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Full text of "The poor man's family book. 1. Teaching him how to become a true Christian. 2. How to live as a Christian, in all his relations, especially in his family. 3. How to die as a Christian. In plain familiar conferences between a teacher and a learner"

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.   nrrruell  Vainc  World : aj  thou  h^  bin  to  me 
Dujfr  and a  Shadow,  those  S  leave  ftfiik  t/icr  . 
\?~hc   vrucen  Vita.ll  *J"ub/iarice  S>   earn  mitt- , 
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j~h  e  LcavJ  $rFt  uit  a f*S*  di-ofjt.jo?~fo ulc  $C  ^ V  ad. 
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£B>utjhaft7Lot  A'iVy  /'/-am  Evat'ta/binA  Rc/lr. 


Off 
THE 

Poor    Ma  n's 

FAMILY  BOOK. 

i.  Teaching  him  how  to  become  a  true 
Chriftian. 

2.  How  to  Live  as  a  Chriftian,  towards  God,  him- 
felfand  others,  in  all  his  relations-  efpecially 
in  his  Family, 

3*  How  to  Die  as  a  Chriftian  in  Hope  and  Com- 
fort ,  and  fo  to  be  Glorified  with  Chrift  for 
even 


In  plain  familiar Conferences  between  a 
Teacher  and  a  Learner. 


Written  by  %kb.  'Baxter* 


With  a  rcqueft  to  Landlords  and  Rich  men 
to  give  to  their  Tenants  and  poor  Neighbours, 
either  this  or  fome  fitter  Book, 


L  O  N  D  ON, 
Printed  by  R.  W.  for  Nevili  Simmons,  at  the  Sign 
of  the  Princes  Arms  in  St.  Paul's  Church- 
yard. 1674; 


5  f  • ; 


A  requeft  to  the  Rich. 


His  Book  was  intended  for  the  ufe 
of  \  Poor  Families  which  have  nei- 
ther money  to  buy  many  ,  nor  time 
to  read  them  :  I  much  defired 
therefore  to  have  made  it  fhorter » 
But  I  could  not  do  it  p  without 
leaving  out  that7  which  I  think  they  cannot  well 
[pare.  That  which  is  fpoken  accurately  and  in 
few  w*rds  y  the  ignorant  under  (land  not  :  And 
that  which  is  largo,  they  have  neither  money  y 
leisure  nor  memory  to  make  their  own.  Being 
unavoidably  in  this  fir  eighty  the  fir  ft  remedy  lyeth 
in  your  hands  ;  I  humbly  propoje  it  to  you  for  the 
fouls  of  men>  and  the  comfort  of  your  own^  and 
the  common  goody  on  the  behalf  of  chrifly  the 
Saviour  of  your  fouls  and  theirs,  that  you  will  be- 
flow  one  Book  (  either  this  or  fome  fitter  )  upon  as 
many  poor  families  of  you  well  can.  J f  every 
Landlord  would  give  one  to  every  poor  Tenant 


that  he  hath,  once  in  bit, 


life 

A 


0'M    Oi 


v  .r<  ^ 


renty  it  would  be  no  great  charge  in  comparifon 
if-the-  benefit  -wind)  may  be  hoped  for,  ana  m 
compari\on  of  what  Prodigality  confumeth.  The 
pnee  of  one  ordinary  dijh  of  meaty  will  buy  a 
'Book:  And  to*  abate*  for  every  Tenant,  but  one 
dijh  in  year  lives  ^  is  no  great  Self  deny  a[.  if 
yon  inched  /    a  (I  th.it 'you   have  better ,  J 

have  done.  if  not-,  grudge  not  this  little 7  to 
jfhe  ponrt  a.nd  to  your  pelves  :  It  will  be  mate 
comfortable  to  your  review,  when  the  reckoning 
Cometh^  than  that  which  is  [pent  on  Pomp,  and 
.Ceremony  j  and  fuperfinities,  and  flcjbly  pie  a  fares. 
-And  if  Landlords '.{whofe  power  with  their  Te- 
nants U  usually  great)  would  alfo  require  them 
ferioufiy  to  read  it  (  at  leaf  on  the  Lords  dayes  ) 
it  may  further  the  fuccefs.  Jnd  I  hope  rich 
Citizens,  and  Ladies, andrich  Women  ,  who  can* 
mt  themje.lve.s  go  talk  to  poor  f "ami lies 3  will  fend 
them  fuch  a  meffenger  as  this,  or  fome  fitter 
Book,  to  infiruci  them7  feeing  no  Preacher  can 
be  got  at  fo  cheap  a  rate.  The  Father  of  fpirits. 
And  the  Redeemer  of  fouls,  per  [wade  and  affifl  us 
all,  to  work  while  it  is  day,  and  ferve  his  Love 
and  Graue,  for  our  own  and  other  mens  falvation. 
Amen. 

Your  humble  Monuor, 


Aug/^6.     1672* 


^[cb.  'Baxter, 


I 


TO    THE 

READE  R. 

MR.  Arthur  Dent's  Book  called  The 
Plain  mans  Path  way  to  Heaven , 
was  fo  well  accepted  becaufe  it  wag 
a  plain  familiar  DialogueDthar>  about 
fourty  years  ago,  I  had  one,  faid  to  be  of  the 
thirtieth  Impreflion.  While  I  was  thinking  to 
endeavour  the  reprinting  of  it,  thofe  rcaibns  that 
hindered  me5did  perfwade  me  to  do  fomewhat  like 
it  to  the  fame  Ends.  Accordingly  I  began  in  the 
three  or  four  firft  dayes  Conference  to  fpeak  as 
much  as  I  could  in  the  language  of  the  Vulgar, 
though  I  thought  it  not  bcftfotohold  on  to  the 
End  •,  i .  Becaufe  it  would  have  made  the  Book 
too  big,  or  elfe  have  neceflitated  me  to  leave 
out  much  that  cannot(in  order  to  pradiiccj  be  well 
fpared  •  2.  Becaufe  I  may  fuppofe  that  riper  Chri  - 
fthas  need  not  fo  loofe  a  {tile  or  method  as  the 
ignorant  and  vulgar  do  •  And  the  later  part  of 
the  Book  fuppofeth  the  Reader  to  be  got  above 

A  4  the 


To  the  Reader* 


the  loweft  form,  though  not  to  be  a  Learned  ac- 
curate man.  The  title  of  the  Book  is  rough  ac- 
cording to  the  defign.  In  the  Conference  with  the 
Malignant  I  have  brought  in  only  fuch  obje&ions, 
as  are  now  moft  commonly  ufea ,  and  therefore 
which  the  ignorant  moft  need  our  help  againft. 
I  have  two  things  that  fome  Readers  will  think 
need  an  excufe :  I.  That  I  have  put,  in  the  fixth 
dayes  Conference^  pwo  fheets  of  Inftru&ions  vu- 
blijbed  heretofore.  Which  I  did,  becaufe  (uch 
fmall  things  alone  are  caft  away  and  loft  }  and 
becaufe  I  would  neither  write  ofcener  than  is 
needful ,  the  fame  things ,  nor  yet  omit  fo  ne- 
ceffory  a  part. 

It.  Thatlhavepublifliedyir^jr^i5^/^  and 
Catechizing  :  But  I  have  not  now  io  little  to  do, 
as  to  confute  their  conceits  who  think  fuch 
forms  to  be  unlawful  or  unufeful.  But  that  they 
are  not  better  done ,  I  confefs  doth  need  more 
excufe  than  I  can  give  you.  I  expeft  that  the 
Catechifm  {hould  fatisfie  but  few  •  for  neither  it 
nor  any  that  ever  I  «faw  doth  fully  fatisfie  my 
felf.  It  is  harder  than  moft  think  to  fuite  the 
words  both  to  the  Matter  and  to  the  Learners. 
Had  I  lifed  fewer  words ,  I  muft  have  left  out 
fome  of  the  neceiTary  matter.  Had  I  ufed  more^ 
I  had  overmatched  the  memories  of  the  weaker 
fort.  The  more  Ignorant  any  one  is,  the  more 
words  hisUnderflanding  needeth>  and  thtfvcer 

Words  his  Memory  nee deth  :  And  who  can  give 
Vfr    -     -  ...  ^jie 


To  the  Reader-. 


the  fame  man  few  and  many  ?  I  have  therefore 
put  but/m  z>/"0  the  Catechifm  to  be  Remembred, 
and  put  the  reft  in  the  Expo  fit  ion  to  be  Read.  Thole  \ 
that  think  thatfo  fhort  afummary  as  the  Creed, 
Lords  prayer  and  Decalogue,  with  the  Baptismal 
Covenant,  which  make  up  the  firfl:  Catechifm,  is  \ 
unufeful,  are  not  of  my  judgement,  nor  of  the  an- 
cient Churches,  who  made  thefe  the  tcft  of  mens 
Chriftianity,  and  fitnefs  for  Chriitian  Communi- 
on.    I  know  that  the  Expofition  of  the  longer 
Catechifm,  is  too  hard  for  the  ignorant  that  have 
no  Inftru&cr  to  open  it  further  to  them  •  and  that 
the  firft  part  ("about  God)  is  harder  than  the 
reft:  But  that  is  from  the  Incomprehenfiblenefi of 
God y  with  whom  yet  order  requireth  us  to  begin  ; 
and  it  is  fo  in  moft  fyftemes  of  Theologie  :  And 
the  Reader  that  underftandeth  it  not  at  firft ^vcmk 
come  back,  and  ftudy  it  again  ;  For  He  that  is 
the  firft  and  the  Z*/?,muft  be  the  firft  and  loft  of 
all  thefe  ftudies.     I  had  thought  to  have  done  as 
others,  and  have  added  another  Catechifm  with 
numerous  and  fljorter  anfrvers  5  but  I  was  afraid 
of  overdoing.     The  hard    paiTages  which  the 
younger  do  not  reach,  are  not    unufeful  to  the 
riper,  who  muft  have  their  parts.     The  Lord  be 
your  Teacher,  and  blefs  ( when  we  are  dead  and 
gone  )  the  Inftruftions  which  we  leave  you,  ac- 
cording to  his  Word  and  Will  I 

The 


• 


The  Contents. 


THe  fir  ft  dayes  Conference.  page  I . 

The  conviction  of  a  finner  :  Of  knowing 
certainly  what  fate  bis  foul  is  in  5  And,  the 
neceffity  of  looking  after  it  :  what  are  the  true 
Evidences  f  true  faith,  true  Repentance.  Helps 
to  a  true  judgement  of  our  felves. 
The  (econd  dayes  Conference.  p.  5  3 . 

Of  Converfion  :  what  it  is :  in  Belief,  and  Will> 
and  Practice.     Of  Love  to  God,  our  (elves  and 
others.     Of  Baptifm,  and  Infants  right  to  it. 
Of  Covenanting  with  God. 
The  third  dayes  Conference.  p.  85? . 

The  Confutation  of  malignant  contradicters  and 
cavillers  :  Proving  fully  the    Necefjity  of  a 
holy  and  heavenly  heart  and  life^  again!}  the 
fool/jb  wr  anglings  of  the  ungodly y    and  their 
[corns  and  reproaches  of  fcricus  chrifluns. 
The  fourth  dayes  Conference.  p.  1 49. 

The  Refolvingand  actual  Converfion  of  a  (inner. 
dgdinft  Delay,  what  to  truji  to  for  pardon  of 
fin.  what  fins  are.  pardonable  :  How  after* 
fins  are  pardoned,  what  to  do  for  grace  to  keep 
the  Covenant.  How  to  obey  the  Spirit :  and 
hew  to  know  its  motions.  what  Rule  to 
Live  by.       what  Chntch  to  be  of.       what 

means 


The  Contents, 


jneans  to  ufe.     About  our  Callings,  whether  an 
uncertain,  or  unfoundperfon  may  Covenant  with 
God  ?   The  goodnef  of  a  holy  life :   of  publick 
Confeffion  of  fin. 
The  fifth  dayes  Conference.  p.  1 80 

Directions  to  the  Converted  againfl  Temptations. 

1.  Againfl  puzzling  difficulties   in   Religion. 

2.  Againfl  Melancholy  and  perplexing  fears. 
3 1  Doubting  your  oven  fincerity.  4.  Againfl 
carnal  fee urity.  5.  Againfl  fenfuality^  pride 
and  covetovfnefs.  6.  From  fecJs,  divijions 
and  controverfies.  7.  why  God  will  damn  fo 
?nany  in  Hell,  what  to  do  in  cafes  of  Church- 
divifions  and  difputes  and  here fies.  8.  Againfl 
miflaking  the  nature  of  Religion,  and  maiming 
it.  9.  Againfl  cufh marine \fi  and  coldnefs  and 
decay  of  zeal.  10.  Againfl  temptations  to 
doubting  of  tire  truth  of  chrifl^  the  Scripture  or 
the  life  to  come. 

The  fixth  days  Conference.  p.  246 

Inflructions  for  a   holy   life.      I.  The  neceffity^ 

Reason  and  Means  cf '  ho  line  f.     2.  The  parts 

and  practice  of  a  holy  life'  (for   Inflrucling 

others.  ) 

The  feventh  days  Conference.  p.  287 

Of  a  holy  family:  How  neceffary  :  efpe  dally  the 

Education  of  children.     How  to   do  it.     The 

duties  of  Husbands,  j vive s \  Maflers,  Servants, 

ChHdrcnto  each  other  :  of  SubjecTs.     How  to 

Atnd  every  day.     How  oft^  wh-'n  and  how  to 

to  pray,  &;.  The 


The  Contents. 


The  eighth  days  Conference.  p.  3 2  3 

How  to  fpend  the  Lords  day  in  Chrijiian  Families, 
and  in  the  Churchy  and  in  fecret  duties.     The 
order  of  the  duties  of  the  day.     what  Books  to 
read,     what  Minifiers  to  hear.     Hove  to  un- 
derjland.     How  to  remember.     How  to  help 
ajfeftion.     How  topratfife*     How  to  read  the 
Scripture.       Of  pub  lick  prayer    and  praife. 
How  to  receive  the  Lords  Supper  :  As  to  pre- 
paration :  what  you  muf  under/land^  what  you 
mujl  be,  and  what  you  mufl  do.      1 .  Underftand 
-what  are  the  Ends  of  the  Sacrament  :    and 
•what  are  the  Parts  :  1.  The  Parties,     2.  The 
Signs 2  for   Matter  and    Manner.     3.  The 
things  fignified:  Means  and  Ends.     In  Acli- 
en:  1.  what  u  the  Consecration?    2.  What  is 
the  Commemoration  ?  3 .  what  ts  the  Communi- 
cation and  participation  ?  How  the  Bread  H 
Chrijis  body.    2.  what  to  Be :  what  Chrifiians 
mufl  come  f  whether  doubter  s^  or  the  hypocrites  f 
Who  to  joy  n  with.  3.  what  to  do  in  particular  pre- 
par  at  ion.  what  to  do  at  the  time  of  Communion, 
what  is  there  to  mrve  us  to  it  f   The  order  and 
time  of  Sacramental  duties,     what  to  be  done 
after  Communion.  Of  Me  dilation  :  matter,  time 
andmanner.  Of  fecret  prayer.  Of  Conference. 
Of  Humiliation  or  Fafls^  and  Thanksgiving. 
The  ninth  days  Conference.  p.  3  60 

Directions  for  afafe  and  comfortable  death.     A- 
wakening  thoughts  of  death :  The  need  ofthent  : 

Th 


The  Contents, 


The  great  benefits  of  them.  Preparation  i% 
health.  How  to  keep  up  Faith,  Repentance^ 
Committing  cur  fouls  to  chrifl :  nh ether  to  trufl 
to  any  thing  in  our  [elves.  Of  obeying  the  Spi- 
rit :  Of  Love  to  God,  More  directions  to  pre- 
pare for  death  in  health  :  and  in  ficknefs. 
The  lajl  prayer  of  a  dying  believer. 


Forms  of  Prayer.,  Praifc  and  Catcchiiln  for  the 
ufe  of  ignorant  Families  that  need  them. 

1.    A      Morning  Prayer for  a  family.        page  ^ 

jT\2.  A  f/jorter  prayer  for  the  mornirigMh 

the  method  of  the  Lords  prayer^  being  but  ah 

exposition  of  it.  p.  7 

3 1  A  prayer  for  Morning  or  Evening  in  families. 

p.n 

4 .  Another  for  the  fame  ufe.  p.  1 7 

5  .A  Prayer  before  meat^  andThdnkfgiving  after 

meat.  P*2) 

6.  Aprwcr  for  converting  grace ,  to  be  ufed  by 

fuch  at  are  convinced  of  their  miferable  Jlate. 

p.  26 
7  .A  confejjion  and  pray  erf  or  a  penitent  finnCr.p.33 

8.  Prayer  and  praifc  for  the  Lords  day.  p.  3  8 

9.  A  jhorter  form  of  prayer  and  prat fe  for  the 
Lords  day.  p.  yd 

10.  A  form  of  prayer  for  the  fick  who  are  unrea- 
dy to  dye.  p.  56 

11.  The 


The  Contents. 


1 1  •  Tbefbortefl  Catecbifm  in  three  Queftions. 

p.  60 

12.  The  explained profeffton  of  the  Chriftian  Re- 
ligion trifle  ad  of  a  Catecbifm.  p.  63 

1 3 .  A  jhort  Catecbifm  for  thofe  that  have  learned 
the  firfl>  being  ten  QvcflionS;  with  a  large  Ex- 
pofltion.  65 

14.  A  fbort  prayer  for  Children  and  Servants* 

P-93 

15.  A  Pfalmfor  apenitentfinner.  p.  97 

1 6.  APfalmof ' praife  to  our  Redeemer  :  fj>e dally 
for  the  Lords  day.  p.  99 

1  j.  A  Hymn,  or  Pfalm  of  praife.  p.  1  o 5 

1 8.  Short  inflrucJions  to  be  read  to  Qor  by)  the 

ftck  that  are  unprepared  to  dye ?  or  in  a  doubtful 

ft  ate*  P*1*? 


EK- 


ERRATA. 

Pag.  303.  Line  1  o.  for  plainly  r .  -plenty* 
Part  2 .  p.  46.  1.  ioxjhiwvgs  r.  jlrivings. 


€I>e  poo?  3©an#  family  ISoofe* 


TKe  firft  dayes  Conference. 


The  Conviction  of  an  Unconverted  Sinner. 


Speakers.     5  f  f  A  Paftor. 

1  £  *^#'  >  An  Ignorant  binner. 

P/r«/,  SffiSSS^Hen  I  faw  you  laft ,  Neighbour* 
I  told  you  j  that  both  my  Love 
to  yon  ,  and  my  Office  ,  do  bind 
me,  behdes  my  publick  preaching, 
to  watch  over  every  perfun  of  my 
flock,  and  to  inftrud  and  help 
them  man  by  man,  as  far  as  I  am  ?ble  and  they  confent : 
Thus  (a)  Chrift  himfelf  ''nftruded  finners ,  and  thus 
muft  we  :  You  know  we  cannot  fpeak  fo  familiarly, 


(O  J.b.4.  &j.  i3i,  &c. 


£ 


and 


C&e  Poo?  *3£an#  family  Xoolu 


! 


i 


and  come  fo  clofe  to  every  ones  cafe ,  in  a  common 
Sermon  ,  as  we  may  do  by  conference  •  And  in  con- 
ference it  is  not  a  little  rambling  difcourfe  upon  the  by, 
that  is  fit  for  fo  great  a  bufinefs  •,  and  therefore  I  in- 
treated  you  to  allow  me  now  and  then  an  hours  fet 
and  fober  talke  with  you  ,  when  all  other  matters 
might  for  that  time  be  laid  by  -y  And  I  am  now  come  to 
claim  it  as  you  promifed. 

Saul.  You  are  welcome,  Sir-,  I  confefs  to  you,1 
that  being  Ignorant  and  unlearned  ,  I  am  loth  to  talk 
with  fuch  a  man  as  you  ,  about  high  matters,  and 
things  of  Religion  ,  which  I  do  not  well  understand : 
Bur  becaufe  you  defired  it ,  I  could  not  fay  you  nay. 

P.  You  fhall  fee  that  I  come  not  to  difpute  with 
you ,  or  to  cavil ,  or  to  do  you  any  harm ,  nor  topofe 
you  with  any  needlefs  queftions ,  nor  to  try  your  Learn- 
ing •  bur  only  to  help  you  before  you  die ,  to  make  fure 
©f  everlafting  life. 

5.  I  have  fo  much  reafon  myfelf,  as  to  know,  that 
Chrifts  Minifters  are  like  Nurfes  that  muftcut  every 
Child  his  meat ,  as  it  is  fit  for  him  •,  And  that  if  I  were 
fic^  it  is  not  a  long  fpcecb  of  my  Phyfician,  that  will 
ferve  to  cure  me  .  but  he  muft  come  and  fee  me,  and  feel 
my  pxlfee  ■  and  find  out  my  difeafe ,  and  then  tell  me 
what  will  do  me  good ,  and  how  to  take  it.  But  to  tell 
you  the  truth,  Sir,  there  are  fo  many  bufie fellows, 
that  love  to  meddle  with  other  folks  matters ,  and  cen- 
,  fure  others,  and  do  but  trouble  men  ,  either  to  draw 
I  them  to  their  own  opinions ,  or  elfe  to  make  them- 
|  felves  Teachers  and  to.  feem  better  than  they  are  them- 
felves ,  that  I  was  at  firft  unwilling  you  fhould  trouble 
me  with  fuch  matters  •,  Till  I  thought  with  my  felf  that 
I  am  one  of  your  charge ,  and  till  I  heard  how  dif- 
creetly  7  and  tenderly  and  well ,  you  fpeak  to  thofe 

that 


Cfre  Poo?  ^an0  f  amtip  TSoofc*      3 

that  have  been  with  you.  And  now  I  am  ready  tore* 
ceive  your  inftru&ion. 

P.  But  I  have  this  one  requeft  to  you  before  we  be- 
gin ,  that  we  may  do  all  with  Reverence  as  in  the  pre- 
fence  of  God  ,  and  beg  his  'Bleffmg  ^  and  that  you  will 
not  be  offended  with  me ,  if  I  fpeak  freely  7  and  come 
clofe  to  you  ;  as  long  as  you  know  that  I  have  no  ends 
of  my  own  ,  but  only  in  Love  to  feek  the  falvation  of 
your  foul :  And  it  is  not  flattery  that  will  cure  difeafes, 
or  fave  Souls. 

5.  I  confefs  mans  nature  loveth  not  to  be  fhamed  or 
galled  or  troubled  ;  But  yet  God  forbid  that  I  fhould 
be  offended  with  you ,  for  feeking  my  own  good  : 
For  I  know  you  are  wifer  than  I ,  and  I  know  by  your 
Life  and  Labour  that  it  is  nothing  but  all  our  falvations 
that  you  feek. 

P.  I  pray  you  (b)  tell  me  ,  what  cafe  do  you  take 
your  foul  to  be  in  for  another  world  ?  and  what  do  you 
think  would  become  of  you  if  you  fhould  die  this 
day  > 

S.  God  knows  what  he  will  do  with  us  all ,  I  know 
not:  But  we  mutt  hope  thebefl,  and  put  our  trail  in 
the  mercy  of  God. 

P.  No  doubt  but  God  knows  •  But  do  yon  thimk 
that  we  may  riot  ( c )  know  our  fdves  ?  May  not: 
a  man  know  certainly  whether  he  (hall  be  faved  or 
not  ? 

5.  I  think  not :  we  can  but  hope  well  ,  but  not  be 
fure.     For  who  can  tell  the  fecrets  of  God  ? 

P.  Cannot  a  man  know  it  .,  if  God  fhould  tell  him  ? 

5,  Yes ;  But  God  tells  no  body  his  mind, 


0)    1  Pef:  5.  i7.     ft)  iCor.fJ  t. 


4       Ct>e  poo?  §5an#  ffamtlp  Xoofc* 

P.  Do  you  not  think  the  (V)  holy  Scripture  is  Gods 
word  ?  and  that  whatever  it  tells  us ,  that  God  tells 
us. 

5.  Yes  ^  I  cannot  deny  that. 

P.  Do  you  believe  that  there  is  (e)  another  life 
after  this,  and  that  man  dyeth  not  like  a  dog ,  but  that 
his  Soul  goeth  either  to  Heaven  or  Hell  ? 

5.  Yes :  that  muft  not  be  denyed. 

P.  Seeing  Heaven  is  an  unconceivable  Glory  ,  and 
Hell  the  moft  unexpreffible  mifery ,  do  you  not  think 
that  there  muft  needs  be  %  a  (f)  very  great  difference 
between  thofe  that  go  to  Heaven  ,  and  thofe  that  goto 
Hell? 

S.  Yes ,  no  doubt  ^  God  is  not  unjuft  :  He  would 
not  take  one  to  Heaven ,  and  fend  another  to  Hell ,  if 
they  were  both  alike. 

P.  And  do  you  think  that  there  is  fo  great  a  differ- 
ence, and  yet  that  it  cannot  be  known?  Is  a  Godly 
man  and  a  wicked  >  man  fo  like  ?  that  they  cannot  be 
known  afunder  by  thewfelves ,  if  they  will  ? 

5.  No  body  knoweth  the  heart  but  God. 

P.  Another  cannot  infallibly  know  it  y  further  than 
the  lifedeclareth  it  ?  But  cannot  you  (g)  know  your 
even  ?  Cannot  you  know  what  you  love  and  what  you 
hate  ? 

5.  No  doubt  but  a  man  may  know  his  own  mind. 

P.  Very  good  I  And  you  hear  the  Scripture  read  at 
Church ,  where  there  are  abundance  of  Promfes  made 


(dj  Joh.  5.  39;  Mar.  14.  49.  &  I*.  M-  2  Tim.  3.1*. 
ft)  Matt.  25.  Hcb.9. 27.  (f)  Matc.2f.  VUli.  Mai.  3.  17, 
iS.  Rom. S  5,6,7,9.  (g)  iCor.iJ.  5-  1  Jch.3.  I4j24-  & 
4.13.  &  5.19,20. 

to  I 


Cfje  Poo?  $3an0  JFamtlp  TSoofe*        5 

to  the  Godly  ,  both  for  this  life  and  that  to  come  h  and 
terrible  threatnings  to  the  ungodly?  To  whaqufe  and  pur- 
pofe  were  all  thefe,  if  no  one  could  know  whether  he 
were  Godly  or  Vngodly  ?  Who  could  take  any  comfort 
in  the  fromifes ,  if  he  could  not  know  that  they  belong 
to  him  ? 

5.  Not  unlefs  he  have  fome  guels  or  hope. 

P.  And  do  you  not  hear  in  2  Per.  1.  10.  that  we 
muft  give  all  diligence  to  make  our  falling  and  Election 
[are  ?  And  2  Cor.  13.5.  Examine  your  felvcs  whether 
yon  be  in  the  faith  or  no  :  Prove  your  felves.  Know  yon 
not  your  own  felves  ,  that  Jcfm  Chrifl  is  in  you ,  except 
ye  be  reprobates  I  Do  you  think  God  would  bid  men 
try  and  examine  and  make  fur e  ,  if  it  were  impoftible  ? 

S.  No?  lure ;  we  mull  do  our  belt :  But  who  can  tell 
who  are  Elected  and  who  are  Reprobates ,  which  are 
Gcds  fecrets  ? 

P.  You  cannot  know  before  they  are  Converted  , 
whom  God  will  convert  and  whom  not*  But  when  he 
Converteth  a  Sinner  ,  he  fets  his  name  and  mark^  upon 
him  ;  not  outwardly  only  as  you  do  on  your  Sheep  or 
goods  •,  but  inwardly  ,  as  the  (  h  )  Parents  convey 
their  own  nature  and  likenefs  to  their  Children  ;  That 
is ,  He  Regenerated  and  fancYifieth  them  :  He  putteth 
into  them  a  Holy  nature  *  a  new  mind ,  and  a  new  will, 
and  turneth  them  to  a  new  life  :  And  may  not  all  thfs 
be  known  ?  Cannot  Gods  Ele&  be  known  to  them- 
felves ,  when  he  hath  given  them  the  fpirit  of  Chrift , 
and  made  them  new  Creatures ,  and  fet  his  certain  mark 
upon  them?  Did  you  never  hear  2 Tim. 2.  19.    The 


(hj  Joh.  *.  3,  ?.       R-n.  8.  c.  ■   Ma  n.  1 8.  j.      Ti:.  i.  r$, 14. 
%  Cor.  5.17. 

B   3  foiiil* 


6       HD&e  Poo?  $)an*  IFamtip  TSoofe* 

foundation  (  or  obligation  )  of  God  fiandetb  fare  , 
having  this  feal  ;  The  Lord  knowctb  them  that  are  his  ; 
and  ,  Let  every  one  that  nameth  the  name  of  Chrift 
depart  from  iniquity  :  God  knoweth  wham  he  will 
convert  and  fave  from  eternity  :  But  when  men  Believe 
in  Chrifl  and  Depart  from  iniquity ,  then  they  have  his 
feal  of  Eleciion  on  them ,  and  by  it  they  may  know 
themfelves  that  they  are  his. 

5.  I  cannot  deny  what  you  fay  ,  for  it  is  plain. 

P.  I  pray  you  tell  me  further  •,  Have  you  not  read 
or  heard ,  that  one  fort  are  called  in  Scripture  the 
Children  of  God ,  and  faid  to  (  i )  have  his  Nature  , 
and  his  Image  ?  and  therefore  are  faid  to  be  Regenerated 
and  born  again,  and  Born  of  God,  and  begotten  by 
incorruptible  feed  to  a  lively  Hope  ,  and  a  never  fading 
Vrovezi  in  Heaven  ,  and  are  made  Holy  as  he  is  Holy  ? 
And  the  other  fort  are  called  ( k^)  the  Children  of 
the  Devil,  and  faid  to  be  of  him,  and  to  be  ruled  as 
Caftivesby  him  ,  and  to  do  his  works  and  will  ?  And 
dare  you  think  that  God  and  the  "Devil  are  fo  like,  as 
that  their  Image,  and  Nature,  and  Works-,  and  Children, 
cannot  be  known  one  from  another  ? 

5.  I  dare  not  think  fo.     God  forbid. 

P.  And  have  you  not  heard  in  Scripture  abun- 
dance of  particular  Marks  laid  down  ,  by  which 
we  may  know  whether  we  are  the  Children  of 
God  ?  And  can  you  think  that  they  are  all  laid  down  in 
vain? 

5.  No  ;  none  of  the  word  of  God  is  in  vain. 

P.  And  do  you  not  hear  expreily  that  by  thefe  marks 


(  i  )  z  Pa.  i   4.     i  Pet.  I.  3,4.  »?j  i*.  17.      (  k)  Job-  8  4?. 
i  Till.  J. ij,  16.     i  To'i. 3.6;  c,  id,     /ft,  j 3.10. 


tEDe  Poo?  30att0  jFamtlp  'Boofe*      7 

Wf  w^y  i^ww  that  we  ( /  )  are  the  Children  of  God  ? 
And  that  knowing  it ,  we  may  Re  Joyce ,  even  with  m- 
fpeakable  glorious  joy  f  And  that  Believers  \  are  Com- 
manded to  Rejoyce  in  the  Lord,  yea  Ahvayes  to  Re- 
Joyce?  And  Gods  word  cannot  be  falfe,  nor  doth  it 
command  the  (  m  )  ungodly  thus  to  Rejoyce  :  There- 
fore certainly  a  man  may  know  whether  he  is  the  Child 
of  God  ,  or  not. 

5.  I  never  thought  of  fo  much  before  as  you  have 
told  me  :  I  cannot  deny  it.  But  I  muft  confefs  that  I 
have  no  fuch  knowledge  of  my  (elf. 

P.  Be  not  offended  with  me,  if  I  freely  proceed 
upon  your  own  confeftion.  Have  you  no  alTurance  of 
your  Salvation  ?  nor  certain  knowledge  what  cafe  your 
foul  is  in  ?  Tell  me  truly  ,  what  care  3  what  (n)  di- 
ligent labour  have  you  ufed  to  have  made  all  fure  >  Is 
it  becaufe  you  could  not  get  affurance  }  or  becaufe  you 
would  not  do  ycur  part  ?  Can  you  truly  fay  that  you 
have  fet  your  heart  upon  the  matter  ,  and  made  it  the 
greateftof  your  care  and  labour  in  this  world,  and  left 
nothing  undone  which  you  were  able  to  do,  to  make  fure 
of  everlafling  life  ? 

5.  I  would  I  could  fay  fo  •,  But  I  confefs  I  cannot : 
God  forgive  me  ,  I  have  had  fome  (h allow  thoughts 
of  thefe  matters  upon  the  by  •,  But  I  never  laid  out  fuch 
ferious  thoughts,  fuch  earned  labours  upon  them  as 
you  fpeak  of. 

P.  Have  you  not  ?  I  am  forry  to  know  it  :  But  I 
pray  you  tell  me  what  is  it  that  hath  hindred  you  ? 


(/;  iCor.i.  T2.  Gal.6.4.  Htb.j.tf.  Phi'.  3  i.  &  4. 4, 
P:V.  33,  t.  Rem.  5.  i.  1  Thtffi  y.  \6.  1  Pet.  1.  6,8  (m)  Hof. 
0.1.  ('jiPa.  1.  10.  Ifa.  jc.  i36,  io.  Mat  6.33.  Job. 
6.z7. 


B  4  S.  A!as, 


/ 


8       C&e  INo?  ^^tt0  ffamilp  TBoofc* 

5.  Alas ,  Sir ,  many  things  have  (o)  hindred  me : 
One  is  the  cares  and  bufmefs  and  croffe s  of  this  world , 
which  have  taken  up  my  mind  and  time.  And  another 
is  the  vain  pleafures  oi  the  flefi  ,  the  delights  of  fenfe  , 
and  a  daily  contentednefs  in  the  particulars  of  my  pro- 
fperity.  Something  or  oiher  fo  took  me  up ,  that  my 
mind  had  no  leifure  nor  room  for  God. 

P.  And  do  you  think  you  have  done  well  and  wifely  .? 
will  this  courfe  ferve  your  turn  for  ever  ?  what  have  you 
now  to  fhew  of  all  the  pleafures  that  fin  afforded  you  , 
ever  fince  you  were  born?  what  now  are  you  the  (p)  bet- 
ter for  every  merry  hour  that's  paft?  for  every 
fweet  delicious  difh ?  for  every  pleafant  merry  cup  ? 
for  every  playful  day  or  company  ?  for  every  wanton 
luft  and  dalliance  ?  Tell  me  now  what  good ,  what 
fweetnefs ,  what  inward  comfort ,  is  left  behind  ?  what 
the  better  are  you  now  for  all  ? 

5.  You  need  not  ask  me  fuchaqueftion.  The  plea- 
fure  is  gone  of  all  that's  paft  ;  but  I  amftill  in  hope  of 
more. 

P.  And  how  long  will  that  endure  which  you  hope 
for  ?  Are  you  fure  to  live  another  week  ,  or  day  or 
hour  ?  And  are  you  not  fure  that  an  end  will  come  , 
and  (q)  fhortlycome,  and  unrefiftibly  come?  And 
where  then  are  all  your  delights  and  merriments?  Do 
you  think  that  death  is  made  more  fafe  and  confortable 
or  more  dangerous  and  terrible ,  by  the  remembrance 
of  all  the  finful  pleafures  of  a  flcflily  life  ?  Go  try,if  you 
can  comfort  a  dying  man  ( that  is  not  mad  )  by  telling 
him  that  he  hath  had  a  life  of  fport  and  pleafure  -,  or 

(«)  Mr.  15  zu  Luk.  J?.  14.  &  zr  $j.  Rom  8.  6*,  7>  $i 
Phil-  3.  19.  Pfal.  10  3,4.  (p)  Eccl.  1. a,  5.  &c  All  is  Vanity 
and  vexation.      ( ))   Luk.  u.  19,  *o. 

that 


Ww  poo?  30an0  family  ISoofe.       9 

that  he  had  his  cups  and  feafts  and  whores  and  honours, 
for  fo  long  a  time  h  and  that  he  (V)  hath  had  his  good 
things  here  •  and  that  this  world  hath  done  for  him  ail 
that  it  can  do,  and  now  hemuft  part  with  it  for  ever. 
Go  try,  whether  death  be  more  comfortable  to  Dives  , 
who  is  cloathed  in  purple  and  ftlk,and  fareth  fumpcuoufly 
or  delicioufly  every  day,  than  to  a  Lazarus  that  waiteth 
in  patient  poverty  for  a  better  life  ? 

And  as  for  all  your  pofifeflions  and  wealth ,  what,  will 
they  do  for  you,  more  than  to  be  the  fuel  ofthefe. 
rranfitory  delights  ?  that  your  fleffcly  lufls  may  not 
lack  provifion  ?  Will  you  carry  any  of  it  with  you  ? 
Will  it  make  your  death  more  fafe  or  eafie  ?  or  do  vou. 
not  know  that  unfandiried  wealth  and  pleafures  do  ail 
leave  nothing  but  their  fling  behind  ,  and  prepare  for 
everlafting  woe  ? 

5,  I  know  all  this :  And  yet  this  world  hath  a  mar- 
vellous power  to  blind  mens  minds,  and  take  up  their 
hearts ,  and  turn  their  thoughts  from  better  things. 

P.  It's  true  wLh  thofe  that  are  blind  already  ,  and 
never  had  fpiritual  wifdom  or  holy  inclination  ,  to 
mind  God  or  any  thing  truly  good.  But  if  men  were 
well  in  their  wits ,  could  the  beaftly  pleafures  of  the1 
fiefh  for  a  moment ,  be  preferred  before  holy  ever- 
lafting pleafures  ?  Could  they  be  quieted  in  ail  their 
mifery ,  with  the  pride  and  pelf  of  a  few  dayes ,  and 
which  they  know  they  mud  fhortly  leave  for  ever  ? 
Could  a  life  that  is  polling  fo  fpeedily  to  its  end  ,  make 
men  forget  an  endlefs  life  ? 

But  tell  me ,  Neighbour  •  Did  you  not  know  all  this 
while  that  you  muft  dte  ?  you  mufi  certainly  dis  ?   you 


) 


(r )  Luk.iS.  2J. 

muft 


io     Ct)t  poo?  ^an#  IFamilp  TSoot 


muft  jWr  (y  die  ?  And  did  you  not  know  that  when 
dca  b  ^ometh  ,  Time  is  gone  ,  for  ever  gone ,  and  all 
the  world  cannot  recal  it  ?  Did  you  not  know  that  your 
(f)  bufinefs  in  this  world  was  to  prepare  for  Heaven , 
and  to  do  all  that  ever  mud  be  done ,  for  your  ever- 
lafting  hope  ^r.d  happinefs  ?  And  that  it  muil  go  with 
all  men  in  Heaven  or  Hell  ,  as  they  have  prepared 
here  ? 

ft  I  have  heard  all  this ,  but  it  was  with  a  dull  and 
(Jeepy  mind  ;  Ic  did  not  ftir  me  up  to  fober  confidera- 
tion ,  becau^  I  hoped  fciil  for  longer  life. 

P.  But  you  know  that  the  longeft  life  muft  have  an 
End :  Where  now  are  all  that  lived  before  us  ?  And 
alas  what  are  an  hundred  years  when  they  are  gone  ? 
what  now  is  all  your  Time  that  is  pail?  But  tell 
me  further-,  What  fhifr.  made  you  all  this  while  wiA 
your  Conference  ?  Did  you  never  Junk  of  ihe  (t)  end 
©fall  yorr  profperity  ?  ard  of  your  fouls  appearing 
in  anotl  I  orld  ?  Do  you  not  pals  through  the  Church- 
yard .   .•  d  fee  the  Graves ,  a    I  tread  upon  the  duft  of;; 

;e  lived  in  the  pi  afu  es  :  he  world  before 
yon?  Have  you  not  feen  the  Grave?  opened  and  the 
i  rcaf  ~r  your  neighbours  left  there  in  the  iilent 
C  nef  to  rott  unto  ugly  loatbfomnefs  and  duft  ? 
Have  you  01  fcen  the  bones ,  the  skulls  of  your  Fore- 
fktht  -s ,  arid  the  holes  where  meat  and.  irink  went  in? 
And  did  y<  u  not  know  that  all  this  muft  be  your  own 
coiv'v,  oh-?  And  is  fuch  a  life  better  than  Heaven?  And 
fuch  a       ruptible  body  fit  to  be  pampered  with  all  the 


{[)  Matth.rf.  r?,  2?,  7$.  (  t )  \  Vex.  4-  7-  Luk.  n,  d,  20. 
2  Pet.?  1.  PfaJ.  37.  j7:  38,  &•;.  Horn.  6.  ir,  zi.  2  Cor.  11. 
15.     Phil.  3. 1 9. 

care 


t£f)e  poo?  ®an0  familp  Xoofc*      1 1 


care  and  labour  of  our  lives,  whileft  our  fouls  are  al- 
moil  forgotten  and  neglected  ? 

5.  God  forgive  us-,  we  forget  all  this ,  though  we 
have  daily  and  hourly  remembrancers,  till  death  is  juft 
upon  us,  and  then  we  do  (h)  perceive  our  folly.  I 
was  once  rick  ,  and  like  to  die ,  and  then  I  was 
troubled  for  fear  what  would  become  of  me  :  And  I 
fully  refolved  to  pend  my  life :  But  when  I  was  re- 
covered, all  wore  off,  and  the  world  and  the  flefh 
took  place  again. 

P.  But  you  are  a  Man  and  have  the  ufe  of  Reafon. 
When  you  confefs  that  you  are  unready  to  die  ,  and 
have  done  no  more  to  make  fure  work  for  your  foul , 
tell  me ,  what  fhifc  make  you  to  lie  down  quietly  to 
llcep,  left  you  fhould  die  and  be  paft  hope  before  the 
morning?  Are  you  not  afraid  in  the  morning  left  you 
fhould  die  before  night ,  and  never  have  time  of  Re- 
pentance more  ?  What;  fhifc  make  you  to   forget  that 
if  you  die  unready  and  unconverted  ,  you  arc  a  loft 
and  miferable  man  for  ever  ?  Are  you  fure  at  (iv)  night 
to  live  till  morning  ?  Are  you  fure  in  the  morning  to 
live  till  night  ?  Are  you  not  fure  that  it  will  not  be 
long  ?  Do  you  not  know  by  what  a  wonder  of  provi- 
dence we  live  ?  How  many  hundred  veins  and   arteries 
and  finews  and  others  parts  our  bodies  have  ,  which  muft 
every  one  be  kept  in  order?  So  that  if  one  break  or  be 
ftopt ,  or  if  our  blood  do  but  corrupt  or  fowre  ,  or  our 
other  nourifhing  moifture  be  diftempered  ,  or  our  fpi- 
.  rits  be  quenched ,  how  quickly  are  we  gone  ?    And 
dare  you  wilfully  or  negligently  lire  one  day  ,    unprc- 


r*>Pfsl.78.33?f44|5i&".    M  P.ov.27.1.     MAt.24.-i4. 

Iiu.  12  i  ?j  20,40." 

pared 


1 2     f&i)t  pao?  9Qm&  family  ISoofu 

pared  for  death  in  fo  flippery  and  uncertain  a  life  as 
this? 

5.  You  fay  well  :  But  for  all  this  uncertainty  I  thank 
God  I  have  lived  unrill  now. 

P.  And  wiH  you  turn  Gods  patience  and  mercy  into 
preemption,  to  the  hardening  of  your  heart ,  and  the 
delaying  of  your  Repentance?  Will  he  alwayes  wain 
your  leifure?  As  long  as  you  have  lived  ,  will  not 
Death  come ,  and  fhortly  come  ?  And  where  are  you 
then  ?  and  what  will  you  do  next  ?  Have  you  ever 
foberly  bethought  you  ,  what  k  is  for  a  foul  to  take 
its  farewel  of  this  world  ,  and  prefently  to  ap- 
pear in  another  world  ,  a  wurld  of  fpirits  good  or  bad, 
and  to  be  (x)  judged  according  to  our  preparation 
in  this  life,  and  to  take  up  a  place  in  Heaven  or  Hell, 
without  any  hope  of  ever  changing  ? 

S.  You  trouble  me  and  make  me  afraid  by  this  talk  : 
But  Death  will  not  be  prevented  :  And  why  then 
ihould  we  begin  our  fears  too  foon  }  They  will  come 
time  enough  of  themfelves.  The  fear  of  death  is  a 
greater  pain  than  death  it  felf. 

P.  Alas,  is  dying  all  that  you  look  at?  Though 
Death  cannot  be  prevented,  Damnation  may  be  pre- 
vented. Dying  is  a  fmall  matter  ,  were  it  not  for  what 
cometh  next.  But  can  HeR  be  efcaped  without  fear 
and  care  and  ferious  diligence?  Or  had  you  rather  be 
condemned  for  ever  ,  than  be  frightened  to  your  duty  , 
and  from  your  fin  and  danger  ?  Is  Hell  eafier  than 
a  little  necefTary  Fear  and  fare  I  If  vou  were  either  a 
Beafi  or  a  Devil ,  there  were  fome  fenfe  in  what  you 
fay.     For  if  you  were  a  Beaft  ,  you  had  nothing  after 


(y J  Mat.  15. 

death 


%X>z  poo£  $}an#  family  'Booi      13 

death  to  fear  •  And  therefore  the  fear  of  death  before- 
hand ,  would  do  no  good  ,  but  increafe  your  fcrrow  : 
And  if  you  were  a  Devil ,  there  were  no  hope  :  And 
therefore  you  might  defire  not  to  be  tormented  before 
the  time  •  for  it  will  come  time  enough  at  Iaft.  But 
God  be  thanked  ,  neither  of  thefe  is  your  Cafe  ?  You 
mufl  live  for  ever  :  And  you  may  live  in  Heavenly 
Joyes  for  ever  if  you  will.  And  are  nor  thefe  things 
then  to  be  forethought  of? 

S.  Really  Sir ,  I  am  afraid  if  I  fhould  but  fet  my 
felf  to  think  of  another  world ,  and  the  State  of  my 
foul  ,  as  ferioufly  as  you  talk  of  it,  k  would  frighten 
me  out  of  my  wits  •  it  would  make  me  Melancholy  or 
mad.  I  have  feen  fome  people  moped  and  melancholy 
with  being  fo  ferious  about  fuch  things  *  and  therefore 
do  not  blame  me  to  be  afraid  of  it. 

P.  God  be  thanked  that  you  have  yet  your  Reifon  ; 
And  feeing  you  have  it ,  will  you  ftudy  of  thefe  few 
Queftions  following  ? 

1 .  What  did  God  give  you  your  Reafon  for  >  and 
difference  you  fromaBeaft,  bur  to  ufe  it  in  prepara- 
tion for  an  endlefs  life?  And  is  it  Madnefs  to  nfe  our 
Reafon  for  that ,  which  it  was  given  us  for  ,  and  which 
we  are  made  and  live  for  ? 

2.  Is  not  that  man  attually  mad  already ,  who  hath 
a  God  to  ferve,  and  a  foul  to  fave,  and  a  Heaven  to 
get ,  and  a  Hell  to  fcape  ,  and  a  death  to  prepare  for  , 
and  fpends  his  life  in  worldly  (y)  fooleries  that  all 
perifh  in  the  ufing  ,  and  leaveih  all  this  work  undone  ? 
Is  he  not  mad  and  worfcthan  mad ,  that  fetteih  more 


Luk.  12*20.    Pfal  14.  i.  &  5?:.  6.     Jqt.  T/.ii,     Pro.  14. 
9>    Scfl.  5.  i)  4.    Lik.  14.2^. 

by 


14     COe  poo?  ©an*  family  TSoofe* 

by  thefe  trifles  than  by  his  God?  and  fetteth  more 
by  a  little  meat  and  drink  and  beaftly  pleafure ,  for  a 
few  dayes ,  than  by  an  endlefs  Heavenly  Glory  ?  That 
careth  more  for  a  body  that  muft  rot  in  the  earth  , 
than  for  a  never  dying  foul  ?  That  fpareth  no  pains  to 
avoid  fhame  and  poverty  and  ficknefs  •  and  will  do 
little  or  nothing  to  avoid  everlafting  ihame  and  pain 
and  horrour  in  Hell  >  Tell  me  if  your  wife  and  child 
fhould  behave  themfelves  but  half  as  madly  about  the 
things  of  this  world  ',  would  you  not  fend  them  to 
Eedlam ,  or  to  a  Phyficion  prefently  ,  or  bind  thera 
and  ufe  them  as  the  mad  are  ufed  ?  And  is  it  not  a 
pitiful  hearing ,  to  hear  one  that  is  thus  mad  for  his 
foor  foul ,  to  negled  it  ftill  and  caft  it  away  and  fay 
he  doth  it  for  fear  of  being  mad  ?  More  pitiful  a  thou- 
fand  times ,  than  to  hear  one  in  Bedlam  fay  ;  I  dare  not 
take  Phyfick  left  it  make  me  mad.  Were  fuch  madnefs  a 
difeafe  ,  it  were  but  like  a  feaver  or  another  ficknefs , 
for  which  God  would  not  punifh  us  ,  but  pitty  us : 
If  you  fhould  fall  into  difeafed  madnefs  or  melancholy , 
though  it  is  a  fad  difeafe  ,  it  would  not  damn  you  -, 
for  it  is  no  fin.  But  when  men  have  Reafon  for  trifles 
and  none  for  their  falvation  ,  and  are  wife  in  nothing 
but  unprofitable  vanities ,  and  cunning  to  cheat  them- 
felves out  of  all  their  hopes  of  Heaven,  and  to  go  to  Hell 
with  eafe  and  honour,  God  blefs  us  from  fuch  wit  as  this. 
3 .  But  I  ask  you  further,  what  is  there  in  God ,  in 
Chrift,  in  Heaven,  or  in  a  Holy  life,  that  fhould  make 
a  man  mad  to  think  of  it  ?  I  befeech  you,  Neighbour  , 
Confider  what  we  are  talking  of.  Is  not  \z!)  God  bet- 
ter than  your  houfe  and  land  and  fports }   Is  he  not  a 


(\)  Pfal  73.  lUi'i  -%•     pk*-4.     Pfi1.^.},     Phi!.?,  7,!?. 

better 


Clje  Poo?  span*  iFamilp  Xoofe.     1 5 

better  friend  to  you  ,  than  any  you  have  in  the  world  ? 
And  will  it  make  you  mad  to  think  of  your  houfe  or 
land  or  flea  fares  $  Do  not  ail  men  confefs  that  we 
fhould  love  God  above  all?  And  if  it  make  you  not 
m#d  to  love  your  friend ,  or  your  r/c^fj,  or  your  filf, 
why  fhouid  it  make  you  mad  to  live  in  the  Love  of  Co  I  ? 
Is  noc  Love  ,  and  the  nob  left  Love ,  the  fweeteft  dc~ 
Ught?  And  will  delight  and  the  ^^  delight  diftraft 
you?  Tell  me,  Do  you  think  that  Heaven  is  a  defina- 
ble place ,  and  better  than  this  miferable  world,  or  not  ? 
If  you  fay  no,  you  bear  wicnefs  againft  your  felf  that 
you  are  unfit  for  Heaven  who  do  not  Love  it  or  de- 
fire  it ,  and  God  will  deny  ycu  but  that  which  you  had 
no  mind  of.  But  if  you  fay,  yea  ^  then  tell  me  why 
the  Hopes  of  everlaftinq  Heavenly  joyes ,  and  the  fore-  , 
thoughts  thereof  fhould  make  one  mad  ?  Alas  man,  we' 
have  no  other  Cordial  againft  all  our  Calamities  in 
this  world ,  but  the  Hopes  and  f ore-thoughts  of  the 
Joyes  of  Heaven.  What  have  I  to  keep  me  from  be- 
ing melancholy  or  mad,  but  the  Promife  and  belief  of 
e?idlefs  Glory  ?  If  God  and  Heaven  be  not  our  Bcft  , 
what  are  we  but  beafts  or  worfe  ?  and  what  do  we  live 
for  in  the  world  ?  and  what  have  we  for  one  day  to 
keep  up  our  hearts  under  all  our  CrofTes,  but  the 
comfortable  fore-thought,  that  we  fliall  for  ever  be 
with  the  Lord  and  all  his  holy  ones  ?  Take  away  this, 
and  you  kill  our  comforts !  Our  hearts  would  fink  and 
die  within  us.  And  do  men  ufe  to  go  mad  for  fear  of 
their  felicity  f  and  with  delightful  thoughts  of  the  only 
Good  ? 

S.  All  this  is  true  if  a  man  were  fare  of  Heaven : 
But  when  he  mult  think  of  Hell  too ,  and  his  fears  are 
greater  than  his  hopes  ,  the  Cafe  is  otherwife. 

P.  Now  you  fay  fomething  ;  But  I  pray  yQu  con- 

fider 


1 6      cpe  poo?  $}an#  JFamtlp  "Boofe* 


fider  ,  That  it  is  one  thing  to  think  of  Hell  defpairingly 
as  thofe  that  have  little  or  no  hopes  to  fcape  it :  This 
might  make  a  man  mad  indeed  :  But  this  is  not  your 
Cafe.  Bur  it  is  another  thing  to  fear  Hell ,  as  that 
which  you  (a)  may  moft certainly  avoid,  andwith- 
all  attain  eternal  life ,  if  you  will  but  confent  to  the 
offers  ol  lour,  who  will  freely  fave  you.     No 

man  fliall  be  damned  that  is  truly  willing  tobefaved5 
To  be  faved  I  fay ,  from  Sin  and  Hell. 

5.  I  pray  yon  tell  we  then  ,  what  makeththe  thoughts 
of  the  worii-to-come  fo  terrible  to  us?  and  what 
maketh  fo  many  that  are  troubled  in  Confcience  ,  to 
be  melancholy  ,  or  to  live  fo  fad  a  life  ? 

Pi  I  will  tell  you  what.  I  have  had  to  do  with  as 
many  Melancholy  Confcientious  perfons  as  any  one 
that  I  know  of  in  England  :  And  I  have  found  that 
i .  there  is  not  one  of  many  of  them  ,  but  it  is  fome  (b) 
worldly  Crofs  which  makes  them  Melancholy  ,  and 
then  it  turneth  to  matters  of  Confcience  afterwards^ 
ivhen  they  have  a  while  had  thedifeafe.  2.  And  for 
the  mod  part,  it  befalleth  very  few  but  either  weak 
fpirited  tender  Women ,  whofe  brains  are  fo  wea\  and 
their  fancies  and  fafflons  fo  ftrong  and  violent ,  that 
they  can  bear  no  trouble  nor  ferious  thoughts  }  but  their 
Reafon  is  prefently  difturbed  and  born  down  ^  orelfe 
fome  men  that  by  natural  diftempers  of  body  ,  either 
from  their  parents ,  or  contracted  by  fome  difeafe,  are 
fpecially  inclined  to  it. 

2.  And  when  I  have  known  it  befall  fome  few  in  their 
firft  Repentance,  it  hath  ufually  been  fome  very  heynow 


Q£),lh0 5f.i>2?  h6*7*    Ma*h.ii.z8.     Rev.  12.  17.     Mar. 
ii.  16,    Joh.  3. 16,  18,  j?.      \b)  2  Cor.  7. 10,  ix. 

[inner  s^ 


€!>e  poo?  30an*  ffamtlp  OSoofe*     1 7 


finners ,  who  have  lived  fo  debauchedly  in  drunken^ 
nefs ,  or  whoredom,  or  committed  Perjury  or  murder, 
that  Confcience  did  more  terrifie  them  than  they  w<?re 
able  to  bear.  But  this  was  not  from  any  harm  that  they 
apprehended  in  a  Godly  life  ,  but  becaufe  they  had  been 
fo  ungodly  :  This  was  but  the  fruit  of  their  former 
vcicked'fiefs  ,  and  partly  Gods  juftice  that  will  not 
pardon  heinous  finners,  till  he  hath  made  them  per- 
ceive that  fin  is  evil ,  and  that  they  muft  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 
live  :  O  how  precious  is  Chrift  to  fuch  ?  How  fweec 
are  the  promifes  of  pardon  and  falvation?  How  odious 
is  fin  to  them  all  their  lives  after  ?  But  if  it  fhould  fall 
out,  that  fuch  a  wicked  man  Repenting,  fhould  never 
recover  from  his  melancholy  fadnefs ,  ir  is  a  thoufand 
times  better  and  more  hopeful  State, ,  than  he  was  in 
before  ,  when  he  went  on  in  fin  with  preemption  and 
delight. 

3.  And  there  is  another  caufe  too  Common,  like  the  • 
cafe  of  fome  women  that  in  travel  are  hurt  by  an  un- 
skilful Midwife.  Every  poor  Repenting  tinner  is  not 
fo  happy  as  to  fall  into  the  hands  of  a  wife  experienced 
Counfellour  to  dired  him  :  But  fome  do  diffract 
mens  minds  about  different  opinions  in  Religion  ? 
and  talk  to  a  poor  finner  for  this  fide  ,  and  againft  that 
fide ,  or  about  matters  that  are  paft  their  underftan* 
dings  :  And  fome  do  not  clearly  and  fully  open  the 
nature  of  tht. Covenant  of.  Grace ,  which  giveth  Chrift 
and  life  to  all  true  Confenters ,  nor  feek  fufficientlyby 
opening  the  Riches  of  Grace  and  Glory,"  to  win  men?-. 
hearts  of  Love  to  God  £  but  bend  themfelves  muck 

<T  more 


i  8      €fc  poo?  {£)an#  IFamtlp  TSootu 

more  to  raife  mens  fears  ^  and  tell  them  more  of  what 
they  deferve  and  what  they  are  in  danger  of,  if  they 
repent  not,  than  of  what  they  fhall  enjoy  with  God 
through  Chrift ,  when  they  come  home.  The  firfi 
muft  in  its  time  and  place  be  done  -  but  the  (c  )  later 
is  the  great  work  that  muft  fave  the  fouls.  For  a  man 
is  not  converted  and  fan&iflcd  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 
To  many  are  puzzled  about  Religion  ,  and  turn  it  to  a 
melancholy  life.  When  a  (inner  hath  lived  ignorantly, 
carelefly  and  fmfulfy  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 
bori)  and  bred  in  a  dungeon,  where  he  had  only  candle- 

— 1 — — —        ,,.,,.  ....      ■ 

. 

f(c)  Tit.  $»|;  4,  ?.  Rom.  $.  f,  i  Pet.  i.  8,  ?.  Read  Luke  if. 
Job.  <.  4z.  1  Cur.  i<5.  ii.  Eph.  6.  24.  Rom.  8.  28.  1  Cor.  *.  9. 
Jam.  1.  u.  &  z.'f. 

light* 


€&e  Poo?  £©an0f  amity  OSoofe.      19 


light,  who  when  he  firft  cometh  into  the  open  world 
and  feeth  the  Sun ,  is  aftonifhed  at  the  change ,  but 
muft  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.  Bur 
time  and  patience  in  the  light  will  overcome  them. 

But  to  anfwer  your  defire,I  will  direct  your  thoughts : 
And  I  think  that  now  the  next  thing  you  have  to  think 
on ,  is  to  look  into  your  heart ,  and  hok^  back  upon  your 
life  ,  and  come  to  a  clear  resolution  of  this  queftion  7 
whether  you  are  yet  a  truly  Converted  (inner  ,  and  are 
forgiven  ,  and  reconciled  to  God,  or  not?  and  whether 
Vou  are  yet  in  the  way  to  heaven  or  no  ?  I  pray  you 
tell  me  now  what  you  think  of  your  felf  >  If  you  die  this 
night  in  the  cafe  you  are  now  in,  do  you  think  you 
fhall  be  faved  or  not  ? 

5.  God  knows :  I  told  you  that  I  do  not  know :  But 
I  hope  well :  For  no  man  muft  defpair. 

P.  To  defpair  of  ever  being  converted  and  faved  3  is 
one  thing  :  that  you  muft  not  do  :  And  to  know  that  a 
man  is  not  yet  converted ,  and  to  defpair  of  being  faved 
without  converfion  ,  is  another  thing  :  That  is  your 
duty ,  if  you  are  yet  unrenewed.  But  as  for  your 
Hopmg  well,  I  muft  tell  you  that  there  is  zHopeot 
Gods  giving  ,  and  there  is  a  Hope  of  our  own  and  of 
the  Devils  making  :  And  you  (e)  muft  not  think  than 
God  will  make  good  the  Devils  word ,  nor  our  word, 
but  only  his  own  word.    To  a   Repenting  Believer , 


(H)  Joh.  ?.  4,  6,  7  j  8.  HetM.u,n,  13,14.  Aft.  8.  30,31. 
(cj  1  Cor.  6.  9.  Gal.  6.  7 .  1  Cor.  $.  18.  E?h.  J.  5.  1  Job.  r. 
8.    Jam.  1.  zzj  16, 

C  Z  Cod 


2  o     Clje  JP>qo?  $&m&  IFamtlp  TSoofe* 

GW  promifeth  forgivenefs  and  falvation:  And  fucha 
one  muft  Hope  for  it ;  And  God  will  never  difappoint 
bis  Hopes  :  But  to  unbelievers ,  ungodly ,  impenitent 
perfons  the  Devil  and  their  own  deceitful  hearts  only 
do  promife  forgivenefs  and  falvation.  And  they  that 
promife  it  muft  perform  it,  if  they  can  -5  for  God  will 
not.  Do  you  think  that  God  hath  promifed  that  All 
men  fhall  be  faved ,  any  where  in  his  word  ? 
5.  No ,  I  dare  not  fay  fo. 

P.  Do  you  think  then  that  if  all  men  fhall  Hope  to  be 
faved  ,  that  this  would  fave  them  ever  the  more  ? 

5.  No:  but  yet  there  is  fome  comfort  in  Hoping  welL 
P.  But  how  little  a  while  will  deceitful  comfort  laft? 
Do  you  not  know  that  there  are  fome  men  that  God  hath 
told  us  that  he  will  not  fave  ?  As  Luk.  13.3,5.  Except 
ye  Repent  ye  jhall  all  perijlj  ?  Matth.  8.  13.  Except 
ye  be  Converted  and  become  as  little  Children  ye  ftall 
not  enter  into  the  Kingdom  of  Heaven.  Rom,  8.  13.  If 
ye  live  after  the  flefi  ye  jhall  die  ?  The  text  is  plain  you 
cannor  deny  it.  Tell  me  then ,  If  any  one  of  thefe 
fhall  Hope  tobefaved,  in  fuch  a  condition  in  which 
God  faith  that  No  man  jhall  be  faved,  fhould  fucha 
man  do  well  to  Hope  for  the  contrary  ?  Is  not  this  to 
Hope  that  Gods  word  is  falfe  ?  And  fhould  a  man 
Hope  that  God  will  lie  ?  or  will  God  go  contrary  to  his 
word  ? 

5.  But  may  we  not  Hope  that  God  will  be  better  than 
his  word  ?  There  is  no  harm  in  that. 

P.  That  which  you  call  Better  is  not  Better  but  worfe* 
The  King  hath  made  Laws  for  the  hanging  ofmur- 
derers  :  If  he  fhould  pardon  them  all ,  they  would  call 
it  'Better  to  them  •,  Bat  the  Common-wealth  would  call 
it  worfe .  For  no  man  could  have  any  fecurity  for  his 
life  j  but  every  one  that  had  a  mind  of  his  mony  or  that 

hated 


€t)e  Poo?  SDan*  JFamtlp  T$ootu 


21 


hated  him ,  would  kill  him  if  he  could.  And  where 
then  were  Juftice  ?  What  is  the  Law  made  for ,  but  to 
be  the  Rule  of  the  fubjeBs  life  ,  and  of  the  Judges 
Sentence ,  and  to  tell  men  what  they  mud  expect  ?  And 
if  it  be  not  fulfilled ,  it  is  vain ,  and  deceitful ,  and 
fheweth  that  the  Law-maker  either  had  not  wit  enough 
to  make  it  well ,  or  had  not  fower  enough  to  execute  it. 
A  BenefaBor  or  friend  indeed  may  give  more  than  he 
hath  promifed  ,  if  he  fee  caufe  :  But  a  (f)  Righteous 
Governour  mult  Rule  according  to  his  Laws  ,  or  elfe 
he  deceiveth  men  by  them  •  which  is  not  to  be  imputed 
to  God.  At  leaft  ,  he  will  not  (g)  lie ,  and  falfifie 
his  word. 

5.  But  for  all  that  the  King  may  pardon  an  offender. 

P.  That  is  becaufe  that  weak  man  can  make  no  Law 
fo  perfed  ,  but  on  fome  occafions  there  will  be  need  of 
a  difpenfation.  But  it  is  not  fo  with  God.  And  a 
Righteous  King  will  never  pardon  crimes ,  but  in  fome 
rare  extraordinary  cafe,  which  (hall  be  no  difpa- 
ragement  to  his  Laws  ,  nor  hurt  to  his  fubjeds  :  which 
is  no  comfort  to  all  the  reft  of  the  malefadors. 

But  I  doubt  you  do  not  underftand,  that  God  did  at 
firft  make  a  perfed:  (h)  Law ,  which  forbad  all  fin 
on  pain  of  death  :  And  man  did  break  this  Law ,  and 
we  all  ftill  break  it  from  day  to  day  by  every  fin •  and 
God  being  merciful  hath  given  us  a  Saviour  ,  and  by 
him  the  forgivenefs  of  all  our  fins :  But  how  ?  Not  ab- 
folutely  :  But  he  pardoneth  us  all  by  an  Ad  of  oblivion, 
a  pardoning  Law  :  And  this  Law  maketh  our  Faith  and 


(0  Jobs.  3.    P:V.  S?.  t4.    Hab.xi.a8,»9.  (z)   Tir.i.z, 

Heb.  6. 18.     Roitr.3  4.      1J0H.J.  10.         (b)  Rem.  3  11,  &c. 

&  J.  through  ju:. 

C  3  true 


22 


CijePao?  $)an0  IFamtlp  TSoofc* 


true  Repentance  for  Conversion)  to  be  the  Condition 
of  pardon.  And  in  it  God  affirmeth  and  protefteth , 
that  he  will  pardon  and  fave  (i)  all  that  Believe  and 
are  Converted,  and  that  he  will  never  pardon  or  fave 
them  that  continue  unconverted  in  their  fin  and  unbe- 
lief. God  hath  already  given  out  a  pardon  to  all  the 
world ,  if  they  will  but  take  it  thankfully  on  his  terms, 
and  ceafe  their  rebellion  and  turn  to  him :  and  hath  re- 
folved  that  they  that  continue  to  refufe  this  pardon  and 
mercy  5  (hall  be  doubly  punifhed  ,  firft  for  their  com- 
mon fins ,  and  then  for  their  bafe  unthankfulnefs  and 
contempt  of  mercy.  And  now  bethink  you  whether  it 
be  not  foolifhnefs ,  for  any  to  fay  \_  I  hope  God  will 
forgive  me  ,  and  be  better  than  hvs  word  .?J  He  hath 
already  forgiven  you  if  you  Repent  and  turn  to  him  ^ 
But  if  you  will  not ,  it  is  impudence  for  a  man  at  the 
fame  time  to  Refufe  forgivenefs  and  yet  to  Hope  for  it  • 
to  defpife  mercy  and  fay  ,  /  hope  for  mercy. 

What  if  the  King  make  an  Ad:  of  Pardon  to  the  Irifi 
Rebels,  forgiving  them  all  on  Condition  they  will 
thankfully  take  his  pardon ,  and  lay  down  their  rebel- 
lions arms •  were  it  not  impudency  in  them  to  continue 
in  arms ,  and  refufe  thefe  conditions ,  and  yet  fay  we 
Jiope  the  King  will  pardon  us  ? 

There  are  two  things  that  may  fully  refolve  you  that 
God  will  pardon  and  fave  no  unconverted  {inner  :  The 
firft  is,  becaufe  that  in  his  very  Pardoning  i^zwitfelf 
( that  is' ,  the  Gofpel  )  he  hath  faid  and  protefted  that 
be  will  not ;  And  it  is  impoflible  for  God  to  lie.  The 
fecond  is ,  that  the  thing  it  felf  is  incongruous  and  unfit 


(0  Mar.  16. 1(5.      Joh.  %.\6, 18, 19.       2  Theft  z.  T>  8,  9,  10. 
H-b*2.j;4.     Hei>.  4.  i.     Hcb.  u, i7i  %% 29. 

for 


€&e  Poo?  $)an#  JFamtty  T5oofe*     2  3 

for  the  wi/*  ,  holy  and  righteous  God  to  do.  For  a 
pardoned  perfon  is  reconciled  to  God  and  hath  Com- 
munion with  him :  And  what  Communion  hath  light 
with  darknefs  ,  or  God  with  the  Devil  and  his  works? 
It  is  blafphemy  to  fay  that  God  can  be  actually  Re- 
conciled to  ungodly  fouls ,  and  take  them  into  his  com- 
placence and  Kingdom.  Yea  what  if  I  faid  that  it  is 
a  thing  Impoftible  and  a  contradiction  for  a  man  to  be 
forgiven  and  faved  that  is  unholy  and  unconverted? 
If  you  knew  what  fin  is ,  you  would  know  that  it  is  a: 
felt"  punifliment  and  the  for  eft  evil  -,  the  ficknefs  and 
mifery  of  the  foul:  And  to  forgive  a  man,  is  to  de- 
liver him  from  this  mifery  -5  and  to  fave  him,  is  to  (k.) 
fave  him  from  his  fin.  For  fin  is  as  it  were  a  fpark 
of  Hell  fire  ,  kindled  in  the  foul,  which  is  not 
faved  till  it  be  quenched.  And  what  is  Heaven  it 
felf  but  the  perfect  light  and  Love  of  God  ?  And  to 
fay  that  a  man  is  faved  that  Loveth  not  God  above 
his  fin  ,  and  is  not  holy ,  is  to  fay  that  he  is  faved  and 
not  faved. 

S.  I  underftand  thefe  things  better  than  I  did  :  But 
lean  hardly  digeft  it,  that  you  thus  feem  to  drive  men 
todefpair. 

P.  You  greatly  miftake  :  I  am  driving  you  front 
defpair.  There  is  no  Hope  of  the  falvation  of  at 
(inner  that  continueth  unconverted  :  Flatter  not 
your  felf  with  foolifh  Hopes  of  the  Devils  making  3 
As  fure  as  Gods  word  is  true  there  is  no  Hopes 
of  it.  Everlafting  Defpair  in  Hell  is  the  por* 
tion  of  all  ,  that  die  unconverted  and  unfancti- 
fied.      They  will  then  cry  out  for  ever  ,    ?y4ll  onr 


({J  Maith.  1.  21.     Tir;  3.  j;  5. 

C  4  (/)  Hop 


*4     Cfce  Poo?  ©an*  IFamtlp  TBoolu 

(7)  /^f  «  p#/£  and  gone  :  we  had  once  Hope  of  mercy, 
but  we  refufedit^  and  now  there  is  no  Hope.  This 
thought ,  that  there  is  no  more  Hope ,  will  tear  the 
finners  heart  for  ever.  This  is  the  State  that  I  would 
keep  you  from  :  And  do  I  not  then  feek  to  keep  you 
from  defpair  ? 

Suppofe  you  met  a  man  riding  poft  towards  Tork^j 
and  thinketh  verily  he  is  in  the  way  to  London,  and  tells 
you  I  ride  for  life,  and  muft  beat  London  to  night  : 
You  tell  him  that  he  muft  turn  back  again  then  •,  for  he 
is  going  the  quite  contrary  way ,  and  the  further  he 
goeth  the  further  he  hath  to  go  back  again:  Hean- 
fwereth  you,  Alas  I  hope  I  have  not  loft  all  this  time 
and  travail  ^  I  hope  I  may  come  this  way  to  London. 
Will  you  not  tell  him  that  his  Hopes  will  deceive  him  * 
there  is  no  hope  of  coming  to  London  that  way  ,  but  he 
muft  needs  turn  back  ?  And  if  he  anfwer  you ,  Ton 
would  drive  me  to  defpair '  ^  /  will  hope  well  and  go  on  ^ 
What  would  you  fav  to  this  man  ?  Would  you  not  take 
him  for  a  fool?  and  tell  him,  If  you  will  not  believe 
me ,  ask  fome  body  elfe ,  and  know  better  before  you 
go  on  any  further.   ■      •       ■    -    < 

So  fay  I  to  you,  If  you  are  out  of  the  way  to  Heaven, 
you  muft  defpair  o;vcr  coming  thither  (m)  till  you 
turn  •,  but  that  is  not  to  defpair  Of  converfion  and  falvd± 
tio'n  ,  but  defpair  of  being  faved  in  the  Devils  way^ 
that  you  may  be  faved  in  Gods  way  and  not  defpair  for 
evermore.  Changing  falfe  Hopes  for  found  Hopes  is  not 
to  cafl  away  all  Hope,   There  is  nothing  more  hindereth 


(/J  Jobs.  13,14.   &  11.10.  &  z7   8.          Prov.  1 1.  7.  &   T4. 

51.      Ifa.57.ro.      1  Pet.  l.j5  Hi  &  j.  if,       1  Job.  5.  5.      (tnj 
take  15.  h  $. 

;  ,     >.. ;  men 


€t>e  poo?  ^an0  jFamtlp  OSaofu     2  % 

men  from  Repenting  and  being  faved,  than  Hoping  to 
be  faved  without  true  Repentance  :  For  who  will  ever 
(n)  turn  to  God ,  that  ftill  Hopcth  to  be  faved  in  the 
worldly  ungodly  way  that  he  is  in  ?  who  will  turnback 
again  that  hopeth  he  is  right  and  fafe  already  ? 
'  Tell  me  I  pray  you ,  muft  not  every  wife  man  have 
fome  ground  and  reafon  for  his  Hopes  ?  And  fhould  a 
mans  foul  and  everlafting  State  be  ventured  upon  un- 
found  uncertain  hopes  ? 

S.   No ,  if  we  can  have  better. 

P.  Tell  me  freely  then,  What  are  the  grounds  and 
Reafons  of  your  hopes?  Heaven  is  not  for  all  men. 
What  have  you  to  fhew  that  will  truly  prove  your  title 
to  it  ? 

S.  I  ground  my  Hope  on  the  great  mercy  of  God. 

P.  But  Gods  mercy  favech  none  but  by  Conversion  : 
Devils  nor  (o)  unconverted  men  are  not  faved  by  it. 
It  is  the  refufing  and  abufing  of  mercy  that  condemneth 
men  J  The  queftion  is  whether  this  mercy  will  favc 
you  ? 

S!  I  place  my  Hope  in  Jcfus  Chrifi ,  who  is  my 
Saviour. 

P.  I  fay  as  before  :  Chrift  faveth  not  all  men :  What 
Hope  have  you  that  he  will  fave  you  more  than  others  ? 

S.  Is  it  not  faid  that  he  is  the  Saviour  of  all  men,  and 
that  he  is  the  Lamb  of  God  ,  that  taketh  away  the  fins 
of  the  world? 

P.  That  is  becaufe  that  (p)  faving  is  his  office ,  for 
which  he  is  all-fufficient ,  and  by  his  facriflce  he  hath 


(*)   Jam.  3.  40.     Ezek.  55.9,  11,-43.   &  18.  21,30,31.  &  14.  6. 

(*)  Kk.%7.  ii.     2'Thcflf.  1.  7,8,  &c.  &2.io,  12.        Rom.1.10, 
to  the  end.      (/»)  Joh   5.16.      2  Cor.  5.1^10. 

pardoned 


6     Cfre  poo?  $)an#  tfamity  T5oofe< 


pardoned  all  the  world  on  Condition  that  they  be. 
Jieve  and  turn  to  God.  But  till  they  believe  and  repent 
they  are  not  adually  pardoned.  He  may  be  the  Phy- 
ficion  of  all  the  City  or  Hofpital ,  who  undertaketh  to 
cure  all  in  the  City  or  Hofpital  that  will  truft  him  and 
take  his  remedies  :  And  yet  all  may  die  that  will  not 
trnfi  him ,  and  be  ruled  by  him. 

S.  But  I  do  believe  in  Chrift  y  and  Believers  are  for- 
given. 

P.  If  you  truly  Believe,  you  have  good  reafonfor 
your  hopes  ;  But  I  am  loth  you  fhould  be  miftaken  in 
fo  great  a  bufinefs.  I  muft  ftrft  tell  you  therefore  what 
true  Believing  is.  Every  true  Believer  doth  at  once 
believe  in  God  the  Father  >  the  Son  and  the  Holy  Ghoft, 
And  he  believeth  all  Gods  word  to  be  True ,  and  he 
heartily  confenteth  that  God  be  his  only  God ,  and  that 
Chrifi  be  his  only  faviour,  and  the  Holy  Ghofl  his  fanm 
Bifier ,  and  he  Trnfieth  himfelf  wholly  to  God  alone , 
for  Happinefs ,  and  for  fufiif cation  and  Santtification 
and  Sahatton.     Do  ycu  do  this  ? 

5.  I  hope  I  do  :  I  believe  in  God  7  and  truft  him. 

P.  Let  us  a  little  confider  all  the  parts  of  faith  ,  and 
try  whether  you  thus  Believe  or  not.  i .  Do  you  truly 
believe  that  without  Regeneration  ,  Repentance ,  Con- 
version ,  and  HolincfsJ  none  can  be  faved  and  fee  God  ? 
JohTf.  3  6.  Luli.  i \ .3,5.  Matth.  18.  3.  Heb.12. 
14.  And  that  if  any  man  have  not  the  fpirit  of  Chrift  , 
he  is  none  of  his  ?  Rom.  8.  9.  If  you  do  not,  you  Believe 
not  the  word  of  God. 

2.  Do  you  take  the  (q)  Love  of  God  and  the  Hea- 
venly Glcry  to  be  your  only  Happinefs  ,  and  Trnfi  to 


(7;  Fial-73  *r<  &  *j  3<    &4-**7. 

nothing 


€fje  Poo?  ><©an*  family  TBoolu      27 


nothing  in  this  world,  neither  health ,  life,  wealth  or 

pleafure,  for  your  daily  comfort  and  greateft  content  ? 

3.  Do  you  defre  andtrnft  that  Chrift  will  faveyou 

from  all  your  fins ,  and  will  Teach  you  all  the  will  of 

God ,  and  that  he  will  fanctiiie  you  by  the  Holy  Ghoft, 

that  you  may  live  a    (r)   Holy  and  Heavenly  life  in 

the  Love  of  God  ^  and  may  forfake  not  only  luft  5  and 

wantonnefs,  and    gluttony,    and  drunkennefs  ,    and 

pride  and  ambition ,   and   deceit    and  Covetoufnefs , 

but  alfo  mortifie  all  flefhly  defires ,   and  deftroy  all 

i  your  own  will  which  is  againft  the  will  of  God  ,  and 

!  bring  you  up  to  the  greateft  holinefs  > 

S.  You  put  me  hard  to  it  now.  I  know  not  what  to 
fay  to  this } 

P.  You  may  know  whether  you  Believe  and  Truft 
in  God  and  Chrift  or  not ,  if  you  will  but  confider  thefe 
three  things,  i.  What  you  muft  Believe  and  Truft 
him  for  ?  2.  What  word  of  his  it  is  that  you  Believe  ? 
3.  What  are  the  effects,  which  are  alwayes  brought 
forth  by  a  ferious  faith  ? 

And  I.  You  muft  Truft  in  God  for  that  which  he 
hath  promifed  to  give  :  and  you  muft  take  all  together  - 
or  elfe  it  is  not  trufting  God  :  As  you  truft  a  Phyficion 
to  Cure  you ,  and  truft  a  School mafter  to  Teach  you , 
and  truft  a  Lawyer  to  Counfel  you  in  his  way  ;  and 
fo  you  truft  every  man  in  his  own  undertaken  work : 
So  muft  you  truft  God  to  be  your  only  everlafting 
Joy  ,  and  better  to  you  than  all  the  world  ,  and  to  be 
the  Lawgiver  and  Ruler  of  your  life :  And  you  muft 


(•)  Rem. 8.  i,6  73S,  13.    Heb.  n.  rf,     2  Tim.  2.4.   1  Thcf. 
4.  *.     Ifa.  56. 4.   Col.  1. 10. 

tYHfi 


) 


2  8     COe  Poo?  $)an0  jFamtty  TSootu 

J  fr/*/?  f/)  Chrift  to  Juftifie  you  and  fave  you  from 
your  (ins  -,  and  you  muft  truft  the  Holy  Ghoft ,  to  kill 
your  fi&g,  and  to  illuminate ,  fanfiijie  and  quicken  you, 
and  by  degrees,  to  make  you  perfectly  holy  :  For  thefe 
are  the  things  that  God  is  to  be  trufted  for.  But  if  any 
fhould  truft  God  to  fave  them  from  Hell  and  not  from 
fin  -  or  from  the  guilt  of  fin  ,  and  not  from  the  forcer 
of  it^  or  to  let  them  keep  their  flefhly  Lufts  while  they 
live ,  and  then  to  give  them  Heaven  at  death ,  this  is 
not  to  truft  God  but  to  abufe  him  ,  nor  to  truft  his 
mercy ,  but  to  refufe  it.  How  doth  he  truft  in  Chrift 
to  fave  him ,  that  is  not  willing  to  be  faved  by  him  ? 
And  he  that  will  not  be  faved  from  his  fin ,  will  not  be 
faved  by  Chrift.  And  how  can  he  truft  the  Holy  Ghoft 
to  fan&ifie  him ,  who  is  not  willing  to  be  fantlified , 
but  thinketh  a  Holy  life  to  be  an  intolerable  toyl  and 
mifery  ? 

1 1.  To  Believe  God  is  to  believe  his  word.  And 
what  word  of  God  have  you  to  believe ,  but  that  he  will 
fave  Converted  Believers ,  and  condemn  all  ungodly 
unbelievers  ?  If  now  you  will  believe  that  God  will  fave 
any  unconverted  ungodly  finners  ,  this  is  to  believe 
the  Devil  and  your  felvesy  and  not  God  •,  For  God 
never  faid  any  fnch  word  in  all  the  Bible ,  but  pro- 
tefteth  the  contrary.  And  what  a  felf-deceit  is  it 
to  hope  to  be  faved  for  Believing  a  lie  ,  and  fa- 
thering it  upon  God  ?  And  what  Blafphemie  is  it 
to  call  it  a  Believing  God ,  when  you  believe  the  Devil 
that  contradideth  him  ? 


{/)  Aft.z6.i8.     Tic  2.14. 

III.  Be- 


Clje  poo?  $©an#  IFamilp  Xoofc*     2  9 

1 1  L  Believing  and  Tr  lifting  will  be  fecn  in  their 
effe&s.  Is  it  pofiible  for  a  man  truly  to  Believe  that  he 
fhall  have  a  life  of  Joyes  in  Heaven  for  ever ,  if  he  will 
turn  from  the  flefh  and  the  world  to  God ,  and  value 
and  feek  Heaven  more  than  Earth ,  and  yet  not  do  it  , 
but  be  a  Carnal  worldling  ftill?  Is  it  poilible  truly  to 
Believe  that  the  wicked  fhall  be  turned  into  Hell,  PfaL 
9.  17.  and  yet  to  go  on  ftill  in  wickednefs  ? 

If  you  were  a  beggar  or  a  flave  in  England ,  and  the 
King  fhould  promife  you  a  Kingdom  in  the  Indies ,  if 
you  will  but  Truft  your  felf  in  the  £hip  with  his  own 
Son,  who  undertaketh  to  bring  you  thither  ,  I  pray  you 
tell  me  now,  what  is  the  meaning  of  this  Trufting  his 
Son ,  and  how  may  it  appear  whether  you  truft  the 
Kings  promife  and  his  Sons  Condud  or  not?  If  you 
truft  him ,  you  will  pack  up  and  be  gone  -,  you  will  leave 
your  own  Countrey  and  all  that's  in  it ,  and  on  fhipboard 
you  will  go  ,  and  venture  (t)  all  that  you  have  in 
the  voyage,  in  Hope  of  the  Kingdom  which  is  pro- 
mifed  you.  But  if  you  fear  that  the  King  deceiveth 
you,  or  that  his  Son  wanteth  either  SkJIl ,  or  WiU  or 
Tower  to  bring  you  to  the  promifed  place ,  and  that  the 
fhip  is  unfafe ,  or  the  waves  and  tempefts  like  to 
drown  you  ,  then  you  will  ftay  at  home ,  and  will  not 
venture. 

So  when  God  ofFereth  you  a  Heavenly  Kingdom  ,  if 
fo  be  you  will  in  heart  forfake  the  world  and  all  its 
pomp  and  pleafures ,  and  all  the  finful  defires  of  the 
flefh  h  If  now  you  Truft  this  promife  of  God ,  you 
will  forfake  all  and   follow  a  Crucified  Saviour  as  a 


(0  Luke  18. 22, 1  j.        luk:  14.2^  33.      Mat.iM^4$. 

Crofs- 


jo      CDe  Poo?  $9an#  JFauulp  OSootu 

Crofs-bcarer  5  You  will  take  fluffing  with  Chriit  and 
his  Servants  •,  and  let  go  all  in  hope  of  Heaven.  But 
if  you  do  not  for  fake  all  ( in  heart )  and  follow  him , 
revolving  to  take  Heaven  inftead  of  all ,  you  do  not 
Trnft  him  ,  what  ever  you  may  pretend. 

5.    I  cannot  deny   but  what  you  fay  is  the  plain  " 
truth. 

P.  Suppofe  that  you  were  fick  and  only  one  Phyfi- 
cion  could  cure  you  •,  and  he  offereth  to  do  it  freely  if 
you  trnft  him  ,  that  is ,  will  trnft  your  life  to  his  skill 
and  care  :  And  fome  give  out  that  he  is  but  a  Deceiver 
and  not  to  be  Trufted  ,  and  others  tell  you  that  he  never 
failed  any  that  he  undertook.  If  you  Trnft  him  now , 
you  will  commit  your  felf  wholly  to  his  care  ,  and  fol- 
low his  Counfel  and  take  his  Medicines ,  and  forfake 
all  others.  But  if  you  diftmfthim,  you  will  neglect  him. 
And  if  any  fhould  fay  I  trnft  this  Phyficion  with  my 
life ,  and  yet  flay  at  home  and  never  come  near  him  , 
nor  take  any  of  his  Counfel ,  or  at  leaft  none  of  his 
Medicines ,  would  you  not  count  him  mad  that  lookt 
to  be  cured  by  fuch  a  trnft  f 

5.  I  confefs  this  helpeth  me  better  to  underftand  what 
Trnft ing  in  God,  and  Believing  in  Chriftis:  I  doubt 
many  (n)  fay  they  trnft  him  ,  that  keep  their  fins 
and  hold  faft  the  world ,  and  never  dreamt  offorfaking 
all  for  the  Hopes  of  Heaven. 

But  I  thought ,  Sir ,  that  this  Command  of  for- 
faking  all ,  and  taking  up  our  crofs ,  had  been  fpoken 
only  to  fuch  as  lived  in  times  of  Perfection, 
when  they  muft  deny  Chrift  or  die  y  and  nor  to 
us  that  live  where  Chriftianity  is  profefTed.       God 


(u)  Tit.i.i^ 

forbid 


Ctie  #>oo?  $®am  jfamilp  'Boofe*     3 1 

forbid  that    none    fhould    be    faved    but    Martyrs. 

P.  But  do  you  not  find,  i.  That  it  is  the  very  Co- 
venant and  common  Law  of  Chrift,  impofed  <?«<*// that 
will  be  faved ,  that  they  deny  themfelves  and  forsake  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  ?ortiony 
and  loved  above  the  world ,  he  is  not  taken  for  their 
Cod.  But  it's  well  that  you  confefs  that  you  (\v)  mufi 
forfake  life  and  all  for  Chrifl  rather  than  deny  him. 
For  if  a  man  muft  do  this  Alinally  in  perfecution  ,  then 
he  muft  do  it  before  in  JffeBion  and  kefohition :  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- 
fake it  when  you  are  called  to  do  it  ? 

5.  No  man  is  like  to  do  that  which  his  Heart  is  nor 
difpofed  to  before ,  and  which  he  is  not  purpofed  to 
do. 

P.  Why  then  you  fee  the  cafe  is  plain ,  that  every 
one  that  will  be  Chrift's  Difciple,  muft  forfake  the 
world  in  Heart  and  Refoluuon  ,  and  be  a  Martyr 
in  true  Preparation  and  difpofition  ,  though  no  one 
muft  caft  away  his  Eftate  or  life ,  not  be  a  Martyr 
by  fuffering  till  God  call  him  to  it.     He  that  loveth 


(wj  Rom.  *.  Trf,  17, 1 S.     z  Tim.  i.  n.      Matt.  10. 5 3.   8:  *6. 
24.  i  j,  z 6.     Luk.  1.  % 

the 


3 1       <£fce  paa?  $)an0  JFamtlp  'Boofe 


*/?£  hw/<^  j  f&*  Love  of  the  Father  is  not  in  him*  i  Joh. 

By  this  time  you  may  perceive,  if  you  are  willing  , 
whether  your  Faith  in  thrift ,  and  Trufi  in  God  have 
been  true  or  falfe.  And  now  tell  me ,  what  eife  you 
have  to  prove  that  you  are  a  Juftified  Chriftian,andthat 
your  Hope  of  Salvation  is  built  on  God  ? 

5.  My  next  proof  is,  that  I  Repent  of  my fins :  And 
God  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  f o  ,  you 
may  be  undone  by  the  miftake.  True  Repentance  is 
the  fame  with  true  (x)  Converfion  ;  And  it  isfucha 
fetled  change  of  the  Mind ,  Will  and  Life  ,  from  fiejli- 
ly ,  worldly  and  ungodly  i  to  fpiritual ,  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  fet  againft  : 
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 ,  woula 
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. 


fxj  Mat*.  1S.3.  1  Cor.  6.11,  z  Cor,  7.  io^  ji.  Tic  3.  5-<-  1 

P.'  By 


Cije  Pod?  $$an&  IFamtlp  ISaofe*      3  3 


P.  By  this  you  may  fee  what  goeth  to  make  up  Trite 
Repe?ita?,ce ,  and  how  many  forts  of  Repentance  are 
Counterfeit* 

1.  True  Repentance  is  a  change  of  the  (y)  whole 
foul ,  the  Judgement ,  the  Will  and  tlie  £//<?  ,  and  not 
or' any  one  of  thefe  alone.  It  is  counterfeit  Repentance 
which  changeth  only  a  mans  Opinion,  and  not  his  Heart, 
and  his  Conversion.  And  it  is  counterfeit  Rep.ntance^ 
when  men  pretend  that  their  Wills  are  changed  ,  and 
they  are  willing  to  live  a  godly  life ,  when  they  do  it 
not  y  and  their  lives  are  not  changed. 

2.  True  Repentance  doth  not  only  turn  a  mans 
heart  and  life  >  from  this  or  that  particular  fin  ;  but 
from  a  (z, )  flejldy,  worldly  and  ungodly  State  ;  So 
that  he  that  before  did  feek  above  all  to  fulfil  the  defires 
of  his  flefli,  end  to  profper  in  the  world,  doth  now 
ftrive  as  hard  to  kill  ihofe  defires ,  as  he  did  to  Jatisfie 
them  '  And  now  taketh  the  world  for  vanity  and  vexa- 
tion,  andturnethit  out  of  his  heart.  It  is  counterfeit 
Repentance  which  reformeth  only  feme  open  fhameful 
fin  ,  as  drunkennefs ,  prodigality  ,  fornication  ,  de- 
ceiving, or  the  like  %  and  ftill  keepeth  up  a  worldly 
mind ,  and  the  pleafing  of  the  flefh  in  a  cleanlier  way* 

No  one  fin  is  rightly  killed  ,    till  the  Love  of  every  Cm        ) 

be  killed.     '  y  . 

3.  True  Repentance  is  a  turning  to  God,  and  a  fetting 
of  our  Hearts  and  Hopes  on  (a)  Heaven  :  fo  thac 
we  now  love  Holinefs  and  feek^  Gods  Kingdom  above 
this  world.     It  is  counterfeit  Repentance ,  or  meer  Me- 


(v)  2Cor.  5.17.  Aft. i5  18  Ronj.8.?o.  (i)  loh.f% 
ijoh.i  15.  Rom  8.1,8,13.  &"15. 12,  1  j,  14/  (<0  Phil,  5, 
iSj  ifcio,-    Col.  3;  I,  Si  4;  5-       M;tt.£.  21 ;  33. 

V  lariihoiy 


34      ©&e  Poo?  $$an&  family  TSoolu 

lancholy,  when  men  by  affliction  or  conviction  cry  out 
©f  the  vanity  of  r /;/*  uw/^ ,  and  fet  not  their  hearts 
upon  a  better ,  and  feek  not  after  the  heavenly  feli- 
city. 

4.  Tiu:  Repentance  is  a/efWand  an  effectual  change: 
It  maketha  man  (b)lovetlm  which  is  Gocd  as  if  it  were 
now  natural  to  him  ,  and  not  only  to  do  fome  good  for 
fear  ,  which  he  had  rather  leave  undone  •,  nor  only  to 
forbear  fome  fins  for  fear ,  which  he  had  rather  he 
might  keep.  And  therefore  the  very  Heart  and  Love 
being  changed ,  Temptations ,  even  the  fame  that  be- 
fore prevailed,  would  riot  now  prevail  again,  if  he 
were  under  them.  It  is  but  a  Counterfeit  Repentance, 
when  men  are  forry  for  finning  but  amend  not  •  or  are 
forry  to  day  and  fin  again  to  morrow ,  and  that  by 
fuch  grofs  and  wilful  fin  ,  which  they  might  (c)  for- 
fake  if  they  were  truly  willing.  By  this  time  then  you 
may  try  whether  you  have  Repented  indeed  as  you  fup- 
pofed. 

5.  But  Luk.  17.4.  Chrifl  bids  us  forgive  thofe  that 
feven  times  i?i  a  day  trefpafs  ,  and  [even  times  in  a  day 
return  and  fay  they  Repent.  And  will  not  God  then 
do  fo? 

P.  1.  Chrifl:  fpeaketh  of  True  Repentance,  as  farr 
as  we  can  judge  ,  and  not  of  faying  I  Repent  when  it  is 
an  apparent  lie  or  mockery  ;  2.  And  he  fpeaketh  of 
fuch  TrefpafTes,  the  oft  committing  of  which  is  confident 
with  true  Repentance.  For  inftance  •  it  is  poifible  that 
a  man  may  feven  times  a  day  think  a  vain  thought ,  or 
fpeak  a  vain  word,    or  if  he  pray  feven  times  a  day, 


(b)  Pfal.  i.z,  3.     Pial.  u?.  &c.     Pf.il.  !?.7;  8,9.     (c)  Mar. 
7.io3zi,  11,23.     2,  Tim.  1.1  p. 

he 


Cije  poo?  ©an* family  'Boofe*      35 

he  may  have  every  time  fome  coldnefs  or  imperfection* 
in  his  prayers  ^  and  fuch  like   infirmities  ott  returning 
may  ftand  with  true  Repentance,    becaufe  the  finner 
would  fain  overcome  them  >  if  he  could.     And  fo  if 
a  man  often  wrong  you  through  infirmity  ,    and  oft 
repent,  you  mufttorgive  him.     But  tell  me  truly-,  If 
one  of  your  own  Servants  or  Children  ,  fhould  feven 
times  a  day ,  or  but  once  a  week  ,  or  once  a  month  , 
fpit  in  your  face  and  beat  and  buffet  you ,  or  wound 
you  and  fet  your  houfe  on  fire ,  and  as  oft  come  and 
fay  ,   J  Repent  of  it ,  would  you  take  this  for  true  Re- 
pentance, or  think  that  this  is  it  that  Chrift  here  meant  ? 
Or  if  your  fervant  fhould  every  night  come  to  you  and 
fay  ,  Matter  I  have  done  no  work  to  day  •,  but  I  repent, 
\  andwifol  had  done  it ;  and  fu  hold  on  from  day  to  day, 
!  will  you  take  this  for   Repentance-?  Do  you  think  ic 
\  pofiible  for  an  ungodly  worldly  flefily  man ,  to  Repent 
.  truly  of  fuch  a  life  to  day,  and  turn  to  it  again  to  mor- 
I  row  ?  And  fo  on  ?  It  cannot  be.    A  man  may  repent  of 
an  angry  look^y  or  .a  vain  word  today,  and  through 
■  infirmity  commit  the  fame  to  morrow  :    But  a  man 
cannot  repent  of  an  ungodly  fenfual  life  >  and  turn  to 
it  again  to  morrow. 

I  do  not  think  that  there  is  one  wicked  man  of  many 

but  when  he  hath  been  guilty  of  fornication ,  drunken- 

nefs  or  any  fuch  fin  of  fenfual  pleafure ,  doth  Repent  of 

it  when  the  pleafure  is  gone  ,  and  wifheth  that  he  had 

not  done  it ,  when  yet  he  goeth  on ,  and  is  a  Lover  of 

,  fuch  beaftiy  pleafure  more  than  of  God  :  For  there 

1  needeth  no  faving  grace  to  fuch  a  kind  of  repentance  : 

I  fenfe  and  experience  may  ferve  the  turn.      For  when 

I  the  pleafure  of  the  fin  is  gone  it  is  nothing  ,  and  there- 

I  fore  is  no  matter  for  the  finners.  love  •,  funlefs  it  be  the 

e>  fanciful  remembrance  of  it ,  which  is  another  thin?*  ) 

D£  But 


s  6      C0cpoo2®an*familv  ^sw*« 


But  i:  is  the  future  fUtfmre  which  is  (liU 
the  drunkard  if  I  eih  the  ne*t  (L 

or  1  '  ^  o  thank!        him 

I  am  lorry  and  with  i  .  .h 

.   v«.  iU   not   Uavc  it  ,  .  hath  no 

,  which  i-  thefi ui  Kc- 

|  .     And  now  co'  (aid , 

i)  \\  IU- 
I  .  l  and 

I 

I  >  hard  to  it  that  I  know  not  what  to 

I  toth  nk  of  mv  fetf.    And 

s  :  Red  my  cafe ,  I  (hall 

i     :    U  iu  of  It  : 

1  than  1  :  And  though 

the]  t  the  Phj 

ol  the  dif< 
r,  \  then  the    Ptttent  nu.fi:  tefl 

Q   niu.t  anfwer  me  thcie  lew 

. 
i.   I 

(    1  ri(  us  thoughts  M\d  regard,  than 
J  worldly  wel  we? 

I  i        :   i   .    i  i  j    tl    ugh  I    have  often  thought 
<      i : . 

ft  lieVC  thai  your  fins  are  Co 

hould    ( c  )  condemn  you  to 

I  >  he  I  rfc  by  you  than  you  do 


(<)  '  I.  ft  1.13.     I  ph.  2.  J. 

I  &  8.  i.    i  rheff,  i.  io. 

5.1 


Ct)e  poo?  ?©an#  f  amtip  TSoofe*      3  7 

5.  I  know  you  would  not  have  me  lie.  I  have  been 
taught  indeed  that  fo  it  is :  But  my  heart  never  per- 
ceived my  fins  to  be  fo  great  as  to  deferve  Hell :  I  fhoulcf 
think  it  unjuft  to  be  lb  ufed  ,  as  I  wouM  not  ufe  my 
greateft  enemy. 

P.  3.  Have  you  not  only  heard  y  but  believed  and 
-perceived  that  you  have  as  much  need  ofChrift  to  be 
your  Saviour ,  as  a  condemned  Malefactor  hath  of  a 
pardon?  And  is  Chrift  more  (  f  )  precious  to  you  , 
than  all  the  Riches  of  the  world,  his  ranfomc  and  Media- 
tion being  your  hope,and  his  Grace  your  earneft  defirc  > 

S.  I  know  that  we  cannot  be  faved  without  Chrift  : 
But  I  cannot  fay  that  I  have  fo  much  defired  him. 

P.  4.  Have  you  perceived  at  the  heart  that  the  Love 
and  favour  of  God  is  farr  (?)  better  than  all  the 
treafures  and  pleasures  of  this  world  ?  And  do  you  verily 
believe  that  all  the  bleffed  fhall  fee  his  Glory  in  Heaven 
and  perfectly  love  and  praife  and  ferve  him  and  be 
filled  with  perfect  Joy  for  ever  ,  in  this  bleffed  fight  and 
Love  of  God  ?  And  do  you  fet  more  by  the  Hope 
of  this  Heavenly  Glory ,  than  by  your  life  and  all  this 
world  ?  And  do  you  preferr  Heaven  before  Earthy  in 
your  Eft e em  ,  your  Dcfire  ,  and  heart i eft  labour  and 
diligence  to  make  it  fure  ? 

5.  I  would  I  could  fay  fo :  I  doubt  there  be  but  few 
that  reach  fo  high  as  that. 

P.  5.  Have  you  truly  believed  that  all  (h)  that  will 
come  to  Heaven  muft  be  a  Regenerate  fandifi^d  people, 


([)  Phil.  3.  7,  8,9.      1  Pet?:*.  4  £,7.      (:)    Vmh.6.zoyu. 

£qU  3.  1,  J,  4,  &:,        Pfal.  75- M.  &  65.  5.  Phi). £10,  :r. 

Mitch.  6.  35.  Jih. 6.2,7.  z  Pet.  1.  10  1  Pet.  2.  11.  (fe)  :  Cor. 
?. 19,20.  Matn.i8>  19,10  Rom.: 8  9  Ga!  5. 17,  21.  Aft. 
3.22.  &  7.  37.      Matth.ii.x8,20.    Lu'c.  19   17.     He'o.  12. 14 

D  3  in 


3  8     €t)epoo?3@an#lFamiip  jsoofc* 


in  Mind  and  Will  and  Life  -   And  that  this  mnft  be  done 
by  the  Holy  Ghoft  :  And  have  you  earneftly  delired 
that  he  would  fan&ifie  you  throughly  ?  and  kill  all  your 
fins,  and  make  you  fervently  in  Love  with  God,  and 
all  that  is  good ,  and  fully  obedient  to  his  will  ?  And 
have  you  given  up  your  felf }  to  Jefus  Chrift  in  a  well- 
coniiaered  refolved  Covenant,    confenting  to  be  Taught 
and  Governed  by  him ,    and  willing  to  imitate  him, 
and  to  receive  his  Spirit  > 
5-  I  cannot  fay  fo  •,  though  I  defire  to  amend. 
P.  6.  Do  you  feel  the    (i  )  evil  and  odioufnefs  of  a 
worldly,  carnal  unrenewed  heart ,  and  of  an  unholy 
life  ?  Yea  of  your  want  of  Faith ,  and  Love  to  God , 
as  well  as  of  outward  frame:  ul  fins  ?  And  are  thefe  fins 
of  heart  and  pra&ice,  the  greateft  trouble  and  burden 
to  you  in  the  world  ? 

So  I  would  it  were  fo  ,  but  I  do  not  find  it  fo. 
P.  7.  Can  you  truly  fay  that  you  (  fcj  live  not  wil- 
fully in  any  known  grofs  fin  ?  and  chat  you  have  no  fin  , 
no  not  the  leaft  known  infirmity  ,  which  you  had  not 
rather  leave  than  keep  ?  And  that  you  had  rather  be  fer- 
fettly  Holy  fin  perfect  knowledge,  Love  and  obedience^) 
than  to  have  ail  the  Riches  and  pleafures  and  honours  of 
this  world  ? 

£.  I  fhould  dilTembie  if  I  fhould  fay  fo. 
P.  8.    Can  you  truly  fay  that  when  a  temptation 
cometh  to  your  moft  beloved  fin  ,  Gods  Authority  which 
forbiddeth  it ,  is    (I)  more  powerful  to  keep  you  from 


(1)  Rom.  7  14, if     E/.ek.£.  9.  &  zo  43.  &   #.'gi.    (k)  1 

Jo'.i.  3.4,  8,  9.         Mai.  7. 1 1.         Pi'al.  5.  5.  R.om:  7.  17,2,4. 

jjiV.  14. 16.      (1)  Gen.  3?.  9.      Rom.  I2.2I.  2  [\ t.  2.  1  ?,  zo. 
x  Joh.  f .  4,  f.     Rev.  2.  73  i  I.  &- 


Cfje  Poo?  *J0an0  ffamtlp  TSooiu     39 

it,    than  the  temptation  and  your  luft  to  draw  you 
to  it  ? 

5.  I  would  it  were  :  I  (hould  then  da  lefs. 

P.  9.  Are  you  trnly  willing  to  (m)  wait  on  God  to 
obtain  his  grace,  in  the  conftant  ufe  of  Hearing,  Prayer, 
Meditation ,  and  the  Company  and  Counfel  of  the  god- 
ly ,  even  in  the  ftri&eft  means  which  God  appointeth 
you  to  ufe  for  your  falvation  ? 

5.  I  think  they  are  happy  that  can  do  fo,  but  I 
cannot. 

P.  10.  Can  you  truly  fay  that  you  are  at  a  (n)  point 
with  all  this  world ,  refolving  to  let  go  eftate  ,  honour, 
liberty  and  life,  rather  than  to  let  go  your  faith  and 
obedience  ,  or  by  wilful  fin  to  turn  from  God  ? 

5.  I  know  I  (hould  do  fo  -3  But  I  am  not  come  to 
that. 

P.  In  a  word  ^  If  you  were  now  to  be  (o)  Baptized 
firfi  y  and  underflood  what  you  did  ,  would  you  take 
God  for  your  only  God  and  Father,  and  Chrift  for 
your  only  Saviour  ,  and  the  Holy  Ghoft  for  your  San- 
difier,to  fave  you  from  luft  and  fin  and  Hell^and  to  bring 
you  to  perfect  Holinefs  and  Glory-  For  faking  the  world, 
the  flefh  and  the  Devil,  and  totally  giving  up  your  felfto 
God  •  And  this  by  a  folemn  facred  Vow ,  which  if  you 
keep  not ,  you  are  loft  for  ever  ?  Would  you  thus  con- 
fiderately  be  Baptized  if  it  were  to  do  again  ? 
""  !>.  1  ihould  promife  ,  and  be  baptized  :  But  whether 
I  fhould  confentto  all  this  heartily ,  I  doubt. 

P.  By  all  thefe  anfwers  fet  together  ,  you  have  ena- 


(»)  Pf \l  1  i,i.     Matt.  7.  n.      Prov.z   I, 2*3,4,     Luk.  fo 
42      f*)  Luk.  14. 1(5,33.     Mttb.  1038,39.      Ik  18.U  2/. 
f«)  Matth.a8.  18,  i9p2o     Mar.  \6   »*      L  k.  X4.  29,30. 

D  4  bled 


4o     Ct)epoo?®m0jFamup'Boo^ 


bled  me  ,  how  to  judge  of  your  Condition,  If  all  this 
be  fo  as  you  have  anfwered ,  I  muft  needs  tell  you ,  that 
I  think  that  you  are  yet  unconverted  and  unjuftified,  and 
under  the  guilt  and  power  of  your  fins ,  even  in  the 
gall  of  bitternefs  and  bond  of  iniquity  :  And  that jf  you 
ih ould  die  as  you  are",  without  converfion  ,  you  are 
loft  for  ever :  You  murine  made  a  new  Creature,  or 
yolITrlTuncTone.  I  know  this  judgement  may  poflibly 
feem  harfh  and  be  difpleafing  to  you  :  But  it  is  foolilh 
to  flatter  our  friends  or  our  felves.,  when  we  ftandfo 
near  the  world  of  light. 

But  withal  I  tell  you  I.  That  your  cafe  is  not  re- 
medilefs  :  And  that  you  may  be  faved  from  it ,  when- 
ever you  are  truly  willing.  2.  And  that  you  are  not  fo 
farr  from  Grace  and  Recovery  as  many  hardened  iln- 
ners  are.  For  I  perceive  that  you  deal  openly ,  and  are 
notjb  defperately  fet  againft  Conviftion  and  Converfion 
as  too  many  are. 

"H^TtrTank  you  for  dealing  plainly  with  me  :  But  what 
makes  you  judge  fo  hardly  of  my  cafe  ? 

P.  Out 'of  your 'own  mouth  I  pafs  my  judgement  ^  for 
you  confefs  that  it  is  nor  vet  with  you  ,  as  it  is  with  all, 
that  have  the  fpirit  of  Chrift.  And  if  any  man  have 
not  the  fpirit  of  Chrift  ,  he  is  none  of  his,  &om.  8.  9. 

And  I  will  here  take  the  boldnefs  to  add  fome  ob- 
fervations  of  my  own  ,  which  have  long  made  me  fear, 
that  yet  you  have  not  the- fpirit  of  Chrift ,  nor  true 
Repentance  unto  life.  For  1.  I  have  never  perceived 
that  you  did  ferioufly  mind  the  cafe  of  your  foul.  .One 
might  be  often  in  your  Company  ,  and  hear  nothing  hut 
of  Common  worldly  things  (  which  may  be  talk'd  of  in 
due  time  and  meafure  ) \:  not  a  word  of  Heaven,  nor 
that  favoured  of  any  careof  ycur  falva  ion.  And  fure 
cue  cannot  truly  believe  and  mind  and  regard  fo  great  a 

matter 


matter  as  life  everlafting  ,  and  never  fhew  it ,  by  any 
fertous  enquiries  ,  or    (f)  difcourfe. 

2.  And  I  have  obferved  that  you  were  very  indiffe- 
rent for  your  (q)  Company ,  and  were  more  with 
ignorant,  worldly  men,  or  merry  fenfualifts,  than  with 
thofe  that  fet  their  hearts  on  Heaven  ,  and  might  have 
help'd  you  thitherward  by  their  Counfel  and  Example. 

3 .  And  I  never  heard  that  you  (r)  fet  up  the  wor- 
fhip  of  God  in  your  Family  :  You  feldom  prayed  with 
them  at  all,  unlefs  now  and  then  that  you  laid  over 
haftily  a  few  cold  words ,  without  any  fervency  :  You 
never  (J)  inftructed  nor  Catechized  them  ,  nor  took 
care  of  the  fouls  of  Children  or  Servants ,  bur  only 
ufed  them  like  your  beafts,  to  eat  and  drink  and  da 
you  work.  And  you  are  oft  from  the  Church  arTem- 
blies ,  and  feem  not  much  moved  with  what  you  hear ; 
And  neither  Neighbours  or  your  Familie  hear  a  word 
of  it  from  you  ,  when  you  are  once  out  of  the  Church. 

4.  And  you  can  now  and  then  drop  a  petty  Oath, 
and  Curfe  when  you  are  angry  :  And  you  fpend  the 
Lords  day  almofl  all  in  Common  talk  and  bufinefs ,  ex- 
cept jtit  while  you  are  at  Church  :  And  though  I  never 
took  you  for  a  Drunkard  nor  Whore-monger,  nor  heard 
you  fcornor  raii  at  Godlinefs,  you  can  fit  by  them  that 
do  it,  and  eafily  bear  it,  as  if  it  were  but  a  fmail  mat- 
ter :  And  I  heard  of  one  tha:  you  once  over-reacht  by 
an  unconfcionable  bargain-,  but  you  never  made  him 
any  rcftitution.  And  I  perceive  that  you  are  all  for; 
your  [elf  ( though  you  are  a  quiet  and  good  Neigh- 
bour )  :  You  fpeak  bed  of  thofe  that  do  you  any  good, 


Joh.14  if.    (J)    Deut  6.7,9.   &  ii. 

be 


42      title  P30?  $)an#  tfamtlp  T5oq&< 


be  they  what  they  will  in  otlher  refpe&s :  And  you 
have  alwayes  an  ill  word  tor  thofe  that  you  are  fallen 
out  with,  and  that  you  think  have  wronged  you,  or  that 
think  ill  or  meanly  of  you ,  let  them  be  never  fo  honeft 
■mall  other  refpeds.  In  a  word,  The  Love  of  God, 
and  a  Heavenly  mind  ,  is  a  thing  that  will  in  fome 
rflieafure  fhew  it  feif,  by  preferring  God  and  Heaven 
ftill  before  all  :  And  I  could  never  perceive  any  fuch 
thing  by  you  ;  Which  made  me  fear  your  cafe  was  as 
bad  as  you  now  confefs  it. 

I  do  not  name  thefe  things  as  if  each  one  of  them  by 
it  felf  wer,ea  certain  (ign  of  an  ungodly  perfon  :  How 
far  an  honeft  minded  man  may  be  carried  in  a  pailion  to 
a  curfe  or  railing  fpeech  ,  or  an  oath ,   or  through  difa- 
bility  may  omit  any  family  duty  ,  or  through  a  wrong 
opinion  of  it  may  negled  the  Lords  day  ,  I  am  not  now 
.determining.     But  fure  I  am  that  God  faveth  none 
but  thofe  that  Love,  Honour  and  obey  him  above  all 
others ,  and  make  him  their  Truft  ,  and  Hope  and  Hap- 
pinefs .  and  that  Chrift  faveth  none  but  thofe  that  value 
,  him  as  their  Saviour ,  and  give  up  themfelves  to  be 
^taught  and  ruled  by  him  ,   and  fandified  by  his  fpirit, 
'and  that  Heaven  is  a  place  for  no  carnal  worldling  that 
•loveth  the  world  above  it ,  and  feeketh  this  world  be- 
•foreit,  and  that  mindeth  moft  the  things  of  the  rlefh  , 
and  had  rather      (t)  fatislie  than  mortifie  his  finful 
i4lufts  and  will.     And  as  far  as  ever  I  could  perceive  by 
your  Converfation ,  this  is  your  cafe  ,  though  you  are 
not  fo  grofly  wicked  and   unconfcionable    as  the  de- 
bauched fort. 

5.  I  confefs  I  never  made  the  favingofmy  foul  ,'  fo 


(tj  Job.  3  34. 

much 


tEfje  poo?  $)an£  f  amtlp  TSoofe*      43 


much  of  my  care,  and  fo  ferious  a  bufinefs  as  yon  talk 
of-,  nor  hath  my  heart  been  fo  fenfibleof  the  need  that 
IhaveofChrift  ,  or  of  the  Greatncfs  of  Gods  Love  and 
mercy  to  finners  in  our  Redemption  •    nor  have  I  had 
fuch  believing  and  ferious  thoughts  of  the  life  to  come,  ' 
as  to  make  it  {eem  more   deferable  to   me  than    this 
world  .  nor  can  I  fay  and  not  lie  that  I  loved  God  bet- 
ter  than  my  money  and  eftate  and  flefhly  pleafure  •,  nor 
that  I  ever  made  fu  great  a  matter  of  finning ,    as  to 
avoid  it  at  the  rate  of  any  great  fuffering  or  lofs  -5  oit 
that  ever  I  was  very    defirous  to  lead  a  holy  and  a" 
Heavenly  life-,  nor  that  I  had  any  great  delight  in  the 
thoughts  or  practice  of  fuch  things  -5  much  lefs  that  ever 
I  made  the  pleafingof  God  ,  and  the  obteining  of  per- 
fect and  everlafting  holineis  and  happinefs  with  him  in 
Heaven  ,  to  be  the  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  BtUevey 
and  Trufi  in  Chrifl ,  I  perceive  that  I  did  not  indeed 
Believe  and  Trufi  in  him  when  I  thought  I  had. 

P.  I  pray  you  tell  me  :  Do  you  not  think  there  are 
fuch  fins  as  Prefumption  ,  Carnal  fecurity  ,  falfe  be- 
lieving ,  and  falfe  hope ,  whereby  the  Devil  undoeth 
fouls  ? 

5.  Yes  •  I  have  heard  Preachers  often  fay  fo. 
P.  What  do  you  think  Prefumption  is  ? 
S.  (h.)  Prefuming  or  thinking  that  God  doth  ac- 
cept us ,  and  we  are  in  a  State  of  grace ,  when  rt  is 
not  fo. 


(«)  Joh  8.39,41,44.  &  9.40. 

P.  What 


®$t  Poo?  ®an*  IFamilg  TSaolu 


What  do  you  think  Carnal  fee nrity.  is  > 

To  be     ( x  )   Carelefs  about  the  State  of  our 
when  our  danger  calieth  for  our  greateft  care. 

What  is  falfk  believing  £ 

To  Believe  our  felves  ,  or  (y)  bad  Men,  or  the 
Devil  againft  God,  orinfteadof  God  ^  or  to  Believe 
that;  God  hath  promifed  that  which  he  hath  not  pro- 
mi  ki  >%  or  to  Truft  that  Chrift  will  give  Heaven  to  fuch 
a?,-  he  hath  told  us  ihall  not  have  it. 
P.  And  what  is  falfe  Hope  I 
5.  To  Hope  for  Heaven  or  mercy  (z.)  without  any 
juft  ground ,  upon  terms  that  God  never  promifed  to 
give  it  on  ,  or  hath  plainly  faid ,  He  will  not  give  it. 

P.  You  have  anfwered  very  well  and  truly.  And  do 
you  not  think  that  all  thefehave  been  your  fins  ? 

S.  I  am  novv  afraid  fo  :  But  I  am  loth  to  think  that 
it  is  fobad  with  me*.,  And  therefore  I  would  fain  hope 
ftill  that  it  is  better  :  But  if  it  lhould  be  fo ,  I  pray  you 
tell  me,  what  would  you  yet  advife  me  to  do  > 

P.  Goi  knoweih ,  I  have  no  defire  to  trouble  you  , 
nor  to  put  you  into  any  neediefs  fears,  much  lefs  to 
drive  you  into  defpair  •  nor  would  I  have  you  con- 
clude chat  your  State  is  bad,  upon  my  Word  alone: 
But  I  will  lure  cite  you  fome  Texts  of  Scripture ,  by 
which  you  may  certainly  judge  your  felf  •  And  I  will 
intreat  you  when  you  come  home  to  bellow  a  few 
hours  in  fecret  as  in  Gods  prefence ,  in  the  true  and 
impartial  examination  of  your  felf  by  them ,  and 
tell  me  when  I  next  fee  you  how  you  find  the  cafe 
your  felf. 


"fx?  Ma*th. Ifrfr.       i  ThcH'.  5.  j.         (j)  Marth.  24  13, 16. 
1  Joh.  4.  1.  (?)  Prov-  1 1.  7. 

5.  But 


C£)e  poo?  $)an#  iFamilp  TSaolu     45 

5.  But  if  I  do  find  it  bad,  I  pray  you  tell  me  now 
what  I  mull  do  to  be  pardoned  and  faved. 

P.  I  will  now  only  tell  you  thefe  Generals,  i.  Tfcat 
you  muft  well  confider  how  bad  and  fad  an  uncon- 
verted mans  Condition  is ,  that  you  may  not  delay  to 
feek  for  mercy  ,  and  to  come  out  of  fuch  a  miferabk 
State  :  2.  That  yet  you  need  not  Defpair  or  be  Difcou- 
raged-  For  Chrift  is  a  fufticient  Saviour  and  Remedy. 

And  for  the  find  ,  Believe  it ,  Till  you  Repent  and 
are  Converted ,  you  are  void  of  the  Holy  Image  o£ 
God ,  and  have  the  Image  of  the  Devil  in  Ignorance  7 
unbelief,  and  Averfnefs  or  Enmity  to  God  and  Koli- 
nefs  ,  in  Pride ,  fenfuality,  worldlinefs,  difobedience, 
and  carnal  felfifhnefs  :  Your  Heart  is  againft  the  holy 
Laws  and  wayes  of  God  :  You  have  afleihly  Will  and 
concupifcence  of  your  own,  which  is  yocr  Idol  ,  -and 
the  great  Rebel  againfl  God  ,  which  will  ftill  be  ftriving 
againfl  his  Will ,  and  will  draw  you  to  be  ftill  pleafing 
it  y  though  it  difpleafe  God  :  Yoiusnll  be  a  Have  to  the 
Devil ,  by  your  flavery  to  this  fleflily  mind  and  appe- 
tite ;  and  you  will  fpend  your  little  time  in  the  world  , 
in  pleafing  that  (a)  flep ,  if  God  convert  you  not. 
Y'ou  will  never  truly  Love  God  and  Heaven ,  nor  make 
Him  your  end,  nor  take  him  for  your  God  ;  and  fo  you 
will  live  in  Enmity  and  Rebellion  againit  him  :  You 
are  yet  unreconciled,  unpardoned,  unjuflified,  un- 
fandified  :  All  your  fins  that  ever  you  committed  are 
yet  upon  you  in  their  guilt.  And,  in  a  word  (  pardon 
my  plain  dealing,  )  if  you  die  as  you  are  ,  you  will  be 
certainly  damned  -9  and  as  you  have  departed  from  Gods 


{*)  Gal.  y.  11, 21.     Rom,  &  ?,£,  7>8,.?.    Eph.  2. 1^,3.  &c. 
Mar.  4.  i2» 

Grace, 


46      cue  poo?  ®an#  f  amity  TSoofe* 

Grace ,  he  will  judge  you  to  depart  for  ever  from  his 
GJory  alfo.  And  it  will  go  much  the  worfe  with  you 
in  Hell ,  becauie  that  you  might  have  had  the  Grace  of 
a  Redeemer  ,  and  you  refufed  Chrifl ,  and  refilled  his 
Writ,  and  neglected  his  great  falvation.  So  that  to 
deal  freely  with  you,I  would  not  be  in  your  cafe  one  day 
for  all  the  riches  in  the  world.  For  you  have  no  afiur- 
ance  of  your  life  a  minute  -,  and  you  are  certain  it  can- 
mot  be  long  :  And  you  are  fell  in  the  power  of  that  God 
whom  you  offend  :  And  if  you  thus  die  before  a  true  and 
found  Conversion ,  you  are  loft  for  ever  ^  and  all  your 
time,  your  mercies,  your  comforts,  and  your  hopes, 
are  gone  for  ever ,  paft  all  remedy.  This  is  as  fure  the 
State  of  every  unregencrate ,  unholy  ,  impenitent  {In- 
ner ,  as  the  (b)  word  of  God  is  true.  And  therefore 
as  you  love  your  (elf,  and  as  ever  you  care  what  be- 
comes of  your  foui  ,  when  it  muft  fhortly  leave  your 
body  ,  go  prefently  trie ,  and  throughly  trie ,  whe- 
ther you  are  a  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 
that  this  had  been  Trufling  Chrifl  with  it ,  and  now  I  am 
unskilful  in  fuch  matters,  and  know  not  how  to  examine 
my  felfk     Therefore  I  pray  you  give  me  your  directions. 

P.  With  all  my  heart ,  if  you  will  but  promife  me 
to  do  your  btft^  Will  you  fet  your  felf  fome  time  a 
part  for  the  bufinefs ,  and  do  it  as  a  man  would  caft  up 
an  account ,  with  your  moft  ferious  thoughts  ?  And 
will  you  examine  your  felf  as  you  Would  do  ano- 
ther Man  ,  with  an  unfeigned  wiliingnefs  to  know  the 
truth  ,  be  it  better  or  be  it  worfe  ? 


WjAj.u'.     Heb.1z.14. 

&  Alas, 


Ct)e  Poo?  $©an#  family  Xooiu     47 


5.  Alas  ,  what  good  will  it  do  me  to  flatter  and  de- 
ceive my  felt",  when  God  knowethall,  and  will  not  be 
deceived  ?  I  defire  to  know  what  cafe  I  am  in  ,  that  I 
may  know  what  courfe  to  take  hereafter. 

P.  Indeed,  till  you  know  that,  you  know  not  well 
whether  comfort  or  forrow  beft  become  you  ,  nor  whe- 
ther the  Promifes  or  Threatnings  fhould  be  firft  applied 
by  you ,  nor  how  well  to  ufe  any  text  you  read  ,  or 
Sermon  you  hear.  And  me  thinks  that  a  mecr  uncer- 
tainty what  fhall  become  of  you  when  you  die,  and 
whether  you  fhall  be  in  Heaven  or  Hell  for  ever, 
fhould  mar  your  mirth ,  and  make  you  lleep  with  little 
quietnefs ,  till  at  leaft ,  you  had  done  your  beft ,  to 
make  your  calling  and  Ele&ion  fure ,  and  gut  fome 
good  well  grounded  hopes. 

I  will  put  you  to  no  longer  work  than  is  necelTary, 
1.  Take  the  Scriptures  ,  efpecially  thefe  texts  here 
transcribed  ,  and  fet  them  before  you  ,  and  well  con- 
fidcr  them  as  the  word  of  God.  2,  Fall  down  on  your 
knees ,  and  earneftly  beg  Gods  help  and  mercy ,  to 
convince  you  ,  and  fhew  you  the  truth  of  your  Condi- 
tion. 3.  Look  back  upon  all  your  life ,  and  look  into 
the  inwards  of  your  foul,  and  let  Confcience  compare 
your  heart  and  life  with  the  word  of  God ,  and  urge 
it  to  fpeak  plainly ,  and  to  judge  you  truly  as  you  are* 
4.  Do  not  only  try  and  judge  your  felt  by  fome 
few  actions  which  have  been  extraordinary  with  you ; 
but  by  the  main  deftgn  ,  and  fcope  and  tenonr  of  your 
heart  and  life  :  For  there  is  fome  good  in  the  worft 
men,  and  fome  evil  iiuhe  beft  •  And  if  you  will  judge 
0$  2.  Good  man  by  his  worft  attions  ,  or  of  a  bad  man  by 
his  beft  ^  you  will  be  unrighteous  and  mif- judge  them0 
Simon  Magm  when  he  was  profefling  his  faith  at  his 
Baptifm ,  Ti  emed  better  than  Simon  Peter ,  when  he 

■    was 


48       C&e  F002  ©an*  JFamtlp  TSoofe* 


was  denying  Chrift.  And  judge  not  your  heart  by 
fome  good  thoughts ,  or  fame  bad  thoughts,  which  have 
been  rare  ;  But  judge  it  by  that  which  hath  had  your 
chief  efteem ,  your  chief  Love  or  choice,  and  been  the 
main  defign  which  you  have  driven  en,  and  had  your 
chiefeft  care  and  diligence  in  feeking  ir.  Be  fure  to  find 
out  what  it  is ,  whether  God  or  the  flefh  ,  that  hath 
been  uppermoft,  that  hath  had  your  Heart  and  Life,  and 
been  that  to  which  the  other  hath  {looped  and  fub- 
ferved. 

Thefe  are  all  the  directions  that  I  will  trouble  you 
with,  laving  tha:  I  would  have  you,  5.  To  follow  on 
the  fearch  nil  you  know  the  truth,  and  what  you  can- 
not do  at  once  ,  come  to  it  again  till  you  arerefolved  5 
And  come  and  tell  me  how  you  have  found  the  cafe  to 
ftand  with  you  :  And  the  Lord  aftift  you. 

The  Texis ,  which  I  fet  before  you  are  thefe. 

Joh.  3.  3,  5,  6,  Verily  ,  Verily  I  fay  unto  thee ,  ex- 
cept a  man  be  bor?i  of  Water  and  of  the  Spirit ,  he  can- 
not enter  into  the  Kingdom  of  God*  That  which  is 
born  of  the  flefh  is  flefo  ,  and  that  which  is  born  of  the 
Spirit  is  Spirit. 

Joh.  3 .  16,  1 8,1 9,  20, 2 1 ,  God  fo  loved  the  worldy 
that  he  gave  his  only  begotten  Son,  that  whofoever  be- 
lieveth  in  htm  fwuld  not  perifo ,  but  have  evcrlafling 
life,    -  He  that  believe th  on  him  is   not  condemned  , 

but  he  that  believeth  not  is  condemned  already 

And  this  is  the  condemnation ,  that  light  is  come  into 
the  world ,  and  men  loved  darhnefs  rather  than  light  y 
becaufe  their  deeds  were  evil.  For  every  one  that  doth 
€vil  hateth  the  light ,  neither  comet h  to  the  light ,  left 
bis  deeds  fhould  be  reproved.  'But  he  that  doth  truth 
Cometh  to  the  light ,  that  his  deeds  may  be  made 
manifeft  7    that  they  are  wrought  in  God* 

Matth.- 


C&ePoo?^an0famtlp'Boofe^     49 

Match. 28.  19,20,  Go  and  teach  (or  Difciple)  all 
Nations  ,  Baptising  them  into  the  name  of  the  Father  , 
and  of  the  Son,  and  of  the  Holy  Ghofi  ^  teaching  them 
to  obferve  all  things  whatfoever  I  have  Commanded  yon. 
So  Mar.  16.16. 

Matth.  18.  3,  Ferity  I  fay  unto  you ,  except  ye  be 
Converted  and  become  as  little  Qoildren  ,  ye  flail  in  no 
Wife  enter  into  the  Kingdom  of  Heaven, 

Aft.  26.  1 8,  To  of  en  their  eyes  and  turn  them  from 
darknefs  to  light ,  and  fw»m  the  power  of  Satan  unto 
God^  that  they  may  receive  forgivenefs  of  'fins  ,  and  an 
inheritance  among  the  fantl'ified,  by  faith  that  is  in 
me. 

Luk.  13.3,5,  Except  ye  Repent ,  ye  flail  alllikcwife 
pcrifl. 

Rom.  8.  I,  2,&c.  There  is  no  Condemnation  to  them 
that  are  in  Chrtfl  Jeftts ,  who  walk  not  after  the  flefl  , 

but  after  the  Spirit. For  they  that  are  after  the 

flefl  ,  do  mind  the  things  of  the  flefl  ,  but  they  that  are 
after  the  Spirit  jhe  things  of  the  Spirit.  For  to  be  car- 
nally minded  is  death ,  but  to  be  fpiritually  m'nded  is 
life  and  peace,  Becaufe  the  Carnal  mind  is  Enmity 
againfl  God  :  for  it  is  not  fubjetlto  the  Law  of  God  ; 
neither  indeed  can  be.  So  thenjhey  that  are  in  the  flefi. } 
cannot  pleafe  God :  'But  ye  are  net  in  the  flefl  , 
in  the  Spirit  ,  if  the  Spirit  of  God  dwell  in  yon.  Now  tf 
any  man  have  not  the  Spirit  of  Chrtfl  ,  he  is  none  0] 

• I3,&C  For  if  ye  live  after  the  flefl  ye  (hJl  < 

'But  if  by  the  Spirit  ye  mortifle  the  deeds  of  the  body  , 
ye  flail  live  :  For  as  many  as  are  led  by  the  Spirt 

God,  are  the  Sons  of  God Te  have  ret  t 

Spirit  of  Adoption ,  whereby  we  cry  Abba,  Father  : 
Spirit  it  fdf  bcarcth  witnefs  to  (  or  with  )  our  Spn  ■ 
that  we  are  the  Children  of  God. 

E  Gal. 


5*o      Cfje  poo^  $&diM  iFamilp  Xootw 


Gal.  5.  19.  &c.  iVoiv  the  works  of  the  flefii  are  ma- 
nifeft)  which  are  Adulteries,  fornication  ,  uncleannefs, 
Ufcivioufnefs  ,  Idolatry  ,  witchcraft ,  Wrr d  ,  ?/<*- 
riance ,  emulations ,  wrath,  firij e,f editions  .,  herefies, 
tnvyings  ,   murders ,    drunkennefs  ,    retellings ,    dtfdf 

y^cfe  /*  ji^  -7 T/?f)<  rr/?^^  do  yi/c^7  things  jhall  not 

inherit  the  Kingdom  of  God,  But  the  fruit  of  the 
Spirit  is  love,  joy,  peace  ,  long-fuffering  ,  genplenefs  , 
goodnefs  ,  /<**/■&  ,  meeknefs ,  temperance  •,  againfl  fuch 
there  is  no  Law  -,  ^/^  f /w^  f W  ^re  Chrifts,  have  Cruci- 
fied the  fie fo,  with  the  affections  and  lufts  thereof.  Gal .  6. 
14)  Godfprbid  that  I  jhould  glory  ,  fave  intheCrofs 
of  our  Lord  JefusChr iff  ,  ty  iv/?0w  fta  ww/d  z*  crucified 
to  me  ,  tf^  /  #/7f0  f  ta  world* 

2  Cof.  5.  17,  iVcw  zftftf)'  w^«  be  inChrifl  ,  he  is  a 
new  Creature  -,  Old  things  are  fafi  away  ^  behold  all 

things  are  become  new •    1  Cor.  6.  9,  10,  11, 

Know  ye  not,  the  unrighteous  jliaflnot  inherit  the  King- 
dom of  God  .?  Be  not  deceived  :  Neither  fornicators  , 
nor  Idolaters  ,  nor  Adulterers  ,  nor  effeminate  ,  nor 
abufers  of  them) elves  witfa  mankind,  nor  thieves ,  nor 
Covetous ,  nor  Drunkards ,  nor  ReviUrs  ,  nor  Extor- 
tioners ,  fnall  inherit  the  Kingdom  of  God.  And  fuch 
yperefome  of  you  :  but  ye  are  wajhed  y  but  ye  arcjantti- 
fied ,  but  ye  are  ]uftified,  in  the  name  of  the  Lord  Jefusy 
and  by  the  Spirit  of  our  God;  So  Ephef.  5.  3,  4,  5,  6, 
7^8,9,10,11. 

Fkb,  12.  14,  Follow  peace  with  all  men,  and  holinefs 
Without  which  no  man  fliatlfee  the  Lord. 

Tit.  2.  II,  12,  13,  14,  For  the  Grace  of  God  which 
bringeth  Salvation  hath  appeared  to  all  men  ,  teaching 
w  that  denying  ungodlinefs  and  worldly  lufts ,  we  fiwula 
live  fob  erly ,  righteously  and  godly  in  thisjrefent  world  « 
Looking  for  that  blejfed,  hope ,  and  the  glorious  appear ■ 


€&e  poo?  f&am  f  amity  OSoofe*     5 ; 

ing  of  the  great  God  and  our  Saviour  Jefus  Chrifi  ^  who 
gave  himfclf for  us  ,  that  he  might  redeem  us  from  all 
iniquity  ,  and  purifie  to  himfelf  a  peculiar  people  zealous 
of  good  works* 

I  Joh.  2.15,  Love  not  the  world,  nor  the  things  that 
are  in  the  world  :  For  if  any  man  love  the  world,  the 
Love  of  the  Father  is  not  in  him. 

Luk.  16. 13,  Te  cannot  ferve  God  and  ALtmmov, 

1  Joh#  5.  4,  5.  Whatfoever  is  bom  of  God  overcometh 

the  world And  this  is  the  Villory  that  overcometh 

the  world,  even  your  faith, 

2  Tim.  2.  19,  The  foundation  of  God  fiandeth  furey 
having  this  feal ,  the  Lord  knoweth  who  are  his  :  And 
let  him  that  namcth  the  name  of  Chrifi  depart  from 
iniquity, 

1  Joh.  7.  8,  9,  10,  By  this  the  Children  of  God  are 
manifefi  and  the  Children  of  the  Devil  :  whofoever 
doth  not  righteoufnejs  is  mt  of  God ,  neither  he  that 
loveth  not  his  brother,  14,  We  know  that  we  have 
faffed  from  death  to  life  becaufe  we  love  the  Brethren  : 
He  that  loveth  not  his  Brother  abideth  in  death, 

Pfal.  1.  i,2,  Bleffed  is  the  man  that  walketh  not  in 
the  Council  of  tht  ungodly  ,  nor  fiandeth  in  the  way  of 
finncrs  ,  nor  fittcth  in  the  feat  of  the  fcornful :  &ut  his 
delight  is  in  the  Law  of  the  Lord ,  and  in  his  Law  doth 
he  meditate  day  and  night, 

Rom.  13.  13,14,  Let  its  walk^honeflly  as  in  the* 
day  ,  not  in  ryoting  and  drunkennefs  ,  not  in  Cham* 
bering  and  wantonnefs  ,  not  in  flrife  and  envying  : 
But  put  ye  on  the  Lord  Jefus  Chrifi  ,  and  make  no  pro- 
vifionfor  the  fief) ,  to  fulfil  the  lufts  (or  wills)  there- 
of, 

Matth.  1.  21,  He  fiiall  be  called  J  efts :  For  he  fimll 
five  his  people  from  their  fin  \ 

F  2  Luk* 


5  2      €l)e  poo?  ^an^  JFamtlp  IBoolu 

tuk.  14.26,  tec  J f  any  man  come  to  me  and  hate  not  his 
father  and  Mother  ,  and  Wife ,  and  Children ,  and 
Brethren ,  and  Sifters  ,  yfrf  and  his  own  life  alfo  ,  (Vfc/if 
j*  y  love  them  not  fo  much  lefs  than  me  ,  that  he  can  caft 
them  by  as  we  do  things  hated ,  when  they  ft  and  again  ft 
me ,  )  he  cannot  be  my  Difciple*  And  whofoever  doth 
not  bear  his  Crofs  and  come  after  me ,   cannot  be  my 

jDifciple 3  3 ,  Whofoever  he  be  of  yon  that  biddeth 

not  farewel  to  (  or  forfakjeih  )  all  that  he  hath ,  he 
tannot  be  my  Difciple. 

Rev.  3.  12,  Him  that  overcometh  will  I  make  a 
fillar  in  the  Temple  of  my  God  y  and  he  jhall go  no  more 
Mt. 

Rev.  21.7,8,  He  that  overcometh  jhall  inherit  all 
things ,  and  I  will  be  his  Gody  and  he  jhall  be  my  Son* 
But  the  fearful  and  unbelieving  and  the  abhominable^ 
and  murderers  and  whoremongers  ,  and  Sorcerers  and 
Idolaters  and  all  lyers  jhall  have  their  part  in  the  lake 
yohich  bur  net  h  with  fire  and  brim  ft  one  %  which  is  the 
fecond  death* 

2  Tim.  4.  8,  There  is  laid  up  for  me  a  Crown  of 
Kighteonfnefs  ,  which  God  the  righteous  \udge  will  give 
we :  And  to  all  them  that  Love  his  appearing.  Read 
katttn  25. 


The 


The  Second  daycs  Conference. 


Of  the  Converfivn  of  a  Sinner  •  What  it  is 


Speak 


ers. 


Paul)  A  Teacher. 
Saul  P  A  Learner. 


vv 


Paul.    ^[     y^     JTEW   Neighbour  3     Have  you 
examined  your  felf  by  the  word 
of  God  ,  fince  I  faw  you  ,  as 
I  directed  you  ? 
Saul.  I  have  done  what  lean  in  it* 
P.  And  what  do  you  think  now  of  your  cafe,  upori 
tryal  ? 

S.  /  think  it  is  much  worfe  than  I  had  hoped  it  was  ; 
and  as  bad  as  yon  feared:  When  I  fir  ft  read  the  pro* 
mifes  to  all  that  "Believe  in  Chrift  ,  /  was  ready  again 
to  hope  that  I  was  fafe:  But  when  I  read  farther  ,  / 
found  that  it  was  as  you  had  told  me  •  a?2dthatlhad 
none  of  Chrifts  Spirit  and  therefore  am  none  of  his  -9 
and  that  lam  not  a  Temte?it  Convert ,  and  am  not  in 
*  State  of  life*     But  I  now  hefeech  you  Sir ,  upon  my 

E  3  i  km*) 


54     C&ejptoo?  3®an*  JFamtlp^ocm* 


knees  i  as  you  pitty  a  poor  Sinner  >  tell  me  (a)  what  I 
mfffi  do  to  befaved  ? 

P.  Are  you  witling  and  Refolved  to  do  it  if  I  tell 
it  you ,  and  prove  it  to  you  fully  by  the  word  of  God  ? 

S.  By  the  grace  of  (jodlam  Refolved  to  do  it ,  be  it 
what  it  will'  For  J  kjww  it  cannot  be  fo  bad  as  fin  and 
Hell. 

P.  You  fay  well.  I  will  firft  tell  you  this  again  in 
the  General,  i.  That  your  cafe  is  (b)  not  remedilefsy 
but  a  full  and  furficient  Salvation  is  purchafed  ,  an'cl 
tendred  in  the  Gofpel  to  you  as  well  as  to  any  others. 

2.  That  Chrift  and  his  Grace  is  this  Remedy  j  and 

(c)  that  God  hath  given  us  eternal  life,  and  this  life 
as  in  his  Son :  He  that  hath  the  Son  hath  life,and  he  that 
hath  not  the  Son  hath  not  life ,  but  remaineth  in  his 
guilt  and  fin. 

■3.  That  Chrift  having  already  made  himfelf  a  fuf- 
ficient  facrifice  for  fins ,  and  merited  our  Reconcilia- 
tion ,    pardon  and  Salvation  ,    to  be  given  in  his  way , 

( d)  hath  made  a  Covenant  of  Grace  (  Conditional  ) 
with  finlul  man,  by  the  Promife  ofwhichheforgiveth 
us  all  our  fins  andgiveth  us  right  to  everlafting  life.  - 

4.  That  Chrifts  way  of  faving  men  from  fin  is  by 
fending  his  (e )  Mmifry  and  word  to  call  them  ,  and 
giving  his  (f)  Spirit  within  to  fan&ifie  them  :  And  this 
Spirit  is  Chrifts  Advocate  to  plead  hiscaufe,  and  do 
his  work ,  and  prepare  us  by  Holinefsim  the  Heavenly 
Glory. 

5.  That  all  the  Condition  required  ofyoujhat  you 


(a)  Aft.  2  ?7.  A&.itf.  go.  (b)  Mwtb.  Jr.  28.  (c)  1  Joh. 
511,12.  (d)  Matth'.ai.  19,  20.  Joh.ji5.  (e)  h&.z6, 16, 
17,  *ig,    Rom.  10. 8,  0,  10;  14, 1?.    (f)  Rom.  8.  $ 

may 


Clje  Pod?  $)an#  JFamt'ty  TSoofe*     5  5 

may  have  all  thefc  Bleftlngs  of  the  Covenant  of  Grace, 
is  but  pncerely  to  (g)  Believe  andConfent^xA  give  up 
your  (elfin  Covenant  to  God  the  Father,  Son  and  Holy 
Ghoft ,  and  cominue  true  to  the  Covenant  which  you 
make. 

Read  over  thefe  five  points  well ,  and  confider  of 
them  :  and  then  tell  me  whether  this  be  not  glad  tidings 

to  an  undone  miferable  finner  > Have  you  read 

them  over  ? 

S.  I  have  re  ad  them:  And  I  perceive  that  they  are 
glad  tidings  of  hope  indeed.  But  truly  Sir ,  /  have 
heard  the  Gofpel  Jo  carelejly ,  that  I  do  not  throughly 
under fl and  thefe  things  ^  And  therefore  intreat  you  to 
open  them  to  me  more  fully  and  plainly, 

P.  I  know  you   were   Baptized  in  your  Infancy ; 
which  was  your  priviledge  ,  being  entered  by  your  Pa- 
rents into  the  Covenant  of  God.     But  their  Confent  anc^ 
Dedication ,  will  ferve  your  turn  no  longer  than  till  you  \ 
come  to  age  and  natural  capacity  to  confent  and  Cove-  \ 
rant  for  your  felf.     Tell  me  then ,  have  you  ever  foberly / 
copfidered  what  your  Baptifm  was ,  and  what  Covenant 
was  then  made  betwixt  God  and   you?  And  have  you 
ferioufly  renewed  that  Covenant  your  fejf ,  and  fo  given 
up  your felf  to  God  ?  "" 

S.  Alas,  1  never  either  ferioufly  confider e dor  renew- 
ed it ;  But  1  thought  I  was  made  a  Chriftian  by  it  y 
and  was  fujftciently  regenerated ,  and  my  fins  done 
away,  and  that  1  was  a  Child  of  God  and  an  heir  of 
Heaven, 

P.  And  how  did  you  think  all  your  (ins  fince  youf 
Baptifm  were  forgiven  you  ? 


(0  Matth.  28.  ip,  20.    Mar.  16, 16I    Rev.  21, 17. 

£4.  S,  1 


5  6     t£t)e  pjo?  gpawt  ffamilp  Boofe* 

S.  /  confejfed  them  to  God  ,  andfome  of  them  to  the 
Jldinifler ,  and  I  received  the  Lords  Supper  ^  and  I 
thought  that  then  I  was  forgiven  •,  though  I  never  had 
the  true  fenje  and  power  thereof  ,  on  my  heart  and 
life, 

P.  What  if  you  had  never  been  Baptized ,  and  were 
'  now  firft  to  be  Baptized.    What  would  you  do  ? 

S.  1 would  under fland  and  confider  better  of  it  ^  that 
J  might  not  do  I  knew  not  what. 

P.  Why  truly  Baptising  is  well  called  Chriflening  : 

For  Baptifm  is  fuch  a  Covenant  between  God  and  man , 

as  maketh  the  Receiver  of  it  a  viflble  Chriftian  •  And  if 

you  had  fincerely  renewed  and  kept  this  fame  Covenant, 

you  had  needed  no  new  Converfion,  or  Regeneration, 

but  only  particular  "Repentance  tofyour  particular  tolr 

*  lowing  fins.    Baptifm  is  to  our  Chriftianity ,  what  Ma- 

f  trimony  is  to  a  State  of  Marriage  -9  or  like  the  lifting  and 

I  Oath  of  a  Soldier  to  his  Captain,  or  of  aSubje&to 

1  his  Prince.    And  therefore  I  will  put  you  upon  no  other 

Converfion ,  than  to  Review  ""your   ffaptilm^    and  urw» 

derftand  it  well,  and  after  the  molt  ierlous delibera- 

tion  ,  to' make  the  fame  Covenant  with  God  over  again, 

as  if  you  had  never  your  felf  made  it  before,  or  rather  as 

one  that  hath  not  kept  the  Covenant  which  once  you 

made. 

Now  if  you  were  to  be  Baptized  prefently ,  there 
are  thefe  three  things  which  ypu  mud  do  :  i.  Your 
Vnderfianding  mufl  know  the  meaning  of  the  Covenant, 
and  (h)  Believe  the  Truth  of  the  word  of  God  ,  which 
is  his  part.  2.  Your  Will  muft  heartily  Defire  and 
Accept  of  the  Benefits  of  Gods  Covenant  offered  you , 


(b)  Joh  is.  ii.    A&.  i.  37.  &  16. 31.   [a  Cor.  8.  $.    - 

and 


Wot  Poo?  $)an#  iFamtlp  OSooiw     5  7 

and  Refolvedly  Confent  to  the  Conditions  (i)  required 
of  you.  3.  And  you  muft  prefeatly  Oblige  yourfelf^ 
to  the  faithful  Practice  of  them  ,  and  to  continue  true 
to  your  Covenant  from  the  time  of  your  Baptifm  till 
death. 

S.  Truly  if  Converfion  be  no  more  than  to  do  what  I 
vowed  to  do  y  and  to  be  a  Chriflianfcrioufly  ,  which  be- 
fore I  was  but  by  name  and  Hypocritical  profeffion ,  / 
have  no  more  Reafon  to  fiick^at  it ,  than  to  be  againft 
Baptifm  and  Chrtftianity  it  felf  Firfl  then  will  you 
help  my  Unierftanding  about  it, 

P.  I.  You  muft  underfland  and  Believe  the' Articles 
of  the  Chriftian  faith,  expr efTed  in  the  Common  Creed  : 
which  you  hear  every  day  at  Church ,  and  profefs 
Atfent  to  it. 

S.  Alasy  I  hear  it  and  fay  it  by  rote  ;  but  I  never 
well  under  flood  it  ,  or  conflderedit. 

P.  The  Chriftian  Belief  hath  three  principal  parts  i 
that  is  ,  our  Believing  in  (  k. )  God  the  Father  ,  and 
in  God  the  Son }  and  in<jod  the  Holy  Ghofi  :  And  each 
of  thefe  hath  divers  Articles.  I.  In  the  ftrftpart  all 
thefe  things  muft  be  under  flood  and  believed,  i.  That 
there  is  (/)  one  only  GOD,  in  three  Perfons  the 
Father ,  Son  ,  and  Holy  Ghoft  :  who  is  an  Infinite  , 
Eternal ,  Perfect  Spirix  :  a  perfed  life  ,  underftandmg 
and  will  •,  perfectly  powerful,  wife  and  good  :  The  firft 
efficient ,  chief  governing,  and  final  caufe  or  end  of 
all;  Of  whom,  and  through  whom,  and  to  whom  are 


(i)  Matth.  28. 19,  2?.  (\)  Matth.  *8.  19  10.  (!)  1  Cor. 
84-6'  ljoh.f.7.  1  Tim.  1.  17.  Pfal,  134.  7j  S,  9,  Se  147-  f. 
Ifn.  40.  T7.  Neh.  9.  6.  Rev.  4  8.  &  ij  |.  E/.ck  18*4 
PiaJ.47.  7.  &  147/9. 

all 


5  8      C&e  Poo?  $9an*  tfamtlp  Xoofc 


all  things:  The  Crearor  and  therefore  the  Owner,  the 
Ruler  and  the  Benefa&or  and  End  >  rfpeciaUy  of 
man. 

2.  Thar  this  God  made  <^Ad^m  and  Eve  in  his  own 
(m)  Image,  under  a  perfect  Law  of  Innocency ,  re- 
quiring perfect  obedience  cf  them  ,    on  pain  of  death. 

3.  That  they  (V)  broke  this  perfect  Law  by  wilful 
fin,  and  thereby  fell  under  the  fentence  of  death,  the- 
difpleafure  of  God  ,  the  forfeiture  of  his  Grace  ,  and  of 
all  their  Happinefs. 

4.  That  all  of  us  having  our  very  Beings  and  Natures 
from  them  (and  their  fucceflburs ,  )  (0)  derive  Cor- 
ruption or  Pravity  of  nature  alfo  from  them  ,  and  a 
participation  of  Guilt :  And  thefe  corrupted  natures 
are  difpofed  to  all  Actual  fin ,  by  which  we  fhould 
grow  much  worfe  and  more  miserable. 

5.  That  God  of  his  mercy  and  wifdom  took  advan- 
tage of  mans  fin  and  mifery  to  glorifie  his  Grace  ,  and 
(p)  promifed  man  a  Redeemer  ,  and  made  a  new  Law 
or  Covenant  for  his  Government  and  Salvation ,  for- 
giving him  all  his  fins ,  and  promifing  him  Salvation , 
if  he  Believe  and  Truft  in  God  his  Saviour ,  and  Repent 
of  fin  ,  end  live  in  thankful  fincere  obedience  ,  though 
imperfect. 

<5.  In  the    (q)  fulnefs  of  time  ,  God  fent  his  Sop , 


(m)  Getf  I.  27.  &2.16,  17.  Eccl.  7.29,  (n)  Gen.  3.  Rom 
a.'v&6.23-  (9) ^Rom^. 12,18.  Geo  3.16,17.  Rom.3  9, 19 
Jsph.2.2,  3.  Heb.  2.  14.  Joh.  8. 44.  (p)  Gen.  3.  if.  Joh.j 
16.  (q)  GaJ.4.4.  Jv)h.i.  1,2,3.  1  Joh.  1.  2.  j^h.  10.  30 
j  Tim.  z.u  Heb.  2. 14, 16.  Luk.  1.  27,  31.  Matth.i.  20,  ij 
Heb.  4. 15.  &  7.  16.  &  9.  26.  1  Cor.  if.  3,4-  Luk.  23.42 
2  Tim  1.  re.  Ad.  2  9.  &  3.21.  &  2.  36.  &  l©.  36.  Heb.  8. 2 
&  ic.  21.    Joh.  14.  2j  3.     Jch.  3.16. 


€0e  poo?  $$m&  IFamilp  TBoofu      5? 

his  eternal  Word  made  man,  to  be  our  Redeemer  -,who 
was  conceived  in  a  Virgin  by  the  Holy  Ghoft  ,  and  by 
perfect  obedience  fulfilled  Gods  Law  ,  and  became  our 
example ,  and  conquered  all  temptations  ,    and  gave 
himfelf  a  Sacrifice  for  our  fins,  in  differing,  after  a 
life  of  humiliation^  curfed  fhameful  death  upon  a  Crofs-, 
and  being  Buried  ,  he  Rofe  again  the  third  day  ,  and 
having  conquered  Death ,  aflured  us  of  a  Redirection  ♦, 
and  after  fourty  dayes  continuance  upon  earth,  he  af- 
cended  bodily  in  the  fight  of  his  Difciples  into  Heaven  j 
where  he  is  the    Teacher ,     the    King  and   the  In- 
terceffbur  for  the  Church  with  God ;  by  whom  alone 
we  muft  come  unto  the  Father ,  and  who  prepareth  for 
us  the  heavenly  Glory  ,  and  us  for  it. 

7.  Before  he  afcended,  he  made  a  more  full  and  plain 
Edition  of  the  forefaid  Law  or  Covenant  of  Grace  j 
And  he    (r)  gave  authority  to  his  chofen  Minifters , 
to  go  and  preach  it  to  all  the  world  and  promifed  them 
the  extraordinary  gifc    and  affiflance  of  his  Holy  Spi- 
rit :  And  he  ordained  Baptifm  to  be  ufed  as  thefolemn 
"  initiation  of  all  that  will  come  into  his  Church ,  and 
enter  into  the  Covenant  of  God  :  In  which  Covenant, 
-  T  God  the  Father    (f)  confenteth  to  be  our  Reconciled 
God  and  Father,  to  pardon  our  fins,  for  the  fake  of 
Chrift,  and  give  us  his  holy  Spirit,  and  Glorifie  us  in 
Heaven  for  ever  *  And  God  the  Son  confenteth  to  be  our 
Saviour,  our  King  and  Head, our  Teacher  and  Mediator, 
to  bring  us  reconciltd  to  his  Father  ,    and  to  juftifie  us  , 
and  give  us  his  Spirit  and  eternal  life:  And  God  the  Holy 
Ghoft  confenteth  to     (t)  dwell  in  us  as  the  Agent  and 


(r)  Matt'1.28.  19,10.  Msur.'-il.  x6:  Rom.  10.  T-.  (f)  z 
Cor.  ?. 18,19,  :o.  I  Joh.  5  9, 13,11,11.  Joh.5.  (t/.Gat.^tf, 
Tit. 3  3,5. 

Adr  ~a:e 


tf  **-*«/ 


60     COe  Poo?  $)an#  jFamtlp  'Boolu 

IAdvocate;of  Chrift,  to  be  our  Quickener,  our  Illumina- 
nater  and  fanftifier ,  the  witnefs  of  Chrift ,  and  the 
earnefs  of  our  Salvation.  And  we  on  our  partmuft 
profefs  unfeigned  Belief  of  this  Gofpel  of  Chrift,  and 
Repentance  for  our  former  fins ,  and  confent  to  (  n) 
receive  thefe  Gifts  of  God  ,  Giving  up  our  felves 
foul  and  body  to  him  as  our  only  God  ,  our  Saviour  and 
our  San&ifier  ,  as  our  chiefeft  Owner ,  Ruler  and  Bene- 
faftor  ■,  Reviving  to  live  as  his  Own ,  as  his  Subjetts 
and  his  Children ,  in  true  Rejig nation  of  our  felves  to 
Him ,  in  true  Obedience ,  and  Thankful  Love  :  (w) 
Renouncing  the  world,  the  fiejh  and  the  Devil ,  that 
would  tempt  us  to  the  contrary  •,  and  this  to  the  end  -, 
but  not  in  our  own  ftrength ,  but  by  the  gracious  help  of 
the  Spirit  of  God.  ] 
(  This  is  the  Baptifmal  Covenant ,  the  manner  of 
I  whofe  outward  adminiftrationyou  have  often  feen. 

By  this  Covenant  as  it  is  Geds  Law  and  Atb  on  his 
part ,  all  that  truly  confent  and  give  up  themfelves  thus 
abfolutely  to  God' the  Father,  Son  and  Holy  Ghoft, 
are  prefently  pardoned  all  the  fins  that  ever  they  were 
guilty  of,  as  by  Gods  inftrumental  Ad  of  oblivion  : 
And  in  it  they  have  the  Gift  of  their  Right  to  the 
SpiriTT and  to  ever  la  fling  life  ,  and  of  all  the  mercies 
neceflary  thereunto. 

_  &.  The  (x)  Holy  Ghoft  in  a  peculiar  manner  is 
given  to  all  that  thus  truly  Believe  and  confent  to  the 
holy  Covenant  :  To  dwell  and  work  in  them ,    and 


(«>/  Jon.  1.  ia,  11,  ii.      Rim.  12.  t,  2.  {yi>)  Rom.  8. 1$. 

Like  14.  26.  Aft.atf.i8.  (x)  Cor- 12.  u,  13.  Rom.S.^?- 
Gal.  4.6.  Rom.  8.  16,16.  JoS.  3.  <5,  7,  8.  Ephef.  a.  ijt. 
Tir.3.3,?.  Aft.i5.  18.  Rom.  8  30.  a  Tim.  J.7-  ijoh.i- 
15.      Gai.?.  17,14- 

Rege- 


Clje  poo?  *pm*  JFamtty  TBaofe*     6 i 


Regenerate  them  more  fully  to  the  Nature  and  Image  o^ 
God,  working  in  them,  i.  A  holy  Live line ft  and 
jfflivity  for  God^  2.  A  holy  Light  and  knowledge  of 
God^  3 .  A  holy  Love  and  Be  fire  after  God>  and  all  that 
by  which  God  is  manifefted  unco  man.  And  they  that 
have  not  this  renewing  Spirit  of  Chrift  ,  are  none  of  ( 
his :  And  by  this  the  Temptations  of  the  flefh,  the  world  < 
and  the  Devil  muft  be  overcome. 

9.  At  death  mens  fouls  are  judged  particularly  and 
(y)  enter  into  joy  or  mifery  ^  And  at  the  end  of  this 
world ,  Chrift.  will  come  in  glory ,  and  raife  the  dead, 
and  judge  all  the  world  according  to  their  works.  And 
they  that  have  fincerely  kept  this  Covenant  (  according 
to  the  feveral  Editions  of  it ,  which  they  were  under  ) 
fhall  be  openly  Juftified  and  Glorified  with  ChrilT: : 
Where  they  fhall  be  made  perfed  themfelves  in  foul 
and  body ,  and  perfectly  know ,  love  ,  praife  and  pleafe 
the  moft  blefTed  God  for  evermore,  among  the  blefTed 
Saints  and  Angels  :  And  thofe  that  have  not  performed 
this  Covenant ,  {hall  be  for  ever  deprived  of  this  glory, 
aud  fuffer  in  Hell  everlafting  mifery ,  with  Devils  and 
ungodly  men. 

Thefe  nine  Points  muft  all  be  competently  under  flood ) 
by  you  ^  or  elfe  you  cannot  underftand  what  Baptifm  ,  i 
Repentance,  Converfion  or  Chriftianity  is  :  And  you( 
cannot  confent  to  you  know  not  what.  •> 

S.  Alas  ,  Sir,  when  jhall  I ever  be  able  to  underftand 
and  remember  all  this  i 


(y)  Luke  23  45.  &  16.12,16.  zCor.?.i8  Phil.1.2?. 
A&.i.u.  iCor.if.  Joh.  1.12,19  Marsh.  2,?.  &  13.415 
4o  43.  i  Tim.  4.  8, 18.  2  T'azti.  1.  8,  ?,  10.    &    2.  12,. 

Jvb.  j  7.24. 

F.  It 


6  2     CDe  poo?  ®an#  family  TSoofe* 

P.  It  is  all  but  your  common  Catechifm  -  Yea  it  is  all 
but  the  Creed  which  you  daily  repeat  „  a  little  opened. 
But  if  you  do  not  Remember  all  thefe  words  •,  if  yet  you 
remember  the  fence  and  matter  of  them  ,  it  will  fuffice. 

S.  But  yon  told  me  that  befides  Underftanding  and 
Belief,  the     (z.)  Wills  true  Confent  is  alfonccejfnry. 

P.  1 1.  That  is  the  fecond  part  of  Religion  and  Hoii- 
nefs,  and  indeed  the  very  Heart  of  all  :  for  what  the 
Will  is  that  the  Man  is.  But  I  need  not  here  many 
words  to  tell  you  ,  that  when  you  have  confidered  the 
terms  of  the  Baptifmal  "Covenant ,  your  hearty  re}; 
jolvedfuli  confent  to  it ,  is  the  Condition  of  your  preTent 
RigRTjupon  whicrfChrift  taketh  you  as  his  own. 

D.  But  hath  my  Wilt  no  more  to  do  but  to  confent  tQ 
that  Covenant  t 

?♦  That  implieth  that  your  confent  mud  ft  ill continue , 
and  that  it  reach  to  the  particular  means  and  duties 
which  Chrift  fhall  appoint  you.  And  the  Lords  Prayer 
is  given  as  the  more  particular  Rule  of  all  the  Defires  of 
your  Will.  Therefore  you  muft  well  ftudy  the  meaning 
of  that  Prayer. 

S.  Ton  told  me  alfo  that  Practice  is  the  third  part  of 
Religion  :  How  fo  all  I  know  what  that  muft  be  .? 

P.  TIL  You  muft  here  know,  i.  The  Rule  of 
your  Practice -,  2.  What  your  Practice  muft  be  accor- 
ding to  that  Rule.  The  Foundation  and  the  End  of  all 
your  Practice  is  laid  down  already  in  what  is  faid : 


(r)  Exocfc  10.  3.  Jof.  14.  16, 15.  2  Cor.  8.  ?.  Mar.  16.  16. 
1Per5.11.  Rtv.  11.  17.  Math. 11. 29.  J«h.  14  8..  Luke  5. 
14.  &T4  2^.;j.     Aft.^5,7.     Mauh.1S.14.     Eph. 1.18,12. 

I.  The 


C&c  Poo?  $}an#  family  Xoolu     63 

I.  The  Foundation  and  ffoot  of  all  is  your  Relation  to 
go/accolding  to  this  Covenant :  i.  Youare Devoted 
to  Him  as  being  totally  //^  (/*)  Oiv^ :  And  there- 
fore you  muft  live  to  Him,  and  feek  his  G7ory,  and 
reft  in  his  Difpofals.     2.  You  are  related  to  him  as  his 

(b)  Subjctl :  And  therefore  muft  endeavour  abfoluteiy 
to  Obey  Him  ,  above  all  the  world.  3.  Youare  Re- 
lated to  him  (  when  you  are  a  true  Believer  )  as  his 

(c)  Child  and  Friend  ;  And  therefore  muft  live  in 
Faithfulnefs  and  Love.  And  this  is  the  Foundation  and 
fitmmoizM  your  holy  life, 

II.  And  the  Ends  of  all  your  Fr attic e  muft  be,  i.That 
you  may  be  fully  delivered  from  all  fin  and  mifery  ,  and 
be  nude  more  (d)  Holy,  and  more  ferviceable to 
God.,  and  proficable  to  men  ,  and  miyGlorifie  your 
Father  ,  Redeemer  and  Sanftitier ,  by  the  Glory  of  his 
Image  on  you  ,  and  fo  may  be  more  pleafing  to  Him  - 
And  2.  that  you  may  be  perfectly  Holy  and  Glorious 
and  happy  in  Heaven  ,  and  may  with  Saints  and  Angels 
dwell  with  Chrift ,  and  know  and  love  and  praife  and 
ferve  the  Lord  in  Glory  ,  in  perfcft  joy  for  evermore, 
Thefe  Ends  being  all  moil  excellent  indfure ,  muft  be 
ftill  in  your  eye  ,  as  the  great  and  conftant  poife  and 
motive  of  all  your  Pn&tce. 

