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THE 


PRACTICAL     WORKS 


OF    THE 


REV,    RICHARD    BAXTER. 


THE 


PRACTICAL    WORKS 


OF 


THE  REV.  RICHARD  BAXTER: 


A  LIFE  OF  THE  AUTHOR, 


AND 


A    CRITICAL   EXAMINATION   OF  HIS    WRITINGS, 


BY    THE 


REV.    WILLIAM    OR  ME, 


AUTHOR    OF    "THE    LIFE   OF    JOHN    OWEN,  D.D.;"  "  EIBLIOTHECA    BIBMCA,"    ETC. 


IN  TWENTY-THREE   VOLUMES. 
VOL.  XIX. 


LONDON: 

JAMES    DUNCAN,    37,    PATERNOSTER     ROW. 


MDCCCXXX. 


LONDON  : 

I'KINTED    BY    MILLS,    JOWETT,    AND    MILLS, 
BOLT-COURT,    FLEET-STREET. 


THE 

PRACTICAL   WORKS 


OF    THE 


VOLUME  XIX. 


CONTAINING 


THE  CATECHISING  OF  FAMILIES  j  THE  POOR  MAN'S  FAMILY 

BOOK. 


VOI  .    XIX. 


LONDON: 
PRINTED   BY   MILLS,   JOWETT,   AND   MILLS, 

BOLT-COURT,   FLEET-STREET, 


CONTENTS 


OF 


THE  NINETEENTH  VOLUME. 


THE  CATECHISING  OF  FAMILIES. 

PAGE 

The  reasons  and  use  of  this  book     ., , 3 

Chat.  I.  Introduction    10 

II.  How  to  know  ourselves  by  nature     13 

III.  Of  the  natural  knowledge  of  God  and  heaven    . .  15 

IV.  Of  God's  kingdom,  and  the  government  of  man, 

and  Providence ' 17 

V.  Of  God's  law  of  nature,  and  natural  officers 21 

VI.  Of  supernatural  revelation  of  God's  will  to  man, 

and  of  the  Holy  Scriptures,  or  Bible 26 

VII.  Of  the  Christian  Religion,  what  it  is,  and  of  the 
Creed   54 

VIII.  Of  believing,  what  it  signilieth  in  the  Creed  . .  5$ 

IX.  Of  the  first  Article — I  believe  in  God,  the  Father 
Almighty,  Maker  of  heaven  and  earth    61 

X.  Of  God's  almightiness  and  creation 65 

XI.  Of  the  person  of  Jesus  Christ,  the  only  son  of  God  68 

XII.  How  Christ  was  conceived  by  the    Holy  Ghost, 

and  born  of  the  Virgin  Mary 70 

XIII.  Suffered  under  Pontius   Pilate,    was  crucified, 
dead,  and  buried  ;  he  descended  into  hell 73 

XIV.  The  third  day  he  rose  again  from  the  dead  ....  78 

XV.  He  ascended  into  heaven,  and  sitteth  on  the  right 
hand  of  God,  the  Father  Almighty    81 

XVI.  From    thence  he  shall  come  again  to  judge  the 
quick  and  the  dead 83 

XVII.  I  believe  iu  the   Holy  Ghost   88 

XVIII.  The  holv  catholic  church 92 


iv  CONTENTS. 

PAGE 

Chap.  XIX.  The  communion  of  saints 96 

XX.  The  forgiveness  of  sins 1 02 

XXI.  The  resurrection  of  the  body 108 

XXI  f.   Of  the  life  everlasting 116 

XXIII.  What  is  the  true  use  of  the  Lord's  Prayer     . .  121 

XXIV.  Our  Father  which  art  in  heaven, expounded. .  124 

XXV.  Hallowed  be  thy  name     128 

XXVI.  Thy  kingdom  come    134 

XXVII.  Thy  will  be  done  on  earth,  as  it  is  in  heaven  145 

XXVIII.  Give  us  this  day  our  daily  bread   147 

XXIX.  And  forgive  us  our   trespasses   as- we  forgive 
them  that  trespass  against  us.     (Or,  as  we  forgive 

our  debtors.) 151 

XXX.  And  lead  us  not  into  temptation,  but  deliver  us 

from  evil 1 54 

XXXI.  For  thine  is  the  kingdom,  the  power,  and  the 
glory,  for  ever.  —  Amen 1 57 

XXXI I.  Of  the  ten  commandments  in  general 158 

XXXIII.  Of  the  preface  to  the  Decalogue 160 

XXXIV.  Of  the  first  commandment 164 

XXXV.  Of  the  second  commandment 171 

XXXVI.  Of  the  third  commandment 179 

XXXVII.  Of  the  fourth  commandment 185 

XXXVIII.  Of  the  fifth  commandment 196 

XXXIX.  Of  the  sixth  commandment    212 

XL.  Of  the  seventh  commandment 217 

XLT.  Of  the  eighth  commandment 226 

XLU.  Of  the  ninth  commandment 236 

XL1II.  Of  the  tenth  commandment , 244 

XL1V.  Of  the  sacred  ministry,  church,  and  worship. .  253 

XLV.  Of  baptism 261 

XLVI.  Of  the  sacrament  of  Christ's  sacrificed  body 

and  blood     274 

XLVII.  Of  preparation  for  death  and  judgment  ....  287 

THE  POOR  MAN'S  FAMILY  BOOK. 

The  First  Day's  Conference. — The  conviction  of  a  sinner:  of 
knowing  certainly  what  state  his  soul  is  in,  and  the 
necessity  of  looking  after  it;  what  are  the  true  eviden- 
ces, true  faith,  true  repentance,  helps,  to  a  true  judgment 

of  ourselves 298 

The  Second  Day's  Conference. — Of  conversion  :  what  it  is,  in 


CONTENTS.  v 

PAGE 

belief,  and  will,  and  practice ;  of  love  to  God,  ourselves, 
and  others;  of  baptism,  and  infants'  right  to  it;  of 
covenanting  with  God 332 

The  Third  Day's  Conference. — The  confutation  of  malignant 
contradicters  and  cavillers:  proving,  fully,  the  necessity 
of  a  holy  and  heavenly  heart  and  life  against  the  foolish 
wranglings  of  the  ungodly,  and  their  scorns  and  re- 
proaches of  serious  Christians 355 

The  Fourth  Day's  Conference. — The  resolving  and  actual  con- 
version of  a  sinner;  against  delay ;  what  to  trust  to  for 
pardon  of  sin  ;  what  sins  are  pardonable  ;  how  after- 
sins  are  pardoned  ;  what  to  do  for  grace  to  keep  the 
covenant ;  how  to  obey  the  Spirit,  and  how  to  know  its 
motions;  what  rule  to  live  by  ;  what  church  to  be  of; 
what  means  to  use ;  about  our  callings ;  whether  an 
uncertain  or  unsound  person  may  covenant  with  God  ; 
(hr-  goodness  of  a  holy  life  ;  of  public  confession  of  sin       394 

The  Fifth  Day's  Conference. — Directions  to  the  converted, 
against  temptations.  1 .  Against  puzzling  difficulties  in 
religion.  2.  Against,  melancholy  and  perplexing  fears. 
3.  Doubting  your  own  sincerity.  4.  Against  carnal  se- 
curity. 5.  Against  sensuality,  pride,  and  covetousness. 
6.  From  sects,  divisions,  and  controversies.  7.  Why 
God  will  damn  so  many  in  hell :  what  to  do  in  cases 
of  church  divisions,  and  disputes,  and  heresies.  8. 
Against  mistaking  the  nature  of  religion,  and  maiming 
it.  9.  Against  customariness,  and  coldness,  and  decay 
of  zeal.  10.  Against  temptations  to  doubtings  of  the 
truth  of  Christ,  the  Scripture,  or  the  life  to  come. ...       414 

The  Sixth  Day's  Conference. — Instructions  for  a  holy  life.  1. 
The  necessity,  reason,  and  means  of  holiness.  2.  The 
parts  and  practice  of  a  holy  life,  for  instructing  others       457 

The  Seventh  Day's  Conference. — Of  a  holy  family,  how  ne- 
cessary, especially  the  education  of  children  :  how  to 
do  it.  The  duties  of  husbands,  wives,  masters,  servants, 
children,  to  each  other;  of  subjects.  How  to  spend 
every  day  ;  how  oft,  when,  and  how  to  pray,  &c. . . .       482 

The  Eighth  Day's  Conference. — How  to  spend  the  Lord's  day 
in  christian  families,  and  in  the  church,  and  in  secret 
duties.  The  order  of  the  duties  of  the  day.  What 
books  to  read  ;  what  ministers  to  hear.  How  to  under- 
stand ;  how  to  remember  ;  how  to  help  affliction ;  how  to 


vi  CONTENTS. 

TAGE 

practise;  how  to  read  the  Scripture.  Of  public  prayer 
and  praise :  how  to  receive  the  Lord's  Supper ;  as  to 
preparation.  What  you  must  understand,  what  you 
must  be,  and  what  you  must  do  :  1.  Understand  what 
are  the  ends  of  the  sacrament,  and  what  are  the  parts  : 
1.  The  parties;  2.  The  signs,  for  matter  and  manner; 
3.  The  things  signified,  means  and  ends.  In  action: 
1,  What  is  the  consecration ;  2.  What  is  the  comme- 
moration ;  3.  What  is  the  communication  and  partici- 
pation. How  the  bread  is  Christ's  body.  2.  What  to 
be.  What  Christians  must  come;  whether  doubters 
or  the  hypocrites.  Who  to  join  with.  3.  What  to  do 
in  particular  preparation  ;  what  to  do  at  the  time  of 
communion  ;  what  is  there  to  move  us  to  it.  The  or- 
der and  rite  of  sacramental  duties.  What  to  be  done 
after  communion.  Of  meditation  :  matter,  time,  and 
manner.  Of  secret  prayer ;  of  conference  ;  of  humili- 
ation, or  fasts  and  thanksgiving 505 

The  Ninth  Day's  Conference. — Directions  for  a  safe  and  com- 
fortable death.  Awakening  thoughts  of  death  :  the 
needs  of  tliem ;  the  great  benefits  of  them.  Prepara- 
tions in  health  :  how  to  keep  up  faith  ;  repentance. 
Committing  our  souls  to  Christ :  whether  to  trust  to 
any  thing  in  ourselves.  Of  obeying  the  Spirit :  of  love 
to  God.  More  directions  to  prepare  for  death,  in 
health  and  in  sickness.  The  last  prayer  of  a  dying 
believer , 528 

Short  instructions  that  are  to  be  read  to,  or  by,  the  sick  that 

are  unprepared  to  die,  or  in  a  doubtful  state 568 

Forms  of  prayer,  praise,  and  catechism,  for  the  use  of  ignorant 
families  that  need  them  : — 

1.  The  shortest  catechism,  in  three  questions     572 

2.  The  explained  profession  of  the  Christian  religion,  instead 

of  a  catechism 574 

3.  A  short  catechism  for  those  that  have  learned  the  first,  be- 

ing ten  questions,  with  a  large  exposition 575 

4.  Morning  prayer  for  a  family. 602 

5.  A  shorter  prayer  for  the  morning,  in  the  method  of  the  Lord's 

Prayer,  being  but  an  exposition  of  it 605 

6.  A  prayer  for  morning  or  evening,  in  families, , , , , .  ...,,,  608 


CONTENTS.  vii 

PAGE 

7.  Another  for  the  same  use      , 613 

S.  A  prayer  before  meat,  and  thanksgiving  after  meat    ....  617 
9.  A  prayer  for  converting  grace,  to  be  used  by  such  as  are 

convinced  of  their  miserable  state 618 

10.  A  confession  and  prayer  for  a  penitent  sinner 623 

1 1.  Prayer  and  praise  for  the  Lord's  day 626 

12.  A  shorter  form  of  prayer  and  praise  for  the  Lord's  day. .  635 

13.  A  form  of  prayer  for  the  sick  who  are  unready  to  die. . . .  639 

14.  A  short  prayer  for  children  and  servants 641 

15.  A  plain  and  short  prayer  for  families,  for  morning  and 
evening     , 643 


\ 


SACRED   HYMNS. 


16.  A  psalm  for  a  penitent  sinner 640 

1 7.  A  psalm  of  praise  to  our  Redeemer,  especially  for  the  Lord's 

day 647 

18.  A  hymn,  or  psalm  of  praise , . , 652 


THE  CATECHISING  OF  FAMILIES. 


A  TEACHER  OF  HOUSEHOLDERS 


HOW   TO 


TEACH  THEIR  HOUSEHOLDS 


USEFUL   ALSO   TO 


SCHOOLMASTERS,  AND   TUTORS   OF   YOUTH. 


FOR  THOSE  THAT  ARE  PAST  THE  COMMON  SMALL  CATECHISMS,  AND  WOULD 
GliOW  TO  A  MORE  ROOTED  FAITH,  AND  TO  THE  FULLER  UNDERSTANDING  OP 
ALL  THAT  IS  COMMONLY  NEEDFUL  TO  A  SAFE,  HOLY,  COMFORTABLE  AND 
PROFITABLE    LIFE. 


VOL,  XIX.  M 


THE 

REASONS    AND    USE 


OF   THIS 


BOOK, 


Man  is  born  without  knowledge,  but  not  without  a  capacity 
and  faculty  of  knowing  ;  this  is  his  excellency  and  essence  : 
nature,  experience,  and  God's  word,  tell  us  the  great  necessity 
of  knowledge.  As  the  soul's  essential  form  is  the  virtue  of  vital 
action,  understanding,  and  will,  conjunct;  so  holiness  is  holy  life, 
light,  and  love,  conjunct.  The  wisest  men  are  the  best,  and  the 
best  the  wisest;  but  a  counterfeit  of  knowledge  is  the  great  de- 
ceiver of  the  world.  Millions  take  the  knowledge  of  bare  words, 
with  the  grammatical  and  logical  sense,  instead  of  the  know- 
ledge of  the  things  themselves,  which  by  these  are  signified ;  as 
if  the  glass  would  nourish  without  the  wine,  or  the  dish  without 
the  meat,  or  the  clothing  or  skin  were  all  the  man ;  God,  and 
holiness,  and  heaven,  are  better  known  by  many  serious  un- 
learned Christians  that  cannot  accurately  dispute  about  them, 
than  by  many  learned  men,  who  can  excellently  speak  of  that 
which  their  souls  are  unacquainted  with.  The  hypocrite's  reli- 
gion is  but  an  art;  the  true  Christian's  is  a  habit,  which  is  a 
divine  nature. 

But  yet  the  words  are  signs,  by  which  we  are  helped  to  know 
the  things,  and  must  diligently  be  learned  to  that  end ;  and 
though  men  cannot  reach  the  heart,  God  hath  appointed  pa- 
rents, and  masters,  and  teachers,  to  instruct  their  inferiors  by 
words,  and  hath  written  the  Scripture  to  that  use,  that  by  them 
his  Spirit  may  teach  or  illuminate  the  mind,  and  renew  the 
heart :  God  worketh  on  man  as  man  ;  and  we  must  know  by 
signs,  till  we  know  by  intuition. 

It  is  a  thing  well  known,  that  the  church  aboundeth  with 
catechisms,  and  systems  of  divinity;  and  doth  there  yet  need 
more  ?     Their  scope  and  substance  is  the  same ;  they  differ 

b2 


4  THE    REASONS    AND    USE 

most,  1.  In  choice  of  matter,  that  there  be  nothing  left  out  that 
is  needful,  nor  needless  uncertainties  and  disputes  put  in.  2. 
That  the  method  or  order  of  them  be  true,  agreeable  to  the 
matter  and  sacred  Scripture.  3.  And  that  they  be  not  blotted 
with  any  drops  of  disgraceful  error.  These  are  the  requisites 
to  desirable  catechisms. 

No  doubt  but  they  should  be  sorted  into  three  degrees, 
suited  to  the  childhood,  youth,  and  maturer  age  of  Christians. 
I.  The  essentials  of  Christianity  are  all  contained  generally  in 
baptism  ;  this  must  be  understood,  and  therefore  expounded ; 
the  Creed,  Lord's  Prayer,  and  Decalogue,  the  summaries  of 
things  to  be  believed,  desired  (in  hope)  and  practised,  were 
from  the  beginning  taken  for  a  good  exposition  to  those  that 
were  to  be  baptised :  these  three,  as  expounding  baptism,  are 
themselves  a  good  catechism,  the  understanding  of  the  Lord's 
Supper  being  added  for  communicants.  II.  But  here  also 
children  will  be  childish,  and  learn  the  words  while  they  are 
mindless  of  the  sense ;  therefore  an  explication  of  these  in  other 
words  hath  ever  been  thought  a  great  part  of  the  work  of  a 
teaching  ministry  ;  whence  the  ancients  have  left  us  their  ex- 
positions of  the  creed,  &c. 

But  here  the  difficulty  is  made  insuperable  by  the  learner's 
indisposition  ;  if  such  a  catechism  be  short,  and  much  put  in 
few  words,  the  vulgar  cannot  understand  it;  if  it  be  long,  and 
in  many  words,  they  cannot  learn  and  remember  it.  III.  For 
remedv  of  this,  a  larger  catechism  yet  is  needful ;  not  to  be 
learnt  without  book,  but  to  be  a  full  exposition  of  the  shorter 
which  they  learn ;  that  they  may  have  recourse  to  this  for  a 
more  full  and  particular  understanding  of  a  shorter,  whose  ge- 
neral words  they  can  remember. 

Accordingly,  having  in  my  Poor  Man's  Family  Book  written 
two  catechisms  of  the  former  rank,  I  here, add  the  third,  for 
those  that  have  learned  the  two  first :  far  am  I  from  thinking 
that  I  have  done  any  one  of  these  to  perfection  ;  I  never  yet  saw 
a  catechism  without  some  notable  imperfection  :  and  no  doubt 
mine  are  not  free  from  such.  But  while  I  avoid  what  I  see 
amiss  in  others,  I  hope  Cod  will  illuminate  some  to  do  yet  bet- 
ter, and  to  avoid  what  is  amiss  in  mine.  The  degree  which  vet 
pretendeth  to  greater  accurateness  in  method,  I  have  given  in  a 
Latin  Methodus  Theologies. 

The  uses  for  which  I  have  written  this  are  these.  I.  For 
masters  of  families,  who  should  endeavour  to   raise  their  chil- 


OF   THIS    BOOK.  5 

dren  and  servants  to  a  good  degree  of  knowledge  :  I  have  di- 
vided it  into  short  chapters,  that  on  the  Lord's  days,  or  at 
nights,  when  they  have  leisure,  the  master  may  read  to  them 
one  chapter  at  a  time,  that  is,  the  exposition  of  one  article  of 
the  creed,  one  petition  of  the  Lord's  Prayer,  and  one  command- 
ment exnounded. 

