to all holy afts. z. Its Illumination , to open the eye of our darkned Underftanding, by Knowledge and Faith, curing our Ignorance and Unbelief. 3. Irs converting or fantlifyivg Work on the wiU, turning us from the Love of fenfual and worldly pleafures, to the Love of God and Holinefs : Which becaufe it is the perfe&ive aft, LOVE is taken in Scripture for the fum of all San&ification : And to give the Spirit of Adoption, and to give us the LOVE of God , is the fame thing : To which Faith in Chrift is the means : And yet the Spi- rit workeih alfo thtt Faith in us : But when he worketh Faith in us, he is but opening the door and entering, that by LOVE he may dwell and work within us. As one compareth it to a Bird, that firft maketh her Nefi9 and then layeth her Eggs and hatcheth them. Faith in (Thrift is as theBellowes 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 Flefh, the World, and the Devil, is here comprized. This work of the Spirit is a certain proof that Chrift 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 falfe Doftrine. This Article therefore of our Belief in the Holy Ghoft, is of $rand importance to be ur derftood and well considered. For while Chrift is in Heaven, his Spirit is his Advocate and Agent in the fouls of men on Earth, and his mtnefs in all true Believers, to plead Chrift's Caufe, and prove his Truth, and finifh his fa- vin? Works, and fir men for the Love of God. and for Glorv. c^c #ooj a&ans jf amity #oofi. 8 % And this Spirit is to our fouls, as our fouls to our bod icc. (\n fome fort) -, withouc which we can do nothing holily : It i* our Life, Light and Love : It is our Earneft, P ledge, znd Virft-friit* of heavenly Glory , giving us the fore-tafts of it by Love » and fo our WitntU or Evidence, that wc are the Children of God. But it is a dangerous Error to think that this Spirit is given us to do afi at once, or to do all abfolutely how ever we ufe it. It workcth the Love of God in us by decrees, and is to be work- ing it in us while we live. It worketh kby means, even by the Gofpel underflood, believed and confidered ; and we may no more look for the Spirit without the Word and Means ufed by cs,than for Health without Food and ?byfic\. Though he workcth infuperably, when and where he pleafc, yet men may by rcfift- ance forfeit and quench his operations. And (mark it well,) The greatefl Rewards for Obedience, ani?mi}mentsfor Sin, rohich God- as Judge doth execute in this Life, are by giving -men. more cf the Spirit, or by denying or mth-holdivg its operations on mens abufe* which it more to be feared than all other Judgments in thk, World. Cueft. 7. JVhat believe you. of the Holy Catbolic\ Church} the Communion of Saints^ and the forgivenefs of Sins? Anfw. All that truly confent to the Baptifmal Co- venant, are one fan&ihed Church or Body of Chriit, and have Communion in the fame Spirit of Faith and Love, and have the forgivenefs of all their Sins 5 And all that by Baptifm, vifibly Covenant, and that conti- nue to profefs Chriftianky and Holinefs, are the uni- verfal villble Church on Earth 5 and mull: keep holy- Communion with Love and Peac| in the particular Churches, in the Do&rine, Worfhip and Order In- ftituted by thrift. 1. The world is ChrifVs Kingdom by Rrgfcf, and governed by hhwifdom and Power. The Church is Cbn [is conjeming Kingdom, Ruled by ivifdom and fpecial Love: He is Head over all things to the Church. It is his Body Political, Relatively ; yet really quick- nedby his Spirit. It is his Office to be both ijlc Confli'utive, go? vctning and quieting Head. The Form of the Church is its Re- lation co him as its Head, He giveth ic Laws, and judgeth and F 3 exe- executeth them j and appointeth Officers to it by his Word 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 j either as Principal or Vicar under him. He hath commifiionated none to fuch an Office, i Cor. 12. 27, 28, 29. Ye are the body ofChvi(l> and mem- hers in particular. And God h*th Jet Jo me in the Church, firft Apo- files, Jecondari'y Prophets, &c. Are all Apofrles ? 