III.  As  you  are  a  Subject ,  your  obedience  hath  its 
Rule  :  And  the  Ride  is  the     (e)  Law  of  your  Redeemer 


0)  i  Cor.  6.  19.     Pfal.  100.2,  3.  4   5.         (b)    Pfal.  47W*,7. 
&  f.  t.  &  10. 16.         (c)  Gal.  3.26.     Joh.  11. 51.      Ga'.  4.  6, 

Rom.  3.  \6,  17,16.  {dj  Tit.  2. 14.  &  ?.  5,  5,6.  1  Cor.  6.  20. 
Joh.  i?.8.  1  Per.  4  11.  1  Vhcfl .4  1.  a  Tinu 1-.  3,  4,  12. 
1  Cor.  7-  5-.  i  Their.  1.  9,  io.  Col.  }.  I,  4,  ?.  Luk.  11.31. 
Jam.  2.  ?.         2  Pcf.  i.  II-  (f)  Pfci.  i.*«         Match.  11.  29. 

Miuh  1 8. 10. 

and 


64      €&e  poo?  $9an#  ffamtlp  OSoofe* 

and  Creator.  This  Law,  is  the  Law  of  Nature,  and  the 
Commands  oi  Chrift  fuper added  in  the  Gofpci,  fet  toge- 
ther. The  (f)  Law  of  Nature  is  the  whole  Nature 
and  Order  of  all  things  in  ffc*  ivor/^/ ,  and  facially  of 
man  himfelf ,  as  it  fignifsth  the  will  of  God  about  mans 
ditty  and  his  reward  or  puniJJment. 

The  fpecial  fuperadded  Commands  of  Chrift  are,  that 
we"  (g)  Believe  in  him  as  our  Saviour,  and  believe 
all  the  added  Articles  of  Faith ,  and  hope  for  Life  by  his 
purchafe,and  promife>and  love  God  as  his  goodnefs  ap- 
peared! in  his  Son  and  Gofpel,and  love  Chrifts  members 
for  his  fake  :  that  we  pray  for  the  vSpirit  of  Chrift  and 
obey  him  -5  and  that  we  Obferve  that  Church  Order  , 
as  to  Miniftry  ?  Cfiurch-aflemblies,  the  Lords  day  ,"7Ke 
two  Sacraments ; ,  publickworfliipan'ctDifcipline,  whlcH 
3V  himfelf ortus  Spirit  in.  his  Apoftles  hatB 
landed  us, 


Chnfi  by  himfelf  oFlus  Spirit   irT  his  Ap< 


And  vet  you  muft  underftand  i.  That  the  Law  of 
Nature  it  felf,  is  much  (/;)  more  plainly  defcribed 
and  opened  in  the  Holy  Scripture ,  than  you  are  able  to 
read  it  in  it  felf.  2.  That  even  thefe  G  of  pel  fuperadded 
Laws  have  fomewhat  of  a  natural  obligation  in  them, 
fuppofing  but  foregoing  matters  of  fait  y  (that  Chrift  did 
all  that  indeed  he  did.)  So  much  for  your  Rule. 

I  V.  The  Degree  of  Obedience  which  is  your  Duty, 
is  indeed  (  i  )  Perfection  without  further  fin  :  But 
your  daily  Infirmities  have  a  pardon  :  And  therefore  the 


If)  Pfal.  19.  T,  i.  &c.     Rom  t.  19,  so.     Rorn.z.        (j»)  'oh. 
14.1    &  1.  la.  &  6.19  &  16.27.  &  17.  1  2.  j.      ijoh.-?.  i5, 

17.  &  4.  9.  1  ir.  5. 4.  Luk.ii.i?.  &  lo.itf.  H-b.T3  7  17. 
}  ThcH".  ^.  n.  1  Cor.  16  16.  (h)  Pfal.  19.  7,  8,  9>  »b.  Job, 
7.S,C)i-->.   &   3.19,20,21.  (i)  MitrK.  5.48.  PlaJ.  19.7. 

i  Cor  7.  1.     Ephef.  4. 12.     Pfal.  31.  i,  2.     Matth  6".  33 

Pegret 


Cfje  Pod?  $®m$  tfamilp  Xoofe*     6$ 


Degree  of  Obedience  necejfary  to  your  Salvation  is  but 
that  it  be  fine  ere  ,  that  is  ,  That  as  to  the  predominant 
bent  of  your  Heart  and  Life ,  you  truly  obey  your 
Creator  and  Redeemer ,  and  make  this  the  chief  trade 
or  bufinefs,which  you  live  for  and  manage  in  the  world. 

V.  I  muft  alfo  add  ,  that  in  all  this  you  muft  ftill 
remember,  that  it  the  Devil,  and  2.  thelVorld,  3, 
but  above  all  your  own  (  kj  Flefjly  mind  and  appetite^ 
will  be  the  great  Enemies  of  all  this  Holinefs  and  obe- 
dience :  And  therefore  you  muft  under/land  their  en- 
mity and  the  danger  of  it  -,  and  refolve  by  Godsgrace3 
to  Renounce  them,  and  Refill  them  as  your  Enemies  to 
the  laft, 

And  though  only  fincerity  is  neceffary  to  falvation  7 
yet  1.  You  have  not  fmcerity  unlefs  youhave  a  (I) 
defxre  and  endeavor  alter  VerfeBion.  2.  And  a  greater 
Jegree  of  holineis  is  neceflary  to  a  great  degree  of 
Glory. 

S.  Alas,  Sir,  1  jh all  never  Remember  all  this '. 

P.  You  may  fee  then  how  foelifhly  you  have  done ',J 
to  lofe  your  time  in  Child-hood  and  Youth,  which 
fhould  have  been  fpent  in  learning  the  Will  of  God  5 
and  the  way  to  your  Salvation.  If  you  had  morning 
and  night  defiroufly  meditated  on  thefe  things,  and  read 
Gods  word,  and  asked  Counfe)  of  your  Teachers,  and 
learn'd  Catechifms ,  and  read  good  Books ,  and  if 
you  had  markt  well  what  you  heard  at  Church ,  and 
dad  fpent  all  the  Lords  Dayes  in  fuchwork  as  this  ^ 
which  you  fpent  in  play  and  idlenefs  and  vain  talk ,  you 
might  have  been  acquainted  familiarly  with  all  this  and 


fk)  Rom.  8.  <}6,  7,  89 1 3.      Gai.  M7.      ( U  FfcJ.  119.  i>  *> 
'.    Matth.-zy.  20,  2i3  23. 


66      C&e  Poo?  30an*  ffanulp  Xooiu 

more.    But  that  which  is  paft  cannot  be  recalled.     If 
you  cannot  remember  all  this,  i .  Labour  to  underfiand 
u  well  •  2.  And  remember  that  which  is  the  fumm  of  alU 
S.  What  Is  that  ? 

P.  i.  The  (horteft  fumm  is  the  Baptifmall  Cove- 
nant it  felf,  To  (  m  )  'Believe  in  and  Give  up  your  felf 
to  God  the  Father ,  the  Son  and  the  Holy  Ghofi ,  as 
your  Creator ,  Redeemer  and  SanEiifer^  your  Owner  , 
Ruler  and  Chief  Good  and  End  :  Renouncing  the  Flejh, 
the  World  and  the  DeviL 

2.  The  next  (  n )  fummary  explaining  this  more 
largely  is,  i .  The  Creed  as  the  fumm  of  what  you 
wufl  'Believe.  2 .  The  (  o  )  Lords  Prayer  as  the  fumm 
cf  what  you  muft  Dcfire.  3.  And  the  fumm  of  the 
Law  of  nature  is  in  the  (  p  )  Ten  Commandments : 
And  the  Church  Laws  of  Chrift,  about  Miniftry,  Com- 
munion, Sacraments  and  other  worfhip ,  you  will  be 
taught  in  the  Church  by  fenfe,  and  ufe ,  and  daily  teach- 
ing. Cannot  you  fay  the  Creed,  Lords  Prayer  and 
Ten  Commandments  ? 

S.  Tesy  I  learned  the  words ,  but  1  never  laid  the 
fenfe  and  fubftance  of  them  to  heart, 

P.  Ail  that  I  have  faid  to  you  is  but  the  fenfe  of 
thofe  three  :  Vnderfiand  the  expofition,  and  Remember 
the  forms  or  words  themfelves.  But  even  ^our  Duty 
is  yet  fhortlier  fummed  up  in  (q)  Love,  which  is  the 
fulfilling  of  the  Law.  For  Juftice  is  comprehended  in 
Love,  which  will  teach  you  to  do  as  you  would  be 
done  by. 


f«r)Mitth.  28. 19.  Mai  k  16.  i5.  (n)  J  Cor.  if.  t9  J*4»d 
1\  ctth.  6  4.  (p)  Mattfi.  9.  17,  to.  Rom.  13.  8,  9.  (  ,7)'  Rom. 
13*8,  ?.    Maikop.  53.    Manh.  2*; &>  39* 

S.  What 


Ct)e  poo?  £©an# family  Book     e? 

S.  What  Love  &  it  that  yea  mean  ? 

Pi  The  Love  of  God,  the  Love  of  your  fclf ,  and 
the  Love  of  your  Neighbour  ,  is  the  fumm  of  ail  your 
duty» 

S.  This  is  but  Reafonable  ditty ,  which  no  man  can. 
deny  or  fpcak  again  ft.  And  one  part  of  it  I  fid  all  eafi- 
fy  keep ,  which  is,  to  Love  my  Self. 

P.  Alas  poor  man  :  Have  you  kept  it  hitherto  ? 
What  enemie  have  you  had  in  all  the  world  compara- ' 
ble  to  (  r  )  your  felf  ?  All  that  your  enemies  could  do 
againft  you  is  but  as  a  flea-biting.  What  if  they  flan- 
der  you,  opprefs  you,  imprifon  you,  or  othenvife 
abufe  you  ?  Wrong  not  your  felf,  and  all  this  cannot 
hinder  your  falvation,  nor  make  God  love  you  ever 
the  lefs ,  nor  make  death  ever  the  more  terrible  ;  nor 
will  it  ever  be  your  forrow  in  Heaven  to  think  of  it* 
All  your  enemies  in  the  world ,  cannot  force  you  to 
commit  one  fin  ,  nor  make  you  a  jot  difpleafing  unto 
God.  Bur  you  your  felf  have  committed  thoufands  of 
fins,  and  made  your  felf  an  enemy  to  God*  O  the  folly 
of  ungodly  men  I  They  can  hardly  forgive  another  if 
he  do  but  beat  them,  or  flander  them,  or  impoverifh 
them  :  And  yet  they  can  go  on  to  abufe,  undo  and  de^ 
ftroy  their  fouls,  and  run  towards  Hell,  and  eafily  for- 
give thcmfelves  all  this -,  yea  ( f)  take  it  for  their  be-/ 
nefir,  and  will  not  be  retrained,  ( t)  nor  perfwaded 
to  forbear,  nor  fhew  any  mercy  to  their  own  miferable 
fouls*  I  tell  you,  though  the  Devil  hate  you,  yet  all 
the  Devils  in  the  world  have  not  done  fo  much  againft 
you  as  you  have  done  againfl  your  felf.    The  Devils 


(t  )  Hof.  it  9.    Pjov,  :>\  24.   &  8-  j<\     (!)  tit,  %.  i,  3,  4>  tf 

(O  zGoi.5.1^20.  . 

$>  aid 


did  but  Tempt  you  to  fin ,  but  never  did  nor  could 
compel  you  :  Bat  it  is  you  that  have  wilfully  finned 
your  felt,  and  fold  your  foul,  as  Efau  his  birthright,for 
a  morfel,  for  a  pleafant  cup  or  game,  or  for  a  luft  or 
filthy  pleafure,  and  for  a  thing  that's  worfe  than  no- 
thing. 

Was  knot  fo^even  yon  your  felf,  that  forgot  your 
God,  negle&ed  your  Saviour,  refilled  the  holy  Spirit, 
refufed  fan&ifying  grace ,  defpifed  Heaven ,  and  fet 
more  by  this  dirty  world  ?  Was  it  not  You  your  felf 
that  loved  not  Holinefs ,  nor  a  holy  God ,  nor  the 
holy  Scriptures,  nor  holy  perfons,  nor  holy  thoughts, 
or  words,  or  ways  ?  that  loft  your  precious  Time  • 
and  omitted  almoft  all  your  duty,  and  run  into  a  mul- 
titude of  fins  ?  And  if  the  Devil  fludied  his  worft 
to  hurt  you,  what  could  he  do  more ,  than  to  tempt 
you  unto  fin  ?  If  you  had  been  a  fworn  enemy  to  your 
felf,  and  plotted  how  to  do  your  felf  the  greatefi:  mif- 
chief,  what  could  you  do  worfe,  than  to  fm  and  run  on 
Gods  difpleafure  ?  Which  is  the  way  to  the  Gallows, 
but  by  breaking  the  Law,  by  murder  ,  felony  or  the 
like  ?  And  which  is  the  way  to  Hell ,  but  Loving  fin , 
andrefufing  Grace?  And  yet  are  you  a  Lover  of  your 
felf? 

S.  All  this  is  too  true :  And  yet  I  am  fure  that  I 
love  my  felf :  How  then  comes  all  this  to  pafs  .? 

P.  You  Love  your  felf  with  a  Senfuive  Love,  that 
goeth  all  by  fenfe,  and  little  by  Reafon,  much  lefs  by 
Faith.  As  a  Swine  Loveth  himfelf  when  he  is  buriting 
his  belly  with  Whey  •  or  a  Rat  when  he  is  eating  Rats* 
bane.  You  Love  your  Appetite,  but  you  have  little 
care  of  your  Soul  :  You  love  your  felf:  but  you  love 
not  that  which  is  Good  for  your  felf:  As  a  fick  map 
loveth  his  life}  but  abhorreth  his  meat  and  medicine. 

In- 


€{>e  Poo?  3San*  family  TSoofc*      69 

Indeed  God  hath  planted  a  Love  to  our  felves  fo 
deep  in  nature  that  no  man  can  choofe  but  Love  him- 
felf :  And  therefore  in  the  Commandments  the  Love  of 
God  and  our  Neighbour  only  are  exprefTed  •  and  the 
Love  of  our  felves  is  prefuppofed.  But  Chrift  know- 
ing what  deftroyers  men  are  of  themfelves,  and  forfa- 
kers  of  their  own  falvation,  doth  call  upon  finners  ta 
Love,  Care  and  Labour  for  their  own  fouls. 

Thefe  things  conjunctly  make  up  mans  enmity  againfl: 
his  own  falvation.  i.  The  foul  harh  loft  much  of  the 
knowledge  of  its  own  excellency  in  its  higher  faculties. 
2.  Its  Love  to  it  felfas  Rationale  dulled,  and  want- 
eth  ftirring  up.  3.  It  is  inordinately  fallen  in  Love 
with  it  felf  as  fenfnive  ,    and  its    lower  faculties. 

4.  It  doteth  on  all  fenfual  objetls  that  are  delightful. 

5.  It  is  as  dead  and  averfe  to  thofe  noble  fpiritual 
higher  objetls,  in  which  it  muft  be  happy.  And  in 
thTs  fenfe,  Man  ishis  own  greateft  enemy^ 

I  the  ratfiSTTpeak  all  this  to  you  on  this  point,  be- 
caufe  your  very  Repentance  confifteth  in  being  angry 
with  your  felf,  and  falling  out  with  and  even  loathing 
your  felf  for  your  fins,  and  your  felf-undoing.  And 
till  you  come  to  fee  what  you  have  done  againft  your 
felf,  you  will  never  come  to  that  true  humiliation "  and 
felf-diftruft  as  is  needful  to  your  falvation.  And  alfo 
becaufe  that  it  is  here  and  here  only  that  your  fafety 
and  happinefs  is  like  to  ftick  for  the  time  to  come. 
Do  but  as  a  man  that  Loveth  Himfelf,  and  you  are  fafe. 
God  intreateth  you  to  have  mercy  on  your  felf.  He 
hath  refolved  on  what  terms  he  will  have  mercy  upon 
finners  :  They  are  unchangeably  fet  down  in  his  Go- 
fpel.  And  finners  will  not  yield  unto  his  ttrtns. 
Though  they  be  no  harder,  than,  To  Receive  his  Gifts 
according  to  their  nature,  men  will  not  be  intreated  to 

F  3  Receive 


7©     €&e  poo?  3©an0  IFamtip  TSootu 

Receive  them.     They  would  have  flefhly  and  world- 
ly profperity ,    but  deliverance  from  fin ,   and  Holy 
communion  with  God,  they  will  not  have.    Herejs  the 
only  flop  of  their  falvation^    All  men  (wjmightbe 
Holy  jma  happy  if  they  would  *.   But  moft  men  will 
not.    This  is  the  woful  ftate  of  linners  1  They  will  cry 
to  God  for  mercy ,  mercy,  when  judgement  cometh , 
and  it  is  too  late  ^  and  yet  now  no  counfel,  no  reafon, 
np  intreaty  will  perfwade  them  to  accept  it.     It  is  a 
pitiful  thing,  to  hear  Chrifts  Minifters  in  his  Name  , 
befeech  men  to  accept  of  fanftifying  faving  mercy ,  from 
day  to  day,  and  all  in  vain,  and  to  think  how  thefe 
fame  men  will  cry  for  mercy,  when  mercy  hath  done 
with  them,  and  the  door  is  fhut.     Yea  now  they  ftill 
fay ,     We  hope  to  be  faved  becaufe  God  is  merciful , 
while  they  will  not  have  his   faving  mercy.    As  jf 
mercy  ftuck  in  the  hand  of  God  as  an  unwilling  giver, 
while  jt :  \sjhey  that  relufelFas  unwilling    to  receive 
i£     HEe  a  thief  that  is  ihtreated  by  the  Judge  to  give 
over  in  time  and  to  have  mercy  on  himfelf , .  and  not 
to  carl  away  his  life,  and  will  not  hear  nor  be  perfwa- 
dzd  -  and  yet  at  the  Earr  or  Gallows  will  cry  out  for 
mercy.     What  would  you  fay  to  a  famifhed  Beggar 
that  fhould  ftand  begging  for  an  alms  and  will  not  take  it? 
would  it  not  be  a  ftrange  fight  at  once  to  hear  the  Beggar 
fav,    I  pray  yau  give  me  moiiy  or  breads  and  the  Giver 
offering  it,  and  fay  ,  /  intreat  thee  to  take  it>  and  have 
pity  on  thyfelf  and  do  not  famijh  ;  and  cannot  prevail  ? 
S.  It  is  a  fad  and  mad  condition  that  you  defcribe  , 
and  it  Is  too  true  '  But  methinkj  it  were  a  fitter  com- 
ptrifon  if  you  likened  them  to  a  fick  man  that  begs  for 
health  of  the  fhyficion^  but  will  take  no  phyfic^  while 


(«)  Jof  24.15.    Ifa.5*«  *»*>$>  + 


& 


Clje  Poo?  @an#  jFamfly  ISoofe*     7  * 

ffo  Phyficion  begs  of  him  in  vain,  to  take  phyfick  that 
he  may  have  health.  For  it  is  not  the  heakh  that  men, 
are  unwilling  of  but  the  Phyfick.  It  is  not  falvati- 
on,  but  the  fir  ait  gate  and  narrow  way. 

P.  There  is  fome  Truth  in  what  you  fay,  (  that  they 
are  againft  the  means;)  But  you  are  miftaken  in  the  reft  : 
For  Holinefs  which  they  refufe,  is  not  only  a  weans  , 
but  it  is  much  of  (  w  )  Salvation  it  fclf.  Holinefs  is 
the  fouls  healthy  and  not  only  its  medicine  :  And  per- 
feci  holinefs,  which  is  the  perfed  Knowledge  and  Love 
of  God,  will  be  Heaven  it  felf.  And  to  refufe  Holi- 
nefs is  to  refufe  Health  and  Heaven. 

S.  The  Lord  knoweth  that  this  hath  been  my  cafe  : 
J  have  been  my  own  mofl  hurtful  enemy  ;  and  done  more 
againf  my  felf  than  all  the  world  hath  done  j  and 
while  I  loved  my  felf  carnally,  I  undid  my  fclf  foolifli- 
ly  :  zs4nd  I  underfiand  now  that  it  is  not  fo  eafic  a> 
matter  to  Love  ones  own  Soul  aright  as  I  had  thought. 
But  he  that  will  not  Love  God,  it  is  pity  he  fhould 
live  ;  For  God  is  all  Goodnefs, 

P.  Alas  man  it  is  far  harder  to  ( x  )  Love  God 
truly  than  your  felf:  I  tell  you,  that  your  want  of 
Love  to  God  is  the  greateft  fin  that  ever  you  were 
guilty  of,  and  the  very  fumm  of  all  your  fins.  And  were 
the  true  Love  of  God  more  common ,  falvation  would 
be  more  common  -9  for  no  true  Lover  of  God  fhall  be 
condemned.  I  know  that  there  is  fomething  ofGcd 
that  all  men  Love.  They  love  him  as  he  is  the  maker 
and  maintaincr  of  the  world,  and  of  their  own  lives 
and  bodily  profpenty  -?  And  as  he  givetH  them  food  mi 


(  i»  )    Matth.  1.  11.       Tir.1.14.      Eph.  f.  17  Col.  1   it. 

iPe\  t.164        (x)   Lu!*c  18.  21,  23,  24.    acd  14.   *>6a  u, 

Rom.  8.  8. 

F  4  rayrmnt, 


7  2     Wot  Poo?  $)an#  JF amtlp  Xoofe* 

raymem,  and  all  the  mercies  which  they  abufe  to  gra- 
tirie  their  lufts.  But  they  Love  him  not  as  he  is  Holyy 
and  a  Righteous  Govemonr  forbidding  (in,  requiring 
holjnefs,  hating  and  punifhing  the  ungodly,  reftraining 
flefhly  lufts ,  and  not  forgiving  nor  faving  the  impe- 
nitenr. 

If  you  had  loved  God  all  this  while  indeed,  would 
you  not  have  loved  his  word,  and  loved  to  praife  him 
and  call  upon  his  name,  and  loved  what  he  loveth,  and 
delighted  to  do  his  will  and  pleafe  him  ?  Did  you  love 
God  when  you  broke  his  Laws,  and  hated  Holinefs  , 
and  could  not  abide  an  obedient,  holy,  heavenly 
life ,  and  loved  not  to  think  or  talk  much  of  him, 
nor  to  call  upon  him  ?  You  may  as  well  fay  that  he 
loveth  the  King  who  fpits  in  his  face  and  rebelleth 
againft  him. 

As  long  as  you  think  you  have  been  a  lover  of  God 
in  your  ( y  )  finful  ftate  of  life,  and  think  it  fo  eafteftill 
to  love  him,  you  know  not  God,  you  know  not  your 
felf,  you  know  not  ihznecd  or  the  nature  of  true  con- 
version, nor  can  you  Repent  of  this  Greateftfin,  while 
you  know  not  that  you  are  guilty  of  it.  Do  you  not 
know  that  you  have  all  this  while  been  an  enemy  to 
God,and  a  Hater  of  him  ? 

S.  /  have  been  an  enemy  to  my  felf,  but  fare  no  bo- 
dy  can  hate  God. 

P,  Where  there  is  enmity ,  loathing  ,  averfation  of 
mind  and  unwillingnefs,  there  is  hatred.  The  carnal 
wind  is  enmity  againft  God:  for  it  is  not  fubjeli  to  the 
Law  of  God  nor  indeed  can  be  ,  Rom.  8.  5,6,  7.  If 
there  were    no  enmity  between  God  and  man ,  what 


( J  )  Eph.  z.  i3  2,  3,   '.Rem.  8.  6,  j0    Rom,  5.  $,  10. 

need 


C&e  poo?  30an#  family  TSoofc*     7  3 

need  was  there  of  a  Mediator  or  Reconciler  ?  And  will 
you  think  fo  ill  of  the  moft  Gracious  God ,  and  fo 
well  of  your  felf  a  naughty  finner,  as  to  think  that  the 
enmity  is  (  z, )  only  in  God,  and  not  in  you  ?  Is  he 
an  enemy  to  any  man  that  is  not  firft  an  enemy  to 
him  ?  He  hateth  all  the  workers  of  iniquity  :  Ffal.  5.  5. 
becaufc  they  are  all  enemies  to  him,  and  contrary  to 
his  holinefs  as  darknefs  is  to  light.  It  is  the  very  cafe 
of  all  ungodly  perfons  ,  that  their  hearts  are  turned 
away  from  God  to  this  (a)  world  and  to  the  pleafores 
of  the  fkfh,and  being  in  Love  with  thefe,  they  (b)  love 
not  that  God,  nor  that  holy  word,  which  calls  them 
off,  and  condemneth  them  for  their  finful  minds  and 
pleafures.  Let  your  Confcience  fpeak  plainly :  Had 
not  the  world  more  of  your  heart  than  Heaven  ?  Were 
you  not  a  lover  of  Pleafure  more  than  of  God  ?  Were 
not  your  thoughts  lying  down  and  riling  up ,  and  all 
the  day,  more  forward  and  ready  to  think  of  your 
worldly  and  flefhly  concernments,  than  of  God  ?  And 
were  not  thofe  Thoughts  more  fweet  and  welcome  to 
you  ?  Was  not  your  heart  fo  loth  and  backward  to 
think  of  God  with  pleafure  ,  that  you  never  did  feri- 
ouflyfetyour  felf  one  hour  together  in  your  life,  to 
meditate  of  him  and  of  the  Heavenly  Glory  ?  Nay,  in 
Sermons  and  Prayer  you  could  not  keep  your  Thoughts 
upon  him.  You  know  what  it  is  to  love  your  friend, 
to  love  your  money,  lands  and  pleafure  :  Do  you  know- 
by  as  good  experience  what  it  is  to  love  God  ?  And 
if  you  love  him  not  above  all,  you  love  him  not  indeed 


1 

(O  Zech.  it.  8.     Eph.  3.  rS,  19.         ( <0  Phil.  J,   18,  19. 
Co!,  r.n.        (b)  Heb.  10.  J3.       lukc  14.  27.       J£u.  I.  24.- 

Plal,  37.  zo. 

as 


74     ^tje  Poo?  $)an0  f  amtlp  'Boofu 


as  God.  Were  you  not  more  weary  of  holy  thoughts , 
or  holy  conference,  or  prayer,  than  of  your  worldly  bu- 
finef*  or  difcourfe?  Was  not  your  heart  againft  the 
Hoiinefs  and  ftridnefs  of  Gods  word  and  of  his  fer- 
vants  ?  In  a  word,  if  you  had  no  (c)  Enmity  to  a  Holy 
and  Heavenly  mind  and  life ,  why  did  you  not  choofe  it  ? 
And  why  could  not  all  Gods  mercies  invite  you  to  it? 
Nor  all  teaching  and  intreaties  ever  perfwade  you  to  it  > 
Why  are  you  yet  fo  backward  to  it  ?  Is  this  no  En- 
mity ?  And  if  you  were  an  Enemy  to  Hoiinefs , 
and  to  the  Holy  word  and  Government  of  God ,  was  not 
this  to  be  an  Enemy  to  God  ?  I  tell  you,  we  are  all  Ene- 
mies to  God  till  Chrift  have  reconciled  us  ,  andlHe 
Holy  Ghoft  renewed  us ,  and  turned  the  Enmity  into 
Love^ 

57/ never  laid  this  State  of  Enmity  to  heart  till  novo, 
I  knew  that  J  was  a /inner  :  But  I  knew  not  that  I  was 
an  Enemy  to  God ,  even  when  I  began  to  fear  that  he 
was  for  my  fin  an  Enemy  to  me.  But  J  find  now  that  it 
hath  been  with  me  jitft  as  yon  fay  -5  And  I  perceive  that 
all  fin  hathfome  Enmity  to  God  in  it, 

P.  Where  God  is  not  loved  as  God  ,.  he  is  in  fome 
fort  (d)  hated  :  And  between  Love  and  Enmity  there 
is  in  man  no  middle  State.  For  none  in  this  are  perfect 
Neuters  ,  or  indifferent.  Have  you  not  heard  that 
Enmity  between  the  feed  of  the  Woman  T  and  of  the 
Serpent  was  put  from  the  beginning  of  the  Covenant  of 
Grace?  And  how  this  was  prefently  manifefted  in  Cain 
and  Abel ,  the  two  firfb  men  and  brothers  that  were 


(c)  Gen.  ;.  U.      Jam  4.  4.      R0m.  8.  7.        (d)  Rom.  1.  50. 
rfil.81.15.    &  68.  1.    &    1.1.8.     Command  2.       D;ui.  7.  10. 


2.  Chr.  19.  i. 


born 


Wqz  Poo?  ®an0  IFamilp  'Eoofe* 


75 


born  into  the  world,  i  Joh.  3.  12.  C^/«  vv^j  of  *  Jbf 
wufydjme  (the Devil)  and  flexv  InsTbrother:    And 
'therefore  flew  he  him  ?   Becaufe  his  own  works  were 
evil  and  his  brothers  righteous.     If  you  have  read  the 
Scripture ,  and  other  Hiftory ,    and  have  but  heeded 
what  is  done  about  you  in  the  World  ,  you  might  eahly 
perceive  that  the  world  hath  ever  confifted  of  two  con- 
trary forts  of  men ,  who  as  two  Armies  are  ftilltothis 
3ay  in  conftant  oppofuion  to  each  other  :  T\\t  wicked 
are  the    (V)  Devils  feed  and  army  :  And  the  Godly  are 
the'Army  of  ChrifT,  and  diejleff enerateHfeed  of  God^ 
Whence  is  all  the  hatred  of  Go3Tinefs  on  the  earth  ,  ail 
the  fcornes ,  and  (landers  ,  and  cruel  perfections  and 
butcheries  of  holy  perfons,  and  the  number  of  Martyrs 
and  Sufferers ,  but  from  this  inbred  Enmity  .?  This  is 
thrifts  meaning  when  he  faith  that  he  came  not  to  fend 
Teace  but   a  Sword  :  Becaufe  he  came  to  caufe  that 
Bolinefs  which  the  wicked  will  ftill  hate  and  perfecute. 
Look  about  you  and  fee  whether  we  may  not  yet  truly 
fay  with  St.  Paul ,  GaJ.  4.  29.  But  as  then  he  that  was 
born  after  the  fleflj  perfected  him  that  was  bom  after 
the  Sprit ;  even  Jo  it  is  -now  .?  And  we  were  all  oXjhis 
malignant  difpofition  in  fome  degree  till  grace  recover 
us.  Rom.  5.  10.    When  we  were  Enemies  we  were  re~ 
Tonciled  to  God  by  the  death  of  his  Son.  So  Col.  1.21. 
Jam.  4.  4.  He  that  will  be  a  friend  of  the  World  is  an 
Enemy  to  God.     The  friendflup  of  the  world  is  Enmity  to 
God.     I  will  mind  you  of  no  other  proof  more  than 
Chriftsown  fentence  ,  which  is  notunjuft,  Litk.  19.  27. 
Thofe  mine  Enemies  that  would  not  I  fcould  reign  over 
them,  bring  them  hither  and  flay  them  before  me.   Thofe 


(0  Job.  8. «. 

that 


76     CDe  Pod?  $)an0  IFamilp  TSoolu 

that  would  not  have  Chrift  Reign  over  them  fand  fubdue 
their  worldly  minds  and  rlefhly  lufts  ,  and  make  them 
holy  )  are  his  Enemies.  And  hath  not  this  been  your 
Cafe  > 

S.  /  cannot  deny  it  *  The  Lord  forgive  me ,  and 
have  mercie  on  me.  I  fee  now  that  it  is  not  fo  eafie  a 
matter  nor  fo  common  to  love  God  truly  >  as  I  thought  it 
was. 

P.  To  (f)  Love  God  as  God ,  with  all  our  mind 
and  heart  and  might ,  is  the  fumm  of  Holinefs ,  the 
proper  fruit  of  the  Spirit  y  the  certain  Mark  of  God  on 
the  foul,  and  the  fureft  Evidence  of  his  love  to  us ,  and 
the  very  beginning  and  foretaft  of  Heaven.  It  is  that 
which  Chrift  came  into  the  world  to  efFed ,  by  the 
moil  wonderful  demonftration  of  Gods  love  to  flnners  , 
as  the  fittefl  means  to  win  their  love.  Faith  in  Chrifi 
is  but  the  Bellows  to  kindle  in  us  the  Love  of  God  • 
And  faith  working  by  Love ^  is  all  our  Reli^ionjn_a 
few  words.^  Therefore  if  Love  to  God  were  eafie  and 
Common ,  all  Goodnefs  would  be  fo  ,  and  Salvation 
would  be  fo. 

But  having  faid  this  much  of  the  Love  of  your  Soul9 
and  the  Love  of  God ,  what  think  you  next  of  the  Love 
of  others?  Is  that  alfo  eafie  to  you  ? 

S.  /  am  fometimes  angry  when  I  am  wronged  or 
■provoked,  but  I  know  no  one  in  the  world  that  I  wifi 
ill  to. 

P.  So  far  it's  well.  But  i .  Do  you  Love  men  more 
for  God  and  his  Image  on  them  than  ioxyourfelf?  2.  Do 


(  f)    i  Theff.  j.  $.      Luke  ii.  41.       Rem.  5.  <r.       G*L  $.  6. 

Jud.  z  1 . 

you 


€$e  Poo?  3©an$  JFamilp  TSaclu     7  7 

you  fjr)  Loi/f  your  Neighbour  as  your  feif  ?  I  pray 
you  underftand  the  matter  aright,  i.  God  mult  be 
rirft  and  principally  Loved ,  as  the  chief  and  infinite 
Good  :  Hemuftbe  Loved  for  himfelf  \  as  being  G ood- 
vefs  it  [elf  j  and  moft  amiable  in  himfelf,  and  that  unli- 
mitedly  with  all  the  foul.  The  Creature  muft  be  Loved 
only  for  God ,  as  bearing  his  Image  or  the  marks  of  his 
perfection,  and  as  a  means  to  kriow  and  pleafe  and 
Glorifie  him  :  Thofe  mull  be  moft  loved  who  have  moft 
of  the  Image  of  God  ,  in  wifdom,  righteoufnefs  and 
Eolinefs.  The  Godly  muft  be  loved  as  Godly  with  a 
fpecial  Love.  Profejfed  Chriftians  muft  be  beloved  as 
yW&.  All  men  ,  even  our  (^)  Enemies  muft  be  loved 
*j  ^#  ,  with  a  Common  love.  And  all  this  for  Gods 
work  upon  them  ,  and  his  intereft  in  them. 

But  a  felfi/h  Carnal  man  ,  loving  his  Carnal  felf  more 
than  God  ,  doth  make  himfelf 'the  flandard  and  Reafon 
of  his  Love  to  others.  He  loveth  not  thofe  beft,  who 
are  beft,  and  moft  holy ,  or  ferviceahle  to  God ,  and  the 
publick  good^  But  thofe  that  Love  and  Honour  him  woft^ 
and  thofe  that  are  moft  of  his  opinion  •,  and  thofe  that 
will  be  Ruled  by  his  Will ,  and  never  crofs  it :  and  thofe 
that  do  moft  for  him,  and  are  moft.  profitable  to  him. 
A  true  Chriftian  loveth  his  Neighbour ,  as  you  love  the 
Children  of  your  deareft  friend  •  for  the  parents  fake. 
But  a  Carnal  man  loveth  his  Neighbour  partly  as  a  dog 
loveth  his  Mafter  for  feeding  him ,  and  panly  as  afl 


fir)  Gal. ?.  14.  Jam. 2. 8.  iPet.2.  i7.  &  5.  3.  Rom,  12. 
9",  10.  &  13.  9,  to,  zCor.  11.  11.  611.5.6,13,12.  Col.  1.4. 
I  ThefT.  4.  9.    iPer.i.iz,      ijoh.4.  7,  8.      Joh.  13  34.  &  15, 

12,17.       i  Joh.  4.7,  ti,  12,20,21.   &   $;z.      2joh   5.       Co', 
2.2.    Eph.4  i,ij,  16.   &  j.2.      (h)  Lev.  r?.  i83$4-    Mattli. 

Creatures, 


78     COe  Poo?  $dan$  f  amtlp  QBoofe* 

Creatures  ,  birds  and  beafts  do  love  their  Companions jj 
for  likenefs  of  kind ,  and  from  foe iablenefs  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 
you  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  and  hone  fly ,  though  no 
worfe  than  indeed  you  did  defer ve  ? 
*~S.  1  cannot  deny  but  yon  defcribe  me  rightly, 

P.  And  did  you  never  difhonour  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  falily  accufe  him,  nor  feek  to  make  him  odious  or 
contemptible  to  others  ?  Did  you  never  envy  him  ,  nor 
Covet  his  eftate,  or  honours,  nor  feek  to  draw  any 
thing  from  Him  to  your  ftlf .?  If  you  did,  what  love  was 
in  all  this  but  fe  If -love  .? 

Nay  what  labour  and  Coft  have  you  been  at  to  fave 
the  fouls  of  miferable  finners  ,  or  to  relieve  their 
bodies  ?  And  he  (i)  that  feeth  his  brother  have  need, 
and  fhutteth  up  the  bowels  of  his  Compaflion  from  bim  , 
how  dwelleth  the  Love  of  God  in  him?  At  what 
rates,  and  with  what  condefcenfion ,  Self-denial  and 
diligence  have  you  (hewed  your  Neighbours,  that 
you  love  them? 

2.  At  leaft  hath  it  been  with  any  fuch  Love  as  you 
l*ove  your  f elf  ?  How  ejfily  can  you  bear  your  Neigh- 
bours wrongs,  reproaches,  (landers,  poverty,  ficknefs, 


0)  i  Jcli,  3. 17.  &  4.  i*.j 

tii 


Cfje  Poo?  $9an*  IFamtlp  Xoofu     79 

in  companion  of  j'cwr  own  l  You  can  aggravate  his 
faults ,  and  extenuate  your  own  -,  And  judge  him  very 
culpable  and  cenfurable  and  punifhable ,  for  that  which 
you  make  nothing  of  in  your  felf. 

S.  Imuft  confefs  1  have  finned  again  ft  the  Love  of 
God,  of  'my  felf  and  of  my  Neighbour.  And  1  fee  that 
I  mift  have  a  better  heart  ,  before  I  can  truly  Love 
Cod \my felf  and  my  Neighbour  for  the  time  to  come. 

P.  I  have  now  plainly  opened  to  you  tjie  nature  of 
true  Conyerfio.n ,  even  (  kj  Faith  and  Repentance  - 
that  is,  The  nature  of  the  Covenant  which  your  pa- 
rents in  ypur  Baptifm  made  inyour  name ,  or  entred 
you  into,''  and  which  at  age  you  mutt  hncerely  make 
year  felf ,  if  you  will  be  faved.  What  fay  you  now 
to  it  upon  Connderation  of  the  whole  ?  Can  you  hearti- 
ly confent  to  it,  and  thus  give  up  your  felf  to  God  and 
to  Jefus  Chrift,  or  not  ? 

S.  O  Sir ,  it  is  a  great  bufinefs :  I  muft  have  many  * 
thought  of  it  yet ,  before  I  frail  under  ft  and  it  well  ^  And 
many  a  thought  more  to  overcome  all  the  back&ardnefs 
of  my  heart :  Such  a  workjs  not  to  be  rafoly  done. 

P.  I  like  your  anfwer ,  fo  be  it  that  it  come  not  from 
umvillingnefs ,  nor  imply  not  a  purpofe  to  delay :  That 
which  mutt  needs  be  done  or  you  arc  for  ever  (I)  un- 
done, cannot  be  done  too  foon  fo  it  be  doce  well.  But4 
tell  me  ,  were  you  never  confirmed  by  aBifhop,  by 
the  laying  on  of  his  hands,? 

S.  Tes\  to  tell  you  the  truth  I  was  ^  Though  none  of 
all  the  Parifl)  went  to  him  but  my  felf 

P.  And  what  was  it  that  he  did  to  you  ?  And  what  did 
you? 


(k)  Aft.  20.  2i.  Aft.  z6.  i8.     (J)  Luk.  rj.  3  <a  Matth.  ift  *. 

S.  He 


80      c&e  poo?  $9an0  ffamtlp  JSmh 

S.  lie  faid  a  flwrt  prayer,  and  laid  his  hand  on  my 
head,  which  I  took^to  be  his  blejftng,  but  what  he  [aid 
I  know  not :  But  J  [aid  not  a  word  to  him* 

V.  Did  he  not  examine  you  of  your  Knowledge,  and 
faith ,  and  Repentance ,  and  whether  you  have  kep_c 
your  Baptifmal  Covenant,  and  now  Confent  to  it? 

S\  Not  a  word :  We  were  all  Children  that  kneeled 
down  to  him0and  had  his  bleffmg,  and  we  knew  no  more  : 
Only  now^you  remember  me ,  I  heard  him  tell  one  at 
age  that  went  before  va,  that  we  muft  fiand  to  the  Co- 
venant that  we  made  in  Baptifm  :   But  little  did  I 
know  or  confider  what  that  Covenant  was  :  Nor  could 
J  have  given  any  other  account  if  I  had  been  exami- 
ned, but  only  that  I  could  fay  the  Creed ,  the  Lords 
Prayer  and  the  Ten  Commandments  j  though  J  under- 
fiand  them  not. 
r     P.  If  you  will  read  the  Church  Liturgie  about  Con- 
\  formation,  you  will  fee  that,  i .  You  fhould  have  been 
J  able  to  fay  all  the  Church  Carechifm  -5  2.  And  that  you 
fhould  have  had  the  Curates  certificate  hereof-   3.  And 
that  being  come  to  years  of  difcretion  ,  and  having 
learned  what  was  promifed  for  you  in  Baptifm  ,  you 
fiiould  your  felf  with  your  own  mouth  and  confent  ra- 
tifie  and  confirm  the  fame :  and  alfo  promt  fe  that  by  the 
\  grace  of  Ged  you  will  evermore    endeavour  your  felf 
faithfully  to  obferve  it.     And  the  Bifhop  I  fuppofe, 
though  you  underftoodhim  not,  did  pu:  thisquefrion 
to  you,  £  Do  you  here  in  the  pre  fence  of  God  and  this 
Congregation   Renew   the  _Solemn   Promife   and  Vow 
that  was  made  in  your  name  at  your  Baytijm  -3  Rati- 
fying and  confirming  the  Jame  in  your    own  per  Jons  , 
and  acknowledging  your  felves  bound  to  believe  and  to 
do  all  thofe  things ,  which  your  Godfathers  and  God- 
mothers then  undertook^  for  you?  ]}  And  you  were  to 


Cttf  Poo?  $Jan*  family  TSooft*     8 1 


fay  £  /  *fo  ]•  And  it  is  ordered  that  [  none  jhall  be 
admitted  to  the  Holy  Communion i  till  fitch  time  as  h* 
be  confirmed^  or  be  ready  and  defer  out  to  bt  confirmed  J. 
I  confefs  thefe  Covenanting  words  are  only  in  the  New 
Common  Prayer  Book,  1662,  and  therefore  it's  like 
you  heard  no  fuch  thing  h  But  there  was  yet  more  in 
rhe  Old  Rubrick  of  the  Reafons  of  it. 

So  that  you  fee  that  if  the  Bifhops  and  Paftors 
would  faithfully  manage  this  great  work,  none  fhould 
Communicate  at  the  Lords  Table,  till  he  profeffed  all 
this  Covenant  Confent,  in  which  your  true  Converfi- 
on  dothconfift. 

S,  I  would  it  were  fo  :  It  would  make  a  great  re* 
formation  in  the  Church*  I  had  learnt  the  Church 
Catechifm  at  about  feven  years,  pf^  age,  but  I  knew  lit- 
tle more,  than  a  Parrot  what  J  faid  ,  and  foon  forget 
it,  and  never  dreamt  of  fuch  a  Solemn  Covenant  with 
God  06  you  defcribe  ,  on  which  my  whole  Salvation- 
doth  defend,  which  needeth  the  befi  underftanding  and 
deliberation. 

P.  I  am  fo  much  the  more  of  your  mind,  becaufe 
it  was  the  Wifdom  of  all  Chrifts  Churches  for  ma- 
ny hundred  years,  to  keep  thofe  ih^defired^Baptifrn 
at  age,  a  fufficient  time  in  the  orjer  of  Catechized  per- 
ions,  long  teaching  tTiem  the  meaning  of  Chriftianity 
ancTBaptifm,  before  they  baptized  them.  And  becaufe 
the  Bereans ,  jitl.  itfTare  commended  for  fearching 
the  Stripture,  to  fee  whether  that  which  was  taught 
them  was  fo  or  not :  Eut  efpecially  because  Chrjft  him- 
felf,  Lukj  14.  28,29, 30.  would,  have  all  that,  come 
to  him,  fit  downfirft  and  count  what  it  isliketocoft 
them  to  be  his  true  DifcipLes,  and  to  confider  well  of 
the  worft,  and  how  they  fhall  go  through  with  it,  be«^ 
fore  they  engage  themfelves  to  him, 

G  S.  But 


>\  But  why  then  did  Peter  (  m  )  Baptise  thoufands 
in  the  day  that  he  had  converted  them  { 

P.  1.  They  were  Jews  that  ha<J  been  inftrufted  in., 
the  Law  and  known  the  true  God ,  and  had  been  fo- 
lemnly  entered  into  his  Covenant  before^,  ancTfo 
wanted  "no  neceflary  knowledge,  except  only  about  the 
true  Meiliah,  whom  they  themfelves  expeded.  So 
that  their  cafe  much  (  n  )  differed  from  that  of  the 
Gentiles  or  any  that  are  found  iu  utter  ignorance. 
2.  And  though  the  time  was  fhort,  yet  they  gave  fuf- 
ficient  evidence  of  their  Conversion ,  in  their  Humilia- 
tion, Confefiion  and  penitent  defires  of  being  acquaint- 
ed with  the  way  of  Salvation  in  Chrift  ^  and  no  doubt' 
but  they  openly  profefTed  the  Chriftian  faith^with  their 
Repentance,  at  their  Baptiim.  If  you  are  juft  now  tru- 
ly acquainted  with  the  meaning  of  the  Baptifmal  Co- 
venant, and  fully  Rdblvedf  to  confent  to  it  and  per- 
lonnlt,  I  would  have  you  Renew  it  without  delay  : 
But  elfe  take  time  to  be  Inftrutted  and  Refolved. 

S.  Seeing  I  mitft  make  juft  the  fame  preparation 
and  profejfwn  and  Covenant  ,  as  if  I  were  newly  to  be 
baptized,  had  it  not  been  better  to  have  forborn  my 
bapnfm  till  now  ■>  than  to  be  baptized  in  Infancy 
when  1  knew  not  what  was  done :  What  warrant  is 
there  for  being  baptized  before  we  believe  ? 

P.  You  are  not  now  capable  of  difputes :  When  you 
are,  read  my  Book  for  Infants  Baptifin.  In  the  mean 
time  "I  (hall  only  tell  you,~i.That  all  that  are  to  be  entred 
into  Chrifts  Church  as  its  Members  and  his  Dilcipies, 
muft  enter -by  Baptijm :  Which  is  proved  >  1 .  Matth.  28, 
19,20.  Dijciple  me  all  Nations,  baptizing  them:  Ba- 


4m)  Aft.  1.38;  39,  &c.      (n)  Rom.*.  12,13,  14,   Sect 

ptifme 


€&e  P)o?  ^am*  jFamtfp  T5oofe*     83 


ptifme  is  made  the  door  of  entrance  into  the  Gofpel- 
Church,  and  there  is  neither  a  word  of  Command  nor 
Example  of  entring*  any  other  way. 

2.  But  the  Infants  of  Believersare  to  be  entred  in-, 
to  Chrifts  Church  as  its  Infant  Members  and  Difei* 
pies:  Which  is  proved,  i.  Becaufe  Infants  were  Mem^ 
bers  of  the  Church  before  Chrifts  Incarnation  :  And 
CJinftj^mieno^t^  priviledges,buc 

to  e^njar^ethelrir~Circumcifion  entred  the  jews  ChiU 
Jren  :  And  the  Ifrmaelites  and  Edomites  ,  and  the  po-i 
fterity  of  Keturab  ufed  Circumcifion  as  well  as  the 
Jews.  And  though  Circumcifion  ceafe,  Infants  Church- 
memberfhip  ceafeth  not.  For  thefe  two  were  fepara- 
ble  before; In  the  Wildernefs  for  forty  years  all  the  Jews 
children  were  uncircumcifed,  and  yet  they  ceafed  not 
to  be  Church-members  :  Yea ,  Dent.  29.  they  were 
exprefly  entred  into  the  Covenant  of  God. 

2.  It  appeareth  therefore  that  the  Inftitution  of  Cir- 
cumcifion proveth  not  that  Infants  Church-memberfhip 
was  then  inftituted  :  Yea ,  jt  is  plain  that  it  continued 
from  Adams  time  :  1.  Becaufe  there  is  not  one  word 
oFTntimation  in  the  Scripture  elfe  when  it  began. 
2.  The  word  \_feed~\  Gen.  3. 15.  in  the  New  Cove- 
nant is  extenfive  to  all  ages:  For  though  it  be  meant  of 
Chrift  as  the  Head  and  Captain,  it  is  meant  of  all  the 
holy  feed  as  his  members.  3 .  God  did  ftill  joyn  the/ 
Children  with  the  Parents  in  promifes  and  threats , 
bleffings  and  curlings,  in  all  age,  before  Circumcifion. 
4.  There  is  no  proof  that  ever  God  had  any  Church 
on  earth  of  which  Infants  were  not  members. 

3 .  God  hath  by  Nature  and  Inftitution,  Dent.  29. 
io,  11, 12.  Gen.  17.  13.  made  it  the  duty  of  Parents 
to  enter  their  children  into  the  Covenant  of  God  : 
which  is  nowhere   r  ever  fed:  But  under  the  Gofpel 

G  2  there 


8+     €t>e  Poo?  3@an#  IFamilj?  Xoofe* 

^there  is  no  appointed  way  of  entring  them  into  Co- 
venant but  by  Baptifm.  If  God  command  us  to  de- 
dicate them  to  him  ,  he  will  fure  receive  them. 

5.  Scripture  telleth  us  that  Chrift  would  not  6ave 
f  caft  off  the  Jewiih  Nation ,  and  confequentty  their 
J  Children ,  from  their  Church  ftate ,  if  their  own  un- 
*  belief  and  rejeding  him  had  not  done  it.    Matth.  23 . 

37.  O  Jemfalem  !  how  oft  would  I  have  gathered  thy 
children ,  as  a  hen  gathereth  her  chickens  under  her 
wings  and  ye  would  not  I  Rom*  11.  They  were  broken 
off  for  unbelief :  Therefore  but  for  unbelief  they  had 
not  been  broken  off.  And  the  Gentiles  are  grafted  in- 
to the  fame  Olive,  or  Church  ftate.  And  mark  it,  It 
is  plain  here  that  the  Believing  part  of  the  Jews  were 
not  broken  off  from  a  Church  ftate,  though  they  cea- 
fed  to  be  a  Kingdom  and  National  Church.  And 
therefore  their  children  loft  not  their  Church  and  Co^ 
venant-right.  And  if  the  children  of  Believing  Jews 
had  it,  all  had  it,  when  the  Church  was  one. 

6.  Matth,  28. 19,  He  tells  us  that  Nations  are  ca- 
pable of  being  difcipled.  And  the  Kingdoms  of  the 
World  are  to  be  the  Kingdoms  of  the  Lord  and  of  his 
Chrift  :  But  there  is  no  Nation  or  Kingdom,  which  In- 
fants are  not  a  part  of. 

7.  And  Chrift  himfelf  was  angry  with  his  Difci- 
ples  that  would  have  kept  little  Children  from  him , 
and  faid ,  Forbid  them  not  to  come  unto  me ,  for  of 
fiich  is  the  Kingdom  of  Heaven,  And  therefore  he  is 
ftill  ready  to  receive  them  when  dedicated  to  him. 
Though  he  then  baptized  them  not?  becaufe  the  com- 
mon ufe_qf  Chriftian  Baptifm,  Wgstb  begin  after  hfs 
death. 

8.  And  theApoftle  1  Cor.  7.14.  tells  us  that  our 
children  are  holy  $  which  muft  needs  fignifie  more 

than 


%\)t  poo?  ^an#  family  TSootw      8  ? 

than    Legitimate  ,    for    fo  are    Heathens    Children. 

9.  And  the  Apoftles  ftiM  baptized  whole  houfholds. 

10.  And  the  univerfal  Church  in  all  agts  hath  obfer- 
ved  it, 

11.  And  Infants  have  a  vifible  way  of  fin  andmifr- 
ry,  by  generation :  And  If  there  were  no  vifible  way 
of  their  recovery  by  fcrgivenefs ,  that  is,  If  there 
were  no  Promife  or  Covenant  of  Pardon  which  they 
had  a  certain  part  in,  Chrifts  remedy  would  be  fo  nar- 
row as  to  exclude  the  age  that  is  firft  miferable  ^  and 
what  Hope  could  we  have  of  the  falvation  of  any  of 
our  Infants  without  a  Promife  ? 

S.  But  they  believe  not. 

P.  Nor  theyy7«  not ,  and  yet  they  are  guilty  of 
original  fin ,  and  need  a  Saviour.  Though  they  be- 
lieve not  adually  ,  they  are  the  Infants  ©1  Believers : 
and  their  Parents  Faith  is  as  far  imputed  to  them  for 
their  reception,  as  the  unbelief  of  the  wicked  is  impu- 
ted to  their  Children  for  their  rejection  and  greater 
punifhment~  which  is  plain  in  Scripture.  Indeed  w.hile,. 
they  have  no  reafon  and  will  of  their  own  ,  their  Pa- 
rents reafon  and  will  hath  the  difpofal  cf  them ,  they 
being  as  their  members. 

S*  But  what  good  doth  it  to  thofe  that  underfiund 
not  f 

P.  Is  it  no  good  ,  to  have  a  folemn  delivery  of  a 
fealed  pardon  of  original  fin  ?  And  a  Covenant-relati- 
on to  God  the  Father,  Son  and  Holy  Ghoft  ?  And  a 
vifible  Title  to  the  blefiings  of  the  Covenant  ?  And  to 
be  no  more  Strangers,  but  Fellow- Citizens  of  the 
Saints,  and  of  the  Church  orHoufhold  of  God,  and  if 
they  die ,  to  have  right  to  life  eternal  ?  when  it  is 
the  Dogs  that  are  without  the  doors  ?  The  benefit  is 
the  Childs,  and  the  comfort  is  the  Parents.     Is  it  not 

G  3  a  privi- 


26     Clje  poo?  $&m&  JFamtlp  'Boolu 

a  priviledge  that  you  may  take  a  leafe  of  Lands  for 
your  Childs  life  as  well  as  your  own,  and  make  him  a 
Party  in  the  Covenant,  and  bind  him  to  pay  the  Rent, 
though  he  underltand  it  not  ?  And  if  at  age  he  think  he 
is  wronged,  he  may  quit  his  pare  in  Chnft  and  Hea- 
ven when  ever  he  pleafe\ 

S.  But  J  perceive  by  my  own  cafe  ,  we  Jhotild  do  it 
more  fnfibly^  if  we  fta,id  till  we  under  ft  and  what  we  do* 

P.  i.  Your  Parents  Ihould  be  as  fenfible  when  they 
dedicate  you  to  God,  though  you  could  not.  2.  And 
your  former  baptifm  hindreth  not  your  perfonal  Co- 
venanting now  as  underftandingly  and  fenfibly  as  if 
you  never  had  been  baptized  before.  All  men  are 
prone  to  outfidenefs  and  formality ,  even  about  Gods 
own  inftitutions.  Too  great  ftrefs  is  laid  by  many 
forts,  upon  the  (  0  )  outward  wafhing,  who  weigh  not 
enough  the  nature  of  the  Covenant :  Though  you  may 
not  be  Baptized  again,  you  may  as  ferioufly  and  folemn- 
ly  again  Covenant  with  God  •  even  the  fame  Covenant 
which  you  made  in  Baptifm  -.  And  it  is  the  iam'e  which 
is  ftili  renewed  in  'the  Lords  Supper.  So  that  it  did 
you  no  harm  to  be  baptized  in  Infancy  :  Though  you 
have  been  fo  finfull  as  to  negled  the  due  confederation 
of  it  ,  you  may  neverthelefs  upon  your  repentance  re- 
new the  fame  Covenant :  And  the  fame  Covenant  will 
give  you  the  fame  benefits,  though  you  be  not  rebapti- 
zed.  Therefore  now  fet  to  it,  not  only  as  if  you  had 
never  done  it  before  .  but  with  double  humiliation 
and  ferioufnefs,  as  befeemeth  one  that  made  and  broke  it. 

So  Have  you  any  more  to  fay  to  me  about  it  ? 


(  0 ):  1  Per.   5.  21.      Mar,  16,  itf.    Joh.  5.  16.     Jam.  $.  laft. 
jjoh.  a.  1, 

'  "  '  "  IV  Yes: 


Cije  Poo?  ^att0  f  amflp  T&onk. 

V.  Yes :  I  muft  before  let  you  know ,  in  wha  > 
ner  it  is  that  this  Covenant  muft  be  made,  if  y6u 
be  a  Chriftian  indeed,  and  have  the  benefits,  t.  xou 
muft  conTent  to  the  Whole  Covenant  of  God ,  and1  Hot 
only  to  fome  part :  you  muft  be  (  p  )  devoted,  to  your 
Creator,  your  Redeemer  and  your  Sanftifier'':  you 
muft  take  him  for  your  Owner ,  your  Ruhr  and  your 
Saviour:  you  muft  be  willing  to  be  fanftified  aswelTas 
pardoned,  and  to  be  favedfrom  fin,  and  not  only1  from 
punifhment. 

2.  You  muftunderftand  all  the  terms  well,  and  count 
your  cofts,  and  reckon  upon  taking  up  the  Crofs  and 
denying  your  felf,  and  forfaking  all  this  World  in 
Heart  and  Refolution  for  Chrift,  and  take  God  and 
Heaven  for  your  whole  portion,  and  refolve  to  ftick 
to  God  if  you  have  nothing  elfe,  and  if  you  meet  with 
never  fo  much  tribulation  in  the  world.  You  muft  be- 
lieve that  Heaven  is  as  fure  as  ifyoufaw  it,  and  take 
that  and  the  necefiary  means  thereto  for  all  your  fart  , 
and  not  reckon  upon  eafe^  pleafurc,  profit  or  fafety  to 
thcflefn. 

3.  You  muft  Covenant  Abfolutely  without  any  fe- 
cret  (  q  )  exceptions  or  refer ves  :  If  you  fecretly  keep 
a  referve  in  your  heart,  that  you  will  come  to  Chrift 
but  upon  tryal ,  and  that  you  will  be  Religious  as  far 
as  will  ftand  with  your  profperity  and  fafety  in  the 
world,  and  fo  you  may  not  be  undone :  If  you  except 
fecretly  either  honour,  eftate  or  life,  which  you  refolve 
not  to  lay  down  if  Chrift  require  it,  you  then  play  the 
Hypocrite,  and  lofe  all. 

Cp)  Matth. 28. 19,10.    &  11.28*    Luk.  19. 27.     Rom.  14.  9. 

Hph.  1 .  12.    Luke  14  16",  to  the  end .     Rom.  b\  17*    Matth.  13.  46 
&  6. 19,  io.        (  q  )  Luke  14.  26,  n 

G  4  4.  You 


88     Ct)ePoo?^an0jFafmlp'Boa^ 

^ .  You  muft  confent  to  a  Trefent  change ,  and  at 
f  re/em  thus  wholly  Give  up  your  felf  to  God,  and  not 
only  that  you  will  do  it  fometime  hereafter :  As  he  that 
will  not  take  up  Chriftianity  and  a  Holy  Life  till  here- 
after ,  ihould  not  be  Baptized  till  hereafter  when  he 
will  do  it  :  fo  if  you  do  but  confent  to  Repent  and  be 
Converted  tfll  fome  timehenpe,  this  is  at  prefent  no  Re- 
pentance, Converfion,  nor  true  Covenanting  with  God. 
All  this  you  muft  underfland  and  do. 

And  now  I  will  give  you  time  to  Learn  and  Refolve 
pf  all  this  that  I  have  faid  to  you.  Read  over  and  over  the 
expofition  of  the  Covenant  which  I  have  written,  and 
what  yog  underfland  not,  ask  the  meaning  ot  it:  An<f 
when  you  have  done  all,  come  to  me  and  tell  me  you? 
Resolution. 


The 


C&e  Pooi  span*  JFamtlp  "Book.     89 


The  Third  daycs  Conference. 


The  Confutation  of  Ungodly  Contradict ers. 


Speakers. 


Paul,  A  Teacher. 
Saul,  A  Learner. 
Sir  Elymas  Dives,  A  Ma- 
lignant Contradi&cr. 


vv 


faul,    ""Jf     J\     J~E\come  Neighbour-  You  are 

come  fooner  than  I  expect- 
ed you !  Are  you  well  Re- 
folved  of  what  we  talkt  of? 
Saul.  Since  I  faw  you,  I 
cfened  my  cafe  to  my  Landlord,  Sir  Elymas  Dives,  and 
fa  is  accounted  a  man  of  Wit  and  Learnings  and  he 
faith  fo  much  againfi  all  that  you  perfwade  me 
X *,  that  J  am  fer flexed  between  both ,  and  know  not 
what  to  fay  or  do :  But  at  lafi  I  got  him  to  come  to 
yon,  and  fay  that  to  you  which  he  faid  to  me  ,  that  I 
may  hear  which  fctmtth  in  the  right. 

k  P.  You 


90     Clje  Pdo?  ^)an0  iFamilp  TSoolu 

P.  You  did  very  wifely ,  and  I  have  the  more  hope 
of  your  Converfion  and  Salvation,  becaufe  you  are  di- 
ligent and  deal  faithfully  with  your  felf ,  and  do  not 
let  Deceivers  carry  you  away  quietly,  without  hearing 
what  can  be  faid  againft  them.    Defire  him  to  come  in. 

u  Ely  mas  Dives.  Good-morrow  Mr.  Paul:  I  perceive 
u  you  have  troubled  the  mind  of  my  poor  Tenant  here, 
tc  fo  that  he  can  fcarce  deep: You  precife  Preachers  make 
"  fuch  a  ftir  with  your  Religion  in  the  World ,  that 
"  you  will  not  let  men  live  in  quiet  by  you. 

P.  Sir,  he  that  is  called  and  confecrated  to  this  Of- 
fice, to  declare  from  the  word  of  God  himfelf,  things 
(  a  )  Great ,  and  Neccfjary  and  True  concerning  the 
everlafting  (late  of  their  fouls,  muft  needs  call  men  to 
fober  and  ferious  thoughis  :  And  it  there  be  fome 
trouble  in  thefe  thoughts  to  thofe  that  have  foolifhly 
neglected  their  own  happinefs,  it  is  no  wonder. 

"  EL  The  man  hath  been  all  his  time,  an  honefl 
"  painful  labouring  man  ;  I  never  heard  that  he  faid,or 
"  did  any  man  harm  ♦,  but  hath  followed  his  bufinefs, 
u  and  gone  to  Church  ,  and  received  the  Sacrament, 
*c  and  lived  in  love  and  peace  with  his  Neighbours  :  I 
<c  never  faw  him  drunk,  nor  any  harm  by  him  ^  And 
"  now  you  will  make  him  doubt  of  his  Salvation. 

P.  Sir,  I  would  have  no  man  Doubt  of  his  Salvation 
without  caufe  :  Nor  no  man  Prefime  of  Salvation  with- 
out caufe.  The  Saving  or  Loling  of  the  Soul  for  ever 
Is  a  great  bufinefs,  and  not  tobecaftupon  prefumptu- 
Vous  and  blind  hopes.  I  would  but  have  himf£^make 
lure  of  Heaven.    And  can  any  man,  think  you,  make 


(«  J  Pfal.  4.  ?>  6>  7.    Pfal.  11?.  ft?   Aft.  tt  37.    Pfal.  $1. 
.(0)2  Cor.  13.  5,     1  Pet.  1. 10.     Pfal.  4.  ?  > 0* 

too 


Ctie  poo?  ©an#  jFamilp  TSoofu      9  * 


too  fure  ?  It  is  not  you  nor  I  that  are  the  Judge  of  fouls, 
but  God  :   And  his  Laws  are  the  Rule  of  his  Judgement. 
His  word  tells  us  who  it  is  that  he  will  fave.     If  I  tell 
any  man  that  Chrifi  will  not  fave  him ,  to  whom  the 
Gofpel  promifeth   Salvation ,    condemn  me  and  fpare 
aot.     But  if  you  tell  any  man  that  God  will  five  him , 
to  whom  God  hath  fpoken  no  fuch  thing ,  but  the  con- 
trary, what  wrong  can  be  greater  to  God  and  him? 
And  as  to  his  good  life  which  you  talk  of,  Fakhand 
Repentance  and  the  Love  of  God,  and  a  holy  life,  are 
matters  of  another  nature  than  all  that  you  have  faid. 
Pardon  me  for  telling  you  ,  that  you  fpeak  out  of  your 
Element  ,  like  an  unlearned  man  about  Law  ,  or  tpy- 
fick  ,  and  not  like  one  that  had  made  Divinity  the  ftudy 
of  his  life,  as  we  have  done.     I  have  but  enquired  of  the 
man  himfelf,  how  the  cafe  fhndeth  with  his  Soul ,  and 
fet  the  word  of  God  before  him  ,  anddire&edhimhow 
tofjudge  himfelf.     Ask  him  Whether  he  hath  lived  by 
faith  or  fenfe  ,  after  the  Spirit  or  after  the  fiefi  ?  Whe- 
ther he  hath     ( c )  Loved  God  or   pleafure    better? 
Whether  he  hath  fought  Heaven  or  Earthly  proffer ity 
with  the  greater  care  and  diligence  ?  If  he  have  ,  I  will 
allure  him  that  he  is  in  a  State  of  Grace  ;  It's  he  that 
muft  anfwer  you. 

"  EL  Are  you  a  Preacher ,  and  think  that  to  frigb- 
iC  ten  men  znd  caft  them  into  terrours  is  the  way  to  mend 
"  them  ?  It  is  Believing  well ,  and  Hoping  well  that  is 
fl  the  way  to  Salvation. 

P.  Believing  and  Hoping  falfly  ,  is  not  Believing  and 
Hoping  well.  He  that  knoweth  not  and  feareth  not  a 
danger ,  will  not  fufficiently  labour  to  efcape  it.    Did 


{')  2  Tim.  5.4.     Macth  6.  2ojW,  zj. 

you 


9  2     €f#  poo?  $)an0  IFamtlp  OSoolu 

you  never  read,  that  the  (d)  Fear  of  God  is  the  be- 
ginning of  wifdom  -,  a  good  under  ft  anding  have  all  they 
that  do  thereafter  ?  Doth  not  Chrift,  fay  Bear  him  that 
is  able  to  deftroy  both  foul  and  body  in  Hell  ?  Yea  I  fay 
unto  you  (  whoever  faith  the  cotfrary  )  Fear  him  , 
Match,  jo.  28.  Luk.  12.  5.  And  Hebr.  12.  28,  29, 
Seeing  we  receive  a  Kingdom  that  cannot  be  moved ,  let 
its  have  grace  whereby  we  may  ferve  God  acceptably 
with  reverence  and  godly  fear  ^  for  our  God  is  a  com* 
fuming  fire*  Heb.  4.  1.  Having  a  promife  left  us  of  en- 
tering  into  his  reft  ,  let  us  fear  left  any  of  you  come  jhort 
of  it.     The  Scripture  is  full  of  fuch  like  parages,* 

Suppofe  I  am  a  Phyfkion  and  have  a  Medicine  that 
infallibly  cureth  all  dropfks  and  consumptions  in  time  -y 
And  I  feethefigns  of  a  Dropfieor  Confumption  on  one 
of  your  Servants ,  and  I  tell  hin^  my  opinion  of  his  cafe 
and  danger  j  that  he  will  die  unlets  he  prefently  take 
this  certain  remedie  ^  And  you  come  and  chide  me  for 
frightening  and  difcomforting  him,  and  tell  him  that 
there  is  no  danger  ?  Which  of  us  is  the  more  comfor- 
table friend  to  the  man  }  I  aflure  him  of  Recovery  if  he 
will  ufe  the  means :  You  flatter  him  with  falfe  hopes  to 
keep  him  from  ufing  them.  And  I  am  a  Phyfkion  and 
you  are  none  :  Which  of  us  may  he  wifelier  believe  ? 

ct  E/.  When  you  /hould  draw  men  to  Believe ,  you 
cc  drive  them  to  unbelief  and  doubting. 
1  ?,  Faith  is  not  meerly  to  Believe  that  we  are  already 
forgiven  and  fhail  be  faved  :  If  it  would  prove  a  man 
good  ,  to  believe  that  he  is  good  ,  or  prove  that  a  man 
fhail  be  faved,  to  Believe  that  he  (hall  be  faved ,  and  that 
he  hath  true  grace  when  he  hath  none  ,  then  all  the 


(r)  ITal.  in.  10.  Frov  1   10.  &  f ;.  35. 

H;athens 


C&e  poo?  $)an*  ffamtip  Boofc*     93 

Heathens  and  wicked  men  in  the  world  may  be  fayed 
by  believing  it  fhall  be  fo.  Then  let  your  Tenant  be- 
lieve that  he  hath  money  when  he  hath  none*  and  be- 
lieve that  he  hath  paid  your  rent  when  he  hath  not. 
Believing  God  ,  fuppofeth  fome  word  of  his  to  be  be- T 
lieved  :  And  what  word  of  his  promifeth  Salvation  tof 
the  ungodly?  We  muft  believe  the  Gofpel,  thatChriftf 
fardoneth  andfavetb  all  that  truly  (e)  Believe  in  him, 
that  is,  Take  him  pra&ically  for  their  Teacher ,  their 
Saviour  and  Lord ,  to  fandrifie  them  by  his  Spirit ,  and 
mortifie  their  worldly  fleflily  lufts ,  and  make  them  a 
holy  and  heavenly  people.  To  take  Chriit  for  fuchja 
Phyficion  and  Saviour  of  your  foul  is  truly  to  believe  : 
And  to  doubt  of  the  truth  of  his  word  ,  is  the  doubting 
of  unbelief.  But  fo  is  not  every  doubting  of  our  own 
fincerity.  A  drunkard  may  doubt  he  is  not  fober  ,  and 
yet  not  thereby  doubt  of  the  Gofpel  of  Chrift. 

"  El*  If  poor  men  have  no  more  wit  than  to  hearken 
"  to  all  that  you  would  put  into  their  heads ,  you  will 
11  drive  them  all  into  defpair  at  laft. 

P.  We  do  but  teach  them  how  to  prevent  everlafting 
defpair.  There  is  no  hope  of  being  faved  indefpiteof 
God ,  or  againft  his  will.  And  to  cherifh  fuch  (/) 
hopes  ( of  being  faved  without  Holinefs )  till  time  be 
paft  ,  is  the  way  to  Hellifh  defperation.  What  if  the 
King  tell  his  Subjects ,  If  you  murder  there  is  no  hope  of 
your  lives-,  I  will  not  fardon  yon,  Will  you  fay  to  them, 
Go  on  and  kill  men  •,  do  not  defpair ;  the  King  doth 
ill  to  put  you  upon  defperation  ?   What  if  you  had 


(c)  Joh.  1.6,7,  8,  9>  i°>  H«  1*.  &  g.  i^j  Tp.  Luke  i?.  17. 
Ma«h.7.zi.  Z2,  n.  (f)  Ifa.48.  i8,iz,  &  ?7.  2:.  &f9  8.  Jer.  4. 
10.  &  6.  14,  &  $,  11,  &  il,  9.    Ezsk.  15.  to.  i€t     1  Their.  J.  *. 

been 


94     C&e  IPoo?  ffian*  JFamilp  OBoofe* 


been  with  P<*«/ in  the  fhipwrack  when  he  faid,  There 
flu  11  not  a  hair  of  your  head  perijh  :  But  if  the fe  ft  ay  not 
in  the  Jkip  ,  you  cannot  Ipe  faved  t  3  Would  you  have? 
laid  ,  He  preacheth  defpair  •,  go  forth  and  fear  not  f 
What  ity.ou  had  heard  Chrift  himfelf  fay,  Joh.  3.3,5. 
\Verily  I  fay  unto  thee.  Except  a  man  be  born  again  of 
water  and  the  Spirit ,  he  cannot  enter  into  the  King- 
dom of  God?  Apd  Matth.  18.  3.  Except  ye  be  Con- 
verted  and  become  as  little  Children  ,  ye  cannot  enter 
into  the  Kingdom  of  Heaven.  Or  Lu\.  13.3,5.  ^x" 
cept  ye  Repent  ye  pall  all  perifl)  f  J  Would  you  have 
faid  Believe  him  not :  He  preacheth  defperatwn  f  What 
if  you  fay  to  your  fervant ,  If  thou  do  no  work  ,  thou 
fhalt  have  no  wages,  Shall  he  fay  I  will  not  defpair  , 
but  I  will  hope  well  though  I  work  not  ?  What  do  you 
by  this  talke  but  the  fame  that  the  Devil  did  to  Eve  ? 
God  faid  In  the  day  thou  eat  eft  thou  fhalt  die :  The  Devil 
faid  ,  Te  flmll  not  furely  die.  Did  God  preach  de- 
fpair ,  and  the  Devil  preach  better  ?  Till  men  defpair 
oi:  being  faved  without  Holinefs ,  they  will  never  feek 
Holinefs,  and  fo  never  be  faved.  I  do  defpair  that 
ever  the  Devil  fhould  make  good  his  word,  andfave 
any  fouls  that  God  hath  faid  ,  ihall  not  be  faved. 

"  £/.  Chrift  came  to  abolifh  the  Law,  and  fetup 
"  the  Gofpel :  And  you  preach  nothing  but  the  Law  ^ 
<c  When  mercy  better  befeemeth  the  mouth  of  a  Gofpel 
cc  Preacher. 

P.  Do  I  preach  either  the  Law  of  Innocency  ,  which 
giveth  no  pardon  ,  or  the  Jewifn  Law  ?  It  was  thefe 
that  Chrift  abolifhed  (  in  a  fort  )  and  not  his  own  Law 
of  Grace.  Doth  not  he  preach  mercy ,  who  proclaim- 
ed pardon  to  all  that  will  truly  Repent ,  and  turn  to 
God  by  faith  in  Chrift?  Repentance,  and  Converfion 
are  Gofpel  mercies.    The  Law  knoweth  no  place  for 

Repen- 


Cfce  poo?  $)an#  family  TBooL     95 

Repentance  ,  bur  fin  and  die  ,  is  all  that  it  faith.  Is  it 
all  our  work  from  year  to  year  ,  to  Magnifiethe  mercy 
of  God  in  Chrift  ,  and  (%)  to  intreat  men  to  accept 
of  mercy ,  andnottorefufe  it  or  abufe  it  ?  and  yet  muft 
it  be  faid  ,  that  we  preach  not  mercy  ?  I  pray  you  tell 
me,  Sir,  what  is  the  Doctrine  of  mercy  that  you 
would  preach  if  you  were  in  our  (lead  ? 

<c  EL  I  would  tell  them  of  the  mercy  of  God  ,  and 
"  that  it  is  greater  than  our  (ins ,  and  that  Chrift  dyed 
"  for  finners ,  and  that  they  that  believe  in  him  and  truft 
"  God  /hall  be  faved. 

P.  What  it  is  to  Believe  in  Chrift  and  Truft  Qod 
I  have  opened  to  Saul  already  ^  And  muft  not  oft  re- 
peat the  fame  things.  We  doubt  not  but  Gods  mercy  is 
greater  than  our  fins  :  But  no  unholy  foul  fhall  be  faved 
by  it  :  For  this  merciful  God  hath  faid ,  that  without 
Holme fs  none  fhall  fee  God,  Heb.  12. 14.  The  Sun  is 
blighter  than  our  eyes :  And  yet  the  blind  cannot  fee 
by  it.  We  tell  them  of  the  exceeding  mercy  of  God  y 
and  of  the  fufficiency  of  the  facriiice  and  Merits  of 
Chrift  :  But  we  tell  them  withall  that  the  rejecting  of 
this  Chrift  and  mercy ,  will  increafe  their  mifery  ,  and 
be  the  food  of  the  never-dying  worm,  the  torment  of 
their  Confcience  to  remember  it  for  ever.  Read  Heb. 
3,  and  6,  and  10,  and  1 2,  and  fee  whether  we  fay  true 
or  not.  Would  you  tell  the  people  that  AH  men  frail 
be  faved  f  Or  that  any  other  Faith  and  Repentance 
would  fave  them ,  than  fuch  as  I  defcribed  ? 

**  EL  I  would  tell  them  that  a  quiet  and  foberReli- 
<c  gion  will  be  accepted  ,  better  than  all  the  ftirr  you 
"  make  j  and  that  all  this  ado,  and  noife  about  Religion 


(l)  Matth.  28  1 9.       2.  Cor.  5.19* 

"to 


96      Clje  poo?  $)an*  JFamilp  TSoolu 

u  to  trouble  mens  minds  inftead  of  making  them  better  ^ 
<c  is  but  the  work  of  a  few  hotbrain'd  Cockfcombes , 
u  that  can  neither  let  themfelves  nbr  other  men  live 
"  quietly. 

P.  O  Sir  !  that  you  had  but  tryed  what  (h)  quiet- 
nefs  there  is  in  the  Confcience  of  a  Renewed  juftified 
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  (inner  no  reft  1  and  the  defiled  guilty  Confcience 
which  will  never  let  the  foul  be  quiet  I  which  hatha 
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  5  Thefe  are  they  that  will  not  let  the  world 
be  quiet  -,  nor  fuffer  the  Confcienees  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  pace  they  know 
not*  There  is  no  judgement  in  their  goings  :  they  have 
made  them  crooked  paths  :  whofoever  goeth  therein  frail 
not  know  peace.  God  hatcth  all  the  workers  of  iniquity, 
PfaL  55.  And  what  peace  is  there  then  tofuch?  Ez,eks 
13.11,12,  Becaufe  they  have  [educed  my  people  faying 
Peace ,  and  there  was  no  peace ,  and  one  built  up  a 
wall  and  ethers  cUwbed  it   with  untempered  morter  , 

fay  unto  them — —that  it  frail  fall Lo  ,    when  the 

wall  is  fallen,  frail  it  not  be  faidunto  you ,  where  is  the 
dawbing  wherewitb  ye  have  dawbedit .?  1  ThefT.  5.  3, 
When  they  frail  fay  'Peace  andfafety ,  fudden  deftruBion 
cometh  upon  them  as  travail  on  a  woman  with  Child, 
and  they  frail  not  efcape* 

(b)  Hab.  3.  1  $.     Pfal^.  7,  S.    Rom.  14. 17.    Heb.  10. 34. 

I  pray, 


%\)t  poo?  @an#  IFamtlp  TSoofc*     9  7 

I  pray  you  tell  me  truly ,  Do  you  think  that  he  that 
hath  truly  Repented  of  his  carelefs,  ignorant,  worldly, 
proud  ,  fiefhly  life  ,  and  hath  forfaken  it ,  or  he  that 
hath  yet  ?.1I  this  fin  unrepented  of  to  anfwer  for ,  is  like 
to  live!  the  ^'quieter  life  ?  If  fin  be  the  way  of  peace,*  ow 
did  it  drown  the  world  ?  How  did  it  kill  Chrift  ?  How 
doth  it  caufe  Hell  ?  Then  you  may  fay  slfo  ,  that  poy- 
fon  ,  and  wounds ,  and  breaking  our  bones ,  and  iick- 
nefs ,  are  the  way  to  the  bodies  eaie . 

I  pray  you,  Sir,  yet  aniwer  me  thefe  two  queftions* 
Do  you  not  believe  in  your  Conference  that  a  truly 
penitent  godly  man,  that  hath  fpenthisdayes  chiefly  in 
laying  up  a  treafure  in  Heaven  ,  is  liker  to  die  in  hope 
and  peace ,  than  a  carelefs  fiefhly  worldly  man  ?  2.  And 
may  not  he  live  in  the  greateft  feace  ,  who  will  die  in 
the  greateft  peace  >  Is  not  that  courfe  the  fitteft  to  give 
cs  peace  in  health  ,  which  is  fitteft  to  give  us  peace  in 
ficknefs  ? 

And  will  you  tell  me  What  is  the  quiet  and  fob cr  Re- 
ligion which  you  are  for  your  felf? 

cC  EL  It  is  to  love  God  and  my  Neighbour,  and  do 
u  as  I  would  be  done  by ,  and  to  go  to  Church  ,  and 
cc  fay  my  prayers ,  and  when  I  have  finned  Repent  and 
"  cry  God  mercy,  and  truft  in  Chrift,  and  fo  be  quiet, 
<c  and  trouble  my  felf  no  further. 

P.  You  have  faid  a  great  deal  in  a  few  words.  But 
I  hope  you  do  not  think  that  faying  this  will  fave  thenl 
that  do  it  not*  Give  me  leave  then  to  go  over  all  parti- 
cularly. 1.  If  you  Love  God ,  yoUwill  Love  his  (i) 
Laws ,  and  his  Government  and  his  Service  and  his  Ser- 
vants, and  you  will  Love  to  pleafe  him  ,  and  you  will 


(0  John  14  i?,ij-,      1  John?.  % 

H  Hong 


s>8      €&e  Poo?  $)an*  family  'Bootu 


^ong  to  tc  with  him ,  and  you  will  love  him  better  than 
fle/hly  pleafure ,  or  all  this  world.  Will  you  think  he 
loveth  you ,  that  loveth  the  dirt  in  the  ftreets  better  than 
you  ?  or  that  careth  not  how  farr  he  is  from  you  ,  nor 
how  little  he  hath  to  do  with  you  ?  that  loveth  not 
much  to  hear ,  or  think  or  fpeak  of  you  ?  If  you  love 
God ,  you  will  make  him  your  delight  and  not  think  his 
word  and  fervice  the  trouble  of  the  world  .*  And  you 
will  keep  his  Commandments ,  and  not  think  fin  your 
greateft  pleafure  7  and  obedience  to  God  your  greateft 
pain. 

2.  And  if  you  love  your  Neighbour  as  your  felf,  you 
will  not  let  Laz^arns  lie  in  hunger  at  your  doors ,  nor 
your  poor  Tenants  and  Neighbours  feel  cold  and  want , 
while  you  are  clothed  in  purple  and  filk  ,  and  fare 
fumptuoufly  and  dwlicioufiy  every  day.  You  will  not 
layout  hundreds  by  the  year  on  hounds  and  fportsand 
idle  Gemlemen-fervants ,  and  on  feafting  and  gallantry, 
and  excefs  of  bravery  (  £J  and  furniture ,  while  your 
poor  Tenants  live  in  toyle  and  mifery.  You  will  npt 
rack  your  rents  fo  as  poor  men  with  all  their  care  and 
labour  cannot  live.  You  will  not  fee  your  brother  have 
need  and  (hut  up  the  bowels  of  your  companion  from 
him ,  and  then  fay  that  you  love  God  and  your  Neigh- 
bour. You  will  not  hate  and  fcorn  and  perfecute  Gods 
Servants  that  are  moll  careful  to  pleafe  him  ,  andftill 
fay  you  love  both  God  and  them.  You  will  not  think 
that  to  love  your  ryotous  Companions  and  Play-fellows 
is  to  love  your  Neighbour  as  your  felf. 

3..  And  for  your  Relenting  when  yon  have  finned  and 


({)  1  John 3;  U,  17.       Jam.  2.  14,  iu  16 •  &  *•    ihroi-ghj 
our. 

crying 


%\)t  ipoo?  q&axig  f  amity  TSoolu     99 

crying  God  mercy ,  I  hope  you  do  not  mean  a  Mocking 
of  God,  with  faying  that  you  Repent  when  you  do  not. 
I  hope  it  is  not  only  to  be  forry  and  wifh  you  had  not 
finned ,  when  you  have  got  all  that  fin  can  give  you,  and 
ftill  to  go  on  and  do  the  fame  :  To  cry  God  mercy  for 
a  worldly,  fleflily ,  voluptuous  life,  of  pride,  fulnefs 
andidlenefs  (the fins  of  Sodomy  Ezek.  16.  49.  and  of 
too  many  Gentlemen  )  and  ( I )  to  aontinue  it  ftill , 
and  hate  thofe  that  are  againft  it :  Nor  to  repent  of  op- 
prefling  the  poor  ,  and  racking  your  Tenants ,  and  to 
do  fo  ftill.  Repentance  is  a  true  change  ,  of  Mind  y 
Will  and  Converfation :  True  Repentance  is  all  that  I 
perfwade  this  man  to ,  when  you  fay  that  I  trouble  hiraj 
and  break  his  peace, 

"£/.  You  are  an  arrogant;fawcy  fellow.  What  have 
<c  you  to  do  to  meddle  with  my  bravery  or  fports  or 
<c  Tenants  rents  ?  You  think  your  prieftly  calling  may 
"  warrant  all  your  incivilities  and  infolence  -5  Were  it 
u  not  for  the  reverence  of  your  coat  I  would  kick  you 
<c  out  of  doors ,  or  lay  you  by  the  heels.  It  was  never 
"  a  good  world  fince  fuch  fellows  as  you  were  fuffered 
"  to  prate  your  pleafure  againft  your  Betters  under  pre- 
u  tence  of  reproving  fin. 

P.  I  knew ,  Sir ,  on  what  difadvantage  I  fhould 
difcourfe  with  fuch  a  one  as  you  :  but  I  do  it  for  this 
poor  Mans  fake ,  who  defired  it.  If  I  were  difcourfing 
with  you  about  Common  things  i  I  would  keep  fuch  a 
diftance  as  (hould  no  way  offend  you.  If  any  fub- 
miilivenefs  would  excufe  me ,  I  would.not  feem  in- 
folent  or  uncivil.  I  do  not  ftand  Covered  before  you. 
I  would  not  prefs  into  your  prefence,  nor  expeft  honour 


(J)  l  Cor. 6.9 j  10,  u.    Tit.  3.3,  ?.    Aft.  iS.i*. 

H  2  from 


i  oo    C&e  Poo?  $3 an*  IFamtlp  Xootu 


from  you,  but  would  be  content  to  fland  with  your 
pooreft  Servants.  But  when  it  is  a  bufinefs  that  Gods 
truth  and  holinefs ,  and  mens  Salvation  ,  and  my  mini- 
fteriai  fidelity  iyeih  on ,  it  is  Cowardice  and  bale  trea- 
chery ,  and  not  civility  ,  to  defert  the  truth  for  want  of 
(m)  plain  dealing.  1  hope  you  know  that  not  only  the 
Prophets  and  Apoftles,  but  JSafilj  Chryfoflcm,  Am- 
brofe  and  fuch  oth  :rs  have  dealt  much  plainlier  with 
Emperours  than  I  have  done  with  you  :  And  (jjildas 
fpake  homelier  of  the  Bnttijb  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. 

"  EL  It  is  the  trick  of  you  all  to  claw  the  vulgar ,  by 
cc  accufingthe  Gentry  and  Nobility  of  oppreffion,  yea 
cc  and  you  would  fay  as  much  by  the  King  himfelf  if  you 
"  durft. 

P.  The  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  Lnk^ 
12.  and  Litk*  1 6.  and  jam,  4.  and  5.  and  Matth. 
25.  and  try  co  write  your  felf  a  Commentary  on  them. 
And  that  you  would  remember  how  you  muft  leave  this 
world  ,  and  what  comes  next. 

c!  £L  It  is  mch  as  you  that  fet  up  Levellers  *  You 
cC  would  have  Rich  and  Poor  live  all  alike  -5  And  we 
cc  muft  fare  and  go  no  better  than  they ,  nor  live  at 
tc  more  eafe. 

P.  No  Sir  •,  But  Death  will  fhortly  play  the  Leveller 
with  you ,  and  call  away  your  foul ,  and  turn  your 


Cm)  ira.58.1.  &  7.4.  &  )"i.  7j8.  Mmh.  i£.  2^z8?$i. 

Keb.  13.  <?. 

flclb 


Ct)e  Poo?  ^an0  ffamtlp  TSoofc*      101 

flefh  to  Corruption  and  the  Common  earth  :  And  then 
(n)  whofe  are  thofe  things  that  you  pofTefTed  ?  I  would 
have  all  Honour  done  to  Magiitrates ,  though  1  reve- 
rence not  Riches  fo  much  as  Magiftracie.  And  I  would 
not  have  you  put  your  felf  into  any  of  the  affliEiwg  or 
hinder ingczfcs  of  the  Poor  ,  in  your  food,  rayment,  or 
employment  •  But  I  mud  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 
volupruous  living ,  nor  allow  you  to  waft  one  groat  in 
vain. 

"  EL  The  poor  live  in  their  way  as  well  as  we  in 
<c  ours  :  Their  dyet  and  their  labour  is  as  fuitable  to 
u  them  as  our  plenty  and  eafe  is  to  us. 

P.  It  is  but  from  nfe  then  ^  For  their  flefh  is  of  the 
fame  kind  with  yours :  And  if  fo ,  I  hope  if  you  be  put 
to  it,  you  can  ufe  your  felf  to  live  fo  to  :  Andiffo, 
me  thinks  a  due  abatement  of  excefTes  and  voluptuoufnefs 
fhould  be  much  more  eafie  to  you. 

But,  Sir,  It  is  not  the  meer  labour  of  the  poor  that 
I  pity  them  for,  nor  for  the  ptnficafantnefs  of  their  dyeu 
I  am  perfwaded  the  minds  of  many  of  them  are  quieter, 
and  their  meat  and  deep  is  fweeter  than  yours.  But , 
pardon  me  for  telling  you  that  I  am  much  among  them, 
and  I  find  i .  That  fome  of  them  drink  nothing  but  Wa- 
ter ,  or  Beer  that's  little  better ,  and  ufe  a  dyet  fo 
unwholefome,  as  breedeth  dropfies  ,  confumptions 
and  deadly  ficknefTes,  having  not  fire  and  clothes  to 
keep  them  warm.  2.  That  many  are  fo  full  of  cares 
how  to  pay  their  rents  and  debts ,  that  they  have  no 


(nj  Luk,  iz.  18,  19,  zo}  11.      (0)   J.im.  >. 

H  3  heart 


102    Cj&e  Poo?  3©a&0  family  TSoofe* 

heart  to  think  of  the  greater  bufinefs  of  their  fouls :  And 
many  are  fo  tired  with  their  excejfwe  labour  ,  that  when 
they  fhould  pray  or  read  a  Chapter  or  inftrud  their 
families ,  either  they  have  no  time  ,  or  they  are  pre- 
fently  with  wearinefs  afleep  :  yea  tired  on  the  Lords 
dayes,  with  the  week  dayes-labour.  3.  And  worft 
of  all,  they  cannot  fpare  their  Children  from  work  whlie 
they  learn  to  read ,  though  I  offer  them  to  pay  the 
Schoolmafter  my  felf  :  Much  lefs  have  they  time  to 
Catechife  and  teach  them.  So  that  poverty  caufetha 
generation  of  Barbarians  in  a  Chriftian  happy  Land, 
You  would  forgive  my  boldnefs ,  if  you  underftood 
the  fadncfs  and  finfulnefs  of  all  this  :  and  that  fome 
Rich  men  that  have  caufed  fuch  things  as  tfiefe ,  do  now 
want  themfelves  a  drop  of  water  to  cool  their  tongues. 

But  all  this  is  by  a  digreffion.  I  pray  you  tell  me  next, 
What  that  is  which  you  accufe  me  of,  as  over  trouble* 
fome  to  my  Neighbour ,  or  to  the  world  ,  in  my 
Dodrine  > 

C(  EL  I  have  told  you  :  It  is  difquieting  mens  Con- 
lt  fcienceto 

P.  But  what  is  it  that  I  fay  amifs  to  difquiet  them  ? 

cc  £/.  You  would  make  them  believe  that  God  made 
tc  us  to  damn  us ,  and  make  his  mercy  as  narrow  as 
<c  your  Conceits. 

P,  Do  you  not  think  that  (f)  fome  fhajl  be  damne d 
for  their  (ins  ?  And  that  God  beft  knoweth  who  ?  And 
that  he  beft  knoweth  how  to  ufe  his  own  mercy  ?  And 
that  we  muft  believe  his  word  ?  If  you*  think  that  All 
(hall  be  faved ,  fpeak  out ,  and  let  us  hear  your  proof, 
Jfnqt,  tell  me  to  whom  I  deny  Salvation,  that  God 
hathpromifeditto? 
t^—> — ■   - — * 

-r  (p)  1  Theff.  1.  7?  3,  ?,  10.  &  z.  11,  u. 

.      .  ecEt9 


Wpt  Poo?  $)an#  IFamtlp  OSoofc*    103 

"  EL  You  make  ftrid  Laws  and  opinions  of  your 
u  own  Brains ,  and  then  damn  all  that  do  not  keep 
cc  them. 

P.  What  be  thofe  Laws  and  opinions  of  ours  > 

€C  EL  What  I  more  than  a  good  many  :  If  a  man 
"  go  finer  than  your  felves,  if  he  be  not  of  your  fafhi- 
<c  on,  if  a  Woman  wear  Black  Spots,  or  go  with  bare 
"Breafts,  if  we  play  at  Cards  or  Dice,  or -go  to  a 
"  Play-Houfe  ,  if  the  people  fet  up  a  May-Pole ,  or 
"  daunce  on  Sundaies,  i£  one  drink  a  Cup,  and  be  but 
cC  Merry  :  O  thefe  are  prophane  people  -,  They  are  not 
c<  precife  enough  to  be  favcd. 

P.  There  is  nothing  fo  fmall  in  which  a  true  Servant 
of  God  would  not  be  obedient :  And  great  fin  is  oft 
committed  in  (q  )  fmall  things.  And  their  fignifica- 
tion  and  the  omiffions  which  they  import,  are  oft 
fadder  than  the  things  themfelves.  If  your  Harveft 
lay  out,  or  \  our  Houie  were  on  fire,  and  your  Servant 
fhould  let  all  alone,  and  go  to  Cards  or  a  Piay-houfe 
the  while,  and  fay,  How  precife  is  my  Mafter  to  think 
that  there  is  any  harm  in  this  ?  You  knew  how  to  an- 
fwer  him.  Truly,  Sir,  Our  Lives  are  fhort:  Our 
Souls  are  precious :  Our  work  is  great,  and  much  un- 
done :  Time  makes  haft :  We  have  loft  much]  already  : 
Hell  is  terrible :  Heaven  is  Glorious  :  God  is  juft : 
And  all  that  ever  muft  be  done  for  our  fouls  muft  be 
now  done.  And  in  this  cafe,  he  that  hath  time  to  caft 
away,on  Stage-plays,and  Cards,and  Idlenefs,let  him  do 
it ;  For  my  part  I  have  not ;  As  ftrid  as  you  think 
me  ,  <}od  knoweth  that  my  work  is  yet  fo  much  to 
do ,  that  I  have  no  time  to  fpare  for  fuch  things  as 


(?)  Heb.  12.  1^.     Matth.?.  19. 

H  4  thefe. 


t  C4    Wot  Poo?  £©an#  ffamtlp  TSoofe* 

thefe.  He  that  liveth  by  faith,  forefeeth  Heaven  open 
alJ  the  way  :  And  fuch  a  light  doth  cool  my  appetite 
to  fports  :  O  pretious  Time  !  How  fearful  am  I  left 
thou  wilt  be  gone,  before  my  faith  be  ftrengthned,  my 
hope  confirmed,  my  Love  to  God  increafed,  and  my 
preparation  made  fur  death  and  judgement!  O  what 
hearts  are  in  thofe  men  that  can  fee  Time  pafling,  Death 
coming,  God  pivfent,  Judgement  and  Eternity  at  hand, 
and  yet  fit  needldly  at  Dice  or  Cards  or  Idle  recre- 
ations. Have  we  no  more  to  cj^o  with  Time?  I  fpeak 
not  againft  needfid  Recreations  which  fit  us  for  an  or- 
dinary laborious  Calling,  as  whetting  doth  the  Mowers 
Sithe.  But  wo  to  them  that  caft  away  fo  fhort  and 
precious  Time,  in  fooleries  and  idlenefs,  which  is  all 
that  ever  they  fhall  have  to  prepare  for  their  everlaft- 
ing  State. 

And  I  muft  tell  you  too  Sir ,  that  I  need  not  fuch 
pleafures :  The  word  of  God ,  and  the  forefight  of 
eternal  Glory  afford  me  better  -5  fo  much  better,  that 
thefe  ft  ink  in  comparifon  of  them. 

But  yet  Sir ,  It  is  not  my  cuftpm  to  talk  firfl  or 
rrwch  of  fuch  things  as  thefe.  Here  ftands  your  Te- 
nant ^  Ask  him  whether  I  once  named  any  fuch  matters 
to  him  ?  I  remember  Old  Mr.  Pods  faying  to  one  that 
would  have  him  Preach  againlT  long  Hair:  Win  their 
hearts  to  Chrift  and  tKey^will  cutjheir  Hajr  theny 
TeTvesT  I  remember  a  perfon  of  a  great  eftate  yet  li- 
VI ng,  that  in  youth  was  Ignorant,  Vain  and  Gaudy , 
and  being  oft  perfwaded  to  leave  fome  Gaudy  Fairii- 
ons,  long  defpifed  all  that  was  faid  :  But  at  laft  by  a 
6ermon  being  convinced  of  greater  matters,  and  hum- 
bled and  fuddenly  changed  to  a  godly  life,  all  the  be- 
loved Vanities  and  Pafhions,  were  in  two  daies  caft 
away  arid  never  taken  up  again ,    without  any  talk 

about 


Wot  poo?  39an#  ff  mntlp  OSoofe  ♦    i  o  5 

about   fuch  things,   to   the  rifiarvail   of    Spe&ators. 

Oh  Sir,  Could  I  but  perfwadeyouto  that  due  fenfe 
of  things  eternal,  as  their  truth  mdrreatnefs  do  befpeak 
even  of  Reafon  it  felf ,  Could  I  prevail  with  you  to 
engage  your  heart  and  life  to  fuch  care  and  (  r  )  dili- 
gence tor  God  and  your  Salvation  and  the  common 
good,  as  God  will  require  of  you,  I  would  leave  yon 
to  pafs  away  as  much  time  as  this  work  can  reafcna- 
bly  fpare.  (  s  )  One  thing  is  neceffary  :  Do  that,  and 
then  go  to  play. 

cc  EL  But  you  are  the  moft  Cenforious  Generation 
"  of  men  in  the  world  :  You  make  a  Se&  and  Party 
"  for  Religion ,  of  precife  and  felf-conceited  people  ♦ 
"'and  then  none  muft  be  faved,  but  your  precife  party  : 
u  And  how  empty  will  Heaven  be,  if  none  be  there  but 
"  Puritans  ? 

P.  i.I  fuppofe  you  will  grant,  that  if  we  fhould  ne- 
ver fo  much  flatter  ungodly  per  ions,  with  the  hopes  of 
Salvation,  their  cafe  might  be  the  worfe,  but  it  could 
be  never  the  better.  Gods  will  and  word  will  not 
change  with  ours.  He  will  never  fave  an  unholy  foul, 
if  all  the  Prelates  and  Preachers  in  the  world  fhould 
agree  to  tell  them  that  they  fhall  be  faved  :  They 
would  ftand  before  God  never  the  more  juftiiied  for  all 
this  :  It  would  but  keep  them  from  Repentance,  and 
con fequently  from  being  laved  indeed.  2.  And  you 
cannot  but  know  that  all  mankind  is  proner  to  fecuri- 
ty,  preemption,  felf- flattery  and  impenitence,  than  to 
overmuch  fear,  unlefs  it  be  feme  perfons  that  are  me- 
lancholy. 3.  And  you  cannoc  but  know  that  falfe 
hopes  are  far  more  dangerous,  though  unjuft  tears  be 


(  r)  J0h.  6.  17.     (  s)  Luke  10.  42. 

the 


ic6    Cfce  poo?  $)an#  ffamtlp  TSook 


the  more  troublcfome.  For  preemption  keepcththem 
more  from  repentance.  4.  And  if  I  may  judge  of 
others  by  my  felf,  we  Minifters  are  more  prone  to  be 
too  tender  of  troubling  people,  than  too  terrible.  For 
naturally  we  all  love  our  own  eafe,and  quiet,and  the  love 
of  our  Neighbours  -  ( t )  And  we  know  that  it  is  flat- 
tery that  gets  Love,  and  plain  dealing  Hatred .;  And  we 
long  not  to  be  hated.  And  moll  Minifters  have  need 
of  their  Neighbours  bounty  :  And  hatred  is  not  the 
way  to  procure  that,  efpecialiy  with  the  Rich.  There- 
fore you  fhould  rather  charge  us  to  deal  plainly,  and  to 
take  heed  left  poverty,  or  cowardlinefs,  or  lukewarm- 
nefs  tempt  us  to  daubing  flattery  or  fiience. 

2.  But  Sir ,  what  is  this  Sect  or  Party  of  Puritans 
that  you  fay  we  confine  falvation  to  ?  I  pray  you  let 
us  not  fpend  time  in  meer  words !  If  you  mean  that 
We  confine  Salvation  to  any  that  agree  with  us  in  by- 
matters*  circumftances,  doubtful  opinions,  or  any  thing 
not  elTential  to  Chriftianity  and  Godlinefs,  it  is  a  fin 
which  we  deteft.  Prove  it  by  me  if  you  can.  Ask 
Saul  whether  I  fpake  a  word  to  him  of  any  doubt- 
ful Controverfie  in  Religion. 

But  if  the  Partie  you  talk  of  be  that  which  Chrift 
calleth  Believers ,  Penitent ,  Regenerate ,  San&ified , 
Godly  perfons,  do  you  not  believe  your  felf  that  God 
V>  Scripture  hath  confined  Salvation  to  fuch  only? 
All  the  world  is  of  (u)  two  Parties-  the  feed  of  the 
Woman  and  of  the  Serpent :  the  Godly  and  the  Un* 
godly  :  Do  you  believe  Chrift  himfelf,  or  not  ?  If  you 


( t )  1  Kings  21  •     Amou.12.    Mic.i.ii.        Jcb  5*.2i",  2*2, 

I  Thef.  z  5-  Prov.  28.15.  &io.  19.  &  26.  2S  E'/ck .12.  24. 
(  u  )  Gen.  3. 15.  Mai.  3  •  I75  18.  Match,  ij.  2  Thef.  r.  ?}  10. 
}oh.  3.  3,  5. 

do 


W}t  poo?  span*  iFamilp  Oooofc*]    %  07 


do  ,  doth  he  not  moft  exprefly  and  vehemently  confine! 
Salvation  to  them  that  are  born  again  of  the  Spirit,  Jobs 
3.  3,  5.  to  them  that  are  converted,  Matth.  18.3.  to 
rhemthat  are  New  Creatures,  2 Cor* 5.  17.  to  them 
that  have  the  Spirit  of  Chrift,  and  mind  the  things  of 
the  Spirit  and  live  after  the  Spirit,  and  mortifie  the 
lufts  of  the  flefh,  Rom.%.  1,  5,6,7,  8,  9,  13, 14.  to 
them  that  have  a  heart  in  Heaven,  Matth*  6.  21.  and 
a  Heavenly  Converfation ,  TbiL    3.  20,  21.  to  them 
that  feek  firfl:  Gods  Kingdom  and  Righteoufnefs,  Mat. 
6.  33.  Are  thefe  the  words  cf  man  or  of  God  ?  Are 
they  ours  or  Chrifts  }  Are  we  cenforious  for  believing 
our  Saviour,  and  for  Preaching  his  word,  and  perfwad- 
ing  others  to  believe  it  ? 

G  how  much  better  were  it  for  men  to  judge  them- 
felves  by  the  word  of  God,  and  not  by  their  felf-flat- 
tering  flefhly  mind,  before  God  judge  them »  rather 
than  to  call  God,  or  his  Holy  Word,  or  his  Minifters 
that  fpeak  it,  Cenforious? 

u  EL  Do  you  alledge  Gods  word  againft  his  Good- 
<c  nefs  and  merciful  nature  ?  It  is  contrary  to  Gods 
lC  Goodnefs  to  fave  none  but  a  few  Puritans  and  Pre- 
cC  cifians,  and  to  condemn  all  the  reft  of  the  world  to 
c(  Hell.  Would  you  have  us  to  believe  things  utterly 
<c  incredible,  as  well  as  undeiirable? 

P.  Your  fcornful  names  of  Puritans  and  Precifians 
are  but  words  of  your  own  ,  thruft  in  to  vent  your 
fpleen  and  to  darken  the  queftion.  If  you  mean  anv 
other  than  Repenting  Sanctified  Believers,  it's  nothing 
to  our  cafe:  I  talk  tor  no  other.  Put  Sir,  wre  will  not 
be  mockt  out  of  our  Duty  and  Salvation  :  Heaven  were 
little  worth,  if  it  were  not  worth  the  bearing  of  dc- 
rifion,  from  poor  fouls  that  are  luftning  themfelvesto 
Hell.    But  to  the  matter. 

1.  As 


i  oS    €t>e  Poo?  $$ an0  ffamtlp  TSootu 

i.  As  to  the  number  of  thofe  that  God  will  fave,I 
never  prefumed  to  determine  of  it.  I  only  tell  you 
that  none  are  faved  but  thofe  that  are  fanttificd  by 
the  fpirit  of  Chrift :  Remember  I  pray  you  that  this 
is  ali  that  I  fay.  How  many  are  fandified  I  know  not, 
but  I  would  advife  you  inftead  of  fuch  enquiries ,  as 
you  love  your  felf,  to  make  fure  that  you  are  one  of 
them.  But  experience  may  help  us  to  make  fome  con- 
jectures :  If  all  the  world,  or  mo  (I  of  the  world,  Jbe 
truly  holy?  that  is,  do  Love  God  and  Heaven  better 
than  fiejnly  pleafnre  and  worldly  prosperity,  then  all  or 
moft  or  the  world  fhall  be  faved.  But  if  there  be 
iew  fuch,  there  are  few  that  will  be  fayed.  This"Ts 
the  truth  if  Gods  word  be  true  ;  And  inftead  of  being 
offended  at  it,  you  are  beft  to  lay  your  hand  upon  your 
heart,  and  fee  whether  or  not  it  be  fo  with  you.  For 
God  will  not  fave  you  for  your  Riches  nor  high  looks, 
nor  for  contending  againfl  his  word. 

2.  Do  you  think  that  God  doth  not  know  his  own 
Nature  and  Goodnefs  ,  and  what  is  confident  with  it 
better  than  you  ?  Will  you  tell  him  that  he  hath  made 
a  feaw,  or  given  us  a  word,  which  is  (w)  contrary 
to  his  own  nature  and  goodnefs  ?  If  you  will  teach 
God  to  know  himfelf  better,  or  to  amend  his  word, 
he  will  convince  you  e're  he  ha:h  done  with  you,  that 
you  fhould  rather  have  known  your  felf  and  God 
better. 

3.  Is  it  contrary  to  the  Goodnefs  of  God  to  fhut 
men  out  of  Heaven  who  will  have  none  of  it  ?  or  who 
hate  it  ?  or  who  prefer  a  fwinifh  luft  before  it  ?  At- 
tend a  little,  Sir,  and  I  fhall  fhew  you  your  unrigh- 


(wj  Rom.  3.  3j4»  &c. 

tous 


Cfje  Poo?  $$m&  IFamilp  Xoofe*    10$ 

teous  cenfure  of  God.  If  you  can  but  forgive  God 
for  making  you  a  Man,  you  may  perceive  than  it  is  yon 
that  damn  your  felf ',  and  then  quarrel  wiih  God  for 
it.  Is  it  not  Man  himfelf  that  Loveth  the  World  and 
fejhly  pleafure  more  than  God  ?  That  committeth  all 
the  fin  that  is  committed  ?  That  (  x  )  turneth  away  his 
heart ,  his  love,  his  deligh: ,  his  thoughts  from  God 
and  from  all  that  is  Heavenly  and  Holy  ?  Are  not 
your  lulls  your  own ,  and  your  paftions  your  own  ? 
Is  it  not  your  felf  that  make  your  felf  ungodly,  and 
contrary  to  the  Holy  nature  of  God  and  Heaven  ? 
And  your  felf  who  refift  and  refufe  the  fpirit  and  grace 
of  God  ?  Do  you  know  how  much  of  Hell  is  in  (in  it 
felf,  and  of  your  own  making  as  well  as  of  your  own 
deferving  ?  To  be  faved  is  to  know  God  and  Love  himy 
and  delightfully  ferve  him :  This  in  perfection  is  He  a* 
ven.  And  doth  God  deny  you  this  when  you  truly 
defire  it  ?  Or  do  you  not  (y )  deny  it  to  your  felf  > 
Is  it  not  you,  that  Delight  not  in  God  and  his  Service  ? 
And  that  rather  choofe  your  flefhly  pleafure  ?  And  is 
it  not  you  then  that  put  your  felf  out  of  Heaven. 
Heaven  is  a  ftate  of  perfed  Holinefs :  And  you  wilj 
not  have  Holinefs ,  and  yet  you  fay  you  would  have 
Heaven,,  God  fetteth  before  you  a  feaft  of  holyjoys  5 
And  your  appetite  is  againft  it :  You  loath  it :  You  re- 
fufe it :  No  intreaty  will  perfwade  you  to  taft  it  :  You 
deride  it  as  precifenefs.  And  when  you  have  done , 
you  blame  God  becaufe  you  have  it  not.  If  you 
would  have  a  Mahometane  Heaven  of  Leachery,  and 
Wine,  and  Sports :  A  Heaven  of  Cards,  and  Di<* e  , 


(x)  Job  18.28.    Proy.  13.14.   &14. 17.  &i$.  24.    ())]<&> 

J.  14.    &  12,  17. 

and 


*  io    CDc  Poo?  ®an#  IFamtlp  TSoofe* 

and  Plays,  and  Jeafting  5  a  Heaven  of  proud  dominati- 
on over  your  Brethren  ,  or  of  mony,  and  great  eftates, 
and  pomp  ,  You  are  mifhken  :  There  is  -none  fuch  in 
another  world  :  All  this  heaven  was  (z  )  hereon  earth : 
And  here  you  chofe  it  ^  and  here  you  had  it.  Here- 
after there  is  no  Heaven  but  the  Sight  and  delightful 
Lave  of  God,  and  perfection  of  Ho  line fs :  Would  you 
have  this,  or  would  you  not  ?  If  you  mil  ^  then  re- 
fufe  it  not,  deride  it  not,  negled  it  not :  Prefently  be- 
gin, and  fpit  out  your  filthy  flefhly  pleafures,  and  (  a) 
feek  the  Lord,  and  he  will  affift  you  and  accept  you  : 
But  if  you  will  not ,  remember  who  put  you  out  of 
Heaven, 

And  when  death  hath  opened  your  eyes,  and  fhewed 
you  what  it  is  that  you  refufed,  and  have  (b)  loft, 
and  what  it  was  that  you  preferred  before  it,  your  own 
Confcience  will  tear  you  with  perpetual  torments,  To. 
think  what  a  glory  you  might  have  had  and  would  not  I 
What  a  God  you  departed  from  I  And  what  all  the 
flefhly  pleafures  were  which  you  preferred,  and  what 
is  now  become  of  all  1  I  tell  you ,  if  God  fhouid  no 
further  meddle  with  you,  your  (c)  Confcience  in  the 
remembrance  of  this  would  torment  you. 

You  fee  then  that  befides  what  they  deferve  from  the 
hand  of  Divine  Juftice,  what  it  is  that  finners  execute 
upon  themfelves.  You  cannot  both  refufe  Heaven  and 
make  your  felf  uncapable  of  it>  and  yet  have  it :  And 
you  cannot  lofe  it,  and  not  for  ever  feel  the  lofs. 

4.  And  is  not  God  juft?  and  in  juftice  contrary  to  his 
nature  ?  Is  it  contrary  to  the  Goodnefs  of  the  King  or 


(  \  )  Luke  \6.  r%.      (  a.  )  Joh.  f.  40.     Rev.2Z.  17.     ]©f.  24. 
V.    (/?;  Ma:th  :<^,7,8-    (f  j  Roro.i.  I  J. 

Judge, 


C&e  Poo?  $9ati0  JFamtlp  'Book*    1 1 1 

Judge ,  to  hang  a  Thief  or  Murderer  ?  And  what  if 
they  be  many  ?  Muft  they  therefore  be  (  d  )  unpunim- 
cd  ?  If  many  fhould  beat  you  or  abufe  you ,  doth  not 
that  rather  aggravate  the  wrong  than  extenuate  it  ? 
You  fcruple  not  killing  a  neft  of  Wafps  or  Hornets 
though  they  be  many  :  Millions  of  men  are  not  fo  much 
to  God,  as  a  fwarm  of  Flies  are  unto  men. 

5.  And  I  would  know  whether  you  think  it  contra- 
ry to  Gods  Goodnefs  to  condemn  any  at  all ,  or  not  > 
If  not,  what  numbers  proportionably  will  you  impofe 
upon  him  to  fave?  What  if  he  faved  a  thoufed  or  ten 
thoufand  for  one  that  he  condemneth?  Would  that 
feem  to  you  confiftent  with  his  Goodnefs?  And  are 
you  fure  it  is  not  fo  ?  We  are  fure  thac  this  earth  is 
to  the  reft  of  the  Univerfe,  but  as  one  inch  is  to  the 
whole  earth  ?  And  how  fmali  a  part  is  that  ?  And  you 
know  not  but  (e)  Angels  and  pure  inhabitants  may 
poflTefs  all  the  reft,  except  what  is  allotted  to  the  De- 
vils and  the  damned.  Andiffo,  if  ten  thoufand  to  one 
in  this  wicked  world  ( which  is  next  to  Hell )  were 
damned,  it  would  not  all  be  one  to  many  millions  of 
the  pure  and  blefTed  ones  in  the  reft  of  the  Creation^ 
I  only  fay  that  men  that  are  Ignorant  of  fuch  matters, 
asfc  we  all  are,  are  unfit  to  quarrel  with  God  about  them. 

u  £/.  You  have  faid  much  I  confefs :  But  it  is  all 
u  no  juftiflcation  of  your  own  arrogance,  that  lay  claim 
ic  to  Heaven  before  your  Neighbours.  All  we  are  pro- 
<c  phane  and  ungodly  people,  and  you  only  are  the  ho- 
gly  brethren  and  the  (f)  children  of  God.  You  fay ? 


(A)  Pfcl.i.  s,^;  Pfal.fo.  Matth.iy.'  f.OH.hu.xij 
*3-  An  innumerable  cempsn/of  Ai^rte,  or  Myriads,  (  )  i  Job, 
M*,xo. 

Stand 


1 1 2     €fje  poo?  $©an#  IFamtlp  TSoolw 


c<  Sfrf/zd  £}',  /  am  holier  than  thou  f  And  as  the  Phari- 
tcfeey  I  thank^thce  Lord  that  J  am  not  as  ether  merty 
u  nor  as  this  Publican, 

P.  I.  Who  do  you  mean  by  £  us ]  and  by  £  you  ?  3 
Speak  plainly  that  you  may  be  underftood.  If  any  ar- 
rogate the  name  of  Holy,  or  Godly  that  is  not  fo,  he  is 
an  Hypocrite  :  Do  you  hear  me  fay  that  fuch  fhall  be 
faved  ?  And  either  you  and  the  reft  of  our  neighbours 
are  really  Godly  Sanvtified  perfons ,  or  you  are  not : 
If  you  are,  we  fay  you  are  the  children  of  GodL^  and 
the  heirs  of  Heaven  as  well  as  we  dr  any  others";  Did 
you  ever  hear  me  fay  that  any  Godly  man  is  ungod- 
ly ?  or  is  not  the  child  o:  God  ?  Name  the  man  that  I 
have  faid  fo  by.  If  your  own  Confcience  tell  you 
that  you  love  God  better  than  the  world,  and  (g) 
feek  firft  his  Kingdom  and  righteoufnefs,  and  if  your 
converfation  prove  it ,  you  have  then  the  witnefs  in  your 
felf  that  you  are  fan  edified,  and  need  not  care  what  others 
fay  of  you.  But  if  your  Confcience  tell  you  that  it 
is  not  fo,  but  that  you  are  a  Lover  of  the  world  and 
pleafure  more  than  of  God ,  filence  not  your  Confci- 
ence, and  defire  not  that  we  fhould  flatter  you  with 
lies,  when  your  own  Confcience  knoweth  that  the  cafe 
as  other  wife. 

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  muft  he  that  hath  Gods  grace 
be  unthankful,  and  falfly  fay  that  he  hath  none?  Thofe 
are  like  the  unhumbled  Pharifee,    who  thank  God  for 


(f  )  Matth.  5.35. 

that 


C&e  Foo?  ©an#  IFamtlp  TBoofc*    1 1 3 

that  grace  which  they  have  riot :  and  not  they  that  hum- 
bly thank  him  for  what  they  have.  Would  you  have 
a  temperate ,  chaft  and  juft  perfon  think  himfelf  to  be  a 
drunkard  ,  a  fornicator,  a  thief,  when  it  is  not  fo  ,  and 
ail  for  fear  of  being  proud  ?  Then  why  are  you  angry 
with  thofe  that  count  you  ungodly,  if  humility  bind 
all  men  to  think  themfelves  ungodly  ?  God  neither  de- 
fireth  that  we  fhould  think  with  the  Pharifee  that  we 
are  fan&ified  when  we  are  not ,  nor  that  we  deny  the 
grace  which  we  have.  Unthankfulnefs  for  the  greateft 
mercy  is  no  vertue. 

u  EL  You  are  the  true  offspring  of  the  Pharifees  ; 
*c  a  pack  of  Godly  Hypocrites  :  a  generation  that  are 
P  pure  in  your  own  eyes,  but  are  not  cleanfed  from  your 
4i  filthinefs :  In  fecret  you  are  as  bad  as  any  others. 

P.  Who  do  you  mean ,  Sir  ? 

u  ELI  mean  all  or  the  mod  of  you  that  take  on  you 
P  to  be  fo  Godly  and  Religious  above  other  men. 

P.  i.  Would  you  have  men  profefs  nngodlincfs? 
Would  you  have  us  be  Drunkards ,  Swearers ,  Forni- 
cators ,  Covetous ,  for  fear  of  being  Hypocrites  ?  Or 
would  you  have  us  fay  that  we  are  fuch  when  we  are  not? 
Is  this  your  confejfion  of  Chrift  ?  Would  you  have  no 
man  profefs  himfelf  a  Chriftian  or  a  Servant  of  God? 
What  then  !  Mult  we  profefs  the  fervice  of  the  fafi  and 
the  Devil  ? 

2.  Do  not  yon  take  on  you  to  be  a  Chriftian  >  and  to 
be  Godly?  Why  elfe  are  you  angry  with  them  that 
com  it  you  ungodly  ?  Elfe  you  are  an  Infidel  and  an 
Atheift.  But  if  you  profefs  Chrift  ianity  and  Godlinefs 
your  felf ,  are  you  therefore  an  Hypocrite  ?  If  not , 
frofeffion  makes  not  others  to  be  Hypocrites,,  I  pray 
you  tell  me  ,  what  do  you  profefs  lei's  than  I  do  ?  You 
profefs  Chriftiamty  and  Godlinefs  ,    and  I  profefs  no 

I  more. 


1 14    Ci)e  Poo?  $)an£  iFamtlp  TSoofe* 


more.  But  which  of  us  is  the  Hypocrite  our  Con- 
fciences  and  lives  mud  tell.  I  hope  you  will  not  re- 
nounce God  and  Cbrift ,  for  fear  of  being  an  Hypo- 
crite. 

3.  But  alas ,  Sir,  too  many  people  fearing  GocTare 
fo  far  from  being  fure  in  their  own  eyes,  that  the 
greatnefs  of  their  fins  overwhelmed!  them :  And  we 
can  hardly  keep  them  from  concluding  that  they  have 
no  grace  at  all ,  and  are  as  ready  to  call  themfelves  Hy- 
pocrites in  their  fears ,  as  you  are  in  your  fpleen  againft 
them.  And  why  do  you  at  once  accufe  us  for  over-ter- 
rifying them,  and  driving  themtodefpair ,  and  yet  of 
puffing  them  up  with  a  conceit  of  Godlinefs  ? 

4.  But  how  is  it  that  you  come  to  know  our  Hypo- 
crifay  and  what  we  are  m  fecret  ?  If  you  know  it ,  it 
is  no  fecret :  If  it  be  Jecret ,  you  know  it  not.  If  our 
Lives  be  vicious  ,  prove  it  and  reprove  us :  If  they  be 
not ,  how  know  you  that  our  hearts  are  fo  ?  Is  not  God 
only  the  fearcher  of  hearts  ? 

5.  I  am  glad  if  indeed  you  hate  Hypocrifie.  The 
Hypocrite  is  he  that  profefleth  to  be  that  which  indeed 
he  is  not.  You  and  I  do  both  profefs  the  fame  Chri- 
ilianity  ;  Now  the  queftion  is,  which  of  us  is  the  Hypo- 
crite ?  If  one  man  live  according  to  his  profeflion,  and 
be  fcrious  in  his  Religion  ,  and  hate  all  known  fin  ,  great 
and  fmall,  and  feek.  God  diligently  ,  and  ufe  all  the 
means  that  God  commandeth  him  -5  And  if  another 
making  the  fame  profeflion  of  Chri/tianity ,  do  Jive  in 
open  worldlinefs  and  fenfuality  ,  in  gluttony ,  drunken-, 
nefs,  gaming,  idlenefs,  fornication,  and  deride  holy 
living ,  and  all  that  are  ferious  in  the  Religion  which  he 
himfdf  profefleth  ,  and  counteth  the  practice  of  Chriib 
own  Commands  to  be  needlefs  preciienefs  j  Do  I  need 
to  ask  you,  which  of  the fe  is  like  to  be  the  Hypocrite  ? 

I  have 


€&e  poo?  2©an#  f  amrtp  TSoofe*    1 1 5 


I  have  admired  to  hear  debauched  perfons ,  call  ferion* 
Cbriftians  ,  Hypocrites,  when  the  want  of \ferioufnefs 
in  profeffed  Chriftianity  is  the  very  nature  of  Hypo- 
crifie.  Do  not  all  thefe  railers  call  themfelves  Chri- 
fiians  .?  Is  not'  (b)  Holinefs  eifential  to  Chriftianity  ? 
Is  not  a  drunken  Chriftian ,  a  worldly  Chriftian ,  a 
fornicating  Chriftian ,  a  fenfual  voluptuous  Chriftian  , 
a  very  felt  contradicting  ftigmatized  Hypocrite  ?  Every 
^rofs  fin  which  fuch  wilfully  live  in ,  is  the  brand  of  art 
Hypocrite^  ~7~" 

"  EL  Are  not  all  men  finners  f  And  he  that  faith  he 
"  hath  no  fin  deceiveth  himfelf.  Why  then  make  you 
*c  fuch  differences  between  your  felves  and  others  ? 

P.  You  may  try  whether  by  that  trick  you  can  de- 
ceive the  King  and  the  Judges  firft  :  Go  to  the  Barr  and 
to  the  Gallows,  and  fay  Why  fhould  thefe  poor  men 
be  hanged  rather  than  all  you  ?  Are  not  all  finners  ?  If 
one  of  your  Servants  beat  you,  excufe  him,  becaufe  all 
are  finners !  But ,  Sir,  do  you  not  know  that  there  are 
(t)  finners  that  (hall  be  faved  in  Heaven  , 1  and  fin- 
ners that  (hall  go  to  Hell  ?  Sinners  that  are  par- 
doned, and  finners  that  are  not  pardoned  ?  And  why  fo  ? 
But  that  there  are  finners  that  are  Penitent,  contrite, 
and  truly  Converted  ,  and  finners  that  are  not  fo.  There 
are  (k)  finners  that  are  ungodly  and  fin  wilfully  ,  and 
love  their  fin  :  And  there  are  finners  that  are  Godly  , 
and  fin  only  of  infirmity  ,  and  hate  their  fins ,  and  make 
it  the  care  of  their  lives  to  avoid  them0  Some  make  pro- 
vifion  for  the  flefh  to  fatisfie  its  defires  or  lufts  -.  And 


(/^  Cor.  5.17.  Rom.  8.  8,9,15,50,  Aft.  *5.  r8;  Luke 
M-^27,35.  (i;  1  John  1.  7,8.  &  3.  8;  9-  &f.  16,17. 
John  j.  14.  1  Cor.  6. -jo,  xi.  (^  Rom.  6.)  6.  CiD.3^.^ 
Rom.  1$.  13, 

I  3  fcms 


i  1 6    Cije  $too?  $)at\0  family  Xaotu 


fome  make  it  their  work  to  mortifie  fuch  lufts,and  not  ta 
pleafe  them.  If  you  will  not  difference  between  thefe 
two  forts  ot  finners,  God  will,  and  you  (hall  (hortly  fee 
i  it.  They  that  Hand  on  Chrifts  right  hand  and  on  his 
I  left  in  judgement ,  and  hear  ,  Come  ye  blejfed ,  and  Go 
\ye  curfed ,  were  all  (inners  :  But  read  Mattb.z$* 
(whether  Chrift  make  no  difference  ? 

iC  El  .The  difference  is  that  you  are  the  Pharifeesand 
fC  we  are  the  Publicans  :  You  juftifie  your  felves ,  and 
**  we  fmice  on  our  breafts ,  and  cry  God  be  merciful  to 
<c  me  a  (inner  I  And  which  of  thefe  was  juftified  of 
"  God  ? 

P.  I  pray  you  fpeak  truly  Sir  •,  Do  you  ifcink  that 
Chrift  meant  a  dijfembling  Publican  ,  that  took  on  him 
to  repent  and  did  not  >  Doth  God  juftifie  wicked  Hy- 
pocrites ?  Or  was  it  not  a  truly  penitent  Publican ,  that 
confefTed  his  fins  with  true  Repentance  ,  and  went  home 
with  a  changed  mind  and  life  ?  And  .is  not  this  all 
that  I  perfwade  your  Tenant  to  ?  And  are  not  thefe  the 
perfons  that  we  fay  (hall  be  faved  >  If  you  be  this  Publi- 
can, Go  and  do  likewife  :  Repent  ,  Confefs ,  and  be 
converted  to  a  holy  life. 

And  I  will  make  bold  this  once  to  paint  out  the  Pha- 
tifee  to  you  in  Chrifts  own  words,  and  then  you  (hall  be 
judge  your  felf ,  who  rs  the  Pharifee.  The  Pharifees 
were  a  fedt  that  let  up  theTraditions  of  the  Elders  againft 
Gods  word  Matth.  15.  3 .  They  were  all  for  ceremony 
in  Religion  ,  wa(hing  before  meat ,  and  wafhingcups, 
and  formal  tet fafting  often yMmh*  9.  14.  Luk.  11.39* 
They  worfhippedGod  in  vain  ,  teaching  for  Dodrines 
the  Commandments  of  men  ,  Matth*  15.  9.  They 
drew  near  to  God  with  their  Ifps ,  faying  over  certain 
prayers ,  when  their  hearts  were  farr  from  him,  Watt* 
ij.  8.  They  were  the  Rulers  of  the  Jew ifh  Church , 

Matth, 


Cfce  $ao?  ?©an*  JFamtlp  TSoofe*       1 1 7 

Mattb.  23.  2.  Job.  7. 45,  32,  48.  They  were  called  by 
high  tit les ,  and  were  fee  in  the  higheft  Seats,  and  went  in 
pomp  and  ftate  with  the  formalities  of  broad  Phyla&e- 
ries  and  fuch  like,  Mattb.2^.$y6yy.  They  were 
ftrid  for  tythingMint,Annife  and  Cummin  :  They  were 
Tyrants  and  Extortioners,  and  Oppreflours  of  the  poor  : 
They  (trained  at  a  gnat,  andfaw  he  mote  inanothers 
eye ,  condemning  Chrift  and  his  Apoflles  for  nor 
obferving  their  Ceremonies ,  while  they  faw  not  the 
beam  of  malignity  and  perfection  in  their  own  eye  ,  but 
could  iwallow  a  Camel,  even  thefe  heynous  fins  ;  For 
their  way  was  to  honour  the  memorials  of  the  Martyrs, 
and  to  make  more  :  To  ered  monuments  for  the  dead 
Saints  whom  their  Fore-fathers  perfecuted,  and  to  go  on 
to  do  the  like  by  the  living,  Mattb.  23,  24,  to  the  end. 
They  were  the  deadlier!  Enemies  of  Chrift,  the  filencers 
of  his  Apoftles ,  as  farr  as  they  could  ,  and  the  perfe- 
cutors  of  Chriftians.  And  now  I  pray  you  tell  me  , 
who  are  the  Pharifees  ? 

11  El.  But  you  leave  out  that  which  is  againft  you  : 
**  They  devoured  widdows  houfes,  and  for  a  pretence 
"  made  long  prayers :  and  fo  do  you, 

P.  I  pray  Sir ,  tell  me  what  widdows  houfe  I  have 
devoured ,  and  I  promife  you  to  reftore  it  quickly.  Do 
I  opprefs  my  Tenants,  as  I  before  defer i  bed  to  you  > 
Have  I  any  houfe  but  a  mean  one  that  I  dwell  in  ?  Am 
I  not  fain  to  take  up  with  the  common  Jail ,  when 
your  Worfhip  fends  me  thither  for  preaching? 

And  as  for  long  prayers  I  have  two  queftions  to  put  to 
you.  1 .  Was  it  the  Length  of  prayer ,  or  the  falfe  pre- 
tenfe^  which  Chrift  reproved  }  If  the  length,why  did  he 
continue  all  night  in  prayer  himfelf  fwho  had  lefs  need 
than  I,)  Lnk-  6. 1 2.  Why  are  we  bid,  Pray  continually , 
and  continue  wftant  in  prayer 7  1  Thefr.5.17.  Rom,  12. 
.1*.  Col.  4.2.  J  3  "£/. 


1 1 8    Cijepoo?  ^ans  IFamilp  TSootu 

<-c  EL  No  ;  It  was  the  falfe  preterite  that  is  blamed, 

P.  Was  it  not  a  proof  that  Long  prayer  is  a  thing  very 
good  and  laudable ,  when  fincerely  ufed  ?  Elfe  it  would 
not  have  made  a  cloak  for  {in.  For  one  evil  is  not  a 
fit  Covering  for  another.  My  fecond  queftion  is,  whe- 
ther the  Pharifees  long  prayers  were  free  prayers  uttered 
from  the  habits  of  the  mind ,  or  forms  of  Liturgie  ? 

^  EL  I  think  they  were  fuch  as  your  extemporate 
cc  prayers. 

P.  Then  you  will  wound  the  caufe  of  Liturgies  > 
which  I  would  not  have  you  do  j  For  if  the  Pharifees 
that  were  fo  Ceremonious  ufed  none ,  it  will  fcarce  be 
probable  that  any  were  ufed  in  the  Jewifli  Church. 

u  EL  Well ,  then  fuppofe  them  to  be  fet  Liturgies. 

P.  It  is  they  then  that  are  likeft  to  the  Pharifees , 
who  by  long  Liturgies  cloak  their  Oppreffions  and  Co- 
vetoufnefs. 

Cc  EL  You  are  noted  to  be  as  Covetous  a  fort  of 
a  people  as  any  :  You  will  cheat  a  man  in  Bargaining  r 
Ci  and  you  will  not  fwear  ,  but  you  will  lie  like  Devils. 

P.  I  affure  you  Sir  ,  if  we  do  fo,  it  is  contrary  to  our 
Doctrine  :   For  we  profefs  that  fuch  perfons  are  no 
Children  of  God  ,  nor  can  be  faved  in  fuch  a  Mate, 
Therefore  you  rauft  prove  it  againft  the  particular  per- 
sons whom  you  accufe.     For  if  we  know  of  fuch,  we* 
/  number  them  with  wicked  men ,  and  bring  them  to 
{  Repentance  and  reftitution ,  or  excommunicate  them. 

And  for  thofe  Minifters  that  are  called  Vuritans  by 
you ,  whether  they  are  in  the  right  or  wrong  I  meddle 
not  -,  but  io  If  they  be  fo  Covetous,  how  come  they 
thefe  many  years  to  live  in  pinching  poverty  f  except  a 
few  that  have  fomething  of  their  own  ,  or  live  in  other 
mens  houfes ,  )  and  all  to  avoid  that  which  they  think  is 
fin  }    2.  And  if  they  are  fuch  Lyars ,  why  do  they  not 

efcapc 


u 


C&e  poo?  £©an#  f amity  Xoofe*    1 19 

efcape  all  their  fufferings  ?  If  they  durft  but  once  lie  un- 
der their  hands,  and  fay  that  they  aflent  andconfent to 
what  they  do  not ,  they  might  be  as  free  as  others. 

EL  There  areas  many  villanies  committed  fecretly 

among  you  ,  as  among  others.  Our  faults  are  open 
<c  and  known  to  all  •  but  you  are  as  bad  in  Corners ,  as 
cC  demurely  as  you  carry  it.  Did  you  not  hear  lately  of 
<c  a  great  ProfeiTour  near  you  that  was  drunk  ,  and  ano- 
ci  ther  that  got  his  Servant-maid  with  Child  ?  This  is 
u  your  profeflion.  If  the  truth  might  be  known ,  on 
u  my  Confcience  you  are  all  alike. 

P.  Your   (I)  own  tongue  ftill  confuteth  you  and  ho-  ] 
noureth  thofe  whom  you  would  fain  reproach.     If  you  ' 
fin  openly,  it  feemeth  you  are  not  afhamed  of  it  .  you 
tell  us  that  it  is  no  wonder  among  you  :  as  if  it  were  your 
profeilion.     If  we  fin  fecretly  ,  how  do  you  know  it  ? 
Your  naming  one  or  two  deiamations  ,  implyeth  that 
withfuch  as  you  mean  ,  it  is  a  rarity  and  ftrange  thing. 
And  flanders  are  fo  common  againft  fuch  perfons ,  that 
when  it  is  examined  ,  it  is  two  to  one  but  it  proves  falfe. 
But  if  it  be  true,  either  the  Acts  you  mention  are  mar- 
vels ,  committed  by  one  of  a  hundred,  once  perhaps  in 
all  their  life-time  fince  their  change  •  or  elfe  they  are 
fuch  as  you  defcribe  that  live  fecretly  in  fuch  fin.     If  it 
be  the  later  ,  they  are  Hypocrites  and  fuch  as  we  call  to 
Repentance  and  Conversion ,   as  being  in    the  gall  of 
bitternefs  and  bond  of  iniquity  :  And  all  that  I  defireof  | 
you  and  your  Tenant  here  is,  that  you  will  not  be  fuch. 
If  you  like  fuch  why  do  you  blame  them  ?  If  you  difiikg 
them,  why  will  you  be  fuch  your  feives  ?    If  you  fay 
that  you  make  no  frofeffion  oiRcligion,  I  anfwer  again  • 


CO   H?«3.  9.     ]c:\  6\  15.    &-  8.  iz. 

1 4  Unlefi 


1 2P    %\}t  Poo?  $)an*  JFamilj?  Xooft* 

Xlnlefs  you  renounce  Chrift,  you  profefs  as  much  as  the 
Hypocrites  named  by  you.  For  you  profefs  Chriftiani- 
ty ;  and  they  profefs  no  more. 

But  if  they  were  the  falls  of  ferious  Chrifiians ,  I  ask 
you  which  is  the  liker  fort  of  men  to  be  true  Cfrriftians, 
They  that  live  impenitently  and  commonly  in  grofs  fin  , 
and  hate  thofe  that  reprove  them  and  live  better  •,  Or 
they  that  live  blamelefly  in  the  fear   of  God ,    fave 
that     (m)  one  among  many  of  them ,    doth  once  in 
his  life  commit  fome  heynous  fin ,  which  layeth  him 
in  fuch  fhame  and  brokennefs  of  heart,that  oft-times  fuch 
,  never  well  recover  their  comforts  again  while  they  live  ? 
If  AW;  was  once  drunk  in  his  life  :  If  there  were  one 
Cham  in  his  family  :    If  Lot  was    twice  tempted  tp 
drunkennefs  and  incefl :  If  David  once  was  guilty  of 
odious  fin  :  If  Peter  once  (  or  thrice  at  once  )  denyed 
his  Matter  :   If  there  was  one  Judas  in  the  family  of 
Chrift  himfelf  •,  Will  any  but  the  Malicious  thence  con- 
clude ,  that  They  are  all  alike  ?  Or  that  one  fm  repented 
of,  is  as  bad  as  a  life  of  fm  never  truly  repented  of 7 

And  do  you  know  what  your  flanderours  inference 
doth  import?  No  lefs  than  that  Chrift  is  no 'Chrift, 
and  that  all  the' world  fhall  be  damned.  For  mark  I 
pray  you,  that  we  are  certain,  that  open  (n)  uncon- 
verted finners  are  not  faved  from  their  fins  by  Chrift  ^ 
And  that  fo  dying  they  are  loft  for  ever.  Now  you  come 
in  and  fay,  that  the  reft,  that  profefs  Repentance  and 
obedience ,  are  in  fecret  and  at  the  heart  as  bad  as  they. 
And  if  fo,  they  are  all  certainly  }oft  men.  _For  without 
Holinefs  none  ihall  fee  God.,  AndlhTungodly  IHail 
not  ftand  in  Judgement  \    Heb*  12.  14,     PfaLi*6» 


Cfje  poo?  30an#  !Famt!p  'Bootu    i  *  i 

(o)  And  God  hateth  all  the  workers  of  iniquity.  Now 
to  fay  that  All  are  fuch  either  openly  or  fecretly  ,  is  to 
fay  that  Either  God  is  a  lyar  ,  or  that  no  one  fhall  be 
faved.  And  yet  you  are  the  man  that  cannot  believe  that 
many  are  damned  1  And  if  Chrift  fan&irie  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  ihall  have  all  our 
help  and  thanks :  And  you  fhall  not  cry  down  Hypo- 
criiie  and  fcandal  more  heartily  than  we  will  do. 

"  El,  Fain  you  would  feempure,  and  perfect  with- 
"  out  fin  as  the  old  Catharifls  pretended  themfelves  to 
F?  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  conferring  and  lamenting  our  fins  even  in  pu- 
blick,bcfore  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  (in;--.  We  con,- 
fefs  our  felves  finners  with  daily  grief  and  fhame.  And 
if  indeed  the  Catharifts"cfid  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  fclves?\Vou!d  not  all  men 
make  others  of  their  own  mind  \ 

"  EL  Come ,  come ,  when  you  have  prated  never 


(o)  rfal.  *).  f .        fp)  Matth.  t.jt.    Tir.  2   14,  (  )    Rom. 

7.  16,  17;  H-    VhlU°     Act.  16.     Tic.  32-33. 

fo 


1 2  2    Ct>e  poo?  $)an#  family  OSootu 

fo  long ,  you  muft  confefs  that  you  are  a  pack  of  Re- 
bels ,  and  feditious  Rogues  ^  the  firebrands  of  your 
Country  ,  that  would  deftroy  the  King  and  all  of  us  ,  if 
we  were  ia  your  power.  The  world  hath  had  expe- 
rience enough  of  You.  You  have  learned  to  cant  and 
talk  fmoothiy  in  your  way,  and  have  God  and  Chrift 
and  Heaven  and  Scripture  in  your  mouths  ;  But  on  my 
Confcience  the  Devil  and  Treafon  is  in  your  hearts. 

P.  Whom  do  you  mean  Sir  > 

cc  EL  I  mean  all  of  you  that  pretend  to  fo  much  God- 
Ci  ltnefs  and  precifenefs ,  and  make  fuch  a  do  with  Scri- 
<c  pture  and  Religion.  You  will  not  fwear,  nor  drink , 
iC  nor  whore,nor  go  to  a  Play;  But  you  are  Traitors  all. 

P.  Doth  not  every  man  profefs  Godlinefs ,  who  pro- 
feiTeth  to  be  a  Chriftian  ?  Doth  not  the  King  himfelf 
and  his  Council  and  Nobles  and  Judges  and  all  the  Ma- 
gistrates of  the  Land  almoft  ,  and  ail  the  Bifhops  and 
Clergie  profefs  Chriftianity  ,  and  Godlinefs ,  and  to 
believe  the  Scripture  ,  and  to  hope  for  Heaven  ?  Do 
not  they  all  pray  in  the  Common  prayer ,  [_  that  the 
reft  of  our  lifis  hereafter  maybe  pure  and  holy  ,  that  at 
the  laft  v;e  -may  come  to  eternal  joy  ]  And  £  that  we  may 
live  a  Godly  ,  Righteous  and  fober  life  }  And  £  that 
we  may  fall  into  no  fin  ]  And  that  £  we  may  fcrve  him 
without  fear  in  Ho  line fis  and  right  confine fs  before  him 
all  the  dayes  of  our  lives  ]  with  many  more  fuch  paf- 
fages  ?  Are  you  good  friends  to  your  King  and  Coun- 
try, that  would  make  men  believe  that  it  is  a  fign  of  a 
bid  fubjecl:  to  be  Religious,  and  that  to  [Fear  God  and  to 
Honour  the  Kin g\  may  not  (land  together  ?  What  '.will 
you  charge  the  King  and  all  his  Magiftrates  with  treafon? 
Are  they  all  Traitors  who  obey  him  and  defend  him  > 

u  EL  You  know  who  I  mean  well  enough  :  I  mean 
f1  you  Purkanes  -,  All  the  pack  of  you. 

V.  A 


€f)e  poo?  $3an#  jfamtlp  TBoofe.    1 1  ? 

P.  A  Turitane  is  a  word  of  fo  arbitrary  interpreta- 
tion, that  fure  it  is  too  large  to  found  a  charge  of  Trea- 
fon  on.     Mr.  Robert  Bolton  and  Bifhop  Downtime  and 
Bifhop  Robert  Abbot ,  and  many  fuch  will  tell  you  ,  that 
it  is  commonly  ufed  in  the  mouths  of  the  Prophane  for 
any  man  that  leareth  God  and  liveth  holily  and  avoid- 
ed! wilful  (in ,  an^  will  not  be  debauched  as  fenfualifts  ; 
are  :  And  fometime  it  is  taken  for  one  that  is  againft  the 
Prelacie  and  Ceremonies.     In  the  firft  fenfe  as  aPuri-  ' 
tane  fignifieth  a  fcrious  Chriftian  ,  and  a  Godly  man  , 
dare  you   fay  that    the   King  ,   Nobles ,    Judges  and 
Bifhops  are  not  fuch  ?  I  am  not  acquainted  with  them  : 
But  our  Religion  teacheth  us  to  judge  all  men  to  be 
what'they  profelsthemlelves  to  be  ,  till  the  Contrarybe 
c^rlaTnand  notorious..   Dare  you  fay  that  all  the  Ma- 
giftrates,  Prelates,  Citizens  and  Subjeds  of  the  land 
are  either  Vngodly  men,  or  Traitors  ?  Sure  this  cannot 
be  your  meaning. 

u  EL  You  are  loth  to  know  my  meaning  :  T  mean 
"  all  the  pack  of  the  Precifians ,  that  are  for  fo  much 
u  ftrifrnefs ,  and  preaching  and  praying  and  talking  of 
<c  Scripture. 

P.  Dare  you  fay  that  neither  the  King  ,  nor  his. 
Nobles,  nor  Judges,  nor  Bifhops  nor  Clergie,  are  for 
Scripture ,  and  for  much  preaching  and  praying ,  and 
for  ftrift  precife  obedience  to  God  ,  and  for  ftricTnefs 
of  Juftice  ?  temperar.ee  and  fobriety  ?  What !  will  you 
fay  that  aH.are  Traitors  to  the  King,  that  will  not  be 
Rebels  againft  God  ,  and  perfidious  Traitors  againft 
Chrift  and  Chriftianity  ? 

u  £/.  T  mean  your  fecond  fort  of  Puritanes ,  the 
€C  Nonconformifls  ^   if  you  are  willing  to  underftand. 

P.  Now  I  underiland  you  Sir  -,  but  it  is  but  in  part  : 
But  what  is  Conformity  or  Neneonforhiitv  to  our  cafe  > 

What 


1 24   VLi>t  Jpoo?  $9an*  tfamtlp  05oofe* 

What  if  all  Nonconforming  were  as  bad  as  you  make 
them,  will  you  therefore  plead  for  Nonconformity  and 
Rebellion  againft  God  ?  What  an  argument  is  this? 
Nonconforming  are  Rebels :  therefore  an  ungodly  man 
needetb  no  repentance  and  converfion,  or  we  may  be 
faved  without  a  holy  heart  and  life.  Do  you  think  this 
i  wife  reasoning?  Do  not  Conforojfts  plead  for  Holi- 
nefs ?  Be  you  but  a  Godly  Conformift,  and  I  fhall  re- 
pyce  in  your  felicity.  But,  becaufe  I  muil  love  my 
neighbour  as  my  felf,  I  have  three  or  four  queftions 
liirther  to  ask  you?  1.  Is  it  they  that  Conform  in  No- 
thing  y  or  they  that  conform  not  in  Every  thing?  Such 
a  one  was  Chilling-worth  ^  (  And  I  thougnt  you  had  not 
taken  the  Papifts  to  be  all  Traitors,  who  are  Noncon- 
iormifts  too  ). 

z.  Is  it  their  Doctrine  that  is  Traitorous  ?  Or  is  it 
their  Hearts  and  Practice  contrary  to  their  dodrine  ? 
For  the  lbrmer  they  defie  their  flanderers ,  and  chal- 
lenge them  to  cite  one  Confeffion  of  any  Reformed 
,  Church,  that  hath  in  it  any  dilloyal  dodrine.  Biftiop 
Andrews  iii  Tortura  Torti  will  tell  you,  that  in  this  the 
Puritans  are  belied,  and  that  they  take  the  fame  Oathes 
of  Allegiance  and  Supremacy ,  and  profefs  the  fame 
Loyalty  with  others.  But  if  it  be  their  Hearts  and 
Practices  as  contrary  to  their  own  Dodrine,  are  you 
not  a  flanderer  if  you  charge  fuch  difiembling  on  any 
one  that  you  cannot  prove  it  by  ?  Such  charges  muft 
fall  on  particular  pcrfons,  and  be  proved  ^  and  not  on 
parties  :  For  what  fhall  noririe  any  mans  mind  but  his 
enn  Profe/pon,  or  his  Vrallice  ?  When  they  readily 
fwear  Allegiance  and  Loyalty,  are  they  not  to  be  be- 
lieved, till  fome  proof  confute  them  ?  And  if  in  Civil 
Wars  you  Gentlemen  ,  Lawyers  and  State fmen ,  fay 
this  is  tawyand  that  is  Law,  and  entangle  poor  mens 

©an- 


%\)t  poo?  $jan*  f amtip  Xootu    1 2  5 

Confriences ,  will  you  afterwards  conclude  that  no 
mans  Confcience  will  be  true  to  his  Oath  of  AHegU 
ance,  which  fcrupleth  Ecclefiafttcal  Oaths  or  Subfcri* 
ptions  ?  Another  man  would  think  it  a  more  probable 
arguing ,  to  fay,  He  that  fcrupleth  one  Oath  or  Sub- 
fcription,  is  like  to  make  Confcience  of  another  :  For 
if  he  dare  breaks  an  Oath  when  he  hat b  taken  it,  why 
Ihould  he  not  venture  as  far  to  take  it  f 

3.  But  Sir,  all  this  is  Satans  ordinary  courfe,  to  en- 
deavour to  engage  the  interefts  of  Princes  f^emingly  on 
his  fide,  to  make  Religion  odious.  Chrift  muft  be  accu- 
fed  as  forbidding  to  pay  Tribute  to  C&far,  and  as  a  ilfur- 
per  of  the  Kingdom.  Pilate  muft  condemn  him  ieft  he" 
feem  not  defars  Friend.  Pant  goes  for  a  Peftilent  Fel- 
low and  a  mover  of  fedition  among  the  people ,  that 
taught  things  contrary  to  Cafar  and  the  Law, 

But  again  Sir  ,  what  is  all  this  to  the  cafe  here  that 
you  come  to  treat  about  ?  Did  I  perfwade  your  Tenant 
to  be  a  Nonconformift  ?  Did  I  fpeak  one  fyllable  to 
him  of  any  fuch  matter  ?  Did  I  put  any  fcruple  into/ 
his  mind  againft  any  orders  of  the  Church  ?  Ask  him 
whether  I  did  ?  When  I  had  nothing  to  (ay  to  him  y 
but  to  exhort  him  to  Repentance,  and  the  Love  of  God, 
and  a  holv  and  heavenly  life  and  converfation ,  and 
quickly  to  forfake  his  fins,  how  cometh  Nonconformity 
to  have  any  thing  to  do  here  ?  What  is  that  to  the 
queftion  in  hand  ?  Pray  you  Saul  mark  vour  Land- 
Lords  Argument  •,  [Nonconformifts  are  all  Tray  tors  and 
Rebels ,  (  i(  you  will  believe  him  : )  Therefore  forfake 
not  your  fins,  and  turn  not  t»  God  and  a  holy  life  by 
true  Repentance. ~\  Or  £  other  men  are  (  faith  he  )  Re- 
bels againfl  the  King  :  Therefore  continue  yon  a  Rebel 
againft  Cod*']  Have  not  you  natural  Logick  enough  to 
perceive  the  deceit  of  fuch  an  argument  ? 

For 


12(5    Cue  poo?  ©an*  family  OSootu 

(  For  my  pare  I  here  give  ycu  my  plain  profeilion  , 
that  All  that  fear  God  rauft  honour  the  King,  and  not 
refill:  the  higher  powers,  and  that  for  Confcience  fake, 

( left  they  receive  damnation  ^  and  that  Rebellions  and 
Treafons  againft  King,  or  Kingdom,  are  the  works  of 
the  Devil  and  the  fldh,,  which  all  true  Chriftians  muft 

^  abhor. 

cc  El.  However  you  cannot  deny  but  you  are  a  pack 
<c  of  Schifmaticks  •,  that  for  a  Ceremony  will  tear  the 
<c  Church  ■  and  fet  up  Conventicles  of  your  own  : 
"  And   Schifm  is  kin  to  Rebellion. 

P.  You  fhall  not  thus  draw  us  away  from  the  bu- 
finefs  in  hand  :  I  will  not  now  difpute  with  you  what 
Schifm  is,  who  feem  not  to  underftand  it •  Becaufe  it  is 
impertinent,  and  tendeth  but  to  divert  us  from  our  bu- 
finefs.  I  ask  you,  i .  Do  I  perfwade  your  Tenant  here 
to  Schifm,  or  only  to  Repentance  and  a  Holy  life  t 
2.  Are  not  Conformifts  and  Nonconforming  agreed  in 
that  ?  You  know  not  what  I  am  in  thofe  matters  my  felf : 
But  fend  for  one  able  Minifter  that  is  a  Conformift, 
and  another  that  is  a  Non conformift,  and  try  whether 
both  agree  not  in  the  truth  of  all  that  I  am  perfwa- 
ding  him  to  Believe  or  Pra&ife. 

"  EL  The  truth  is,  you  are  of  fo  many  fe<!ts  and  Co 
c:  many  opinions,  that  he  may  fooner  grow  a  B.dlam 
Si  among  you,  than  a  good  Chriftian.  You  are  of  as 
ci  many  minds  as  men  ;  One  Tub-Preacher  faith,  This 
C(  is  the  word  of  God ,  and  another  faith  ,  That  is  the 
u  word  of  God ;  fcarce  a  wholehoufe  is  of  one  Reli- 
"  gion  :  And  if  he  mult  turn  to  any  of  you,  how  fhall 
"he  know  which  party  it  muft  be?  Muft  he  beaPref- 
u  byterian,  or  an  Independent,  or  a  Brownift  ,  or  an 
ic  Anabaptift,  or  what  >  How  fhall  he  be  fure  which 
"  of  all  thefe  is  the  right,  that  he  may  reft  ? 


Ct)ePoo?  £©an£ family  TBoofu    127 

P.  Sanl^You  hear  this  terrible  obje&ion  of  your  Land- 
lord ;  Will  you  but  mark  my  anfwer  in  thefe  three 
parts,  and  if  it  be  not  Reafon  fpit  in  my  face  and  take 
your  courfe. 

1.  Every  dijferent(r)0 pinion  is  not  a  difftrcnt  Reli- 
gion. Our  Religion  is  but  One  thing  •,  which  is  fimple 
Chriflianity :  And  every  by-opinion  is  not  ejfcntial  to 
Chriftianity.  No  two  men  in  the  world  I  think  are  in 
every  thing  of  one  opinion  :  He  that  will  not  take  a 
journey  which  is  for  his  eftate  or  life,  till  all  the  Clocks 
in  London  ftrike  together,  is  as  wife  a  man  as  he  that 
will  not  turn  from  his  fin  to  God ,  till  all  Chriftians 
are  of  one  opinion  in  all  the  difficult  points  of  Reli- 
gion. 

2.  My  earned  advice  to  you,  Sanl  is^  that  you  be- 
come not  a  (f)  Settaryot  any  party  whatfoever  :  Be- 
come a  true  Chriftian,  and  love  the  Unity,  Peace  and 
Concord  of  Believers  •  and  for  Opinions^  follow  the 
right  as  far  as  you  can  know  it ,  but  not  to  engage  for 
donbtful  things  in  any  divifions,  feds  or  parties :  But 
if  men  will  needs  quarrel,  Hand  by,  and  pray  for  the 
Churches  peace. 

3.  Try  whether  Christians  of  all  opinions^  not  agree 
in  all  th?t  I  exhort  you  to.  If  I  have  taught  you,  or 
perfwaded  you  to  any  one  thing,  but  what  the  Confor- 
mifts  and  Nonconforming,  Epifcopal,  Presbyterian,  In- 
dependent, yea  and  the  Papifts  are  all  of  a  mind  in , 
and  will  all  bear  witnefs  to  be  certain  truth ,  then  let 
your  Conscience  judge,  whether  you  be  not  a  moll  un- 
excufeable  man,  that  will  not  be  perfwaded  to  that 


(()  Read  Rom,  14.  anJ  if.      (f)  Rom.  16.  17,  i&.     iThcr, 
ii;  15.     :  Cor  i.io,ii,  and  x.  and  2,     Tir  5.  io. 

which 


1 2  8     C&e  Poo?  gtana  ff  amtlp  T&oolu 

Which  even  all  differing  Chriftians  are  agreed  in  ?  And 
whether  this  objection  of  Seds  and  different  Religions 
condemn  not  you  the  more  that  will  not  agree  with 
them  where  they  all  agree  ?  And  I  leave  it  alfo  to  Sir 
Elymas  his  Confcience. 

"  £l.  You  would  make  me  feem  a  Fool  or  an  Atheift, 

"  as  if  I  perfwaded  him  from  air  Religion.     By 

"  you  are  a  fort  of  the  infolenteft  Rogues  in  the  world. 
"  I  will  (land  talking  with  you  no  more.  ■  But  for  you, 
"  Saul^  I  tell  you,  if  you  hearken  to  fuch  fellows  and 
"  turn  a  Puritan  ,  I  will  turn  Thee  and  thy  Wife  and 
u  Children  out  of  doors  the  next  week  a'tter  it.  An4 
<c  you  Sir  Preacher  ,  I  will  take  another  courfe  with 
<c  you,  if  you  ceafe  not  thus  to  trouble  my  Neighbours. 
<€  I  doubt  not  but  I  fhall  caufe  the  Biihop  to  trounce 
"  you :  but  if  he  do  not,  I  will  once  more  fend  you  to 
"  the  Common  Jail,  for  all  your  fick  night  cap,  and 
"there  you  (hall  lie  among  Rogues  like  your  felf, 

P.  I  befeech  you  let  not  loofeyour  pafiion  Sir  :  Re- 
member that  you  faid  you  Love  your  Neighbour  as 
your  felf.  Poverty  and  a  ( t )  Prifon  are  as  near  and 
lure  a  way  to  Heaven,  as  Riches  and  earthly  profperi- 
ty  and  pleafure.  Imuftfhortly  die:  and  whether  at 
Home  or  in  a  Jail ,  or  with  Lazarus  at  your  doors 
among  your  Dogs,  it  is  not  my  intereft  or  care.  God 
is  the  Lord  of  your  life  and  mine.  Boaft  not  of  to 
morrow  .-for  who  knotveth  what  a  day  may  bring  forth  ? 
Prov.  27.  1. 

But  Sir  ,  feeing  you  are  not  againft  all  Religion^  I 
befeeh  you  in  the  conelufion  yet  make  us  to  underftand 
what  it  is  that  you  are  againft  ? 


(t)  Mattlv  5.  ro3  nyizv 


CDc  Jpooj  £©an#  jFamtlp  IBoofo.    1 2  9 

f  "  El.  I  am  againft  being  Righteous  overmuch  ;  and 
cc  making  men  believe  that  they  cannot  be  faved  with- 
"  ouc  being  fo  holy  and  fo  flrid^  and  fo  frightning  poor 
<c  people  out  of  their  wits  :  A  Puritan  is  nothing  but 
a  fuch  a  frightned  Proteftanr.  Cannot  you  go  to 
"  Church,  and  fometimes  lay  vour  Prayers,  and  fo  be 
"  quiet,  and  be  moderate  in  your  Religion  ?  It  is  thefe 
ic  Bigots  and  Zealots  that  trouble  all  the  world ,  and 
<c  will  neither  let  men  live  nor  die  in  peace,  Cannot 
cc  you  live  as  your  Neighbours  do,  and  your  forefas 
"  thers  have  done  ?  What !  Are  they  all  damned  ,  and 
"  will  you  be  wifer  than  all  the  world  1  Moderation  is 
a  good  in  all  things. 

P;  Your  fpeech  hath  many  parts  which  mud  be  di- 
ftindtly  confidered;  I.  To  be  Righteous  overmuch  in 
Solomons  fenfe,  is  to  be  finder  than  God  would  have 
Us,  by  a  precifenefs  or  a  devifed  Righteoufnefs  of  our 
own ;  Where  Righteoufnefs  is  not  taken  Formally.,  but 
Materially ,  for  a  rigid  precifenefs  and  pretended  ex- 
a&nefs  which  is  not  commanded,  and  indeed  is  no  du- 
ty $  but  a  great  hindrance  of  duty ,  and  that  which  I 
ufe  to  call  Overdoing  :  As  fome  men  will  be  fo  Accu- 
rate in  their  expreftions  in  preaching  and  fraying?  as 
that  overenrioufnefs  in  words ,  deftroyeth  the  life  and 
ufe;  And  fome  will  pretend  that  every  thing .  muft  be 
done  better  and  mended  (till,  till  nothing  be  done  5  or 
all  he  marred.  As  in  houfhold  affairs,  overmuch  cu-*\ 
riifity  about  every  little  thing?  is  accompanied  with  the 
negled  of  Greater  things  •  becaufe  we  are  not  fufficf- 
ent  for  all  ;  fo  in  Religion  ,  fome  upon  pretenfe  of 
Jlrittnefs?  lay  out  fo  much  of  their  zeal,  and  talk,  and 
time,  about  many  lefTer  or  doubtful  points  of  Church 
order  ,  discipline ,  and  modes,  andxircumltances  of 
worfhip,  and  about  controverted  opinions,  that  thereby 

&  fiify 


1 3  o   €f)e  poo?  ^an*  ffamtty  osoofe* 


they  negleft  the  great  f nb ft  ant  ials.  This  f  #  )  ty  thing 
of  Mint,  Anife  and  Cummin,  and  omitting  the  weighty 
matters  of  the  Law,  Faith,  Judgement  and  Mercy,  and 
preferring  Sacrifice  before  Mercy,  is  at  once  to  be  Vn- 
righteowy  and  to  be  Righteous  overmuch,  even  with  an 
unrighteous  right eonfnefs,  that  is,  a  ftriclnefs  of  our 
own  devifing  :    Do  I  perfvvade  any  one  to  this  ? 

I L  We  would  make  men  believe  nothing  but  Gods 
own  word  :  If  that  word  fay  not ,  that  [If  any  man 
have  not  the  Sprit  of  Chrift,  he  is  none  of  his  J  RoffU 
8.  9.  let  it  not  be  believed.  But  if  it  do*  what  are 
we  to  Preach  for,  but  to  perfwade  men  to  believe  Gods 
word  and  obey  it?  And  will  it  fave  mens  fouls  to  be 
unbelievers  ?  Believing  God  is  the  way  which  he  hath 
appointed  for  Salvation  >  And  will  you  fay ,  that  not 
to  believe  him  is  the  way  ? 

Ill*  We  would  affright  ftupid  finners  into  their 
wits,  and  not  out  of  them.  When  the  Prodigal  came 
to  himfelf ',  he  returned  to  his  Father,  Luke  15.  17. 
We  take  that  man  to  be  much  worfe  than  mad  ,  that 
will  fell  his  foul  for  fo  bafe  a  price,  as  a  little  world- 
ly pelf  or  flefhly  pleafure,  and  having  but  one  fhort 
uncertain  life,  in  which  he  muft  win  or  lofe  Salvation* 
will  caft  it  away  upon  the  fooleries  of  fin*  And  if  you 
would  have  fuch  a  man  to  go  quietly  to  Hell  for  fear 
of  being  made  mad,  I  wifh  that  none  may  fall  into  the 
hands  of  fuch  a  Fhyficion  for  madmen^  Wifdom  is 
juftifled  of  her  Children,  Matth*  11.  19.  Hethatfets 


(.7)  Manh.  25.  r£,  &  per  tottltn.  fir  9.  tp  '  &  II.  7.    &  *f.  ?j 

!      .0.    Col.  i,  ifa  7  >,,   &c, 

Isfe 


€&e  Pdo^an0jFamtl^O5oo^    13 


lefs  by  Heaven  and  his  foul,  than  by  tuft  arid  vanity? 
can  fcarce  ( in  that )  be  madder  than  he  is.  And  if 
that  be  your  wir,  we  envy  you  not  the  honour  of  it* 
We  are  no  friends  to  melancholy  ,  becaufe  it  is  no 
friend  td  the  holy  joyful  life  of  a  Believer  i  We  wifh 
menfo  much  (  #)  fear  of  God,  and  of  /wand  Hell2 
as  is  neceflary  to  keep  them  out  of  thefe  :  and  we  would 
encourage  no  more*  The  Kingdom  of  God  confift> 
eth  in  righteoufnefs,  and  peace ,  and  joy  in  the  Holy 
Ghoft,  Rom.  14.17.  We  would  have  no  tormenting , 
fear  which  is  contrary  to  Love ,  but  only  that  which 
doth  prepare  for  it,  and  promote  it  or  fubferve  it,  To  J 
call  men  from  a  life  of  bruits,  to  feek  and  hope  for  a 
life  with  Angels,  in  Heavenly  Glory,  is  not  the  way 
to  frighten  them  out  of  their  wits.  The  derifions  oi 
felf-deftroyers  are  eafie  trials  to  us,  and  cut  not  fo  deep 
as  an  offended  God  or  a  guilty  Confidence. 