II.  For  schoolmasters  to  cause  their  riper  rank  of  scholars 
to  learn  :  I  am  past  doubt,  that  it  is  a  heinous  crime  in  the 
schoolmasters  of  England,  that  they  devote  but  one  hour  or 
two  in  a  week  to  the  learning  of  the  catechism,  while  all  the 
rest  of  the  week  is  devoted  to  the  learning  of  Lilly,  Ovid,  Vir- 
gil, Horace,  Cicero,  Livy,  Terence,  and  such  like  ;  besides  the 
loss  and  sinful  omission,  it  seduceth  youth  to  think  that  com- 
mon knowledge  (which  is  only  subsidiary  and  ornamental)  is 
more  excellent  or  necessary  than  to  know  God,  Christ,  the 
gospel,  duty,  and  salvation  ;  besides  which,  all  knowledge  (fur- 
ther than  it  helpeth  or  serveth  this)  is  but  fooling  and  doting, 
and  as  dangerous  diversion  and  perversion  of  the  mind,  as  gros- 
ser sensual  delights.  He  is  not  worthy  the  name  of  a  christian 
schoolmaster,  who  maketh  it  not  his  chief  work  to  teach  his 
scholars  the  knowledge  of  Christ,  and  life  everlasting. 

III.  But  if  they  go  from  the  country  schools  before  they  are 
capable  of  the  larger  catechisms,  (as  to  their  great  loss  most 
make  too  much  haste  away,)  why  may  not  their  next  tutors 
make  it  their  chief  work  to  train  up  their  pupils  as  the  disciples 
of  Jesus  ;  and  yet  not  neglect  either  Aristotle,  or  any  natural 
light  ?  To  our  present  universities,  I  am  not  so  vain  as  to  offer 
such  instructions  ;  (though  to  some  small  part  of  them  I  directed 
my  Methodus  Theologm  ;)  I  learned  not  of  them,  and  I  pre- 
sume not  to  make  myself  their  teacher :  their  late  guides,  their 
worldly  interest,  and  their  genius,  have  made  my  writings  odious 
to  many,  even  that  which  they  like  they  will  not  read.  But  I 
have  oft,  with  lamentation,  wondered  why  godly  ministers  do 
no  more  of  the  work  now  appropriated  to  universities  for  their 
own  sons  ?  Those  men  whose  church  zeal  woidd  ruin  noncon- 
formists, if  they  teach  many,  either  boys  or  men,  have  no  law 
against  parents  teaching  their  own  children. 

1.  Are  you  fit  for  the  ministry  yourselves  ?  If  so,  cannot  you 
teach  others  what  you  know  ?  If  you  are  defective  in  some 
useful  knowledge,  let  them  elsewhere  learn  that  afterwards. 

2.  Is  there  any  so  greatly  obliged  to  take  care  of  them  as 
yourselves?     Will  you  be  like  those  parents  who  set  godfathers 


6  THE    REASONS    AND    USE 

at  the  font,  to  vow  and  promise  to  do  the  parents'  part  ?  And 
how  do  such  undertakers  use  to  perform  it?  Or  will  you  he  like 
the  women  of  this  unnatural  age,  who  get  children,  and  (not 
through  disability,  but  wealth,  pride,  and  coyness)  disdain  to 
nurse  them,  but  cast  that  on  hired  women,  as  obliged  more  by 
money,  than  themselves  by  nature,  to  all  that  care. 

3.  Cannot  you  do  more  at  least  to  ground  them  well  in  reli- 
gion, before  you  send  them  from  you  for  other  learning  ?  Or 
are  you  of  the  mind,  that  to  cant  over  the  catechism  is  divinity 
enough,  before  they  have  read  Aristotle,  or  studied  the  sciences  ? 
And  that  they  must  be  proficients  in  logic  and  philosophy,  be- 
fore they  make  sure  of  their  salvation  ;  and  must  read  Smigle- 
cius,  Ariago,  Zabarel,  Suarez,  or  be  fooled  by  Cartesius,  Gas- 
sendus,  or  Hobs,  before  they  will  study  the  gospel  and  cross  of 
Jesus  Christ  ? 

1  am  no  undervalue!-  of  any  academical  advantages  :  when 
the  stream  of  academies  runs  pure  and  holy,  they  are  blessed 
helps  to  men's  salvation  :  when  their  stream  is  sensual,  worldly, 
corrupt,  and  malignant,  they  are  seminaries  for  hell,  and  the 
devil's  schools,  to  train  up  his  most  powerful  soldiers  to  fight 
against  serious  godliness  in  Christ's  own  livery  and  name  ;  and 
to  send  youth  thither,  is  worse  than  to  send  them  to  a  brothel- 
house,  or  a  pest-house. 

4.  Are  there  not  fewer  temptations  in  your  own  houses,  than 
they  are  like  to  find  abroad  in  the  world  ?  You  can  keep  them 
from  the  company  of  sensual,  voluptuous  lads,  and  of  learned, 
reverend  enemies  of  serious  Christianity,  and  of  worldly  men, 
whose  godliness  is  gain,  and  would  draw  them  ambitiously  to 
study  preferment,  and  espouse  them  to  the  world,  which,  in  bap- 
tism, they  renounced ;  if  you  cannot  keep  them  from  such 
snares,  how  shall  they  be  kept  where  such  abound  ? 

5.  And  one  of  the  greatest  motives  of  all,  for  your  keeping 
them  long  enough  at  home,  is,  that  you  will  thereby  have  time 
to  judge  whether  they  are  like  to  become  fit  for  the  ministry, 
or  not :  oh,  how  many  good  men  send  plagues  into  the  church, 
by  devoting  unproved  lads  to  the  ministry,  hoping  that  God  will 
hereafter  give  them  grace,  and  make  them  fit,  who  never  pro- 
mised it  !  When  you  send  them  at  fifteen  or  sixteen  years  of 
age  to  the  university,  from  under  your  own  eye,  you  are  unlikely 
to  know  what  they  will  prove,  unless  it  be  some  few  that  are 
verv  early  sanctified  by  grace  ;  and  when  they  have  been  a  few 
years  at  the  university,  be  they  never  so  unmeet,  they  will  thrust 


OF   THIS    BOOK.  7 

themselves  into  the  ministry,  and,  (miserable  men,)  for  a  bene- 
fice, take  the  charge  of  souls  ;  whereas,  if  you  will  keep  them 
with  you  till  twenty  years  of  age,  you  may  see  what  they  are 
like  to  prove,  and  dispose  of  them  accordingly. 

If  you  say,  they  will  lose  the  advantage  of  their  degrees,  it 
is  an  objection  unfit  for  a  Christian's  mouth  ;  will  you  prefer 
names,  and  airy  titles,  before  wisdom,  piety,  and  men's  salva- 
tion, and  the  church's  good  ?  Must  they  go  out  of  their  way 
for  a  peacock's  feather,  when  they  are  in  a  race  as  for  life  or 
death  ? 

If  you  say,  they  will  lose  their  time  at  home,  the  shame  then 
is  yours,  or  they  are  like  to  lose  it  more  abroad  :  teach  them  to 
read  the  Scriptures  (at  least  the  gospel)  in  the  original  tongues, 
and  to  understand  and  practise  things  necessary  to  salvation, 
which  all  arts  and  sciences  must  subserve,  and  they  do  not  lose 
their  time;  and  at  ripeness  of  age  they  will  get  more  other 
learning  in  a  year,  than  before  they  will  do  in  many ;  and  what 
thev  learn  will  be  their  own,  when  boys  learn  words  without  the 
sense. 

If  you  say,  they  will  want  the  advantage  of  academical  dis- 
putes ;  I  answer,  if  reading  fill  them  with  matter,  nature  and 
common  use  will  teach  them  how  to  utter  it  :  the  world  hath 
too  manv  disputers ;  books  may  soon  teach  them  the  true  order 
of  disputing,  and  a  few  days'  experience  may  show  the  rest. 

If  you  say,  you  have  not  time  to  teach  them,  I  answer, 
you  have  no  greater  work  to  do,  and  a  little  time  will  serve 
with  willing,  teachable  youth,  and  no  other  are  to  be  in- 
tended for  the  ministry;  what  boys  get  by  hearing  their 
tutors  thev  oft  bestow  small  labour  to  digest,  but  take  up 
with  bare  words,  and  second  notions :  but  when  they  are  set 
to  get  it  from  their  books  themselves,  harder  study  better 
digesteth  it ;  it  is  they  that  must  bestow  much  time,  the 
teacher  need  not  bestow  very  much  :  country  schools  may 
teach  them  Latin,  Greek,  and  Hebrew,  let  them  stay  there 
till  they  attain  it;  you  may  then  teach  them  the  common  rudi- 
ments of  logic,  and  see  them  well  settled  in  divinity  and  serious 
religion ;  and  then,  if  academies  prove  safe  and  needful,  they 
will  e;o  out  better  fortified  against  all  the  temptations  which 
they  must  expect. 

It  is  certain,  that  inconveniences  are  not  so  bad  as  mischiefs; 
and  it  is  certain  that  all  our  natures,  as  corrupt,  are  dark,  car- 
nal, and  malignant,  and  need  the  sanctifying  grace  of  Christ ; 


8  THE    REASONS    AND    USE 

and  it  is  certain,  that  as  grace  usetli  all  things  to  its  increase, 
so  this  serpentine  nature  will  turn  studies,  learning,  and  all  such 
things,  to  serve  itself ;  and  that  carnal,  sensual,  malignant  na- 
ture, cultivated  by  human  learning,  is  too  usually  ripened  and 
sublimated  into  diabolism,  and  maketh  the  most  potent  servants 
of  the  devil  against  Christ :  and  if  this  be  but  gilded  with  sa- 
cred ornaments  and  titles,  and  pretences  of  the  church's  peace 
and  order,  it  is  garrisoned  and  fortified,  and  a  stronger  hold  for 
sin  and  Satan  than  open  vice  :  and  it  is  certain,  that  as  the  rage 
of  drunkards  is  raised  in  their  riotous  meetings,  and  as  conjunc- 
tion, example,  and  noise  put  more  valour  into  armies  than  se- 
parated persons  have,  so  combined  societies  of  learned,  reve- 
renced malignity  do  confirm  the  individuals,  and  raise  them  to 
the  height  of  wickedness  :  so  that  universities  are  either,  if 
holy,  a  copy  of  paradise,  or,  if  malignant,  the  chief  militia  of 
the  malicious  enemy  of  man,  except  a  malignant  hierarchy  or 
clergy,  who  are  malignant  academies  grown  up  to  maturity. 

If  any  say  that  there  is  no  great  and  solid  learning  to  be  got 
elsewhere,  let  them  think  where  great  Augustin,  and  most  of 
the  great  lights  of  the  church  for  four  hundred  years,  attained 
their  knowledge  ;  and  whether  the  Scaligers,  Salmasius,  Gro- 
tius,  Selden,  and  such  others,  got  not  more  by  laborious,  secret 
reading,  than  by  academical  tutors  and  disputes :  and  whether 
such  famous  men  as  John  Reignolds,  Blondel,  &c,  even  in  the 
universities,  got  not  their  great  learning  by  searching  the  same 
books  which  may  be  read  in  another  place.  If  any  say,  that  I 
speak  against  that  which  I  want  myself,  I  only  desire  that  it  may 
not  be  those  who  cast  by  my  Catholic  Theology,  Methodus 
Theologia,  &c,  with  no  other  accusation,  but  because  they  are 
too  scholastical,  accurate,  and  hard  for  them. 

I  here  bewail  it  as  my  great  sin  against  God,  that  in  the  youth 
of  my  ministry,  pride  made  me  often  blush  with  shame  for Want 
of  academical  degrees;  but  usually  God  will  not  have  us  bring 
our  own  human  honour  to  his  service,  but  fetch  honour  from 
him,  in  faithful  serving  him  :  fringes  and  laces  must  be  last  set 
on  when  the  garment  is  made,  and  not  be  the  ground,  or  sta- 
men, of  it.  There  have  been  men  that  have  desired  their  sons 
to  learn  all  the  oriental  tongues,  and  the  rare  antiquities,  and 
critical,  applauded  sort  of  learning,  not  for  its  own  worth,  but 
that  they  might  preach  the  gospel  with  the  advantage  of  a 
greater  name  and  honour  :  and  this]  course  hath  so  taken  up 
and  formed  such  students  into  the  qualityof  their  studies,  when 


OF   THIS    BOOK.  9 

their  souls  should  have  been  taken  up  with  faith  and  love,  and 
heavenly  desires  and  hopes,  that  it  hath  overthrown  the  end  to 
which  it  was  intended,  and  rendered  such  students  unfit  for  the 
sacred  ministry,  and  caused  them  to  turn  to  other  things  :  when 
others,  who  (as  Usher,  Bochart,  Blondel,  &c.)  have  first  taken 
in  a  digested  body  of  saving  truth,  have  after  added  these  criti- 
cal studies  at  full  maturity,  and  have  become  rare  blessings  to 
the  church. 

Let  those  that  think  all  this  digressive,  or  unmeet  for  the 
preface  to  a  catechism,  pardon  that  which  the  world's  miscar- 
riages and  necessities  bespeak.         * 

If  at  least  masters  of  families,  bv  such  helps,  diligently  used, 
will  keep  up  knowledge  and  religion  in  their  houses,  it  is  not 
public  failings  in  ministers,  nor  the  want  of  what  is  desirable  in 
the  assemblies,  that  will  root  out  religion  from  the  land  :  but  if 
the  faithful  prove  few,  they  must  be  content  with  their  personal 
comforts  and  rewards ;  there  is  nothing  amiss  in  the  heavenly 
society,  and  the  world  which  we  are  entering  into.  Come,  Lord 
Jesus,  come  quickly.    Amen. 

London,  Oct.  3,  1682. 


THE 


CATECHISING  OF  FAMILIES- 

[The  Questions  are  the  Learner's,  and  the  Answers  the  Teacher's] 


CHAP.  I. 

The  Introduction. 


Q.  1.  What  is  it  which  must  he  taught  and  learned  ? 

A.  All  must  be  taught,  and  must  learn,  1.  What  to  know  and 
believe.  2.  What  to  love,  and  choose,  and  hope  for.  3.  What 
they  must  do,  or  practised 

Q.  2.  What  is  it  that  we  must  learn  to  know  and  believe  ? 

A.  We  must  learn  to  know  ourselves,  and  our  concerns.'0 

Q.  3.  What  must  we  know  of  ourselves  ? 

A.  We  must  know  what  we  are,  and  what  condition  we 
are  in.c 

Q.  4.  What  mean  you  by  our  concerns,  which  we  must  know? 

A.  We  must  know,   1.  Whence   we  are,   or  who  made   us. 

2.  And  whither  we  are  going,  or  for  what  end  he  hath  made  us. 

3.  And  which  is  the  way,  or  what  means  must  be  used,  to  attain 
that  end.d 

Q.  5.  What  must  we  learn  to  love,  and  choose,  and  hope  for? 

A.  We  must  learn  to  love  best  that  which  is  best  in  itself, 
and  best  to  us  and  others,  and  to  choose  the  means  by  which 
it  must  be  attained ;  which  implieth  hating  and  refusing  the 
contraries. e 

Q.  6.  What  must  we  learn  to  practise  ? 

A.  We  must  practise  the  means  to  obtain  the  end  of  our 
lives,  and  that  is  our  obedience  to  him  that  made  us.f 

n  Psalm  xxv.  4,  5,  and  xxvii.  11,  cix.  12,  33,  66.  b  Job  xxxiv.  32. 

e  Heb.  vi.  1—3.  d  Tit.  ii.  3.  e  Psalm  xxxiv.  11,  and  xxxii.  8. 

f  1  Kings  viii.  36  ;  Micah  iv.  2. 


THE    CATECHISING   OF    FAMILIES.  11 

Q.  7.  Cannot  we  learn  this  of  ourselves,  without  teachers  ? 

A.  There  is  some  part  of  this  which  nature  itself  will  teach 
you,  as  soon  as  you  come  to  the  free  use  of  reason,  and  look 
about  you  in  the  world.  And  there  is  some  part  of  it  that 
nature  alone  will  not  teach  you,  without  a  higher  teaching  from 
above.  And  even  that  which  nature  teacheth  you,  you  have 
also  need  of  a  teacher's  help  to  learn  it  speedily  and  truly.  For 
nature  doth  not  teach  all  things  alike  easily,  speedily,  and 
surely  :  it  quickly  teacheth  a  child  to  suck  ;  it  quickly  teacheth 
us  to  eat  and  drink,  and  to  go  and  talk ;  and  yet  here  there  is 
need  of  help  ;  children  learn  not  to  speak  without  teaching.  It 
teacheth  men  how  to  do  their  worldly  business  ;  and  yet  they 
have  need  of  masters  to  teach  it  them,  and  will  serve  an  appren- 
ticeship to  learn  some.  Some  things  nature  will  teach  to  none 
but  good  wits,  upon  diligent  search  and  study,  and  honest  wil- 
lingness to  know;  which  dullards,  and  slothful,  and  bad  men, 
reach  not.g 

Q.  8.  Who  be  they  that  must  teach,  and  who  must  learn  ? 

A.  None  is  able  to  teach  more  than  they  know  themselves ; 
and  all  that  are  ignorant,  have  need  to  learn.  But  nature  hath 
put  all  children  under  a  necessity  of  learning;  for,  though  they 
are  born  with  a  capacity  to  know,  yet  not  with  actual  know- 
ledge. And  nature  hath  made  it  the  duty  of  parents  to  be  the 
teachers  of  their  children  first,  and  then  to  get  the  help  of 
others.11 

Q.  9.  May  we  give  over  learning  when  we  are  past  child- 
hood ? ! 

A.  No ;  we  must  go  on  to  learn  as  long  as  we  live  ;  for  we 
know  but  in  part,  and  therefore  still  have  need  of  more.  But 
those  that  have  neglected  to  learn  in  their  childhood,  have  most 
need  of  all;  it  being  sinful  and  unnatural  to  be  ignorant  at  full 
age,  and  signifieth  great  neglect.k 

Q.  10.  Who  must  teach  us  at  age? 

A.  Parents  and  masters  must  teach  their  households,  and  pub- 
lic teachers  are  officers  to  teach  all  publicly;  and  all  that  have 
wisdom  should  take  all  fit  opportunities,  in  charity,  to  teach  and 
edify  one  another ;  knowledge  and  goodness  have  a  communi- 
cative nature.1 

e  Isaiah  xxviii.  2G;  1  Cor.  xi.  14  ;  Job  xii.  7,  8  ;  Heb.  v.  12. 

11  2  Tim.  ii.  2  ;  Job  xxxii.  17  ;  Tit.  ii.  21  ;  Deut.  vi.  7,  8,  and  xi.  19, 20. 

i  Prov.  i.  5;  ix.  9;  vi.  21,  22. 

k  Psalm  cxix.  99;  Heb.  v.  11,  12  ;  Prov.  v.  13. 