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 II rank of Members, who were twelve at lead \ therefore there is no One as a Head over them. Peter never governed the Apoftles i they were never bid obey him. It was one of the Corinthians Schifms, for fometomake him a Head, as "others did Paul, and others Apollo, and to fay, We are of Cephas : The Schifm was not cured by calling them all to take Peter for the Head. The Pope is no more Peters Succeffcr, than the Bifhop of Antioch is and others : If he had, he had not been either Conftitutive,or Governing Head of the Church. He that is Chrifts Vicar, muft be an univerfal Prophet, univerfal trie[l9 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 wiH any General Council be that fhould claim the fame Of- fice. The Church of Rome materially, as far as they are Chrifti- ans, are a parr of the Catholick 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 jipt, but condemneth fuch a Policy. This Church of Rome is a Seft or Schifm from the Catholick Church : It is but about the fourth part of the Chriftians in the World, who all make up the univerfal Church. The Abajfines, Copties, Syrians, Armenhns, Indians, the Greeks and 2\do[covites% 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 to 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 pern cious Contentions of Chriften- And the reft into everlaft- ing Punilhment. 1. The fouls of the Righteous go prefently at death to Chrift in Paradife or Heaven, and the Wicked to miferr, which is Hell. 2. ChrifVs fecond glorious coming is the day of our great Deliverance and Joy, which all true Believers love and fhould long for. 3. The Doftrineofthe Refurreftion is fully opened by Chrift, Job. fj and by Paui> i Cor.i$. Of which ChrifVs own Refurrefti- on is our Pledge. 4. The laft Judgment is that which endeth all Controverf.es, and finally and perfeftly 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 we muft 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 bv the Works of the Law of Afofes or of Innocency, none can be jufti- fied : Nor yet by any Commutative Merits of his Faith, Love, or Gofpel-Obedience j but onely as they are the terms on which God giveththe Life which is purchafed by the Death and per- fect Righteoufnefs of Chrift •, which in the thing k felf and value ' mser Gift, though the ordtr of giving it is by the Law of Grace, /_ yo m>z #opj fl^ang if amity 'Boofc Grace, by which we muft 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 .• fobeit, we be^thervvife 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 our felves by Ins Grace, and by thefe themfelves be juftified againft the falfe Accufation that we are Unbelievers, Impenitent and Unholy. Chrift doth not take away the faultincfs of our Aftions, or the guilt of Sin, as fin fimply in it felf, fo as that we (hall be reputed Innocent or finlefs. But he taketh away the guilt of Punifhment and the guilt of Sin refpeflively,as binding to Punjfh- cient, and no more. <. The Glory of Stints will be, i. In the full Perfection of their own Souls and Bodies, i. In the perfeft knowledge, Love and Praife (and Service) of God, for his own fake, as the Infinite Good and Object 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 blelTed Society of all the glorified Angels and Saints * 6. And this to all Eternity. ' This Faith forefeeth, Lo?e foretafteth, and we muft joyfully expeft by Hope, and feek in Obedience. 6. The Wicked (hall bemiferable with the Devil and his Ser- vants, in their own Tin, and thelofs of the favour of God, and the tormenting fer.fe of both on their Confciences, and in bodily mifery, and defpair of all remedy for ever. II. Confent. Queft^. Tou have told me what you Believe: *te1l me now what is the fiell Refolution and Defire of your Willjconcerning all this which you believe? Anfw. Believing in God the Father, Son and Holy Spirit, I do prefently, abfolutely and refolvedly give up my felf to Him, my Creator and Reconciled God and Father, my Saviour, and my San&ifier. And Re- penting of my Sins, I renounce the Devil, the World, and the fmful deiires of the Flefli. And denying my felf, and taking up my Crofs , I Confent to follow Chrift the Captain of my Salvation > in Hope of the Grace and Glory promifed. Which I daily defire and C^c Pooj $£an# tf amity 'Boon* 9 J eg, as he hath taught me, faying, [Our Father which rt in Heaven, &C.3 1. The mil is the Man j and according to the ^/B we are (teemed of God. Knowledge and Belief is but the entrance of irace, to the H-Jdrt and Will ; where LOVE is the Heart of he New Creature. The hour when we truly make this Hcart- ovenant and Confent, vie arc Converted, Sanftified,f;ijlified and Idopted ; and not till then. But Children are as parts of their Parents ; who are bound to nter them into the Covenant of God, andwhofe Will choofeth or them, till they have Natural Reafon and Will to ufe them- elves. Ic is Faith in God the Father, Son and Holy Ghofl, which is only aving, and not in one alone, even a confenting praftical Faith, vhichis our true Chriftianity it felt ^ nor are we juftified by ny other. 