IV.  Moderation  is  a  good  effeft  of  Prudence,  and  v 
!  we  are  greatly  againft  imprudence  and  irregular  ieah 
But  becaufe  I  perceive  that  this  is  the  very  point  of  ail 
our  difference,  and  that  you  thirik  that  a  Godly  rights- 
pas  and  fober  lifey  is  more  ado  than  needs  and  an  ex- 
I  fefs  in  Religion,  and  would  take  us  down  to  fome  dead 
formality,  tinder  pretenfe  of  being  moderate,  I  intreat 
your  patient  confederation  of  thefe  queftions  follow- 
ing- 
Queflim  i.  Is  it    pofiible  to  (x)  Love    God 

too  much  ?  And  is  not  Love  an  Aftive  operative  prin~ 
ciple? 


fw).  Luke  11.4,7.    (xJMmKii.3'7.  i  Tim.  1.4.  J  ThtC, 
4,1.    &2.  4.    Col.  1,10, 

K2  Gpft.  H 


1 3  2    CtJe  poo?  $)an*  f  amtl?  Xoolw 

Que  ft.  2.  Is  it  poflibleto  PleafeGod  too  well,  and 
obey  him  too  exa&ly  > 

Que  ft.  3 .  Is  it  not  Blafphemie  againft  God  to  fay  fo? 
For  God  made  all  his  Laws:  And  he  chargeth  Gods 
Laws  with  folly  or  iniquity  ,  who  faith  ,  that  any  of 
them  are  fuch  as  fhould  not  be  obeyed. 

Que  ft.  4.  Do  yon  think  that  you  can  (y)  give  God 
more  than  his  own  ?  And  more  true  fervice  than  he 
deferveth  ? 

Que  ft.  5.  Are  you  afraid  of  paying  (z.)  too  dear 
for  Heaven  }  Do  you  think  it  is  not  worth  more  than  it 
will  coft  the  moft  ferious  laborious  Believer  ? 

Que  ft.  6.  Are  fuch  men  as  you  and  I ,  fit  to  be  pulled 
back  anddiflwaded  from  Loving  and  Serving  God  too 
much  ?  Do  you  not  fay  that  we  are  all  finners  ?  And 
what  is  a  finner  but  one  that  obeyeth  not  God  enough  ? 
And  is  fin  a  thing  to  be  juftified  ?  Are  we  not  all  fuch  as 
we  are  fure  (hall  do  (a)  too  little  and  come  far  fhort 
of  our  duty,  when  we  have  done  our  beft?  Do  you 
need  to  intreac  lame  men  not  to  run  towards  Heaven  too 
faft?  If  the  beftzre  imperfed  ,  and  do  too  little  ,  why 
will  you  periwade  even  an  ignorant  fmner  to  do  lefs  ? 
If  you  had  Servants  that  would  do  but  a  dayes  work 
in  a  week  ,  or  Scholars  that  would  learn  but  a  leflbn  in 
a  month,  you  would  think  that  he  abufed  you  that 
fhould  exclaim  againft  their  working  or  learning  too 
much. 

7.  Can  that  man  be  fincere  who  deftreth  not  to  be 
f  erf  eft .?  Doth  he  love  Holinefs  that  would  not  have 
more  > 


(y)  1  Cor.4  7.  (\J  Uk.  12.52,  $5.        Match.  \6.x 

{a)  Luk.  17.10,49. 

8,  Dotb 


Cfce  Poo?  $)an#  IFamtip  TSootw       1 3  3 

8.  Doth  not  all  Gods  word  call  us  up  ftill  to  higher 
degrees  of  obedience,  and  to  cleanfe  our  [elves  from  all 
filthinefs  of  Jlejh  and  Spirit,  perfecting  ho  line  fs  in  the 
fear  of  God  ?  z  Cor.  7. 1 .  And  did  not  God  know  what 
he  faid  ?  Are  you  wifer  than  he  ?  And  doth  not  the 
Devil  every  where  call  men  off  from  Ho  line  fs  ,  and 
make  them  believe  that  it  is  needle  fs  or  too  trouble fome  f 
And  whofe  work  is  it  then  that  you  are  doing  ? 

£.  Doth  too  much  Holinefs  trouble  any  man  when  he  is 
(b)  dying?  Or  too  little  rather?  Had  you  rather  your  felf 
have  too  little ,  yea  nonc-}  or  have  mnch,  when  you  come 
to  die? 

10.  Did  you  ever  know  any  man  fo  holy  and  obe- 
dient and  good  ,  that  did  not  (  c  )  earneftly  defire  to 
be  better  ?  Nothing  in  the  world  doth  half  fo  much 
grieve  the  Holieft  perfons  that  ever  I  knew ,  as  that 
they  can  know  ,  and  love  and  ferve  God  no  more.  And 
if  there  were  no  excellency  in  it ,  or  if  they  had  enough 
already ,    why  fhould  they  defire  more  ? 

11.  Is  not  fm  the  only  plague *of  the  world,  the 
troubler  of  fouls  and  Churches  and  Kingdoms,  tha^will 
not  fuffer  the  world  to  have  peace  ?  And  were  it  not  bet- 
ter if  there  were  none  ?  Would  not  the  world  be  then 
like  Heaven  ,  ablefTed  place?  And  fhould  men  be  then 
blamed  for  finning  too  little  I  (  Which  is  your  fence, 
who  blame  them  for  being  Religious  too  much.  ) 

12.  What  have  you  in  this  world  to  mind  ,  which  is 
worthier  of  your  greateft  care  and  labour  ,  than  the  plea- 
ling  of  God  and  the  favingof  your  foul?  If  doing  nothing 
be  the  bed  Condition ,  (leeping  out  your  life  is  better 
than  waking  ,  and  death  is  better  than  life.  But  if  anv 
thing  at  all  fhould  be    (d)  Minded  and  fought ,   fhoukt 


f^j  Nam  2,3.10.    Hoff.ij.    (c)  Rom. 7.14.   (<Q*ft£jf.6.S9i*o. 

K  3  it 


jt  not  be  that  firft  and  moft  which  is  moft  worth? 
And  have  you  found  out  any  thing  that  is  more  worthy 
of  your  love  and  labour  than  Heaven ,  or  the  ever- 
lading  fruition  of  God  in  Glory  ?  I  pray  you  Sir,  what 
do  you  fet  your  heart  upon  your  felf  ?  What  do  you 
feek  with  your  greateft  diligence  ?  Dare  you  fay  ,  It  is 
any  thing  better  than  God  >  If  one  come  to  you  at  death, 
will  you  fay  then  that  it  is  better  }  I  befeech  you  think  , 
whether  I  may  not  much  wifelier  fay  to  you  ,  and  to  all 
that  are  of  your  mind  ,  [  Why  make  you  fitch  a  (e)  ftirr 
for  nothing  f  Is  a  few  nights  lodgings  in  a  wicked 
world  in  the  way  to  the  grave  and  hell ,  worth  all  this 
ado  $  1  than  you  can  fay  to  others  \What  need  all 
this  a  do  for  your  Salvation  ?  ~\  Do  you  know  ever  a  one 
uf  us  whom  you  account  too  Religious ,  that  in  his  love 
and  fervice  of  God  ,  doth  feem  much  to  exceed  the 
'(f)  ungodly  in  their  love  and  fervice  of  the  flefh  ? 
How  early  rife  your  poor  labouring  Tenants  ?  How 
much  toil  and  patience  have  your  Servants  to  pleafe  you  ? 
and  the  Husbandman  for  a  poor  living  £  and  almoft 
all  men  for  provifion  for  the  body ,  till  it  be  caft  into  a 
grave  ?  Is  not  all  this  too  much  a  do  ?  And  is  our  poor 
dull  labour  too  much  for  Heaven  >  They  think  of  the 
world  as  foon  as  they  awake  :  They  fpeak  of  it  the  firft 
words  they  fay :  They  hold  on  thinking  and  talking  and 
labouring  till  they  go  to  bed  again  :  In  Company  and 
alone  ,  they  forget  it  not  ;  And  thus  they  do  from 
year  to  year.  And  yet  men  fay ,  that  this  is  good  Huf- 
fy aridry  ,  and  who  blameth  them  for  it ,  and  asketh  them 
whether  their  maintenance  be  worth  all  this  ado?  Yea 
God  faith,  Six  days  Jh alt  thou  labour.      What  if  we 


fc;  lfa.j.n.    Z:ch03.7.      (/;  Luk.  irf.  8. 

fhould 


Cbe  Poo?  ®an0  family  TBooL    1 3  5 

fhould  as  early  and  late  ,  as  conftantly  and  unwearied- 
ly  ,  in  Company  and  alone  ftill  think  and  talk  of  our 
God  and  our  Saviour  ,  and  labour  as  hard  in  all  ap- 
pointed means  for  our  Salvation  ?  Had  we  not  a  thou- 
sand times  greater  motives  for  it  ?  And  yet  who  is  it 
that  doth  fo  much  }  And  are  we  Puritanes  ,  and  Pre- 
cifians  and  fuch  as  trouble  our  felves  and  others ,  wkh 
doing  too  much  ,  when  we  let  every  worldling  overdo 
us  ?  Yea  when  a  drunkard  or  an  ambitious  feeker  of  pre- 
ferment ,  will  run  fafter  and  more  unwcariedly  to- 
wards Hell ,  than  moft  of  us  dullards  do  towards 
Heaven  I  O  Lord  pardon  our  flothfulnefs  for  doing  fo 
little ,  and  we  will  bear  tbefe  Gentlemens  fcornes  and 
hatred  ,  for  doing  fo  much.  O  may  we  but  efcape  thy 
deftrved  wrath  for  Loving  thee  fo  little  ,  and  let  us 
bear  from  perfecutors  what  thy  wtfdom  f)all  permit , 
for  loving  thee  fo  much  !  My  Cod  thou  know  eft ,  who 
knoweft  my  heart ,  that  if  thou  wilt  but  make  we  B  £- 
LI  EVE  more  ftrongly ,  and  H  O  P  E  for  HEA- 
VEN more  confidently  and  confirmedly  ,  and  L  OVE 
T H E  E  more  fervently  ,  and  SERVE  THEE 
more  faithfully  ,  and  fuccefsfully0  and  BEAR  the 
Crofs  more  patiently,  I  ask^for  no  other  Reward  nor 
happinefs  in  this  world ,  for  all  that  I  fliall  do  or  fuffer  ! 
J  will  not  call  thee  too  hard  a  m after  :  nor  fay  that  thy 
ferviceisa  toil  :  nor  fuch  a  life  a  tedious  trouble.  O 
let  me  have  this  feaft  ,  thefe  fweet  delights ,  thefe  Reft- 
ful  labours,  and  let  worldlings  take  their  dirt  and 
ftjaddows  ,  and  Bedlams  call  me  mad  or  foolifl)  I  Thou 
art  my  Portion,  my  Eirft  and  Laft  ,  my  Truft  and  Hope , 
my  Defire  ,  my  All !  O  do  not  for  fake  me  ,  and  leave 
me  to  a  dead  and  unbelieving  heart ,  to  a  cold,  unholy, 
difaffetled  heart  ,  to  aftefldy  ,  worldly,  felfijh  mind,  to 
Live  or  Die  a  ft  ranger  to  my  God ,  and  the  Heavenly 

K  4  feisty^ 


1 36    CUe  Poo?  ggftn*  IFamtlp  OSoolu 

fjdety ,  C/?r//?  and  his  triumphant  Church  -?  And  then  J 
will  never  joyn  with  the  Accufers  of  thy  fleafant  fer- 
vice  ,  wor  rr<«^f  w  tafi  of  the  beaftly  deceitful  pleafnres 
of  fin! 

<c  EL  O  holy  foul  !  No  doubt  you  were  in  a  rapture 
:C  now  I  Were  you  not  in  the  third  Heavens?  Thofe  tears 
u  were  fandihed  !  Would  not  that  Holy  water  work 
<c  miracles !  Sure  this  was  the  breathing  of  the  Spirit  1 
£C  Were  you  not  Phanaticks ,  how  could  you  think  that 
£c  God  is  pleafed  with  your  weeping  and  whining ,  and 
%y  fpeaking  through  the  nofe,  and  cutting  faces,  and  fuch 
fc  like  Hypocritical  hhews  > 

P.  Sir,  I  have  no  weapons  to  ufe  butReafon  and 
Gods  word  :  And  fcorning  ,  is  like  ,  Senfe  and  Appe- 
tite•••  a  thing  that  Reafon  hath  nothing  to  do  with  but 
rebuke  :  Nor  do  I  purpofe  to  anfwer  you  in  that  dialed, 
I  doubt  you  cannot  undertake  that  yon  will  not  weep 
or'  whine  on  your  death-bed  :  But  if  not ,  it  may  be 
\yorfe. 

u  El.  Come,  Sir,  When  you  have  all  done,  Who 
cc  made  the  way  to  Heaven  fo  long  ?  Why  lead  you  the 
cc  people  fo  far  abou:  ?  What  need  fo  many  Sermons, 
u  and  fo  long  prayers,  as  if  God  were  moved  or 
p  pleafed  with  our  talk  ?  I  can  fay  all  that  is  in  your 
<c  fermons  and  volumes  in  three  words:  All  is  but  Thinks 
?c  well ,  and  Say  well ,  andi)^  well, 

JP,  That's  quickly  faid ,  Sir  .•  But  if  Jdefireyouto 
fpend  all  or  half  your  life,  in  Thinking  well  and  Saying 
well  and  Doing  well ,'  will  you  not  fay  that  I  am  a  Pun- 
tane  .'  and  ask  what  need  all  this  ado  ?  Is  it  any  thing 
elfe  that  I  have  perfwaded  your  Tenant  to  ?  And  that 
youareoppofinga.il  this  while?  See  ftill  how  unhappily 
you  confute'  your  felf.  Let  us  but  agree  of  this ,  that 
we  muft  labour  faithfully  to  Think,  well,  and  Say  weliy 

and 


Cfje  Poo?  30ati0  IFamtlp  TSoofe*    1 3  7 

and  Do  well  j  and  Repent  unfeignedly  that  ever  we  did 
otherwife ,  and  Truft  in  Chriit  for  pardon  and  for 
help ,  and  we  will  fo  conclude  and  differ  no  more. 

But  you  muft  know  what  Well  and  III  do  differ  [  And 
what  thoughts,  words y  and  deeds ,are  Well  indeed.  And 
that  is  Well  which  God  commandeth ,  whether  you  like 
it  or  not. 

But  if  you  mean  that  our  Sermons  need  to  be 
no  (g  )  longer,  will  you  try  firft  this  art  of  fhort 
writing  in  a  Scrivener?  Let  him  tell  hisboyes,  £You 
have  nothing  to  do  but  to  make  your  Letters  well ,  and 
fet  them  together  well.]  Let  a  School-mafkr  fay  no 
more  to  his  Scholars ,  but ,  [_  You  muft  know  your 
Letters  and  fyllables ,  words  and  fentences ,  matter 
and  method ,  and  there  needs  no  more.  J  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  fuperftrudure  , 
and  cover,  and  feel  it.]  Why  do  men  fet  Boyes  fomany 
years  to  Schools  and  to  Apprentice-fhips ,  when  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 
1.  The  exercife  of  holy  defires  exciteth  them :  As  all 
habits  are  increafedby  Ad: ,  and  all  Ads  further  us  by 
excitation  of  the  faculties.  And  our  fervent  defires  are 
our  Recepnve  difpofnion  ;  And  if  you  have  any  Philo- 
fophy  you  know  that,  Recipitur  ad  modum  recipient  isy 
and  what  a  wonderful  variegation  of  effe&s  there  is  in 
the  world  ,  from  the  fame  beams  or  influxes  of  the  Sun, 
by  the  great  Variety  of  Receptive  difpofitions.    Two 


Ad   zo,  9,  lo,  n.  &c. 

wayes 


t    138    €!je  Poo?  $9an#  JFamtlp  Xoofc 


wayes  Prayer  makerh  us  Receptive  of  the  blefTing  :  By 
Thyfical  difpofition,  (  as  appetite  maketh  our  food  fweec 
and  effectual -J  And  by  (  b  )  Moral  difpofition  ,  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  elfeyou  feebeft ,  and 
bid  them  Ask.  it  firfi ,  and  thank,  you  after  y  and  one 
of  them  doth  fo ,  and  the  other  faith ,  My  Father  is  not 
fo  cbildifl)  y  mutable  or  unloving  ,  as  to  be  move  d  with 
my  asking  or  thanking :  What  good  doth  this  do  to  him  ? 
Will  you  not  fay  :  No ,  but  it  is  good  for  yen  to  da 
your  duty  without  which  you  are  unworthy  of  my  gift , 
and  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  reasonable  than ,  Ask  and  have  ?  He  that 
valueth  not  mercy  ,  will  neither  relifli  it  well ,  nor  ufe 
it  well. 

There  is  a  fweet  and  admirable  cooperation  between 
the  bountiful  Communications  of_Gpda  and  the  Holy 
and  Conftant  defires  of  the  foul.  The  Heavenly  in- 
flux cometh  down  on  the  foul  and  exciteth  thofe  de- 
fires j  and  defires  arife  and  by  receptive  difpofition 
caufe  us  more  plenteoufly  to  receive  that  influx  :  even 
as  the  influx  of  the  fun ,  and  the  fiery  fpirits  in  the  ey« 
»concurr  to  our  fighr.  We  are  Receiving  grace  all 
the  while  that  we  are  de firing  ir.  Therefore  the  con- 
ftant excitation  of  holy  defires  by  fervent  Prayer ,  is  the 
conftant  way  of  our  Reception  and  Heavenly  Bene- 
diction. 


(b)  Luke  18.  I,  a,— 8. 

2.  And 


H\)t  Poo?  $)an0  family  'Bootu     139 


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,  Vndtr- 
ftandingly  and  freely.     What  elfe  have  we  Reafon  for  , 
but  to  know  the  Original  and  End  of  all  the  good  that  we 
receive  ?  Wha.t  have  we  tongues  for  ,  but  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  cur 
Thoughts,  pur  Affeliions  or  our  Words  I    O  what  is 
there  in  our  bleffed  Saviour,  our  Glorious  God,  and 
the  Heavenly  Joys ,  that  we  fhould  ever  be  backward 
to  thinks  or  ffeak^  of  them  I  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  noPapiftcan 
rationally  ever   be  willing^  to  die  x  who  ^believeth  he 
flull  go  to  the  pains~of  Purgatorv_^which  is  (harper  , 
they  lay  thantheir  fufferings  here  •,   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  fup- 
per  at  your  plenteous  tables  •,  If  you  can  feaft  long,  and 
talk  long  ?  and  play  long,  and  game  long,  and  read 
Romances  and  fee  playes  long  ,  I  pray  you  pardon  us 
for  graying  long*     And  I  would  whifper  this  word  to 
your  Conscience  :    Ask  Sir  Elymas  on  his  death-bed  , 

(i)  Pul.45, 

when 


140    COe  Poo?  $9an#  IFamrtp  TSoofe* 

when  time  is  (  k  )  ending ,  Whether  he  could  then 
wifh  it  had  been  fpent  in  longer  feafting  ,  and  dreffing 
and  playing ,  or  in  longer  praying  ? 

Sir  ?  The  worft  I  with  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  troubleforaenefs  of  Religion , 
would  be  at  an  end  >y  As  feafting  would  end  the  Con- 
troverfie  ,  Whether  it  be  a  toil  for  a  hungry  man  to 
eat  ? 

u  EL  This  hath  ever  been  the  cuftom  of  Hypocrites, 
cC  to  place  all  their  Religion  in  words  and  ftrictnefs, 
cc  but  where  are  your  good  works  ?  You  will  call  good 
cc  works  a  piece  of  Popery  :  You  are  as  Covetous  and 
cc  griping  as  any  men  in  the  world  :  You  will  cut  a  mans 
€c  throat  for  a  groat ,  rather  than  give  a  poor  man  a 
"  groat :  This  is  the  Preciiians  Holinefs    and  Religion. 

P.  You  fay  as  you  are  taught  :  You  are  not  their 
firft  accufer.  But  Sir  ,  mens  Religion  muft  be  known 
by  their  Doctrine  and  Principles :  If  a  Chriflian  bean 
( I )  Adulterer  or  Murderer  or  Malignant ,  will  you 
fay  that  the  Chriflian  Religion  is  for  Adultery  ,  Murder 
or  Afalignity.  Tie  tell  you  our  Doctrine  :  It  is  that  we 
muft  love  our  Neighbours  as  our  felves ,  and  muft  ( m) 
honour  God  with  our  fubftance  and  with  the  firft  fruits 
of  our  increafe ,  and  that  we  muft  devote  all  that 
ever  we  have  to  God ,  and  that  we  are  ,  ( \ ) 
Created  in  Chrift  Jefus  to  good  works ,  and  ( *  ) 
Redeemed  and  purified  to  be  zealous  of  good  works , 
and  that  we  mull  do    (a)  good  to  allmen,  but  efpecially 


(  f^)  Luke  16.  if,  26,1  j.        (I)  i  Cor.  6.  g,  to.       (/»)  Pro, 
J."*    (t)  EphsUfio.       (♦jTit.i.i«.    (n)  G>\6. 

r  to 


Wit  Poo?  g9an£  familp  T5oolu    241 

to  the  houfhold  of  faith ,  and  that  what  we  (o)  do  or 
deny  to  his  members  is  as  done  or  denyed  to  Chrift 
himfelf ,  and  that  (  p  )  to  do  good  and  Communicate 
we  muft  not  forget  ,  for  with  fuchfacrificeGodis  well 
pleafed  :  In  a  word  ,  that  we  muft  even  pinch  our  own 
flefh,  and  (  q  )  labour  hard  that  we  may  have  where- 
with  to  relieve  the  needy  *,  and  that  as  Gods  Stewards , 
we  muft  nor  waft  one  farthing  in  fenfuality ,  or  fuper- 
fluous  pomp  or  pleafure,  becaufe  if  we  do  we  rob  the 
poor  of  it  •  and  that  we  muft  give  God  an  (  r  )  ac- 
count of  every  farthing,  whether  we  ufed  it  according 
to  his  will  -,  and  that  we  muft  lay  out  all ,  as  we  would 
hear  of  it  at  laft  -,  and  that  he  that  (f)  feeth  his 
brother  have  need,  and  fliutteth  up  the  bowels  of  his 
Compaflion  from  him  ,  the  love  of  God  dwelleth  not 
in  him  ^  and  that  we  muft  be  judged  according  to  our 
works  •  without  which  ,  pretended  faith  is  dead  :  Is 
this  the  Doftrine  which  you  or  the  Papifts  do  re- 
proach > 

"EL  Thefe  are  good  words,  if  your  deeds  were  an- 
"  fwerable. 

P.  1 .  If  men  live  not  as  they  profefs ,  blame  not 
their  profejfion  but  their  lives.  2.  But  then  you  that  are 
a  Juftice  muft  be  fo  juft ,  as  to  hear  men  fpeak  for  them- 
feives ,  and  condemn  no  man  till  it's  proved  by  him  : 
And  condemn  no  more  than  it's  proved  by,  and  not 
Precifians  in  the  general.  3.  He  that  liveth  contrary 
to  his  profeflion ,  doth  by  his  profeilion  but  make  a 
Rack  for  his  Confcience,  and  a  Proclamation  of  his 
own  fhame  to  the  world.    If  you  like  our  Do&rine, 


(0)  Matth.  2?.        (?)  Heb.  1$.        (q)  Ephef.  4.28.        (,) 
Manh.  z,j.       (/)  1  John  3.  17.    Rom,  14,  io,    Jam.*. 

why 


1 4  2    CDe  Poo?  $9an#  IFamtlp  TSoolu 

why  do  you  blame  us  for  perfwading  others  to  it  >  If 
you  like  it  not,  why  do  you  T)lame  us  for  not  pra&i- 
iingit? 

But  y  come  Sir ,  yoii  and  I  live  near  together :  I 
pray  you  name  me  the  men  that  are  fuch  Covetous 
villains  as  you  defcribe  :  And  compare  the  reft  of  your 
Neighbours  wii.h  them; 

"EL  You  would  put  me  upon  odious  works  •  I  will 
ic  not  defile  my  mouth  with  naming  any  of  you.' 

P.  Am  I  one  of  them  whom  you  mean  ? 

cC  EL  I  confefs  you  have  got  you  a  good  report ,  for 
a  charitable  man  :  But  on  my  Conference  it  is  but  to  be 
feen  of  men. 

P.  Nay  then,  there  is  no  ward  againfl:  your  Calum- 
nies** Before,  you  deny ed  our  Good  works :  And  now  it  * 
is  but  our  Hearts  arid  Hypocrifie  that  you  accufe ,  which 
God  only  knoweth.  If  you  gave  half  your  revenue  to 
the  poor,  fhould  I  do  well  to  think;  that  you  did  it  in 
Hypocrifie  ? 

But ,  come  Sir  4  I  will  do  that  for  you  which  you  a- 
void  :  You  know  in  our  County  there  are  few  Gentle- 
men of  Eftate  called  Precifians  but  Mr.  Te  F.  And 
you  know  he  hath  built  an  Hofpital  and  endowed  it 
with  many  hundred  pounds  pr  annum* 

You  know  Mr.  No  N.»-  in  another  County  who  is 
called  a  Precifian ,  and  I  have  credibly  heard  that  he 
giveth  five  hundred  pounds  a  year  to  Charitable  ufts 
thefe  fixteen  years  at  leaft ;  And  both  of  them  go  plain 
and  forbear  pomp  and  Gallantry  that  they  may  have  to 
do  it  with. 

I  ufe  to  lodge  but  in  two  noufes  m  Loftdon ,  and 
therefore  am  not  acquainted  with  many  meite  fecrets 
of  this  kind.  One  of  them  is  a  Godly  man  of  no  great 
Eftate  and  is  readier  to  offer  me  money  to  any  good  ufe 


Cfie  Poo?  $t)an#  ffamilj?  TSoofe*    143 

than  I  am  (  for  fhame  )  to  receive  it.  The  other  is  a 
tradefman  alfo  >  not  reputed  now  worth  very  many 
hundreds  by  the  year ;  And  he  giveth  in  one  County 
an  hundred  pounds  a  year  to  Charitable  ufes  •  And  I  do 
not  think  it  is  another  hundred  that  excufeth  him  at 
home.  I  will  offend  them  all  by  telling  you  this ,  be- 
caufe  of  the  text  nJMatth*  5.  16. 

But  why  do  I  mention  particulars  ?  I  here  ferioufly 
profefs  to  you  and  the  world,  my  Ordinary  experience  • 
that  if  I  have  at  any  time  a  Colledion  or  Contribution 
to  motion  for  any  poor  Widdow ,  or  Orphans ,  or  any 
real!  work  of  Charity,  thofe  that  you  call  Preciflans  do 
ufually  give  their  (t)  pounds  more  freely  than  moil 
others  give  their  Crowns,  and  freelier  give  a  Crown , 
/han  moll  others  a  fhilling ,  proportionable  to  their 
Eftates.  Yea  they  do  now  in  London  give  many  pounds 
where  men  of  far  greater  Eftates  will  give  next  no- 
thing* Not  but  there  are  Great-men  of  great  Eftates, 
that  in  Gallantry  it's  like  will  fometimes  be  liberal :  And 
I  doubt  not  but  there  are  fome  men  that  have  liberal 
minds,  who  have  little  Religion.  But  I  tell  you  only 
my  own  experience.  But  ftill  remember  thatlfpeafc 
not  of  men  ofanyjeft  as  Jncb ,  but  offuchferisiis  holf 
men,  as  you  call  Precifians,  of what  fide  [oever. 

And  thefe  things  more  I  defire  you  to  remember.* 
i.  That  you  know  not  other  mens  Eftates ,  and  there- 
fore know  not  what  they  are  able  to  give.  2.  That 
fuch  men  as  you  and  others,  will  keep  many  of  them 
poor  enough  whom  you  call  Precifians,  that  they  fhall 
have  more  caufe  to  receive  than  to  give.  3.  That  7 
Chrift  hath    (  u  )  charged  them  to  give  their  Alms  in 


(t)  Luk.  tq„  8.     Aft.  4.     (*)  Mtfth.  6  r3  z,  3,  4,  f. 

fecret. 


i44     €£>e  poo^  $3an0  ffamtlp  'Boot 


fecret ,  and  not  to  let  the  right  hand  know  what  the  left 
hand  doth ;  And  therefore  you  are  no  competent  judge 
of  their  Charity.  4.  That  the  great  Covetoufnefs 
of  abundance  that  we  have  to  do  with  ,  maketh 
them  think  that  they  have  never  enough  :  And  they 
accufe  all  of  Covetoufnefs  that  fatisfie  not  their  Cove- 
tous defires.  5.  That  no  man  hath  enough  to  fatisfie 
all  men  :  And  if  we  give  to  nine  only,  the  tenth  man  that 
had  none ,  will  call  us  cruel ,  as  if  we  had  never  given 
to  any.  6.  That  the  malignant  enmity  of  the  world  to 
Godlinefs ,  doth  difpofe  men  to  (  w )  flander  all 
Godly  perfons,  without  proof  or  reafon,  and  to  carry  on 
any  jhe  which  they  hear  from  others  .  7.  That  there 
are  more  and  greater  good  works  than  giving  alms* 
A  poor  Minifter  that  faith  with  Peter  and  John  (x)+ 
Silver  and  Gold  I  have  none  ,  but  fuch  as  I  have,  I  give 
thee,  fhall  be  accepted  for  what  he  (  y)  would  have 
given  if  he  had  had  ir.  And  if  he  (z.)  Convert  fouls  ^ 
and  turn  many  to  Righteoufnefs  ,  and  help  men  to  Hea- 
ven, and  all  the  year  long  doth  waft  himfelf  in  ftudy  and 
labour  to  do  it ,  and  liveth  a  poor  defpifed  life ,  and 
fuffereth  poverty,  fcorn  and  wrath  from  the  ungodly  ; 
which  if  he  would  chang?  his  calling  he  might  fcape  : 
Doth  not  this  man  do  more  and  greater  good  worfcs  ± 
at  a  dearer  rate,  than  he  that  ihould  glut  his  flefh, 
and  gratifie  his  pride  and  lull  and  eafe  with  a  thoufand 
or  fix  hundred  pounds  a  year,  and  give  as  much  more 
to  Charitable  ufes }  (  Though  I  never  knew  fuch  a( 
one  that  did  fo. ) 

And  becaufe  you  have  faid  fo  much  for gtiod-workj : 


$:  (w)  Match.  ?.  io,  it,  12.       (x)  A&.  $>  6.      ())  1  Cor.  8.  12. 
(\)  Jam.  laft  6c  lair.- 


CSje  Poo?  $$Jan#  IF amiip  'Boofc*    145 


I  take  the  boldnefs  to  intreat  you  to  do  more.We  that  are 
your  Neighbours;  fee  nothing  that  you  do  ,  but  only 
give  Lazarus  a  few  fcraps  at  your  door  :  But  we  fee 
that  you  are  clothed  in  Purple  and  Silk ,  and  that  not 
only  you ,  hut  your  Children  and  Servants  fare  fum- 
ptuouily  and  delicioully  every  day.  How  much  you 
fpend  in  Taverns ,  and  pomp  and  ftate  ,  and  feafting, 
and  gaming  and  vifits,  and  on  your  pride  and  pleafure  , 
the  Country  talks  of :  Eut  we  hear  little  of  any  Impro- 
priations that  you  buy  in  for  the  Church ,  or  of  any  free 
Schools,  or  Hofpitals  that  you  fettle,  or  of  any  poor 
Children  that  you  fet  to  School  or  Apprenticeships ,  or 
the  like  :  The  fins  of  Sodom  are  your  daily  bufinefs , 
Pride  ,  Fulnefs  of  Bread ,  and  Idientfs  -5  and  want  of 
(Sompaffion  to  the  poor  makes  them  up,  Ez.ek*  16.49, 
O  what  a  dreadful  account  will  you  have ,  when  all  this 
comes  to  be  reckoned  for,  as  is  foretold,  Mattb.2$a 
When  it's  found  on  your  accounts ,  fo  many  pounds  on 
vifits,  and  needlefs  entertainments,  and  pomp,  fo  many 
on  fports ,  and  on  fuperfluities  of  horfes ,  dogs  and 
furniture  ,  fo  many  to  tempt  all  in  your  houfe  to  glut- 
tony ,  to  fay  nothing  of  other  waftful  lufts  5  And  to 
pious  and  Charitable  ufes ,  alas  how  little  !  The  Lord 
convert  you  left  you  hear,  Take  the  flothful  and  un- 
profitable Servant  and  cafl  him  into  outer  darknefs  * 

And  left  you  want  a  drop  of  water  for  your  tongue 

At  leaft  ,  O  do  lefs  hurt ,  if  you  will  do  no  good. 

u  EL  V\  talk  no  longer  with  you,  left  you  think  to 
\ii  make  me  tremble  with  Felix,  or  to  fay  Almoft  you 
cc  per  [wade  me  to  be  a  Precifian  :  You  put  fuch  a  face 
iC  of  Reafon  upon  your  Religion. 

P.  Sir,  I  befeech  you  let  me  end  all  our  Controverfie 
with  one  Queftion  more  :  You  profefs  your  felf  a  Chri- 
ftian  ;Had  you  denyed  the  Scripture  or  the  life  to  come? 

I  ox 


i46    Wot  poo?  $$&m  IFamilp  Xoofe* 


or  the  Immortality  of  the  foul ,  I  had  proved  them  , 
and  talked  to  you  at  another  rate.  I  ask  you  then,  If 
5^«/had  never  been  Baptized  till  now ,  would  you  ad- 
vife  him  to  be  Baptized  or  not  ? 

<c  E/.  Yes ;  Do  you  think  I  would  not  have  him  a 
"Chriftian? 

P.  And  would  you  have  him  do  it  under  ft  andingly  ? 
or  ignorantly  to  do  he  knoweth  not  what  ? 

u  EL  Underftandingly  -5  Or  elfe  why  is  he  a  man  ? 
P.  And  would  you  have  him  do  it  ferioufty  ,  or  Hy- 
pocritically, difiemblingly  or  in  jeaft  ? 

u  El.  Do  you  think  I  am  for  Hypocrifie  and  jeafting 
cc  about  our  Chriftianity  ? 

P.  I  have  done  Sir.    Saul  mark  what  your  Matter 
faith  ^  He  would  advife  you  to  be  Baptized  if  you  had 
not  been  Baptized  before,  and  therefore  now  to  ftand  to 
your  Baptifm  (  for  I  will  never  ask  him  whether  he 
would  have  you  renounce  it  as  an  apoftate  )  :  He  would 
have  you  do  it  V  rider  ft  andingly  and  Scrioufty.     I  defire 
no  more  of  you.     Remember  that  we  are  agreed  of  your 
duty.     I  call  you  to  no  other  Converfton  nor  Holinefs , 
th^n_Vn^er]}andingly  and  ferioufty  to  Renew  your  Ba  - 
JtTfmall  Vow  and  Covenant  with  God  the  Father  ,   Son 
and  HolyGfooft.    What  ever  you  hear  fcorners  talk  of 
Puritanes  and  precifenefs ,    and  troubiefome  Religion , 
and  of  our  many  Softs  and  many  Religions,  of  Confor- 
mity and  Nonconformity  ,  of  a  hundred  Controverfies, 
remember  that  the  [erious  Renewing  and  faithful  Keep- 
ing your  BaPtifm at  Covenant  \s  all  tlTat  I  preach  to  you 
and  perl'wade  you  to]     I  will  therefore  write  you  out 
this  Covenant ,  dehring  you  to  take  it  home  with  the 
Expofnion  of  it  which  I  gave  you,  and  confider  of  it 
with  your  mofl  ferious  thoughts ,  and  when  you  are  re- 
folved,  command  tell  me.      W 

The 


C&e  Poo?  ?9an#  tfamtlp  15oo&*    147^ 


The  Holy  Covenant, 

I  Do  (*)  'Believe  in  Godjhe  Father, the  Son,  andthe 
Holy  Ghofi,  according  to  the  -particular  Articles  of 
the  Chrifiian  faith  -5  And  heartily  Repenting  of  my  finful 
life  y  I  do  prefently^  abfolutely  and  refolvedly  ^ive  up  my 
felf  to  Him  ,  my  Creator  and  Reconciled  God  and¥ ae- 
ther in  Chrifi  ,  my  Saviour  ,  and  my  Santlifier  :  Re- 
nouncing the  Devil,  the  world  and  the  fitful  dc fires 
of  the  fief) :  That  taking  up  my  Crojs  and  denying  my 
felf  y  I  may  follow  Chrifi  the  Captain  of  my  Salvation 
to  the  death,  and  live  with  him  in  en  die f  Giory0 

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  fenfc  of  Baptifm ,  and  what  Papifts  and 
Proteftants  and  all  Chriftians  are  agreed  on. 

I  pray  you  Sir  Elymas  read  it  y  and  tell  him  here 
whether  there  be  any  word  that  you  except  againft. 

u  EL  I  cannot  deny  it  without  denying  Chriftiani- 
u  ty.  God  make  us  all  better  Chriftians :  For  I  per- 
"ceive  we  are  not  what  we  promifed  to  be,  It  was 
<cyou  that  I  talkd  againft  I  thought ,  all  this  while  : 
"  But  I  begin  to  perceive  that  it  is  Chriftiani- 
"tyit  felf,  (  in  the  (  \)  Pra&ife  ,  though  not 
C(  in  the  name)  which  my  heart  is  againft  :  I  can- 
Cc  not  like  this  Godlinefs ,  and  Self-denying  and  Mor- 
cf  tification  and  Crofs- bearing :  And  yet  I  perceive  iha^ 


(*)  Matdi.iS,  18,79,  io.        Mar.  \6i<,\6.      Li ke  1 5.  3,  f. 
&  14.1*1-3*    Ron*.?.  83  9,  if,  18.     (\)  Piov.  3.1b,!?. 


1 48    Cfje  Poo?  $) ait0  JFamtlp  Xootu 

*c  I  vowed  it ,  when  I  was  Baptized  !  And  if  I  re- 
nounce it,  I  mud  renounce  my  Chriftianity  itfelf! 
a  I  would  I  had  not  talk'd  with  you :  For  you  have  dif- 
"  quietted  my  mind :  And  I  find  that  it  is  ferious  Reli* 
"  gionvi  felf  that  is  againft  my  mind  andcourfe  oflife  , 
"  and  my  mind  againft  it ,  and  that  I  muft  be  either  a 
tl  Saint  or  an  Atheift :  And  which  I  (hall  prove  I  can- 
"  not  tell.    But  if  1  muft  Repent,  there  is  no  haft. 


The 


C&e  Poo?  3©an#  famtlp  TSoofe*       149 


The  Fourth  dayes  Conference, 


The  Refolving  and  Actual  Conversion 
of  a  Sinner. 


S^kcrs.     \  *«**  A  Teacher. 
[  £  Saul ,  A   Learner. 


vv 


Paid,    ^"     /\     ^Elcome  Neighbour,  you  have 

been  longer  away  than  I  ex- 
pected :  What  was  the  mat- 
ter with  you  ? 
Saul.  O  Sir  ,  /  have  fee n 
and  felt  the  heavy  hand  of  God  face  I  fawyou.  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  you  talked  with  him  ^  and  I  narrowly 
fcafed  with  my  life  myfelf 

P.  Alas  I  Is  he  dead  ?  I  pray  you  tell  me  how  he 
took  our  Conference ,  and  how  he  dyed  ? 

S.  He  told  me  that  you  were  too  bold  andfawcie  with 
him  -5  But  he  thought  you  were  an  hone  ft  man ,  and  that 

L  3  you 


1 5  o    €i>e  poo?  $&m&  IFamtlp  TSoofe* 


jto#  /W  more  reafon  for  your  Religion  than  he  tlwught 
any  of  you  had  had  :  And  that  the  truth  is  you  had  the 
Scripture  on  your  fide  5  and  while  he  difputed  with  you 
on  Scripture  principles  you  were  too  hard  for  him  :  But 
though  he  was  loth  to  tell  you  foy  he  liked  the  Papifls 
better  ,  who  fet  not  fo  much  by  Scripture  y  and  when 
a  man  hath  finned  ,  if  he  confefs  to  the  Vriefi  ,  they 
abfohc  him.  Tea  rather  than  believe  that  none  but 
fuch  Godly  people  could  be  faved ,  and  rather  than  live 
fo  ftrill  a  life  ,  he  would  not  believe  that  the  Scripture 
Was  the  word  of  God, 

P.  4-Us ,  how  the  Rebellious  heart  of  man  ,  fhnds 
out  againft  the  Law  and  Grace  of  God  I  As  for  the  Pa- 
pifts ,  I  allure  you  they  confefs  all  the  Scriptures  to  be 
the  word  of  God  ,  and  of  certain  truth  ,  as  well  as  we  ^ 
And  they  will  deny  never  a  word  of  that  which  I  per- 
fwaded  you  to  confent  to,     They  differ  from  us  in  this, 
that  they   take  in  more  Books  into  the  Canonical  Scri- 
pture th:n  we  do-,  And  they  fay  that  all  that  is  in  their 
Scripture  and  ours ,  is  not  Religion  enough  for  us  -,    but 
we  rnuft  have  a  great  deal  more  ,  which  they  call  Tra- 
dition*    See  then  the  ignorance    of  thefe  men  :  That 
becaufe  they  think  we  make  them  too  much  work ,  they 
will  turn  to  them  that  make  them  much  more.     Though 
I  confefs  their  additions  confift  fo  much  in  words  and 
ceremonies   and  bodily  exercife,  that  flefli  and  blood 
r  can  the  mor e  eafily  bear  it.     When  the  Papifls  dispute 
I  with  us  ,  they  would  make  men  believe  that  our  Reli- 
J  gion  is  too  loofe  and  favoureth  the  flefh  ,  and  that  theirs 
lis  far   more  ftrid:  and  holy-,  And  yet  our  Senfualifls 
(  turn  Papifts  to  (cape  the  ftridnefs  of  cur  Rebgion. 
'  And  as'  for  their  pardons  and  absolutions ,  I  allure 
you  their  own  Do&rine  is  that  they  profit  and  fave  none 
but  the  truly  Penitent  -0  ^And  even  their  Gregory  the 

ieveu'i 


C&e  poo?  $)antf  IF amity  TSooS*    1 5 1 

feventh  called  Hlldebrand  (  and  the  firebrand  of  the 
Church  and  Empire  J  and  that  in  a  Council  at  Rome 
profefTeth  ,  that  neither  /k//i?  Penitence,  nor  fat fe 
Baptifm  is  effectual :  Though  fome  of  them  make  At- 
trition without  Contrition  ,  or  bare  Fear  without  Love. 
to  ferve  the  turn.  And  if  their  Priefts  do  flatter  the  pre- 
emption and  falfe  hopes  of  Fornicators ,  Drunkards , 
and  fuch  groffer  finners ,  by  abfolving  them  as  oft  as 
they  confefs  their  fin  ,  without  telling  them  that  it  is  all 
unefFe&ual  unrefs  by  true  Converfion,  they  for  fake  it  -} 
They  do  this  but  as  a  meer  cheat  for  worldly  ends  ,.  to 
encreafe  their  Church  ,  and  win  the  great  and  wealthy 
of  the  world  to  themfelves  ,  quite  contrary  to  their 
own  knowledge  and  profeft  Religion. 

But  as  for  his  not  Believing  the  Scriptures ,  the  truth 
is,  there  lyeth  the  core  of  all  their  errours.  There  are 
abundance  among  us  that  call  bemfelves  Chriftians  , 
becaufe  it  is  the  Religion  oi  :he  King  and  Country ,  who 
are  no  Chriftians  at  the  hearty  which  made  me  fayfo 
mucri  of  the~Hypocrifie  of  ungodly  men.  And  I  can- 
not fee  how  a  man  that  truly  believerh  the  Scripture  can 
quiet  himfelf  in  a  flefhly  and  ungodly  life  ,  but  his  belief 
would  either  Convert  him  ,   or  torment  him. 

S.  But  I  am  perfwaded  he  had  J on, e  Conviclions  upon 
his  Confcience  ,  which  troubled  him  :  When  he  was 
tak?n  firfi  with  the  feaver  ,  they  all  pit  him  in  hopes 
that  there  was  no  danger  of  death  -a  and  fo  he  was  kspt 
from  talking  at  all  of  his  foul  or  of  another  world  ,  till 
the  feaver  took  away  his  nnderfianding  :  But  twice  or 
thrice  he  came  to  himfelf  for  half  an  hour  ,  and  sJWr. 
Zedekiah  his  Chaplain  advifed  him  to  lift  up  his  heart 
to  God  ,  and  Believe  in  Chrifl  ,  for  he  was  going  to  a 
place  of  joyes ,  and  Angels  were  ready  to  receive  his  f. nil  • 
A.nd  he  looks  d  at  him  with  a  direful  count  e<L:?cc  ,    and 

L  4  fifd, 


> 


j  5  2    Cfce  $>aq?  $&m&  family  T5aob. 

y^/^,  Away  flatterer  ;  You  have  betrayed  my  Soul  ! 
Too  late,  too  late  !  And  he  trembled  fo  that  the  bed 
fhook^H'ader  him. 

P.  And  how  dyed  his  Servant  aJWalchus  r 

S.  O  quite  in  another  manner  !  He  heayd  in  the  -next 

room  all  the  tMk.  between  his  Ma[ler  and you^and  doubt - 

iefs  it  convinced  him ,  but  he  went  on  in  his  forrr.tr 

courfe  of  life  ,  till     (  a  )  fcknefs  took,  him  -,  And  then 

he  was  greatly  terrified  in  Confcience  ,  t j 'pec  tally ,  \ybiti. 

he  heard  that  his  Mafier  was  dead  !  And  he  would  often 

talk,  of  yon ,  and  wijh  that  he  could  have  fpokjn  with 

you  (  but  none  would  endure  to  hear  of  fending  for  you  )  ! 

[  Q  if  you  had  but  heard  how  he  cryed  out  toward  the  laji , 

»  O  my  madnefs  !   O  my  Jinful  wicked  life !  O  what  will 

become  of  my  miserable  foul !  O  that  I  had  the  time 

again  which  I  have  lofi  !   Would  Gcd  but  try  me  once 

again  y  1 would  lead  another  life  than  I  have  done  I  I 

-would  make  nothing  of  all  the  fcorns  of  fools ,  and  all 

\the  temptations  of  the  world!  His  groans  did  fir  ike  me 

as  a  dagger  at  the  heart  :  Me  thinkj  I  fill  hear  them 

which  way  ever  I  go* 

P.  And  what  hath  been  your  own  Condition  fince  I 
faw  you.  And  what  thought  you  of  your  Mafters  Con- 
ference ? 

So  O  Sir  ,  /  would  not  for  a  great  deal  but  I  had. 
heard  it!  1  thought  till  I  heard  you  anfwtrhim  ,  that 
there  had  been  fome  fen fe  in  the  talk  ofthefe  Revilers  at 
a  Godly  life :  But  then  I  foon  fayp  thtit  it  is  all  but 
fooiijh  fcom  #nd  railing.  Any  fcolding  woman  could 
talk,  as  wifely  !  His  fuperiority  and  confidence  and  con- 
tempt was  all  his  wifdom. 


_ . 


(:-)  Eccl.7.i>3>4>  Sȣ 

P.   It 


Cfce  Poo?  ^an0  JFamilp  TSaolu    1 5  3 

7.  It  is  no  wonder  if  he  talk  foolifhly ,  who  talketh 
againft  the  God  ofwifdom,  and  his  holy  word,  and 
againft  the  intereft,  health  and  happinefs  of  his  own 
foul  :  He  thai  can  live  fo  far  below  nafon  ,  as  to  fell  his 
Salvation  for  the  fhortand  fwiniih  pleafuresof  fin,  may 
talkjwkh  as  little  reafon  as  he  liveth. 

5.  But  how  could  I  be  any  longer  in  dcubty  when 
you  conftreined  him  in  the  Ccnclufion  to  yield  yon  all  the 
caufe  6 

P.  And  what  courfe  did  you  refolve  upon  and  take  ? 

S.  zAUs  Sir  ,  my  own  naughty  heart  did  hinder  me  y 
much  more  than  his  objections  did,  I  went  home  Con- 
vinced  that  your  words  were  true  ,  and  that  I  mufi  be* 
come  a  (b)  new  Creature  or  be  undone.  And  Iperufed 
the  Baftijmal  Covenant  which  you  wrote  down  ,  and  the 
Articles  of  the  Creed  ,  the  Lords  prayer  and  the  Com- 
mandments :  I  ftudied  the  meaning  of  them  ,  with  that 
expofttion  which  you  gave  me  :  My  ignorance  f» 
darkened  my  mindy  that  all  feemed \ftrangc  and  new  to 
me  ,  though  I  itfed  to  rote  them  ovrr  in  the  Church 
from  day  to  day.  zAnd  being  very  unskilful  infuch 
matters  my  felf  \  I  went  oft  to  my  Neighbour  Eufebius, 
as  you  advifed  me ,  and  I  thankjhim  he  gladly  helped 
me  to  underfiand  the  words  and  things  which  were 
too  hard  for  me.  But  when  I  had  done  all  this  ,  my 
worldly  bufinefs  took  up  my  thoughts  fo  7  and  the  cares 
of  my  family  were  fo  much  at  my  heart ,  and  my  old 
Companions  fo  often  tempted  me  ,  and  my  fiejh  was  fa  [ 
loth  to  let  go  all  my  fnfulpleafures  ,  and  the  matters  of 
Religion  were  fo  ftrange  to  me  7  that  I  delayed  my  Re* 
folution  y  and  continued  fill  purpofng  that  I  would 


(b)  iCor.y.17. 

fortly 


i54    ^cPhi?  <£)an#  jFamtlp'35oQ&< 


flwtly  turn  :,  But  while  J  was  purpofing  and  delaying ,' 
the  fe aver  tcok.  me  :  And  having  feen  the  death  of  Sir 
Elymas  and  of 'Malchus ,  and  thenrecetvedthe  fentence 
of  death  in  my  ft  If ,  God  by  his  terrours  did  awaken  me 
out  of  my  delayes. 

J\  O  what  an  unreasonable  thing  is  it  to  delay  when 
you  are  once  convinced  ?  What !  delay  to  come  out  of  the 
bondage  of  the  Devil  ?  The  guilt  of  fin  ?  The  flames 
of  Sodom  ?  The  wrath  of  God  ?  If  death  take  you  in 
an  unconverted  State ,  you  are  loft  for  ever.  What  if 
<you  had  dyed  formerly  in  your  fin  ?  What  if  you  die 
this  night  ?  What  aflurance  have  you  to  live  an  hour  ? 
Alas  how  brittle  and  corruptible  a  thing ,  is  the  body 
of  a  man  I  And  by  what  a  wonder  of  providence  do  we 
live  1  Is  fin  fo  good  >  Is  the  State  of  a  finner  fp  fafe  or 
confortable  ,  that  any  fhould  be  loth  to  leave  it  ?  Is 
God  and  Chrift  and  Heaven  fo  bad  that  any  fhould  de- 
lay and  be  loth  to  be  Godly  ?  Can  you  be  Happy  too 
foon  ?  Or  too  foon  be  a  Child  of  God  ^  Or  too  foon 
get  out  of  the  danger  of  damnation  ?  Is  God  hateful  ? 
Is  fin  and  mifery  lovely  5that  you  are  foloth  to  change?  If 
fin  be  beft  ,  keep  it  {till :  If  God  and  Heaven  be  worft, 
never  think  of  turning  to  him.  But  if  belt ,  do  you. 
not  presently  defire  the  beft  ?  Mull  Chrift  and  his  Holy 
Spirit  wait  on  you  while  you  take  the  other  Cup  ,  and 
ftay  your  leifure  while  you  are  deftroying  your  felf> 
How  know  you  but  the  Spirit  of  God  may  (c)  forfake 
you  y  and  leave  you  to  your  own  Will  and  Luft  and 
Counfel,  and  fay,  Be  hardened,  and  be  filthy  ft  ill :  What 
a  forlorn  miferable  Creature  would  you  be?  Do  you 
not  know  that^every  fin ,  and  every    ( d)  delay  ,  and 


(0  LfaL8i.ii>rJu  (4)  P.'aJ.  119-60. 

every 


Clje  Poo?  $)antf  IFamtlp  OSoofe*     i  5  5 

every  refinance  of  the  Spirit ,  doth  tend  to  the  greater 
hardening  of  your  heart ,  and  making  your  Converiion 
lefs  hopeful  and  more  hard  ?  Do  you  hope  for  pardon 
and  mercy  from  God  -•  or  do  you  not  ?  If  not ,  defpe- 
ration  would  begin  your  Hell :  If  you  do  ,  is  it  inge- 
nuous to  defire  to  commit  more  of  that  fin  which  you 
mean  to  repent  that  ever  you  committed  ,  and  to  beg 
for  pardon  of  from  God  ?  Dare  you  fay  in  your  heart , 
Lord  I  have  abufed  thee  and  thy  Son  and  Spirit  and 
mercy  long  •  I  will  abufe  thee  yet  a  little  longer,  and 
then  I  will  repent  and  ask  forgivenefs.     Do  you  love 
to  fpit  a  little  longer  in  the  face  of  that  Saviour,  and  that 
mercy  which  you  mult  fly  to  and  trufl  to  at  the  laft  ? 
Do  you  purpofe  to  love  him  and  honour  him  after- 
ward and  for  ever  ?  and  yet  would  you  a  little  longer 
defpifeand  injure  him?  Would  you  gratifie  and  pleafe 
the  Devil ,  a  little  longer  ?  and  root  and  ftrengthen  fin 
a  little  more  before  you  pull  it  up  ?    and  kindle  a  greater 
flame  in  yourhoufe  before  you  quench  it?  Muftyou 
needs  give  your  felf  a  few  more  flabs ,  before  you  go 
to  the  Phyiicion  ?  Is  your   life  too  long  ?    And  hath 
God  given  you  too  much  time ,  that  you  are  defirous  to 
lofe  a  little  more  ?  Are  you  afraid  of  too  eafiean  aflu- 
rance  of  forgivenefs  ,  that  you  would  make  it  harder, 
and  would  invite  defpair  ,  by  finning  wilfully  againft 
knowledge  and  Convi&ion  ?  What  will  you  delay  for  ? 
Do  you  think  ever  to  find  the  market  fail ,  and  Chrift 
comedown  to  lower  terms,  and  change  his  Law  and 
Gofpel ,  toexcufe  you  for  not   changing  your  heart 


and  life  ?  Do  vdu  e"ver  look  to  find  Converfion  an  eafier 


work  than  now  ?~Do  you  know  how  much  more  you 
have  to  do  ,  when  you  are  Converted  ?  What  know- 
ledge, faith,  hope,  aflurance  and  patience  and  com- 
fort more  to  get  ?  How  many  temptations  to  overcome , 

and, 


1 5  6    CUe  Poo?  $3©an*  jFamilp  TSootu 

and  how  many  duties  to  perform ,  and  what  a  work  it 
is  to  prepare  for  immortality  ?  And  are  you  afraid  of 
having  too  much  time  ,  and  beginning  fo  great  a  work 
tou  foon  ?  Believe  it ,  Satan  doth  not  loyter  :  Time 
ilands  not  ftill :  Sun  and  Moon  and  all  the  Creatures  de- 
lay not  to  afford  you  all  their  Service.  Delay  is  a  de- 
Rial  :  God  needs  not  you ,  but  you  need  him.  You 
would  not  have  him  delay  to  help  you,  in  the  time  of 
your  pain  and  great  ex  remity  I  Patience  will  not  be 
abufed  for  ever.  Behold  this  is  the  (e)  accepted  time : 
Behold  this  is  the  (f)  day  of  Salvation.  We  that 
are  Chrifts  Servants  ?.re  apt  to  be  weary  of  calling  and 
warning  you  in  vain  our  felves  :  And  ufually  when  the 
Preacher  hath  done  ,  God  hath  done  his  invitation ; 
Becaufe  he  worketh  by  his  appointed  means.  O  that 
you  knew  what  o.hers  are  enjoying  and  what  you  are 
lofing  ,  all  the  time  that  you  delay,  and  on  how  flippery 
ground  you  ftand  ?  and  what  after  forrows  you  are 
preparing  for  your  felf  ? 

S.  Sir  j  I  thankjyou  for  your  awakeningConvincing 
reafons  :  But  I  was  telling  yon  how  God  hath  already , 
I  hope  ,  refohed  me  again ji  any  longer  delay*  When  I 
thought  I  mufi  prefently  die  ,  all  my  fins  and  all  your 
eounfels  came  into  my  mind^  And  the  fear  of  Gods 
difpleafure  did  overwhelm  me,  I  thought  I  had  but  a 
few  dayes  to  be  out  of  Hell.  And  O  what  would  1 not 
have  given  for  a(furance  of  pardon  by  Jefus  Chrifi , 
and  for  a  little  more  time  of  preparation  in  the  World, 
before  my  foul  did  enter  upon  eternity  ?  O I  never  faw 
rkef>ce  of  fin  ,  the  truth  of  Gods  threatnings  ,  the  need 
of  a  ^AVtour  ,  the  precioufnefs  of  time  ,  the  madnefs 


(c)  z  Cor.  6.  %.       ([}  HeU.  3  7,  15,  if.  &  4.  7. 

■ 


€&e  Poo?  $3an*  family  Xoolu    1 5  7 

fnadnefs  of delaying  ,  throughly  untill  then.  And  now 
Sir  ,  the  great  mercy  of  God  having  reftored  me  ,  / 
come  prefently  to  yon  to  profefsmy  Refolution ,  and  to 
take ycitr  further  good  advice, 

P.  You  fee  that  God  is  merciful  to  us  ,  when  we 
think  that  he  is  deftroying  us  :  ( g  )  Afflictions  are 
not  the  leaft  of  Gods  mercies ,  which  our  dull  and 
hardened  hearts  make  necefTary.  Such  fools  we  are 
that  we  will  not  underftand  without  the  rod.  My  ad- 
vice is  that  you  read  over  here  again  the  Doctrine  of 
Chriftianity  which  I  gave  you  in  our  fecond  dayes  con- 
ference ,  and  the  Covenant  of  Baptifm  which  I  wrote  ) 
you  the  third  day ,  and  let  me  fee  whether  you  under-  ' 

ftand  and  believe  it  and  confent  thereto. (Here 

Saul  readeth  it  over .  ) 

S.  Ton  would  have  me  underftand  what  I  do:  I  deftre 
you  here  to  anfwer  me  thefe  few  doubts ,  that  I  may 
clear  Iter  proceed  y  and  make  my  Covenant  with  God  in 
(h)  judgement. 

Qucft*  I.  What  muft  I  truft  to  for  the  pardon  of  my 
fin  ,  and  which  way  and  on  what  terms  may  I  be  furs 
of  it  I 

P.  The  prime  caufe  is  Gods  mercy :  This  mercy  ha  ft 
given  Jefm  Chrift  to  be  our  Redeemer.  Chrift  hath  \ 
by  perfect  Holinefs  and  obedience  and  by  becoming  a  \ 
facrifice  to^God  for  our  fins  ,  deferved  and  pur  chafed  \ 
our  Pardon  and  Salvation.  So  that  you  muft  Truft  \ 
to  the  Sacrifice  and  Meritorious  Righteoufnefs  of  Chrift  j 
alone ,  as  the  Purchafing  Meritorious  Caufe  of  your  ; 
forgivenefs  and  of  your  Reconciliation  ,  Juftiiication ,  j 


(g)  Pfa!,n?.5i37Mf,     'i  Theff.  1.5,        Jb)  Jer.4.*. 
Hof.  z.  i£, 

San  <ft  i- 


1 5  8    €0e  Poo?  $5an0  family  TSooft* 


Sanetification  and  Salvation.  But  the  way  that  God 
our  Father  and  Redeemer  doth  take  to  give  us  a  Right 
unto  thefe  Bleiiings ,  is  by  making  with  man  a  Law  and 
(7)  Covenant  of  Grace.  By  this  Law  he  commandeth 
us  to  become  Chriftians ,  that  is ,  To  believe  in  God 
the  Farher ,  the  Son  and  the  Holy  Ghoft  ,  and  to  give 
up  our  felves  to  him ,  in  the  Covenant  of  Baptiftn  -y 
Repenting  of  fin  ,  and  thus  turning  to  God  by  Jefus 
Chrift.  To  all  that  do  this,  he  giveth  right  to  (  k^) 
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  Cbrijfio  Redeemus:  Chrift 
is  our  Redeemer  ,  and  the  Meriter  of  our  Life :  The 
new  Lave  or  Covenant  is  the  Inflrumentai  Donation  of 
Life ,  like  an  Ad  of  oblivion.  Your  own  Covenanting 
or  giving  up  your  felf  to  God  in  Chrift  ,  which  is  by  a 
REPENTING  PRACTICAL  (I)  FAITH, 
or  (which  is  all  onej  your  ACCEPTING  THE 
GIFT  OF  THE  COVENANT  AS 
IT  IS  offered  according  to  its  nature ,  is  that  Con- 
dition  or  duty  on  your  part ,  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  Interceftions,  to  the  Cove- 
nant or  Gift  of  God ,  and  to  your  own  fincere  Faith  , 
Confent  and  Acceptance  ,  you  muft  Trnfl  forks  own 


\ 

(i)  Heb.  9.  if,  16,17.     Matth.18.19.  &  26.18.     1  Cor.  3.6. 
Htb.  7.  ii.     Mar.  16.  16.     John  316.         (  £  )   1  John  5.  9,  10, 

11, ».      (/;  John  1. io,  11,11.   («)Rom.4. 1652,1,14* im- 
proper 


Clje  Poo?  span*  tfamtlp  OSoofe.    1 59 


proper  part  -7  And  you  mud  under fland  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  Wood  and  Righteoufnefs  of  Chrifl  as  the  Merit  and 
pur  chafe  :  The  Covenant  of  Chrift  or  Donation  as  the 
Inftrument  and  Title  :  And  your  Faith  andConfentas 
the  condition  of  your  Title  -,  (  As  thankful  Acceptance 
ufually  is  of  all  free  gifts.  ) 

And  then  the  Gift  it  felf,  or  Benefit  given  is, 
Chrifl  and  life  ,  i  John  5.  n,  12.  By  Life  I  mean  , 
u  Pardon,  2.  The  Spirit ,  3.  Right  to  Glory ,  or 
Justification ,  San&ification  ,  Adoption  ,  and  future 
G  lory .  I  have  repeated  things  that  I  might  make  them 
as  plain  to  you  as  I  can  ? 

S.  Quefl.  II.  Aj  e  all  my  fins  pardonable  ,  vohtfh 
foever  ?  I  have  been  a  greater  fin tier  than  you  know  of* 
I  muft  here  confefs  to  yon  in  fecret  what  I  did  not  before 
Confejs,  I  minded  not  my  foul :  I  frayed  not  once  in  a 
week^:  I  have  been  in  the  Ale-houfe  when  I flwuldhave 
been  at  Church  :  I  have  been  drunken  more  than  once  or 
twice.  When  I  was  a  Servant  1  robbed  my  <*JM r after  ^  I 
fold  for  more  than  I  gave  him  ,  and  I  bought  for  lefs 
than  1  told  him  I  paid,  I  was  oft  guilty  of  immodeft 
carriage  with  women  ,  and  to  confefs  my  frame  ,  1  was 
guilty  of  atlual  fornication*  I  made  little  Confidence  of 
a  lie  f  asHat  my  fins  have  been  fo  many  andfo  great , 
that  I  can  hardly  thinkjhat  God  will  pardon  them  ! 

P.  The  Covenant  .of  Grace  (n)  forgiveih  all  fins 
without  exception ,  which  confift  with  the  performance 
of  the  Condition  of  pardon  after  them  •,  that  is,  All  (ins 

1..  7.    Col.  1.  14.    Much.  u.  31,31.    Luic7.47« 

are 


1 60     Cije  poo?  $)an$  ffamtlp  0Soo&< 


are  pardoned  to  the  Penitent  Believer :  But  to  the  Im~ 
penitent  "Unbeliever  no  fin  is  pardoned  (except  ton- 
ditionally :  )  And  final  Impenitence  and  unbelief  are 
pardoned  to  none.  So  that  a  true  Chriftian  is  not  to 
doubt  of  the  pardon  of  any  of  his  former  (ins ,  any  fur- 
ther than  he  doubteih  of  his  Faith  and  Chriftianity. 

S.  Queft.  III.  But  I  flmll  fin  again  ,  in  fome  de- 
gree :  How  then  mufl  I  have  pardon  of  my  fins  here- 
after  ?  I  have  heard  that  Baft if, n  wajheth  away  all  fin  ? 
But  it's  long  fince  1  was  Baptised  -,  and  I  am  yet  im- 
perfcB* 

P.  Baptifm  is  faid  to  wafh  away  fin^  becaufe  that 

Gods  Covenant  celebrated  in  Brptifm^  giveth  pardon 

of  all  fin  through  the  blood  of  Chrifl  ,  to  all  that  truly 

Receive  it ,  and  Confent  on  their  part  to  the  Covenant 

Now  this  Covenant  on  Gods  part  is  a  Handing  Law  and 

Pardoning  Act  :  And  it  pardoneth  all  fin  to  ourjieatii 

to  them  that  {till  Repent  and  BdjejeTHBut  it  is  faid  to 

pardon  aTTat  Baptifm  ,  becaufe  then  there  is  fuppofed 

,  that  we  have  no  more  to  be  pardoned.     But  if  any  be 

!  ungodly  after   Baptifm ,     Gods  Law   or    Covenant 

j  pardoneth  all  that  ic  firideth  us  guilty  of,  when-ever  we 

j  truly  turn  to  God  ,  by  Faith  and  Repentance.     But  af- 

j  terward  it  pardoneth  daily  our  daily  fins  of  infirmity 

\  only  ;  And  to  the  Lapfed  their  extraordinary*fa!ls  upon 

;  their  extraordinary  repentance  :    Becaufe  the  faithful 

;  (0)  have  no  other  afterward  to  be  forgiven.     For  being 

fandified ,    they  no  more    live  an  -ungodly  fenfual 

worldly    life.     £0  that  you  muft  hereafter  for  vour 

particuiar  fins ,  have  a   particular  Repentance  and~re.-: 

^courfe  to  Chriiu 

(0)  x  JoK.  1.  6,  7,  8,  ?„    Rdm;  6\  h  ^,  '}yi69  &'c.    1  ]•  n  *.  o. 

S,  Quell/ 


Ct>e  Poo?  $)an*  ffamtlp  Xoofu    1 6 1 


S.  Queft.  I  V.  How  muft  I  do  for  Grace  andflrength 
to  keep  my  Covenant  when  1  have  made  it  i 

P.  (p)  Of  your  felf  you  can  do  nothing  that  is  good. 
Your  heart  is  fo  corrupted  with  fin  ,  till  it  be  fan&i- 
fied  ,  that  you  tvill  riot  be  willing  ^  and  your  mind  fo 
blind  that  you  will  not  well  under  ftand  your  duy  nor 
your  inter  eft  •  and  your  foul  fo  Dead  and  Impotent  , 
that  you  will  have  no  Life  or  flrength  to  pracfife  what 
you  know.  But  if  the  (  q  )  Spirit  of  Chrift  do  once 
give  you  Faith  and  Repentance  and  Co*fenty  by  this 
you  have  right  to  Him  as  an  Indwtl'ung  Principle  ^ 
and  you  are  then  entered  into  Covenant  Reladon4 
to  the  Holy  Ghoft.  And  that  which  he  will  do  in  you 
is  to  fan&ifie  your  three  faculties,  i.  Your  Vital 
Power  ,  with  fpiritual  ( r  )  LIFE,  ftrength  and 
A&ivity ,  2.  Your  Vnderflanding  with  fpir'tual 
LIGHT,'  that  is,  Knowledge  and  Faith.  3.  Your 
Will)  with  Holy  LOVE  and  willingnefs.  And  when  he 
hath  planted  ihefe  in  you  ,  he  will  be  ready  Rill  to pre- 
ferve  ,  excite ,  atluate  and  increafe  them*  So  that  it 
is  the  Holy  Ghoft  that  muft  be  your  Life ,  Light  and 
Love.  But  you  muft  know  how  to  obey  his  motions  , 
and  not  refill  him. 

S.  Queft.  V.  What  miifi  J  do  to  get ,  keep  and 
cbey  the  Spirit ,  that  I  lofe  it  not ,  and  mifs  not  ofthefe 
benefits  ? 

P.  1.  You  muft  know  that  God  hath  firft  pofTefledi 
Ghrifts  humane  Glorified  nature  with  the  Spirit ,  that 


(/)>*•  *?.?.     ((f)  Rom.  8.  4- 9.     (  f  )  EpHef.  2.  1*2,  3, U 
II.  &  i, ,  18,  19,  Ml. i6, 18    Rom.  f.  g,  4,  yj  6$  10.     zlim.r.7. 


1 62     Cbe  poo?  $9an#  jFamtlp  Xoofe* 


he  may  have  it  as  the  Head ,  and  from  Him  it  is  to 
come  to  us  as  his  members.  Therefore  I  faid  that  the 
whole  Gift  of  the  Covenant  is  (f)  Chrifi  and  Life. 
Now  Chrift  giveth  us  his  fpirit  both  as  a  Saviour  freely, 
and  as  a  Rider  according  to  his  Law  of  Grace ,  as  to  the 
Order  of  Conveyance.  Therefore  as  the  firft  Gift 
of  the  Indwelling  Spirit  is  on  Condition  of  your  Faith  , 
fo  the  Continuance  of  it  is  on  Condition  of  your  con- 
tinuing in  the  faith  (for  all  that  you  neither  had  faith 
at  firft ,  nor  in  continuance  without  the  antecedent 
work  of  the  Spirit. )  And  the  increafe  and  actual  helps 
and  Comforts  of  the  Spirit ,  are  given  you  on  Condition 
^of  your  dependance  on  Chrift  your  Head  for  the  daily 
^communication  of  ir. 

Therefore  you  muft  remember,  i .  That  the  Giving 
or  Denying  the  helps  of  the  Spirit  to  our  fouls  ,  are  the 
greateft  Rewards  and  Tunifoments  which  Chrift  as  our 
King ,  doth  exercife  and  adminifter  on  us  in  this  world. 
And  therefore  look  much  at  this  in  your  felf ,  whether 
Gods  Spirit  help  you  or  forfake  you. 

2.  That  your  Means  is  to  wait  on  Chrift  in  the  daily 
Exercife  of  Faith ,  and  ufe  of  all  his  Inftituted  ordi- 
nances,  and  to  attend  his  Spirit,  and  not  refill  it. 

S.  But  I  am  afraid  1  have  finned  again  ft  the  Holy 
Ghofl  ,  the  unpardonable  fin  :  For  I  have  joyned  with 
Trophane  perfons  in  deriding  the  Spirit*  Efpecially 
when  I  heard  many  young  Students ,  and  Minifters 
themfelves  do  the  fame ,  it  emboldened  me  to  imitate 
them*    I  have  mock'd  at  them  that  did  but  talk^of  the 

(  /)  Jqhn.6.  $t,  ?i,  f ;,  &c.  ?7»  ?8.  &  14 ■  ip.  Gal.  2. 20. 
&  3.3, 14.  &  4  6.  iThcf.T.19.  Keb.  10.  29.  Neh.  9.20.' 
Pro.  1.23.  I.uk.u.  13,  Ephef  4  ;o.  Ikl.  Ji.ir.  Col.  1.  23. 
Gal.  ?.  17,21,1^15. 

Spirit} 


Clje  poo?  $ten0  iFamilp  Xaofe*    1 6  5 

Spirit  -5  c/-  ypfdj^  0/  the  neceffity  of  the  Spirit :  /  have 
faid  ^  [Thefe  be  the  Spiritual  men,  the  holy  Brethren, 
that  pray  by  the  Spirit  and  Preach  by  the  Spirit ,  and 
whine  by  the  Spirit,  and  cheat  and  lie  and  diffemble  by 
the  Spirit ;  Thefe  are  the  gifted  Brethren  Q  with  many 
fuch  foolifii  [corns.  And  ps  not  this  the  fin  again  ft  the 
Holy  Ghoft. 

P.  The  fin  was  very  great ,  and  the  cafe  of  thofe 
that  encouraged  you,  fearful ;  And  no  doubt  but  it  was 
a  fin  againft  the  Holy  Ghoft.  But  k  is  not  every  fin 
againft  the  Holy  Spirit  which  is  unpardonable :  But 
only  the  Bldfphemy  of  Infidels  defcribed  zJtfatth.  \z, 
Which  is,  that  when  they  cannot  deny  the  Miracle*  of 
Chrift ,  they  will  rather  hold  and  maintain  that  he 
( t  )  wrought  them  by  the  power  of  the  Devil ,  than 
they  will  believe  in  him.  So  that  it  is  none  but  Infidels L 
and  but  few  of  them  that  have  this  "Blafphemie  of  the 
Holy  Ghoft. 

S.  Queft.  VI.  How  fiwlll  do  to  know  the  operations 
and  motions  of  the  Spirit ,  from  dehtfions ,  and  howfhall 
/know  whether  I  have  the  Spirit  or  not .? 

P.  I.  The  Spirit  is  from  God  and  our  Saviour  ,  and 
ieadeth  to  them.  I  told  you  its  Operations  are  i.  (u) 
Holy  Life  or  Vivacity  toward  God.  2.  Holy  Light 
to  know  and  believe  God.  3.  Holy  Love  to  Love  God^ 
and  his  Government  and  Children.  If  you  have  thefe , 
you  have  Gods  Spirit :  For  it  is  nothing  el fe.  Thefe 
are  Gods  reftored  Image  on  the  foul ,  and  the  new 
Divine  nature  of  his  Regenerate  Adopted  Children, 


ft)  Matth.  li.      (1)  Jehu  ?.  ?,  6.    Col.  5.  10.    2  T  m.  1.  72 
z  Cor.  J.  17.    Tit.  §.  3,  5,    Gal.  4-  6. 

M  2,  1  I.  The 


1 64    Ctje  poo?  $)an#  jFamtlp  TBootu 

II.  The  motions  of  the  Spirit  are  1 .  Alwayes  fitted 
to  God  and  Holinefsas  the  end.  2.  And  alwayes  a&uate 
the  three  forefaid  Habits ,  of  Holy  Life ,  Light  and 
Love.  3.  And  they  are  alwayes  agreeable  to  the  Holy 
Scriptures :  And  by  them  they  mull  be  tried. 

S.  What  is  the  reafon  of  that  f 

P.  Becaufe  God  giveth  the  (  x  }  fame  Spirit  in- 
deed ,  but  not  in  the  fame  meafure  to  all.  Now  to  the 
Apoftles  and  Evangelifts  he  gave  it  in  the  greateft  ex- 
traordinary degree  purpofely  to  plant  his  Churches ,  and 
to  indite  an  Infallible  Scripture  ,  the  Records  of  that 
Gofpel ,  and  to  confirm  it  by  Miracles ,  and  leave  it  to 
the  world  ,  as  the  Rule  of  our  Faith  and  life  :  So  that 
as  a  man  firft  engraveth  a  feal  and  then  fets  it  on  the 
wax  ;  fo  the  Holy  Ghoft  firft  infpired  the  Apoftles 
to  write  us  the  Infallible  word  and  Rule.  And  then  he 
is  given  to  all  others  in  a  fmailer  degree  ,  only  (y  )  to 
help  us  to  underftand,  believe  and  obey  that  word. 
Therefore  the  lower  operations  of  the  Spirit  in  us,  are 
to  be  tryed  by  the  higher  operations  in  the  Apoftles  re- 
corded. 

S.  Queft.  VII.  What  then  is  the  Law  and  Rule 
that  I  mnfi  live  by ,  according  to  the  Covenant  that  I 
make  ? 

P.  1 .  God  is  the  Vniverfal  King ,  and  Chrifi  our 
Redeemer  as  man ,  his  Adminiftrator.  Gods  Law  is 
Written  as  I  told  you,  1 .  In  Nature ,  2.  In  Scripture , 
where  alfo  the  Law  of  nature  is  contained ,  in  the  main. 
This  is  Gods  Law  which  you  muft  live  by. 


(*)  rCor.  12  ii,  iz,  13,  &c.      EpheC  fif,  4,  J,  P>  It,  ij,  If, 

16*     Matth.  18.  io.    (y)  2  Tim«-|.  16.    John  16.  J$.  - 

2*  A*' 


€&e  Poo?  ©an*  jFamilp  TSoolu       1 6  $ 

2.  But  God  hath  officers  under  him  in  the  world  ; 
i.  (z.)  Parents  and  Mafters  in  Families  -,  2.  Paftors  in 
the  Churches  ^  3.  Kings  in  Kingdoms.  Thefeareto 
promote  the  execution  of  Gods  Laws:  And  to  that  end 
to  make  fubordinace  Laws  or  Commands  of  their  own  •' 
about  things  fubordinate  ,  undetermined  in  Gods  Uni- 
verfal  Law  ,  and  left  to  their  determination.  Like  as 
are  the  ByJaws  of  Corporations  under  the  Laws  o£ 
the  King.  And  all  thefe  under  God  muft  in  their  places 
be  obeyed. 

S.  Quefl.  VIII.  What  Church  muft  I  joyn  my  [elf 
unto  ? 

P.  You  were  Baptized  only  into  Chr\Rs  Vniverfai^ 
Church  :  And  to  be  a  Chnfiian  and  to  be  a  mcrrfbei  of  I 
that  {a)  Church  is  all  one.  That  Church  is  no:hmg,  \ 
but  Spiritually  all  Heart-Covenanters  or  believers  ,  and  ( 
Vifibly  all  'Baptized  vifible  Covenanters  or  Profcjfottrs,  \ 
united  to  and  with  Chrift  the  Head.  And  no  Pope  or ' 
General  Council  is  the  Head  of  it,  Supream  or  Official. 

But  you  mult  joyn  with  that  part  of  this  Church  , 
where  you  live ,  and  God  giveth  you  opportunity  ro> 
worfhip  him  and  learn  his  will ,  with  the  bcfl  advan- 
tage to  your  own  foul  •,  not  violating  the  Commm 
good  and  peace.  But  you  muft  joyn  actually  with 
none  that  will  not  receive  you  untefsyou  fin. 

S.  Queft.  I X.  What  are  the  Inftitmwns  or  Means 
which  J  muft  u[e%  in  attendance  on  Chrift  andhis  Spirit  $■ 


CO  Dcut.  Ii.  19.  Rom.  13.  3, 4,  j.  1  TheiT.  $.i2,rj. 

Ephef.6.  1.  &c  (a)    Ephef.  i.zi.  &  4.5,4,1)'.         1  Cor. 

iz.  iisl^if  27,18,29.    We  never  find  in  Scripture  two  Churches 
in  one  City,  A£.  1.42.  &  14. 13.  &zo  7j8. 

M  3  P.  1.  The 


}66    Wot  Poo?  span*  ffamilp  TSoofe. 

P.  i  •  The  reading  and    (b)  hearing  of  Gods  Word, 
and  its  explication  and  application  by  your  Teachers. 

2.  Prayer,  Thanksgiving,  Praifes  to  God,  and  the 
Lords  Supper  in  Communion  with  his  Church. 

3.  Holy  Difcipline,  in  fubmiffion  to  your  Guides, 
in  obedience,  penitent  confefiing  fins,  when  necefTary  , 
and  the  like  h  if  you  live  where  fuch  Difcipline  is 
exercifed. 

S.  Queft.  X.  What  muffi  I  do  with  my  falling  and 
labour  and  eftate  in  the  world  :  Mufl  I  forfake  it , 
or  not  ? 

P.  Adam  was  to  labour  in   Innocency  :  Six  dayes 

mull  you  labour  and  do  all  that  you  have  to  do,  Exod.20. 

He  that  will  not    ( c)  labour    ( if  able  )  is  unworthy  to 

eat,     Idlenefs  was  one  of  Sodoms  fins :  Religion  muft 

be  no  pretenfe  for  flothfulnefs.     You  muft  not    (d) 

love  the  world  ,  as  your  felicity ,  or  for  it  felf  or  for 

your  flefliiy  lulls :  But  you  muft  make  ufe  of  the  world, 

in  the  fervice  of  your  Creator ,  yea  and  love  it  as  a 

fanftified  means  of  your  Salvation ,  and  as  a  wildernefs 

way  to  your  promifed  inheritance.     As  the  Marriner 

loveth  not  the  Sea  for  a  Dwelling  ,  but  as  a  pafTage  to 

his  defired  pore.     Good  Husbandry  is  not  unbefeeming 

a  good  Chriftian.  You  muft  labour  for  your  daily  bread 

as  well  as  pray  for  it  h  Yea  for  the  maintenance  of  your 

family  ,  and  that  you  may  have  things  decent ,  and  to 

give  to  him  that  needeth  ,  Rom,  12.  17.    2  Cor*  8.  2if 

pphef  4. 28.  1  Tim.  5. 8, 


(b)  z  Tim.  4.  t,  2.  t  Tim.  4.  rj,  14.  1  Tbeff  ?.  u,  13. 
Aft.  2.  throughout.  1  Cor.  11.&14.  H<b.T?.7ji7.  Jam.J.16. 
(c)  z  Theft  3.  bo.      (d)  1  John  2.  15,  i6. 

But 


Clje  poo?  $9an0  famtfp  T5ocfc*    1 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  felf  and  be- 
fore all  ^  And  the  world  and  all  things  in  it  are  but 
Means  to  help  you  to  that  end  :  And  only  as  they  are 
fitch  ,  muft  be  valued  ,  loved ,  deCired  and  fought  : 
And  when  ever  they  oppofe  God  and  your  Heavenly 
intereft ,  muft  be  forfaken  ,  and  ufed  as  we  do  (f) 
hated  things. 

And  when  Common  worldly  things  thus  further  your 
obedience  ,  and  are  devoted  to  Cjod  ,  and  referred  to  his 
wilJ  and  fervice  ,  then  they  are  (g)  fantlifed  to  you  : 
which  elfe  will  be  but  Common  ,  unclean  and  your 
mortal  Enemie. 

S.  Quell.  XI.  What  if  1  am  now  uncertain  whether 
my  heart  be  fine  ere  in  this  Covenant  which  J  make  with 
God  ^  when  I  renounce  all ,  and  prof  eft  to  freferr  htm 
before  all  ?  zJMay  I  venture  to  Covenant ,  and  pxtffj& 
that  con fent  whofe  fincerity  I  am  uncertain  of  ?  Will  not 
this  be  a  kind  of  lying  unto  God  ? 

P.  If  your  Heart  be  falfe  ,  it  will  be  lying  :  But  if 
it  be  not ,  it  will  be  no  lying  though  you  are  uncertain. 
The  Truth  of  your  Confent  is  one  thing,  and  your  fir- 
tainty  of  it  is  another  :  That  it  be  true  ,  is  neceflary  to 
your  Salvation-  But  not  that  you  be  fare  that  k  is trie. 
But  there  is  much  difference  between  i.  One  that  flatter- 
tth  himfelf  with  conceits  that  he  confenteth ,  when  he. 
doth  not.  (  Such  a  one  finneth  in  profeillr^  a  He}.  2. 
And  one  that  is  but  yet  deliberating  and  is  unrefolved 


(0  Matth   6   17,^0.5;.     John*.  17. 
Lukc-J4.t6,  5 j.    (  )    Ti\.  1. 15. 

M 

Col.  3.?:  4:  5.        (;') 

4                    iv  hat 

j  68    'C&ejptoo?  ^xm  JFamilp'JBQolu 

What  to  choofe  and  do.  (  This  perfon  mud  not  Cove- 
nant till  he  feel  the  fcales  turn  by  a  true  Refolution.)  3. 
And  one  that  truly  confenteth  and  Refolveth^  but  is 
afraid  left  his  deceitful  heart  be  not  fincere  in  it,  This 
perfon  muft  Covenant  in  this  uncertainty.  Becaufe  all 
that  can  be  expected  from  us  is ,  that  we  fpeak^our  own 
Minds  according  to  the  befl  acquaintance  with  them 
that  we  can  get  :-  Otherwife  we  muft  forbear  all  thanks- 
giving ior  J pec ial  mercies  ,  and  a  great  part  of  our 
worfhip  of  God,  till  we  are  certain  of  the  Sincerity  of 
our  own  hearts  ^  which  too  many  are  not. 

S.  Butfomethmk^  that  Baptifm  is  not  to  enter  us  into 
this  /fecial  'CovenanTWoTcto^reJentTy  pardoneth  •  But 
only  to  enter ■  m  into  Chrifis  School^  as  our  Teacher ,  that 
by  him  we  may  learn  how  to  be  Regenerate  and^  fincere 
that  we  may  thenJoTpardoneJ*  j^TBf  vpout3jerve  I 
could  eajilier  consent. 

P.  I  may  not  {land  at  large  to  ^hew  you  thefalfnefs  of 

.thatopinkm  :  The  beftis,  Baptifm  hath  tLele  1600. 

f  ^ears  been  kept  unchanged  by  the  Church  in  one  form  : 

And  the  Church  never  knew  any  Baptifm  but    1 .  Such  as 

was  joyned  with  a  prefent  profefiion  of  prefent  faith  and 

Repentance,   and  renunciation  of  the  Devil,  the  World 

and  the  Flefh,  and  a  total  devotednefs  to  God  in  Chrift  ^ 

2.  Such  as  had  the  promife  ofjrefent  pardon  of  fin  to  all 

fincere  Receivers  of  Baptifm,     3.  Such  as  ftated  the 

Receiver  in  a  vifible  memberfhip  to  Chrift  ,  and  Right 

to  Glory,  to  that  in  charity  we  are  bound  to  take  and 

Jove  ancf  ufe  fuch  as  fincere ,  till  they  fhew  the  contrary. 

4.  The  Church  never    (  h  )  Baptized  any  whom  they 


(b)   A&.-.3S      John  3.^.     Mar.i^.T^.     Rom.^.4.    E,  hef.4.?. 
Co,.':.;:.     1  Pet.  j.zi.  Aft.z2  16.   Kom.6.3,4.    <3.U  1:". 

took 


Cije  poo?  30an#  IFamtip  TSoolu    1 69 

took  not  thereby  to  be  made  vifible  Chriflians :  And 
they  took  no  man  for  a  Chriftian,  that  took  not  Chrift 
prefcntly  for  his  Saviour.  Prieft  and  King?  as  well  as  for 
his  Teacher  ^  yea  and  God  for  his  God,  and  the  Hoty 
Spirit  for  his  SanAifier,     5.  And  io  much  as  you  talk 
oi^m a k'e tfernfiRTBuTone  of  the  Catechized,  prepared 
fo£_C^ytianitY,  whom_ihe  Church  never  took  for 
fchi iftians,  till  theywere^bapazed/^  6.  XncTthe  few \ 
ftiat  are  oF~tHe  opinion  which  yoiTmention,  yet  confefs  I 
that  you  cannot  be  faved,  till  you  confent  fincerely  to  [ 
the  Covenant  of  Grace  it  felf.  ) 

S,  Queft.  XII.  What  if  it  prove  that  my  heart  is 
notfweere  ?  Or  what  if  I  jhouldfall  away  again  here- 
after f 

T.  I.  If  your  heart  be  not  (1)  fmcere  in  your  con- 
fent to  the  Covenant,  you  will  remain  unpardoned  in 
your  fin  and  mifery,  till  it  be  fincere. 

1 1.  If  you  fall  into  a  particular  fin,  I  have  told  you 
how  you  muft  be  reftored  by  Renewed  Repentance  for 
it,  through  faith  in  Chrift.  But  as  you  Love  God  and 
your  foul  take  heed  of  wilful  finning  !  But  if  (  which 
God  forbid  )  you  fhould  fall  quite  away  from  Chrift, 
renouncing  him,  as  if  you  believed  him  not  to  be  the 
Median  ^  I  fay,  If  you  thus  totally  and  fetlediy  renounce 
Chrift  by  unbelief,  I  cannot  fee  but  you  muft  either  be 
guilty  of  the  blafphemy  of  the  Holy  Ghoft,  or  come  fo 
near  it,  as  that  according  to  Heb.6.6,7,2.  your  re- 
covery will  be  utterly  improbable.  ' 

S.  I  am  much  afraid  lefi  when  temptation  comet h  I 
foouldtarn  again  to  my  former  folly.  ( though  God  for- 


{})    Pfc!.  Jl.  I;  2, 3. 

bid 


7o    €&e  Poo? ® an*  family 'Boofe. 


bid  I  jhould  renounce  my  Saviour,)  Jamfo  entangled 
in  ill  com f  any ,  and  in  a  cuftome  of  [innings  and  have  fo 
bad  a  Nature,  and  fo  many  temptations,  and  worldly 
fnares,  that  though  I  am  now  Refolvedy  I  am  afraid 
left  Ijhould  yield  and  lofe  my  Refolutions. 

P.  It  becometh  you  to  (k)  Fear  it,  that  fo  you  may 
prevent  it.  But  this  Fear  fhould  not  hinder  you  from 
Rcfohing  and  Confenting.  For  i.  You  know  that  fin 
is  odious,  and  its  pleafures  are  poyfon,  and  deceit : 
And  therefore  that  this  world  affordeth  nothing,  to  ftand 
,in  competition  with  God,  and  your  falvation.  If  you 
will  take  this  world  for  your  part,  you  are  undone  :  If 
you  will  not,  (1)  Refolve  accordingly.  But  dream  not 
of  joyning  fin  and  holinefs,  or  the  worldly  and  the  hea- 
venly felicity  into  one,  and  dividing  your  heart  and 
fervice  between  (m)  God  and  Mammon  :  For  that  is 
the  damning  felf-deceit  of  hypocrites. 

2.  You  (hall  not  only  have  that  which  is  an  hundred 
fold  better,  than  all  that  you  forfake  •  but  you  Diall  have 
the  world  it  f elf  y  refined  and  fan Ebi fed  to  your  greater 
good.  Tou  would  have  it  as  your  flejhly  felicity ;  God 
will  have  you  renounce  it  in  that  fence  -,  But  he  will 
give  itvou  as  -your  daily  frovifion  for  his  fervice ,  and 
as  a  bleffed  means  to  further  your  falvation  :  that  you 
may  fee  God  in  every  Creature,  and  thank  him  for  it, 
and  ierve  him  by  it.  And  one  mercy  thus  fan&ified  is 
worth  a  thoufand  abufed  :  Ten  pounds  or  ten  killings 
a  year  ufed  for  God  to  further  your  falvation,  is  better 
than  Lordfhips  and  Kingdoms  ufed  to  ferve  the  flefb 
and  the  devil,  and  to  prepare  men  for  damnation.  Read 


flU.  Heb.4.1.     Q)  Mpt.*.**     (m)  Mat.  1?.  46. 

3.  When 


Wqz  Pod?  3g)an£  3Famt!p  'BggIu    1 7 * 

3.  When  you  are  once  entered  well  into  the  fervice 
of  God,  you  will  find  that  Light  which  will  ihame  alt 
temptations,  and  that  fvveet  experience  of  Greater  plea- 
fnres  which  will  make  you  loath  what  formerly  you  lo- 
ved :  The  comforts  of  Faith,  and  Hope  and  Love  will  t 
make  you  fpit  out  the  filthy  pleafures  of  the  ftefb.  I 

4.  And  you  will  have  the  direction,  encouragement 
and  example  of  thofe  that  fear  God  :  and  the  help  of 
all  his  holy  Ordinances. 

5.  And  which  is   more,  you  will  be  planted  into 
Chrift,and  receive  the  Communications  of  his  fpirit, 
and  his  ftrength  will  be  magnified  in  your  weak^nefs  : 
You  are  not  to  truft  in  your  own  ftrength,  but  in  the'j 
Love  of  God,  the  Grace  of  Chrift,  and  the  Communion  f 
and  operation  of  the  Holy  Ghoft.  ) 

6.  And  your  Refolution  is  a  matter  of  Abfolute  ne- 
cejfity  :  You  muft  Refolve  or  perifii  for  ever  :  You 
mud  Confent  or  be  Condemned  as  a  Rejecter  of  falvati- 
on.  God  fets  before  you  Chrift,  and  Holinefs,  and 
heaven:  The  Devil  fets  before  you,  the  (#)  Pleafures 
of  fin  for  a  moment,  and  everlafting  damnation  in  the 
end.  Take  which  you  will  :  for  one  you  muft  have. 
There  is  no  middle  way  :  nor  no  reconciling  both  to- 
gether. 

The  truth  is,  it  is  that  fhamefu!  folly  which  you  muft 
lament,  that  in  fo  great,  fo  neceffary,  fo  plain  a  cafe, 
you  fhould  be  unrefolved  to  this  day  !  That  a  man  in 
his  wits  fhould  live  twenty  years  fo,  as  if  he  had  been 
refolved  to  be  damned  -7  and  after  that  ftay  fo  long  de- 
laying before  he  can  Relolve,  whether  he  were  beft  be 
faved  or  no  ?  What  !  Is  it  yet  a  hard  queftion  to  you, 


whether 


172    Clje  poo?  $3an#  JFamtlp  'Boofe* 


whether  God  or  the  Devil  be  your  owner,  and  the  bet- 
ter friend  and  mailer  ?  and  whether  Heaven  or  Hell  be 
the  better  dwelling  ?  and  whether  fin  or  Holme  fs  be  the 
better  life  ?  and  whether  you  fhouid  confent  that  Chrifl 
and  his  fpirit  fave  you  from  your  (ins  or  not  ?  Have 
you  fo  long  taken  on  you  to  be  a  Chriftian  ?  and  are 
you  yet  unrefolved  whether  it  be  beft  be  a  Chriftian 
indeed,  or  not  ?  Certainly  you  have  had  leifure  enough, 
and  Reafons  enough  fet  before  you,  to  have  (o)  refolved 
you  longagoe.  Till  you  firmly  Refolve,  you  are  not 
a  Chriftian  and  Convert  indeed.  If  you  did  well  know 
what  a  cafe  you  ftand  in  till  you  are  Refolved,  and  what 
a  fcorn  and  indignity  you  put  upon  your  God  and  Savi- 
our and  Heaven,  to  make  aqueftion  of  it  whether  the 
filth  of  fin,  and  the  dreaming  profits  and  pleafures  of 
this  world,  be  not  better  than  they,  and  whether  your 
Redeemer  after  all  his  love  fhouid  be  preferred  before  a 
fiefhly  luft,  you  would  fear  and  blufh,  to  make  fuch  a 
queftion  any  more, 

S.  But  I  have  been  ufedfo  long  to  a  loofer  life,  that 
lam  afraid  I  fltall  be  a  weary  of  a  ftrift,  Religious^ 
Godly courfe,  and  jhall  never  be  able  to  holdout. 

P.  I  tell  you  again,  that  if  you  think  of  the  life  that 
you  uiuft  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,  the 
only  profitable,  the  only  fafe,  and  the  only  fleafant  life 
in  the  world,  as  to  manly  pleafure. 

I  will  give  you  but  a  tafte  of  it  in  fome  particulars. 

i .  You  muft  indeed  (p)  Repent  of  fin  with  fhame 


'(*)  Jofti.  24.  ij.  iCor,  15.  58.  (p)Luk.  15-3,5.  &i 5.  through- 
cue.    1  Cor.  u. 

and 


€&e  Poo?  §0an*  IFamtlp  TBoofc*    173 


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 
the  Gofpel  -5  All  the  Love  that  Chrift  hath  manifefted  : 
All  the  wonderful  hiftory  of  his  life  and  death,  and  Re- 
furre&i-n  and  Afcenfion  and  Heavenly  Glory.  The 
certainty  of  his  word  and  gracious  Covenant. 

£•  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- 
lading  Glory  :  Verily  expeding  to  fee  Chrift  Glorified, 
with  all  the  Saints  and  bleffed  Angels,  and  to  fee  the 
Glory  of  God,  and  with  a  perfc&ed  foul  and  body, 
perfectly  to  feel  his  Love,  and  perfectly  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  as  the  door  to  endlefs  life. 

7.  You  muft  live  in  the  Church,  in  the  Communion 


(n)  Joh.  3. 16.  t  joh.  J.i.  (r)  1  Cor.  if.  y?,  &c.  1  Thef. 

4-  if*  is*  i69 17,  18.  iLm.4.8.    Phil.  1. 2i,  23.  iCor.T.i,'?) 
5^3  7j  9,9.-   2  Cor.  4«  16,  173 18. 

©f 


j74     Cge  £3oa?  ©an*  jFamilp  Xootu 


of  Saints,  where  all  Gods  ordinances  muft  be  your  helps 
for  the  daily  exercifc  of  all  thefe  graces  and  delights- 
And  your  chiefeft  exercifes  of  piety  muft  be  Hearing 
thefe  glad  tidings  in  the  Gofpel  opened  to  you  -5  Begging 
for  more  Grace  j  Joyful  Thankfgiving  for  all  thefe 
mercies .  Singing  forth  and  fpeaking  the  Praifes  of  Je- 
hova ;  and  with  joy  and  thankfulnefs,  fealting  upon 
Chrifts  flefh,and  blood,and  fpirk  in  the  Sacrament  there- 
of, and  there,  in  the  renewing  of  this  your  Covenant, 
receiving  a  renewed  fealed  pardon,  and  new  degrees  of 
life  and  ftrength.  ' 

Tell  me  now  what  trouble  is  in  all  this  ?  that  a  man 
fhould  be  afraid  or  aweary  of  it  ?  Unlefs  you  take  it 
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  aword,GW// nefs  is  profitable  to  all  things > 
having  the  promtfe  of  the  life  that  now  #,  and  of  that 
Which  is  to  come,  I  Tim.  4.  7. 

S.  Ton  tell  me  of  another  kind  of  Godlinefs  than  1 
thought  of.     Audi  was  the  more  afraid  it  had  been  a 
melancholy  tedious  life?  becaufe  Ifaw  many  that  prof ef- 
edit,  live  fo, 

P.  I  told  you  the  reafons  of  that  before,  which  I  muft 
not  repeat.  And  moreover  to  young  beginners,  that 
come  new  out  ot  another  kind  of  life,  and  whofe  fouls 
be  not  by  grace  ye*  foiled  to  the  work,  it  may  feem 
ftrange  and  troublefome.  And  the  truth  is,  Many  con- 
verts in  the  beginning  are  moved  at  a  Sermon,  and  ftifle 
their  own  convictions,  and  open  not  their  cafe  to  their 
Teachers,  or  elfe  fall  not  into  the  hands  of  a  Judicious 
■Guide,  who  will  clearly  open  to  them,  the  true  Nature 
of  Converfion  •,  And  fo  they  fet  on  they  know  not 
well  what:  Which  maketh  me  lay  alkhefe  matters  fo 

plainly 


ft 


%\jz  Pod?  $)an*  JFamtip  osoolu    17  5 

plainly  and  diftin&ly  before  you.  Bccaufe  it  will  he  a 
wonderful  prevention  of  your  troubles  and  dangers  af- 
ter, if  you  do  but  fet  out  well  inflru&ed  in  the  begin- 
ning. 

But  the  worft  and  common  caufe  of  all  is,  that  people 
are  fo  exceeding  Ignorant  and  dull  (  together  with 
their  undifpofednefs)  that  cne  muft  be  whole  months  if 
not  years,  before  we  can  make  them  underftand  thefe 
few  plain  things  which  here  I  have  opened  to  you.  But 
yet  we  muft  take  up  with  a  dark,and  general  Hndcr ft  end- 
ing rather  than  delay  too  long^  or  be  too  Jhicl  with 
them. 

S.  I  thank.  God  for  your  Qnmfeland  his  Grace :  I 
am  Refohedy  and  ready  to  fubferibe  my  Refolution, 
to  be  the  Lords  entirely  upon  his  Covenant  terms. 

P.  I  will  go  home  with  you  to  your  houfe,  and  I 
will  try  whether  you  and  I  can  inftrud:  all  your  family 
that  need  it,  and  bring  them  to  the  fame  Resolution.  For 
as  it  is  your  duty  to  endeavour  it,  fo  God  ufeth  to  biefs 
his  believing  fervants,  with  the  Conyerfion  of  their 
houfliolds  with  them  •  As  the  cafe  of  the  Jay  lor  and 
Lydia,  Ad.  16.  Zachensf  Stephanas  and  others  fhew 
us  :  You  fhall  therefore  delay  your  open  profejfion  of 
your  Refolved  Converficn  till  you  do  it  in  the  prefence 
of  them  all.  And  it  will  be  a  great  mercy  to  you,  if 
God  give  you  but  a  family  willing  to  go  along  with 
you  in  the  way  to  Heaven  -,  and  daily  to  worfhip  the 
fame  God,  and  obey  him.  Then  your  houfe  will  be 
part  of  the  family  of  God,  and  under  his  continual 

bleiling  and  protection f  "  Here  Paul  goeth 

"  home  with  &*#/,  and  openeth  fuch  things  to  his  fami- 
<c  ly  as  he  did  to  him,  and  convinceth  them  :  and  they 
cc  promife  him  to  take  time,  as  Said  did,  to  learn  the  fifcue 
"  knowledge  of  the  Covenant  of  Grace,  that  fo  they 


"may 


176     C|ie  poo?  $®m*  IF  amtlp  TSoofe* 

*c  may  confent  to  it  themfelves :  And  Saul  before  them 
"  all  lamenteth  his  finful  life  and  openly  profefleth  his 
"  confent  to  the  Covenant,  and  they  pray  together  for 
<c  his  confirmation. ) 

S.  Ible§  the  Lord  for  this  day  of  (frace*  What  would 
youyet  advife  me  to  do  ? 

P.  One  tking  more,  to  Gods  Glory  and  your  Com- 
fort :  that  you  will  the  next  Lords  day  Communicate 
with  the  Qjurch  in  the  Sacrament  of  the  Lords  Suffer y 
which  is  appointed  to  be  the  Renewal  of  the  Baftif- 
tnal  Covenant  before  the  Church  ;  Where  God  will 
fet  his  Seal  to  your  far  don  and  to  his  Covenant  fart. 

But  withatl  feeing  you  have  been  a  known  offender •, 
that  you  will  freely  before  the  Congregation  Confefs 
your  finful  life,  and  frofefs  your  Refentance  and  Re- 
solution for  a  new  and  holy  courfe  ;  and  crave  their 
prayers  to  God  for  your  pardferi  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  t  J  fiall  be  glad  to  be 
admitted  to  the  Sacrament  of  Communion  ;  But  I  fljall 
be  afoamed  to  make  fo  fublick^  a  Confeffwn. 

P.  It  is  a  jhame  to  finy  but  it  is  an  honour  te  confefs 
it  and  refent.  I  perfwade  you  not  to  confefs  your  fe- 
rret fins  before  the  Church  •,  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 
afhamedof  your  duty,  if  you  would  not  have  Chrift  be 
afhamed  of  you. 

S.  But  where  doth  God  require  fuch  fonfejfion  f 

P.  Thofe  that  were  baptized  by  John,  Confe/fed  their 
fjnsd   Mat*  3,6.   Mark^i*  5,    j4£t<24i7*  The  Jevvs 

confeflfed 


C^e  Poo?  ®an#  family  Xoofc*     177 

confefled  their  Killing  of  Chrift,  by  being  pricked  at 
the  heart,  and  crying  out  for  help  when  it  was  charged 
on  them.  esftt'ig.  18,  The  Converts  confcffed  their 
finful  deeds,  and  publickly  teftified  it  to  their  coft.  Jam. 
5.16,  Confefs  your  faults  one  to  another.  Prov.  28.  13, 
Who  fo  confefleth  and  forfaketh  them  (hall  have  mercy. 
See  further,  Lev.  5.  5.  &  16.21.  &  26.40.  Numb. 
5.  y.  Neh,  1,6.  1  Job.  1.  9.  J£^r^  10.  11.  Neh.  9; 
2>  3.   T^*  7«  *9«     2  Chron,  30.  22. 

2.  You  were  publickly  baptized,  and  you  have  c/?f«/y 
finned  againft  that  Covenant,  therefore  if  you  will  be 
openly  taken  for  a  Penitent  into  Church-Communion, 
you  muft  openly  profefs  Repentance.  Unlefs  you  would 
have  us  take  all  Impenitent  per fins  to  Communion* 

3.  You  are  obliged  to  be  more  tender  of  ({)  Gods 
honour,  than  of  your  own  :  And  therefore  to  honour 
him  publickly  as  you  have  publickly  difhonoured  him, 
and  ftick  at  nothing  that  tendeth  to  his  Glory >  as  this 
will  do. 

4.  You  are  bound  to  caft  the  greateft  fhame  that  you 
can  on  fin :  It  is  the  fhameful  thing  that  hath  deceived* 
and  defiled  you  :  If  you  ha.ve.fn  it  up  above  God,  and 
now  refufe  to  cafi  it  down,  by  open  (name,  how  do  you 
repent  of  it  ? 

5.  You  owe  all  pofilble  (t)  help  to  others,  to  Cave 
them  from  the  fin  which  hath  deceived  you*  You  have 
encouraged  men  to  fin,  and  for  ought  you  know  fome  of 
them  may  be  in  Hell  for  ever,  for  that  which  you  have 
drawn  them  to  1  And  (hould  you  not  do  your  bed  now 
to  fave  the  reft,  and  to  unaoe  the  hurt  that  you  have 


(f)    Paul  frequently  confclftth  his  finful  life.    A&.2Z.  8c  16. 
■«,  3-  h  4>  5.  *  rim.  u  13,  141  if        (ty  Luk.  12.  jz. 

N  done 


178    C&e  Ipoo^  ^an#  jFamtlpTBpolu 

done  ?  See  therefore  that  you  tell  them  with  deep  Repen- 
rance,  how  iin  deceived  you,  and  warn  them  and  befeech 
them  to  take  warning  by  you,  and  to  Repent  with  you 
as  they  finned  with  you.  Your  companions  that  are  not 
there  may  hear  of  this  and  be  convinced. 

6.  You  owe  this  to  the  Church  and  (it) godly  Chrifti- 
ans,  that  they  may  rejoice  in  your  Converiion,  and  may 
fee  that  you  are  indeed  a  due  object  of  their  fpecial  love. 

7.  You  owe  this  to  your  fclf)  1.  That  you  may  re- 
move ycur  publick  fhame,  and  have  the  comfort  of  Chri- 
ftians  fpecial  Love  :  As  God  cannot  delight  in  an  Impeni- 
tent [inner,  no  more  fhouldhis  fervants.  2.  That  your 
Conference  may  have  the  comfort  that  your  Repentance 
is  fincere ;  which  it  will  be  juftly  (till  doubting  of,  if  you 
cannot  repent  at  as  dear  a  rate  as  open  Confellion.  How 
will  you  forfake  all  and  die  for  Chriit,  if  you  cannot  fo 
far  deny  your  pride  as  to  confefs  your  iin  ? 

8.  Laitly,  You  owe  this  to  me,  that  the  Church  may 
not  take  me  for  a  polluter  of  its  Communion  by  admit- 
ting the  Impenitent  thereto. 

S.  Topi  have  [aid  more  than  ever  I  heard  of  this,  and 
it  fully  fat  is  fie  th  me  :  But  would  you  have  all  that  are 
Converted  and  Repent  do  thus .? 

/  l\  Some  have  lived  with  fome  kind  of  Religioufnefs 
from  their  Childhood,  though  with  many  ordinary  fins  ^ 
and  have  by  undifcerned  degrees  grown"  up  unto  true 
Godimefs  :  Thefe  are  uncertain  when  they  fir-ft  had 
fpecial  grace.;and  were  not  open  fcandalous  Violators  of 
their  Baptifmal  Vow  :  And  therefore  I  can  lay  no  fuch 
V  injunction  on  them. 

But  I  would  have  all  do  thus,  that  have  thus  broken 


(7)  Jam.  j.  15,  &c. 

that 


C&e  poo?  ^©an0  JFamtlp  Boofu    1 79 

that  Vow,  and  are  Converted  afterward  to  true  Repen- 
tance 5  For  all  the  reafons  which  I  now  mentioned  :  And 
the  Univerfal  Church  hath  ever  been  for  fuch  publick 
Repentance  in  fuch  a  cafe  •  yea  and  for  particular  grofs 
lapfes  afcerward.  And  the  Papifts  to  this  day  call  it 
The  Sacrament  of  Venance  •  though  they  corrupt  it  by 
Auric  nlar  Qmfejfion  when  it  fhould  be  ofen>  and  by  ma- 
ny unwarrantable  adjuncts  and  formalities. 
S»  What  would  you  have  me  do  after  that  r 
P.  I  will  record  your  name  in  the  Church  600/^  among 
the  Church-Communicants  :  And  we  will  all  pray  for 
your  Confirmation  and  Perfeverance-,  and  you  muftlive 
as  a  member  of  the  Holy  Catholick  Church  of  Chrift? 
in  the  Communion  cf  Saints  -5  and  return  no  more  to 
your  ungodly  finful  life  i  And  come  to  me  again,  and  I 
(hall  give  you  further  Counfel.  In  the  mean  time  you 
may  do  as  the  Converted  Eunuch  did  ( the  Lord  Trea- 
furer  of  the  Queen  of  ^Ethiopia) Aft.  8.  39.  even  °o  on 
your  way  rejoycing  in  this,  that  you  are  united  to  Chrift3 
and  are  juftified  from  all  your  former  fins,  and  are  fin- 
cerely  entered  into  the  Covenant  and  Family  of  God,and 
are  made  a  (x)  fellow  Citizen  with  the  Saints,  and  an 
heir  of  certain  endlefs  Glory. 


X  x  )  Ephef,  z.  19,  Rom-  8- 163  i?j  18,  jo,  $z. 


fcs  lie 


i8o    CDePoo?#an0JFamtlp'Boofct 
The  Fifth  dayes  Conference. 


Directions  to   the  Converted  againji 
Temptations, 


I 


Paul,  A  Teacher. 
Saul  ?  A   Learner. 


vv 


Paul*    ^[     /%     J Eleome ,    Neighbour:  How 

go  matters  with  your  foul  ? 

Saul.  /  thank  God  and  my 
Redeemer  ,  and  you  his  Mi- 
nifler ,  fince  1  publickly  Re- 
pented ,  renounced  my  fin  y  and  gave  up  my  felf  to  my 
God  and  Saviour  and  San&ifier  ,  I  find  my  felf  as  in  a 
new  world !  My  (  a  )  hopes  revive  ,  and  I  have  had 
already  more  comfort  in  believing  and  in  fe eking  God? 
than  ever  I  had  in  my  life  of  fin,  I  am  grieved  and 
afhamed  that  I  flood  ojf  fa  long ,  and  have  fpent  fo  much 


(*)  Rom.  5. 1,  2, 3, 4,  u  6,  xo.  , 


Cfce  poo?  £©an#  iFamtlp  TSoofe*     1 8 1 


of  my  life  in  wickednefs ,  and  in  wronging  God  who 
gave  me  life,  I  am  ajltamed  that  ever  fitch  trifles  and 
fooleries  pojfeft  my  heart ,  and  kept  me  fo  long  from  a 
holy  life  !  And  that  I  delayed  after  I  was  convinced  !  1 
could  wijh  from  my  very  heart  that  1  had  fpent  all  that 
time  of  my  life  ,  in  heggery ,  flavery  or  a  Jail  y  which 
/fpent  in  a  flefily  finful  courfc.  O  had  I  not  now  a 
merciful  Gody  a  fufficient  Saviour ,  a  pardoning  Co- 
venant of  Grace  ,  and  a  comforting  S  anil  for ,  which 
way  fljould  I  lool^  or  what  fiiould  I  do  t  It  amazeth  me 
to  think,  what  a  dangerous  ft  ate  I  fo  long  lived  in  !  O 
what  if  (jod  had  cut  off  my  life  ,  and  taken  away  my 
unfanclified  foul  f  What  would  have  become  of  me  for 
ever  ?  O  thatjhadfooner  turned  to  my  God  !  Andjooner 
caft  away  my  fins  ^  and  fooner  tryed  a  holy  life  !  But 
my  foul  doth  magmfie  the  Lord  y  and  my  Spirit  doth  re- 
Joyce  in  God  my  Saviour  ,  that  he  hath  pitied  a  felf- 
deftroying  finner  ,  and  at  Uft  his  mercy  hath  (  b  ) 
abounded  where  my  fin  did  abound  ! 

P.  It  is  but  little  of  his  Goodnefs,  which  as  yet  you 
havetaftedof,  in  Comparifon  of  what  you  mud  find  at 
lad.  But  that  you  may  yet  make  fure  work,  I  fhall  fpend 
this  dayes  conference  in  acquainting  you  what  Tempta- 
tions you  have  yet  to  overcome ,  and  what  dangers  to  ef- 
upe  :  For  yet  you  have  but  begun  your  race  and  warfare. 

S.  Tour  Comfel  hath  hitherto  been  fo  good ,  that  I 
frail  gladly  hear  the  refl, 

P.  I.  The  flrft  Temptation  that  you  are  like  to  meet 
with,is,  Afeeming  (c)  difficulty  and  puzzling  darkriefs 
in  all  or  many  of  the  Dollrines  and  PratlicesofGodli- 


(b)  Rom.  5. 12,  13.  to  the  end.         (c)  John6.6o.        Heb.  f. 
ij;  12.    i  Pet.  i>i6. 

N  3  **[* 


1 82    €&e poo?  $$m&  ffamtlp  :sooK* 


nefs  :  You  will  think  flrange  of  many  things  that  are 
taught  you  5  And  you  will  be  flailed  at  the  difficulties 
of  under flanding  and  believing ,  of  meditating  and 
fraying ,   of  watching  againft  fin  ,  and  of  doing  your 

iduty.  And  by  reafon  of  this  difficulty  ,  Satan  would 
make  Gods  fervice  feem  wearifome  ,  uncomfortable  and 
grievous  to  you  ,  and  fo  turn  back  your  Love  from  God. 

And  all  this  will  be ,  becaufe  you  are  yet  but  as  a 
flr  anger  to  it  y  Like  a  Scholar  that  entereth  upon  Books 
and  Iciences ,  which  he  never  meddled  with  before- 
Or  like  an  Apprentice  that  newly  learneth  his  trade  ^ 
Or  like  a  Traveller  in  a  flrange  way  and  Country  :  To 
an  Ignorant  and  unexperienced  perfon ,  that  never  med- 
dled with  fuch  things  before ,  but  hath  been  ufed  to  a 
contrary  courfe  of  life  ,  all  things  will  feem  ftrange  and 
difficult  at  firft. 

S.  What  courfe  muft  I  tak^  to  efcape  this  Temptation? 

P.  1.  When  you  meet  with  any  difficulty  ,  you  muft 
flill  remember  that  it  is  your  own  dark^  mind ,  or  backs 
ward  heart ,  that  is  che  caufe  •,  And  never  fufpecl  Gods 
word  or  wayes :  No  more  than  a  fick  man  will  blame 
the  meat  inftead  of  his  ftomach  ,  if  he  loath  a  feaft. 
But  take  occafion  to  renew  your  Repentance,  and  think, 
All  this  is  long  of  my  felf,  who  (pent  my  youth  in  fin 
and  folly ,  which  I  fhould  have  fpent  in  hearing  the 
word  of  God  ,  and  practicing  a  Godly  life  :  Whai;  need 
have  I  now  to  double  my  labour  to  overcome  all  this  ? 

2.  Refolve  to  wait  patiently  on  God  in  the  ufe  of  all 
his  means:  And  teachings  time  and'  ufe  and  Grace, 
wilj  make  all  more  plain  and  eafie  and  delightful  to  you. 
Do  not  expect  that  it  fhouldcomeon  bfuddain  ,  with- 
out time,  and  diligence,  and  patience. 
<r'  3.  Keep  ftill  as  a  humble  Difciple  rf  Chrift  in  a 
I  Learning  mind  and  way ,   and  turn  net  in  felfcon- 

.   .  '    '  ceitednefs 


Wit  Poo?  $)an#  family  jg&jf,    i  S3 

ceitcdnefs  to  cavil  againft  what  you  do  not  understand. 
This  is  the  chief  thing  in  which  Converfion  makeih  us1 
like  little  Children ,  Matth.  18.  3«  Children  are  con- 
fcious  of  their  Ignorance  ,  and  are  Teachable  ,  and  f:z 
not  their  wits  againft  their  Teachers    :    till  they  grow  \ 
towards  twenty  years  of  age  ,  and  then  they  grow  wife  I 
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, ' 


II.  The  fecond  Temptation  will  be,  upon  thefe 
difficulties  and  your  miftakes  in  Religion  ,  to  grow  fo 
perplexed  as  to  be  overwhelmed  wuh  Doubts  and  Fears, 
and  fo  to  turn  Melancholy  ,  and  ready  to  defpair. 

The  Devil  will  ftrive  to  lofe  you  and  bewilder  you 
in  fome  milFakes^  Or  to_makc_you  think  that  your  Con- 
verfion was  not  true ,  becaufe  you  had  no  more  bro- 
kejinels^ot  heart  for  (in  ^  or  becaule  you  know  not  jift  j 
the  time  wherf  you  were  Converted  ;  Or  he  will  make  ' 
you  think  that  all  Religion  lieth  in  ftriving  to  weep  and 
brcakjyour  heart  more  •  Or  tjii£y^Juvenoj5£ace_  be- 
caufe  you  have  not  fuch  a  lively  fenfe  oTthings  mvip- 


lie ,  as  you  have  of  the  things  that  are  feen  :  O r  h e  w  1 1 1 
tell  you  that  now  you  muft  not  thinly  nor  talk^of  the 
world  ,  but  all  your  thoughts  and  talkjnuft.  be  of  God 
and  his  word  and  holy  things  •,  arid  that  all  other  is 
idle  thoughts  and  talk  :  And  that  you  muft  tie  your 
felf  to  longer  tasks  of  Meditation  and  Prayer  than  you 
have  time  and  ftrength  to  carry  on. 

S.  Sir\  Ton  maks  me  admire  to  hear  you  !  Can  fuch  ] 
motions  of  holinejs  come  from  the  D.vil?  If I  did  not  J 
kno\vyouy  I  jhonldfvfpccl  fume  Carnal  Malignity  againft 
holme fs  in  yourjpeeches  I 

N4  P,  Did 


1 84    Cfje  poo?  ®an0  ffamtlp  15ml. 

P.  Did  not  the  Devil  plead  Scripture  with  Chrift  in 
his  temptations  ?  Matth.  4.  And  doth  he  not  (d)  trans- 
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  Godlinefs :  And  when  ever  the 
!  Devil  will  feem  Religious  and  Righteous ,  he  will  be 
I  Religious  and  Righteous  over-much  ? 

5.  What  gctteth  he  by  thu  ?  Would  he  make  us  more 
Religious  ? 

P.  You  little  know  what  he  hopeth  to  get  by  it. 
Overdoing  is  undoing  all:  He  would  deftroy  all  your 
Religion  by  it.  It  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  aTtocrack  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  on  that 
pace  that  the  body  can  endure.  If  Satan  can  tempt  you, 
into  longer  and  deeper  mufing  (  efpecially  on  the  [adder 
Objeds  in  Religion)  than  your  body  and  brain  can 
bear  ,  you  will  grow  Melancholy  before  you  are  aware, 
and  then  you  little  know  how  ill  a  gueft  you  have  en- 
tertained. 

fc  For  when  once  you  are  melancholy ,  you  will  bt 
di fabled  then  from  fecret  prayer  and  from  Meditating 
at  all :  It  will  but  confound  you  :  You  cannot  bear  it : 
Andfoby  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  , 
pr  elfe  (moreufually)  fad  defpairing  thoughts.in  your 
mind  :    All  that  you  hear  and  read  and  fee,  you  will 


(d)  2  Cor.  11.  14,  is. 

think 


W$t  Poo?  e&c\m  ffamtlp  TSoofe*    185 


think  maketh  againft  you :  You  will  believe  nothing 
that  foundeth  confortably  to  you :  You  can  think  none 
but  black  and  hideous  thoughts.  The  Devil  will  telW  you^ 
a  hundred  times  over,  that  you  are  an  Hypocrite  and 
unfandified  ,  and  all  that  ever  you  did  was  in  Hypocrifie 
and  that  none  of  your  fins  are  yet  forgiven  j  And  that 
ycu  fhall  as  furebe  in  Hellas  if  you  were  there  already  : 
that  God  is  your  Enemy  5  that  Chrift  is  no  Saviour  for 
you  :  that  you  have  finned  againft  the  Holy  Ghoft  •, 
or  that  the  day  of  Grace  is  paft -5  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  andtha: 
you  are  undone  for  ever.  Thefe  black  thoughts  will 
be  like  a  beginning  of  Hell  to  you. 

AncTTt  is  not  your  felfonly  that  will  be  the  fufferer 
by  this  •  but  many  of  the  ignorant  and  wicked  will  by- 
feeing  you ,  be  hardened    into  a  love  of  fecurity  and 
fenfuaiity ,  and  will  fly  from  Religion  as  a  frightful 
thing  y  which  doth  not  illuminate  men ,  but  make  them 
mad,  or  caft  them  into   defperation.     And  fo  Satan^ 
will  ufe  you,  as  fome  Papifts  have  drawn  the  Picture  of] 
a  Proteftant ,  like  a  Devil  ,  or  artAfs ,  to  affright  men! 
from  Religion  5  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  muftcome  to  ,  ifySn 
will  be  Religious  ]. 

S.  Ton  defer ibe  to  me  fo  fad  a  cafe  ,  as  almoft  makes 
me  Melancholy  to  hear  it,  and  it  temps  me  to  be  afraid 
of  Religion  it  felf ,  if  it  tend  to  this  :  But  what  would 
you  have  me  do  to  efcape  it  ? 

?.  Religion  it  felf  as  God  commandeth.it,   tendeth ' 
not  to  this.     It  is  a  life  of  holy  faith ,  and  hope  and 
joy  :  But  it  is  errours  about  Religion  that  tend  to  ir. 
And  efpecially  when  any  great  Crofs  or  difappointment 

in 


i  S6    Cbe  poo?  $9an0  IFamttp  T5oofc* 

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  moft  ufual 
beginner  of  melancholy  -9  and  then  it  turneth  to  Reli- 
gious trouble  afterward. 

And  I  the  rather  tell  you  of  it  now  -,  beeaufe  you  are 
capable  through  Gods  mercy,  of  preventing  it :  But  it 
is  a  difeafe  which  when  it  feizeth  on  you ,  will  difable 
you  to  Thinly  or  Relieve  or  Do  ,  any  thing  that  much 
tendeth  to  your  cure  ;  Words  are  ufual ly  in  vain  •  It 
overcometh  the  freedom  of  the  will. 

The  prevention  is  this;  i.  Set  not  too  much  by  any 
triing  in  the  world  :  that  fo  the  lofing  of  it  may  not  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  ,  Hops  and  Love  ,  in  (e  ) 
Right  eoitfnefs^  Peace  and  Joy  in  the  Holy  Ghofi  -9  in  the 
foe-thoughts  of  everlafting  Glory,  and  in  comforting. 
your  felf  and  one  another  ,  with  remembring  that  you 
fhall  for  ever  be  with  the  Lord  •  in  thanksgiving  to 
your  bountiful  God  ,  and  in  his  joyful  Praifes  :  Let 
tlie/e  be  your  thoughts ,  your  fpeecbes,  your  excrcifcs  , 
p.ithlkkly  and  fccretly  :  Set  your  felt"  more  to  the  daily 
■exercife  of  Divine  praifes  and  thanksgiving,  to  actuate 
Love  and  joy ,  than  to  any  other  part  of  duty.  Not 
that  you  have  done  Repenting ;  but  that  thefe  are  the 
chiefs  the  life  ,  the  top  ,  thzend  of  all  the  reft. 

%m  When  you  feel  any  fcruples  or  troubles  begin  to 
feize  upon  you ,  open  them  prefemly  to  a  judicious  Mi- 


(■:)  Rem.  !4.  17.       iCor.  1:.  lafl:,  nd  :j-     1  7h?(T.  4.*'*    »». 

nifter 


Ct)e  Poo?  s<#)an#  fams'l?  Tioofe*     187 


nifter  or  Friend  ,  before  they  fatten  and  take  rooiingirt 
you.     Remember  and  obferve  thefe  things. 


1 1 1.  A  third  Temptation  that  will  arfault  you  will  be 
to  be  in  Continual  Doubt  of  your  oven  fincerity :  fo  tha: 
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  •  And  becaufe  our  / 
grace  is  ufually  very  little  and  weak  :  and  a  little  is  \ 
hardly  difcerned  from  none:  And  becaufe  that  the  greater!  ( 
afTurance  of  fincerity ,  is  a  work  that  requireth  much  1 
skill -i  great  diligence  and  clear  helps.  ' 

S.  J  eafdy  believe  that  this  will  be  my  cafe  :  Ifcelfome 
beginnings  of  it  already  :  But  what  would  you  advife  mc 
to  do  to  prevent  it  ? 

P.  I  have  written  a  fmali  Book  on  this  point  alone , 
called  The  Right  method  for  Peace  of  Conscience,  &c. 
to  which  I  mufb  refer  you  -,   Bur  briefly  now  T  fay : 

I#  X°_u  muj^jjjj_keeP  py,VgllJILlYy^mg  ^e  Baptifwal 
Covenanfof  Grace^  with  rue  Explication  of  it  which  I 
"gave^y ou \  ancf  never  miftake  the  Nature  of  ihat:  Co- 
venant and  of  true  Religjonj  And  oh~~all  occafions  of 
doubting  Renew  your  part ,  that  is ,  your  Confent  ; 
And  go  no  further  for  Marks  of  Godlinefc  and  true 
ConvmTon~7  if  you  can  truly  fay',  that  you  ft  ill  Con  - 
ft 'i  n  to  that  Jame  Covenant:  For  this  isyoiir  Faith  and 
Repentance  ,  and  your  certain  evidence  of  your  Right 
to  the. Benefits  of  Gods  part.  Find  ftill  your  true  Con- 
fmt ,   and  never  doubt  of  your  finccruv. 

z.  But  becaufe  he  that  conftntcth  to  Learn  will  Learn% 

and 


i88    C&e  poo?  ©an#  family  TSoofu 

and  he  that  (/)  confenteth  to  0/^  wi//  o&fy  ^  Your 
X//<?  muft  alio  teftifie  the  truth  of  your  Confent. 
Therefore  inftead  of  over-tedious  trying  and  fearing 
whether  you  truly  confent  and  obey  or  not 7k*  your 
ielr  heartily  to  your  duty  -s  ftudy  to  pleafe  God ,  and 
to  live  fruitfully  in  good  works :  refolve  moreagainft 
thofe  fins  which  make  you  queftion  your  fincerity : 
And  the  practice  of  a  Godly  life,  and  the  increafe  of 
your  grace,  will  be  a  conitant  difcernible  evidence, 
and  you  will  have  the  witnefs  in  your  felf  that  you  are  a 
Son  of  God, 

S.  Ithankjyoufor  thisfiort  and  full  direction.     I  fray 
you  go  on  to  the  next  temptation. 


P.  IV.  If  you  efcape  thefe  fadder  thoughts  ,  Satan 
will  tempt  you  to  fecnrity  ,  and  tell  you  that  now  you 
are  Converted,  all  is  fire  ,  and  you  never  need  to 
fear  any  more  :  Thofe  that  have  true  grace  can  never 
lofe  it  •  and  fins  once  pardoned  are  never  unpardoned 
again  j  and  therefore  now  all  your  danger  is  pafh  And 
if  he  can  thus  take  off  all  your  fear  and  care  ,  he  will 
quickly  take  oft  your  zeal  and  diligence* 

S.  Why  !  Is  not  all  my  fear  and  danger  pafi  ? 
<  P.  No  :  not  as  long  as  you  are  on  earth  :  Tormenting 
fear  you  mud  refift  ;  But  Preventing  (g)  fear  ,  and 
Repenting  fear  will  be  ftill  your  duty  :  You  are  but 
entered  into  the  holy  War.  You  have  many  a  Tem- 
ptation, vet  to  relifty  and  conquer  :  Temptations  from 
S-itan  and  from  men ,  and  from  your  flefh  :  Tempra* 


f:)T:.i.!^      J:ra.ii4.&c.       Matih.  21.30,  51, 31,  3$. 

tion 


Cfce  poo?  g)an#  family  T5oo!u    1 8  9 


rions  of  profperity  and  advcrfity.     You  have  conflanx 
and  various  duties,  to  perform  ,  which  require  flrength 
and  skill  and  witlwgnefs.    You  have  remaining  corru- 
ptions yet  to  moruiie  ,  which  will  be  driving  to  break 
out  again  and  to  undoe  you.     You  know  not  how  many 
burdens  you  have  to  bear,  where  flcjh  and  heart  and 
friends  may  fail  you.    I  tell  you  all  the  reft  of  your  life' 
muft  be  the  practice  ofwh at  you  have  promifed  in  your 
Covenant  •,   A  Labour  a  Race ,  a  Warfare  ;  And  you 
muft  dcfesidyoux  tit  with  one  hand ,  as  it  were  ,  while 
you  build  with  the  other  :  And  all  the  way  to  Heaven, 
muft  ftep  by  ftep  ,  be  carried  on  by  Labour  and  Vitlory 
conjunct.  Will  you  reward  a  man  meerly  for  Tromifmg 
toferve  you?    Will  ycu  excufe a  Soldier  from  fight- 
ing and  watching  ,  becaufe  he  is  lifted  (  and  engaged  to 
doit )  >  The  two  firft  Articles  of  Religion  are_,  that  God  ) 
is,  and  that  he  Is     (h)  the  Rcvearder  of  them that  dili- 
gently feek^him.     If  you  receive  the  unmoveable  King-  j 
dom  ,  you  muft    ( i)  ferve  God  acceptably  with  reve- 
rence and  Godly  fear ,  as  knowing  that  Our  God  is  a 
C  en  fuming  fire.     And  though  it  be  God  that  giveth  you  J 
to  will  and  to  do  ,  you  muft     (  k^)  work  out  your  Sal- 1 
Vation  with  fear  and  trembling.    You  muft  be  (I)  fted- « 
faft ,  unmoveable  ,  alwayes  abounding  in  the  work  of  j 
the  Lord  ,  as  knowing  that  your  labour  is  not  in  vain  in  j 
the  Lord*     You  muft  fight  a  good  fight,  and  flnifh  your 
courfe  ,  and  love  the  appearing  of  Jefus  Chrift  ,  if  you 
will  exped:  the  Crown  of  Righteoufnefs.      You  muft 
overcome  if  you  will  inherit ,  and  be     (m)  faithful  to 
the  death  if  you  will  receive  the  Crown  of  life.     Do  you 


(b)  Hfcb.n.  6.       Q)  Hcb- 12.28,29.        (h)  Phit.  i^tz,  J  j, 
(I)  1  Cor.  15,58.     1  Tim  4,  8.     (jn)  Rsy,  z.  &  j. 

thiiik 


i9o    epcpaqj  ®an#  jFamtty  Xoofe* 

think  that  you  come  into  Chri/ts  Army     Vine-yard  and 
Family  to  be  carelefs? 

S.  to///  cannot  fall  from  grace  nor  be  unjufiiped. 
though  there  beduzy,  there  is  no  danger,  wr  can/* 
/or  JW.  J 

P.  Controverfiesofthat  kind  are  not  yet  fit  for  your 
head  •  much  lefs  to  build  fecurity  upon  :  It  is  certain 
that  Gods  Grace  will  not  forfake  you  ,  if  you   (n)  for- 
wke  it  not  firft  :  And  it  is  certain  that  nono^Tus  eled 
pall  fall  away  and  pen/}].     But  it  is  certain  that  Adam 
1™J™L  &2c±±™k  that  fucliApoitaiie  may  be  not 
onlypoiiible,  but  too  too  eafie  in  it  felf,  which  yet  /hall 
r  ^ercomTto^Ii:    The  Church  of  Chrift  livedmjoy 
and  peace  without  mcdling  much  with  that  Controver- 
<  fie,  u\\PelagtHs  wA  Auguftins  difputations  :  And  Ah- 
guftin's  opinion  was  that  all  the  eled  perfevere,  but  not 
UU  that  are  truly  fan&ified  and  love  God.     But  this  is 
enough  to  the  prefent  cafe-  that  as  vou  have  no  caufe 
to  diftruft  God  ,  fo  it  is  certain  that  God  doth  not  de- 
cree to  lave  wen  without  danger ,  but  to  fave  them  from 
.danger^  And  that  your  fear  and  care  to  efcape' that 
-danger  (  of  fin  and  mifery)  is  the  means  decreed  and 
commanded  for  your  efcape  -    And  that  God  hath  no 
furehcr  decreed  that  you  /hall  efcape  ,  than  he  hath 
decreed  that  you  Qizllfear  it ,  and  fo  efcape  by  rational 
care  (  excepting  fome  unknown  dangers  which  he  puts 
by  :  )  Heb.  4.  1.   Lit  us  therefore  fear,  left  a  fromife 
being  left  ofentring  into  his  reft,  any  of  yon  Jhould  feem 
to  comejhort  of  it.     The  fumm  of  all, is  inftanced  in  Hebi 
1 1.  7.  By  faith  Noah  be  rag  warned  of  God  of  things 


(n)  Jof.  24.  26,  40.         1  C  hron  28.  ?.  &  k.  z.        ife,  j  2g 
Jcr.  17. 13.     Mu.h.  24.  24.    Rom.  8.  21,13,  3°- 


nn 


Ci)e  Poo?  ^an*  IFamilp  'Boofe*    ip* 

not  ft  en  as  yet ,  moved  vpith  fear  -pre  fared  an  Ark^to 
the  faving  of  his  houfe  ,  by  which  he  condemned  the 
world ,  and  became  heir  of  the  right eoufnefs  which  is 
by  faith. 

Go  on  therefore  with  faith  and  hope  and  joy;  But 
think  not  that  all  the  danger  is  paft ,  till  you  are  in 
Heaven. 


V.  The  moft  dangerous  Temptation  of  all  will  be  ^\ 
the  ftirring  up  of  the  remnants  of  your  own  Corruption, 
fcnfuality  and  Pride  and  Covetoufnefs  ,    to  draw  you,' 
back  to  "your  former  pleafant  fins^  efpecially  by  <^4>-  \ 
fetite  and  Flefily  Luft. 

I.  If  youbeaddidedtoyour^fm'^  ,  though  you 
be  poor ,  you  will  not  want  a  bait :  Efpecially  to  ex- 
cefs  of  drinking.  And  the  Tempter  will  tell  you  that 
becaufe  you  fare  hardly  and  have  fmail  drink  at  home , 
you  may  lawfully  comfort  your  heart  with  a  cup  of  ex- 
traordinary  abroad.  And  fo  from  one  cup  to  two,  and 
fo  to  three  ,  you  fhall  be  tempted  on  ,  till  your  Appe- 
tite become  your  Mafter,  and  vour  Love  to  the  drink 
doth  become  fo  ftrong,that  you  cannot  eafily  reftrain  ir. 

S.  Cod  forbid  that  ever  I  foonld  again  become  a 
fmnei  . 

5.  If  you  fhould  but  once  be  overtaken  with  this  fin  , 
you  are  in  great  danger  of  committing  it  again ,  and 
again  :  For  the  Remembrance  of  the  flcafnre  in  your 
fantafie  will  be  a  continual  temptation  to  you -^ And 
when  Satan  hath  deceived  any  man  into  fin  ,  ufually 
God  leaveth  that  man  proportionally  to  6/* />0iw  ,  and 
he  gets  that  advantage,  of  which  he  is  very  hardly 
difpoffeft  :  As  he  ruieth  by  deceiving,  fo  where  he  hath 
deceived  ence ,  he  hath  double  advantage  to  deceive 
again.  Am* 


ipi    C&e  poo?  ©an*  familp  XooJu 

And  then  I  will  foretell  you  ,  befides  the  danger  of 
damnation,  and  the  odious  ingratitude  to  your  Saviour, 
&c.  you  will  live  in  a  kind  of  Hell  on  Earth  :  The 
Devil  and  the  flefh  will  draw  you  one  way ,  and  Gods 
Spirit  and  your  Confcience  will  draw  you  another  way« 
The  terrours  of  GodwHl  be  upon  you,  andnofooner 
will  the  pleafure  of  your  fin  be  over  ,  but  Confcience 
will  be  Gods  executioner  upon  you  ,  and  fome  fparks 
of  Hell  will  fall  upon  it  :  fo  that  you  will  think  that  the 
Devil  is  ready  to  fetch  you.  Unlefs  you  fin  yotir  felf 
into  ftupidity  ,  and  then  you  are  undone  for  even 

S.  J  fray  you  tell  me  how  to  fr event  fuch  a  mifery, 

P.  Be  not  confident  of  your  own  ftrength  ;  Keep 
away  from  the  Tavern  and  Ale-houfe  :  Come  not  within 
the  doors,  except  in  cafes  of  true  neceility  :  Keep  out  of 
the  Company  ofTiplers  and  Drunkards.  Let  not  the 
(o)  tempting  Cup  be  in  your  fight;  Or  if  you  be  un- 
willingly caft  upon  temptation,  let  holy  fear  renew 
your  Refolution. 

And  fo  as  to  the  Cafe  otflejhly  lufts-7  If  your  bodily 
temper  be  addi&ed  to  it ,  as  you  love  your  foul ,  keep 
at  a  fufficient  diftance  from  the  bait.  If  you  feel  your 
fancie  begin  to  be  infeded  towards  aay  perfon  ,  whofe 
comelinefs  enticeth  you  ,  be  fure  thai  you  never  be  with 
them  alone  without  neceility ,  an4  that  you  never  bt 
guilty  of  any  immodeft  looks  or  touch  or  words ;  But 
keep  at  fuch  a  diftance  that  it  may  be  almoft  imfojfibls 
for  you  to  fin*  You  little  know  what  you  have  done  , 
when  you  have  firft  broken  the  bounds  of  modefty  :  You 
have  fet  open  the  door  of  your  fantafie  to  the  Devil  ^ 
fo  that  he  can  almoft  at  his  pleafure  ever  after ,  re- 


(o)  -Match i.  ij,    Matth.  i6  41.     Luk?8.ij« 

prefent 


Clje  Poo?  '$)an$  tfamtip  T5ooIu    193 


prefentthe  fame  finfttl  pleafure  to  you  a  new:  He  hath 
now  accefs  to  your  phantafie  to  ftir  up  (  p  J  luftful 
thoughts  and  defires :  So  that  when  you  (houla  think  of 
your  calling ,  or  of  your  God  or  of  your  foul ,  your 
thoughts  will  be  worfe  than  (winifb,  upon  the  filth  that 
is  not  fit  to  be  named.  If  the  Devil  here  get  in  a  foot, 
he  will  not  eafily  be  go:  out.  And  if  you  fhould  be  once 
guilty  of  fornication  ,  it  will  fir  ft  ftrongly  tempt  you 
to  it  again  ,  and  the  Devil  wiil  fay  ,  If  once  may  be 
pardoned  ,  why  not  twice  ?  and  if  twice  ,  why  not 
thrice  ?  And  next ,  the  flames  of  Hell  will  be  hotter  in 
your  Conference,  than  the  flames  of  luft  were  in  your 
neili :  And  if  God  do  not  give  you  up  to  hardnefs  of' 
heart,  and  utterly  {cf)  forfake  you,you  will  have  no  reft 
till  you  return  from  fin  to  God  :  Which  if  you  be  Co 
happy  as  to  do ,  you  little  think  how  dear  it  may  coft 
you  :  what  terrours  I  what  (r)  heart-breaking  \ 
and  perhaps ,  a  fad  and  difconfolate  life  even  to  your 
death. 

And  you  will  not  fuffer  alone  t  O  what  a  grief  will  k 
be  to  all  the  Godly,  that  know  or  hear  of  you  ?  What 
a  reproach  to  Religion  >  What  a  hardning  to  the  wicked, 
to  make  them  hate  Religion  ,  to  their  damnation  ?  The 
malignant  will  triumph  ,  and  fay  ,  No  doubt ,  they  are 
all  fclike  :  Thefe  are  your  Puritans  I  Your  preciiians  i 
your  holy  Brethren  I  And  if  you  thus  Wound  Religion, 
God  will  wound  your  Confcience  and  reputation  at  the 
lead, 

S.  You  make  me  tremble  to  hear  of  fitch  a  horrid  State  : 
And  the  rather  becaufe^  to  confefs  the  truth  to  you  ,  my 
Nature  is  ?iot  without  fome  Luftful  inclinations:  lin-* 


(P)  Jan.  1. 13,  14.    (>J  1 TheiU  -.    (r)  Pfalfw 

O  trtd 


iP4    r&b*  JPa°?  ©an*  IFamtlp  OSoofc* 

treat  you  therefore  to  tell  ?ne  hove  to  fab  due  andmortife 
them  ,  and  prevent  fitch  fin  .? 

P.  You  are  married  already  :  and  therefore  I  need 

nor  advife  you  to  that  lawful  remedy  :  But  I  charge  you 

to  take  heed  of  all  quarrels  and  fancies  which  would 

make  your  own  wife  diftaftful  to  you.      2.  And  above 

all  be  fure  that  you  be  not  idle  in  mind  or  body  !  You 

tha-  are  a  poor  labourer  ,  are  in  tenfold  lefs  danger  than 

rich  men  and  Gentlemen  are.    When  a  man  is  idle ,  the 

Devil  findeth  him  an  leifure  for  filthy  thoughts,  and 

im  mod  eft  dalliance  :  But  if  you  will  labour  hard  in  your 

calling  from-morning  to  night,  fo  that  your  bufinefs  may 

neceffarily  take  up  your  thoughts,  and  alfo  1*^77  and 

employ  your  body  ,  you  will  neither  have  Mindoi  filthi- 

nefs ,  nor  Time  for  dalliance.     3 .  And  be  fure  that  you 

fare  hard  for  Quantity  zx\&  Quality  :  The  flreofluft 

will  go  out ,  if  it  be  not  fed  with  Idlenefis ,  fptlncfis  and 

pride.     Gluttons  and  Drunkards  are  ftill   laying  in'  fuel 

for  fikhy  lulls.     And  great  luftful  inclinations ,  muft 

have  great  rafting.     And  Phyfickand  dyet  will  do  much, 

fas  eating  much  cold  herbs ,  and  drinking  cold  water.) 

But  to  have  a  body  ftill  imployed  in  bufinefs  and  labour, 

and  a  mind  never  idle,   but  ftill  taken  up  with  your 

calling,  or  with  God,  together  with  a  fpare  dyct ,  is 

the  fumm  of  the-  cure:  with  keeping  far  enough  from 

the  baits ,  and  cafting  out  filthy  thoughts  before  they 

fatten  in  the  mind. 

The  ftory  is  commonly  reported  of  a  Lord-Keeper  in 
our  time  ,  who  near  Iflwgton  as  he  paiTed  by ,  faw  a 
man  that  had  newly  hang'd  himfelf  •  and  caufing  him 
to  be  cut  down  ,  recovered  him  to  health.  And  upon 
examination  found  that  he  hang'd  himfelf  for  Love  (as 
Luft  is  called).  He  fent  him  to  Bridewell ,  and  gave 
order  that  his  labour  Jhculd  be  hard  and  his  ufage  fevere: 

Till 


Cfje  poo?  $)an#  family  ISook.    1 9  5 


Till  at  laft  the  man  being  Cured  of  Love  ,  came  and 
thankt  him  for  the  healing  of  his  foul ,  as  well  as  for 
the  faving  of  his  life. 

You  will  be  tempted  alfo  to  Pride  and  Ambition^  to 
feek  preferment  and  domination  over  others :  and  to  a 
worldly  mind ,  to  chirft  after  (/)  Riches  and  great 
matters  for  your  felf  and  your  Children  after  you  in 
the  world.  And  this  Pride  and  Worldlinefs  are  the  moft 
mortal  fins  of  all  the  reft  :  as  poffefling  the  very  heart 
or  Love  ,  which  is  the  feat  that  God  referveth  for  him- 
felf?  But  againft  thefe  you  muft  have  daily  inftru&ions 
in  the  pubiick  Miniftry.  I  will  now  fay  no  more  to 
you  but  this :  That  he  that  thinketh  on  the  grave ,  and 
what  mans  flefh  muft  fhortly  turn  to  ,  and  of  the  brevi- 
ty of  this  life,  which  every  hour  expedeth  it's  end  •  and 
thinketh  how  dreadful  a  thing  it  will  be,  for  a  foul  to 
appear  in  the  guilt  of  Prule^ov  Worldlinefs :  before  the 
holy  God  •  one  would  think  fhould  eafilydeteft  thefe 
fins  j  and     (t)  ufe  the  world  as  if  he  ufed  it  not. 

S.  Proceed  J  pray  yon  to  the  other  Temptations. 


P.  V  I.  The  Controverfies  and  differences  which 
you  will  hear  about  Religion ,  and  the  many  Seds  and 
parties  and  divifions  which  you  will  meet  with,  toge- 
ther with  their  fpeeches  and  ufage  of  one  another ,  will 
be  a  great  Temptation  to  you* 

I.  In  Dodrinals,  you  will  hear  fomedhone  fide  and 
fome  on  the  other ,  hotly  contending  about  Predefti- 
nation,  and  Providence,  and  Univerfal  Redemption , 


(jj    xTim.^.9,io.     Luke  22.     fty  i  Cot.j>  20,  }o>  j.i. 

O  2  and 


196    Cfje  poo?  Qfrto&  family  IScofe* 


and  Free  will,  and  mans  Merits,  and  in  what  fence 
Ghriils  Righteoufnefs  is  Imputed  to  us,  and  about  Ju- 
ftifTcatToii,  and  the  Law,  and  the  Covenants  of  works 
and  of  grace  :  and  of  the  nature  of  Faith ,  and  Repen- 
tance ;  of  aflurance  of  Salvation,  and  whether  any 
fall  away  froirj  grace,  with  many  fuch  like.- 

II.  In  matters  of  Church- Government  and  Gods 
worfliip,you  will  meet  with  fome  that  are  for  Prelacie, 
and  fome  againft:  it;  fome  for  Government  by  the  Pa- 
yors in  equality, fome  for  the  peoples  power  of  the  keys,  • 
and  fome  for  an  Univerfal  Government  of  ail  the  world 
by  the  Pope  of  Rome .  And  you  will  find  fome  againft 
all  praying  by  a  Book,  or  a  fet-form  of  words ,  and 
fome  againft  all  other  praying  fave  that,  at  lead  in 
publick  :  fome  for  Images  and  many  Symbolical  Cere- 
monies of  mens  making,  in  Gods  publick worfhip,  and 
fome  againft  them  :  fome  for  keeping  all  from  the  Sa- 
crament of  whofe  Converiion  or  holme  is  theTpeqpte 
are^ribt  far  is  fled  ;  ancTTome  for  admitting  the  fcanda- 
lous  and  ignorant ,  and  fome  for  a  middle  way  ;  With 
many  other  differences  about  words,  and  gdtures  and 
manner  of  ferving  God. 

III.  And  it  will  increase  your  temptation  to  hear  all 
thefc  called  by  feveral  Names ,  fome  Greeks  ,  fome 
Papifts,  fome  Protedants  -,  and'  ofihem,  fome  Lutherans, 
and  Arminians  ,  fome  Calviniils  ^  fome  Antinomians , 
fome  Libertines,  fornePrelatical,  fome  Eraftians,  fome 
Presbyterians,  fome  Independents,  fome  Anabaptifts, 

r (  befldes  Seekers  ,     Quakers ,     famiHfts ,    and  many 

,  more  that  are  truly  Hereticks  J  And  fome  fefp.cially 

the  Papilla  )  would  make  you  believe  that  all  thefeare 

fo  many  feveral  Religions ,  of  which    none  but    one 

( that  is ,  their  own  )  is  true  and  faying. 

I  V.  But 


HFot  Poo?  $Ban#  family  'Bonfw    197 

IVt  Bur  the  greateft  part  of  your  Temptation  will  be 
to  fee  how  all  thefe^o  uie  one  another  ,  and  to  hear  what 
language  they  give  to  one  another.     You  fhall  find  that> j*^ 
the  Papiils  make  it  a  pan  of  their  Religion  of  Church  /^ 
Laws  ^    that    thofe    whom   they   account    Hercticks 
muft  be  burnt  to  death  and  afhes :  and  that  Inquilitions 
by  torments  muft  force  them  to  confefs  and  to  deteft 
themfelvcs  and  others ;  and  that    (n)  Temporal  Lords 
that  will  not  exterminate  all  fuchfrom  their  Dominions, 
are  to  be  excommunicated  firft  ,  and  next  deprived  by 
the  Pope  of  their  poiTeftions  ,   and  their  Dominions 
given  to  others  that  will  do  it  :  and  that  preachers,  are  ' 
to  be  filenced   and  call:  cut,  that  fwear  not,  fubferibe 
not  and  conform  not,  as  their  Church  Canons cjo re- 
quire them.      Others  in  all  Countrys  almoft  you  will 
find  inclining  to  the  way  of  force  in  various  degrees , 
and  faying  that  without-  it ,  the  Church  cannot  ftand  y 
and  discipline  would  be  of  no  efFed  ,  and  no  Union  or 
Concord  would  be  maintained :  Thefe  will  call  thofe 
that  do  not  obey  them,  Schifmaticks ,  factious,  fedi-   ' 
tious,  and  fuch  like.  Others  you  will  find  pleading  for 
Liberty  of  Confcience,  fome  for   all  ,    and  fome  for 
many  ,  and  fome  for  themfelves  only  :  fome  crying  out 
againft  the  Prelates   as  Anti-Chriftian ,   Perjurors  y 
and  Formalifts ,  and  Enemies  to  all  ferious  Godly  men  • 
fome  will  feoarate  from  them  as  no  Churches ,  nor  fie 
for  Chriftians  to  hold  Communion  with.     One  party 
will  charge  you  as  you  would  fcape  fchifm  and  damna- 
tion ,  not  to  joyn  with  the  Protefhnts ,    or  Noncon- 
formifts  or  Separatifts ;  Another  will  charge  you  as  you 


{u\  Condi.  Later,  fub  Inrmc.  3.  Can.  1.3. 

O  1  would 


i?S    2:ijePao?^an0jFamtlpfBoofe. 

would  not  be  guilty  of  falfe  worfhip ,  Idolatry  ,  Po^ 
pery,  perfection*  &c.  not  to  hold  Communion  with 
the  conforming  Churches.  And  the  Anabaptifts  will 
teJLxou  that  your  Infant  Baptifm  was  nothing  but  a 
fin  and  a  mockery,  and  chat  you  muft  be  Baptize (j,  again 
if  you  will  be  faved  ,  (  fay  feme, )  or  if  you  will  be  ca- 
pable of  Church  Communion  ,  fay  others.  The  An- 
tinomians  will  tell  you  that  if  you  turn  not  to  their 
opinions ,  you  are  a  Legalift  ,  and  ftranger  to  free 
Grace,  and  letup  a  Right  eoufhefs  of  your  own,  againft 
the  Righteoufnefs  of  Chrift ,  and  are  fallen  from  grace 
fby  adhering  to  the  Law.  The  Arminians  and  Jefuits 
and  Lutherans  will  tell  you  that  if  you  are  againft  them, 
you  blafphemoufly  make  God  a  Tyrant ,  an  Hypocrite, 
and  the  Author  of  fin  :  The  Dominicans  and  Anti-  Ar- 
minians will  tell  you  that  if  you  be  of  the  opinion 
which  they  oppofe ,  you  make  man  an  Idol ,  and  af-r 
cribe  to  him  that  which  is  proper  to  God ,  and  are  Ene- 
mies to  Gods  grace  and  providence ,  and  near  to  So- 
ciriianifmo  Thefe  and  fuch  other  Temptations  you 
muft  meet  with ,  from  difputers ,  who  account  them- 
f elves ,  or  are  accounted  by  their  party ,  the  beft  and 
wifeft  Learnedft  men. 

S.  Ton  greatly  perplex  me  to  hear  fuch  unexpected 
things  as  thefe  :  What  then  fiall  1  do  if  1  come  to  fee 
them  ,  and  foould  be  thus  ajfaidted?  Is  Religion  no 
plainer  and  furer  a  way  ?  Or  are  Chriftians  no  wifer 
and  better  people  ,  than  to  live  in  fuch  uncertainties  , 
contentions  and  confafions?  I  thought  that  their  war- 
fare had  been  only  again fl  the  world  ,  the  fiefi ,  and 
the  Devil :  Do  they  live  in  fuch  a  war  again ft  each 
ether  ?  I  am  almoft  utterly  difcouraged  to  hear  of  fnch 
a  war  as  you  defer ibe  • 

P.  I 


^ 


€t)e$oo?  <?@an#  JFamtlp  Xoofe*       199 

P.  I  had  rather  you  knew  it  before-hand  that  yow 
may  be  prepared  for  it,  than  to  be  overthrown  hereafter 
by  an  unexpected  furprize.  I.  Religion,  you  mud  know, 
is  a  thing  which    confifteth  of   feveral 
parts  :  As  a  mans  Body  hath,  i.A  Head,    I#  of  tll(|1  u!~ 
and  a  Heart,  and  a  Liver,  and  a  Stomach  ;    nj",s 
Thefe  we  call   Bjfcntial  Parts,  without 
which  it  is  not  a  humane  body:     2.  It  hath  armcs  and 
bands,  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  -,    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  curiouftil 
Anatomifts  in  the  world,  that  open  mens  bodies,  cannot 
fee  them  while  they  are  before  their  eyes  :  much  lefs 
the  true  nature  and  caufes  of  all  the  humours,  and  their 
motions  and  effcds  :     3.  There  are  alio  nailes,   and 
millions  of  hairs,  which  are  no  Parts  of  the  body  at  all, 
but  accidents.     Even  fo  Religion  hath    1 .  Its  effential] 
/urn,  which  I  have  opened  to  you  in  the  Baptismal  Cove- 
nant :  Thefe  all  true  Chi  iftians  know  and  are  agreed  in  J 
2.  It  hath  its  Integral  parts-^ which  are  next  to  thefe  :  The 
greater  fort  of  thefe  fome  erroneous  Cknftians  wanting, 
are  like  men  that  are  without  a  Leg  or  an  Arm  -5  But  the 
fmaller  parts  are  fo  many  that  no  Chriftian  on  earth  is 
fo  per  fed:  as  to  know  and  have  them  all. 

Is  not  all  plain  and  lure  which  I  have  opened  to  you, 
and  engaged  you  in  ?  And  yet  there  are  athoufand  texts 
of  Scripture,  and  hard  points  in  Divinity,  which  the 
nioft  learned  are  di (agreed  about.  All  that,  without ' 
which  a  man  cannot  be  a  Good  and  Holy  Chriftian  and 
be  faved,  is  plain  and  eafie  in  it  felf.  And  Chrift  did 
choofe  therefore  to  fpeak  to  the  capacity  ofrhe  haeaneft, 

O  4  though 


zoo    €i>e  poo?  ggan*  family  OSooiu 


though  it  offend  fome  fubtile  curious  wits,  who  expe&ed 
that  God  fijould  have  fent  from  Heaven  a  Philofopher  to 
refolve  their  doubts  about  unprofitable  creature-fpecu- 
lations,  rather  than  a  Redeemer  to  fave  their  fouls. 
Believe,  and  Repent,  and  Love  God  above  all,  and  Hea- 
ven above  Earth,  and  your  Neighbour  as  your  felf,  and 
mortifie  the  lulls  of  the  flefli  by  the  fpirit,  and  deny 
your  felf,  and  fufFer  patiently,  and  forgive  your  ene- 

[  mies,  cK  -9  All  thefe  are  doctrines  harder  to  be  pratlifid 

\  than  to  be  under  flood. 

But  yet  the  fubtileft  wits  fhall  not  complain  for  want 
of  work  ^  For  God  hath  put  many  things  into  the  Scri- 
ptures to  (x)  exercife  them.  And  the  nature  of  the 
matter  doth  of  it  felf  make  multitudes  of  the  lefTer  things 
in  Divinity  to  be  difficult. 

1 1.   And  as    for  Chriftians  themfelves,  you  muft 

Jcnow?    i.  that  there  are  (y )  among 

z.  Ot  ™*&\fer    them  abundance  of  worldly  Hypocrites, 

renews   or  Lhri-     r    ,  •    r  « 

^.ans#  iuch  as  you  were  before  your  Repen- 

tance :  For  fuch  men  are  of  that  opi- 
nion and  fide  which  is  uppermoft,  and  maketh  moft  for 
their  advantage  and  honour  in  the  world.  And  thefe 
ftrive  to  get  into  places  of  wealth  and  power,  to  be  the 
rnafters  of  all  others.  And  it  is  not  meer  Learning, 
nor  a  Doctors  habit  or  Pafiors  chair,  or  Power  to  hurt 
others,  that  will  make  aWy  mortified  man.  And  what 
wonder  is  it  if  fuch  as  thefe  be  troublers  of  the  Church, 
and  revilers  or  persecutors  of  good  men  •,  And  if  they 
ufe  their  Religion  to  ferve  their  pride  and  pajfion  and 
worldly  inter  eft  and  ends  ? 

2.  And  among  thofe  that  are  fincerely  devoted  to 


f>;  *  p«.  3- 1&      ( y )  M-  *h  io,  ii. 

G^ 


tjtjje  Poo?  $)an*  JFamtlp  TBooS.    201 


God,  there  are  abundance  of  lamentable  imperfections. 
1.  Some  are  yet  young  and  (z.)  raw  of  underftanding, ; 
and  never  had  time  and  hard  ftudy  and  helps,  fufficient 
to  acquaint  them  with  all  thefe  difficult  controverted] 
points  :  2.  And  then  it  is  the  common  difeafe  of  man- 
kind, to  be  too  little  diftruftful  of  our  own  underftand- 
ings  •   and  to  be  too  confident  of  our  firft  apprchenfions : 
Whereas  alas  the  under  (landing  of  man  is  a  poor  dark 
flippery  fumbling  thing  1  And  moil  mens  firft  ciriemi- 
ons  of  do&rinal  matters  are  very  lame,  if  not  felie  - 
Becaufe  at  firft  we  come  grangers  to  the  matters,  and  we 
alwayes  leave  out   one  half  ( at  leaft  )  that  is  to  be 
known  :  And  a  half  knowledge  hath  half  Ignorance  with! 
it,  if  not  errour ;  Becaufe  Truths  are  like  the  parts  of 
a  Clock  or  Watch,  in  fuch  connexion,  that  the  igno- 
rance of  one  part,  may  make  us  err  about  the  uie  of 
all  or  many  of  the  reit.     And  the  truth  is,  Wife  and> 
Judiciom  Chriftians  are  very  few.     For  it  is  but  few/ 
that  are  born  with  ftrong  natural  wits -^  and  few  that  I 
fall  into  the  hands  of  right  teachers-,  and  few  that  arej 
patient  diligent  ft udents.     All  which,  beiides  the  fpecial] 
hebsoi  Godsfpirity  are  neceffary  to  make  a  judicious) 
wan. 

3. And  there  are  in  moil  of  us  too  much  of  our  inor- 
dinate fride% and  felfijhnefs and fajfson  unmortified,  ac- 
cording to  the  various  degrees  of  grace.  Moil  Chrifti- 
ans are  weak  and  (a)  Infants.  And  weak  grace  hath 
flron*5  corruptions  :  And  ftrong  corruptions  will  be  great 
troublers  of  the  Church  and  Fnmily  ;  as  they  are  great 
trcublers  of  the  foul  that  hath  them. 


\)  Hek  J.x  IjUjISjM.  '• ,    '   -or.  3  r ,  :  -  3  5  4  -     Cl]- 

V   I,  ij  &L. 

Do 


tcz    Wit  #>oo?  Sgan*  jFamtfp  Bool?. 

t     Do  you  not  hear  in  Prayer  what  large  and  fad  Con- 

|  feflions  all  Chriftians  make,  (both  Pallor*  and  people) 
of  their  many  and  great  corruptions,  of  their  Ignorance, 
Pride,  Paflfion  and  the  like  ?  And  do  you  not  hear  by 
their  complaints  that  they  are  their  own  grievous  trouble, 
and  make  their  own  lives  a  burden  to  them  ?  And  do 
you  think  that  they  diifemble,  and  mean  not  as  they 
ipeak  ?  And  do  you  not  think  that  thofe  corruptions 
which  difturbthemfclves,  will  difturb  the  Church  ?  It's 
ftrange  if  a  Church  which  confifteth     of  a  thoufand 

fclf-troublcrs ,    have   not   fome   hundreds    of  Church- 

jreublers. 

I     You  will  be  apt  at  your  firft  conversion  to  think  that 

'  true  Chriftians  are  nearer  to  perfection  than  they  are  ^ 
as  if  the  Godly  had  nothing  but  Godlinefs  in  ihem  : 
But  when  you  have  tried  them  longer  you  will  find,  that 

f  Grace  is  weak  j  and  mens  faults  are  iruny  and  very 
■ft iff  and  hardly  cured  ^  and  your  over  high  eftimation 
of  the  beft,  may  by  experience  receive  a  check  j  and 
you  will  fee  that  men  are  Hill  but  men. 

S.  Bat  I  jl j all  never  be  able  to  keep  np  that  fervent 
Love  to  the  brethren  which  is  my  duty,  if  I  find  them 
dsh  i  defer ibe  them.      It  will  tempt  me,  to  thtn!^ 

■;  I  elf  is  lefs  excellent  than  I  thoHgkt  it,  if 
it  .         re,  and  make  men  no    better.      I  feci  al- 

v  difcomje  abate  my  great  cfimation  of 
Rcligioiei    f  What    then     will    fuck    experi- 

ence do  ? 

P.  If  your  eJHrqation  be  erroneous,  and  you  think 
them  perfect er  than  they  are,  the  abatement  of  it  is  your 
duty  :  For  God  would  not  have  us  judge  falfly  of  them  • 
nor  ground  our  Love  to  them  upon  miftake.  But  the  ex- 
cellency of  Holinefs,  and  I lie  true  worth  of  the  Godly, 
may  be  difcerned  through  ail  thefe  trouble  fome  fault*. 

The  • 


Ci;e  pm?  $9an#  JFamtlp  TSoofc*    2  0 j 

The  ufc  that  you  mud  make  of  all  this,  is  fuch  as  fo!- 
loweth, 

1.  You  muftconlider  how  great  Gods  (b)  mercy  is 
to  man  that  will  bear  with  fo  much  faultinefs  in  the 
befl  •,  And  how  tender  a  Phyficion  we  have  who  en- 
dureth  all  thefe  ftinking  corruptions,  which  we  can 
fcarce  endure  in  one  another,  and  the  humble  can  fcarce 
endure  in  themfelves. 

2.  What  conftant  need  we  have  of  a  Saviour  and  a 
( c)  Sandifier  :  And  how  much  we  mull  flill  live  upon 
the  healing  grace  of  Chrift. 