1  Gal.  vi.  6;  Deut.  vi.  7  ;  1  Tim.  ii.  7;  2  Tim.  i.  11  ;  Epli.  iv.  11 ;  Tit.  ii.  3. 


12  THE    CATECHISING    OF    FAMILIES. 

Q.  1 1.  How  must  parents  teach  their  households  ? 
A.  Very  familiarly  and  plainly,  according  to  their  capacities, 
beginning  with  the  plain  and  necessary  things ;  and  this  is  it 
which  we  call  catechising,  which  is  nothing  but  the  choosing  out 
of  the  few  plain,  necessary  matters  from  all  the  rest,  and  in  due 
method,  or  order,  teaching  them  to  the  ignorant.111 

Q.  12.  What  need  we  catechisms,  while  we  have  the 
Bible  ? 

A.  Because  the  Bible  containeth  all  the  whole  body  of  reli- 
gious truths,  which  the  ripest  Christians  should  know,  but  are 
not  all  of  equal  necessity  to  salvation  with  the  greatest  points. 
And  it  cannot  be  expected  that  ignorant  persons  can  cull  out 
these  most  necessary  points  from  the  rest  without  help.  A  man 
is  not  a  man  without  a  head  and  heart ;  but  he  may  be  a  man 
if  he  lose  a  finger,  or  a  hand,  but  not  an  entire  man ;  nor  a 
comely  man  without  hair,  nails,  and  nature's  ornaments.  So  a 
man  cannot  be  a  Christian,  or  a  good  or  happy  man,  without 
the  great  and  most  necessary  points  in  the  Bible  ;  nor  an  entire 
Christian  without  the  rest.  Life  and  death  lieth  not  on  all 
alike.  And  the  skilful  must  gather  the  most  necessary  for  the 
ignorant,  which  is  a  catechism.11 

Q.  13.  But  is  not  knowledge  the  gift  of  God  ? 

A.  Yes ;  but  he  giveth  it  by  means.  Three  things  must 
concur.  1.  A  right  presenting  to  the  learner,  which  is  the 
teacher's  work.  2.  A  fitness  in  the  learner,  by  capacity,  wil- 
lingness, and  diligence.  3.  The  blessing  of  God,  without  which 
no  man  can  be  wise.0 

And  therefore  three  sorts  will  be  ignorant  and  erroneous. 
1.  Those  that  have  not  the  happiness  of  true  teachers,  nor 
truth  presented  to  them.  2.  Those  that  by  sottishness,  pride, 
sensuality,  malignity,  or  sloth,  are  incapable,  or  unwilling, 
to  learn.  3.  Those  that,  by  wilful  sinning  against  God,  are 
deprived  of  the  necessary  blessing  of  his  help  and  illumina- 
tion, v 

'"  Heb.  iii.  13  ;  Ezra  vii.  25  ;  Col.  iii.  1G  ;  Heb.  v.  11,  12,  and  vi.  1,  2; 
2  Tim.  i.  13. 

"  Matt.  xii.  30,  31,  33  ;  xix.  19  ;  xxii.  37,  39  ;  Rom.  xiii.  9  ;  Matt,  xxviii. 
19;  Matt,  xxiii.  23  ;  James  i.  27. 

°  Isa.  xxx.  29  ;  Matt,  xxviii.  19,  20 ;  1  Tim.  i.  3  ;  iii.  2  ;  vi.  2,  3. 

p  2  Tim.  ii.  2,  2-1;  Acts  xx.  20;  2  Tim.  iii.  17  ;  Hob.  v.  12,  13;  1  John 
ii.  27  ;  1  Thes.  iv.  9. 


THE    CATECHISING    OF    FAMILIES.  13 

CHAP.    II. 

How  to  know  Ourselves  by  Nature. 

Q.  1.  What  is  the  first  thing  that  a  man  must  know  ? 

A.  The  first  in  being  and  excellency  is  God.  But  the  first 
in  time  known  by  man,  or  the  lowest  step  where  our  knowledge 
beginneth,  are  the  sensible  things  near  us,  which  we  see,  hear, 
feel,  &c,  and  especially  ourselves. q 

Q.  2.  What  know  we  of  the  things  which  we  see,  and 
feel,  &c.  ? 

A.  A  man  of  sound  senses  and  understanding  knoweth  them 
to  be  such  as  sense  apprehendeth,  while  they  are  rightly  set 
before  him ;  the  eye  seeth  light  and  colours,  the  ear  heareth 
sounds  and  words,  and  so  of  the  rest ;  and  the  sound  under- 
standing judgeth  them  to  be  such  as  the  sense  perceiveth, 
unless  distance,  or  false  mediums,  deceive  us.r 

Q.  3.  But  how  know  you  that  sense  is  not  deceived  ?  You 
say  that  is  bread  and  wine  in  the  sacrament,  which  the  Papists 
say  is  not. 

A.  God  hath  given  us  no  other  faculties  but  sense,  by  which 
to  judge  of  sensible  things,  as  light  and  darkness,  heat  and 
cold,  sweet  and  bitter,  soft  and  hard,  &c.  Therefore  if  we  be 
here  deceived,  God  is  our  deceiver,  and  we  are  remediless ;  even 
faith  and  reason  suppose  our  senses,  and  their  true  perception  ', 
and  if  that  first  perception  be  false,  faith  and  reason  could  be 
no  truer.  God  expecteth  not  that  we  should  judge  by  other 
faculties  than  such  as  he  hath  given  us  for  the  perception  of 
those  objects. 

Q.  4.  What  doth  a  man  first  perceive  of  himself? 

A.  We  first  feel  that  we  are  real  beings ;  and  we  perceive 
that  we  use  and  have  our  senses,  that  we  see,  hear,  feel,  smell, 
taste ;  and  then  we  perceive  that  we  understand  and  think  of 
the  things  so  seen,  felt,  &c.  And  that  we  gather  one  thing 
from  another,  and  that  we  love  good,  and  hate  evil,  and  choose, 
refuse,  and  do  accordingly. 

Q.  5.  What  do  you  next  know  of  yourselves  ? 

A.  When  we  perceive  that  we  see,  feel,  &c,  and  think,  love, 

i  1  John  i.  2,  3  ;  Acts  i.  3  ;  iv.  20  ;  xxvi.  10.  r  John  xx.  20,  2."),  27. 


14  THE   CATECHISING    OF    FAMILIES. 

hate,  &c,  we  know  that  we  have  a  power  of  soul  to  do  all  this, 
for  no  one  doth  that  which  he  is  not  made  able  to  do. 

Q.  6.  And  what  do  you  next  know  of  yourself? 

A.  When  I  know  what  I  do,  and  that  I  can  do  it,  I  know 
next  that  I  am  a  substance,  endued  with  this  power;  for 
nothing  hath  no  power,  nor  act,  it  can  do  nothing. 

Q.  7.  What  know  you  next  of  yourself? 

A.  I  know  that  this  substance,  which  thinketh,  understand- 
eth,  and  willeth,  is  an  unseen  substance ;  for  neither  I,  nor  any 
mortal  man,  seeth  it ;  and  that  is  it  which  is  called  a  spirit. 

Q.  8.  What  next  perceive  you  of  yourself? 

A.  I  perceive  that  in  this  one  substance  there  is  a  threefold 
power,  marvellously  but  one,  and  yet  three,  as  named  from  the 
objects  and  effects;  that  is,  1.  A  power  of  mere  growing 
motion,  common  to  plants.  2.  A  power  of  sense  common  to 
beasts.  3.  And  a  power  of  understanding  and  reason,  about 
things  above  sense,  proper  to  a  man ;  three  powers  in  one  spi- 
ritual substance. 

Q.  9.  What  else  do  you  find  in  yourself? 

A.  I  find  that  my  spiritual  substance,  as  intellectual,  hath 
also  a  threefold  power  in  one ;  that  is,  1 .  Intellectual  life,  by 
which  I  move  and  act  my  faculties,  and  execute  my  purposes. 
2.  Understanding.  3.  And  will,  and  that  these  are  marvel- 
lously diverse,  and  yet  one. 

Q.  10.  What  else  find  you  by  yourself? 

A.  I  find  that  this  unseen  spirit  is  here  united  to  a  human 
body,  and  is  in  love  with  it,  and  careth  for  it,  and  is  much 
limited  by  it,  in  its  perceivings,  willings,  and  workings ;  and  so 
that  a  man  is  an  incorporate,  understanding  spirit,  or  a  human 
soul  and  bodv. 

Q.  1 1 .  WThat  else  perceive  you  by  yourself  ? 

A.  I  perceive  that  my  higher  powers  are  given  me  to  rule 
the  lower,  my  reason  to  rule  my  senses  and  appetite,  my  soul 
to  rule  and  use  my  body,  as  man  is  made  to  rule  the  beasts. 

Q.  12.  What  know  you  of  yourself,  as  related  to  others? 

A.  I  see  that  I  am  a  member  of  the  world  of  mankind,  and 
that  others  are  better  than  I,  and  multitudes  better  than  one  ; 
and  that  the  welfare  of  mankind  depends  much  on  their  duty 
to  one  another ;  and  therefore  that  I  should  love  all  according 
to  their  worth,  and  faithfully  endeavour  the  good  of  all. 

Q.  13.  What  else  know  you  of  yourself? 


THE    CATECHISING   OF    FAMILIES.  15 

A.  I  know  that  I  made  not  myself,  and  maintain  not  myself 
in  life  and  safety,  and  therefore  that  another  made  me  and 
maintaineth  me  ;  and  I  know  that  I  must  die  by  the  separation 
of  my  soul  and  body. 

Q.  14.  And  can  we  tell  what  then  becomes  of  the  soul  ? 

A.  I  am  now  to  tell  you  but  how  much  of  it  our  nature  tells 
us,  the  rest  I  shall  tell  you  afterward;  we  may  know,  1.  That 
the  soul,  being  a  substance  in  the  body,  will  be  a  substance  out 
of  it,  unless  God  should  destroy  it,  which  we  have  no  cause  to 
think  he  will.  2.  That  life,  understanding,  and  will,  being  its 
very  nature,  it  will  be  the  same  after  death,  and  not  a  thing  of 
some  other  kind.  3.  That  the  soul,  being  naturally  active,  and 
the  world  full  of  objects,  it  will  not  be  a  sleepy  or  inactive 
thing.  4.  That  its  nature  here  being  to  mind  its  interest  in 
another  life,  by  hopes  or  fears  of  what  will  follow,  God  made 
not  its  nature  such  in  vain,  and  therefore  that  good  or  evil  in 
the  life  that  is  next  will  be  the  lot  of  all. 


CHAP.  III. 

Of  the  Natural  Knowledge  of  God  and  Heaven. 

Q.  I.  You  have  told  me  how  we  know  the  things  which 
we  see  and  feel,  without  us  and  within  us ;  but  how  can  we 
know  any  things  which  we  neither  see  nor  feel,  but  are  quite 
above  us  ? 

A.  By  certain  effects  and  signs  which  notify  them  :  how 
little  else  did  man  differ  from  a  beast,  if  he  knew  no  more  than 
he  seeth  and  feeleth  ?  Besides  what  we  know  from  others  that 
have  seen ;  you  see  not  now  that  the  sun  will  rise  to-morrow,  or 
that  man  must  die ;  you  see  not  Italy,  Spain,  France ;  you  see 
no  man's  soul :  and  yet  we  certainly  know  that  such  things  are 
and  will  be. 

Q.  2.  How  know  you  that  there  is  any  thing  above  us,  but 
what  we  see  ? 

A.  1.  We  see  such  things  done  here  on  earth,  which  nothing 
doth,  or  can  do,  which  is  seen.  What  thing,  that  is  seen,  can 
give  all  men  and  beasts  their  life,  and  sense,  and  safety  ?  And 
so  marvellously  form  the  bodies  of  all,  and  govern  all  the 
matters  of  the  world  ?     2.  We  see  that  the  spaces  above  us, 


16  THE    CATECHISING    OF    FAMILIES. 

where  sun,  moon,  and  stars  are,  are  so  vast,  that  all  this  earth 
is  not  so  much  to  them,  as  one  inch  is  to  all  this  land.  . 
we  &ee  that  the  regions  above  ns  excel  in  the  glory  of  purity 
and  splendour  :  and  when  this  dark  spot  of  earth  hath  so  many 
millions  of  men,  can  we  doubt  whether  those  va^t  and  glorious 
parts  are  better  inhabited  r  3.  And  we  find  that  the  grossest 
things  are  the  basest,  and  the  most  invisible  the  most  powerful 
and  noble ;  as  our  souls  are  above  our  bodies  :  and  therefore  the 
most  vast  and  glorious  worlds  above  us  must  have  the  most 
invisible,  powerful,  noble  inhabitant 

Q.  3.  But  how  know  you  what  those  spirits  above  us  are  ? 

A.  1.  We  partly  know  what  they  are,  by  what  they  do  with 
us  on  earth.  2.  "VVe  know  much  what  they  are,  by  the  know- 
ledge of  ourselves.  If  our  souls  are  invisible  spirits,  essentiated 
by  the  power  of  life,  understanding,  and  will,  the  spirits  above 
us  can  be  no  less,  but  either  such  or  more  excellent.  And  he 
that  made  us  must  needs  be  more  excellent  than  his  work. 

Q.  4.  How  know  vou  who  made  n 

A.  He  that  made  all  things  must  needs  be  our  Maker,  that 
is  God. 

Q.  5.  What  mean  you  by  God  ?   and  what  is  he  ? 

A.   I  mean   the  eternal,   infinite,   glorious    Spirit,    and  Lite, 
most  perfect  in  active  power,  understanding  and  will,  of  whom, 
and  by  whom,  and  to  whom,  are  all  things ;  being  the  Creator, 
Governor,   and  End  of  all.     This  is   that  God  whom  all  tbii 
do  declare. 

Q.  6.   How  know  you  that  there  is  such  a  God  r 

A.  By  his  works  (and  I  shall  afterwards  tell  you  more  fully 
by  his  word).  Man  did  not  make  himself;  beasts,  birds,  fishes, 
trees,  and  plants,  make  not  themselves :  the  earth,  and  water, 
and  air,  made  not  themselves  :  and  if  the  souls  of  men  have  a 
maker,  the  spirits  next  above  them  must  have  a  maker  :  am; 
on,  till  you  come  to  a  first  cause,  that  was  made  by  none.  There 
must  be  a  first  cause,  and  there  can  be  but  one. 

Q.   ~.  Why  may   not  there  be  manv  gods,  or  spirit-, 
were  made  by  none,  but  are  eternallv  of  themselves 

A.  Because  it  is  a  contradiction:  the  same  would  be  both 
perfect  and  imperfect  :  perfect,  because  he  is  of  himself 
eternally,  without  a  cause,  and  so  dependent  upon  none  :  and 
yet  imperfect,  because  ith  but  a  part  of  that  bein^  that   :'- 

said  to  be  perfect:  for  many  are  more  than  one,  and  all  make 

•  Rom.  i.  19,  20,  21. 


THE    CATECB1SI9G    OF  1      "AAV.-..  \J 

up  the  a  i  Being,    nd  one  of  the:,  .of 

all:  and  to  he  a  part.  be  imperfect.     However  man] 

ordinate   created  spirits  may  unfitly  he  c  .   there 

he  hut  one  uncreated  God,  in  the  first  and  pr« 

Q.  8.  How  know  you  that  God  is  eternal,  without  beginnir 
A.  Because  ' tlte  there  was  a  time  when  there  _;  if 

there  were   a  time  when  there   was  no  God.     And  then  there 
never  would  have  heen  any  thing  :  :or  nothing  can  mall 

Q.   9,  But   how  can  man  conceive   of  an  eternal,  uncaused 
Bek.  _ 

A.  That  such  a  God  there  is,  is  the  most  certain,  easy  truth, 
and  that  he  hath  all  the  perfection  hefore  described  :  hut  neither 
man  nor  angel  can  know  hirn  comprehensively. 
Q.    I  0.  What  mean  you  hy  his  infinitene 
A.  That  bis  being  •;on  have  no  limits  or  measure, 

hut  incomprehensibly  comprehend  all  places  and  bek. »  . 
Q.    1 1 .  What  is  this  Goo  to  us  ? 

A.  He  is  our  Maker,  and  therefore  our  absolute  Owner,  our 
Supreme  Ruler,  and  our  chief  Benefa'  d  ultimate  En    , 

Q.   i2.  And  how  stand  we  related  to  him  3     What  duty 
we  owe  Kirn  ?     And  what  may  i  ef  fi  un  hirn  ? 

A.  We  are  his  creatures,  and  all  that  we  are,  and  have,  is   of 

him  :  we  are  his  subject?,  made  with  life,  reason,  and  free-will 

be   ruled  by  him  :   he    is   the  infinite  good,  and  .  .-elf. 

Therefore  we   owe   him  pen     t   i     ignation,  perfect  rice, 

and  perfect  complacency  and  love  :   all  that  we  are,  and  all  that 

^.ave;  and  all  that  we  can  do,  is  due  to  him  in  the  way  of  our 

obedience  :  to  pay  which,  is  our  own  re  e  and  felicity,  as  it 

u  our  dutv :  hut  all  this  you  may   much  hetter  learn  from  his 

word,   than    nature  alone  can    teach  it   you.     Though  man's 

nature,  and  the  frame  of  nature  about  fully  proverb  what 

I  have  said,  as  leaveth  all  the  ungodly  without  ezeui  .-. 


CHAP.  IV. 

Of  God's  Kixffdom,  and  the  Government  of  Man,  and  Pro- 

idence. 

(-1   1.  I  PERCEIVE  that  nothing  more  concerneth   us,   than 
to  know  God,  and  our  relation  and  duty  to  him,  and  what  h 

VOL,  XIX.  f> 


18  THE    CATECHISING    OF    FAMILIES. 

we  have  from  him :  therefore,  I  pray  you,  open  it  to  me  more 
fully,  and  first  tell  me  where  God  is  ? 

A.  God  being  infinite,  is  not  confined  in  any  place,  but  all 
place  and  things  are  in  God ;  and  he  is  absent  from  none,  but  as 
near  to  every  thing  as  it  is  to  itself. 

Q.  2.  Why  then  do  you  say  that  he  is  in  heaven,  if  he  be 
as  much  on  earth,  and  every  where  ? 

A.  God  is  not  more  or  less  in  one  place,  than  another,  in  his 
being,  but  he  is  apparent,  and  known  to  us  by  his  working,  and 
so  we  say,  he  is  in  heaven,  as  he  there  worketh  and  shineth 
forth  to  the  most  blessed  creatures  in  heavenly  glory.  As  we 
say  the  sun  is  where  it  shineth  :  or,  to  use  a  more  apt  com- 
parison, the  soul  of  man  is  indivisibly  in  the  whole  body,  but  it 
doth  not  work  in  all  parts  alike ;  it  understandeth  not  in  the 
foot,  but  in  the  head  ;  it  seeth  not,  heareth  not,  tasteth  not,  and 
smelleth  not,  in  the  fingers  or  lower  parts,  but  in  the  eye,  the 
ear,  and  other  senses  in  the  head  ;  and  therefore  when  we  talk 
to  a  man,  it  is  his  soul  that  we  talk  to,  and  not  his  flesh,  and 
yet  we  look  him  in  the  face;  not  as  if  the  soul  were  no  where 
but  in  the  face  or  head,  but  because  it  only  worketh  and  appear  - 
eth  there  by  those  senses,  and  that  understanding  which  we 
converse  with  :  even  so,  we  look  up  to  heaven,  when  we  speak 
to  God ;  not  as  if  he  were  no  where  else,  but  because  heaven  is 
the  place  of  his  glorious  appearing  and  operation,  and  as  the 
head  and  face  of  the  world,  where  all  true  glory  and  felicity  is, 
and  from  whence  it  descendeth  to  this  earth,  as  the  beams  of 
the  sun  do  from  his  glorious  centre. 