2. The Lords Prayer, being the : fum of our Dr- The foregoing ir*J,beIongeth to this Head jit being but the Wills Prayers ex- rofecution of that good which it# confented to, pound the Lords ;nd hopeth for. Prayer. Quell. 1 o. What U that Tra&[ce>which '*y this Covenant you are obliged to ? III. Practice. Anfa. According to the Law of Na- ure , and Chrift's Inftitutions, I muft (defiring Per- reftion) fincerely Obey Him, in a Life of Faith, and Hope, and Love: Loving God as God, for Himfelf, above all i and Loving my felf as his Servant, efpecially my Soul, and feeking its Holinefs and Salvation *, and Loving my Neighbour as my felf: I muft avoid all Ido- latry of Mind or Body, and muft Worfnip God ac- cording to his Word i> by learning and meditating on his Word;, by Prayer, The Lords Su?pe\ Thankfgiving , Praife and ufe of his a"d/ber church* Sacrament : I muft not profane,but ho- °^»% ■ £ lily ufe his holy Name : I muft keep ho- 8 th dayes Coa- ly the Lords Day, efpecially in Com- ference,^^w ^4 C&e #00? s^ang # atroty #oo& doning and gracious Law, promifing forgivenefs an falvation through his Merits, to every true penitent Be liever, I thankfully accept the mercy of thy Covenan in Chrift : I humbly confefs my fin and guiltinefs : \ caft my miferable Soul upon thy Grace, and the Me- rits, and Sacrifice, and InterceiTion of my Saviour. C pardon all the fins of my corrupted Heart and Life I And as a Reconciled Father take me to be thy Child And give me thy Renewing Spirit, to be in me a Prin ciple of holy Life, and Light, and Love, and thy Seal and Witnefs rhat I am thine. Let him quicken my dead and hardned heart: Let him enlighten my dark unbelieving Mind, by clearer knowledge and firm be- lief: Let him turn my Will to the ready Obedience of thy holy Will : Let him reveal to my Soul the won- ders of thy Love in Chrift, and fill it with love to Thee and my Redeemer, and to all thy holy Word and Works *, till all my finful carnal Love be quenched in me , and my finful Pleafures turned into a fweet De- light in God. Give me felf-denial, humility and low- linefs, and lave me from the great and hateful fins of Selfifhnefs, Worldlinefs and Pride. O kt my Heart upon the heavenly Glory, where I hope ere long to live with Chrift and all his holy Ones, in the joyful fight and love and praife of Thee the God of Love for ever. Deny me not any of thofe helps and mercies, which are needful to my San&ification and Salvation. And caufe me to live in a continual readinefs, for a fafe and com- fortable death : For what would it profit me to win all the World, and lofe my Soul, my Saviour, and my God? Addi* furely thou jdelighteft not in the death of tinners, but rather that they return and live : Hadft thou been unwil- ling to {hew mercy, thou wouldir not have ran- jfcrrjed us by fo precious a price 3 and full, intrcat us Cfte $002 ^an0 family 'Book 99 ^us to be reconciled unto thee: wc have no caufe to diftrult thy Truth or Goodncfs > but we are afraid led unbelief, and pride, and hypocritie, aad a world- ly flefhly mind, fhculd be our mine. O fave us from Satan, and this tempting world , but efpecial- iy from our felves: Teach us to deny all ungodfi- nefs and flefhly lufts, and to live foberly, righteoully, and godly in this world. Let it be our chiefelt daily work to pleafe thee, and to lay up a treafure in heaven, and to make fure of a bleffed life with Chrift, and quietly to truft thee with foul and body. Make us faithful in our callings, and our duties to one another, and to all men, to our fuperiours, e- quals and inferiours i Elefs the King, and all in au- thority, that we may live a quiet and peaceable life in all godlinefs and