3.  How  bad  our  cafe  was  before  Converfion,  when  ic] 
is  fo  bad  ftill  :  And  what  wretches  we  fhould  have  been  •] 
if  God  had  left  us  to  our  felves :  And  what  Chrrch- 
tronblers  the  ungodly  are,  when  the  better  fort  have  fuch 
troublefome  faults. 

4.  What  an  excellent  thing  Grace  is,  that  doth  not 
only  keep  alize  under  fo  much  fin,  but  daily  work  ic 
out,  till  at  laft  it  perfectly  overcome  it. 

5.  How  (d)  tender  we  muft  be  of  judging  one  ano- 
ther to  be  ungodly,  for  fuch  faults  as  are  too  common 
among  fome  of  the  penitent.  Though  fin  be  never 
the  better,  becaufe  we  are  all  fo  bad,  yet  we  are  the 
unfitter  to  be  hafly  cenfurers  of  one  another. 

6.  It  is  a  help  to  the  hope  and  comfort  of  a  penitent  bur- 
dened finner,that  yet  Chrift  will  (e)  pardon  him, and  heal 
him  at  the  laft- when  he  feeth  how  much  God  beareth  with 
'and  pardon.eth  in  all ;  As  it  is  a  comfort  to  the  rick  man, 
to  hear  that  thoufands  do  live  that  have  had  the  fame  | 


m 

Mat 

18. 

v~- 

Eft*),  '34. 

7. 

Co 

'          -.          T 

Pfa' 

TO}.  5. 

Eph, 

.  ;:. 

(cj 

1  1 

>h.  1 

.,?      fcpk 

*< 

26. 

M 

G 

.:.  6. 

:j  z:>  • 

Matt. 

.  ij  2 

y 

ro 

1  Jo 

!.*.?•  h 

dffeafe, 


4    t£6e  pco?  $^n#  family  TStiofc* 


difeafe.     If  almoft  all  Gods  fervants  were  perieft,  it 
would  be  hard  for  [he  (  f )  imperfetl  to  believe  I 
ihey  are  his  fervants. 

7.  It  (heweth  you  what  need  we  have  all  to  I  ea  r  with 
otie  another,  if  ever  we  will  have  love  and  .  And 
what  a  (g)  fdfoondemningcobrfeit  is  of  Perfuutors^ 
to  ruinethe  Godly  upon  an  Ac<  1 1 1  '  11  of  Tome  tolerable 
crrottr  or  fault,  when  all  men  hive  fuch  lik:. 

8.  It  will  tell  you  how  little  caufe  anv  of  us  have 
to  be  (  h  )  Proud,  and  how  needful  (i)  humility  and 
rtnewed  repentance  is  3  to  thofe  that  are  ftill  fo 
bad. 

9.  It  will  tell  you  how  little  reafon  we  have  to  be 
(k)  fee itre  and  idle,  and  to  think  that  our  mortifying 
*totf£  is  done,  when  Miil  we  have  all  fo  much  fin  to 
overcome. 

10.  It  will  keep  us  from  too  contempt  mom  and  «#- 
TKirctfttl  carriage  towards  thofe  that  are  unconverted,  or 
that  are  Upfed  into  fin  .  and  teach  us  to  pity  them  and 
pray  for  them,  rather  than  revile  them,  when  we  find  fo 
mmh  faukinefs  among  the  better  fort  of  Christians. 
And  k  will  keep  m  from  that(7J  over-rigid  and  cenforious 
sural  rragificnd  expectation  or  execution  of  Church- 
dtfeiftine,  when  faults  are  fo  common  under  high  pro- 
feffiohf. 

ii.lt  will lirake  thofe (m)  few  Chriftians  the  more  ami- 
abb  in  your  eyes,  whofe great Wtfd»mi  Piety,  Sobriety, 
Ttztezblenefs  and  Patience,  not  only  keep  them  from  ' 
joyning  wkh  the  Church-troublers,    but  alfo  maketh 


(?)  1  7  h-  I.  7,  8    9 .  (g)    M.ir.  fS.  32.     J oh.  8  6%  7,  &; 

f&  6,  ?.         ft)  Mar.  18.  y.  &  n  *8,i*         (U  Hb. 
u.iSlfi*  Phil.  a.  is.      (0  2  Tim.ti  i*,itf.    f*J  .JPoil.-^.  zi. 

them 


C&ePon^an*  family  TSootu    205 


Ihem  both  the  fupfmeft  and  heaters  of  the  reft*    For' 
through  Gods  gsesu  mercy  many  fuch  judiciou-,  wife, 
humble,  bkmelefs,  charitable  and  peaceable  men  there 
are,  who  are  to  the  ordinary  weal^  profeflbnrs,  what 

the  healthful  are  in  an  Hofpital  or  Family  to  the  tick, 
and  thr  aged  to  the  Children-  that  b^ear  with  the  reft, 
and  help  to  cure  them  by  degrees,  and  keep  the  peace 
which  they  would  break,  and  reconcile  the  differences 
which  others  make,  and  rid  out  of  the  Church  the  ex- 
crements of  reviling  arid  hatred  and  divifions  wherewith 
the  other  do  defile  it :  And  (V)  blefled  are  thefe  Peace-1) 
makers,  who  have  the  (<?)  pure  and  peaceable  wifdoni  j 
from  above-  for  they  are  eminently  the  Children  of 
God. 

12.  LafHv,  This  riiuft  teach  you  to  remember  the 
difference  between  Earth  and  Heaven,  and  to  look  up 
with  honour  and  defire  to  the  perfect  harmony of holy '* 
fouls,  united  in  one  flame  of  Love  to  God  ^  and  to  fay, 
Come  Lord  Jefus !  When  (hail  I  be  in  that  peaceable  per- 
fect world,  where  no  ignorance,  no  fin,  no  pride,  no 
paffion,  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  all  our  dif- 
ferences, contentions,  fc an dais ,  per fee in ions  and  Church* 
divifions, 

S.  O  how  great  a  mercy  is  a  wife  and  feafonabU  mo- 
nitor and  guide  I     I  Was  ready  to    thinly  the  Jc~- 
described  to  be  fo  great ,  as  might  even  warranty  if  no: 
neccfitate  my  offence,  and  the  abatement  of  my  liking  of 
Codlymen,  if  not  of  CodUncfs  it  ft  if  !  jfadyou  hav: 


(tie  wed 


206     Cf)e  pro?  Q3an*  ffamtlp  15oofe. 

' —  ^ 

JJjewcd  me  abundance  of  fruitful  ujesto  be  made  of  it  -3 
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  difmgenuotu  thing.      For 

fi .  What  is  all  fin f nine  $  but  a  want  of  Godlincfs  or  that 
which  is  its  contrary?  And  will  you  vilifie  Health  be- 
caufe  many  are  fickj  or  eafe  becaufe  many  have  fain  ? 
or  life  becaufe  many  die  .?  or  light  becaufe  many  are 
blind  or  in  darknefs  ?  When  on  the  contrary,  it  is  fain 
and  ficknefs  that  belt  teacheth  men  to  value  eafe  and 
health.  And  fhouid  not  the  fmful  confufions  in  the 
world  then,   and  the  mifcarriages  of  Chriftians,  caufe 

(m  to  value  wifdom,  holincfs  and  fcace  the  more  ?  It  is 
not  Godlinefi,  but  want  of  more  Godlincfs  that  maketh 
men  do  all  this  amifs.  There  is  nothing  in  the  world, 
but  more  wifdom  and  more  true  Godlincfs  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- 
ed all  this?  Is  it  not  bis  Law  that  every  (inner  break- 
eth  ?  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  fignihe  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  Cms 
on  God,  or  on  his  holy  Laws  ? 

3.  And  it  is  God  that  is  moft  abitfed  and  injured  by 
fin,  and  difpleafed  with  it :  And  for  you  t ...think  hardly 
of  him,  or  of  thofe  that  pleafe  him,  becaufe  that  others 
by  fin  do  injure  him,  is  as  unreasonable  and  unrighteous, 

as 


C&e  poo?  $§m&  IFamilp  TBooiu    207 

as  if  many  of  your  Neighbours  fhould  rob  you  and  beat 
you,  and  therefore  ihe  reft  fhould  rob  and  beat  you  again, 
becaufe  the  fir  ft  did  fo,  and  fhould  beat  ail  that  will  noc 
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  f  Why  then  is  the  world  fo  bad  f 

P.  God  who  in  Himfelf  is  Infinitely  Goo d,  in  his  In- 
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  ftar  is 
not  a  funy  nor  all  flars  eqnal>  nor  the  clouds  like  the 
fiarsy  nor  the  earth  and  water  fo  pure  as  the  aire ,  nor  fo 
active  as  the  fire  «,  As  you  fee  a  difference  between  men 
and  beafls  and  birds  and  wormes,  and  trees  and  plants 
and  ftones,  in  wonderful  variety  :  And  it  is  folly  to  ac- 
cufe  God  for  not  making  every  worm  a  man,  or  every 
man  an  Angel,  or  every  ftone  a  ftar  or  Sun  :  Becaufe  he 
is  a  free  Creator  and  Benefactor,  and  may  make  or  not 
make,  give  or  not  give  as  he  pieafeth,  and  knowettf  well 
why  he  doth  what  he  doth,  which  we  poor  wormes  are 
unfit  to  know  :  Even  fo  fome  Reafonable  Creatures  he 
hath  made  fo  Glorious  in  Holincfs  and  perfection  that 
they  cannot  fin,  that  is,  they  never  will  Jin ;  I  cmean  the 
Angels  :  And  fome  he  hath  made  fuch  as  may  Tlcafe 
him  and  be  Happy  if  they  will,  (affifting  "them  by  abun- 
dance of  inftrudions  and  mercies  and  affli&ions)  >  and 
yet  (p )  may  fin  and  perijh  if  they  will  not  be  pirfwaded. 
And  among  thefe,  even  mortal  men,  he  freely  giveth 
more  mercy  to  fome  than  he  doth  to  others  :  But  to 


0)  Prow  1.10,11,  li,  2$,i4,*J>  Sri 

all 


2c8    Wit  poo?  $£an$  ffamtty  'Bootu 


all  fo  much  as  that  nothing  can  undoe  them,  if  they  do 
not  wilfully,  obftinately  and  impenitently  refufe  and 
abufe  the  mercy  which  is  given  and  offered  them  even 
to  the  Iaft. 

Now  it  is  true  that  God  could  make  every  man  an 
Angel,  and  every  wicked  man  a  Saint  :  and  all  thofe 
whom  he  hath  left  to  a  Pojfibility  either  to  fiand  or  fall, 
asthemfelvt$i7ialLc/;<?0/f,  he  could  have  made  fuch,  as 
that  to  fin  fhould  have  been  hnpojfible  to  them.  But  it 
pleafeth  him  to  do  oiherwife,  and  he  well  knoweth 
why. 


S.  VII.  You  have  brought  to  my  mind  and  almoft 
bereanfwered  already,  another  Temptation  which  I  have 
femetimes  felt  my  [elf ;  It  hath  pofed  me  to  think,  that 
iiodwho  is  fo  Good,  fwuld  make  Hell  for  any,  and 
damn  men  to  fach  torments  as  J  would  not  have  my 
greatcfl  enemy  feel :  much  more  that  the  far  greatefi 
fart  of  the  world  flwuld  all  be  damned:  For. if  Serif ture 
had  %ever  faid  that  tew  are  faved  ^  Tet  as  long  as  it 
faith  that  none  but  the  Holy  and  obedient  are  favedy  it 
is  all  one  :  For  I  fee  that  very  few  are  holy  •,  Few  Love 
God  arid  his  word  and  Heaven^  above  this  world,  Vp- 
cn  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  Goodw*7/do  Good  .* 
Ujerefore  if  God  fave  but  One  of  many,  where  is  the 
abundance  of  his  Goodnef.  ? 

V.  That  you  may  under/land  thefe  matters  well, 
you  mutt  begin  at  the  bottom  with  the  cleared  certain- 
ties, and  fo  proceed  unto  the  reft,,  And  1. 1  ask  you,  Is 
h  not  abfohtfely  certain  that  God  is  Good,  yea  Better 

thm 


C&e  Poo?  £0an#  famtlp  TBoofe*    209 

than  all  the  world  ?  If  not,  How  came  all  that  goodneft 
in  to  the  whole  world ,  which  we  find  in  Nature  and 
Virtue ,  ifGod  did  not  make  it  ?  And  he  cannot  make 
that  which  is  better  than  himfelf. 

S.  This  is  not  to  be  queftioned:  Elfe  he  were  not 
God. 

P.  Queft.  2.  Is  it  not  certain  that  there  is  fain  and 
mifcry  found  in  the  world  even  on  fome  Creatures  that 
never  finned  ?  What  toyl  do  you  put  your  Ox  and  Horfe 
fo  ?  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  this  (land  with  the  Good- 
nefs  of  God  ? 

S.  Tes,  Experience  telleth  m  that. 

P.  Queft.  3.  Doth  not  a  wilful  /inner  deferve  to 
feel  more ,  than  an  innocent  Creature  > 

S.  Tes  ,  No  doubt  of  that. 

P.  jQuefi.  4.  Do  not  many  feel  great  torments  in 
this  world  }  by  Gout  and  Stone  and  many  difeafes  ? 
By  poverty  and  cares  and  forrows  ?  and  injuries  from 
men  ?  and  yet  God  is  Good  ? 

S.  Tes  ,  There  needs  no  proof  of  that, 

P.  Qucft.  5.  Might  not  God  take  away  the  lifebf 
an  innocent  man,  if  he  had  pleafed ,  as  well  as  of  a 
bird  or  beaft  ? 

S.  Tes ,  No  doubt :  They  are  all  his  own, 

P.  Que  ft.  6.  Might  not  God  freely  have  made  yon  i 
labouring  Horfe  ,  a  Toad  ,  a  Serpent ,  when  he  made 
you  a  man  ? 

S.  No  doubt  of  it ,  if  he  would* 

P.  Queft9  7,  Might  he  not  then  turn  you  to  be  at 

P  Toad 


2 1  o    C&e  l^ao?  £@an*  IFamilp  Xoofe* 


Toad  if  you  had  never  finned  ?  or  lay  on  you  fuch' 
pain  as  any  of  the  bruitcs  do  undergo  ? 

S.  "thiix  cannot  be  denyed  :  It  is  no  more  contrary  to 
his  Good?iefs  to  do  it  to  me  ,  than  unto  them. 

P.  Que]}.  8.  How  much  pain  would  you  choofe  to 
undergo  tor  ever  rather  than  to  be  made  a  Toad,  or  to 
be  turned  into  nothing  > 

S.  J uft  fo  much  as  might  not  be  greater  -,  than  the 
plcafurc  of  living  as  a  man. 

P.  Qneft.  9.  It  God  make  man  an  Immortal  font , 

and  man  afterward  fin  ,  is  God  bound  to  change  this 

Immortal  nature  ,  and  to  end  mans  being  ?  May  he  not 

continue  our  Natures  %  when  we  have  depraved  them  > 

S.  No  doubt  of  that. 

P.  Que  ft.  10.  If  a  man  turn  his  own  Heart  from 
Cod ,  and  neither  Loveth  him  ,  nor  Delighteth  in  him, 
but  is  troubled  to  think  of  him ,  who  is  the  caufe  of  this  ? 
•  S.  Himf elf  that  did  it  and  continuethit. 

V.  Que  ft.  11.  If  Heaven  be  the  joyful  perfection  of 
fouls  in  the  Love  and  Praife  of  God  and  Delight  in  him, 
who  is  it  that  depriveth  this  man  of  Heaven  > 

S.  Him  fe  If  j  by  depriving  himfe  If  of  joyful  love. 
S.  Qtcj}.  12.  If  a  man  turn  his  own  heart,  to  the 
Love  of  Riches  and  Honours,  and  fenfual  Delights , 
of  meat  and  drink  and  eafe  and  luft ,  may  not  God  take 
away  from  man  the  things  that  he  abufeth  ?  or  when 
fuch  a  man  dyeth,is  God  bound  to  fupply  him  with  Wine 
and  Women,  wirh  fenfual  pleafures  in  another  world? 
S.  No  :  He  is  not  :  But  I  have  heard  that  after 
death  ,  the  fen  fit  ive  powers  ceafe ,  and  the  rational  only 
continue. 

x  P.  You  have  heard  men  talk  of  that  which  they  can- 
not prove,  nor  is  likely.  The  fenfitive  foul  (ox  fa- 
culties )  is  totally  diftind  from  the  Body  which  now  it 

worketh 


C&e  Poo?  $9an*  JFamil  p  TBootu    2 1 1 


workethin,  and  will  be  the  fame  thing  when  it  is  fepa- 
rated.     At  leaf!:  I  ask, 

Que  ft.  1 3.  Is  God  bound  to  feparate  a  finners  fenfa- 
tion  from  his  foul  ? 

S.  No  doubt  ,  but  he  may  continue  it  -9  Andtconfefs 
J  thinks  it  likely  that  finners  who  have  fubjetted  their 
Reafon  to  fenje,  flwuld  rather  after  death  be  fij*  Lefs 
Reafonable  ,  than  Lefs  Sensitive. 

P.  Que  ft.  14.  Will  not  a  vehement  defire  of  meat , 
drink,  women,  eafe,  honour,  riches,  turn  to  a  con- 
tinual torment ,  if  they  cannot  have  the  things  defired  ? 

S.  No  doubt  of  that :  what  elfe  is  hunger  and  thirft 
andjhame  and  grief  for  fcorn  and  difaffointment  ? 

P.  Que  ft.  15.  If  the  very  Nature  of  God  be  to  Hate 
all  fin ,  and  to  be  Difpleafed  with  Sinners  ,  who  is  ir 
that  maketh  any  man  Hated  of  God  ,  and  Difpleafing 
to  Him  ? 

S.  He  himfelf  that  maketh  himfelf  a  (inner :  As  a 
voted  or  dunghil  ftinketh  when  the  Sun  Jhineth  on  it  , 
becaufe  it  is  a  weed  or  dunghil. 

P.  Queft.  16.  If  a  Reafonable  Creature  know  that 
he  hath  brought  himfelf  into  fuch  a  cafe ,  in  which 
he  hath  loft  both  Heaven  and  all  his  fenfual  pleafures, 
and  made  himfelf  hateful  to  God  and  Angels  and  good 
men  ,  and  all  this  for  a  little  tranfitory  pleafure  ,  which 
he  knew  would  quickly  end,  and  when  he  was  often 
told  what  it  would  coft  him,  and  might  have  been 
happy  for  ever  if  he  would,  Is  it  not  likely  or  certain 
that  the  thoughts  of  this  will  be  a  torment  to  his  mind  ? 

S.  Tes ,  No  doubt :  unlefs  he  have  great  Command  of 
himfelf. 

?9  Que  ft.  17.  Is  it  likely  that  he  who  loft  the  power 
oftus  own  Reafon  here,by  a  wilful  fubjecting  it  to  fenfe, 
(hould  by  Gods  Grace  or  his  own  ftrength  s  recover 

P  2  she 


2 1 2     COe  poo?  $3&n&  JFamtlp  TSoofe* 


the  power  of  it  hereafter  ,  fo  as  to  be  able  to  reftrainhis 
own  tormenting  Confcience  or  paftions  ? 

S.  /  think,  that  too  lute  they  may  be  wifer  by  expe- 
rience ,  as  knowing  Good  and  Evil  :  But  not  to  their 
own  benefit. 

P,  Qjiefl.  7  8.  If  an  Immortal   foul  hath  thus  caft 
out  God  and  Holineis  from  it  felf  (  behdes  whom  there 
is  no  true  Heaven  and  Happinefs  )7  and  if  it  have  kindled 
Hell  rire  in  it's  own  nature  ,  in  wicked  felf-tormenting 
hafts  and  paftions  and  enmity  to  God-  How  do  you  think 
that  it  fhould  ever  be  recovered  ,   or  this  fire  quenched  ? 
God  pittied  his  Enemies  once ,  and  did  redeem  them  : 
But  is  he  obliged  to    interpole  ,     and  fave  the  final 
Enemies  of  his  grace ,  from  their  own  doings  j  when 
the  time  of  grace  is  pall  ?   And  no  man  can  exped,  that 
fuch  a  wicked  and   Enthralled   Nature,   fhould  then 
change  and  deliver  it  felf }  Therefore  their  everlafting 
mifery,  is  the  everlafting  felf-tormenting  of  the  wicked., 
And  is  God  bound  to  hold  all  mens  hands  from  cutting 
their  own  throats  ?  Or  to  cure  every  man  as  oft  as  he 
will  wound  himfelf?  Or  to  build  every  mans  houfeas 
oft  as  he  will-  burn  it  wilfully,  when  he  is  intreated  to 
forbear  ?  Or  to  (hut  mens  mouths  for  fear  left  they 
fhould  gnaw  their  own  flefh  > 

S.  /  perceive  that  man  is  his  own  Tcrmenter ,  and  his 
very  fin  is  a  Hell  for  ever  to  the  /inner. 

P.  ^.  19.  If  all  this  damnation  be  not  only  deferved 
but  executed  by  iinners  on  themfelves ,  who  will  not  be 
intreated  to  have  mercy  on  themfelves,  Isitnotimpu- 
dency  to  turn  the  accufation  againft  God  ,  and  charge 
him  with  cruelty  againft  thefe  cruel  and  obftinate  felf-  - 
deftroyers  ? 

S.  All  that  is  to  be  f  iid  is  ,  that  it  fleafed  not.  God  to 
TYtdke  their  mi  fry  irnpojfible,  and  to  fave  them  from  them- 
fhes.  P.  Qtefi. 


Ww  poo?  £0an#  tfamtty  TSooJu    2 1 3 

P.  Queft.  20.  Seeing  that  humane  Government- is 
necefTary  to  the  peace  and  order  of  the  world  ,  and 
Juflice  as  necefTary  as  Government,  Is  not  Divine 
Government ,  Laws  and  J ufi ice  more  necejfary  i  Elfe  all 
the  Soveraigns  of  the  world  would  be  ungoverned  ^ 
and  alJ  powerful  wickednefs  be  unpunifhed ;  and  all 
heart  fins  (which  are  the  roots  of  ail  the  reft  J  and  all 
fecret  villanies ,  would  be  as  free  as  piety  it  felf  :  And 
no  Univerfal  order  could  be  maintained  without  an 
liniverfal  Governour  :  And  if  all  Governours  inrlid 
more  punifhment  on  offenders  than  they  are  willing  of 
themfelves  ,  muft  not  God  do  (jp  ?  Sin  is  voluntary,  but 
punifhment  is  moftly  involuntary.  And  if  fin  againft 
man  deferve  the  Gallows  or  temporal  death ,  fure  fin 
againft  God  deferveth  more  •  even  a  punifhment  as 
dureable  as  the  finners  foul ,  which  is  immortal. 

S.  You  have  filenced  my  murmuring  thoughts  as  to 
the  Being  of  Hell :  But  what  fay  you  of  the  Numbers  that 
are  damned. 

P.  1 .  Remember  that  it  is  prrved  to  you  ,  that  God 
doth  (  before  thetr  fin  )  no  worfe  to  any  ,  than  as  a 
free  Benefa&or  to  give  his  own  benefits  in  various  de- 
grees :  And  that  inthelowcft  degree,  hegivethto  all 
men  Pardon ,  and  Salvation  if  they  will  have  ic  ,  and 
will  not  finally  and  obflinately  rejed  it  > 

2.  Remember  that  none  are  damned  bur  thofe  that 
wilfully  damn  themfelves ,  and  refufe  Salvation. 

3.  Confider  that  man  is  as  nothing  to  God,  and 
therefore  there  is  no  reafon  that  he  fhould  fpare  finners 
for  their  numbers  fake  :  when  the  number  maketh  the 
fin  the  greater,  as  many  fire- flicks  mike  thegrearcr 
flame.  Millions  of  men  are  not  fo  much  to  God  as  t\v.> 
or  three  flies  or  wafpes  tons,  who  yet  never  (rick  to 
deftroy  a  thoufand  of  them. 

P   3 


214   Wty  F°°?  ^an^  f sintlp  'Boofe. 

4.  I  ask  you,  i£f<e/?.  x.  If  God  damned  but  one  of  a 
Million,  or  of  a  Kingdom ,  and  that  only  for  obftinacy 
and  impenitency  in  fin,  would  it  much  offend  you  ? 

5.  No:  for  Jfhouldfee  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  :  becaufe  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  (hew  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  !  We  are  hardly  f  leafed  with 
his  judgements. 

P.  4.  Do  you  knotv  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  bleffed  Angels ,  and  Spiritual 
Inhabitants ,  for  one  wicked  Man  or  Devil  that  is 
damned  ?  Are  you  fure  it  is  not  fo  ? 

S.  How  jhotild  I  be  fure  ?  God  only  knoweth,  I  con- 
fefs  it  is  likely  enough ,  if  we  may  judge  by  the  different 
fpaces  as  you  compare  them. 

P.  5»  If  when  you  come  to  Heaven,you  fhall  find  that 
Hell  was  the  finful  place  of  Devils ,  and  Earth  by  fin  , 
Was  one  fpot  of  Gods  world  ,  made  next  like  Hell  -,  and 
that  millions  of  millions  of  Angels  and  holy  Spirits  and 

Inhabitants 


!■»■  imim  ■■«■■  ; iw         ..:,<■■ 

C&e  Poo?  $)an#  JFatmlp  TSoofc*       2 1 5 

Inhabitants  are  Glorified ,  for  one  wicked  Man  or 
Devil  that  is  damned  ,  will  you  not  be  afhamed  of  mur- 
muring ar  God?  *■ 

S.  /  fee  that  it  is  unfit  for  foor  dark  fancy s  to  judge 
the  Judge  of  all  the  world  ,  or  to  frefttWe  to  quarrel 
with  his  Judgements,  when  we  know  no  better  what  we 
fay. 

P.  The  ufes  which  you  fhould  rather  make  of  the 
numbers  that  are  condemned  are  fuch  as  thefe.  i.  To 
confider  how  mad  a  Creature  an  ungodly  man  is,  when 
fo  great  a  number  wiii  by  rib  warnings  be  kept  from 
damning  their  own  fouls  for  ever. 

2.  That  Man  hath  exceeding  need  of  a  Saviour  and 
a  Sanctifier  who  is  fuch  a  pernicious  Enemy  to  him- 
felf. 

3.  How  much  you  are  beholden  to  God ,  who  hath 
made  you  by  his  Grace  to  be  one  of  thole  few  that  fhall 
be  faved. 

4.  How  foolifh  and  unfafe  it  is  to  thinkjtnd  fpeaj^  and 
do  as  the  mofl  do,  unlefs  you  would  fpeedasthe  moft 
do  for  ever  :  And  how  unmeet  it  is  for  them  to  be  con- 
formed to  this  world  ,  who  hope  to  be  for  ever  feparated 
from  them. 

5.  How  excellent  a  people  thofe  few  fhould  be, 
above  the  common  rates  of  men ,  whom  God  hath 
called  out  of  fo  great  a  number  tohimfelf.  How  fer- 
vently fhould  they  love  him,  and  how  holiiy  and  hearti- 
ly fhould  they  ferve  him  ? 

S.  O  that  we  could  be  fuch  as  this  nnrcy  doth  dc- 
ferve ! 

P.  Two  things  more  I  will  conclude  with  for  your 
fatisfadion.  i.  That  Hell  is  not  to  be  thought  of  like 
a  meer  furnace  of  fire  ,  where  Turners  are  fryed  ,  as 
abiding  in  one  place;  But  the    fate  of  the  Devils  who 

P  4  are 


2 1 6    Clje  poo?  $9an#  tfamtlp  OBoefe. 

fre  now  at  once  tormented  in  Hell,  and  yet  (q)  rule 
*n  the  air  under  one  Beelzebub ,  or  Prince ,  and  nighf 
and  day  compafs  the  earth  as  feeking  whom  to  deceive 
and  devour,  This  ,  I  fay ,  fheweth  us ,  that  Hell  is  a 
ft  ate  of  fin  and  mifery,  continued  partly  by  die  volun- 
tary  gravity  of  the  damned ,  and  confident  with  a  kind 
of  Ail -ive  and  Political  life.  And  the  greateflrefem- 
b!ance  of  it  is  the  cafe  of  wicked  men  in  deep  Melan- 
choly ,  who  can  neither  ceafe  to  be  wicked ,  nor  to  tor- 
ment themfelves  -,  or  of  Rogues  in  Irons  in  the  Jail, 
compared  with  the  ftate  of  the  Angels  in  Heaven. 

2.  That  all  great  excellencies  are  rare  :  There  is  but 
one  Sun  ( that  we  know  of)  :  The  numbers  of  men 
on  earth  is  fmall  to  the  number  of  flies  and  worms  and 
fifties,  dec.  Gold  isnotfo  common  as  Iron  ,  or  clay, 
nor  Diamonds  or  other  Jewels  fo  common  as  pebble- 
ftones ;  The  woods  are  covered  with  thorns  and  bryars , 
and  the  Commons  with  heath  and  furze ,  and  weeds 
without  any  care  and  labour  of  pan  •  But  Orchards  and 
Gardens  muft  have  greater  care  ,  and  lie  in  a  much 
narrower  room  :  Kings  and  Nobles,  and  Judges  and 
Doctors ,  are  but  a  fmall  part  of  mankind.  And  if  God 
will  have  but  few  of  us  come  to  Heaven  ,  one  of  thofe 
few  fhall  be  of  more  worth,  than  thoufands  of  the  wicked 
Reprobates  that  perifh. 

S,  But,  fir,  the  chief  matter  is  yet  behind :  Tou  have 
told  me  before  of  the  fcandals,  errours,  and  fed:s,  and 
temptations  by  them,  which  will  be  in  the  £hurch  ;  and 
you  have  told  me  now-,  of  the  multitudes  that  are  wicked  ^ 
But  you  have  not  told  me,  how  I  may  efcape  either  of 


(  q  )  EpheC  2.  x.      Job  t.  6,  7j  8.      i  Per.  $\  8.      Rem.  2.  10. 
Hcb.  2.  14, 

«'«  thife 


%fy  poo?  $Bm&  jFamtlpOSoofe.    217 

tbefe  Temptations  I  What  frail  fuch  an  ignorant  [inner 
as  I  do,  when  I  not  only  fee  the  til  example  of  the  multi- 
tude High  and  Low-,  but  alfo  hear  men  that  fe  em  Learned 
and  Goc[\y,  condemning  one  another  ;  When  one  jaith 
this  is  the  true  Church,  and  another  faith y  nay,  bat  they 
are  Heretickj  or  Antichriftian  •,  One  faith,  You  arc 
damned  if  you  be  not  of  our  way,  and  another  faith, 
You  are  damned  if  you  be  not  of  our  way,  Mas,  I  am 
not  able  to  judge  which  of  them  is  in  the  fight.  I  know  < 
not  what  a  Socmian,  a  Quaker,  a  Papift,  an  Antinomi- 
an  or  any  of  the  fe  parties  are,  nor  what  they  hold:  How 
then  frail  I  anfwer  them,  or  know  whether  tjoey  be  in  the 
right  t  What  will  you  advife  me  to  do  in  this  difficulty  ? 

P.  1.  I  will  rirft  remember  you,  that  All  this  is  no 
more  than  Chrift  foretold  us  of,  and  warned  all  his 
difciples  to  prepare  for.  That  falfe  Chnfts  and  falfe 
Prophets  floould  arife,  who  frould  deceive,  were  it  poj- 
fible,  the  very  Elccl :  Matth.24.24.  When  they  fay,  Here 
is  Chr 'ift,  and  there  is  Chrift,  go  not  after  them:  v.  26. 
Thato/  our  own  fe  Ives  men  frould  arife,  [peaking  per- 
verfe  things,  to  draw  away  difciples  after  them  :  A<5h 
20-  30.  That  it  muft  be  that  her e fie s  muff  arife,  that 
they  which  are  approved  may  be  made  mantfeft  :  1  Cor. 
ir,  19.  That  Satan  would  transform  himfelf  into  an 
Angel  of  light,  and  his  Minifters  into  Minifters  of 
right  eoufnefs  to  deceive  :  2  Cor.  11.  14.  That  fome 
would  caufe  divifons  and  offences  contra  y  to  the  Apoflles 
dollrinc  ;  even  fuch  as  ferve  not  the  Lordjefw,  but. 
their  own  bellies,  and  by  good  words  and  fair  jfeeches  de- 
ceive the  hearts  of  the  Simple  :  Rom.  16.  16,  17. 
Among  the  Corinthians  howquicklv  did  the  more  car- 
nal fort  of  Chriftians,  fall  into  fa&ions  and  divifions, 
fome  being  of  Paul,  and  fome  of  Apollus  and  fome  of 
Cephas  ?  And  the  Galathians  fo  followed  the  Jewifli 

Teachers, 


2 1 8    €De  Poo?  ©an*  IFamilp  TSoolu 

Teachers,  that  Paul  was  afraid  of  thern^  left  he  had  la- 
boured in  vain.  And  in  many  of  the  Churches  ,  the 
Nicolaitans  and  Deceivers  (  called  the  Woman  Jez.e~ 
bel )  did  teach  and  feduce  the  people  from  tt.e  truth, 
Rev. 2.  &3. 

But  your  fafety  in  this  great  danger  muft  be  thus 
maintained. 

L  Ton  muft  (r)  hold  faft  to  your  Baptifmal  five* 
riant,  as  explained  in  the  Creed,  Lords  Prayer  and  Com- 
mandments :  And  take  all  for  Chriftians  who  are  true 
to  that  :  and  take  all  fuch  Chriftians  for  the  true  Ca- 
tholic k  Church  :  For  that  which  maketh  a  man  a  Chri- 
(han^  maketh  him  a  membeToTthe  Body  Politick  of 
Chrift,  which  is  his  Church.  So  that  if  any  man  teach 
you  any  thing  contrary  to  that,  you  muft  rejedit  .*  For 
your  Baptifmal  Covenant  is  your  Christianity.  And  if 
any  call  him  a  Heretic]^  that  owneth  this  Chrift  ian  Co- 
venant, as  opened  in  the  Creed,  Lords  Prayer  and  Com- 
wandmtnts,  believe  him  not,  but  take  him  for  a  flanderer 
of  your  brother,  except  he  prove  \i,  i.  by  fome  proved 
1  contrary  profeffion,  which  will  prove  that  he  doth  not 
indeed  believe  as  he  profefTeth  to  believe  5  2.  or  by  fome 
impenitent  wickednefs  of  life.  So  that  the  fame  Cove- 
nant which  your  ovpnChrifHamffconti^cth  iru  will  ferve 
botlTforT  teft  to  try  mensdottrinesby,  andalfoto  try 
which"!  s  the  true  Church,  and  who  are  thtmembers  of  it 
witli  whom  you  muIFhave  Communion,  and  who  are 


I 


I  Here  ticks  whom  you  muft  avoid, 


ff)  z  Tim.  t.  i$.    Eph  4.  j,  4,  j,  6_.  7,  14,  1  $.     1  Cr.  \i.  !i, 

i j;  &c  M*rk  16.16, 


1 1.  Adhere 


Cfje  poo?  $Jan£  ffamtlp  TSoofu    2 1 9 


I I.  Adhere  to  thofe  truths  wherein  all  Chriflians  are 
(f )  agreed.  Papifts  and  Protectants and  Greeks,  and 
til  forts  truly  Chriftian,  are  agreed  in  the  points  fore- 
named,of  the Baptifmai 'Covenant, the  Creed^jTTorcIs 
Prayer  and  the  tenCommandments/.  And  theyall  confefs 
that  all  which  we  receive  for  Canonical  Scripture,  is  I 
the  true  infallible  Word  of  God  i  In  all  this  our  divi- 
/ions  are  no  Temptation  to  ycu3Ucaufe  we  are  all  of  a  < 
mind  in  thefe.  ' 

III.  The  holy  (t)  Scripture  then  being  acknow- 
ledged by  all7  for  the  Word  of  God,  you  muft  receive 
no  do&rine  which  contradi&eth  it  h  Nor  refufe  any  do- 
ctrine which  is  afTerted  in  it  ;  But  try  all  by  this  divine, 
and  certain  rule. 

I V.  Becaufe  that  the  doubtful  fence  of  many  Texts, 
is  the  occafion  of  mens  different  opinions,  you  may  well 
take  up  with  that  fence  which  hath  either  of  thefe  two 
marks  :  i.  That  which  is  fo  plain  and  frequently  re- 
peated, that  to  an  impartial  fober  man  it  is  pafi  Contro- 
verfie  ^  and  if  any  pervert  it,  the  plainnefs  of  the  text 
will  certainly  fliame  him.  2.  That  which  all  Chnfti- 
ans  (  unlefs  fome  inconfiderablc  dotards  )  are  agreed 
in  as  the  proper  fence,  in  all  the  Commentaries  of  their 
Learned  men.  And  if  you  hold  faft  all  the  Texts  which 
are  thus  tlairt,  and  all  which  Papifts,  Greeks,  Prote- 
ftants, c^c.  do  give  the  fame  expofition  of,  you  will  have 
a  great  ftock  of  faving  truths. 


(f)  1  Tim.  4.  6.  &  d.j.'  R:m.  i5.  16 ,  17.  (t)  John 

J.  JA 

V.  Be 


2o    Wot  Poo?  $)an0  iFamtlp  TSootu 


V.  Be  fure  that  you  faithfully  Love  and  (uj  Pra* 
:  tlife  this  much  forementionedy  which  all  are  agreed 
in:  And  then  I.  The  very  Love  and  Practice  will  help 
you  to  fuch  a  lively  experimental  kind  of '  knowtedge,& 
Wilt  certainly  fave'ybur  foul,  and  keep  you  from 
every  damning  err  our  \  yea  arid  will  great  I'yad  vantage 
you  in  all  practical,  and  many  dotlrtnal  Controverfies. 
2.  And  God  will  blefs  you  with  (\v)  more  of  his  illu- 
minating help.  Whereas  falfe  hypocrites,  that  have 
no  Religion  but  opinion,  and  talk-,  and  frond  felf-con- 
ceit,  and  contending  z.ealy  deferve  to  be  forfaken  of  God, 
and  given  up  to  believe  many  falfhoods,  and  to  lofe  the 
troth  which  they  perfidioufly  abufed.  Holy  fouls  have 
great  advantage  of  worldly  or  opinionative  hypocrites, 
in  times  of  differences  and  contentions.  At  leaft  (x) 
thefe  fouls  fhall  certainly  be  faved. 

V  I.  (y)  Learn  all  that  you  yet  underfhnd  not,  in 
the  fame  humble  tcachablenefs  from  the  Minifters  of 
Chrift,  in  which  you  firft  entered  into  his  Church. 
Think  not  that  you  are  grown  too  wife  to  (zS)  need 
their  further  teaching.  When  you  once  grow  proud  of 
your  own  under fanding,  and  think  that  you  can  judge 
of  all  things  a?,  the  firft  hearing,  and  that  all  is  falfe 
which  crofleth  your  firft  conceits,  and  that  Minifters  can 
add  but  little  to  what  you  know  already  •  then  you  are 
as  bad  as  perverted  already  :  For  this  is  the  root  of  a 
multitude  of  errours. 


(u)  Joh.  7«  17.  &t:.  17.  &  u.  14.  Mat.  7.  2,z,  2,3,24-  (n) 
Jch.  1?. 3,  4,r,  6,  7,  8,  9.  'Mat.  »8.  io.  Joh.  14.11.  f-rJ  Rev. 
2i.'i4-         (.'/Mat.  18.  3.         (XJ  1 fhel.  5ti£5iJ.     H;b.  13. 

V  I  I.  The 


Ctje  poo?  $)an#  iFamtlp  O5oofe.     221 


VII.  The  (a)  judgement  of  the  Generality  oiAble^ 
Godly,  felf  denying,  impartial  Minifters,  fhould  prevail  / 
more  with  you,  than  the  judgement  of  any  partial  Sell,  I 
whether  it  be  Great  or  Small,  either  fuch  as  ftand  for 
worldly  inter  eft,  or  fuch  as  run  into  parties  by  divifwn* 
For  the  Church  of  Chrift  hath  ever  fuffered  by  thefe  ) 
two  forts,  and  therefore  they  are  ftiH  both  to  be  ) 
fufpeded. 

1 .  Ungodly  Carnal  men  that  thruft  themfelves  into  } 
the  Sacred  Miniflry  for  Preferment,  will  teach  you  fuch  ! 
doctrine  as  tendeth  to  their  worldly  ends,  to  magnifie  \ 
themfelves,  and  (b)  keep  the  world  in  fubjediofi  to 
them,  that  all  may  honour  them  and  be  ruled  by  their 
wills.     Domination  is  evidently  their  work  and  end  • 
and  no  wonder  if  they  fit  their  doctrine  to  it. 

2.  On  the  other  fide  the  raw  injudicious  fort  of  Chri-  \ 
fh'ans,  if  once  they  grow  inro  an  over-high  efteem  of  ] 
thtir  own  Vnderftan dings,  and  Codlinef,  are  exceeding  ' 
apt  to  fatten  with  confidence  upon  their  own  firft  nn- 
digefted  notions,  and  publifh  them  as  faving  truths,  when 
after  twenty  years  experience  ihey  will  be  afhamed  of 

.  them  themfelves :  And  they  are  as  apt  to  detlre  to  be 
made  confpicmui  for  their  Godlinefs  in  the  world,  and  to 
that  end  to  feparate  from  ordinary  Chriftians  as  below 
them  and  unworthy  of  their  Communion  ^  As  among 
the  Papifts,  the  Religious  muftfeparate  themf.lves  from 
others,  into  Religions  houfes  and  focieties,  which  are  ac- 
counted holyer  than  the  reft.  Thefe  Se&s  have  ever  | 
been  the neft  of  errours  -?  and  divifonshwz  ftill  tended  j 


(a )  Roon.  i*.  *6,  i",  18.    i  Cor,  1. 10.    Eph.  4.  x;}x<.     Ej>h. 
4-  M.  Q>)  iP«.  5. 3;  4. 

to 


22 


2     Ww  Poo?  *pan*  JFatmtp  'Boolu 


to  fitb-divifions,  and  all  to  the  ruine  of  Love,  Peace  and 
Godlinefs,  and  confequently  of  the  Church. 

So  that  the  Generality  of  Divines  and  Godly  people, 
whom  you  plainly  perceive  to  avoid  both  thefe  extreams, 
and  to  live  in  concord  among  themfelves^  in  a  felf-de- 
nying,  fobery  holy  life,  neither  feeking  worldly  honours 
and  preferments,  nor  running  from  concord  into  (c) 
frond  felf-ofinionated  fetts,  are  they  whom  you  may 

i  bed  truft  with  the  refolution  of  your  doubts,  and  the 
condud   of  your  foul,   (o  far  as   Minifters  muft  be 

|  trufted. 

For  i.  God  is  not  fo  likely  to  guide  by  his  fpirir, 
falfe-hearted  worldly  hypocrites,  (d)  whofeGod  is  their 
Belly  and  Mammon,  as  the  humble,  holy,  faithful  Pa- 
rlors of  his  Churches.  And  Chrift  himfelf  hath  given 
you  this  direction,  Mat.  7.  By  their  fruits  ye  Jhatt  l^now 

I  them.    For  though  a  Bad  man  may  be  in  the  right ,  and 

■  a  Good  man  in  the  wrong  ;  yet  if  in  a  practical  contra* 
verfie  you  fee  the  generality  of  bad  men  go  one  way, 
and  the  generality  of  good  men  go  the  other  way,  the 
far  greater  p-obability  of  truth  is  on  the  good  mens 
fide. 

2.  But  yet  it  is  not  fo  likely  that  God  fliould  reveal 
his  mind,  to  a  few  Good  men,  and  thofe  of  the  rawer 
injudicious  fort,  and  fuch  as  are  moil  infe&ed  with  proud 
over -valuing  their  own  wifdom  and  Godlinef,  and  fuch 
as  have  had  lead  time  and  fludy  and  means  to  come  to 
great  underdanding,  and  fuch  as  fhew  themfelves  the 
froudefi  cenfurers  of  others,  and  lead  tender  of  the 
Churches  peace  and  Concord,  and  fuch  as  are  apteft  to 


(c)  1  Tim.  3.  6.      Ad.  10.  3  j.        (d)  Phi!.  3. 18, 19.       Tic. 

,t.9i  in- 
break 


Cije  Poo?  $)an#  IFamtlp  TSoofu    2  2  3 


break  all  to  pieces  among  themfelves  ^  I  fay,  It  is  nor 
fi>  likely  that  thefe  are  in  the  right,  as  the  main  body  of 
agreeing,  humble, godly <,  peaceable,  ftudiom  Mmifters, 
who  have  had  longer  time  and  better  means  to  know  the 
truth  :  And  the  body  of  Chriftians,  even  the  Church,] 
hath  more  promifes  from  Chrift,  than  particular  du  f 
viding  perfons  have. 

VIII.  The  Light  and  Law  of  Nature,  is  the  Primi- 
tive Original  Light  and  Law  of  God  :  Therefore  re- 
ceive nothing  from  any  Teachers  which  is  certainly 
againft  it. 

IX.  Pray  earneftly  to  God  to  preferve  you  from 
errour  :  And  when  conscience  and  experience  tell  you 
that  any  opinion  or  party  would  lead  you  to  plain  fin, 
(  as  to  difhonour  you  fuperiours,  to  favour  perfecution 
or  idolatry,  to  divide  Chriftians  and  fet  them  againft 
each  other,  to  deftroy  Chriftian  Love,  to  favour  loofe  and 
flefhly  living,  tonegled  Gods  ordinances,  or  the  like) 
be  fure  fo  far  it  muft  needs  be  falfe. 

X.  03*  Wait  ft  ill  as  a  doubting  Learner,  where  you^ 
cannot  yet  reach  to  a  Divine  Belief, 

If  you  underftand  but  thefe  two  lines,  it  will  help  you 
to  efcape  all  the  cheats  of  the  Papifts,  and  the  chief  per- ' 
plexittes  of  mind,  which  all  our  Se&s  would  draw  you 
into. 

r.  Remember  that  the  Chriftian  faith  and  Religigv 
U  of  God:  And  if  you  believe  the  fame  Articles  meerly 
upon  the  word  of  men  (whether  few  or  many)  it  is 
not  formally  true  faith  and  Religion  in  you  ^  becaufe 
it  is  humane  only,  and  not  Divine,  If  you  ^Believe 
the  Prieft  only  or  the  Church  that  there  is  a  refurrt&itn 

of 


224    €t>e  poo?  $)an£  family  TSoofe* 


of  the  body ^  and  a  life  evcrlafting,  this  is  not  a  Believ- 
ing God. 

2.  Therefore  the  ufe  that  you  muft  make  of  the  Teach- 
ers of  the  Church  is,  to"  help  you  to  know  what  God 
hath  revealed,  what  is  his  word  •  and  fo  to  Believe  and 
pra&ife  it  •  and  not  meerly  to  believe  the  Priefts  them- 
felves. 

3.  Yet  a  certain  belief  of  Them  in  their  places,  is 
needful  towards  the  promoting  of  your  belief  of  God. 
As  he  that  cannot  read,  and  is  unlearned  muft  believe 
that  what  is  Read  is  in  the  Bible,  and  that  the  tranfla- 
tion  in  the  main  agreeth  with  the  original,  and  that  this 
Bible  is  the  fame  which  the  Church  received  from  the 
Apoftles,  and  fnch  like.  He  that  will  believe  his 
Teacher  in  nothing,  can  learn  nothing  of  him, 

4.  But  this  humane  faith  is  another  thing,  quite  dif- 
ferent from  the  Belief  of  God  ;  And  it  is  but  a  fubor- 
dinate  help  to  it  •  and  no  part  of  it.  If  man  be  not  God, 
to  believe  man  is  not  to  believe  God.  Therefore  if 
you  fhould  believe  all  the  Creed,  and  all  the  Volumes  of 
Councils  and  Canons,  meerly  as  the  teftimony  of  the 
Church,  or  whatever  elfc  you  take  only  on  your  Teach- 
ers word,  remember  that  it  is  no  part  of  your  Divine 
faith  or  Religion,  but  only  an  appurtenance  to  it  (good 
or  bad,  as  the  matter  is ).  So  far  as  you  learn  of  and 
believe  your  Teachers,  vou  are  a  Learner  and  Difciple 
of  theirs ;  and  by  them  may  be  taught  to  know  what  is 
the  word  and  will  of  (e)  Chrifi  :  Which  muft  be  known 
by  its  proper  evidence,  which  they  muft  jliew  youy  and 
not  u^on  their  bare  word  alone  :  For  to  be  a  Teacher  is 
to  fhew  you  that  Truth  and  Reafon  of  belie vi??g>  which 


(c)  1  P^t.  1. 21. 

they 


%\>z  Poor> 39an#  JFamtlp T5oo&*    225 

they  have  learnt  themfelves.     But  to  be  an  Authoritative 

(f)  Lord  of  your  faith,  is  another  thing  •  And  luch 
fay,  Believe  becaufe  we  (peakjt.  But  fo  far  as  you  have 
Learned  by  your  Teachers,  what  is  the  word  and  will  of 

(g )  Chrift,  and  believe  and  obey  it  becaufe  it  is  his 
wordy  fo  far  you  are  indeed  a  foriflian  and  Religi- 
ous. 

5.  Therefore  if  any  tell  ycu,  £  This  or  that  is  the 
Word  of  God,  }  or  [This  is  the  true  meaning  of  the  word 
of  God,  ^  this  is  my  counfel,  and  this  is  your  duty  -9 
1.  If  they  be  fueh  as  you  are  obliged  to  hearken  to,  as 
being  your  Teachers,  or  men  of  credit  in  fuch  things, 
hear  what  they  can  fay,  as  one  that  is  willing  to  Learn 
the  Truth  j  And  hear  what  others  fay  againft  it  :  For 
it's  bard  to  judge  in  Controverfies  where  both  fides  are 
not  heard,  (if  the  difficulty  be  confiderable.  )  2.  Be 
not  hafiy  to  conclude  off  ur  on,  that  it  is  true  or  falfe  - 
But  continue  meerly  as  a  Learner  till  you  know  by  all 
their  Teaching,  that  the  thing  is  True.  And  tell  them 
in  the  meantime,  [_  I  know  not  whether  it  be  fo  or  not  : 
I  will  not  fret  end  to  be  wifer  than  I  am  :  I  will  be  a 
Learner  -,  that  fo  I  may  come  to  be  a  Believer  of  it  as 
a  truth  of  Cjod,  as  foon  as  I  have  learnt  it  to  befo.~] 

Either  the  thing  is  True  or  falfe  before  you  believe 
it.  If  it  be  Falfe,  no  Teachers  or  Church  can  make  it 
True,  nor  can  fhew  you  the  real  evidence  of  Truth  in 
it :  Therefore  if  you  believe  it,  whoever  tell  it  you,  you 
are  guilty  of  believing  a  falfhood  fathered  upon  God, 
when  it  had  no  evidence.  If  you  fay,  that  their  Evi- 
dence feemed  good  to  you  5  that  was,  becaufe  you  were 


(f)  2.  Cor.  1.  M.   &  10. 1$.  f£j  1  Cor,  x.  j.     1  Thef. 

X.    £>'.  :     £    - 


n_  fitfully 


22  6  JEbc  poo?  jjBang  family  TSoofu 

finfully  rafh  and  hafty,  in  receiving  falfhood,  and  not 
Haying  till  you  had  time  to  (h)  try  it  to  the  full.    But 
if  the  thing  prove  True,  yet  it  cannot  be  expected  that 
you  receive  it,  till  you  have  time  fufficiently  to  (i)  try 
it.     Nor  can  it  be  faid,  that  your  delay  being  dangerous, 
you  mull:  prefently  receive  it  on  your  Teachers  word  : 
For  that  is  but  to  be  a  Believer  of  man  :  And  that 
which  a  man  cannot  know  to  be  Gods  word,  without 
time  to  try  and  fee  the  evidence,  it  is  in   vain  to  fay,  he 
Mufi  do  it.     And  when  a  man  hath  firft  received  both 
all  the  Eflentials  of  the  Chriftian  Religion  before  men- 
tioned, and  all  the  doctrines,  and  all  the  expofitions  of 
•Scripture,  which  the  Generality  of  Chriftians  in  all  ages 
hav.  tgreed  in,  together  with  all  the  Light  and  Law  of 
nature  -5  the  Controversies  which  remain,  can  be  of  no 
fuch  neceillry,  as  that  we  mult  needs  make  hafte  to  be- 
lieve men  that  tell  us  they  are  Gods  truth,  before  we 
have  time  to  prove  and  learn  it  to  be  fo  indeed. 

Whoever  therefore  be  your  Teachers,  or  whatever 
Church  pretend  eth  to  inform  you ,  £>  Call  nothing 
Gods  truth  or  word,  till  you  have  fuffcient  Evidence  to 
prove  it  fo  ;  But  continue  as  Learners  in  that  doubt 
which  yon  cannot  overcome,  till  yon  can  be  (k)  Divine 
believer-  And  if  you  do  believe  any  thing  meerly  on 
your  Teachers  word,  fay  plainly,  0^1  believe  yon  as  a 
wan  n  this  .  But  it  is  no  part  of  my  Religion  and  Belief 
of  G '-d,  till  1 find v indeed  that  it  is  his  word. 

F  'low  .hefe  ten  directions,  and   you  will  be  fafe 

ir     ft  ail  the  divifions,  and  clamours  of  contenders, 

ay,  Here  is  the  Church  and  truth,  and  there  is  the 

Church  and  truth.    And  when  feds  and  reafonings  make 


(b'j  xThcf  5,n.       0)  Gal.  6.4.  ft;  iThef.i.r* 

others 


C#e  Poo?  $&am  JFamtlp  'Book*    %  2  7 

others  at  their  wits  end,  your  way  will  be  fare  arid 
plain  before  you, 

S.  How  clear  have  you  made  that  cafe  to  me  which  t 
thought  would  have  utterly  bewildred  and  confound* 
edme  ! 


P0  VIII.  The  eighth  Temptation  which  I  mud  fore- 
warn you  of,  is  this  :  You  will  be  in  danger  to  miflake 
the  nature  of  the  Chrifiian  Religion,  by  minding  only 
fome  parts  of  it,  and  overlooking  the  reft  (  and  perhaps, 
the  greateft )  and  taking  up  with  the  feparated  parts 
alone,  .  : « 

Gods  word  is  large,  and  mans  mind  is  narrow :  And 
we  are  apt  when  we  obferve  fomething,  to  think  that  it  is 
all.  So  fome  are  fo  intent  oh  Duty,  that  they  have  poor 
thoughts  of  Grace  and  mercy  :  And  fome  think  that  the 
magnifying  of  Grace,  obligeth  them  to  vilifie  inherent 
ho  line  fa  and  performed  duty.  And  nothing  is  now 
more  common  than  to  fet  Truth  againft  Truth,  and  dmy 
againft  duty  ^  when  they  are  fuch  as  God  conjoyneth* 
But  the  inftance  that  I  will  now  warn  you  of  is  this : 
The  true  nature  of  Religion  is  nothing  elfe,  but 
(&  [_  Faith  turning  the  foul  by  Repentance  from  the 
flefl)  and  world,  to  the  Love  and  Praife  and  obedience  of 
Odd,  in  the  Joyful  Hope  of  the  Heavenly  Glory  'J* 
Read  this  over  and  over  again.  Now  the  too  common 
cafe  of  Chriftians  is,  To  live  (o  much  in  the  ufe  of 
rneer  felf-love  and  fear,  as  that  almoft  all  the  notable 
exercifeof  their  Religion  is  but  a  timorous  care  to  be 
faveds  and  an  enquiring  after  markj  or  other  ways  by 
which  they  may  know  that  they  (hall  be  faved  *  and,  i 
performing  of  duty  as  an  heavy  but  neceffaryiksk.?  that 
rfiey  rhay  befdved;  But  that  which  you  rauft  aim  it  &j 


228   €fce  poo?  $)an*  tfauuty  Xoofe* 

£fo  ftudy  much  Gods  wondrous  Love  in  Chrift,  and  the 
Certainty  and  Greatnefs  of  the  Heavenly  Glory  -,  Andfo 
far  to  mourn  for  fin  as  it  tendeth  to  magnifie  Grace,  and 
to  cleanfe  and  preferve  the  heart  and  life  ;  And  to  live 
in  the  con  ft  ant  Delights  of  Divine  Love,  and  Joyful 
Thank.-giving y  and  Praifes  to  oar  Creator,  Redeemer  and 
SanUifier,  and  in  the  Belief  and  Hopes  of  life  everlajt- 
ing  •  And  out  of  Love  to  God  and  man,  to  delight  in 
confiant  obedience  to  God,  and  in  doing  all  the  good  that 
we  can  do  in  the  world  -,  And  in  this  way  to  truft  God 
quietly  and  gladly  with  body  and  foul,  ] 

This  is  true  Religion  •.  And  weeping  for  fin,  and  par- 
ticular ordinances ;  muft  not  be  neglected,  but  efteemed 
only  as  lower  parts,  which  are  but  ftepping  ftones  to  this 
afcent,  and  never  to  be  fetagainft  it,  nor  our  chiefeft  care 
to  be  fpent  upon  them. 

S.  I  thanks  you  for  this  warning  :  for  I  perceive  by 
this  that  true  Religion  is  a  very  noble  and  a  pleafant 
life,  'But  mo  ft  good  people  that  J  have  kjwwn  do  but 
ask^what  they  jhall  do  to  be  faved,  and  beg  for  afofter 
heart  that  can  weep  for  fin,  and  keep  on  in  hearings 
prayer  and  Sacraments,  And  the  Praifes  of  God  do 
take  up  but  a  little  room  in  their  devotions,  (except 
fame  that  do  it  by  way  of  erroneous  oppofuion  to  humili- 
ation and  Confeffion  of  fin,  )  And  Divine  Love9  and 
the  Joyes  of  Faith  and  Hope  and  holinefsy  are  little 
feen. 


ZUX. 


Ifcbe  Poo?  $)att0  famtlp  Tgoofc*    229 


P.  I  X.  Your  next  and  fore  Temptation  will  be,  to 
(  /  )  abate  your  zeal  and  diligence  by  degrees,  and  to 
grow  to  a  cuftomary  coldnefs  and  formality,  and  lofe  all 
fytbe  life  of  your  Religion.  All  your  fpiritual  vigor  will 
die  away  into  a  Carkafs  and  Image,  if  you  be  not  cart- 
ful to  prevent  it. 

S.  What  would  you  have  me  do  to  prevent  it  ? 

P.  1.  Let  your  firft  and  chief  Labour  be  everyday 
about  your  Heart :  ftir  up  your  foul  when  you  find  it 
lluggiih.  Learn  how  to  preach  to  it  in  your  medita- 
tions -,  and  to  (  m  )  chide  it,  and  urge  it  to  its  work. 

2.  Live  under  the  livelyeft  Miniflry,  and  in  the  moft 
ferious  Chriftian  company  you  can  get  :  or  if  that  may 
not  be,  fupply  that  want  by  reading  the  moft  lively  fe- 
rious books. 

3.  Take  heed  of  turning  your  Religion  and  Zeal  to 
by  Opinions  and  Parties  inftead  of  the  life  and  practice 
of faith,  hope  and  Love.  For  a  factious,  wrangling,  con- 
tentious zeal,  is  as  definitive  of  true  holy  zeaT,  as  a 
Feavor  is  of  natural  heat  and  life. 

4.  Take  heed  of  growing  in  Love  with  the  world  : 
For  as  the  thoughts  of  Riches,  and  Rifmg  grow  fweet 
to  you,  the  thoughts  of  God  and  Heaven  will  grow  Hfe- 
lefs  and  unpleafant. 

5.  Take  heed  of  finning  wilfully :  for  all  fuch  fin  doth 
harden  the  heart,  and  forfeit  the  quickening  help  of  the 
fpirir. 

6.  Hold  on  in  the  ufe  of  all  Gods  ordinances :  For 


(l)  Rev.  ?.  4,  f.  &3.15,  16.  Mat.  24    11.  (m)  Pfcl  \i» 

j.  11.     &  43  5. 

Q_  3  intermijfions 


33Q    IpePoo? $9att0 JFamilp 'Boofe. 

*ntermjfions  znd  unconfiancy  tendeth  to  a  total  neglecT: : 
And  a  contented  courfe  of  lifelefs  duty,  tendeth  to  fpiri- 
tual  death  it  felf. 


P.  X.  Your  next  Temptation  is  the  dreadfulleft  of  all  0 
the  reft:  Tea  may be  Tempted  at  lafi,  to  doubt  whether 
the  Scripture  be  the  word  of  God,  and  whether' Chnfi 
be  indeed  the  Son  of  God,  and  whether  there  be  a  Hea~ 
ve$  and  Hell,  and  Immortality  of  the  fouL  And  this 
may  befall  you,  i.  Either  by  the  company  or  books'  of 
Infidels  or  Atheifls,  who  prate  againft  the  Scripture  and 
the  life  to  come  :  2.  Or  elfe  by  the  malicious  fuggefti- 
ons  of  Satan,  ftirring  up  in  you  unbelieving  thoughts  ; 
3o'But  fpecially  in  cafe  of  Melancholy,  which  is  adifeafe 
of  the  body  which  giveth  him  great  advantage  to  moleft 
the  mind  with  blafphemous  temptations  :  fothat  he  will 
draw  you  to  doubt  whether  there  be  a  God,  or  whe- 
ther he  be  the  Governour  of  the  world,  or  whether 
Chrift  be  true,  or  Scripture  be  Gods  Word  :  And  here 
he  will  fet  before  you  the  texts  which  you  underftand 
not,'  and  perfwade  you  that  they  are  contradictory,  and 
ask  you,4  Is  it  likely  that  this  or  this  fhould  be  true? 
And  thus  will  your  very  foundation  be  afTauhed.  And 
theconfecjuent  may  be  either  very  trouble fome  or  very 
dangerous  to  you.  •  If  you  do  abhor  thefe  fuggeftions, 
it  will  be  a  torment  to  you, 'to  be  followed  with  fuch 
odious  hideous  motions :  Though  as  long  as  you  abhor 
rhem,  they  will  not  condemn  you,  :  But  if  you  pati- 
ently hearken  to  them,  then  your  danger  will  be  great. 

S„  J  way  you  open  the  danger  to  me,  that  1  may  the 
more  dread  it  and,  avoid  it0    ;   >    »• 

P0  If  God  do  not  by  his  Grace  ftirup  your  foul  to 

■detefl  and  cafe  away  fuch  thoughts^  or  fhew  you  by  his 

•      -  Light 


€f)e  poo?  30an#  tf  amity  TSooS.     231 


Z/^k  the  falfenefs  of  them,  they  may  bring  you  to 
Atheifmor  Infidelity  it  felf-,  and  your  later  end  will  be 
worfe  than  your  beginning. 

But  if  you  do  not  turn  profeiTed  Infidel,  yet  if  your 
doubts  or  unbelief  be  the  ftronger  party  in  you,  they 
•  will  make  you  an  Hypocrite  which  is  a  fecret  Infidel : 
For  while  you  prevalently  doubt  ot  the  life  to  comey 
and  whether  the  Scripture  be  Gods  word,  you  will  take 
this  life  as  your  far  eft  portion,  and  you  will  fecretly 
refolve  to  five  your  life  and  worldly  frojperity,  and  put 
the  matters  of  the  life  to  come  upon  a  venture  :  You  will 
never  die  nor  be  undone  for  Chriit,  nor  ever  win  Hea- 
ven with  the  lofs  of  earth  •  but  only  take  up  that  Reli- 
gion which  is  mod  in  fafhion,  or  which  may  heft  quiet 
your  Confcience  in  a  flefhly  worldly  life  :  And  you  will 
hope  that  if  there  be  a  Heaven  you  may  have  it  oa  a 
referve  when  you  can  keep  the  world  no  longer  •  But 
becaufeit  feemeth  fo  uncertain  to  you,  you  will  hold 
fafl  what  you  have  in  prefent  as  long  as  you  can. 
Therefore  in  all  Controverfies  and  matters  of  Religion 
you  will  have  an  Indifferency,  covered  with  ihe  name  of 
Moderation  •  For  he  that  doubt  eth  of  all  Religion,  can  in 
*afe  of  danger  be  of  any,  while  indeed  he  is  heartily  of 
none  :  And  he  that  doubteth  whether  there  be  a  Hea- 
ven, will  not  much  ftick  with  you  about  the  way  to  it : 
And  he  that  heartily  believeth  not  in  Chnft,  will  not  be 
very  fcrupulous  about  his  doctrines  or  commands.  Thus 
fecret  unbelief  or  prevalent  doubting  of  the  Chriflian 
truth,  will  make  men  miferable  Infidel-Hypocrites. 

S.  I  tremble  to  thinly  of  fo  great  a  danger  :  and  the 
more  becaufe  that  I  find  not  my  fclf  able  to  defend  the 
faith  again  ft  a  fubtile  adverfary  and  deceiver.  But 
what  if  I  fliou/d  be  brought  into  Douu,tin£,  wtU  all 
Doubting  have  fiich  fad  and  damnable  effects  ? 

Q  4  P,  No  : 


232    €&e  poo?  $)an0  JFamtlp  'Book* 

P.  No  :  The  queftion  will  be  whether  your  Faith 
or  your  Vnbeliefbt  the  ftronger  and  more  -prevalent. 
If  your  Doubting  be  Wronger  than  your  Belief,  then 
you  will  be  an  Infidel-Hypocrite  -9  and  will  have  no 
Religion  but  what  (hall  give  place  to  your  worldly  in- 
tereft  •,  and  will  never  for  fake  ail  for  Chrift  •  and  God 
and  Chrift  and  Heaven  muft  come  under  the  world 
and  the  flefh  .,  And  while,  left  it  fhould  prove  true  that 
there  is  a  life  to  come,  you  will  think  it  necefTiry  to 
have  fome  Religion,  it  will  indeed  be  none  •,  becaufe  k 
maketh  God  no  God,  and  Chrift  no  Chrift,  and  Heaven 
no  'Heaven,  by  putting  them  after  or  below  the 
world. 

"  But  if  your  Belief  be  ftronger  than  your  Vnbe lief  or 
doubt  ing,ihtn  it  will  not  only  refifl  fuch  temptations,  but 
it  will  (till  keep  up  the  Inter eft  of  God  and  Heaven  and 
Chrift  and  Holinefs  in  your  heart  ^  and  your  faith,  though 
Weak,  will  (n )  overcome  the  world :  your  Resolutions 
to  forfake  all  for  Chrift  and  Heaven  will  be  firm  and 
conftant :  you  will  go  on  in  the  ferious  ufe  of  all  the 
means  of  your  falvation  :  you  will  forfake  the  gain- 
ful left  and  fweet  eft  fins :  you  will  perform  the  hardeft 
and  the  deareft  duties.  And  though  your  graces  will  be  all 
the  weaker^  and  your  life '  the  worfe,  for  the  weaknefs 
of  your  faith  h  yet  you  will  rather  die  or  let  go  all,  than 
forfake  your  mafter,'  or  hazard  your  hopes  of  lite  eter- 
nal :  And  as  long  as  your  doubts or  unbelief  are  thus 
overcome,  by  a  faith  that  is  wealz_,  but  ftronger  than 
they,  though  you  cannot  fay,  7  am  certain  that  there 
is  another  life,  or  that  the  Scripture  is  the  word  of  God, 
yet  Chrift  will  take  you  for  a  true  believer. 


(ji)    i  JolM.  4.    H.b.  ir. 

.    -  S.  This 


Ctje  #>oo?  $)an*  JFamtlp  Xootu    2  3  3 


S.  7lktf  is  comfortable  :  But  me  thinks  then  aH  men 
fhonld  be  faved,  though  they  have  no  Belief,  but  the 
rneer  discerning  of  a  poffibility  of  another  life.     For 
all  men  are  mo  ft  certain  that  they  muft  dk  .  and  a  little 
time  is  even  as  nothing  •,   and  all  the  pleafures  of  this 
little  time ,  are  but  a  doting  dream  ,  and  vanity  and 
vexation  ftamth  them  all.    If  then  we  are  moft  certain 
that  there  is  no  true  felicity  here,  and  that  by  feeling 
a  better  we  have  nothing  here  to  lofe  that's  worth  the 
ksepi77g->  common  reafon  will  tell  any  man  that  he  flwuld 
let  go  all,  for  the  fmalleft  hope<?r  poifibilityo/7^  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 
of  vanity  here.     And  what  need  faith  then  for   the  de- 
termining of  Jo  plain  a  cafe  ? 

P.  You  i'peak  a  great  deal  of  Reafon  :  But  you  mud 
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  ^  And  that  Reafon  which  fhall  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  ccr~ 
tamiy :  yea  and  this  muft  be  powerfully  prefented  to 


(0)  Rom.  8.  5i<?»7>  pj  ?•      (f)  i  Cor.  a.  14. 

his 


2  34    €&e  Poo?  $jan#  family  35oolu 

his  mind,  by  Gods  fpirit  within,  (to  heal  his  blindnefs 
and  fenfual  violence)  as  well  as  by  the  word  with- 
out. 

2.  And  this  apprehenfion  of  Reafon,  muft  be  by  (q) 
faith .  (  which  is  a  Rational  Ad.  )  How  far  the  Na- 
tural Evidence  of  a  Life  to  come,  may  carry  thofe  that 
have  nottheGofpel,Inowpafsby  :  But  we  that  have 
both  Natural  and  Supernatural  Revelation  of  it,  do  find 
all  little  enough ;  And  that  without  a  prevalent  Belief 
of  the  Gojpel,  the  Heart  will  not  be  turned  from  this 
world  to  God,  nor  Senfuality  be  truly  turned  into  Ho- 
linefs,  or  overcome. 

S.  But  J  heard  a  Learned  man  fay,  that  if  Infidels 
were  turned  loofe  to  difpute  with  profeffors  again  ft  Chri- 
stianity and  the  Scriptures,  they  would  filence  moft  of 
the  very  Minifters  themf elves  ;  and  find  vu  far  harder 
work,  than  Anabaptifts,  Antinomians  or  Separates,  or 
any  other  ftL~t.  And  if  fo,  what  jhall  fuch  ignorant 
ferfons  as  I  do  -9  and  what  certainty  or  ft  ability  of  faith 
can  I  expetb  to  have  and  keep  ? 

P.  i.  It  is  the  merciful  providence  of  God  which 
commonly  fo  ordereth  it,  that  Weak  and  Young  Chrifti- 
ans  have  but  weak,  Temptations  to  unbelief.  Their 
Temptations  at  firfi:  are  ftrongeft  unto  fenfuality  and 
the  Love  of  the  world,  and  not  to  Infidelity  it  felf. 
And  then  they  are  more  troubled  with  Doubtmgs  about 
their  own  fincenty,  than  about  the  truth  of  the  word  of 
God.  You  fee  fomewbat  like  it  in  every  tree  that 
groweth  in  the  earth  :  Whether  .do  you  find  more 
young  plants  and  little  trees,  or  more  old  and  Great  ones, 
overturned  with  the  winds  ? 


(l)  Heb.  ii.  6.  Mat.  n.  17, 

S.  More 


Cfje  Poo?  $)an*  JFamtlp  TSoofe*    2  3  5 

S.  Afore  of  the  old  and  great  ones, 

P.  And  what  is  the  Caufe  of  it  ? 

S.  Becaufe  the  Great  ones  more  refifl  the  wind>  and  it 
hath  a  fuller  ftroke  at  them. 

P.  And  yet  the  young  and  little  ones  have  fo  little 
rooting^  that  if  they  felt  the  tenth  part  of  the  force 
which  falleth  on  the  bigger,  it  would  overthrow  them. 
But  the  wife  God  fo  ordereth  it,  that  the  Roots  and  the 
Top  fhall  equally  grow  together  ^  that  fo  the  windsjnay 
alTault  the  top,  no  ftronglier  than  the  roots  can  bear. 
And  fo  he  dealeth  with  young  believers.  But  thofe  hy-  ' 
pocrites  that  grow  all  in  the  top  of  outfide  actions  and 
profeftions,  and  not  at  all  in  the  Roots  of  inward  Faith 
and  Love,  are  they  that  fall  in  times  of  trya!. 

2.  And  then  you  mufl  know  that  it  is  not  the  mofc 
(  r  )  fubtil  w it,  but  the  mo  ft  fanttified  heart,  which  hath 
the  beft  advantage  againft  Temptations  to  unbeliet :  And 
therefore  young  (i)  Qrnftiansy  that  have  but  little 
Learning  may  itand,  when  Learned  Do&ors  (t)  fall  and 
perilh .  And  God  hath  not  fo  ordered  the  Evidences  of 
Chriftianity,  as  that  the  fineft  wits  mufl  alwayes  make 
the  beft  believers, 

S.  I  pray  you  tell  me  then,  how  I  mufl  be  eftablijhed 
againft  all  Temptations  to  unbelief,  and  how  I  muft  prove 
the  truth  of  Chrift,  and  the  Gofpcl  to  be  indeed  the  word 
of  God,  fo  as  that  J  may  ft  and  faft  againft  the  fubtileft 
Reafonings  of  unbelcivcrs,and  may  truft  Gods  word,  to 
the  for  faking  of  life  and  alL 

P.  This  cafe  is  of  it  felf  fo  great  and  weighty,  as  that 
I  cannot  fufficiently  fpeak  to  it,  in  this  fhort  difcourfe  : 


(r)  Mat  tt.  if.  Si  16  T7.         (/;  Eph.  3.   17,  18,  1?.     Co!. 
1.7.  (t)  Ma:.  1 J   6}zi. 

But 


2j6    €&e  pw?  i)an0  ff amtlp  Q5ook 


But  I  advife  youferioufly  to  read  of  it  what  I  have  writ- 
sen  ma  Book  called  The  Life  of  faith:  Part  2.  And  if 
that  do  not  fetisfie  you,  read  throughly  what  I  have 
written  in  four  Books  more:  1.  In  one  called  The  Rea- 
fons  of  the  Chriftian  Religion  :  2.  One  called,  More 
Reafonsfor  the  Chriftian  Religion  :  3.  One  called,  The 
vnrcafonahlenefs  of  Infidelity ;  and  4.  In  the  fecond  part 
of  The  Saints  Reft. 

Bur  vet  I  (hall  now  tell  you  enough  to  ftablifh  you, 
if  you  can  but  underhand  much  in  few  words. 

You  mud  know  therefore  what  your  Baptifmal  Pro- 
feffian  dot  h  contain,  when  you  Believe  in  the  Fat  he  r,  the 
Sen  and  the  Holy  Ghoft. 

S.  /  think  yon  will  make  the  Baptifmal  Covenant 
fervefor  all  things,  from  frft  to  laft  ! 

P.  As  the  Father  Reconcileth  ustoHirofelf  by  the 
Son,  who  came  as  his  Meflfenger  from  Heaven,  to  make 
known  God  and  life  eternal  to  mankind  •  fo  the  Father 
\  and  the  Son,  do  fend  the  Holy  Ghoft  into  the  fouls  of 
men  to  be  Chrifts  Advocate,  Agent  and  Witnefs  in  the 
world  :  So  that  in  one  word,  It  is  the  (u)  Holy  fpirit 
i  that  u  the  proof  of  the  truth  of  Qorift  and  of  the  GojpeL 

S.  But  J  have  heard  Preachers  fpeakjnuch  againft 
this  Arqiment,  and  fay,  that  I.  Thus  no  man  can  know 
that  £n-n ft  and  the  Gojpelare  true^but  he  that  hath  the 
fpirit.  And  what  then  fall  we  fay  to  Infidels  to  con- 
vince them  ?  2 .  And  that  thus  every  Phanatick.  that 
thinks  he  hath  the  fpirir,  will  make  him f elf  the  only  judge. 
3.  Andthat  few  Goodly  men  do  feel  fuch  a  teftimeny  of 
the  Mr  it  in  themfelves,  as  to  tell  them  what  is  and  what 
is  not  Gods  word;  4.  And  if  they  did,  How  frail  they 


{u)  Heb.  10.  15.  1  Joh.  5.  to. 

prove 


C&e  poo?  $f)an#  ffamilp  T5oofe*    237 

frove  that  it  is  indeed  Gods  fpirit  y  and  no  delufion  £  $9 
that  when  ohy  Catechifms  fay>  that  only  the  witnefs  of 
thefpirit  canafliire  us  that  the  Gofpel  is  the  word  of 
God,  many  learned  men  cry  foam*  upon  that  ajfertiox* 

T.  That  is  becaufe  that  thofe  Catechifmes  have  cot 
made  them  underftand  the  matter  :  one  fide  or  both  not 
knowing  what  is  meant  here  by  the  teftimony  of  the 
fpirit  ^  or  elfe  they  fpeak  of  another  thing, 

Phanaticks  mean  •,  An  inward  impnlfe  or  Allual  word 
otfnggefion  of  the  fpirit  within  them%  faying  or  per- 
fwading  their  minds  that  this  is  the  word  of  God*  But 
this  is  not  the  thing  that  I  am  fpeaking  of.  But  I  wi'H 
better  tell  you,  How  the  Holy  Spirit  is  the  Advocate  and 
Witnefs  of  Chrift 

The  Holy  Spirit  is  fent  by  the  Father  and  the  Son,  to 
do  that  on  fouls  which  none  but  God  can  doy  and  which 
God  doth  not  do  by  any  other  means  but  by  Chrifiy  his 
fervants  and  his  dotlrine.  This  work  of  the  (  x)  fpi- 
rit is  the  extraordinary  exprejfton  and  Impreflion  of  Gods 
Threefold  perfe&ions,  his  P  O  W  E  R,  his  W  I S- 
D  OM  and  his  GOODNESS.  This  way  the 
Spirit  is  the  witnefs  of  Chrift, 

*  i  I.Before  his  coming,  in  the  (y)  Prophets  and  the  firft  E- 
dition  of  the  Covenant  of  Grace,  where  i.Many  miracles^ 

2.  A  word  of  Divine  Wifdomand  Prophecies  (fulfilled  J 

3.  And  the|mercy  and  holinefs  of  God,  were  all  exprefled. 

IL  In  Chrifts  own  (z)  perfon,  and  his  life  appeared  the 


(x)  z  Tim.  1.  7.  I  Pet.  1.  2.  ()•)  1  Per.  1. 11.  Ifa.  fait. 
(l)  Joh.  j.  34,  Job.  1.  31,  33.  ifa.  42.  1.  Mat.  12..  18. 
Ifa.  1 1.2. 

fame 


238    CtJe  poo?  ©an*  JFamtlp'Boolu 

£>me  Divine  Impreflions  and  Expreftidns  of  the  Holy 
Spirit,  i*  In  the  (a)  Power  which  he  exercifed  in 
working  abundance  of  uncontrolled  Miracles  -,  Healing 
all  difeafes  by  his  word,  Railing  the  dead,  and  finally 
Rifing  from  the  dead  himfelf,  and  after  forty  daycs 
abode  on  earth,  Afcending  vifibly  up  to  Heaven  while 
his  Difciples  gazed  after  him;  ,  2.  The  wifdom 
of  God  was  notably  Imprinted  on  all  that  Holy  do&rine, 
by  which  he  brought  Life  and  Immortality  to  light,  and 
taught  men  to  know  God,  and  life  eternal.  5 .  Love  and 
Goodnejs  were  moft  confpicuous,  in  his  wonderful  work 
of  mans  Redemption,  his  condefcenfion,  his  fufferirigs, 
his  Covenant  of  grace,  with  all  the  reft  of  his  decla- 
rations of  the  Fathers  Love  and  holinefs;  And  thus  the 
fpirit  on Chrift  himfelf  (which  alfo  irt  a  vifible  fhape 
fell  upon  him  at  his  Baptifm  )  was  his  Whnefi 

1 1 1;  In  the  Perfons  and  lives  of  flrifts  (b)  Apoftles 
and  chief  Difciples,  (  who  were  the  Witnejfes  and  Re- 
porters  of  his  own  Words  and  Miracles  )  the  fame  Im- 
preflions and  Exprepons  of  the  Holy  Spirit  appeared,  as 
the  witnefs  of  the  truth  of  Ghrift:  i.  While  they  de- 
clared his  word  and  Miracle S,  they  wrought  abundance 
themfelves  (  or  rather  God  by  them  )  to  prove  that  they 
were  true  witnefTes  of  Chrift  :  They  healed  the  (icic 
and  raifed  the  dead,  and  judged  and  deftroyed  fome  ob- 
ftinate  enemies  of  Chrift,  by  the  meer  power  of  .God. 
zJYhtWifdom  of  God  did  notably  appear  in  the  light  and 


(a)  Rom.  1.4.  Heb.  3  3,4.  Aft,  7.  2l.  (b)  Rev.  19.  10. 
Aft.  *.  16, 18.  Joel  ft.  %%. .  Gal.  3.  »,  3.  Zech.  4. 6.  Aft;  2.  4.  &$•' 
10.  1  Cor. 4.  io?  ti.  1  Cor.  12,4,  7,  8,^,  11.  &  14.  2.  Eph.  3.  j. 
Aft/?.  3,?.   iCor.  T.4,50 


C&e  poo?  $9an0  JFamtlp  isoolu     2  3  9 

harmony  of  their  do&rine  and  lives.  3 .  The  Goodnefs 
and  Love  of  God,  appeared  in  their  wonderful  Holinefs, 
Self-denyal  and  Love  to  fouls. 

I V.  All  the  fame  Impreflions  of  the  Holy  Spirit,  ap- 
peared on  the  Chriftians  who  were  Converted  by  the 
Apoftles,  and  received  their  Teftimony  of  Chrift,  and 
delivered  it  downwards  unto  us.  1.  Miracles  of  one 
kind  or  other  were  common  among  them  long.  Even 
among  fuch  culpable  Churches  as  the  Galatians,  (  Gal. 
3.1,3.)  and  the  Corinthians,  (2  Cor.  13.  1,5.) 
2.  Prophets  and  Teachers  of  eminent  Wifdom,  without 
Universities  or  much  previous  ftudy,  were  fuddenly 
made  fuch  by  the  Holy  Ghoft,  1  £Jr.  7.  &  12.  3.  Their 
Love  and  Holinefs  was  wonderful  :  God  was  all  to 
them  •  and  the  world  and  life  it  felf  was  as  nothing ; 
fo  that  they  ft  and  yet  as  patterns  of  Love  and  Goodnefs 
and  Patience  to  this  day. 

V.  The  Sacred  (c)  Gofpel  and  Do&rine  it  felf  de- 
livered by  Chrift  and  his  Apoftles,  doth  to  this  day  vi- 
fibly  bear  this  Image  and  fnperfcription  of  God,  1.  In 
the  works  of  Power  there  recorded,  and  in  the  Powerful 
Truths  of  it,  which  conquer  the  world  the  fiefli  and  the 
devil.  2.  In  its  wonderful  wifdom,  and  prophecies  ful- 
filled, and  clear  directions  for  mans  falvation.  3.  In  the 
Goodnefs  of  it  felf  and  its  deftgn,  being  the  Glafs  in 
which  we  fee  Gods  face,  the  immortal  feed,  the  fanfti- 
fier  of  fouls,  the  moft  wonderful  declaration  of  Gods 
Love  and  Amiablenef?,  and  his  deed  of  Gift  of  Life 

(  c  )  1  Per.  1.  23.  1  Pet  2.1.  Joh.  6.  63.  A#.  11.  14  Rtfm. 
Io.  r.  Col.  1.  T.  Heb.  4.  it.  Proy.  jo.  f.  Pfll.  12  5,6.  &  19. 
7>B.9.     1  }oh.  5.  9,  io,  11,  1*. 

Eternal. 


240    COe  Poo?  gE)an£  family  OSaotu 


Eternal.  So  that  Gods  deep  Imprinted  Image  and 
fuperfcription  telleth  us  that  it  is  the  Word  of 
God. 

V  I.  Laftly,  The  fame  (d)  Holy  Spirit  doth  by  this 
fame  word.  Imprint  the  fame  Image  of  God  on  every 
believer  from  Adam  to  this  day  •,  but  in  a  Greater  degree , 
fince  the  Afcenfion  of  Chrift  and  promulgation  of  the 
Gofpel ;  So  that  if  any  man  have  not  the  fpirit  of  Chrift^ 
it  is  becaufe  he  is  none  of  his,  Rom.  8.  9.  All  that  are 
favedhave,  1.  The  Spirit  of  Power  y  which  quickeneth 
them  to  God  as  from  the  dead  •,  and  enableth  them  to 
overcome  the  world  and  the  flefh,  and  to  forfake  their 
deareft  fins.  2.  They  have  ail  the  fpirit  of  Wifdom  or 
a  fonnd  mind^  by  which  they  pra&ically  and  powerfully 
and  favingly  know  God,  and  Chrifiy  and  Heaven ,  and 
the  beauties  and  myfteries  of  Holinefs,  and  the  evil  of  (in, 
the  vanity  of  the  world,  and  the  madnefs  and  mifery  of 
the  wicked  :  In  a  word,  They  are  wife  to  God  and  to 
falvationy  though  in  their  generation  the  men  of  this 
world  may  be  wifer  than  they . 

3 .  They  have  the  fpirit  of  holy  Love,  to .  Gad  and 
Man^  and  to  themfelves  for  Gods  fake.  2  Tim.  1 . 7. 
They  Love  God  above  all,  and  Love  him  in  his  works, 
and  efpecially  in  his  Word  and  Saints,  and  Love  to  do 

, — — ■— r , ■ 

( d)  iThef.z.i}.  1  Job.  9.24.  Rom.8.9,13.  Gal.  4  6. 
ijoh.  4. 13.  1  Joh.  ?.  9, 10.  i)oh.?.6.  Phii.  1.  19,  27.  & 
2.  1.  &  3.  3.  Ezek,  2,6.  16,  27.  &  ?7.  14.  &  3?-  29.  &  11.  19- 
&  18  ^i,  &c.  Bphei.  1.  1?,  17.  Joh.  3.  5,6.  &  7.  39.  Rom. 
a.  29.  &  8.  1,  16,23,  2(5.  &  iz.  11.  1  Cor.  6. 11,  17.  z  Cor.  3. 
3.17.  1  Cor.  12. 12, 13.  Gal.  3.  T4.  &5-?.  .to  the  end.  Hphef. 
2.18,22.    &  j,  |5.  &  4.  3,4.  &  j. 9,  il     Phil.   1.  19,  27!   & 

2.I.&.3J.  . 

good" 


C&e  poo?  £©an0  iFamtlp  TSooiu    241 

good  to  all  they  can,  and  think  not  life  too  dear  to  ex" 
ercife  and  mantfeftthis  Love. 

Now  this  Holy  Image  of  God  is  firft  printed  on  the 
Gojpel  as  a  feal  ^  and  by  it  as  the  Jnftrnment ,  and  by 
the  fpirit  as  the  band,  it  is  imprinted  on  the  JohIs  of  all 
Believers.  And  how  is  it  poflible  for  God  to  fet  a 
plainer  Mark^  of  his  approbation  on  Chrifts  Gofpel,  and 
to  tell  the  world  that  it  is  his  own,  more  clearly  than  by 
the  Holy  Spirit,  thus  Witnejfmg  to  Chrift  by  all  thefe 
fix  particular  inftances  ?  i.  The  fpirk  on  the  Prophets 
and  Covenant  that  foretold  Chrift.  2.  The  fpirit  on 
Chrift  himfelf.  3.  The  fpirit  on  the  Apoftles.  4.  The 
fpirit  on  the  firft  Churches.  5.  The  Imprefs  of  the  fpi- 
rit on  theGofpel  it  feif*  And  6.  The  fpirit  on  all  be- 
lievers in  ail  Generations. 

And  now  you  may  fee  why  I  told  you,  that  by  the 
SPIRIT  as  Chrifts  Advocate ■,  Agent  and  Witnefs,  I 
mean  another  thing,  than  an  inward  fuggeftion  of  the 
fpirit  telling  us  that  this  is  the  word  of  God  :  that  by 
Witnefs  I  mean  fpecially  \Evidence~\-  Even  as  the  Be- 
ing of  a  Rational  foul  in  all  men,  having  the  faculties  of 
Vital  Aclion,  Vnderftanding  and  Free-will,  do  prove  by 
evidence,  that  a  God  who  hath  Life,Vnderflanding  and 
Will,  is  their  Creator  •  fo  the  Regenerating  of  (  not  one 
or  few,  but )  all  true  Believers,  by  the  Quickening^ 
Illuminating  and  Converting  work  of  the  Word  and 
Spirit  conjunct,  powerfully  giving  us  a  new  Vital" 
activity,  Wifdom  and  Love  to  God  and  holinef,  doth  in 
the  fame  fort  prove  by  way  of  Evidence,  that  God  is 
the  Author  of  the  new-creature,  and  confequently,  the 
Owner  of  the  Gofpel  that  is  ufed  thereunto. 

And  alfo  hence  you  may  fee  why  I  told  you  that  it  is 
ROt4only  the  Snbtile  wit  ot  the  Learned,  but  much  more 
the  fffflinefs  of  everv  Regenerate  foul,  that  belt  help- 

R  etb 


242    C&c  poo?  $)an<s  JFamiip  Xoofe* 

eth  men  to  a  confirmed  belief  of  the  Gofpel.  If  you 
are  truly  fanttificdy  you  have  the  Witnefs  in  your  felfy 
i  Joh.  5. 7>8>o,  10, 11.  You  have  Chrifts  fan&ifying 
fpiritjV/hkh  is  his  Mar^hh  Advocate  and  Agent  in  you, 
and  your  earnefi^nd  pledge  zndfirft-fruits  of  eternal  life. 
By  this  you  may  know  that  Chrift  is  true^  and  that  you 
are  the  Child  of  God,  even  by  the  jpirit  which  he  hath 
given  you,  1  Job.  3.  24.  Rom.  8.  9, 16,  26.  Gal.  4. 6. 
As  the  likenefs  of  the  Child  to  the  Father  is  his  Evi- 
dence, fo  is  the  divine  nature  and  Image  on  the  Re- 
generate. None  but  God  can  thus  Regenerate  fouls  : 
And  God  would  not  do  it  by  a  do&rine  that  is  falfe, 
to  honour  it  and  to  deceive  the  World.  And  this  Love 
to  God,  and  Holy  nature  which  is  in  you,  is  the  feed 
of  God,  which  will  not  fufFer  you  to  deny  your  Fa- 
ther, your  Saviour  and  your  Regenerator.  You  fee 
now  howtheweakeft  may  prove  Chrifi  and  his  Gofpel 
to  be  true,  and  may  ftandfaftagainft  all  the  aflaultsof 
the  Devil  ,  even  by  the  Great  Witnefs  of  the  Holy 
Spirit,  and  not  in  any  Phanatick  fence  or  feigned  ope- ' 
rations. 

S.  The  Lord  help  me  to  under ftand  and  remember  it. 
■Ton  have  faid  that  which  already  I  fee  to  be  the  Light 
it  felfy  and  feel  it  give  fame  firength  to  my  belief. 
And  though  I  was  ready  to  ask^you,  How  I  jhall  be  fure 
that  the  Hiftory  of  all  thefe  things  and  Miracles  is  true  ? 
Yet  now  I  am  a?jfwered  by  this  continued  Evidence, 
which  is  not  far  off,  but  is  in  me,  and  down  to  the 
end  of  the  World  is  continually  at  hand  to  anfwer 
doubts. 

-  P.  The  Hiftory  of  thefe  Miracles   and  other  facV 
is   alfo   delivered    dawn   to    us  with    as   great    ad- 
vantage,  as  our  A&s  of  Parliament,  and  that   there 
were   fuch  men  as  Alexander,  Cafar,  and  Confian- 

tim 


C{je  Poo?  $)an#  ffamtlp  Xocfc*    2  43 


/;;?£  in  the  World ,    which  are    moil  eafily   proved 
true. 

S.  /?«/"  have  none  of  the  Heathens  had  the  fpirit,  who 
fycw  'not  Jeftu  Chrift  f 

P.  In  wh.u  mcafure  they  had  it,  and  whether  to  their 
falvation,  I  pafsby :  But  as  it  is  the  Light  of  the  Sun  it 
felt",  which  appeareth  before  Tm-rifing^  fo  was  it  the 
5^'mc/"^r//Hiimfelf,  which  illuminated  Good  men 
before  Chrifts  Incarnation,  under  the  firfl  Edition  of  the 
Covenant  of  grace  :  And  alfo  which  gave  the  Heathens 
that  meafure  of  Wifdom,  and  Virtue  which  they  had. 
But  all  was  much  lefs  than  what  true  Chriftians  com- 
monly have,  fince  the  Sun  is  rifen. 

S.  But  you  have  not  yet  told  n.e,  how  ihty  that  have 
not  the  fpirit ,  pi  all  be  convinced  of  the  truth  of  Chrift? 

P.  Do  you  not  fee  that  the  Works  of  the  Spin:  which  N 
I  have  opened  to  you  are  fuch,  as  a  ftander  by  that  is 
Rational  and  true  to  his  own  Confcience,  cannot  deny  ? 
Might  not  an  unregenerate  man  have  feen.  the  Miracles 
of  the  Prophets  and  Chrift  and  the  Apoftles,  and  been 
convinced  of  them  and  of  Chrifts  Refurre&ion  by  hi- 
ftorical  certain  evidence?  May  he  not  be  convinced  of 
Gods  Image  on  the  Gofpci  it  felf  ,  and  of  the  Holinefs 
and  Wifdom  of  the  Godly,  and  plainly  fee  that  the.  Righ- 
teous is  more  excellent  than  his  Neighbour,  and  perceive 
the  fpirit  by  its  fruits  ?  Doubtlefs  he  may,  if  Malignity 
blind  him  not. 

S.  /  perceive  by  thi<>  that  it  greatly  concerneth  all 
Chrifts  Jerva?itsy  to  chcrifli  and  obey  the  fpirit ,  and  to 
grow  in  Grace ,  and  live  very  holy  and  heavenly,  and 
efpecially  Loving  and  fruitful  live s}  when  their  hoiintfs 
is  to  be  t  he  ftm&mgmtnek  for  Chrift  and  the  Cofpel  U 
the  worlds  from  age  to  age  /\  And  thai  the  fins  of (jirifti- 
cms  are  a  greater  wrong  to  Chrift  than  ever  1  before  ima- 
gined,' r  %  t,'i 


244   Cfce  ppo?  $9an#  IFamtip  Xoofe* 


T.  I  will  give  you  one  proof  of  that  from  the  words 

of  Chrift  himfelf  :  Job.  17.  21,  22,  23.  Chrift  pray- 
eth  /or  t be m  thut  flail  believe  on  him  by  the  word,  \jhat 
they  all  may  be  one  as  thou  father  ajrt.  in  me,  and  I  in 
thee,  that  they  alfo  may  be  one  in  m,  that  the  world  may 
believe  thai  thou  haft  fent  me  :  And  the  glory  which 
thou  gave  ft  me,  I  have  given  them,  that  they  may  be  one 
even  as  we  are  one :  J  in  them,  and  thou  in  me,  that 
they  may  be  made  perfetl  into  One,  and  that  the  World 
may  know  that  thou  haft  fent  me,  and  haft  loved  them  as 
thou  haft  loved  me \\ 

S.  This  text  is  fo  vehement  attd  layethfo  much  of  the 
Glory  of  Chrijiians,  and  fo  much  of  the  convincing  evi- 
dence oj  Chriftianity  to  Convert  the  Worlds  upon  the 
Unity  of  Believers,  that  it  ftirreth  up  in  me  a  greater 
fear  of  Schifms  and  Divifions  and  Setts  than  I  had  be- 
fore* I  pray  you  therefore  add  aflwrt  Character  of  each 
feci,  telling  me  what  that  evil  is  in  each  one  which  Imuft 

avoid. 

P.  That  I  mud  not  do  now,  1.  Left  I  be  tedious: 

2.  And  what  I  give  you  in  writing  will  not  be  read  by 

any  of  thofe  S,ds5  if  they  find  a  word  againft  thera- 

felves. 

I  will  now  conclude  with  thefe  five  Graces  and  duties, 

which  mud  be  your  general  helps  againft  allTemptations 

whatever. 

I.  You  muft  (e)  grow  in  holy  knowledge  :  Children 
and  fools  are  eafilier  cheated  than  the  wife. 


(c)   1  Pet.  1.  r     i  Pet.  3  i£.  z  Thcf.  1.  j.    Fp'i.  x.  n,  1 9:  Phi'- 
1.  ?.  Co!.  1,9    8c  3, 10.  Vtby,  14.  16, 

tt  You 


Waz  Poo?  ©an#  family  TSogI    245 


I I.  You  muft  come  to  a  full  Refolution.  Refolve  ra- 
ther to  die  than  wilfully^.  An  nnrefohed^xCcn  en- 
courageth  the  tempter,  and  is  more  than  half  overcome 
already. 

III.  Be  fearful  o£  finning,  as  confcious  cf  your  bad- 
nefs,  and  the  multitude  cf  Temptations :  And  let  watch- 
fulnefs  be  your  conftant  work. 

I  V.  Be  fure  that  your  Heart  and  Life  be  wholly 
given  up  to  God,  and  filled  with  good,  and  ftill  employed 
in  his  fervice :  And  thtn  the  Tempter  will  never  find  you 
Difpofed  or  at  Lei  fare  for  his  turn.  An  empty  heart 
(  much  more  a  carnal )  and  an  idle  life,  is  ready  to  en- 
tertain any  motion  unto  fm. 

V.  Look  ftill  by  faith  to  Chrift  and  his  Spirit  as  your 
only  ftrength.  And  truft  not  to  your  own  Vnderfand- 
ing,  Goodnefs,  or  Refolntions :  For  man  of  himfelf  is 
very  mutable.  The  Lord  that  hath  Convened  you^ 
confirm  you  and  prefer ve  you. 


•R  3  The 


-  .■ ;     .  x 


*.\6   %\)t  Poo?  $)an0  IFamtlp  T5oofc. 

mmmmmmwm 

The  Sixth  dayes  Conference. 


I nft  ructions  for  a  Holy  life. 

i.  The  Necellity  ,  Reafon  and  Means  of  Holinefs0 
2.  The  Parts  and  Pradice  of  a  Holy  life. 

1.  For  perfonal  Direction* 

2.  For  Family  Inftrullion. 


Speakers.     5  *«¥>  A  Teacher. 
I  Saul,  A    Learner. 


c 


Paulo     ^     NjOme,  Neighbour,  Me  thinks  by  this 
time,  you  fhould  fo  well  underftand 
your  own   Condition ,  as  to  know 
your  felf  what  further  inft  ructions  to 
defire  ?  What  would  you  have  me  teach  you  next  ? 

Saul.  You  have  already  in  our  familiar  Conference 

made  known  to  me  what  is  the  Nature  ofChriftianity  and 

Holinefs ,  and  what  are  the  Temptations  which  muft be 

refifted*     (  And  I  truly  approve  your  wifdom  in  rather 

.  ac- 


Wzt  Poo?  $£an#  f  amtlp  TSoofe*       247 

acquainting  me  with  them  before-hand  that  I  may  be 
prepared  or  may  prevent  them  ,  than  (  as  many  do  )  to 
flay  till  I  come  to  you  in  a  Temptation  for  rcfolution  to 
help  me  out  :  For  J  know  it  is  eafier  and  cheaper  to  pre- 
vent  the  kjndltng  of  this  fire  ,  than  to  quench  it :  <iAnd 
fometimes  it  falls  among  fiubble  or  Gunpowder  and  hath 
done  its  work,  before  the  finncr  cometh  to  a  Mwifter  for 
help.  They  are  ftrange  Phyfitions  who  choofe  rather  to 
cure  difeafes  at  the  height,  than  to  teach  men.  how  to 
prevent  them,  )  But  I  would  yet  intreat  yon  to  give 
me  in  writing  fome  diftind  Inftru&ions/or  a  Holy  life. 
*JMy  reafons  are  i.  1  am  afraid  I  jhall  not  well  fct 
together  what  you  gave  me  in  Conference,  nor  well  re- 
member it ,  and  therefore  would  have  it  orderly  before 
my  eyes.  2.  /  would  have  fomewhat  to  Inftritti  my 
Family  with  :  And  therefore  defire  you  to  write  it  me  foy 
as  I  may  oft  re  ad  it  to  them, 

P,   What  is  it  particularly  that  you  would  have  > 

S,  I.  /  would  have  you  difiinBly  to  write  me  down, 
the  true  Reafons  and  means  of  Converfion  and  a  holy 
life  :  For  I  know  that  it  is  the  fame  Reafons  which 
made  me  a  Chriflian  ,  which  mufl  keep  me  one.  <>And 
therefore  I  would  oft  review  them  ,  as  if  I  had  never 
been  Converted  :  For  if  J  forget  what  moved  and  turned 
my  heart  to  God  by  Chrifi ,  I  fl)all  be  ready  to  lofe  the 
effett  and  to  turn  back,  <zs4nd  I  would  read  the  fame 
Reafons  often  to  my  Family, 

1 1.  I  would  defire  you  to  fct  before  me  all  the  duties  of 
a  Chriftian  life  ,  that  J  may  fee  them  together,  and  have 
thefumm  of  them  imprinted  on  my  mind  ,  and  know  how 
to  con.oyn  them  in  my  pralicc,  q^/uI  this  fummary  alfo 
J  would  read  often  to  my  Family. 

R  4  P.  Your 


248    C&e  Poo?  $)an0  family  TSootu 

P.  Your  defires  are  reafonable  and  feafonable  :  And 
both  thefe  are  done  in  the  two  Jheets  which  I  publifhed 
for  Families  fome  years  agoe.  It  is  them  therefore  that 
I  fhall  give  you  in  anfwer  to  your  defires. 

But  I  muft  tell  you  that  the  neceflity  of  Brevity  con- 
cerned me  to  bring  much  into  fo  narrow  a  room  ,  that 
the  ftyle  is  too  dole ,  andconcife,  for  your  ignorant 
Family  j  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  careldly  ,  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  youinftead  of  a  Catechifm ,  while  in  one 
difcourfe  all  the  heads  of  the  Catechifm,  are  delivered 
in  a  plain  and  practical  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  (hall  ferve  for  this 
dayes  work. 


I.  The 


Cije  Poo?  ©an#  ffamtlp  ISoofe*    249 


I,  TheNeceflity,  Reafon  and  Means  of 
Holinefs. 


1.  To  keep  up  the  Reflations  of  the  Converted,  and 

2.  To  in  fir  nil  thofe  in  Families  that  need  them. 


r 


"H  Hough  the  (a)  faving  of  fouls  be  a  mat- 
ter of  unexpreflible  importance,  yet  ( the 
Lord  have  mercy  upon  them, )  what  abun- 
dance are  there  that  think  it  not  worthy  of 
their  feriom  enquiry -y  nor  the  reading  Osgood  Book, 
one  hour  in  a  week  ?  For  the  fake  of  thefe  carelefsyM- 
ful  (inners ,  I  have  here  fpoken  much  in  a  little  room, 
that  they  may  notrefufe  to  read  and  confider  fo  fhort  a 
LefTon ,  unlefs  they  think  their  fouls  worth  nothing  I 
Sinner,  as  thou  wilt  fhortly  anfwer  it  before  God,  deny 
not  to  God ,  to  thy  felf ,  and  me  ,  the  fober  pondering, 
and  faithful  pra&ifing,  thefe  few  Directions. 

I.  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 
thcmQto  know  thy  God,  znd  fore  fee  thy  End,  and  know 


(a)  Mar.  8.  $6.  Matth.tf.35.  JoSit.  14.  &  12. 17-  VUlm 
1. 1,3.  rfa!mi4.  &  u.  (b)  Ff  1.8,4,5,$.  Gen.  i.^,:-. 
Gen-  9.6.    Co].  3. 13. 

thy 


z  5  o    COe  Poo?  $)an0  jFamtlp  Xoofe* 

thy  way,  and  do  thy  duty.  Thy  Rcafon,  and  Free-will, 
and  Executive  Power ,  are  part  of  the  /a^e  0/  God 
upon  thy  nature  :  fo  is  thy  Dominion  over  the  J?r«f«  , 
as  f  under  him  )  thou  art  their  Owner,  their  £#/? r,  and 
their  End.  But  thy  //0/y  Wifdom  ,  and  Goodnefs  and 
Ability  is  the  chief  part  of  his  Image  ,  on  which  thy 
Happinefs  depends.  Thou  haft  a  foul  that  cannot  be 
fatuficd  in  Knowing,  till  thy  (  c  )  Knowledge  reach 
to  God  him  ft  If :  Nor  can  it  be  Difpofed  of  by  any  other : 
Nor  can  it  (  or  the  focieties  of  the  world)  be  well  go- 
verned according  to  its  nature,  without  regard  to  bis  So- 
veraign  authority,  and  without  the  hopes  and  (d)  fears 
of  Joy  and  Mifery  hereafter :  Nor  can  it  be  (e )  Happy 
m  any  thing,  but  Seeing,  and  Loving,  and  Delighting  in 
this  God  ,  as  he  is  revealed  in  the  other  world.  And  is 
this  Nature  given  thee*#  vain  ?  If  the  nature  of  all  things 
be  fitted  to  its  (f)  Vfe  and  End,  then  it  muft  needs  b; 
fo  with  thine . 

II.  By  Knowing  thy  f  if  than,  thou  muft  needs  know 
that  there  is  a  (g)  GOD:  and  that  he  is  thy  Maker, 
and  infinite  in  all  per  fell:  ions  :  and  that  he  is  thy  Owner, 
thy  Ruler,  and  thy  Felicity  or  End.  He  is  mad  that  feeth 
not ,  that  fuch  Creatures  have  a  Caufe  or  Maker  -Jm  and 
that  all  the  Power  ,  and  Wifdom,  and  Goodnefs  of.  the 
world,  iscaukd  by  a  'Power,  and  Wifdom,  and  Good- 
Ttcfs,  which  \$ greater  than  that  of  all  the  world.-  And 
who  can  be  our  Owner,    but  He  that  made  us  ?  And  who 

(c)  John  17.?.  1  John  4.*,  7.  Jcr.  9. '-4.  (d)  L-»k.ii.4.f. 
r*e)  Pftl.  i&f,toii.     (/J     [fa»ah.4M8.        f£j    PfaJ.  14.  t. 

Gen.  r.  1.  Revel.  1.8  Rom.  1  19,  zn.  Pu!.4*.  to.  Pfil. 
}  to.  Pfil.  too.  & ■'«■  P.a!.  w.  3i;  5.  P>!.47.  7.  £*ck. 
18.  4.    Gen.  id.  2).     Mai.  1.  6. 

cm 


C&e  Pao?  30an#  jFamilp  OSaofe.    2  5 1 

can  be  our  Higheft  Govcmour,  but  our  Owner  ?  whofe 
Infinite  Power,  Wifdom  and  Goodnefs,  majceth  him  only 
fit  thereto?  And  it  he  be  our  Govemour.,  he  muft  needs 
have  1/div.J ,  with  Rewards  for  the£<W,  and  Pnni[Jj- 
merits  for  the  W  •,  and  muft  7^<?  and  Execute  ac- 
cordingly. And  */he  be  our  Chief  efi  Benefattor,  and 
all  that  we  have  is  from  him,  and  all  our  Hope  and  Hap- 
pinefs  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  abfo lately  refign  him f elf  to  the  IViH 
and  difpofal  of  this  God ,  and  that  he  fhould  (7? J  abfo- 
Intely  obey  him,  and  that  he  fhould  Love  and  fcrve  him 
with  all  his  powers :  It  being  impoflible  to  Love ,  obey 
and  pleafe  that  God  too  much ,  who  is  thus  our  Caufe9 
our  End>  our  ^4//. 

III.  By  knowing  thus  thy  [elf  and  6W ,  it  is  eafie 
to  know  what  Primitive  HoUnefs  and  Cjodlinefs  is.  Even 
this  hearty,  entire  and  abfolute  refignation  of  the  foul 
to  God,  as  the  Infinite  Power,  Wifdom  and  Goodnefs  -y 
as  our  Creator,  our  Owner,  Govemour,  and  felicity 
or  $nd  :  fully  Submitting  to  his  Difpofals  -9  Obeying 
his  Laws,  in  Hope  of  his  promt  fed  Rewards,  und  Fear 
of  his  threatned  Pumfoments  •,  and  Loving  and  De- 
lightin o-  in  Himfelf  and  all  his  appearances  in  the 
world  •  and  De firing  and  feeking  the  endlefs  fight  and 
enjoyment  of  /?»»  in  Heavenly  Glory  ♦,  and  Ex pr effing 
thefe  Affections  in  daily  Prayer,  Thanksgiving  and 
Praife.     This  is  the  c^  of  all  thy  faculties  :  the  end 


(J?)  Matth.  ii. 3'.     jQr.f.iz.      z  Cor.  {  g,  q.     fi)Timsz. 

T4.       z  Cor.  8.5.   &  6.  t£,  t 7 3  t 8.  1  P.vt.  i.  9.  I'Calm  [p  . 

Plalm  J7.  4.  Pialm  40.  8.        Co'.  3.  1.  2,.       Macu.  6.  ip,  a:, 

zCor.  4.17,  18. 

and 


2  5  2    Cl)e  Poo?  $)an#  tfamtlp  TSoofe* 

and  bufinefs  of  thy  life  :  the  health  and  happinefs  of  thy 
foul.  This  is  that  Holmefs  or  Godlinefs  which  God 
doth  fo  much  call  for. 

I  V.  And  by  this  it  is  eafie  to  know,  what  a  (k)fiate 
of  fin,  and  ungodlinefs  is.  Even  the  want  of  all  f^ 
Holmefs  \  and  the  fetting  up  of  Carnal-S  ELF  inftead 
of  G  O  D.  When  men  are  proudly  Great ,  and  Wife, 
and  Good  in  their  own  eyes  -,  and  would  Diffofe  of  them- 
felves  and  all  their  concernments  •,  and  would  Rule  them- 
f elves ,  and  P leaf e  them fe Ives ,  according  to  the fiefioly 
appetite  and  fancy  :  And  therefore  hove  mofl  the  Plea- 
fures  and  Profits  and  Honours  of  the  world ,  as  the  pro- 
vision to  fatisfie  the  defires  of  the  Flejh  :  andGWfhafl 
be  no  further  Loved,  Obeyed,  or  P  leafed,  than  the  Love 
cf  Fie fiily  pleafure  will  give  leave ;  norfhall  have  any 
thing  but  what  the  Flefh  can  fpare.  This  is  a  wickedy 
a  carnal,  an  ungodly  Itate  ;  though  it  break  forth  in 
various  wayes  of  finning. 

V.  By  this ,  Experience  it  fe If  may  tell  you,  that 
woftmen  (  (I)  yea  all,  till  Grace  renew  them  )  are  in 
this  ungodly  mi fer able  fiat e  :  (  Though  only  the  Scri- 
pture tell  us  how  this  came  to  pafs. )  Though  all  are  not 
Fornicators,  nor  Drunkards,  nor  Extortioners,  nor 
Perf.cutors,  nor  live  not  in  the  fame  way  of  finning^ 
yet  Selfifljnefs  and  Pride ,  Senfuality  and  the  Love  of 
worldly  things,  ignorance  and  ungodlinefs  ,  are  plainly 
become  the  common  corruption  of  the  Nature- of 'man:' 


(h)Vh\.\\  &  t.  H(b.  12.  T4.  Rom.  8.  19,  i?.  Jph,  ;. 
?,  -,,6.  i  T°h.  -  *5>  i&-  Rorjj  M-I4>K-  Rom  £ \  1 6.  I.uk. 
18.13.  &  14.  2<<>  33.  f/)Rom.j.  -pfal.  14.  Ephi-f.  2.  2,3/ 
Rum.  5.  12,  175  1?.    Jchn  3.  6.     ' 

fo 


fothat  their  Hearts  are  turned  ro  tfo  world  from  God  ^ 
and  filled  with  impiety ,  filthinefs  ,  and  injuftice  ;  and 
their  Reafon  is  but  a  fervant  to  their  fenfes  ^  and  their 
(m)  mind,  and  love,  and  //f<?  is  carnal  •  and  this  carnal 
mind  is  enmity  to  the  Holme fs  of  God,  and  cannot  be 
fubjed:  to  his  Law*  This  corruption  is  hereditary,  and 
is  become  as  it  were  a  Natureto  us ;  being  the  mortal 
malady  of  all  our  Natures*  And  it  is  eafie  to  know, 
that  iuch  an  unhiKy  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  ? 

VI.  Hence  then  it  is  eafie  to  fee,  What  (jrace  is 
needful  to  a  mans  falvation.  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- 
ttified  and  Pardoned,  if  ever  he  will  be  faved.  To  Laye 
God  and  be  Beloved  by  him,  and  to  be  Delighted  herein, 
in  the^^r  of  his  Glory,  is  the  Heaven  and  Happinefsoi 
fouls :  And  all  this  is  contrary  to  an  Unholy  State.  Till 
men  have  New  and  Holy  Hearts ,  they  can  neither  See 
God,  nor  Love  him,  nor  Delight  in  him,  nor  take  him 
for  their  chief  concent  :  For  the  Flefi  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 
expect  from  him,  whofe  Nature  ^nd  fnflice  engageth 
him  to  loath  and  pnnifl)  it  ? 


(m)  Rom.  8.  <,<5,  7.  (nj  pfii.4.  3.  1  Cor.  6.  14, 17.  (0) 
Pfa].  52.1,1.  }Cor.6.ii.  Tit.2,14.  Tit.^  ?,6,7.  Heb. 
H-  14-     Mitih.  $,  8,      fpj  Rem.  5.  1,  »j  J, 

V  1 1.  And 


2  5  4     UD&e  pooe>  g3an#  JFamflp  'Boofe. 


VI  I.  And  Experience  will  tell  you,  how  (q)  in- 
fujficient  you  are,  for  either  of  thefe  twoworksyour 
[elves  :  to  R-new  your  fouls,  or  to  Reconcile  them  unto 
God.  Will  a  Nature  that  is  carnal  refill  and  overcome 
the  FUJli  :  and  abborr  the  fin  which  it  moft  dearly 
ioveth  ?  Will  a  worldly  mind  overcome  the  World? 
When  Cuflom  hath  rooted  your  neural  corruptions, 
are  they  eafily  rooted  up  >  Oh  how  great  and  hard  a 
work  is  it,  to  caufe  a  blind  unbelieving  (inner,  to  fet  his 
heart  on  another  world ,  and  lay  up  all  his  Hopes  in 
Heaven  (  and  to  cad  offall  the  things  he  feeth,  for  that 
God  and  Glory  which  he  never  faw  !  And  for  a  har- 
dened ,  worldly ,  flejlily  heart ,  to  become  wife  and 
tender  ,  and  holy  ,  and  heavenly  •  and  abhorr  the  fin 
which  it  moft  fondly  Ioveth  1  And  what  can  we  do  to  fa- 
tufe  Jnfiice  ,  and  Reconcile  fuch  a  Rebel- foul  to  God  > 

VIIL  Nature  and  Experience  having  thus  acquainted 
you  with  your  fin  and  mifcry^  and -what  you  want,  will 
further  tell  you  that  God  (r )  doth  not  yet  deal  with  you 
you  according  to  your  deferts.  He  giveth  you  life  ^ 
and  time ,  and  mercies ,  when  your  fin  had  forfeited  all 
thefe.  He  obligetli  you  to  Repent  and  Turn  unto  him. 
And  therefore  experience  telling  you,  that  there?  liforHe 
Ffopey  and  that  God  hath  found  out  fome  way  olfiewing 
mercy  to  the  children  of  Wrath,  Reafon  will  command 
you  to  enquire  of  all  that  are  fit  to  teach  you,  What 
•way  of  Remedy  God  hath  made  known.    And: ,  as  ycu 


(q)  Pfol.  49,  7j  8,  i<;.  i  Cor  i  It.  Luk-n.xr.  H:b.  14. 
ii.  1  Pet  1.5.  (r)  Aft.  14.  17.  &  17.  *4>  2.7,13.  Rom.  1. 
ly,  10.    JR.04UZ.4.     JwJ3   l'4'.    ?6*afrJ      Mitth.  11.41,43. 


Cfje  Poo?  S@an0  tfamtlp  TSoriu    255 

cnay  foondifcover,  that  the  Religion  of  Heathens,  and 
Mahometans,  is  fo  far  from  Ihewing  the  true  Remedy, 
that  they  are  part  of  the  difeafe  it  felf:  fo  you  may 
learn,  that  a  (f)  Wonderful  perfon  ,  the  Lord  Jefus 
Chrift,  hath  undertaken  the  Office  of  being  the  Redeemer 
and  Saviour  of  the  world  •  and  that  he  ,  who  is  the 
Eternal  Word  and  Wifdom  of  the  Father  ,  hath  wonder- 
fully appeared  in  the  nature  of  man  ,  which  he  took 
from  the  Virgin  Mary ,  being  conceived  by  the  Holy 
Chofi  j  that  we  might  have  a  Teacher  fent  from  (  \) 
Heaven ,  Infallibly  and  eajily  to  acquaint  the  world 
with  the  will  of God ,  and  the  unfeen  things  oflife  eter- 
nal :  How  God  (t)  bare  witnefs  of  his  truth,  by 
abundant ,  open,  uncontrolled  miracles  '  Cu)  How 
he  conquered  Satan,  and  the  world,  and  ( w)  gave  us 
an  example  of  perfect  Righteoufnefs ,  and  underwent: 
the  fcorn  and  cruelty  of  finners,  and  fuffered  the  death 
of  the  Crofs ,  as  a  Sacrifice  for  our  fins ,  to  Reconcile  us 
unto  God  :  How  he  Rofe  again  the  third  day,  and  con- 
quered Death ,  and  lived  fourty  dayes  longer  on  earth  - 
inftruding  his  Apoftles,  and  giving  them  Commiflion 
to  Preach  the  Gofpel  to  all  the  world  ^  and  then  afcended 
bodily  into  Heaven,  while  they  gazed  after  him  :  How 
he  is  now  in  Heaven  both  God  and  Jlian  in  onepcrfo/jy 
the  Teacher ,  and  Ki ng ,  and  High-Prieft  of  his 
Church.  Ol  Him  muft  we  learn  the  way  oflife.  'By 
Him  mufl:  we  be  Ruled  as  the  Phyfition  of  fouls.    All 


power 


2  5  6    COe  Poo?  $9 an*  JFamtlj?  osoofe* 

power  is  given  Him  in  Heaven  and  Earth.  By  his  Sa* 
crifice,  and  Merits  and  Intercejfion  muft  we  be  p#r- 
**Wd  and  accepted  with  the  Father -5  and  only  by  him 
muft  we  come  to  God.  He  hath  procured  and  eftablifh- 
ed  a  Covenant  of  Grace  ,  which  Baptifm  is  the  feal  of  : 
Even  [  That  God  will  in  him  be  our  God  and  Recon- 
ciled Father  ^  and  Chrifi  will  be  our  Saviour,  and  the 
Holy  Ghoft  will  be  our  Santlificr ,  if  we  willunfeignedly 
conjent  •  that  is  ,  if  penitently  and  believing ly  we  give 
upourfelvestoGod,  .the  Father,  Son,  and  Holy  Ghoft, 
inthefe  Relations.  ]  This  Covenant  in  the  tenor  of  it,  is 
a  Deed  of  Gift,  of  Chrift,  and  Pardon,  and  Salvation 
to  all  the  world  ;  if  by  true  Faith  and  Repentance  they 
will  turn  to  God.  And  this  fhali  be  the  Law  according 
to  which  he  will  judge  all  that  hear  it  at  the  laft  :  For 
he  is  made  the  Judge  of  all ,  and  will  raife  all  the  dead, 
and  will  Juftifie  his  Saints,  and  judge  them  unto  endlefs 
Joy  and  Glory ,  and  condemn  the  unbelievers ,  impe- 
nitent and  (x)  ungodly  unto  endlefs  mifery.  The 
foul  alone  is  judged  at  Death  :  and  body  and  foul  at  the 
RefurreElion.  This  Gofpel  the  Apoftles  Preached  to  the 
World  ^  and  that  it  might  be  effectual  to  mens  falvation, 
the  ( y  )  Holy  Ghoft  was  firft  given  to  infpire  the 
Preachers  of  it ,  and  enable  them  to  fpeak  in  various 
languages,  and  infallibly  agree  in  one,  and  to  work  ma- 
ray  great  and  open  miracles  to  prove  their  word  to  thofe 
they  preached  to  :  and  by  this  means  they  (z.)  planted 
the  Church  •,  which  ordinary  Mmifters  muft  increafe , 
and  teach,  and  over  fee-,  to  the  end  of  the  world,  till  all* 


(.r)biku^.        (y)Adsz.       John  17. 13.      f  O  March. 
a$.  10,  20.    Ails  14. 15.     Atfsao.     Atitsaf. 17,  18. 

the 


€&e  Poo?  $gar\$  family  Xootw    257 

theEled  be  gathered  in.  And  the  fame  (a)  Holy 
Spirit  hath  undertaken  it,  as  his  work,  to  accompany 
this  Gofpel,and  by  it  to  convert  mens  fouls,  illuminating, 
and  fanftifying  them  j  and  byafecret  (^Regeneration  x 
to  renew  their  natures,  and  bring  them  to  that  Know- 
ledge ^  and  Obedience  and  Love  of God ,  which  is  the 
Primitive  Holiriefs  for  which  we  were  created,  and  from 
which  we  fell.  And  thus  by  a  Saviour  and  a  Sanftifier 
muft  all  be  Reconciled  and  Renewed y  that  will  be  Glori- 
fied with  God  in  Heaven.  All  this  you  may  learn  from, 
the  Sacred  Scriptures  {  which  were  (  c  J  written  by 
the  infpiration  of  the  Holy  Spirit ,  and  fealed  by  multi- 
tudes of  open  ( d)  Miracles,  and  contain  the  very 
Image  and  Superscription  of  God,  and  have  been  re- 
ceived and  preferved  by  the  Church,  as  the  certain  Ora- 
cles of  Gcd,  and  blefTed  by  him  through  all  Generations^ 
to  the  fan&ifying  of  many  fouls. 

I X.  When  you  underftand  all  this,  it  is  time  for  you 
to  (e)  look^  home  ,  and  underftand  now  what  fiate  your 
fouls  are  in.  That  you  were  Made  capable  of  Holiness. 
and  Itappinefs ,  you  know  :  that  you  and  all  men  are 
fallen  from  God  and  Holinefs,  and  Happinefs,  unco  Selfr 
and  Sin ,  and  Mifery  ,  you  know  :  that  you  are  fo  far. 
Redeemed  by  Chrifl  you  know,  as  to  have  a  pardoniiig 
and  favinj  Covenant  tendered  you  ,  and  Chrifl  and 
Mercy  offered  to  your  choice,'  But  whether  yon  are 
truly  penitent  believers ,  and  Renewed  by  the  Holy 
Ghojt ,  and  fo  united  unto  Chrifi  ,  this  is  the  queftion   | 


w 

Rom. 

89. 

r*i 

T 

t.  3  s,  6.      Jch 

-„  1,6. 

OJ  i 

Tim. 5 

16. 

m 

Heb.  *. 

h 

4«     $f:)   2  C  or. 

IJ.S. 

Walm  4-  4. 

l'ct. 

1,  to. 

s 

c 
yet 

2  5  8    Cije  Poo?  $&&n&  IFamtip  'iBoolu 


yet  unrefolved  :  this  is  the  work  that  is  yet  to  do  -y  with- 
out which  there  is  no  falvation  :  And  if  thou  die  before 
it  is  done,  woe  to  thee  that  ever  thou  waft  a  man  I  Ex- 
j  cepr  a  man  be  ( f)  Regenerate  by  the  Spirit ,  and 
I  Converted ,  and  made  a  New  Creature,  and  of  Carnal 
I  be  made  Spiritual,  and  of  Earthly  be  made  Heavenly, 
|  and  of  fclfijh  and  finful  be  made  Holy  and  Obedient  to 
God,  he  can  never  be  faved  ,  no  more  than  the  Devil 
himfelf  can  be  faved.  And  if  this  be  fo  (  as  nothing  is 
more  fure)  I  require  thee  now  who  readeft  thefe  words, 
as  thou  regardeft  thy  falvation,  as  thou  wouldft  efcape 
Hell  fire,  and  ftand  with  comfort  before  Chrift  and  his 
Angels  at  the  I  aft,  that  thou  fiber  ly  confider  whether 
Rcafon  command  thee  not  to  try  thyftate,  whether  thou 
art  thus  (  g  )  Renewed  by  the  Spirit  of  Chrift  or  not  ? 
'  and  to  (  h  )  call  for  help  to  thofe  that  can  advife  thee, 
and  follow  on  the  fearch,  till  thou  know  thy  cafe  ?  And 
if  thy  foul  be  a  ftranger  to  this  San&ifying  work,  whe- 
ther Reafon  command  thee  not ,  without  any  delay,  to 
wake  out  to  Chrift,  and  beg  his  Spirit,  and  caft  away  thy 
fins,  md  give  up  thy  fe If  entirely  to  thy  God,  thyS^- 
viour  andSanciifer,  and  enter  into  his  Covenant,  with  a 
full  Refolution  never  to  forfake  him  ?  to  deny  thy  f elf , 
and  the  delires  oftheflefh,  and  this  deceitful  tranlitory 
world,  and  lay  out  all  thy  Hopes  on  Heaven  ,  and  fpee- 
dily ,  what  ever  it  coft  thee,  to  make  fure  of  the  Fali- 
city  which  hath  no  end  ?  And  dareft  thou  refufe  this 
when  God  and  Confcience  do  command  it  ?  And  further 
I  advife  you, 


(Ojohn:.?.  iG.r.y.iy.  Rem. 8.7,9.  Phi!.  ?.  18,  20' 
(g)  Aasitf.  14.  (fcJAfts2k37.  Aftsitf.  go.  Adsn.ij. 
2  Cor.  6.  ij,  1.     Rtv.i   7. 

X,  Under. 


t£f?e  poo?  Jpm*  JFamilp  TSoofc*    2  5  <? 


X.  Under  ftand  /j<nv  it  is  that  Satan  hinder ctb  fonk 
from  being  fanclified :  that  you  may  know  how  to  refift 
his  wiles.  Some  he  deceiveth  by  (i)  malitiomfug- 
geftions ,  that  hclincfs  is  nothing  but  ianfie  or  hypo- 
crifie  [  (  AndifGW,  and  Death,  anq  Heaven,  and 
Hell  were  fancies,  tin's  might  be  believed.  )  Some  he 
debaucheth-  by  the  power  of  fleJJjly  appetite  and  tuft,  fo 
that  their  //kf  will  not  let  \X\t\x  Rcafon  (peak  :  Some  he 
keepeth  in  utter  ignorance,  by  the  evil  education  of  ig- 
norant Parents,  and  the  negligence  of  (k)  ungodly  foui- 
murdcring  Teachers  :  Some  he  deceiveth  bv  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  :  Seme 
are  entangled  in  (  /  )  evil  company,  who  make  a  fcorn 
of  a  holy  life,  or  feed  them  with  continual  diversions  and 
vain  delights :  And  fome  are  fo  (m)  hardened  in  their 
fin,that  they  are  even  paft  feeling,  and  neither  fear  Gcds 
wrath,  nor  care  for  their  falvation,  but  hear  thefe  things 
as  men  a  deep  ,  and  nothing  will  awake  them '-  Some  are 
difcouraged  with  a  conceit  that  Codlinefs  is  a  lirefo 
(n)  grievous ,  fad,  and  melancholy ,  that  rather  than 
endure  it,  they  will  venture  their  fouls,  come  on  it  wfyat 
will  •  (As  if  it  were  a  grievous  life,  to  Love  Cod,  and 
Hope  for  endlefs  Joycs,  and  a  pleafant  life  to  Love  the 
world and  fin,  and  live  within  a  ftepof  Hell  !)  Some 
that  are  convinced,  do  (V)  put  ^their  conversion  with 
Delays ;  and  think  it's  time  enough  hereafter  •  and  are 
"purpofmg  and  pronnfng,  tiil  it  be  too  late,  and  life,    and 


(i  )  Aft.z4.14  &  18.  22.  &  24.5 ,6.  (£)  MaJ.  2.  7  o. 
}\  £4.9,  (I)  Pro  T3.2Q.  (mj  Eph.  4, 18,19,  '(*;  Mali  13. 
fy)-Matth.25.?3  S,  11.  &  24  43,44 

5  i 


260    tfcQe  poo?  gg)an0  iFamilj)  TSootu 

time ,  arid  hope  be  ended.  And  fome  that  fee  there  is  a 
neceffity  of  Holinefs,  are  (j?)  cheated  byfomtdead' 
opinions,  or  names y  or  She  wcs  and  Images  of  Holinefs  : 
Either  becaufe  they  hold  a  flritt  opinion  ^  or  becaufe  they 
joyn  with  a  Religion*  Party  ;  or  becaufe  they  are  of  than 
which  they  think  is  the  true  Church  j  or  becaufe  they  arc 
Baptised  with  water,  and  obferve  the  outward  parts  of 
worfljip  j  and  perhaps  becaufe  they  offer  God  a  great 
deal  of  lip-fervice,  and  lifelefs  ceremony^  which  never 
favoured  of  a  holy  foul.  Thus  deadnefs,  fenfuality, 
worldlinefs  and  Hypocnfie,  do  hinder  millions  from  fan^ 
edification  and  falvation. 

XT.  If  ever  thou  would  ft  be  faved  ,  opprefs  not  Rea- 
fon  by  fenfuality  or  diversions :  but  fometimes  (q)  re- 
tire for  fob  er  Conf deration.  Diflratled  and  feepy  Rea- 
fon  is  unufeful :  God  and  Confcience  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  Chrifl,  a  Soul,  a  Heaven,  a  Hell 
to  think  of,  will  allow  them  none  but  running  thoughts, 
and  not  once  in  a  week  beftow  one  hour  in  manlike  ferious 
( f)  Confideration  of  them  1  Sure  thou  haft  no  greater 
things  to  mind.  Refolve  then  fometimes  to  fpend  half 
an  hour  in  the  deepeft  thoughts  of  thy  Everlafting  ftate. 

XII.  (t)  Look  upon  this  world  and  all  its  Fleafitres, 


(p)  Juhn  8. 1 9,41,44.  Rom.  3.  r5  a.  Gal.  4. 19.  Matth, 
13  19,2.0,21*11.  Ma  th.  is- 2,3,  6.  Gal.. 1.  14.  (q)  Pfalm 
4.4.  Hag.i.f.  Dent.  32.7,19.  (7jlfa.i.3.  (/)Jobj4. 
27.  Jer.  23.20.  Pfalm  11$.  ?<*  (V  1  Cor.  4.19.  D*ut. 
5^.29.  1  John  1.  17.  1  Cor.  7.  ji.  Iuke  11.  19,  io.  John 
14.  1,1.    1  Ihelf  J,  13. 

a* 


C&epoo?  £©an#  jFamtfp  TSoofc*    261 

as  a  man  of  Reafon  who  f ore  feet  b  the  End\  and  not  as  a 
beaft,  that  liveth  but  by  fenfe  on  prefcm  obje els.  Do  J 
need  to  tell  thee  Man  ,  that  thou  mufi  die  ?  Cannot 
carkaflTes,  and  bones,  and  duft  inftrud  thee,  to  fee  the 
End  of  Earthly  glory,  and  all  the  pleafures  of  the  flefh  ? 
Is  it  a  Controverfie  whether  thy  flefh  muft  fhortly  perilb  ? 
and  wilt  thou  yet  provide  for  it  before  thy  foul  ?  What  a 
fad  farewel  muft  thou  fhortly  take,  of  all  that  worldlings 
fell  their  fouls  for  1  And  O  how  quickly  will  this  be! 
Alas  man,  the  day  is  even  at  hand.  A  few  days  more, 
arid  thou  art  gone  I  And  dareft  thou  live  unready  ,  and 
part  with  Heaven  for  fuch  a  world  as  this  ? 

XIII.  And  then  think,  foberly  of  the  (u)  life  to 
cotnc:w\\2X  it  is  for  a  foul  to  appear  before  the  Living 
God,  and  be  judged  to  Endlefs  Joy  or  Mifery  !  If  the 
Devil  tempt  thee  to  doubt  of  fuch  a  life,  remember  that 
Nature^  and  Scripture,  and  the  worlds  Confent ,  and  his 
own  temptations  are  witnefTes  againft  him.  O  man,  canft 
thou  pais  one  day,  in  company  or  alone,  in  bufinefb  or 
in  idlenefs,  without  fome  fob er  thoughts  of  Everlafling- 
nefs  f  Nothing  more  lheweth  that  the  hearts  of  men  are 
afieep  or  dead ,  than  that  the  thoughts  of  Endlefs  joy  or 
pain,  fo  near  at  hand ,  conflrain  them  not  to  be  Holy, 
and  overcome  not  alhhe  temptations  of  the  fleJJj}  as  toyes 
and  inconfiderable  things. 

XIV.  Mirk  well  what  mind  mo  ft  men  are  of,  when 
rheyeometo  (x)  die !  Unlefs  it  be  fome  defperate  for- 


(k)  Luke  11.  4.      F,<-c'ef.  12.  t.       z  Pet.  3-  1  t.  t  Cor.  4«  !  9. 

Phil.  3.  18,  io.    (*)  Numb.  i~.  10      Match  25.8.  &  7.2,1,12.. 

PfOV.  I,  l%)Zf. 

S  3  faken 


z  5i    Wqz  poo?  $®m&  ffamilp  TScofe* 

faken  wretch,  do  they  not  all  fpeakjvellof  a  Holy  life  ?, 
andwifh  that  their  lives  had  been  fpent  in  the  molt  fer- 
vent Love  of  6W,  and  ftritteft  obebience  to  his  Laws  ? 
Do  they  then,  fpeak  well  of  lufi  and  pleafnresy  and  mag- 
nifie  the  wealth  and  honoiirs  of  the  world  ?  Had  they 
not  then  rather  die  as  the  moft  mortified  Saints ,  than  as 
carelefs  ,  flefhly  ,  worldly  finners  ?  And  doft  thou  'fee 
and  know  this,  and  yet  wilt  thou  not  be  inftru&ed,  and 
be  wife  in  time  .? 

X  V.  Think  well ,  what  manner  of  men  thofe  were, 
whofe  (}')  Names  are  now  honoured  for  their  Holme fs  / 
What  manner  of  life  did  St.  Peter ,  and  St.  Paul,  St.  Cy~ 
vrian,  St.  Augafiine,  and  all  other  Saints  and  Martyrs 
,  live  ?  Was  it  a  life  of  fleihly  fports  and  pleafures  ?  Did 
they  deride  or  perfecute  a  holy  life  ?  Were  they  noD 
more  fir itlly  holy  than  any  that  thou  knowefL  And  is  he 
noty^//-C0Wtf»*#^thathonoureth  i\\t  Names  of  Saints, 
and  will  not  imitate  them  ? 

f  XVI.  Think  what  the  difference  is  between  a  Chri- 
fiian,  and  an  (z.)  Heathen.  You  are  loth  to  be  Hea- 
thens or  Infidels ;  But  do  you  think  a  Chriftian  excelleth 
them  but  in  Opinion  ?  He  that  is  not  Holier  than  they, 
is  worfe,  and  ft\d\\faj}er  more  than  they. 

XVII.  Think  what  the  difference  is  between  a  (a) 
Godly  Chriflian  and  an  Vngodly.     Da  not  all  the  oppo- 


(y)  Mauh.15.  2;,  20,  21,32.          Heb.11.58.  John?.  59. 

(\)    Mstih.  10.  15;.     Rom.  a.      Ad.  10  54,  ??.  (a)  Rom  2. 

28,20,2,4,  it.         Mi:ih.  25.2S.         Lukj  10.21.  Afts  24-  15- 
G  J.  4.  a  9. 


€t>e  poo?  $3an#  IFamtlp  TSoofe*       2  63 

fersofHolinefs  among  us ,  yet  fpeak  for  ihzfame  God, 
and  Chrift,  and  Scripture,  and  profefs  the  pw*  Creed, 
and  Religion  with  thofe  whom  they  oppofe  ?  And  is  not 
rfo'j  C/?r/y?  the  Author  of  our  Holinefs  ,  and  this  Scri- 
pure  the  Commander  of  it  ?  Search  and  fee !  whether 
the  difference  be  not  this,  that  the  Godly  are  ferious'm 
their  profeftion ;  and  the  ungodly  are  Hypocrites,  who 
hate  and  oppofe  the  practice  of  the  very  things  which 
themfelves  profefs  ♦,  whofe  Religion  ferveth  but  to  c on- 
demn  them ,  while  their  lives  are  contrary  to  their 
tongues, 

XVIII.  Underltand  what  the  Devils  policy  is,  by 
railing  fo  many  (b)  Sells,  and  Factions,  andContro- 
"ucrfics  about  Religion  in  the  world.  Even  to  make 
fome  think,  that  they  are  Religious,  becaufe  they  can 
prate  for  their  opinions,  or  becaufe  they  think  their 
party  is  the  beft  :  becaufe  their  ffiflion  is  the  Greateft, 
or  the  Leaf,  the  uppermof,  or  the  / Offering  fide.  And 
to  turn  holy  edifying  conference  into  vain  jangling. 
And  to  make  men  Atheifls,  fufpefting  all  Religion,  and 
true  to  none,  becaufe  of  mens  diverfity  of  minds :  But 
remember  that  Christian  Religion  is  but  One  •  and  a 
thing  eafily  known  by  its  ancient  Ride  ;  and  the  Vni- 
verfal  Church  containing  alt  Chriflians,  is  but  one. 
And  if  carnal  intereft  or  opinions  fo  diftrad  men,  that 
one  party  faith,  We  are  all  the  Church,  and  another 
faich,  It  is  we  -5  (as  if  the  Kitchin  were  all  the  Houfe, 
or  one  Town  or  Village  all  the  Kingdom  J  wilt  thou 


( ?)  E  heC  4«  ' 4.     Adtsio.  50.      i  C>r.  u.i?.       *Tim.  4.  j« 
&z.i4, 16,    1  T  m.  1.  y,  6.  Tir.  3.  9.  Ephcf  4. j.   &.. 

1  Cor.  12.     Math  12.15.    R-  id.  *•  i***7j  2P,a£. 

S4  be 


264    t&W  Poo?  $9an#  f  amity  'Book. 


be  rtad  with  feeing  this  diftraftion  ?  Hearken  finner  J 
j4lltbefe  Setts  in  the  day  cf  Judgement  iriall  concurr  as 
witnetfes  againft  thee  if  thou  be  unholy ,  becaufe  how- 
ever elfe  they  differed ,  (c)  all  of  them  that  are 
Chriftians ,  profefTcd  the  neceffity  of  Holinefs ,  and 
fubfcribed  to  that  Scripture  which  requireth  ir. 
Though  thou  canft  not  eafily  refolve  every  Con- 
troverfie ,  thou  maift  eafily  know  the  true  Reli- 
gion .  It  is  that  which  Chrift  and  his  Apoftles 
taught  ^  which  all  Chriftians  have  profefTed  ^  which 
Scripture  requireth  ^  which  is  firft  (  d  )  pure  and 
then  peaceable  -,  moid  fpiritual,  heavenly,  charitable, 
andjufL* 

XIX.  Away  from  that  ( e )  company  which  is 
[enfual,  and  an  enemy  to  Reafon ,  Sobriety  ,  and  Ho- 
linefs •  and  confequently  to  God,  themfdves  and 
thee.  Can  they  be  wife  for  thee  ,  that  are  foolirti  for 
themfdves  f  or  friends  to  thee  that  are  undoing 
themfelves  ,  or  have  any  piety  on  thy  foul,  when 
they  make  a  jeaft  of  their  own  damnation  ?  Will  they 
help  thee  to  Heaven  ,  who  are  running  fo  furiouily 
to  Hell?  Choofe  better  familiar s  y  if  thou  wouldft  be 
better* 

X  X.  Judge  not  of  a  Holy  life  by  hear  fay  :  for  it 
cannot  fo  be  known.  (/)  Try  it  awhile  ,  and  then 
judge  as  thou  findeft  it.    Speak  not  againft  the  things 


(c)  Gal.  i.  7,  8. .  JVfa'th.  28. 20.  (A)  James}. 17.  ( e) 
Ephef.fi  11.  mVf6v.  ajf.zo.  2  Cor.  6  17  18.  Pfa!m  1?  4. 
Deur.  13  5.  ( '/)  John  5..40.        tuke  14. 19,10.      Johntf. 

$h  37?  45- 
th  OU 


Cf)ePon?S©an£  family 'Booh*    ^6% 

thou  knowell:  not.  Hadft  thou  but  lived  in  the 
Love  of  God  ,  and  the  lively  belief  of  endlcfs  Glory^ 
and  the  delights  of  Holinefs  ,  and  the  fears  o(  Htll  y 
but  for  one  moneth  or  <^jy ;  and  with  fuch  a  heart  , 
hadil  (g)  caft  away  thy  fin  ,  and  called  upon  God  j, 
and  ordered  thy  family  in  a  holy  manner  ,  efpe- 
cialiy  on.  the  Lords  day  $  I  dare  boldly  fay ,  rv- 
ferience  would  conftrain  thee,  to  (/j)  juftificz  holy 
life.  But  yet  I  mud  tell  thee ,  it  is  not  rr#e  //<?- 
linefs ,  if  thou  do  but  Try  it  with  (  i  )  Exceptions 
and  Referves  :  If  therefore  God  hath  convinced 
thee  that  this  is  fc*s  iv/7Z  <?W  wvay  ,  I  adjure  thee 
as  in  his  dreadful  prefence ,  that  thou  ( kj  Delay 
no  longer  ,  but  Rejolve ,  and  zsibfolutcly  give  up 
thy  f elf  to  God  as  thy  Heavenly  father,  thy  Sa- 
viour and  thy  San&ifier,  and  make  an  cverlaftin^ 
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- 
ftrud:  thee,  and  his  people  pray  for  thee,  and 
a  ill  ft  thee  :  his  Angels  will  guard  thee  •  and  his 
Spirit  comfort  thee  :  and  when  flefh  mud  fail , 
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  mike 
thee  equal  to  the  Angels .  and  thou  lhalt  LivTe  in 
the  fight  and    Love  of  God  ,    and  in    the  Ever- 


(£)  [fa.5f.6j7.  (  h)  M.itth.  11.T9.  (i)  L:ikeT4?:« 
(  (  )  Rev.  iz.  T7.  John  i.  11.  Rev.  2.  &  j.  i  John  <■  io,ii. 
rlalm'^4  7      PfalnT  71.26     Maith.  25.     Luke  20.  ;6.     Heb.a, 

2.      lXhcir.2.12. 

lafting 


z66    €Ue  Poo?  30an#  iFamtl?  OSootu 

lafting  Pleafures  of  his  Glcry.  This  is  the  end  of 
Faith  and  Holme fs.  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  wouldil  read  them 
over  and  over  again  ,  and  bethink  thee  as  a  man  that 
mull  (hortly  die ,  whether  any  deferve  thy  Love  and 
obedience  more  than  God  f  and  thy  thankful  remem- 
brance more  than  Chrift ,  and  thy  care  and  diligence 
more  than  thy  falvation  I  Is  there  any  felicity  more 
delirable  than  Heaven  ?  or  any  mifery  more  terrible 
than  Hell  ?  or  any  thing  fo  regardable  as  that  which  is 
Everlafting  ?  Will  a  few  dayes  flefily  pleafnres  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  believefl  that  there  is  a  God  ,  and  a  world  to 
come ,  and  as  thou  carefl  for  thy  foul  whether  it  be 
laved  or  damned  ,  I  befeech  thee,  I  charge  thee ,  thinks 
of  thefe  things  -5  thinks  of  them  once  a  day  at  leaft  I 
thinks  of  thesn  with  thy  moil  fober  feriom  thoughts  I 
Heaven  is  not  a  May -game  !  and  Hell  is  not  a  flea- 
biting  !  Make  not  a  jeail  of  Salvation  or  Damnation  ! 
I  know  thou  lived  in  a  diflra&ed  world,  where  thou 
maiflhear  fome  laughing  at  fuch  things  as  thefe  ,  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 
will  trull  Goi  with  their  fouls  ,  and  hope  to  be  faved 


QIJ,  Lu'<e   19.  * 7.      Prov.  1$  1.   &  1.  if. 

with- 


Cfje  poo?  $)an#  ffamtlp  'Bootw    267 

without  fomuch  ado  !  But  if  all  thefc  men  do  not  change 
their  minds,  and  be  not  fhortly  down  in  the  month, 
and  would  not  be  glad  to  eat  their  words ,  and  wifh  that 
they  had  lived  a  holy  life  ,  though  it  had  cofl:  them  fcorn 
and  fuffering  in  the  world ,  let  me  bear  the  (hame  of  a 
deceiver  for  ever  :  Eut  if  God  and  thy  Conference  bear 
witnefs  againft  thy  fin  ,  and  tell  thee  that  a  Holy  life 
is  bed  ,  regard  not  the  gainfayings  of  a  Bedlam  world, 
which  is  drunk  with  the  delufions  of  the  flefh  :  YtutGive 
up  thy  foul  and  life  to  God  by  Jefiti  Chrifi  in  a  faithful 
Covenant !  Delay  no  longer  man  ,  but  Rcfolve  ^  Re- 
folve  immediately  •  Refokje  unchangeably  •  and  GOD 
will  be  thine  ,  and  thou  f)  alt  be  his  for  ever.  Amen, 
Lord  :  Have  mercy  on  this  fnner  ,  and  fo  let  it  be  Re- 
folved  by  Thee  and  Him. 


II.  The 


68    €&ePoo?^an#famt1p^oo&* 


II.    The  Parts  and  Pradice  of  a  Holy  life  - 
For  Perfonal  and  Family  In  ftruftion. 


LL  is  not  (a)  done  when  men  have  begun  a 
Religious  lite :  All  Trees  that  blojfome  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  \  Many  do 
grieve  their  Teachers  hearts,  and  lamentably  difturb  the 
Church  of  Chrift,  by  their  ignorance,  errours,  felf-cou- 
ceitednefs,  unrulinefs,  headinefs,  contentioufneis,  fidings 
and  divifions  :  In  fo  much  that  the  (b)  fcandals  and  the 
fewds  of  Chriftians,  are  the  great  impediment  of  the 
Converiion  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  paifions  and  felfifrmefs  are  a  trouble 
to  the  Families  and  Neighbours  where  they  live  :  And 
more  by  their  weaknefles  and  great  di  (tempers,  are  fnares, 
vexations  and  burdens  to  themfelves.  Whereas  Qwi? 
ftianity  in  its  true  confkitution>  is  a  life  of  fuch  Holy 
(c)  Liaht  and  Lovcy  fuch  Purity  and  Peace,  fuch  friut- 
fulnefs  and  Heavcnlinefs,  as,  if  it  were  accordingly 
{  /hewed  forth  in  the  lives  of  Chriftians,  would  command 


fa)  Co'of.  r.  ~*.  Hcb.  4, 1.  2.  Per.  z.  zo.  1  Cor.  5.  Gal.  ». 
&4-  Mat  13.4:-"  &  18.  7.  (b)  Phil.  3  18,19.  Atfs  :o  3c. 
(c)  Maith» ).  16.  1  Pet.  3.  i.  1  Per.  z,  if.    &  1.  8.  z  Cor.  1.  12. 

admiration 


€:ije  poo?  $)an#  family  ogootu    1 69 

admiration  and  reverence  from  the  world,  and  do  more 
to  their  converfion,  than  /words,  or  words  alone  can  do : 
And  it  would  make  Christians  nfefuland  amiable  to  each 
other ;  and  their  lives  a  feaft  and  pleafure  to  themfelves. 
I  hope  it  may  prove  fome  help  to  thefe' excel  lent  ends, 
and  to  the  fecuring  mens  falvation,  if  in  a  few  found  ex- 
perienced Directions,  I  open  to  you  the  Duties  of  a  Chri- 
ftian  life. 

l.Keepftillthe  true(d)form  ofChriflian  Dothint, De- 
fire  and  Duty  orderly  printed  on  your  minds :  that  is,  V ri- 
der ft  And  it  clearly  and  diftinctly,  and  remember  it.  I 
mean  the  great  points  of  Religion  contained  in  Cate- 
chifmes :  You  may  frill  grow  in  the  clearer  underftand- 
ing  of  your  Catechifmes,  if  you  live  an  hundred  years : 
Let  not  the  words  only  but  the  matter,  be  as  familiar  in 
your  minds,  as  the  rooms  of  your  houfe  are.  Such  (e) 
[olid  knowledge  will  eftablifh  you  againft  fedntlion  and 
unbelief,  and  will  be  (till  within  you  a  ready  help  for 
every  Grace,  and  every  duty,  as  the  skill  of  an  Artificer 
is  for  his  work:  And  for  want  of  this,  when  you  come 
among  Infidels  or  Heretickj,  their  reafonings  may  feem 
unanfwerable  to  you,  and  (hake,  if  not  overthrow  your 
faith :  And  you  will  eafily  erre  in  leffer  points,  and  trou- 
ble the  Church  with  your  dreams  and  wranglings.  This 
is  the  calamity  of  many  ProfefTors ;  that  while  they  will 
be  moil  cenforious  Judges  in  every  controverfie  about 
-Church-matters,  they  know  not  well  the  Doctrine  of  the 
Catechifm. 


{d)    iTirtw.i$.     &j.7.    Heb.  f.  12.     Phil.  i.  p.     Rom. 
15.  14.        (c  J  Eph.  4  ■  iji  H.     Colbf,  i.  9>  &  i.3.  Sc  5.  10. 


i  Tmi,  £.4, 


II.  live 


27  o     tZDUe  Poo?  Sjgans  JFamtlp  Xocfe* 


II.  Live  daily  by  faith  on  (i)JefmChrift,  as  the 
Mediator  betwen  God  and  yon  :  Being  well  grounded  in 
the  Belief  of  the  Gofpel,  and  underftanding  Chrtfls  Of- 
fice :  make  ufe  of  him  ft  ill  in  all  your  wants.  Think  oil 
the  Fatherly  Love  of  God  as  coming  to  you  through  him 
alone  :  and  of  the  Spirit  as  given  by  Him  your  Head  * 
and  of  the  Covenant  of  Grace  as  cnalled  and  fealcd  by 
him  ;  and  of  the  Mini  fry  as  fent  by  him  ;  and  of  all 
time,  and  helps,  and  hope  as  procured  and  given  by  him. 
When  ycu  think  of  fin,  and  infirmity,  and  temptations, 
think  alto  of  his  fufficient  pardoning,  juftifying  and  vi- 
(ftorious  grace*  When  you  think  of  the  world,  the 
flefh  and  the  Devil,  think  how  he  overcometh  them.  Let 
his  doflrine  and  the  pattern  of  his  mod  perfecl  life,  be 
alwayes  before  you  as  your  Rule.  In  all  your  doubts, 
and  fears,  and  wants,  go  to  Him  in  the  Spirit  y  and  to  the 
Father  by  Him,  and  Him  alone.  Take  him  as  the  root 
of  your  life  and  mercies,  and  Live  as  upon  him  and  by 
his  life.  And  when  you  die,  refign  your  fouls  to  Himy 
that  they  may  be  with  him  where  he  #,  and  fee  his  Glory. 
To  live  on  Chrift,  and  ufe  him  in  every  w^fjandaddrefs 
toGo3^is  more  tfian  a  General  confufea I  believing  inTmnC 

III.  So  "Believe  in  the  Holy  Ghofl,  at  to  (g)  Live  and 
voork^  by  Him,  as  the  Body  doth  by  the  foul.  You  are  not 
(h)  Bapifed  into  his  name  in  vain  :  (  But  too  few  under- 
ftand  the  fenfe  and  reafon  of  it.)     The  Spirit  is  fent  by 

>  Chrift  for  two  great  works :  i ,  To  the  Apoftles  ( and 


(f)  Joh.  17.  >  Ephef.  $.  T7,  f  S.  Matth  18.  19.  Ephcf.  r. 
11,15.  &  4  6, 16.  Rom.  5.  2  Cor.  11-9.  John  16.  55  1  Joh. 
5.4.  Heb.  4.  i4>i*.  CoJ/3.3,4,  Aetsr?.f9.  (gJCx.  u 
16.15.  (fc;  Matih.  18. 19. 


C&e  poo?  span*  IFamilp  T5ocfe« 


i7j 


Frophets )  to  (i)  infpire  them  infallibly  to  preach  the 
Goipel,  and  confirm  it  by  miracles,  and  leave  it  on  re- 
cord, for  following  ages,  in  the  Holy  Scriptures  :  2.  To 
all  his  (k)  members,  to  illuminate  and  fantlifie  them,  to 
believe  and  obey  this  Sacred  Doctrine  (  befide  his  com* 
man  gift  to  many  to  nnderftand  and  preach  it. )  The 
Spirit  having  firfl:  indited  the  Gofpel,  doth  ^y  it,  firfl  Re- 
generate, and  after  Govern  all  true  Believers.  He  is 
not  now  given  us,  for  the  revealing  of  new  doctrines, 
but  to  underftand  and  obey  the  (I)  doctrine  revealed 
and  fealed  by  him  long  ago.  As  the  Sun  doth  by  its 
fweetand  fecret  influence,  both  give  and  cherifh  the  na- 
tural life  of  things  Senfitive  and  Vegetative  ;  fo  doth 
Chrift  by  his  (m)  Spirit  our  fpiritual  life.  As  you  do 
no  work  but  by  your  natural  life,  you  fhouid  do 
none  but  by  your  fpiritual  life  :  you  muft  not  only 
Believe  and  Love  and  pray  by  it  ^  but  manage  all  your 
Callings  by  it :  For  Holinefs  to  the  Lord  mud  be  writ- 
ten upon  all:  All  things  are  fanctified  to  you,  becaufe 
you  being  fanctified  to  God,  devote  all  to  Him,  and  ufe 
all  for  Him :  and  therefore  muft  do  all  in  the  flrength 
and  conduct  of  the  Spirit. 

I V.  (x\)  Live  wholly  upon  G  O  D,  as  All  in  All :  As 
the  firfl  Efficient,  principal  Dirigent,  and  Final  Canfe 
of  all  things.  Let  Faith,  Hope  and  Love  be  daily  feed- 
ing on  Him.     Let  \_Onr  Father  which  art  in  Heavenf\ 


(\i  )  f;Joh.  16.  Ifc     Hrb.  «.  5,4.  (£)    1  Cor.  iz.  iz,  13. 

Rom.  8.  9, 1  j.  Joh.5.  5,  6.  (  J  )  i  Tim.  3.  iw \6.  Judei9«~-\ 
(  m)  Ezek.  3<.  z7.  lfa.44  3  Rom.  8. 1,  f.  1'Cor.  <5.  11.  Ztch. 
14.10.  (n)  1  Cor.  10  31.     Rom.   11.  36.     z  Cor.  5.  7,  8. 

1  ]oh.  j.  1.  Rom.?.i,z,$.  Manh.z1.57.  Ephcf.  1.6.  z  Cor. 
5.  1?.    Gal.  4.4,5,6. 

be 


17*    €$e  poo?  $^n0  family  TSooR* 


be  firft  infcribed  on  your  hearts,  that  he  may  feem  nioft 
amiable  to  you,  and  you  may  boldly  Truflhim,  and  final 
Love  may  be  the  fpring  of  duty.  Make  ufe  of  the  Son 
and  Spirit  to  lead  you  to  the  Father  •  and  of  Faith  in 
Chnfi  to  kindle  and  keep  alive  the  Love  of  Cod.  The 
Love  of  Cjod  is  our  Primitive  Holmefs  and  fpedally 
called,  with  its  fruits  £  Our  SanCtifcation^  ~\  which 
Faith  in  Chnfi  is  but  a  Means  to.  Let  it  be  your  prin- 
cipal end  in  ftudying  £krifi7  to  fee  the  Goodnefs,  Love 
and  Amiablencfs  of  God  in  him  :  A  condemning  God  is 
not  fo  eafily  loved,  as  a  Gracious  Reconciled  God.  You 
liave  fo  much  of  the  Spirit  y  as  you  have  Love  to  God : 
This  is  the  proper  gift  of  the  Spirit  to  all  the  Adopted 
Sons  of  God,  to  caufe  them  with  filial  affe&ion  and 
dependance,  to  cry  j&ba  Father*  Know  not,  defire  not, 
love  nor  any  creature,  but  purely  as  fubordinate  to 
God  I  Without  him,  let  it  be  Nothing  to  you ;  But  as 
the  Glafs  without  the  face,  or  icattered  letters 
without  the  fenfe  h  or  as  the  cdrpfe  without  the  foal. 
(o)  Call  nothing  Profperity  or  pleafure  but  his  Love  ; 
and  nothing  adverfity  or  mifery^  but  his  difpleafure,  and 
the  caufe  and  fruits  of  it.  When  any  thing  would  feem 
Lovely  and  deferable  which  is  againfl  himy  call  it  (p) 
Dung!  And  hear  that  man  as  (q)  Satan  or  the  Ser- 
pent,  that  would  entice  you  from  him  :  and  count  him 
but  Vanity,  a  Worm,  and  duft,  that  would  affright  you 
from  your  duty  to  Him.  Fear  him  much,  but  Love 
him  more  \  Let  (r)  Love  be  the  foul  and  End  of  *every 
other  duty  :  It  is  the  end  and  Reafon  of  all  the  reft  • 
but  it  hath  no  End  or  Reafon^  but  its  Object,     Think  of 


..(o)  Pfalmjo.  T.  Pfnln«3.  J.  .        (p)  Phil. 3.7,  3.       (7) 
Hit  jj$.z£  (0  2  rhel.  £  ?.     2  Cor/13.14; 

no 


no  other  Heaven,  and  End,  and  Happinefs  of  man,  but 
LOVE  the  final  ad,  and  GOD  the  final  objtSi 
Place  not  your  Religion  in  any  thing  but  the  Love  of 
God  with  its  means  and  fruits.  Own  no  grief,  defire,  or 
joy,  but  a  Mourning,  a  Seeking,  and  a  Rejoicing  Love„ 

V.  Live  in  the  'Belief,  and  Hopes  of  Heaven,  and 
(  f  )  feekjt  as  your  part  andend;  and  daily  Delight  your 
fouls  in  the  forethoughts  of  the  endlefs  fight  and  Love 
of  God.  As6Wis  feenoneanh  but  as  in  aglafs,  fo 
i-  he  propurtionably  enjoyed.  But  when  mournings 
feeking  Love  hath  done,  and  fin  and  enemies  are  over- 
cope,  and  we  behold  the  Glory  of  God  in  Heaven,  the 
Delights  of  Love  will  then  be  perfect  You  may  defire 
more  on  Earth,  than  you  may  hope  for.  Look  not  for 
a  Kingdom  of  this  world,  nor  for  Mount  Ziou  in  the 
wildernefs.  Chrift  Reigneth  on  Earth,  as  ^/^/  in  the  * 
CWp,  to  guide  us  to  the  Land  of  Promife  ;  Our  perfed 
bleiTednefs  will  be,  where  the  Kingdom  is  delivered  up  to 
the  Father,  and  God  is  All  in  AIL  A  doubt,  or  a  ftrange 
heartlefs  thought  of  Heaven,  is  Water  caft  on  the  Sacred 
fire,  to  quench  your  Holinefs  and  your  Joy.  Can  you 
travel  one  whole  day  to  fuch  an  End  ;  and  never  think 
of  the  place  that  you  are  going  to  ?  which  muft  be  in* 
tended'm  every  righteous  ad  (either  notedly,  or  by  the 
ready  unobferved  act  of  a  potent  habit.)  When  Earth  is  a£ 
the  beft,  it  will  not  be  Heaven.  You  live  no  further  by 
Faith  like  Chriftians,  than  you  either  live  for  Heavers 
in  feeling  it,  or  eHe  upon  Heaven  in  Hope  and  Joy. 


(j)  Col.  3.  i,  1,4,  Va:.  6.  19,  20,  2.1,3}.  2.  Cor. 4.  17,  l8- 
&  5.  7.  Luke  ii.  20.  Heb.6.  20.  1  Cor.  15.  28.  Ephef.  4.  6.  & 
l.ij,    Phil.  3. 18,  2o,    Pi'al.  7J.2<mo\    Job.  if.  36. 

f  VI.  I*-' 


*74    '^t)c  P°°?  69an<3  family  ISoofc. 


V  [«  L.ibourto  w.tlj  Religion  your  pleafure  and  (i) 
delight.      1  tO God,  to  Heaven, CO  Chrift,  to  the 

Spirit,  to  the  Promifes,  to  all  your  mercies.   Call 

your  ezptrienc  I   I  ink  what  matter  of  high  Delight 

is  ftill  ;  .how  unfccmly  it  i>,  and  how  in- 

jure us  to  your  profcilion,  for  one  that  faith  he  Hopeth 
tor  Heaven,  to  live  a>  fadly,  as  thofc  that  have  no  higher 
1  Earth?  H  m  fhould  thai  man  be  hiled  with 

.  ho  muft  live  in  the  joys  of  Heaven  for  ever  ?  Efpe- 
cially  rejoyce  when  the  meflengen  of  Death  do  tell  you 
that  your  tndlefs  Joy  is  near.  If  God  and  Heaven, 
with  all  our  mercies  in  the  wa\ ,  be  no:  Reaton  enough 
for  a  joyful  life,  there  can  be  none  at  all.     Abhor  all 

(lions  which  would  make  Religion  teem  a  tedious 
irkifome  life.  And  take  heed  that  you  reprefent  it  not  fo 
toothers  :  1  or  you  will  never  make  them  in  Love  with 
that,  which  sou  make  them  not  perceive  to  be  delectable 
and  lovely. Not  a*  the  Hypocrite,  by  forcing  and  framing 
bis  Religion  to  his  Carnal  mind  and  pleafure  j  but  bring- 
ing up  the  heart  XQ  a  holy  fut.iblenefs^  to  the  pleafures 
rof  Religion. 