Q.  3.  You  begin  to  make  me  think  that  God  is  the  soul  of 
the  world,  and  that  we  must  conceive  of  him  in  the  world,  as  we 
do  of  the  soul  of  man  in  his  body. 

A.  You  cannot  better  conceive  of  God,  so  you  will  but  take 
in  the  points  of  difference,  which  are  very  great;  for  no  creature 
known  to  us  doth  resemble  God  without  vast  difference. 

The  differences  are  such  as  these.  First,  the  soul  is  part  of 
the  man,  but  God  is  not  a  part  of  the  world,  or  of  being :  for 
to  be  a  part  is  to  be  less  than  the  whole,  and  so  to  be  imperfect. 
Secondly,  we  cannot  say  that  the  soul  is  any  where  out  of  the 
bodv,  but  the  world  is  finite,  and  God  is  infinite,  and  therefore 
God  is  not  confined  to  the.  world.  3.  The  soul  ruleth  not  a 
body,  that  hath  a  distinct  understanding  and  free-will  of  its 
own  to  receive  its  laws,  and  therefore  ruleth  it  not  by  proper 
law,  but  by  despotical  motion :  but  God  ruleth  men  that  have 


THE    CATECHISING    OF    FAMILIES.  19 

understanding  and  free-will  of  their  own,  to  know  and  receive 
his  laws,  and  therefore  he  ruleth  them  partly  by  a  law.  4.  The 
soul  doth  not  use  another  soul  under  it  to  rule  the  body,  but 
God  maketh  use  of  superior  spirits  to  move  and  rule  things,  and 
persons  below  them,  so  that  there  is  a  great  difference 
between  God's  ruling  the  world,  and  the  soul's  ruling  the 
body. 

But  yet  there  is  great  likeness  also.  1.  God  is  as  near  every 
part  of  the  world,  as  the  soul  is  near  the  body.  2.  God  is  as 
truly  and  fully  the  cause  of  all  the  actions  and  changes  of 
the  world  (except  sin,  which  free-will,  left  to  itself,  committeth) 
as  the  soul  is  the  cause  of  the  actions  and  changes  of  the 
body.  3.  The  body  is  no  more  lifeless  without  the  soul  than 
the  world  would  be  without  God.  Yea,  God  giveth  all  its 
being  to  the  world,  and  without  him  it  would  be  nothing  5  and 
in  this  he  further  differeth  from  the  soul,  which  giveth  not 
material  being  to  the  body. 

So  that  you  may  well  conceive  of  God  as  the  soul  of  the 
world,  so  you  will  but  put  in  that  he  is  far  more. 

Q.  4.  Is  not  it  below  God  to  concern  himself  with  these 
lower  things  ?  Doth  he  not  leave  them  to  those  that  are 
under  him  ? 

A.  It  is  below  God  to  be  unconcerned  about  any  part,  even 
the  least  of  his  own  works.  Men  are  narrow  creatures,  and  can 
be  but  in  one  place  at  once,  and  therefore  must  do  that  by 
others  which  they  cannot  do  themselves,  at  least  without 
trouble  :  but  God  is  infinite,  and  present  with  all  creatures  5  and 
as  nothing  is  in  being  without  him,  so  nothing  can  move  with- 
out him. 

Q.  5.  By  this  you  make  God  to  do  all  things  immediately, 
whereas  we  see  he  works  by  means  and  second  causes  :  he 
giveth  us  light  and  heat  by  the  sun ;  he  upholdeth  us  by  the 
earth,  &c. 

A.  The  word  immediate  sometimes  signifieth  a  cause  that 
hath  no  other  cause  under  it ;  so  the  sun  is  the  immediate  cause 
of  the  emanation  of  its  beams  of  light :  and  so  God  is  not  always 
an  immediate  cause  ;  that  is,  he  hath  other  causes  under  him  ; 
but  sometimes  immediate  signifieth  that  which  is  next  a  thing, 
having  nothing  between  them.  And  so  God  doth  all  things 
immediately :  for  he  is,  and  he  acteth,  as  near  us  as  we  to  our- 
selves, and  nothing  is  between  him  and  us :   he  is  as  near  the 

c2 


20  THE    CATECHISING    OF    "FAMILIES. 

person  and  the  effect,  when  he  useth  second  causes,  as  when  he 
useth  none. 

Q.  6.  But  is  it  not  a  debasing  God,  to  make  his  providence 
the  cause  of  every  motion  of  a  worm,  a  bird,  a  fly,  and  to  mind 
and  move  such  contemptible  things ;  and  so  to  mind  the 
thoughts  of  man  ? 

A.  It  is  a  debasing  God  to  think  that  he  is  like  a  finite  crea- 
ture, absent,  or  insufficient  for  any  of  his  creatures.  That  there 
is  not  the  least  thing  or  motion  so  small  as  to  be  done  without 
him,  is  most  certain  to  him  that  will  consider,  1 .  That  God's 
very  essence  is  every  where  :  and  wherever  he  is,  he  is  himself? 
that  is,  most  powerful,  wise,  and  good  :  and  if  such  a  God  be  as 
near  to  every  action,  as  the  most  immediate  actor  is,  so  that  in 
him  they  all  live,  and  move,  and  be,  how  can  he  be  thought  to 
have  no  hand  in  it,  as  to  providence  or  causality  ? 

2.  And  it  is  certain  that  God  upholds  continually  the  very 
being  of  every  thing  that  moveth,  and  all  the  power  by  which 
they  move  :  for  that  which  had  no  being  but  from  him  can 
have  none  continued  but  by  him  :  that  which  could  not  make 
itself  cannot  continue  itself :  should  not  God  by  his  causality 
continue  their  being,  every  creature  would  turn  to  nothing. 
For  there  can  be  nothing  without  a  cause,  but  the  first  cause, 
which  is  God. 

2.  And  it  is  all  one  to  infmiteness,  to  mind  every  creature  and 
motion  in  the  world,  and  to  cause  and  rule  the  least,  as  it  is  to 
cause  and  rule  but  one. 

God  is  as  sufficient  for  all  the  world,  even  every  fly  and  worm, 
as  if  he  had  but  one  to  mind.  Seeing,  then,  that  he  is  as  present 
with  every  creature  as  it  is  with  itself,  and  it  hath  not  the  least 
power  but  what  he  continually  giveth  it,  and  cannot  move  at  all 
but  by  him,  and  he  is  as  sufficient  for  all  as  for  one,  it  is  unrea- 
sonable to  think  that  the  least  thing  is  done  without  him.  Is  it 
a  dishonour  to  the  sun,  that  every  eye,  even  of  flies,  and  ants, 
and  toads,  and  snakes,  as  well  as  men,  do  see  by  the  light  of  it; 
or  that  it  shineth  at  once  upon  every  pile  of  grass,  and  atom  ? 
This  is  but  the  certain  effect  of  God's  infmiteness  and  perfection. 

Q.  7-  How  doth  God  govern  all  things  ? 

A.  He  governeth  several  things,  according  to  their  several 
natures  which  he  hath  made:  lifeless  things  by  their  natural 
inclinations,  and  by  moving  force  ;  things  that  have  sense  by 
their  sensitive  inclinations,  and  by  their  objects,  and  by  con- 


THE    CATECHISING    OF    FAMILIES.  21 

straint ;  and  reasonable  creatures  by  their  principles,  and  by 
laws  and  moral  rules  :  and  all  things  by  his  infinite  power,  wis- 
dom, and  will,  as  being  every  one  part  of  one  world,  which  is 
his  kingdom  :  especially  man. 

Q.  8.  What  is  God's  kingdom  ?  And  why  do  you  call  him 
our  Kinff  ? 

A.  I  call  him  our  King,  because,  1.  He  only  hath  absolute 
right,  power,  and  fitness,  to  be  our  Supreme  Ruler  :  2.  And  he 
doth  actually  rule  us  as  our  Sovereign.  And  in  this  kingdom, 
1.  God  is  the  only  Supreme  King  and  Head.  2.  Angels,  or 
glorified  spirits,  and  men,  are  the  subjects  :  3.  All  the  brutes 
and  lifeless  creatures  are  the  furniture,  and  goods,  and  utensils. 
4.  Devils  and  rebellious,  wicked  men,  are  the  enemies,  to  be 
opposed  and  overcome. 

Q.  9.  How  doth  God  govern  man  on  earth  ? 

A.  The  power  of  God  our  Lord,  Owner,  and  Mover,  moveth 
us,  and  disposeth  of  us,  as  he  doth  of  all  things,  to  the  fulfilling 
of  his  will.  2.  The  wisdom  of  God  our  King  doth  give  us  sound 
doctrine,  and  holy  and  just  laws,  with  rewards  and  penalties, 
and  he  will  judge  men,  and  execute  accordingly.  3.  And  the 
love  of  our  heavenly  Father  doth  furnish  us  with  all  necessary 
blessings,  help  us,  accept  us,  and  prepare  us  for  the  heavenly 
kingdom. 

Q.  10.  Why  is  man  ruled  by  laws,  rather  than  beasts  and 
other  things  ? 

A.  Because  man  hath  reason,  and  free-will,  which  maketh 
them  subjects  capable  of  laws,  which  beasts  are  not. 

Q.   11.  What  is  that  free-will  which  fits  us  to  be  subjects? 

A.  It  is  a  will  made  by  God,  able  to  determine  itself,  by 
God's  necessary  help,  to  choose  good,  and  refuse  evil ;  under- 
stood to  be  such,  without  any  necessitating  predetermination  by 
any  other. 


CHAP.  V. 
Of  God's  Law  of  Nature,  and  Natural  Officers, 

Q.   1.  By  what  laws  doth  God  govern  the  world  ? 
A.  How  he  governeth  the  spirits  above  us,  whether  by  any 
laws  besides  the.  immediate  revelation  of  his  will,  seen  in  the 


22  THE   CATECHISING    OF   FAMILIES. 

face  of  his  glory,  or  how  else,  is  not  much  known  to  us,  because 
it  doth  not  concern  us.  But  this  lower  world  of  man  he 
governeth  by  the  law  of  nature,  and  by  a  law  of  supernatural 
revelation,  given  by  his  Spirit  or  by  messengers  from  heaven. 

Q.  2.  What  is  it  that  you  call  the  law  of  nature  ? 

A.  In  a  large  and  improper  sense,  some  call  the  inclinations, 
and  forcing,  or  naturally  moving,  causes  of  any  creatures,  by  the 
name  of  a  law  :  and  so  they  say  that  beasts  and  birds  are  moved 
by  the  law  of  their  nature  ;  and  that  stones  sink  downward,  and 
the  fire  goeth  upward,  by  the  law  of  nature.  But  this  is  no  law 
in  the  proper  sense  which  we  are  speaking  of,  whatever  you 
call  it. 

Q.  8.  What  is  it  then  that  you  call  a  law  ? 

A.  Any  signification  of  the  will  of  the  ruler,  purposely  given 
to  the  subject,  that  thereby  he  may  know  and  be  bound  to  his 
duty,  and  know  his  reward  or  punishment  due.  Or  any  signifi- 
cation of  the  ruler's  will  for  the  government  of  subjects,  con- 
stituting what  shall  be  due  from  them,  and  to  them.  A  rule  to 
live  by,  and  the  rule  by  which  we  must  be  judged. 

Q.  4.  What,  then,  is  God's  law  of  nature,  made  for  man  ? 

A.  It  is  the  signification  of  God's  governing  will,  by  the 
nature  of  man  himself,  and  of  all  other  creatures  known  to  man, 
in  which  God  declareth  to  man  his  duty,  and  his  reward  or 
punishment. 

Q.  5.  How  can  a  man  know  God's  will,  and  our  duty  by  his 
nature,  and  by  all  other  works  of  God  about  us  ? 

A.  In  some  things,  as  surely  as  by  words  or  writings ;  but 
in  other  things  more  darkly.  I  am  sure  that  my  nature  is  made 
to  know  and  love  truth  and  goodness,  and  to  desire  and  seek 
my  own  felicity  :  my  nature  tells  me  that  I  was  not  made  by 
myself,  and  do  not  live  by  myself,  and  therefore  that  I  am  not 
my  own,  but  his  that  made  me.  All  things  show  me  that  there 
is  a  God  who  must  needs  be  greater,  wiser,  and  better,  than  all 
his  creatures,  and  therefore  ought  to  be  most  honoured,  feared, 
loved,  and  obeyed :  I  see  multitudes  of  persons  of  the  same 
nature  with  me,  and  therefore  obliged  to  the  same  duty  to  God ; 
I  see  much  of  God's  work  in  them  which  is  good,  and  therefore 
to  be  loved ;  and  I  see  that  we  are  all  parts  of  one  world,  and 
made  to  be  useful  to  one  another:  these,  and  many  such  things, 
the  reason  of  man  may  discern  in  himself  and  other  works  of 
God. 

Q.  6,  But  I  thought  the  law  of  nature  had  been  every  man's 


THE    CATECHISING    OF    FAMILIES.  23 

natural  temper  and  disposition,  which  inclineth  him  to  action, 
and  you  make  it  to  be  only  a  notifying  sign  of  duty. 

A.  Figuratively,  some  call  every  inclination  a  law,  but  it  is  no 
such  thing  that  we  are  speaking  of,  only  a  man's  natural  inclin- 
ation, among  other  signs,  may  notify  his  duty.  But  I  hope 
you  cannot  think  that  a  man's  vicious  inclination  is  God's  law  : 
then  you  would  make  original  sin,  and  the  work  of  the  devil,  to 
be  God's  law.  One  man's  sinful  distemper  of  soul,  and  another 
man's  bodily  distemper  (the  fruit  of  sin)  inclineth  him  to  wrath, 
to  lust,  to  idleness,  to  sinful  sports,  or  drinking,  or  gluttony,  and 
these  are  so  far  from  being  God's  law  of  nature,  that  they  are 
the  contraries,  and  the  law  of  Satan  in  our  members,  rebelling 
against  the  law  of  God.  And  though  the  good  inclinations  of 
our  common  nature  (to  justice,  peace,  temperance)  be  by  some 
called  the  law  of  nature,  it  is  not  as  they  are  inclinations,  but  as 
from  them  we  may  know  our  duty. 

Q.  7.  Hath  God  any  natural  officers  under  him  in  governing 
man  ?      I  pray  you  tell  me  how  far  man's  power  is  of  God  ? 

A.  God  hath  set  up  divers  sorts  of  human  governing  powers 
under  him  in  the  world,  which  all  have  their  place  and  order 
assigned  them  ;  some  by  nature,  as  entire ;  some  by  the  law  of 
nature,  since  the  fall,  and  some  by  supernatural  revelation, 
which  is  not  to  be  here  spoken  to,  but  afterward. 

Q.  S.  Because  I  have  heard  some  say  that  God  made  no  go- 
vernment, but  men  do  it  by  consent  for  their  necessity,  I  pray 
you  show  me  what  government  God  made  by  nature,  and  in 
what  order  ? 

A.  Next  to  God's  own  governing  right,  which  is  the  first, 
God  hath  made  every  man  a  governor  of  himself.  For  God 
made  him  with  some  faculties  which  must  be  ruled,  (as  the  ap- 
petite, senses,  and  tongue,  and  other  bodily  members,  yea,  and 
passions  too,)  and  with  some  which  must  rule  the  rest,  as  the 
understanding  by  guidance,  and  the  will  by  command.  And 
this  self-governing  power  is  so  necessary  and  natural,  that  no 
man  can  take  it  from  us,  or  forbid  us  the  due  exercise  of  it,  any 
more  than  they  can  bind  us  to  sin  or  to  self-destruction. 

Q.  9.  Which  is  the  next  human  power  in  order  ? 

A.  2.  The  governing  power  of  the  husband  over  the  wife, 
whose  very  nature,  as  well  as  original,  shows  that  she  was  made 
to  be  subject,  though  under  the  law  of  love. 

Q.    10.  But  is  not  this  by  consent,  rather  than  by  nature  ? 

A.  It  is  by  consent  that  a  woman  is  married  :  but  when  she 


24  THE   CATECHISING   OF    FAMILIES. 

hath  made  herself  a  wife,  nature  maketh  her  a  subject,  unless 
madness,  or  disability,  make  the  man  unmeet  for  his  place. 

Q.    11.  Which  is  the  next  sort  of  natural  government  ? 

A.  3.  The  parents'  government  of  their  children  :  nature 
maketh  it  the  duty  of  parents  to  rule,  and  of  children  to  obey. 
And  though  some  have  been  so  unnatural  as  to  deny  this,  and 
say  that  children  owe  nothing  but  reverence  and  gratitude,  yet 
there  is  no  danger  of  the  common  prevalency  of  such  a  heresy, 
which  the  nature  of  all  mankind  confuteth,  save  that  licentious 
youth  will  take  advantage  of  it,  to  disobey  their  parents,  to  please 
their  lusts. 

Q.  12.  What  is  the  human  government  which  God's  law  of 
nature  hath  instituted  to  man,  since  his  fall  and  corruption  ? 

A.  4.  That  is  to  be  afterwards  explained  :  but  magistracy,  or 
civil  government,  is  certainly  of  natural  institution,  though  it  is 
uncertain  how  God  would  have  governed  man  in  such  societies 
by  man,  if  they  had  not  sinned.  The  law  of  nature  teacheth 
man  the  necessity  of  civil  society,  and  of  government  therein, 
and  therefore  obligeth  man  thereto. 

Q.  13.. This  seemeth  to  be  but  the  effect  of  men's  own  per- 
ceived necessity,  and  so  to  be  but  their  arbitrary  choice. 

A.  Their  necessity  is  natural,  and  the  notice  of  it  is  natural, 
and  the  desire  of  remedy  is  natural,  and  the  fitness  of  magis- 
tracy to  its  use  is  natural  :  therefore  it  is  the  law  of  God  in 
nature  that  bindeth  them  to  choose  and  use  it;  and  if  any  country 
should  choose  to  live  without  magistracy,  they  would  sin  against 
the  law  of  nature,  and  their  own  good. 

Q.  14.  But  I  have  heard  that  God  hath  made  no  law,  what 
form  of  civil  government  shall  be  used,  but  left  it  to  every 
country's  choice. 

A.  God  hath,  by  nature,  made  it  necessary  that  there  be  ma- 
gistracy ;  that  is,  some  men  in  power  over  societies,  to  enforce 
the  obedience  of  God's  own  common  laws,  and  to  make  their 
subordinate  laws  about  undeterminate,  mutable  matters  to  that 
end,  for  the  honour  of  God,  and  the  good  of  the  society. 