honefty: Give wife, holy, and peaceable Paftors to all the Churches of Chrift, and holy and peaceable minds to the people : Convert ' the Heathen and Infidel Nations of the world : And caufe us, and all thy people, to feek firft the Hal- lowing of thy Name, the coming of thy Kingdom, and the doing of thy Will, on Earth as it is done in Heaven: Give us our daily bread, even all things neceffary to life and godlinefs, and let us be there- with content. Forgive us our dayly iins , and let thy Love and mercy conicrain us to love thee a- bove all j and for thy fake to love our Neigh- bours as our felves, and in all our dealings to dp juftly and mercifully, as we would have others do by us. Keep us fror- hurtful temptations , from iin, and from thy judgments, and from the malice pf our fpiritual and corporal enemies : And let all pur Thoughts, Affections, Pa$ions3 "Words and Actions, f 2 be be governed by thy word and fpirit to thy Glcry : Make all our Religion and obedience pleafant to us j and let our fouls be fo delighted in the Praifes of thy Kingdom, thy Power and thy Glory, that it may fecure and fweeten our labour by day, and our *eft by night, and keep us in a longing and joyful hope of the Heavenly Glory: And let the Grace of our Lord Jefus Chrift, and the Love of God our Father, and the Communion of the Holy Spirit, be with us now and for ever, Amen, m a Cfje $00? $)3ti0 family 'Boofc. 97 The Prayer of a Penitent Sinner^ collected out' of the Pfalms. LOrd, from the horrid deep my cries Pfai. 130.1* afcend unto thine Ear, Do not my mournful Voice defpife, but my Petition hear. I do confefs that I received P*L Si ^ my very (hapein fin: In it my Mother me conceived and brought me forth therein. Numberleft Evils compafs me, pfai. 40t!2< my lins do me aflail : More than my very hairs they be, fo that my heart doth fail. But there is Mercy to be had Pfal. 130^ with thee, and pardoning Grace^ That Men may be encouraged with fear to feek thy face. Have mercy Lord, and pity take prai. That fo the bones which thou didft break- may feelingly rejoyce ! PCii9.S,&0 that my waiesthou wouldfldiredt, and to thy Statutes frame ! Which when entirely I refped: then (hall tknow no (hamc pfal.19. 12. What mortal man can fully fee, the errours of his thoughts ? ~% Then cleanfe me, and deliver me from all my fecret faults : From every prefumptuous crime thy fervant Lord reftrain h And let them not at any time dominion obtain* TW €tyt 1^do? $&m$ family *Boofc 99 Thou art ray God ! thy fpirit is good ! Pft.143.10. thy fervants foul inftnjft In thy Commands, and to the land of uprightnefscondud". With upright heart Tie fpeak thy praife, pfal when I have learnt thy word : 7> & *' Fain would I keep thy Laws alwaies ! forfake me not O Lord. A Pfalm of Praife to our 'Redeemer : e/feciaUy for the Lords day. The Firfi Part. BLefs thou the living Lord my foul v His glorious praife proclaime : p6- *°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 trefpaffes remits, 3* and makes thee found and whole. WTho did redeem and fet thee free, 4- from Deaths infernal place ! With loving kindnefs crowneth theq, and with his tender grace. As far as is the Suns uprife 12. x in diitance from its fall i So far our great Iniquities he feparatcs from us all. Behold what wondrous love on us 1 j0h. the Father hath beltowM ! i oo c^e f&coj ^ang f amity Oaoofe* That we fhould be advanced thus, and calPd the Sons of God. Pfal. fy 3. Becaufe thy Loving-kindnefs is better than length of dayes , And pretioufer than Life it felf, my Lips lhall 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 andfweet fatnefs fin'dr my thankful Soul lhall be v My mouth (hall joyn with joyful lips in giving Praife to Thee. Pfil. i$a* For whom have I in Heaven but Thee ? nor is there any one In all the World defir'd of me belides thy Self alone ! 2d. My I lefli confum'd, my Heart as broke, I feel do Jail me fore : But God's my Hearts unfhaken Rock, and Portion evermore. 2 7- For they fhall all deftroyed be that far from Thee are gone : They that a whoring go from Thee (hall all be overthrown. 23- . Nevertheless I do remain continually with Thee 0 By my right hand thou doft fuftain, and firmly holdeit me. MM A^ 4Rp &0Qi ®&m$ family £oo&. 