VII I.  Watch  us  for  your  fouls ,  again  ft  this  flatter- 
ing  tempting  (u)  w?J  la  •,  ejbec tally  when  it  is  rep?  i 
cd  as  more  J  we  tt  and  dilutable,  than  God,  and  Holme fs^ 


*.        84  2, 10.  &*?.  5,  y    &  j7  4.  & 
fit  11^.  4"-  .    B.  14    Plalm  112   1.   Horn,  m 

$,  f.     1  Pet.  1.8.     Matth.  f.  11,  n.    Il1lm31.11.        (*)  Gil. 
1  Joh.i.  if,  16.    James  1. 17.     ^4.4,5.     1  John*.  4,  f\ 

GlJ.   1.4.       1  itU     :.  11.      M.i:lh.    I    .    :4       J 

16*11.  n.     ^:  f.  1, Z;4<    Luke 8. 14.  HcL>. 


ij.  26. 


and 


C&e  Jpoo?  $)an#  ffamtlp  Xccfc*    2  7  5 


W  Heaven.  This  world  with  its  Pleafure,  Wealth  $ 
and  Honours^  is  it  that  is  put  in  the  balance  by  Satan,, 
againft  God  and  Holinefs  and  Heaven  :  And  no  man 
(hall  have  better  than  he  choofeth  and  preferreih.  The 
bait  taker h  advantage  of  the  bruitifh  part,  when  Rea- 
fon  is  aileep  ^  and  if  by  the  help  of  fenie  it  get  the 
Throne,  the  Beaft  will  ride  and  rule  the  Man  ^  and 
Keafon  become  a  Have  to  Senfuality.  When  you  hear 
the  Serpent,  fee  hisfting  :  and  fee  Death  attending  the 
forbidden  fruir.  When  you  are  Riling,  look  down  and 
fee  how  far  you  have  to  fall  I  His  Reafon  as  well  as  faith 
is  weak,  who  for  fuch  fool-gawds,  as  the  pomp  and  va- 
nities of  this  world,  can  forget  God  and  his  foul,  and 
death  and  judgement,  Heaven  and  Hell,  yea  and  delibe- 
rately command  them  to  fland  by.  What  Knowledge 
or  Experience  can  do  good  on  that  man,  who  will  ven- 
ture fo  much  for  fuch  a  world,  which  all  that  have  try- 
cd  it  call  Vanity  at  the  hft  >  How  deplorate  then  is  Z 
worldlings  cafe  ?  Qfear  the  world,  when  it  fmileth,  or 
feems  fweet  and  amiable.  Love  it  not,  if  you  Love  you*' 
God  and  your  falvation. 


■ 


VIII.  Fly  from  temptations,  and  crucifie  the  (x) 
fiejlj,  and  keep  a  conftant  Government  over  yonr  appetite 
and  fen fe Si  Many  who  had  nodeligned  ftated  vice,  of: 
worldly  intereft,  have  fhamefully  fallen  by  the  (uddm 
furprize  of  appetite  or  /«/?*  When  cuftome  hath 
taught  thefe  to  be  greedy,  and  violent,  like  a  hungry  Dog,* 
oraluftingBore,  it  is  not  afluggifh  wifh  or  purpofe, 


(x)  Rem.  8.  r,  13.  Gal.  ?.  24  Rem.  13.  14.  Oil. {.if.  Jude 
->i*.  2Pct.2.io.  Eph  2.  3  1  Pec.  1.  n.  Mac.  6.  ij.  8c  26. 41. 
Inks  8. rt  |» 

T  %  thsx- 


2  7  6    Ctie  poo?  $)an0  family  TBoolu 

that  will  mortifie  or  rule  them  I  How  dangerous  a  cafe 
is  that  man  in,  who  hath  fo  greedy  a  Beaft  continually 
to  reftrain  ?  that  if  he  do  but  neglect  his  watch  one 
hour,  is  ready  to  run  him  headlong  into  hell  ?  Who  can 
be  fafe,  that  ftandeth  long,  on  fo  terrible  a  precipice  ? 
The  tears  and  forrows  of  many  years,  may  perhaps  not 
repair  the  lofs  which  one  hour  or  act  may  bring.  The 
cafe  of  David  and  many  another,  are  dreadful  warnings. 
Know  what  it  is  that  you  are  moft  in  danger  of  •,  whether 
Iitfl,  or  idlenefs,  or  excefs  in  meat,  or  drinks,  or  play ; 
and  there  fet  the  flrongeft  watch  for  your  prefervation. 
Make  it  your  daily  bufinefs  to  mortifie  that  lufl ;  and 
fcorn  that  your  bruitifh  fenfe  or  appetite  (hould  conquer 
reafon.  Yet  truft  not  purpofes  alone  •,  but  away  from 
the  temptation  ♦,  Touch  not,  yea  look  not  on  the  tempt- 
ing bait :  Keep  far  enough  off,  if  you  defire  to  be  fafe. 
What  miferies  come  from  fmall  beginnings !  Temptation 
leads  to  fin,  and  fmall  fins  to  greater,  and  thofe  to  Hell  [ 
And  fin  and  Hell  are  not  to  be  played  with  !  Open  your 
fin  or  temptation  to  fome  friend,  that  ihame  may  fave 
you  from  the  danger. 

I X.  Keep  up  a  conftant  skilful  Government,  over 
your  (y)  Pajfions  and  your  Tongues.  To  this  end,  keep 
atender  Conscience,  which  will  fmart  when  in  any  of 
thefeyouy^/.  Let  Holy  Paffumsh*  well  ordered:  and 
felfijh  carnal  paffwns  be  reftrained.  Let  your  (z.)  Tongues 
know  their  duties  to  God  and  man,  and  labour  to  be  skil- 
ful and  refolute  in  performing  them.     Know  all  the  fins 


fjj  Junes  1. 19.    Jam. 3.1?  17.     iPet.3.4.    Matrh.  *.  ?. 
Eph.f.4.2,?.  Co!. 5.  ii.  (1)  James  1. 16.  &$.5?*.  Pklm 

54. 1  $•  tiw.  id.  zi. 


Ctje  Poo?  $)an#  IFamtfp  T5oo!u    277 

of  the  Tongue,  that  you  may  avoid  them  ;  for  your  in- 
nocency  and  peace  do  much  depend  on  the 'prudent  Go- 
vernment of  your  Tongues. 

X.  Govern  your  (a)  Thoughts  with  con  ft  ant  skilful 
diligence.  In  this  ,  right  Habits  and  Affections  will  do 
moft,by  enclining  them  unto  Good.  It's  eafie  to  Think 
on  that  which  we  Love .  Be  not  unfurnifhed  of  matter 
for  your  Thoughts  to  work  upon  :  And  often  retire  your 
felves  for  ferious  meditation.  Be  not  fo  folitary  and  deep 
in  mufings,  as  to  over-f  retch  your  thoughts,  and  con- 
fottndyour  minds,  or  take  you  off  from  necefTary  con- 
verfe  with  others :  But  be  fure  that  you  be  Confederate^ 
and  dwell  much  at  home,  and  converfe  moft  with  your 
conferences  and  your  God  !  with  whom  you  have  the 
great  eft  bullnefs  !  Leave  not  your  thoughts  miimployed^ 
or  ungoverned  :  fcatter  them  not  abroad  upon  imperti- 
nent vanities  ;  O  that  you  knew  what  daily  bufinefs  you 
have  for  them  I  Moft  men  are  wicked,  deceived  and*} 
undone,  becaufe  they  are  inconflderate,  and  dare  not  or  ' 
will  not,  retiredly  and  foberly  ufe  their  Reafon  ■  or  ufe 
it  but  as  a  (lave  in  chains,  in  the  fervice  of  their  paflion, 
luft  and  interefts.  He  was  never  wife,  or  good,  or  hap- 
py, who  was  not  foberly  and  impartially  confederate. 
How  to  be good}  to  do  good,  and  finally  e/ijoy  gcod^muti: 
be  the  fumm  of  all  your  Thoughts.  Keep  them  firft 
Holy,  then  charitable,  clean  and  chafe.  And  quickly 
check  them  when  they  look  towards  fin. 


(a.)  Deut.!5   9.     aCcr.io   f.  Gen.  6.  f ,     Pfil  to.  4.    PfalS 

94-  19-   PfaK.1i9.n3.  Picv.  ia.  5.  8c  15.26.  Pfal.119  59-  Prov. 
30.  32.  jer.4.  '4-    l-ct.  32  29. 

T  3  XI.  Le: 


2  y 8    'GT&e  p>o?  $9an#  jFamtlj?  XgoIw 

X  I.  £?  t  (b)  Time  be  exceeding  pretiom  in  your  eyes, 
and  carefully  and  diligently  Redeem  it.  What  hafte 
doth  it  make  ?  «and  how  quickly  will  it  be  gone  ?  and 
tflfen  how  highly  will  it  be  valued,  when  a  minute  of  it 
can  never  be  recalled  ?  O  what  important  bufinefs  have 
we,  for  every  moment  of  our  Time,  if  we  fhould  live  a 
thoufand  years  I  Take  not  that  man  to  be  well  in  his  wits, 
or  to  know  his  God,  his  End,  his  work,  or  his  danger, 
who  hath  time  to  fpare.  Redeem  it,not  only  from  needlefs 
fportsy  and  playes,  and  idlenep,  and  curiofity^  and  comple- 
ment,  and  excefs  of  fleepy  and  chatty  and  worldlinefs  ; 
but  alfo  from  the  entanglement  of  letfer  goody  which 
would  hinder  you  from  greater.  Spend  Time  as  men 
that  are  ready  to  pafs  into  another  world  •  where  every 
minute  muft  be  accounted  for  ;  and  it  muft  go  with  us 
for  ever  as  we  lived  here.  Let  not  Health  deceive  you 
into  the  expectation  of  living  long,  and  fo  into  a  fenflefs 
negligence.  See  your  glafs  running,  and  keep  a  reckon- 
ing of  the  expence  of  Time  :  and  fpend  it  juft  as  you 
[  would  review  it  when  it  is  gone, 

XII.  Let  the  (c)  Love  of  all  in  their  fever  alcapaci- 
fieSy  become  as  it  were  your  very  Nature  :  and  doing 
them  all  the  good  you  can  be  very  much  of  the  bufinefs  of 
\  your  lives.  God  muft  be  loved  in  all  his  Creatures :  His 
natural  Image  on  all  men  -y  and  his  fpiritual  Image  on 
jois  Saints.    Our   Neighbour  muft  be  Loved  as  Our 

(b)  Eph'ef.  ?.  \6.  Joh.  14.  I,*,  fl&sij.  21.  :  Cur  7.  a£. 
z  Cor.  6. 2.  John  p.  4.  LiA.  19.  42,  ^4.  P'fa'm  39.  4.  Mirth. 
a?.  10,  12.  (  c  J  j  Tim-  I.  <,'/».     Mar.  10.  19.     Rom.  1?.  to. 

J  John  4.  16.  Fphei.4.2  15,16.  Co',  a.  a.  &i.a.  1  Tim  ^.  n. 
James  5.  17.  Phil.  2. 1,  2.  1  Theff  4.  9.  John  13.  $?.  March. 
-V.44,45.  1  Cor.  ?$.  Jjme  4.  11.  Gil.  6.  jo.  Xi;us  2.  T4.  1  hil. 
f.  20,21,     Horn,  jjj  1,3. 

natural 


Wvt  Poo?  g9an0  IFamtlp  TSoofc*       279 

felves:  tliat  is, our  natural  neighbour  as  our  natural  felf, 
with  a  2>ftf  of  Benevolence  i  and  our  fair  it  tut  neighbour 
as  our  fairitualfelfyWhh  a  Love  of  Complacence, In  oppo- 
fition  to  complacence ,we  may  to?  our  linful  neighbour,  as 
wemuft  our  felves  (much  more  :)  But  in  opposition  to 
Benevolence  we  muft  neither  hate  car  felves,  dur  neigh- 
bour, or  our  enemy,  O  that  men  knew  how  much  of  Chri-1 
ftianity  doth  coniift  in  Love,  and  rffo^jr  £00^ !  With  I 
what  eyes  do  they  read  the  Gofpel,  who  fee  not  this  in 
every  page?  Abhorr all  that  felfifinefs,  pride,  and  paf- 
fwn  which  are  the  enemies  of  Love  5  and  thofe  opinions, 
and  fad  ions,  and  cenfurings  and  backbitings,  which 
would  deftroy  it.  Take  him  that  fpeaketh  evil  of  ano- 
ther to  you,  without  a  juft  caufe  and  call,  to  be  Satans 
meilenger,  intreating  you  to  hate  your  Brother,  or  to 
abate  your  Love.  For  to  perfwade  you,  that  a  wan  is 
bad,  is  diredly  to  perfwade  you  fo  far  to  hate  him.  Not 
that  the  good  and  bad  muft  be  confounded  :  but  Love  will 
call  none  Bad  without  conftrainmg  evidence.  Rebuke 
backbiters.  Hurt  no  man  and  fteak^  evil  of  no  man  • 
unlefs  it  be  not  only  juft,  but  ncccjfary  to  fome  greater 
good.  Love  is  lovely  :  They  that  Love  fhall  be  belo- 
ved. Hating  and  hurting  makes  men  Hateful.  Love 
thy  neighbour  at  thy  fclf  ;  and,  Bo  as  thou  wouldft  be 
done  by,  are  the  golden  Rules  of  our  duty  to  men  ;• 
which  muft  be  deeply  written  on  your  heart?.  For 
want  of  this,  there  is  nothing  fo  falfe,  fo  bad,  fo  cruel, 
which  you  may  not  be  drawn  to  Think.-,  or  Say,  or  Do 
fcgainft  your  Brethren.  vSELFISHNESS  and 
WANtof  LOVE,  do  as  naturally  tend  to  AmU~ 
tion  and  Covet oufnefs,  and  thence  to  cruelty  againfl:  all 
that  ftand  in  the  way  of  their  defires,  as  the  nature  of  a 
Wolf  to  kill  the  Lambs.  A'l  faVvions,  and  conten 
and  perfeaitions  in  the  world,  proceed  from  felftftwcft, 

T  4  and 


*8o    Cljepoo?  $)a&0  IFamtlp  ^ootu 

and  want  of  charity '.  Devouring  malice  is  the  Devilifo 
nature.  Be  as  zealous  in  doing  good  to  all,  as  Satans  fer- 
vants  are  in  hurting.  Take  it  as  the  ufe  of  all  your  ta- 
lents, and  ufe  them  as  you  would  hear  of  it  at  laft.  Let 
it  be  your  bufmefs,  and  not  a  matter  on  the  by  :  Efpeci- 
ally  for  fublick^  good,  and  mens  falvation.  And  what 
you  cannot  do  your  felves,  perfwade  others  to.  Give 
them  good  Books  •  and  draw  them  to  the  means,  which 
are  moft  like  to  profit  them. 

XIII.  Vnderfiandthe  right  terms  of  Church-Com- 
munion :  ejpecia/ly  the  Vnity  of  the  Vniverfal  Church, 
and  the  Vniverfal  Communion  which  you  muft  hold  with 
all  the  farts  ^  and  the  difference  between  the  Church  as 
Vifible  and  InvifMe.     For  want  of  thefe,  how  woful  are 
our  divifions  ?  Read  oft,  i  Cor.  12.  and  Eph.4..  1.  to 
17.  John  17.  21,  22,  23.   nAEls  4.  32.  &  2,  42. 
I  Cor.  io  IO,  II,  13.  &  3.  3,.  Rom.   16.   17.  Phil.  2. 
1,2,3,4.   iThef.  5.  12,1$.  4tts 20.  $0.    1  Cor.  11. 
19.  Titm  3.  IO.   James  3.    Col.  1.4.    Heb.  io.   25. 
^j  8.  37>i2,  13.  1  CW-.  1.  2,  12,  13.  cr  3.  3,  4. 
e£vi  1 . 1 8, 2  r .  Study  thefe  well.   You  mull  have  Vnion 
and  Communion  in  fV»>&  and  Love,  with  all  the  Chrifti- 
ans  in  the  world.     And  refufe  not  local  communion  when 
you  have  a  juft  call  •  fo  far  as  they  put  you  not  on  fin- 
ning*    Let  your  ufual  meeting  be  with  the  pur  eft  Church, 
if  you  lawfully  may,   ( and  ftill  refped  the  publicly 
good:)    But  fometimes  occafionatly  communicate  even 
with  defetlive  faulty  Churches,  fo  be  it  they  are  true 
Chriftians,  and  put  you  not  on  fin  :  that  fo  you  may 
fliew,  that  you  own  them  as  Chriftians,  though  you  dif- 
,  own  their  corruptions.     Think  not  your  prefence  mak- 
Cth  all  the  faults  of  Miniftry,  Worfhip,  or  people  to  be 
(  yours  (  for  then  I  would  joyn  with  no  Church  in  the 

world. ) 


€t)e  Poo?  $)an#  family  TBoolu    281 


world, )    Know  that  as  the  myftical  Church  confifteth 
of  Heart-Covenanters,  fo  doth  the  Church  as  Vifible 
confift  of  Verbal-Covenanters,  which  make  a  credible 
p-ofejfion  of  Confent :  And  that  Nature  and  Scripture 
teacheth  us  to  take  every  mans  word  as  credible,  till  per- 
fidioufnefs  forfeit  his  Credit  -9  which  forfeiture  muft  be 
proved,  before  any  fober  Profejfioncmbt  taken  for  an 
inefficient  title,     (d)  Grudge  not  then  at  the  Commu- 
nion of  any  Frofefjed  Chriftian  in  the  Church  Vifible  : 
(  Though  we  muft  do  our  part  to  caft  out  the  obftinately 
impenitent  by  Difcipline  •  which  if  we  cannot  do,  the 
fault  is  not  ours.  )     The  prefence  of  hypocrites  is  no 
hart,  but  oft  a  mercy  to  the  fincere.     How  fmall  elfe 
would  the  Church  feem  in  the  world  }  Outward  friyj- 
ledges  belong  to  outward  Covenanters  :  ^x\5Jimard  mer- 


cies tol^tJTnceVeT  (ej  Ihv7Jion~\s  wounding^  and 
tends  to  death.  Abhor  it  as"ybu  love  the  Churches  wel 
Tare  or  your  own  :  The  wifUom  from  above  is,  firfb  purT^ 
and  then  peaceable.     Never  Teparate  what_God  con^ 


joineth.  It  is  the  Earthly,  fenfiial,  .devilifr  wifdom, 
which  caufeth  bitter  envying,  and  flrife,  and  con f upon 
and  every  evil  work.    BlefTed  are  the  Peace-makers. 

XIV.  Take  heed  of  (  £ )  Pride  and  Self -conceited-] 
nefsin  Religion :  If  once  you  overvalue  your  own  un-  \ 
derftandings,  your  crude  conceptions  and  grofs  mi-  1 
ftakes  will  delight  you  as  fome  fupernal  light :  andm-'l 
ftcad  of  having  companion  on  the  weak,  you  will  be  i 
unruly  and  defpifers  of  your  Guides,  and   cenforious  ) 


(d)  Ma  .13  *9,4i-        (0  I<>fc.  Irf.z.      I  Cor.  i.  to,  Rrrq. 

16.  17       Jjitv  5  3  14,  15.  16,  i7l  18           (/')    1  Tim   3.6.  Co. 

x.  18.     iCcr.8.  1.     1  Co;,  4.6.     iTiir.6.4.     1  Tcr.  5-.  5-,  jam. 
3.  1,  17. 

con- 


82    Cfce  Poo?  $t)an#  IFamtlp  TSooft* 


contemners  of  all  that  differ  from  you  •  and  perfecutors 
of  them  if  you  have  power  •.  and  will  think  all  intolera- 
ble, that  take  you  not  as  Oracles,  and  your  words  as 
Law.  Forget  not  that  the  Church  hath  alwayes  fuf- 
fered  by  cenforious,  unruly  profelTors  on  the  one  hand, 
(  and  O  what  divifions  and  fcandals  have  they  caufed  I ) 
as  well  as  by  the  prophane  and  perfecutors  on  the  other. 
Take  heed  of  both  :  And  when  contentions  are  afoot,  be 
quiet  and  filent,  and  not  too  forward  -,  and  keep  up  a 
zeal  for  Love  and  Peace. 

XV.  Be  faithful  and  confcionable  in  all  your  (g)  Re- 
U.ions*  Honour  and  obey  your  Parents,  and  other  fu- 
periours :  Defpife  nor,  and  refift  not  Government :  If 
you  fuifer  uiijuftly  oy  them,  be  humbled  for  thofe  fins, 
which  caufe  God  to  turn  your  ProteBors  into  Afflitters : 
andinftead  of  murmuring  and  rebelling  againlt  them, 
reform  -  >.«r  felves,  and  then  commit  your  felves  to 
God.     Prices  and  Paftors  I  will  not  fpeak  to  :  Sub- 

1  Jcds,  and  fervanrs,  and  children,  muft  obey  their  fupe- 
\  riours  as  the  Officers  of  God. 

XVI.  Keep  up  the  Government  of  God  in  your ,(\\) 
families :  Holy  Families  mull:  be  chief  r^referyers^of 
the  intereflfof  Religion  in  the^world.  Let  notlHe  world 
turn  Gods  fervice  into  a  cuftomary  lifelefs  form.  Read 
the  Scripture,  and  edifying  Books  to  them  :  Talk  with 
them  feriouiiv  about  the  ftate  ot  their  fouls,  and  everlaft- 
ing  life  ;  Pray  with  them  fervently :  Warch  over  them 


T-'pbc".  <,  &■<*.  Cbl.g  &4.  Rmi  13.1,7.  «  Pet.2.  n, 
z<.  (h)  Command.  4.  J  of.  14.  i>.  Dcur.  6.  6,  i-,  8  Da«« 
n:d     6. 

diligently  : 


CDe  Pw?  $3zn$  tfamtlp  TSoolu    283 

diligently  ;  Be  angry  againft  fin,  and  meek  in  your  own 
caule  :  Be  examples  of  Wifdom,  Holinefs  and  Patience  : 
And  fee  that  the  Lords  Day  be  fpent  in  holy  preparation 
for  Eternity. 

XVII.  Let  your  (i)  Callings  be  managed  in  Holinefs 
and  Labor ioufnefs.  Live  not  in  idlenefs :  Be  not  fioth- 
ful  in  your  work  •  whether  you  be  bound,  or  free  :  In 
the  fweat  of  your  brows  you  muft  eat  your  bread,  and 
labour  the  fix  dayes,  that  you  may  have  to  give  to  him 
that  needeth.  Slothful nefs  is  fenfuality  as  well  as  filthier 
fins.  The  body  (  that  is  able  )  muft  have  fit  employ- 
ment as  well  as  the  foul  •,  orelfe  body  and  foul  will  fare 
the  worfe.  But  let  all  be  but  as  the  labour  of  a  Travel- 
ler, and  aim  at  God  and  Heaven  in  all. 

XVIII.  Deprive  not  your  f elves  of  the  bene  ft  of  an 
able  faithful  (k)  Paflor,  to  whom  you  may  open  your  cafe 
in  fecret :  or  at  leafl  of  a  holy  (\)  faithful  friend : 
And  be  not  (m)  difpleafcd  at  their  free  reproof  >.  Wo 
to  him  that  is  alone  \  How  blind  and  partial  are  we  in 
our  own  caufe  !  And  how  hard  is  it  to  know  our  felves 
without  an  able  faithful  helper  !  You  forfeit  this  great 
mercy,  when  you  love,  a  Batterer,  and  angrily  defend 
your  fin. 

XIX.  (  n  )  Prepare  for  feknefs,  [offerings,  and 
death  :  Overvalue  not  profperity,  nor  the  favour  of 


(i)  H  b  13,  <;.    Ccmmano  4.  ^  Midi.  3.  ro',  r2.  1  ThefT.  4.  7. 
l1lnM    I*.      Prov.31.      1  Cor.  7. 19.  ,'t'  Mai-  7-       (I) 

Kctlef  4. 10,11.  (m)  Prov.ii.i.  &  15  f,  ro,  ;x,  Meb. }.  15; 
(?)  talc-;  12.40.  2  Fee.  1  to.  fhil.  1.  21,  23a  Jercm.9.4,  j. 
kat.  7.4^.     *Cor.5.  iri,  4,8. 

man  I 


1 84    €be  poo?  $)an0  ffamilp  TSootw 

man!  If  felfijhmen prove /<*//*  and  crw/  to  you,  even 
thofeof  whom  you  have  deferved  heft,  marvel  not  at  it  -y 
but  pray  for  your  enemies,  perfecutors  and  Jlanderers>thdLt 
God  would  turn  their  hearts  and  pardon  them.  What 
a  mercy  is  it  to  be  driven  from  the  world  to  God  ?  when 
the  Love  of  the  world  is  the  greater!:  danger  of  the  foul  ? 
Be  ready  to  die,  and  you  are  ready  for  any  thing  •  Ask 
your  hearts  ferioufly,  what  is  it  that  I  fhall  need  at  a  dy- 
ing hour  ?  and  let  it  fpeedily  be  got  ready,  and  not  be  to 
feek  in  the  time  of  your  extremity. 

X  X.  V rider ftand  the  true  method  of  Peace  ofConfci- 
ence,  and  judge  not  of  the  flat  e  of  your  fouls  upon  deceit- 
ful grounds :  As  prefumptuous  hopes  do  keep  men  from 
Conversion,  and  embolden  them  in  fin ;  fo  caujlefs  fears 
do  hinder  our  Love  and  praife  of  God,  by  obfcuring  his 
Lovelmefs :  And  they  deftroy  our  Thankfulnefs,  and 
our  Delight  in  God,  and  make  us  a  burden  to  our  felves, 
and  a  grievous  Mumbling  block  to  others.  The  General 
grounds  of  all  your  comfort,  are  i.  The  (o)  Gracious 
Nature  of  God  \  z.  The  (p)  fufficiency  of  Chrift,  and 
3.  The  Truth  and  (<f)  Univerfality  of  the  Promife, 
which  giveth  Chrifl  and  Life  to  All,  if  they  will  Accept 
him  :  But  this  Acceptance  is  the  proof  of  your  parti- 
cular title;  without  which  thefe  do  but  aggravate  your 
fin.  Confent  to  Gods  Covenant  is  the  true  Condition 
and  proof4  oj^yourTitle  to  God  as  your  Father,  Saviour 
and  Sanctifier,  and  fotothe  faving  bleffings  of  the  Co- 
\  yenant  :  which  Confent,  if  you  furvive,  mufl  produce 


(0)  Exod  j4  6.     (?)  Hf-b.  -.z%.     (/])  Joh.4  41.    Job. }.  i£. 
iTiai.4.  10     &  1.  4.     Match.  18.  iy}  zo.     Rtv.ii.  17.     Ifaiah 

the 


CijePoo?  3©an0 family  Xoofc*    285 

the  */4t f>j  which  you  confent  to.  He  that  Heartily  con- 
fenteth,  that  God  be  his  God,  his  Saviour  and  San&ifier, 
is  in  a  ftate  of  life.  But  this  includeth  the  (x)  rejecti- 
on of  the  world.  Much  knowledge,  and  memory,  and 
utterance,  and  lively  Affections,  are  all  very  defirable  ! 
But  you  muft  judge  your  ftate  by  none  of  thefe  ;  for 
they  are  all  uncertain  :  But  i.  If  God  and  HolincfsixA 
Heaven  have  the  higheft  ejimation  of  your  pra&ical 
judgement,  as  being  efteemed  Be  ft  for  yon  ^  2.  And  be 
preferred  in  the  Choice  and  Refolution  of  your  Wills,  and 
that  Habitually ,  before  all  the  fleafures  of  the  world  : 
3.  And  be  fir ft  and  chiefly  fought  in  your  endeavours* 
this  is  the  infallible  proof  of  your  fanftification. 

Chriftian,  upon  long  and  ferious  ftudy  and  experi- 
ence, I  dare  boldly  commend  thefe  Directions  to  thee, 
as  the  way  of  God,  which  will  end  in  BlefTednefs.  The 
Lord  Refolve  and  Strengthen  thee  to  obey  them. 

This  is  the  true  Constitution  of  Chriftianity .-  This  is 
true  Godlinefs  ^  and  this  is  to  be  Religious  indeed  !  And 
all  this  is  no  more  than  to  be  ferioufly  fuch,as  all  ^mong 
us,  in  general  words,  profefs  to  be.  This  is  the  Religion 
which  muft  difference  you  from  Hypocrites  ;  which 
muft  fettle  you  in  peace,  and  make  you  an  honour  to 
ycur  profeflion,  and  a  blefting  to  thofe  that  dwell 
about  you  !  Happy  is  the  Land,  the  Church,  che  Family, 
which  doth  confift  of  fuch  as  thefe  I  Thefe  are  not  they 
that  either  Perfeatte  or  Divide  the  Church ;  or  that 
make  their  Religion  a  fervant  to  their  Policy,  to  their 
Ambitious  defigns,  or  flefhly  lufts  ^  nor  that  make  it 
the  bellows  of  Sedition,  or  Rebellion,  or  of  an  envious 


(r)  Luke  14.1*,  3$.     rJoh  zt  1?.  MiU  6. 19, 26,21,3?.  Col. 

J.  iji.     Horn,  8, 1, 13, 

hurtful 


286     '&De  Poo?  $)an*  ffamtlp  TSocJw 

hurtful  zeal  •  or  a  fnare  for  the  innocent  -9  or  aPiftolro 
ihoot  at  the  upright  in  heart :  Thefeare  not  they  that 
have  been  the  mame  of  their  profellion,  the  hardening 
of  ungodly  men  and  Infidels,  and  that  have  caufed  the 
,  enemies  or  the  Lord  to  blafpheme.  If  any  man  will 
make  a  Religion  of,  or  for  his  Lulls  ^  of  Papal  tyranny, 
or  Pharifaical  formality,  or  of  his  private  opinions,  or  of 
proud  cenforioufnefs,  and  contempt  of  others,  and  of 
fa&ion  and  unwarrantable  feparations  and  divifions,  and 
of  (landing  at  a  more  obfervable  diflance  from  common 
proftffours  of  Chriftianity,  than  God  would  have  them ; 
I  or  yet  of  pulling  up  the  hedge  of  Discipline,  and  laying 
;  Chrifls  Vineyard  common  to  the  Wiidernefs  >  the  dorm 
'  is  coming,  when  this  Religion  founded  on  the  fand  will 
fall,  and  great  will  be  the  fall  thereof :  When  the  Reli- 
gion which  confifteth  in  fdith$  and  Love  to  God  and 
Man,  in  mortifying  the  flejh,  and  crucifying  the  \vorld1 
in  Self-denyaly  Humility ,andf at ience,  in  fincere  obcdi- 
enceyim&  faithfulnefs  in  all  Relations,  in  watchful  [elf- 
government)  in  doing  good ,  and  in  a  Divine  and  Hea- 
venly life,  though  it  will  be  hated  by  the  ungodly  world, 
fhall  never  be  a  diihonour  to  your  Lord,  nor  deceive  or 
difappoint  your  fouls* 


The 


€(je  poo?  fflmst  f  amilp  Xoofe*       287 

mmmmmmmm 

The  Seventh  dayes  Conference. 


0/4  i/0/y  Family  ;  and  how  to  Govern  it^  and  per- 
form the  duty  of  all  F amily-r elat ions -jm A  others. 


Speakers.     \  Pau^  A  ' 
1  I  Saul ?  A 


w 


Learner. 

Paul.     ^T      7W     TEIcome,   Neighbour  :    How 

do  you  like  the  new  life 
which  you  have  begun  }  You 
have  taken  home  Ijjtru&ions 
already,  which  will  find  you 
work  :  But  what  do  you  find  in  the  fractifmg  of  them  > 

S.  /  find  that  I  have  foolijhly  long  neglected  a  ne- 
ceffary,  noble,  joyful  life  -  and  thereby  loft  my  time •, 
and  made  my  ft  If  both  unskilful  and  undifpofedf*  the 
practice  of  it:  I  find  that  the  things  which  you  have  prc- 
fenbtdme,  are  high  and  excellent,  and  doubt lefs  mufi  be 
veryfweet  to  them  that  have  a  fuitable  skill  and  difpofi- 
tion  -  Andfome  pleafure  I  find  in  my  weak  beginnings  : 
But  the  Great nefs  of  the  work*  and   the  great  unto- 

vpardnefs 


2  88    Ctje  prolan*  ffamtty  "Book 

wardnefs  and  ftrangenefs  of  my  mind,  doth  much  abate 
the  fweetnefs  of  it ,  by  many  doubts  and  fears  and  diffi- 
culties. And  when  I  fail  J  find  it  hard ,  both  to  Re- 
pent aright,  and  by  Faith  f0  /y  to  Chrifi  for  far  don* 
And  if  you  had  not  forewarned  me  of  this  Temptation, 
1  fiouid  have  thought  by  thefe  troubles  that  my  cafe  is 
worie  in  point  oftzit  (  though  not  of  fafety  )  than  it  was 
before.  But  I  fore  fee  that  better  things  may  yet  be  hoped 
for  :  And  I  hope  I  am  in  the  way. 

P.  Where  is  your  great  difficulty ,  that  requireth 
Counfel  > 

S.  lfind  a  great  deal  ofworh^  to  do  in  my  fanily  7  to 
govern  them  in  the  fear  of  God  ,  to  do  my  duty  to  them 
all,  efpecially  to  educate  my  Children ,  and  daily  to 
worfiip  God  among  them  •,  And  I  am  fo  unable  for  it 
that  I  am  ready  to  omit  all:  I  pray  you  help  me  with 
your  advice. 

P.  My  firft  advice  to  you  is ,  that  you  Refolve  by 
Gods  help  to  perform  your  duty  as  well  as  you  can; 
And  that  you  (  a  )  devote  your  Family  to  God,  and 
take  him  for  the  Lord  and  Matter  of  it ,  and  ufe  it  as  a 
fociety  fandified  to  him.  And  I  pray  you  let  thefe 
Reafons  fix  your  Refolution, 

i.  If  God  be  not  the  Mailer  of  your  Family,  the  Devil 
will :  And  if  God  be  not  firft  ferved  hut,  the Flefij 
and  ihe  World  will.  And  I  hope  I  need  not  tell  you  , 
bow  bad  a  Matter,  work  and  wages ,  they  will  then 
have. 

2.  If  you  devote  your  Family  to  God,  God  will  be 
theProtedorofit :  He  will  take  care  of  it ,  for  fafety 


(a)  See  rhe  Di':.ut.  fo:  Txr&fy  woifhip  in  my  Ck'ull.nDtYe* 
Uo?h  Part  a  i. 

and 


€&e  poo?  $Jan0  JFamtlp  TSoolu    289 

and  provfflon  as  his  own.  Do  you  not  need  fucha 
Prote&or  ?  And  can  you  have  a  better  ?  or  better  take 
care  for  the  welfare  and  fafety  of  you  and  yours  ?  And 
if  your  Family  be  not  Gods ,  they  are  his  Enemies, 
and  under  his  curfe  as  Rebels ;  In  ftead  of  his  bleflings  of 
Heakh  ,  Peace,  pfovifion,  and  fuccefs,  you  may  look 
for  ficknefles,  dangers,  croffes,  diftreffcs,  unquietnefs 
and  death;  or  which  is  worfe,  that  your  profperuy  (hall 
be  a  curfe  and  fnare  to  you  and  yours. 

3.  A  Holy  family  is  a  place  of  ^^/or?  .*  A  Church  j 
of  God  :  What  a  joy  will  it  be  to  you,  to  live  toge- 
ther daily  in  this  Hope,  that  you  ihatl  meet  and  live 
together  in  Heaven  !  to  think  that  Wife,  Children  and 
Servants  (hall  fliortly  be  fellow  Citizens  with  you  of 
the  Heavenly  Jerufalem !  How  pleafant  is  it  to  joyrt 
with  one  heart  and  mind  in  the  ferviceof  God,  and  in 
his  chearfal  praifes?  How  lovely  will  you  be  to  one 
another ,  when  each  one  beareth  the  Image  of  God  ? 
What  abundance  of  jarrs  and  miferies  will  be  prevented, 
which  fin  would  daily  bring  among  you  ?  And  when  any 
of  you  die ,  how  comfortably  may  the  reft  be  about 
their  bed,  and  attend  their  Corps  unto  the  grave,  when 
they  have  good  hopes  that  the  Soul  is  received  to  Glory 
by  Chrift  ?  But  if  your  family  be  ungodly ,  it  will  be  l 
like  a  neft  of  wafps ;  or  like  a  Jail  •  full  of  difcord 
and  vexation  :  And  it  will  be  grievous  to  you  to  look 
your  Wife  or  Children  in  the  face,  and  think  that  they 
are  like  to  lie  in  Hell :  And  their  ficknefs  and  death 
will  be  tenfold  the  more  heavy  to  you  to  think  of  theit 
woeful  unfeen  end. 

4.  Your  family  hath  fuch  conftant  Need  of  God,  as 
Commandeth  you  conftantly  to  ferve  him  :  As  every 
man  hath  his  ferfo?ial  necefluies  ,  fo  families  have 
family  necejfuies  ,  which  God  muft  fupplv ,   or  they 

U  arc 


zgo    .'€tit  Podj  ®an*]Famii}>  TSoofe* 


are  miferable.     Therefore  family  duty  muft  be  your 


work 


5.  Holy  (b  )  Families  are  the  chief  feminaries 
of  Chrifts  Church  on  Earth,  and  it  is  very  much  that 
Jyeth  upon  them  to  keep  up  the  intereft  of  Religion  in 
the  world.  '  Hence  come  holy  Magistrates,  when 
Great  Mens  Children  have  a  holy  Education,  And 
O  what  a  bleiling  is  one  fuch  to  the  Countrys  where 
they  are  !  Hence  fpring  Holy  Paftorsand  Teachers  to 
die  Churches, who  as  Timothy  received  holy  inftru&ions 
from  their  Parents,  and  grace  from  the  Spirit  of  Chrift, 
in  their  tender  age.  Many  a  Congregation  that  is  happily 
fed  with  the  bread  of  life  ,  may  thank  God  for  the  en- 
deavours of  a  poor  man  or  woman,  that  trained  up  a 
(c)  Child  in  the  fear  of  God  to  become  their  holy 
faithful  Teacher.  Though  Learning  be  found  in  Schools, 
Codlinefs  is  ofcer  received  from  the  Education  of  care- 
ful Parents.  When  Children  and  Servants  come  to  the 
Church  with  under  ft  anding  godly  pre  fared  minds  fist  la- 
bours of  the  Pallor  will  do  them  good  ^They  will  receive 
what  they  hear  with  Faith,  love  and  obedience  ;  It  will 
be  a  Joy  to  the  Minifter  to  have  fuch  a  flock  •  And  it 
will  be  joyful  to  the  people  that  are  fuch  ,  to  meet  to- 
gether in  the  facred  afTemblies,  to  worfhip  God  with 
chearful  hearts :  And  fuch  worlhippers  will  be  accepta- 
f  ble  to  God.  But  when  families  come  together  in 
grofs  ignorance,  and  with  unfan&ifled  hearts,  there 
they  (it  like  Images,  understanding  little  of  what  is 
♦aid,  and  go  home  little  the  better  for  aU  the  labours  of 

— . ; 4 — - 

• 

(  '/  )  1  Tim. }.  12.  Deiu.  6.  7.  &  ;o,  1.  Vb\m  147. 15. 
Acr.i  ^9.  Eph  6.4.  5.  &  l-'rov.  2;.  63  if.  &  :?.  if.  &  23. 
15.      (cj  Tim.  R.  1  J. 

the 


Cfre  poo?  $£m#  f  amtlpOBoolu    19  r 

the  Minifler.  And  the  motions  of  their  tongue  and 
bodies,  is  mod  of  the  worfhip  which  they  give  to  God , 
But  their  hearts  are  not  offered  in  Faith  and  Love  as 
a  Sacrifice  to  him,  nor  do  they  feel  the  power  and 
Iweetnefs  of  his  Word,  and  worfhip  him  in  Spirit  and 
truth. 

6.  And  in  times  when  the  Churches  are  corrupted, 
and  good  Minifters  are  wanting,  and  bad  ones  either 
deceive  the  people,  or  are  inefficient  for  their  work, 
there  is  no  better  fupply  to  keep  up  Religion,  than 
Godly  families.  If  Parents  and  Matters  will  teach  their 
Children  and  Servants  faithfully ,  and  worflrip  God 
with  them  holily  and  conftantly ,  and  Govern  them 
carefully  and  orderly  ,  it  will  much  make  up  the  want 
of  Pub  lick.  Teaching,  Worfhip  and  Difcipline*  O  that] 
God  would  ftirr  up  the  hearts  of  people  thus  to  make  j 
their  families  as  little  Churches,  fhat  it  might  not  be 
in  the  power  of  Rulers  or  Paflors  that  are  bad  ,  to 
extinguifh  Religion  or  banifh  Godlinefs  from  any 
Land.  For, 

7.  Family    Teaching ,     worfhip    and    difc  inline  ^ 
hath  many  advantages ,     which   Churches    hafce  nor. 
1.  You  have  but  a  few  to  Teach  and  Rale  i  and  the 
Paftor  hath  many,     2«  They  are  alwayes  with  you, 
and  you  may  fpeak  to  them  as  feafonably  and  as  often  as 
you  will,  either  together,  or  one  by  one:  And  fo  can- 
not he.      3 .  They  are  tyetf  to  you  by  Relation ,  Jffe- 
i'tion,  and  Covenant,  and  by  their  own  neceilities  and 
intereft  ^  otherwife  than  they  are  to  him,     Wife  and' 
Children  are  more  confident  of  your  Love  to  them,  than  » 
of  the  Minifters :  And  Love  doth  open  the  ear  to  Coun- 
feh     Children  dare  not  rejed   your  words  ,  becaufe 
you  can  correct  them,  or  make    their  worldly  State 
Ms  comfortable.     But  the  Minifler  doth  all  by  bare 

ft    2r  C«0#- 


292    CUe  poo?  $)an#  JFanulp  Xoofe* 

exhortation  :  Andifhe  caft  them  out  of  the  Church  for 
their  Impenitence  ,  they  lofe  nothing  by  inn  the  world. 
And  unlefs  it  be  in  a  very  hot  perfecution,  Families  arc 
not  fo  retrained  from  holy  DoBrine ,  worfiip  and 
discipline  ,  as  Churches  and  Minifters  often  are.  Who 
flenceth  yon  and  forbiddeth  you  to  Catcchife  and 
teach  your  family  ?  Who  forbiddeth  yon  to  fray  or 
fraife  God  with  them,  as  well  and  as  often  as  you  can  ? 
It  is  felf-condemning  Hypocrifie  in  many  Rulers  of  Fa- 
milies, who  now  cry  out  againft  them  as  cruel  perfe- 
cutors,  who  forbid  us  Minifters  to  Preach  the  Gofpel, 
while  they  negled  to  Teach  their  own  Children  and 

f  Servants ,  when  no  man  forbiddeth  them :  So  hard  is  it 
to  fee  our  own  fins  and  duty  ,  in  comparison  of  other 
mens  1 

8.  You  have  greater  and  nearer  Obligations  to  your 
Family  than  Pallors  have  to  all  the  people.  Your  wife 
is  as  your  own  flefh  :  Your  Children  are  as  it  were 
parts  of  your  feif :  Nature  bindeth  you  to  the  deareft 
affection,  and  therefore  to  the  greatefl;  duty  to  them  : 
Who  ihould  more  care  for  your  Childrens  fouls,  than 
their  own  Parents?  If  you  will  not  provide  for  them, 
butfamifri  them,  who  will  ked  them?  Therefore  as 
ever  you  have  the  bowels  of  Parents  '.  as  ever  you  care 
what  becometh  of  your  Childrens  fouls  for  ever ,  de- 
vote them  to  God,  teach  them  his  word,  educate  them 
inholinefs,  reftrain  them  from  fin,  and  prepare  them 
for  falvation. 

S.  /  mujt  confefs  that  natural  afftllion  telleth  me, 
that  there  is  great  reafon  for  what  you  [ay :  And  my 
own  experience  the  more  convinceth  we  ^  For  if  my 
Parents  had  better  Intruded  and  Governed  me  in  my 
Child-hood ,  /  had  not  been  like  to  have  lived  fo  ig- 
mranuy  andungodliiy  as  J  have  done  :  Bnt  alas  few 

Parents 


Qtt)t  Poo?  $)ati#  IFamtlt)  ^oofe*    293 

— ■ 

Parents  do  their  duty  !  Many ,  take  more  fains  about 
their  Horfes,  and  Cattle  ,  than  they  do  about  their 
Childrens  fouls. 

P.  O  that  I  could  fpeak  what  is  deeply  upon  my  ) 
heart  to  all  the  Parents  of  the  Land  1   I  would  be  bold  \ 
to  tell  them,    that  multitudes  are  more  cruel  than  Bears  . 
and  Lyons  to  their  own  Children.     God  hath  com-  * 
mitted  their  fouls  much  to  their  truil  and  care,  as  he 
hath  done  their  bodies.     It  is  they  that  are  at  firft  to  | 
devote  them  to  God,  in    the  Covenant  of  Baptifm :  | 
It  is  they  that  are  to     (d)  Teach  them,  and  to  ex- 
hort  them  to  keep  the  Covenant  which  they  made  :. 
to  Catechife  them^  and  to  mind  them  of  the  State  of 
their  fouls ,  their  need  of  Chrift  ,    the  mercy  of  re- 
demption ,    the  excellency  of  holinefs ,   3nd  of  ever- 
lafting  life  :  It  is  they  that  are  to  watch  over  them  with 
Wifdom^   Love    and   diligence^   to    fave   them  from 
Temptation ,  Satan  and  fin ,  and  to  lead  them  by  the 
example  of  a  holy  life, 

But  Alas,  inftead  of  this,  they  bring  their  Children1! 
Hypocritically  to  make  that  Covenant  in  Baptifm  with  ! 
God,  which  they  never  heartily   confented  to  them- 
felves  :  They  turn  ail  into  a  meer  ceremony,   and  know  ] 
no  more  of  ity  than  to  have  God-fathers  and  God-  j 
mothers  as  ignorant   and  ungodly  as  themfelves ,    to 
promife  and  vow  that  in  the  name  of  the  Child,  which 
they  never  underftood  •,  nor  intended  to  perform  their 
promife  for  his  holy  Education,    the  Child  being  none 
of  their  own,  nor  ever  infhu&ed  by  them:  And  when 
they  think  that  the  water  and  the  Gojfips  and  the  words 
of  the [Pftefif   have  thus   made  a  Chriftian    of  their 
■ ■    •        -.  ■    -     .    . 

[J )  Dcir.  6  5, 7,|3.  &  n,  i?  ?,o. 

'  11  *  Child, 


294    ^fc*  Poo?  $9an*  ffamtlp  Xoofc. 

Child,  they  afterward  as  formally  teach  him  at  age  to 
go  to  Church,  and  at  lad  to  receive  the  Lords  Supper  -% 
And  this  is  almoft  all  that  they  do  for  his  falvation. 
They  never  teach  him  the  meaning   of  the  Covenant 
which  he  was  entered  into.    If  they  teach  him  to  (ay  the 
Creed ,   the  Lords  Prayer  and  the  Ten  Commandments  , 
they  never  teach  him  to  underftand  them.    They  never 
feriou  fly  mind  him  of  his  natural  corruptions,  or  of  the 
need  and  ufe  of  a  Saviour  and  a  San&ifier  ,  nor  of  the 
danger  of  fin  and  Hell ,  nor  of  the  way  of  a  holy  life  ; 
or  of  the  Joyful  State  of  Saints   in  Glory.    They  teach 
'  him  his  Trade  and  bufinefs  in  the  world,  but  never  how 
1  to  ferve  God  and  be  faved.    They  chide  him  for  thofe 
faults  which  are  againft  themfelves  ,    or  againft  his 
profperity  in  the  world  :  But  thofe  that  are  againft  God 
and  his  foul  only,they  regard  not :  If  they  do  not  by  their 
own  exemple  teach  him  to  be  prayerlefs  and  to  neglect 
Gods  word,  to  curie,  to  fwear  to  fpeak  filthily,  and  to 
deride  a  holy  life  f  which  in  Baptifm  he  vowed  tolive ) 
yet  they  will  bear  with  him  in  all  this  wickednefs.    The 
Lords  clay  they  are  content  that  he  fpend  in  idlcnefs 
and  fports ,    inftead  of  learning  the  word  of  God,  and 
pra&ifmg  his  holy  worfhip,    that  fo  he  may  be  the 
willinger  to  do  their  work,  the  week  following.     In  a 
word ,  they  treacherouily  teach  their  Children  to'ferve 
the  flefh  ,  the  world    and   the  Devil,  which  in  their 
BaptrfnTlhcy  renounced",  _  -and  to  neglect,   if  not  tfcjpifc 
God  ,  the  Creator ,  Redeemer  and  Santlifier  of  fouls, 
to  whom  by  Vow  and  Covenant  they  were  dedicated.  I 
So  that  their  Education  is  but  aTe 'aching  or  Permitting 
them  to  break   and   contradict  their  Baptifmal  Vow, 
and  under  the  name  of   Chnftians,   to  rebel  1  againft 
Godandjefus  Cfffifu 

And 


€&e  poo?  SQan*  jFamtty  took.    295 


And  is  not  this  greater  treachery  and  cruelty,  than 
if  they  famifhed  their  bodies,  or  turned  them  naked  into 
the  world  ?  yea  or  if  they  murdered  them,  and  eat 
their  flefh  ?  If  an  Enemy  did  this,  it  were  notfo  bad, 
as  for  a  Parent  to  do  it :  Nay  confider  whether  the 
Devil  himfelf  be  not  lefs  cruel,  in  feeking  to  damn  them, 
than  thefe  parents  are  ?  The  Devil  is  not  their  Parent : 
He  hath  no  relation  to  them,  no  charge  of  them,  to 
educate  and  fave  them  :  He  is  a  known  renounced  ene- 
my :  And  what  better  could  be  expected  from  him  ? 
But  for  Father  and  Mother  ,  thus  to  neglect ,  betray 
and  undo  their  Children!  fonls ,  for  ever  [  For  them  to 
do  it,  that  fhould  love  them  as  themfelves,  and  have  the 
tendered  care  of  them  1  O  worfe  than  devilifh  perfi- 
dious cruelty  I 

Repent,  Repent,  O  you  forfworn  unmerciful  mur-  > 
derers  of  your  Childrens  fouls.  Repent  for  y*our  own 
fakes  I  Repent  for  their  fakes  [  And  yet  teach  them  and 
remember  them  of  the  Covenant  which  they  made,  and 
tell  them  what  Chriftianity  is.  You  have  conveyed  a 
finful  nature  to  them  :  Help  yet  to  inftruct  them  in  the 
way  of  Grace  !  But  how  can  we  hope  that  you  fhould 
have  mercy  upon  your  Childrens  fouls  that  have  no 
mercy  on  your  own  ?  Or  that  you  fhould  help  them 
to  that  Heaven  which  you  defpife  your  felves  ?  Or  fave 
them  from  fin,  which  is  your  own  delight  and  trade  ? 

S,  Tour  complaint  is  fad  and  fuft ;  But  1  find  that 
men  thinks  that  the  Teaching  of  their  Children  ,  be- 
longethto  the  Schoolmafter  and  the  Mini  ft  cr  only  y  and 
not  to  them. 

P.  Parents  ,  Schoolmafter s  and  Paflors  have  all  their 
feveral  parts  to  do  ;  And  no  ones  work  goeth  on  well 
without  the  reft.  But  the  Parents  \s  the  nrftand  great- 
fit  of  all.     As  when  the  lower  School  is  to  teach  OhiL  v 

11  4  dreq 


%9(>    €&e  Poo?  span*  JFamtlp  TSoofe. 


s~- 


drentoRead,  and  the  Grammar-School  to  teach  them 
Grammar,  and  then  the  llniverfity  to  teach  them  the 
Sciences  :  If  now  the  firft  and  fecond  {hall  omit  their 
parts,  and  a  Boy  (hall  be  fent  to  the  llniverfity  before 
he  can  read,  yea  or  before  he  hath  learnt  his  Grammar, 
what  a  Scholar  do  you  think  BiaHST  is  like  to-irake  ? 
Ifyouhaveahoufe  to  build,  one  mufl  fall  and  fquare 
the  Timber ,  and  another  muft  faw  it ,  and  another 
frame  it,  and  then  rear  it :  But  if  the  firft  be  undone  how 
fhall  the  fecond  and  third  be  done?  A  Minifter'fhould 
find  all  his  hearers  Catechized  and  holily  educated, 
that  the  Church  may  be  a  Church  indeed  :  But  if  a 
hundred  or  many  hundred  Parents  and  Mailers  will 
aUcalt  their  work  upon lone Minifter,Js ;  it  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  Miiiifter  and  his  Docttne  and  a  holy 
life ,  and  the  Phyficion  that  would  heal  their  fouls  is 
beholden  to  them  if  they  do  not  deride  him,  and  lay  him 
uot  in  the  Jail ! 

I  know  that  all  this  will  not  excufe  Minifters  from 
doing  what  they  can  for  fuch !  If  you  will  fend  your 
Children  and  Servants  ignorant  and  ungodly  to  him, 
he  muft  do  his  beft :  But  O  how  much  more  good  might 
he  do,  and  how  comfortable  would  his  calling  be,  if  VT- 
rcnts  would  but  do  their  parts  ! 
"  We  talk  much  of  the  badnefs  of  the  world,  and  there 
is  no  men  (  except  bad  Rulers  and  Paftors  )  that  do 
more  to  make  it  bad ,  than  bad  Parents ,  and  family 
Governours  :  The  truth  is  ,'they  are  "the  Devils  In- 
flruments  (  as  if  he  had  hired  them  )  to  betray  the 
Ibuls  of  their  families  into  his  power,  and  to  lead  them 
to  Hell  with  greater  advantage  than  a  ftranger  could  do^ 
\  or  than  the  Devil  in  his  own  name  and  /hape  could  do; 

Many 


Qtt)t  Pod?  s<?3)an#  ffamilp  TBoofti    297 

Many  call  for  Church-Reformation.,  JndjSrar 
formation,  who  yet  are  the  plagues  of  the  times  them- 
(elves^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.  1  pray  you  fet  me  dovpnfach  Infiri&ions  together, as 
you  thinkjoeft  ,  concerning  all  my  duty  to  my  Children: 
that  1  may  do  my  part,  and  if  any  cf  them  per ijl)>  their 
damnation  may  not  be  long  of  me. 

P.  I.  Be  fure  that  you  do  your  part  in  entering  them 
at  firft  into  the  Baptifmal  Covenant.  That  is  •  I;  See 
that  you  be  true  to  your  Covenant  your  f elf :  For  the  pro- 
mise is  made  to  (e)  true  Chrifiians  and  their  feed.  No 
man  can  (incerely  and  rightly  confent  to  the  Covenant 
for  his  Child,  that  doth  not  confent  to  it  for  himfelf. 
2.  Do  not  think  that  his  (/)  bare  being  the  Child 
of  Godly  parents  is  his  full  Condition  of  Right  to  the 
benefits  of  the  Covenant.  That  is  but  the  fundamental 
part:  But  you  muft  alfo  attually  dedicate  himtoCjod 
(  in  Baptifm,  when  it  may  be  had  :  and  when  it  cannor, 
yet  in  the  fame  Covenant,  which  Baptifm  folemnfzeth.) 
As  you  are  a  Believer,  he  and  all  that  you  have,  are' 
Virtually  devoted  to  God  j  But  befides  that  there  muft 
be  an  Aciuall  dedication  of  him.  The  Child  of  a  Be^ 
liever  atlnaUy  ojftredor  dedicated  to  God  ,  is  a  right  fid 
Receiver  of  Baptifm  and  its  benctirs.     3.  Underftand 

— 1 

(fj    Deut.29.  ;o,ii,iz.  Rom.  i..rT,i&n:     Joh^.;, c. 

Mitch,  i?.  '3  14     Mutth.  2S.  1932.0.    rCur  7   14.         '    '^ 

well 


) 


298    €t>e  £>oo?  S©ati0  jFamtlp  TSooIu 

well  the  Covenant  and  what  you  do  ;  And  firft  humble 
your  felf  for  your  own  fins  againft  the  holy  Covenant  -y 
And  then  with  the  greateft  ferioufnefs  and  thankfulnefs, 
enter  your  Child  into  the  fame  Covenant. 

I I.  Underftand  that  as  his  firft  Condition  of  Right, 
is  upcnyour  Faith  2nd  Confenty  and  not  upon  his  own : 
fo  the  continuance  of  his  Right  while  he  is  an  Infant 
(hort  of  the  ufe  of  Reafon,  cannot  be  upon  any  condi- 
tion to  be  performed  by  him,  but  by  yon  :  which  is  the 
Continuance  of  your  own  (g)  fidelity  ,  with  your 
faithful  endeavours  for  his  holy  Education.  And  there- 
fore if  you  fhould  fend  a  Baptized  Child  to  be  Edu- 
cated as  the  Janizaries  among  Infidels,  he  falleth  as  I 
think  from  his  Covenant  Right  by  your  perfidioufnefs. 
And  what  forfeiture  Parents  grofs  neglell  at  home  may 
make,  Heave  to  further  confideration. 

III.  (h  )  Teach  them  therefore  to  know  what 
Covenant  they  have  made,  and  do  by  them  ju(t  as  I  have 
done  by  you:  Ceafe  not  til]  you  have  brought  them  hear- 
tily, to  confent  to  it  at  age  themfelves  :  And  then  bring 
them  to  the  Paftor  of  the  Churclyhat  they  may  ferioufly 
and  folemnly  own  the  Covenant,  and  fo  maybe  ad- 
mitted into,  the  number  of  Adult  Communicating 
members  ,  in  a  regular  way. 

IV.  Let  your  Teaching  of  them  to  this  End,  be 
joyntly  of  the  words ,  the  fence  ,  the  due  AffeBions  and 


(£)  Mark  through  all  the  Scriptures  how  God  uferh  rh?  Children 
a<  related  to  their  fai'hful  or  faithlefs  Parents.  (h)  Jof  14.  is, 
\4\  17,  18.    Deut  29.  10,  11. 

the 


C&e  poo?  $&m&  family  Tgooiu    299 

the  Prattice.  That  is  •,  i.  Teach  them  fc)  the  ttwrjf 
of  jthe  Covenant ,  and  of  theCVm/,  Lo^k  Prayer  and 
Commandments ,  JancT  _of  a  ~(?atecbifm,  and  alfo^tfic 
words  of  fuchTexts  of  Scripture  as  have  the  fame  fence. 

2.  Teach  them  the  meaning  oi  all  thefe  words,  3.  Joyn 
(dill  fomc  familiar  earnefv  pcrfwafons  and  motives^  to 
flirr  up  holy  Affections  in  them.  4,  And  ihew  them 
the  way  of  Pratlifing  all. 

No  one  or  two  of  thefe-will  ferve  without  all  the  reft. 
1 .  Iryou  teach  not  the  forms  of  wholfome  or foiwcTxvordf^ 
you  will  deprive  them  of  one  of  the  greater!  helps 
for  knowledge y  and  foundnefs  in  the  faith.  2.  If  you 
teach  them  not  the  meaning,  the  words  will  be  of  no  ufe. 

3 .  If  you  excite  not  their  affections,  all  will  be  but 
deadopinion,  and  tend  to  a  dreaming  and  prating  kind 
of  Religion  ,  feparated  from  the  Love  of  God.  4.  And 
if  you  lead  them  not  on  in  the  Practice  di  all,  they  will 
make  themfelves  a  Religion  of  z^ealom  ajfeclions  cor- 
rupted by  a  common  life,  or  quickly  ftarved  for  want 
offuell.  Therefore  be  fure  you  joyn  all  four.  When 
you  teach  them  the  words  of  Scripture  and  Catechifm, 
make  them  plain  ^  and  oft  mix  familiar  queftions  and 
difcourfe  about  death  and  judgement  and  eternity  and 
their  preparations.  Many  Profeffours  teach  their 
Children  to  go  on  in  a  rode  of  hearing,  reading,  and 
repeating  Sermons,  and  joyning  in  confhnt  prayer, 
when  all  proveth  but  cuftomary  formality,  for  want  of 
fome  familiar  ferions  awakening  fpeech  or  conference 
interpofed  now  and  then. 

To  this  end    1.  Labour   to    poffefs  them  with  the 
greater!  Reverence  of  God  and  the  holy  Scriptures.  And 


(i)   1  Tim.  4  6»  &   6. 3.     1  Tim   1.  13. 

then 


3  co    Cfce  Poo?  $f)m&  famtlp  05oofe< 


then  (hew  them  the  word  oiGod ,  for  all  that  you  wquld 
teach  them,  to  know  or  do.  For  till  their  Confidences 
come  under  the  fear  and  Government  of  God,  they  will 
be  nothing.  2.  Never  fpeak  of  God  and  holy  things 
to  them,  but  with  the  greater!  gravity  and  reverence, 
that  the  Manner  as  well  as  the  Matter  may  affect  them. 
For  if  they  are  ufed  once  to  Height,  or  jea ft  or  play 
with  holy  things ,  they  are  hardened  and  undone.  3. 
Therefore  avoid  fuch  kind  of  frequencies ,  and  forma- 
lity in  lifelefs  duties  ,  as  tendeth  to  harden  them  into  a 
cuftomary  deadnefs  and  contempt.  4.  Ofc  take  an 
account ,  both  what  they  know  and  how  they  are  ajfetted 
and  refolved;  and  what  they  do ,  both  in  their  of  en  and 
their  fecret  practice.  Leave  them  not  carelefly  to 
themfelves,  but  narrowly  watch  over  them. 

V.  Ufe  all  vour  skjll  and  diligence  by  word  and  deed, 
to  make  a  Holy  Life  appear  to  them  as  it  is,  the  m  oft 
Honourable,  Profitable,  fafe ,  and  pleafant  life  in  the 
world  v  that  it  may  be  their  conftant  delight :  All  your 
work  lyeth  in  making  good  things  Pleafant  to  them : 
And  keep  them  from  feeling  Religion  as  a  burden,  or 
t  iking  it  for  a  difgraceful ,  nlcdlefs  or  unpleafant  thing. 
To  which  end  1.  Begin  with  ,  and  intermix  the  ca- 
ficft  parts,  fuch  as  the  Scripture  Hiftory :  Nature  is 
pleafed  fooncr  with  Hiftory  than  with  precept  •,  And 
it  fweetly  infinuateth  a  Love  of  Goodnefs  into  Childrens 
minds  ^  Which  maketh  the  Roman  Fathers  of  the  Ora- 
torian  order,  make  Church  Hiftory  one  part  of  their 
exercife  to  the  people.  Let  them  read  the  Lives  of 
jf5£^r/tholy  men,  written  by  Mr.  Chark^,  and  his  Martyrolo- 
— —  gie,  and  the  particular  lives  of  Mr.  Bolton,  Mr.  jofeph 
yi!lciny  Dr.  Beards  Theatre  of  Gods  Judgements ,  Mr. 
Janewaysiite,  &c. 

2.  Speak 


Cfcepio?  g©an#  family  35opfy    301 

2.  Speak  much  of  the  Praife  of  ancient  and  later  holy 
men  •,  For  the  due  Praife  of  the  perfon  allureth  to  the 
fame  caufe  and  way.  And  fpeak  of  the  juft  difgrace 
that  belongs  to  thofe  Sots  and  Beafls ,  who  are  the 
dcfpifers,  deriders,  and  enemies  of  Godlinefs. 

3.  Overwhelm  them  not  with  that  which  for  Qua- 
lity or  Quantity  they  cannot  bear. 

4.  Be  much  in  opening  to  them  the  Riches  of  Grace, 
and  the  Joyes  of  Glory. 

5.  Exercife  them  much  in  Pfalms  of  Praife. 

V  I.  Let  your  conference  and  carriage  tend  to  the 
juft  difgrace  of  fenfuality ,  Voluptnoufnefs^  Pride  and 
worldlinefs.  When  fools  commend  finenefs-to  their 
Children,  do  you  tell  them  how  7Wg  is  the. Devils  fin^ 
Teach  them  to  defire  thevLoweft-room,  and.  to  give 
place  to  others.  When  others  tell  them  of  Riches  and 
fne_Houfes  and  preferments ,  do  you  tell  them  that 
triefe  ^i»aTe^e^De^iTs~~Eaits  by  which  he  ftealeth 
mens  hearts  from  Go3~7~that~they  may  be  damned. 
When  others  pamper  them  and  pleafe  their  appetites, 
do  you  oft  tell  them  how  bafe  and  fwinifh  a  thing  it  is, 
to  eat  and  drink  more  by  appetite  than  by  reafon.  And 
labour  thus  to  make  Vride^  fenfuality  and  worldlinefj 
ocTious  to  them. J  Make  them  oft  read  Luke  12.  and 
i6.a~nd  18.  and  Jam.  4.  and  5.  and  Rom.  8. 1,  2.  &c. 
and  Matth.  5.  to  21.  and  6.  > 

V 1 1.  Wifely  break  them  from  their  own  Wills. ; 
And  let  them  know  that  they  muft  obey  and  like  Gods 
Will  and  yours.  Mens  own  Wills  are  the  grand  Idols  of 
the  world  :  And  to  be  given  up  to  them,  is  next  to  Hell. 
Tell  them  how  odious  and  dangerous  felf-willednefs  i?. 
In  their  dyet  let  them  not  have  what  they  have  a  mind  to, 

nor  < 


3o2    Ct>e  Poo?  $)an*  famtlp  OSoofe. 

nor  yet  do  nor  force  them  to  what  they  loath  •  But  ufe 
them  to  fland  to  your  choice  ;  And  let  them  have  that 
in  temperance  which  is  wholefome,  and  not  Ioathfome, 
and  rather  of  the  courfer  than  of  the  finer  or  the  fweeter 
fort.  A  corrupted  Appetite,  ftrengthen'd  bycuftom, 
is  hardly  overcome  by  all  the  teaching  and  Counfel  in 
the  world.  Specially  ufe  them  not  to  ftrong  drin]^: 
For  it  is  one  of  the  greateft  fnares  to  youih :  I  know 
that  fome  wife  parents  (  wife  to  further  the  everlafting 
ruine  of  their  Childrens  fouls )  do  ftill  fay  ,  that  the 
more  they  are  retrained,  the  more  greedily  they  will 
feek  it  when  they  are  at  liberty.  Unhappy  Children 
I  hat  have  fuch  parents  I  As  if  the  experience  of  all  the 
world  had  not  told  us  longagoe,  that  foftom  encreafeth 
the  rage  of  appetite  ,  and  Temperance  by  Cnftom  turn- 
eth  to  a  Habit :  And  in  thofe  years  of  youth  while 
they  are  reftrained,  we  have  Time  to  tell  them  the 
Reafon  of  all>  and  fo  fettle  their  minds  in  a  right  Go- 
vernment of  themfelves  ^  fo  that  foftom  and  Teaching* 
till  they  come  to  age  ,  is  the  means  on  our  part  to  fave 
them  from  fenfuality  and  damnation*  When  they  that 
will  teach  them  fobrie ty  with  the  Cup  at  their  nofes ,  or 
Temperance  at  a  co  n ft ant  fe aft  or  full table  of  delicious 
food ,  and  this  in  their  injudicious  youth,  deferve  rather 
to  be  numbered  with  the  Devils  Teachers  than  Gods. 
/  So  if  their  fancies  be  eagerly  fet  upon  any  vanity,  deny 
it  them,  and  tell  them  why.  life  them  not  to  have  their 
wills  •  And  let  them  know  that  it  is  the  chief  thing 
that  the  Devil  himfelfdefireth  for  them  ,  that  they  may 
have  all  their  own  carnal  will  fulfilled.  But  they  muft 
pray  to  God,  Thy  will  be  done,  and  deny  their  own. 

VIII.   As  you  love  their  fouls  keep  them  asfarr 
from  Temptations  as  you  can.     Children  are  unfit  per- 

fons 


C&e  poo?  $&m&  IFamtlpTSoofe.    303 


fons  to  ftruggle   againft  ftrong  temptations.      Their 
falvation  or  damnation  lieth  very  much  on  this.     There-") 
fore  my  heart  melteth  to  think  of  the  mifery  of  two  forts,  ( 
1.  The  Children  of  Heathens,  Infidels,  Hereticksand 
Malignants,  who  are  taught  the  principles  of  (in  and 
wickednefs  from  their  infancy ,   and  hear  truth  and 
Godlinefs  fcorned  and  reproached.      2*  The  Children 
of  moil  Great  men  and  Gentlemen  -,  whofe  condition 
maketh  it  feem  neceffary  to  trTem^to  live  in  that  con- 
imuz\.  fulnefs  ,  (  or  plainly  )  pomp  and  idlenefs ,   which 
is  fo  ftrong  a  temptation  daily  to  their  Children,  to  the 
(ins  of  Sodom,  Ez.eks  16.49.  Pride,  fulnefs  of  Bread 
and  Idlenefs,  as  that  it  is  as  hard  for  them  to  be  Godly, 
fober  perfons,  as  for  thole  that  are  bred  up  in  Play 
Soufes  ,  Ale -houses  andTaverns7    Alas  poor  Children, 
that  muit  have  your   laivation   made  as  hard,    as  a 
Camels  paflage  though  a  needles    eye!  No  wonder  if' 
the  world  be  no  better  than  it  is,  when  the  Rich  muft 
be  the  Rulers  of  it,  of  whom    (  k )  Chrift  and  James 
have  faid  what  they  have  done  ! 

Be  fure  therefore  1.  To  breed  your  Children  to  a 
temperate  and  healthful  dyet  •  and  keep  tempting  meats, 
but  fpecially  drinks  from  before  them.1 

2.  Breed  them  up  to  Conftam  Labour^  which  may 
never  teave  mind  or  body  idje,  but  at  the  hours  of  ne- 
ceffary recreation  which  you  allow  them. 

3.  Let  their  Recreations  befuchas  tend  more  to  the 
'health  of  their  bodies,  than  the  humouring  of  a  cor- 
rupted fancie  :  keep  them  from  'gaming  for  money, 
from  Cards,  Dice  and  Stage-playes,  Play-books  and 
Love- Books,  and  foolifh   wanton  tales  and   ballads. 


(  K)  Luke  1-.  19.    Me  16-    Jam.  J , 

Let 


3  04    €0e  Poo?  @an#  ff amtlp  TSoolu 

Let  their  time  be  (tinted  by  you  :  And  let  it  be  no  more 
than  what  is  needful  to  their  health  and  hbour ,  as 
whetting  to  the  mower. 

4.  Let  their  apparel  be  plain,  decent  arid  Warm,  but 
not  gawdy,  neither  fuch  as  ufeth  to  fignifie  Pride ,  or 
to  tempt  people  to  it. 

5.  Be  fure  when  they  grow  towards  ripenefs,that  you 
keep  them  from  opportunity,  nearnefs  or  familiarity 
with  tempting  perfons  of  another  Sex. 

I  am  fure  this  is  the  way  to  your  Childrens  fafety. 
If  prefumptuous  felf-conceited  perfons,  especially  the 
Rich-  will  defpife  fuch  Counfel,  as  they  ufe  to  do , 
let  them  take  what  they  get  by  it :  If  the  Gentry  be 
debauched,  if  their  Children  be  everlaftingly  undone, 
if  the  whole  Country,  Church_and  State  mult  faffer 
by  it ,  and  if  their  own  hearts  at  laft  be  broken  by  fuch 
Children ,  it  is  not  long  of  me  ^  let  them  thank  them- 
Felves- 

I X.  Be  fure  that  you  engage  your  Children  in  good 
Company,  and  keep  them  as  much  as  poilible  out  of  bad* 
Wicked  Children  before  you  are  aware  will  infed  them 
with  their  wicked  tongues  and  practices  :  They 
will  quickly  teach  them  to  drink,  to  game,  to  talk 
filthily,  to  fwear,  to  mock  at  Godlinefs  and  Sobriety  : 
And  O  what  tinder  is  in  corrupted  nature  I 

But  the  Company  of  fober  pious  Children  and  Ser- 
vants will  ufe  them  to  a  fober  pious  language ,  and  will 
further  them  in  knowledge  and  the  fear  of  God,  or  at 
leaft  will  keep  them  from  great  temptations. 

X.  Do  all  that  you  do  with  them  in  Love  and  Wif- 
dom  :  Make  them  not  fo  familiar  with  you  as  (hall  breed 
contempt  :  And  be  not  fo  ftrange  to  them  as  fhall  tempt 

them 


I  I  ■ .  I ,  I J 

^])t  Poo?  9jdam  family  QSscL    505 


them  to  have  no  Love  to  you,  or  pleafure  in  your  Com- 
pany. But  let  them  perceive  the  tender  Bowels  of  Pa- 
rents, and  that  indeed  they  are  dear  to  you,  and  that 
all  your  Counfel  and  Government  is  for  their  good,  and 
not  for  any  ends  orpaifions  of  your  own.  And  give 
them  familiarly  the  Rcafon  of  all  which  they  are  apt 
to  be  prejudiced  againfr.  For  Love  and  Rcafon  muft 
be  the  means  of  moil  of  the  good  that  you  do  them. 

XI.  Keep  a  fpecial  watch  upon  their  Tongue s :  efpe- 
cially  againft  Ribaldry,  and  Lying  :  For^  dangerous 
corruptions  do  quickly  this  way  obtain  Dominion. 

X  1 1»  Teach  them  highly  to  value  Time  :  Tell  them 
the  precioufnefs  of  it-  by  reafon  of  the  fhortnefs of 
mans  life,  the  greatnefs  of  his  work  ;  and  how  eternity 
dependeth  on  thefe  uncertain  moments.  Labour  to 
make  Timc-wafting  odious  to  them.  And  fet  death  ftiJI 
before  their  eyes :  and  ask  them  oft,  whether  they  are 
ready  to  die. 

XIII.  life  them  much  to 'the  Reading  ofthemoft 
fuitabie  Books :  fuch  as  Mr.  Rtckurd  Mens,  Mr.  Jo- 
fcpb  Aliens,  Mr.  What  city  s  New-birth,  and  Redempti- 
on of  time,  Mv.Sumal,  Mr.  Bolton,  Dr.  Pre/km, 
Dr.Sibbes,  Mr.  Perkins,  Dod,  Hilderflhtm  •  of  which 
more  anon. 

X  I V.  Let  correction  be  wifely  ufed,  as  they  need  ift 
neither  fo  feverely  as  to  difafFed  them  to  you,  nor  fo 
little  as  to  leave  them  in  a  courfe  of  (in  and  dilbbedience  : 
Let  it  be  aiwayes  in  Love  ;  And  more  for  fin  againft 
Cod,  than  any  worldly  matters  :  And  fliew  them  Scri- 
pture againft  the  fin,   and  for  the  Correction. 

X  XV.  Pny 


3o6    COc  Poo?  ^an0  IFamilp  TSootu 


XV.  Pray  earneftly  for  them,  and  commit  them  by 
faith  to  Chrift  into  whofe  Covenant  you  did  engage 
them* 

XVI.  Go  before  them  by  a  holy,  and  fiber  exam- 
ple, and  let  your  practice  tell  them  what  you  would 
have  them  be,  fpecially  in  reprefenting  Godlinefs  de- 
lightful, and  living  in  iht  joyful  bops  of  Heaven* 

XVII.  Choofe  fuch  Trades  and  Callings  for  them, 
as  have  leafi  danger  om  temptations ,  and  as  tend  moft  to 
the  faving  of  their  fouls,  and  to  make  them  moft  ufe- 
ful  in  the  world,  and  not  thofe  that  tend  moft  to  the 
eafe  of  the  flefh,  or  worldly  ends. 

XVIII.  When  they  are  marriageable  and  you  find 
it  needful,  provide  fuch  for  them  as  are  truly  fuitable, 
and  flay  not  till  folly  andluft  enfnare  them. 

Thefe  are  the  Counfels  which  I  earneftly  recommend 

to  you>in  this  important  work.  But  you  muft  know  that 

your  Childrens  fouls  are  fo  precious ,  and  the  difference 

between  the  good  and  bad  fo  great,  that  all  this  muft 

not  feem  too  much  a  do  to  you  :  But  as  you  would  have 

Minifters  hold  on  in  the  labour  of  their  places,  fo  muft 

you  in  yours,  as  knowing  that  a  dumb  and  idle  parent, 

is  no  more  excufeable  than  an  unfaithful,  dumb  and 

idle  Minifter.     The  Lord  give  you  skill  and  will  and 

diligence  to  practife  all :  tor  I  take  the  due  education 

of  Children  for  one  of  the  needfulleft  and  excelienteft 

works  in  the  world  :  fpecially  for  Mothers. 

S.l 


C&e  Poo?  ^an#  JFamtlp  TSoofc*    3°7 


S.  J  fray  yon  next  tell  me  my  duty  to  my  wife,  and 
hers  to  me. 

P.  I.  The  Common  duty  of  Husband  and  Wife,  is 
i.  Entirely  to  (  I  )  Love  each  other  :  And  therefore 
choofe  one  that  is  truly  Lovely  ,  and  proceed  in  your 
choice  with  great  deliberation  :  And  avoid  ail  things 
that  tend  to  quench  your  Love. 

2.  To  dwell  together  and  (  m  )  enjoy  each  other, 
and  faithfully  joyn  as  helpers  in  the  Education  of  their 
Children ,  the  Government  of  the  Family ,  and  the 
management  of  their  worldly  bufinefs. 

3.  Efpecially  to  be  Helpers  of  each  others  falvation  . 
To  ftirr  up  each  other  to  faith,  Love  and  obedience, 
and  good  works  :  To  warn  and  help  each  other 
againfl  fin,  and  all  temptations :  To  joyn  in  Gods  wor- 
fhip  in  the  family  and  in  private  :  To  prepare  each 
other  for  the  approach  of  death,  and  comfort  each  other 
in  the  hopes  of  life  eternal. 

4.  To  avoid  all  diffenfions ,  and  to  bear  with  thofe 
infirmities  in  each  other  which  you  cannot  cure  :  Tc 
aflwage  and  not  provoke  unruly  paffions  ^  And  in  law- 
ful things  to  pleafe  each  other. 

5.  To  keep  conjugal  chaftity  and  fidelity  :  and  to 
avoid  all  unfeemly  and  immodeft  carriage  with  any 
other  ,  which  may  ftirr  up  Jealoufie :  And  yet  to  avoid 
all  jealoufie  which  is  unjuft. 

6.  To  help  one  another  to  bear  their  burdens  (  and 
not  by  impatience  to  make  them  greater.  )  In  poverty^ 


CO  £Aef,/.if.  See.     Col.  3.1?.     (m)    iCcf.  7.29.  . 

X  z  croffej 


308    €t>c  J9oo?  @an#  tfamttp  'Boolu 


crofTes,  ficknefs,  dangers,  to  comfort:  and  fupport  each 
other.  And  to  be  delightful  Companions  ,  in  holy  love 
and  heavenly  hopes  and  duties,  when  all  other  outward 
comforts  fail. 

S.  I  I.  What  are  the  [fecial duties  of  the  Husband? 

P.  They  are  i.  To  exercife  Love  and  Autho- 
rity  together  (  never  feparated  )  to  his  wife.  2.  To 
be  the  chief  Teacher  and  Governour  of  the  family,  and 
Provider  for  its  maintenance,  3.  To  excell  the  wife  in 
(n)  Knowledge,  and  Patience,  and  to  be  her  Teacher, 
and  guide  in  the  matters  of  God  ,  and  to  be  the  chief 
in  bearing  infirmities  and  tryals.  4.  To  keep  up  the 
wives  authority  and  honour  in  the  family  over  inferiors. 

S.  III.  What  arc  thefpecial  duties  of  the  wives  ? 

P.  1.  (0)  To  excell  in  Love^  2.  To  be  obedient  to  their 
Husbands,and  examples  therein  to  the  reft  of  the  family. 
3.  SubmiiTively  to  Learn  of  their  Husbands  ( that  can 
teach  them )  and  not  to  be  felf-conceited ,  teaching, 
talkative  or  imperious;  4.  To  fubdue  their  paiTions, 
deny  their  own  fancies  and  wills,  and  not  to  tempt  their 
Husbands  to  fatisfie  their  humours  and  vain  defires,  in 
pride,  excefs,  revenge  or  any  evil  ;  Nor  to  rob  God 
and  the  poor,  by  a  proud  and  waftful  humour  •,  (  As  the 
(p  )  Wives  of  Gentlemen  ordinarily  do).  5.  To 
govern  their  tongues,  that  their  words  may  be  few  and 
grave  and  fober  ;  And  to  abhor  a  running  and  a  fcolding 
tongue.    6.  To  be  contented  in  every  Condition,  and 


(n)  1  Pet.  3.  7.  (0)  1  Tim-  5. it,  ii.  Zech.  12.  14.  1  Pet, 
3. 1.  Col.  3. 18..  Hph.  j. 22, 24.  /Tit.  2.43  ?•  1  Cor.  7.  i<*. 
(ft  Jer.44.?. 

nofi 


C&e  poo?  $5an0  tfamtlp  Xooiw      309 :< 

not  to  torment  their  Husbands  and  themfclvcs  with  im-  * 
patient  murmuring?.    7.  To  avoid  the  childifli  vanity 
of  gawdy  apparel,  and  following  vain  fafhions  of  the 
prouder  fort  -9    And  to  abhorr  their  vice  that  waft  pre- 
cious time  in  curious  and  tedious^ dreffings,  goilipings, 
vifits  and  feafts.     8.  To  belp  on  the  maintenance  of  the 
family,   by  frugality,  and  by  their  proper  care  and  la- 
bour.    9.  Not  to  difpofe  of  their  Husbands  eftate  with- 
out his    Confent,    either  explicite  or    implicite.     u 
Above  all  to  be  conftant  helpers  of  the  holy  education 
of  their  Children.    For  this  is  the  moil  eminent  fervice 
that  women  can  do  in  the  world :  And  it  is  fo  great,  that 
they  have  no  caufe  to  grudge  at  God,  for  the  lownefs 
of  their  place  and  gifts  •    For  mean  gifts  (  with  wif- 
dom  and  Gcdlincfs)  may  ferve  to  fpeak  to  Children. 
The  Mother  is  ftill  with 'them,  and  they  are  ftill  under 
her  eye  ^  Her  Love  muft  chiefly  work  towards  their 
Salvation.     Shee  muft  be  daily  Catechizing  them,  and 
teaching  them  to  know  God,  and  fpeakingto  them  for 
holinefs  and  againft  fin,  and  minding  them  of  the  world 
to  come,  and  teaching  them  to  pray.    Gcdiy  Mothers 
may  educate  Children  for  Magiftracie,   Miniftry  and 
all  publick  fervices,  by  helping  them  to  that  honeft  and 
holy  difpofition,  which  is  the  chief  thing  neceffary  in 
every  relation  to  the  Common  good  ;  And  fo  they  may 
become  chief  inftruments  of  the  reformation  and  welfare 
of  Churches  and  Kingdoms  and  of  the  world. 
S,  I  fray  yon  tell  me  alfo  the  duty  of  Children, 

P.  I.  The  duty  of    (q)  Children  to  their  Varents 
is,  1.  To  Love  them  dearly,  and  to  be  Thankful  for 


(([)  Eph.6.1,2,5.    Pol.3.10.    Prov'i.8,9.  &  13. 1.  &23  .'%i2 

X  3  al1 


3 1  o    C&e  poo?  $)an0  IFamtip  T5oofe. 

alJ  that  Love  and  care,  which  they  can  never  requite. 
2.  To  Learn  of  them  fubraiflively  -3  efpecially  the 
DodrineofvSalvation.  3.  To  obey  them  diligently,  in 
all  lawful  things  5  and  that  for  Confcience  fake,  in  obe- 
dience to  God.  4.  To  (r)  Honour  them  in  Thought, 
and  Words  and  Attions  ^  And  avoid  all  appearance  of 
fleighting ,  difhonour  or  contempt.  5.  To  be  con- 
tented with  their  parents  allowance  and  provifions,  and 
willing  and  rready  to  fuch  labour  or  employment  as 
they  Command  them.  6.  To  take  patiently  the  re- 
proofs and  corrections  of  their  parents ,  and  to  confefs 
their  faults,  with  humble  penitence,  and  amend.  7. 
To  ufe  fuch  Company  as  their  parents  Command  them, 
and  not  to  run  into  the  Company  of  vain  and  tempting 
perfons.  8.  To  be  content  with  fuch  a  calling  as  their 
parents  choofe  for  them.  9.  To  marry  by  their  pa- 
rents choice  or  confent  only.  10.  To  relieve  their  pa- 
rents if  they  need. 

So  What  is  the  duty  of  Children  towards  God  ? 

Po  IT.  1.  To  learn  what  they  are  by  nature,  and 
what  that  Covenant  was  which  in  Baptifm  they  were 
entered  into  ;  what  are  the  duties  and  what  the  benefits  : 
And  to  renew  that  Covenant  with  (f)  God  them- 
felves  -5  Andunderftandingly,  ferioufly  and  refolvedly 
to  give  up  themfelves  absolutely  and  entirely,  to  God  r 
the  Father,  Son  and  Spirit ,  their  Creator,  Redeemer- 
and  San&ifier.  2.  To  remember  that  the  Corruption 
of, their  Nature  muft  be  more  and  more  healed,  and 
their  (ins  forgiven  •  And  therefore  daily  by  faith  and 
obedience ,  to  make  ufe  of  the  Juftifying ,    Teaching 

(r)  Gen.  9. iz,z<).    Pro.  30.  r 7.  &  13  34.  8lzi,i$.  &  2-9  is- 
^13.13,  M.  &  19. 1  &.         (I)  Eccl.li.  1. 

and 


€#e  poo?  $§m&  Famtty  TSoofe*    3 


11 


and  Sanctifying  grace    of  Chrift.     3.  To  remember 

that  they  are  not  here  entring  upon  a  life  of  reft  or 

finful  pleafure  •  but  upon  a  ftiort  uncertain  life  of  care 

and  labour  and  fufferings,  in  which  they  muftdoall 

that  ever  muft  be  done,  for  an   everlafting  life  that 

followeth  :   And  that  to  make  fure  of  Heaven  is  their 

work  on  earth.     4.  To  Love  and  Learn  the  word  of 

God,  and  to  delight  in  all  that  is  good  and  holy  •    efpe- 

cially  on  the  Lords  dayes.     5.  To  fee  that  they  love  not 

rlefhly  pleafures  more  than  God  and  holinefs ;  And  that 

they  fly  from     (  t )  youthful   lufts,  from    excefs  of 

eating  ,  drinking  ,  fport ;  that  they  avoid  wantonnefs 

and  immodefty  of  fpeech  or  a&ion  ,   Cards ,    Dice  , 

Gaming,  Pride,    Love-books,   Play-books,  lofs  of 

time  by  needlefs  recreations.    6.  That  they  ufe  their 

tongues  to  fober  and  godly  fpeech  ^   and  abhor  lying, 

railing,    ribaldry  and  idle  foolifh  talk.     7.  To  fubdue 

their  Wills  to  the  Will  of  God  and  their  Superiours,  and 

not  to  be  eagerly  fet  on  any  thing  which  is  unneceffary, 

or  which  God  or  their  Superiours  forbids  them. 

S.  What  is  the  duty  of  Makers  towards  their  Ser- 
vants ? 

P.  1.  To  (  h  )  Rule  them  with  fuch  Gentlenefs  as 
becometh  fellow  Chriftians  •  and  yet  with  fuch  Au- 
thority ,  as  that  thev  be  not  encouraged  to  contempt. 
2.  To  reftrain  them  from  finning  againft  God.  3.  To 
inftrucl:  them  in  the  Dodrine  of  Salvation,  and  pray 
with  them,  and  go  before  them  by  the  example  of 
a  fober  holy  life.  4.  To  keep  them  from  evil  Company 
and  temptations  and  opportunities  of  finning.     5.  To 


ft)   z  Tim.  2.  22.        Frov.  7.  7>  8.       Luke  If.  I2?  i  §,  14,   fife. 

v  -h.  6.  o3  lo.     Coj.  4.  I,  z;  5. 

X  4  fa 


3 1 2    C&e  Pki?  $G)m&  JFamtlp  T5oolu 

fet  them  upon  meet  labours :  To  keep  no  idle  ferving- 
men ,  nor  yet  to  overlabour  them  to  the  injury  of  their 
health,  nor  Command  them  any  unlawful  thing.  6. 
To  provide  them  fuch  food  and  lodging  as  is  wholfome 
and  meet  for  them  •,  And  to  pay  them  what  wages  is  due 
to  them  by  promile  or  defert.  7.  Patiently  to  bear  with 
thl^  infirmities ,  and  fuch  frailties  as  mull  be  expe&ed 
in  mankind. 

5,  What  is  the  duty  of  Servants  to  their  Mafiers  ? 
P.  If  (tr)  To  honour  and  revere  nee  them,   and  obey 
then  in  all  lawful  things,  belonging  to  their  places  to 
Command  :  And  to  avoid  all  words  and  carriage  which 
favour  of  difhonour ,  contempt  or  difobedience.      2. 
Willingly  to  perform  all  the  labour  which  they  under- 
take and  is  required  of  them  ,  and  that  without  grudg- 
ing :  And  to  be  as  faithful  behind  their  Maftersback 
as  before  his  face,     3*  To  be  trufty  in  word  and  deed  : 
To  abhorr  lying  and  deceit  :  Not  to  wrong  their  Ma- 
ilers in  buying  or  tiling,  or  by  dealing  or  taking  any 
thing  of  theirs ,  no  not  meat  or  drink  ,  againft  their 
wills.     But  being  as  thrifty  and  careful  for  their  Ma- 
fiers profit ,  as  if  it  were    their   own.      4.  Not  to 
murmur   at  the  meannefs  of  food  that  is  wholefome, 
nor  to  defirealite  offulnefs,  eafeand  idlenefs.     5.  To 
be  more  careful  to  do  their  duty  to  their  Mafiers,  than 
how  their  Mafiers  ill  all  ufe  them.     BecaiTe  finisworfe 
than  fuffering.     6.  Not  to  reveal  the  fecrets  of  the 
family  abroad,  to  flrangers  or  neighbours.     7.  Thank- 
fully to  receive  Inftru&ion,  and  to  learn  Gods  word, 
and  obferve  the  Lords  day,  and  ferioufly  joyn  in  publick 


(n?)   f- Per.*.  18.    Ti.2.9.      iT:m.6.i;j.     Col  3.22,15, 
14,25.     Epb.6. 5^,7?  8-    M*uh.  10.2,4. 

and 


Cfje  Poo?  20an#  family  'Baofc,    3 1 3 

and  private  worfhipping  of  God,  8.  Patiently  to  bear 
reproof  and  due  correction  ,  and  to  confefs  faults 
and  amend.  9.  To  pray  daily  for  a  bleiling  on  the 
family,  on  their  labours,  and  on  themfelves.  10.  And 
to  do  all  this  in  true  obedience  to  God,  expe&ing  their 
reward  from  him. 

S.  What  is  the  ditty  of  Children  and  Servants  to  one 
another  ? 

P.  1.  To  provoke  one  another  to  all  their  duty 
to  God  ,  and  to  their  Parents  and  Matters.  2.  To 
help  one  another  in  knowledge  and  all  the  means  of 
Salvation  -5  efpecially  by  Godly  profitable  conference 
when  they  are  together.  3.  To  lave  each  other  from 
fin  and  temptation,  by  loving  advice  ^  And  to  take  heed 
that  they  be  not  tempters  to  each  other  ;  either  to  luft, 
and  wanton  dalliance ,  and  unchaft  fpeech  or  actions, 
or  to  excefs  of  meat  or  drink,  or  idlenefs,  or  deceiving 
their  Matter ,  or  by  pailionate  words  provoking  wrath. 
But  that  they  afTwage  the  paffions  of  each  or  her,  and 
keep  peace  in  the  family.  4.  To  Love  each  other  as 
themfelves,  and  do  as  they  would  be  done  by  :  And  not 
to  envy  one  another,  nor  ftrive  who  fhall  have  moft, 
or  who  fhall  be  higheft  ^  but  humbly  to  fubmit  to  one 
another.  And  be  helpful  to  each  other  in  their  labour 
and  every  way  they  can.  5.  To  bear  patiently  with  little 
injuries  to  themfelves  :  And  open  none  of  the  faults  of 
each  other,  when  it  tendeth  but  to  ftirr  up  ftrife  and  do 
no  good.  6.  But  conceal  not  thofe  faults  which  by 
concealment  will  be  cherifhed ,  and  whofe  concealment 
hindereth  the  right  Government  of  the  family  ^  or 
tendeth  to  the  Mailers  wrong.  But  in  fins  againft  God, 
firft  admonifh  each  other  privately  :  If  that  prevail 
not,  reprove  it  before  others  :  If  that  prevail  nor, 
acquaint  y cur  M after  with  it. 

S.  Now 


3 14    C&e  Poo?  $)an#  f amtlp  'Boofe* 

S.  Now  you  have  gone  fo  fary  tell  us  our  duty  to  our 
Neighbours* 

i\  Your  duty  to  your  Neighbours  lyeth  in  LOVE 
and  JUSTICE:  i.  To  Love  them  as  your  felf. 
2.  To  do  as  you  would  be  done  by:  For  which  the 
fix  laft  Commandments  are  your  Rule.  Your  Love 
mull  be  exercifed,  i .  Towards  their  fouls  in  furthering 
their  Salvation ,  by  drawing  them  to  hear  Gods  word, 
helping  them  to  good  Books,  giving  them  feafonable 
wife  and  ferious  exhortation  •,  and  by  the  example  of  a 
holy ,  blamelefs  life.  2.  Towards  their  bodies ,  by 
doing  them  ail  the  good  you  can  -5  and  doing  them  no 
wrong  ,  nor  fpeaking  evil  of  them,  nor  provoking  or 
fcandalizing  them  -,  but  patiently  bearing  and  forgiving 
injuries  from  them. 

S.  And  what  is  the  duty  offubjetts  to  Magistrates. 
T.  i ..  To  reverence  and  honour  them  as  the  officers 
of  God,  andfpeaknot  di (honourably  of  them.  2.  To 
pay  them  due  tribute,  and  to  proted  them  to  your 
power  in  your  place.  3.  To  (x)  obey  them  in  all 
Lawful  things ,  which  it  belongeth  to  their  feveral 
powers,  places  and  offices  to  Command.     4.  To  pro- 

rvoke  others  to  rhe  fame  obedience.  5.  To  avoid  all 
confpiracies,  feditions,  treafons  and  Rebellions,  and  re- 
finance of  the  higher     (y )   powers  •,    And   patiently 

Ltofuffer  where  God  forbiddeth  us  to  obey.  6.  To  ap- 
prove and  further  the  execution  of  true  Juftice.  7.  To 
deted  and  refift  all  Treafons,  Confpiracies  and  Rebel- 
lions in  others.  8.  To  do  all  this  for  Confcience  fake, 
in  obedience  to  God,  and  for  the  Common  good. 


(r)    from.  15.1,^,3,4^^/7.  (?)     Titus  5.1^. 

ill<^"'  S.Mufl 


Wot  Poo?  S@an0  ffamtlp  TSoolu    3 1 * 

S.  ykf/</?  /  not  obey  all  the  Lavas  and  Commands  of 
Rulers  f 

V.  No  :  You  muft  obey  none  which  command 
you  any  thing  which  God  forbiddeth  •,  or  which  forbid 
you  any  thing  which  is  at  that  time  and  place  your  dury 
by  Gods  Command:  Nor  that  which  certainly  and 
notorioufly  tendeth  to  the  deftru&ion  of  the  Common 
good  ^  (  Unlefs  accidentally  any  obedience  of  vours  to  a 
particular  Command  be  like  to  do  more  good  than  hurt, 
as  to  that  end.  ) 


S.  Will  you  next  lay  me  down  diftinEl  Directions  how 
tofpend  every  day  in  my  family  and  by  my  [elf  t 

P.  I  will  not  fet  you  upon  too  much,  nor  upon  any 
unnecefTary  task ,   left  I  hinder   you  , 
while  I  feem  to  help   you.     i.  Let  the    ^*<9%ni 
time  of  your    (V)  fleep  be  fo  much  only     famr;L      * 
as  health  requireth  :  For  precious  time  is 
not  to  be  wafted  in   unnecefTary  fluggifhnefs. 

2.  Let  your  heart  be  fo  difpofed  Godward,  that 
your  (a  )  waking  thoughts  may  make  out  towards 
him .  Lift  up  a  Thankful  heart  for  your  nights  reft  unto 
him  5  and  think  what  a  blefTed  Reft  you  iTiail  have  in 
the  prefence  of  his  Glory  ^  and  how  great  a  privi- 
ledge  it  is  to  be  in  his  Love ,  and  under  his  protection  : 
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  iicknefs  or  other  ne- 
ceiiity  make  it  long ,  either  let  one  of  your  Children 


(\)  Prov  6  9,  10.     Jon.  1.6.         (1)  P&Im  139.18.     (hd 
iFcr.3   5 

read 


3 1 6    CO*  Poo?  $)an#  f  amtlp  Xoofc* 

read  a  Chapter  to  you  till  you  are  ready  ;  or  let  fome 
fuitable  meditation  or  difcourfe  take  up  the  time. 

4.  If  you  have  leifure,  go  prefently  to  prayer  by 
your  tlf,  or  with  your  wife  ^  If  you  have  not,  at 
leaft  put  in  all  the  fame  requefls,  in  your  family  prayer  : 
fpecially  if  you  be  the  families  mouth. 

5.  Let  family  worfhip  be  kept  up  twice  a  day,  unlefs 
fome  extraordinary  necefllty  hinder  it  :  At  the  moft 
convenient  hours  of  the  day. 

<5.  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  expect  from  him 
both  protection  and  reward  :  And  oft  renew  your 
devotion  of  your  felfand  all  your  bufinefs  to  him,  and 
your  a&ual  intending  to  pleafe  and  glorifie  him. 

7.  Highly  value  all  your  time  :  And  follow  your  la* 
hours  with  conftant  diligence  :  Believing  that  it  is  part 
of  your  fervice  of  God :  Six  dayes  muft  you  labour  and 
do  all  that  you  have  to  do.  Idlenefs  is  the  ruine  of 
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. 

£.  If  you  labour  alone  ,  take  in  fuch  feafonable 
meditations  ,  as  ycu  need,  and  your  bufinefs  will  per- 
mit :  But  turn  it  to  good  conference,  if  you  are  in  Com- 
pany. Not  foasto  thinks  and  talk*  of  nothing  elfe  ,  to 
turn  all  to  wearinefs ,  or  affe&ed  formality >  but  at 
feafonable  times ,  and  in  a  ferious  manner.  And 
talk  not  of  [mail  matters  •,  but  of  Heart-  and  Heaven- 
affairs. 

10.  Crave  Gods  bleffing  on  your  food,  and  re- 
jurn  him  thanks  for  it  :  Receive  it ,  not  chiefly  to 
yleafe  your  appetite ,  but  to  ftrengthen  you  as  a  Ser- 
vant 


C&e  poo?  £9an$  family  tsooIu       3 17 


▼ant  of  God,  for  your  duty  :  And  for  Quality  and 
Quantity  avoid  (W)  flcfh-pleafing  curiofity,  and  ex- 
cefs  •  And  make  your  Health  and  Reafon,  and  not  your 
Appetite ,  the  meafurcr  of  both.  Write  over  your 
table,  Ezck-  16.  49.  Behold,  this  was  the  iniquity  of 
Sodom  -3  Pride  ,  Fulnefs  of  bread,  and  abundance  of 
Idlcnefs  was  in  Her  •,  Neither  did  fie  fire  ngt  hen  the 
hand  of  the  poor  and  needy.  And  Luke  16,  12,  25. 
There  was  a  certain  Rich  man  ,  who  was  clothed  in 
Fur  pie  and  Silky  and  fared  fumptuoufiy  every  day.  Son 
remember  that  thou  in  thy  life-time  received/}  thy  good 
things,  &c.  Rom.  13.  14.  Make  no  provifion  for  the 
fiefi,  to  fulfil  the  htfls  (  or  dc fires  )  thereof. 

1 1 .  At  Evening  return  to  your  food,  and  to  Gods 
worfhip  in  your  family,  and  in  fecret  if  you  have  time, 
as  was  directed  you  in  the  morning. 

12.  At  night  look  back  how  you  have  fpenttheday  A 
Not  to  waft:  time  in  writing  down  all  fins  and  mercies  \ 
which  are  ordinary  •,  (  For  the  fame  coming  daily  to  J 
be  repeated  will  turn  all  to  formality  :  )  But  to  have  a/ 
fpecial  thankfulnefs  for  fpecial  mercies  •,  and  a  fpecial  \ 
Repentance  for  great ,  or  aggravated  fins,  (  yea  for  all  / 
that  you  remember.)  And  quickly  rife,  by  free  con-  f 
feifion,  repentance  and  faith,   where  you  have  fallen,  \ 
And  fo  betake  your  felf  to     (e)  reft,  with  a  holy  con- \ 
fidence  in  Gods  protection ,  and  delightful  meditation  J 
of  him. 


S.  You  tell  me  of  Family  worfiiip  twice  a  d*y  :  I  pray 
you  tell  me  how  lmuft  perform  it  ? 


£0  Ptov.  31.  43  6.  (c)  Pfal.  4.  7,  8,  9. 

T.  You 


3 1 8    c&e  Pod?  @an*  ffamtlp  ^oofe* 


P.  i.  With  a  compofed  reverent  mind,  (having  all 
your  family  together  that  can  come  ) 
pfas&orts  for  Fa-  briefly  crave  Gods  a ffiftance  and  ac- 
mi.y  w.iTmp.  ceptance.  2.  Then  Read  a  Chapter  : 
And  if  you  have  leifure.,  fome  leaves  of 
fome  other  good  Book;  Or  elfe  bid  them  markfuch 
pafTages  as  molt  concern  them  as  you  go.  3  .  Before  or 
after  iing  a  Pfalm  -  if  you  have  a  family  that  can  ling  : 
If  not,  Read  fome  Pfalms  of  praife.  4.  Then  in  faith- 
ful fervent  prayer  call  on  God  through  Jefus  Chrift, 
in  his  Spirit :  And  fo  at  evening. 

S.  I  pray  you  refolve  me  tbefe  few  queflions.  Queft.  1 . 

How  oft  in  a  day  muft  I  fray  in  my  family  ? 

f      P.  God  hath  not  punctually  determined  juft  how  oft : 

1  Therefore    you    muft    not   fuperftitioufly  feign  more 

I  Commands  than  he  hath  made.     But  the  General  Com- 

/  mands  of  Praying  continually,  and  in  all  things ,  with 

the  final  Law  ,  Do  all  to  Edification^  and  the  nature  of 

families  ,    and  their  neceffities  and    opportunities,  and 

1  Scripture  exemples ,  do  fully  prove  that  ordinarily  twice 

]  a  day  is  a  duty.     Which  becaufe  I  muft  not  here  ftay 

to  prove ,  read  the  full  proof  in  the  fecond  Part  of  my 

Chrifiian  Directions.     Keep  up  the  life  of  Grace  within, 

and  the  fenfe  of  your  neceflities,  and  of  the  worth  of 

mercy ,  and  keep  up  the  experience  what  lively  prayer 

and  thankfgiving  is ,  and  it  will  preferve  you  againft 

the  Libertines  opinion  ,  who  cry  down  conftant  worfhip 

in  families  as  fuperftition. 

S.  Queft.  2.  At  what  hours  mufti  pray  ? 
P#  God  hath  not  ty ed  you  to  an  hour  by  Scripture,but 
his  providence  wil.l  dired  you  :  Ufually  earhf  and  late  are 
fitteft  :  But  all  families  have  not  the  fame  employments 
nor  leifure.  That  hour  muft  be  chofen,which  family  occa- 
iions3and  bedily  temper  and  Company  do  makemoft  fir.' 

So  Q.  ii 


Cfcc  poo?  $$m&  IFamtlp  Xaolu     3 1 9 


S.  Q^3.  Mufti  fray  in  fecret  7  with  my  wife  and  in 
my  famtly  too>  twice  every  day  f 

P.  Only  the  General  Rule,  of  Edification,  with  your 
conveniences  and  opportunities  muft  here  alfo  direct 
you.  Family  Prayer  is  of  greateft  neceflity,  becaufc 
there  each  perfon  is  contained.  But  fe ere t  prayer  hath 
great  advantages  :  The  heart  is  there  more  free,  to  open 
its  particular  fins  and  wants.  And  they  that  can  do  all 
muft  do  them.  But  if  you  cannot •,  you  muft  rather 
take  up  with  Family-prayer  alone,  than  fecret  alone. 

S.  What  do  you  mean  by  [  Cannot  J  .*  Muft  not  all 
bufinefs  give  place  to  fecret  prayer  f 

P.  No  :  There  are  bufineffes  of  greater  obligation 
which  muft  be  preferred.  Learn  what  this  meanethy  1 
will  have  mercy  and  not  facrifce.  A  Phyficion  in  cafe  of 
neceffity,  may  omit  all  Prayer  to  go  help  to  fave  a  fick 
mans  life.  So  may  any  man  to  relieve  the  poor  and 
miferable,  when  it  cannot  be  put  off  to  another  time,  j 
So  may  a  Magiftrate  to  do  juftice  :  And  fo  may  a  Paftor, 
to  Preach  to  the  Congregation  5  when  he  hath  not  time  , 
for  both.  And  poor  men  that  cannot  fpare  time  from 
their  labour,  are  not  bound  to  fpend  as  much  time  in 
reading  and  prayer  as  Rich  men  are,  who  have  fuller 
opportunities. 

2.  But  the  cafe  of  thofe  that  are  the  fpeakers  in  fa- 
wily-prayer-^  much  differeth  from  the  cafe  of  them  that 
joyn.  For  he  that  jpeaketh,  may  put  up  all  the  fame 
requefts  in  the  family,  as  he  may  do  in  fecret  5  And 
therefore  a  greater  duty  may  oftener  difpenfe  with  his 
fecret  prayer ;  (For  it  is  [not  to  be  ufed  as  a  formality.  ) 
But  he  that  joyneth  with  the  fpeaker,  hath  not  the 
choice  of  his  own  matter,  nor  can  fo  eafily  keep  up 
a  praying  mind,  without  diftradions,  as  he  can  do  when 
he  fpeaketh  himfelf.     Therefore,  (  avoiding  fuperfti- 

tious 


3  20    C&e  Poo?  $)an*  jFamilj)  "Boot 

tious  conceits,  and  making  Laws  to  our  felves  as  Gods, 
which  he  ha:h  not  made  J  fecrct  prayer  is  fo  great  a 
duty,  that  every  man  muft  ufe  it,  as  oft,  as  other  du- 
ties at  that  time  are  not  to  be  preferred  but  will  give 
leave.  And  fome  can  find  time  for  it,  (  with  medita- 
tion ) ,  in  their  Labour  and  Travel  when  they  are 
alone. 

S.  Q.  4.  Is  long  or  jljort  Prayer  to  be  preferred  ? 

P.  The  General  Rule  alfo,  muft  direA  you  in  this  - 
It  varyeth  the  cafe  as  Times  and  ferfons  and  occafions 
vary.  When  no  greater  duty  (  at  that  time  )  calleth 
you  off,  you  can  fcarcebe  too  long,  if  you  continue  fit 
for  it,  in  mind  and  expreflion  i  But  when  other  duties 
call  you  off,  or  you  cannot  be  long  without  unmeet  ex- 
preflions  and  repetitions  before  others,  or  without  your 
own  or  the  families  dulnefs,  and  unfitnefs,  fliorter  at 
f  that  time  may  be  the  heft.     But  fee  that  formal  affedra- 

itionbenot  the  lengthener  of  your  Prayers,  nor  carnal 
voearinefs  the  farmer  of  them  •,  At  leaft  do  not  juftifie 
either  of  thefe. 

S.  Q^  5.  Is  it  better  to  pray  by  a  fet  FormW  Book, 
or  without,  as  I  am  able  to  exfrefs  my  de fires  $ 

P.  God  hath  not  made  you  a  Law  againft  either  : 
But  left  every  man  to  the  way  that  is  fitteft  for  him  > 
S,  Hove  fall  I  know  which  is  jitteflfor  me  / 
P.  1.  In  fecret  ufually,  it  is  beft  to  ufe  your  felf 
ofteft  to  pray  Freely^  from  the   prefent  fenfe  of  your 
condition  •,  that  you  may  be  able  to  do  it,  and  to  vary  as 
occafion  ferveth  :  For  the  beft  mans  mind   is  apt  to 
grow  dull  in  ufing  the  fame  words  an  hundred  times 
over  :  As  a  Mufick  Leflbn  played  too  oft  doth  become 
lefs  pleafing.    And  it  will  not  cure  us  to  fay,  that  it 
fhould  not  be  fo. 
2.  Therefore  alfo  you  fhould  Learn  to  pray  freely 

from 


%\)t  Poo?f©an0f  amity  T5oolu    321 


from  an   habit,   before   others   alfo   as  foon  as  you 
can. 

3.  But  till  you  can  do  it  without  difgraceful  expreftl- 
ons,  repetitions  and  diforders,  it  is  better  in  your  fami- 
ly to  ufe  a  Book  or  Form. 

4.  If  in  publick  or  fecret  any  one  find,  that  a  form, 
having  more  fit,  large  and  lively  exprefiions,  than  he 
can  have  himfelf  without  it,  doth  quicken  and  enlarge 
him,  he  may  beft  ufe  it.  But  if  it  more  bind  and  ftraiten 
him,  he  may  forbear  it. 

I  will  add  thefe  two  Advices  here,  i.  Settle  not 
your  felf  in  fuch  a  Calling  and  way,  as  will  not  ftand 
with  family-worfhip.  2.  Take  heed  of  growing  in 
cuftomarinefs  and  dead  formality  :  which  may  too  ea- 
ftly  befall  you,  even  under  extemporate  prayers. 

5.  Have  you  any  more  Counfd  for  me,  for  the  good 
and  order  of  my  family  ? 

P.  At  this  time  I  will  add  no  more,  but  thefe, 
i.  Watch  againft  your  worldly  bufinefs,  that  it  eat  nor 
out  the  life  and  ferioufnefs  of  holy  duties.  Alas,  in 
rrtoft  families  in  the  world,  the  world  is  all  that  they 
have  any  fenfeof:  ( Though  yet  your  Calling  muft  be 
followed. ) 

S.  Truly  Landlords  are  fo  hard,  and  people  fo  very 
poor,  that  necejjitj  is  a  confiant  and  great  temptation  to 
them. 

P.  I  know  it  is :.  But  if  Landlords  be  cruel,  fhall  men 
be  more  cruel  to  themfelves  ?  If  they  keep  you  poor, 
will  you  therefore  keep  your  foul  ungodly  and  mifera- 
ble  ?  The  lefs  comfort  you  have  here,  and  the  harder  this 
worLd  ufeth  you,  the  more  careful  fhould  you  be  in  rea- 
fon,  to  make  fure  of  a  better  world.  Poor  men  have 
fouls  to  fave,  and  a  Heaven  to  win,  and  a  Hell  to  fcape, 
£nd  a  Chrift  to  believe  in,  and  a  God  to  Love  andferve, 

Y  "     & 


;22     CUc  poo?  $Bm&  ffamilp  TSoofc, 


as  well  |g  the  rich.     And  I  tell  you,  that  your  temptati- 
ons arc  lefsthan  their?. 

2.  Do  all  that  you  can  to  keep  up  in  your  felf  and 
.  family,  the  Joy  of  B.lievir.g,  and  a  Delight  in  God  and 

alt  his  fervice.     And  therefore  let  your  daily  duty  have 
piuch  ink  of  Thankfgiving  and  Praife. 

3.  You  that  are  a  tanner,  and  fie  by  your  fervants  in 
the  Jong  Winter  nights,get  a  good  Book,and  (f)  read  to 
them  while  they  arc  with  you.  I  will  not  difcourage 
your  own  exhortations  •  B.n  few  Husbandmen  can  dif- 
courfe  fo  profitably,  fo  clofely,  foundiy  and  fearchingly , 
as  many  fuch  Books  will  do,  if  you  choofe  arighr.  Buc 
more  of  this  in  the  next  dayes  Conference. 


(  j )  V:u:.  y.  I?.     Ad. 8 








The 


Cfce  Jpoo?  ^an0  JFamtlp  XooSw    3  ?  5 
The  Eighth  dayes  Conference. 


//w  ftf  ff  end  the  Lords  day  in  chriftian  Families^ 
and  in  the  Churchy  and  in  fecret  duties. 


Speakers.     5  ^  A  Teacher. 
'  2.  *W-p  A   Learner. 


vv 


Paul,  ^g^  J^  J  Elcome,  Neighbour  :  How  go 
matters  between  you  and  your 
Family  ?  yea  and  your  God  ? 
S.  O  fir,  you  have  fet  me  a 
great  deal  of  work,  which  my  Conscience  telkth  me  is 
Good  and  Necejfary,  and  better  than  any  clfe  that  I  can 
fpendmy  time  in.  But  my  heart  is  bad  and  backyard  ^ 
and  it  is  not  fo  foon  Learnt  as  Heard ,  nor  fo  fuon  done 
as  learnt  :  And  yet  I  come  to  yon  for  more  :  For  I  am 
refolved  to  take  God  and  Heaven  for  my  Ai,  and  there- 
fore to  be  true  to  the  Covenant  I  have  made  :  1  defire  yon 
now  to  Infinite  me  about  the  right  obfervation  ef  the 
Lords  day  :  j4.vdfirft  to  tell  me  our  obligation  to  it. 

P.  I  have  published  a  Treatifeonly  on  that  fubjeft  to 
which  Imuft  referr  you  now  as  to  the  obligation,  and 

Y  2  ihe 


324    ^fce  Pw?  ®an#  JFamilp  TBoolu 


lhe  difputing  part.  Only  giving  you  this  brief  intima- 
ion.  i.  Chrift  gave  his  Apoftles  CommhTion  to  ac- 
quaint  the  world  with  his  will,  and  to  fettle  the  orders  of 
the  Gofpel  Churches.  2.  To  this  end  he  promifed  and 
gave  them  the  Infallible  condudt  of  the  Holy  Ghoft  •, 
who  is  now  the  Author  of  what  they  did  in  obedience 
ro  their  Commiflion.  3.  As  Chrift  Rofe  from  the 
dead  on  the  firft  day  of  the  week,  fo  he  oft  on  that  day 
appeared  to  his  difciples,  and  on  that  day  (  Whitfunday  ) 
he  fent  down  the  Holy  Ghoft  :  fo  that  the  new  world 
was  begun  on  that  day.  And  on  that  day  the  Apoftles 
conftantly  celebrated  the  holy  affemblics,  and  appointed 
the  Churches  to  do  the  like,  feparating  that  day  to  the 
holy  worfhip  of  God.  4.  All  the  Churches  in  the 
world  from  the  Apoftles  times  till  a  few  years  ago,  did 
unanimoufly  keep  the  Lords  day  as  holy,  or  feparated 
to  holy  worfhip  ^  no  one  Church,  no  one  perfon,  no  nor 
a heretick,  that  I  remember,  who  confeft  Chrifts  Refur- 
re&ion  ever  once  excepting  againft  it,  or  difTenting  : 
And  this  as  ordained  by  the  Apoftles  in  their  times. 

S.  Yon  need  fay  no  more  :  He  that  will  contraditt 
fach  proof  as  thic^  hath  an  evil  fpirit  of  contradiction  * 
But  that  which  is  qneftioned  isy  Whether  it  be  a  Sab- 
bath, and  come  in  the  place  of  the  feventh  day  Sabbath  ? 

P.  Trouble  not  your  brains  about  meer  Names  :  It 
is  enough  for  you  that  it  is  a  Day  feparated  by  Chrifi 
and  the  Holy  Ghoft  to  holy  worjlup,  and  called  the  Lords 
day.  If  by  a  Sabbath ,  be. meant  A  day  of  Jexvift  Ce- 
remonial Reft  ( which  is  the  Scripture  fenfe  of  that 

—  — , . , 

Rev.  1. 10.     Mac.  28.  l%  to.    Job.  \6.  :$,  i4)  1  ?.     /lorn.  i<.  \5. 
2TheW.i>. 

word) 


Cf)ePoD?®an0jFamttyT6oo&>    325 


word)  then  weconfefsthat  it  is  no  Sabbath,  but  that  all 
fuch  Sabbaths  areabolifhed,  as  types  of  better  things. 

S,  1  am  the  more  cafly  fatisfied  by  Reafon  and  Expe- 
rience for  the  holy  keeping  of  the  day  :  For  I .  /  k&ow. 
that  one  day  in  [even  is  at  due  a -proportion  now  a*  when 
Mofes  Law  Wat  made,  2.  1  am  fure  it  is  a  great 
mercy  and  benefit  to  man,  to  be  obliged  every  five  nth 
day,  to  Rejoice  in  God,  and  lay  by  our  care  and  labour, 
and  learn  the  way  to  cverla'iing  life,  Alas  what  would 
fervants  and  poor  men  do  without  it  !  3.  It  is  a  hedge 
and  great  engagement  to  the  holy  employments  of  the 
foul,  when  every  feventh  day  is  feparatcd  to  that  itje 
alone,  4.  And  J  feelby  experience  the  great  benefit  of 
it  to  my  felf,  5.  And  I  fee  that  Religion  mofl  pro- 
fptreth  where  the  Lords  day  is  mofl  confcionably  kpty 
and  falls  where  it  u  negletled,  'But  I  pray  you  fet  me 
down  Directions  for  the  right  f pending  of  the  day,  both 
General  and  Particular* 

P.  I.  The  General  Inftruftions  which  you  mufi:  take 
are  thefe. 

1 .  That  the  chiefeft  ufe  of  the  day  is  for  the  (h)  Puh 
lick^  worjhipping  of  God,  our  Creator  and  Redeemer. 
And  therefore  the  Church- worfhip  is  to  be  preierred, 
before  all  that  is  more  private. 

2.  That  the  chief  work  which  it  is  to  be  fpent  in,  is 
Learning  the  doctrine  of  the  Gejpel,  and  Traifmg,  and 
Giving  thanks  to  our  Heavenly  Father,  our  Redeemer 
and  Sanilifier  :  The  reft  cometh  under  this. 

.3.  Therefore  the  Manner  of  it,  and  the  frame  of  our 
hearts,  fhould  be  Holy  Joy  and  Gratitude  and  Love,  ftir- 


(>')  Afts2,4j  5.    1  Cor.  16.  1, 1.  \ 

X  3  rei 


326    %\)t  poo?  $9an0  ff amilp  TBoofc. 

red  up  by  the  exercife  of  Faith  and  Hove :  And  it  fliould 
be  fpent  as  a  day  oi  Thanksgiving  for  the  greateft  mercy. 
4.  Therefore  the  Vofitt^e  part  of  duty  is  the  main  ^ 
vjfa  that  /ifosr/  and  Tongue  be  thus  employed  towards 
God.  And  die  Negative  part,  four  abftaining  from 
other  thoughts  and  words  and  labours  and  fports  )  is  fo 
far  our  duty  as  They  are  any  hinderance  to  this  holy 
work  :  And  not  on  a  meer  Ceremonial  account. 


S.  Novo  fet  me  down  all  my  duty  in  its  order. 

T.  Make  due  preparation  for  the  day  before-hand  : 

Let  your  fix  dayes  labour  be  fo  dif- 
The  order  of  the  patched  that  jE  may  not  hinder  you  . 
duties    of      the     r  n      rr  TjT         I        u.  J 

lords  day.  caft  °ff  worldly    thoughts,    and   re- 

member the  laft  Lords  days  inftructi- 
ons  •  and  repent  of  all  the  fins  of  the  week  paft  :  and 
go  in  feafon  to  your  reft. 

2.  Let  your  firft  thoughts  be  fuitable  to  the  day  :  Re- 
member with  Joy  the  Refurrettion  of  your  Saviour  : 
which  begun  the  triumphant  Glorious  ftate,  as  you  awake 
in  the  beginning  of  this  holy  day  :  And  let  your  heart 
be  glad  to  think  that  a  day  of  the  Lord  is  come. 

3 .  Rife  full  as  early  on  that  day  as  on  your  labouring 
dayes  •,  and  think  not  that  Swinifli  iloth  is  your  holy  Reft. 

4.  Let  your  dr effing  time,  be  fhort  j  and  fpent  as  afore- 
faid,  in  hearing  a  Chapter  read,  or  in  good  thoughts  or 
fuitable  fpeech  to  thofe  about  you. 

5 .  If  you  can,  go  firft  to  fecret  prayer  >r  And  let 
fervants  difpatch  their  necefTary  bufinefs  about  Cattle, 
that  itftand  not  after  in  their  way. 

6.  Then  call  your  fervants  to  family  worfhip,  and  if 
you  can  have  time,  without  coming  too  lare  to  the  A f- 
fembly,  read  the  Scripture,  fing  a  Pfalm  of  Praife,  and 
call  on  God  with  joyful  Thankigivihg,  for  our  Redem- 
ption 


C&e-JPoo?  ®  an»  IFamtty  Xook* 


327 


ption  and  the  hopes  of  Glory  :  Or  fo  much  of  this-  as 
you  can  do.  But  do  all  with  ferioufnefs  and  alacrity  : 
And  tell  your  fervants  and  Children  what  it  is  that  they 
go  to  do  at  the  Church. 

7.  Go  to  the  beginning  of  publick  Worfhip  -.  and 
let  none  be  abfent  that  can  be  fpared  to  go.  Your  duty 
there  I  muft  fhew  you  by  it  felf  anon. 

8.  After  your  return  while  Dinner  is  preparing,  is  a 
feafonable  time  for  Jeer et  prayer  or  meditation^  on  the 
great  bufinefs  of  the  day,  and  to  confider  of  what  you 
heard  in  publick. 

9.  If  company  allow  you  opportunity,  Let  your  time 
at  meat,  be  feafoned  with  .fome  cheerful  mention,  of 
the  mercies  of  our  Redeemer,  or  what  is  fuitable  to  the 
hearers  and  the  day. 

10.  After  dinner  if  there  be  time,  call  your  Family 
Together  and  fing  a  Pfalm  of  praife,  and"  help  them  to 
remember  what  was  taught  them. 

1 1.  Then  take  them  again  Qt\  timejto  the  Affembty. 

12.  When  you  come  home,  cali  them  ill  .o^-rher, 
and  after  craving  Gods  aftjftance  and  acceo  a'ice  through 
Chrift,  fing  a  Pfalm  of  Praife.  and  repeat  the  Sermon, 
or  caufe  it  to  be  repeated,  not  tedtodly,  but  fo  much  as 
the  time  may  bear.  Or  if  there  were  no  Sermon,  or 
one  unfuitable  to  your  family,  read  near  an  hour  to  them 
in  fome  fuitable  and  lively  Book.  (  Of  which  anon.) 
And  conclude  with  Prayer  and  Praife  to  God  •,  And  all 
with  ferioufnefs,  alacrity,  and  joy. 

13.  Between  that  and  *Jupp?r  both  you,  and  fuch 
Children  and  fervants,  as  can  poffibly  be  fpared,  betake 
your  felves  to  fecret  Prayer  and  Meditation. 

14.  At  Supper  do  as  beforefaidat  Dinner:  '(/till  re- 


in 
not 


ember  that  though  it  be  a  day  of  Thankfgiving,  yet 
>t  of  fenfualiiy,  gluttony  or  excefs.  ) 


Y  4  15.  When 


328    €t>e$>ao?  $Jan#  JFamtlp 'Booh* 

15.  When  they  have  Supped,  examine  your  Children 
and  Servants  what  they  have  learnt  that  day  (unlefs  you 
appoint  an  hour  on  the  week  day  for  it  :  And  fo  for 
Catechifingthem.  )  Then  fing.a  Pfalmof  praife,  and 
fo  conclude  with  Prayer  and  Thankfgiving  •  Catechizing 
mull  not  be  neglected  :  But  if  you  can  do  moft  of  it  on 
weeks  day es  or  Holy-dayes,  it  will  be.beft,  that  it  take 
not  up  the  Lords  day,  which  is  for  holy  praife. 

i6»  When  you  go  to  reft,  review  briefly  the  fpecial 
occurrences  of  the  day  :  Repent  of  failings  :  Give 
thanks  for  mercies  :  and  Comfortably  compote  your 
felf  to  reft,  as  trufting  in  the  protection  of  your  graci- 
ous God  :  And  fo  let  your  laft  thoughts  be  jfuch  as  are 
cieetrtofhutup  fuch  a  holy  day. 

Thefe  Directions  are  foon  given  and  heard  ^  But  Q 
happy  you,  if  you  fmcerely  pra&ife  them  1 
;    /'•■'■- 

■  ~~  '  j  . 

S.  Toa  talk^  of  Reading  to  my  family  at  nighty  and 
gnti'Ay  dales  and  the  Lords  day  is  :  what  Books  be  they 
which  you  would  have  me  read  $ 

P,  Were  you  not  a  poor  man  I  would  name  many 
,    to  you  :  Becaufe  you  are  one  of  my 
wht  Books  to  read      Charge,  I  will  bellow  fome  of  my 
to  cbe }  aimiy.  own  upon  you.     i .  Here  are,  The 

Call  to  the  Vnconvcrted,  Directions 
for  aSomd  Conv£rfion,  ATreatife  of  Co  fiver  fan  >  A 
Sermon  again fi  malting-  light  of  Chrifi7  A  Treatife  of 
Judgement^  ASamt^or  a  Bruit,  and  Now  or  Never , 
with  this  frcfentbook,  Read  thefe  to  them  m  the  Or- 
der that  I  have  named  them  i  as  much  at  a  time  as  you 
Juive'Ieifure.'  And  here  is  the  Saints  Reft:  on  the  Lords 
'■dayes  read  oft  in  that :  And  when  you  have  done  thofe, 
here  is  a  Treat  if eo?  Self -deny  aly  and  one  of  Crucifying 


€:tre  Poo?  $)an*  IF  amilp  TSoofc    3  29 

rhc  world,  and  one  ol  Self -ignorance  ;  I  will  trouble  you 
with  no  more.    But  if  you  have  my  Chrifttan  Directory 
you  may  choofe  ftill  what  fubjed  you  think  mod  fea- 
ibnable. 

For  other  mens  works,  I  would  you  had  Mr.Jefcth 
Aliens  book  of  Convey -fion  and  his  Life,  and  all  Mr.Rtch. 
Aliens  Books  !   And  Mr.  Dod  on  the  {ontmandments 
and  Mr.  Perkins  on  the  Creed,  and  the  Lords  Prayer, 
that  you  might  read,  as  an  Expofnion  of  the  Catechifm, 
one  Article,  one    Petition,  one   Commandment,  ex- 
pounded at  a  time  »  which  will  be  a  great  help  to  your 
fttf  and  them.    And  the  Prattice  of  Piety,  and  Mr.  Scttd- 
ders  ly^ily  Walk,,   Mr.  Reyner,  and  Mr,  Pmkes  Ser- 
mons, are  very  good  Books.    But  I  dare  name  you  no 
more,  left  Ioverfet  you. 

S.  What  Catechtfzne  would  yen  have  me  ufe  ? 

P.  There  are  fo  many  that  I  know  not  which  to  pre- 
ferr  ;  At  prefent  I  commend  to  you  Mr.  Gouge's  or  Mr. 
Raw  let's  •,  the  LeiTer  of  the  Atfemblies  firft,  and  the 
Larger  after.But  becaufe  you  are  one  of  my  charge,!  will 
here  write  you  two  in  the  end,  A  (horcer  for  beginners, 
and  a  Longer  for  proficients. 

; 

S.  /  fray  you  next  infirncl  toe  how  to  worflnf  Cod  in 

Tftbikl^.\  ten  have  before  told  me  what  Church  I  rnufi 

\oyn  with  :  Have  yon  any  more  to  fay  of  that  ( 

\  '  P,  Ycj  :  1.  Iadvifeyou  to  hear  the  befl  Teacher  that 

you  can  have  :  For  experience  telleth 

$»;  "^  us  that  the   bare    office  woiknh    not 

Itach  r  to  cnooie.      .  .  ,  .,.  .  .    ,         . 

without  meet  abt tit t e s  ;  and  that  there 

is    a    very  great  difference  to   the  hearer,   (Y)  be- 

f*/Ma:.  7.  tf«  *  Cvr.3,^   z  Tim.  1. 1*.  K-.ni.  if.  14- 

tween 


3  s  o    W}t  J3oo?  <?©an#  JFamilp  TgooS  ♦ 


twcen  man  and  man  :  Therefore  be  not  indifferent 
herein. 

S.  Whom  am  I  to  account  the  befl Teacher  ? 

P.  Not  he  that  is  molt  (k)  Learned,  Elegant  and 
Rhetorical  •  nor  he  that  fpeaketh  /wdV/  and  moft  ear- 
neftly  \  But  he  that  hath  all  the  three  neceflary  abilities 
conjunct  :  I.  A  clear  explication  of  the  Gofpel,  to 
make  the  Judgements  of  the  hearers  (I)  found:  2.  He 
that  hath  the  mofl  convincing  and  perfwading  Reafoxs  , 
ro  Refolve  the  Will:  3.  He  that  doth  this  in  the  moft 
Seriom,  affectionate,  Lively  manner ,  together  with 
pr apical  Directions,  to  Quicken  up  the  foul  to  Practice, 
and  direct  it  therein.  But  when  you  cannot  have  one 
that  is  excellent  in  all  thefe,  you  mu/t  take  the  belt  that 

S.  'But  what  if  the  Mmifier  of  the  Parifc  be  not 

P.  If  he  be  intolerable,  through  Ignorance,  herefe, 
difabilityor  malignity,  forfake  him  utterly  :  But  if  he 
be  tolerable,  thpugh  weak  and  cold,  and  if  you  cannot 
remove  your  dwelling,  then  Publtcf^  order  and  your 
fouls  Edification  muft  both  be  joyned  as  well  as  you 
can.  In  London  ox  other  Cities  where  it  is  ufual,  you 
may  go  ordinarily  to  another  Parifh  Church ;  But  in 
the  Countrey  and  where  it  would  be  a  great  offence,  you 
may  one  part  of  the  day  hear  in  your  own  Parifh,  and 
the  other  at  the  next,  if  there  be  a  man  much  fitter  with- 
in your  reach  :  Bjt  communicating  with  the  Church 

you  dwell  with.  L    *■/,„/     ■, 

2.  I  ad vi fe  you,  that  it  there  be  Panjh  Churches  or- 
derly fetled  under  the  Mxgtff  rates  Countenance,  whofe 


(K)  1  Cor.  1.  &z.  &  3.  &*.         (/)  z  Tim.  1.  7^ 


Teachers 


Clje  Poo?  $®*n&  IFamttyXoofe*    33 x 

Teachers  are  found,  and  promote  the  power  of  Godli- 
nefs  in  Concord,  though  an  Abler  Minifter  fhould  ga- 
tlier  a  feparated  £hurch  in  the  fame  place  out  of  that 
arid  other  Neighbour  Parifhes,  and  fhould  have  ftrifter 
Communicants  anddifcipline,  be  not  too  forward  to  joyn 
your  felf  to  that  feparated  Church  ;  Till  you  can  prove 
that  the  hurt  that  will  follow  by  diforder,  offence,  di- 
vifion,  encouraging  fchifm  and  f  ride,  is  not  like  try  be 
greater,  than  your  Benefit  can  compenfate.  But  where 
Liberty  is  fuch,  as  thefe  mifchiefs  are  not  like  to  follow, 
take  your  Liberty  if  your  Benefit  require  ir. 

3.  But  if  this  feparated  Church  be  a  (m)  fa&iom 
A  tt  1 -Church,  fet  up  contentioufly  againfl:  the  Concor- 
dant Churches,  though  on  pretence  of  greater  purity ; 
And  if  their  meetings  be  employed  in  contention  and 
reviling  others,  and  making  them  odious  that  are  not  of 
their  mind7  and  in  killing  the  Love  of  Chriftians  to  each 
o:her,  and  in  condemning  other  Churches  as  no  Chur- 
ches, or  fuch  as  may  not  Lawfully  be  Communicated 
with,  and  in  puffing  up  themfelves  with  pride,  as  if  they 
were  the  only  Churches  of«Chrift,  avoid  fuch  fepara- 
ted Churches,  as  the  enemies  of  Love  and  Peace. 

4.  If  a  Church  in  other  refpe&s  found,  (hall  (n)  re- 
quire of  you  any  falfe-fubfcriptionsypromifcs,  or  oaths, 
or  require  you  to  do  any  unlawful  thing,  you  mud  not 
do  it  :  But  hold  Communion  with  them  in  other  lawful 
things,  if  they  will  allow  you.  If  not ;  be  content  to 
have  fpiritual  communion  with  them  at  a  di fiance,  in 
the  fame  Faith  and  Love  and  kind  of  Wor/hip,  and  joyn 
with  others. 


(m)  Rom.  16. 17.     1  Cor.  1. 10.    i  The£  ?.  12, 15.  T.t.  3.  id. 

Aa.20.30.       (0  Gai. 2.3,4,5, 14.  &3.  &4- 

5.  Though 


332 


111 '■  "     " 

€t)cP)o?  ©an*  IFamtlpTSoi 


5.  Though  your  ordinary  Communion  fhould  he 
with  the  beft  Minifter  and  Church  that  you  can  have 
without  fcandal  and  publick  hurt,  yet  foretimes,  if  it  be 
expetted^  Communicate  with  more  (0)  imperfect  Chur- 
ches, fo  far  as  they  force  you  not  to  fin,  that  you  may 
keep  up  Love,  and  fhew  that  you  are  for  Univerfal 
Peace. 


S.  Will  you  Inftrutt  me  how  to  Hear  with  profit  ? 
P.  You  rauft  have  diftinct  Helps  for  four  particular 
ufes  :   1.  To  under ft and  what  you  hear  : 
How  to  Hear.     2.  To  be  duly  affected  with  it.     3 .-.  To 
Remember  it.    4.  To  practife  it. 

S.I.  What  are  the  helps  for  (p)  under/landing? 

P.  1.  Kplain^  clear,  convincing  Teacher.  2.  Read- 
ing the  Scripture  and  good  books  to  prepare  you  f  eu)t> 
cially  Catechifmes.  3,  Careful  attending.  4.  Speci- 
ally marking  the  Doctrine,  defign  and  drift  of  the 
Preacher.  5.  Laying  tire  feveral  parts  together. 
6.  Meditating  after,  and  asking  the  meaning  of  what 
you  doubt  of.  7.  Prayer,  and  confcionable  practice 
of  what  you  know. 

S.  1 1.  What  are  the  helps  for  the  will  <W  affections  > 

P.  1.  A  lively  preacher      2.  Remember  with  whom 

you  (q)  have  to  do,  and  of  how  great  importance  the 

bufineis  is  which  you  are  upon :  Go  to  Church  as  one 

_ 1 .     - 

(*>)~Luk.4  i-5,  Joh  18  l\  Luk-  f.  14.  Mar.  a*  1.  (f>) 
M*t.  13  14,  if.  Mar.  4  3.  &  7  i4> '^    Ma",  if.  io.  Rev.  j.  %.   & 

tha 


CtJe  Pooj  09an*  jFamilp  TBoofe*    3  3  3 


that  is  going  to  hear  a  meffage  from  the  God  of  Hea- 
ven, concerning  your  everlafting  falvation.  3,  Remem- 
ber that  you  have  but  a  little  time  to  hear,  and  then  you 
mud  be  laid  in  the  dark  with  thofe  that  are  under  your 
feet,  who  lately  fate  where  you  now  fit  ♦,  and  your  foul 
muft  fpeed  as  Sermons  did  (peed  with  you  in  hearing, 

4.  Obferve  how  nearly  the  matter  doth  concern  you  : 
And  ftir  up  your  minds  from  /loth    and  wandering. 

5.  Remember  that  God  who  fends  the  meflage  dothi 
wait  for  your  Refolution  and  your  anfwer  :  whether 
you.  will  yield  to  him  or  reject  him  ?  whether  you  will 
have  his  grace  or  not  ?  And  remember  how  you  will 
fhortly  cry  to  him  for  mercy  in  your  extremity,  and 
wait  for  his  anfwer  to  your  cryes,  Refolve  now  as 
you  would  fpeed  «ihen  ;  and  Anfwer  God  as  you  would 
be  anfweredbyhim  :  If  you  would  have  mercy  then, 
receive  it  and  obey  it  now.  If  you  deny  God  but  this 
once,  you  know  not  but  he  may  leave  you  to  your  k\?y 
and  never  make  you  fuch  an  offer  more.  6.  Bethink 
you  how  the  (r)  miferable  fouls  in  hell  were  like  to 
hear  fuch  offers  of  mercy,  if  they  might  be  tryed  here 
again,  and  fit  in  your  places.  7.  Lift  up  a  fecret  requeit 
to  Chrift  for  his  quickening  fpirit.  8.  When  you 
come  home,  preach  over  the  do&rine  again  to  your 
own  he  art  ^vA  w^eiton  your  lelf.  9.  And  pray  it  all 
over  to  God,  by  begging  his  grace  to  make  it  powerful* 
10.  And  prelling  it  on  your  family^  will  quicken  your 

fdf. 

S.  III.  What  are  the  helps  for  Memory  ? 

P.  1.   A.  through  under  ft  anding.      2.  And  a  deep 


( >  )  Luke  1 5.  243  i^j  27. 


334    <£&c  Poo*  ©an#  tf  amtlp  TSoolu 


AffcBion :  we  eafily  remember  that  which  we  w£  un- 
der-fiand,  and  are  much  aff eel  ed  with.  3.  Method  is  a 
great  help  to  memory  :  Therefore  obfervethe  Preach- 
ers method  :  At  leaft  the  Dodrine  or  Subj^d,  and  fome- 
what  of  the  explication,  proof  and  ufe.  4.  Number 
much  helpeth  memory.  Mark  how  many  the  feveral 
Heads  are.  5.  Fatten  upon  [owe  one  figmfcant  word 
of  every  head,  which  will  bring  in  all  the  reft.  6.Grafpe . 
not  at  more  than  you  can  hold,  left  you  lofe  all :  But 
choofe  out  fo  much  of  the  chief  matter  which  concern- 
ed you,  as  you  find  your  memory  can  bear.  7.  In  the 
time  of  hearing,  you  may  oft  run  over  that  one  fignifi- 
cant  word  of  each  head  which  you  heard  frfiy  to  fettle 
it  in  your  memory,  without  turning  your  attention 
from  that  which  folioweth  :  which  is  a  fingular  help. 
8.  Writing  is  the  eafieft  help  for  memory.  9.  If  you 
forget  the  words,  yet  remember  the  main  drift  and  mat- 
ter. 10.  Review  it,  or  hear  it  repeated  by  others., 
when  you  come  home.  •  . 

S.  IV.  What  are  the  helps  for  Practice. 

P.  1.  If  you  fpeed  well  in  the  three  flrft,  efpecially  "1$ 
the  word  take  hold  upon  your  Heart i  the  Vr  attic  e  will 
the  more  eafily  follow.  2.  Be  acquainted  With  the  cor- 
ruptions of  your  heart  which  need  a  cure,  and  the  wants 
that  need  fjpply  •  and  go  with  a  de(ire  to  get  that  cure 
and  that  fupply  :  As  yougotothe  Market  to  buy  what 
you  want,  or  to  the  Phyficion  to  be  healed,  An  intent 
of  Practice,  prepareth  for  pradice.  3.  Mark  the  Vfes 
and  the  prattical  Directions  :  and  let  Confcience  urge 
them  on  your  felf  as  you  are  hearing  them  -9  Refolve  to 
obey,  whatever  God  maketh  known  to  be  his  will. 
4.  When  you  come  home,  confider  what  you  heard 
which  doth  concern  your  pradice,  and  there  let  Con- 
fcience 


Ctjc  poo?  $)an#  jFamtlp  TSoolu    3  3  5 

fcicnce  drive  it   borne,  and  revive  your   Refutations, 

5.  Efpcctaily  labour  to  get  your  radical  Graces 
iha^ihcned,  The  Belief  of  the  lite  to  come,  the  Hope 
of  Glory  and  the  Love  of  God  h  And  thefe  will  carry 
you  on  to  practice.  6.  Take  heed  of  thofe  Preachers 
that  ftifle  practice  :  1  mean  i.  Libertines,  calkd  Anti- 
nomians,  who  under  pretence  of  extolling  Chrift  and 
free-grace,  deftroy  the  Principles  of  practice.  2.  (/)  Fa- 
ctious difputers,  who  fill  mens  heads  with  little  but 
Controvtrlie.  3.  Wordy  Orators,  who  like  founding 
brafs  and  tinkling  Cymbals,  make  but  a  lifelefs  noife  of 
words.  4.  Malignants,  who  jear  at  holy  practice  as 
Hypocrifie.  5.  Pharifees,  that  fet  up  the  Practice  of 
iheirown  ceremonies,  (t)  traditions  and  fuperftitions, 
inftead    of  the    practice   of  the  commands   of  God. 

6.  Live  if  you  can  with  practifing  Chriflians.  7.  Laft- 
ly,  keep  a  daily  account  how  you  practife  what  you 
know,  yd 

S.  Hew  mn ft  J  bear  and  read  the  Scriptures  them- 
ft  Ives  i 

P.  I.  Be  fure  you  come  to  them  with  a  (*)  Believ- 
ing, Reverend,  Spiritual  mind,  as  to  the 
word  of  the  living  God,  by  which  you      Cf  ReaJiog  iU 
muftbe  Ruled  and  Judged,  and  which     Scriptures, 
you  muft  fully  Refolve  to  obey  :  As  a 
humble  Learner  of  heavenly -Myfteries  fr©m  ihe  Sea 

(h  folly- 

-  , 

fO'PhiU.K.     1  Tim  6-  3  4.    Ihil.  2.  3      i  Tim.-.  :4,  i4. 
fci/t  $,<>.       (tj  Mac'ih.  i*      Co.'.  i  21,1;.  («)   Hcb.4.  z. 

SSP-fcfrwoiIi  bus 

and 


3  3  &    CDe  Poo?  0©an0  jFamtip  TSootu 

and  Spirit  of  God,  and  not  as  a  proud  and  arrogant 

(w)  caviller  or  judge;  nor  as  expecting  Philofophy  or 

curious  words,  inftead  of  the  Laws  of  God  for  our 

lalvation.     2.  Read  molt  the  New  Teftament,  and  the 

moftfuitable  parts  of  Scripture.     3.  Expound  the  dark 

'  znd  rarer  parages,  by   the   plain  and   frequent   ones. 

»  4.  Read  fome  Commentary  or  Annotations  as  you  go, 

1  if  you  can.     5.  (a:)  Ask  your  Paftor  of  that  which  you 

under  (land  not* 


S.  What  muft  J  do  in  PMkl^Frayer^  Praifes  and 

Thanksgiving  ? 

J,  1.  (y)  Joyn  in  them  earneftiy  with  the  de fires 

and  praifis  of  your- heart*    And  be 

Of  Publick  Pray-     not  a  bare  Hearer  v    for  that  is  to 

cr?  &c  be  an  Hypocrite  ^  and  to  feem  to  pray 

when  indeed  you  do  not* 

2.  Do  not  pievifhly  pick  quarrels  with  the  Prayers 
of  the  Church,  nor  come  to  them  with  humorfome 
prejudice.  Think  not  that  you  mud  (z.)  .tuy  away, 
or  go  out  of  the  Church,  for  every  paflage  that  is  dif- 
orderly,  unmeet,  yea  or  unfound  or  untrue  :  ¥ov  the 
words  of  Prayer  are  the  work  of  man  :  And  while  alt 
men  are  fallible,  imperfed  and  finful,  their  prayers  and 
praifes  and  preaching  will  be  like  themferves.  And  he 
that  is  the  highert  pretender  and  the  pieviiheft  quar- 
reler, hath  his  own  failings.     If  I  heard  him  pray, 


(ve  )  Mattn.  18.3.      (x)  A#.  8. 78>;i9»$3».3t*  (?) 

1 I Jhfon. ,16.  $6.  NcA.?.  ij.  &  8.  6.  VuK  ic6. 48.  (\) 
Lnfee4. 16.  j..h.  1K.29.  1  Cor.  14.  x  Cor.  ti.  \6y  t&i  l6>  zl> 
&c    ict4»|i)'&c.    Rev,  j.  St  $. 

it's; 


Ct>e  Pod?  3£an#  jFamtlp  TSoolu    337 

it's  ten  to  one  but  I  could  tell  you  of  muchimmethodi- 
calncfs  at  leaft,  and  fometimes  falfhoods  in  his  words. 
We  muft  joyn  with  no  Church  in  the  world,  if  we  will 
joyn  in  nothing  that  is  faulty  !  Ncr  is  every  fault  made 
mine  by  my  prefence  :  I  profefs  to  come  thither  to  Wor- 
fyipGod  according  to  the  Cofpclj  and  to  own  all  that  the 
Paftor  faith  which  is  agree  Me  thereto  •  but  not  to  own 
all  that  he  faith •,  whether  in  Preaching  or  in  Prayer, 
in  Gods  name,  or  his  own,  or  ours. 

Yet  I  would  nor  have  you  indifferent  with  whit  words 
you  joyn.  For  if  the  Words  or  Actions  be  fuch  as  fo 
corrupt  the  worfhip  of  God,  as  that  he  himfelf  will 
not  accept  it,  you  muft  not  offer  it. 

3.  In  all  the  lawful  orders,  geftures  and  manner  of 
behaviour  in  Gods  wor/hip,  affect  not  to  differ  from  the 
reft,  but  conform  your  felf  to  the  ufe  of  the  Church 
which  you  joyn  with  ^  For  in  a  Church  fingularitj  is  a 
difcord. 


S.  How  muft  I  receive  the  Sacrament  of  Chrifvs  body 
and  blood  ? 

P.    You  muft  1.  Have  a  due     How  t*  Commun!oa:e 
preparation    ^    2*    A  due  fcrfcr*     jo  the  Lords  Supper. 
mance. 

S.  T.  What  is  the  due  Preparation  ? 

P.  i.  To  nnderftand  what  you  do  :  2.  To  be  what 
you  muff  bey  viz*  A  true  Chriftian  .  and  3.  To  do 
what  you  muft  doy  in  particular  preparation* 

S.  I.  What  is  it  that  I  mstfi  underfhnd  ? 
P.  What  the  Er.dtof  the  Sacrarr.eit  are,  and  what 
are  the  Parts  ar.d  Nature  of  it. 

Z  S.  What 


„ L — —^ _    ■  

"ly^TYBai aretheEnds  of  it  ?  ^  .  ,  . .  ,  -^ 
~3Pi  Not  really  to  (V)  Sacrifice  Chrift  again  ^  Nor  to 
fljrn  (b)  6rdW  />;f0  #0  bread,  and  tv/#c  *«/•<?  »o  mVze  j 
(-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  (o  famifhmen.  But  the  Papifts 
tbemfelves  fay,  without  his  Intention  it  is  not  done  t 
But  no  man  knoweth  the  Pr lefts  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  b$ 
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- 
f&lybe  believers.  J  Nor  is  the  ufe  of  the  Sacrament 
to  confirm  me.ns  wicked  confederacies ,  nor  to  flatter 
wick?d  n-en  in  their ^frefttmfiion^  nor  to  faye  them  by 
the  outward  %&  .afr  iie; 

But  the  end  of  the  Sacrament  Is,  i.  To' be  a  folemn 
(c;  Commemoration  of  the  Sacrifice  of  Chrift  by  his 
deaths  until  he  come.*  That  the  Church  may,  as  it  were 
fee,  his  body  broken  and  his  blood  flied,'  and  behold 
the  Lamb  of  God,  who  taketh  away  the  fins  of  the 
world. 

2.  To  beji  folemn  Renewing  of  the  Covenant  pf 
Grace,  on  Chrifts  part  JahcPon  ours  ;  even  the  fame  . 
which  you  made  in  Baptifm,  and  at  Conversion -\  but 
with  ^me  addition  •  The  one  being  the  Sacrament,  of 


-XT'l-it:  &  7.  27.        ft)    i  Cor.  1  1.  zt,  27, 
...  our 


_____-__—-------— _____ ' 

_(je  Poo?  $jana  family  "Boot.    339 

•■ ■ "~ ■ ""— ■ ■ - ■  »__M__«_»» _n__r_K_ __M«___WK^n* 

out  iVf ty  fcf'rrfe  and  Entrance  \  the  other  of  feedings 
nourijhrnent ,  continuance  and  growth.  Here  Chrift  jor 
Lifcy  is  delivered  to  us  ♦,  and  we  Accent  him  :  And 
Man  delivereth  up  himfclf  to  Chrift,  and  Chrift  accept* 
ethhim. 

3  o  To  be  a  Lively  Means  for  Chrifts  fpirit  and  our 
fouls  to  work  by,  to  ftir  u^  Faith,  Defire,  Love,  Thankr 
fttlnefs,  Hope,  Joy  and  new  obedience,  befides  Repen- 
tance. By  (hewing  us  the  doleful  fruits  of  fin,  the 
wonderful  Love  of  God  in  Chrift,  the  firinnefs  of 
the  promife  or  Covenant,  the  greatnefs  of  the  gift, 
and  our  great  obligations.  Thus  we  muft  here 
have  Communion  with  God  and  Jefus  Chrift,  in  the  ex- 
ercife  of  all  thefe  Graces  -  And  receive  more  Grace 
through  our  facrificed  Redeemer. 

4.  It  is  a  Symbol  or  badge  of  the  Church  •  and  a 
publick  profeffion  of  our  continued  Faith,  Hope,  Thankr 
fidnefs,  Love  and  obedience. 

5.  It's  a  Sign  and  Meatis  of  the  Vnion9  Love  and 
Communion  of  the  Samts,  and  their  readinefs  to  Com- 
municate to  one  another. 

So  What  are  the  Parts  of  the  Sacrament ;  and  their 
Nature  ? 

P,  I.  It  hath  three  General  Parts  :  I.  The  Tartiet 
Covenanting  •'  which  are,  1.  Chrift,  or  God  the  Fa- 
ther, Son  and  Holy  Ghoft,  as  the  Principal  giver  • 
2.  His  Minifter  as  his  Agent :  ^  The  Receivers. 

(d)  Wx.26. 16,27,  18.  Mark  14.  14.  &  t6.  \5.  Luke 
^^.^cf.  Hcb.  9.  if,  16,  17,  18.  »  Cer.  6.  16,  17  Job  6.  63. 
&_?.!,»,  3,     2  Cor.  5.  I4»    -  Cor.  6. 173 18.    Joh.  4. 14- 

Z  z  II.  The 


3  4Q    f£\)t  Poo?  $9an.s  family  TSoofe^ 

IT.  TheS£*«:  that  is   I.  The  fignifying  AT 

1.  Bread}  2. Wine.  II.  Thej&^fear  ^  I.  Broken  Br^.    • 

2.  Wine  Poured  out  •  3.  Both  Delivered  or  Giv^.  . 
Iff.  The  fignifying  Actions  •  1.  Taking  and  Breaking  the 
Bread  :  2.  Touring  out  the  Wine.  3.  Givivg  both. 
4-to'^  M*  5.  Eating  and  Drinking 
both. 

III.    The   fJw/gj  fgnified.     I.  As   the  Means   : 

1.  The  Sacrificing  of  Chrifts  iWy  and  2?/<W  on  the 
Crofs  for  our  fins.  2.  The  Giving  of  them  to  Be- 
lievers. 3.  The  Receiving  them  by  the  Believers,  and 
improving  them  unto  life. 

1 1.  As  the  Ends  :  1.  The  contracted  Union,  and 
Mutual  Relation  between  God  the  Creator,  Redeemer 
and  Sanftifier,  and  the  Receiver.  2.  The  fouls  Re- 
ceiving from  Chrifl,  1.  Pardon  , Reconciliation,  and 
Adoption   or   Right  to    the    Heavenly  Inheritance  • 

2.  More  of  the  Holy  Ghoft  to  fari&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.  *-V  j^>  - 

S.  What  are  the  fpecial  Parts  of  the  whole  Sacrament .? 

P.  1 1.  They   are  three  :    I.  The   Confecration; 

II.  The  Commemoration j   III.  The  Communion, or 

Communication  and  participation. 

r        r  to  nobisq  3 

S.  I.  What  is  the  Confecration  ?         ________ 


P.  Nor  the  bare  pronouncing  of  the  words  y 
as  the  Papifts  think;  nor  the  turning  of  the 
bread    into    Chrifts  natural  body   :    But   it   is  the 

.      ,  WfiP- 


tE&e  po'o?  $Jan*  iFamifp  T5oofe* 


341 


(c)  ft par at ion  of  the  Bread  and  H^%  to  the  Sa- 
cramental ttfe,  and  making  it  to  be  no  longer  meer 
or  common  Bread  and  Wine,  but  the  very  Body  and 
Blood  of  faift  Reprcfentative.  This  is  done  by 
the  Dedicating  or  Offering  this  Bread  and  Wine 
to  Cjody  and  by  Gods  Acceptance  and  Benediclion, 
of  which  the  Minifter  is  his  Agent ;  which  is  fhlieft 
confummate,  and  declared  by  Chrifts  Words,  This  is 
my  Body  ^  and  This  ts  my  Blood  :  Though  it  is  fo  by 
the  fcparation  and  benediction,  before  it  is  fo  called  and 
pronounced. 

As  Chrift  was  the  true  tjlfeffiahy  Incarnate,  before 
he  was  Sacrificed  to  God ;  And  was  facrificed  to  God, 
before  that  facrificevizs  given  toman,  for  life  and  nou- 
rifhment :  fo  here,  Confecration  rTrft  maketh  the  Bread 
and  Wine  to  be  the  Body  and  Blood  of  Chrifi  Repre fen- 
tat  ive  :  and  then  the  facrificing  of  Chrift  to  God,  muft 
be  reprefented  and  Commemorated  -5  And  laftly  a  Sacri- 
ficed Chrifl  Communicated  to  the  Receivers,  and  Ac- 
cepted by  them. 

S.  1 1.  What  is  the  Commemoration. 

P.  It  is  the  (f)  vifible  Repre fentation  of  the  Sacri- 
ficing of  Chrift  upon  the  Crofs  to  the  Father,  for  the 
fins  of  man  :  to  keep  up  the  Remembrance  of  it,  and 
lively  affed  the  Church  thereby  ;  And  to  profefs  our 
Confidence  in  a  Crucified  Chrift,  for  the  acceptance  of 
our  perfons  and  all  our  performances  with  God,  as  well 
as  for  the  pardon  of  our  lins. 

: s ! 

(fj  Luk.Z2. 16,17, 18,19.  1  Cor.  11.21,24,  *t,t6<  (jOJoh. 
1.29,  16.  1  L>ct.  1. 19.  i  Cor.  5.  7.  Hvb.  o.  16*.  Sc  10.  S3  11. 
I  Cor.  ii.  13,  24.  zj. 

23  s.  in. 


342    C&ePoo^an*#amilp'Bao&> 

S.  III.  What  is  the  Communication  and  Partici- 
pation ? 

P.  It  is  the  (g)  Giving  of  Chrift  'imfelf  Really 
for  Lf/i  (  or  with  his  Covenant  Benefits )  to  the  Be- 
lieving Receiver )  by  the  Invefling  Sacrament  of  the 
Bread  and  Wine  Minifterially  delivered  by  the  Pallor 
in  Chrifls  Name  •  together  with  the  Acceptance  of  the 
Receiver. 

S.  Tou  hint  to  me  that  which  feemeth  to  reconcile  the 
Controversies  about  the  Real  prefence •  But  1  mouldin- 
treat  you  to  make  it  plainer  to  me  ^  What  is  the  Gift,  and 
the  Donation. 

P.  Suppofe  that  a  King  fhould  under  his  hand  and 
Seal  make  a  Grant  of  his  Son,  and  the  Son  of  hirafelf 
to  a  poor  woman  beyond  Sea  to  be  her  Husband  j  and 
fend  an  Embaffadour  with  this  Inftrument,  and  with  the 
Efpogfing  fignals,  (  his  Effigies,  the  Ring  or  the  like  ) 
as  his  Proxieor  agent  to  marry  her  to  the  Prince  in  his 
name..  The  words  of  the  Inftrument  run  thus  £  "  I  do 
cc  give  thee  my  Son  to  be  thy  Husband,  and  he  hereby 
"  giveth  himfelf  to  thee,  with  thy  due  intereft  in  his 
Cc  eftate,  if  thou  confent  and  give  thy  felf  to  him  as  a 
ft  Wife,  and  have  fent  this  my  Embafladour  with  the 
u  fignals  of  Matrimony  to  efpoufe  thee  in  my  Sons 
cc  name.  ]]  Hereupon  (he  Confenteth  and  the  Agent 
in  the  Celebration  delivereth  to  her  the  Effigies  or  Image 
of  the  Prince  as  the  fignal,  and  faith,  "  This  is  the 
<c  Prince  who  hereby  giveth  himfelf  to  thee  as  a  husband  : 
cCAnd  he  delivereth  her  a  Key,  and  faith,  This  is 
ccfuch  a  houfe  which  he  endoweth  thee  with. 
— - — —^ _ — I 1 

( l)  I  >h.  f.*;c,xi;ii.  &  6.  33.  ST:  4i»  5^5'-  &  jCoT' 
10. 16, 17. 

Now 


Cfce  $00?  mtw  ffamtlp  ^oiSfc?      343 

Nqwyoucaneafily  (7?)  expound  all  this  i  j.  It  is 
the  very  Prince  himfelf  in  perfon,  and  not  only  the 
effigies  that  is  now  given  her  :  But  hove  ?  Not  into  pfe- 
ferit  fenftble  phyfical  pojfeffion  or  com aft  :  But  in  the 
true  Right  of Relation  as  ihusband.  2.  The  ltita0i$ 
the  Princc-Rcprcfentative  ^  not  mz/?  phyflcally  conflaer- 
ed  :  and  is  phyflcally  zn  Image  of  him  ftill.  3.  The 
Image  which  is  the  Prince-Reprefcntative  or  Signal^ 
is  a  Means  or  Inftnime nt  of  Conveying  /2*V/?f  and  Rf 
lation  to  the  Prince-Real.  But  it  is  only  tfie  Secondary 
Inftrnment^  viz..  of  Invefiiture.  4.  Another  Inftru- 
rncnt  and  in  part  a  Reprefcnter,  is  the  ->tfgr;/f  or  Embaf- 
fador.  5.  The  chief  Inft'rument  is  the  written  Donati- 
on which  he  is  to  read  at  the  Marriage. 

Juft  fo,  1.  It  is  '-2/07  £V//?  himfelf^  and  not  only 
the  figrfes,  that  is  ^rw»  to  the  Believer  by  means  of  "^hc 
[tgn*s\  that  is,  He  is  given,  hot  to  contair,  but  \n  Right 
and  Relation  as  a  Head  and'  Saviour,  £y  contrail.  But 
2.  The  y?pf*  are  phyflcally  but  fignes  frill,  though  Re- 
prefentanvely  they  are  the  very  body  and  blood- of 
Chrift  •  that  is,  It 'is  the  very  body  and  blood  which  is 
reprefented  and  given  by  them.  :.  And  the  Gcfpel- 
Covenant "on  Gods  part  is  his  chief  Infirament  of  this 
•  "Righrand  Relation  as  conveyed.  4.  And' the  Mfnifter 
-  and  the  Sacrament  are  the  two  fubfervie-nt  Inftrnmtnts. 
All  this  is  not  only  plain  in  it  V&Q  but  tfiat  doctrine 
which Chrifts    Church  hath   ever    held,     Ar.d  Paul, 


; 1 =, .  ,      1    1     ■     j 

(h)  TOrltfi'sw  the  true  ftr.f.-,  f.e  th'.fe  ew.fs,  1  Ot.im;, 
14,  xf.  Mnrh.  ^.19.  .\*.T,)4.  ;-.  ;  ke  Si  :•  Compared 
w.(h  EttJiLl2..w.  7. 7 J..h  4.'  6^  c7.      J^*H*r-H  -4&*-40.-I7. 

*  c'^-  £T    W  -    11.   &  ..  5*ij  f»1 

2  4  I  Or. 


344    Cfc*  Poo?  $&am  IFamtip  TSooft. 

i  Cor.  ii.  calleth  it  Bread  three  times  after  the  Con- 
secration. 

So  that  the  Miniver  is  the  Minifierial  Jnftrumenty 
the  Tromife  or  Covenant  is  the  Donative  or  Emitting 
Jnftrumenty\ht  Sacramental  fgnes  and  allions  are  the 
Jnvc fling  Jnftruments^  by  which  £fo*$  him f elf  with  all 
his  Covenant-benefits,  are  Given  and  delivered  to  the 
Believing  Receiver,  in  Relation  and  true  Right  •,  and  by 
which  Chrifts  fpirit  confirmed)  the  foul.  This  is  the 
true  and  plain  dodrine  of  that  Sacrament :  Study  it  till 
youunderftandit. 

S.  II.  You  have  told  me  what  Jmuft  Under  ftarid  :  Now 
tttl  me  what  Imitfl  Be,  that  I  may  be  prepared  to  receive* 

IP.  You  muft  Be  a  true  Chriftian,  that  is  a  Penitent 
Believer  already  in  Covenant  with  God,  by  Confent. 
S.  May  every  fori flian  come,  how  weak  foe<Utr^  \ 
P.  Yes  5  if  there  be  nothing  to  hinder  him  but  weak? 
nefsj  and  not  fome  particular  lett,  or  unpreparednefsy 
which  I  am  next  to  fpeak  to  you  of. 

S.  But  what  if  he  be  in  doubt  whether  he  be  fincere  ? 

P.  He  muft  do  his  beft  to  be  fatisfied,  and  when  he 

hath  done,  muft  do  according  to  the  beft  judgement  that 

I  he  is  able  to  make  of  himfelf.  As  now,  I  tell  you  that 
your  Confent  to  the  CQ,venant  **  y°ur  Chriftianity :  I 
ask  you  whether  you  Confent  unf eigne dly  I  If  you  Do, 
you  may  fomewhat  perceive  that  you  do  ;  And  if  you 
fay,  [7 am  not  fure,  that  I  confent  fincerelyy  but  as  far 
at  I  can  know  my  heart  I  thinks  I  do  3  you  muft  then 
Communicate  :  For  it  is  the  Being  offincerity  and  not 
the  jifjurancetf  it,  which  isnecdTary  :  And  we  are  all 
fo  unacquainted  with  our  own  hearts,  that  if  we  muft 
not  fpeak  according  to  our  beft  difcemtng  of  then?, 
without  Jffurancc,  we  muft  layby  our Thankfgiving, 
and  a  great  part  of  our  other  duty.   '  S.  But 


C&e  Poo?  $9an0  IFamtlp  TSoolu    34S 

S.  But  what  if  /prove  miftaken,  and  be  not  fincere  ? 

P.  If  you  are  not  (  i  )  fencer e,  and  yet  thinly  yon 
arc,  it  is  your  great  iin  that  you  are  not  fo,  and  will  not 
confent  to  the  Covenant  and  mercy  offered  you:  And 
it's  your  fin  to  think,  that  you  confent  When  you  do  not. 
And  there  is  a  greater  weight  lyeth  upon  this ,  than 
your  refped  to  the  Sacrament  -.  For  you  are  an  heir  of 
Hell  till  you  truly  Confent,  whether  you  receive  the 
Sacrament,  or  nor. 

S.  "But  what  if  J  find  it  aworhjoo  hard  forme,  to 
try  my  J "elf .? 

P.  Go  to  your  Pallor ,  or  to  fome  other  able  Di- 
vine or  friend  ,     and    (  k^)  open 
your  cafe  fully  to  them  ,    and  take     Of  PsRoral    hrp. 
theirhelp. 