But,  1 .  Whether  this  government  shall  be  exercised  by  one  or 
many;  2.  And  who  shall  be  the  persons,  God's  law  hath  left  un- 
determined to  human  liberty  :  the  form  and  persons  are  chosen, 
neither  by  the  said  persons,  nor  by  the  people  only,  but  by 
the  mutual  consent  and  contract  of  both.  3.  And  also  by  this 
contract,  the  degree  of  power,  and  order  of  the  exercise,  may  be 
stated  and  limited  ;  but  for  all  that,  when  human  consent  hath 


THE   CATECHISING   OF   FAMILIES.  25 

chosen  the  persons,  the  essential  power  of  governing  in  subor- 
dination to  God's  laws,  floweth,  not  from  man,  but  immediately 
from  God's  law  of  nature. 

Q.  15.  But  what  if  these  sorts  of  government  prove  cross  to 
one  another,  and  reason  commandeth  one  thing,  a  husband  an- 
other, a  parent  another,  and  the  magistrate  another,  which  must 
be  obeyed  ? 

A.  Each  have  their  proper  work  and  end,  which  none  of  the 
other  can  forbid.  Self-government  is  the  reasonable  manage- 
ment of  our  own  faculties  and  actions  in  obedience  to  God,  for 
our  own  salvation,  and  no  king,  or  other,  can  take  this  from  us  : 
and  if  they  forbid  us  any  necessary  duty  to  God,  or  necessary 
means  of  our  salvation,  they  do  it  without  authority,  and  are 
not  to  be  therein  obeyed. 

A  husband's  power  to  govern  his  wife  is  for  the  necessary 
ends  of  their  relation,  which  the  king  hath  no  power  to  forbid. 
A  parent's  power  to  rule  his  children  is  for  the  necessary  educa- 
tion of  them,  for  the  welfare  of  soul  and  body,  and  the  king 
hath  no  power  to  forbid  it.  Should  he  forbid  parents  to  feed 
their  children,  or  teach  them  God's  laws,,  or  to  choose  for  them 
orthodox,  fit  tutors,  pastors,  and  church  communion  where  God 
is  lawfully  worshipped,  and  should  lie  command  the  children  to 
use  the  contrary,  it  is  all  null  and  powerless. 

But  it  belongeth  to  the  magistrates  only  (though  not  to  destroy 
any  of  the  three  former  governments,  which  are  all  before  his  in 
nature  and  time,  yet)  to  govern  them  all,  by  directing  the  ex- 
ercise of  them  in  lawful  things  to  the  common  good. 

Q.  1G.  How  far  doth  the  law  of  nature  assure  us  of  God's 
rewards  and  punishments  ? 

A.  As  it  assureth  us  that  perfect  man  owed  God  perfect  obe- 
dience, trust,  and  love,  so  it  certifieth  us,  1.  That  this  per- 
formed, must  needs  be  acceptable  to  God,  and  tend  to  the  feli- 
city of  the  subject,  seeing  God's  love  is  our  felicity.  2.  And 
that  sinning  against  God's  law  deserveth  punishment.  3.  And 
that  governing  justice  must  make  such  a  difference  between  the 
obedient  and  the  sinner  as  the  ends  of  government  require. 
4.  And  seeing  that  before  man's  obedience,  or  sin,  God  made 
man's  soul  of  a  nature  not  tending  to  its  own  mortality,  we  have 
cause  to  expect  that  man's  rewards  and  punishments  should  be 
suitable  to  such  immortal  souls.  For  though  he  can  make 
brutes  immortal,  and  can  annihilate  man's  soul,  or  any  creature, 
yet  we  see  that  he  keeps  so  close  to  his  natural  establishments 


26  THE    CATECHISING   OF   FAMILIES. 

that  we  have  no  reason  to  think  that  he  will  cross  them  here, 
and  annihilate  souls  to  shorten  their  rewards  or  punishments. 

Q.  17-  But  doth  nature  tell  us  what  kind  of  rewards  and  pu- 
nishments men  have  ? 

A.  The  faculties  of  the  soul  heing  made  in  their  nature  to 
know  God  in  our  degree,  to  love  him,  to  please  him,  and  to  rest 
and  rejoice  herein,  and  this  in  the  society  of  wise,  and  good, 
and  blessed  joyful  fellow-creatures,  whom  also  our  nature  is 
made  to  love,  it  followeth  that  the  perfections  of  this  nature,  in 
these  inclinations  and  actions,  is  that  which  God  did  make  our 
nature  for,  to  be  obtained  by  the  obeying  of  his  laws. 

And  sin  being  the  injurious  contempt  and  forsaking  of  God, 
and  the  most  hurtful  malady  of  the  soul,  and  of  societies,  and 
to  others,  it  followeth  that  those  that  have  finally  forsaken  God, 
be  without  the  happiness  of  his  love  and  glory,  and  under  the 
sense  of  their  sin  and  his  displeasure;  and  that  their  own  sin 
will  be  their  misery,  as  diseases  are  to  the  body ;  and  that  the 
societies  and  persons  that  by  sin  they  injured  or  infected,  will 
somewhat  contribute  to  their  punishment.  Happiness  to  the 
good,  and  misery  to  the  bad,  the  light  and  law  of  nature 
teacheth  man  to  expect,  but  all  that  I  have  taught  you  is  much 
more  surely  and  fully  known  by  supernatural  revelation. 


CHAP.  VI. 

Of  Supernatural  Revelation  of  God's  Will  to  Man,  and  of 
the  Holy  Scriptures,  or  Bible. 

Q.  1.  What  do  you  call  supernatural  revelation? 

A.  All  that  revelation  of  God's  mind  to  man,  which  is  made 
by  him  extraordinarily,  above  what  the  common  works  of  nature 
do  make  known  :  though,  perhaps,  God  may  use  it  in  some 
natural  second  causes,  in  a  way  unknown  to  us.1 

Q.  2.  How  many  ways  hath  God  thus  revealed  his  will  to 
man  ? 

A.  Many  ways.  1 .  By  some  voice  and  signs  of  his  presence, 
which  we  do  not  well  know  what  creature  he  used  to  it,  whether 
angels,  or  only  at  present  caused  that  voice  and  glory.     So  he 

1  Matt.  xi.  25,  27;  Luke  x.  22;  Deut.  xxix.  29;  Matt.  xvi.   17;  1  Cor. 
ii.  10. 


THE    CATECHISING    OF    FAMILIES.  27 

spake  to  Adam  and  Eve,  and  the  serpent,  and  to  Moses  in  the 
mount,  and  tabernacle,  and  in  the  cleft  of  the  rock.  (Exod. 
xxxiv.)     And  to  Abraham,  Jacob,  &c.u 

2.  By  angels  certainly  appearing,  as  sent  from  God;  and  so  he 
spake  to  Abraham,  Isaac,  Jacob,  Lot,  Moses,  and  to  very  many.* 

3.  By  visions  and  dreams  in  their  sleep,  extraordinary.y 

4.  By  the  vision  of  some  signs  from  heaven  in  their  waking: 
as  Saul  (Acts  ix.)  saw  the  light  that  cast  him  down.2 

5.  By  visions  and  voices  in  an  extasy :  as  Paul  saw  Paradise, 
and  heard  unutterable  things ;  whether  in  the  body,  or  out  of 
the  body,  he  knew  not.  And  it  is  like  in  such  a  rapture  Daniel 
and  John  had  their  revelations. 

6.  By  Christ's  own  voice,  as  he  spake  to  men  on  earth,  and 
Paul  from  heaven. 

7.  By  the  sight  of  Christ  and  glory,  as  Stephen  saw  him. 

8.  By  immediate  inspiration  to  the  minds  of  prophets. 

9.  By  these  prophets  sent  as  messengers  to  others. 

10.  Bv  certain  uncontrolled  miracles. 

1  1 .  By  a  convincing  course  of  extraordinary  works  of  God's 
providence,  as  when  an  angel  killed  the  armies  of  enemies,  or 
when  they  killed  one  another  in  one  night  or  day,  &c. 

12.  By  extraordinary  works  of  God  on  the  souls  of  men,  as 
when  he  suddenly  overcometh  the  strongest  vicious  habits  and 
customs,  and  maketh  multitudes  new  and  holy  persons,  by  such 
improbable  but  assigned  means,  by  which  he  promised  to  do  it. 

Q.  3.  These  are  all  excellent  things,  if  we  were  sure  that 
they  were  not  deceived,  nor  did  deceive.  But  how  shall  we  be 
sure  of  that  ? 

A.  It  is  one  thing  to  ask  how  they  themselves  were  sure 
that  they  were  not  deceived,  and  another  thing  to  ask  how  we 
are,  or  others  may  be  sure  of  it.  As  to  the  first,  they  were  sure, 
as  men  are  of  other  things  which  they  see,  hear,  feel,  and 
think.  I  am  sure,  by  sense  and  intellectual  perception,  that  I 
see  the  light,  that  I  hear,  feel,  think,  &c.  The  revelation  cometh 
to  the  person  in  its  own  convincing  evidence,  as  light  doth  to 
the  eye.a 

Q.  4.  They  know  what  they  see,  hear,  feel ;  but  how  were 

u  Eph.  iii.  5;  1  Pet.  i.  12;  Dan.  ii.  47,  22,  28,  29;  Am.  iii.  7;  Gal.  i.  12, 
and  ii.  2. 

*  Eph.  iii.  3.  H  Cor.  xiv.  6, 26.  *  2  Cor.  xii.  1,  7. 

a  1  John  i.  1—3. 


28  THE   CATECHISING   OF   FAMILIES. 

they   sure   that    it  was   of  God,  and   not  by  some    deceiving; 
cause  ? 

A.  1.  God  himself  gave  them  the  evidence  of  this  also  in  the 
revelation,  that  it  was  from  him,  and  no  deceit.  But  it  is  no 
more  possible  for  any  of  us,  that  never  had  such  a  revelation 
ourselves,  to  know  sensibly  and  formally  what  it  is,  and  how 
they  knew  it,  than  it  is  for  a  man  born  blind  to  know  how 
other  men  see,  or  what  seeing  is.  2.  But,  moreover,  they  also 
were  sure  that  it  was  of  God,  by  the  proofs  by  which  they 
make  us  sure  of  it.  And  this  leads  us  up  to  the  other  ques- 
tion^ 

Q.  5.  And  a  question  of  unspeakable  moment  it  is,  how  we 
can  be  sure  of  such  prophetical  revelations  delivered  to  us  by 
others ;  viz.  That  they  were  not  deceived,  nor  deceive  us. 

A.  It  is  of  exceeding  consequence,  indeed,  and  therefore  de- 
serveth  to  be  understandingly  considered  and  handled. 

And  here  you  must  first  consider  the  difference  of  revelation. 
Some  were  but  made  or  sent  by  prophets  to  some  particular 
persons,  about  a  personal,  particular  business,  as  to  Abraham, 
that  he  should  have  a  son,  that  Sodom  should  be  burnt ;  to 
David,  that  his  son  should  be  his  punishment,  his  child  die ;  to 
Hezekiah,  that  he  should  recover,  &c.  These  none  were  bound 
to  know  and  believe,  but  the  persons  concerned,  to  whom  they 
were  revealed  and  sent,  till  they  were  made  public  afterwards. 
But  some  revelations  were  made  for  whole  countries,  and  some 
for  all  the  world,  and  that  as  God's  laws,  or  covenants,  which 
life  and  death  dependeth  on  j  and  these  must,  accordingly,  be 
made  known  to  all. 

Q.  6.  I  perceive,  then,  that  before  we  further  inquire  of  the 
certainty,  I  should  first  ask  you  of  the  matter ;  what  things 
they  be  that  God  hath  supernaturally  revealed  to  man,  especially 
for  us  all  ? 

A.  The  particular  revelations  to  and  about  particular  men's 
matter,  are  many  of  them  recorded  to  us  for  our  notice ;  but 
there  may  be  thousands  more  in  the  world  that  we  know  not, 
nor  are  concerned  to  know.  What  revelation  God  ever  made 
to  any  persons  throughout  the  world,  as  what  should  befal 
them  when  they  should  die,  what  wars,  or  plagues,  or  famine, 
should  come,  &c,  little  do  we  know ;  but  what  is  recorded  by 
God  we  know. 

h  Heb.  ii.  3,  4. 


THE    CATECHISING    OF    FAMILIES.  29 

2.  But  as  for  his  laws  and  promises,  which  we  are  all  con- 
cerned to  know,  I  shall  now  hut  name,  and  afterward  open  what 
God  hath  revealed. 

I.  He  revealed  to  Adam,  besides  the  law  of  nature,  which 
was  perfecter  and  clearer  to  him  than  it  is  now  to  us,  a  trying 
prohibition  to  eat  of  the  fruit  of  the  tree  of  knowledge,  adding 
the  penalty  of  death  to  restrain  him.c 

II.  He  judged  him  after  his  fall  to  some  degree  of  punish- 
ment, but  declared  his  pardoning  mercy,  and  promised  victory 
to,  and  by  the  woman's  seed,  in  the  war  which  they  now  en- 
gaged in  with  Satan,  the  serpent,  and  his  seed  :  and  he  insti- 
tuted sacrificing  to  typify  the  means.d 

III.  He  renewed  this  covenant  with  Noah,  after  the  flood. 

IV.  He  made  a  special  promise  to  Abraham,  to  be  the  God 
of  his  seed,  as  a  peculiar  people  chosen  to  him  out  of  all  the 
world,  and  that  all  nations  should  be  blessed  in  his  seed:  and 
he  instituted  the  sacrament  of  circumcision  to  be  the  seal  and 
symbol.6 

V.  When  his  seed  were  multiplied  in  Egypt,  he  brought 
them  out,  and  in  performance  of  this  promise,  made  them  a  holy 
commonwealth,  as  their  Sovereign,  and  gave  them  at  large  a  law 
and  sub-governors,  which,  as  political,  was  proper  to  that 
people/ 

VI.  In  the  fulness  of  time  God  sent  his  Son  to  reconcile 
man  to  God,  to  reveal  his  love  and  will  most  fully,  and  to  make 
and  seal  the  covenant  of  grace  in  its  last  and  best  edition,  and, 
as  King,  to  rule  and  judge  the  redeemed,  and  sanctify,  justify, 
and  glorify,  the  faithful.  These  are  the  public  laws  and  cove 
nants  supernaturally  revealed.g 

Q.  7.  Is  it  equally  necessary  to  us  to  believe  every  word  in 
the  Bible  ?     Or  is  every  word  equally  certain  to  us  ? 

A.  All  truths  are  truths,  which  is,  to  be  equally  true  in  them- 
selves: and  so,  if  by  certainty  you  mean  nothing  but  infallible 
truth,  every  truth  is  so  certain ;  and  all  God's  words  are  true. 
But  if  by  certain  you  mean  that  which  is  so  evident  to  us, 
that  we  may  ourselves  be  fully  certain  of  the  truth,  so  the  parts 
of  God's  word  have  different  degrees  of  certainty.  We  sup- 
pose false  translations  and  false  printings  are  none  of  God's 
word;  nor  the  words  of  Satan,  or  fallible  men,  recited  in  the 

c  Gen.  ii.  16,  17,  and  iii.  15.  ll  Gen.  iv.  4,  and  ix.  1,  2—8. 

e  Gen.  xii.  2,  3,  and  xvii.  1, 2,  4,  G— 11.  f  Exod.  ii.  &c,  xx.  &c. 

s  John  i.  and  iii,  1G;  Gal.  iv.  4—6,  and  i.  4  ;  Matt,  xxviii.  19,  20. 


30  THE    CATECHISING    OF    FAMILIES. 

Bible,  save  only  the  historical  assertion  that  such  words  were 
spoken  by  them.  But  that  which  is  God's  word,  indeed,  is 
none  of  it  so  far  void  of  proof  but  that  we  may  come  to  a  cer- 
tainty that  it  is  true :  and  if  we  had  equal  evidence  that  every 
word  is  God's  word,  we  should  have  equal  evidence  that  all  is 
true  :  for  that  God  cannot  lie  is  the  foundation  truth  of  all  our 
certainty.  But  God  did  not  reveal  every  truth  in  the  Bible  with 
equal,  evidencing  attestation  from  heaven.  Some  of  them  much 
more  concern  us  than  others,  and  therefore  were  more  fully 
sealed  and  attested.11 

Q.  S.  How  are  we  sure  of  the  law  that  was  given  to  Adam, 
and  that  he  sinned,  as  is  written,  and  had  after  a  pardoning 
law? 

A.  1.  The  law  of  nature  given  him  is  yet  God's  common  law 
to  the  world,  saving  the  strictness  of  it  as  a  condition  to  life. 
2.  The  fall  of  man  hath  too  full  proof  in  all  the  pravity  of  man- 
kind from  the  birth.  3.  The  pardoning  act  is  evident  in  the 
execution  :  God  giveth  all  men  mercy,  contrary  to  their  deserts, 
and  useth  none  in  the  utmost  rigour.  4.  The  notorious  enmity 
between  Christ  and  Satan,  and  their  seeds,  through  all  ages  and 
places  of  the  world,  doth  prove  the  sentence,  and  the  law  of 
grace.  5.  The  universal  curse,  or  punishment,  on  mankind, 
showeth  somewhat  of  the  cause.  6.  The  tradition  of  sacrificing 
was  so  universally  received  over  all  the  world,  as  confirmeth  to 
us  that  God  delivered  it  to  Adam,  as  a  symbol  and  a  type  of  the 
grace  then  promised.  7.  But  our  fullest  proof  of  all  that  his- 
tory, is  that  which  after  proved  the  word  that  revealed  it  to  us.1 

Q.  9.  How  are  we  certain  that  the  law  of  Moses  was  God's 
law? 

A.  By  a  course  of  wonderful  miracles  wrought  to  prepare  them 
to  receive  it,  and  to  attest  it.  The  ten  marvellous  plagues  of 
Egvpt ;  the  passage  through  the  Red  Sea ;  the  opening  of  the 
rock  to  give  them  water ;  feeding  them  with  manna  ;  raining 
twice  quails  upon  them  ;  the  sight  of  the  flaming  mount,  with 
the  terrible  concomitants ;  the  sight  of  the  pillar  of  fire  by 
night,  and  cloud  by  day,  which  conducted  them  ;  the  sight  of 
the  cloud  and  symbol  of  God's  presence  at  the  door  of  the  ta- 
bernacle ;  the  miraculous  destruction  of  the  rebellious,  even  by 
the  opening  of  the  earth  ;  and  the  performance  of  God's  pro- 

h  Heb.  vii.  22,  and  ix.  15—18;  ix.  13;  viii.  10;  x.  10  ;  and  x.  16;  Matt,  iv 

1  Psalm  xiv.;  Rom.  iii.;  Psalm  cxlv.  9  ;  Acts  xiv.  17  ;  1  John  ili.  8  ;  Rom. 

iii.  21,  23,  and  iv.  12, 15—^7 ;  2  Kings  x.  19  ;  Acts  xiv.  13, 18  ;  1  Cor.  x,  20. 


THE    CATECHISING    OF    FAMILIES  31 

mises  to  them  :  all  these  were  full  proofs  that  it  was  of  God. 
2.  But  we  have  yet  fuller  proof  in  Christ's  latter  testimony, 
which  confirmeth  all  this  to  us. 

Q.  10.  These  were  full  proofs  to  those  that  saw  them. 
But  are  we  certain  that  the  records  of  them  in  the  Scripture 
are  true  ? 