101 And in the crowd and multitude Pfai. 94.19. of troubling thoughts that roul Within my Breaft > thy Comforts reft, and do delight my Soul. JVrth the juft Counfels of thy Word, pfalt 73#H# fafely thou wilt me guide, And wilt receive me afterwards in Glory to abide. 'the Second Part. OGod How doth thy Love, anc Grace Pfal. $€.?. excel all earthly things? Therefore the fons of men do place their truft under thy wings. With fatnefs of thy Houfe on high g, thou wilt thy Saints fuffice , And make them drink abundantly the Rivers of thy Joys. Becaufethe fpring of Life moft pure Ct doth ever flow from Thee : And in thy Light we (hall be fure eternal Light to fee. Therefore the gladnefs of my Heart P6i. ^-9- is by my Tongue expreft j And when I mult lie down in dufr, my ilefli in Hope (hall reft. The path of Life Thou wTilt fhew me : with Thee are all the Treafurcs Of Joy, and at Thy right hand be the everlafting Pleafures. G 3 Goodnefs 11. ioa ctje #ooj s^atts tfamtfy 'Book Pfal.23. 6. Goodnefs and Mercy all mydayes " (hall furely tollow me : And in the houfe of God alwaies my dwelling place lhall be. pr»i.^.io. O ftill draw out thy Love and Grace to them that have thee known > And with thy righteoufnefs embrace the upright hearted one : pfai. 30. i2- That r° my topsue may ling thy Pra*fe> and never iilent be. O Lord my God, even all my dayes will I give thanks to Thee. The Third Tart. Luk. 2. 14. /^Lory to the Eternal God, Vjf in his tranfeendent place : Let Peace on Earth make her abode ; let men receive his Grace. PfaU49.i1 Praife ye the Lord ! fing unto him a Song not fung before : In the affemblies of his Saints, with praifes Him adore. The Holy God his great delight doth in his people place : And the moil High will beautifie the meek with faving grace. 5> Therefore let Gods Redeemed Saints . in glory joyful be 5 And let them raife in his high Praife their voice continual] y. JLprd Ctje }&oo? s^ang family 'Boon* 103 Lord, all thy works do fpeak thy praife, pfa.145.10* and Thee thy Saints ihall blefs : They fhall proclaime thy Kingdoms fame, 1 1 • and thy great Power exprefs ! To make known to the Sons of men, * 2* His Ads done mightily : And of His Kingdom Powerfully the -Glorious Majefty. Thy Kingdom everlafting is> it's Glory hath no end : *$' And thine alone Dominion through ages doth extend. The Elders and the bleffed Saints **• 4- 8. 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 - * fc Glory «jnd Honour ftill h For all the world was made by Thee to pleafe thy Bleffed will. The Song of Mofes and the Lamb, they ling with one accord. Great are thy works and Marvellous Almighty God our Lord: Jixft are Thy waies Thou King of Saints,; and True is all thy Word. G 4 Who Rev: i$.> %ty $Booj S^anjs $ amity 'Boofc* 4. Who would not fear and glorifie thy Holy Name, O Lord ? Rev. 5. tv The Lamb is worthy, that was flain, of Power and Renown, Of Wifdom, Honour, and to wear the Royal Glorious Crown. £. For thou our Souls redeemed hall by thy molt precious Blood, jo. And made us Kings and facred Pjfiefts to the eternal God. o 1'be Fourth Tart. That Mankind would praife the Lord ! for his great goodnefs then ! And for his Works moll wonderful unto the Sons of Men ! 2 2 . And let them offer Sacrifice of Praife unto the Lord, And with the (houts of holy Joys His wondrous Works Record. il. 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. 11.19.2. Q Worfhip ye the Worlds great Lord ! 96- 9- in beauteous Holinefs ! Let all the Earth with one accord with fear his Name confefs. } 1 • Let the exalted Heavens rejoyce, and let the Earth be gUd : The Ci}e ^oo? Q3an$ f amity Tgook 1Q5 The Sea with its applauding noife triumphant Joyes fhalladd : Before the Lord j for he doth come, He comes the Earth to try : The World and all therein to doom, with truth and equity. 2IJ O all his Angels, blefs the Lord ! Pf- *«**« | ye that in ilrength 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 22* where His Dominion is. Blefs thou the Lord, my Soul ! My mouth 22. his Praifes ihall proclaim : Pfai.145.21 ,. Elefs him all Fle(h i All that hath breath, p&i. 105.6. praife ye the Lord's Great Name. A Pfalm ofPrafc fo the T'une of Pfal. 148. The firft part. 1. V^E holy Angels bright, Angela I which ftand 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 blefled Souls at Reft, The _: who fee your Saviour's face, &J iainti, Whofe io6 Igfyz&ooi ^an$ f amity *Boofc ♦ Whofe Glory, even the Leaft, is far above our Grace, Gods praifes found As in his light With fweet delight You do abound. jfce World, 3 . All Natrons 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 proudeli toe That Him difdaines. ThcChurch. 