S.  Cap.  any  one  elfe  tell  what  is  in  me  if 1 canmt 
tell  my  [elf? 

P.  You  can  bed  tell  what  you  feel :  But-another  may 
better  tell  you  what  that  figmfieth,  and  aifo  by  what 
rules  and  fgns  you  muft  proceed  in  judging.  The  pa- 
tient knoweth  better  than  the  Phyficion  what  he  feeleth, 
and  mull:  firfr  tell  that  to  the  Phyficion :  But  the  Phy- 
ficion then  can  better  tell  him,  what  Caufe  it  cometfi 
from,  and  what  is  the  nature  of  the  difeafe,  and  what  is 
like  to  come  of  it,  and  how  it  mufl  be  cured.  Many 
know  not  that  Covenant  Confent,  is  that  Chriftianity 
and  faith,  which  they  are  to  try-,  but  think  that  God- 
linefs  is  fome  other  thing  than  indeed  it  is r :  What  won- 
der then,  if  they  lie  in  doubtings? 

! 
' — ■ 


, 


(i)  Tofh.  14.  if.        A'ar.  16.  15,  i£.       1  John  J.  10,  ik  14* 
\&/fc.     CU  Aft.  a.  37,  3».    Johns-zc^i;- 

s.  tint 


346    C&e  poo?  $&an&  family  O&tofe* 

.  v  S.  2?/tf  may  not  an  unregenerate  man  comt  y  that 

tbwkjth  he  isfincere,  and  doth  wftake&u\~fiytui\Z 

P.  He  may  not  Lawfully 'come  :  For    i.  He  is  a 

Refufer  of  Chrift  and  his  benefits  : 

May  tbc  unreRenerare     And  the  work  there  *or  be  done, 

Communicate?  is  to    profefs   that    he  Jkcepteth 

him,  and  truly  Confenteth  to  his 

Covenant :  And  fhould  he  falfly  come  zndprofefsjZc- 

zeptance  and  Confenty  who  doth  it  not  indeed,  nor  will 

fnot  be  perfwaded  to  it  ?  Thequeflion  is  whether  it  be 
lawful  folemnly  to  lie  ?  He  that  is  truly  willing  to  have 
God  for  his  God,  and  Chrift  for  his  Saviour,"  Teacher 
and  Lord,  and  the  Spirit  for  his  San&ifier,  Tis  a  true 
Chriftian,  and  may  come :  And  he  that  (I)  w ill  w<?r,muft 
not  lie,  by  taking  Chrift  in  Reprefentation,  when  he 
refufeth  him  in  heart  and  deed*  Nor  may  he  Qutwaid- 
ly  take  the  figns  of  thofe benefits,  (pardon. and lif®> 
which  indeed  he  is  uncapable  of.  smwitb  i 

S.  Then  itfeems  the  Paftor  mufl  not  receive  fuch, 
1\  The  Paftor  mud  receive  (m)  Hypocrites  chat: 
are  unknown  to  him  to  be  fuch  :  For  it  is  only  God  and 
Confciencc  that  know  the  heart :  It  may  be  my  duty  to 
receive  an  Hypocrite  when  it  is  his  (in  to  come,  and 
claim  it. 

S.  But  what  if  the  open  prof ane  frail  come  ? 

(,  P.  The    {n)  Pallors  have  the  Church  key's ,    and 
are  its  Guides  :  and  they  are  to  l^eep  out  all  that  are  net 
Kapt^cd  and  frofejfed  Covenanters  with  Chrift  •'  and 
.to  cafi  oat  ai-l-who  are  ob ft  mate  and  Impenitent  in  a 
wicked  life  which  is  contrary  to  the  Ejfence  of  their 
'  -  oD  ad* : 

i ~~        I :  ~~     i     '■      5  -  mmVT-^ 

CO  'iCor.ii.i?,  a;,3o._     (>«)  A&.X  13,      (n)  ^W^ 
-Muc-tii.  i9.  i?;,  i5,  17,1.5.     1  Ih  ff.  y.iij  15.     Htb  t*  7,  17. 

Covenant ; 


Cije  poo?  $)an£  ffamilp  TSoofe*    ?47 

Covenant  i  But  they  muft  do  this  in  a  regular  Courfe 
of  Church- Juftice  ,  upon  due  proof ,  and  tryal,  after 
due  admonition,  and  exhortation,  and  patience  with  the 
Impenitent  ;  and  not  upon  Common  report,  without  this 
proceeding. 

S.  But  what  if  either  by  bad  mens  intrufion,  or  the 
Paftors  negligence  many  fuch  come  in,  may  I  joy  n  with 
fuch? 

P.  If  you  do  not  your  part  by  wife  advice  to  bring 
them  to  Repentance ,  and  after  by 
accufation  and  proof ,  to  caft    out      Of  joyairg  with  the 
the  Impenitent,    this  will  be  your     Sunddm,     Manv 
r  rf        l      r     i       c  l     r  Churches  are  biam- 

fin.     But  the  fault  of  the  firmer  or     cd  ifl  scripture  but 
ohhzPaftor,  (hall  not  be  Imputed     none  required  to  fe- 
to  you,  if  you  be  innocent.      It  is     parate  from  them. 
ibe  Churches  duty  to  caft  out  the 
mcapablc-^  but  it  is  a  fin  to  go  from  the  Church  and  Gods 
Ordinance,  becaufe  they  are  there,  if  they  be  not  caft 
out.    You  muft  do  your  beft  to  promote  true  Church- 
Difcipline  :  but  muft  not  feparate  from  the  Church  be- 
caufe  it  is  neglected.    Bat  yet  for  your  own  Edification  ' 
and  comfort,  you  may  remove  to  a  better  Church  and 
Paftor,  if  fome  greater  reafon,  (as  publickhurt,  &c.) 
hinder  it  not. 

S.  III.  What  is  the  particular  Preparation  which  i* 
neceffary  ? 

P.  i .  To  renew  our  meditations  of  the  Nature  and  uft 
of  the  Sacrament,  and  how  holy  a  work  it  is  to  tranfact 
fo  great  a  bufinefs  with  God  and  our  Redeemer,  be- 
fore the  Congregation,  that  fo  we  may  come  with  holy 
and  reverent,  and  not  with  "common    and  regardiefs 

minds. 

?  .'  ril  i  2.  To 

k"!£H5V0D 


343    C&e  Poo?  ©an*  family  Xook       ~ 

2.  To  (  0)  examine  our  felves  both  whether  we 
continue  our  unfeigned  Confine  to  the  Covenant  of  God, 
2nd  alfo  whether  we  live  according  to  our  Covenant, 
in  a  Godly )  fiber ,  righteous ',  and  charitable 'life,  and 
live  not  in  any  wilful  lin  -5  and  what  _/vz//j  we  have  been 
guilty  of:  And  accordingly  to  humble  our  felves  to 
God  (  and  to  man  where  the  cafe  requireth  it )  by  true 
Repentance  :  And  to  ask  them  forgivenefs  whorn  we  have 
wronged,  and  to  forgive  them  that  have  wronged  us  • 
that  we  may  be  fit  to  receive  forgivenefs  from  God,  and 
for  Loving  Communion  with  him  and  his  Church. 

'$.  To  conlider  before-hand,  what  we  are  to  ^wherr 
we  come  to  the  Sacrament,  and  what  we  are  to  Receive. 

S.  1 1.  You  have  told  me  what  the  Preparation  muft 
be •■:  Will  you  now  tell  me  what  1  muft  do  at  the  Socra- 
went  * 

P.  In  General ,  You  muft  renew  your  Covenant 
with  God  in  Chrift,  and  Receive  renewed  mercies  from 
him. 

In  particular  1.  You  muft  ftirr  up  and  exercife,  A 
firm  Belief  of  the  Do&rine  of  the  Gofpel,  the  truth  of 
Chrift  and  the  world  to  come.  2.  A  lively  fenfe  of 
your  fin  and  mifery,  your  need  of  Chrift,  his  blood  and 
Spirit  •  a  loathing  of  your  felf  and  fins,  and  a  high 
efteem  of  him  and  of  his  grace.  3.  A  hungring  and 
thirfting  after  him,  and  his  Grace,  and  Communion 
lAhGod.  4.  A  thankful  fenfe  of  the  wonderful  Love 
orGod  in  our  Redemption.  5.  The  exercife  of  Love 
to  him  that  hath  thus  Loved  us  and  of  Joy  in  the  fenfe 
of  fo  great  falvation.    Love  and  5tyare  the  life  of  our 

Sacra-* 


€t>c  Poo?.@an*  jramilp'BQOlu     349 


Sacramental  Communion.  6.  A  quieting  Confidence 
in  Chrift.  and  his  Covenant  now  fealed  to  us.  7.  A 
renunciation  of  ail  other  I^ove  and  Hopes,  and  Carnal 
worldly  pleaiures  and  felicity,  forfaking  all  in  heart  for 
Chriit,  and  ready  to  fuller  for  him  whofe  (  p  )  fuffcr- 
ings  fave  us.  8.  A  hearty  love  to  one  another,  and 
great  defire  of  the  Vmty  cf  Believers,  and  readinefs 
to  Communicate  to  their  wants.  9.  You  mud  renew  the 
Devoting  and  giving  up  your  felf  to  God,  your  Father, 
Redeemer  and  Sandifier :  with  a  firm  Refolution  fin- 
cerely  to  cleave  unto  him,  and  obey  him,  to  the  death. 
10.  You  muft  do  ail  in  Hope  of  Cbrifts  fecond 
comings  aiidofeverlaftinglife.  All  thefe  Graces  mud 
be  exercifed  in  the  Sacrament. 

S,  What  have  I  there  to  move  me  to  all  this  ? 

P.  1.  You  bring  with  you  a  finful  foul  to  humble 
you.     2.  You  have  Gods  Truth  there  fealed  ,    and 
Chrift  Crucified  reprefented,    and  freely  offered  you, 
to  exercire  your  Faith  >y  And  all  his  benefits  and  falvation . 
given  you,    to  exercife  your  Deiires  ,  Thankfulnefs , 
Love  and  Joy.     3.  You  have  the    bread  oHife  there 
broken  to  you  ;  and  the  Spirit  of  Chrift  there  given  you 
with  his  body  and  blood,  toilir  up  your  appetite  after' 
HoJinefs.-    4.  You  have  the  odioufncfs  of  fin  and  the 
jiifiiceof.God,  prefented  to  you  in  the  Commemoration 
of  the  Sacrificed  Lamb  of  Qod.     5.  You  have  a  fealed 
pardon  of  fm   given  you,    to  teach  you  thankfulnefs, 
and  refoiUtion    of  new    obedience..     <5.  You  have  3 
Commemoration  of  Chrift,  till  he  come  in  Glory,  to 
keep  up  your  hope  and  defire  of  that  Glory  which  he 
purchafld  and  preparech  for  you.    7.  You  have  the 


fpj  1  Conn,**,  27,23,19,33. 

moft 


- 


3  5  o     €De  poo?  $?an*  f  amity  TSoolu 

moft  wonderful  demonflration  of  the  Love  of  God  , 
giving  his  Son  and  all  this  mercy  to  his  Enemies,  and 
promihng  you  life  eternal  by  him,  to  win  your  heart 
rothe  Love  of  God.  8.  You  have  a  fight  of  him  that 
defpifed  all  the  Riches,  and  honours  and  pleafures  of 
the  world,  and  willingly  hanged  on  the  Crofsasif  he 
had  been  a  Maleia&or  •,  And  ail  this  to  pleafe  God, 
condemn  fin,  and  fave  fouls  :  To  (hew  you  how  the 
tiefh  and  world  and  life  it  felf  is  to  be  forfaken  and  con- 
temned, and  ac  what  rates  God  mull  be  pleafed,and  how 
highly  fouls  mufl  be  valued.  9.  You  have  the  Church 
before  youy  as  one  Body,  partaking  of  one  Breads  one 
Cap,  one  Chrifly  to  ihew  you  how  Love  and  Unity 
mufl  be  valued.  10.  And  you  there  are  a.  Receiver  of 
the  figns,  and  give  up  your  felf  to  him  that  giveth 
1  hem  to  you,  to  fhew  that  you  Receive  Chrift  and  his 
ialyation,  and  are  obliged  and  abfolutely  devoted  to 
him,  to  ferve  him  mThankful  obedient  Love. 
S.  Dirett  me  when  and  how  to  do  all  this  f 
P.  1.  When  you  are  (  ej)  Called  and  Going  up  to 
the  Table,  remember  with  humble  Thankfulnefs,  to 
-*hat  a  feaft  Gods  mercy  freely  inviteth  fuch  an  un- 
worthy (inner.  bfl  ths  < 

2.  When  the  Minifter  is  Confeffmg  (in,  cafe  down 
your  foul  in  penitent  confeflion  of  your  own  (ins. 

3.  When  you  fee  the  Bread  and  Wine  provided  for 
this  ufe,  remember  that  it  is  the  Creator  of  all,  by  whom 
we  live,  whom  we  have  offended. 

4.  When  you  hear  the  words  of  the  Inftitntionrtrt, 
remember  that  (  r  )  Love  which  prepared  and  gave 
us  a  Redeemer. 


h   f  1 .vO  1   v  \  4 

~ " 


rq)  Matrh.  .ix.    Luke  t4-     Cant,  5,  I.     Ifaiah,  Jjj  r,  2,  :. 

Rev.  12,  i7<  . "    f'<J.  John  3. 16.  -  1  John  *.. :.     :  #  .asH      -ft 

5.  When 


C(je  poo?  g9an*  JFatmlp  TSooiu       3  5  ? 

5.  When  you  look  on  the  Confer at ed  Bread  and 
Wine  (/},  dtfeern  and   reverence  the  Refrefentative  ■ 
Body  and  Blood  of  Chrifl^  and  take  it  not  prophanely 
now  for  Common  'Bread  and  Wine.  j 

6.  When  you  fee  the  Bread  broken  and  the  Wine 
poured  out,  remember  the  Sacrificed  Lamb  of  God., 
(t )  that  Loved  us  to  the  death  and  taketh  away  the  fins 
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  delivereth  you  the  Bread  and 
Wine j  look  on  him  as  the  (h)  MefTenger  of  Chrift, 
appointed  to  deliver  to  you  Chnft  himfelf ,  his  Sacri- 
ficed (w  )  body  and  blood  •  to  be  your  Saviour : 
and  with  him  the  fealed  Covenant  of  Grace,:  pardoning 
all  your  fins,  and  giving  you  right  to  Justification, 
San&ification  and  Glory.  And  accordingly  with 
Thankful  faith  receive  him. 

9.  When  you  fee  the  Communicants  receiving  the 
fame  Ghrift  with  you,  let  your  heart  be  (x)  United 
in  Love  to  all  Believers,  and  long  for  their  Union, 
and  think  how  perfectly  we  fhall  be  one  in  Chriit, 
in  the  Heavenly  Glory ..lo  noHh 

10.  When  the  Minifter  retumeth  (y)  Thanks  and 
fraife  to  Gods  ftir  up  your  foul  to  Love  and  Joy  :  and 
fuppofe  you  faw  the  HeaTefvry;fociety7  whoarefaved 
by  Chriit,  how   vigoroufly:  they  Thahk^-  and  Pratfe 

— »-~  i>rifi  Ivngffi'i'i.  / ...  _ 

(fj   i  Cor.  1128.29.  ft)  Rgv.  f.  5-         1  feknl  io. 

John  1 7.  2 2 ,  24,, cjclfi  Cn|.  i?  losnOi  Joim  9fkl.         (-V  J  BJ :  2  . 
15,  M.      Htb.8.5-   &  IVM  ^23.  -Rev.  *.  ?,(*,. ?::r,.  I* 

him* 


3  5  *     C&e  poo?  ®  an#  tfamilp  Xoolw 


him,  that  you  may  endeavour  to  imitate  them  in  your 
degree. 

ii.  When  the  Minifter  telleth  you  what  you 
have  done  and  received,  and  what  you  muft  (  z.)  do 
for  the  time  to  come ,  Confcnt  and  Refign  your  felf 
to  Chrift,  and  Refolve  to  live  in  Thankful  Obedient 
Love. 

12.  When  you  are  going  away,  remember,  Thus  we 
are  ready  to  go  out  of  the  world  and  Church  on  Earth, 
where  our  mercies  are  much  in  figns  and  means ,  and 
are  hafting  to  the  place,  where  we  fhall  (a)  fee  and 
enjoy  the  things  now  fignified,  and  know  face  to  face  as 
we  are  known,  and  have  higher  Joyes  than  faith  can 
raife. 

S.  What  muft  I  do  when  1  come  home  ? 

P.  i.  Continue  to  Love  and  Praife  him  that  hath 
feafted  you  with  (b)  fuch  falvation  .  and  keep  up  a  life 
of  Thanks  and  Joy.  2.  Continue  in  the  (c)  ufe  of 
all.  other  means  ,  to  keep  up  the  life  and  refolntion 
which  you  here  obtained.  3.  See  that  you  live  as  you 
have  Covenanted. 

S.  How  oft  jlwuld  I  Communicate  ? 

J\  As  oft  as  the  Church  doth  in  which  you  live : 
In  old  time  it  was  done  at  lead  (  d  )  every  Lords 
day. 


S. 


1  fray  yon  next  teach  me  haw  to  Meditate  profitably 
vate  on  all  occ afions. 


"iri  private 


£V)84*tt  M-      (a)  »Cor.^.n.      (bj  RonvM,^. 
(c)yhilz.ji.        -(d)  Aft.  10.7,  xi. 


rP.  1.  Choofe 


COe  Pon?  $Ban0  IFamtij)  TBoofc*    3  5  3 

P.  I.  Chocfe  fuch  Matters  to    f  e  )  Meditate  on, 
as  you  have  greateft  ufe  for  on  your 
heart  :  Which   is  above  all     i*  The     Of  Meditation. 
Truth  of  the  G  off  el  and  of  the  Life  to 
come  to  confirm  your  faith  and  Hopea     2.  The  In- 
finite Goodnefs  and  Love  of  God  in   Chrift,   and  the 
'joyful  State  of  the  blefled  in  Heaven  ,  to  enflame  your 
Love,  and  Heavenly  de fires  and  Joyes.     3.  The/ajj1*- 
ciencie  of  Chnft,  in  all  cafes-   to  exercife  your  Com- 
munion with  him  by  faith.     4,   The  operations  of  the 
Spirit  ^  that  you  may  know  how  to  receive  and  improve 
them.     5.  The  nature  of  all  duties,  that  you  may  know 
how  to  do  them.     6.  The  evil  and  nature  of  every  fin, 
and  the  wayes  of  all  temptation  :  that  you  may  know 
how  to  avoid  or  overcome  them.    7.  The  nature  of 
all  mercies,   that  you  may   thankfully  improve  them. 
8.  The  ufe  of  afflittions,  and  the    nearnefs  of  death, 
and  what  will  be  then  necefTary  •,  that  you  may  be  pre- 
pared with  faith  and  patience,  and  all  may  be  your  gain* 

1 1.  For  the  Time  and  Length  of  Meditation,  let  it 
be  (  whether  at  your  wer^  or  when  you  do  nothing 
elfe)  at  your  beft  opportunity  and  leifure*  And  lee 
it  be  as  long  as  your  Time  will  allow,  you  without  neg- 
lecting any  other  duty,  and  as  your  Head  cm  well  bear 
it.  For  Jolid  fober  men  can  carry  on  long  and  regular 
Meditations  :  But  Ignorant  xveak^  men  muft  take  up 
with  fljort  and  broken  thoughts  ^  like  fhort  prayers  • 
And  Melancholy  people  are  unfit  for  any  mufmgs  or 


(  4  )  Gen.  ty!  rfj.        Jofh.'i-  8.  Pfalm  1. 1.   &  6$  6.       1 

Titv.4.1?.        Pfrlm  104  34.  Si  119.  97*99*  lU  1Jj4$i  7$>  148. 
&  143.5    &  77.  1?.. 

A  i  Medi- 


Meditation  at  all.      For  to  do  that  which  they  cannot 
do,  will  but  make  them  worfc 

III.  As  for  the  work  it  felf  -y  Obferve  hove  prcfirabfe 
Minifters  f reach :  and  even  fo  in  Meditation  do  you 
(f)  Preach  to  your  own  heart,  r.  Confider  ofibe 
Meaning  of  the  matter,  and  Vnderftand  ir.  2.  Con- 
iider  of  the  Truth  of  it,  and  Believe  ir.  3.  Coniider 
how  it  is  moft  Vfcful  to  you.  And  there  Convince 
your  Confcience  by  evident  Reafons  :  Difgrace  your 
fins  by  odious  aggravations  :  Invite  your  foul  to  God 
and  Cbrift  and  Goodnefs  by  fpreading  the  Amiablenefs 
of  all  before  it.  Chide  your  felf  fharply  for  the  fins 
you  find  :  Stir  up  your  felf  earnestly  by  all  the  power- 
ful Motives  that  are  before  you.  Comfort  your  foul, 
by  fpreading  before  it  the  prefent  and  the  everlafling 
Joyes  :  Support  it  by  thinking  on  the  Grounds  of 
faith  :  And  Direct  it  into  the  right  way  of  duty,  and 
drive  it  to  Refolve  and  Promife  obedience,  for  the  c-im« 
to  come. 

And  in  all  this  Fet  Clcarncfs  and  Livdinefs  concur. 
For  as  it  is  thofe  that  make  a  good  Preacher  %  fo  ir  is 
thofe  that  make  a  profitable  Meditation.  Preach  not 
coldly  and  drowfily  to  your  hearts,  but  even  as  you 
would  have  a  M in ifter  preach. 

I  tell  you,  the  benefit  of  fuch  Meditation  is  very' 
great:  Few  men  grow  very  wife  ox  very  godd  ihst  ufe 
ir  nor.  We  are  full  of  our  fdves,  and  near  our  fe Ives 
and  know  our  own  hearts,  better  than  orhers  do  j  And 


(f)  mWhU  &  4i  1,1,4,*".  &A$.  &  6l)u 
5.  &  *}.«s  &  S6.4.&  ^MSJMJ1  &  164)1,  tf.  &  116. 
7,&c.  .&  146. 1.    Gen.  4?  6,    - 

many 


%X)t  Pw?  $)an*  JFamf  Ip  XocL    3  5  > 


many  will  hear  and  learn  of  themfelves  that  will  hardly 
hear  and  learn  of  others.  And  fecret  duties  have  ufually 
mod  fincerity.  ' 


S.  /  would  next  intreat  yon  to  teach  me^  how  to  Pray 
in  fecret. 

P.  I  told  you  in  part  before.  I  now  only  add,  I. 
Underfhnd  well  what  it  is  that  you 
muft  Defire  in  your  Heart,  and  in  Of  fecret  Prayer, 
what  Order :  And  then  you  will  have 
a  Habit  of  Prayer  in  you,  when  you  have  got  a  habit 
of  thofe  De fires.  For  Defire  is  the  life  of  Prayer.  To 
this  end,  ftudy  well  the  true  meaning  of  the  (g)  Lords 
Prayer.  For  that  is  the  platform,  and  the  very  feat 
that  fhould  imprint  the  fame  matter  and  Order  of  De- 
fires  on  your  foul.  I  have  elfewhere  opened  that 
Prayer  at  large.    (  h  ) 

II.  When  you  have  got  this  Impreffion  of  holy  Defire s 
on  your  heart  (  you  are  then  a  Chriftian  indeed  )  •,  Lee 
the  exprefiing  or  wording  of  them  be  according  to 
occafions  :  You  are  not  alwayes  to  fpcak_  them  juft 
in  the  Order  as  they  are  in  your  heart  and  in  the  Lords 
Prayer :  For  (ij  particular  occafions  may  call  you  ofc 
to  mention  fome  particular  finsy  wants  or  mercies, 
without  then  mentioning  the  reft  ;  or  to  mention  them 
more  largely  than  the  reft  •  as  there  is  Caufe. 


(  g  )  Matth.  6. 6y  9.      Rom.  8.  iL  (  b  )  In  my  Chrifliati 

r ir.-ftory.  (  i  )  So  did  the  ApoiUes  oft.     A&.  I.  H.  &  4-  3 l  • 

8C6.6.&.  8.  i^.  &  9.43.   &  18  8. 

A  a  z  lit*  Think 


3  5  6   €&e  poo?  $)ana  family  TSopfc* 

III.  Think  not  that  you  have  prayed,  when  your 
tongue  hath  gone  (k)  without  your  heart  ?  Therefore  get 
the  deepeft  fenfe  ofyour/w,  wants -and  mercies ,  and 
labour  more  with  your  Hearts  than  with  your  Tongues : 
And  out  of  the  abundance  and  treafure  of  a  feeling, 
fervent  heart,  the  tongue  will  be  able  fo  to  fpeak  as  that 
Godwill  accept  it. 

IV.  Go  to  God  only  in  the  (/)Name  of  Chrift,in  Truft 
upon  his  Merits  and  Interceffion  :  Put  all  your  prayers 
as  into  his  hands,  to  offer  them  to  God  -,  And  expect 
every  mercy  from  God  as  by  his  hands.  Forfincefin 
defiled  us,  man  can  have  no  happy  Communion  with 
God  in  himfelf,  but  by  a  Mediator. 

V.  (m  )  Live  as  you  pray,  and  think  not  that  con* 
f effing  fin  to  God  will  excufe  you  for  continning  in  it. 
And  labour  for  what  you  pray  for :  And  think  not  that 
fraying  is  all  that  you  have  to  do,  to  get  Gods  grace, 
any  more  than  to  get  your  food  and  rayment :  Butyou 
muft  Labour,  and  beg  for  Gods  bleffing  thereon. 

About  Forms  and  Family  prayer,  I  fpake  before. 

-- — : — ! ■ — 

S.  I  fray  you  briefly  dirett  me  for  good  Conference* 
P.  I.  Be    (n)  fumifhed  for  it,  by  a good  under* 
flanding  and  a    z^ealovu  foul :  For  as 
Ci  Conference,     a  man  # ,  •  fo  will  he  fpeak  :    The  in* 

ward  difpofition  is  all  in  all. 
»  i         I.  ■  i  ■ 

,  Ck  )  l^al.  141.2.  &  4i.  4.  &  62..  g.  Lam.  1. 1;,  Matth. 
l$.8.  (  L)  1  John  1.  u.  John  14.  J$,  14.  &  if.  \6.  &  16.  23, 
24>  %6.  i  Tim.  2  5.  Hib  7.  2$.  Rom  8.34.  1  T.m.  4. \6. 
(m)  lAe.&_. 40, 46.  St  11.  3$.  (*)  iVUtrh.  IU  g4>  I U  &}  & 
13  jfjf  TOT.  1 i$,  4$.  &  i4y.  5, 6. 

2,  When 


.  L. 

C&e  Poo?  ,«©an*  tfamtlj?  15oofe»   3  5  7 

2.  When  you  are  with  thofe  that  can  teach  you,  be 
much  forwarder  to  hear  than  to  fpeal^  Pride  maketh 
men  of  a  Teaching  talkative  difpofition. 

3.  Yet  if  fuch  be  filent  as  can  Teach  you,  fetthcnt 
on  work  by  fome  feafonable  queftion.  For  the  befl 
are  too  dull  and  backward  to  good  :  And  many  are  filent 
for  want  of  occafion,  opportunity  or  invitation. 

4.  When  you  fpeak  to  the  ignorant  and  (inful,  do  in 
not  in  a  contemptuous  proud  magifterial  way  :  But 
with  clear  convincing  Reafon,  and  with  great  Love  and 
Gentlenefs.  Let  Injbruttion  and  fweet  Exhortation  be 
inftead  of  Reproof  y  for  the  moft  part :  And  when  you 
muft:  Reprove  them,  do  it  ufually  in  fecret  and  not  be- 
fore others  ^  for  difgrace  will  provoke  them,  and  hinder 
them  from  repentance. 

4.  Drive  home  all  your  holy  Conference  to  fome  I 
frafttcal  iflue.  For  your  own  Afle&ion  and  Refolution 
when  you  Learn  of  others :  And  to  Affect  the  hearers 
at  the  very  heart,  and  bring  them  to  Refolve  on  that 
which  is  their  duty,when  it  is  your  lot  to  be  as  a  Teacher 
to  others. 

5.  Avoid  two  pernicious  deftroyers  of  good  dif- ) 
courfe  :  1.  Choofing  (0)  little  things,  though  good,  ' 
to  talk  of.  As  fome  fmall  (p)  Controverfie,  word 
or  Text  lefs  pertinent  to  mens  prefent  neceflities.  2. 
An  ignorant  unskilful  manner  of  talking  of  weighty 
matters.  Abundance  of  good  people  breed  fcorn  and 
contempt  in  the  wittier  fort  of  hearers,  by  their  im- 
prudent manner  of  fpeech. 

6.  Becaufe  the  Ignorant -mi  unlearned  cannot  well 
avoid  this,  when  they  talk  wi.h  thofe  that  are  more 

i '      .  ...      ...  .  ■  ■ 

(9)  J4iM.io,i2.         (P  J  Tit.  ;.  9. 

A  a  3  Wlt7 


3  5  8    Ctje  $oo?  $pm#  JFamtlp  TSoofe* 

witty  and  learned  than  themfelves,  I  advife  them  to  fay 
little  to  fuch,  unlefs  to  name  Tome  plain  Text  of  Scri- 
pture which  may  Convince  them  :  Andinflead  of  the 
reft,  i .  To  get  them  to  read  fome  fit  Books  :  2.  And 
to  get  them  to  difcourfe  with  fome  Minifters  or  others 
that  can  overwit  them,  and  filence  all  their  Cavil?. 
_ ^_ 

S.  I  have  but  one  thing  more  to  defire  now  :.  That  yon 
will  teach  me  how  to  keep  dayes  of  Humiliation  and 
Thankfgiving,  in  private  and  in  public!^. 

P.  I  would  not  overwhelm  you  with  precepts :  A 
little  may  ferve  for  boththefe, 
Of  dnyes  of  humiliation  befides  what  is  faid  on  other  fub- 
and  Tbaafgivii  g.  jeds.     i .  In  publick  the  Paftors 

muftchoofe  the  Time  of  Humi- 
liations and  Fails,  with  the  order  and  words  and  circum- 
stances of  performance.  But  in  private  your  difcreticn 
rnuft  be  Choofer.  And  it  muft  be  1.  After  feme 
Great  fin.  2.  Or  in  fome  great  danger  or  Judgement, 
private  or  publick.  3.  Or  when  fome  great  mercy  is 
defired,  or  work,  to  be  done.  And  fo  Thankfgivings 
are  for  Great  mercies  and  deliverances. 

2.  The  manner  of  humiliation  is,  by  due  (q)  faft- 
m  tng,  and  confejfwn  and  prayer  to  humble  the  ioul  pe- 
nitently for  fin,  and  beg  the  mercy  which  we  want  : 
And  the  manner  of  Thankfgiving,  to  (r  )  Rejoice 
fiber ly  and  Jpir it -natty,  with  moderate  feafting  when 
that  is  convenient,  and  give  God  Thanks  for  hismercy, 
and  beg  the  grace  to  improve  it,  and  renew  our  devo- 
tion and  refolutions  of  obedience. 

(q)  tr>.4.  i<f.  Joel  1.J4,  ij,  16.  Ezr.8.21.  &c.  (r) 
tR.y>  17,18.    Pi'alin8f.j. 

3.  The 


TE&c  Pooi  mm  if aniiip  Xoofe-      g  5  9 


3.  The  outward  parts  (fading  and  feafting)  muft 
not  be  made-  a  form  or  Ceremony  of,  nor  judged  to  be 
pleafmg  to  God  meerly  in  and  for  themfeives  1  But 
muft  be  chofen  only  as  means  which  help  us  to  their 
proper  ends,  Humiliation  and  Tuankfgimng  .  and 
may  be  varyed  as  mens  cafes  and  bodies  differ.  The 
weak  may  be  Humbled,  (f)  without /d///^,  or  with 
lefs  i  And  the  por  and  the  fifkfy  may  give  thanks 
without  Fcaftingj  or  with  little.  And  all  mud  take 
heed  of  offering  God  a  Sacrifice  of  the  iin  of  fen fuality, 
and  excefi. 

4.  (t)  True  Repentance  in  Humiliation  ,  and  /#- 
creafed  Love  to  God  in  Thankfgivin<ry  and  true  fo- 
formation  of  life  by  fof£  ,  is  the  great  end  to  be 
aymedit^  and  all  that  attaineth  not,  or  truly  intenderh 
not  that  end,  is  vain.  But  fo  much  for  this  prefent 
Conference* 


£f)  Rom.  14. 17.      1  Cor.  8. "8. 
Pialra  \6.     1  Cor.  5.  8. 


^/;  Mat:h.9.i5.  Sr  11  7-     CO 

IS.*8 .:-.   &c.     Pfalm  Jo.  14,  Ui*|. 

■ 


ine 

5b 1UO  WS 


360    C&e  Poo?  £0an#  IFamtlp  '©oofc. 

.      (2:isifcjdnr 

The  Ninth  daycs  Conference. 

_BI-      . ! 

Directions  far  afafe  and  Comfort. xble  Death. 


; —     .. — i 1 1 - 

Speakers.     ^  ^9^*4  Mmm?i6tiA 

£  Saul  y  A   Learnctipa:! 

IR  ,    /  W*  been  fince  I  fnv  you  with 

divers  of  my  "Neighbours  at  their  death: 

And  I  fee  that  weaknefs  arid  pain  of  Body, 

and  the  terrours  0/death,  and  the  ftirr 

&f friends  and  Fhy fie  ions  ^  are  fo  great  impediments  to 

mens  preparation  then  ,  that  I  earneftly  intreat  :yon  to 

help  me  to  make  ready   while  I  am  in  health.     For  tarn 

loth  to  leave  fo  great  a  wor'kjofo  weak^afiateyandfofad9 

and  fhort  uncertain  time.  >  :■—-'. 

P.  It  U  Gods  great  mercy  to  you  to  make  you  fo 

wife.     There  is  nothing  in  which 

AwaVening  thoughts     the  filly  of  ungodly  men  doth  more 

of  death.  appear,  than  in  delaying  their,  fe- 

rious'  preparations  for  death.     Is 

there  any  man  fo  briiitifh  as  not  to  know  that  he  muft 

die?  And  he  is  farce  a  man,  much  left  a  Chriftian; 

..;,:;..,  .......     ...  :  •  •,  .  •  who 


who  belicveth  not  that  Death  will  pafs  him  into  another 
itate  of  lite.    There  is  no  man  can  doubt  but  this  change 
is  Jure,  and  very  near  •,  And  no  man  knoweth  how  neat, 
or  whe n.    And  O  hew  great  a  change  will  it  be  ?  The 
Botfy  which  was  fpruced  up  and  pampered  ,  which  mud 
how  be  honoured  and  plcafed  and  preferred,    mull  the;* 
become  a  loathfome  Corps :  The  pleafant  Cups,  the 
delicious  food,  the  adorned  rooms,  the  gay  attire,  the 
foft  beds,  the  delightful  gardens,  walks  and  fields,  the 
honour  and  precedencie,  power  and  Command,  are  all 
at  an  End,  and  turned  into  a  dark  and  filent  grave  : 
The'fl'efli  that  muft  be  daily  pleafed,  and  nothing  is 
too  good  for  it ,  muft  be  an  ugly  black  and  ftinking 
Carkafs ,  many  years  rotting  out  of  fight  and  fmell, 
left  it  fhould  annoy  the  living  and  marr  their  mirth, 
before  it  can  come  to  be  dry  and  lefs  abhpminable  duft, 
and  equal  with  the  common  Earth.    (  a  )  Houfe  and 
Lands ,  wealth  and  honour,  greatnefs  and  vain-glory, 
fports  and  worldly  pleafures,  are  wholly  at  an  end , 
and  will  follow  them  no  further,  but  be  to  them  as  if 
they,  had  never  been.     And  the  foul  muft  appear  ini 
another  fociety,  among  the  fpirits  that  have  fimfhed 
their  courfe  on  earth  and  are  gone  before  to  receive  their 
doom:  There  it  muft  fee.  what  before  we  heard  of-, 
Either  the  Helliih  mifery  of  undone  fouls,  which  have 
caft  away  all  their  hopes  for  ever,  and  the  wicked  Devils 
which  deceived  them  •  Or  the  perfected  Spirits  of  the 
}uft  ,  -tberGler.ious.  Angels ,    our  Glorified  Redeemer, 
ami  the  raoft  Glorious'  God.     There  they  will  foon  fee 
thcTjcudi.'of'rfwtirWandthat  World  which  they  doubt- 
ed of!;  And-  quickly  feel  what  they  muft  truft  to"  for 
■■2  to]    - __ 

"    ail'lEfT?   won?  .  1    JOH2B   ill.       : 

txfXMM.  rbi  in  cn.crn  ... 

ever- 


362    C&e  Pooi  g)an#  JFamilp  Xoofe* 

evermore  :  O  what  a  change  is  it  fuddenly  to  pafs  from 
our  Company,  our  dwellings,  our  bufinefs,  our  plea- 
lures  ,  and  from  all  this  world,  and  to  fee  a  world 
which  we  never  faw  before,  and  to  enter  prefently  upon 
die  Joyes  or  forrows  which  muft  never,  never,  end  or 
change  \  O  what  a  (tone  is  an  hardened  heart  ?  What 
a  fcnlelefs  thing  is  an  ungodly  man  ?  that  can  either 
forget  fuch  a  day  and  fuch  a  change  as  this,  or  can  think 
of  it  without  awakened  refolutions ,  frefemly  and  with 
their  utmoft  diligence  to  prepare  ?  If  they  believe  not 
Gods  word  and  the  life  to  come,  why  do  they  not  come 
and  debate  the  cafe  with  us ,  and  hear  what  we  can  fay, 
till  they  are  refolved,  upon  the  beft  enquiry,  whether 
it  be  fo  indeed  or  not  ?  Do  they  think  that  we  can  give 
ihem  no  better  proof  of  it,  than  what  their  unftuayed 
brains  lay  hold  on?  Or  no  better  than  the  Devil  giveth 
them  agai  nfi:  it?  But  if  they  do  believe  it,  Owhatfelf 
condemning  wretches  are  they  ?  What !  believe  fuch 
a  change  as  fare  and  neary  and  not  prepare  for  it  ?  Be- 
lieve that  they  mull  be  in  Heaven  or  Hell  for  ever !  and 
yet  live  as  if  they  cared  not  which  of  them  it  be  ? 

S.  /  confefs  it  is  an  evident  truth  and  dmy  which  yon 
iuge-i  and  an  mdenyable  madnefs  in  men  to  forget  fo 
great,  and  forehand  near  a  change :  For  death  is  a  thing 
pafi  all  difpnte  ;  It  is  no  Controverfie  whether  we  mufi 
die.     And  a  man  that  loveth  himfelf  flwuldthink^  then 

.  whither  he  mufi  go  next. 

P.  If  we  tell  men  in  Preaching  of  things  which  they 
never  knew  before,  they  underfhnd  us  not,  and  inftead 
of  Learning,  they  cavil  and  queftion  whether  they  are 

-true:  And  when  we  tell  them  of  fuch  things  as  they 
know  already,  and  all  the  world  knoweth,  theydefpife 
xr,  and  fay,  Who  knoweth  not  this  ?  But  by  this  you 

may  fee?  that  we  have  need  to  Preach  of  nothing  more, 

than 


. — —  — 

C&e  Poo? £0an#  jFamtlp  TSoofe*    365 

—  . 

than  that  which  all  mens  tongues  confefs.  It  is  a  fhame 
either  for  the  preachers  cr  hearers,  that  fo  many  Ser- 
mons.are  preached  of  Death  !  If  there  be  \\<j  needoih, 
the  fhame  is  ours :  But  if  there  be,  the  fhame  is  theirs. 
O  man!  What  a  dark,  and  dead  and  fottifh  thing  art 
thou  become,  that  haft  need  to  be  told  ilmtbonnitfl 
die !  and  need  to  be  told  it  at  every  funeral  1  yea  every 
day!  and  all  too  little  I  As  if  the  place  which  we  meet 
in  did  not  tell  it  us ,  where  we  tread  on  theduftof  fo 
many,  generations !  And  within  a  yard  or  two  of  our 
feet,  Tome  Carkaffes  lie  in  black  and  loath fomerotten- 
nefs,  and  the  skulls  and  bones  of  others  forget  what  once 
they  were  pleafed  wiih  on' Earth  1  Our  difeafes  and 
pains  of  body  forewarn  us  :  Our  wcannefs  in  our  la- 
bours tells  us  that  we  have  a  body  that  muft  break  at  lad. 
Our  Grey  hairs  tell  us ,  as  the  golden  leaves  on  the 
*rees  in  Autumn  ,  that  our  fail  is  at  hand.  Our  Chil- 
.dren  tell  us ,  that  others  are  riling  up  in  our  (leads, 
while  we  are  going  off  the  (rage.  Every  bit  that  we  eat 
and  cup  that  we  drink  doth  tell  us  what  bodies  we  have  , 
that.  can.  be  no  longer  upheld  than  new  reparations  are 
daily  made  of  their  decaies.  Our  every  nights  deep 
warneth  us,  to  prepare  for  that  deep,  from  which  the 
refurrecYion  only  will  awake  us.  All  the  poor  beads, 
and^birds  and  fifties  whofe  lives  muft  go  to  keep  up 
ours,  do  tell  us  that  our  own  will  not  be  long,  and  that 
we  muft  die  as  well  as  they,  and  that  a  life  maintained 
by  fo  many  lives  at  fo  dear  a  rate,  fhould  be  well 
{pent,  for  his  fervice  that  giveth  us  thefe  and  all. 
\Vhen  we  plow  up  and  dig  the  Earth  for  our  feed,  and 
icaft  it  in,  where  it  muft  corrupt  before  it  fpring  up 
again,  we  do  but  represent  the  digging  of  our  graves, 
and  the  turyal  of  this  body  till  the  rifing  day.  Every 
rime  that  the  Sun  fetteth  at  night  and  rifeth  again  the 

next 


3  H   Ctfe  Poo?  ^an0  ffamilp  TSoolu 


_ 


next  morning,  it  warneth  us  how  our  lives  muft  fet  and 
ufe  again :  And  fo  doth  every  fall  and  fpring.  Every 
bell  that  tolleth  or  ringeth  tor  the  dead  is  our  call  to 
prepare  to  follow  them  :  Yea  every  bell  that  call eth 
to  the  Church  doth  tell  us ,  that  the  fame  bells  muft 
fhortly  be  tolled  for  our  buryal.  Every  clock  that 
ftriketh,  every  watch  that  moveth,  every  hour-glafs 
that  runneth,  hath  a  voice  to  call  to  fenlelefs  finners, 
See  and  hear  O  Man  or  Woman,  how  thy  time  pafTeth 
away  I  How  quickly  will  thy  laft  (b  )  hour  come ! 
Yea  every  breath  that  we  fetch  our  felves,  and  every 
ftroke  that  our  pulfe  doth  beat,  doth  call  to  finners, 
Your  dayes  are  numbered  1  It  is  determined  how  many 
more  breaths  you  muft  breaih,  and  how  many  times 
more  your  pulfe  muft  beat  I  Your  laft  pulfe  and  your  laft 

,  breath  is  near  at  hand.  O  what  abundance  of  Preachers 
have  we  to  tell  us  that  we  muft  die,  and  yet  men  live  as  if 
they  did  not  believe  it,  or  never  had  been  warned  to  pre- 
pare! 

S.  But  fur e,  Sir^  it  is  a  thing  that  men  know  fo  well 
that  they  need  not  be  told  that  they  muft  diey  but  only  be 
taught  better  how  to  frepare  for  it. 

t  1\  I  tell  you  to  the  fhame  of  corrupted  nature  that 
men  have  need  to  be  told  and  told  again  a  thoutand 
times,  with  the  lowdeft  voice  that  they  muft  die.  It 
was  not  a  vain  LefFon  which  the  Philofopher  taught  the 
great  Emperour,  Remember  that  thou  art  mortal.  O 
had  I  a  voice  that  could  be  heard  all  over  the  Land  * 
to  cry  to  all  men  Remember  that  you  muft  -die ,  and 
could  I  fpeak  it  to  their  hearts.,  u  would  awaken  the 
fecure,  it  would  unbefool  the  dreaming  world,  who 
are  playing  away  their  lives  for  nothing.  I  tell  you 
_._ ^ — — . ■ 

<  b  )  MattK  V4.  41.    Luke  u.  40.     Match  if.  10. 

the 


1£f)e  $>oo?  3©an*  JFamtlp  T&oolu    3  *> 

the  Preacher  that  doth  but  thunder  this  in  the  ears  of  2 
fleepy  worldly  Congregation,  O  firmer s,  You  muft  diey 
You  muft  die,  as  fare  as  you  are  alive  you  muft  die,  doth 
not  preach  an  unfuitable  or  unprofitable  Sermon.  If 
you  believe  me  not,  anfwer  me  thefe  few  queftions. 

Queft.  1.  Why  elfe  are  men  fo  furprifed  with  the 
fears  of  death  when  it  is  juft  coming?  They  knew  all 
their  lives  before  that  it  would  come  !  And  yet  they 
live  merrily  and  carelefly  till  it  is  juft  upon  them !  And 
then  when  the  phyficion  tells  them  there  is  no  hope  ,  O 
what  heart  (inking  terrour  are  they  in,  as  if  they  had 
never  known  that  they  muft  die  till  now  1  Sure  there  is 
a  way  to  make  death  lefs  terrible.  And  why  is  not  this 
way  ufed  in  time  ? 

Que  ft*  2*  And  what  maketh  fuch  a  difference  between 
their  Healthy,  and  their  Dying  thoughts?  Now  no- 
thing doth  relifh  with  them  but  the  world  and  the  flefh  ^ 
And  then  they  cry  out ,  The  world  is  vanity 4     Now 
nothing  is  fo  unwelcome  to  them  as  the  motions  of  a 
holy  life:    But  then  they  cry  out  with  Balaam,  Num. 
23.  10,  Othat  1  might  die  the  death  of  the  righteous^ 
and  my  lafl  end  might  be  as  his.     Now  Fraying  wea- 
ryeth  them  :  But  then  they  cry  for  mercy,  mercy,  and 
learn  to  pray  without  book  ,  and  without  a  Teacher  I 
Now  they  cannot  bear  him  thaj  telleth  them  of  their 
fins :  But  then  they  can  cry  out  as  Judas,   J  have  finned. 
Now  they  muft  not  be  flopped  nor  troubled  in  their 
fins  :  But  then  they  trouble  themfelves  more,  and  cry 
out,  O  that  I  had  the  time  again  which  I  have  loft  ! 
O  that  God  would  try  me  once  again]   I  would  be  a 
new  man  !  I  would  lead  a  new  life  [  I  would  never  do 
as  I  have  done!   Then  they  can  be  ferious in  thinking 
of  their  change,  and  the  dread  of  it  amazeth  them,  and 
O  that  they  could  make  ftnrc  of  Heaven !  Buuww  they 

regard 


366     &\)t  p^  ©an*  IFamiip  'Book 

regard  it  as  little  almofl,  as  if  it  did  not  much  concern 
them,  while  they  have  time  and  helps. and  warning 
to  make  fure.  Either  this  change  is  wife  or  not.  Ijf 
nor,  why  will  they  do  it  then  ?  If  it  be,  why  not  now  ? 
,  That  wh;ch  is  be  ft  then,  is  be  ft  now.  Death  fhould  be. 
j  the  comfortable  ending  of  a  well  fpent  life  •,  And  they 
make  it  either  the  terrible  or  the  fenfelefs  conclufionof  a 
lofers  game,  or  a  doleful  tragedie.  And  all  becaufe 
they  be  not  awakened  to  Learn  to  die  in  the  time  of 
health. 

Que  ft.  3.  Why  is  it  that  their  Teachers  never  hear 
them  once  ferioufly  enquire,  How  fhould  I  make  ready  ? 
And  how  ftiall  I  know  where  I  muft  dwell  for  ever  ?  If 
we  can  afford  them  no  help  herein  at  all,  why  do  they 
defire  us  to  Counfel  them  on  their  death-bed?  If  we 
can,  why  do  we  not  hear  this  fooner  from  them  ?  Do 
you  under/land  Chrifts  parable  of  the  unjufl  Steward, 
Luke  16. 4, 5.  His  wit  is  commended  ,  that  when  he 
was  to  be  turned  away,  he  ferioufly  bethought  him, 
whither  to  go  next,  and  provided  himfetf  of  another 
habitation.  Nature  taught  him  to  make  fome  provifion 
for  his  change.  But  we  cannot  get  men  that  know  paft 
doubt,  that  fhortly  they  muft  leave  this  world  for  ever, 
to  bethink  them  carefully,  whither  they  muft  go  next  - 
and  how  their  poor  fouls  may  find  a  comfortable  enter- 
tainment with  God '. 

S.  J  pray  you  name  fome  of  the  benefits  that  would  come 
to  men,  by  the  fer torn  warnings  and  thoughts  of  Death  ! 
Otherwife  we  fliall  thinly  that  it  is  but  troubling  m  be- 
fore the  time,  with  the  fears  of  that  which  cannot  be 
prevented,  andfo  the  increafmg  of  ourforrows. 

P.  O  Friend  I  I  tell  you,  Death  is  a  powerful 
Preacher  :  It  teacheth  many  men  that  to  the  quick, 
which  we  have; preached  twenty  years   in  vain:  We 

preach 


€i>e  i$ooj  Q5an*  f  amilp  'Boofc*       3*7 

preach  them  afleep  ^  But  the  fentence  of  Death  doth 
awaken  them  to  purpofe.  I  will  begin  with  my  felf  and 
the  reft  of  my  Profeffion, 

i.  The  Lrious  thoughts  of  Death,  do  teach  Mini-  ' 
ficrs  how  to  Preach,  and  the  people  how  to  hear.  I 
am  fure,  through  Gods  mercy,  it  hath  been  the  ex- 
pectation of  death  ihefe  thirty  four  years  which  hath 
been  a  great  means  to  help  me  to  that  little,  too  little 
ferioufnefs  in  preaching,  which  I  have  had.  Who  is 
fo  dull  that  if  he  thought  that  this  were  the  lad  day 
that  he  fhould  preach  and  live,  would  not  importunate- 
ly beg  of  his  hearers  to  receive  the  Gofpel,  and  re- 
pent of  fin,  and  turn  to  God,  and  fave  their  fouls  > 
But  when  men  think  that  they  have  fourty  years  more 
to  live  yet,  and  preferments  to  get,  and  profperity  to 
enjoy,  they  make  the  publick  aflTembly  a  ftage,  to  fet 
out  themfelves  and  ad  the  part  of  a  Servant  of  Chrift, 
to  win  the  prize  and  reward  of  a  worldling  •  They 
play  with  Scripture,  and  talk  of  Heaven  and  Heil  in 
jeaft,  and  jingle  out  a  few  canting  words,  contrived 
by  Hypocrites  to  beget  Nypocrife ,  and  from  a  fenfelefs 
heart,  to  make  men  more  fenfelefs,  and  teach  them  to 
take  Chriftianity  fur  a  Mage-play,  and  the  fervice  of 
God  for  a  Common  thing :  For  all  things  would  ge- 
nerate their  like  ^  The  fpirit  of  flumber  as  well  as  the 
Spirit  of  fan&ification. 

But  Death  wakencth  the  Preacher,  to  awaken  the 
hearers.  We  are  dying  while  we  are  fpeaking,  and 
you  while  you  are'  hearing.  The  breath  which  we 
fpeak  by,  is  mea  faring  out  our  time.  We  have  but 
fo  many  breaths  to  breath,and  we  have  done.  We  fhafl 
all  be  fhortly  filcne'ed  in  tht  grave.  It  is  your  mercy, 
and  our  mercy,  that  yet  we  have  tongues  to  fpeak  , 
and  you  farce  cars  ro'hearr  '  But  we  preach  and  you  hear 
'-*  as 


3*8    €i)e  poo?  $)an#  ffamti?  'Book 


as  men  in  a  boat  which  is  all  the  while  fwiftly  carryed 
down  the  ftream,  and  will  be  quickly  in  the  Ocean  of 
Eternity  :  No  wonder  if  Paul  adjure  Timothy  to  raoft 
conftant  and  importunate    Preaching,    zTim.  4. 1,2. 
And  \i  Chrift  fo  often  call  out  to  finners ,  He  that  hath 
ah  ear  to  hear,  let  him  hear.     All  that  we  have  to  fay 
muft  be  quickly  faid  -,  And  all  that  you  will  Learn  mult 
.  fce  quickly  learnt  :  Even  Now  or  Never*     O  how  many 
a  hundred  times  have  I  rifen  off  my  knees  with  fhame 
and  confternation ,    to  think  that  a  dying  man  in  fo 
great  neceffity ,  could  fray  no   harder  at  the  door  of 
Eternity  I    And  how  many  a  time  have  I  come  down 
from  the  Pulpit,  with  fhame  and  grief,  to  think  that  I 
xould  ipeak  with  nomoreaffe&ion,  to  men  that  are  fo 
•near  another  world  !    That  my  heart  did  not  meitovey 
miferable  finners,  and  that  I  did  not  with  tears  and  im- 
portunity intreat   them  !    That  I  could  fo   eafily  and 
quietly  go  away  without  a  grant  of  that  which  I  came 
for  ,  .when  I  knew  not  that  ever  I  fhould  fpeakto 
them  more  !    Me  thinks  Death  fhould  make  us  all  bet- 
ter Preachers,  and  you  better  Hearers,  were  it  well 
fbrefeen  !  It  ftirr'd  up  Peter  to  fiirr  up  his  flock,  know- 
ing that  fpeedily  he  muft  put  off  Us  Tabernacle^  2  Pet. 
1.13,14.   It  ftirr'd  up  Paul  to  rowfe  up  Timothy  to 
think  that  the  time  of  his   departure  was  at  hand^  2 
Tim. 4.  1,2,6.  It  moved  him,  and  melted  his  hearers 
when  be  told  them  that  they  muft  fee  his  face  no  more, 
dcl.io.  38. 

S.  What  other  benefit  doth  fore  fen  Death  bring  ? 

P.  2.  It  teacheth  us  the  wifeft  eftimate  of  all  the 
wealth  and  honour  and  Creatnefs  cf  this  world.  For 
it  (heweth  them  all  to  us  in  their  final  ftate,  and  whit 
they  will  prove  to  us  in  our  greateft  needs.  If  all  the 
Congregation  were  fure  that  they  were. to  die  to  mor- 
row^ 


€&e  Poo?  3©an#  familp  OBoofc,    3^ 

row,  or  the  next  week  or  month,  how  eafiiy  could  we 
preach  them  into  a  contempt  of  the  world  ?  Though  it 
changed  not  their  Love  to  it  (  for  they  would  full  keep 
it  if  they  could, )  it  would  make  them  confefs  that  all  is 
vanity.  Then  what  is  Riches  worth  ?  what  are  Lands 
and  fumptuous  houfes  worth  ?  what  are  honours  and 
places  of  Command  worth  ?  Now,  are  thefe ,  think 
you ,  better  than  a  Chrift  ?  or  worthy  the  purchafing 
with  the  lofs  of  Heaven  ?  Would  not  alfurance  of  falva- 
tion  now  be  better?  Suppofe  the  Preacher  that  coraeth 
to  comfort  a  dying  man  ihould  come  to  him  only  with 
worldly  comforts :  Suppofe  he  fay,  Sir,  be  of  good 
comfort,  you  have  had  many  a  merry  Gup  <  many  a 
fumptuous  feait  •  many  a  gallant  entertainment  :  you 
have  lived  in  honour  and  wealth  and  eafe  !  Would  he 
not  fay ,  O  but  it  isallpaft  and  gone,  and  I  mult 
never  more  enjoy  it  [  If  the  Prieft  fhall  lay,  Ton  have 
fair  houfes ,  and  a  great  eflate  to  comfort  yon  :  Will 
he  not  fay,  O  that  is  my  forrow  ;  Fori  muft  leave 
them  all  for  ever  !  If  it  be  told  him.  Toitr  Children 
fhall  enjoy  it  all  when  y&n  are  gone  :  Will  he  not  fay, 
But  they  rmtft  leave  it  as  I  do.  And  whither  fiaH  my 
foul  go?  And  what  comfort  will  their  pleafure  be  to  me  ? 
when  the  (  c  )  Rich  worldling  in  Hell  would  have 
had  one  to  warn  his  Brethren  on  Earth  left  they  fhould 
follow  him  to  the  place  of  torment  ?  The  Church-yard  1 
is  that  market-place  where  the  things  of  this  world  are  1 
duely  rated.  If  they  will  purchafe  you  a  pardon  from  ' 
God,  or  open  Heaven  to  you,  or  make  your  bones 
and  duft  more  happy,  value  them  and  fpare  not.  Seek 
them  and  keep  them  and  ufe  them  as  far  asiurthereth 


(c )  L\\V:-i6, 2,5,17.  ;- 

Bb  the 


37°    ^&e  P°°?  $&m*  family TSooiu 

the  fervice  of  God  and  your  falvation ,  and  will  give 
true  comfort  to  a  dying  man.  But  if  all  your  plenty 
prepare  but  for  this  farewel ,  (d)  Thou  fool,  this  night 
jhall  thy  foul  be  required  of  thee ,  and  then  whofe  [hall 
all  thefe  things  be  which  thou  haft  provided  f  fuch 
a  parting  is  not  worth  fo  dear  a  price.  Read  Pfalm 
49.  6,7,13,14. 

S.  What  other  benefit  can  you  get  by  the  thoughts  of 
&a:h  t 

P.  i>  Death  is  the  great  difg racer  of  Pride  It 
will  tell  you  whether  it  be  ieemly  for  him  tu  look  big, 
and  boaft  and  domineer  to  day,  who  muft  fhortly  be 
buried  in  the  fociety  of  bones  and  duft  in  darknefr.  O 
can  that  man  beprtW,  that  is  going  to  anfwer  for  all  his 
fins,  before  that  Gtd  that  hat eth  Pride,  and  muft  leave 
his  beloved  body  in  the  Earth  }  dwelling  with  haughty- 
nefs  to  day,  and  in  the  grave  and  perhaps  in  Hell  to 
morrow  ?  Is  it  congruous  to  drefs  that  body  with  need- 
le fs  coft  and  curiofity,  and  fpend  precious  time  in  ador- 
ning of  that  flefh,  which  muft  fo  quickly  rot  and  (link  ? 
The  grave  is  the  Lcoking-glafs  which  will  teach  proud 
gallants  how  to  drefs  them.  If  they  faw  but  what  is 
now  withifi  ihem,  they  would  think  that  fuch  dung  and 
guts  did  fcarce  well  fuit  with  fuch  curious  Coverings  ^ 
If  you  did  now  but  fee  and  fmell  one  of  your  Neighbours 
CarkafTes,  which  was  buryed  a  year  or  two  ago,  would 
you  think  it  fuitable  for  him  to  be  proud  that  muft  come 
to  this  ?  That  skull  and  thofe  bones  retain  no  figns  of 
the  proud  mans  glory.  O  foolifh  mortals,  if  you  know 
not  and  remember  not,  that  you  muft  come,  zxdquickc 
ly  come  to  this  [ 

11  m  -ft)Y-ih  W 

,13m  Yqqzd  O 


€be  poo?  #an#  faim'ty  XooR.    3  7 1 

S.  W/?*f  W/e  U  amy  on  by  the  fore  fight  of  Death  ? 
P.  4*  It  teacheth  men  how  to  value  their  mirth  and 
fen  final  delight.     All  the  pf  eafure  of  meat.,  drink.,  pi  ayes, 
of  Juft,  and  all  your  flefhly  accommodations,  are  now 
paft  and  gone,  and  never  fhall  return.     There  you  may \ 
lee  the  skull  and  hole,  where  the  meat  and  drink  did  ( 
once  go   in  :   But  the  delight  is  ended;     Andmuftall  f 
come  to  thi9  >  'And  yet  will  not  men  feek  more  durable  J 
delights?    Your  Swine  and  Ox  is  fed  for  your  own 
table  \  and  therefore  it  is  worth  the  coil  :    But  is  it! 
worth  the  waiting  of  your  eftate  and  the  lofsof  your 
foul  too,  to  feed  and  pamper  a  Corps  for  the  worms  or 
grave  ?  Is  it  more  comfortable  to  a  dying  man  to  hear 
LYou  have  lived  a  merry  life  in  the  world  J  ,  or  to 
know,    that  he  fhall  live  in  the  Heavenly  Joyes  with  his 
Redeemer  ? 

Si  What  other  Leffon  will  Death  teach  m  ? 

P.  5  i  It  will  teach  us  how  to  fpend  our  Timei  O 
precious  Time  !  How  bafely  art  thou  efteemed  by  idle, 
Voluptuous  and  ungodly  men  ?  Now  they  can  play  it 
away,  and  prate  it  away,  and  idle  it  away  in  a  hundred 
vanities  •  As  if  God  had  made  their  lives  too  long  $  and 
ttiey  knew  not  what  to  do  with  it  I  But  when  they  hear, 
Ton  are  paft  recovery  ,  O  then  for  more  Time  !  O  thac 
we  might  live  but  one  year  longer  I  O  that  We  had  now- 
all  that  Time  to  Repent  in,  and  make  fure  of  Heaven, 
which  we  fpent  in  fports  andidlenefs  and  worldlinefs  { 
O  that  we  had  lived  as  obediently  to  God,  and  as  holy 
lives  as  the  ftrideft  Saints,  fo  we  had  but  their  fafety 
and  hopes  of  Heaven  !  O  Time,  Time,  how  art  thou 
pad  away  and  gone,  and  all  the  world  cannot  call  back 
one  day  or  moment  1  O  what  a  hateful  word  is  Paftime! 
O  happy  men  that  have  hearts  to  ufe  it,  for  the  ends 
that  God  created  and  Redeemed  them*  before  it  be  too 

6b  ^  late/ 


3  7  2    Wzt  Poo?  $&m&  family  Xoofe* 

late,  and  Time  and  Sow/ and  Heaven  be  loft.  It's  Death 
that  teacheth  men  the  worth  oiTime. 
S.  Have  you  any  more  to  [ay  of  this  f 
P.  6.  peach  teacheth  men  how  to  behave  themfelves 
to  each  other.     How  peaceably  do  thofe  bones  and  that 
duft  lie  together  !  There  is  no  ftriving ,  no  cruelty,  no 
domineering  or  abufing  others.     On  a  death  bed  you 
will  fay  that  you  forgive  all  the  world:  You  dare  not 
defire  revenge  then^eft  God  be  revenged  on  yon.     And 
will  you  be  worfe  Living  than  Dead  ?  Doth  opprefiion 
and  perfecution  and  treading  down  the  poor  and  low,  be- 
feem  them  that  mult  fo   foon  be   levelled  with   the 
loweft  ?  and  be  unable  to  ftir  away  a  worm  that  feedeth 
on  their  heart  or  face  ? 

7.  I  will  add  but  one  more  ;  Death  teacheth  us  whe- 
ther we  frould  rather  fly  from  fufferings  or  from  fin. 
Die  we  muft,.  whether  we  will  or  no  \  And  is  it  not  bet- 
ter to  die  for  Chrift,  if  he  require  it ,  than  die  without 
any  fuch  advantage?  Will  it  comfort  us  at  death,  to 
think  what  fLfferings  we  fcap'dby  fin  ? 

S.  J  have  oft  marvelled  why  God  would  not  fave  us 
from  Dying  ,  fee  trig  Chrift  dyed  for  m  :  But  now  yon 
have  partly  fat  is  fed  my  doubt. 

P.  Though  Gods  great  day  of  Judgement  be  to  come, 
yet  he  will  have  fome  Justice  done  upon  linners  in  this 
world  :  And  though  Chrift  have  furfered  for  us,  there 
is  a  neceflity  both  to  our  own  and  to  the  Common  good, 
that  even  finning  Chriftians  fuffer  fomething  them- 
felves. But  God  doth  fo  moderate  it  by  his  wildom 
and  mercy,  that  even  this  punifbmentbecometh  acure 
to  the  fin  that  caufeth  it,  and  a  great  means  to  our  good. 
Were  it  but  an  uncertain  things  whether  we  fhould  die 
or  not?  Did  but  fome  die  and  fome  nor  die  •,  yea 
did  men  but  live  as  many  hundred  years  as  before 

the 


Wot  poo?  $)an#  family  TSoofe*     3 1 1 


the  deluge  ,  O  what  a  wicked  world  would  this  be  [ 
1.  Covetoufnefs  then  would  have  no  reftraint. 
How  dearly  would  men  love  this  world?  O  what  driv- 
ing then  would  be  fork!  They  that  will  live  in  fin, 
and  fell  Heaven,  for  a  few  years  uncertain  commodity 
here,  what  would  they  do  for  a  thoufand  years  richesj 
or  for  the  hopes  of  living  here  for  ever  ?  But  when 
this  is  written  on  all  the  worldlings  doors,  on  his 
houfes,  on  his  wealth,  on  his  flefh  [_  Thou  mitft  Die  i 
Thou  muft  certainly  and  flwtly  Die  ~\  this  is  it  that 
marrs  the  Markets  of  the  world  I  A  fober  look  on  a 
skull  and  Coffin  ,  or  a  grave,  doth  blaft  all  the  beauty 
of  this  world,  and  telleth  Reafon  it  felf,  it  is  but  a 
dream  :  It  writeth  Vanity  upon  all.  Who  would  fay, 
(e)  Soul  take  thine  estfe,  eat,  drinh^  and  be  merry  , 
how  rich  foever  he  were,  if  he  looked  not  to  po/Tefs 
it  many  years ,  but  expected  to  hear  Thou  fool,  this 
night  Jhall  thy  foul  be  reqnircd  of  thee  »  and  then  whofe 
jhall  all  thefe  things  be  which  thou  haft  provided  ? 
Now  take  thy  houfes,  and  land  and  money  with  thee  if 
thou  canft.  At  leaft  take  fo  much  as  will  buy  thee  a 
drop  of  water  to  cool  thy  tongue.lf  death  did  not  preach 
to  worldlings,  no  other  Preachers  could  be  heard.  It 
cryeth  out  to  them  [  What  mean  you,  finners ,  to 
beflow  all  this  labour  for  a  few  dayes  vanity  ?  Is  it 
worth  all  this  ftir  to  make  your  falvation  more  doubt- 
ful, and  more  difficult,  as  a  Camels  paffage  through 
aneedl.'s  eye?  to  increafe  your  load  and  double  your 
temptations  ?  and  all  for  the  pleafures  of  fo  '/hort  a 
life  J  j  If  Death  did  not  preach  with  us,we  fhould  preach 
to  little  purpofe. 

___ — „_ — 3 — ~~ 

(Oiukci..  ,j£2fci 

£  b  3  2.  AnJ 


374    €#e  Jpoo?  $)an*  IFamtlp  TBoofc* 

n 1 m — 1 , 

2.  And  were  it  not  for  Death,  Ambition  would  have 
no  bounds :  If  Alexanders  and  C&fars  are  fuch  plagues 
to  mankind  while  they  are  potting  to  the  grave,  what 
would  they  be,  if  they  had  any  hope  cf  an  earthly  im- 
mortality >  Then  the  great  ones  of  the  world  would  be 
great  indeed  1  How  big  would  they  look  J  How  inr 
folently  would  they  Lord  it  over  the  poor  !  And  how 
cruelly  would  they  opprefs  and  perfecute  the  innocent  1 
No  wonder  then,  if  their  flatterers  were  forqany  and 
fo  bafe,  as  to  make  them  think  they  were  Gods,  and  to 
require  a  Divine  obedience  and  honour,     But  forefcen 
Death  doth  curb  this  arrogance ,    and  flandeth  like 
Hur/iMis  Gallows  before  their  own  doors:  As  he  was 
Highest,   he  had  the  honour  to  be  hanged    highefi9 
When  Saran  hath  brought  them  to  the  Pinnacle  of  the^ 
Temple,  they  fee  how  low  they  have  to  fall :  When 
he  hath  brought  them  to  the  exceeding  high  mountain, 
and /hewed  thero  the  Kingdoms  and  Glory  of  the  world, 
if  they  accept  them  as  his  gift  and  on  his  dreadful 
terms,   it  is  a  wonder  that  without  terrour  they  are  able 
to  lock  down  ,  fo  low  as  Death  allures  them  they  mud 
be  caft.     If  you  had  the  greatefl  entertainments  on  the 
battlements  of  the  fteeple  ,  and  were  fure  that  fhortly 
you  muft  be  caft  down,  it  would  fpoil  the  pleafure  of 
them  ail .     It's  a.  brave  thing  for  Abfaiom  to  be  a  King, 
and  for  jkhitophel  to  be  -his  chief  Counfellpur  ;  But 
had  they  both  forefeen  their  hanging,  it  would  have 
made  them  fooner  hang  d>wn  the  head,     Poor  menr 
and  Preachers  may  thank  God  that  the  ungodly  great 
ones  of  the  world  mufi  die,  and  that  they  are con- 
ftreined  to  foreknow  it.     Or  elfe  earth  would  be  like 
Hell,  and  oppreffton  and  perfecUfion  would  be  the  ftate 
of  mankind,      For  man  being  in  honour  would  have  no 
underftanding  1  If  now  both  they  and  their  pofterity  go 


Cije  poo??©an£JFamrtp  TSooJu    375 

on  in  [he  folly  of  their  way,  when  they  abide  not ■,  but 
are  as  the  beafis  that  pertfo ,  Pfalm  49.  iz,  1 3,  20, 
what  would  they  do ,  if  Death  were  not  their  in- 
itrudor? 

3.  Were  it  not  for  death,  fenfuality  would  ha. vena, 
reftraint !  Voluptuous  vSwaggerers  would  (come  re- 
proof! The  fornicator  would  not  be  afhamed  by  the 
Light !  nor  the  Drunkard  fear  what  is  in  the  bottom  of 
the  Cup  1  Who  would  not  be  (f)  clothed  with  purple- 
and  fine  linnen,and  fare  fumptuouily  and  delicioufly  every- 
day, that  could  ?  O  buu^f  Death,  this  Death,  is  it  that 
marreth  all  the  mirth.  When  Belfliaz.z.ar  feeth  the 
hand  writing  on  the  wall,  in  all  his  jollity,  hisjoyntsdo 
tremble.  Bed.  n.  9,  Re  Joyce  O  young  man  in  thy 
youth,  and  let  thy  heart  cheer  thee  ;  Wull^in  the  vrap 
cf  thy  heart,  and  in  the  fight  of  thine  eyes  ;  But  k&ow 
thou  that  for  all  thefe  things  God  will  bring  thee  into 
judgement.  This  is  it  that  fpoileth  all  the  fporr.  Re- 
member that  thou  danceft  about  the  grave  1  and  death 
mull  end  the  game  at  laft  !  I  tell  you,  except  the  pro- 
mife  of  the  Life  to  come,  there  is  nothing  that  fo 
much  marreth  the  Devils  markets  and  fpits  fo  much 
ftiame  in  the  face  of  fin,  as  Certain,  forefeen,  approach* 
ing  Death.  And  therefore  the  Devil  is  wifer  than 
to  come  with  the  ordinary  bait  to  a  dying  man : 
Should  he  then  offer  him  Cards  and  Dice ,  and  tempt 
him  to  fornication  or  to  drunkennefs,  yea  or  offer  him 
Lands  and  dignities,  he  knows  they  would  do  nothing  \ 
What's  this  to  a  man  that  muft  die  to  morrow  I  I  con- 
clude therefore  as  Ecclef.  7. 2, 3, 4>  5>  6*  lts  ^etter 
go  to  the  honfe  of  mourning ,  than  to  the  houfe  of 
■  ■ 
— — 

(f)  Ivkei5.  „. 

Bb  4  f taping : 


37*.    ®t)e  #>oo?  #an#  ffamtip  'Book 

fea fling:  for  that  is  the  end  of  all  men,  and  the  living 
will  lay  it  to  his  heart -^~  The  heart  of  the  wife  is  vn 
the  houfe  of  monrning,  but  the  heart  of  fools  is  in  the 
houfe  of  mirth.  HW 

So  It  is  a  wonder  of  fluidity,  that  Reafonable  men 
can  fo  much  forget  fo  great,  and  near  and  fare  a 
change  ;  axd  that  fo  few  do  bethink^  them,  whither 
their  fouls  mufl  go,  and  where  they  mufl  dwell  next  ? 

P.  Some  would  have  no  Funeral  Sermons  •,  and  I 
would  have  almoft  no  other.     All  our  Religion  is  but  a 
continual  preparation  for  death  •,  To  learn  to  die  well, 
by  learning  and  pra&ifing  to  Believe  and  Love  and  Live 
well.     Every  Sermon  muft  teach  men  this.    Men  would 
have  a  Funeral  Sermon  when  they  are  dead,  that  will 
not  hear  the  fame  doctrine  while  they  live  ^    as  if  they 
had  more  care  of  the  fouls  of  thofe  that  furvive  them 
than  of  their  own.     Look  on  their  Tombcs,  and  you 
fhall  fee  them  almoft  ail  in  a  praying  pofture  with 
hands  lifted  up  •,    who  prayed  but  feldom  and  coldly 
while  they  lived :  which  fheweth  what  Confcience  telleth 
men,  will  be  beft  at  laft.     On  their  deaih-beds   they 
defire  us  to  pray  for  them  to  God.     And  now  God 
fendeth  us  to  Pray  to  them  for  thcmfdves>  and  they  will 
not  hear  us,  and  yet  think  God  muft  hear  us  for  them 
then -5  God  denyeth  us  nothing  which  he  hath  promi- 
fed  :  But  if  we  beg  never  fo  hard  of  themselves  but  to 
care  for  the  falvation  of  their  own  fouls,  we  cannot  pre- 
vail with  them  •  No  not  foberly  to  remember  that  they 
muft  die  -,  and  to  live  as  men  that  do  believe  ir. 

S.  h  is  terrible  to  them  •,  and  they  are  loth    to  he 

troubled.  (  yd! 

P„  i .  If  you  were  to  be  turned  out  of  your  houfe  at 

the  quarters    end,  and  ]  fhould  advife  you  to  provide 

another,  would  you  fav3  I  would  not.  think  c<f  going 

out. 


CfcePoo?$)an0  ffamtlp  OSoolu    377 

our,  hecaufe  it  is  troublefome  ?  We  muft  go  whether 
we  will  or  not :  And  fhall  we  not  care  whither  ?  2.  Is 
it  troublefome  to  think  of  Living  for  ever  with  Chrift 
in  Glory  ?  What  then  is  plea/ant  f  or  what  more  com- 
fortable thoughts  will  they  choofe  ?  Is  it  better  to  die 
like  a  beaft,  and  to  live  no  more  ?  If  this  miferable  wrorld 
feem  better  than  Heaven  to  them,  yet  me  thinks,  feeing 
they  mift  leave  it  whether  they  will  or  not,  they  fhould 
be  glad  to  hear  how  they  may  be  next  provided  for,  and 
fhould  never  beat  reft,  till  they  had  made  fure  of  the 
Everlafting  Holy  Heavenly  Reft. 


S.  Well,firy  I  pray  yon  lay  me  down  thofe  Directi- 
ons by  which  I  may  in  health  prepare  for  a  fafe  and 
comfortable  death. 

P.  It  will  be  needful  that  I  firft  tell  you,  I.  Wherein 
your   Readme fs  doth  confift  :  1 1. 

How  to  nuke  Rca~  And  how  much  it  is  your  Intereft 
fyfordcr.h.  t0  be  ready.     III.  How  much  it 

is  your  worl^  and  Duty  to  make. 
ready .  And  then  I V.  to  tell  you  How  you  muftdo  it. 

S.  I  like  your  order  well:  I  pray  you  open  the  fir  ft. 

P.  There  are  two  Degrees  of  Readimfs  for  death  : 
The  firiris  for  a  Safe  death  •  that  you  m:y  be  faved 
when  t?ou  dir.  The  fecond  for  a  Comfortable  death  j 
that  you  may  diealfoin  Pc ace  and  Joy. 

1.  All  thofe  and  only  thofe  die  fafely  and  go  to  Hea- 
ven, who  are  Pvrdonedby  Chrifts  blood,  and  Sanclipcds 
hy  his  fpirit :  The  Spkit  of  Chrift  is  your  preparation  : 
Jf  you  have  that  fpirit  ycu  are  Juftified,  and  fhall  be 
faved".  lor  it  is  given  ycu  on  purpofe  to  jit  you  for. 
^eaven,  and  to  be  Gods  feiil  upon  you,  and  the  pledge,' 

and 


378    CDe  Poo?  $)an$  family  Xoofe* 

and  the  earneft  and  firft- fruits  of  your  celeftial  happinefs. 
Blefled  are  the  (g)  Pure  in  heart,  for  they  (hall  fee  God., 

2.  But  that  belides  fafety,  you  may  have  Comfort  in 
your  Death,  it  is  alfo  neceffary  i.  That  you  have  fome 
certainty  or  knowledge  that  indeed  you  have  the  Spirit, 
2.  That  you  have  Faith,  Hop,  and  J>?£  jf  the  graces 
of  the  fpirit^  in  fuitable  exercife.  3.  And  that  the 
great  impediments  of  your  Comfort  be  removed. 

S.  Wherein  is  this  Readinefs  to  Die,  our  Jntcreft  .? 

T.  II.  Nature  it  felf  may  tell  you  much  of  that,  and 
faith  more.  1.  He  that  is  not  Ready  for  zfafe  Death, 
k  in  a  ftate  of  damnation  ;  If  he  fo  die,  he  is  loft  for 
ever :  His  endlefs  ftate  of  Joy  or  mifery  dependeth  on 
ir.  Where  then  can  a  mans  inter  eft  be  fo  much  con- 
cerned ?  Efpecially  considering  that  our  flefh  is  frail, 
and  lyable  to  many  hundred  difeafes  every  hour,  and  no 
man  hath  affurance  to  live  another  day  or  night  \  O  what 
a  madnefs  is  it  for  fuch  a  perfon,  to  live  one  day  in  an  un- 
prepared ftate,  if  he  can  poffibly  get  out  of  it  (  as  if  he 
will,  he  may)  !  It  is  one  of  the  moft  notorious  evi* 
dences,  how  much  mans  nature  is  en/laved  by  the  Devil, 
that  when  they  are  fure  to  die  ere  long,  and  know  not 
but  each  hour  or  day  may  be  their  laft,  and  hear  from 
Gods  word,  that  As  they  are  found  at  death,  it  muft  go 
with  them  for  ever,and  that  Without  Holinefs  none  (hall 
fee  the  Lord  :  yet  they  can  deep  quietly  and  rife  care- 
lefly  as  if  all  were  well  with  them,  while  they  live  in  an 
unregenerate  unfan&ified  ftate.  If  fuch  a  perfon  did 
indeed  believe  Gods  word,  and  were  not  dead  or  afleep 
in  fin,  furely  his  heart. would  jneditate  terrours  ;  He 

: , ; _ — . 


'"  would 


CDePoo?  $9an0|Famtlp  TSoofe,    379 


would  think  that  he  even  faw  Hell  ready  to  receive  him  ; 
He  would  dream  ot  it  in  the  night ;  He  would  find  plea- 
fure  in  nothing  in  the  world,  till  he  were  converted,  and 
made  holy,  and  prepared  for  Heaven  by  the  fpiric  of 
God  ;  He  would  morning  and  evening,  yea  night  and 
day,  cry  earneftly  to  God  in  prayer,  for  that  Grace 
which  muft  prepare  him  for  fo  great  a  change  ;  He 
would  goto  Minifters or  Godly  friends,  and  ask  them 
how  he  muft  make  ready  for  death.  2.  And  he  that  is 
thus  unready  to  die,  is  unready  for  all  duty,  for  fufFering, 
for  every  thing,  and  is  but  lofing  the  time  that  he  liveih  j 
And  till  he  prepare  for  death,  he  is  preparing  for  heli„ 
No  bufinefs  therefore,  no  other  cares,  fhould  hinder  or 
delay  men  •,  no  profit ,  hononrs  or  pleafure  fhould 
quiet  them  till  they  have  got  their  fouls  into  a  fafe  con- 
dition, and  are  ready  to  ^vV_ 

S.  Of  what  moment  is  it  to  die  comfortably  > 
P.  2,  The  knowledge  of  your  Safety  is  the  ground 
of  your  Comfort ;  And  it  muft  needs  be  a  terrour  to  a 
man  that  hath  any  faith  and  fenfibility,  to  be  utterly  un- 
certain what  fhall  become  of  his  foul  for  ever  !  To  be- 
lieve that  there  is  a  Hell  for  all  the  unholy,  and  not  to 
know  but  it  may  prove  to  be  his  lot!  To  believe  that 
none  but  the  holy  fhall  be  Glorified,  and  not  to  know 
at  all  whether  he  be  fuch  or  not !  To  know  that  he  muft 
fhortlybe  in  Heaven  or  Hell,  and  never  more  have  a 
change  of  the  place  which  he  firft  pofTefTeth,  and  not  to 
know  which  of  thefe  it  will  be  1  This  muft  needs  be  an 
amazing  dreadful  thought.  When  the  body  is  languish- 
ing in  pain,  and  all  worldly  helps  and  comforts  fail, 
to  be  then  utterly  doubtful  of  everlafting  comforts, 
muft  needs  be  a  moft  uncomfortable  ftate.  To  think, 
£  I  muft  now  go  to  my  long  home,  and  take  my  un- 
changeable poffeflion  either  of  Heaven  or  Hell  -7  but  I 

know 


38o    €:i)e Poo?  ^an0  f amtfp TSootu 

know  not  whether  it  will  be  {]  is  a  fad  thought  to  a 
dying  man. 

Yea  all  a  mans  life  muft  needs  be  uncomfortable  till 
he  be  prepared  for  a  comfortable  death  !  For  it  is  not 
the  perifhing  trifles  of  this  world,  that  can  fuffice  to 
comfort  a  wife  man  that  ftill  forefeeth  their  end.  If 
therefore  he  cannot  fetch  comfort  daily  from  Heaven, 
he  can  have  none  that's  worth  the  having.  How  can  a 
wife  man  live  comfortably  till  he  can  die  comfortably, 
when  he  knoweth  ftill  that  death  is  even  at  hand  ? 

Yea  till  we  have  fome  good  preparations  even  for  a 
Comfortable  death,  we  live  in  continual  danger  of  very 
heynous  fin.  If  we  be  called  to  Martyrdom  for  Chrift, 
the  terrours  of  death  may  forely  tempt  us  to  deny  him  \ 
How  can  a  man  be  faved  that  (  h  )  Lovethhis  life  better 
than  Chrift  and  life  eternal?  And  how  can  a  man  be 
willing  to  go  out  of  this  life,  that  hath  not  fome  con fi- 
derable  hopes  of  a  better  ? 

But  if  a  man  be  ready  to  die  well,  he  is  ready  to  live 
well,  and  ready  to  fuffer,  and  ready  for  any  thing  \ 
When  he  can  fetch  (  i )  comfort  from  the  thoughts  of 
his  being  for  ever  with  the  Lord,  what  need  fuch  a 
man  to  fear  }  what  is  there  that  (hould  much  trouble 
him?  How  quietly  may  he  fleep ?  how  eafily  may  he 
fuffer?  how  joyfully  may  he  live  ? 

Nothing  can  be  more  evident  than,  that  to  be  in  a  con- 
tinual Readwefs  to  die^  is  the  great  Intereft  of  man,  in 
comparifon  of  which,  nothing  eife  is  worthy  to  be  mind- 
ed, or  to  be  named  ! 

^_ . — , ..      ■      •  .  I.  Ml 

(h  }  Mat .TCM7,  «*..,?.  .  ti*.  lt  16,  r>-  O)  >  Xte£ 
-4.17.-18.     i  C  or.  1  ?.  s  S'.     tvh   i. rioyiti ,h.     Pft'j.  1.  171  1TS 

ti#S$B  MCdi.4!  16,  r7,-KH.  ^f.l;:,H^;7)  3. 

S.  III. 


Cfce  poo?  $)an#  JFamtlp  TSocfe*     3  8 


S.  III.  What  mean  you  by  faying?  that  it  is  alfo  cur 
Chiefeft  work  ?  . 

P.  He  that  knoweth  that  it  is  his  chief  lnterefii  muft 
needs  know  rhatit  is  his  chief  Work,-,  as  long  as  Self- 
Love  is  fo  deep  a  principle  in  Nature,  and  Intereft  fo 
much  adeth  and  ruleth  all  mankind.     As  a  man  when 
he  beginneth  his  Life,  doth  begin  his  Journey  or  Race 
towards  D^//?  and  life  everlafting  •  fo  God  doth  give 
him  all  his  time  to  do  this  work,  and  his  Life  is  nothing 
but  the  Time  allotted  him  to  prepare  for  death  and  a 
better  life  :  And  every  hour  that  is  not  fpent  in  fuch  pre- 
paration is  call  away  and  loft.        All    the    time  and 
work  of  a   Chriftians  life,   mufl  be  holy  and  Religious^ 
though  not  all  fpent  in  Ads  of  Worfhip  :  All  mull  be 
a  feeking  of  God  and  Glory,  by  the  conduct  of  Chrift, 
his  fpirit  and  word.     And  all  Religion  is  nothing  elfe 
but  a  preparing  our  felvesand  others  for  death.     Ma- 
ny trouble  the  world,  and  cheat  themfelves  with  a  Re- 
ligioufnefs  which  rather  unfitteth  men  for  death  •  even  a 
Religion  made  up  of  unprofitable  opinions,  contentions 
anddifputes:  But  when  they  have  wearied  themfelves 
and  corrupted  others,  with  their  opinionative  wrangling 
zeal,  they  will  find  that  one  day  fpent  in  learning  to  die 
welljWould  have  tended  more  to  (olid  comfort,  than  fuch 
a  dreaming  kind  of  life.      I  know  that  found  dotlrine 
K\dkah  found  Qoriftians  •   But  it  is  Practical  dotlrine 
that  muft  do  it.     And  all   Chriftian  pradice  is  but  a 
due  preparation  for  death.     Chrift  is  the  only  wayh 
But  Heave fi7  (  that  is,  God  in  the  Heavenly  Glory  )  is 
the  only  End.     And  Chrift  came  from  Heaven,  and  is 
afcendedto  Heaven,  and  fendeth  his  fpirit  into  our  hearts 
from  Heaven,  to  call  up  our  hearts,  and  prepare  us  for 

ir.    Death  therefore  which  is*  our  palfage  into  Heaven, 

muft 


3  8  2     Cfce  Poo?  $)an*  f  amtlp  TSoot 


muft  be  in  our  eye  in  all  the  exercifes  of  our  Religion, 
and  ail  the  bufineffes  ef  our  lives.  Away  with  thofe  Opi- 
nions and  practices  whatfoever,  which  no  way  tend  to 
prepare  you  for  a  fafe  and  comfortable  Death. 

S.  IV-  Now  tell  me,  How  this  Preparation  muft  be 
1»*de? 

P.  I.  The  chief  part  of  it  muft   be  done  in  your 
Heahh  ,  I I*  And  the  reft  in  the  time  of  your  fieknefs* 

• 

L  In  your  health,  it  muft  be  the  main  bufinefs  of  youf 
life  to  prepare  for  death.  Particular- 
How  to  prepare  for  ly,  Beftow  much  care  and  diligence. 
Death  in  Heahh.  to  ftrehgt  hen  your  Belief  of  the  Truth 
of  Gods  wordy  of  the  ImfnoHality  of 
the  [only  and  of  the  Life  to  come.  Nothing  more  per- 
nicioufly  ftrengtheneth  Temptations,  killeth  all  Hope, 
defire  and  endeavour,  than  fecret  Voubtingsy  whether 
Gods  word  be  true,  and  whether  there  be  another  Life 
indeed  for  man  or  nor.  "Uncertainties  will  hardly  pre- 
vail againft  fenfe  and  prefect  things.  Uncertainties  wilf 
hardly  fufficiently  comfort  a  departing  foul,  when  al! 
worldly  comforts  muft  be  parted  with  for  ever.  Every 
Doubt  here  is  as  water  caft  upon  the  fire  :  It  quencheth 
all  our  Defires  and  Joyes. 

Now  the  ftrengthening  of  our  Faith  about  the  world 
to  come,  is  a  thing  that  is  not  done  with  a  wifh.  There 
muft  be  due  and  conftant  endeavours  ufed«  I  defire  you  j 
to  read  the  Directions  I  have  given  you  in  the  fecond 
Part  of  my  Life  of  Faith  J  And  if  that  feem  not  enough, 
read  my  Treatife  againft  Infidelity,  and  my  Keafons  of 
the  Chriftian  Religion,  and  More  Keafons  - — •  I  now 
only  adyife  you, 

i*  Ne- 


tEbe  poo?  gtypi  familp  asoofe*    383 

1.  Never  forget  the  Miracles,    Refurredion   and 
Afcenfion  of  Chrift. 

2.  Forget  not  the  Miracles  wrought  by  his  Apoftles 
and  Evangelifts  in  all  the  Countreys  where  they  came. 

3.  Forget  not  the  fpirit  of  Miracles,  given  to  all  the 
firft  planted  Churches. 

4.  But  above  all,  forget  not  the  fpirit  of  Holincfs, 
which  in  its  effects  is  apparent,  in  all  that  are  ferious 
Chriftians,  in  all  ages  and  Countreys  h  efpecially  (  k^) 
llnce  the  fpirit  is  Chrifts  (landing  VVitnefs  and  Advocate 
in  us,  and  a  certain  proof  that  he  is  the  Saviour  of 
fouls;  Forget  not  that  by  this  fpirit,  the  lively  Image 
of  Gods  Vital  power,  his  Wifdom  and  his  Goodnefs, 
is  printed  on  the  facred  Scriptures  \  And  the  fame  Image 
by  the  Spirit  and  by  the  Serif  tares,  is  printed  on  all  true 
believers  fouls  :  Which  makes  a  notable  difference  be- 
tween them,  and  the  reft  of  the  world,  and  is  the  cer- 
tain, prefent,  common  evidence,  that  Chrift  is  true,  and 
that  he  is  preparing  us  for  everlafting  life.      * 

5.  Remember  that  God  hath  not  given  man  in  vain, 
*  foul  which  is  capable  of  Thinking  on  our  Maker,  and 
another  world  ;  of  deliring  and  feeking  an  endlefs 
home :  The  wife  Creator  fitteth  all  his  Creatures  to 
their  ufes. 

6.  Look  up  and  think,  whether  all  thofevaft  and 
glorious  fpaces  which  are  above  us,  are  likely  to  be  with- 
out Inhabitants,  when  we  fee  every  corner  of  this  lower 
World,  both  earth  and  water,  are  inhabited. 

7.  And  when  we  find  by  experience  that  the  Irtvifibte 
fpirits  arc  our  Helpers,  and  difdain  not  to  regard  and 

.    .  •    . 

wTT^    ~ ;        ~     : — ; 

Ck)  ]ch.i£.    Rom. 8. \6ti6.    z  Tim.  z.  7.  (I)  Heb. 

11. 11,  z$,  14. 

ferve 


384    €t)e  Poo? $®zn$ tfamtlp'BoQiu 

ferve  our  interefts,  is  it  not  like  that  our  fouls,  being  In- 
tellectual fpirits  as  well  as  they,  fhall  have  Communion 
with  them  hereafter  ?  Nothing  is  Annihilated:  Much 
Iefs  fuch  noble  and  fpiritual  Beings,  as  mens  fouls. 

8.  And  mark  but  the  common  experience  of  the 
world,  which  tellcth  us  that  certainly  there  are  Evilfpi- 
rits,  (  by  the  Tempcacions  which  we  feel  to  evil,  the 
hinderance  of  Good^theftrange  power  they  have  upon 
corrupted  Fantafies,  and  the  common  War  which  is 
maintained  againft  Chrift  and  Godiinefs  by  all  the 
wicked  in  the  world  ).  And  you  may  thus  learn  from 
the  Devil  himfelf,  that  all  this  malice  is  not  againft  no- 
thing. 

"  9.  And  the  certain  hiftories  of  Witches  will  ferve  to 
confirm  this  evidence. 

10.  And  fo  will  the  certain  Hiftories  of  Apparitions: 
(  For  inftance,  fee  one  in  a  little  book  called,  The  Devil 
of  Mafcon.  ) 

11.  Atufrhe  common  teftimony  of  all  mens  Confci- 
ences  ^  The  confent  of  almoft  all  the  world.    — - 

12.  And  that  God  do^h  actually  Govern  *he*  world 
(  even  among  Heathens  and  Infidels )  principally  by  the 
Hopes  and  Fears  of  a  Life  to  Come  :  (And  God  cannot 
need  a  Lie  to  Rule  us.  J  Thefe  and  many  fuch  Reafons 
help  to  confirm  our  Faith  :  But  it  is  the  facred  Impreffi 
ons  of  the  Spirit  firft  on  the  Scripture,  and  next  on  you* 
own  hearts;  and  all  the  holy  change  which  it  hath  made 
upon  you,  which  is  the  ntar,  the  fure i  the  conftam  (m) 
Witness  in  yont  /Wf,  and  with  you,  that  Chtfiflris true, 
and  that  he  is  preparing  us  here  for  a  betterlife. 

Thefe  things  muft  all  be  daily  thought- of,  and  all 


(m  )  \  Joh,  Mo,i[, 
-^  *  .  ,  fug- 


€&e  Poo?  $@an*  iFamtlp  Xoofc.    3  3 


fuggeftions  to  the  contrary  firil  confuted,  and  then  ab- 
horred and  caft  away,  till  the  foul  grow  up  to  fuch  a 
Habit  of  Believing,  as  will  ferve  (n)  inftead  of  fight 
it  felf ;  and  we  can  fay  that  we  are  fare  that  there  is  an 
everlafting  Life  for  fouls. 

To  all  which  rauft  be  added,  a  cherifliing  of  the  Spirir, 
which  is  the  author  of  faith,  i.By  earneft  prayer  for 
his  Grace,  2.  And  by  obeying  and  improving  it. 

I  J.  Be  fore  that  you  truly  (  o )  Repent  cf  your 
known  fin :  For  nothing  makes  Death  fo  frightful  to  us, 
as  our  Guilt :  Nothing  elfe  can  make  us  Reasonably  fear 
whether  God  will  fave  or  damn  our  fouls,  but  unpardon* 
ed  fin.  And  the  mercy  of  God  is  fo  great  and  his  pro- 
mife  fo  fure,  that  nothing  can  reafonably  make  us  doubt 
of  pardon,  but  that  which  maketh  us  doubt  of  the  fin- 
cerity  of  our  Repentance,  and  faith  in  Chrift.  Spare 
not  fin  then,  but  Repent  prefently,  Repent  deeply,  Con- 
fd$  it  plainly,  Forfake  it  refolutely,  and  then  it  will  not 
leave  fuch  fears  in  the  foul,  as  fhall  make  the  fentence 
of  Death  to  be  dreadful  to  us .  as  fin  but  half  Repent- 
ed of  will  do.  Sin  is  the  (ling  of  death  :  And  true  Re- 
pentance huth  the  promife  of  forgivenefs. 

III.  Put  your  fouls,  with  all  their  fins,  and  dangers, 
and  all  their  interefis,  into  the  hand  of  Jefus  Chrift 
your  Saviour  •  and  Truft  them  wholly  with  him  by  a  re- 
solved Faith.  It  is  he  that  hath  purchafed  them  ;  and 
therefore  Loveth  them  :  It  is  he  that  is  the  Owner  of 
them  by  the  right  of  Redemption.  It  is  now  be- 
come his   own  intereft ,    even  for   the  fuccefs   and 


( 9)  Heb.ir.i.         {0 )  Luk.i?.?,?. 

C  c  honour 


:So     &Ue  Poo?  ©an*  jpamtly  TSoofr 

honour    of    his    Redemption,   to    fave    themv      Be 
noc  too  thoughtful  about  things  unknown  to  you  (as 
How  Icparated  (buls  do  Ad: «  with  what  manner  ofl  In- 
tv'lrriion,  and  fenfe>  O'c.  What  Idea  to  have  of  fpiritual 
bodies,  of  Heaven,  O'C.  )     But  implicitly  truft  Chriil 
\'/\i\\  all  thtfe  things  ;  Remembring  that  He  knoweth 
what  you  k&oty  not  :  And  as  he  povTcfTeth  Heaven  for 
you,  till  he  bring  you  to  pofTefs  it  ;  (o  he  knoweth  all 
thde  things  unrevealed,  tor  you,  til!  he  bring  you  to  fee 
and  know  them.     If  your  moil  faithful  friends  were 
in  the  Indies,  and  invited  you  thither  with  the  promifes 
of  the  greateft  wealth  and  pleafure,  you  would  trnfthim^ 
i  hough  you  fee  it  not  your.felves,  nor  know  the  particu- 
lars dulin&Iy.     It   is  a  great  comfort  to  us,  that  we 
have  a  Head  and  Saviour  in  Heaven  •,  and  that  Heaven 
and  Eanh  are  in  his  power.     He  that  faved  you  (  p  ) 
from  fin  and  Satans  power,  will  lave  you  from  Hells,  and 
Satans  torments.     If  Angels  rejoice  at  our  Converfion, 
Chrift  and  Angels  will  joyfully  entertain  victorious  fouls 
into  the  heavenly  fociety,  and  welcome  them  to  Heaven 
with  deareil  love.     Read  oft  and  meditate  on  his  fpe* 
cial  promifes.     Joh.  12.26.  If  any  man  ferve  me,  let 
him  follow  me  ;  and  where  I  am,  there,  jhall  aifo  wy  fer- 
vant  be :  And  he  is  at  the  right  hand  of  the  zJMajefty  on 
/;;Wj,  Heb.  1.3.  Joh.  14.  2,  3.    If  I  go  to  pre  fare   a 
place  for  you ,  I  will  come  again  and  receive  yon  to  my 
Jelfi  that  where  I  am,  tlxrc  yon  may  be  alfo.     Joh. 
47.24.  Fat  her -,  I  will,  that  they  alfo  Vihomthon  haft  gi- 
ve* me>  be  with  me  where  I  a?z,  that -they  may  behold' 
the  glory  \\hich  thou  haft  given  me*  2  Cor.  5.  i,&c.  For 
we  know  that  if  our  earthly  honfe  of  this  tabernacle 

QJA&.iS,  rf.    Ron%  8.3  \3  3f>  >*.  .    •.'.-      - 

were 

~  -  - 


\      ' 


h L, 

C&e Poo?  ^an#famtlp  TBooft.    3S7 

vpere  diffdvcd,  we  have  a  building  of  God,  an  houfe  not 
made  with  hands  eternal  in  the  Heavens*  For  in  this 
ire  groan*,  earneftly  de firing  to  be  c loathed  upon  with  our 

houfe  which  U  from  Heaven —  that  mortality  may 

he  fw  allowed  up  of  lift %  We  are  confident  and  wil- 
ling rather  to  be  abfent  from  the  body  and  prefent  with 
the  Lord.  Phil.  I.  23.  To  depart  and  to  be  with  Chrifi 
ts  far  better*  Rev.  14.  13.  Blejfcdare  the  dead  which 
die  in  the  Lord  —  .  Luk.  23.  43.  This  day  fiialt  thou 
be  with  me  in  paradifc.    Heb.  12.23.  To  the  fpirits  of 

the  jttfl  made  per  feci .    1  Thef.  4.  17.  And  fo  fimll 

we  ever  be  with  the  Lord :  wherefore  comfort  one  ano- 
ther with  thefc  words*  We  receive  a  Kingdom  that  can- 
not be  moved,  Heb*  12.  28.  Receiving  the  end  of  our 
faith,  the  falvationofour  fouls,  1  Pet.  1.  9.  Ad.  7.  59* 
Lord '  JeJ "at,  receive  myjpirit*  Rev.  3.  12,  21*  Him 
that  overcomcth  will  1  make  a  pillar  in  the  Temple  of 
my  God,  and  he  fiiall  go  out  no  more* 

But  above  all,  tliofe  words  of  our  Rifen  Lord  I  would 
have  written  over  my  fickbed,  and  on  my  heart,  £  Joh. 
20.  17.  Go  to  my  Brethren  and  fay  to  them,  J  afccndto 
my  Father  and  your  Father \  and  to  my  God  and  your 
God*~] 

Boldly  thenand  quietly  deliver  up  thy  foul  to  the  care 
of  Chrift  s  There  is  all  things  in  Him  which  thou  need- 
eft.  Are  you  afraid  of  Guilt,  and  the  taw,  and  the 
wrath  of  God,  and  Hell  >  Remember  that  he  is  the  (  q  ) 
Lamb  of  God  that  takcth  away  the  fins  of  the  world,  m 
vphom  the  Father  ts  well  pleafed :  That  he  hath  by  one 
1 


(9)   ]ch.    I.  29*    Heb.  10.  14.    xCo.-.f.  ix.    1  Cor.  u  ?». 
ljoh.2.  I,  ». 

Cc  z  ffi'''i"£ 


388    €&e poo?  $&m# i&mtlp  OBoolu 

offering  of  himfilf  per fe  tied  for  ever  them  that   are 
Janttified:  That  he  was  made  fin  for  us  who  knew  no 
fifty  that  we  might  be  made  the  Rightcoufnefs  of  God  in 
bim.     He  is  made  of  God  unto  us  wifdom,  righteouf- 
nefs,  fanclification,  and  redemption.     If  any  wan  fin 
we  have  an  Advocate  with  the  Father,  Jefus  Chrifi  the 
Righteous:  Andheisthe  propitiation  for  our  fins,  and 
riot  for  ours  only,  but  for  the  fins  of  the  whole  world. 
(  V  )  For  God  fo   loved  the  world,  that  he  gave  his 
only    begotten  Son,    that    whofoever    believed   in  him 
jhould  not  perijl),  but  have  everlafting  life.     (  f )  Ha- 
ving therefore  boldnefs  to   enter    into   the  Holiefi  by 
the  blood  of  Jefus,  by  a  new  and  living  way  which 
he  hath  confecrated  for  us,   through  the  vail,  that  is 
to  fay,   his  fiefij,   and    having    a    Great    Trie  ft  over 
the    houfe   of  God,    Let    us    draw  near  with   a  true 
heart,  in  full  ajfurance  of  faith,     (t)    God  willing 
more  abundantly  to  fijew  to  the   heirs  of  promife ,  the 
immutability  of  his  coptnfel,    inter  pofed  himfclf  by  an 
Oath  ^    that   by   two  immutable   things,   in  which  it 
Was    impoffible  for  God  to    lie,     we    night   have    a 
fir  on g   conflation^    who  have  fled  for  refuge ,  to  lay 
hold  on  the  hope  fit  before  m^:    which  hope  we  have. 
as  an  anchor  cf  the  foul  both  fure  and  jtcdfafi,  and 
which  entcrexh  into  that    within  the   veil  -,     whither 
the.  fore-runner  is  ior   us  entered,    even  j'e fas  made 
an  High  Priefi  for  ever.     (  u )  Seeing  then  we  have 
a  great  high  Pr:efi  that    is  paffed  into  the  Heavens, 
Jefus  the  Son  of  God,    let  m  hold  fafi  our.  .Confcf- 

— , ^ r .    ,,,-v : , 

h)    !oh-M6.       ([)  B.b.io  ,^o.         rr/Keb.  6.17, 
r9.      (*)  Hcb. 4.  i4,iy,  itf. 

fion. 


€&e  $oo?  30an#  ffamilp  osooiu       j$9 

/7<w.  Far  W£  W?  not  an  High  Trie  ft  which  can- 
not be  touched  with  the  ft  cling  ef  our  infirmities  ; 
but  was  in  all  joints  tempted  lihs  as  we  arc  ,  with- 
out fn.  Let  pu  therefore  come  boldly  to  the  throne 
of  grace,  that  we  may  obtain  mercy y  and  find  "race 
to  help  m  time  of  need.  (  w )  O  death  where  is 
thy  Sting  !  O  grave  where  is  thy  Victory  1  The  (ling 
of  death  is  fin,  and  the  ftrength  of  fin  is  the  Law. 
But  thankj  be  to  God  who  giveth  m  the  viCtory, 
through  our  Lord  Jefus  thrift :  (  X  )  Who  by  death 
defiroyeth  him  that  had  the  power  of  death,  that  is, 
the  devil,  and  delivereth  them  who  through  fear 
of  death ,  were  all  their  life  time  fubjeel  to  bon- 
dage. ] 

Truft  boldly  your  foufMnto  the  hand  of  fuch  a 
Saviour,  and  diftrad  not  your  mind  with  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  rate,  that  we  fhould  not  queftron  ir. 
Gal.  2. 20.  Rev.  i.  5.  To  fave  us  is  his  proper  of- 
fice and  work.  1  Johnd..  14.  Ephef.  5.23.  It  is  his 
Covenant  to  fave  his  bffy.  Heb.  9.  15.  1  Tim.  4.8. 
Hcb.  ic.  36.  Jam.  1.  12.  He  is  our  fudge  him- 
felf,  John  5.  22.  He  hath  the  Keycs  of  Hell  and 
death,  Rev.  1.  17,  iS-  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. 10.  and  7.  25. 

, „ 1 

/*■  )    rCor.  T5.  jfi  16,  <-.  (  x )  Hcb.  z,  i4,  ,r. 

U}     i./.jk.  16,  8.      £z.k.   18.   4.      1  Cor.   6.  19.      Piaira 

n£  ?4. 

Cc  3  Jtlm 


3*o    COe  poa?  3©an#  famtlp  Xaafc. 

Jo  J?.  14.  i,2,  3.  WhenMVOU  were  received  into  the 
ftate  ot  Grace  and  Reconciliation,  you  were  entered 
into  the  outer  part  of  the  (  tl)  Kingdom  of  Heaven, 
Here  you  were  wade  ( a )  Heirs  ,  Co-heirs  with 
Chnft -y  and  here  you  had  Gods  fledge  and  eanicfl, 
and  the  firfi  fruits .:  And  will  he  not  give  us  that, 
which  he  hath  already  given  us  fo'rauch  right  to  ? 
Our  near  relation  to  him  ailureth  us,  that  he  will 
net  condemn  his  friends,  his  jlejlj,  Joh.  15.  14,15* 
Ephef,  5.  29/30.  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  on  feeding  it,  if  he  would  not 
have  given  it  us.  Matth.  ft  20,  21,  33.  jch.  4,  14^ 
&  6.  27.  Matth.  7.  7,3.  1  Cor.  15.  58.  %/?? 
73.  24.  It  is  faith  in  thrift  which  we  muft  live 
and  die  by,  if  we  will  live  and  die  in  a  well-ground- 
ed peace. 

IV.  Devote  your  J  elf  entirely  to  Cod,  and  make 
it  your  trade  of  life  to  Tleafe  him  ;  doing  all  the 
good  that  you  can  to  others  for  foul  and  body  •  that 
fo  your  Confcience  may  bear  you  witnefs  at  death,  that 
notwithfranding  your  infirmities,  the  very  bufnefs  for 
which  you  lived  in  the  world,  was  to  ferve  your  Lord 
and  to  do  good,  and  not  to  pamper  the  flejh,  nor  to 

■  ■      ■-  ■ 1 _— 

(?)    Math.  j.  i.     &  10.  7.    &  i3-u,24^T>g"?  4454Tj4- 
(a)  1    Per.  1.  3,  4.     Romans  S.   17,  18.     Ga].  4.  6.     Ephef 

z.  19.     John  17.  3.     Remans  5.  S,  9,   J  ^j    u.     1.  ..Cor*  ..I.  11. 
&  5.  y.    E^h.  1.19,14.  &  ^.30.  Horn. 8.i<\ 

grow 


€$  {poo?  0M$  Family  TBook*     3  91 


€(??w  r;V/;,   tf^r  to  get    into  honour  and  apvlaufe  with 
men. 

Though  our  goo  J  works  give  noihing  unto  God  • 
nor  can  bfctf  or  Angels  merit  any  thing  of  him,  in 
Commutative  Juftice,  as  to  the  value  cf  the  th><jg, 
but  only  in  point  of  Governing  -paternal  Jujiicc,  as 
to  the  order  of  free  Donation  •  ( It  being  impoftiSU 
that  any  Creature  fhould  have  any  thing  from  God, 
bur  by  his  Gift ,  under  what  Covenant  foever  :): 
Yet  God  who  is  Holy  is  the  Lover  of  Holinefs,  and 
the  (b)  Rewarder'of  them  that  diligently  feek  hinV 
And  nothing  can  reafonably  make  a  dying  manque- 
/lion  his  falvation,  but  the  doub:fulnefs  of  his-  own 
fincerity  in  his  Covenant  with  God,  and  of  his  trug 
Repentance  and  San&ification.  And  no  man  can  well 
judge  his  faith  or  Repentance  to  be  fincere,  who 
liveth  not  as  abfolutely  devoted  to  God.  There- 
fore though  you  muft  abhor  all  thoughts  of  an  ribin  • 
any  thing  to  your  own  faith,  or  Repentance  or  ho- 
litiefs  and  fincerity,  which  is  proper  to  God  the  Fa- 
ther, or  to  our  Saviour,  or  to  the  Holy  Ghoft  t  (  c  ) 
Yet  without  Holinefs  none  flail  fee  God  •  for  he 
(  d  )  hatcth  <?M  the  workers  of  iniquity.  And  Con-, 
fcience  will  be  Confcience  ftilj  ;  And  its  office  is  nit. 
to  queftion  whether  God  be  God,  and  Chrift  be 
Chrift,  but  whether  we  be  Chrifiians.  And  he  that 
never  fo  fully  believeth  in  Jefus  Chrift,  muft  find 
himfelf  to  to  be  indeed  a  believer,  and  to  be  fantlified 

by  his  fe)  fpirit,  before  he  can  comfortably  die,  or 

■ 

-a i 


(b  )  Heb.  11. 6.       (c)   Heb.  I».  14, 
o.T,  8,  9,  10,  11,  xi,  17. 

Cc  4 


(d)Vb 


m,   (0 

hive 


59i    aCi)e^ao?®an0iFamitp'BQofe* 

-Lave  any  affurance  of  his  own  falvation.  If  we  are 
over  the  temptations  to  Infidelity  it  felf,  the  reft  of 
our  fears  and  troubles  will  be  raifed,  by  the  doubts 

_ of  our  own  fincerity  -,  and  by  the  decerning  of  that, 
they  muft,  be  re  folved. 

And  there  i^   no  fuch  full   and  fatisfying  evidence 

"cf  that,  as  this  (/)  teftimony  of  cur  Confc tenet,  that 
in  fimplicity   and  Godly  fincerity,  and  not   in  flefidy 

.  wijdom,  we  have  had  our  Converfation  in  the  world  t 
that  is,  that  we  really  lived  not  to  the  flefh,  but  un- 
to God,  and  how  weakly  foever,  our  main  bufinefs 
in  the  world  was  to  ferve  and  pleafe  him,  with  all  the 
powers  and  eftate  he  gave  u?.  And  that  we  did  not 
principally  live  to  the  world,  and  put  God  off  with 
the  leavings  of  the  flefh,  nor  make  his  fervice  our 
fecondary  bufmefc,  and  feek  him  and  Heaven  but  in 
the  fecond  place.  O  that  we  knew  well  how  much 
a  life  of  total  refignatior;y  dtvoicdntfs  and  fervice- 
ablenefs  to  God,  doih  tend  to  a  quiet  and.  com- 
fortable  dea.h  !  We  fnould  live  otherwife  than 
moft  do.  * 

S.  But  I  have-  oft  heard  that  rve  mufi  pit  no 
confidence  in  any  works  or  holinefs  of  our  own, 
and  thdt  it  ts  Legal  and  1J  ban  fate  at  and  P  of  if i  to 
fetch  any  of  our  comfort  from  them. 

P.  r.    We  muft  not  dream  that 

Of  Trufcng  in  our    .  any  works  or  holinefs  of  ours,  can 

.1  Hoi:n:f>.  juflifie  us   if  we  are  judged  by  the 

Law  of  works  (  or  Innocency  )    in 

whole  or  in  part.     Because    nothing  but  jkflfcA  fin- 

i      . 


Clje  Poo?  $&&m  IF ainilp  "Boofe*    a.03 


lefs  Holinefs,  will  fo  juftifie.  But  when  Chrift 
hath  fully  farisfkd  for  our  violation  of  that  Laivy 
and  made  us  a  Law  of  Grace  by  which  we  muft  'be 
judged,  thatf^j  Law  of  Grace  doth  juftifie  or  con- 
demn men  as  they  perform  or  not  perform  its  con- 
ditions, Giving  free  Justification  againft  the  Curfe  of 
the  former  Law,  through  Chrifi  alone,  to  all  true  be- 
lievers. ^ 

2.  I  told  you  before  that  nothing  muft  be%fcribed 
to  our  own  Holinefs  or  works,  that  is  proper  to 
God  the  Father,  or  to  Chrifi,  or  to  the  Spirit.  And 
can  you  defire  any  more  ?  If  nothing  under  Chrifi + 
perfon  or  thing,  be  a  means  of  our  falvation,  then 
no  perfon  or  thing,  muft  be  Loved,  or  Trufted  as-a 
means  i  But  who  is  it  that  dare  fay  fo } 

$j  When  any  thing  of  our  own  is  put  in  Compe- 
tition with  Chnfi,  or oppofition  to  him,  and  thequefhon 
is,  Whether  (Thrift  or  that,  isto  be  trufied,  or  to  be 
our  comfort  ?  it  muft  not  only  be  diftrnfied,  but  rejected 
as  dung. 

4.  Did   Pattl  fin   in   the   Rejoicing  before   cked,~ 
zCor.  1. 12. 

5.  Do  you  think  that  no  fin  of  cur  own  fhould 
trouble  us-}  Is  there  no  iin  which  is  juft  caufe  of 
doubting  of  our  J  unification  ?  What  [  not  Unbelief, 
nor  Impenitence,  nor  malignity,  nor  a  flefhly  or  un- 
godly life  ?  Shall  not  all  periih  that  continue  fiach  ? 
j\\)d  is  ir  not  part  of  our  Con-fort,  to  fee  that  we 
are  fefe  from  ihat  caufe  of  difcomfort  ?  If  there  be 
any  damning  iin  in  the   world,  or  any  diilerence  of 


[:)  Jch,  3  i5j  tS;  19  to. 

the 


394    *&ln  P002  ®  an#  family  35aa!r* 

the  wicked  from  the  righteous  ,  muft  not  our 
dying  Comfort  lie  much  in  finding,  that  this  is 
not  our  cafe? 

V.  Take  heed  cf  quenching  the  Sprit  of  grace. 
He  is  our  Life  from  Chrift  our  Head.. 
Qncrch  not  Whatever  good  we  do  in  health  or 
thw*  Sputf.  k  ficknefs  ,  it  mull  be  by  his  gracious 
operation  :  You  may  thinks  of  Chrift, 
and  read  over  the  Promifes,  and  think  of  the  Joys 
of  Heaven ,  and  all  will  have  little  power  upon 
you,  if  the  Spirit  help  you  nor.  You  will  but 
ftrive  and  come  off  with  difcouragement ,  and  fay, 
/  cannot  get  ajfurance  with  all  my  examination  , 
7  cannot  believe ,  J  cannot  reach  to  any  power- 
fid  afvrehenfions  of  God  ,  or  Heaven  :  1  can- 
not choofe  but  fear  and  doubt  ,  even  with-  the  moji 
Evident  arguments  before  my  eyes.  There  is  no 
Efftciual  Light  in  any  knowledge  ,  no  holy  Love 
and  Delight  in  God ,  no  fpintital  Life  in  any  of 
our  thoughts,  but  what  is  wrought  by  the  Illumi- 
noting,  fanblifying)  quickening  Spirit.  O  there- 
fore tenderly  Cherifri  and  preferve  this  Heavenly 
Gueft ,  as  ever  you  would  have  Joy  in  health  or 
ficknefs  !  For  it  muft  be  the  Jov  of  the  Holy 
Ghoft. 

S.  What  is  the  Cherifhing  and  what  the  Quenching 
cf  the  Spirit  P 

P.  It  is  a  great  truth  not  fufficiently  confidered  by 

I  the  wifer  fort  of  Chriftians,  that  fly*  God  in  his  cotirfe 

of  Government,  over  the  fouls,  even  of  the  Juftified, 

doth  exercife  great  Rewards  and   great   Punishments 

here.    And  thefe  are  much  more  upon  the  f66f  within, 

than 


Cgc  Ipoo?  $&i\m  family  TSocfe*    391 

than  upon  the  body  without  -,  even  the  giving  of  more  of 
the  operations  of  his  Spirit,  is  his  great  Reward,  and 
the  withholding,    withdrawing,  or  denying  i:s  opera- 
tions is  his  great  Punifhment.    The  Gn  which  provoketh 
him  is  unthankful  ncglctt  of Convictions  and  holy  per- 
fwafions  of  the  Spirit ,  and  much  more  wilful  Refiftance 
of  them  ;  When  we  fin,   it  is  no:  the  bare  fin  that  is 
all,  as  to  the  Aft  itfelf,  but  efpecially  the  Refifting  of 
the     Spirit     which    in   that  fin  we  were  guilty  of, 
which  we  pay  deareft  for  ;     When  the   Spirit  Con- 
vinced us ,  reprovethus,  and  ftriveth  with  our  hearts, 
and  we  will  not  yield  but  overcome  it.     And  the  pu- 
nifhment   of    withdrawing     the  Spirits   operations , 
is  the  more  dangerous  by  how  much  the  lefs  perceived  \ 
and  lamented  :  Ufually  the  figns  of  this  Judgement  are, 
for  men  to  lofe  their  Life  and  Love  to  Goodnefs  by 
degrees^  and  to  grow  indifferent  in  the  matters  of  God  : 
To  grow  formal   in    Meditations,    Exhortations  and 
Prayer,   and  to  keep  up  only    an  alTefted  fervency  : 
To  grow  flranger  to  God  and  the  life  to  come,  and 
more  bold  with  fin,  and  more  worldly-wife  to  prove 
duty  to  be  no  duty,  and  fin  no  fin,  and  to  plead  for 
every  fieihly  intereft.      Many  a  true   Chriflian  that' 
lofeth  not   all  grace  ,    yet  cometh  to  fo  low  a  Mate  of 
faith,  that  faith  doth  but   Live,  but   afteth  not  with 
the  conquering  and  quickning  vigor  as  it  ought. 

And  Alas  I  muft  tell  you  ,  that  one  grofs  fin  ,  or  1 
many  wilfid  le'Jcr  fins ,  may  fo  quench  the  fpirit , 
as  that  many  a  years  time  doth  not  recover  it - 
nay  wuh  fome  it  is  never  recovered  in'  the  fam- 
degree  to  the  death.  O  if  we  knew  what  one 
hours 'fin,  may  lofe  us  this  way,  .we  would  not  commit 
it  for  a.  vvorW  fU  310fll  fom 

S.  Aim 


396    COepoo?  ^an#  iFamilp  Xoolu 

S.  ^4/^j  .'  but  what  if  I  have  quenched  the  Spi- 
rit 9  is  there  no  way  to  recover  it?  What  mnfi 
I  do  ? 

I  P.  You  mud  deal  faithfully  with  your  felf  by 
deep  Repentance,  and   free   confeflions  :  You  mult 

I  mark  what  flnful  luft  or  affection  hath  got  pofTefii- 
on.  of  your  heart  inftead  of  holy  Spiritual  affecti- 
ons ;  And  you  mult  fet  upon  the  mortifying  of 
thofe  lufts  refolvedly  •  Efpecially  you  mull  %ti  far 
enough  away  from  the  Temptations  which  have 
prevailed  with  you.  You  muft  note  what  declining 
you  have  made  in  duty ,  for  matter  or  fervour ; 
and  you  mult  fet  your  (elf  to  all  that  duty  which 
you  have,  omitted.  You  mult  be.  much  in  Medi- 
cating on  the  greateft  quickening  truths ,  'and  plead 
them  oft  and  earneftly  with  your  foul.  You  mult 
ufe  fif  poilible )  the  Converfe  of  lively  Spiritual 
Chriftians  :  And  in  a  word ,  the  fame  means  mud 
be  ufed  again ,  which  God  bleit  to  your  quicken- 
ing at  firft  :  Efpecially  earned  ,  Prayer  that  God 
would  reltore  that  meafure  of  his  Spirits  opera- 
dons  which  you  have  loft  •  And  you  mult  mark 
by  what  wayes  of  Omiliion  or  Commiflion  you 
quenched  the  Spirit  :  and  by  the  Contrary  mult 
ic  be  redored  to  you.  And  then  in  Health  and 
ficknefs  you  will  have  in  you  that  Heavenly  fire, 
which  will  cany  up  your  heart,  to  God  ,  and  that 
Divine  Nature  which  will  make  Heaven  and  Ho- 
linefs  connatural  and  fuitable  and  defireable  to 
you. 


S.  But  how  fljall  I  kpow  whether  I  have  the  Spi- 
rit? Or  n  lu't her  Jha/uc  more  or  kfs  of  it  ?   "' 

t,  bf'dv-  Love  ofG'd/andll.lineft^and  by  the 
.  ,  ;  -  Love 


W$t  pmj  £gan0  IFamilp  'Booh.       397 

Love  of  man  and  a  defire  to  do  Good  :    For  thefe 
are  its  proper  works. 

S.  "But  how  jhall  I  know  that  I  Love  God  truly  ? 

&$>  P.  (h)  When  Gods  Holy  word,  and  the  Holy 
Pra&iceofit,  and  the  thoughts  of 
your  perfed  Holinefs  in  Hea-  Fo-v  ro  krow  the  s-  ■ - 
vcn,  with  Chrift  and  the  holy  m,  and  LovcofGou. 
Angels ,  in  the  perfect  Love , 
Praife  and  fervice  of  the  moft  Holy  God ,  are  all 
moll  P leafing  to  your  Mind  j  and  more  defiredby  you 
than  the  Riches ,  Honours  and  flefhly  pleafures  of 
this  world  :  And  when  you  long  tor  the  Holi- 
nefs of  the  world  and  the  profperity  of  the  Church, 
and  the  good  of  the  fouls  and  bodies  of  all  men - 
and  heartilyeft  pray  for  the  Hallowing  of  God* 
name,  the  Coming  of  his  Kingdom,  and  the  Doing 
of  his  will  ,  on  Earth  as  it  is  in  Heaven  :  And 
when  doing  all  the  good  you  can  in  the  world,  h 
your  daily  trade  and  pleafure.  This  is  the  fure  evi-| 
dence  of  the  Love  of  God  and  of  his  Spirit. 

S,  I  have  heard  far  different  figns  of  it  fromfome* 
as  if  it  lay  in  impulfes,  raptures ,  and  revelation- of 
wore  than  is  in  the  Scripture  :  And  I  have  heard 
others  mock,  at  all  mention  of  the  Spirit,  as  if  there 
were  no  finch  things  be  fides  the  effe&s  of  Nature,  an,  in- 
duftry  W  imagination. 

P.  Between  thefe  two  malefa&ofs  the  Church  of 
Clirift  in  all  ages  hath  been  Crucified.     But  do  ycu 

- 

(b)Kvn.  5   5    &  8.  39.         John  14. 15,  25.  I  Johna.  J. 

&  5.14    16,17      &   5    ;.    &    4.  12.  16.  Ep!itf.j.i7.  & 

4  »>«>»•«  5.2«        bpbd.  z.io. 

blefs 


_____ ____, _ 

3s?8    Cfje  Pro?  ©.m0  IF  amity  'gofflu 

; ! 

blefs  God  who  haih  given  you  that  in  (i)  poflef- 
fion  and  experience  which  others  that  have  it  not 
can  hardly  know.  And  yet  it  were  eafie  for  them, 
Were  they  conflderate,  to  difcern  that  rhe  fore- 
raid  Love  of  God  and  man  is  the  true  excellence  of 
humane  nature  •,  and  that  fome  have  it  as  I  de- 
scribed it ,  though  not  in  perfection  :  and  that  no 
men  are  brought  to  it ,  but  by  the  Gofpel  and  Gods 
fpecial  bleilingon  it-  Which  is  by  the  operation  of 
his  Spirit. 

V  I.  The  fixth  Direction  to  prepare  for  Death 
is,  that  Ton  make  it  your  chief care ,  to  dwell \  con- 
tinually in  the  fsnfe  of  Gods  Love  •.  and  be  daily 
employed  in  ft  tidying  the  greatnefs  of  it ,  in  the 
Nature  of  God  ,  and  the  mercies  of  the  Go/pel,  and 
in  all  your  own  particular  experiences  •>•  And  that 
Traife  and  Thanksgiving  be  your  daily  work^_ 

Diilinctly  note  the  parts  or  this  Direction*    - 

i.  it  you  can  but  keep  the  fenfible  apprehenfion 
of  Gods  ( \)  Love  continually  upon  your  heart, 
it  mufi:  needs  make  Heaven  defireabie  to  you  :  And 
the  drawings  of  Gods  Love  will  overcome  the  fears 
of  death. 

2.  Think  much  of  the  Infinite  Perfection  of  God. 
Remember  that  his  Goodnefs  is  equal  to  his  Cjreat- 
nefs-^  And  what   that  is.  Look  up   to  the  Heavens^ 

-■■■■■ 

(  i)  i  foHg  <  10,  ii.      Rom'.  3.  %  U  '■*.       (K)  f  °t^1'  ' 
Or:. 4. 6     Rom. 5  5*    &  3.17,3?.      PM8*&:ifck**  **V 
3,8,11.17.         l  job  4. 7,  8.        Jkbn  16.X-}. 

and 


Ctc  poo*  ©an*  ffamity  05oofe*     399 

and-think  of  all  the  world  ,  and  you  may  fee.  There- 
lore  he  is  called  Love  it  felf.  And  fhall  it  be  hard  for 
afoulfhatdefireth  to  pleafe  God,  to  believe  that  Love 
it  felf  doth  Love  him  ,  and  that  infinite  Goodnefs  will 
be  pleafed  with  him  in  Chrift  ? 

3.  The  Son  of  God  incarnate,  in  his  whole 
work  of  Redemption ,  is  fo  wonderful  a  Glafs  to 
reveal  to  man  the  Love  of  God,  that  (I)  the  ftu- 
dying  of  Chrift  doth  as  aptly  tend  to  acquaint  the 
foul  with  Divine  Love  and  Lovelinefs,  as  the  great- 
eft  beneficence  of  the  greateft  friend  doth  tend  to  Con- 
vince us  of  his  friendfhip. 

4.  The  (m)  remembring  all  the  great  mercies 
of  your  lives,  ro  your  fouls  and  bodies,  in  every 
place  and  ftate  and  company,  will  help  to  convince 
you,  that  he  that  hath  done  all  this  for  you, 
Loveth  you  :  And  you  may  truft  that  God  of  Love 
at  death,  who  hath  filled  up  your  Lives  with  the 
benefits  of  his  Love. 

5.  And  if  you  make  (n)  Praife  and  Thanksgiving 
to  be  half  your  prayers  every  day  ,  and  employ  your 
heart  and  tongue  ftill  in  them,  this  exercife  of  Love 
to  God,  will  keep  on  your  foul  a  fweet  apprehenfion 
of  his  Love  to  yon,  and  make  both  health  and  ficknefs 
eafie,  if  not  full  of  delight. 

-G3*  To  live  in  the  fenfe  of  Gods  Love±  and  fo  in 

j  v— ,■ ,  1 — : 1 r^—-^ i 1 

.JJJJ^Ll-.lZ+.'i&ri* 44*^-?,  4,  f .  1  John  fa  fj  t, 

(  m  )    Pfrim  105.  1,  z,  ;,  4,  r.     Pfa],  66.     Pfal.  U6.        (j>)  Pfal. 
I45.:&    ic9.:cv    &  71.  3, .i».    &    *J.J>4>5>*-    &     fc*V»*?* 

the 


4od    Wot  poo?  ®an#  family  T5oofc* 


the  exercife  of  Love  to  God,  by  Praifes ,  and  ho- 
ly defires  ,  and  good  works ,  is  the  very  firft 
fruits  and  foretafl:  of  Heaven  on  Earth  •  and  is  a 
fruit  of  Believing  more  excellent  than  Belief  it 
ielf  -  and  comforteth  the  foul  and  draweth  it  to  God 
by  the  mod  powerful  way,  even  by  experimental  tafte 
of  his  Love  and  Goodnefs.  And  he  will  eafilyeft  be- 
lieve that  there  is  a  Heaven  for  him,  who  hath  the 
beginning  and  foretafts  of  it  already. 

VII.  And  a  great  part  of  your  Preparation 
Iyeth  in  this,  that  Ton  daily  live  as  in  Heaven  while 
you  are  on  Earth ,  by  Faith ,  Hope  and  Love,  exer- 
cised in  Heavenly  Contemplation. 

If   you    live    as  a  flranger  to   Heaven  in  health, 
vou  will  be  flrange  to  it  ( it's  like)  in  ficknefs :  And 
the  foul    will    rather   have  terrour  than   pleafure  in 
thinking  of  going  ,     to  a  flrange    place,   a  flrange 
God  ,    flrange   Company  ,     and  ftrange   Employ- 
ment.     Therefore   Chrift   calleth  us  to  Lay  up  our 
Trtafure  in  Heaven,   Match.  6.. 20.    that  is,  to  make 
it  the  work  of  our  lives  fo  to  uie  all  our  prefent  time 
and  means  and  mercies,  as  may  beft  make  fure  of  the 
Heavenly    reward.     And  where  our  Treafure  is  our 
Hearts  will  bey   Matth.  6.  21.    If  you  believe  that 
you  have  a  far  greater    happinefs  referved,  for  you 
with   God-,   than    this  world  affordeth,  mature  will 
reach  you  to  defire  your  own   Happinefs.      And  we 
are    Commanded,    Col.  -3.  1,.  2,  3,  .4,*    as     being 
rifen  with  Chrift  to  feek  the    things    that  arc  above , 
where    Chrift  fttteth    on    the    right    hand    of  God  : 
To  fet   our    mind    or     affcBion    on    things    above , 
and  not  on  thwgt  on  Earth  :    Becaufe  we  are    dead 


Cfje  H?oo?  $^an#  tfanu'lp  TBoofu    40 1 

f  to  the  world )  and  our  Life  (that  is  our  /*/*'- 
n*j)  #  bid  (or  out  of  fight)  with  Chnfl  tn 
God  (  in  the  fight  and  fruition  of  God  in 
Heaven  :  )  And  when  Chrifl  who  is  our  Lift  (  can- 
faHy  and  radically  )  Jhall  appear  ( in  his  Glory  to 
the  fight  of  man, )  then  jhall  we  alfo  appear  with 
him  in  glory,  (  our  happinefs  will  be  vifible  to  all.) 
And  Phil.  3.  20.  it  is  faid  [_  Our  Converfa- 
tion  for  Burges-fhip,  or  City-converfe  )  is  in 
Heaven, "} 

Remember  daily ,  that  there  is  your  Father 
your  Saviour,  your  Comforter ,  your  home,  your 
happinefs,  your  Glory ,  your  Friends,  your  in- 
tereft,  and  your  greateft  bufinefs.  You  ate  al- 
ready (0)  Heirs,  and  muft  quickly  be  po/Tcf- 
fours.  ( p )  ton  are  come  to  Mount  Sion  ,  and 
to  the  City  of  the  living  Cod ,  the  Heavenly 
Jcrufolem  ,  and  to  an  innumerable  Company  ( or 
ten  thoufwds  )  of  Angels ,  to  the  General  AJjem- 
bly ,  and  Church  of  the  frfi-born ,  which  are 
enrolled  in  Heaven  ,  and  to  God  the  fudge  of 
all ,  and  to  the  Spirits  of  jufi  men  made  per- 
felly  and  to  J  efts  the  Mediator  of  the  New  fi  te- 
nant ,  and  to  the  blood  of  fpr inkling ,  which  Jpeak^ 
tth  better  things  than  Abels. 

Therefore  let  me  advife  and  intre3t  you ,  that 
you  do  all  that  you  do  in  the  world  with  Hea- 
ven ftill  in  your  eye  •.  Hear ,  and  read  ^nd  pray 
as  if  Heaven  were  open   ftill  before    you  ;  Refift 


— 


(oj  Rom,  S;k,I7.  i8,         (p)  HdM^.12,23,24. 

D  d  tempt^ 


402    Clje  poo?  $)an#  IF&mii]?  Xoolu 

temptations,  trade  and  follow  your  bufinefs  in  the 
world  ,  as  if  Heaven  were  ftill  in  fight  c  as  a  Tra- 
veller holdeth  on  his  journey  in  remembrance  of  the 
End. 

And  fpecially  ,   ufe  often  to  fet  your  felf  piir- 
pofely  ( at    feafonable   hours  as   you   are  able  )  to 
Meditate  on  the   Heavenly   Glory.       And  though 
we   aiuft    form  no   Image  in  our    Minds  of  God 
him  felf  ,     but  think  of  him  as  an    Infinite  Spirit , 
Infinitely  powerful,  Wife  and  Good  -5    Yet  we  may 
and  muft  think  by  the  help  of  Imagination  of  the 
Glorified  humane  Nature  of  Chrift ,     and  the  Glo- 
rious State  of  Heaven  it  fdf.     And  as   intuitively 
we  here  know  our  own  fouls  in  ACt,  our  Vitality , 
Vnderftandinjr,     and  Wills  :     fo  by   knowing  our 
felves  ,    we   may   know  in    part    what   God  and 
Angels  and  holy    fouls   are.       And  as  our  Bodies 
fhall   be    glorified ,    fo  we   may  have   anfwerable 
apprehenfious  of  them  .     And   where  we  may  not 
think  of   Imagined  Glories ,    (  as  of  the  Light  of 
the  Sun  ,    or   (hining  bodies)    as  if  the  Glory  of 
Spirits  were  ■  juft  the  fame  ,      yet  we  may  think  of 
them ',     as     (  q  )  refemblances    or  fimitit  tide  s  :  as 
the  new  Jemfiiem  is   defer ibed ,    Rev.  21. '#"22. 
And    from  the   fenfe   and  thoughts  of  all  the  De- 
lights of  man  on    Earth  ,    we  may  aggravate  the 
unconceiveable  Joyes  of  Heaven, 
Set  therefore  oft  before  your  eyes,  the  certainty^ 

the  nearnefs^  the    Greatnrfs  of.  that  Glory  :  Think 

. 
tw —~  ; i — 

H    fhiw     H     Wlol  -M 

how 


Cbe  Poo?  69an0  familp  'BooL    403 

how  many  millions  of  holy  fouls  are  there  in 
Joy  ,  whileft  we  are  here  in  fears  and  cares  : 
Think  of  the  excellent  .  Servants  of  God  ,  who 
have  palled  thither  through  a  world  of  tryals, 
and  were  lately  compared  with  fuch  infirmities 
as  ours  ,  and  pafTed  through  death  as  we  muft 
do  :  Remember  that  we  goe  not  an  untrodden 
path  ,  but  are  followers  of  all  the  Spirits  of  the 
juft  :  Think  how  much  better  it  is  with  them 
than  with  us  ;  How  they  are  freed  from  all  our 
fins  and  fufferings  ,  doubts  and  fears  :  O  think 
what  it  is  for  a  perfected  holy  foul  ,  to  fee  the 
Glorified  Redeemer  ,  and  all  the  holy  company 
of  Saints  and  Angels  •,  Yea  to  fee  the  Glory  of 
God  himfelf  ,  and  to  have  the  knowledge  of  all 
his  Glorious  works  :  To  feel  his  Love  poured 
out  unto  us ,  and  to  be  rapt  up,  in  Loving  and 
praifing  him  for  ever  ,  in  the  moft  tranfcendent 
Joy  and  pleafure  of  the  Soul.  Think  of  your 
holy  acquaintance  that  are  gone  before  you ,  and 
frequently  fetch  as  it  wer*  a  walk  in  the  ftreets 
of  the  City  of  God  ^  Suppofe  you  faw  their 
Glory,  and  he~rd  their  concordant  praifes  of  their 
Creator  ,  Redeemer  and  San&ifier.  Let  thefe 
kind  of  thoughts  be  fo  oft  and  ferious ,  that  they 
may  be  your  daily  work  and  pleafure  ,  and  the 
Converfation  of  your  minds  with  God  above. 

And  becaufe  your  heart  will  be  backward , 
drive  it  on  ,  and  as  I  told  you  about  Medita- 
tion, you  muft  ufe  to  Preach  as  it  were  to  your 
fclf.  Let  Heaven  be  your  fubjed  :  Convince  your 
heart  with  Evidence  ,  urge .  it  with  Heavenly 
Motives  ,     folace    it     with    Heavenly     comforts  . 

0  d  2  And 


404    Cbe  poo?  Sgans  f  amtlp  TSooJu 


And  when  it  is  dull ,  turn  your  thoughts  by  Pe- 
tition to '  God  ,  and  beg  his  helps  :  Sometimes 
fpe.ik  to  your  Telves,  and  fometimes  Reverently  to 
God  •,  and  thus  keep  a  holy  Communion  and  fa- 
miliarity above  7  And  this  will  make  Heaven  de- 
finable to  you  at  a  dying  hour. 

But  the  fuller  Directions  for  the  practice  of 
this  duty  I  muft  referr  you  to  in  the  fourth  pare 
of  my  Saints  Reft. 


VIII.  The  next  Direction  to  prepare  for  Death 
is  •  That  yon  mort i fie  the  fie  fill  in  time  of  health  , 
and  fee  that  nothing  in  this  world  be  too  dear  and 
fleajing  to  you  7  and  let  not  fe rife  and  imagination 
rule  yon* 

If  you  be  in  Love  with  any  thing  here,  you 
will  be  the  lother  to  leave  it  :  And  if  the  flefh  be 
too  dear  to  you,  its  furferings  will  be  the  more 
grievous  ,  and  you  will  be  the  lother  to  lay  it 
to  rott  in  the  Earth.  And  if  you  ufe  to  live  too 
much  by  fight  and  [en fie  ,  you  will  grow  fo  fa- 
miliar with  things  fentfble  and  fo  ftrange  to  things 
Uifeen  ,  .  that  you  will  fcarce  be  able  to  fee  any 
further  with  the  mind  ,  than  you  cm  fee  with 
your  eyes  :  and  fcarce  any  thing  will  feem  cer- 
tain to  you  ,  or  be  effectual  with  you,  which  you 
fee  not.  birf3 

But  if  you  get  your  .affe&ions  Ioofed  from  the 
world ,  a^d  mortifie  the  ( r )  flefh  with  its 
___ _____ 

f'rj  Rom.g/iJ  Rrm.t313.ir4.  OilK.iA.  }  Cor. 
fotfrk  &   J.  7.         Col.M)*. 

affections 


- 


P  U 


jtooj 

€&c poo?  ©an*  f  amflp Xoofe.  ""405 

— L .... 


affeftions  and  defires  sj  and  become  indifferent  t.o 
the  things  of  fenfe  ,  and  life  to  over-rule  your 
fenfe  by  faith  ,  and  live  moft  upon  unfeen  things ; 
there  will  be  little  to  entangle,  and  hinder  the 
willingnefs  of  yo-r  departing  fouls, 

I  X,  Next  I  advife  you  To  fettle  well  the  ftate 
of  your  [only  by  Examination  and  felf  acquaint  ance^ 
tn  a  good  affurance  ef  your  own  fincerity  :  For, 
as  I  told  you  ,  when  you  have  overcome  the 
doubts  of  the  truth  of  Gods  promifes  and  the  life 
to  come  ,  it  will  be  the  doubts  of  your  own  fin- 
cerity then  ,  which  will  be  your  fear ,  and  make 
you  unwilling  to  dk, 

\  How*  you  may  do  this  I  have  told  you  oft,  and 
fully  in  a  book  called  ,  Ths  method  for  Peace  of 
Confuiencc.  At  the  pre  fern  I  (hall  add  thefe  brief 
inftru&kms- 

1.  By  what  Evidence  or  figns  to  Judge  I  have  1 
here  before  oft  told  you;  (/)  even  by  Faith 
working  by  Love  to  God  and  man  :  Or  by  your 
true  Confent  to  the  Covenant  of  Grace ,  expreffed 
in  a  holy  obedient  life.  Particularly,  1.  If  GW, ' 
to  be  (cen  and  Loved  in  the  Joyes  of  the  Hea- 
venly Glory,  be  the  Chief  End  of  your  heart  and 
life.  2.  If  Chrift  be  taken  for  your  only  Sa- 
viour, 3.  If  you  are  defirous  that  by  his  Spirit 
he    fhould    perfectly   San&ifie   you?      4,    If  you 


Mirth.  iS.  19.  Mar.  \6.  \6.  John  -$.\6, 18.  Gal.  <>.  6y 
15,  12. ,£3, -14.  Rom.  t?.  id.  Mauh.  5.  }>  4j  T5  6-,  7>  8,  9* 
Rnm.  8.  1,  9, 13.  John  3.  19,20, 21  jii.  Math.  6.1c,  33. 
2-Cor.  5»8.      1  John  3. 14. 

Dd  3  have 


406    €f)e  Poo?  $9an0  IFamrtp  TSootu 

have  no  fin  but  whut  you  had  rather  leave  than 
live  in.  5*  If  you  love  the  word  and  means 
which  fhould  Sandifie  you ,  and  Love  a  holy 
life  ,  and  had  rather  have  more  Holinefs,  than 
have  all  the  wealth  and  pleafure    of  the  world,. 

6.  If  you  are  willing  to  ufe  Gods  means  hereto. 

7.  If  the  main  defire  of  your  heart  and  drift  of 
your  life  be  to  pleafe  God.  8.  If  you  Love  Gods 
Servants  for  their  holinefs ,  and  defire  the  increafe 
of  holinefs  in  the  world  ,  and  labour  to  do  good 
to  the  fouls  and  bodies  of  others  in  your  place  as 
you  are  able-  All  thefe  will  prove  the  truth  of  your 
Confenc  to  the  Covenant  of  Gcd,  and  that  you 
have  his  Spirit. 

2.  And  having  thefe  certain  Marks  before  you, 
examine  your  ftate  impartially  by  them,  as  one  trjat 
is  going  to  the  Judgement  ol  God  :  And  what 
you  cannot  do  at  one  'time ,  do  at  another  ^  And 
ceafe  not  till  you  are  able  to  conclude  1  that  your 
foul  is  fncerely  devoted  to  God  ?  and  Trufteth 
on  Chrifi  for  the  pardon  of  your  fins.  And  if 
you  cannot  fatisfie  your  Confcience  without  help, 
advife  with  fome  able  faithful  Minifter. 

3„  And' when  you  fee  Gods  Graces  Evident  in 
you  ,  %  give  him  thanks  for  them  ,  and  rejoyce 
in  his  L6ve  ,  and  watchfully  ftudy  to  keep  and 
exercife  and  increafe  the  Grace  which  he  harh 
given  you.  And  let  not  Satan  make  you  ftill  que- 
ftion  all  again  at  his  pleafure. 

4.  Two  extreams  you  muft  here  carefully  avoid, 
1.  Be  not  prefumptuous  and  partial,  and  blinded 
by  felf-love  ,  to  think  without  proof  that  ail  is 
well  with   you  ,    meerly  becaufe  you  would  have 

it 


C&e  Poo?  $&m%  IFamilp  i$oofe.   407 


it  fo.  2*  Keep  not  up  a  timorous  fcrupulous  dif- 
pofition  ■  like  a  Childifh  Servant,  who  inftead  of 
doing  his  work  as  well  as  he  can  ,  doih  noihing 
but  cry  becaufe  he  cannot  do  it  to  plea'.e  his  Ma- 
tter :  As  if  when  you  fincerely  defire  to  pleafe 
God  before  your  flefh,  and  do  your  bed  or  truly 
endeavour  it ,  you  could  not  believe  that  in  Chrift 
he  will  accept  you  :  but  are  ftill  thinking  of  Gcd  as 
an  Enemy  or  cruel ,  that  nothing  can  pleafe  but  the 
death  of  Sinners. 

When  you  have  thus  fetled  the  ftate  of  your 
foul ,  and  can  fay,  I  know  that  I  am  paffed  from 
death  to  life  :  you  are  fortified  then  againft  mod  of 
your  temptations ,  to  ilnful  fears,  and  unwilling- 
nefstocometoGod. 

X.  The  Iaft  part  is  more  eafily  done  :  That  is  , 
Settle  your  vtorldy  eft  ate  and  affairs  fo7  at  one  fiould 
do  that  is  ready  to  depart.  Make  your  Will,  that, 
none  may  contend  about  your  eftate  when  you  are 
dead.  If  you  have  wronged  any  ,  make  them  refti- 
tution.  If  you  are  fallen  out  with  any,  be,  quicjcly  re- 
conciled and  forgive  them. 

To  thefe  I  would  have  added  that  you  learn  be- 
fore-hand what  Temptations  are  Jike  to  aflault  you 
in  ficknefs ,  and  get  particular  d.fenfatives  again  it 
them.     But  this  I  hive  fpoken  to  before. 


D  d  4  S. 


E/i  b! 


4o3    Wot  poo?  span*  family  OSoofe. 


;•& 


S..7VW  /;rff£  ta/^  «?£  IW  f<?  prepare  for  Jeath  in 
heattb  :  I  pray  yon  tell  me  next  how  to  prepare  further 
in  fichu fs  ? 

P.  I  muft  not  here  overwhelm  you  with  multitudes 
of  Directions,  nor  fet  you  upon  long 
Preparation  in  and  hard  tasks  of  Meditations :  For 
ficknef.  ufually   Nature  through    pains    and 

weaknefs,  is  unable  for  much  work. 
It  is  xhe  time  of  health  which  is  the  working  time. 
Yet  becaufe  fomething  is  then  to  be  done,  efpecially 
by  them  that  have  longer  fickneflfes ,  which,  deftroy 
not  their  reafon,  I  (hall  briefly  advife  fuch. 

I.  It  it  be  one  that  is  unconverted  and  unprepared 
before,  Alas,  what  (hall  I  fay  ?  The 
i.   Cy  the  un-     time  is  fhort,  and  the  body  weak,  and 
convened,  it  is  hard  to  know  that  their  Repen- 

tance is  not  the  fruit  ofmeer  -..J;  cars, 
rather  than  of  a  changed  heart.  They  are  many 
things  that  fuch  a  man  hath  to  Lcjirn  and  Think, 
on  •  and  a  great  change  to  be  made  ,  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  \$  life 
and  hope  we  mud  do  our  beft  :  To  fuch  therefore  I 
fay  ,  Be  it  never  folate,  thefe  three  things  nmjl  be 
done  or  you  are  loft  for  ever. 

i .  You  muft  be  convinced  not  only  that  you  are 
Sinners,  but  that  you  are  ungodly  unconverted  $in- 
vers  -9  and  that  Gods     (t)  difpleafure  and  damnation 

(**  )  John  }.  18,  5<     Mar.  16.  tf. 


C&e  Poo?  $)an*  IFamilp  1$ooiu    4°p 

is  your  due  ,  till  your  humbled  fouls  do  feel  the  need 
of  a  Saviour  and  a  Sanftifier. 

2.  When  you  feel  that  you  are  loft  in  mifery  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,  fhall  be  pardoned  and  faved  :  And 
this  Covenant  is  offered  to  you  as  well  as  others,; 
And  iothing  but  your  obftinate  refufal  of  Chrift , 
and  his  fan&ifying  fpirit,  word  and  grace,  can  deprive 
you  of  pardon  and  Salvation  :  Therefore  you  muft 
frefemly  and  abfolately  Confcnt  j  and  give  up  your 
fclf  foul  and  body,  to  God  the  Father,  to  your 
Saviour  and  San&ifier,  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  flefii 
and  the  Devil  -  Even  as  if  you  were  newly  to  be  Ba- 
ptized and  vowed  unto  God. 

3 .  You  muft  think  next  of  the  Infinite  Goodnefs  of 
God  i  the  Love  which  he  hath  fhewed  you  in  Chrift, 
for  foul  and  body  .  the  mercifulnefs  of  his  nature  .,  the 
riches  and  certainty  of  his  promifesj  and  the  un- 
fpeakable  Glory  which  you  fhall  have  in  Heaven  with 
God,  and  your  Redeemer  and  his  holy  Angels  and 
Saints ,  if  you  refufe  it  not.  O  think  what  a  bleffed 
life  it  is  to  be  for  ever  full  of  Joy  in  the  foht  and  Love 
and  Praifes  of  God,  in  Comparifon  of  this  life  of  fin 


fO  John  3. 15,  is.    M.;o.ie.     > 

and 


|Q<3  4® 


41 2    €t>e  Poo?  3©an#  f amtlp  "Boofe, 

which  now  are  all  your  (hame  and  difcomfort,  Ad- 
vifethem  to  Live  as  they  would  die,  and  tell  them 
bow  little  all  the  world  doth  ftgnifie  to  a  dying 
man  :  Call  on  them  not  to  be  deceived  by  fuch  baits, 
as  all  dying  men  fince  Adam  have  confeffed  to  be 
but  Vanity  :  Call  on  them  to  turn  without  delay, 
and  not  to  pamper  a  body  for  the  worms,  but  to 
fet  themfelves  prefently  with  all  their  hearts,  to  re- 
ceive their  Saviour,  and  to  obey  his  Spirit,  and  word, 
and  to  live  to  God,  and  to  make  much  of  their  fhort 
uncertain  time,  and  to  make  fure  of  everlafting  Joys, 
whatever  become  of  the  flefh  and  world. 

4.  Renew  your  believing  thoughts  of  Gods  Love  ^ 
and  of  all  the  mercies  of  your  life,  which  he  hath 
given  you.  Inftead  of  forrowing  that  they  are  at 
an  end ,  rejoice  with  thankfulnefs  for  what  you 
have  had  :  O.  think  what  a  mercy  it  is  to  be 
brought  forth  in  a  land  and  age  of  Light  \  To 
have  had  all  the  teaching  and  means  and  warnings, 
and  deliverances,  which  you  have  had  [  And  to 
have  had  that  effectual  alMance  of  Gods  fpirit, 
which  opened  your  eyes,  and  turned  you  from 
darknefs  to  light,  and  from  the  power  of  Satan 
unto  God  I  That  all  your  fins  are  pardoned  through 
Chrift ,  and  that  you  are  reconciled  to  God  b  and 
adopted  through  him,  and  fealed  by  the  fpirit  to 
the  Heavenly  inheritance/  O  triumph  in  that 
Love  which  fiath  thus  delivered  you ,  and  brought 
you  fo  near  your  journeys  (y)  end,  and  f-*ved 
you  from  fo  many  temptations  of  Satan,  and  from 

__ . _ . 

mft  2  Tim.  4.  7,  8.    *  Ccr.  1 .  i3  z,  3, 4>  fa  *>  7>  & 


€&e  poo?  $)an*  tfamtip  tboqIu    41 3 

the  f  efh J  and  this  dcceiiful  world  I  Think  of 
Gods  Goodnefs  and  Love,  as  exceeding  the  Goodnefs 
and  Love  of  the  belt  of  Creatures,  infinitely  mure 
than  the  Sun  exceedeth  a  Candle ,  in  light  and 
heat.  And  (hall  a  poor  fervant  of  his  who 
hath  endeavoured,  in  fincerity,  though  in  finful 
weaknefs,  to  do  his  will,  and  hath  a  high  Piieft 
interceding  for  him  in  Heaven  ,  be  afraid  to  go 
to  fuch  a  God  I  What  can  encourage  and  draw 
up  a  foul,  if  Infinite  Goodnefs  cannot  do  it  ?  If 
God  were  but  as  Loving  as  my  dear  eft  friend  ; 
If  he  were  but  as  Good  and  Amiable  as  the  Sun 
is  Light  and  glorious  ,  as  the  Heavens  are  fpa- 
cious,  as  the  Earth  is  firm,  as  the  Sea  is  deep  . 
fhould  I  not  joyfully  give  up  my  foul  into 
his  hands  ?  and  confidently  yield  to  his  difpo- 
faf  ?  and  fearlcfly  come  to  him  at  his  Call  ? 
O  that  we  knew  the  Goodnefs  of  God  !  what  a 
full  content  and  fatisfaftion  would  it  be  to  us  ? 
and  turn  our  fears  into  fervent  Love,  and  earned 
longings  for  his  glory  > 

5.    Now    fteep    your    fouls  in   the    believing 
thoughts    of  the    Heavenly    Glory  to  which  you 
are  going.     O  now  remember  that  the  time  is   but 
fhort,  till  you  fhall   (in  no   more,   and  fear    no 
more,    and  fuffer    no  more  !   Till  you  fhall  know 
God  and  his  works,  not  only  as  much  as  you  can 
now  defre ,  but  as    much  as  then  your   heart  can 
wifV,    and  your   enlarged  capacity   receive  :   Till 
you  (hall   Love  him  more  than   now  you  can  de- 
fire  to  Love  him  •,  and  your  Joy  fhall  be  greater 
than  now  you  can  conceive  and  wifh  :  When  God 
fhall   be   more  to  your  foul  for  ever ,  than   the 

Sun 

X  fill  cf 


4*4    €fce  poo?  S@an#  ffamtty  j3oo6* 


Sun  is  to  your  eyes,  or  your  foul  is  to  your  bo- 
dy !  O  what  an  hour  will  it  be,  when  you  fhall 
be  newly  emend  into  the  City  of  God,  the  Hea- 
venly focietv,  and  ling  your  hrft  long  of  joyful 
Praife  in  the  bleifed  Chore  to  God  and  to  the 
Iamb  !  O  what  an  enemy,  what  an  unreafonable 
thing  is  unbelief  !  that  can  make  us  fland  trem- 
bling without  the  doors,  and  afraid  to  enter,  while 
millions  of  our  brethren  are  rapt  up  in  trium- 
phant Joyes  within  1  while  our  Lord  prepareth 
us  our  place,  and  with  all  his  holy  Angels  is  defi- 
rous  of  our  prefence,  and  the  Heavenly  hoft  will 
welcome  us  with  joy  ! 

6.  Now  confidently  deliver  up  your  fonts  in- 
to  the  hand  of  your  Father  and  your  Redeemer , 
and  give  over  diftruftfpd  carivg  for  your 
felves. 

i.  Will  you  not  Truft  the  God  and  Father  of 
your  fpirits  >  who  is  Love  it  felf  ?  Will  you  not 
Trufi  your  Saviour  ,  that  hath  faved  you .  (o  far 
already  j  and  hath  faved  fo  many  millions  before 
you  ?  Truft  him  with  his  Own  :  Believe  it, 
fie  loveth  you  better  than  you  Love  your  felf. 
He  is  as  loth  that  you  fiiould  be  damned  as  you 
are  to  be  damned,  and  more  willing  to  fave  you 
than  you  are  to  be  faved  !  O  woe  to  you,  if 
through  all  your  life,  he  had  not  (hewed  himfelf 
more  willing  than  you.  Trufl  him  againft  all  the 
accufations  of  the  Law  1  Truft  him  as  the  Satisfier 
of  Gods  Legal  Juftice  !  Truft  him  as  the  Me- 
riter  of  Life  eternal  I  As  the-;  Juftifier  of  thefe 
that  could'  not  be  juftified  by  the  Law  of  Inno- 
cency,  and1  their  righreoUs  works !  Ai  the  Medi- 
ator 


8ftf  Poo?  $9an#  iFamtlp  OSaofe*    41 5 

ator  of  the  New  Covenant,  fealed:by  his  blood, 
by  which  free  forgivenefs  and  life  is  given  to  all 
true  believers  I  Truft  him  as  the  King  and  Judge 
of  all  ^  and  as  the  Advocate  of  the  faithful  j  and 
cur  great  High  Prieft  who  interceded  for  us,  and 
hath  himfelf  pofleflion  of  the  Glory  to  which  he 
hath  promifed  to  bring  us  ! 

And  2.  Truft  him  illicitly  and  abfolutely,  and 
give  ever  Eve's  defire  of  Knowing  Good  and  Evil 
for  your  felf  1  We  little  confider  how  much  that 
Defire  did  let  in  at  once  Corruption  and  Calamity 
upon  the  nature  of  mankind  i  When  Adam  and 
Eve  fhould  have  only  defired  to  Know  Gods  per- 
fetlion  of  Power ,  Wifdom  and  Goodnefs,  as  the 
firft  and  lafi,  the  fountain  and  end  of  all  our 
goody  and  to  Know  their  own  Relation  to  him  and 
their  duty ,  expelling  his  Love  (which  is  better 
than  Life )  upon  their  Love  and  obedience  ;  they 
were  tempted  to  Sclfijhnefs  and  Independency,  and 
to  leave  their  Truft  and  Reft  in  God,  and  to  de- 
fire to  be  their  own  Carvers ,  and  as  Gods  to 
themfelves  :  Like  a  Child  that  inftead  of  Trufting 
hii  father,  for  his  food  and  rayment,  muft  become 
judge  what  is  beft  for  himfelf  :  Or  like  a  Pati- 
ent who  inftead  of  Trufting  his  Phyficion,  and  obe- 
diently taking  what  he  giveth  him,  muft  needs 
know  the  ingredients  of  his  Medicines ,  and  the 
reafons  of  them  all  :  Thus  foolifti  man  fell 
from  God  to  himfelf ",  and  not  putting  all  his 
Truft  in  God,  would  fain  be  his  own  Guide ,  and 
Judge  and  Carver*,  and  take  that  txre  of  his  own 
affairs,  which  belonged  not  to  himfelf  but  unto 
God.     And    as   this  mifguideth  all  our  lives,    fo 

this 


4i  6    1£&e  Poo?  g0an#  f  amtlp  TBootu 


this  tormenrcth    us  with  cares  and  fears    in  life 
and  at  death. 

But  Chrift  came  to  recover  us  from  our  [elves 
to  God.  Care  then  how  to  know  your  Creator 
and  Redeemer  •  his  Power,  Wifdom  and  Love  : 
Care  how  to  Truft  him  with  foul  and  body,  and 
to  do  your  duty  :  And  then  (  z. )  care  for  no 
more  ^  but  leave  foul  and  body  more  quietly 
and  comfortably  to  his  Love  and  will,  than  if  they 
were  absolutely  at  your  own  will,  to  be,  and  da 
and  have  what  you  would  wifh.  For  God  is  fit- 
ter to  choofe  for  you,  and  to  difpofe  of  you  than 
you. 

Take  not  then  one  careful  thought,  of  the  cor- 
ruption of  your  flefh ,  or  of  any  of  the  amazing 
unfearchable  difficulties  of  the  nature  of  fpirits , 
and  the  things  unfeen,  which  overwhelm  and  be- 
wilder thofe  that  muft  know  Good  and  Evil 
themfelves.  But  Reft  your  foul  in  the  Will  of 
<3od  through  your  Redeemer  I  In  that  will  which 
is  Infinitely  Good,  and  which  is  the  Beginning, 
Guide  and  End  of  all  things,  and  the  only  felici- 
tating Reft  of  fouls* 

7.  Let  all  thefe  holy  AffeQions  be  exercifed  in 
your  Exfrefftons,  if  your  difeafe  allow  you  an  ex- 
preffing  itrength.  Magnifie  Gods  Goodnefs,  and 
fpeak  good  of  his  name,  and  word  and  wayes  ; 
not  by  a  dilTembled  affectation,  but  from  your 
heart  :    Make  others  to  fee  that  there  is  a  reality 


(\)  Matth.d.  iliZf^irih  34-    Luke  12, zi.    j  Pec.  5.7. 
Phil.  4.6. 

in 


Cfee  Poo?  $?att$  Famtlp  isoofe,    417 


in  the  comforts  of  faith  and  hope  •  and  that  the 
death  of  the  righteous  is  fo  dcfireable,  as  maketh 
their  lives  defireable  alfo.  Your  tongues  are  given 
you  to  praife  the  Lord  :  They  have  but  a  Tittle 
while  more  to  fpeak  :  Let  their  laft  work  bfc 
done  to  his  glory ,  as  ftrength  will  bear.  Tell 
men  what  you  have  found  him,  and  fpeak  of  the 
Glory  of  his  Kingdom  which  you  expect,  that 
the  hopes  and  deiires.  of  others  may  be  ex- 
cited. 