A.  1.  Consider  that  they  were  written,  by  Moses,  to  that  very 
people  who  are  said  to  see  them.k  And  if  one  should  now  write 
to  us  Englishmen,  that  God  brought  us  out  of  another  land  by 
ten  such  public  miracles,  as  the  frogs,  the  flies,  the  lice,  the 
darkness,  the  waters  turned  blood,  the  death  of  their  cattle,  and 
of  all  their  first-born ;  that  he  opened  the  sea,  and  brought  us 
through  it  on  foot;  that  he  opened  rocks;  fed  us  with  manna; 
rained  quails  for  a  month's  food ;  spake  from  a  flaming  mount, 
and  opened  the  mount  to  swallow  up  rebels,  &c.  When  we 
know  all  this  to  be  false,  would  not  all  men  deride  and  abhor 
the  reporter  ?  Would  any  of  us  receive  a  law,  and  that  of  such 
operous,  numerous,  costly  services,  by  the  motive  of  such  a 
report  as  this  ? 

2.  Consider  that  this  law  so  delivered  was  on  this  ground 
entertained,  and  unchangeably  kept,  by  them  from  generation  to 
generation,  it  being  taken  for  an  heinous  crime  to  alter  it  in  one 
word.1 

3.  Consider  that  practised,  sacramental  symbols,  from  the  first 
day,  were  so  uninterruptedly  kept,  as  was  a  fuller  proof  of  the 
fact  than  the  bare  writings.  1.  All  their  males,  from  the  pro- 
mise to  Abraham,  were  constantly  circumcised  (save  in  the  wil- 
derness travels)  and  are  to  this  day.  2.  From  the  very  night 
that  the  first-born  were  killed  in  Egypt,  and  they  driven  hastily 
out,  thev  yearly  continued  the  eating  of  the  passover  with  un- 
leavened bread,  as  in  a  hasting  posture.  3.  Since  the  law  given 
in  the  wilderness,  they  constantly  used  the  sacrifices,  the  obla- 
tions, the  tabernacle,  the  priesthood  and  ceremonies,  as  that 
law  prescribed  them.  And  the  national,  constant  use  of  these 
was,  an  ascertaining  tradition  of  the  matters  of  fact  which  were 
their  cause.  4.  Yea,  so  tenacious  were  they  of  this  law,  that 
(as  they  taught  the  very  syllables  of  it  to  their  children,  and 
kept  in  the  ark  the  very  tables  of  stone  that  had  the  ten  com- 
mandments, so)  they  were  enemies  to  Christianity,  because  the 

k  Dent.  i.  31  ;  Hi.  21,  22  ;  iv.  3,  9  ;  v.  24  ;  x.  21  ;  xi.  7  ;  and  xxix.  3  j 
Jos.  xxiv.  7.  '  Deut.  xii.  22. 


32  THE    CATECHISING   OF    FAMILIES. 

Christians  were  against  the  Gentiles'  observation  of  their  law, 
and  for  its  abrogation. 

4.  Consider  again,  that  the  matter  of  fact,  and  the  divine  in- 
stitution, is  since  made  certain  to  us  by  Christ's  testimony. 

Q.  11.  But  seeing  this  law  doth  not  bind  us  now,  nor  the 
particular  messages  of  the  prophets  were  sent  to  us,  is  it  any  of 
our  concern  now  to  know  or  believe  them  ?  It  bclongeth  to 
those  that  they  were  made  for,  and  sent  to  ;  but  what  are  they 
to  us  ? 

A.  There  is  not  the  same  necessity  to  know  them,  and  so  to 
be  such  that  they  were  all  of  God,  as  there  is  to  know  and  be- 
lieve the  gospel :  but  it  is  greatly  our  duty  and  concern  to 
believe  them  ;  1 .  Because  they  were  preparatory  to  the  gospel, 
and  bore  an  antecedent  testimony  to  it.  2.  Because  the  gospel 
itself  beareth  witness  of  their  truth,  which  therefore,  if  we  be- 
lieve it,  we  must  believe.  3.  Because  by  the  Holy  Ghost's  di- 
rection all  now  make  up  our  books  of  sacred  records,  which  is 
the  certain  word  of  God,  though  not  all  of  the  same  necessity 
and  evidence. 

And  here  I  must  tell  you  a  great  and  needful  truth,  which 
ignorant  Christians,  fearing  to  confess,  by  over-doing,  tempt  men 
to  infidelity.  The  Scripture  is  like  a  man's  body,  where  some 
parts  are  but  for  the  preservation  of  the  rest,  and  may  be 
maimed,  without  death  :  the  sense  is  the  soul  of  the  Scripture, 
and  the  letters  but  the  body,  or  vehicle.  The  doctrine  of  the 
Creed,  Lord's  Prayer,  and  Decalogue,  and  Baptism,  and  Lord's 
Supper,  is  the  vital  part,  and  Christianity  itself.  The  Old  Tes- 
tament letter  (written  as  we  have  it  about  Ezra's  time)  is  that 
vehicle  which  is  as  imperfect  as  the  revelation  of  those  times 
was  :  but  as  after  Christ's  incarnation  and  ascension  the  Spirit 
was  more  abundantly  given,  and  the  revelation  more  perfect  and 
sealed,  so  the  doctrine  is  more  full,  and  the  vehicle  or  body, 
that  is  the  words,  are  less  imperfect,  and  more  sure  to  us ;  so 
that  he  that  doubts  of  the  truth  of  some  words  in  the  Old  Tes- 
tament, or  of  some  small  circumstantials  in  the  New,  hath  no 
reason,  therefore,  to  doubt  of  the  Christian  religion,  of  which 
these  writings  are  but  the  vehicle,  or  body,  sufficient  to  ascer- 
tain us  of  the  truth  of  the  history  and  doctrine.  Be  sure,  first, 
that  Christ  is  the  very  Son  of  God,  and  it  inferreth  the  certainty 
of  all  his  words,  and  enforceth  our  own  religion. 

Q.  12.1  perceive,  then,  that  our  main  question  is,  both  as  to 


THE    CATECHISING    OF    FAMILIES.  33 

necessity  and  evidence,  how  we  are  sure  that  the  gospel  is  true, 
and  the  records  of  it  the  very  word  of  God  ? 

A.  It  is  so:  and  as  it  is  that  must  rule  and  judge  the  church, 
so  we  have  to  us  fuller  proof  of  this  than  of  the  Old  Testa- 
ment; because,  that  the  narrowness  of  the  Jews'  country,  in 
comparison  of  the  christian  world,  and  the  many  thousand 
years'  distance,  and  a  language  whose  phrase  and  proverbial 
speeches,  and  the  very  sense  of  the  common  words  of  it,  must 
needs  make  it  more  unknown  to  us,  than  the  language  that  the 
gospel  is  recorded  in.  And  it  is  not  the  least  proof  of  the 
truth  of  the  Old  Testament,  that  it  is  attested  and  confirmed  by 
the  New. 

Q.  13.  Will  you  first  tell  me,  how  the  apostles,  and  that  first 
age,  were  sure  that  the  gospel  of  Christ  was  the  very  word  of  God? 

A.  Here  I  must  first  tell  you,  that  the  great  mystery  of  the 
blessed  Trinity,  Father,  Son,  and  Holy  Ghost,  being  one  God,  is 
made  necessary  to  us  to  be  believed,  not  only  as  to  the  eternal  un- 
searchable, Inexistence,but  especially  for  the  knowledge  of  God's 
three  great  sorts  of  works  on  man  :  that  is,  as  our  Creator,  and 
the  God  of  nature  ;  as  our  Redeemer,  and  the  God  of  governing 
and  reconciling  grace,  and  as  our  Sanctifier,  and  the  Applier 
and  Perfecter  of  all  to  fit  us  to  glory.  And  so  the  Son,  as  Re- 
deemer, is  the  way  to  the  Father,  (to  know  him  and  his  love, 
and  be  reconciled  to  him,)  and  the  Holy  Ghost  is  the  witness 
of  the  Son.  The  proof,  therefore,  of  the  gospel  of  Christ,  in  one 
word,  is  the  Holy  Ghost;  that  is,  the  certain  testimony  of  God's 
Spirit.  And  this  testimony  consisteth  of  these  several  parts. 
1.  The  foregoing  testimony  of  the  Spirit  by  all  the  prophecies 
of  the  Old  Testament,  and  the  typical  prefigurations,  which  be- 
came a  fuller  proof  than  before,  when  they  were  seen  all  to  be 
fulfilled  in  Christ;  yet  many  were  fulfilled  before.  When  Abra- 
ham had  no  child,  he  was  promised  the  multiplication  of  his 
seed,  and  that  all  nations  should  be  blessed  therein.  (Gen.  xii. 
2;  and  xiii.  16;  and  xv.  5  ;  and  xvii.  2;  and  xviii.  11,  12.) 
The  four  hundred  years  of  their  abode  in  Egypt  and  Canaan 
before  were  foretold,  and  punctually  fulfilled.  (Gen.  xv.  13,  14  ; 
Exod.  xii.  31,  32.)  So  was  Jacob's  prophecy  of  Judah's  scep- 
tre, (Gen. xlii.  8 — 10,)  and  Joseph's  dreams:  and  verily  Balaam's 
last  prophecy  was  marvellous ;  who,  when  he  had  blessed  Israel, 
and  foretold  their  victories,  foretold  also  the  sceptre  of  David 
and  Christ,  and  the  success  of  the  Assyrians ;  and  after  that  of 
Chittim  against  the  Hebrews  themselves.  (Numb,  xxiv.)  And 
who  seeing  not  the  Fulfilling  of  the  terrible  prophecy  of  Moses 

VOX.    XIX.  ]) 


34  THE    CATECHISING    OF    FAMILIES. 

against  the  Jews.  (Deut.  xxxi.)  Josiah  by  name,  and  his  deeds, 
were  foretold  three  hundred  years  before  he  was  born.  (1  Kings 
xiii.  2;  2  Kings  xxiii.  15.)  Oft  was  the  captivity  of  the  Jews 
foretold,  and  the  destruction  of  Babylon,  and  the  Jews'  return, 
by  Cyrus,  named  long  before  he  was  born,  and  the  very  time 
foretold.  From  the  beginning  Christ  was  promised,  and  the 
circumstances  of  his  coming  foretold  :  (Gen.  iii.  xv. ;  xxvi.  4  ; 
andxlix.  10;  Deut.xviii.  15;  Psalm  ii.;  xxvii. ;  lxxxix. ;  and  ex.; 
Isa.  liii.,  and  xi.  1 ;  Jer.  xxxiii.  15  ;  Mic.  v.  2  :)  that  he  should 
be  born  of  a  virgin,  (Isa.  vii.  14,)  in  Bethlehem,  (Mic.  v.  2,) 
and  then  the  infants  killed;  (Jer.  xxxi.  15;)  that  he  should 
come  into  the  temple,  as  the  angel  of  the  covenant  whom  they 
desired,  but  they  should  not  endure  therein  when  he  came,  be- 
cause  he  came  as  a  refiner;  (Mai.  iii.  1,  3  ;)  that  he  should  go 
into  Egypt,  and  return  thence  ;  (Isa.  xix.  1 ;  Hos.  xi.  1  ;)  that 
one  should  go  before  him  to  prepare  the  way;  (Mai.  iii.  1;)  that 
he  should  do  wonders  for  the  people;  (Isa.  xxxv.  5  ;)  that  a 
familiar  should  betray  him,  and  that  for  thirty  pieces  of  silver, 
(Psalm  xli.  9;  and  lv.  13,  14;  Zech.  xi.  12,  13,)  and  a  potter's 
iield  be  bought  with  them.  All  his  persecution,  and  abuse,  and 
sufferings,  are  foretold,  (Isa.  1.  6  ;  and  liii.;  Psalm  lxix.  21  ; 
xxii.  IS;  and  cxviii.  22;  Isa.  vi.  9,)  even  to  the  circumstances 
of  giving  him  vinegar,  casting  lots  for  his  garments,  suffering 
as  a  malefactor  ;  yea,  the  very  time  is  foretold;  (Dan.  ix.  25,  26;) 
and  that  then  the  second  temple  should  be  destroyed. 

II.  The  second  part  of  the  Spirit's  testimony,  or  the  certain 
proof  of  christian  truth  is,  the  inherent  constitutive  proof  of  tes- 
timony in  the  inimitable  excellency  of  the  person  and  gospel  of 
Christ,  which  is  the  image  and  superscription  of  God.  The 
person  of  Christ  was  of  such  excellency  of  wisdom,  goodness, 
and  power,  apparent  in  his  doctrine,  works,  and  patience,  all 
sinless,  and  full  of  holy  love  to  God  and  man,  as  is  not  consistent 
with  being  the  deceiver  of  the  world.  His  gospel,  in  the  very 
constitution  of  it,  hath  the  impress  of  God.  He  that  hath  the 
Spirit  of  God,  will  find  that  in  the  gospel,  which  is  so  suitable 
to  the  divine  nature,  as  will  make  it  the  easier  to  him  to  believe 
it.  Angels  preached  the  sum  of  it.  (Luke  ii.  14.)  It  is  all  but 
the  fore-promised  and  prefigured  redemption  of  man  historically 
delivered,  and  the  doctrine,111  laws,  and  promises  of  saving  grace 

»•  Col.  i.  15—19  ;  Prov.  xxx.  5  ;  Heb.  iv.  12  ;  1  Peter  i.  23  ;  1  John  ii.  14  ; 
John  viii.  48  ;  xii.48;  xiv.25;  xv.  3;  Acts  xiv.  3  :  and  xx.  32  ;  Rom.  x.  8  • 
Eph.  v.  20;  Phil.  ii.  Hi;  1  Thess.  i.  5;  James  i.2;  Matt,  xii.26^  Maikiv. 
15  ;  Luke  x.  18  ;  Acts  xxvi.  18  ;  Rom  xvi.  20  ;  Rev.  xx.  2,  '6. 


THE    CATECHISING    OF    FAMILIES.  35 

most  fully  promulgated ;  it  is  the  wonderful  revelation  of  the 
power,  wisdom,  and  goodness,  the  truth,  justice,  and  holiness  of 
God,  especially  his  love  to  man ;  and  of  his  marvellous  design 
for  the  recovery,  sanctifying,  and  saving  of  sinners,  and  remov- 
ing all  the  impediments  of  their  repentance  and  salvation ;  it  is 
so  wholly  fitted  to  the  glorifying  of  God,  and  the  reparation  of 
depraved  nature,  and  the  purifying  and  perfecting  of  man's  soul 
to  the  guidance  of  men's  lives  in  the  ways  of  true  wisdom,  god- 
liness, righteousness,  soberness,  mutual  love  and  peace,  that 
men  may  live  profitably  to  others,  and  live  and  die  in  the  sense 
of  God's  love,  and  in  a  safe  and  comfortable  state;  that  we  may 
be  sure  so  good  a  thing  had  a  good  cause  ;  for  had  it  been  the 
device  of  men,  they  must  have  been  very  bad  men  that  would 
put  God's  name  to  it,  and  tell  so  many  lies  from  generation  to 
generation,  to  deceive  the  world ;  and  it  is  not  to  be  imagined, 
that  from  Moses's  time  to  the  writing  of  John's  Revelations,  there 
should  arise  a  succession  of  men  of  such  a  strange  self-contra- 
dicting constitution  as  should  be  so  good  as  to  devise  the  most 
holy,  and  righteous,  and  self-denying  doctrines,  for  the  great 
good  of  mankind,  and  yet  all  of  them  so  odiously  wicked  as  to 
belie  God,  and  deceive  men,  and  do  all  this  good  in  so  bad  a 
manner,  with  so  bad  a  heart. 

And  if  any  blasphemer  would  father  it  upon  evil  spirits,  what 
a  contradiction  would  he  speak  !  As  if  Satan  would  promote  the 
greatest  good,  for  the  honour  of  God  and  benefit  of  man,  while 
he  is  the  greatest  hater  of  God  and  man  ;  and  as  if  he  would  de- 
vise a  doctrine  to  reproach  himself,  and  destroy  his  own  kingdom, 
and  bless  mankind ;  and  so  were  at  once  the  best  and  the  worst. 

Indeed  the  holy  Scriptures  do  bear  the  very  image  and  super- 
scription of  God  in  their  ends,  matter  and  manner,  and  prove 
themselves  to  be  his  word :  for  God  hath  not  given  us  external 
proofs  that  such  a  book  of  doctrine  is  his,  which  is  itself  no  bet- 
ter than  human  works,  and  hath  no  intrinsic  proof  of  its  divine 
original;"  but  the  intrinsic  and  extrinsic  evidences  concur.  What 
book,  like  the  sacred  Scriptures,  hath  taught  the  world  the 
knowledge  of  God ;  the  creation  of  the  world ;  the  end, 
and  hope,  and  felicity  of  man  ;  what  the  heavenly  glory  is, 
and  how  procured,  and  how  to  be  obtained,  and  by  whom  ; 
how  man  became  sinful  and  miserable ;  and  how  he  is  recover- 
ed ;  and  what  wonders  of  love  God  hath  shown  to  sinners,  to 
win  their  hearts  in  love  to  him  ?     What  book  hath  so    taught 

"  2  Pet.  i.  20;  2  Tim.  iii.  15,  16;  Matt.  v.  10,  41,  4,'). 

D  2 


36  THE   CATECHISING    OF    FAMILIES. 

men  to  live  by  faith,  and  the  hopes  of  glory,  above  all  the  lusts 
of  sense  and  flesh,  and  to  refer  all  things  in  this  world  to  spiritual, 
holy  and  heavenly  ends  ;  to  love  others  as  ourselves,  and  to  do 
good  rto  all,  even  to  our  enemies ;  to  live  in  such  union,  and 
communion,  and  peace,  as  is  caused  by  this  vital  grace  of  love, 
and  not  like  a  heap  of  sand,  that  every  spurn  or  blast  of  cross 
interest  will  separate  ?  What  book  so  teacheth  man  to  love  God 
above  all,  and  to  pray  to  him,  and  absolutely  obey  him  with  con- 
stant pleasure,  and  to  trust  him  absolutely  with  soul,  body,  and 
estate,  and  cast  all  our  care  upon  him  ;  and,  in  a  word,  to  con- 
verse in  heaven  while  we  are  on  earth  ;  and  to  live  as  saints, 
that  we  may  live  as  angels  ?° 

Q.  14.  But  how  few  be  there  that  do  all  this  ? 

A.  1.  I  shall  further  answer  that  anon  :  none  do  it  in  perfec- 
tion, but  all  sound  Christians  do  it  in  sincerity.  2.  But  at 
present,  it  is  the  perfection  of  the  doctrine  of  Christ,  and  of  the 
sacred  Scriptures  that  I  am  proving;  and  it  is  not  men's  break- 
ing the  law  that  will  prove  that  God  made  it  not. 

Q.  15.  You  have  told  me  of  the  foregoing  testimony  of  the 
Spirit  of  Christ  and  the  gospel,  and  of  the  inherent  constitu- 
tive testimony,  or  proof;  is  there  any  other  ? 