4. Sing forth Jehovah's praife, ye Saints that on him call ! Magnirie 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, ling thou the fongs of Love ! Thou art His own, Whofe preciousblood Shed for thy good His Love made known. 6. He C&e ^oojj^tenjs jfaimty #oo&. 107 6. He did in Loves begin, renewing thee by Grace ! Forgiving all thy tin, lhevved thee his pleafed face ! He did thee heal By his own Merit : And by his Spirit He did thee feal. 7. In faddeft thoughts and grief, in ilcknefs, fears and pain Icry'd for his relief and did not cry in vain ! He heard with fpeed, And ftilll found 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 ! Letnodiitrefs — * Curb and controul My winged foul, And praife fupprefs. p. Let not the fear or fmart • The Second of hischaitizingRod, Part* Take off my fervent heart from praifing my dear God : Still let me kneel, And to him bring This offering, What ere I feeU 10. Though jo- Though I lofe Friends and Wealth, and bear Reproach and Shame i Though I lofe Eafe and Health, ftill let me praife God's Name : That fear and pain, Which would deftroy My thanks and joy, Do Thou reftrain. 1 1. Though Humane help depart and Flefhdraw near to Dull: => Let Faith keep up my Heart, to Love God True and Juft : And all my dayes Let no Difeafe Caufemetoceafe His joyful Praife. 12. Though fin would make me doubt, and rill my Soul with fears * Though God feem to (but out my daily cries and tears ■> By nofuch froft Of fad delayes Let thy fweet Praife Be nipt and loll. J3. Away diftruftful care, I have Thy Promife Lord : Tobanifh all defpair I have Thy Oath and Word ! And therefore I Shall fee thy face, And I 0$e #qoi ^ansJ Built on th3 Eternal Rock his Glory we fhall fee. The Heav'ns fo high With Praife (hall ring And all fhall fing In Harmony. 16. The Sun is but a fpark from the Eternal Light h Its brighteft beams are dark, to that moil: Glorious Sight. There the whole Chore With one accord Shall praife the Lord For evermore. fteoks C^e #oo? $&m$ family 'Boofe. ^ort IN ST RUCTIONS ^r */>e S I CK , to be Read by the Mafier of the Family to thern^ or by themfclves ; effeciallj the Unprepared. THofe happy perfons who have made it the chief care and bufinefs of their lives, to be always ready for a dying . hour, have leaft need of my prefent counfel : It is therefore thofe unhappy Souls , who are yet unprepared, whom I fhall now Inftrud. And, Othat the Lord would blefs thefe Words '•> and perfoade thenr yet , ere Time be gone ! If fin had not bewitched men, and made them Monfters of fenflefnefs and unbelief, it could not be, that an Endlefs Life, [ofure, fo near^ could be fo fbttifhly made light of all their lives, as is by molt, till they perceive that Death is ready to fur prize them. But , poor finner, if this have been thy Cafe, fup- poling that thou art unwilling to be damned , I earneftly intreat thee in the Name of Chrift, for the fake of thy Immortal foul, that thcu wilt prefently lay to heart thefe fhort InllrucH- ons , before Time and Hope are gone for e- ver. Ctje &001 s^ang $ amity *Booft* / * i fe At laft bethink thcc what thou Art ? Deut 6. $. and for »>fef* E^ and Wor\ thou comclt into ^ J^1*- the World ? Thou art a Man of Pvcafon , and not a Bruit 5 and haft a Soul which was made to Know, and Love 3 and 5> rve thy Maker : and tlrat not in the fecond Place, with the leavings of the flefln but in the firfi place, and with all thy Heart and Might. If this had been indeed thy Life, God would have been thy portion, thy Father and thy Defence,and thou mightft have liv'd and dy'd in peace and comfort, and then have liv'd wTith God for ever. And fhould not a Creature live to the Ends and Ufes which it was made for ? Muft God give thee all thy powers for Him- felf, and wilt thou turn them from him, to the fervice of the fleih , and that when thou hadft vowed the contrary in thy Baptifm ? How wilt thou anfwer for fuch treacherous ungodlinefs ? II. It is time for thee now to haveferious Deut.32.2 thoughts of the Life which thou art going to. If Matt 6* !?