And  turn  your  Iaft  Words  to  God  hirnftlf  in 
Prayer  and  Praifes,  beginning  ihe  work  which  you 
mull  do  in  Heaven,  Imitate  your  dying  Lord 
Luke  2  3 .  46,  |T  Father  into  thy  hands  I  commend  my 
(pint:  ]  And  his  firft  Martyr,  Aft.  7.  59,  \_Lwd 
-fefus  Receive  my  Spirit. ~) 

Thy  <yJWercy  brought    me  into  the   world  !   Thy 
mercy  chofe    my  parentage ,  cduca- 
The  P ,ay?r  cf  a      tion  and  habitation   :    "it    brought 
dying  Heiicver.  me  up  ;  It  kept  me  from  a  thoufand 

dangers  ^  It  attempered  my  body  and 
fumijled  my  mind  •  It  gave  me  Teachers,  booksi 
and  helps  ;  Tea  it  gave  me  a  Redeemer  ,  and  a 
prcmifc  of  life,  and  the  word  of  Salvation  1  It 
gave  me  all  the  operations  of  thy  Spirit ,  which 
toitcht,  and  turned  my  fmful  heart  !  All  my  Re- 
penting and  Refolving  thoughts!  All  the  foraive* 
nefs  of  my  manifold  fins  !  All  the  fwect  meditati- 
ons of  thy  Love  !  and  the  experience  cf  thy  good 
and  fit  a  fan  t  fervice  !  The  comfortable  hours  which 
I  have  had,  in  fetret  thoughts,  in  publicly  wor~ 
flip,  on  thy  holy  dayes,  at  thy  holy  table,  among 
thy  people  ;  <^  11  theft  have  been  the  dealings  of  thy 

E  e  *'  tovt 


4 1 8    Woz.  poo?  ® awe  family  T£oofe« 


Lwf  ♦     <t>47/    my  deliverances  from  temptation  and 
fin  •,   from    enemies,    death   and  danger  !  <zAU  my 
frefervations  from    the   deceits   of   the   world,    and 
from  its    troubles  •    from  err  ours  again fl  thy  J acred 
truth,  and  from    backfiiding  !    zAll  my  recoveries 
from  my  too  frequent  falls,  and  pardon  of  my  daily 
fins   I  The  qitietnefs  thou  haft  given  my  troubled  con- 
fidence .?  and  the  tranquillity  of  my  life-,  notwithftand- 
ing  my  fims  '  <±All  the  ufe  which  it  hath  freely  p  leafed 
thee  to  make  of  me,  an   unworthy  wretch,  for    the 
good  of  any,  fir  fold  or  body  !   <>All  thefe  are   the 
pledges  of  thy  wondrous    Love  >     z/fnd  fiuitl  I  be 
afraid  to  come  to  fuel)  a  God  ?     Hath  mercy  filled 
np  all    my    life,  and    brought   me    new  fo  near  the 
End,  and  fimll  I  not  Truft  it  after  fo  much  tryat  f 
It  is    Heaven    that  thou     made  ft    me  for    j    and 
Heaven   that    Chrift  did  yur  chafe  for'  mz  ,     It  is 
Heaven  which   thou    didft  promife    if  1   would  be 
thine  ^  and  its  Heaven  which  I  confented  to  take 
for  my  (  a  )  portion,    and  fir  which    I   did   Cove- 
nant Ho  fiorfak?    the  world  :     zAnd    O  that  I  had 
more   er.tircly  done  it !     for  I  now  find  how  little 
reafon  I  have,  to  repent  of    my  Covenant  !     It  is 
Heaven    which  thy  Spirit  of  grace,    a  fid    merciful 
providences  have  allthis  while  been  preparing  me  for  ! 
And\\u\\li now  be  fearful  and  unwilling  topojfiefis  it  ? 
O  thou  that  kvoweft    how   deadly  an  enemy  Un- 
belief iw-  to  thy    Hono:rr    and  my  foul,    I   befecck 
jrhee  fiiew  that  thou   tahtfl   not  me,   but   it  for  thy 
foe,     O  fiend   that   Heavenly  Lifht  intd  my  mind> 

~ ^— w_ & , 1 j  „- 

3  Ytihtrl 


which 


€&e  Poo?  ©an*  Family  QSoolu      41  <> 

.  which  may  banif)  and  confound  it.  Let  it  not 
blafpheme  thy  truth ,  andtmpnfon  and  blind  and 
torment  my  fonL  O  then  that  give  ft  the  Word, 
the  Saviour,  the  Heaven  which  I  muft  believe^ 
deny  me  not  that  Faith  by  which  I  nmft  believe 
them  :  Earth  and  flcfi  are  dungeons  of  darl^nefs 
and  defpair  :  There  is  with  m  no  Sun  to  flew  m 
thy  face.  It  mift  be  thy  Glory  whofe  reflexions 
nmft  reveal  thy  Glory  to  us  ;  (*And  a  Light  from 
Heaven  which  nmft  jhew  m  Heaven  I  O  fend 
■one  beam,  one  be  Am,  Lord,  of  that  Heavenly  light 
into  this  darkened  fin  fid  foul  -,  that  with  Stephen 
J  may  fee  in  my  pajfage  the  Glory  of  my  blejfcd 
Lord,  to  whom  I  go  I  zAnd  with  Simeon  may 
gladly  fa\/.  Lord  now  let  thy  fervant  depart  in 
fence ,  for  mine  eyes  have  feen  thy  falvation  !  0?te 
beam  of  thine  will  drive  away  the  powers  of  dark? 
nefs,  and  baniJJ)  all  thefe  doubts  and  fears,  and  let 
in  fomevphat  of  Heaven  into  my  foul,  before  it  is. 
let  in  to  Heaven  /  O  Bleffed  Spirit ,  the  Illumi- 
nator of  dark,  imprifoned  fouls,,  remember  not  all 
my  refinances  of  thy  Grace,  and  for  fake  me  net 
in  thk  laft  necejftty  of  my  life,  and  leave  me  not 
to  the  power  of  darknef  and  unbdief  !  Though 
Glory  be  not  openly  feen  till  it  is  enjoyed,  let  me 
now  when  I  am  fo  near  it,  have  fuch  a  fight  of  it 
by  faith,  as  is  fuitable  to  this  low  and  darker 
ftate.  0  thou  that  art  the  Spirit  of  Life,  fo 
quicken  and  attuate  this  fiuggijlj  foul,  that  the  laft 
ptrt  of  my  race  may  be  run  with. vigor,  and  the 
laft  ail:  of  my  life  may  be  done  in  evidence  of  the 
Heavenly  iiftuence^  and  may  be  liker  to  the  Hea- 
venly employment   than  all  the  reft  hath  been  I    O 

EC2  tfoH 


42  o    Cbe  P)Q?  ®an0  SFamtlp  TSaolu 

//;o/<  f^r  *rr  rk  Sanclificr  and  Comforter  of  fonts, 
now  kindle  that  pre  of  Heavenly  Love  in  we,  and 
(rive  me  fome  taftc  of  the  Celeftial  Joyes,  which  may 
feelingly  tell  we  that  there  is  a  heaven  indeed  >,  and 
may  tye  the  witnifs  within  we,   and  the  pledge  and 
earnefi  that  I  jhall   live   with   ChriJI.     oj^ly  flefi, 
and    my  own  heart  now  fail  :    the  world  and   all 
therein    is  nothing  to  me  ^  I  am   taking  my    ever- 
lafiinf  farewell  of  them   all  :    Jitst  one  beam  of  his 
jace,  and  one  tafie  of  his  Love,   why  is   my    Porti- 
on for   ever*,    will   he  firength  and  joy  to    my  de- 
farting  foul,  and  better  th^n  this  Life   and  all  its 
pleafures.      Come  Lord  with  thefe  feafonable    com- 
forts into  my  foul,  thai  my  foul  way   comfortably 
come    to.  thee   f    cJMy    life    had   been    but  Death, 
and  Darknefs    and   Difafc&ion   to    Cod >    if  thou 
badft  not  been  in  me,  a  fpirit  of  Life  ,   and  Light, 
and  Jx>ve  :     The  Tempter    had  elfe   been  ftill   too 
ftrong  and  fubtile  for   me  :     And   how   then  pall 
I  deal  with  him  my  felf,  when  the   languoring  of 
wy   body  difableth  my  foul  r  Thou  defpifeft  not  Art 
and  Reafon  :  I  thank,  thee  for   the    ufe  I  had  of 
them  in  their  feaforu     But  one  beam  of  thy  Light, 
one  Jpark,  of  thy  Love,  one  motion  of  thy  Heavenly 
Life,  will  better   confute    the  enemy  of  faith,  than 
my  difputes  can  do :  The  Divine  nature  incited  by 
Divine   inspiration,    muft   do    much  more   than  hu- 
mane art, ;  Teach   me  effectually  but   to    Love,  and 
fraife  thee,  and  it  pall  powerfully  prove  to  me  that 
there  vs  a  Heaven,  where  1  pall  joyfully  Love  and 
fraife  thee  for  eve?* 

— ; <= w ; — * —  • 

t  lb)  Pfa\7j.**?\  2$.    $&*£■£ 


f!t&e  Poo?  $)an#  famtlp  TSoofc*    4* r 


v4/*#,  aW  IW,  /  tfw  afiiamed  that  to  Love  ^W 
Praife  //.?ff,  _/7:ww/^  be  to  my  foul  a  work,  of  diffi- 
culty !  That  it  is  not  more  natural  and  cafe  to 
me,  than  to  Love  and  Praife  any  created  thing  or 
per  fori  whatfoevcr  !  What  Jhall  I  Love  if  not  (jood- 
nefs  and  Love  it  felf,  which  made  me  purpo/cly  to 
Love  him  ?  who  Redeemed  me  that  by  Love  he 
might  win  my  Love  ^  And  Sanctified  me  to  difpofe 
my  foul  to  Love  him  f  What  fimll  I  praife,  if  not 
Infinite  Perfection  ?  the  Glory  of  whofe  Power, 
YVifclom,  and  Goodnefs  doth  fin?ie  forth  in  the 
whole  Creation  I  Heaven  and  Earth  Praife,  thee  ! 
And  am  I  no  part  cf  Heaven  or  Earth  ?  The 
whvle  Creation  doth  proclaim  thy  Glory  !  And  am 
I  none  of  thy  Creation  f  Thy  very  Enemies  when 
Redeemed,  Reconciled  and  forgiven,  do  Praife  the 
Love  arid  Grace  of  their  Redeemer  !  And  am  1 
not  one  of  thefe  ?  The  great  Teacher  of  the  Chinch, 
is  the  Schoolmajher  of  Love  and  Praife  !  And  have 
J  'not  Learned  them  yet,  who  have  fo  long  had  fo 
excellent  a  Teacher  ?  Thy  Saints  all  Love  thee  - 
for  it  is  the  ejfence  of  a  Saint  :  They  Praife  thee  - 
for  it  is  the  worl^  of  Saints  ?  And  am  I  none  of 
thefe  t  I  am  lefs  than  the  leafi  of  all  thy  mercies  ! 
But  it  is  not  the  leaf  of  thy  mercies  which  I  have 
received  :  And  if  a  Life  full  of  mercies  have  not 
brought  forth  a  life  full  of  Love  and  Praife  •  O 
yet  let  it  end  in  a  Loving  and  a  Praifng  death  ! 

Glory  be  to  God  in  the  highefl  -,  On  earth  Peace  - 
and  (food  will  towards  men  ?  Holy,  Holy,  Lord 
God  Almighty,  who  was,  and  is  ,  and  is  to  come  • 
Of  thee,  and  through  th:e ,  and  to  thee  are  alt 
things  .  Tijine  is  the  Ki-wdfr-t,  the  Power  and  the 

Glory 


422    C(je  poo?  3©ans  family  TSoofe. 

Glory.  For  thou  haft  created  all  things,  and  for 
thy  pleafure  they  are,  and  ^ere  created.  Blejjmg 
and  honour  and  Glory  and  Tower ,  be  to  him  that 
ptteth  on  the  Throne,  and  to  the  Lamb  for  ever 
and  ever  •,  even  to  our  Redeemer  who  waftieth  us 
in  his  blood,  and  maketh  us  Kings  and  Tr  lefts  to 
God.  Great  and  Marvellous'  are  thy  works,  Lord 
God  Almighty  !  J  it  ft  and  trite  are  thy  wayes  thou 
King  of  Saints  \  Who  jhall  not  fear  thee  O  Lord , 
and  Glorifte  thy  name  ?  for  thou  art  Holy  t  Amen  • 
Attehqa  I  for  the  Lord  God  omnipotent  Reigneth. 
Traife  our  God  all  ye  his  ferv ants  \  and  ye  that  fear 
him  both  f mall  and  great.  Traife  ye  the  great  Re- 
deemer  of  the  world,  who  is  our  Wifdom,  Righteouf- 
nefs,  Santlification  and  Redemption  :  the  Beloved 
Son,  in  whom  we  are  reconciled  and  adopted, '  and  in 
itohom  the  Father  is  well-pie, fed: who'  will  fmiie 
the  N. i>  i  vis-  with  the  fword  of  his  mouth,  and  rule 
ihem'with: a  rod  of  iron,  andtreadeththe  wine-preft 
of  the  wrAth  of  God  r.  who  hath  the  Keyes  of  death 
and  hell,  and  is  King  of  Kings,  and  Lord  of  Lords. 
tJMy  foul  doth  magmfte  the  Lord,  and  my  fpirit  re- 
joyceth  in  God  my  Saviour  '  who  hath  redeemed  me 
from  my  lowland  loft  eft  ate  ^  for  his  mercy  endure tti 
for  tverl  B lefts  the  Lord  O  my  foul ;  and  all  that 
is  within  me  blefs  his  holy  name :  Blefs  the  Lord  O 
my  foul,  and  forget  not  all  his  benefits  :  Who  for- 
giveth  all  thine  iniquities,  and  hath  often  healed 
thy  difeafts  !  Who  redeemed  thy  life  from  deftru- 
blzon,  and  crowneth  thee  with  love  and  tender  mer- 
cies !  Whom  have  I  in  Heaven  but  Thee  ?  and 
what  is  there  on  Earth  deftreable  beftdes  thee  > 
The  Lord  taketh   Tleafure  in  his  people  :  H*  will 

bcantifte 


C&e  Iptooj  $dm$  ffamtlp  Xooiw       423 

.        ■ ; -_ „ -  ,  

beautife  the  week,  with  falvatio?:.  In  thp 
Light  we  flail  fee  Light  y  Thou  fljalt  mak§ 
w  drink  of  the  Rivers  of  thy  pleafure ;  hi  thy  pre- 
fence  is  julncfs  of  Joy,  and  at  thy  right  hand  are 
pleafurcs  for  evermore*  Goodncfs  and  mercy  have 
followed  me  all  my  dayes :  and  thou  haft  jhewed  we 
the  path  of  Life*  Let  my  heart  therefore  be  glad, 
a?ulmy  glory  rejoice  ;  and  let  mc  leave  this  fie fh  to 
reft  in  hope.  Let  the  Heavens  rejoice  :  and  O  that 
the  Earth  were  taught  to  imitate  them^  in  thy  praife  ! 
Thy  Angels  and  the  triumphant  Church  do  Glorifie 
thee  :  O  train  up  this  militant  Qourch  on  Earthy 
in  Love  and  Concord  to  this  joyful  work.!  And  let  all 
flcflj  blefs  thy  holy  name^  for  ever  and  ever  I  Let 
every  thing  that  hath  breathy  Praife  the  Lord  ! 
And  fo  let  me  breath  out  my  departing  foul  J  And 
thou  wilt  not  eaft  dtoay  the  foul  that  cometb  unto 
thee  in  Love  and  Praife.  Father  ^  into  thy  hands  I 
commend  my  fpirit  •  who  art  the  Father  of  fpirits7 
and  my  father  in  Chrift !  Lord  Jefiti  receive  my 
fpirit  -y  and  prefent  it  Juftified  and  fpotlefs  to  the 
Father'.  zAnd  O  our  forerunner  take  me  to  thy.felf^ 
who  being  rifen  fenteft  this  mejfage  even  to  finntrs : 
Say  to  my  Brethren  ^  I  afcendto  my  Father  and  your 
Father  -  to  my  Cod  and  your  God,     A  men* 

July  25.    16720 
,  &  aw 


Forms  ofPrayer,Praife  andCactehifm-for 
the  ufe  of  Ignorant  Families  that  need 
them. 


Eader0  I  purpofely  avoid  overdoing.and 
preparing  thee  too  much  work,  left 
my  intended  help  mould  prove  a  hin- 
derance.  But  becaufe  all  have  not  the 
fame  leifure,  I  have  given  you  both 
longer  and  morter  Forms,  that  you 
may  ufe  that  which  is  ritteft  for  the  lime  and  Per- 
Jons. 

I.  When  you  awake,  let  your  hearts  thus  move  to- 
wards God. 

THou  Lord  who  art  the  life  of  all  the  World,  baft  mer- 
cifully preferred  me  in  life  this  night,  when  I  could 
d.)  nothing  to  l^eep  my  felf.  1  thank^  thee  for  my  healthy 
andrefi  and  peace..  0  now  let  thy  mercies  to  me  be  re- 
newed with  the  day.  And  let  me  jfend  this  day  in  thy 
Prdl'fpiM,  by  the  help  of  thy  Spirit ,  in  love  and  faith- 
ful Service  to  theey  and  in  watchfulnefi  againfi  my  Cor- 
ruptions and  temptations  :  for  the  fal^e  of  Jefh.  Chrijh 
Amen*  A  a  IL  Thote 


2 


c&e  #oo?  s^anss  tfamity  *Boofi. 


II.Thofe  that  have  opportunity  to  pray  fecretly  before 
family  Trayer^  fhonld  fpeak  freely  without  Book  from 
the  feeling  of  their  own  wants,  if  they  arc  able  :  If 
not,  they  may  ufe  the  fame  Prayer  which  is  for  Fami- 
lies j  fo  far  as  their  wants  and  cafes  are  the  fame. 

III.   A  Morning  Tr oyer  for  a  Family. 

O  Almighty,  All-feeing  and  mod  gracious  Cod, 
who  halt  created  us  and  all  things  for  thy  Glo- 
ry j  We  iinful  Worms,  encouraged  by  thy  own  Com- 
mand and  Promife,  and  the  Mediation  of  Jefus  Chrifr 
our  Redeemer,  do  humbly  caft  down  our  felves  before 
thee,  to  acknowledge  thy  Mercies,  to  confefs  our  Sins, 
to  beg  thy  Grace,  and  to  tender  thee  our  Praife  and 
Service. 

We  thank  thee  that  thou  haft  made  us  reafonable 
Creatures,  to  \qtovt>,  and  love,  and  ferve  our  Creator, 
and  capable  of  eveilafting  happinefs  in  thy  Glory  :  We 
thank  thee  that  we  who  were  born  in  Sin,  and  were 
thy  Enemies  in  our  ftefhly  date,-  were  not  forfaken  by 
thee  in  our  Sins,  nor  left  with  the  Devils  to  helplefs 
defperation  i  but  have  a  diffident  Saviour  given  us  by 
thy  Love,  who  hath  redeemed  us  by  his  Blood,and  gi- 
ven a  free  pardon  and  title  to  Life,  in  his  Covenant  of 
Grace,  to  all  that  heartily  accept  him  as  their  Lord 
and  Saviour  :  We  thank  thee  for  his  holy  Gofpel,  for 
his  holy  Example,  for  his  holy  Spirit  given  to  his 
Apo files,  Minilters  and  all  true  Believers  :  We  thank 
thee  for  our  Birth,  our  Education,  our  Friends,  our 
Health,  our  Peace  and  Liberty,  and  all  our  Comforts 
of  this  Life:  W  e  thank  thee  for  our  publick  Teaching 
and  our  private  helps,  the  comfort  of  thy  holy  Wcr- 
(hip,  and  all  the  means  of  our  Salvation:  But  efpeci- 

ally 


%ty  #00?  Statist  family  }5oo&,      3 

ally  that  thou  haft  bleffed  any  of  it  to  our  good,  and 
didft  not  forfake  our  finful  Souls,  and  give  us  over  to 
the  blindnefs  of  our  own  Minds,  and  the  hardnefs  of 
our  Hearts,  and  the  flavery  of  our  ficfhly  Dcfircs  and 
Wills  :  How  great  was  that  Mercy,  which  did  not  only 
fpare  our  Lives,  and  keep  us  out  of  Hell  while  we 
were  (inning  >  but  at  laft  convinced  any  of  us  of  our  fin 
and  mifery,  and  awakened  our  llecpy  Souls  unto  Re- 
pentance, and  made  us  know  the  vanity  of  this  World, 
and  the  certainty  and  glory  of  the  Life  to  come,  that 
we  might  know  thee  and  feek  thee  our  End  and  hap- 
pinefs  /  How  great  was  thy  Mercy,  which  opened  to 
us  the  myfteries  of  thy  Gofpel,  and  drew  us  to  thy 
Son,  as  the  way  to  Thee  ! 

But,  alas,  we  have  ill  requited  thee  for  thy  Love  ! 
Our  Original  Sin  hath  been  too  fruitful  in  our  iinful 
lives  !  Our  Childhood  and  Youth  was  fpent  in  too 
much  folly,  and  fleftily  fenfuality  !  How  long  did  we 
forget  our  God  and  our  Souls,  our  Death  and  our  ever- 
lafting  irate  j  as  if  we  had  no  life  to  live  but  this,  and 
we  had  been  made  to  live  and  die  like  Beaits  ?  How 
long  did  we  live  in  Ignorance  and  Unbelief,  and  little 
knew  the  nature  and  office,  our  want,  and  the  worth 
and  riches  of  Chrifc  ?  How  long  did  we  live  before  thy 
Love  in  Chrift  did  melt  us  ?  and  before  we  knew  the 
life  of  Faith  ?  and  before  we  were  brought  to  the  ha- 
tred of  Sin,  and  love  of  Holinefs  ?  and  before  that 
ever  we  loved  thee  our  God,  and  the  heavenly  King- 
dom above  this  World  ?  Alas,  we  were  deceived  by 
the  Vanities  here  below,  and  followed  the  Iinful  deiires 
of  the  Fleih,  and  refined  thy  Spirit  which  moved  us  to 
repent  and  turn  to  thee.  And  fince  we  conferred  to 
thy  holy  Covenant ,  we  have  too  often  yielded  to 
temptations,  and  loved  thee  fo  coldly  and  (erved  thee 

A  a  2  fo 


4     ©ije  ^oo?  ypaw  jfamtty  'Boofi* 


fo  ilothfully,  and  lived  fo  unfruitfully  ,  and  made  To  ill 
a  ufe  of  thy  Mercies,  and  of  cur  Afrliclions,  that  thou 
mighteft  jufity  have  taken  thy  Spirit  from  us,  and  fuf- 
fered  us  to  return  to  our  former  mifery. 

But  G  do  net  enter  into  Judgment  with  us  •,  For- 
give us  for  his  fake  who  is  the  Sacrifice  and-  Propitia- 
on  for  our  Sins.     Charge  not  upon  us  the  Sins  of  our 
corrupted  Nature,  or  of  our  Lives  ■<>  of  our  Childhood, 
Youth  or  riper  Age  »  our  Sins  of  Omiflion  or  CommirTi- 
on,  of  Knowledge  or  of  Ignorance,  of  Rafhnefs  or 
Negligence,  of  iinful  Luft  and  Paiiion,  or  of  Sloth. 
Wath  us  in  the  blood,  and  accept  us  for  .the  Merits  of 
the  per  feci:  holinefs  and  fuiferings  of  our  Redeemer.  We 
dare  not  come  to  thee.,  but  in  his  Name,  nor  exped 
any  pardon  or  mercy  from  thee,  but  for  his  fake,  and 
by  his  hand.    Let  our  hearts  be  iincere  in  confenting 
to  his  Covenant  by  a- lively  Faith,  that  we  may  be  one 
with  him  our  blelTed  Head  ,  and  may  receive  the :  con- 
tinual Communications  of  his  Spirit.     Cur  Souls  are 
by  Corruption  dead  to  God,  and  dark^  through  Igno- 
rance, Error  and  Unbelief,  and  difaffefied  to  thee  and 
to  thy  holy  wayes,  till  that  Spirit  do  quicken  jllumin  ate  y 
and fanftifie  us.     O  give  us  this  Spirit,  the  greateft  of 
thy  gifts  on  Earth  !  Let  him  dwell  by  a  new  and  holy 
nature  in  us  :  Let  him  fill  our  hearts  with  holy  life, 
that  we  may  live  to  Thee  and  die  to  Sin  :    And  with 
holy  light,  that  we  may  h$ow  Ibee  in  Cbrift,  and  know- 
thy  Word,  and  believe  thy  Truth:    And  with  holy 
love,  that  our  whole  delire  may  be  to  Thee,  and  our 
delight  be  in  Thee  j  and,  being   pleafed  in  Ibee,  we 
may  through  Chrifi  be  plcafant  to  Thee  for  ever.      O 
let  not  our  Ignorance  and  Unbelief  prevail!  Let  not 
our  love  to  thee  be  itill  fo  cold  !  Our  deiires  fo  dull , 
nor  our  endeavours  fo -ilothful !  nor  our  hopes  of  Hea- 
ven 


Gtyepoo?  ^ans  jfamtlp  jBoofi. 


vcn  fa  faint  and  weak  !  Let  not  the  Pleafures^or  Riches, 
or  Honours  of  this  World  ever  ileal  our  Hearts  away 
•from  Thee  !  Nor  our  ilefhly  defires  overcome  thy  Spi- 
rit !  Govern  our  affections,  thoughts,  words  and  acti- 
ons, our  ferf-S,  our   appetites,  and  our  pafllons  by  thy 
Grace.     Deliver  us  from  felfijhnefc  and  teach  us  to  love 
our  Neighbours  as  our  felves,  and  to  wrong  no  man 
in  our  thoughts,  or  words,  or  deeds  ;  but  to  do  all  the 
.good  that  we  can  to  others,  to  their  Souls  and  Bodies. 
Save  us  from  the  devililh  lin  of  Pride,  and  all  the  fruits 
of  it  i  And  make  us  humble  and  low  in  our  own  eyes, 
and  to  loath  our  felves  for  all  our  fins  \  and  to  be  pa- 
.tient,  if  we  are  vile  in  the  eyes  of  others.     Save  us 
from  Temptations,  and  confirm  our  Will?,  that  they 
may  not  be  eaiily  drawn  to  lin.    Efpecially  (ave  us  from 
thofe  great  Hcart-diltempers,  which  are  moftpoweiful 
in    us ,  and  which  we  lea  ft  hate  and  relilr.     Give  us 
iuch  pubLck  and  private  helps  for  our  Sculs,  as  we  mofr 
need  j  and  blefs  them  to  us.     Make  us  f^diful  in  all 
the  duties  of  our  Relations,  in  KingdonT,    Church 
aid  Family,  as  we  are  Superiors,   Inferiors  or  Equals  ^ 
that  we  may  have  the  comfort  of  them  all.     Merciful- 
ly difpofe  of  our  Perfons,  our  Friends  and  our  Affairs. 
Provide  for  and  protect  our  todies,  and  make  us  con- 
sented with  our  daily  bread,  and  patient  if  for  our  lins 
,we  want  it.     Be  merciful  to  the  arHi&ed,  and  give 
Tuch  feafonable  deliverance  to  the  lick,  the  poor,  the 
oppreifed,  and  the  broken-hearted,  as  is  molt  for  their 
.own  and  others  good,  and  for  thy  Glory.     Continue 
shy  Gofp el  to  thefe  and  all  the  reif  of  the  Churches  : 
Furniih  them  all  with  skjlfid ,  holy  and  diligent  Pallors !i 
and  blefs  their  Labours  to  the  increafe  of  hpfmefe  love 
..and peace.     Pvcbuke  the  Ingorance,  Pride  and  Vncbari- 
fablenefi   which  do  frill  divide  us>  And  give  us  the 

A  a  3  Know- 


6      Cfre  feoo?  ffiang  jf  amity  ffoofe. 

Knowledge,  Humility  and  Lwe  which  mud  unite  and 
heal  us.     Blefs  the  King  and  all  in  Authority,  with  the 
wifdom ,    holinefs  and  juftice  ,   which    are  neceflary 
to     the    welfare    of    themfelves    and    us  :    Teach 
them  to  govern ,  and  us  to  obey,  as  the  Subjects  of 
thee  the  King    of  Kings.     Revive    knowledge  and 
holinefs  in  all  the  Churches  through  the  World,  and 
lead  them  into  the  way  of  Peace  and  Concord,  and 
fave  them  from  their  Sins  and  Enemies  /    Deliver  all 
deceived  and  oppreffed  Nations,  efpecially  Chriftians, 
from  the  Tyranny ,  Seduction  and  Malignity  of  their 
Deceivers  and  Oppreffors :  Pity  the  many  Kingdoms 
cf  the  World  that  are  drowned  in  Heatheni(m,  Infide- 
lity and  Mahometanifm  :  Subdue  the  Powers  that  re- 
bel againft  thee,  and  let  the  Kingdoms  of  the  World 
be  the  Kingdoms  of  Chriit :    Open  a    way  for  the 
Gofpel  to  them  \  and  fend  them  meet  Teachers  for  fo 
great  a  work  '•>  That  thy  Name  may  be  hallowed,  and  | 
thy  King<jfcm  come,  and  thy  Will  be  done  on  Earth  as 
it  is  in  Ireaven  :    Give  us  this  day  our  daily  bread ; 
Forgive  us  our  trefpafTes  as  we  forgive  them  that  tref- 
pafs  againft  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,  thoudoft:  Thy  ene- 
mies and  ours  are  in  thy  Power  :  Thou  giveft  life  to 
all  the  living  j  and  thy  Mercies  are  over  all  thy  Works  / 
Heaven  and  Earth  are  continued  by  thy  Power  and 
Will  j  and  all  things  in  them  are  ordered  by  thy  Wif- 
dom :  Great  art  thou  ,  O  Lord ,  and  greatly  to  be 
feared!  Wife  art,  thou,  and  abfolutely  to  be  obeyed  / 
Good  art  thou,  and  unmeafurably  to  be  loved  !     The 
Image  and  Glory  of  thy  Perfection  Chineth  in  thy  won- 
derful Works :  But  above  all  in  our  glorified  Redeemer 

and 


ctje  $ooj  stains  ffamity  'Boofc*      7 

and  his  triumphant  Church  *,  where  thy  Light  en- 
ligfctneth,  thy  Love  inflameth,  and  thy  Glory  glorifieth 
the  blefled  Spirits  of  that  glorious  \\ory  5  where  An- 
gels and  Saints  in  beholding,  and  loving,  and  praifing 
Thy  Glory ,  are  filled  with  everlafting  joy :  For  of 
Thee,  and  through  Thee,  and  to  Thee  are  all  things : 
To  Thee  be  the  Glory  for  ever.     Amen. 

A  Jhorter  Trayer  for  the  Morning,  in  the  method  of  the 
Lords  Trayer,  being  but  an  Expofition  of  it. 

M  Oft  glorious  GOD,  who  art  Power,  and  Wif- 
dom,  and  Goodnefs  it  felf,  the  Creatour  of  all 
things  '•>  the  Owner,  the  Ruler,  and  the  Benefador  of 
the  World,  but  fpecially  of  thy  Church  and  chofen 
ones :  Though  by  Sin  original  and  actual  we  were  thy 
Enemies,  the  ilavcs  of  Satan  and  our  Fleih,  and  under 
•thy  difpleafure  and  the  condemnation  of  thy  Law  5  yet 
thy  Children,  redeemed  by  Jefus  Chrift  thy  Son,  and 
regenerated  by  thy  holy  Spirit,  have  leave  to  call  thee 
their  reconciled  Father  :  For  by  thy  Covenant  of  Grace 
thou  hall  given  them  thy  Son  to  be  their  Head,  their 
Teacher  and  their  Saviour  j  and  in  Him  thou  haft  par- 
doned, adopted  and  fanclified  them:,  fealing  and  pre- 
paring them  by  thy  holy  Spirit,  for  thy  Celeitial  King- 
dom., and  beginning  in  them  that  holy  life,  and  light, 
and  love,  which  (hall  be  perfected  with  thee  in  everlaft- 
ing glory.  O  with  what  wonderous  love  haft  thou  lo- 
ved us,  that  of  Pxebels  we  mould  be  made  the  Sons  of 
God/  Thou  haft  advanced  us  to  this  dignity,  that  we 
might  be  devoted  wholly  to  Thee  as  Thine  Own,  and 
might  delightfully  obey  thee ,  and  entirely  love  7bee 
with  all  our  hearts  .'  and  fomightglorirteth.ee  here  and 
for  ever  / 

Aa^.  -O 


8       %ty  feoo?  ffiang  jfamttg  *BQoft, 

O  caufc  both  us,  and  all  thy  Churches,  and  all  the 
World,  to  hallow  thy  great  and  holy  Name  /  and  to 
live  to  Thee  as  our  Ultimate  End  >  that  thy  Aiming 
Image  on  holy  Souls  may  gloritie  thy  Divine  Per- 
fection. 

And  caufe  both  us  and  all  the  Earth,  to  cafe  off  the 
tyranny  of  Satan  and  the  He(h,  and  to  acknowledge 
thy  Supream  Authority,  and  to  become  the  Kingdoms 
of  Thee  and  thy  Son  Jefus,  by  a  willing  and  abfblute 
fubjedrion.  O  perfect  thy  Kingdom  of  Grace  in  our 
(elves  and  in  the  world,  and  haften  the  Kingdom  of 
Glory. 

And  caule  us  and  thy  Churches,  and  all  people 
of  the  Earth,  no  more  to  be  ruled  by  the  lujis  of  the 
Flefb,  and  their  erroneous  Conceits,  and  by  felf-wi\\, 
which  is  the  Idol  of  the  Wicked  i  but  by  thy  perfect  Vrif- 
dom  and  holy  Will  revealed  in  thy  Laws  :  Make  known 
thy  Word  to  all  the  Wrorld,  and  fend  them  the  MeiTen- 
gersof  Grace  and  Peace  ;  and  caufe  men  to  underjiand, 
believe  and  obey^  the  Gofpel  of  Salvation  :  and  that,with 
fuch  Holinefs,  Unity  and  Love,  that  the  Earth, which  is 
now  too  like  to  Hell,  may  be  made  liker  unto  Heaven  > 
and  not  only  thy  fcattered  impcrfedr  Flock,  but  thofe 
alfo  who  in  their  carnal  and  ungodly  minds  do  now  re- 
fufe  a  holy  life,  and  think  thy  Word  and  JPrayes  too 
ftridt,  may  delire  to  imitate  even  the  heavenly  Church  j 
where  Thou  art  obeyed,  and  loved  and  praifcd,  with 
high  Delight,  in  Harmony  and  Perfection. 

And  becaufe  cur  Being  is  the  fubjetf:  of  our  well- 
being,  maintain  us  in  the  life  which  thou  halt  here  gir 
yen  us,  until  the  work  of  life  be  tinifhed  >  And  give  us 
fuch  health  of  mind  and  body,  and  iuch  protection  and 
fupply  of  all  our  wants,  as  ihall  beft  tit  us  for  our  duty  \ 
And  make  us   contented  with  our  daily  bread  ,  and 

patient 


Ctje  3000?  sisans  family  OBoofL 


patient  if  we  want  it  \  And  fave  us  from  the  love  of 
the  Riches,  and  Honours,  and  Pleaiures  of  this  World, 
and  the  Pride,  and  Idlenefs,  and  Senfuality  which  they 
chcrifh  j  And  caufe  us  to  fcrve  thy  Providence  by  our 
diligent  Labours,  and  to  ferve  thee  faithfully  with  all 
that  thou  giveft  us  >  And  let  us  not  make  provilion  for 
the  Flefh,  to  fatisKie  its  delires  and  lulls* 

And  we  befeech  thee  of  thy  Mercy,  through  the  Sa- 
crifice and  Propitiation  of  thy  beloved  Son,  torgivc  us 
all  our  Sins,  original  and  actual,  from  our  Birth  to  this 
hour  i  our  omiiiions  of  duty,  and  committing  of  what 
thou  didit  forbid  :  our  iins  of  heart,  and  word,  and 
deed  :>  our  linful  thoughts  and  ailedions ,  our  linful 
pallions  and  difeontents  '■>  our  fecret  and  our  open  lins  i 
our  iins  of  negligence  and  ignorance  and  rafhnefs  i  but 
cfpccially  our  iins  againll  knowledge  and  confeierice, 
which  have  made  the  deepeft  guilt  and  wounds.  Spare 
us,  O  Lord,  and  let  not  our  iin  fo  rind  us  out  as  to  be 
our  mine  >  but  let  us  fo  find  it  out,  as  truly  to  repent 
and  turn  to  thee  /  Efpecially  punifh  us  not  with  the 
lofs  of  thy  Grace  /  Take  not  thy  holy  Spirit  from  us, 
and  deny  us  not  his  ailiftance  and  holy  operations.  Seal 
to  us  by  that  Spirit  the  pardon  of  cur  Sins,  and  lift  up 
the  light  of  thy  Countenance  upon  us,  and  give  us  the 
joy  or  thy  favour  and  falvation.  And  let  thy  Love 
and  Mercy  to  us,  nil  us  not  only  with  Thankfulnefs  to 
Thee,  but  with  love  and  mercy  to  our  Brethren  and 
cur  Enemies  i>  that  we  may  heartily  forgive  them  that 
do  us  wrong ,  as  through  thy  Grace  we  hope  we 
do. 

And  for  the  time  to  come ,  furfcr  us  not  to  cad 
our  (elves  wilfully  into  Temptations  ^  but  carefully  to 
avoid  them,  and  relblutely  to  reliit  and  conquer  what 
we  cannot  avoid  b  And  O  mortitie  thofe  inward  ims 

and 


o     ei?e  #oo?  $®m&  family  'Boofe. 


and  lulls,  which  are  our  conftant  and  moft  dangerous 
temptations :  And  kt  us  not  be  tempted  by  Satan  or 
the  World ,  or  tryed  by  thy  Judgments ,  above  the 
ftrength  which  thy  Grace  fhall  give  us.  Save  us  from 
a  fearlefs  confidence  in  our  own  ftrength  '■>  And  let  us 
not  dally  with  the  fnare,  nor  taft  the  bait,  nor  play 
with  the  fire  of  thy  wrath  h  But  caufe  us  to  fear  and 
depart  from  evil  j  left  before  we  are  aware,  we  be  en- 
tangled and  overcome,  and  wounded  with  our  Guilt 
and  with  thy  Wrath,  and  our  end  mould  be  worfe  than 
our  beginning :  Efpecially  fave  us  from  thofe  radical 
(ins  of  Error,  Unbelief,  Pride,  Hypocrifie,  Hard-heart- 
ednefs,  Senfuality,  Slothfulnefs ,  and  the  love  of  this 
prefent  World  \  and  the  lofs  of  our  love  to  Thee,  to 
thy  Kingdom  and  thy  Wayes. 

And  fave  us  from  the  malice  of  Satan  and  of  wicked 
men,  and  from  the  evils  which  our  Sins  would  bring 
upon  us. 

And  as  we  crave  all  this  from  thee,  we  humbly  ten- 
der our  Praifes  with  our  future  fervice  to  thee  /  Thou 
art  the  King  of  all  the  World,  and  more  than  the  life 
of  all  the  living  /  Thy  Kingdom  is  everlaiting  :  Wife 
and  juit  and  merciful  is  thy  Government.  Bletfed  are 
they  that  are  thy  faithful  Subjects  j  But  who  hath  har- 
dened himfelf  againll  thee,  and  hath  profpered  *  The 
whole  Creation  proclaimeth  thy  Perfection  :  But  it  is 
Heaven  where  the  blefled  fee  thy  Glory,  and  the  Glory 
of  our  great  Redeemers  where  Angels  and  Saints  behold 
thee,  admire  thee ,  adore  thee ,  love  thee,  and  praife 
thee  with  triumphant  joyful  Songs,  the  Holy,  Holy, 
Holy  God,  the  Father,  Son,  and  Holy  Ghofr,  who  was, 
and  is,  and  is  to  come  j  Of  Thee,  and  through  Thee, 
and  to  Thee  are  all  things :  To  Thee  be  Glory  for  ever. 
Amen. 

IV.  A 


Cfce  1&oo?  s^anss  family  'Boofi*      1 1 


IV.  ^  Prayfr  for  Morning  or  Evening  in  Families. 

OGOD,  the  infinite  Eternal  Spirit,  Moft  Per- 
fect in  Power,  Wifdom  and  Goodncfs  h  Though 
mortal  eyes  cannot  behold  thee,  nor  any  created  un- 
underitanding  comprehend  thee,  thou  art  prefcnt  with 
us,  and  feeft  all  the  fccrets  of  our  hearts  >  Our  lins 
and  wants  are  known  to  thee  .'  But  thou  required  our 
confeiHons  as  the  exercife  of  our  repentance,  and  our 
petitions  as  the  exercife  of  our  defires  and  iilial  depen- 
dance  upon  thee.  And  O  that  our  Souls  were  more 
fit  for  thy  Holy  prefence,  and  for  this  great  and  holy 
work  .'  O  thou  whoie  mercy  inviteth  miferable  Sinners 
to  come  unto  thee,  by  the  new  and  living  way  >  meet 
us  not  in  thy  juitice  as  a  con  fuming  tire,  but  accept  us 
in  thy  righteous  and  beloved  Son,  in  whofe  Mediation 
is  our  truit . 

Thou  who  art  the  Great  Creator  of  all  things,  didft 
make  us  in  thine  Image,  to  know  thee,  to  love  thee, 
and  to  ferve  thee :  But  lin  hath  corrupted  all  our  pow- 
ers, and  turned  them  from  thee,  and  againii  thofe  ho- 
ly ends  and  ufes  ,  for  which  thou  didlF  create  us :  In 
iin  we  were  conceived,  and  in  fin  we  have  lived,  in- 
creating  our  original  guilt  and  mifery.  Though  we 
knew  that  thou  art  our  Owner  ^  we  have  lived  as  if  we 
were  at  our  own  difpofal :  We  have  called  thee  our 
King  and  Ruler  i  but  we  have  rebelled  agamic  thee, 
and  obeyed  our  carnal  wills  and  appetites  :  Thou  art 
Goodnefsand  Loveitfelfs  and  the  author  of  all  that 
is  good  and  amiable  in  all  the  world  \  and  our  Souls 
fhould  have  loved  thee,  with  fervency  and  delight : 
But  our  hearts  have  been  eitranged  trom  thee,  and 
have  fought  delight  in  worldly  vanities,  and  in  the 

pleaiing 


pleating  of  our  flefhly  minds  and  Jufts.  This  deceitful 
world  hath  had  our  love,  our  care,  our  thoughts,  cur 
•words,  our  time,  our  labour,  as  if  it  had  been  our 
home  and  portion,  and  we  had  been  to  continue  here 
forever,  whilit  our  God  and  our  immortal  Souls  have 
been  neglected.  Thou  haft  made  us  capable  of  endlefs 
Glory,  and  called  us  to  feek  it,  and  to  fet  our  hearts 
above  on  thee  :  But  we  have  lived  as  if  we  believed  not 
thy  word,  and  have  defpifed  the  joys  of  Heaven  which 
thou  hall  offered  us ,  and  preferred  our  ihort  and  fen- 
fual  pleafures.  We  have  trifled  in  thy  Worthip,  and 
ferved  thee  hypocritically  with  our  lips  alone  :  we  have 
takea  thy  dreadful  Name  in  vain  :  we  have  mifpent  thy 
holy  day :  we  have  diihonoured  our  Superiors,  and 
neglected  our  Inferiors :  Our  Family  which  (hould  have 
been  ordered. in  Jbolinefs  as  a  Church  of  God^  hath  been 
a  houfe  of  vniii),  worldlinefs  and  difcontent:  Our 
thoughts  have  been  guilty  not  only  of  vanity,  tolly  and 
coniulion,  but  of  malice,  and  of  unclean  and  nltjiy  lulls* 
Our  tongues  have  been  guilty,  not  onely  of  idle  and 
foolifh.  talk  >  but  alio  wrathful  words  and  railings,  of 
iilthy  and  immodeit  fpeech,  and  of  evil  fpeaking  and 
backbiting  others,  and  of  many  a  lie.  We  have  not 
Joved  our  Neighbours  as  our  (elves  >  nor  done  by  all 
others  as  we  would  have  had  them  done  by  us :  Bux 
we  have  been  all  for  our  carnal  J "elves ,  Proudly  deiiring 
our  own  exaltation  and  efteem  >  and  Covetouily  de- 
iiring our  own  commodity  i  and  Senfually  deiiring 
ffeafitre  to  our  felves  i  whilit  we  have  too  little  cared 
for  the  corporal  or  fpiritual  good  of  others.  We  have 
been  very  backward  to  love  our  enemies,  and  heartily 
to  forgive  a  wrong.  We  have  been  unprofitable  abufers 
of  thy  talents,  and  have  waited  our  precious  time  in 
vanity, .  and  done  but  little  good  in  the  world. 

And' 


Ciie  #co?  $£anss  fatuity  *Boo6.      r$ 

And  though  thy  wonderful  mercy  hath  given  us  a 
Redeemer,  and  in  him  a  diffident  remedy  for  our  fins  i 
and  rh'cu  halt  pofed  the  underftandings  of  men  and 
Angels,  in  this  ftrange  expretfion  of  thy  Wifdam  and 
thy  Lave  j  yet  have  we  daggered  at  thy  word  in  Un- 
belief, and  ftupidly  ncgle&ed  this  great  falvation. 
How  carelelly  have  we  heard  and  read  thy  Gofpel  ? 
How  little  have  we  been  arTe&ed  with  all  the  Love  and 
Sufferings  of  our  Saviour  ?  We  could  have  been  thank- 
ful to  one  that  had  faved  our  lives,  or  enriched  us  in 
the  world  :  But  how  unthankful  have  we  been  to  him, 
who  hath  done  fo  much  to  fave  our  fouls  from  endlefs 
mifery  ?  Alas,  our  hard  unhumbled  hearts,  do  make 
light  of  our  fins  and  of  thy  juft  difpleafure,  and  there- 
fore make  light  of  Chrift  and  Grace.  And  it  is  juft 
with  thee  to  deny  us  for  ever,  the  mercy  which  we  fet 
fo  light  by. 

But  deal  with  us,  O  Lord,  according  to  thy  Good- 
nefs,  and  according  to  our  great  neceility,  and  not  ac- 
cording to  our  deierts.  We  have  linned  as  Men,' but 
be  thou  merciful  as  Cod.  Where  curlin  aboundcth5 
O  let  thy  grace  abound  much  more  i  Thou  gaveft  man- 
kind a  Saviour  when  we  were  thine  enemies,  and  thou 
waft  in  Chrift  reconciling  the  world  unto  thy  felf :  And 
it  is  thy  great  defign  to  gloririe  thy  wonderful  love  and 
mercy,  by  the  advantage  of  our  great  unworthinefs  and 
mifery,  and  to  forgive  much,  that  we  may  love  thee 
much.  And  if  attcr  all  this,  we  mould  doubt  of  thy 
willingnefs,  to  forgive  believing  penitent  fouls,  we 
mould  greatly  wrong  the  riches  of  thy  grace.  Thou 
lough  left  us,  when  we  fought  not  after  thee  /  And  it  is 
by  thine  own  command  that  we  feek  thee,  and  beg  thy 
mercy  :  And  thou  giveft  us  the  very  del; res,  which  we 
pour  out  before  these  :  Thou  befeecheft  us  to  be  recon- 
ciled, 


died,  and  to  receive  thy  grace  :  And  (hall  we  queftion 
then  whether  thou  art  willing  to  give  it  ?  There  is 
enough  in  the  Sacrifice  and  Merits  of  thy  Son,  to  expi- 
ate our  lins,  and  juftirie  penitent  Believers  in  thy  light. 
Thou  haft  made  him  the  infallible  Teacher  of  thy 
Church  :  He  is  a  King  moll  fit  to  Rule  us,  to  defend 
and  juftirie  us:  Thy  Spirit  is  the  fandtilier  of  Souls : 
and  thy  Love  is  fufficient  to  be  our  everlafting  felicity 
and  reft.  We  therefore  humbly  give  up  our  felves,  to 
Thee  our  GOD  >  To  thee  our  Father,  our  Saviour, 
and  our  Sandtitier  ••>  Befeeching  thee  to  receive  us  upon 
the  terms  of  thy  Covenant  of  Grace.  Remember  not 
againft  us  our  youthful  folly,  ignorance  and  lufts  :  For- 
give our  fecret  and  our  open  lins  :  Our  lins  of  negli- 
gence, rafhnefs  and  preemption  :  Efpecially  thofe  tins, 
which  we  have  deliberately  and  wilfully  committed, 
againft  our  knowledge  and  the  ftrivings  of  thy  grace. 
Renew  and  fandtirie  us  throughly  by  thy  Spirit :  Take 
from  us  the  old  and  itony  hearts,  and  give  us  hearts 
more  tender  and  tradteble :  And  give  us  the  Divine 
and  heavenly  nature  >  and  make  us  Holy  in  the  Image 
of  thy  Holinefs.  Cauie  us  to  reiign  and  devote  our 
felves  and  all  that  thou  giveft  us,  entirely  to  thee  as  be- 
ing thine  own.  Bring  all  the  powers  of  our  fouls  and 
bodies,  into  a  full  fubjedtion  to  thy  Government.  O 
fhewus  thine  infinite  goodneis  and  perfections,  and 
the  wonderful  mercy  which  though  haft  given  us  in 
Chrift  '■>  and  (hed  abroad  thy  Love  upon  our  hearts  by 
the  Holy  Gholt,  that  we  may  be  conftrained  by  thy 
Love,  to  Love  Thee  above  all  things,  with  all  our 
heart,  and  foul,  and  might.  Let  the  beams  of  thy 
Love  fo  rire  our  hearts,  that  we  may  Love  thee  fervent- 
ly, and  delight  to  love  thee,  and  tafte  the  beginning  of 
the  heavenly  felicity  and  pleafures  in  thy  Love,  and 

may 


€tye  1^oo?  ggangf  fiamity  jBoofi.      1 5 


may  perceive  that  we  can  never  Love  thee  enough  5 
but  may  ftfll  be  longing  to  Love  thee  more.  We  dare 
not  fay  [O  that  we  could  Love  thee  as  thou  art  wor- 
thy /  |  for  that  is  above  both  men  and  Angels :  But  O 
that  we  could  Love  thee  as  much  as  we  would  Love 
thee  /  till  we  come  to  that  moft  blelfed  frate,  where 
we  (hall  Love  thee  more  than  now  we  can  defire  /  If 
we  had  never  finned  in  word  or  deed,  the  want  and 
weakness  of  our  Love  to  thee,  is  a  fin,  which  we  can 
never  fufficiently  lament  '•>  and  the  very  fhame  of  our 
corrupted  natures  *,  and  a  burden  that  we  cannot  bear  / 
We  crave*  no  other  felicity  in  this  life,  than  to  know 
thee  better,and  to  Love  thee  more.  Give  us  the  Spirit 
of  adoption,  which  may  pofTefs  us  with  all  childlike  af- 
fections to  thee,  as  our  Reconciled  God  and  Father  in 
Chrift.  Caufe  us  to  make  thee  our  Ultimate  End,  and 
to  feek  thy  Glory  in  all  that  we  do.  Let  it  be  our 
chiefeft  ftudy,  in  all  things  to  pleafe  thee,  to  promote 
thy  Kingdom,  and  to  do  thy  will.  Set  up  thy  Glory 
above  the  Heavens,and  let  thy  Name  be  fanctified  in  all 
the  earth.  Convert  the  Heathen  and  Infidel  world, 
and  let  their  Kingdoms  become  the  Kingdoms  of  thy 
Son.  Give  wife  and  holy  Rulers  to  the  Nations  ,  and 
let  the  Gofpel  of  Jefus,  go  forth  as  the  Sun,  to  the 
enlightning  of  all  the  quarters  of  the  Earth.  O  that 
the  world  which  is  ruled  by  the  malicious  Prince  of 
darkuefs,  might  receive  and  obey  thy  holy  Laws  '■>  and 
in  the  beauty  and  harmony  of  holinefs,  be  made  more 
like  the  Saints  in  Heaven.  Reform  the  Churches 
which  are  darkned  and  defiled,  and  caft  down  that  ty- 
ranny, ungodlinefs,  hereiie  and  fchifm,  which  keep  out 
Knowledge,  Holinefs  and  Peace.  Preferve  and  blefs 
the  Reformed  Churches-,  efpecially  in  thefe  Kingdoms 
where  \vc  live.     Blefs  the  King  and  all  in  Authority  : 

Teach 


1 6     ®ije  $00?  a^anss  family  25oofi. 

Teach  our  Teachers,  and  give  both  able  and  faithful 
Padors,  to  all  the  Congregations  of  thefe  Lands.     And 
give  the  people  obedient ,  pious  and  peaceable  minds. 
Caufe  us  to  leek  iirft  thy  Kingdom  and  righteoufnefs  > 
and  let  all  other  things  be  added  to  us.     Give  us  all 
neccfTaries  for  the  fuftaining  of  our  natures  =>  and  make 
us  contented  with  our  daily  bread ',  and  patient,  if  for 
our  tins  we  want  it.     Teach  us  to  improve  our  pre- 
cious time,  and.fiot  to  fpend  it  in  idlenefs  or  fin  :  but 
to  difpatch  the  work  upon  which  our  endlefs  life  de- 
dendeth  ;  and  to  live  as  we  (hall  wifh  at  lad  that  we 
had  lived.     Let  our  daily  iins  be  daily  and  unfeignedfy 
repented  ofiand  be  daily  pardoned  through  Jefus  Chrift: 
And  let  us  live  in  the  belief  of  his  mediation,  according 
to  our  continual  neceiTities.     Let  thy  exceeding  Love 
and  pardoning  Mercy  teach  us  to  Love  our  Neighbours 
as  our  felves  \  and  to  Love  our  Enemies,  and  to  par- 
don wrongs,  and  to  do  good  to  all  according  to  our 
power.     Strengthen  us  in  our  warfare  againd  the  rlelh, 
the  world  and  the  Devil  j  that  we  may  not  only  refift, 
but  overcome.     Keep  us  from  the. baits  and  fnares  of 
fin  •■>  and  let  us  not  thrud  our  felves  into  temptations. 
Save  us  from  ignorance  and  unbelief,  from  ungodlinefs 
and  hypocrilie,  from  pride  and  worldlinefs,  and  floth- 
fulnefs,  and  all  flnful  pleafing  of  the  rlelh.     Caufe  us 
to  worfhip  thee  in  holinefs,  and  reverently  to  ufe  thy 
dreadful  Name,  and  to  remember  the  keeping  holy  of 
thy  Day.     Keep  us  from  firiful  difobeying  our  Superi- 
ors i  and  all  unfaithful  negle&ing  our  Inferiors  >  and 
from  injuring  any  in  thought,  word  or  deed.    Keep  us 
from  linful  wrath  and  pillions  :  from  all  unchadity  in 
thought,  deiires,  words  or  actions.     Keep  us  from 
dealing  and  defrauding  others :  from  lying,  llandring 
and  backbiting  >  and  mortiiie  that  feliimnefs ,  which 

would 


%ty  J9oo?  ^anjs  fatuity  'Book      1 7 


would  fet  us  againft  our  Neighbours  welfare:  Keep  us 
from  the  judgments  which  we  deferveiand  let  all  afflicti- 
ons work  together  for  our  good*  O  help  us  to  fpend 
this  tranfitory  life,  in  a  faithful  preparation  for  our 
death :  And  let  our  hearts  and  converfation  be  in  Hea- 
ven t  And  forfake  us  not  in  the  time  of  our  extremity  * 
but  take  our  departing  fouls  to  Chrifto 


Add  in  the  Morning* 

Protedr,Diredr  and  Blefs 
us  this  day,  in  all  our  law- 
ful wayes  and  labours,  that 
in  the  Evening  we  may 
return  thee  joyful  thanks, 
through  Jefus  Chrift  our 
only  Saviour:  In  whofe 
words  we  fumm  up  all  our 
prayers  ,  Our  Father  which 
art  in  Heaven^  Hallowed 


Add  in  the  "Evening* 

Preferve  us  this  night, 
and  give  us  filch  reft  of 
body  and  mind,  as  may 
fit  us  for  the  labours' 
of  the  following  day , 
for  the  fake  of  Jefus  Chrift 
our  Saviour :  In  whofe 
words  we  fumm  up  our 
requefts,  Our  Father  which 
art  in  Heaven,  &c. 


he  thy  Name.  Thy  Kingdom  come*  'thy  Will  he  done  '->  on 
Earth  as  it  is  in  Heaven.  Give  us  this  day  our  daily 
bread.  And  forgive  us  our  trejfajfes,  as  we  forgive  them 
that  trejpafi  againft  us.  And  lead  us  not  into  temptation^ 
hut  deliver  us  from  evil :  For  thine  is  the  Kingdom,  ths 
Power  and  the  Glory,  for  ever.  Amen. 

Another    Prayer  for  Families :  For  Evening ,  or 
Morning. 

O  Eternal  God,  infinitely  great,  and  wife, and  good, 
our  reconciled  merciful  Father  in  Chrift  •■>  reject 
not  us  vite  and  miferable  Sinners,  who  conftrained  by 

Bb  ©tir 


1 8      cfje  #ooj  ^anss  rfamife  IBocfi. 


our    Necellities  and    invited  by  thy  Goodnefs ,   cad 

down  our  fclves  in  the  humble  confeifion  of  our  iins  > 

thankful  acknowledgment  of  thy  manifold  Mer- 

,  and  earned] y  beg  thy  further  Grace. 

\\  e  were  born  with  corrupted  iinful  Natures,  which 
rom  our  Childhood  we  increafed  by  actual  fin.     And 
though  thy  great  Mercy  had  given  us  a  diffident  Savi- 
our, and  a  Covenant  of  Grace,  and  betime  engaged  us 
to  thee  in  that  Covenant,  by  our  Baptifmal  Vow,"  and 
gave  us  the  great  mercy  of  the  Golpel,  and  chriftian 
Education  *5  yet  did  we  fmfully  forget  our  Creatour, 
unthankfully  neglecl:  our  Redeemer,  and  rebellioufly 
relid  the  Holy  Ghod.     How  blindly,  how  wilfully,  and 
how  long  did  we  follow  our  demy  minds  and  lulls, 
and  loved  pleafure  more  than  God,  and  lived  bruitUhly 
by  fenfe  and  appetite,  and  minded  little  but  the  Vani- 
ties of  this  World/  "Yet  all  this  while  didd  thou  pre- 
ferve  our  livef,  and  fupply  our  wants,  and  fave  us  from 
many  a  danger  and  calamity  ,  when  thy  Judice  might 
have  cut  us  orTin  our  fins,  and  fent  us  to  Hell  as  we  de- 
.  ferved  :  But  we  abufed  thy  Patience,  and  all  thy  Mer- 
cies, and  waded  our  precious  time  in  fin,  and  refufed 
or  delayed  to  repent,  and  hearkened  not  to  the  voice  of 
thy  Spirit,  and  Word,  thy  Miniders,  or  our  Confci- 
enccs,  but  hardened  our  hearts  againd  them  all.     We 
knew  that  we  mud  die,  but  rve  prepared  not  for  it, 
nor  ferioufly  thought  of  the  life  that  followeth  !  we  did 
not  by  a  changed  heart  and  life,  prepare  for  the  great 
change  which  death  will  make,  nor  confider  that  ex- 
cept we  are  born  again  of  the  Spirit,  we  cannot  enter 
into  the  Kingdom  of  Heaven!  we  were  never  fiire  one 
day,  or  night,  or  hour,  to  fee  another,  and  we  knew  our 
time  cculd  not  be  long,  and  we  were  oft  told,  that  as 

we 


%$t  1©oo?  ©atvs  f  amity  55oo6.      1 9 


wc  lived  here,  we  mult  fpeed  in  Heaven  or  Hell  for 
ever  5  and  yet  alas,  howfenfeleily  have  we  heard  and 
known  all  this  ?  And  how  little  care  have  we  taken 
for  our  fouls,  that  they  might  be  faved  from  (in  and 
Hell,  and  live  with  Chrilt  in  the  heavenly  Glory,  in 
comparifon  of  the  care  that  we  have  taken  for  our 
bodies,  which  we  know  muft  lhortly  turn  to  duft/ 
Alas,  pride  and  folly,  and  the  vanities  of  this  World., 
and  examples  of  Sinners,  and  the.floth,  and  appetite, 
and  lulls  of  our  own  Flefh ,  have  deceived  us ,  and 
turned  away  our  hearts  from  thee :  And  while  we 
quieted  our  confidence  with  the  name  of  Chriftianity, 
and  a  dead  and  outlide  (hew  of  Worihip  ,  we  were 
ftrangers  to  a  holy  and  heavenly  Heart  and  Life,  and 
drew  near  thee  with  our  Lips,  while  our  Hearts  were 
far  from  thee.  And  thofe  of  us  whom  thy  Grace  hath 
turned  from  this  fin  and  vanity  to  thy  felf,  did  too  long 
ftand  out,and  delay  our  Converiion,and  refill:  thy  Spirit. 
And  iince  we  have  fervedthee,  alas,  how  poorly,  how 
coldly,  how  unconftantly,  with  wavering  and  divided 
hearts,as  if  we  were  loth  to  leave  the  world  and  (ins  And 
by  how  many  failings  have  we  quenched  thy  Spirit,  and 
wronged  thy  Glory ,&  our  Brcthrens  fouls,and  hindered 
our  own  comfort  and  increafe  of  Grace  ?  We  have  too 
little  differed  in  heart  and  life  from  the  Ungodly,  and 
from  our  former  ft  ate  of  fin  >  And  no  wonder  if  our 
Faith,  Hope  and  Love  be  weak,  and  if  we  have  little  of 
the  joys  of  thy  Love  and  our  Salvation. 

But,  O  thou  the  merciful  Father  of  Spirits ,  have 
mercy  upon  us,  forgive  our  great  and  manifold  fins  / 
Woe  to  us  that  ever  we  were  born,  if  thou  deal  with 
us  as  we  deferve  /  How  quickly  then  {hall  we  be  in 
Hell,  palt  all  remedy,  in  endlefsp.iin  and  defperation  3 

Bb  2  where 


2  o     c^e  #00?  $0an&  jf  amtty  tboo& 


where  we  (hall  have  time  to  lament  that  fin  in  vain, 
which  we  would  not  forfakein  the  day  of  our  Vifita- 
tion.  But  we  appeal  from  the  Juftice  of  thy  Law  of 
Jnnoccncy,  to  the  Blcod  and  Merits  of  Jefus  our  Re- 
deemer ,  and  to  thy  Law  and  Covenant  of  Grace, 
which  for  his  Propitiation  freely  pardoneth  all  penitent 
true  Believers.  We  are  Sinners,  but  he  is  Righteous, 
and  hath  fatisfred  for  ouriins:  We  are  worthy  of  mi- 
fery  ?  But  he  is  worthy  for  whom  thy  mercy  mould 
forgive  our  fin  /  O  wafh  us  in  his  Blood  /  Juftifie, 
adopt  and  accept  us  in  him.  O  take  pofTeilion  of  our 
Souls,  by  that  Spirit  which  is  the  Advocate  and  Wit- 
nefs  of  Chrift,  and  which  may  dwell  in  us  as  a  principle 
of  fpiritual  life  ,  and  may  form  us  fully  to  thy  Will 
and  Image,  and  overcome  in  ustheflefh,  the  World, 
and  the  Devil,  and  be  our  Seal,  and  Fledge,  and  Ear- 
nefs,  and  Firft-fruits  of  everlafting  life.  Let  his  quick- 
ning  Virtue  heal  our  deadnefs,  and  make  us  lively  and 
llrong  for  thee. •  Let  his  illuminating  Virtue  heal  our 
Ignorance,  Error  and  Unbelief,  and  fill  our  minds  with 
Faith  and  Wifdotn.  Let  his'  converting  fanUifying  Vir- 
tue kill  in  us  the  Love  of  the  Pleafures,  Honours  and 
Riches  of  this  World,  and  give  us  a  fetled  hatred  of  all 
fin ,  and  fill  our  hearts  with  a  fervent  love  to  Thee, 
thy  Word,  thy  Waves  and  Servants,  and  to  all  men 
in  their  feveral  capacities  j  and  caufe  us  to  delight  our 
Souls  in  Thee.  Leave  us  not  to  ferve  thee  outwardly 
and  unwillingly  from  fear  alone:  But  make  thy  Love 
and  Service  to  be  our  Food  and  ourFeaff,  our  buimefs 
and  our  Recreation.  O  make  thy  wayes  fo  pleafant  to 
us,  that  we  may  have  no  need  to  beg  pleafure  at  the 
Devils  door,  nor  to  fteal  the  forbidden  pleafures  of  fin. 
Let  the  thoughts  of  thy  precious  Love  in  Chrift,  of  our 

Par- 


c&e  1Boo?  09au0  dp  amity  ©006. 


21 


Pardon  and  Peace  with  thee,  and  of  the  heavenly  end- 
lefs  joys  with  Chriir.  which  thou  halt  promifed  us,  be 
the  readieit  and  fweeteft  thoughts  of  our  minds  s  and  a 
daily  Cordial  at  our  hearts;?  to  rejoyce  them  under  all 
theCroiTes  and  Vexations  of  this  World,  and  the  pains 
ofourFlefh,  and  the  fore-light  of  Death,  and  to  com- 
fort us  at  a  dying  hour.     O  caufe  us  all  the  *daycs  ofeur 
lives,  to  comfort  our  felvesand  one  another  with  theft 
words,  That  we  fhall  for  ever   be  with  our  glorified 
Lord  ,    more  than  with  the   pofleflion   or   hopes  of 
Life,  or  Health,  or   Wealth  ,   or  any  thing    which 
Earth  affordeth.      Teach    us   to    redeem   our    fhort 
and  precious  time  ,    and  to  cafi:  away    no   part  of  it 
on  vanity  i  But  to  lay  up  our  Treafure  in  Heaven,  and 
tirft  to  feek  thy  Kingdom  and  jts  Righteoufnefs,  and 
to  give  all  diligence  to  make  our  Calling  and  Electr- 
on fure,  and  to  work  out  our  Salvation  with  fear  and 
trembling,  remembring  that  we  muft  be  adjudged  ac- 
cording to  our  Works.     Teach  us  to  worfhip  thee  fpi- 
ritually  and  acceptably  through  Chrift :  To  reverence 
thy  Name,  and  Word,  and  Ordinance,  and  to  fandfi- 
.tie  thy  Holy  Day  :     To  honour  our  Superiors ,   and 
behave  our  felves  aright  to  our  Equals  and  Inferiors : 
To  wrong  none  in  their  Bodies,  Chaftity,  Eftates,  or 
Names ;,  But  to  do  as  we  would  be  done  by :  To  love 
our  Neighbours  as   our  felves :    To  love  and  forgive 
our  Enemies,  and  thole  that  do  us   wrong.     Caufe 
us  to  hate  and  overcome  our  felrifhnefs ,  pride,  fenfu- 
a-Iity,  wordlinefs,  hypocriiie ,  and  all  our  -flefhly  lulls, 
which  right  againft  the  Spirit,  and  are  odious  in  thy 
light.     Help  us  to  govern  our  thoughts,  affe&ions, 
fenfes,  appetites,  words  and  aclions,  by  thy  Word  and 
Spirit :   to   labour  faithfully   in  our  Callings  j  to  fly 

3  b  3  from 


2 1      Cije  $00?  spangJ  tf  amity  #006. 


from  idlenefs?  and  yet  to  be  contented  with  our  daily 
bread.  Prepare  us  for  all  Sufferings  5  with  /j/>/>,  /^c^<? 
and  patience,  Caufcusto  overcome  in  all  temptations, 
and  to  perfevcre  unto  the  end}  that  having  lived 
foherly ,  right  eoufly ,  and  g0^/v  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  Jefus  Chrift. 
Let  every  Knee  bow  to  him,  and  eveiy  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  Interelt 
againft  the  Kingdoms  and  Inteieftof  ChriiT.     Deliver 
the  Churches  from  all  their  OppreiTors  and  Deceivers  > 
and  reform  them  to  fuch  wifdom,  holinefs  and  concord, 
that  their  light  may  mine  to  Mahometans  and  other 
Infidels,  and  do  more  to  win  them  to  Chrift,  than  the 
fcandal  of  their  ignorance  ,  wickednefs  and  diviiions, 
hath  done  to  hinder  the  worlds  convcrfion  and  falvati- 
on.     O  mew  to  partial,  blind,  uncharitable  and  conten- 
tious Chriftians,  the  true  way  of  peace ,  in  returning 
to  the  ancient  fimplicity  and  purity  of  Doclrine,  Wor- 
fhip,    Difcipline    and   Converfation.      Save    all    the 
Churches  from   their  (ins    and    enemies.     Bleis  thefe 
Kingdoms,  and  never  take  thy  Gofpel  from  us :  Blefs 
the  King,  with  all  his  Nobles,  Judges  and  Magiiiratcs : 
that  they  may  Rule  as  being  ruled  by  thy  Laws  and 
Spirit,  promoting  Knowledge,  Holinefs  and  Peace  >  and 
fuppreirmgDeceivers,lIngodlincfs  and  Injuftice5  that  we 

may 


CQe  0oo?  Status  family  'Boss*       2  3 


may  live  a  quiet  and  peaceable  life  in  all  godlinefs  and 
honefty.  Be  merciful  to  all  Chriftian  Congregations, 
and  give  them  able,  holy  and  laborious  Pallors,  who 
will  guide  the  Flocks  in  the  way  of  life  with  the  Wif- 
dom  from  above,  which  is  rirft  pure,  and  then  peace- 
able and  gentle  i  even  by  found  Doclrine,  and  holy 
living,  and  by  love  and  concord  among  thcmfclves,  ac- 
cording to  the  blelTed  example  of  our  Lord.  Be  mer- 
ciful to  the  arflidfed,  by  iicknefs,  pains,  wants,  dangers, 
or  dif  trefs  of  foul :  Blefs  their  furferings  to  their  fan- 
edification  and  falvation,  and  relieve  them  in  the  time 
and  way  as  is  molt  for  thy  Glory  and  their  good^ 
Save  the  profperous  from  the  temptations  of  profperity. 
Be  merciful  to  this  family,  and  let  there  be  no  igno- 
rant, ungodly,  flefiily,  worldly  perfons  in  it ,  that  lhall 
ferve  theFlefh  and  the  Devil  initead  of  ferving  thee,  and 
fell  their  fouls  for  the  pleafures  of  fin.  Keep  us  all  in 
holinefs,  love  and  peace,  and  in  our  duties  to  one  ano- 
ther >  And  let  thy  bleilmg  be  on  all  our  fouls  and  bo- 
dies, and  on  our  labours  and  affairs  '■>  and  Jet  not  thy 
judgments  feize  upon  us* 


B  b  4  Add 


34      %ty  t&<W  status  f  amity  'Book* 


vWe  thank  thee  for  all 
the  mercies  of  our  lives  to 
foul  and  body  :  and  parti- 
cularly for    preferving    us 
this    day.     We  have  had 
another  daies  time  of  Re- 
pentance ,  to    prepare  for 
our  laft  day :  But  alas,how 
little  good  have  we  got  or 
done  /  Forgive  all  our  fin 
of  omiiTion  and  commiili- 
on  :    And  protect  us  this 
night  from  the  evils  that 
we    deferve :    Refrefli   us 
with  fafety,  reft  and  fleep : 
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- 
morei)  through  Jefus  Chrift 
our  Lord  and  Saviour  \  In 
whofe  name  and  words  we 
fumm    up  our  prayers  as 
he  hath  taught  us  to  fay, 
Our  Father    which    art  in 
Name,    Thy  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  us  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  do  all 
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- 
terccffor  at  thy  right 
hand  i  In  whofe  name 
and  words  we  fumm  up 
our  imperfedr.  Prayers , 
as  he  hath  taught  us  to 
fay, 

Heaven ,  Hallowed  he  thy 

Ihy  Will  he  done  j  on  Earth 

tit 


Cfret&oo?ffiang  f  amity  'Boos*      2  5 

as  it  is  in  Heaven.  Give  us  this  day  our  daily  bread. 
And  forgive  us  our  trejpajfes,  as  we  forgive  them  that 
treftaR  againft:  us.  And  lead  us  not  into  temptation  j 
But  deliver  us  from  evil :  For  thine  is  the  Kingdom  the 
Tower  and  the  Glory  ^  for  ever.     Amen. 


M 


V,  A  Prayer  before  Meat. 

Oft  bountiful  God,  who  maintaineft  us  and  all 
,  the  World  •■>  We  thank  thee  for  our  life,  health, 
peace  and  food,  and  all  thy  mercies  given  us  in  Chrift. 
Blefs  thefe  thy  Creatures,  to  nourifh  our  bodies,  and 
fit  them  for  thy  Service.  Caufe  us  to  receive  them 
foberly,  and  to  ferve  thee  holily,  chearfully  and  dili- 
gently >  devoting  our  felves  and  all  our  receivings  to 
thy  Glory,  through  Jefus  Chrift  our  Lord  and  Saviour. 
Am?n. 

A  thanksgiving  after  Meat. 

\Ji  Erciful  Father,  we  thank  thee  for  Chrift,  and 
IS\  all  the  bleflings  which  thou  halt  given  with 
him  :  For  pardon,  and  grace,  and  peace,  and  the  hopes 
of  life  eternal,  and  all  the  means  which  tend  thereto. 
We  thank  thee  for  feeding  our  Bodies  at  this  time. 
O  let  us  not  turn  thy  mercies  into  our  lin,  nor  ufe  them 
againft  our  felves  and  thee,  by  gratifying  any  iinful  de- 
fire:  But  caufe  us  to  ufe  them  to  the  increafe  of  our 
love,  and  thankfulnefs,  and  obedience  i,  and  to  relifh, 
and  labour  for  the  food  that  periiheth  not,  but  endureth 
to  everlafting  life:  For  jefus  Chrifts  fake.     Amen. 


VII, 


2  6     eije  #oo?  <2®m$  f  amity  'Booft. 


VI.  A  Prayer  for  converting  Crace^  to  be  ufed  by  the  un~ 
converted  which  are  convinced  of  their  finful  miferable 
flate. 

OMoft  holy,  juft  and  dreadful  God,  yet  gracious 
and  ready  to  receive  poor  Sinners,  who  penitent- 
ly return  unto  thee  by  Faith  in  Chrift :  Pitifully  be- 
hold this  miferable  Sinner,  who  is  proftrate  as  at  thy 
Feet,  and  flyeth  with  fear  from  thy  terrible  Juftice,  in 
hope  of  thy  pardoning  and  faving  mercy.  I  hear  from 
thy  Word,  that  thou  haft  redeemed  the  World  by  Jefus 
Chrift,  and  he  hath  fatistied  thy  Juftice  as  a  Propitiation 
for  our  Sins,  and  hath  merited  thy  pardoning  faving 
Grace,for  all  that  truly  believe  and  repent,  and  heartily 
accept  of  Chrilt  for  the  faving  work  and  benefits  of 
his  mediation.  But  I  hear,  that  except  we  repent,  we 
thall  all  perifh  i  and  that  he  that  believeth  not  (hall  be 
damned  i  and  that  except  we  be  bom  again  of  the  Spi- 
rit, and  be  converted,  and  become  as  little  children,  we 
cannot  enter  into  the  Kingdom  of  God  >  And  that 
without  holinefs  none  (hall  fee  thee  i  And  that  if  any 
man  have  not  the  Spirit  of  Chrift,  he  is  none  of  his  i 
And  that  all  that  are  in  Chrift  are  new  Creatures,  old 
things  are  paffed  away,  and  all  things  are  become  new  i 
And  that  the  carnal  mind  is  enmity,  and  neither  is  nor 
can  be  fubjedr  to  thy  Law  >  And  that  if  we  live  after 
thetiefn,  weftialldie:  And  that  Chrift  is  the  Author 
of  eternal  Salvation  to  all  them  that  obey  him. 

I  am  convinced,  O  Lord,  that  Thou  art  my  Crea- 

i  tor,  and  therefore  my  Owner,  and  that  I  and  all  that  I 

have  and  can  do,  mould  be  ufed  to  thy  Glory  as  thine 

own.     As  alfo  that  thou  art  the  rightful  Governor  of 

the  world  :  That  thy  Laws  are  holy,and  juft,  and  good  * 

'That 


Ci>e  19co?  993nss  flamilt  'Boofi.      *  7 


That  my  bafcnefs,  and  folly,  and  corrupted  will,  do 
make  me  unfit  to  rule  my  felf.  I  am  convinced  that 
thou  art  bejt,  and  bejt  to  me^  and  that  I  mould  love  thee 
with  all  my  heart,  and  viliric  all  the  Plcafures ,  and 
Riches,  and  Honours  of  this  World,  in  companion  of 
thee.  I  am  convinced  that  all  this  World  is  vanity, 
and  that  Heaven  alone  where  thou  zxtfeen  and  perfect- 
ly loved  and  praifed,  is  the  only  telicity  of  Souls  j  and 
mould  be  fought  before  all  traniitory  things.  I  am  con- 
vinced, that  Thou  art  the  firfi  and  tafi^  of  whom,  and 
through  whom,  and  to  whom,  both  I  and  all  things 
arc.  And  I  am  convinced  that  my  forfaking  thee,  and 
turning  to  my  carnal  felf,  and  this  deceitful  world, 
and  all  my  lins,  deferve  thy  wrath,  and  my  deftru&ion  > 
and  that  I  have  no  hope  but  in  penitent  iincere  conver- 
fion  to  Thee,  by  faith  in  Chrift  the  oncly  Recon- 
ciler. 

But  alas,  the  hardnefs  of  my  heart,  the  power"  of 
unbelief  and  fleihly  lulls,  prevaileth  againft  all  this  con- 
vindtion .'  I  fear  left  all  my  knowledge  will  but  con- 
demn me,  to  be  beaten  with  many  itripes  /  W  hen  I 
know  that  I  mould  do  good,  evil  is  prefent  with  me  > 
and  the  will  of  the  flefh  prevaileth  againft  thy  holy 
Will.  Thecuftomof  iinninghath  increafed  my  iirifu! 
inclination:  And  I  have  not  a  mil  which  hatech  my 
pleafant  and  gainful  lins:  I  forbear  them  oft  through 
fear,  while  I  love  them,  and  wifh  that  thou  didit  not 
forbid  them.  Long  have  I  been  wifhing  and  purpo- 
ling  to  repent,  and  come  to  thee  i  But,  alas,  how  ma- 
ny purpoles  have  I  changed,  and  how  many  promifes 
have  1  broken,  and  how  many  wifheshzvc  come  to  no- 
thing ?  My  corrupted  will  enflaved  by  my  fenfc,  will 
not  change  it  felf?  nor  forfake  the  pleajaxt  Vanities 
which  itiovcth. 

O 


2  8     c$e  &001  $&m&  if  amity  'Boofe. 

0  that  I  had  a  heart,  a  will,  to  love  Thee  as  much 
above  all  the  World,  as  I  know  I  mould  love  thee  !  And 
to  delight  in  Ihee,  and  in  thy  holy  wayes,  in  thy  Grace, 
and  in  the  hopes  of  Glory,  as  much  as  I  know  Thou  art 
more  delegable  than  all  the  pleafures  of  the  World  and 
Sin  !  O  that  I  had  a  heart  that  would  enlargcdly  run 
the  way  of  thy  Commandments,  and  did  delight  to  do 
thy  will,  O  God  \  and  did  (till  obey  Thee,  from  the 
power  of  love  /  O  that  the  new  nature  did  more  flrong- 
ly  enclins  me  to  Thee,  and  to  thy  Service,  than  my 
corrupted  nature  enclineth  me,  to  the  intereft  of  carnal 
felf  and  fenfe  /  O  that  I  had  a  heart ,  to  believe  in 
Chrift,  as  ftrongly  as  I  know  I  mould  believe  in  him, 
and  to  hate  tin  as  much  as  I  am  convinced  that  I  mould 
hate  it  =>  and  to  live  by  faith,and  not  by  fight  ! 

And  though  thefe  defires  may  be  but  from  the  power 
of  felf-love,  and  the  fears  of  Hell,  O  that  I  had  more 
fbiritual  and  iincere  detires ! 

1  have  corrupted  this  heart,  O  Lord,  but  I  cannot  re- 
new it.  I  have  defiled  it,  but  I  cannot  cleanfe  it.  I 
have  kindled  in  it  the  fire  of  iinful  luffs,  but  I  cannot 
quench  it.  I  have  undone  my  felf,  and  rejected  that 
Saviour ,  and  rehired  that  holy  Spirit  which  mould 
have  fandtihed  and  iavedme  \  And  1  have  not  a  thought 
nor  a  defire,a  will  nor  an  endeavour  for  my  own  recovery, 
but  of  thy  Gift:  Nor  (hall  I  fo  much  as  forbear  my 
own  lin  and  deftru&ion,  unlefs  thy  mercy  turn  me  or 
reft  rain  me.  I  have  none  to  fly  to,  now,  or  in  the  hour 
of  my  laft  extremity,  but  that  God  whom  I  have  fo 
hainouily  offended  /  I  have  none  to  truft  in,  but  the 
Saviour  whom  I  have  fo  unthankfully  neglected  /  I 
have  none  to  regenerate  and  make  clean  my  Soul,  but 
the  fame  Spirit  whom  I  have  Co  long  refifted  ! 

Have  mercy  upon  me,  O  God,according  to  the  great - 

nefs 


C$e  ^oo^  s^ang  if  amity  ^ooft*     1 9 

nefs  of  thy  mercy.  I  have  finned  like  a  frail  and  foolifh 
man  -,  but  do  thou  have  mercy  on  me,  as  a  gracious 
God.As  my  Sin  hath  abounded,let  thy  Grace  much  more 
abound.  When  I  hear  of  the  wonderful  deiign  of  thy 
love  in  faving  loft  Sinners  by  Jefus  Chrift,  andatwhat 
a  rate  he  hath  redeemed  Souls,  it  reviveth  my  hope 
and  fainting  heart  /  When  I  think,that  it  is  not  the  way 
of  thy  Providence,  to  bring  men  by  innocency  to  Heaven, 
but  by  healing  and  recovering  Grace  \  and  that  all  mens 
fouls,  fave  Chrifts,  that  are  now  in  Heaven,  were  once 
Sinners  on  Earth,  as  I  now  am  •,  and  that  thou  haft 
glorified  none,  but  fuch  as  were  firft  condemned  by 
thy  Law,  and  had  deferved  everlafting  death  \  It  im- 
boldeneth  me  to  hope  for  mercy  and  falvation.  Cre- 
ate in  me  a  clean  heart,  O  God,  and  renew  a  right 
fpirit  within  me.  I  am  dead  in  fin,  and  almoft  paft 
feeling  !  O  when  wilt  thou  quicken  me,  and  cure  my 
ftupidity !  I  have  a  heart  as  hard  as  ftone  it  felf !  It  feel- 
eth  not  fin  !  It  feareth  not  thy  Judgments  as  it  ought ! 
It  relilheth  not  aright  thy  Mercy  !  It  trembleth  not 
to  think  of  Death,  and  Hell,  though  I  have  no  aflu- 
rance  to  be  thence  one  day  !  O  when  wilt  thou  turn 
this  Stone  into  a  new  and  tender  heart  !  I  have  a  pre- 
fumptuous  and  felf-flattering  heart,  that  will  hardly 
fear  what  it  would  not  feel  !  I  have  a  carelefs  fottifh 
heart,  which  little  regardeth  the  things  of  everlafting 
confequence  >  as  if  it  cared  not  where  I  dwell  for  ever  ! 

0  when  wilt  thou  give  me  a  neceflary  care  of  my  own 
Salvation  !    The  fpirit  of  flumber  hath  feized  on  me  ! 

1  fee  my  fins,  and  cannot  forbear  them  !  I  fee  my  du- 
ty, and  have  not  a  heart  to  do  it !  I  fee  my  danger, 
and  yet  run  upon  it  !  I  forefee  the  dreadful  awakening 
day  of  Death  and  Judgment,  when  the  moft  fenfeleis 
Sinners  (hall  feel  and  fear  ■■>  and  yet  I  have  not  a  heart 

to 


3  o     c§e  f£oo?  smarts  f  amity  ffooft, 

to  ftir,  and  cry  for  Grace,  and  drive  as  for  the  life  of 
a  miferable  Soul,  nor  fly  to  Chrift,  and  improve  the 
day  of  my  Visitation.  I  know  that  this  is  the  accepted 
time,  and  this  is  the  day  of  Salvation  !  and  that  all 
that  ever  muft  be  done  for  Heaven  mult  be  quickly 
done  !  I  know  that  I  mult  now  be  faved  from  iin  ,  or 
dCe  I  (hall  never  be  faved  from  Hell  !  And  yet,  alas, 
my  numbering  fenfelefs  Soul  awaketh  not  !  I  fee  time 
is  fwiftly  porting  away  j  my  Glafs  is  almoft  run  out : 
The  frailties  of  my  decaying  corruptible  Flefh  are  daily 
warning  me  to  prepare  !  But  I  cannot,  I  cannot,  alas, 
Lord,  I  cannot  !  There  is  not  a  heart  in  me  to  believe 
and  feel,  and  to  fet  on  duty  ,  and  to  do  my  part. 
My  Time  is  going  !  O  precious  Time  !  It  is  going, 
Lord,  and  almoft  gone  !  Many  that  have  gone  to  the 
Grave  before  me,  'have  been  my  warnings  !  I  have  but 
a  few  breaths  more  to  breath,  and  I  am  gone  from 
hence  for  ever  •,  And  yet,  alas,  my  work  is  undone  ! 
my  foul  is  unready  !  If  I  die  this  night,0  where  (hall  I 
awake,  and  where  muft  I  take  up  my  endlefs  dwelling  ! 
It  is  thy  wonderful  mercy  which  hath  kept  me  alive 
and  from  Hell  fo  long  !  The  time  that's  paft  will  never 
return  !  It  is  in  vain  to  call  it  back.  When  I  am  once 
gone  hence,there  is  no  returuing,to  live  better  or  to  die 
better,  and  make  a  better  preparation  for  eternity  '•>  It 
mult  be  Now  or  Never  :  And  yet  my  fenilefs  iluggifh 
foul  fcarce  feeleth  or  ftirreth  at  all  this.  O  thou  that 
art  the  living  God,  that  raifedft  Jefus  Chrift  from  the 
dead,  revive  and  raife  this  ftupid  Soul.  Lord  Jefus 
raifc  me,  by  thy  quickening  Spirit,  which  hath  raifed 
millions  that  were  dead  in  iin.  O  (peak  effectual ly 
that  word  of  life,  Awa\w  thou  that  peepeil0  and  ftand 
up  from  the  dead-,  and  Chrift  JhaU  give  thee  light,  A- 
wake  me  by  thy  Crace^  left  the  Ihimder  of  thy  Wrath  ? 
and  the  lire  of  Hell  too  late  awake  me  !  And, 


Cfce  1&co?  ^anjs  tfamtty  ©oofi. 


31 


And,  Lord,  I  have  a  dark,  an  ignorant, a  prejudiced, 
and  an  unbelieving  heart :  It  ftaggereth  at  thy  Word  ! 
It  cjueftioneth  the  Scriptures  !  It  looketh  ftrangely  up- 
on Chrift  himfelf !  It  looketh  doubtingly  and  amazed- 
ly  towards  the  World  to  come.  I  am  fo  captivated  in 
rlefh,  and  ufed  to  live  by  fight  and  fenfc,  that  I  can 
fcarce  believe  or  apprehend  the  things  unfeen,  though 
thou  haft  revealed  them  with  certain  evidence  !  O  for 
one  beam  of  thy  heavenly  illumination  !  Pity  a  dark 
and  unbelieving  foul  !  Alas,  if  unbelief  prevail,  Chrin; 
will  be  as  no  Chrift  to  me,  and  the  Promife  as  no  Pro- 
mife,  and  Heaven  as  no  Heaven.  O  heal  this  evil  I 
heart  of  unbelief,  which  hath  neglected  Chriff,  his  | 
Sacrifice,  Merits,  Dodlrine,  Example  ,  his  Covenant, 
and  his  InterceiTion,  and  hath  departed  from  the  living 
God.  A  Promife  is  left  us  of  entering  into  Reft.  O  < 
let  me  not  fall  fhort  by  unbelief !  Let  me  be  taught 
by  the  inward  Light  of  thy  Spirit,  to  underfland  the 
Light  of  thy  holy  Word,  and  leave  me  not  in  the 
power  of  the  Prince  of  Darknefs. 

And,  Lord,  my  will  is  as  finful  as  my  mind.  It  is 
byaffed  by  fenfe^  and  fclloweth  the  rage  of  luff  and  ap- 
petite !  O  how  little  is  it  inclined  to  Ibee,  and  to 
Heaven^  and  to  any  holy  Work  !  I  can  love  my  flefn  ! 
I  can  love  my  food,  and  eafe,  and  wealth :  I  can  love 
my  friend  !  yea,  wretch  that  I  am,  I  can  love  my  fin, 
my  bruitifh  God-provoking  fin  !  But  O  that  I  could 
fay,  I  Love  my  Saviour,  and  Love  my  God,  and  Love 
the  place  of  glorious  Perfections  above  all  thefe  !  O 
touch  this  Heart  with  the  loaditone  of  thy  Love!  O 
kindle  in  it  this  heavenly  fire  !  Nothing  will  do  it  but 
the  holy  Spirit  of  Love^  working  with  the  Revelation 
of  thy  wonderful  Love  in  Jefus  Chrift.  Hold  the  eye 
of  my  Soul  upon  my  Saviour  !  upon  my  humbled  cru- 
cified 


32     %ty  $00?  sisanss  jfamtty  2S006. 

cified  Saviour  !  upon  my  afcended,  glorified,  •  inter- 
ceding Saviour !  And  let  me  never  ceafe  gazing  on  this 
Glafs  of  Love,  and  hearing  this  heavenly  Meflenger  of 
thy  Love,  till  thy  blefled  co-operating  Spirit  of  Love 
have  turned  my  heart  into  love  it  felf  \  even  into  that 
Love  which  is  the  living  Image  of  thy  Love  !  And  then 
in  Chrift  I  {hall  be  lovely  to  Thee. 

As  ever  thou  hadft  mercy  on  a  miferable  Sinner,have 
mercy  on  me,  and  renew  this  Soul !  Of  all  mercies  in 
the  World,  O  give  me  thy  holy  Spirit,  through  the 
mediation  of  my  dear  Redeemer  !  even  the  Spirit  of 
Life,  and  Light,  and  Love.  And  let  this  be  Chrifts 
Advocate  and  Witnefs  in  me,  and  the  witnefs,  earnefs 
and  pledge  of  my  Salvation.  Of  all  Plagues,  O  fave 
me  from  the  plague  of  a  Heart  forfaken  by  thy  Spirit, 
and  left  in  Death,  and  Uarkpefi,  and  Difarfe&ion  !  Is 
it  not  thy  will  that  I  fhould  pray  for  Grace  !  Haft  thou 
not  faid,  That  thou  wilt  give  thy  holy  Spirit  to  them 
that  ask  it.  T  hope  it  is  not  without  thy  Spirit  that 
I  beg  thy  Spirit :  though  I  know  not  whether  it  be 
his  common  or  fpecial  Grace.  Had  I  askt  for  Riches, 
and  Honors,  and  the  Pleafures  of  Sin,  no  wonder  if 
my  Prayer  had  been  denied,  or  granted  with  a  curfe. 
But  wilt  thou  deny  me  the  Grace  which  thou  haft  bid 
me  ask  ?  the  holinefs  which  thou  1  overt  ?  without 
which  I  cannot  love  or  ferve  thee  ,  bttt  mall  ferve  thine 
Enemy  to  my  own  deftrudtion  ?  O  thou  that  hail 
fworn  that  thou  hail  not  pleafure  in  the  death  of  the' 
I  wicked,  but  that  he  turn  and  live,  have  mercy  upon 
me,  and  fanctihe  this  finful  miferable  foul,  that  I  may 
live  in  the  fruitful  and  delightful  exercife  cf  thy  Grace, 
unto  thy  Glory  here,  and  may  live  in  the  delights  of 
1  thy  glorious  Love  for  evermore  \  through  the  merits 
and  interceifion  of  my  blelTed  Saviour.,  who  hath  en- 
couraged 


Ctie  $00?  $j9anj3  family  nsoo^      3  3 

couraged  me  with  the  Publican  ,  to  hang  down  this 
alhamed  face,  and  fmite  upon  this  guilty  Breaft,  and 
in  hope  through  his  Name  to  cry  unto  thee,  God  be 
merciful  to  me  a  Sinner  !  Amen,  Amen. 

VII.  A  Confeffton  and  ?r oyer  for  a  Tenitent  Sinner. 

OMoft  Great,moft  Wife  and  Gracious  God,Though 
thou  hateft  all  the  workers  of  Iniquity,  and  canil 
not  be  reconciled  unto  fin  '■>  yet  through  the  mediation 
of  thy  blefTed  Son,  with  pity  behold  this  miferable 
Sinner,  who  calteth  himfelf  down  at  the  foot-ftool  of 
thy'  Grace.  Had  I  lived  to  thofe  high  and  holy  ends, 
for  which  I  was  created  and  redeemed,  I  might  now 
have  come  to  thee  with  the  boldnefs  and  confidence  of  a 
Child,  in  aflurance  of  thy  Love  and  favour :  But  I 
have  played  the  fool  and  the  rebel  againft  thee.  I  have 
wilfully  forgotten  the  God  that  made  me,  and  the  Sa- 
viour that  Redeemed  me,  and  the  Endlefs  Glory  which 
thou  didit  fct  before  me  I  I  forgot  the  bufinefs  which  I 
was  fcnt  for  into  the  World  j  and  have  lived  as  if  I 
had  been  made  for  nothing ,  but  to  pafs  a  few  dayes 
in  fleftily  pleafure,  and  pamper  a  carkafs  for  the  worms  : 
I  wilfully  forgot,  what  it  is  to  be  a  man,  who  hath 
Reafon  given  him  to  rule  his  nelh,  and  to  know  his 
.God,  and  to  fore-fee  his  death,  and  the ftate  of  im- 
mortality :  And  I  made  my  Reafon  a  fervant  to  my 
fenfes,  and  lived  too  like  the  Beafts  that  perifh.  O 
the  precious  time  which  I  have  loft,  which  all  the 
world  cannot  call  back  !  O  the  calls  of  Grace  which  I 
have  neglected !  and  the  teachings  of  God,  which  I 
have  refilled  !  the  wonderful  Love  which  1  unthank- 
ful] y  re je&ed  !  and  the  manifold  mercies  which  I  have 
abufed,  and  turned  into  wantonnefs  and  fin  !    How 

C  s  deep 


34      €tyz  $oo?  s^aitss  tfamtfy  ^cofi. 


deep  is  the  guilt  which  I  have  contracted  !  And  how 
great  are  the  Comforts  which  I  have  loft !  I  might 
h ave  'lived  all  this  while,  in  the  Love  of  thee  my  gra^ 
cious  God  i  and  in  the  delights  of  thy  holy  Word  arid 
\\  ayes  =>  in  the  daily  fweet  forelight  of  Heaven,  and 
in  the  joy  of  the  Holy  Ghoft  }  if  I  would  have  been 
ruled  by  thy  righteous  Laws.  But  I  have  harkned  to 
the  rlefh,  and  to  this  wicked  and  deceitful  world  5  and 
have  preferred  a  fhort  and  fmful  life,  before  thy  Love 
and  endlefs  Glory. 

Alas,  what  have  I  been  doing  fince  I  came  into  the 
World  ?  Folly  and  fin  have  taken  up  my  time.  I  am 
afhamed  to  look  back  upon  the  years  which  I  have 
{pent :  and  to  think  of  the  temptations  which  I  have 
yielded  to  /  Alas,  what  trifles  have  enticed  me  from  my 
God  ?  How  little  have  I  had  for  the  holy  pleafures 
which  I  have  loft  ?  Like  Efau  I  have  prophanely  fold 
my  Birth-right  for  "one  morlel.  Topleafe  mylaiicy, 
my  appetite,  and  my  lull:,  I  have  fet  light  by  all  the 
joyes  of  Heaven  I  I  have  unkindly  defpifed  the'  good- 
nefs  of  my  Maker  !  1  have  flighted  the  Love  and  Grace 
of  my  Redeemer  !  I  have  reliltcd  thy  holy  Spirit,1  Men- 
ced  my  own  Conicience,  and  grieved  thy  Mihifters 
and  my  moft  faithful  Friends  !  And  have  brought  my 
felf  into  this  woful  cafe,  wherein  I  am  a  fhame  and 
burden  to  my  felf',  and  God  is  my  terror,  who  ihould 
be  my  only  hope  and  joy. 

Thou  knoweft  my  fecret  fins,  which  are  unknown 
to  men  !  Thou  knoweft  all  their  aggravations  !  My 
fins,  O  Lord,  have  found  me  out  !  My  fears  and  for- 
rows  overwhelm  me  !  If  I  look  behind  me,  I  fee  my 
wickednefs  purfue  my  foul ,  as  an  army  ready  to 
overtake  me  and  devour  me!  If  I  look  before  me,  I 
fee  thy  juft  and  dreadful  judgment,  and  I  know  that 

thoi* 


%$t  l$oo  i  $©anss  f  amify.j&QoK.      3  5 


thou'  wilt  not  acquit  the  Guilty  /  If  T  look  within  me, 
I  fee  a  dark  defiled  heart !  If  1  look  without  me,  I  fee 
•a  world  ftil't  offering  frefh  temptations  to  deceive  me  I 
If  I  look  above  me,  I  fee  thine  offended  dreadful  Ma- 
jefty  /  And  if  I  look  beneath  me,  I  fee  the  place  of end- 
lefs  torment ,  and  the  company  with  which  I  de- 
ferve  to  furfer  /  I  am  afraid  to  Live,  and  more  afraid 
to  Dye. 

But  yet  when  I  look  to  thine  abundant  Mercy,  and 
to  thy  Son,  and  to  thy  Covenant,  I  have  hope.  Thy 
Goodnefs  is  equal  to  thy  Greatnefs  :  Thou  art  Love 
it  fclf  ■■>  and  thy  Mercy  is  over  all  thy  Works :  So 
wonderfully  hath  thy  Son  condefcended  unto  Sinners, 
and  done  and  fuffered  fo  much  for  their  Salvation, 
that  if  yet  I  ihould  queftion  thy  willingnefs  to  forgive,  I 
mould  but  add  to  all  my  fins,  by  dishonouring  that 
matchlefs  mercy  which  thou  dolt  deilgn  to  glorihe. 
Yea  more  ,  I  find  upon  record  in  thy  Word,  that 
through  Chriit  thou  haft  made  a  Covenant  of  Grace, 
an  A  (ft  of  Oblivion,  in  which  thou  haft  already  conditi- 
onally but  freely  pardoned  all :  granting  them  the  for- 
givenefs  of  all  their  fins ,  without  any  exception  , 
when  ever  by  unfeigned  Faith  and  Repentance,  they 
turn  to  thee  by  Jefus  Chriit.  And  thy  prefent  mercy 
doth  increafe  my  hope,  in  that  thou  hail  not  cut  me 
off,  nor  utterly  left  me  to  the  hardnefs  of  my  heart, 
but  fhewelt  me  my  iin  and  danger  before  I  am  paft 
remedy. 

O  therefore  behold  this  proftrate  Sinner,  which  with 
the  Publican  (initeth  on  his  breaft,  and  is  afhamed  to 
look  up  towards  Heaven.  O  God  be  merciful  to  me  a 
Sinnel\  I  confefs  not  only  my  original  'fin,  but  the 
follies  and  fury  of  my  Youth,  my  manifold  tins  of  ig- 
norance and  knowledge,  of  negligence  and  wilfulnefs  ? 

Gc  2  ft 


3  6      ci)e  ^oo?  ^9an0  jf  amity  OBoc?*- 


of-omiiiion  and  rcommitfion  \  again  ft  the  Law  of  Na- 
ture ,  and  againft  the  Grace  and  Gofpel  of  thy  Son  ! 
Forgive  and  fave  me  O  my  God ,  for  tfcy  abundant 
Mercy,  and  for  the  Sacrifice  and  Merit  of  thy  Son,  and 
for  the  Fromife  of  forgivenefs  which  thou  haft  made 
through  him  :  for  in  thefe  alone  is  |  all  my  trurt.  Con- 
demn me  not,  who  condemn  my  felf. .  O  thou  that 
haft  opened  fo  precious  a  fountain  for  fin  and.  for  un- 
cleannefs ,  warn  me  throughly  from  my  wickednefs, 
and  cleaaft  me  from  my  fin.  Though  thy  juftice  might 
fend  me  prefently  to,Hell,let  thy  mercy  triumph  in  my 
falvation.  Thou"  halt  no  pleafure  in  the  death  of  Sin- 
ners, but  rather  that  they  repent  and  live  !  If  my  Re- 
pentance be  not  fuch  as  thou  requireft,  O  foften  this 
hardned  flinty  heart,  and  give  me  Repentance  unto 
life  !  Turn  me.  to  thy  felf,  O  God  of  my  falvation  , 
and  caufe  thy  face  to  fhine  upon  me  !  Create  in  me  a 
clean  heart ,  and  renew  a  right  Spirit  within  me  ! 
Meet  not  this  poor  returning  Prodigal  in  thy  Wrath, 
but  with  the  embracements  of  thy  tender  Mercies! 
Call  me  not  away  from  thy  prefence,  and  fentence  me 
not  to  depart  from  thee  with  the  Workers  of  Iniquity  ! 
Thou  who  didll  patiently  endure  me  when  I  defpifed 
thee,  refufe  me  not  now  I  feek  unto  thee,  and  here  in 
^  the  duft  implore  thy  mercy  !  Thou  didft  convert  and 
pardon  a  wicked  Manaffsb^  and  a  perfecuting  Saul  ! 
And  there  are  multitudes  in  Heaven  who  were  once 
thine  enemies  !  Glorifie  alfo  thy  fuperabounding  Grace 
in  the  forgivenefs  of  my  abounding  tins. 

I  ask  not  for  liberty  to  tin  again,  but  for  deliverance 
from  this  tinning  nature.  O  give  me  the  renewing 
Spirit.of  thy  Son,  which  may  fan&ihe  all  the  powers  of 
my  foul  !  Let  me  have  the  new  and  heavenly  birth  and 
nature  >  and  the  Spirit  of  adoption  to  reform  me  to 

thine 


tiP&e  $oo;t,  $dm$  family  jSoofi.     r7 


thine  Image,  that  I  may  be  holy  as  thou  art  holy;'     11-^ 
luminate  me  with  the  faving  Knowledge  of  thy  felf  and 
thy  Son  Jefus  Chrift.  O  rill  me  with  thy  Love,  that  my 
heart  may  be  wholly  fet  upon  thee,and  the  remembrance 
of  thee  may  be  my  chief  delight.  Let  the  freeft  8c  fweet- 
eir  of  my  thoughts  run  after  thee  !  And  the  freefr  and 
fweeteft  of  my  difcourfe  be  of  thee,and  of  thy  Glory  and 
Kingdom,and  of  thy  word  and  wayes.  O  \tt  my  treafure 
he  laid  up  in  Heaven.and  there  let  me  daily  and  delight- 
fully converfe.Make  it  the  great  and  daily  hufmefs  of  my 
devoted  foul,  to  plcafe  thee  and  to  honour  thee.to  pro- 
mote thy  Kingdom.and  to  do  thy  will !  Put  thy  tear  in- 
to my  heart  that  I  may  never  depart  from  thee  !  This 
World  hath  had  too  much  of  my  heart  already  :  Let  it 
now  be  crucified  to  me,  and  I  to  it,  by  the  Oofs  of 
Chrifr.     Let  me  not  love  it,  nor  the. things  which  arc 
therein  :  but   having  Food  and  Rayment,  caufe  me 
therewith  to  be  content.  Deftroy  in  me  all  rleflily  lufis  ^ 
that  I  may  not  walk  after  the  Flefh,  but  the  Spirit. 
Keep  me  from  the  fnares  of  wicked  company  ,  and 
from  the  counfel  and  wayes  of  the  ungodly.     Blefs  me 
with  the  Jielpful  communion  of  the  Saints  h  and  with 
all  the  means  which  thou  hall  appointed  to  further 
our  Saucfirication  and  Salvation.O  that  my  wayes  were 
fodiredted  that  I  might  keep  thy  Statutes  /     Let  me 
never  return  again  to  folly,  nor  forget  the  Covenant 
of  my  God!  Help  me  to   quench  the  rirft  motions  of 
fin.  and  to  abhor  all  iinful  delires  and  thoughts  j  and 
let  thy  Spirit  ftrcngthen  me  againfc  all  temptations, 
that  I  may  conquer  and  endure  to  the  end.     Prepare 
me  for  fufTerings,  and  for  death  and  judgment,  that 
when  I  mult  leave  this  iinful  world,  1  may  yield  up 
my  departing  foul  with  joy,  into  the  faithful  hands  of 
my  dear  Redeemer  !   that  I  be  nol  ed  with  ihe 

C  c  3  iu- 


v8      €^e  poo?  $$an$  f  amity  3Sooft. 


ungodly  who  die  in  their  unpardoned  fin,  and  pafs  into 
^verlafting  mifcry  ji  but  may  be  found  in  Chrift,  having 
the  righteoufnefs  which  is  of  God  by  Faith  h  and  may 
attain  to  the  refurredtion  of  the  juft :  That  fo  the  re- 
membrance of  the  fin  and  miferies  from  which  thou  haft 
delivered  me,  may  further  my  perpetual  thanks  and 
praife ,  to  thee  my  Creator,  my  Redeemer,  and  my 
SandiHer. 

And  O  that  thou  wculdft  call  and  convert  the  mife- 
rable  Nations  of  Idolaters  and  Infidels  '■>  and  the  mul- 
titudes of  ungodly  hypocrites,  who  have  the  name  of 
Chriftians,  and  not  the  truth,  and  power,  and  life  !  O 
fend  forth  Labourers  into  thy  Harveft,and  let  not  Satan 
hinder  them.  Profper  thy  Gofpel  and  the  Kingdom  of 
thy  Son,  that  Sinners  may  more  abundantly  be  con- 
verted to  thee ,  and  this  Earth  may  be  made  liker 
unto  Heaven :  That  when  thou  haft  gathered  us  all 
into  Unity  in  Chrift,  we  may  all  with  perfect  Love  and 
Joy  afcribe  to  thee  the  Kingdom,  the  Power  and  the 
Glory,  for  ever  and  ever.    Amen, 

VIII.  Trayer  and  Praife  for  the  Lords  Day, 

GLorious  Jehovah,  Thou  art  infinitely  above  the 
Praife  of  Angels  y  much  more  of  fuch  linful 
Worms  as  we  are :  Far  be  it  from  us  to  think , 
that  thou  needed  any  thing  that  we  can  do ,  or 
that  all  our  praife  can  add  unto  thy  bleffednefs  ! 
But  thy  love  and  mercy  hath  advanced  us  to  this  ho- 
nour, and  made  our  own  felicity  our  -duty :  For  all 
that  are  far  from  thee  ihall  perifh  i  but  it  is  good  for 
us  to  draw  near  to  thee  !  And  left  the  vanities  and  bu- 
iincfs  of  this  World  mould  hinder  us,  thou  haft  ap- 
pointed us  this  thy  fpecial  day,  that  our  compofed 

minds 


Clje  &qqi  93att£  if  amity  "Booti*      3  9 


minds  might  be  taken  up,  with  thy  Love  and  Praifc, 
and  might  attend  upon  thee  without  diffraction,  and 
might  fore-taite  our  Everlafting  P\eit.  O  be  thou  now 
to  thy  fervants  fouls,  -he  Spirit  of  Life,  the  Spirit  of 
Light,  and  Love, and  Power  !  that  the  Heavenly  Life 
may  quicken  us  to  this  holy  and  heavenly  work  ;  that 
by  Faith  we  may  fee  thee  in  thy  own  communicated 
Light  ■■>  and  that  our  Love  may  rife  with  fervour  and 
delight,through  the  tweet  communication  of  thy  Love  : 
and  that  all  within  us  which  doth  relift,  may  be  over- 
powred  by  thy  frrength,  which  is  manifefted  in  our 
weaknefs  '■>  that  fo  the  facririce  of  our  Perfons  and  of  cur 
Praifes,  which  we  humbly  offer  at  thy  command,  may 
be  fuch  as  are  fit  for  thine  acceptance,  through  Jefus 
Chriir. 

Thou  and  thou  alone  art    GODi  the  immortal, 
and  inviiible  Spirit  i,  Eternal  and  infinite  in  Being  and 
Perfections  !  Before  the  forming  of  the  World,  from 
everlafting  to  everlafting  thou  art  God.     Thy  Under- 
Handing  is  infinite  /  Thou  perfectly  knoweft  thy  felf 
and  all  things  >  but  art  comprehended  by  none !   Thy' 
will  is  Good,  yea,Goodnefs  it  (elf,  and  perfect  Love  : 
loving  thy  felf  and  all  thy  works!  Thou  art  the  Al- 
mighty, and  nothing  is  too  hard  for  thee.     Thou  art 
the  Creator  of  all  the  world  j    Thou    buoughteft  all 
things  out  of  nothing !  Thou  fpakeft  the  word,  and 
they  were  made  j  Thou  gavefc  their  being  to  the  glori- 
ous Angels,  and  all  the  intellectual  Spirits  !  All  the 
Heavens  were  made  by  thee  !  Thou  faidft,  Let  there 
be  Light,  and  there  was  light :  Thou  madeft  the  Sun, 
and  all  the  Stars :  Thou  gavel t  them  their  wonderful 
powers,  and  their  ofrices :  that  by  their  Light,  and 
Heat  and  Motion,  they  might  be  for  Life  and  Action, 
and  for  times  and  ieaibns  here  below  ■  How  glorious 

Cc  4  arc 


4o      C^e  $oo?  S©  anjs  tf  amity  'Boofc* 


art  thou,  O  God,  in  thefe  thy  wondrous  Works  !  the 
greatnefs,  the  glory  and  the  virtues  whereof,  are  fo 
far  beyond  our  dark  appreheniions  !     The  higher  Spi- 
rits who  better  know  them,  and  polTefs  the  high  and 
glorious    Maniions ,  do  better  praife  thee,  the  great 
Creator,  whofe  Word  did  form  that  noble  frame  when 
the  morning  Stars  did  ling  together,  and  all  the  Sons 
of  God  did  fhout  for  joy.     Thou  madeft  the  Earth, 
the  Land  and  Sea,  and  all  the  Creatures  that  dwell 
therein  :    All  Fowl  and  times,  Beads  and  Plants.  In 
wonderful  variety,  beauty  and  virtue  haft  thou  made 
them  all.    The  Air    and  Clouds,  the  Thunder  and 
Lightning,  the  Rain  and  Snow,  the  Winds  and  Earth- 
quakes ,  the  marvelous  motions  of  the  Sea,  are  all  thy 
great    unfearchable    Works.     The  fmalleft  worm  or 
flower  doth  far  furpafs  our  knowledge:    How  then 
Oiould  mortals  comprehend,  the  greatnefs,  and  harmo- 
nious order  of  the  World?  How  thou  haft  founded  the 
Earth  upon  nothing  ?  And  what  is  in  the  depths  there- 
of ?  How  thou  moveft,  and  maintained,  and  preferveft 
the  order  of  the  universal  frame  ! ,  And  caufeft  the  fweet 
and  powerful  influences,  of  the  fiery  and  cceleftial  parts, 
upon  the  things  below  ?  How  thou  fhutteft  up  the  Sea 
with  fandy  doors,  and  makeft  the  Clouds  to  be  its 
Garments,  and  the  Darknefs  as  its  fwadli'ngband,  and 
faift ,  Hitherto,  and  no  further  (halt  thou  come  !  How 
great,  O  Lord,  and  manifold  are  thy  Works  !  In  perfect 
Wifdom,  Goodnefs  'and  Power  thou  haft  made  them 
all  ! 

But  it  is  Man  whom  thou  haft  made,  the  nobleft 
Inhabitant  of  this  lower  world  :  Thou  breathedft  into 
his  body  the  breath  of  life,  and  he  became  a  living  foul : 
Thou  madeft  him  little  lower  than  the  Angels,  that 
thou  mighteit  crown  him  with    glory  and  honour  ; 

Thou 


cije  ^oo?  slangs  f&mfy  'Book     4  ? 

Thou  g^veft  him  dominion  over  the    works  of  thy 
hands  •,  and  haft  put  all  things  below,  as  under  his  feet. 
Thou  madeft  him  in  thine  Image,  with  an  Under- 
fcanding Mind,  and  an  unforced  Will,  and  executive 
Power  '->  to  Know,  and  Love,  and  Serve  thee,  his  moft 
Wife,  and  Good  and  Great  Creator.     Thou  placedft 
him  in  this  lower  World  ,  that  he  might  pafs  through 
it  to  the  blelTed  prdence  of  thy  Glory.    Thou  becameft 
a  Father  to  him,  being  his  Owner,  his  Ruler,  and  his 
Chiefeft  Good  i  even  his  Great  Benefactor,  and  his 
Ultimate  End  :  that  he  might  live  in  abfolute  Refig- 
nation,  Subjection  and  Love  to  Thee.     Thou  gaveft 
him,  in  Nature  and  in  thy  precept,  a  Law  which  was 
holy,  jult  and  good,  that  by  following  thy  conduct,  he 
might  pleafejhee,  and  attain  to  full  felicity.    Thon 
didit  furniih  him  with  all  things  neceiTary  to  his  Obe- 
dience, and  oblige  him  thereto  by  the  abundance  of  thy 
Bleilings.But  he  quickly  fell  from  his  Innocency  and  Ho- 
nour,by  turning  trom  his  God:He  believed  the  falfeand 
envious  Tempter,even  when  he  accufed  thee  of  falfhcod 
and  envy :    as  if  all  thy  wondrous  Works  and  Mer- 
cies, had  not  proved  thee  to  be  True  and  Good.  Thus 
did  man  foolithly  requite  the  Lord,  and  forfook  the 
Rock  of  his  Salvation.    And  by  one  man  lm  entered  in- 
to the  World,  and  death  by  fin.     But  mercy  rejoyced 
againft  judgment,  and  thou  didft  not  let  out  all  thy 
wrath :  but  with  the  fentence  of  death  thou  didfr  joyn 
the  Promife  of  a  Beieemcr.     O  that  men  would  praife 
the  Lord  for  his  goodnefs,  and  for  his  wonderful  works 
for  the  children  of  men  ! 

As  thou  gaveft  the  mercies  of  the  Promife  to  the 
Fathers  =>  fo  in  the  fulnefs  of  time  thou  didfr  fend  thy 
Sjii.    He  came  and  took  our  Nature  to  his  Godhead: 
Being  conceived  by  the  Holy  Ghoit :  Made  of  a  Wo- 
man, 


4  i      €$e  1&oo?  Status  f  amity  05006. 


man,under  the  Law :  Born  of  a  Virgin.  He  made  him- 
felf of  no  reputation  j  but  took  upon  him  the  form  of 
a  Servant,  and  was  made  in  the  likenefs  of  men.  O 
wonderful  condefcending  Love  /  Angels  proclaimed  it  i 
and  Angels  admire  it,  and  fearch  into  it,  and  in  the 
Churches  Glafs  they  ftill  behold  the  manifold  Wifdom 
of  God  :  How  low  then  (houlcf  Redeemed  Sinners  fall, 
in  the  humble  admirations  of  this  Grace  !  How  high 
ihould  they  rife  in  the  thankful  praife  of  their  Re- 
deemer / 

He  came  on  Earth  and  converft  with  men,  to  make 
known  to  men  the  inviiible  God,  and  the  unfeen  things 
of  the  world  above.  He  came  as  the  Light  and  Saviour 
of  the  World  ,  to  bring  to  light  immortality  and  life. 
He  was  holy,  harmlefs  and  underiled,  jfparated  fr°m 
Sinners,  and  fulfilling  all  righteoufhefs  ?  that  he  might 
be  a  meet  High  Prieit  and  erfedlual  Saviour  of  Sinners. 
He  taught  us  by  his  perfect  Dodrine  and  Example,  to 
be  humble ,  obedient ,  and  to  contemn  this  world  : 
to  deny  our  felves,  and  bear  the  Crofs,  that  we  may 
attain  the  everhlting  Crown  of  Glory.  He  humbled 
himfelf  to  the  falfe  accufations  and  reproach  of  Sinners, 
and  to  the  thameful  and  bitter  death  of  the  Crofs,  to 
make  himfelf  a  Sacrifice  and  Propitiation  for  our  lins, 
and  a  ranfome  for  our  guilty  Souls,  that  we  might  be 
healed  by  his  ftripes.  O  matchlefs  Love,  which  even 
for  enemies,  did  thus  lay  down  his  precious  Life  !  He 
hath  conquered  and  fandtitied,  death  and  the  grave  to 
all  Believers.  He  therefore  took  part  of  rlefh  and 
blood,  that  he  might  by  death  dellroy  the  Devil  that 
had  the  power  of  death  \  and  deliver  them  who 
through  the  fear  of  death,  were  all  their  life  time  fub- 
je5t  unto  bondage.  He  hath  procured  for  mankind  a 
Covenant  of  Grace,  and  fealed  it  as  his  te lament  with 

Uis 


Cije^oo?  S^anss  f  amity  05006.      43 


his  blood.  And  now  there  is  forgivenefs  with  thee,  that 
thou  mightef  1  be  chearfully  feared  and  obeyed  in  hope. 
It  was  thine  own  Love  to  the  World,  O  Father,  which 
gave  thine  only  begotten  Son  ,  that  whofoever  truly 
believeth  in  him,  mould  not  perrfh,  but  have  everlaft- 
ing  life.  Thou  waft  in  Chrift  reconciling  the  world  *) 
unto  thy  felf,  and  not  imputing  their  fins  unto  them. 
Thou  haft  committed  the  Word  of  reconciliation  to  thy 
Minilters,  to  befecch  Sinners  even  in  thy  Name,  and 
in  the  f  tad  of  Chrift,  to  be  reconciled  to  thee.  Thou 
commandeft  them  to  offer  thy  mercy  unto  all,  and  by 
importunity  to  compel  them  to  come  in  that  thy  houfe 
may  be  rilled,  and  thy  blciTed  feaft  may  be  furnilhcd 
with  guefts.  Thou  refufeit  none  that  come  to  thee  by 
Chrift.  Thou  denieft  thy  mercy  to  none  but  the  obfti- 
nate  and  final  Rejedfers  of  it.  Thou  giveft  eternal 
life  to  them  who  were  the  Sons  of  death  ■•>  and  this  life 
is  in  thy  Son  :  for  he  is  able  to  fave  to  the  uttermoft, 
all  that  come  to  thee  by  him.  To  as  many  as  receive 
him  thou  giveft  power,  to  become  the  Sons  of  God. 
Thou  giveft  them  alio  the  Spirit  of  thy  Son  j  even  the 
Spirit  of  adoption,  to  renew  them  to  thy  holy  Image, 
that  they  may  be  like  their  Heavenly  Father  =>  to  fandti- 
riethemto  thy  felf,  and  by  fhedding  abroad  thy  love 
upon  their  hearts,  to  draw  up  their  hearts  in  love  to 
thee.  Thou  makeft  them  a  peculiar  people  to  thy  felr~ 
and  zealous  of  good  works,  for  which  thou  doft  rege- 
nerate them.  Thou  giveft  them  all  repentance  unto 
life  ^  and  crucirieft  their  fle(h  and  all  its  lufts :  Thou 
teacheft  them  to  live  foberly,  righteoully  and  godly, 
and  faveft  them  from  this  prefent  evil  world,  and  mor- 
tirieft  their  iinful  love  thereof,  that  thou  maift  have 
their  love,  and  be  their  felicity.  O  with  what  Love 
haft  thou  loved  poor  rebellious  Sinners,  that  they  (hould 

be 


44-     ®tyz&ooi&m$$amifyf$Qdb. 

be  converted  and  made  the  Sons  of  God ,  yea,  Heiis  of 
Heaven  5  and  co-heirs  with  Chrift  i  that  when  we 
have  furlered  with  him,  we  may  alfo  be  glorified  with 
him! 

Thou  doit  build  thy  Church  upon  the  Rock,  the 
bleiTed  Mediatory  that  the  power  of  Hell  may  not 
prevail  againll  it.  Thou  hail  made  him  its  Teacher, 
Prieil  and  King  :  Of  him  we  learn  to  know  thee  and 
thy  will.  By  him  we  have  our  peace,  our  acceptance 
and  accefs  to  thee.  He  is  the  Lord  both  of  the  Dead 
and  Living.  Thou  haft  delivered  all  things  into  his 
hands ,  and  made  him  Head  over  all  things  to  the 
Church.  When  he  afcended  up  on  high,  he  appointed 
his  Minifters,  to  gather,  and  order,  and  ediriethis  uni~ 
verfal  Church,  which  is  his  Body.  He  gave  his  Apo- 
frles  the  infallible  Spirit,  to  lead  jhem'into  all  truth  > 
and  the  Spirit  of  power  to  be  his  witnefs  by  Miracles  to 
the  world*  They  have  taught  us  all  things  whatfoever 
he  commanded  their,  and  committed  that  Doctrine, 
in  the  Sacred  Scriptures,  to  thofe  Pallors  and  Teachers, 
whom  thou  hail  appointed  to  preferve  and  Preach  it, 
and  to  feed  thy  Rock  to  the  end  of  the  world.  •  Ar.d 
though  lin,  alas,  hath  wofully  defiled,  and  Schifm  divi- 
ded,thefe  thy  Churchcsj  yet  art  thou  Hill  amongit  them? 
and  beareil  with  their  infirmities ,  and  givcit  them 
thine  Oracles ,  and  called  them  to  holinefs,  love  and 
peace,  and  know  ell  thy  wheat  among  the  charT. 

O  that  men  would  praife  the  Lord  for  his  gocdaefs, 
and  for  his  wondrous  works  for  the  children  of  men  ! 
How  glorious  art  thou,  O  Lord,  in  holinefs !  to  be  re* 
verenced  in  the  aiTemblies  of  the  Saints,  and  honoured 
of  all  that  are  about  thee  !  Holinefs  becometh  thy  houfe 
for  ever  :  In  thy  Temple  ihall  every  man  fpeak  ot  thy 
Glory.     We  blels  thy  Name,0  cur  great  Creator  !  \\  e 

blels 


blcfs  thy  Name,  our  gracious  Redeemer  /  We  blefs  thy 
Name,moit  Holy  Spirit  /  O  that  our  fouls  could  with 
greater  thankfulnels  magnirie  the  Lord,  and  our  Spi- 
rits rejoycc  in  God  our  Saviour  !  who  hath  pitied  us 
in  our  loir  eftate,'  for  thy  mercy  endureth  for  ever. 
We  thank  thee  for  our  being !  We  thank  thee*  that 
thou  hail  redeemed  us  from  iin  and  Hell  !  We  thank 
thee  that  thou  halt  brought  us  by  Baptifminto  thy 
Covenant  and  Church?  We  thank  tHee  for  thefe  high 
ancT  iaered  Privileges  i>  that  we  are  not  forraigners  or 
ftrangers  among  the  Heathen  and  Infidel  world,  but 
•  fellow-Citizens  with  the  Saints,  and  of  the  houfhold 
of  God:  that  we  may  (rand  in  the  prefenceof  thy 
holinefs,  and  praife  thee  in  the  aiTetnblies  of  Believers, 
and  are  not  banimed  from  thefe  facred  focieties  and 
works  !  A  day  in  thy  Courts  is  better  than  a  thoufand  ! 
We  had  rather  be  Door-keepers  in  the  houfe  of  God 
than  to  dwell  in  the  Palaces  of  wickednefs.  BlefTed 
are  they  that  know  the  joyful  found,  and  fruitfully  live 
under  the  dews  of  Heaven  !  They  (hall  walk,  O  Lord, 
in  the  light  of  thy  countenance  •,  In  thy  Name  (hall 
they  rejoyce  all  the  day,  and  in  thy  Righteoufnefs  (hall 
they  be  exalted :  For  thou  art  their  glory  and  their 
itrength  i  and  in  thy  favour  they  (hall  be  fafe,and  glad, 
and  great. 

But  efpecially  thofc  whom  thou  hair  brought  into 
the  inviiible  Church  of  the  regenerate,  can  never  fuf- 
riciently  magnifiethy  Grace. "  When  we  lived  as  with- 
out thee  in  the  World,  and  never  iincereiy  loved  or 
dciired  thee,  but  followed  our  flefhly  lufrs,  and  the  de- 
ceitful vanities  of  the  World  =>  when  God  was  not  in 
all  our  thoughts,  and  we  had  no  pleafure  in  thy  holy 
wayes  h  when  we  defpifed  Grace,  and  relifted  thy  Spi- 
rit, and.  went  on  adding  tin  to  Cm  :  Then  did  ft  thou  pity 

US 


46     che  Poo?  99anjs  f  amity  3Soo& 

us  in  our  blood  >  Thou  fenteft  us  thy  Word  ^  Thou 
madeft  it  powerful  on  our  hardned  hearts  -,  Thou 
broughteft  us  to  coniider  of  our  ftate  and  waycs  ,  and 
gaveft  us  fome  relenting  and  contrition.  It  is  com- 
fortable to  us  to  review,  the  ftirrings  and  victories  of 
thy  Grace,  the  meltings  of  thy  Mercy,  and  the  com- 
forts of  thy  Love  !  When  we  feared  left  our  iins  would 
have  been  our  damnation,  and  that  thou  wouldeft  ne- 
ver receive  fuch  wretched  Rebels  •,  how  freely  didft 
thou  pardon  all?  how  graciouily  didft  thou  embrace 
us  ?  delighting  to  fhew  mercy,  and  overcoming  our 
hearts  with  the  greatnefs  of  thy  Love  ?  O  how  many 
fins  didft  thou  forgive  ?  What  work  had  thy  Spirit  to 
do,  upon  thefe  ignorant ,  proud  and  feliilh  minds  ? 
Upon  thefe  carnal,  worldly  and  difobedient  hearts  ? 
How  many  mercies,  prefervatidns,  comforts,  haft  thou 
fince  that  time  vouchfafed  to  us?  How  many  deiires  haft 
thou  hrft  given  us ,  and  then  accepted  from  us  ?  How 
many  afflict  ions  haft  thou  ihortned  or  fandihed  ?  How 
many  joyful  or  profitable  hours  have  we  had  with  thee 
alone  in  fecret  \  and  with  thee  and  thy  people  in  the 
Communion  of  Saints?  Many,  O  Lord,  are  thy  won- 
drous wTorks,  and  thy  thoughts  of  mercy  towards  thy 
Servants:If  we  would  reckon  them  in  order  and  declare 
them  before  thee,  they  are  more  than  can  be  nurhbred. 
And  after  all  thefe,  as  Friefts  to  God,  we  are  here 
to  oifer  thee  the  Sacrifice  of  praife  >  rejoycing  in  thee 
cur  portion  and  falvation. 

And  when  this  fhert  and  troublefome  life  is  ended, 
we  have  thy  ■Promife  that  we  fnall  reft  with  thee  for 
ever.  If  in  this  life  only  we  had  hope,  we  (hould  be 
of  all  men  moil  mifcrable.  But  thou  wilt  conduct 
us  through  this  Wildernefs,  and  guide  us  by  thy  coun- 
fel,  and  bring  us  in  feafon  to  thy  Glory.     For  thou 

haft 


Cije  1&oo?  99art0  tfamify  #oo!i.      47 


haft  not  given  us  thefe  faculties,  to  fee  thee,  and  know 
thee,  and  love  thee,  and  delight  in  thee  in  vain  :  Thou 
wilt  furely  perfect  Nature  and  Grace,  and  cau(e  them 
to  attain  their  end.  The  great  undertaking,  work 
and  furTerings  of  our  Redeemer  (hall  not  be  in  vain. 
Thy  fcaled  Promife  (hall  not  be  broken.  Thy  Spirit 
hath  not  in  vain  renewed  us,  and  fealed  us  to  that 
blelTed  day  :  Nor  (hall  thy  pledge,  and  earned,  and  wit- 
nefs  within  us,  prove  deceits.  Thefe  deiires  and  groans 
(hall  not  be  loft  j  And  thefe  weak  beginnings  of  Light 
and  Love,  do  forefhew  our  full  fruition  and  perfection. 
This  feed  of  Grace  portendeth  Glory  :  And  thefore- 
talts  of : Love,  do  tell  us  that  we  (hall  be  happy  in  thy 
Love  for  ever.  Our  hope  in  thy  goodnefs,  thy  Son., 
and  thy  Covenant,  will  never  leave  us  fruftrate  and 
afhamed. 

We  therefore  blefs  thy  Name,  O  Lord,  as  thofe  that 
are  redeemed  from  Death  and  Hell.  !  as  thofe  who  are 
advanced  to  the  dignity  of  Sons  1  as  thofe  whom  thou 
favellfrom  all  their  enemies,  but  e'fptcially  from  our 
felves  ,  and  from  our  lins.  We  bkfs  thy  Name,  as 
thofe  who  are  entring  into  glory!  and  hope  to  be 
with  Chrift  for  ever  !  where  fin  and  fbrrow,  enemies 
and  fears,  (hall  be  (hut  out,  and  Iliall  moleft  our  fouls 
no  more^for  ever  ! 

We  forefee  by  faith  that  happy  day  !  We  fee  by 
faith  the  New  Jerupilem!  the  innumerable  Angels! 
the  perfected  Spirits  of  the  juft  !  their  glorious  Light ! 
their  flaming  Love  !  their  perfect  harmony  !  We  hear 
by  faith  their  joyful  Songs  of  thanks  and  praife.  Late- 
ly they  were  as  low  and  lad  as  we :  in  tins  and  forrows, 
in  manifold  weakneffes,  fufferings  and  fears !  But  by 
taith  and  patience  they  have  overcome  J  And  in  faith 

and 


48     €^e  t&oo?  $&m$  family  25oo&. 

and  patience  we  defire  to  follow  our  Lord  and  them  ! 
The  time  is  near  !  this  flefh  will  quickly  turn  to  duft, 
and  our  delivered  fouls  mall  come  to  thee  !  our  life  is 
fhort ,  and  our  (ins  and  forrows  will  be  (hort !  Then 
welhall  have  fight !  We  (hall  no  more  groan,  and  cry 
out  in  darknefs,  O  that  we  could  know  the  Lord/ 
Then  fnall  we  love  thee  with  pure  unmixed  perfect 
love/  and  need  no  more  to  groan  and  cry,  O  that  our 
fouls  wereenrlamed  witHi  thy  love  i  Then  fhall  we-praife 
thee  with  thankful  alacrity  and>  joy,  which  will  exceed 
our  prefentapprehenfions  and  deilres/ 

O  blelTcd  ltreams  of  Light  and  Love,  which  will 
flow  from  thy  opened  glorious  face,  upon  our  fouls  for 
ever  /  How  far  will  that  Everlatting  Sabbath,  and  thofe 
perfect  praifcs,  excel  thefe  poor  and  dull  endeavours  / 
as  far  as  that  triumphant  City  of  God  excelleth  this  im- 
perfed,childi(h,difcompofed  Church  / 

Quicken  Lord  our  longing  for  that  blelTed  Mate  and 
day  /  O  come  Lord  Jefus  /  Come  quickly  /  and  fulfil 
thy  Word  >  that  we  may  be  with  thee,  where  thou  art, 
and  may  behold  thy  glory  !  Stay  not  till  faith  fnall  fail 
from  the  Earth.  Stay-not  till  the  powers  of  darknefs  con- 
quer all  the  remnant  of  thine  Inheritance,  and  make 
this  World  yet  liker  unto  Helh  nor  till  the  godly  ceafe, 
and  the  faithful  fail  from  among  the  children  of  men  /  O 
when  (hall  the  World  acknowledge  their  great.  Creator 
and  Redecmer,and  abhor  their  Idols.and  ceafe  from  their 
unbelief.'  When  fnall  the  reft  of  the  Heathens  and  In- 
fidels be  thy  Sons  Inheritance,  and  the  Kingdoms  of 
the  World  become  his  Kingdom/  O  when  ihall  Hea- 
ven be  made  the  pattern  of  this  Earth/  and  men  de- 
light to  do  thy  will  ?  When  (hall  the  proud,  the  worldly 
and  the  fenfual ,  renounce  their  deceits,  and  walk 
humbly  and   holily   with  their  God !    and  the  fool 

whole 


C&e  i&oo?  s^ang  family  TSoolh     49 

whofe  heart  denieth  the  Lord,  and  calleth  not  upon 
thee,  but  eateth  up  thy  people  as  bread,  return  unto 
thee,  and  fear  thy  name,  and  right  no  more  againft  his 
Maker  !  Haften,  O  Lord,  the  falvation  of  thy  people, 
and  keep  them  in  uprightnefs  and  patience  to  the  end  / 
Have  mercy  upon  all  the  ignorant  and  uureformed 
Churches  in  the  World !  Deliver  them  from  the 
Ealtern  and  Weftern  tyranny,  which  keepcth  out  the 
means  of  knowledge  and  reformation  !  And  refbre 
them  to  the  primitive  purity,  ilmplicity  and  unity,  that 
their  light  may  (Tunc  forth,  to  the  winning  of  the 
Heathen  and  Inhdel  World,  whom  now  their  polluti- 
ons drive  from  Chrift  !  Preferve  and  repair  the 
Churches  which  are  Reformed  «,  and  revive  among 
them  knowledge,  holineis  and  peace.  Blefs  thefe 
Kingdoms  with  the  light  and  power  of  the  Gofpel,and 
with  peace.  O  blefs  the  King,  and  all  in  Authority, 
with  the  wifdom,  holinefs  an cTprofperity,  which  are 
needful  to  their  own,  and  to  the  common  good  /  And 
keep  the  Subjects  in  their  duty  to  thee,  and  their  Supe- 
riors :  that  we  may  live  a  quiet  and  peaceable  life,  in 
all  godlinefs  and  honefty.  Let  all  the  Congregations  be 
bleffed  with  burning  mining  lights:  And  let  the 
Buyers  and  Sellers  be  caft  out  of  thy  Temple  :  And 
let  not  the  malice  ot  Satan,  or  the  Sacriledge  of  men, 
be  able  to  hinder  the  Gofpel  of  thy  Kingdom,  nor 
alienate  thy  devoted  faithful  Labourers,  from  thy  har- 
vest work. 

Give  us  the  neceftaries  of  this  prefent  life,  and  a 
contented  mind  withwhat  thou  giveft  us.  And  kill  in 
us  our  worldly  love,  and  flefhly  lufts. 

Teach  us  to  live  daily  by  faith  on  our  Redeemer.  And 
by  him  let  us  have  continual  accefs  to  thee  i  and  the 
daily  pardon  of  our  daily  tins  :  and  a  heart  to  love  and 
pardon  others-  D  O 


5  o      c^e  $oojt  ^a«j$  <tf  amity  *Boo6. 


O  fave  us  from  all  the  fuggeftions  of  Satan,  and  from 
the  fnares  of  this  World,  and  the  allurements  of  Sin- 
ners ,  and  from  all  the  corrupt  inclinations  of  the  flefh. 
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  dcftrtidtive  punifhment  which  our  fin  deferves  ! 

O  teach  us  to  know  the  work  of  life,and  the  preciouf- 
nefs  of  our  fhort  and  halty  timeland  to  ufe  it  as  will  mod 
comfort  us  U  our  lalt  review '.Teach  us  fo  to  number  our 
days,  as  that  we-  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  oux 
might  s .  cfpecially  in  our  particular  Callings  and  Re- 
lations. Let  us  make  our  Calling  and  Election  fare*  and 
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  do-ne,  on  Earth 
as  it  is  in  Heaven.     Give  us  this  day  oux  daily  hread. 
And  forgive  us  our  treffiaffes,  as  we  forgive  them  that 
irejfafs  againji  us.     And  lead  us    not  into  temptation  \ 
But  deliver  us  from  evil :  For  thine  is  the  Kingdom^  the 
Tower  and  the  Glory •,  for  ever.     Amen* 

A  ftjorter  Fo;<m  of  Praife  and  Prayer  for  the  Lords  Day. 

GLorious  Jehovah,  While  Angels  and  perfected  Spi- 
rits are  prailing  thee  in  the    prefence    cf  thy 
Gloiy,  thou  halt  allowed  and  commanded  us  to  take 

our 


%ty  Poo?  $©aitf  jf  amity  35oo&.      5  * 

«^» — — — — ■ — ^— — — — — ^— — — — — ^_ — . — __ — __ _______ 

our  part  in  the  prefence  of  thy  Grace :  We  have  the 
fame  Moft  Holy  God  to  praife  h  and  though  we  fee 
Thee  not,  bur  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  \  yet  have  we  a  great  High  Prieft  with 
Thee,  who  was  feparate  from  Sinners,  holy,  harmleis 
and  underiled',  who  appeareth  for  us,  in  the  Merits  of 
his  fpotlefs  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  didlt  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  j  good  will  towards  men.  Holy,  Holy,  Holy, 
Lord  God  Almighty,  who  waft,  and  art,  and  art  to 
come  •,  Eternal,  without  beginning  or  end  5  Immenfe, 
without  all  bounds  or  meafure ',  The  infinite  Spirit,^- 
ther,Word  and  Holy  Ghojl.  The  infinite  Life \Vnderii and- 
ing  and  ^7//,Inrinitely  powerful, wife  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,  for  thy  glorious  Perfections  appear  on  all, 
and  for  thy  Glory,  and  the  pleafure  of  thy  holy  Will, 
didft  thou  create  them.  The  Heavens,and  all  the  Holts 
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 i  The  Air  and  all  the  Meteors  \  The  great  Deeps 
and  all  that  fwim  therein  ',  All  are  the  Preachers  of  thy 

D  2  Praties 


5 1      C^e^oo?  sgaitjs  jfamity  TBoofe* 


Praife ,  and  fhew  forth  the  great  Creators  Glory. 
How  great  is  that  Power  which  made  fo  great  a  World 
of  nothing  /  which  with  wonderful  fwiftnefs  moveth 
thofe  great  and, glorious  Luminaries,  which  in  a  mo- 
ment fend  forth  the  influences  of  their  motion,  light 
and  heat,  through  all  the  Air,  to  Sea  and  Earth !  Thy 
powerful  Life  giveth  Life  to  all  >  and  preferveth  this 
frame  of  Nature  which  thou  haft  made.  How  glo- 
rious^is  that  Wifdom  which  orderetb  all  things,and  aiFign- 
eth  to  all  their  place  and  office ,  and  by  its  perfedr 
Laws  maintaineth  the  beauty  and  harmony  of  all ! 
How  glorious  is  that  Goodnefs  and  Love,  which  made" 
air  good,  and  very  good  ! 

We  praife  and  gloririe  Thee  our  Lord  and  Owner  v 
For  we  and  all  things  are  Thine  own.  We  praife  and 
gloririe  Thee  our  King  and  Ruler  '■>  For  we  are  thy 
Subjects,  and  our  perfect  Obedience  is  thy  due  :  Juit 
are  all  thy  Laws  and  Judgments  v  True  and  fure  is 
all  thy  "Word.  WTe  praife  and  gloririe  Thee ,  our 
great  Benefactor  j  In  thee  we  live,  and  move,  and  are  : 
All  that  we  are,  or  have,  or  can  do,  is  wholly  from 
Thee,  the  Caufe  of  all :  And  all  is  for  Thee  h  For  thou 
art  our  End.  Delightfully  to  love  Thee,  is  our  great- 
eft  duty,  and  our  only  felicity  :  For  Thou  art  Love  it 
felf,  and  infinitely  amiable. 

WThen  man  by  fin  did  turn  away  his  heart  from  Thee, 
believed  the  Tempter  againft  thy  Truth,  obeyed  his 
Senfeagainft  thy  Authority  and  Wifdom,  and  forfa- 
king  thy  Fatherly  love  and  goodnefs,  became  an  Idol 
to  himfelfj,  Thou  didil  not  ufe  him  according  to  his 
defert :  When  we  forfook  Thee,  thou  didft  not  utterly 
forfake  us:  When  we  had  loft  our  felves,  and  by  iin 
became  thine  Enemies,  condemned  by  thy  Law  '•>  Thy 
mercy  pitied  us,and  gave  us  thePromife  of  a  Redeemer : 

Who 


C0e  ^ooj  09an^  f amity  #oo&.     5  $ 


Who  in  the  fulnefs  of  time,  did  aflume  our  Nature, 
fulfilled  thy  Law,  and  fuffered  for  our  fins,  and  con- 
quering Death,  did  rife  again  j  afcendcd  to  Heaven, 
and  is  our  glorified  Head  and  InterccfTor.  Him  hair 
thou  exalted  to  he  a  Prince  and  Saviour,  to  give  us 
Repentance  and  Remiffion  of  lins.  In  Him  thou  haft 
given  Pardon  and  Juttirication  ,  Reconciliation  and 
Adoption,  by  a  Covenant  of  Grace,  to  every  penitent 
Believer.  Of  Enemies,  and  the  Heirs  of  death,  thou 
hail  made  us  Sons  and  Heirs  of  liie. 

We  are  the  brands  whom  thou  haft  pluckt  out  of 
the  fire  j  we  are  the  Captives  of  Satan  whom  thou  haft 
redeemed  \  we  are  the  condemned  Sinners  whom  thou 
halt  pardoned!  Wre  praife  thee,we  gloririe  thee  our  Mer- 
ciful God  ,  and  Gracious  Redeemer  /  Our  Souls  have 
now  a  Refuge  from  thy  revenging  Wrath  !  Thy  Pro- 
mife  is  fure  :  Satan,  and  the  Wrorld.and  Death  are  over- 
come :  Our  Lord  is  rifen  •,  He  is  rifen,  and  we  (hall 
rife  through  him.  O  Death  where  is  thy  ftirig !  O 
Grave  where  is  thy  victory  !  Our  Saviour  is  afcended 
to  his  Father  and  our  Father,  to  his  God  and  our 
God,  and  we  mail  afcend  !  To  his  hands  we  may  com- 
mit our  departing  Souls !  Our  Head  is  glorified,  and  it 
is  his  will  and  promife  that  we  fhall  be  with  him  wrhere 
he  is  to  fee  his  Glory  !  He  hath  fealed  us  thereunto  by 
his  holy  Spirit !  We  were  dead  in  fins,  and  he  hath 
quickened  us  :  We  were  dark  in  Ignorance  and  Un- 
belief, and  he  hath  enlightened  us :  We  were  unholy 
and  carnal,  fold  under  tin  \  and  he  hath  fandtifred  our 
Wills,  and  killed  our  Concupifcence.  We  praife  and 
gloririe  this  Spirit  of  Life,  with  the  Father  and  the  Sen 
irom  whom  he  is  fent,  tobeL?/^,  and  Light ^ud  Lovrs 
to  our  dead,  and  dark,  and  difatfedted  Souls.  We  are 
created,  redeemed  and  fandrified,  for  thy  holy  Love, 

D   2  and 


54     c&e  $oo?  ffiangff  amity  ffooft. 

and  Praife,  and  Service  !  O  let  thefe  be  the  very  nature 
of  our  Souls,  and  the  employment  and  pleafure  of  all 
our  Lives  !  O  perfect  thy  weak  and  languid  Graces 
in  us,  that  our  Love  and  Praife  may  be  more  perfect ! 
We  thank  thee  for  thy  Word,  and  facred  Ordinances  > 
for  the  comfort  of  the  holy  Aflemblies,and  Communion 
of  the  Saints  h  and  for  the  mercy  of  thefe  thy  holy 
dayes.  But  let  not  thy  Praife  be  here  confined  *,  but 
be  our  daily  life,  and  breath,  and  work. 

Fain  we  would  Praife  thee  with  more  holy  and  more 
joyful  Souls  i  But  how  can  we  do  it  with  fo  weak  a 
faith,  and  fo  great  darknefs  and  ftrangenefs  to  thee  ? 
with  fo  little  afiurance  of  thy  Favour  and  our  Salvation? 
Can  we  rightly  thank  thee  for  the  grace  which  we  are 
ftill  in  doubt  of?  Fain  we  would  be  liker  to  thofe 
blefTed  Souls,  who  praife  thee  without  our  fears  and 
dullnefs  :  But  how  can  it  be,  while  we  love  thee  To 
little,  and  have  fo  little  taft  and  feeling  of  thy  Love  ? 
and  wbilft  this  load  of  iin  doth  prefs  us  down,  and 
we  are  imprifoned  in  the  remnant  of  our  carnal  affedti- 
Qns  ?  O  kill  this  pride  and  felfifhnefs,  thefe  lufts  and 
paflions.  Deftroy  this  unbelief  and  darknefs,  and  all 
our  (ins ,  which  are  the  enemies  of  us ,  and  of  thy 
praife.  Make  us  more  holy  and  more  heavenly  '■>  and 
O  bring  us  nearer  thee  in  Faith  and  Love,  that  we  may 
be  more  fuicable  to  the  heavenly  employment  of  thy 
Praife. 

Vouchfafe  more  of  thy  Spirit  to  all  thy  Churches 
and  Servants  in  the  World :  that  as  their  darknefs, 
and  felfiihnefs  and  imperfections  ,  have  defiled,  and 
divided  and  weakened  them,  and  made  them  a  fcandal 
and  hardening  to  Infidels  '■>  fo  their  knowledge,  felf- 
denial,  and  impartial  love,  may  truly  reform,  unite 
and  flrengthen  them  :  that  the  glory  of  their  holine(s 

may 


TO  0ooj  $&m$  tf  amity  "Boofi^       5  5 

may  win  the  unbelieving  World  to  Cnri/l.  O  let  nof 
Satan  keep  up  (till  fo  large  a  Kingdom,  of  Tyranny 
Ignorance  and  Wickednefs  in  the  Earth ,  and  make 
this  World  as  the  Suburbs  of  Hell :  But  let  the  Earth 
be  more  conformable  to  Heaven,  in  the  glorifying  of 
thy  holy  Name,  the  advancing  of  thy  Kingdom,  and 
the  doing  of  thy  juft  and  holy  Will.  Let  thy  way  be 
known  upon  Earth,  and  thy  faving  health  among  all 
Nations.  Let  the  people  praife  thee,0  God,let  all  the 
people  praife  thee/  Yet,  give  thy  Son  the  Heathen  for 
his  Inheritance,  and  let  hisGofpel  enlighten  the  dark 
forfaken  Nations  of  the  Earth.  Let  every  Knee  bow 
to  him,  and  every  Tongue  confefsthat  he  is  Chrift, 
to  their  Salvation  and  thy  Glory.  Provide  and  fend 
forth  the  Meflengers  of  thy  Grace  through  all  the 
Earth.  Deliver  all  the  Churches  from  Sin,  Divifion 
and  Oppreilion.  Let  thy  holy  Word  and  W  or  (Kip 
continue  in  thefe  Kingdoms ,  whilit  this  WTorld  en- 
dureth.  Blefs  the  King  and  all  in  Authority,  with  all 
that  wifdom,  juitice  and  holinefs ,  which  are  needful 
to  his  own  and  his  Subjects  fafety,  peace  and  welfare. 
Let  every  Congregation  among  us  have  burning  and 
finning  Lights,  that  the  Ignorant  and  Ungodly  perifh 
not  for  want  of  teaching  and  exhortation.  And  open 
mens  hearts  to  receive  thy  Word,  and  caufe  them  to 
know  the  day  of  their  Vititatioru  Be  merciful  to  the 
afflicted,  in  iicknefs,  dangers ,  wants  or  forrows,  ac^ 
cording  to  thy  goodnefs  and  their  neceilities.  Let  all 
the  Prayers  andPraifes  of  the  faithful  throughout  the 
World,  fentupthis  Day  in  the  Name  of  our  common 
Mediator,  by  him  be  prefented  acceptable^ unto  thee  > 
notwithstanding  the  imperfections  and  blemilhes  that 
are  on  them,  and  the  cenfures,  divitions  and  injuries, 
winch  in  their  frowardnefs,  they  are  guilty  of  againit 

D  4  each 


6      %ty  ^oo?  s@an0  <tf  amity  T5oofc* 


each  other  /     Let  them  center  as  one  in  Chrift  our 
Head,    who   are  too  fadly  and  Itiffly   diftant  among 
themfelves.     Prepare  us  all  for  that  World  of  Peace, 
where  the  harmony  of  univerfal  Love  and  Praife  mall 
never  be  interrupted  by  fins,  or  griefs,  or  fears,  or  dif- 
cord  s  but  (hall  be  ever laltingly  perfect  to  our  Joy  and 
to  thy  Glory ,  Through  our  glorified  Mediator,  who 
taught  us  when  we  pray,  to  fay,  Our  father  which  art  in 
Heaven,  Hallowed  he  thy  Name.     Ihy  Kingdom  come. 
Thy  Will  he  done ,  on  Earth  as  it  is  in  Heaven.     Give 
us  this  day  our  daily  bread.   And  forgive  us  oar  trefpajfes, 
as  we  forgive  them  that  trefiafi  againfi   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. 

IX.  A  form  of  Trayer  for  the  Sicl^,  who  are  un- 
ready to  die. 

MErciful  God,  Rejedt  not  this  fad  unworthy  Sin- 
ner, who  in  pain  and  forrow  nyeth  to  thy 
Grace  in  Jefus  Chrift.  Though  I  have  trifled  away  too 
much  of  the  day  of  my  Salvation,  and  finfully  neg- 
lected thy  Son ,  and  his  faving  Grace  j  O  lay  not 
that  it  is  now  too  late.  For  thy  Promife  through 
Chrift  is  large  and  free ,  forgiving  all  without  ex- 
ception, who  in  the  time  of  this  lite  are  penitent  Be- 
lievers. O  that  I  had  better  found  out  my  iin,  before 
it  found  me  out :  and  that  it  had  been  more  my  griefj 
before  it  was  fo  much  my  pain :  and  that  I  had 
better  known  the  evil  of  it  by  thy  Word  and  Grace, 
before  my  fldh  and  bones  had  felt  it !  But  pity  my 
mifery,  and  forgive  my  fin,  through  the  Propitiation 
which  thy  mercy  hath  provided  and  accepted.  Re- 
member 


Cfce  f&oojt  sigang  jfamii^Boofe.      57 

member  not  the  Iniquities  of  my  Youth,  nor  the  fins 
which  I  have  iince  committed  againit  thy  great  and 
manifold  mercies,  the  motions  ot  thy  Spirit,  and  the 
reproofs  of  my  own  Confcience.    I  have  tinned  fooliihly 
as  a  man  :  But  do  thou  forgive  me  mercifully  as  a  gra- 
cious God.     If  the  differing  of  my  Flefh  do  feem  fo 
grievous,  how  mould  I  bear  thy  burning  wrath  for 
ever  on  my  Soul  >  O.&ive  me  true  Repentance  unto 
life/'  Let  not  pain  and  fear  only  make  mepurpofe  to 
amend  :  But  let  thy  Spirit  of  Grace  renew  my  Soul, 
by  the  powerful  fenfe  of  thy  Love  in  Chrift.    Let  this 
be  the  fruit  of  my  affliction  through  thy  Grace  to  purge 
and  take  away  my  tin,  and  to  make  me  partaker  of  thy 
Holinefs.     And  have  mercy  on  this  weak  and  pained 
SJefh :  O  fpare  a  little  and  give  me  fpace,  to  make  a 
L°tW  preparation  for  my  change,  before  I  go  hence, 
and  am  feen  no  more !     O  let  not  my  fearful  Soul  ap- 
pear before  Thee  the  holy  dreadful  God,  in  an  unpar- 
doned or  unrenewed  flat  e?  Renew  my  Time,  and  re- 
new my  Soul,  that  I  may  live  to  thee,  before  1  die.     I 
have  abufed  thy  long-fuffering :  I  have  forfeited  both 
health,  and  life  and  hope  :  I  have  foolifhly  and  iinfully 
loft  many  an  hour  of  precious  Time,  which  never  can 
"  be  called  back  /  I  forc-faw  this  day,  and  was  oft  fore- 
warned of  it,  by  thy  Servants  and  by  my  Confcience  / 
But  I  took  not  warning  !  And  now,  alas,  how  unready 
is  my  Soul  to  appear  before  thee !  My  fins  affright  me  ! 
Thy  juftice  and  holinefs  affright  me.'  Eternity,  eterni- 
ty, doth  amaze  my  Soul  /  I  have  no  affurance  to  cfcape 
thy  wrath  and  everlafting  mifery  L  I  have  not  fo  kt 
my  heart  on  Heaven,  nor  lived  in  a  heavenly  conver- 
fation,  as  to  dciire  to  depart  that  I  may  be  with  Chrift, 
and  to  come  with  boldnefs,  and  comfortable  hope,  be- 
fore the  Judge  of  all  the   World/  Forgive  my  fin 

through 


58     C^e  #00?  fl©anj$  $  amity  'Booft. 


through  the  Sacrifice  and  Interceftion  of  my  Redeemer  I 
O  try  me  once  more  with  the  opportunities  and  means 
of  Grace./  Return,  O  Lord,  deliver  my  Soul/  Ofave 
me  for  thy  mercies  fake/  Kill  me  not,  till  my  fin  be 
killed  !  End  not  this  life,  till  thou  haft  prepared  me 
for  a  better  /  Though  it  be  a  life  of  vanity  and  vexa- 
tion, it  is  all  the  fpace  that  ever  I  ihall  have  to  pre- 
pare for  the  endlels  life  which  followeth.  Cut  not 
off  my  Time,  till  I  am  ready  for  eternity  /  Let  me 
not  die  in  my  fins,  nor  fall  into  the  hands  of  thy  re- 
venging juftice  /  I  condemn  my  felf  -,  Do  not  thou  con- 
demn me  /  If  thou  wilt  renew  my  dayes>  it  is  the  re- 
fblutionofmy  Soul  to  hearken  to  thy  Spirit,  to  obey 
my  Saviour,  to  ftudy  thy  wondrous  Love  in  Chrift,  to 
feek  the  things  that  are  above  with  him,  and  to  for- 
iake  my  fin  and  live  to  Thee  :  But  becaufe  I  know  that 
without  thy  Grace  I  cannot  do  it,  O  give  me  yet  both 
Time  and  Grace  !  Or,if  thou  wilt  try  me  no  longer 
here  on  Earth  ••>  Now,  Lord,  before  my  Soul  departeth, 
lan&ifie  it  by  thy  Spirit,  and  wafh  it  in  the  blood  of 
Jeius  Chrift ,  and  lhed  abroad  thy  love  upon  it,  and 
give  me  iuch  a  fight  of  the  heavenly  glory,  that  in  the 
lively  exercife  of  Faith,  Hope  and  Love,  my  Soul  may 
willingly  forfake  this  World ,  and  come  to  Thee. 
Though  I  have  departed  from  thee,  and  delighted  not 
to  know  thee,  refufe  not  to  know  me,  and  bid  me  not 
def  art  with  Workers  of  iniquity.  And  if  this  be  all 
the  Time  that  'ever  I  fhall  have,  to  beg  thy  laving 
Grace  and  Mercy,  though  it  be  lhort,  let  it  be  an  ac- 
cepted time.  Have  mercy,  mercy,  mercy  Lord,  upon 
a.ilnful  undone  foul,  and  let  me  not  be  the  firebrand  of 
thy  hot  difpleafure.  Now  gloriric  thy  Grace  in  Jefus 
Chrift,  who  is  an  all-fufhcient  Saviour  »  to  whom  I  fly,- 
and  on  whom  I  calx  my  miierable  foul.     Merciful  Sa*- 

viour 


viour,  Receive  it  as  thine  own  /  Refufe  it  net  as  unwor- 
thy, but  for  thy  worth inefs  juftirie  it,  and  let  thy  Spi- 
rit now  renew  it,  and  let  thy  Grace  abound  where  my 
fin  aboundeth  !  It  is  thy  promife,  that  him  that  cometh 
unto  thee,  thou  wilt  in  no  wife  caft  out.  Let  this 
enemy  by  Thee  be  reconciled  to  the  Father,  and  adop- 
ted as  a  Son  and  Heir  of  life ,  and  prefent  me  fpotlefs 
and  acceptable  to  God  /  Whether  I  live  or  die,  I  defire 
to  be  Thine  :  And  though  I  have  broken  my  Covenant 
with  thee,  I  here  again  renew  it  /  I  give  up  my  felf 
to  Thee,  my  reconciled  God  and  Father,  my  Saviour 
and  my  Sandtitier.  Accept  me,  and  allure  me  of  the 
blefiings  of  thy  Covenant  /  And  then  though  I  deferve 
to  dwell  with  Devils  ,  I  fnall  fee  thy  Glory,  and  be 
rilled  with  thy  Love,  and  with  Saints  and  Angels  {hall 
joyfully  praife  my  Creator,  Redeemer  and  Sanctifier  for 
ever.     Arnen^  Amen, 

X.  A  Tr  oyer  for  the  faithful  before  Death  js  the  End  of  the 
ninth  dayes  Conference. 


ih 


6o     cfce  #00?  $&m$  if  amity  OBoofi. 


The  jhortejh  Qatechifm. 


Queft.i.  T  XJHat  is  the  Chrift  tan  Religion  ? 

V  V  Anfw.  The  Chriftian  Religion  is  the 
Baptifmal  Covenant  made  arid  kept :  Wherein  GOD 
flie  Father,  Son  and  floly  Ghoft,  doth  give  Himfelf  to 
be  our  reconciled  God  and  Father,  our  Saviour  and  our 
San&itier  >  And  we  believingly  give  up  our  {elves  ac- 
cordingly to  Him  :  Renouncing  the  Flelh,  the  World, 
and  the  Devil.  Which  Covenant  is  to  be  oft  renewed, 
fpecially  in  the  Sacrament  of  the  Lords  SupperT" 

Qudt.  2.  TFBere  is  our  Covenant-part  and  dntyfiSier 
opened  f 

Anfrv.  i.  In  the  Creed,  as  the  fum  of  our  Belief. 

2.  In  the  Lords  Prayer,  as  the  fum  of  our  Defires. 

3.  And  in  the  Ten  Commandments,  (as  given  us  by 
Chrift,  with  the  Gofpel  explications,)  as  the  fum  of  our 
Practice.    Which  are  as  folio  we  th, 

Ibe  Creed. 

I  Believe  in  God  the  Father  Almighty,  Creator  of 
Heaven  and  Earth.  And  in  Jefus  Chrift  his  only 
Son  our  Lord  \  Who  was  conceived  by  the  Holy  Ghoifc 
born  of  the  Virgin  Mary  h  fufTered  under  fortius  Filate, 
was  crucified,  dead  and  buried  j  He  defcended  into 
Hell  j  The  third  day  he  rofe  again  from  the  dead  i  He 
afcended  into  Heaven,  and  iitteth  on  the  right  hand  of 
God  the  Father  Almighty  :  From  thence  he  (hall  come 
to  judge  the  quick  and  the  dead.  I  believe  in  the  Holy 
Ghoft  >  the  holy  Catholick  Church  j  the  Communion 

of 


€$e  $oo?  S0am  ifaiuil^  'Booft*     6t 


of  Saints  b  the  forgivenefs  of  Sins ;  the   Refurrection 
of  the  Body,  and  the  Life  everlalting.     Amen. 

ike  Lords  Trayer. 

Ollr  Father  who  art  in  Heaven,  Hallowed  be  thy 
Name.  Thy  Kingdom  come.  Thy  Will  be 
done ,  on  Earth  as  it  is  in  Heaven.  Give  us  this  day 
our  daily  bread.  And  forgive  us  our  trefpaffes,  as 
we  forgive  them  that  trefpafs  againft  us.  And  lead  us 
not  into  temptation  >  But  deliver  us  from  evil :  For 
thine  is  the  Kingdom,  the  Power  and  the  Glory,  for 
ever.     Amen. 

7be  *ten  Commandments. 

I.   T  Am  the  Lord  thy  God,  who  have  brought  thee 
1    out  of  the  Land  of  Egypt ^  out  of  the  houfe  of 
Bondage  :  Thou  (halt    have  no    other  Gods  before 
me. 

II.  Thou  fhalt  not  make  unto  thee  any  graven 
Image,  or  any  likenefs  of  any  thing  that  is  iri 
Heaven  above,  or  that  is  in  the  Earth  beneath y 
or  that  is  in  the  water  under  the  Earth  : 
Thou  malt  not  bow  down  thy  felf  to  them,  nor 
ferve  them.  For  I  the  Lord  thy  God  am  a  jealous 
God,  vifiting  the  Iniquity  of  the  Fathers  upon  the 
Children,  to  the  third  and  fourth  Generation  of  them 
that  hate  me  '->  and  (hewing  mercy  unto  thoufands  of 
them  that  love  me  and  keep  my  Commandments. 

III.  Thou  (halt  not  take  the  Name  of  the  Lord  thy 
God  in  vain  -,  For  the  Lord  will  not  hold  him  guilt- 
lefe,  who  taketh  his  Name  in  vain, 

IV.  Re- 


62     cfre  ffioo?  ffiatig  f  amttg  ff  oofo 

IV.  Remember  the  Sabbath  Day  to  keep  it  holy. 
Six  dayes  (halt  thou  labour  and  do  all  thy  work  :  But 
the  Seventh  Day  is  the  Sabbath  of  the  Lord  thy  God  : 
In  it  thou  (halt  not  do  any  work  h  thou,  nor  thy  Son, 
nor  thy  Daughter,  thy  Man-Servant-,  nor  thy  Maid- 
Servant,  nor  thy  Cattel,  nor  thy  Stranger  that  is  with- 
in thy  Gates  :  For  in  lix  dayes  the  Lord  made  Heaven 
and  Earth,  the  Sea,  and  all  that  in  them  is,  and  refled 
the  Seventh  Day  ^  Wherefore  the  Lord  blefTed  the 
Sabbath  Day,  and  hallowed  it. 

V.  Honour  thy  Father  and  thy  Mother,  that  thy 
dayes  may  be  long  upon  the  Land  which  the  Lord  thy 
God  giveth  thee. 

VI.  Thou  (halt  not  kill. 

VII.  Thou  fhalt  not  commit  Adultery. 

VIII.  Thou  (halt  not  Ileal. 

IX.  Thou  fhalt  not  bear  falfe  witnefs  againft  thy 
Neighbour. 

X.  Thou  (halt  not  covet  thy  Neighbours  Houfe : 
Thou  (halt  not  covet  thy  Neighbours  Wife  >  nor  his 
Man-Servant,  nor  his  Maid-Servant,"  nor  his  Ox,  nor 
his  Afle,  nor  any  thing  that  is  thy  Neighbours. 

Cuefr.  3.  Where  vs  the  Cbriftian  'Religion  moft  fully 
•fened^  and  intirely  contained  & 

Anfo.  In  the  holy  Scriptures  \  efpecially  of  the 
New  Teftement :  Where,  by  Chriit,  and  his  Apoitles 
and  Evangeliits  infpired  by  his  Spirit ,  the  Hiftory  of 
Chrifl  and  his  Apoftles  is  fufficiently  delivered,  the 
Promifes  and  Dodtrine  of  Faith  are  perfected,  the  Co- 
venant of  Grace  moil  clearly  opened,  and  Church- 
Offices,  Wror(hip  and  Difcipline  eihblhhed.  In  the  un- 
derftanding  whereof,  the  itrongeil  Chriftians  may  in- 
creafe  whilit  they  live  on  Earth. 

'  The 


, 


©ije  1^oo?  s^anjs  family  tfooft,      6} 


the  explained  Trofejjion  of  the  Chrifiian 
Religion. 

I.   T  Believe  that  there   is  one  GODi  An  Infinite 
1   Spirit  of  Life,  Under/tending  and  Willi  Per- 
fectly powerful  wife  and  good',The  Father, 
the  \\  ord,  and  the  Spirit ',    The  Creator,     Vts  AJftnt. 
Governor,  and  End  of  all  things  j  Our  ab- 
(blute  Owner,  our  moft  juft  Ruler,  and  our  moft  gra- 
cious Benefactor,  and  moft  amiable  Good. 

II.  I  believe  that  man  being  made  in  the  Image  of 
God,  an  imbodied  Spirit  of  Life,  Vnderjlawkng  and 
WiU,  with  holy  Vivacity,  WilHom  and  Love,to  Know, 
and  Love,  and  Serve  his  Creator,  here  and  for  ever  \ 
did  by  wilful  finning  fall  from  his  God,  his  Holinefs 
and  Innocency,  under  the  wrath  of  God,  the  condem- 
nation of  his  Law,  and  the  flavery  of  the  Fkfh,  the 
World,  and  the  Devil.  And  that  God  fo loved  the 
World,that  he  gave  his  only  Son  to  be  their  Redeemer : 
Who  being  GOD,  and  one  with  the  Father,  took 
our  Nature,  and  became  MAN:  being  conceived  by 
the  Holy  Ghoft,  born  of  the  Virgin  Mary,  called  Jefus 
Chrift:  Who  was  perfectly  holy,  finlels,  fulfilling  all 
Righteoufnefs ,  overcame  the  Devil  and  the  World, 
and  gave  himfelf  a  Sacrifice  for  our  fins,  by  fiiffermg 
a  curled  Death  on  the  Crofs,  to  ranfome  us,  and  re- 
concile us  unto  God ,  and  was  buried,  and  went  among 
the  Dead ;  the  third  day  he  rofe  again,  having  con- 
quered Death.  And  he  fully  efrabliihed  the  Cove- 
nant of  Grace,  that  all  that  truly  repent  and  believe, 
thall  have  the  Love  of  the  Father,  the  Grace  of  the 
Son,  and  the  Communion  of  the  Holy  Spirit >  and  if 

they; 


64     Qfyt  $00  i  stasis  f  amity  23ooft. 

they  love  God,  and  obey  him  fincerely  to  the  death, 
they  fhall  be  glorified  with  him  in  Heaven  for  ever  : 
And  the  unbelievers,  impenitent  and  ungodly  (hall  go 
to  everlafting  punifhment.  And  having  commanded 
his  Apoftles  to  preach  the  Gofpel  to  all  the  World,  and 
promifed  his  Spirit,  he  afcended  into  Heaven  :  Where 
he  is  the  glorified  Head  over  all  things  to  the  Church, 
and  our  prevailing  Interceflbr  with  the  Father :  who 
will  there  receive  the  departed  Souls  of  the  juftified  : 
and  at  the  end  of  this  world  will  come  again,  andraife 
all  the  dead ,  and  will  judge  all  according  to  their 
works ,  and  juftly  execute  his  Judgment. 