A.  Yes,  III.  There  is  the  concomitant  testimony,  bv  the 
works  of  Christ.  Nicodemus  could  sav,  "  We  know  that  thou 
art  a  teacher  come  from  God,  for  no  man  can  do  the  works 
that  thou  doest,  except  God  were  with  him."  (John  iii.  2.)  He 
cleansed  the  lepers  with  his  word  ;  he  cast  out  devils  ;  he  healed 
the  lame,  the  deaf,  the  blind,  yea,  those  that  were  born  blind ; 
he  healed  palsies,  fevers,  and  all  manner  of  sicknesses,  with  a 
touch,  or  a  word;  he  turned  water  into  wine  ;  he  fed  twice  many 
thousands  by  miracle;  he  walked  on  the  sea,  and  made  Peter  do 
the  same ;  the  winds  and  sea  obeyed  his  command  :  he  raised 
the  dead.  This  course  of  miracles  was  the  most  evident  testi- 
mony of  God. 

And  he  was  brought  into  the  world  bv  miracle  :  born  of  a 
virgin  ;  foretold  and  named  Jesus,  by  an  angel  ;  preached  to 
shepherds  by  angels  from  heaven  ;  a  star  conducting  the  eastern 
wise  men  to  the  place  ;  John,  his  foregoer,  named  by  an  angel, 
and  Zacharias  struck  dumb  for  not  believing  it;  prophesied  of 
by  Anna  and  Simeon  ;  owned  at  his  baptism  by  the  visible  de- 
scent of  the  Spirit,  in  the  shape  of  a  dove,  and  by  a  voice  of  God 

"John  iii.:1),  5;   Tit.  ii.  14;    1  Peter  ii.  9;    Horn.  viii.  9;    Matt.  v.  20; 
Heb.  xii.  14  ;  Matt,  xviii.  3 ;  2  Cor.  v.  17;  Rom.  viii.  11. 


THE    CATECHISING    OF    FAMILIES.  37 

from   heaven,  and   the  like   again  at  his  transfiguration,  when 
Moses  and  Elias  appeared  with  him,  and  he  did  shine  in  glory ; 
and  at  his  death  the  earth  trembled,  the  sun  was  obscured,  and 
the  air  darkened,  and  the  vail  of  the  temple  rent ;  but  the  fullest 
evidence  was  Christ's  own  resurrection  from  the  dead,  his  oft 
appearing  to  his  disciples  after,  and  conversing  with  them  at  times 
for  forty  days,  and  giving  them  their  commission,  and   promis- 
ing them  the  Spirit,  and  ascending  into  heaven  in  their  sight. 
And  all  this  was  the  fuller  testimony,  in  that  he  had  oft  over  and 
over  foretold  them  of  it,  that  he  must  be  put  to  death,  and  rise 
again  the  third  day,  before  he  entered  into  his  glory ;  and  the 
Jews  knew  it,  and  were  not  able  to  prevent  it,  angels  terrifying 
the  soldiers  on  the  watch  ;  yea,  the  disciples  understood  it  not, 
and,  therefore,  believed  it  not,  and  Petev  dissuaded  him  from 
such  talk  of  his  sufferings,  till  Christ  called  him  Satan,  (doing 
like  Satan  that  had  tempted  him,  when  he  fasted  forty  days,)  to 
show  that  the  disciples  were  no  contrivers  of  a  deceit  herein. 

Q.  16.  Is  there  yet  any  further  witness  of  the  Holy  Ghost? 

A.  Yes,  IV.  There  was  the  consequent  testimony  of  the 
Spirit  by  the  apostles,  and  other  first  publishers  of  the  gospel ; 
Christ  bid  them  wait  at  Jerusalem  for  this  gift,  and  promised 
them  that  when  he  was  ascended  he  would  send  that  Paraclete, 
Advocate,  or  Comforter,  that  should  be  better  than  his  visible 
presence,  and  should  lead  them  into  all  truth,  and  bring  all 
things  to  their  remembrance,  and  teach  them  what  to  say  j  that 
is,  to  enable  them  to  perform  the  work  to  which  he  had  com- 
missioned them,  which  was  to  go  into  all  the  world,  and  preach 
the  gospel,  and  disciple  the  nations,  baptising  them,  and  teach- 
ing them  to  observe  all  things  that  he  had  commanded  them  ; 
which  they  performed  partly  by  word,  and  partly  by  writing,  and 
partlv  by  practice,  baptising,  gathering  churches,  establishing 
offices  and  officers  ;  and  he  promised  to  be  with  them  to  the  end 
of  the  world;  that  is,  with  their  persons  for  their  time,  and 
with  their  doctrine,  ordinary  successors,  and  the  whole  church 
ever  after. p 

On  the  day  of  Pentecost,  even  the  Lord's  day,  when  they  were 
assembled,  this  promise  was  so  far  performed  to  them,  that  the 
Holy  Ghost  suddenly  fell  on  all  the  assembly,  in  the  likeness  of 
fiery,  cloven  tongues,  after  the  noise  as  of  a  rushing  wind,  and 

r  John  xvi. ;  Acts  ii. ;  Matt,  xxviii.  20.  The  whole  Book  of  the  Acts  of  the 
Apostles  is  the  history  of  these  miracles.  Gal.  iii.  1—4  ;  John  vii.  3,  9  ; 
Rom.i.4. ;  1  Cor.  xii.4,  7—9,  11,  13. 


38  THE    CATECHISING    OF    FAMILIES. 

they  were  filled  with  the  Spirit,  and  spake  in  the  tongues  of  all 
the  countries  near  them,  the  praises  and  wondrous  works  of  God. 
After  which  they  were  endued  with  the  various  miraculous  gifts 
of  the  Spirit ;  that  is,  the  use  of  the  tongues  which  they  had 
never  learned ;  the  interpretation  of  them,  prophesying,  miracles, 
healing  all  diseases,  insomuch  that  those  that  came  under  the 
shadow  of  Peter,  and  those  that  had  hut  clothes  from  the  body 
of  Paul,  were  all  healed  ;  the  lame  and  blind  cured,  devils  cast 
out,  the  dead  raised,  some  enemies  struck  blind,  some  sinners 
struck  dead  ;  and,  which  was  yet  greater,  by  their  preaching  or 
praying,  or  laying  on  of  hands,  God  gave  the  same  miraculous 
gift  of  the  Spirit  to  others ;  and  that  not  to  a  few,  but  or- 
dinarily to  the  faithful,  some  having  one  such  gift,  and  some 
another. 

And  as  Christ  had  promised  that  when  he  was  lifted  up  he 
would  draw  all  men  to  him,  so  he  blessed  the  labours  of  the 
apostles,  prophets,  and  evangelists,  accordingly;  many  thousands 
being  converted  at  a  sermon,  and  multitudes  still  added  to  the 
church.  And  when  the  preachers  were  forbidden  and  imprisoned, 
Christ  strengthened  them,  and  angels  miraculously  delivered 
them.  When  Peter  was  in  prison,  designed  for  death,  the  angel 
of  God  loosed  his  bolts,  and  opened  the  doors,  and  led  him  forth. 
When  Paul  and  Silas  had  been  scourged,  and  were  in  the  stocks 
in  the  prison,  an  earthquake  sets  them  free,  and  prepareth  for 
the  conversion  of  the  jailer  and  his  house.  And  Christ  himself 
had  before  appeared  to  Paul  in  glory,  when  he  was  going  on  in 
persecution,  and  struck  him  down  in  blindness,  and  preached 
to  him  with  a  voice  from  heaven,  and  converted  him,  and  sent 
him  as  his  apostle  into  the  world.  By  these  miracles  was  the 
world  converted. 

And  as  Christ  had  promised  them  that  they  should  do  greater 
works  than  those  which  he  himself  did,  so  indeed  their  miracles 
did  more  to  convert  the  world  than  the  works  of  Christ  in  person 
had  done.  For,  1.  Those  which  were  wrought  by  one  man 
would  leave  suspicious  men  more  doubtful  of  the  truth  than  that 
which  is  done  by  many,  at  a  distance  from  each  other,  and 
in  several  places.  2.  And  that  which  was  done  but  in  one 
small  country  would  be  more  doubted  of  than  that  which  is 
done  in  much  of  the  world.  Sometimes,  indeed,  thousands, 
but  usually  twelve  men,  were  the  witnesses  of  what  Christ  said 
and  did ;  but  what  these  witnesses  said  and  did  to  prove  their 
testimonv,  thousands  in  manv  lands  did  see  and  hear. 


THE    CATECHISING    OF    FAMILIES.  39 

Q.  17.  But  why  was  it  that  Christ  forbade  some  to  declare 
that  he  was  the  Christ  ? 

A.  Because  the  time  was  not  come,  till  the  evidences  were 
given  by  which  it  must  be  proved ;  it  was  not  a  matter  to  be 
rashly  believed,  and  taken  upon  the  bare  word  of  himself  or  any 
other.  That  a  man  living  in  a  mean  condition  was  the  Son  of 
God,  and  Saviour,  and  Lord,  and  Teacher,  of  the  world,  and 
the  Judge  of  all  men,  was  not  to  believed  without  good  proof : 
and  the  chief  proof  was  to  be  from  all  Christ's  own  miracles, 
and  his  resurrection,  and  ascension,  and  the  great  gift  of  the 
Holy  Ghost,  and  the  tongues  and  miracles  of  the  apostles  and 
other  disciples;  and  these  were  not  all  done  or  given  then 3  yet 
because  the  Jews  received  Moses  and  the  prophets,  he  some- 
times showed  how  they  prophesied  of  him;  yea,  his  very  doctrine, 
whose  frame  had  a  self-evidencing  light,  was  not  fully  revealed 
till  it  was  done  by  the  Spirit  in  the  apostles.*' 

Q.  18.  But  though  all  these  miracles  were  wrought,  how  could 
it  he  certain  that  they  were  the  attestation  of  God,  when  it  is 
said  that  magicians,  false  prophets,  and  anti-christ  may  do  such 
things  ? 

A.  1.  I  shall  first  mind  you,  that  though  we  were  never  so 
uncertain  of  the  nature  of  a  miracle,  whether  it  be  wrought  by 
any  created  cause,  yet  we  are  agreed  that,  by  miracles,  we 
mean  such  works  which  were  wrought  quite  out  of  and  against 
the  common  course  of  second  courses,  called  nature  ;  and  we 
are  sure  that  as  no  work  can  be  done  without  God's  promotion,  or 
permission,  at  least,  so  especiallv  the  course  of  nature  cannot  be 
altered  and  overruled  but  by  God's  knowledge,  consent,  and  ex- 
ecution ;  whatever  second  cause  unknown  to  us  may  be  in  it, 
certainly  God  is  the  first  cause. 

2.  And  it  is  most  certain  that  the  most  perfect  Governor  of 
the  world  is  not  the  great  deceiver  of  the  world,  and  is  not  so 
wanting  in  power,  wisdom  and  goodness,  as  to  rule  them  by  a 
lie;  yea,  and  an  unresistable  and  remediless  deceit;  this  is 
rather  the  description  of  Satan. 

3.  And  man  must  know  the  will  of  God  by  some  signs  or 
other,  or  else  he  cannot  do  it;  and  what  signs  can  the  wit  of 
man  devise,  by  which  they  that  would  fain  know  the  will  of  God 
may  come  to  be  certain  of  it,  if  such  a  course  of  miracles  may 

1  Luke  iv.  22,  and  xxiv.  27, 32,  45  ;  John  v.  39  ;  Acts  xvii.  2,11,  and  xviii. 
28  ;  Romans  i.  2,  and  xvi.  2G  ;  1  Cor.  xv.  3,4;  2  Pet.  i.  19,  20  ;  HcIj.  ii« 
3,  4  ;  Rom.  iii.  4  ;  John  iii.  2  ;  1  John  v.  10;  Tit.  ii,  2. 


40  THE    CATECHISING    OF    FAMILIES. 

deceive  us  ?  Would  you  believe  if  some  came  from  the  dead  as 
witnesses  ?  or,  if  an  angel,  or  many  angels,  came  from  heaven  ? 
All  these  could  give  you  no  more  certainty  than  such  miracles 
may  do.1' 

4.  And  you  must  note,  that  the  proof  of  miracles  lieth  not  on 
this,  that  angels,  or  other  spirits,  or  second  causes,  can  do  no 
such  things,  but  that  they  cannot  do  it  without  God,  and  that 
God  will  not  do  it  to  confirm  a  lie,  or  any  thing  which  he  would 
not  have  man  believe  ;  for  then  either  man  must  believe  no- 
thing sent  from  God,  though  it  were  by  an  host  of  angels,  or  else 
he  must  say,  '  I  am  unavoidably  deceived  by  God  himself;  for  I 
have  no  possible  means  left  to  know  the  fallacy.' 

5. 'Therefore  you  must  note,  that  whenever  God  permitteth  a 
magician,  or  false  prophet,  to  do  any  wonder,  or  unusual  thing, 
he  never  leaveth  man  without  a  remedy  against  the  deceit,  but 
doth  control  and  confute  the  words  of  the  deceiver  ;  and  usually 
he  doth  it  but  first  to  try  the  faith  and  steadfastness  of  men,  and 
then  to  bring  truth  into  the  clearer  light.  And  he  controlleth 
false  miracles  these  ways. 

1 .  He  sealeth  up  the  truth  which  the  deceiver  denieth,  with 
a  stream  of  most  uncpiestionable  miracles,  and  so  showeth  us 
that  it  cannot  be  a  truth,  and  of  God,  which  is  said  against  such 
sealed  verity,  while  all  his  miracles  confute  theirs.  2.  Or,  if  it 
be  a  truth  known  to  man  by  the  common  light  of  nature,  that 
light  confuteth  the  pretender's  miracle.  3.  If  he  do  it  to  confirm 
a  false  prediction,  it  is  confuted  by  the  thing  not  coming  to  pass. 
4.  In  the  case  of  Egyptians  magicians'  wonders,  God  permit- 
ted them,  that  his  power  might  triumph  over  them,  and  confute 
them  ;  as  he  may  permit  a  sophist  to  talk  against  the  truth, 
that  he  may  be  silenced  and  shamed.  In  none  of  all  this  doth 
God  become  the  world's  deceiver.  But  the  miracles  of  Christ, 
and  his  apostles  and  disciples,  were  never  controlled  by  the  light 
of  nature,  by  more  prevalent  miracles,  or  any  such  means  ;  but 
were  the  fullest  signification  of  God's  attestation  that  man  can 
have  to  save  him  from'  deceit. 

Q.  19.  I  confess  if  I  had  seen  all  these  things  myself,  I  should 
have  made  no  doubt,  but  God  and  reason  bound  me  to  believe  ; 
but  how  can  we  at  this  distance  be  sure  that  all  these  words  of 
Christ  were  spoken,  and  these  works  done  ? 

A.  Let  us  first  consider  how  they  were  sure  of  it  that  lived  in 

r2  Cor.  xi.  4  ;  Mark  xvi.  17  ;  Exod,  iv.  5,  8,  and  xix.  9. 
'Acts  viii.;  Simon  Magus's  Case. 


THE    CATECHISING    OF    FAMILIES.  41 

that  age  with  the  apostles,  and  then  how  we  may  be  also  sure. 
And  I.  That  age,  1.  Had  the  common  evidences  of  the  best 
credibility  of  men.  2.  They  had  most  infallible  perception  of  it 
by  their  senses.  And  3.  They  had  an  immediate  testimony  from 
God  themselves.     Of  these  let  us  consider  in  order. 

Q.  20.  I.  What  credible  human  testimony  do  you  mean  they 
had? 

A.  It  is  supposed  that  some  persons  are  to  believed  much 
above  others,  *  else  all  human  trust  and  conversation  would  cease. 
He  that  will  believe  nobody,  cannot  expect  to  be  himself 
believed. 

And  1.  The  witnesses  of  Christ's  words  and  works  were  not 
strangers  to  him,  that  took  it  by  report,  but  those  that  had  ac- 
companied him,  and  heard  and  seen  them. 

2.  They  spake  to  men  of  the  same  generation,  time,  and 
country,  and  mentioned  things  done  before  multitudes  of  spec- 
tators ;  so  that  had  it  been  a  false  report,  it  had  been  most  easy 
to  confute  it,  and  turn  it  all,  as  a  lie,  unto  their  scorn. 

3.  They  sharply  reproved  the  rulers  and  teachers  for  reject- 
ing Christ,  and  provoked  all  their  rage  against  them ;  so  that 
no  doubt  they  would  do  their  best  to  have  searched  out  all  de- 
ceit in  the  reprovers. 

4.  They  were  men  of  no  carnal  interest,  to  tempt  them  into 
a  deceiving  plot ;  but  were  foretold  that  they  must  be  hated, 
persecuted,  and  killed  for  their  testimony. 

5.  They  were  purposely  chosen  from  among  the  meaner  un- 
learned sort,  that  there  might  be  no  suspicion  that  it  was  a  work 
of  carnal  craft  or  power. 

6.  Though  they  heard  and  saw,  so  far  were  they  from  plot- 
ting it,  that  they  understood  it  not  themselves,  nor  believed  that 
Christ  must  die  for  sin,  rise  the  third  day,  and  ascend  into 
heaven,  and  gather  a  Catholic  church,  and  reign  spiritually,  till 
the  time  that  Christ  was  risen,  and  the  Holy  Ghost  came  down 
upon  them.     And  yet  Christ  over  and  over  foretold  it  them. 

They  taught  not  one  another,  nor  came  to  it  by  study  and 
degrees  ;  but,  in  the  main,  by  sudden,  common  inspiration,  and 
such  as  Christ  had  before  promised  them.u 

8.  Paul  was  called  by  a  glory  and  a  voice  of  Christ  from 
heaven,  in  the  sight  of  other  persecuting  company. 

9.  Their  testimony  all  agreed,  and  all  spake  the  same  truth. 

'  John  xix.  35  ;  and  xx.  31 ;  1  John  v,  13 ;  1  Cor.  xv.  G. 
u  Gal.  i.  and  ii. 


42  THK    CATECHISING    OK    FAMILIES. 

10.  Their  enemies  never  wrote  a  confutation  of  them,  nor 
decried  most  of  the  matters  of  fact,  but  imputed  it  to  Beelze- 
bub. 

11.  None  of  them  ever  repented  of  his  testimony;  whereas 
had  they  confederated  to  deceive  the  world,  some  one's  con- 
science, living  or  dying,  would  sure  have  forced  him  to  con- 
fess it. 

12.  Yea,  they  sealed  it  with  their  great  labour,  sufferings, 
and  blood. 

IS.  When  false  teachers  turned  some  of  their  followers  to 
heresies,  and  to  forsake  them,  they  still  appealed  for  the  matters 
of  fact,  even  to  those  dissenters  or  opposers.x 

14.  Their  doctrine,  bv  its  fore-described  light  and  goodness, 
testified  of  itself  that  it  was  of  God  ;  and  that  those  men  that 
at  so  dear  a  rate  divulged  it,  in  design  to  sanctify  and  save 
mankind,  were  no  such  wicked  knaves  as  to  plot  the  world's 
delusion.  These  were  evidences  of  more  than  human  credi- 
bility. 