> thou couldft ileepily forget it all the way , it Ma«Ms« is time to awaken when thou comeft almoft *£"• 2 j9 there. When thy friends are burying that & 5-1,7,8^1 flefhin the earth, wrhich thou didftmore re- Phil-3* l8» gard than God and thy i Salvation, thy Soul 2 Then 1/ muft appear in an endlefs world , and fee 9 pe°t* l8k thofe things which God foretold thee of , and thou would it not believe, or fet thy heart upon. As foon as Death hath opened the Curtains, O what a fight muft thou prefently behold ! A world of Cije Pooj $&m& tf amity 'Boob* Angels and of holy Souk 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 , bewailing their con- tempt of Chrift and Grace, their negleft of God and their Salvation \ their ferving rhe Flefh , and loving the World, and wilfully loling the time of Mercy, and all the means which God vouchfafed them. Believe it Sinner, there is an Endlefs Joy and Glory for the Saints, and an Endlefs Mifery for all the Ungodly, and one of thefe muft quickly be thy cafe. Thy ftate is changeable while thou art in the Flefh > if thy Soul be mifera- ble , there is yet a Remedy •> it's poilible Chrift may renew and pardon it: But as foon as thou goeft hence, thou entered into a ftate of Joy or Torment which muft never change > no not when millions of years are part. And doft thou not think now in thy confcience that fuch an Endlefs mifery fhould have been prevented with greater care apd diligence, than all the fufferings of this life? And that the attaining of fuch an End- lefs Glory, had been worth thygreateit care and laboftr ? 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 h than to pleaiethe 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 ? Cbe &qq; $0m$ family 'Book 1 1 3 Thou art alinoft at the end of Worldly pica- fures , and halt all that ever they will do for thee h but if God had had thy heart and fervice, he would not thus have caft thee off > and his Rewards and Joys would have had no end. O how much happier are the bleffed Souls inHea- ven than We / III. And feeing you are fo near to the Judgment of God , where your Soul mutt * ' ' 91. receive its final Sentence, it is high time now 2-Cor.i$.5. to judge your felf and know what eftate your Soul is in 5 whether in a ftateof purification , or of Damnation ? for this may be certainly known if you are willing. And rirft you muft know, who they he whom Chrift will Juftifie, and whom he will Condemn ? And this the Word of Godwill tell you i for he will Judge them by that Word, Tn a word " All thofe " whom Chrift wiU juftifie and five, are made fSSlJ new creatures by the renewing work of the Ephefi.iS. Holy Ghoft : fheir eyes are opened to fee J°hn*.i^ the vanity of this world 3 and the certainty Gal. 5. 24- *' and excellency of the Glory of Heaven h and Jg!*** to fee the the odioufnefs of fin fie the goodnefs 25. " of a holy life i and to believe that Chrijt is the ffit ^ c only Saviour, to cleanfe them from their lins, c and bring. them to that Glory : And there- ,c fore they forfake the finful pleafures of the ,c flefli, and fet their hearts on the everlafting c bleffednefs, and feek it before all things *, and I c lamenting and hating their former fins, j,c they give themfelves fincerely to their God r and Father, their Saviour and their San&i- j* tier, to be taught and ruled?juftified5 San&i- t H • fed H4 Cfre #00? ffiattg refolving, what- J0b8.13.x4 cc ever it cofl the fleflh, to ftand to this choice I and Covenant to the death. ] This is the \ cafe of all that Chrift will juftifie and fave : i The reft who never were thus renewed and j fandritied, will be condemned, as fure as the I Gofpel is true. Therefore let it be fpeedily j your work to try, whether this be your cafe or not. Have you been thus enlightned, con- vinced, and renewed, to believe in Chrift, and the life to come, and to give up your felf ia a faithful Covenant to God your Father^ your Saviour and your San&itier, to hate your fin, and to live and love a holy life, in mortifying the flefti, and feeking Heaven before the World ? If this be not your cafe, I (hould but flatter and deceive you, to tell you of any hope of being faved till you are thus renew- ed and