III.  I  believe  that  God  the  Holy  Spirit  was  given  by 
the  Father  and  the  Son,  to  the  Prophets,  Apoftles  and 
Evangelifts,  to  be  their  infallible  Guide  in  preaching 
and  recording  the  Dodrrine  of  Salvation  j  and  the  Wit- 
neji  of  its  certain  Truth ,  by  his  manifold  Divine 
operations  h  and  to  quicken,  illuminate  and  fandritie 
all  true  Believers,  that  they  may  overcome  the  Flefh, 
the  World,  and  the  Devil.  And  all  that  are  thus  fandri- 
fied,  are  one  Holy  Catholick  Church  of  Chrift,  and 
muft  live  in  holy  Communion,  and  have  the  pardon 
of  their  fins,  and  fhall  have  everlafting  life. 

Believing  in  God  the  Father,  Son  and  Holy  Spirit ; 
The  content  l  do  Vekn%  ^Mutely  and  refolvedly 
or  covenant.  &lve  UP  myfelfto  Him,  my  Creator  and 
reconciled  God  and  Father,  my  Saviour  and 
Sandtifier:  And  repenting  of  my  fins,  I  renounce  the 
Devil,  the  World,  and  the  fmful  detires  of  the  Flefh : 
And  denying  my  felf,  and  taking  up  my  Crofs,  I  con- 
fent  to  follow  Chrift  the  Captain  of  my  Salvation,  in 
hope  of  his  promifed  Grace  and  Glory. 


wt)t  ^ooj  ^an0  f  amity  ISoofc,      6  5 


u4  SHORT  C  A  TEC  HIS  Af,  for  thofe  that 
have  learned  the  fir  si* 

Oueft.    1.     X  7  X  7  Hat    do  \oh    believe     concerning: 

/  VV   god/  * 

>4w/n\  There  is  one  only  GOD,  an  i*Afftnt. 
Iniinite  Spirit  of  Life  ,  Underftanding  and 
Will,  moll  perfectly  Powerful,  Wife  and  Good  i  The 
Father,  the  Word,  and  the  Spirit :  The  Creator,  Go- 
vernor, and  End  of  all  things :  Our  Abfolute  Owner, 
our  moil  Jull  Ruler,  and  our  mod  Gracious  and  moit 
Amiable  Father. 

1.   The  word   [GOD]  fignificch  both  tlie  Isatir-e  and  the 
Relations. 

I.  Gods  Nature  or  EiTence  is  not  known  to  us  in  it  felf  im- 
mediately ,  but  in  the  glafs  of  the  Creatures,  as  the  caufe  in 
the  effects:  And  fpecially  by  Gods  Image  on  our  own  Souls. 
Therefore  we  have  no  names  or  words  of  God,  but  fuch  as  are 
borrowed  from  Creatures,  as  the  firft  things  fignified  in  our 
ufeof  them  j  though  God  only  be  fignified  by  them  in  this  our 
application.  Therefore  we  are  fain  to  defcribe  God  in  termes, 
1.  Of^gencrical  notion,  z.  Of  formal  or  fpecifical  notion.  3.  Of 
accidental  notion  :  Though  God  is  not  properly  matter  or 
form,  gtnus  or  /pedes,  nor  accident.  1.  The  generical  no^ 
tion  is,  that  he  is  a  SPIRIT:  which  includeth  the  more  ge- 
neral notions,  of  a  SUBST  ANCEatid  a  BEING,  as 
diftinct  from  accidents  and  nothing.  A.  S  P  Il\  I  T  chiefly  fig- 
nifteth  (not  onely  Negatively,  that  which  is  no  Body,  but  alio 
PofitivelyJ  ipufi  Subttance  rranfeending  our  (enjitive  conception 
or  apprehenfion  •,  which  fome  call  Metapkyfical  matter  :  For  be^- 
fore  we  think  what  form  or  virtue  a  Spirit  is  potTeiTed  of,  we 
think  of  it  as  fomething/ft^/?<2^fM/,  though  not  corporeal.  But 
of  the  fubfhnce  of  a  SPIRIT  as  different  from  a  Eody, 
before  we  come  to  the  formal  virtues,  we  can  have  no  fatisfying 
conception  but  its  Purity,  and  irnnfcendir.g  the  mo{tpe>fe£i  fenfe. 
(  Whatever  fome  fay  of  Penetrability  and  IndivifibiUty,  which 
*re  alfo  confiderable.)     If  any  fay  ,  that  the   true  nature    cf 

E  Fire 


6  6      cfje  #00?  s^ang  tfamtt*'  *Boo&. 


Fire  is  a  Spirit,  and  fo  that  a  Spirit  is  fenfible,  as  far  as  mo- 
tion, light.and  heat  are  :  I  only  fay,  If  that  be  true,yet  motion,^ 
light,and  heat  are  not  fenfed  by  us  in  pure  fire*,  but  only  as  from 
fire  ip. corporate, in  air  at  leaft.  But  the  word  [S  P  I  R  I  TJ  alfo  in- 
cludeth  the  /"WW*/ fpecial  notion  of  it,  by  which  we  molt  clearly 
difcern  it  from  a  Body,  called  Matter  *,  which  is  that  it  is  for- 
mally a  Life,  or  an  a  Hive  Nature  j  in  which  is  included  the  three 
notions  of  Power,  Force  (Vis)  and  Inclination  *,  and  all  together 
may  be  called  A  virtue :  So  that  to  be  a  Pure  [ubfiance  tranfccn- 
ding  fenfe,  not  accidentally  having,  but  naturally  being,  an  Active 
vital  virtue,  is  to  be  A  SPIRIT. 

z.  But  though  this  formal  notion  be  included  in  the  word 
SPIRIT,  yet  it  is  of  diftinft  Conception  from  Effence  and 
Subftance.  And  this  03*  formal  Virtue  in  G  O  D  is  wonderfully, 
yet  certainly ,Tbree  in  One,  that  is,  i.  Vital  active  Virtue,  z.  in- 
tiUeclive  Virtue.  3.  Volitivt  or  willing  Virtue.  This  fpiritual 
Virtue  is  not  ?n  Accident  in  God,  but  lvs  Effence  *,  not  his  Effence 
as  Effence ,  but  h\s  Effence  in  its  formal  or  fpecifick  notion,  asdi- 
ftinci  from  other  Efaces.  It  is  One  fubflamially  and  formally  : 
It  is  Three  as  Aftive  on  a  Three-fold  Object,  or  by  connotati- 
on of  theCbjeft,  at  the  leaft.  All  this  we  certainly  gather 
from  ourSculs,  which  are  Gods  Image  (of  which  anon)  :  And 
yet  the  word  [Spirit']  Underftanding,  will  and  Life  of  M  n  fignifie 
that  which  is  not  at  all  of  the  fame  kind  or  fort,  with  that  which 
the  fame  words  fignifie  of  God  :  But  ye*  there  is  in  us  an  image 
of  what  is  in  God. 

Ar.d  when  I  fpeak  of  Aclive  Virtue,  it  muft  be  remembred, 
tlat  it  is  another  property  of  a  Spirit  that  [it  is  not  Paffive  from  a 
Body  or  any  inferior  nature  :  ]  For  all  Action  proceedeth  order- 
ly from  the  firft  Aclive  Canje,  and  fo  down :  God  worketh  upon 
ail  things:  An  intellectual  Spirit  can  operate  on  a  fenfitive,  and 
that  on  a  Vegetative,  and  that  (as  the  reft)  onPafiive  matter 
or  Bodies*,  but  not  contrarily. 

3.  Though  we  are  fain  to  ufe  names  of  God,  which  fignifie 
but  Modes  or  Qualities  in  men,  and  fo  mention,  Powerful,  wife 
ant  good  s  yetthefe  in  God  are  his  very  EiTence,  under  the  no- 
ti:  n  of  Modal  perfection. 

4.  As  we  tWnteof  Creatures  in  refpeft  of  Quantity  and  P*- 
pees  as  well  as  Kind,  fo  we  are  fain  to  mention  Gods  Attributes: 
And  I  comprehend  a  multitude  in  one,  wh?ch  is  Infinitenefs  or 
I  erfettion,  which  have  the  fame  f.gnification  ,  laving  that  one 
foundeh  better  as  applied  to  Effence  and  the  other  as  to  Jgua- 

itj.     When  I  fay  that  God  is  [infinite,]  itrefpeaeth,  1,  Dura- 
tion 


<?Pe  ^oo?  $9  m&  family  jBooS.      67 


tion  or  Time,  and  fo  it  is  his  Eternity.  1.  Or  Jpace  and  txtcn- 
fion  }  by  analogy  to  which  it  is  his  Immenfi'y.  And  Perfection  of 
power,wi[dom  and  goodnefs,  excludeth  all  imperfe&ion,  and  in- 
cludeth  that  which  to  man  is  incomprehensible,  though  cer- 
tainly known.  This  One  God,  is  Three  Pcrfons,  the  father,  the 
Word  (or Son;)  and  the  Spirit  (or  HolyGhofi,)  vvhofc  Properties  are 
to  Beg*?,  to  be  Begotten,  and  to  Proceed:  The  myflcry  is  fuliieft 
opened  in  Athanafius  Creed  :  And  we  have  no  reafon  to  think 
it  coniradi&ory  or  incredible,  when  the  forefaid  Trinity  of 
Principles  (Life, Under  (I  ending  and  w/7/,)  in  one  Spiritual  Virtue 
and  Lffence,  is  fo  clear  and  hire  in  our  own  Souls,  and  fo  in 
God. 

2  The  Relations  of  God,  refpecl:  his  Creatures,  u  In  their 
Being,  and  fo  he  is,  1.  Fundamentally  their  CREATOR. 
z.  And  thence  their  OWNER,  2.  Or  in  the;r  Well-hiini, 
and  fo  he  is  their  BENEFACTOR,  or  the  firft  Caufe  of 
all  their  good,  3.  Or  their  Action,  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.  Eut  the  moral  Relations  which 
we  have  here  reafon  practically  to  note,  are  all  comprehended 
in  the  word  [F  A  T  H  E  R,  J  which  iignifkth  that  he  is  funda- 
mentally our  "CREATOR;  and  thence,  i.  Our  OWNER, 
2.  Our  RULE  R,  $.Our  moft  AMIABLE  GOOD.  For 
a  Father  giveth  being  to  his  Child ;  and  thence  by  nature  the 
Child  is  bis  Own,  and  being  uncapable  of  felf-government,  it  is 
the  Father  who  hath,  l.  That  Authority,  i.  Wifciom,  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  lall  confederation  God  is  more  than  a  Father,  and  is 
to  be  loved  more  than  our  [elves,  and  more  for  his  own  GoodneJsy 
which  k\-\]s  Ami ablenefs,  than  for  Our  [elves.  I  had  put  the  word 
[Friend]  for  the  third  Relation,  as  being  moft  fhort  and  full  to 
the  fenfe  intended,  but  that  it  will  be  thought  to  found  too 
familiarly,  Though  Abraham  and  Chrifts  Dlfcipks  have  that 
Title. 

The  Attribute  of  God  as  our  Owner  is  Absolute,  ard  as  our 
Ruler  he  is  /*#,ifl  which  his  Truth  which  is  the  jifinefs  of  his  lay- 
ings is  included  ;  and  as  our  Father  or  Frier.d  he  is  doubly 
confidered,  \.  As  Good  to  us ;  and  fo  he  is  Gracio.rs  (or  Loving 
and  Merciful. )  1.  Ai,  Good  in  Himfelf;  and  fo  he  is  our  Ultimate 
En  ;,  and  the  Ultimate  Ob)tft  of  our  Lov:,  where  the  Scul  reft- 
cthin  the  perp«cuaU8of  lovirg  hitr,  and   in  feeling  his  love'. 

£  1  Ai.di 


68     €i)t  ^oo?  slangs  family  *boq&* 


And  this  is  thehigheft  notion  of  Gods  Relation  to  us,  and  of  all 
Religion. 

Note,  that  the  Attributes  of  God  muft  not  be  caft  together  on 
aheap,  but  diftinftly  laid  down.  Firft,  The  Attributes  of  his 
Eftence,  (that  he  is  One,  Eternal,  Immenfe,  Neceftary,  Inde- 
pendent, Immutable, &c.;  Then  the  Attributes  proper  to  each 
Perfon,  and  thofe  proper  to  each  Aftive  Principle,  (which  futn- 
marily  are  Perfection.  )  And  then  the  Attributes  of  Gods  Rela- 
tions, which  are  fo  very  many,  that  I  may  not  here  ftay  to  name 
any  more. 

the  Proof  that  there  Is  a  God,  is  fo  evident  in  Nature,  that 
lie  is  well  called  a  Fool  in  Scripture,  Vfal.  14.  1.  who  denieth 
it.  All  things  which  we  fee  in  the  World  preach  God  to  us, 
telling  us,  That  they  have  a  Cau[e  above  them  and  in  them,  which 
mult  needs  be  able  tow<z£eand  uphold  the  world,  (becaufe  we 
fee  that  it  Is  ma.de  and  upheld,  while  every  part  is  inefficient  for 
it  felf,  and  no  part  made  it  felfj  :  And  he  muft  have  as  much 
wifdome  as  is  vifible  in  the  effefts,  in  the  order  of  the  tlniverfe* 
And  more  goodnefs  than  all  the  World  hath,  becaufe  ft  hath  none 
but  from  its  firft  Caufe.  So  that  One  mo(l  powerful,  wife  and 
good  firfi  caufe,  that  is,  G  O  D,  is  fo  notorious  toReafon  ,  that 
he  is  mad  that  queftionethit. 

And  this  GOD  can  be  but  ONE,  becaufe  Two  Infinites ,Two 
Almighties  mofiwife,  moftGood,  and  firfi  Caufes,  &c.  is  a  contra- 
diction. For  if  there  be  Two,  One  is  but  Half,  and  fo  not  In- 
finite  or  Per  feci :  And  that  One  is  not  the  Caufe  of  the  other,  nor 
his  End,  See'. 

That  God  is  Immenfe,  is  evident  j  Becaufe  all  the  world  muft 
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,  muft  be  fo  ico 
in  Degree  or  Effence. 

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  mal^e  nothing.     The  reft  I  pafs  by. 

I  muft  tell  the  Reader  here,  That  though  this  firft  Leffon  if  hat 
GOV  is,  be  the  hardeft  and  highefi  in  Divinity,  yet  order  com- 
lnariderh  us  to  fet  it  firft  :  And  till  God  be  known,  nothing  is 
weli  known.  Therefore  I  advifeyou  to  read  this  over,  and  un- 
dcrftand  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 

learn 


c&e  |9ooj  Q$m$  family  jBoofi.     69 


learn  this  better.  For  God  is  as  the  Sun,  moft  certainly  tyorvm 
but  leafl comprehended,  andftill  mo$  unknown:  He  is  the  Fir  ft  and 
Lift:  You  mufl  Begin  and  End  with  Him.  You  mufl  know 
Something  of  Him,  that  you  may  know  Cbri(i  and  Scripture  :  And 
then  you  mufl  know  Chrift  and  the  Scriptures,  that  you  may  l^now 
more  of  God:  For  all  other  knowledge  is  but  a  means  to  help 
you  to  tyiow  Him  (love  and  ferve  Him,)  in  which  you  muft  ftill 
grow  to  the  laft,  till  you  come  to  the  World  of  true  Per- 
iection. 

Queft.  2 .  Wb at  believe  you  of  the  Creation,  and  the 
nature  of  Man ,  and  the  Law  which  was  given  to 
him  ? 

Anfw.  GOD  created  all  the  World :  And  made 
MAN  in  his  own  Image,  an  imbodied  Spirit  of  Life, 
Underilanding  and  Willi  with  holy  Livelincfs,  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. 

1.  To  Create  is  co  make  of  nothing,  in  the  firft  notion  :  And 
fo  God  created  only  Spirits,  and  the  Elements,  Fire,  Air,  Wa- 
ter and  Earth:  Eut  all  the  reft  of  his  Works  he  made  of  thefe, 
(as  the  Sun,  and  Moon,  and  Stars,&c.)  which  Is  Creating  in  the 
(econd  notion,  becaufe  they  never  were  before. 

2.  The  whole  World  which  God  made,  is  to  us  incompre- 
henftble :  It's  like  that  it  is  but  a  fmall  part  of  it  which  we  fee  ; 
We  know  not  how  much  more  is  unfeen  :  And  no  part  is  per- 
fectly known  by  Mortals.  But  we  may  havefo  much  knowledge 
of  all,  as  is  needful  to  the  ends  of  our  own  Creation  in  this 
imperfect  ftate  :  And  to  fpend  our  dayes  in  fearching  after 
more,  is  but  to  lofe  and  neglect  things  jxffijle  and  profitable,  ^hile 
we  feek  things  impoffible  and  unprofitable  i  and  to  trouble  our 
feives  and  the  World  with  pretenfions  apd  contentions  about 
meer  Names.  But  all  the  true  knowledge  of  God's  Works 
which  we  can  really  attain,  is  ufeful  to  us,  though  in  grea: 
diverfuy  of  degrees. 

$.  When  I- call  M  A  N  [an  imbodied  Spirit'}  I  determine  not 
that  his  Body  is  not  a  Part  of  him  ;  butonely  that  the  Soul  or 
Spirit  is  fo  Noble  a  part,  as  that  the  Body  is  but  a  habitation  and 
fervant  to  it,  (though  a  pare  of  the  Man  J  being  made  of  the 
common  paftive  Elements.  E  5  4. The 


^  o     cije  pm  ffiangtf  amity  ffooft. 

4,  The  Image  of  God  on  Man,  is  three-fold,  or  hath  three 
parts:    i.  Natural-,  the    Image  of   Gods  Being  and  Nature. 

2.  Moral  \  which  is  the  Image   of  Gods  VerfeClion  or  Holinefr. 

3.  Dominion  *,  which  is  the  Image  of  Gods  Dominion  over 
all. 

I.  In  Gods  Natural  Image  mans  foul  hath  a  notable  Trinity  in 
Unity  :  1.  In  one  Soul  there  are  the  vegetative,  fenfitiveand  in- 
tellective Powers,  2.  In  one  fuperior  intellectual  Soul  as  fuch, 
there  :s  the  Virtue  of  fuperior  Life  (or  Vital  aliivity)  and  the 
Virtue  of  Under  ft  andingy  and  of  Free-will.  The  Will  is  not  the 
Understanding,  nor  the  Underftanding  the  Will,  nor  [he  Vital 
power  either  underftanding  or  will:  Nor  is  any  one  of  thefe  a 
part  of  the  foul.  But  the  whole  foul  is  Life,  the  whole  -is  Un- 
derftanding, and  the  whole  is  Will :  yet  not  wholly,  that  is, 
no  one  of  thefe  words  exprefs  all  that  is  effential  to  the 
foul. 

II.  The  Moral  Image  of  God  on  the  foul,  is  nothing  but  the 
rectitude  or  health  of  thefe  three  faculties,  which  is  their  holi- 
nefs*,  that  is,  1.  The  holy //^/j»*/j  of  the  w'r*/ faculty,  (when 
it  is  lively  towards  God.)  2.  The  holy  wifdom  of  the  underftand- 
ing (to  know  God.)  ?•  The  Love  of  God  and  Goodnefs,  ( which 
is  the  holinefs  of  the  Will.) 

\\\.  Our  dominion  over  other  Creatures,  is  the  Image  of 
Gods  Dominion*,  By  which  we  are,  *.  Their  Owners  (under 
God)  •,  And  they  are  our  Own.  2.  Their  Governors,  under  God, 
according  to  their  capacities*,  And  they  are  Or dcred  by  us. 
3.  Their  Benefactors,  under  God,  (we  provide  for  them,  feed 
them,  manure  the  Ground;  j  And  their  End,  under  God  j  They 
are  given  us  for  our  Uje. 

$.  The  End  of  Mans  nature,  evident  in  the  faculties  aptitude 
theretojs,  (as,  1.  In  general,  GOD  who  is  the  E:<d  of  all  things : 
fo,  2.  Specially;  HOLINESS,  or  living  to  God;  that  is  , 
1.  To  know  God  practically.  2.  To  love  him.  3.  To  ferve  him. 
God  maketh  nothing  in  vain  j  much  lefs  the  nobler  Natures : 
When  he  made  mans  nature  capable  and  apt  to  l^now,  love  and 
ferve  him ,  it  plainly  telleth  us,  that  he  made  him  for  that  ufe. 
Thofe  therefore  who  clenv  this  to  be  Natural  to  Adam,  deny  Hu- 
manly, and  make  man  a  bruit  by  nature  ,  and  fuppofe  a  fuper- 
Iiatural  Grsce  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  Inch  faculties,  know  not  what  a  Man  is. 

6.  Man's  foul  being  made  ape  for  perpetual  duration,  is  truly 
faid  to  be  Immortal :  For  God  having  made  it  zfmjU  Spirit  >  it  s 

not 


Ctje  l&oo.:  spansf  4f  amity  TBoofi.      7 1 

not  liable  to  diftblution  of  parts,  and  corruption  of  fubftance; 
Therefore  if  it  perifh,  it  rnuft  be  by  Annihilation,  or  by  turn- 
ing it  into  another  Spec'es  of  being  :  both  which  being  operati- 
ons or  effects,  which  mud  be  contrary  to  the  ftablifhed  courfe 
of  Nature ,  it  is  not  to  be  fuppofed  that  God  mil  do  ihem, 
though  he  can. 

6.  But  man  confiftingof  foul  and  bof'y,  was  not  fo  Immortal  as 
his  foul  is :  yet  God  could  have  perpetuated  his  life  ;  yea,  and 
would  have  done  it  fo  far  as  that  he  mould  not  have  died,  had 
he  not  finned  :  But  it  is  mod  probable  that  he  fhould  at  a 
certain  period  of  time  have  been  changed  *,  As  Henoch  and 
Eli  as  were,  and  Chrift  ar  his  Afcenfion  ;  And  the  Saints  fhall  be 
who  are  found  alive  at  Chrifts  coming  ;  And  it's  like  the  bodies 
that  rofe  and  appeared  at  Chrifts  death  were  fo  in  their  afcen- 
fion. 

7.  Seeing  the  Soul,  yea  Adam,  was  to  be  thus  far  Immortal, 
his  Felicity  muft  be  fo  too:  Which  is  no  other,  than  the  perfect- 
ing of  his  Knowledge,  love  and  fcrvice  of  God,  in  his  perfected 
ftate:  And  therefore  briefly  I  fum  up  all  in  [Hire  and  for 
ever.  ] 

8.  Ic  pleafed  God  to  try  and  exercife  Adams  Obedience,  by 
forbidding  him  but  the  fruit  of  one  Tree-,  on  pain  of  death.  Eut 
this  pofuive  Law  prefuppofed  the  Law  of  Nature,  which  is  not 
mentioned  as  fp ofyn  to  man,  becaufe  it  was  in  the  very  nature 
of  /;iwand  the  Creatures  compared  together,  which  objectively 
fijnificd  to  him  what  was  Gods  will  as  to  his  duty  *,  from  which 
fignification  his  duty  did  refult. 

9.  Why  it  is  called  the  Tree  of  Knowledge  of  Good  and  Evil, 
is  very  hard  to  know.  It's  faid  by  moft,  becaufe  by  it  he  was 
to  have  the  fad  experimental  knowledge  of  Good  by  the 
lofsof  it,  and  of  Evil  by  the  feeling  of  it.  Others  hold,  That 
Adam  hzd  before  all  holy  neceffary  knowledge  of  God  and  his 
own  duty  ;  with  which  had  be  been  content,  he  had  been  hap- 
py: But  that  God  had  really  made  this  Fruit  apt  to  breed  in 
man  a  fubtil  inquifitivc  wit,  and  that  kind  of  needlefs  trouble- 
fome  knowledge  which  multiplveth  fin  and  forrow  ftill  in  the 
World  ;  Such  as  is  a  great  deal  of  the  prefent  Philofophy,  and 
vain  formalities  of  Sciences ,  and  wordy  wrangling  Craft  5 
And  the  prefumptuous  diftrurtful  fearch  into  Gods  fecrets,  and  f 
into  that  wh'ch  is  notour  part  but  his  j  as  if  the  Patient  muft  1 
needs  know  all  that  the  Phyhcian  giveth  him,  and  why.  And  * 
it  feemeth  that  fome  addition  of  knowledge  fin  brought  them  : 
And  doubtlefs  it  was  not  of  the  good  of  Duty,  nor  a  holyK.  ow- 

E  4  ledge  -, 


7  2      d)e  ^oo?  J^ans  ifamilp  *Bt)oft, 


ledge  *  but  an  afflicting   unnecefTary  apprehenfion  of  Natural 

Good  and  Evil. 

to.  The  death  threatned  is  all  that  penal  evil  that  mans  na- 
ture was  capable  of-,  which  is,  i.  The  defertion  of  the  finful 
foul.  i.  The  pain  and  diiTolution  of  the  body.  3.  The  perpe- 
tuity of  the  fouls  fuvTering,  at  leafl,  it  being  a  capable  fubject, 
with  rut  a  refurre&ion. 

Quefl.  3.  What  believe  you  of  Mans  fall  into  fin  and 
rnifery  f 

Anfrv.  Man  being  tempted  by  Satan,  did  by  wilful 
finning  fall  from  his  Holincfs,  his  Innocency,  and  his 
Happinefs,  under  the  Jtiftice  of  God,  the  condemna- 
tion of  his  Law,  and  the  flavery  of  the  Ilefh,  the 
"World,  and  the  Devil :  Whence  finful,  guilty  and  mi- 
ferable  Natures  are  propagated  to  all  Mankind  :  And 
no  meer  Creature  is  able  to  deliver  us. 

1.  It  was  Satan  in  the  Serpent  that  tempted  Eve  :  And  Sa- 
tan by  Eve  fhaving  by  her  fin  got  power  to  life  her  as  his  In- 
ftrumentj  that  tempted  Adam,  1.  Man  finned  nor  till  he  was 
tempted.  But  he  was  but  tempted,  and  not  forced  to  fin  ; 
much  lefs  was  he  forced  or  neceflfitated  to  it  by  God  himfelf. 
3.  God  could  have  made  man  indefectible,  or  prevented  his 
Fall:  But  he  is  no  more  bound  to  tel!  us  why  he  did  not,  than 
to  tell  us  why  he  made  not  all  Men  Angels,  or  all  Eeafts  Men. 
But  we  know  that  he  will  be  no  lofer  by  it ',  but  equally  be 
glorified,  and  pleafed  in  the  way  of  recovering  Grace.  4  God 
gave  man  freewill  which  was  mutable,  and  not  unchangeable  in 
holinefs.  For  he  would  have  fuch  a  freewill  to  be  the  Subject  of 
his  earthly  Government,  which  is  but  preparatory  to  a  perfect 
and  unchangeable  (late;  Not  that  an  undetermined  mutable  Will 
is  our  Perfection  ,  but  fitted  to  this  life  and  work  which  God 
would  have  to  be  a  lower  degree  and  way  to  Perfection.-  And 
freewill  was  the  firft  caufe  of  fin,  by  an  omiffion  of  its  duty,  and 
then  by  an  ill  determination  of  it  felf,  ('Though  objects  and 
temptation,  and  the  understandings  and  fenfes  apprehenficr.s 
were  Antecedents  and  Occafions .) 

«       $.  The  very  At!  of  fin  was  a  departing  from  Holinefs,  from 

I  Innocency,  and  from  Happinefs :  Sin  it  felf  becoming  mans  Unhe- 

\  iinrfs,  his  Guilt  and  Mifcry. 

6,  Hereupon  without  any  change,  yea  or  act  of.  Cod.  1.  The 
Jafiice  of  C*Ojd.  flood  related  to  the  Sinner,  as  to  one  to  whom 
j-\>'  ..:'<.;;.:      &  ."•■!  death 


Ci?e  #oo?  ^ang  tf  amity  TSooft*      73 

death  by  righc  was  due.  x.  And  the  Law  (without  any  change 
initj  did  virtually  condemn  him.  3.  And  by  Gods  bare  per- 
miflicn  and  defertion  ,  the  Flefb,  World  and  Devil,  which  had 
tempted  him,  and  overcome  him,  obtained  a  greater  power 
to  tempt  and  overcome  him  more;  Till  the  Spirit  of  God 
fhould  recover  and  deliver  him. 

7.  The  three  fore-mentioned  Evils  which  Adam  contracted 
to  himfelf,  are  all  propagated  by  him  to  his  Poftcrity.  By 
Natural  propagation  Infants  are,  1.  Polluted  with  a  fwfulPra- 
vity  ;  2.  Guilty  both  of  that,  and  in  their  kind,  of  Adams  fin  i 
3.  And  miferable  by  this  fin  and  guilt,  and  the  three  fore- 
mentioned  penal  confequents.  To  all  which  it  is #  wonderful 
to  confider  well,  how  much  is  done  by  the  Sinner  himfelf,  and 
how  little  by  God,either  as  to  the  fin  or  punifhment. 

8.  They  that  deny  Original  Sin,  go  againft  plain  Scripture, 
Reafon,  and  the  experience  of  Mankind  :  And  do  make  Infants 
faved  without  a  Saviour  ,  either  pardoning  or  purifying 
them. 

9.  It  is  an  Error  to  lay  our  guilt  of  Adams  fin  upon  any  fuch 
fuppofed  Covenant  ,  Will  or  arbitrary  Imputation  of  God, 
which  chargeth  more  on  us,  than  we  were  Naturally  guilty  of, 
God  doth  neither  make  men  Sinners  by  Imputation,  who  are 
not  fo  inthemfelves,  nor  judge  falfly  that  men  did  what  they 
did  not.  Adam  was  a  publick  Perfon  firft  naturally,  and  then 
reputatively  :  We  were  not  then  in  him  as  Perfons  \  and  there- 
fore finned  not  in  him  as  diftinft  Perfons,  nor  are  reputed  by 
Ood  ft)  to1  have  done :  But  we  were  in  him  Virtually  and  feminally; 
not  as  a  houfe  is  in  the  Work  man,  as  its  caufe  by  art  •,  but  as 
thofe  whofe  eflence  is  generated  by  his  efTence  :  And  as  all 
of  us  that  was  then  in  him  was  guilty  then,  fo  when  we  become 
Perfons,  thofe  Perfons  are  then  guilty,  as  becoming  now  perfonai 
Sufyfts  of  it;  And  all  our  personality  is  derived  from  a  defiled, 
fuilty  and  miferable  Sinner,  who  can  generate  no  efTence  or  per- 
fon better  than  he  was  himfelf.  But  vet  the  due  difference  | 
between  the  Principal  Agent  and  his  OfY-fpring  mull  beftill  ac-j 
knowledged. 

.9.  The  guilt  whirh-from  our  neareft  Parents  we  contratf  alfo 
(with  fuch  additional  pravity  and  penalty'  3s  our  natural  CapacT-* 
ty,  and  the  tenor  of  ihe  New  Covenant  allow)  is  too  fadly  over- 
looked by  rnoft  Divines,  contrary  to  the  whole  fcope  of  Scrip- 
ture, from  thedayesof  Cain  to  the  Rejection  of  the  Jews,  and 
contrary  to  the  Second  Commandment:  which  matter  defer- 

yeth  a  larger  explication.     ; 

]  &  10.  If 


74     C$e  #002  abatis  tf  anuly  isoofi. 


10.  Ifwe  dream  of  any  other  Deliverer  or  Saviour,  we  fall 
from  Chrift. 

Qutft.^JVbat  believe  you  of  mans  Redemption  by  Jefus 
Chifi  ? 

An]n\  GOD  fo  loved  the  World,  that  he  gave 
his  onely  Son  to  be  their  Saviour  :  Who  being  GOD, 
and  One  with  the  Father,  took  our  Nature,  and  be- 
came M  AN  5  being  conceived  by  the  Holy  Ghoir, 
born  of  the  Virgin  Ways  and  called  J  E  S  U  S 
CHRIST:  Who  was  perfectly  Holy,  without  Sin, 
fulfilling  all  Righteoufnefs,  and  overcame  the  Devil 
•  and  the  World  >  and  gave  Himfelf  a  Sacrifice  for  our 
Sins,  by  furfering  a  curfed  Death  on  the  Crofs,  to  ran- 
fome  us,  and  reconcile  us  unto  God  i  and  was  buried, 
and  went  among  the  dead :  the  third  day  he  rofe 
again,  having  conquered  Death.  And  having  fealed 
the  New  Covenant  with  his  Blood,  he  commanded  his 
Apoftles,  and  other  Minifters,  to  preach  the  Gofpcl  to 
all  the  World  5  and  promifed  the  Holy  Ghoft:  And 
then  afcended  into  Heaven,  where  he  is  God  and  Man, 
the  glorified  Head  over  all  things  to  his  Church  , 
and  our  prevailing  IntercefTor  with  God  the  fa- 
ther. 

p.  Gods  free  love,  without  either  merr,  fuit  or  condition  on 
Mans  parr,  gave  Chrift  for  a  Saviour  to  the  World.  It  is  not 
poilible  for  any  good  ro  befal  a  Creature,  which  cometh  not 
from  the  free  gift  of  God. 

i.  God  is  ("aid  to  love  men,  either  when  hewilleth  fome  good 
totherirf,  or  when  he  is/>. W-d  or  delighted  in  thtm  :  With  the 
firft  (called  a  Love  of  Rtnevelence)  he  lovethman,  no^becaufe  he 
js<:Ood,  but  to  -make  him i  good  :"  But  th'Ts' is  lets  properly  cal- 
led Lave,  whcrTic  goeth  alone.  With  the  other  more  proper 
Love  (of  Complacence  J  heloverh  every  thing  fofar  onely  as  it 
is  good  and  lovely.  Both  thtfe  concurred  to  loft  Mankind  j 
hut  the  firft  moft  eminently  :  The  good  which  remained  in 
fallen  roan  as  Iove!y,  was  his  Nature,  which  was  Gods  Work, 
and  partly  his  Ima^e  -,  and  therein  his  Capacity    of  that  Grace, 

and 


ctje  1^oo?  $&m$  <tf  amity  "Boos.     7  5 

and  all  that  holy  Duty,  and  that  heavenly  Perfection,  in  which 
he  would  be  fully  amiable. 

3.  Chriit  is  called  the  Saviour  of  the  World,  with  different 
refpccl:  to  the  feveral  parts  of  the  World  :  Not  as  if  he  *  ere 
equally  the  Saviour  of  all.  So  far  as  he  faveth  any,  l  e  is  their 
Saviour :  He  hath  fofar  faved  all  men,  as  to  make  fo  fufficient  a 
fatisfadion  tothejuftice  of  God  for  their  fins,  that  none  of  them 
lhall  perifh  for  want  of  fuch  a  fatisfa&ion  made  ;  And  fo  far 
as  to  make  an  UniverfalGift  of  free  Pardon,  Judication,  Adop- 
tion, and  the  Spirit  to  all  Mankind,  on  condition  of  acceptance ; 
fothat  nothing  but  their  ungrateful  refufing  it,  can  deprive 
them  of  it;  And  hath  commanded  his  Ministers  to  publifh  and 
offer  this  to  all  the  World.  A.nd  he  fcivcth  men  various  de- 
grees of  help  ,  towards  the  winning  of  their  own  confirm. 
But  the  Confent  of  fome  he  effectually  and  infupcrably  pro- 
cureth  \  and  actually  juftifteth,  fanctifieth  and  glorifeth  t'j  em. 
So  that  [he  is  the  Saviour  of  all  men,  efpecially  of  thofe  that 
believe  :  ]  Wl  en  yet  thofe  that  had  a  Saviour  as  to  the  Antece- 
dent fatisfac"tion,  the  Covenam-ofTer  and  Common  helps  only 
will  perifh  for  ever,  for  unthankful  refufing  the  Salvation  offer- 
ed them,  together  with  their  other  fins.  For  none  are  for- 
given ,  where  the  Forgiver  and  his  Grace  are  not  accep- 
ted. 

4.  That  Chrift  is  both  God  and  Man,  is  evident  in  Scrip- 
ture. God  (and  therefore  one  fubftance  with  the  Father,)  from 
Pi-ternity  :  Eut  Man  in  the  fulnefs  of  time,  about  Four  thonfand 
years  after  the  Creation  of  the  World.  Eecaufe  he  is  GO  D, 
he  is  of  perfect  fufficiency  for  all  the  work  of  our  Redemption, 
and  his  Sacrifice,  Merit  and  Interceflfioii  of  foil  force.  F.c- 
caufe  he  is  Man,  he  was  fit  to  be  the  Head  of  the  Church,  and 
to  be  a  Mefienger  from  God,  familiarly  to  teach  men,  and  to. 
fliew  them  a  perfect  example  of  Holinefs,  and  to  furfer  for  us 
in  our  ftcad,  and  to  poiTefs  Heaven  in  our  Nature  ,  and  to  In- 
tercede for  us  as  the  Mediator  between  God  and  Man.  So 
that  there  is  nothing  wanting  in  Chriits  Perfon  ,  as  to  fufi  7- 
tncy>  or  companionate  condeiccnfion  and  nearnefs,to  the  corre- 
lation of  penitent  Eelievcrs. 

$.  That  God,  the  eternal  Word  of  the  Father,  Orould  take 
to  him  the  Nature  of  Man,  is  the  mod:  aftonifking  wonder  of 
all  Gods  Works  :  Eut  having  given  us  full  proof  of  it  by  h  s 
Spirit-,  in  his  Doftrine,  Miracles,  and  the  fanftifying  of  Be- 
lievers, it  is  the  grand  Article  of  our  certain  Faith  \  yea,  he 
Givethus  to  believe  it,  as  wellasCommandeth  it.    That  G  d  is 

moil 


7  5     cije  ^oo?  $©anj3  <f  amity  'Boob. 

inoft  intimately  near  to  all  men,  and  efpecially  all  Saints,  is  no 
wonder;  For  he  is  more  than  the  Soul  of  the.  World  :  But  his 
union  with  the  Manhood  of  cbrifl  is  an  extraordinary  Conjun&i- 
on  for  extraordinary  Work*,  Though  the  manner  of  it  is  above 
oar  reach.  Ic  was  not  by  turning  the  God-head  into  Man, 
nor  the  Man-hood  into  the  God-head ;  nor  doth  the  Divine 
Nature  lofe  by  it  any  of  his  Perfection,  or  Honour.  And  he 
that  feeth  how  the  fame  Sun  doth  infinuate  it  felf  into  fome 
Creatures  as  their  very  life  ,  and  vet  leave  others  lifelefs, 
will  not  think  it  incredible  that  God  fhould  more  nearly  unite 
himfelf  to  Chrifts  humanity  than  to  others.  We  can  hardly 
keep  fome  Philofophers  from  believing  that  all  mens  fouls  are 
parts  of  God ;  and  yet  as  hardly  get  others  to  believe  that  God 
is  fo  united  to  one  man  as  to  make  one  perfon. 

6.  Yet  we  muft  in  this  myftery  take  heed  what  notions  we 
ufe:  We  mart  not  fay  that  the  God-head  is  apart  of  the  Perfon  of 
Chrift-,  for  God  cannot  be  part  of  anything.  For  he  is  Infinite: 
And  a  part  is  lefs  than  the  whole  *,  and  therefore  not  Infinite. 
Nor  yet  muft  we  fay,  that  the  God-head  is  the  -whole  Perfon  > 
Part  and  whole  are  not  words  to  be  here  ufed  :  But  God  and  Man 
are  one  Chid.  As  God  and  Creatures  are  one  Univerfe  of  Being  -y 
And  yet  God  is  not  to  be  called  the  -whole  or  part  of  that  Uni- 
verfe. 

7.  Nor  muft  we  think  that  the  God-head  is  inftead  of  a  />;/- 
tnani  Soul  toChrift'sj?./^  and  that  he  had  no  other  Sod  :  For  he 
was  perfect  Man,  having  humane  foul  and  body  ,  which  the 
God-head  aflumed  into  pcrfonal  Uniomand  was  as  a  Soul  to  his 
Soul.  Much  lefs  was  the  God-head  turned  into  humanity,  or 
any  way  altered. 

8.  Chrift  was  not  generated  as  other  men  are*  but  without 
man  was  conceived  by  the  Holy  Gho$  ;  that  is,  by  the  God-head 
operating  outwardly  by  the  Divine  effectual  will  or  Love,  and 
eminently  by  the  third  Perfon  in  the  Trinity.  Yet  is  Chrift  ra* 
ther  called  the  Son  of  the  Father  than  of  the  Holy  Gho(i,  becaufe 
the  Father  is  theftrft  in  order  of  operation. 

Adams  Soul  was  created,  and  not  generated  :  Our  Souls  are  ge* 
iterated,  and  not  utterly  created  of  nothing;  that  is,  God  as  the 
Fountain  of  Natural  bein^  giveth  multiplyed  EiTenccs  wholly 
from  himfelf-,  yet  not  as  he  firft  created  things  of  nothing,  but 
by  an  incomprehenfible  influence  on,and  ufe  of,  the  generating 
Souls  i  which,  under  God,have  acaufality  in  the  multiplication. 
BptChrifVs  Soul  was  neither  meerly  generated,nor  meerly  crea- 
ted y  but  was  principally  created,  fo  far  as  ic  was  conceived  by 

tll£ 


Ct)e  #oo?  sa^ansJ  <jf  amity  TSooft.     77 

the  Holy  Ghoft,  and  yet  there  was  a  participation  of  Genera- 
tion, fo  far  as  there  was  a  concur fe  of  the  Virgins  Soul.  And 
by  this  wonderful  Conception,  Chrirt  was  free  both  from  the 
guilt  and  corruption  of  Original  Sin.  F«r  though  he  be  called 
the  Son  of  David  and  of  Man,  totally  as  a  Man,  and  not  as  to  his 
Tlejb  alone  *,  yet  was  he  not  fo  by  a  proper  and  full  Generation, 
as  others  are:  but  the  Spirits  Creative  conception  made  him 
even  as  to  his  humanity,  more  eminently  the  Son  of  God,  than 
the  Son  of  Man. 

9.  The  name  [/*/«$]  fignifieth  his  Office,  even  [A  saviour']  ; 
and  the  name  [CHRIST]  fignifieth  the  Appointment  of 
God,  his  Miffion  and  Authority,  and  qualification  for  this  Office, 
[The  Anointed  of  God.] 

10.  Chrift's  perfect  Holinefs  and  Righteoufnefs  was  both  HabiA 
tual  in  his  perfect  Nature,  and  A  dive  in  his  perfect  Actions  ; 
that  is,  in  perfect  Rtfignation,  Obedience  and  Love  to  God.  The  I 
Perfection  of  his  Divine  Nature  advanced  the  Merit  of  his  Hu- 
mane Perfection  two  wayes,  1.  C&ufaUy,  as  it  had  the  chief  caufa- 
lity  in  producing  it :  2.  Relatively,  as  it  was  the  Perfection  of 
the  fame  Perfon.  The  Active  Righteoufnefs  of  Chrift  confided 
in  his  conformity  to  the  Divine  Will,  as  fignified  in  that  Law 
which  was  given  to  himfelf  by  God  j  Which  was,  1.  That  he 
fhould  fulfil  the  Law  of  Nature  as  a  Man  :  2.  Asd  the  Mofai- 
cal  Law  as  a  Jew  :  3.  And  a  proper  Law  of  Mediation,  by  his 
proper  Mediatory  Works,  Doctrine,  Miracles,  Sufferings,  Infti- 
tutions,  &c.  So  that  the  Perfcflion  or  Righteoufnefs  of  Chrift, 
by  which  we  are  juftified  and  faved  as  the  Meritorious  Caufe, 
is  All  this  in  One ',  even  [his  perfect  Habitual  and  Actual  Holinefs, 
caufed  and  relatively  dignified  by  bis  Divine  Ferfettion.]  Not  as  It- 
one  part  merited  one  benefit  for  us,  and  another  part  another  : 
But  all  entirely  merited  all  for  us*,  For  all  together  was  that  One 
tondition  required  of  Chrift  by  the  Law  or  Covenant  of  Media- 
tion:  upon  which  condition  performed,  he  had  Right  to  all  the 
promifed  fruits  of  that  Mediation  ;  as  to  give  us  the  pardoning 
and  faving  Covenant,  &c. 

11.  Chrift's  conquering  the  Devil  and  the  World  a^  Ttmp- 
rers,  fand  the  Flefb,  fo  far  as  without  fin,  its  Natwal  defirts 
were  to  be  denied,  as  in  the  Love  of  Life,  &cj  was  a  great  ard 
needful  part  of  his  Worli,  that  he  might  deliver  us  frcm  tr-e 
Tempters  that  had  overcome  us,  and  might  confeu-nd  Cod's 
Enemies ,  and  break  the  Serpents  head  ,  and  vindicate  the 
Truth  and  Holinefs  of  God's  Law,  by  demonftration. 

12.    The 


<  8     c&e  $oo?  st&ans  family  2&00&. 


Ti.  Thereafon  of  ChrifVs  fufferings,  were  as  a  Sacrifice  to 
expiate  our  fins  by  his  fuffering  in  our  ftead,  to  demonftrare 
theholinefsof  God,  his  juftice  and  Truth,  and  the  Authority 
and  equity  of  his  Law,  that  God  and  his  Laws  may  not  be 
defpifed,nor  the  world  encouraged  by  impunity  to  unbelief  and 
fin.  By  fuffering,  he  fulfilled  that  Law  which  required  him  to 
fuffer  :  But  he  did  not  fulfil  that  Law  which  made  fuffering  due 
to  us  *,  For  it  was  not  the  punifhment  of  another  for  him,  but 
of  every  Sinner  himfelf,  which  was  due  by  that  Law.  Eut  it 
was  [atisfattion  to  the  Lawgiver  which  he  made  by  his  fufferings, 
by  giving  him  that  which  was  equivalent  to  all  our  fufferings ; 
Not  that  fame  thing  by  which  the  threatning  of  the  Law  is  pro- 
perly and  fully  performed  ',  (  For  that  is  nothing  but  our  de- 
itru&ionf)  Eut  it  is  fomething  in  its  ftead.  Not  altogether  of 
the  fame  kind  neither  :  For  our  great  punifhment  is,  to  be  left 
in  our  fin  it  felf,  (which  is  the  mifery  of  the  foul  J  and  to  be 
denied  the  fpirit  of  life,  and  to  be  hated  of  God  as  unholy 
Creatures,  and  deprived  of  that  love  of  his  which  all  holy  fouls 
are  the  proper  object  of ,  and  to  be  tormented  of  our  guilty 
Confciences  for  each  fin,  and  to  be  tormented  by  Devils  in 
Hell,  and  to  defpair  of  deliverance  ;  All  which  Chrift  was  never 
capable  of,  nor  did  undergo.  But  he  fuffered  the  curfed  death 
cftheCrofs,  after  a  life  of  humiliation  •,  and  fenfible  forrews 
alfo  in  his  Soul  •,  and  not  a  little  in  his  Intellectual  Nature,  fo  far 
as  was  confident  with  perfect  holinefs,  and  its  necefiary  confe- 
quents. 

And  Chrifts  fufferings  are  fatisfaclory  to  Divine  Juflice,  not 
becaufe  they  are  the  very  fame,  infubject,  matter  or  duration,  with 
what  was  due  to  us  \  but  becaufe  they  better  attained  the  Ends  o? 
the  Governor  and  Lawgiver  aforefaid,  than  the  Damnation  of 
all  the  World  would  have  done.  Their  aptitude  to  that  E?d, 
was  their  fatisfa&ory  and  meritorious  dignity. 

13.  Chrift  fuffered  for  our  fins,  and  in  our  ftead,  becaufe  ic 
was  to  free  us  from  fufferings  :  And  it  freeth  us  as  certainly 
(fuppofing  us  Believers;  as  if  we  had  made  fatisfa&ion  our 
felves.  But  yet  he  fuffered  in  the  terfoh  of  a  Mediator,  who  in- 
deed is  one  that  undertook  to  fuffer  in  the  Sinners  ftead  '-,  but 
never  was  nor  conferred  to  be  efteemed  the  very  Sinner  him- 
felf. If  a  man  pr.y  a  Lebt  by  his  Servant,  it  is  imputed  to  him 
as  his  own  aft  and  payment:  Becaufe  the  Law  allowerh  him  to 
do  it  by  a  Servant  ^  And  the  Servant  is  but  his  Inflruraent.  But 
this  is  notour  cafe.  Chrift  fuffered  in  our  ftead:  But  not  as  our 
Delegate,  nor  in  our  Name  and  Perfoa  properly,  but  as  a  Vo- 
luntary 


<D#e  ^oo?  $$m$  tfanuty  25oofc      79 


luntary  Mediator,  who  mayufc  us  after  as  he  pleafeth,  and  give 
us  the  benefits  as  he  will.  We  did  not  pay  our  own  debt  by 
him  :  His  fufferings  were  not  ours  indeed,  nor  in  Law  fenfe  : 
We  were  not  crucified  in  him:  We  did  not  fatisfie  Gods  Juftice 
by  him  :  And  therefore  the  effects  are  not  ours,  till  he  after 
give  them  us,  and  that  in  the  degree  that  pleafeth  him.  It  is 
not  the  furTering  in  it  felf  which  he  givcth  us,  fthat  were  a 
fad  gift;  :  Nor  the  fir(t  cjfett  in  it  felf  (fatisfaftion;  s  For  that 
is  made  to  God  for  us,  and  not  to  us  :  But  it  is  the  fruits  here- 
by procured  of  God. 

14.  Much  lefs  can  it  be  truly  and  properly  faid,  that  Chrift; 
in  our  Ferfon,  and  we  in  and  by  Chrift,  did  fulfil  the  Law  of 
Works,  by  perfeft  habitual  Holinefs,and  outward  Obedience  and 
Love,  and  this  dignified  by  a  Divine  perfection.  The  fame  Ha- 
bits, and  Afts,  or  Righteoufnels,  being  Accidents,  cannot  be  in 
divers  fubje&s.  We  are  not  juftified  by  the  Precept  and  Pro- 
mile  of  the  Law  of  Works  *,  as  if  we  had  fulfilled  it  all  by 
Chrift  :  but  by  the  Law  of  Grace.  Had  we  fulfilled  all  the  Law 
of  Innocency  by  Chrift,  we  could  have  no  need  cf  his  Death, 
or  any  Pardon  ;  becaufe  we  mould  have  no  fin  to  pardon,  ei- 
ther of  omiifion  or  commiflion,  from  birth  to  death.  To  for- 
give all  our  fins,  and  to  repute  us  to  have  never  finned,  but 
perfectly  obeyed  by  another  ,  are  contradictory.  And  God 
judgethuot  falfly,  norfuppofeth  us  to  do  what  we  never  did  : 
Therefore  we  have  not  prefent  Right  to  all  the  betxSts  of 
Chrifts  Merits  or  Righreoufnefs.  Our  pimifbments  are  no  wrong 
to  us,  while  he  correfteth  us.  Hegveth  us  pardon  and  &fe9 
on  condition  that  we  be  penitent  Believers  ,  and  doth  not  tell  us, 
that  we  repented  Jbelieved.znd  per  [ever  ed  in  and  by  him,  which  ihall 
be  imputed  to  us  5  nor  that  we  need  it  nor,  becaufe  we  are 
innocent  in  him.  Nor  did  Chrift  by  his  death  onely  fave  us 
from  punifhment,  and  by  his  Perfection  onely  merit  our  ]uft> 
fication  and  Salvation.  For  to  be  acquit  from  all  puniflnaenc 
o([enfe  and  lofs,  is  to  have  right  to  Life :  And  to  be  innocenc 
from  all  fin  of  omiifionand  commifhon^  is  to  be  Ju$.  But  we 
are  not  juftified  by  Chrift  againft  this  charge,  [Thou  art  a  Sinner] 
fimply  :  But  againft  this  charge,  [Tbott  art  to  be  condemned  far  thy 
fin]  :  Not  by  imputation  of  Innocency  in  it  fr-lf  to  us,  and  re- 
puting us  innocent  :  bnt  by  pardoning  our  fins,  arid  giving  us 
Ri^ht  to  Life,  and  fo  accepting  us.  And  fo  Chrift  is  the  Lord 
our  Righreoufnefs;  and  as  he  was  made  fin  for  us,  not  1. 
nor  did  God  fo  repute  him,  but  as  one  that  was  to  furter  for 
Sinners  \  fo  are  we  made  the  Righreoufnefs  of  God  in  h-m  : 

Eeing 


8o     Ctye  f&oo?  s^anss  family  :©oo&. 

Being  righteous  by  Gods  gift  of  pardon  and  life,  purchafed  by 
His  rigbteoufefs,  demonftrating  Gods  righteoufnefs. 

i  $.  God  is  (aid  to  be  Reconciled  to  the  World  in  general  up- 
on Chrifts  death,  in  that  he  is  no  more  obliged 
2  Cor.  $19.  in  Juftice  to  punifh  them,  as  meer  Sinners  by  the 
Law  of  Works  *,  but  hath  granted  a  conditional 
Pardon  to  all  Mankind,  and  that  free,  upon  condition  of  meer 
acceptance  of  Chrift  and  Life. 

God  is  faid  to  be  Reconciled  actually  to  Believers,  in  that  he 
is  not  at  all  obliged  by  Juftice  to  condemn  them,  but  hath  as  it: 
were  obliged  himfelf  by  a  Covenant  of  Grace  to  forgive  and 
fave  them.  So  that  it  importeth  no  real  change  in  God,  but  in 
us,  and  in  Gods  Covenant,  and  a  change  in  Gods  relation  to  us. 
Yea,  2.  Though  alfo  he  judge  us  now  juft,  and  love  us  as  juft, 
who  before  judged  usunjuft,and  loathed  us  as  fuch  ,  this  change 
is  in  us,  and  not  any  other  in  God  than  in  relation  and  denomi- 
nation. 

16.  Chrift  was  buried,  that  he  might  be  at  the  loweft  before 
he  was  exalted  :  Death  feemed  to  have  conquered  hirh,  before 
he  fhewed  his  conqueft  Of  ir.  So  is  it  with  us.  The  word 
tranflated  [He IT]  in  Englifh,  in  the  Gree^  and  Latin  ancient 
Creeds  is  &fos  and  Infer i,  and  fignifieth  not  neceftarily  the  Place 
of  the  damned.  But  it  h  more  than  his  Burial  that  is  here  meant, 
and  refpefteth  his  Soul ;  and  fignifieth  that  [his  Soul  went 
among  the  fouls  of  the  dead]  without  determining  it  to  Heaven  or 
Hell  :  the  very  feparating  it  from  the  Body,  being  part  of 
ChrifVs  humiliation.  To  Paradife  it  went j  but  whither  elfe,  or 
what  it  did,  we  are  neceiTarily  ignorant.  But  hence  it  is  plain, 
that  the  Soul  livetb  it  [elf  when  it  is  feparated  from  the  body. 
And  Believers  may  joyfully  follow  Chrift  to  the  grave,  and  the! 
ftareof  fepararion. 

17.  Chrift's  Refurre&ion  was  the  great  Viftory  over  Death  , 
the  beginning  of  his  Triumph,  and  of  the  eminent  Church- ft  ate 
under  the  Mdfiah,  and  the  great  proof  of  his  Truth  as  the  Son 
of  God  ,  and  is  the  great  comfort  of  Believers,  alluring  them 
that  rhey  have  a  victorious  and  a  living  Saviour,  and  that  his 
word  is  true,  and  that  they  fhall  rife  again. 

18.  The  making  of  the  New  Covenant  fealed  with  Chrift's 
blood,  and  commiflioning  a  Miniftrytopublifh  it  to  the  World, 
was  the  great  ordained  means,  by  which  Chrift  would  give  out 
the  fruits  of  his  Merits  and  Sacrifice,  withHmfelf,  for  mens 
Juftifica  ion  and  Salvation:  Of  which  more  anon. 

19.  Chrift's 


C&e  1000?  $ans  family  'BooB.     8 1 

•'  19.  ChrifVs  Afcenfion  was  the  fecond  ftep  of  his  Exaltation. 
His  bodily  prefence  was  more  neceflary  in  Heaven  than  on 
Earth  :  There  he  is  ftill  God  and  Man;  his  Body  and  Soul  being 
glorified,  and  natural  flefh  and  blood  changed  into  an  incor- 
ruptible fpiritual  Body  :  For  fo  it  will  be  with  Believers  3  For 
Flefh  and  Blood  cannot  enter  into  the  Kingdom  of  God.  So  ab- 
furdly  do  they  err,  who  fay,  that  Bread  is  no  Bread,  but 
ChrifVs  Flefh,  and  Wine  is  no  wine,  but  his  Blood ,  when  his 
glorified  Body  hath  no  Flefh  and  Blood  at  all.  It  is  unfpeakable 
joy  to  Believers,that  we  have  a  Head  in  Heaven  that  is  over  all. 

zo.The  Apoftle  diftinguifheth  Chrift's  Headfh/p 
as  it  is  [over  all]  and  as  it  is  [to  the  Church.']  For  Fpb.i. z2,z^ 
to  this  end  he  died,  and  rofe,  and  revived,  that  J0"'  I7'  2'  3« 
he  might  be  Lord  of  the  Dead  2nd  Living.  He  ***•  H-  ?• 
hath  Dominion  over  the  uncalled  to  call  them  3  Job'  *>'  12" 
and  over  Believers  to  defend  and  glorifie  them 3  and  over  Rebels 
to  deftroy  them. 

ax.  The  InterceflTion  of  Chrift  is  a  great  Article  of  theChriffi- 
an  Faith  3  and  fignifieth  not  onely  that  he  prayeth  for  us,  but 
that  he  is  the  heavenly  High  Prieft  and  Mediator  with  God  : 
And  that  when  once  fin  hath  defiled  us,  there  is  ho  coming  to 
God,  but  by  a  Mediator  3  no  not  in  our  Thoughts,  or  Hopes,  or 
Jlffettions  :  We  mud  expect  no  acceptance  of  our  Ferfons,  or 
Frayers,  or  Duties,  but  through  Chrift  :  Wemuft  put  all  into  his 
hands.irhat  he  may  prefent  them  to  God  :  We  cannot  fo  much 
as  love  God  but  by  him  ,  as  the  Glafs  and  Revcaler  of  God's 
Love  and  Goodnefs  :  And  alfo  we  muft  look  for  nothing  fr6m 
God  now  but  through  him,  and  by  his  hands  3  that  is,  by  his  Me- 
rits and  his  Adminiftration  :  The  Spirit  and  fpecial  Grace  is  gi- 
ven by  him  even  as  Mediator  :  Minifters  and  Ordinances  are  by 
him  :  Magiftrates,  and  the  Rule  of  the  natural  World,  for  the 
ends  of  Redemption  is  by  him  3  For  all  Power  is  given  him,  and 
hejudgeth  all. 

Queft.  5.  What  is  the  New  Teftament^r  Covenant,  ot 
Law  of  Grace  ? 

Anfw.  God  through  Jefus  Chrift,  doth  freely  give 
to  all  Mankind,  Himfelf  to  be  their  Reconciled  God 
and  Father,  his  Son  to  be  their  Saviour,  and  his  Holy 
Spirit  to  be  their  Sandtifier,  if  they  will  believe  and 
accept  the  Gift,  and  will  give  up  themfelves  to  Him 
accordingly  >     Repenting  of  their  fins,  and  confenting 

F  to 


82      c&e  Poo?  s^ang  tfamify  TBoofi. 

to  forfake  the  Devil,  the  World,  and  the  Flefh,  and 
fmcerely  (though  not  perfe&ly)  to  obey  Chrift  and  his 
Spirit  to  the  end>  according  to  the  Law  of  Nature, 
and  his  Gofpel  Inftitutions,  that  they  may  be  glorified 
in  Hcav:n  for  ever. 

i.  It  is  the  fame  thing  which  in  feveral  refpefts  is  called 
Chi  id's  New  Teflament,  Law  and  Covenant  :  It  is  his  Teftament, 
becaufe  he  ftablifhed  it  by  and  at'  his  Death  ',  and  it  contain- 
eth  a  free  Gift  or  Legacy  to  man.  It  is  his  Covenant,  becaufe 
God  on  his  part  bindeth  himfelf  by  Promife,  to  do  all  that  is 
there  offered  ?  And  requireth  men  to  confent  and  covenant  ac- 
cordingly with  him,  if  they  will  have  the  benefit.  It  is  his  Law, 
in  that  it  containeth  his  eftablifhed  Terms,  on  which  men  fhall 
(bta-n  Remiftlon  and  Salvation,  or  mifsof  it  and  be  condemned, 
if  they  refufe  j  and  by  which  men  fhall  be  judged  to  Heaven  or 
I  ell. 

z.  This  Law  hath  two  parts :  i.The  firft  is  aprefuppofed  part, 
which  is  the  Law  of  Nature,  as  to  its  obligation  to  Duty  ;  which 
Chrift  doth  not  new- make,  but  find  made,  and  taking  Nature 
it-telf  and  man  as  his  Own,  upon  the  Title  of  Redemption,   that 
Law  alfo  falleth  into  his  hand :    And  as  he  doth  not  de(lroy,  but 
prfeft  our  Nature  i  fo  he  doth  not  deftroy  the  Law  of  Nature, 
butfuperaddhis  remedying  Law.     z.  Which  is  the  fecond   parr, 
rcwly  made  by  the  Redeemer,  and  called  the   Law  of  Grace* 
the  firft  being  rxnv  as  a  part  or  appurtenance   to '•his,  as  ufed 
to  our  Sanctiftcation,  and  yet  the  Obedience  of  it  part  of  the 
end  of  this.     This  fpecial  Law  and  Covenant  of  Grace  contain- 
eth, i.  A  free  Deed  of  Gift  ('though  conditional;  of  God  him- 
felf,  the  Father,  Saviour  and  Sanftifier,  as  aforefaid,  whh  Par- 
don of  all  fin,  and  right  to  the  Love  of  the  Father,  the  Grace  of 
the  Sen,  and  the  Communion  of  the  Holy  Ghoft,  and  to  the 
heavenly  Glory,     x.  The  impofed  condition  of  this  free  Gift, 
which  is  finctre  belief,   and  confent  by  covenanting  accordingly  with 
Gdi,  as  isexpreft.     3.  The  Preceptive  part,  wh;ch  is  to  be  the 
Rule  of  fincere  Obedience,  as  it  is  in  Gofpel  Inftitutions,   the 
Law  of  Nature  fuppofed.    4.  The  Penal  parr,  as  it  leavethmen 
unfaved,  and  threatneth  a  (brer  Punifliment  to   all  impenitent* 
and  unbelieving  Refufers  of  the  ofTf  red  Grace.    And  this  is  now 
the  Law  and  Covenant  by  which  we  muft  live  and  be  judged  : 
And  which  is  God's  Inflrument,  like  an  Aft  of  Oblivion,  and   a 
Ten  of  GifiK  bv  which  the  Benefits  of  Chrift  are,  with  himfelf, 
to  be  regularly  conferred  on  Mankind,  and   on   which  we  muft 
truft  as  our  Title  to  Chrift  and  Life.  4W?. 


<ۤt  poo?  ^anst  f  amity  J5oo&*     83 

Queft.  6.  What  believe  you  of  the  Holy  Ghoft  ? 

Anfiv.  God  the  Holy  Spirit  was  given  by  the  Father 
and  the  Son  to  the  Prophets,  Apoftles  and  Evangelifts, 
to  be  their  infallible  Guide  in  Preaching  and  Re- 
cording the  Dodtrine  of  Salvation  \  and  the  Witnels 
of  its  certain  Truth  by  his  manifold  Divine  operations, 
And  he  is  given  to  quicken,  illuminate,  and  (andifie 
all  true  Believers,  and  to  fave  them  from  the  Devil, 
the  World,  and  the  Flefh. 

1.  The  Holy  Spirit  is  God,  the  third  Perfon  in  the  Trinity: 
To  him  in  Scripture  is  oft  afcribed  eminently,  i.  The  Love  of 
God,  and  the  Gift  of  Love  to  Man  j  (as  to  the  Son  is  afcribed 
the  Wifdom  of  God,  and  the  Word  of  Wifdom.)  %.  The  ex- 
terior operations  of  God  on  the  Creature  \  (as  the  Sun  ope- 
rateth  on  the  Earth  by  its  motive,  enlightening  and  heating 
beames,  which  are  indeed  it  felf,).  3.  The  perfecting  of  Gods 
operations  efpecially  .  And  fo  though  the  Three  Perfons  are 
undivided,  and  all  work  together  on  the  Creature  5  yet  eminent- 
ly the  FJtber  is  called  The  Creator,  and  the  Original  of  N  A- 
TURE;  the  Son  is  called  The  Redeemer,  and  the  Giver  of 
GRACE*,  the  Holy  Spirit  is  called  The  Santf  ifier,  and 
the  Beginner  of  G  L  O  R  Y.  Or  the  N  A  TU  RE  of  Man  is 
of  the  Faher,  his  ME  DI  C  I  N  E  is  of  the  Son  ,  and  his 
H  E  A  L  T  H  of  the  Holy  Ghofl,  given  by  the  Father  and  the: 
Son. 

i.  The  Holy  Ghoft  is  given  in  fcveral  meafures  to  men,  and 
for  fcveral  ufes,  for  the  Churches  Edification.  When  any  new 
Law  or  Doctrine  was  revealed  to  the  World,  God  gave  the  Spi- 
rit of  Miracles  to  prove  it  to  be  of  him.  So  it  was  when  Mofes 
gave  the  Law ;  and  fometimes  to  the  Prophets  ,  when  they 
brought  any  new  Meffage  ;  and  as  they  prophefied  of  Chrift, 
fo  they  had  the  Spirit  of  Chrift  to  infpire  them.  But  the  great 
and  wonderful  meafure  of  the  Spirit  was  given  to  the  Apoftles, 
and  other  Chriftians  in  the  firft  Age  of  the  Gofpel-Church,  to 
inable  them  infallibly  to  Preach  and  Record  the  Hiftory,  and 
Doctrine,  and  Commands  of  Chrift,  and  to  Seal  it  with  Mira- 
cles, by  healing  the  Sick,  raifing  the  Dead,  fpeaking  various 
Languages,  &c.  Therefore  the  Scripture  written  by  theSpiric 
in  them,  is  left  as  the  Rule  of  our  Faith  and  Life,  and  all  the 
Motions  or  Revelations  that  teem  to  come  from  the  Spirit  now, 

F  z  ars 


84     €tye  poo?  Qpm&  family  15086. 


are  to  be  tryed  by  the  Scripture  jbecaufe  we  have  not  the  fame 
Gifts  or  meafure  of  the  Spirit  as  the  Apoftles  had  :  fo  that  to 
try  the  Spirits  by  the  Scripture,  is  but  to  try  our  doubtful  and 
[mailer  Gifts  of  the  Spirit,  by  the  Apoftles  certain  and  greater 
Gifts  of  the  Spirit.  The  Belief  of  the  Scriptures,  indited  by 
the  Spirit,  belongeth  to  this  Article  of  our  belief  in  the  Holy 
Ghojt. 
f  3.  The  ordinary  Renewing  veo)\oi  the  Holy  Spirit,  is  the  ne- 
ceffary  beginning  of  our  Salvation:  And  without  Holinefs  none 
can/**  God,  So  great  a  work  is  this  on  man^  that  Chrifts  own 
Death  and  Refurreftion,  and  Mediation  in  Heaven,  is  the  means 
to  procure  and  give  us  this  Spirit j  and  its  work  is  Gods  Image  on 
us,  and  called  The  Divine  Nature,  There  are  three  parts  of  this 
operation  on  us,  i.It's  Quietening  wor^,  to  make  us  Alive  to  God, 
who  were  dead  and  dull  to  all  holy  afts.  1.  Its  Illumination  ,  to 
open  the  eye  of  our  darkned  Underftanding,  by  knowledge  and 
Faith,  curing  our  Ignorance  and  Unbelief.  3.  Irs  converting  or 
fanttifying  Work  on  the  wiO,  turning  us  from  the  Love  of  fenfual 
and  worldly  pleafures,  to  the  Love  of  God  and  Holinefs :  Which 
becaufe  it  is  the  perfc&ive  aft,  LOVE  is  taken  in  Scripture 
for  the  fum  of  all  Sanftifkation  :  And  to  give  the  Spirit  of 
Adoption^  and  to  give  us  the  LOVE  of  God ,  is  the  fame 
thing  :  To  which  Faith  in  Chrifl  is  the  means  :  And  yet  the  Spi- 
rit  worketh  alfo  thn  Faith  in  us  :  But  when  he  worketh  Faith  in 
us,  he  is  but  openingi\\z  door  and  entering,  that  by  LOVE  he 
may  dwell  and  work  within  us.  As  one  compareth  it  to  a 
Bird,  that  firft  maketh  her  Ned,  and  then  layeth  her  Eggs  and 
hatcheth  them.  Faith  in  Chrifl  is  as  the  Bellowes  by  which  the 
Spirit  kindleth  in  us  the  LOVE  of  God:  And  Faith  kindling 
LOVE,  and  LOVE  kindled  by  Faith,  and  working  by  holy 
fruitful  Obedience,  is  all  the  Spirits  work,  and  all  our  Religion  : 
For  Mortification,  and  conqueft  of  the  Flefti,  the  World,  and 
the  Devil,  is  here  comprized. 

This  work  of  the  Spirit  is  a  certain  proof  that  Chrifl  is  the 
true  Saviour  of  the  World,  and  his  Gofpel  true  :  For  none 
but  God  can  thus  renew  fouls  -,  and  God  would  not  do  it  by 
falfc  Doarine. 

This  Article  therefore  of  our  Belief  in  the  Holy  Ghoft,  is  of 
grand  importance  to  be  ur.derftood  and  well  confidered.  For 
whiieChrift  is  in  Heaven,  his  Spirit  is  his  Advocate  and  Agent  in 
the  fouls  of  men  on  Earth,  and  his  ivitne\s  in  all  true  Believers, 
to  plead  Chrift's  Caufe,  and  prove  his  Truth,  and  finifh  his  fa- 
ying Works,  and  fie  men  for  the  Love  ci  God,  and  for  Glory. 

And 


Clje  #ooj  fflm$  family  26006.     8y 


And  this  Spirit  is  to  our  fouls,  as  our  fouls  to  our  bodies  fin 
fome  fort)  •,  without  which  we  can  do  nothing  holijy  :  It  s 
our  Life,  Light  and  Love :  It  is  our  Earnefi,  P ledge ,and  Firft-fntits 
of  heavenly  Glory  ,  giving  us  the  fore-tarts  of  it  by  Love  > 
and  fo  our  wnnejs  or  Evidence,  that  we  are  the  Children  of 
God. 

Eut  it  is  a  dangerous  Error  to  think  that  this  Spirit  is  given 
us  to  do  att  at  once,  or  to  do  all  abfolutely  how  ever  we  ufe  it. 
It  worketh  the  Love  of  God  in  us  by  degrees,  and  is  to  be  work- 
ing it  in  us  while  we  live.  Ic  worketh  it  by  means,  even  by  the 
Gofpel  underftood,  believed  and  confidered  ;  and  we  may  no 
more  look  for  the  Spirit  without  the  Word  and  Means  ufed  by 
us,than  for  Health  without  Food  and  Pbyficl^.  Though  he  worketh 
infupera')ly,  when  and  where  hepleafc,  yet  men  may  by  refift- 
ance  forfeit  and  quench  his  operations.  And  (mark  it  well;  The 
greatefl  Rewards  for  Obedience,  _  and  Punifhments  for  Sin,  which  God 
as  fudge  doth  execute  in  this  '  Life,  are  by  giving  men  more  of  the 
Spirit,  or  by  denying  or  with-holding  its  operations  on  mens  abufe  > 
m>icb  is  more  to  be  feared  than  all  other  Judgments  in  this 
World. 

Cued.  7.  What  believe  you  of  the  Holy  Catholic^ 
Churchy  the  Communion  of  Saints^  and  the  forgive nefs 
of  Sins  ? 

Anfrv,  All  that  truly  confent  to  the  Baptifmal  Co- 1 
venant,  are  one  fandtiried  Church  or  Body  of  Chrift, 
and  have  Communion  in  the  fame  Spirit  of  Faith  and 
Love,  and  have  the  forgivenefs  of  all  their  Sins  i  And 
all  that  by  Baptifm,  vifibly  Covenant,  and  that  conti- 
nue to  ptofefs  Chriftianity  and  Holinefs,  are  the  uni- 
verfal  vifible  Church  on  Earths  and  muft keep  holy 
Communion  with  Love  and  Peace  in  the  particular 
Churches,  in  the  Doctrine,  Worfnip  and  Order  In- 
ftituted  by  Chriit. 

1.  The  world  is  Chrift's  Kingdom  by  Right,  and  governed  by 
hhmfdom  and  Power.  The  Church  is  Cbnfis  conlentir,g\\ingdom, 
Ruled  by  tPifdom  and  fpecial  Love:  He  is  He  ad  over  all  things  ta 
the  Church,  It  is  his  Body  Political,  Relatively  ;  yet  really  quick- 
nedby  his  Spirit.  Ic  is  his  Office  to  be  both  the  Ctmfti  utive,  go- 
verning and  quietening  Head.  The  Form  of  the  Church  is  its  Re- 
lation 10  him  as  its  Head.    He  givcth  it  Laws,  and  judgetU  ami 

F  3  cxe* 


8  6     Ctye  #ooj  s^ang  tf  amity  3Sooft. 

executeth  them*  and  appoimeth  Officers  to  it  by  \&iPtti  and 
Grace.  He  as  a  mediating  Head,  is  the  Conveyer  of  the  Spirit 
from  God  to  us. 

The  Church  hath  no  Univerfal  Head  but  Chrift.    None  elfe 
hath  Right  :  None  elfe  is  capable  or  able  ;  eithej  as  Principal 
or  Vicar  under  him.    He  hath  oommifftonated  none  to  fuch  an 
Office,    i  Cor.  ix.  27,  28,  29.    Ye  are  the  body  of  Ch'ifl,  and  mem- 
bers in  particular.     And  God  brtb  Jet  fome  in  the  Church,  firft  Apo* 
(lies,  fecondari'y  ?ropbets,  &c.     Are  ail  Apoilles  ?  Are  all  Prophets? 
&c.     Here  Chrift  only  is  the   Head  ,   the   Church  is  only   his 
Body,  Apoftles  are   but  chief  Members,  and  not  the  Head: 
And  Apoftles  are  the  fir  (I  rank  of  Members,  who  were  twelve 
at  lead  5  therefore  there  is  no  One  as  a  Head  over  them.    Peter 
never  governed  the  Apoftles  :    They  were  never  bid  obey  h<m. 
It  was  one  of  the  Corinthians  Schifms,  for  fome  to  make  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 _Succeffor> 
than  the  Bifhop  of  Antioch  jsjind  others :  it  he  had,  he  had  not 
Been  either  ConftitutXve,br  Governing  Head  of  the  Church.     He 
that  is  Head  as  Chrifts  Vicar,muft  be  an  univerfal  Prophetjm'wtr- 
fal  Prie(i,    and  univerfal  King  of  the  Church.    The  Church  is  not 
the  Popes  Body  or  Kingdom"  He  is  a  Ufurper  of  much  of  Chrifts 
Prerogative,  by   a  falfe  pretenfe  of  being  a  Vicar-Head.     And 
fo  will  any  General  Council   be  that  fhall  claim   the  fame  Of- 
fice.    The  Church  of  Rome  materially,  fo  far  as  they  are  Chnfti- 
ans,   are  a  parr  of  the  Cathoiick  Church,  though  a  corrupt  part : 
"But  formally  as  they  are  a  Body  headed  by  the  Pope,  they  are  a  fin- 
ful Policy,  and  no  Church  of  Chrift:  at  all:  For  hecommandeth 
not,  but  condemneth  fuch  a  Policy. 

This  Church  of  Rome  is  a  Seft  or  Schifm  from  the  Cathoiick 
Church  :  It  is  but  about  the  fourth  part  of  the  Chriftians  in  the 
World,  who  all  make  up  the  univerfal  Church.  The  Abaflincsy 
Copties,  Syrians*  Armenians,  Indians,  the  Greeks  and  Mofcovites, 
with  all  the  Reformed  Churches,  are,  as  many  calculate,  four 
parts  of  five,  but.  at  the  leaft,  two  parts  in  three,of  the  Church  . 
The  cutting  off  of  all  thefe  as  none  of  Chrifts  Church,  and 
making  none  in  the  World  10  be  Chriftians,  but  the  Subjects  of 
the  Pope,  and  contending  for  this  with  Fire  and  Sword  and 
falfe  railing  Volumes,  is  the  grand  Schifm  in  the  World,  and 
that  which  ftill  keepeth  open  the  Wounds  of  the  Church, 
and  the  fcandalous  pernicious  Contentions  of  Chriften- 
dom. 

The 


W  $ooj  $0m&  tffamrty  "Book      87 

The  Pope  had  the  fame  Original  with  the  Patriarchs,  being 
but  the  firft  of  them,  which  all  confefs  was  Humane.  Had  not 
the  Greek  Church  (then  far  bigger  than  the  Latin)  thought  his 
Primacy  to  be  humane,  they  could  never  have  claimed  that 
right  to  Constantinople  ^  which  they  knew  had  none  but  humane 
right.  The  truth  is,  the  Pope  was  at  firft, and  for  many  hundred 
years,  but  the  chief  Bifhop  in  one  Empire,  as  the  Archbifhop 
of  Canterbury  is  in  England',  and  it  was  the  Churches  of  thac 
Empire  that  made  up  the  Councils  called  General,  being  called 
by  the  Emperors,  who  had  no  Power  any  where  elfe  through  the 
World.  And  in  time,  his  Ufurpation  turned  the  Roman  world. 
into  the  -whole  World,  and  his  Kingdom  muft  be  the  whole  cir- 
cumference of  the  Earth,  which  is  moft  unknown,  and  but  three 
or  four  times,  was  ever  fo  much  as  compared  by  Sea.  And  fee- 
ing it  is  the  Apoftolick  Office  to  convert  fouls  as  well  as  rule 
them,  and  he  underraketh  th  it  univerfal  Headship,  which  never 
any  Apoftle  did,  what  a  World  of  People  in  Tart ary%  India,  the 
Turfy(h  Empire,  Afric^,  at  the  Antipodes  ,  and  the  unknown 
World,  hath  this  defperate  Undertaker  to  anfwer  for?  A  true 
Carholjck  muft  be  of  a  greater  Church  than. that  of  Rome,  even 
the  univerfal  Church  containing  all  Chriftians.  He  muft  be  of 
no  Sector  Schifm>  and  therefore  no  Papift,  for  they  are  but  a 
Sect,/ 

i.The  trueConfenters  .to  theBaptifmal  Covenantee  theChurcrT 
in  the  firft  fenfe,  truly  holy  :  But  the  baptized  (not  apoftatized) 
who  are  vifible  Confenters  and  Profeffors  of  Chriftianity,  are  the 
Church  as  vifible,  and  are  holy  by  vifible  feparation  to  God* 
and  dedication  to  him.  The  confounding  of  the  Church  myfti- 
caland  vifible,  tempteth  fome  to  feparate  from  the  Church  vi- 
fible, as  if  it  were  not  holy.  And  thePapifts  have  made  a 
Church  vifible  of  their  own  invention,  which  is  a  Eody-Politick, 
headed  by  a  pretended  humane  Head  :  Some  call  it  [the  Church 
congregate,"]  to  infinuate  that  it  isfuch  a  Policy.  Eut  the  grand! 
Point  in  which  we  renounce  Popery  is  this,  and  we  hold,  that! 
there  is  no  fuch  Political  Church  on  Earth,  that  hath  any  univer- 1 
fal  Conflhutive  or  governing  Head  befides  Chrift*  who  is  vifible^ 
in  Heaven,  and  was  once  vifible  on  Earth,  where  his  Church  is  i 
frill  vifible.  J 

$.  The  unity  of  the  Spirit  of  Faith  and  Love,  is  the  chief 
part  of  the  Communion  of  Saints:  And  the  fecond  is  in  theexer- 
cife  of  that  Faith  and  Love  in  external  Communion  ;  which  is 
in  doing  all  the  good  they  can  for  each  other,  and  communica- 
ting for  the  Relief  of  thole  thac  need,  as  men  will  do  who  love 

F  4  others 


%ty  f^ooj  ©ang  tfamtty  TBoofe. 


Others  as  themfelves:  And  alfo  in  a  concordant  holy  worfhip- 
ping  of  God.  For  which  end  particular  Churches  are  appoint- 
ed by  Chrift,  who  are  to  be  guided  by  their  feveral  Paftors,  who 
are  Mmifters  under  Chrift,  in  his  Teaching,  Priefily  and  Ruling 
Office.  And  that  Worfhip  is  inftituted  by  Chrift  in  which  this 
Communion  muft  be  exercifed  ,  faving  that  the  ordering  and 
eircumflances  are  much  left  to  the  Church  Guides.  And  the 
Lords  Day  is  feparated  for  this  folemnholy  Communion.  And 
Difcipline  is  to  keep  clean  the  Church,  that  it  may  be  a  Com- 
munion of  Saints. 

4..  The  Remifpon.  of  Sins  is  the  other  part  of  the  Salvation  of 
the  Church*,  the  fruit  of  Chrifts  blood ,  and  the  Gifcof  his  Cove- 
nant,  as  Santtification  is  the  work  of  his  Spirit.  Rcmiffion  of 
fin  is  our  juftiflcation  (including  the  Gift  of  Right  to  Life)  ; 
And  it  hath  three  degrees,  or  is  of  three  forts:  1.  Conflitutive  , 
which  giveth  us  Right  to  Impunity,  and  diflblveth  our  Guilt  or 
Obligation  to  punifhment  :  This  is  Gods  Aft  as  Legiflator  and 
Ponor  by  the  New  Covenant,  which  is  the  Gift  of  our  Right, 
a.  Sentential,  by  which  God  as  Judge  pronounceth  us  pardoned 
and  ]u(t.  5.  Executive,  by  which  God  aftually  frecth  us  from 
punifhment,  fof  fenfeand  lofsj  and  giveth  us  life. 

Remiffion  is,    1.  Univerfal,  of  all  fins  paftj  and  this  is  given 
"  at  once  :  Really  by  God  at  the  time  of  our  true  bdievfttg  'and 
,  corienting  to  the  Covenant.    But  by  folemn  Minifterial  delftery 
SnBaprifm  (vifiblyO  in  which  Chrift  with  Pardon  is  folemnly  de- 
livered by  Gods  appointment  to  true  Believers,  and  their  Seed 
j  that  by  them  are  dedicated  to  God.     2.    P articular,  of  every  fin 
after  Baptifm  and  Converfion  :  For  upon  particular  Repentance, 
God  giveth   us  the  pardon  of  particular  fins  from  day  to  day. 
Sin  may  befaid  to  be  virtually  forgiven  before  it  is  committed, 
becaufe  the  caufes  of  forgivenefs  are  exiftent  :    Eur.  that  is  no 
properly  aftualforgivenels:  For  that  which  is  not  yet  fin,  can- 
not be  forgiven-f  n. 

The  condition  of  Pardon  and  juftification  is  fometime  called 
faith  fimply,  fometime  alfo  Repentance  ;  and  indeed  is  a 
penitent  Believers  confent  to  the  Covenant  of  Grace,  which  is  the 
condition  of  his  Title  to.this  and  the  other  Rights  of  the  Cove- 
nant at  once :  It  being  a  free  Gift  purchafed  by  Chrifts  Sacrifice 
and  meritorious  Righteoufnefs.  and  by  this  Covenant  made  ours. 
Thit  is  the  plain  and  full  Doctrine  of  Remiffion  and  JuftificatioDj 
beyon*}  which  a  good  Chriftisn  need  not  trouble  his  head  witli 
the  invented  words  and  niceties,  and  controverfies  of  thefe 

aimes,    The  fententifl   and  mmm  juftification  or  'Kmijffin 

■  ■'■•■■■■■■,  I  j§ 


Clje  #oo?  $&aw  family  •boob.     % 

is  begun  on  Earth,  but  perfected  at  the  final  Judgment  ;  and 
both  pafs  according  to  our  Constitutive  Remiffion  and  Juftifica- 
tion  by  the  Covenant.  Adoption  addeth  fome  further  dignity 
to  Believers,  above  what  is  in  bare  Remiffion  and  Juftification, 
which  cometh  from  the  fame  Merits  and  Gift  of  Chrift. 

Queft.  8.  What  believe  you  of  the  Refurredrion  and 
everlafting  Life  ? 

Anfw.  At  Death  the  Souls  of  the  juftified  go  to 
Happinefs  with  Chrift,  and  the  Souls  of  the  wicked  to 
Mifery :  And  at  the  end  of  this  World,  Chrift  will 
come  to  Glory,  and  will  raife  the  bodies  of  all  men 
from  death ,  and  will  judge  all  according  to  their 
Works :  And  the  Righteous  (hall  go  into  everlafting 
Life,  where  being  made,  perfect  themfelves,  they  (hall 
fee  God ,  and  perfectly  Love  and  Fraife  him  with  Chrifl^ 
and  all  the  glorified  Church  j  And  the  reft  into  everlaft- 
ing Punifhment. 

1.  The  fouls  of  the  Righteous  go  prefently  at  death  to  Chrift 
in  Paradife  or  Heaven*,  and  the  Wicked  to  mifery.  which  is 
Hell. 

i.  Chrift's  fecond  glorious  coming  is  the  day  of  our  great 
Deliverance  and  Joy,  which  all  true  Believers  love  and  fhould 
long  for. 

3.  The  Doctrine  of  the  Refurrection  is  fully  opened  by  Chrift, 
Job.  y.  and  by  ?*»/,  1  Cor.\$,  Of  which  Chrift's  own  Refurrecti- 
on is  our  Pledge. 

4.  The  laft  judgment  is  that  which  endeth  all  Controverts, 
and  finally  and  perfectly  juftifieth Believers,  who  were  but  ini- 
tially and  preparatorily  juftified  before.  Chrift  will  be  both 
Judge  and  our  Advocate.  The  Law  of  Grace  (and  not  Innocen- 
cy;  is  it  that  wemuft  be  judged  by  ;  but  according  to  the  divers 
Editions  of  that  Law,  which  men  lived  under.  And  the  Works 
that  they  fhall  be  judged  by,  are  the  Performance  or  not  Perfor- 
mance of  the  Conditions  of  this  Law  of  Grace  :  For  by  the 
Works  of  the  Law  of  Mofes  or  of  Innocency,  none  can  be  jufti- 
fied :  Nor  yet  by  any  Commutative  Merits  of  his  Faith,  Love, 
or  Gofpel-Obediencei  but  onely  as  they  are  the  terms  on  which 
God  giveththe  Life  which  is  purchafed  by  the  Death  and  per- 
fect Righteoufnefsof  Chrift  \  which  in  the  thing  it  felf  and  value 
is  a  mesr  Gift,  though  the  order  of  giving  it  is  by  the  Law  of 

Grace, 


$o     elje  #ooj  fl©anss  &  amity  "Boob. 


Grace,  by  which  we  mud  be  judged.  So  that  Chrift  juftifieth 
by  his  own  Merits,  Satisfaction,  and  free  Gift  thereon,  againft 
the  Charge  of  our  deferving  Damnation  for  fin  as  fin,  againft  the 
Law  of  Innocency  and  Works :  fo  be  ic,  we  be  otherwife  jufti- 
fiable  againft  the  Charge  of  being  Infidels,  Impenitent  and  Un- 
godly. For  Chrift  did  not  Repent  and  Believe  for  us,  nor  was 
Holy  to  excufe  us  from  being  holy  ;  but  we  muft  Believe,  Repent, 
and  be  Holy  out  felves  by  his  Grace,  and  by  thefe  themfelvts  be 
}uftified  againft  the  falfe  Accufation  that  we  are  Unbelievers, 
Impenitent  and  Unholy. 

Chrift  doth  not  taV.e  away  the  faultinefs  of  our  Aftions,  or 
the  guilt  of  Sin,  as  fin  fimply  in  it  felf,  fo  as  that  we  fhall  be 
reputed  Innocent  or  finlefs  :  But  he  taketh  away  the  guilt  of 
Punilimentjand  the  guilt  of  Sin  rdpe&ivdy  as  binding  10  Punifh- 
menr,  and  no  more. 

j.  The  Glory  of  Saints  will  be,  i.  In  the  full  Perfection  of 
their  own  Souls  and  Bodies,  z.  In  the  perfect  knowledge,  Love 
and  Praife  (and  Service)  of  God,  for  his  own  fake,  as  the  Infinite 
Good  and  Objett  of  Love  and  Praife.  3.  And  in  the  full  re- 
ception and  joyful  fenfe  of  Gods  Love  to  us,and  to  all  theChurch. 
4.  And  in  the  fruition  of  Chrift  in  Glory,  5.  With  the  blevTed 
Society  of  all  the  glorified  Angels  and  Saints  '-,  6.  And  this  to 
all  Eternity.  This  Faith  forefeeth,  Love  foretafteth,  and  we 
muft  joyfully  expeft  by  Hope,  and  feek  in  Obedience. 

6.  The  Wicked  fhall  bemiferable  with  the  Devil  and  his  Ser- 
vants, in  their  own  fin,  and  thelofs  of  the  favour  of  God,  and 
the  tormenting  fenfe  of  both  on  their  Continences,  and  in  bodily 

mifery,and  defpair  of  all  remedy  for  ever. 

II.  Confm.       Queft.p.  You  have  told  me  what  you  Relieve: 

ieU  me  novo  what  is  the  full  Refolution  and 

Defire  of  your  W 'ill ^concerning  all  this  which  you  believe? 

Anfw,  Believing  in  God  the  Father,  Son  and  Holy 

Spirit,  I  do  prefently,  abfolutely  and  r'efolvedly  give 

up  my  felf  to  Him,  my  Creator  and  Reconciled  God 

and  Father,  my  Saviour,  and  my  Sandlifier.     And  Re* 

penting  of  my  Sins,  I  renounce  the  Devil,  the  World, 

and  the  finful  deiires  of  the  Flefh.    And  denying  my 

fdf,,  and  taking  up  my  Crofs ,  I  Confent  to  follow 

Chrift  the  Captain  of  my  Salvation  !,  in  Hope  of  the 

Grace  and  Glory  pspmifcd.     Which  1  daily  defire  and 

beg, 


Cfte  ^oo?  s^ang  if  amity  'Boofe*      9 1 

beg,  as  he  hath  taught  me,  faying,  [Our  Father  which 
art  in  Heaven,  Sec.  \ 

1.  IhtniU  is  the'Man  ,  and  according  to  the  w 'ill  we  arc 
efteemed  of  God.  Knowledge  and  Belief  is  but  ihe  entrance  of 
Grace,  to  the  Heart  and  will ',  where  LOVE  is  the  Bean  of 
the  New  Creature.  The  hour  when  we  truly  make  this  Hcart- 
Covenant  and  Confent,  we  are  Converted,  Sanclified^uftjfied  and 
Adopted  •,   and  not  till  then. 

But  Children  are  as  parts  of  their  Parents  ;  who  are  bound  to 
enter  them  into  the  Covenant  of  God}  and  whofe  Will  choofeth 
for  them,  till  they  have  Natural  Reaibn  and  Will  to  ufe  them- 
felves. 

Ic  is  Faith  in  God  the  Father,  Son  and  Holy  Ghofl,  which  is  only 
faving,  and  not  in  one  alone  ;  even  a  confenting  practical  Faith, 
which  is  our  true  Chriftianity  it  felf :  nor  are  we  juftified  by 
any  other. 

2.  The  Lords  Prayer,  being  the  fum  of  our  Dc-  The  foregoivg 
J?r*;,belongeth  to  this  Headjlt  being  but  the  ifills  Prayers  ex~ 
profecution  of  that  good  which  it  confented  to,  found  the  Lords 
and  hopeth  for.  Prayer. 

Quell,  i  o.  What  is  that  Pra&ice jvhich 
by  thti  Covenant  you  are  obliged  to  ?  III.  Practice. 

Anfrv.  According  to  the  Law  of  Na-  * 
ture  ,  and  Chrift's  Inflitutions,  I  mud  fdefiring  Per- 
fection) lincerely  Obey  Him,  in  a  Life  of  Faith,  and 
Hope,  and  Love:  Loving  God  as  God,  for  Himfdf, 
above  all  =,  and  Loving  my  felf  as  his  Servant,  cfpecially 
my  Soul,  and  feeking  its  Holinefs  and  Salvation  j  and 
Loving  my  Neighbour  as  my  felf:  I  mull  avoid  all  Ido- 
latry of  Mind  or  Body,  and  mull  Worfhip  God  ac- 
cording to  his  Word >  by  learning  and 
meditating  on  his  Word  ^  by  Prayer,  The  Lards  $upperr 
Thankfgiving  ,    Praife  and  life  of  bis     ni*}*  cbmh- 

Sacrament :  I  mud  not  profane,but  ho-     ZZff"?  ■  % 
,.,       r  1  •    1     1    -VI  t        n  .  1  optnea     in     tne 

lily  uie  his  holy  Name :  I  muft  keep  ho-     8th  dayes  Con- 

ly  the  Lords  Day,   efpccially  in  Com-     ference,W  mm 

munion  with  the  Church- A fTcmblies  :     Wl'*  my  Un" 

Jmuft  honour  and  obey  my  Parents,     vcrlal  Concorr^ 

Magi- 


9  2     c^e  &001  ^ang  ff  amity  TBoofi. 

Magiftrates,  Paftors,  and  other  Rulers  :  I  mult  not 
wrong  my  Neighbour  in  thought,  word,  or  d?ed,  in 
his  Soul,  his  Body,  his  Chaftity,  Eftate,  Right  or  Pro- 
priety h  But  do  him  all  the  good  I  can  :  and  do  as  I 
would  be  done  by  -•>  Which  is  fummed  up  in  the  Ten 
Commandments  ,  \_Godjpake  aUtbefe  words  fiyirigfiCQ.'] 
Becaufe  the  Ten  Commandments  are  Plain  themfelves , 
and  Parents  yet  muft  Read  fuller  Expeditions  of  them  to  their 
Families,  than  I  muft  here  lay  down  ,  I  (hall  give  no  other  Ex- 
pofition  of  them,  hut  oncly ,  i.  That  every  Commandment 
both  forbiddeth  Evil ,  and  commandeth  the  contrary  good. 
i.  That  every  Commandment  reacheth  to  Thoughts  and  Affecti- 
ons, Words  and  Actions.  3.  That  the  things  Commanded  are 
pot  to  be  done  always,  but  in  their  proper  feafons  :  Eut  nothing 
abfolurely  forbidden  muft  ever  be  done  :  But  things  forbidden 
onely  in  fome  cafes,  may  be  done  out  of  rhofe  cafes.  4.  That 
the  Commandments  muft  be  underftood  by  ChriiVs  Expofition, 
with  the  addition  of  his  Gofpel  Inftirutions  :  and  obey'd  as 
Chrifts,  joyned  to  the  New  Covenant  •,  and  not  as  given  by 
Mofes,  as  belonging  to  the  Covenant  of  Works  made  w+fh  the 
jnrs%  or  as  part  of  the  Covenant  of  Innocency  made  with  Aiarn 
at  the  firft. 


Afliort 


<mm&&$bWmttvTswto* 


97 


'.polO  yr;:  oj  taiql  bac  L, 

izuoi  insUofq  32a:>ib9CK 

lodipfwijlandfriqrt  Vfjqfafot  Families^  for  Morning 

:i  )wfa  cYioiO  vtud'&i&uitg*. 

vio  bnc  /vfib  vd   wodd 

A*  Lmlghty,  All-feeing  and  rood  Gracious  God  ! 
«/"\-  fhe  World  and  all  therein,  is  made)  maintained,  i 
ariditodared  b-y  thee ;  Thou  art  every  where  prelent,  ; 
beiiigi|ffoye>rhanthe  foul  01  all  the  world.  Though  . 
thou  art  revealed  in  thy  Glory  to  thofe  only  that  are  i 
in  Heaven,  thy  Grace  is  ftill  at  work  on  earth,  to  pre- 
pare men  for  that  Glory  :  Thou  madeft  us  not  as  the 
Bealrs  that  perifh,  but  with  reafonable  Immortal  Souls, 
ro  know,  and  feek,  and  ferve  thee  here,  and  then  to 
live  with  all  the  blefTed,  in  the  cverlafting  light  of  thy 
Heavenly  Glory,  and  the  pleafures  of  thy  perfect  Love 
and  Praile.  But  we  are  aihamed  to  think  how  foolilh- 
ly  and  iinfully  we  have  forgotten  and  neglected  our 
God  and  our  fouls,  and  our  hopes  of  blefled  Immor- 
tality \  and  have  overmuch  minded  the  things  of  this 
viiiWc  tranfitory  world,  and  the  profperity  and  plea- 
sure of  this  corruptible  rlefh,  which  we  know  mull 
turn  to  rottennefs  and  dull.  Thou  gaveft  us  a  Law 
which  was  juil  and  good,  to  guide  us  in  the  only  way 
to  life  j  and  when  by  fin  we  had  undone  our  felves, 
thou  gaveft  us  a  Saviour,  even  thy  eternal  Word  made 
man,  who  by  his  holy  life  and  bitter  fufferings,reconciled 
us  to  thee,  and  both  purchafed  falvation  for  us,  and  re- 
vealed it  to  us,  better  than  an  Angel  from  Heaven  could 
have  done,  if  thou  had  ft  fent  him  to  us  linners  on  fuch 
a  mcflape  ;  J5ut  alas  how  light  have  we  fet  by  our  Re- 
deemer I  and  by  all  that  Love  which  thou  haft  mani- 
tdlcd  by  him,  and  how  little  have  we  ftudied  and  un- 

f  derftood 


dinners!  Forgive  the  fins  of  our '  namralapra#yFi 

-the  follies  of  our  youth,  and  all  the  ignorance,^ 

ligence,  omiilions  and  commiflions  of  b^-W&^i 

give  us  true  Repentance  for  them,  or  t\T(t  Vft£  kfibfy 

-that  thou  wilt  not  forgive  them.     Our  life^^Bfit 

rfeva  fh#dosjvr*hat  pafTeth  away ,   and  it  W^htfr4&rai 

foment  till  ;we  rnuft  leave  this   world^L  afH;i;a$pHr 

obefor^  &%,toi^ve  up  our   account  v^p^1Cto3ii^^d 

for  ever  as  here  we  have  prepared.     Sfr^uftP  w^^fie 

-Jbeforc  thou  haft  turned  our  hearts  froiit^ftftP  ffifftl 

'Jfetri  and  world  to  thee  by  true  Faith  aiKP£I?qSft- 

r^ance>  we  (hall  be  loft  for  evermore.     OivtfWjis 

■  that  ever  we  were  born,  if  thou    forgive  %$  tthr 

•  fins,  and  make  us  not  holy  before  this  m('4fctn^?cr- 
bfc&i  life- be  at  an  end!  Had  we  all   thel  fl^I(#nd 

plia.^rcs  of  this  world,  they  would ;  m<^£^v¥*is 
..in  d^;^gr^e^  forrows.  We  knQW^$^^  a$%ur 
■  life  is  bat  the  time  which;, thy : i&frt^^ld^^H1  Ws  to 

prepare  foy  deatb;  Therefore  We^w&f^^f^FfefT' 
.  cur  repentance  and  preparation  to  a  r(ic&:nH§#?  %it 

•  now  Lord,  as  if  it  were  our  M  and'^-l^^^as, 
weearneftly  beg' thy  pardoning  and  bi&tifrfirig^Y&ce 

through    the  merits   an|;'"ti^r^o^c  c^V^wrY^ife- 


,  fe  that  we  may  glorifc  trty  &mi?W?'&&  ^BrcH^Hou 
•  -  dcli^hteft  not 'in  the  ff&ffW  faritiSpXhuMX&cv 


that  th<$  return  audf^^mm^m^ii£v^iU 

Jfomed  us  f? %  j^Mh^S^  «flaW!jTimaC 

us 


I 


lpting 

:h  us  to  deny    all   ungodfr- 
to  live  fobcrly,  righteouily, 
Let   it   be   our  chkfeit 
and  to  lay  up  a  trcaiure 
fure  of  a  blefTed  life    with 
ifi^^r^uietlyto  t.rufl:  thee  with  foal  and  body. 
jfljf^thrul  in  our  callings,  and  our    duties 'to 
;.one  another,  and  to   all  men,  to  our  fuperiours ,   t- 
cjuals  and  inferiours  \  Elcfs  the  King,  and  all  in  atf- 

2jf*W%v£^£  ^9  mav  nvc  a  <lu^ct  anc*  peaceable  life 
in  all  godlinefs  and    honefty:  Give  wife,  holy,,   md 
-^S^a^k(^iors  to  all  the  Churches  of  Chriit,  and 
hlfelhfi&A  Peaceable  minds   to    the    people :  Convert- 
?  jhe,  j^eat^^,  find  Infidel  Nations  of  the  world :  And 
ca'ufe  us,  and  all  thy  people,  to  feck  rirft  the    Hal- 
lowing of  thy  Name,  the  coming  of  thy  Kingdom, 
snd  the  doing  of  thy  Will,  on  Earth  as  it   is   done 
luff  ?fe^fen/  Pive  us  our  daily  bread,  even  all  things 
xccifaryr  to  life  and  godlinefs,  and  let  us  be    there- 
j-Ri^^fifplfntj     Forgive  us  our  dayly  fins ,    and   let 
-libytfoPVfc  and  naercy:  conftrain   us    to   love   thee  a- 
Y[jfeQ.»"plt3v?pd.(or    thy   fake    to    love    our    Neigh- 
.o^rs-^o^.felves,  and  in  all  our  dealings    to   do 
juftly  and  mercifully,  as  we  would  have  others  do 
iOfteius!:»dKccp    us    trom    hurtful    temptations,  from 
-{jjfoa  and  from  thy  judgments,  and  from   the   malice 
of  our  fpiritual  and   corporal    enemies:  And  let  all 
:ur  Thoughts,  Affections,  Paihons,  Words  and  Actions, 

f  2  be 


too   q^et&oo?@apg4BMg;g^^-i' 

be  governed  by  thy  word  and  fpirit  to"  thy   Glory": 

Make  all  our  Religion  and  obedience  plcafant  tousv 
and  let  our  ibuls  be  fo  deli&hied  in  -  tiK\  Prajfc  ot 
thy  Kingdom,  thy  Power,  and  >  thy  Glory, '  ffik  it 
may  fecure  and  fweeten  our  laEou*  by  day, 
ret|  by  night,  and  keep  us  in  a  longing  ar 
hope  of  the  Heavenly  GJdry:  And  1 
our  Lord  Jefus  Chriu,  and-  the  L 
oar  Father,  and  the  Communion  of  th. 
be  with  us  now  and  ior  ever,  Am:?:. 


and  our 


ffl 


i'bns 

i  1>oO 

bniwrtot  oi  inn* 


titli  2J&W  rfoiriv/ 


3VT  nil  yd  r:'3riw  brie  to 


13 


rtrcl  Jn'Jl/ibBri  uonYtt   ■ 

1+ 


j  nan; 

(d  OfJw  ttl£Cfl 

odbn/B  ^-jfboJajj 

o  o)  ii  bslsov 

k  OVifi 


bite  yd  Li 
friitfltfQ 


<Ejje  ffioo?  ffiang  jf  amity  ^06%     93 

A  ft)  ort  Frayerfor  Children  and  Servants* 

EVcr-living  and  mod  Glorious  God,  Father,  Son  and 
HolyGhoft!  Infinite  is  thy  Power,  thyWifdom, 
and  thy  Goodnefs  !  Thou  art  the  Maker  of  all  the 
World,  the  Redeemer  of  loft  and  finful  Man,  and  the 
Sandtiher  of  thy-Eledr. !  Thou  hall:  made  me  a  living 
reafonable  Soul,  placed  a  while  in  this  Flefh  and  World, 
to  Know,  and  Love,  and  Serve  .thee  my  Creator,  with 
all  my  Heart,  and  Mind,  and  Strength,  that  I  might 
obtain  the  Reward  of  the  Heavenly  Glory.  This 
fhould  have  been  the  greateft  care,  and  bulinefs,  and 
pleafure  of  all  my  Life  :  I  was  bound  to  it  by  thy  Law : 
I  was  invited  by  thy  Mercy :  And  in  my  Baptifm  I  was 
devoted  to  this  holy  Life,  by  a  folemn  Covenant  and 
Vow  !  But,  alas,  I  have  proved  too  unfaithful  to  that 
Covenant :  I  have  forgotten  and  negledted  the  God, 
the  Saviour,  and  the  Sandtiher,  to  whom  I  was  en- 
gaged :  and  have  too  much  ferved  the  Devil ,  the 
World,  and  the  Flefh,  which  I  renounced  :  I  was  born 
in  tin,,  andiinfully  I  have  lived  :  I  have  been  too  care- 
Jcfs  of  my  Immortal  Soul,  and  of  the  great  Work  for 
which  I  was  created  and  redeemed  :  I  have  (pent  much 
of  my  precious  time  in  vanity,  in  minding  and  pleaiing 
this  corruptible  Flefh  :  And  I  have  hardned  my  Heart 
againft  thcfe  Inftrudtions,  by  which  thy  Spirit,  and  my 
Teachers,  and  my  own  Confcience,  did  call  upon  me 
to  repent  and  turn  to  Thee. 

And  now,  Lord,  my  convinced  Soul  doth  confefs, 
that  I  have  deferved  to  be  forfaken  by  thee,  and  given 
over  to  my  luft  and  folly  ,  and  to  be  call  out  of  thy 
glorious  Prefence  into  Damnation.  But  feeing  thou 
haft  given  a  Saviour  to  the  World,  and  made  a  par- 
doning: 


94     Cfje  $oo?  status  f atwty  jeoofo 

doning  and  gracious  Law,  promifing  forgivenefs  and 
falvation  through  his  Merits,  to  every  true  penitent  Be- 
liever, I  thankfully  accept  the  mercy  of  thy  Covenant 
in  Chriit :  I  humbly  confefs  my  (in  and  guiltinefs :  I 
caft  my  miferable  Sonl  upon  thy  Grace,  and  the  Me- 
rits, and  Sacrifice,  and  Interceifion  of  my  Saviour.  O 
pardon  all  the  fins  of  my  corrupted  Heart  and  Life  : 
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  that  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  rill  it  with  love  to 
Thee  and  my  Redeemer,  and  to  all  thy  holy  Word  and 
WTorks  j  till  all  my  finful  carnal  Love  be  quenched  in 
me  ,  and  my  iinful  Pleafures  turned  into  a  fweet  De- 
light in  God.  Give  me  felf-denial,  humility  and  low- 
linefs,  and  rave  me  from  the  great  and  hateful  fins  of 
Selfifhnefs,  WTorldlinefs  and  Pride.  O  fet  my  Heart 
upon  the  heavenly  Glory,  where  I  hope  ere  long  to  live 
with  Chriit  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  Sanclification  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- 


tiPtye  1^oo?  ^am  jf  amttp  jSoofc      9  5 


Additions  for  Servants. 

And  as  thou  hall  made 
me  a  Servant ,  make  me 
confcionable  and  faithful 
in  my  place  and  truft,  and 
careful  of  my  Mailers 
Goods  and  bulinefs ,  as  I 
would  be  if  it  were  my 
own.  Make  me  fubmif- 
live  and  obedient  to  my 
Governors  i  Keep  me  from 
(elf-will  and  pride,  from 
murmuring  and  unreverent 
Speeches  ,  from  falfhood  , 
flothiulnefs,  and  all  deceit : 
that  I  may  not  be  an  eye- 
fervant,  pleafing  my  luft 
and  flefhly  appetites  but 
may  -chearfully  and  wil- 
lingly do  my  Duty,  as  be- 
lieving that  thou  art  the 
Revenger  of  all  unfaithful- 
nefs  i  and  may  do  my  fer- 
vice  not  only  as  unto  man, 
but  as  to  the  Lord,  expect- 
ing from  thee  my  chief  Re- 
ward, 
for ,  on  the  account  of  the 


Additions  for  Children, 

Let     thy    blefling    be 
upon  my  Parents  and  Go- 
vernors :    Caufe  them  to 
Inflruct  and   Educate  me 
in  thy  fear,  and  caufe  me 
with  Thankfulnefs  to  re- 
ceive their   Inflructions  i 
and  to  love,  honour  and 
obey  them,  in  Obedience 
to  thee.     Keep  me  from 
the    fnares  of  evil  Com- 
pany,  Temptations,  and 
youthful    Pleafures  *>    and 
let  me  be  a  Companion  of 
them  that  fear  thee.    Let 
my    daily  delight    be    to 
meditate   on   thy    Law 
and   let  me   never  have 
the  mark  of  the  Ungod 
ly,  to  be  a  Lover  of  Plea- 
fures more  than  of  God. 
Furnifh    my  Youth  with 
thofe  Treasures    of  Wif- 
dom  and  Holinefs,  which 
may    be    daily    increafed 
and  ufed  to  thy  Glory. 
All  this  I  beg  and  hope 
Merits  and  Interceilion  of  Jefus  Chriu\conduding  in  the 
words  which  he  hath  taught  us  >  Our  Father  which  art  in 
Heaven,  Hallowed  he  thy  Name.     Thy  Kingdom  come. 
Ihy  JVil!  be  done ,  on  Earth  as  it  U  in  Heaven.     Give 

lis 


_  r 

96     c^e  t^oo?  Q&SM&  family  JSooft. 

us  this  day  our  daily  bread.  And  forgive  us  our  trefyaffes, 
as  we  forgive  them  that  trejpaft  againfi  its.  And  lead 
us  not  into  temptation  >  But  deliver  us  from  eviU  For 
thine  is  the  Kingdom,  the  Power  and  the  Glory,  fir  ever* 
Amen. 


The 


Cfce  0oo?  93ati0  family  TBoofi.      97 


ihe  Frayer  of  a  Penitent  Sinner^  celletted  out 
of  the  ? falms, 

LOrd,  from  the  horrid  deep  my  cries  Vm>iy*il 

afcend  unto  thine  Ear, 
Do  not  my  mournful  Voice  defpife, 

but  my  Petition  hear. 
I  do  confefs  that  I  receiv'd  pc^-  #■  * 

my  very  fhape  in  fin : 
In  it  my  Mother  me  conceiv'd 
and  brought  me  forth  therein. 

Numberlefs  Evils  compafs  me,    •  pr«l,  ^0,t2t 

my  iins  do  me  alTail : 
More  than  my  very  hairs  they  be, 

fa  that  my  heart  doth  fail. 
But  there  is  Mercy  to  be  had  pfal.  150.4, 

with  thee,   and  pardoning  Grace^ 
That  Men  may  be  encouraged 

with  fear  to  feek  thy  face. 

Have  mercy  Lord,  and  pity  take  0- f  >  4 , 

•       i  •     j'/i     r  ria1.5i.ro 

on  me  in  this  diltreis, 
For  thy  abundant  Mercy  fake 

blot  out  my  Wickednefs. 
My  youthful  iins  do  thou  deface,  pfal.  25. 7V 

keep  them  not  on  Record  •, 
But  after  thine  abundant  Grace 

remember  me,  O  Lord. 


If  thou  the  failings  {houldfl:  obferve 
even  of  the  moil  Upright', 


Pfal.  130.1*' 


Anc* 


^8    cfte  ffioo?  ffiang  family  TStn% 

And  give  to  them  as  they  deferve, 
who  mould  ftand  in  thy  fight  ? 
Pfal.  32*  i.  O  bleffed  is  the  man  to  whom' 
are  freely  pardoned 
All  the  tranfgreilions  he  hath  done  I 
whofe  fin  is  covered  ! 

Pfal.  32. 2.  Bleffed  is  he  to  whom  the  Lord 
imputeth  not  his  fin > 
Whofe  heart  hath  all  deceit  abhorM, 
and  guile's  not  found  therein  ! 
Pfal.  51-  9>  Lord  hide  thy  face  from  all  my  fins, 
and  my  mifdeeds  deface. 
O  God  make  clean  my  heart  within^ 
renew  it  by  thy  grace. 

HSU  51. 8-  o  then  let  joy  and  gladnefs  fpeak, 
and  let  me  hear  their  voice  > 
That  fo  the  bones  which  thou  didft  break 
may  feelingly  rejoyce  ! 
Pf.119.5,*.  O  that  my  waies  thou  wouldftdiredt  y 
and  to  thy  Statutes  frame  ! 
Which  when  entirely  I  refpecl: 
then  fhall  I  know  no  (hame. 

Pfal.19. 12.  what  mortal  man  can  fully  fee, 

the  errours  of  his  thoughts  ? 
Then  cleanfc  me,  and  deliver  me 

from  all  my  fecret  faults : 
From  every  prefumptuous  crime 

thy  fervant  Lord  reftrain  V 
And  let  them  not  at  any  time 

dominion  obtain. 


Thou 


Cije  fdoojt  spams  f  amity  'Book      99 

Thouart  my  God  !  thy  fpirit  is  good  !  Pfa.i43.io. 

thy  fervants  foul  inftrudt 
In  thy  Commands,  and  to  the  land 

of  uprightnefs  conduct. 
With  upright  heart  Tie  fpeak  thy  praife,  p 

when  I  have  learnt  thy  word  :  7|  8.'  u*' 

Fain  would  I  keep  thy  Laws  alwaies  ! 

forfake  me  not  O  Lord. 

A  Pfalm  ofTratfe  to  our  'Redeemer  :  efpecially 
for  the  Lords  day, 

'The  FirftPart. 

BLefs  thou  the  living  Lord  my  foul  > 
His  glorious  praife  proclaime  :  p&«  I03«  *» 

Let  all  my  inward  powers  extoll, 

and  blefshis  Holy  Name. 
Forget  not  all  his  benefits  '->  2. 

butblefs  the  Lord  my  foul: 
Who  all  thy  trefpafles  remits,  3. 

and  makes  thee  found  and  whole. 

Who  did  redeem  and  fet  thee  free,  4* 

from  Deaths  infernal  place  ! 
With  loving  kindnefs  crowneth  thee3 

and  with  his  tender  grace. 
As  far  as  is  the  Suns  uprife  12.' 

in  diftance  from  its  fall  v 
So  far  our  great  Iniquities 

he  feparatcs  from  us  all. 

Behold  what  wondrous  love  on  us  1  Jok 

the  Father  hath  beftow'd  ! 

G  2  That 


ioo    €%e  ffioo?  ffiang  Jf amity  Boos, 

That  we  fhould  be  advanced  thus, 

and  call'd  the  Sons  of  God. 
Pfal.  65. 3.  Becaufe  thy  Loving-kindnefs  is 

better  than  length  of  dayes , 
And  pretioufer  than  Life  it  felf, 

my  Lips  (hall  fpeak  thy  Praife. 

Thus  will  I  blefs  thee  all  my  dayes, 

and  celebrate  thy  Fame: 
My  hands  I  will  devoutly  raife 

in  thy  moft  'Holy  Name. 
With  marrow  and  fweet  fatnefs  fill'd 

my  thankful  Soul  (hall  be  > 
My  mouth  (hall  joyn  with  joyful  lips 

in  giving  Praife  to  Thee. 

Pfal.  13.25.  For  whom  have  I  in  Heaven  but  Thee  ?  A 
nor  is  there  anyone 
In  all  the  World  defir'd  of  me 
befides  thy  Self  alone ! 
26.      My  Flefti  confum'd,  my  Heart  as  broke, 
I  feel  do  fail  me  fore : 
But  God's  my  Hearts  uufhaken  Rock, 
and  Portion  evermore. 

2  7*     For  they  (hall  all  deftroyed  be 
that  far  from  Thee  are  gone : 
They  that  a  whoring  go  from  Thee 
(hall  all  be  overthrown. 
23.      Neverthelefs  I  do  remain 
continually  with  Thee  : 
By  my  right  hand  thou  doll  fuftain, 
and  (irmly  holdeit  me. 

An 


4H?e  SSooj  $®an$  family  j&oofi. 


IOI 


And  In  the  crowd  and  multitude  Pfal.  94.19; 

of  troubling  thoughts  that  roul 
Within  my  Breaft  i  thy  Comforts  reft, 

and  do  delight  my  Soul. 
With  the  juft  Counfels  of  thy  Word,  VCiL  «.  ^ 

fafely  thou  wilt  me  guide, 
And  wilt  receive  me  afterwards 

in  Glory  to  abide. 

jf/;<?  Second  Part. 

OGod  how  doth  thy  Love,  and  Grace      Pfal.  367. 
excel  all  earthly  things  ? 
Therefore  the  fons  of  men  do  place 

their  trult  under  thy  wings- 
With  fatnefs  of  thy  Houfe  on  high  8. 

thou  wilt  thy  Saints  fuffice  , 
And  make  them  drink  abundantly 
the  Rivers  of  thy  Joys. 

Becaufe  the  fpring  of  Life  moft  pure  gt 

doth  ever  flow  from  Thee  : 
And  in  thy  Light  we  (hall  be  fure 

eternal  Light  to  fee. 
Therefore  the  gladnefs  of  my  Heart  .Pfil.  i&9» 

is  by  my  Tongue  expreft  ; 
And  when  I  mult  lie  down  in  dull, 

my  item  in  Hope  (hall  reft. 

The  path  of  Life  Thou  wilt  fhew  me :  n- 

with  Thee  are  all  the  Treafures 
Of  Joy,  and  at  Thy  right  hand  be 

the  everlafting  Pleafures. 

G  3         Goodnefs 


1 02     cije  1&0ot  Starrs  <ff  amity  "Book 

Pfti.23.  6.  Goodnefs  and  Mercy  all  my  dayes 
(hall  furely  follow  me : 
And  in  the  houfe  of  God  alwaies 
my  dwelling  place  mall  be. 

pai.36.10.  O  frill  draw  out  thy  Love  and  Grace 
to  them  that  have  thee  known  '■> 
And  with  thy  righteoufnefs  embrace 
the  upright  hearted  one : 
Pfal.  50. 1*  That  **0  my  tongue  may  ling  thy  praife, 
and  never  lilent  be. 
O  Lord  my  God,  even  all  my  dayes 
will  I  give  thanks  to  Thee. 

'the  Third  Part. 

C»k.  2.  14.  f^*  Lory  to  the  Eternal  God, 

V_J     in  his  tranfcendent  place : 
Let  Peace  on  Earth  make  her  abode  : 
let  men  receive  his  Grace. 
pfti,i49,i,  Praife  ye  the  Lord  !  ling  unto  him 
a  Song  not  fung  before  : 
In  the  aiTemblies  of  his  Saints, 
with  praifes  Him  adore. 

.         The  Holy  God  his  great  delight 

doth  in  his  people  place : 
And  the  mofr  High  will  beautify 

the  meek  with  faving  grace. 
5?        Therefore  let  Gods  Redeemed  Sajnts 

in  glory  joyful  be  i> 
r*       And  let  them  raife  in  his  high  Praife 

their  voice  continually. 

Lord 


•  ^ ■ 

Lord,  all  thy  works  do  fpeak  thy  praife,  Pfa.145.iq? 

and  Thee  thy  Saints  ihall  blefs : 
They  fhall  proclaime  thy  Kingdoms  fame,  1 1  . 

and  thy  great  Power  exprefs  ! 
To  make  known  to  the  Sons  of  men,  1 2« 

His  Ads  done  mightily  : 
And  of  His  Kingdom  Powerful!, 

the  Glorious  Majefty. 

Thy  Kingdom  everlafting  is, 

it's  Glory  hath  no  end  :  **' 

And  thine  alone  Dominion 

through  ages  doth  extend. 
The  Elders  and  the  blefTed  Saints  Rev«  4*  s. 

who  do  thy  Throne  furround, 
Do  never  ceafe  by  night  or  day 

thefe  Praifes  to  refound, 

O  Holy,  Holy,  Holy  Lord, 

Almighty  God  alone ! 
Who  ever  Hath  been,  and  ftill  Is, 

and  ever  is  to  Come. 
Worthy  art  Thou  Lord  to  receive  * l* 

Glory  and  Honour  fUll  i 
For  all  the  world  was  made  by  Thee 

to  pleafe  thy  BlefTed  will. 

The  Song  of  Mofes  and  the  Lamb, 

they  fing  with  one  accord. 
Great  are  thy  works  and  Marvellous 

Almighty  God  our  Lord: 
Juft  arc  Thy  waies  Thou  King  of  Saints, 

and  True  is  all  thy  Word, 

G  4  Who 


04    Ct)e  Poo?  gteitf  iff  amity  "Book* 


4,       Who  would  not  fear  and  glorifie 
thy  Holy  Name,  O  Lord  > 

Rev.  5.  is  The  Lamb  is  worthy,  that  was  flain, 
of  Power  and  Renown, 
Of  Wifdom,  Honour,  and  to  wear 
the  Royal  Gforious  Crown, 
p.       For  thou  our  Souls  redeemed  halt 

by  thy  molt  precious  Blood, 
i$j     And  made  us  Kings  and  facred  Pricfts 
to  the  eternal  God. 

.Jbe  Fourth  Tart. 

Vu\  107  8.  (~\  T^at  Man^mc^  would  praife  the  Lord  ! 
*  K~S      for  his  great  goodnefs  then  ! 
And  for  his  Works  molt  wonderful 
unto  the  Sons  of  Men  ! 
2  2 .      And  let  them  offer  Sacrifice 
of  Praife  unto  the  Lord, 
And  with  the  ihouts  of  holy  Joys 
His  wondrous  Works  Record. 

Pfgl  96.2.  Sing  to  the  Lord,  and  blefs  his  Name  > 
His  boundlefs  Love  difplay  : 
His  faving  Mercies  to  proclaim, 
ceafe  not  from  day  to  day. 
P&1.29.2.  O  Wormip  ye  the  Worlds  great  Lord ! 
&  9.6.  9-         in  beauteous  Holinefs  ! 

Let  all  the  Earth  with  one  accord 
with  fear  his  Name  confefs. 

)  J  j     L ct  the  exalted  Heavens  rejoy'cc- 
•and  kt  the  Earth  fre  glad  J 

The 


C&e  #00?  $&an$  Jfamity  TBooft*     !°5 


The  Sea  with  its  applauding  noife 

triumphant  Joyes  fhall  add  : 
Before  the  Lord  ^  for  he  doth  come, 

He  comes  the  Earth  to  try : 
The  World  and  all  therein  to  doom, 

with  truth  and  equity. 

O  all  his  Angels,  blefs  the  Lord  ! 

ye  that  in  itrength  excel ! 
That  hearken  to  his  holy  Word, 

and  all  his  Laws  fulfil. 
O  blefs  the  Lord  all  ye  his  Hods, 

and  Minifters  of  his  : 
And  all  his  Works  through  all  the  Coafts 

where  His  Dominion  is. 


13- 

2i; 

22. 


Blefs  thou  the  Lord,  my  Soul  !  My  mouth  22. 

his  Praifes  fhall  proclaim :  Pfai.145.21 

Blefs  him  all  Flefh  >  All  that  hath  breath,  PfiL  105.6. 

praife  ye  the  Lord's  Great  Name. 

APfalmofFraife,  I'othe'Tune  o/Pfal.  148.    The  firfe 

part. 

1.    KT  E  holy  Angels  bright,  Angels. 

I        which  Hand  before  God's  Throne, 
And  dwell  in  Glorious  Light, 
praife  ye  the  Lord  each  one  ! 
You  there  fo  nigh, 
Fitter  than  we 
Dark  Sinners  be. 

For  things  fo  high. 


2.  You  bleffed  Souls' at  Reft, 
who  fee  your  Saviour^  face, 


Whofe 


The  glor- 
fied  Saints, 


io6    WW  1^oo?  $&m$  tf  amity  •Book* 


Whofe  Glory,  even  the  Leaft, 
is  far  above  our  Grace, 

Gods  praifes  found 
As  in  his  light 
With  fweet  delight 
You  do  abound- 

ffeeWorid,  3.  All  Nations  of  the  Earth 

extoll  the  worlds  Great  King  ! 
With  melodie  and  mirth 
his  glorious  praifes  fing  i 

For  He  (till  Reigns, 
And  will  bring  low 
The  proudeft  foe 
That  Him  difdaines. 

The  church.  4.  Sing  forth  Jehovah* s  praife, 
ye  Saints  that  on  him  call ! 
Magnifie  Him  alwaies 
his  holy  Churches  all ! 

In  him  rejoyce, 
And  there  proclaime 
His  holy  name 

With  founding  voice. 

My  Soul.     5.  My  Soul  bear  thou  thy  part, 
triumph  in  God  above  ! 
With  a  well  tuned  heart, 
iing  thou  the  fongs  of  Love  ! 
Thou  art  His  own, 
Whofe  preciousblood 
Shed  for  thy  good 

His  Love  made  known. 


*,  He 


cpe  ffoo?  flgang  family  goofi.    io7 

6.  He  did  in  Loves  beg  in, 
renewing  thee  by  Grace  •' 

Forgiving  all  thy  lin> 

ihewed  thee  his  pleafed  face  ! 
He  did  thee  heal 
By  his  own  Merit  : 
And  by  his  Spirit 
He  did  theefeah 

7.  In  faddeft  thoughts  and  grief, 
in  iicknefsj  fears  and  pain 

I  cry'd  for  his  relief 

and  did  not  cry  in  vain ! 

He  heard  with  fpeed, 
Andltilllfound 
Mercy  abound 
In  time  of  need. 

8.  Let  not  his  Praifes  grow, 
on  profp'rous  heights  alone, 

But  in  the  Vales  below 

let  his  great  Love  be  known !  . 
Letnodiftrefs 
Curb  and  controul 
My  winged  foul, 
And  praife  fupprefs. 

p.  Let  not  the  fear  or  fmart  The  Second 

of  hischaitizingRod,  Part* 

Take  ofTmy  fervent  heart 
from  praifing  my  dear  God ; 
Still  let  me  kneel, 
And  to  him  bring 
This  offering, 

"yvhat  ere  I  feel.  10.  Though 


io8   Cfce  ^oo?  slangs  <ffamtty  05006. 


10.  Though  I  lofe  Friends  and  Wealth, 
and  bear  Reproach  and  Shame  i 

Though  I  lofe  Eafe  and  Health, 
ftill  Jet  me  praife  God's  Name  : 
That  fear  and  pain, 
Which  would  deftroy 
My  thanks  and  joy, 
Do  Thou  reitrain. 

1 1.  Though  Humane  help  depart 
and  Flern  draw  near  to  Dull  > 

Let  Faith  keep  up  my  Heart, 
to  Love  God  True  and  Juft : 
And  all  my  dayes 
Let  no  Difeafe 
Caufe  me  to  ceafe 
His  joyful  Praife. 

12.  Though  fin  would  make  me  doubt, 
and  rill  my  Soul  with  fears  i 

Though  God  feem  to  (hut  out 

my  daily  cries  and  tears  i 

By  no  fuch  frolt 

Of  fad  delayes 

Let  thy  fweet  Praife 

Be  nipt  and  loll. 

13.  Away  diftruftful  care, 

I  have  Thy  Promife  Lord : 
Tobanifh  all  defpair 

I  have  Thy  Oath  and  Word  ! 
And  therefore  I 
Shall  fee  thy  face  3 

And 


Cije  &m  $0an$  jfaroity  TBook    io? 

And  there  thy  Grace 
Shall  magnitie. 

1 4.  Though  Sin  and  Death  confpire 
to  rob  thee  of  thy  Praife  : 

Still  towards  Thee  Tie  afpire, 

and  Thou  dull  hearts  canft  raift  I 

Open  thy  door, 

And  when  grim  death 

Shall  ftop  this  breath, 

Tie  praife  Thee  more* 

1 5.  With  thy  triumphant  Flock, 
then  I  mail  numbred  be  > 

Built  on  th5  Eternal  Rock 
his  Glory  we  (hall  fee. 

The  Heav'ns  fo  high 
With  Praife  fhall  ring 
And  all  mail  fing 
In  Harmony. 

16.  The  Sun  is  but  a  (park 
from  the  Eternal  Light  > 

Its  brighter!  beams  are  dark, 
to  that  moft  Glorious  Sight. 

There  the  whole  Chore 
With  one  accord 
Shall  praife  the  Lord 
For  evermore. 


Bcoks 


no    Cijel&ooj^angtf amity 'Boofc. 

Short  INST  RUCTIONS/^ 
the  S I CK ,  to  be  Read  by  the 
Mafier  of  the  Family  to  them^ 
or  by  them/elves ;  efpeciallj  the 
Unprepared. 


THote  happy  perfons  who  have  made 
it  the  chief  care  and  buflnefs  of  their 
lives,  to  be  always  ready  for  a  dying 
hour,  have  lealt  need  of  my  prefect 
counfel :  It  is  therefore  thofe  unhappy  Souls  , 
who  are  yet  unprepared,  whom  I  (hall  now 
Inftrudr.  And,  O'that  the  Lord  would  blefs 
thefe  Words  j  and  perfoade  them  yet,  ere 
Time  be  gone ! 

If  fin  had  not  bewitched  men,  and  made 
them  Mongers  of  fenilefnefs  and  unbelief,  it 
could  not  be,  that  an  Endlefi  Life^  [ofitre,  fo 
near,  could  be  fo  fottimly  made  light  of  all 
their  lives,  as  is  by  moft,  till  they  perceive 
that  Death  is  ready  tofurprize  them.  But , 
poor  finner,  if  this  have  been  thy  Cafe,  fup- 
poiing  that  thou  art  unwilling  to  be  damned , 
I  carneftly  intreat  thee  in  the  Name  of  Chri/i, 
for  the  fake  of  thy  Immortal  foul,  that  thou 
wilt  prefently  lay  to  heart  thefe  fhort  Iniirudti- 
ons ,  before  Time  and  Hope  are  gone  for  e- 
ver. 

I*  A) 


Cfie  ^oo?  90am  <tf  amtfy  'Boofi*    1 1 1 

I.  At  laft  bethink  thee  what  thou  Art  ?  Deut.  6.  5. 
and  for  what  End  and  Work^  thou  comeft  into  |  ^'j12;^ 
the  World  ?  Thou  art  a  Man  of  Reafon  ,  and 

not  a  Bruit ;  and  halt  a  Soul  which  was  made 
to  Know,  and  Love ,  and  £m>?  thy  Maker : 
and  that  not  in  the  fecond  Place,  with  the 
leavings  of  the  flefh  *  but  in  the  firji  place,  and 
with  all  thy  Heart  and  Might.  If  this  had 
been  indeed  thy  Life,  God  would  have  been 
rhy  portion,  thy  Father  and  thy  Defence,and 
thou  mightft  have  liv'd  and  dy'd  in  peace 
and  comfort,  and  then  have  livM  with  God 
for  ever.  And  mould  not  a  Creature  live  to 
the  Ends  and  Ufes  which  it  was  made  for  > 
Muft  God  give  thee  all  thy  powers  for  Him- 
ielf,  arid  wilt  thou  turn  them  from  him,  to 
the  fervice  of  the  fleih  ,  and  that  when  thoa 
hadft  vowed  the  contrary  in  thy  Baptifm  I 
How  wilt  thou  anfwer  for  fuch  treacherous 
ungodlinefs  ? 

II.  It  is  time  for  thee  now  to  haveferious  Deut.52.2 
thoughts  of  the  Life  which  thou  art  going  to.    If  M3tt6-  *0, 
thou  couldit  ileepily  forget  it  all  the  way  ,  it  Matthias. 
is  time  to  awaken  when  thou  comeft  almofr  *£™r-  2 18 
there.      When  thy  friends  are  burying  that  &  5 1,718,9*. 
flefh  in  the  earth,  which  thou  didit  more  re-  Phl1'3,  ^* 
gard  than  God  and  thy  Salvation,  thy  Soul*TBeCi. 
rriuit  appear  in  an    endlefs  world,    and  fee  ^pe°t4,i& 
thofe  things  which    God  foretold  thee  of, 

and  thou  would  ft  not  believe,  or  fet  thy 
heart  upon.  As  fdon  as  Death  hath 
opened  the  Curtains,  O  what  a  light  muft 
thou      prefently    behold  !     A    world    of 

Angels 


1 1 2     c&e  1&oo?  qsaitjs  tf  amity  'Boos* 

Angels  and  of  holy  Souls  adoring  and  prai- 
fing,  and  admiring  that  God,  whom  thou 
didft  refufe  to  mind ,  and  love,  and  ferve : 
A  world  of  Devils  and  damned  fouls  ,  in 
torment  and  defpair  ,  bewailing;  their  con- 
tempt of  Chrift  and  Grace,  their  neglect  of 
God  and  their  Salvation  \  their  ferving  the 
Flefh  ,  and  loving  the  World,  and  wilfully 
loiing  the  time  of  Mercy,  and  all  the  means 
which  God  voucnlated  theinT  Believe  it 
Sinner,  there  is  an  Endlels  Joy  and  Glory  for 
the  Saints,  and  an  Endlefs  Mifery  for  all  the 
Ungodly ',  and  one  of  thefe  mult  quickly  be 
thy  cafe.  Thy  ftate  is  changeable  while 
thou  art  in  the  Flefh  \  if  thy  Soul  be  mifera^ 
ble .,  there  isTyet  a  Kemedy  \  it's  polfiEIe 
Chrift  may  renew  and  pardon  it:  •  But  as 
foon  as  thou  goeft  hence,  thou  entereft  into  a 
ftate  of  Joy  or  Torment  which  muft  never 
change  \  no  not  when  millions  of  years  are 
pad.  And  doft  thou  not  think  now  in 
thy  conference  that  fuch  an .  Endlefs  mifery 
fhould  have  been  prevented  with  greater  care 
and  diligence,  than  all  the  furTerings  of  this 
life?  And  that  the  attaining  offuch  an  End- 
lefs Glory,  had  been  worth  thygreateft  care 
and  labour  >  And  that  it  is  far  better  to  fee 
the  Glory  of  God ,  and  be  filled  with  his 
Love,  and  joyfully  praife  him  with  his  Saints 
and  Angels  for  evermore,  and  by  a  holy  life 
to  have  prepared  for  this  j  than  to  pleafe  the 
Flefh,  and  follow  the  World  a  little  while, 
and  be  undone  for  ever  ?  Haft  thou  got  more 
by  the  World  and  Sin  than  Heaven  is  worth  ? 

Thou 


C^e  i&oo?  $&m$  family  'Book      1 i 3 

Thou  art  almoft  at  the  end  of  Worldly  plea- 
sures 9  and  halt  all  that  ever  they  will  do  for 
thee  \  but  if  God  had  had  thy  heart  and  fervice, 
he  would  not  thus  have  caft  thee  off  h  and  his 
Rewards  and  Joys  would  have  had  no  end.  O 
how  much  happier  are  the  blelTed  Souls  inHea- 
ven  than  we  / 

III.  And  feeing  you  are  fo  near  to   the 
Judgment  of  God ,    where  your  Soul  mull    '     '  »u 
receive  its  final  Sentence,  it  is  high  time  now  -Cor.13.5. 
to  judge  your  felf  and  know  what  eftate  your 
Soul  is  in  i  whether  in  a  (late  of  purification  , 
or  of  Damnation  ?_  for  this  may  be  certainly 
Known  if  you  are  willing.    And  ririt  you  mult 
know,  who  they  he  whom  Chrift  will  jujUfe^ 
and  whom  he  will  Condemn  ?  And  this  the 
Word  of  Godwill  tell  you  i  for  he  will  Judge 
them  by  that  Word,    In  a  word     "  All  thofe 
Cf  whom  Chrift  will  juftirie  and  fave,  are  made  J2°cor^i£ 
cc  new  creatures  by  the  renewing  work  of  the  EpheCi.ig. 
<c  Holy  Ghoit :  Their  eyes  are  opened  to  fee  John*r^ 
cc  the  vanity  of  this  world,  and  the  certainty  Gal.  5. 24. 
cc  and  excellency  of  the  Glory  of  Heavens  and  Ma^ii*.9' 
"  to  fee  the  the  odioufnefs  offinfa  the  goodnefs  25. 

"  of  a  holy  life  \  and  to  believe  that  Chriji  is  the  HebTii.i^. 
cc  only  Saviour,  to  cleanfe  them  from  their  lins, 
"  and  bring  them  to  that  Glory  :  And  there- 
cc  fore  they  fori ake  the  ilnful  pleafures  of  the 
cc  fled),  and  fct  their  hearts  on  the  everlafcing 
f  bleiTedncis,  and  feek  it  before  all  things  i  and 
cc  lamenting  and  hating  their  former  fins, 
cc  they  give  themfelves  iincerely  to  their  God 
"  and  Father,  their  Saviour  and  their  San&i- 
K  tier,  to  be  taught  and  ruled  ,juftified>  Sant-ti- 
H  ricd 


1 1 4   fl%e  ffioo?  ffiang  family  Tgoofc 

Pro^i7!.1^.  "  titied?  and  ^aved  bY  mm'  refolving,  what- 
Job  8.1 3.14  cc  ever  it  coft  the  rlefh,  to  fland  to  this  choice 
and  Covenant  to  the  death.  ~|  This  is  the 
cafe  of  all  that  Chrilt  will  juftifie  and  fave : 
The  reft  who  never  were  thus  renewed  and 
fan  drifted,  will  be  condemned,  as  fure  as  the 
Gofpel  is  true.  -  Therefore  let  it  be  fpeedily 
your  work  to  try,  whether  this  be  your  cafe 
or  not.  Have  you  been  thus  enlightned,  con- 
vinced, and  renewed,  to  believe  in  Chrilt,  and 
the  life  to  come,  and  to  give  up  your  felf  in 
a  faithful  Covenant  to  God  your  Father^  your 
Saviour  and  your  San&ifrer,  to  hate  your  tin, 
and  to  live  and  love  a  holy  life,  in  mortifying 
the  flefh,  and  feeking  Heaven  before  the 
World  ?  If  this  be  not  your  cafe,  I  mould 
but  flatter  and  deceive  you,  to  tell  you  of  any 
hope  of  being  faved  till  you  are  thus  renew- 
ed and  juftified.  Never  imagine  a  lye,  to 
quiet  you  till  help  is  paft.  No  one  that  is  un re- 
generate or  unholy,  (hall  ever  dwell  with  God. 
Yet  you  may  be  faved,  if  yet  you  wil  be  tru- 
ly converted  and  fandtified  h  but  without  tkwy 
ailuredly  there  is  no  hope. 

IV.     Therefore  I  counfel  you  in  the  Name 
Luke  1 5.3,5  of  Chrift,  to  lookjbacl^upon  yourfinful  life  with 
M«ci  il\z.forrow  *  I10t  onty  becaufe  of  the  danger  toyour 
°  felf  but  alfo  becaufe  you  have  offended  God  \ 
What  think  you  now  of  a  finful  and  of  a  holy 
life  *    Had  it  not  been  better  that  you  had  va- 
lued Chrift  and  Grace,  and  lived  in  the  love 
of  God,  and  in  the  joyful  hopes  of  the  life  to 
come,  and  denied  the  linful  defires  of  the  flefh 
and  been  ruled  by  the  Law  of  God,  and  fpent 

your 


€tye  fSoojt  spans?  family  TBoofc      i  i  5 

your  time  in  preparing  for  Enernity  >  Do 
you  not  heartily  wifh  that  this  had  been  your 
courfe  }  Would  you  take  this  courfe  if  it  were 
to  do  again,  and  God  recover  you  ?  Repent^ 
repent,  from  the  bottom  of  your  heart,  of  the 
time  you  have  loft,  the  mercy  you  have  abufed, 
the  grace  you  have  relifted,  of  all  your  flejhly  , 
worldly  deiires,  words  and  deeds,  and  that 
you  gave  not  up  your  foul  and'  lifeto  the  Love 
of  God  and  Life  eternal. 

V.  And  now  refolvedly  give  up  your  felf  in  Mat* ,2-2^ 
a  hearty  Covenant  to  God  /  Though  it  be  late  A£b.i'x.?& 
he  will  yet  accept  and  pardon  you,  if  you  do 
it  in  fincerity.    Take  God  for  your  God,  your 
portion  and  felicity,    to  live  in  his  love  and 
praife  for  ever  *   take  Chrift  for  your  Saviour 
to  teach,  and  rule,  and  juftirie  you,  and  bring 
you  unto  God  '■>  and  the  Holy  Spirit  for  your 
Sandtifier:  And  certainly  he  will  take  you  for 
his  Child.     But  fee  that  you  be  truly  willing 
of  his  Grace,  and  refolved  never  to  forfake  him 
more.     O  happy  Soul,  if  at  laft  the  Lord  will  pfai.  78.94. 
make  this  change  upon  thee  I  And  Fie  tell  He^5,|6'JJ 
you  certainly  how  to  know,  whether  this  late     &io'.i6.# 
Repentance  will  ferve  for  your  Salvation,  or  JCTf  3M°* 
not  ?  If  it  be  but  Fear  only  that  caufeth  your 
Repentance,  and  the  Heart  and  Will  be  not 
renewed,  but  you  would  turn  again  to  a  flefti- 
ly,  worldly,  and  ungodly  life,  if  you  be  re- 
covered i  then  it  will  never  lave  your  Soul :    . 
But  if  your  Heart  your  Will  your  Love  be 
changed,  and  this  change  would  hold  if  God 
recovered  you  to  health  again,  then  doubt  not 
of  Pardon  and  Salvation. 

H'  a  VI.  And 


1 1 6   ©§e  f^oo?  status  tfamity  "Boos. 

Phil.  i.  ir,      vi.  And  if  God  have  thus  changed  your 
2  cor-  5.  s.  heart,  and  drawn  it  to  himfelf,   be  thankful 
Rev.  14.13.  for  [0  orcat  a  mcrcy.     O  blefs  him  for  giving 
John  17.24.  you  a  Redeemer  and  a  San&irier,  and  the  par- 
Re^  lX\%.  ^on*nS  Covenant  of  Grace  !  And  now  be  not 
i2.  afraid  or  loath  to  leave  a  finful  world,  and 
come  to  God.     Pray  harder  for  Grace  and 
pardon  than  for  life.     Commit  and  truft  your 
Souls  to  Chrift  :  'He  had  never  done  fo  much 
for  fouls,  if  he  had  not  loved  them,  and  been 
willing  to  receive  them.     Kow  wonderfully 
came  he  down  to  man,  to  bring  up  man  to  the 
light  of  God  !  He  is  gone  before  to  prepare  us 
a  Manfion  in  the  City  of  God  \  and  hath  pro- 
mifed  to  take  us  to  himfelf,  that  we  may  dwell 
with  him,and  fee  his  Glory  !  The  world  which 
you  are  going  to,  is  unlike  to  this :  There,  is 
no  pride,  or  luit,  or  cruelty,  oppreiTion,  de- 
ceit, or  any  fin  \  no  wicked  men  to  fcom  or 
perfecute  you  >   no  vanity  to  allure  us  j  no- 
Devil  to  tempt  us  \  no  corruption  of  our  own 
to  burden  or  endanger  us  j  no  fears,  or  cares , 
or  griefs,  or  difcontents  \  no  poverty,  fickneis 
pain,  or  death  \  no  doubtings  of  the  love  of 
God,  or  our  Salvation :  But  the  light  of  God 
and  the  feelings  of  his  love,  and  the  fervent 
flames  of  our  love  to  him,  will  be  the  everlaft- 
ingpleafureofthe  Saints.     Thefe  will  break 
forth  into  triumphant  and  harmonious  thanks 
and  praife  in  the  prefence  of  our  glorified  Re- 
deemer, and  in  concord  with  all  the  heavenly 
Hoils,  the  BleiTed  Angels,  and  the  Spirits  of 
the  jult.     This  is  the  end  of  Faith  and  Holi- 
nefs-  Patience  and  Pcrfeverance  ;  when  Hell 

is 


is  the  end  of  unbelief,  ungodlin^  fcnfualitv       ' 
and  hypocrifie.    How  juftly  are  «4  condem>j 
ned  who  fell  their  part  or  endleis  )^?s    r        [ 
fhadow  and  dream  of  traniitory  pkr   J  *  / 
and  can  delight  more  in  the  filth  of  tin,  7    * 
in  a  fading  vanity,  than  in  the  love  of  G  && 
and  the  fore-thoughts  of  Glory  !    wT  .^r  l0V(; 
can  be  too  great?   what  d<>r  -*es  too  recent? 
what  Pray   and  Labou*  -  can  be  too  h^h  > 
what  Sufferings  too  }  ^ear  for  fuch  a  BleiTedn^  > 
VII.  Laftly,  r  riecaufe  there  are  many  cafe* 
of  the  Sick  w1  nich  require  the  prefenceof  aj«-  A**  2>  y^ 
dicious  Dr   owe,  if  it  bepoftible  get  the  help  of  pftjSIjj- 
fuch  \  ;  rf  not,  remember  that  God  is  juft  in         ^' 
deny*  ^ngofmen  that  mercy  in  their  diftrels, 
whi(   -h  in  time  of  their  health  and  profperity 
the    y  rejected  with  fcorn  and  contempt :  and 
Cle  ave  to  him  whom  you  may  enjoy  for  ever. 


H3 


/ 


> 


O*  ?3HUl 


Thefe  Books  following  are  mblifhed  b^y  Mr. 
Richard  Baxter,  and  Printed ^r  ^ev-  ,  ^-^. 
mons ,    at   the  Princes  Arms  n    §  /    t,.^;^ 
Church-yard. 

i.  TJIs  Chriftian  Dircftorv.or-^uro  of  Pra&ical  The" 

Fl  ologie.and  CaO-*of  Confcience,  in  tour  parts, 
i.  Chriftian  Ethicks. ,  °'  Private  Duties.  2.  Chrifiian 
Oeconomicks,  orTT'amiW  Duties.  3.  Chriftian  Ecclefi- 
afticks,  or  ChVjrcn  Duties.  4.  Chriftian  Politicks,  or 
Duties  to  ot'-'  R^^rs  and  Neighbours,  in  folio. 

2.  His    Aphorifms  of  Juftitication. 

2#  t\  he  Saints  Everlafting  Reft,  in  quarto. 

a  Plain  Scripture  proof  of  Infant  Church- memDer- 
n^jp   and  Baptifme,   in  quarto. 

r  t.  The  right  Method  for  a  fettled  Peace  of  Con- 
fcif'Inct ,  and  Spiritual  Comforts,  in  thirty  two  Di- 
xe,  fttons,  in  otiavo. 

6.  Chriftian  Concord  :  or  the  Agreement  of  the 
,  AfTb:iated  Paftors  and  Churches  of  fTorcejier-jhire,  in 

quarto- 

7.  True  Chriftianity,  or  Ghrifts  Abfolufe  Dominion, 
,  <&c.  IntwoAlIize  Sermons,  Preach' d  at  Worcejhr ,  in 
I  twelves. 

8.  A  Sermon  of  Judgement,Preach'd  at  Pauls  London^ 
I    "Decenb.  17.  1654.  and  now  inlarged  in  twelves. 

9.  Miking  light  of  Chrift  and  Salvation,  too  ofc  the 
ifTue  of  Gofpcl-Invirations,  manifefted  in  a  Sermon 
Preached  at  Laurence  Jewry  in  London,  in  ofiavo. 

10  The  Agreement  of-  divers  Minifters  of  Chrift  in 
the  County  ot  Worcefter,  for  Catechifing,  or  Pcrfonal 
ififtru&ing  all  in  their  feveral  Parifties  that  will  confent 

H  4  there- 


rtereu.nto-,  containing,/  The  Articles  of  our  Agree- 
ncm    ■  i     An  Exhort^™  <o  the  People  to  fubmit  to 
bi*  iu-cc.  %m  ^orK  3-  T^  Piofefiion  of  Faith  and 
1  ^tcd^r  ,       in  0^w#  u-  r         ' 

ii.  Giii.  UxMv'l*mh  The  Reformed  Pa  (tor,  {hew- 
ing then-  Jot  the  Paitorai  work,  efpecially  in  pri* 
vHcein^ruclio   ^  and  Catechizing,  in  otlavi. 

12.  Certain  Diip-„^rjons  0f  Right  to  Sacraments, 
aind  (he  true  nature  of  vilible  — hri(iianity)  jn  qmrt0t 

13.  Ot  Justification  i  four  Dii^lltati  ,ns  ci:armg  an<j. 
amicably  decoding  the  Truih,  again*.!*  the  unnecefrary 
oppofit  ion's  of  divers  Learned  and  Re?c»  v£n(j  brethren 
in  quarto, 

14.  A  Treatife  of  Conversion,  Preached  1  incj  novir 
Publifhedfor.  the  ufe  of  thole  that  are  lirangei>-s  t0  a 
true  Conversion,  &c.  in  quarto. 

15.  One  Sheet  for  the  Miniftry,  againft  the  Ma  \\g,m 
nantsof  all  forts. 

16.  A  Winding'  Sheet  for  Popery. 

17.  One  fheet  againft  the  Quakers. 

18.  A-fecond  fheet  for  the  Miniitry,  &c» 

1$.  Directions  to  Juftices  oi  the  Peace,  efpecially  in 
Corporations,  to  thedifcharge  of  their  duty  to  God,  &c* 

20.  The  Crucifying  of  the  World  by  the  Crofs  of 
Chrin,  &c.  in  quarto. 

21.  A  call  to  the  Unconverted  to  Turn  and  L've,  and 
accept  of  mercy,  while  mercy  may  be  had,  as  ever  they 
would  flqd  mercy  in  the  day  of  their  extremity  >  From 
the  Living  God  :  To  be  read  in  Families  where  any  are 
unconverred,  in  twelves- 

22.  Of  faving  Faith:  That  it  is  not  only  gradually, 
but  fpecihcally  diftindr  from  all  common  Faith.  The 
Agrevment  of  Richard  Baxter  with  that  very  Learned 
confenting  Adverfary,that  hath  maintained  his  Affertion 

by 


by  a  pretended  Confutation  in  ue  «n  i  rtf  n  ;        jftT" 
fc*r*  B,nk  of  Sfctftfrv  and  %'S     /'^  I  SbCf" 

23 .  Directions  and  Pafwation^ f  ***"/  / 
fion;^.in«flw.  °afound      Convet- 

24.  The  Grotian  Religion  difcoveu  ■  we  invlta- 
tion  of  Mr.  Thomas  Pierce  in  his  VmcK>*  zini  wUh  a 
Preface,  Vindicating  the  Synod  of  Jfrf*W&*»  *^  — - 
lumnies  of  the  new  lilenus  \  w*^&avidy  Peter,  &c.  and 
the  Puritans,  and  Sequel'  -»-«on$,  &*•  from  the  cenfures 
of  Mr.  P^rce,    in  oF-'*™' 

25.  Confirm^110"  anc*  Reftauration ,    the   necefTary 
means  of  Re' formation  and  Reconciliation,  in  ottavo. 

26.  Fiv  e  Difpucations  of  Church  Government,  in 

quarto. 

27   .  A  Key  forCatholicksto  open  the  jugling  of  the 
Jef  «J'ts,  and  fatisfie  all  that  are  truly  willing  to  under- 
i\3  ind,  Whether  the  caufe  of  Roman  or  Reformed  Churches 
b   eof  God  >  and  to  leave  the  Reader  utterly  unexcufable 
r    hat  after  this  will  be  a  Papift,  in  quarto. 
28.  A  Treaiifeof  Self-denyal,  in  quarto. 
2p.    His  Apology  againft  the  Exceptions  of  Mr.  Bfakg, 
Kendal,  Crandon,  Eire,  D.  Moulin,  in  quarto. 

30.  The  unreafonablenefs  of  Infidelity,  in  four  parts, 
&c.  in  ottavo. 

3 1 .  The  Worcefter-Jbire  Petition  to  the  Parliament, 
for  the  Mini  ft  ry  of  England,  defended,  &c.  in  quarto. 

5*.  His  Holy  Common- Wealth,  or  Political  Apho- 
riitns.  opening  the  true  Principles  of  Government,  &e9 
in  ottavo. 

33.  His  Confeffion  of  Faith,  &c.  in  quarto* 

34.  His  humble  advice,  or  the  heads  of  thofe  things 
which  were  offered  to  many  honourable  men  in  Parlia- 
ment, in  quarto. 

35.  The  Quakers  Catechifnv,  or  the  Quakers  Que- 
stioned, in  quatro*  3^«  An 


**  quarto.  ^  ^r#  p^  for  Pacification,  in  <jf**rf0. 

f».  TnV*    aCerV&ion*  of  three  Difputttions  for  the 

Reformed  a    *tV*ck  ReliSion>  a8ainft  P°P«y>  <^-in 

39.'  CatholickU...-^.  ortneonly  way  to  bring  us 
all  to  be  of  one  Religion    t>  - ..  in  f  ^^ 

40.  The  True  Catholick,  and  <-  -atholick  church  de. 
fcribed,  in  twelves,  &c. 

4 1 .  The  fucceffive  vifibility  of  the  Cbtt>    ^    0f  which 
Proteftants  are  the  foundeft  members,  &c.  in  0.  \AV0% 

42.  A  Sermon  of  Repentance. 

43.  OfRightRejoycing. 

44.  A  Sermon  of  Faith,  before  the  King. 

45.  A  Treatife  of  Death, 

46.  The  vain  Religion  of  the  Formal  Hypocrite,  &c 
in  feveral  Sermons  Preached  at  the  Abbey  inWeJlminjier> 
in  twelves* 

47.  Two  meets  for  poor  families,  &c. 

48.  Short  InftrucVions  for  the  Sick,  ijheet. 

49.  A  Saint  or  a  Bruit,  &c.  in  quarto. 

50.  The  mifchief  of  Self*ignorance,  and  benefit  of 
Self  acquaintance,  in  oSavo. 

51.  Urtiverfal  Concord,  &c.  in  o&avo. 

52.  The  laft  work  of  a  Believer,  &c.  in  twelves.. 

53.  The  Divine  Life,  in  three  Treatifes :  The  firft, 
of  the  Knowledge  of  God  :  The  fecond,  of  walking 
with  God  :  The  third,  of  converting  with  God  in  Soli* 
tude,  in  quarto, 

54.  The  Reafons  of  the  Chiiftian  Religion,  &c» 

55.  Directions  for  weak  diftempered  Chriitians  to 
grow  up  intoa  confirmed  (tare  of  Grace,  &c.    2.  The 

Characters 


Characters  of  a  found  confirm^Q^j^        ~— ; — fr* 
imprint  on  mans  mind  the  true  ^e      l*n'  Wntff  h  l° 
GodlinefsandChriliianity,  in  o8s#    r  e°ncep'    |ptl  oi 

56.  Now  or  Never,  in  twelves.  '  i 

57.  The  Life  of  Faith,  in  three  par  .  v    f  ^ 

58.  The  Cure  of  Church  Divifions  [  a  <*  rjire&jons 
for  weak  Chrimans,  to  keep  them  from  -  being  Dividers 
and  Tioublers  of  the  Church,  IP  ..tf&nw. 

5p.  A  defence  of  the  P  rinciples  of  Love,  which  are 
neceflary  to  the  Unitv  ,  and  Concord  of  Chrittians  \  and 
are  delivered  in  a  n  ^ook  called  the  Cure  of  Church  Di- 
vifions, ino&7  '«>. 

60.  A  ff  -^ond  Admonition  to  Mr.  Edward  Bag(haw, 
written  f  *°  call  him  to  Repentance  for  many  falfe  Do&- 
rines,C  -rimes,  and  efpecially  fourfcore  palpable  Untruths 
in  r  matter  of  Fad:,  deliberately  Published  by  him  in  two 
fm  all  Libels,  in  which  he  exempli fieth  the  Love- killing 
ar  id  depraving  Principles  of  Church  Dividers :  and  telleth 
{  he  World  to  what  men  are  haftning,  when  they  llnfully 
ivoid  Communion  with  true  Churches  and  Chriftians, 
for  tolerable  faults,  in  eSavo. 

61.  The  difference  between  the  Power  of  Magiftrates 
tnd  Church  Paftors,  and  the  Romane  Kingdom  and  Ma- 
giftracy,  Under  the  name  of  Church  and  Church-Go- 
vernment, Ufurped  by  the  Pope,  as  liberally  given  him  by 
Topijh  Princes,  in  quarto* 

61.  The  Church  told  of  Mr.  Edward  Bag/haws  Scan- 
dals, and  warned  of  the  dangerous  fnares  of  Satan,  now 
laid  for  them,  in  his  Love-killing  Principles,  in  quarto. 
6$.  The  Duty  of  Heavenly  Meditation,  in  quarto. 

64.  How  far  Holinefs  is  the  Defign  of  Chriftianity, 
in  quarto* 

65.  Gods  goodnefs  Vindicated  with  refpecl:  to  the 
Po&rine  of  Reprobation  and  Damnation,  in  twelves. 

66.  The 


65. 


The  Divine  App/tment  of  th?  Lords  <*ay,  in 


-    ^Z^L  Reafon/r  thc  Chriftian  Religion,  and  no 

Reafona|»     •   rt  \t  /(wives. 

<*8.  Sacrii  iCv/1(y^>^erfionn^^e,Miniftry  rebuked  : 
anrl  Tolerafi5>  ^/eiching  of  the  Gofpel  vindicated,  <£•<:. 
Being  an  Anfwer.^o  a  gcok,  entitukdi  toleration  not 
tobeabufed,    &c.  inoltdi^-^ 

69.  The  certainty  ot '  Chiii.  Vanity  without  Popery: 
or  Whether  the  Catholkk  Proteftan.  t$  or  the  Papifts  have 
the  furer  Faith? 

70.  Full  and  eafie  fatisfa&ion,  which W  the  true  and 
iafe  Religion,  in  a  conference  between  a  Douc  ster,  a  Pa- 
pift,  and  a  Reformed  Catholick  Chriftian,  in  fo;  .,r  parts> 
in  o&avo. 


Thefe  Bo ohj  following  are  alfo  Printed  for  Nevi  I 
Simmons,  at  the  Princes  Arms  in  St.  Paul*  ; 
Church-Tard. 

THe  Novelty  of  Popery  oppofed  to  the  Antiquity  of 
true  Chriliianity  :  by  Peter  Du  Moulin  D.D.  in  folia. 
A  Commentary  Or  ExpoGcion  upon  the  fl*e  Books  of 
Mfcs  >  together  with   the   following    Books  •>  JoJhua> 
Judges,  Ruth*  firft  andfecondof  Samuels  firft  and  (e- 
cond  of  Kings*  and  firft  and  (econd  of C  bromcks^  m  folio. 

The  Beauty  of  Magiftracy,  in  an  Expolition  on  PfaU     ^ 
82.  by  thomas  Hall,  B.  D. 

The  Souls  Looking-glafs :  wherein  a  man  may  dis- 
cern what  eftate  his  foul  ftands  in  towards  God,  and  what 
evidences  he  hath  for  Heaven,  &c.  by  Edward  Bnry% 
late  Minifter  of  Great  Bolas  in  Sbrop-Jhire^  in  oft  aw.      [ 
The  Profit  of  Godlinefsy  fet  forth  in  five  Sermons,  on 

1  Tim. 


I  Tim.  4.  8.  The  unprofitablencfs  of  worldly  Gain,  in 
four  Sermons  on  Msrl^h.  36  37.  The  Parable  of  the 
Barren-  Fig- rree,  in  feven  Sermons,  on  L«I».  13.6,78, 
p.  Victorious  Violence  in  tvro  Sermon^  on  Afj*.  1 1.12. 
By  Tho.  Brwdalhtc)A'\n\licT  of  Waljhal  in  Stafford/hire, 
in  ottave* 

The  Girdle  of  Holy  Refolul ion,  in  two  Sermons,  on 
1  Pet.  1.  13.  By  William  Gearing,  Minifterof  the  Gof- 
pel,  in  quarto. 

The  Love-  fick  Spoufe,  in  four  Sermons  on  Cam.  2.  5. 
By  William  Gearing,  Mimfter  of  the  Gofpel,  in  quarto. 

A  Difcourfc  on  Prodigious  Abftinence,  occafioned 
by  the  twelve  months  fatting  of  Martha  Tayler.  By  John 
Reynolds,  in  quarto. 

The  Dead  Pallor  yet  fpeaking,  in  two  Sermons  Prea- 
ched on  Bartholomew  day,  Aug.  24.  1662.  in  Bevedly 
Chappel.   Bv  Henry  OJIandjhen  Minifter  there,  in  ettavo. 

The  Chrinians  daily  Walk,  a  meet.  By  the  fame  Au- 
thor. 

A  Sinners  Juftifkation  on  the  Lord  Jefus  Chrift,  the 
Lord  our  Righteoufnefs  s  in  feveral  Sermons,  by  Oba- 
diah  Grew,  D.  D.  late  Minifter  in  Coventry,  in  ottavo. 

The  Repenting  Sinner  pardoned,  being  a  brief  Rela- 
tion of  the  wicked  life,  and  penitent  death  of  Ja*  Wilfon 
of  Wolverhampton  in  Stafford  Jhire-,  in  Mavo. 

The  Enghth  School  i  or  the  readieft  way  to  teach 
children,  or  elder  perfons,  to  read,  fpell  and  rightly  pro- 
nounce Englifh  »  fitted  to  the  ufeof  common  EngHlh- 
Schools  i  illuftrated  with  five  brafs  Cuts ,  by  Tobias 
Ellis ,  in  ottavo. 

Dr.  Brians  eight  Sermon?,  in  otlavo. 

The  Merchants  Aid  j  or  an  help  to  the  unskilful  Ac- 
comptanr,  containing  certain  neceifary  Tab^s  of  value, 
and  other  things  appertaining  to  Merchandize,  &c.  by 
Hugh  Turford^  in  o&wo*  Sermons 


Sermons  Preached  on  feveral  occafions,  fhewing,  i. 
The  Saints  Reliefe  in  a  time  of  Exigency.  2.  The 
Admirablenefs  of  Divine  Providence.  3-  APrifonerat 
Liberty,  and  his  Judge  in  Bonds.  4.  The  moft  Re- 
markable roan  on  Earth  »  or  the  true  protraidture  of 
a  Saint,  \no8avo.  By  Sam.  Blackerby  Minifter  of  the  Gof- 
pel  at  Stow  Marty. 

The  Chriitians  dayly  EXercife  ^  or  directions  (hewing 
how  every  day  of  our  lives  may  be  fo  fpent,  that  our  ac- 
counts to  God  at  death,  will  be  both  fafe  and  unfpeak- 
ably  comfortable,  by  M.  Mathews. 

Directions  for  Covenanting  with  God :  alfo  Rules  for 
a  Chriitians  day  lyfelf- examination,  in  an  open  (heet  of 
Paper,  by  Jqfefb  AMne. 


FINIS. 


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