juftihed. Never imagine a lye, to quiet you till help is paft. No one that is unre- generate or unholy, fhall ever dwell with God* Yet you may be faved, if yet you wil be tru- ly converted and fandified v but without thpsy affuredly there is no hope. IV. Therefore I counfel you in the Name Luke 13.3,5 of Chrift, to lookjback^upon your fitful life with Matt! ll\z.forronf > I10t onlY kecaufe of the danger to your felf but alfo becaufe you have offended God ! What think you now of a fitful 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 iinful defires of the flcfh and been ruled by the Law of God, %sMl c&e #00? ^ans* family 'BooB. 1 i 5 your time in preparing for Eternity ? Do !> you not heartily wi(h that this had been your courfe ? Would you take this courfe if it were to do again, ajid God recover you ? Repent, I repent, from ^ne bottom of your heart, of the time you have loft, the mercy you have abufed, the grace you have reiifted, of all your flejhly > worldly delires , 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*?s- a hearty Covenant to God / Though it be late Aas!n.23.# 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 I praife for ever > take Chrift for your Saviour to teach, and rule, and juftifie you, and bring you unto God 5 and the Holy Spirit for your SancfHfier : And certainly he will take you for his Child. But fee that you be truly willing , of hisjGrace, and refolved never to forfake him more. O happy Soul, if at laft the Lord will pfai. 78.54. ^ make this change upon thee / And Tie tell H |5,|6,*£ , you certainly how to know, whether this late ^io'.i™.* Repentance will ferve for your Salvation, or Jer* 32*4°» [■ not ? If it be but Fear only that eaufethyour I Repentance, and the Heart and JFitf be not b renewed, but you would turn again to a fle(h- hly, worldly, and ungodly life, if you be re- vered '•> then it will never fave your Soul : r if your Heart your WiU your Lave be changed, arid this change would hold if God . recovered you to health again, then doubt not of Pardon and Salvation. VTA n,l ; \ ' ii£ c$e #00? $&m$$amty -Boos. \ I PMi. i. ar, vi. And if God have thus changed vounl! 22. t i 2 Cor- 5. 8. heart, and drawn it to himfelf, be thankful \ Aas*74s3, ^or ^° £>reat a mercy. O blefs him for giving johnr7.24. you a Redeemer and a San&itier, and the par- Rc^ X2i2& ^on^n§ Covenant of Grace ! And now be not 22. afraid or loath to leave a finful world, and come to God. Pray harder for Grace and pardon than for life. Commit and trufr your Souls to Chrift : He had never done fo much for fouls, if he had not loved them, and been willing to receive them. How 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 i and hath pro- mifed to take us to himfelf, that we may d well' with him,and fee his Glory ! The world which you are going to, is unlike to this : There, ic no pride, or luft, or cruelty, oppreflion, de- eeit, oranyfms no wicked men to feorn o.1 ' persecute you > no vanity to allure us h m Devil to tempt us > no corruption of our owi . to burden or endanger us > no fears, orfl|fces„ or griefr, or difcon tents h no poverty, fickn&s pain, or death h 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- ing pleafure of the 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 heaven7' Hofts, the Bleffed Angels, and the Spirits the Juft. This is the end of Faith and Hoik nefs, Patience and Perfeverance ; when Hel C^e $oo? $&an$ jfamtty 'Boofi* ii: is the end of unbelief, ungodlinefs, fenfuality, and hypocrifie. How juftly are they condem- ned who fell their part of endlcfs Joys, for a fhadow and dream of tranlitory pleafures / and can delight more in the tilth of tin, and in a fading vanity, than in the love of God , and the fore-thoughts of Glory ! What Love can be too great ? what defires too fervent ? what Pray and Labour can be too much ? what Sufferings too dear for fuch a BlefTednefs ? VII. Laftly, Becaufe there are many cafes of the Sick which require the prefenceofaja- Mai. 2. 7. dicious Divine, if it be poilible get the help of p^*!?"^ fuch 5 if not, remember that God is juft in denying of men that mercy in their diftrefs, which in time of their health and profperity they rejected with fcorn and contempt : and Cleave to him whom you may enjoy for ever* H -net- m ki*