II.  And  the  disciples  in  Judea  heard  and  saw  Christ  and  his 
miracles,  and  so  had  as  much  certainty  of  the  matter  of  fact  as 
sense  could  give  them. 

III.  And  they  had  God's  immediate  testimony  in  themselves  ; 
even  his  Spirit's  internal  revelation,  illumination,  and  sanctifving 
work ;  and  the  wonderful  gifts  of  healing,  tongues,  miracles,  by 
which  they  convinced  others. 

Q.  21.  Proceed  to  show  me  how  their  followers  were  certain? 

A.  1 .  They  were  persons  present,  and,  therefore,  their  senses 
assured  them  what  was  said  and  done;  they  were  the  men  that 
heard  the  use  of  languages  given  by  inspiration  ;  that  heard  the 
triumphant  praises  of  God  ;  that  saw  them  that  were  miracu- 
lously healed,  and  some  raised  from  the  dead ;  could  those 
doubt  of  the  miracles  that  saw  the  lame  man  that  begged  at 
the  temple  cured  by  Peter  and  John  ;  and  that  saw  multitudes 
cured  by  the  very  shadow  and  clothes  of  the  apostles  ;  when 
they  that  saw  the  lame  man  healed,  (Acts  xiv.,)  would  have 
sacrificed  to  Paul  and  Barnabas  as  gods  ? y 

2.  They  kept  constant  church  meetings;  and  the  use  of  lan- 
guages, and  other  extraordinary  gifts  of  the  Spirit,  were  the  ordi- 
nary exercises  of  those  assemblies  ;  so  that  they  could  not  be 
unknown. z 

x  Gal.  iii.  3,  5.  *  Acts  ii. ;  iii.,  and  iv. 

» 1  Cor.  xiv.  and  xii;  Rev.  i.  9,  10. 


THE    CATECHISING    OF    FAMILIES.  43 

3.  It  was  not  a  few  apostles  only  that  had  this  extraordinary 
spirit,  but  in  one  sort  or  other  the  generality  of  the  persons  con- 
verted by  them  ;  sometimes  as  the  apostles  were  preaching,  the 
Spirit  came  upon  the  hearers,  as  it  did  on  Cornelius  and  his 
assembly.  (Acts  x.)  Usually  by  the  laying  on  of  the  apostles' 
hands  the  Holy  Ghost  was  given  ;  and  this  not  only  to  the  sin- 
cere Christians,  but  to  some  unsound  ones  that  fell  away  ;  all 
that  did  miracles  in  Christ's  name  were  not  saved. 

4.  Yea,  those  that  accused  Christ,  as  casting  out  devils 
by  devils,  might  have  seen  their  own  children  cast  them  out. 
(Matt,  xii.)  And  those  that  were  seduced,  and  quarrelled  with 
the  apostles,  could  not  deny  but  they  themselves  had  received 
the  Spirit,  by  their  preaching.  Paul  appealeth  to  themselves 
when  the  Galatians  were  perverted  :  "  O  foolish  Galatians  1  who 
hath  bewitched  you,  that  you  should  not  obey  the  truth,  before 
whose  eyes  Jesus  Christ  hath  been  evidently  set  forth  crucified 
among  you.  This  only  would  I  learn  of  you  :  received  ye  the 
Spirit  by  the  works  of  the  law,  or  by  the  hearing  of  faith  ? 
Are  ye  so  foolish,  having  begun  in  the  Spirit,  are  ye  now  made 
perfect  by  the  flesh  ?  He  that  ministereth  to  you  the  Spirit, 
and  worketh  miracles  among  you,  doth  he  it  by  the  works  of 
the  law,  or  by  the  hearing  of  faith  ?'"      (Gal.  iii.  1 — 3.) 

If  these  Galatians  had  not  the  Spirit,  and  such  as  worked 
miracles  among  them,  would  not  this  argument  have  turned  to 
Paul's  reproach,  rather  than  to  their  conviction  ?  Even  Simon 
Magus  was  so  convinced  by  the  Spirit  falling  on  the  Sama- 
ritans, that  he  was  baptised,  and  would  have  bought  the  power 
of  giving  the  Holy  Ghost  with  money.  (Acts  viii.)  Their  sense 
convinced  them,  and  they  that  had  the  Spirit  themselves  must 
needs  be  sure  of  it. 

Q.  22.  Now  tell  me,  how  we  may  be  certain  that  all  this 
history  is  true,  and  that  these  things  are  not  misreported  by  the 
Scripture? 

A.  I  will  speak  first  of  the  Gospel  as  such,  and  then  of  the 
book. 

1.  You  must  first  know,  that  the  Gospel,  in  the  strict  sense, 
is  the  history  and  doctrine  of  Christ,  necessarv  to  be  believed 
to  our  salvation  ;  which  is  summarily  contained  in  the  baptismal 
covenant.  For  men  were  Christians  when  they  were  baptised  : 
and  they  were  not  adult  Christians  till  they  believed  the  Gospel. 

2.  You  must  know,  that  this  Gospel  was  long  preached  and 
believed  before  it  was  written.     St.  Matthew  began  and  wrote 


44  THE    CATECHISING    OF    FAMILIES. 

eight  years  after  Christ's  resurrection ;  and  the  Revelation  of 
St.  John  was  written  about  ninety-four  years  after  Christ's 
birth  ;  Luke's  Gospel,  about  fifty;  and  Mark's,  about  fifty-nine; 
and  St.  John's,  about  ninety-nine  from  the  birth  of  Christ. a 

3.  You  must  know,  that  all  the  aforesaid  miracles  were 
wrought  to  confirm  this  gospel  preached  before  it  was  written. 

A.  And  that  while  the  apostles  lived  their  preaching  had  as 
much  authority  as  their  writing.  But  they  being  to  die,  were 
moved  by  the  Spirit  to  write  what  they  had  preached,  that  it 
might  be,  certainly  without  change,  delivered  to  posterity  to  the 
end  of  the  world;  for  had  it  been  left  only  to  the  memory  of 
man,  it  would  soon  have  been  variously  reported  and  cor- 
rupted. 

5.  And  you  must  know,  that  this  Scripture  is  so  far  from 
being  insufficient,  as  to  the  matter  of  our  faith,  as  that  it  con- 
taineth  not  only  the  essentials,  but  the  integrals,  and  useful 
accidents  of  the  Gospel ;  as  a  complete  body  hath  every  part, 
and  the  very  ornament  of  hair  and  colour.  So  that  a  man  may 
be  a  Christian,  that  knoweth  not  many  hundred  words  in  the 
Scripture,  but  not  unless  he  know  and  believe  the  essentials  of 
the  Gospel. 

6.  And  you  must  note,  therefore,  that  the  aforesaid  miracles 
were  wrought  primarily,  to  confirm  the  Gospel ;  and  that  they 
do  confirm  all  the  accidental  passages  in  the  Bible  but  by  con- 
sequence, because  the  same  persons,  by  the  same  Spirit,  wrote 
them. 

Q.  23.  Proceed  now  to  show  me  the  proof,  which  you  pro- 
mised. 

A.  1,  That  there  have  been,  from  that  time,  Christians  in 
the  world,  is,  past  all  doubt,  acknowledged  by  the  history  of 
their  enemies  that  persecuted  them.  And  all  these  Christians 
were  baptised,  for  baptism  was  their  solemn  christening.  And 
every  one  that  was  baptised  at  age  did  openly  profess  to  receive 
this  same  Gospel  :  even  to  believe  in  God  the  Father,  the  Son, 
and  the  Holy  Ghost,  renouncing  the  devil,  the  lusts  of  the 
flesh,  and  the  vanities  of  the  world.  b 

2.  Yea,  all  that  were  baptised,  were  before  taught  this  Gospel 
by  teachers  or  catechizers,  who  had  all  but  one  gospel,  one 
faith,  and  baptism. 

3.  And  they  were  all  tried   how  they  understood  the  afore- 

*  Mark  xvi.  20  ;  Acts  iv.  16,  22  ;  vi.  8  ;  viii.  6,  13  ;  xv.  12  ;  xix.  1 1. 
h  The  Acts  of  the  historical  tradition  of  the  Gospel. 


THE    CATECHISING    OF    FAMILIES.  45 

said  general  words ;  and  therefore  they  were  opened  in  more 
words,  which  we  call  the  creed  :  which,  in  substance  and  sense, 
was  still  the  same,  though  two  or  three  words  be  added  since 
the  first  forming  of  it.  So  that  every  Christian,  being  instructed 
by  the  Gospel,  and  professing  the  essence  of  it  in  the  creed 
and  baptism,  we  have  as  many  witnesses  that  this  Gospel  was 
then  delivered,  as  there  have  been  Christians. 

4.  And  no  man  doubteth  but  there  have  been  ministers  as 
long.  And  what  was  a  minister  but  a  preacher  of  this  same 
Gospel,  and  a  baptiser  and  guide  of  them  that  believe  it  ? 

5.  And  none  can  doubt  but  there  have  been  christian  assem- 
blies from  that  time  ;  and  what  were  those  assemblies,  but  for 
the  preaching,  professing,  and  practising  this  Gospel  ? 

6.  And  none  doubteth  but  they  celebrated  the  Lord's  supper 
in  those  assemblies:  and  the  celebration  of  that  sacrament 
containeth  practically  the  profession  of  all  the  Gospel  of 
Christ. 

7.  And  none  can  doubt  but  that  the  Lord's  day  hath  ever 
since  been  constantly  kept  by  Christians,  in  commemoration  of 
Christ's  resurrection,  and  in  the  performance  of  the  aforesaid 
exercises.  And  therefore  the  very  use  of  that  day  assureth  us, 
that  the  Gospel  hath  been  certainly  delivered  us. 

S.  And  all  grant  that  these  churches  had  still  the  use  of  dis- 
cipline, which  was,  the  censuring  of  such  as  corrupted  this 
sacred  doctrine  by  heresy,  or  sinned  against  it  by  wicked  lives. 
And  this  could  not  have  been,  if  the  Gospel  had  not  been  then 
received  by  them. 

9.  Yea,  the  numbers  and  opinions  of  heretics  then  are  left 
on  record ;  and  they  tell  us  what  the  Gospel  then  was,  by  tell- 
ing us  wherein  they  departed  from  it. 

10.  Yea,  the  history  of  the  persecutors  and  enemies  tell  us, 
that  this  Gospel  was  then  extant  which  they  persecuted. 

11.  The  Old  Testament  was  long  before  in  the  common  pos- 
session and  use  of  the  Jews.  They  read  it  every  Sabbath-day. 
And  in  that  we  see  Christ  foretold,  and  abundance  of  prophe- 
cies, which  in  him  are  since  fulfilled. 

12.  Lastly,  the  sacred  Scriptures,  which  contain  all  that 
God  thought  needful  to  be  transmitted  to  posterity  for  history 
and  doctrine,  have  been  most  certainly  kept  and  delivered  to 
us ;  so  sure  and  full  is  our  tradition. 

Q.  24.  That  Christianity  hath  been  propagated,  none  can 
doubt  3   but  how  are  we  sure  that  those  Christians   of  the  first 


46  THE    CATECHISING    OF    FAMILIES. 

age  did  indeed  see,  or  believe,  that  they  saw  and  heard  those 
miracles  ? 

A.  I.  To  be  a  Christian,  was  to  be  one  that  believed  them. 
It  was  half  their  belief  in  Christ,  and  in  the  Holy  Ghost,  and 
so  the  very  essence  of  Christianity,  to  believe  that  Christ 
wrought  his  miracles  and  rose  again,  and  that  the  apostles,  by 
the  holy  Spirit,  did  work  theirs,  and  that  believers  received  the 
Spirit  by  their  ministry. 

2.  They  had  not  been  made  Christians  but  by  these  miracles. 
They  all  professed  that  it  was  the  gifts  of  the  Spirit  that  con- 
vinced and  converted  them. 

3.  AH  the  forementioned  professions  of  their  Christianity 
contained  a  profession  that  they  believed  these  miracles.  As 
the  use  of  the  Lord's  dav,  Baptism,  the  Eucharist,  showed  their 
belief  of  Christ's  life,  death,  and  resurrection. 

4.  They  suffered  persecution  and  martyrdom,  in  the  profes- 
sion of  that  belief. 

5.  They  pleaded  these  miracles  in  all  their  defences  against 
their  adversaries. 

6.  The  writings  of  their  adversaries  commonly  acknowledge 
this  plea;  yea,  and  deny  not  the  most  of  the  miracles  themselves. 

7.  But  most  fully  their  receiving  the  sacred  Scriptures  as  the 
word  of  God,  as  indited  by  the  Holy  Ghost  in  the  apostles, 
showeth  that  they  believed  the  miracles  recorded  in  that  book. 

Q.  25.  You  are  come  up  to  the  last  part  of  the  doubt  in  the 
history  :  how  are  we  sure  that  these  Christians  then  commonly 
believed  the  book  as  now  we  have  it,  and  that  it  is  the  very  same? 

A.  We  have  for  this  full,  infallible,  historical  proof,  premis- 
ing that  some  parcels  of  the  book  (the  Revelations,  the  Epistle 
of  Jude,  the  Second  of  Peter,  the  Epistle  to  the  Hebrews,  and 
that  of  James)  were  longer  unknown  to  some  particular 
churches  than  the  rest. 

1.  The  constancy  of  christian  assemblies  and  public  worship 
is  a  full  proof,  seeing  that  the  reading,  expounding,  and  apply- 
ing of  these  books  was  a  great  part  of  their  public  work,  as  all 
history  of  friends  and  enemies  agree. 

2.  The  very  office  of  the  ministry  is  full  proof,  which  lay 
most  in  reading,  expounding,  and  applying  these  same  books. 
And  therefore  they  were  as  much  by  office  concerned  to  keep 
them,  as  judges  and  lawyers  are  to  keep  the  statute-book. 

3.  These  ministers  and  churches,  which  so  used  this  book, 
were  dispersed   over  a  great  part  of  the  world.     If   therefore 


THE    CATECHISING    OF    FAMILIES.  47 

they  had  changed  it  by  adding  or  diminishing,  they  must  have 
done  it  by  confederacy,  or  by  single  men's  error  or  abuse.  It 
was  impossible  that  all  countries  should  agree  in  such  a  confe- 
deracy, but  the  meeting,  motives,  and  treaties,  would  have  been 
known.  But  no  historv  of  friend  or  foe  hath  any  such  thing, 
but  the  clean  contrary.  And  that  it  should  be  done  by  all 
single  persons  in  the  christian  world,  agreeing  by  chance  in 
the  same  changes,  is  a  mad  supposition. 

4.  And  it  is  the  belief  of  all  Christians,  that  it  is  a  damnable 
sin  to  add  or  alter  in  this  book  ;  and  the  book  itself  so  con- 
cludeth.  Therefore  if  some  had  agreed  so  to  do,  the  rest  would 
have  detected  and  decried  it. 

5.  They  took  this  book  to  be  the  charter  for  their  salvation, 
and  therefore  would  never  agree  to  alter  it;  when  men  keep 
the  deeds,  evidences,  leases,  and  charters  of  their  estates,  and 
worldly  privileges  unaltered. 

6.  When  a  few  heretics  rose  up,  that  forged  some  new  books 
as  apostolical,  and  rejected  some  that  were  such  indeed,  the 
christian  churches  condemned  and  rejected  them,  and  appealed 
to  the  churches  that  had  received  the  apostles'  own  epistles, 
and  kept  them. 

7.  The  many  heresies  that  rose  up  did  so  divide  men,  and 
set  them  in  cross  interests  and  jealousies  against  each  other, 
that  it  was  impossible  for  any  one  sect  to  have  altered  the  Scrip- 
ture, but  the  rest  would  have  fallen  upon  them  with  the  loudest 
accusations.  But  all  sorts  of  adversaries  are  agreed,  that  these 
are  the  same  books. 

And  though  the  weakness  and  negligence  of  scribes  have 
made  many  little  words  uncertain,  (for  God  promised  not  infal- 
libility to  every  scribe  or  printer,)  yet  these  are  not  such  as  alter 
any  article  of  faith  or  practice,  but  show  that  no  corruption 
hath  been  designedly  made,  but  that  the  book  is  the  same. 

For  instance,  let  it  be  questioned,  whether  our  statute-book 
contained  really  the  same  statutes  that  are  there  pretended  ? 
and  you  will  see  that  the  historical  certainty  amounteth  even 
to  a  natural  certainty,  the  contrary  being  a  mere  impossibility. 
For,  1.  they  are  the  king's  laws,  and  the  king  would  not  bear 
a  fraudulent  alteration.  2.  Parliaments  would  not  bear  it. 
3.  Judges  that  successively  judge  by  these  laws  would  soon 
discover  it.  4.  So  would  all  justices  and  magistrates.  5.  Men's 
lives  and  estates  are  held  by  them,  and  therefore  multitudes 
would  decry  the  fraud.     6.  Enemies  have  daily  suits,  which  are 


48  THE    CATECHISING    OF    FAMILIES. 

tried  by  these  laws,  and  each  party  pleads  them  for  himself; 
and  their  advocates  and  lawyers  plead  them  against  each  other, 
and  would  soon  detect  the  forgery.  So  that  to  suppose  such  a 
change  is,  1,  To  suppose  an  effect  that  hath  no  cause  in  nature. 
2.  And  that  is  against  a  stream  of  causes  moral  and  natural, 
and  so  impossible. 

And  to  feign  such  forgeries  in  the  book  that  all  Christians 
have  taken  for  God's  laws,  is  just  such  another  case,  and  some- 
what beyond  it.  That  is  but  moral  evidence,  which  dependeth 
only  on  men's  honesty,  or  any  free  unnecessary  acts  of  man's 
will.  But  man's  will  hath  also  of  natural  necessity,  such  as 
the  love  of  ourselves,  and  our  felicity,  &c.  And  it  is  a  natural 
impossibility  that  all  men,  or  many,  should  agree  in  a  lie,  which 
is  against  these  acts  of  natural  necessity.  But  so  they  must  do, 
if  all  men  of  cross  interests,  principles,  and  dispositions,  should 
knowingly  agree ;  e.  g.  that  all  our  statutes  are  counterfeit, 
that  there  is  no  such  place  as  Rome,  Paris,  or  other  such  lies. 
And  so  the  Gospel  history  hath  such  testimony  of  necessary 
truth. 

Q.  26.  You  have  made  the  case  plainer  to  me  than  I  thought 
it  had  been.  But  you  yet  seem  to  intimate  that  some  words, 
yea  some  books  of  Scripture,  have  not  the  same  evidence  as  the 
rest :  can  a  man  be  saved  that  believeth  not  all  the  Scripture  ? 

A.  All  truth  is  equally  true,  and  so  is  all  God's  word ;  but  all 
is  not  equally  evident.  He  that  taketh  any  word  to  be  God's 
word,  and  yet  to  be  false,  believeth  nothing  as  God's  word ;  for 
he  hath  not  the  formal,  essentiating  act  and  object  of  faith.  If 
God  could  lie,  "we  had  no  certainty  of  faith.  But  he  that 
erroneously  thinketh  that  this  or  that  word,  yea  epistle,  or  text, 
or  book  in  the  Bible,  is  not  God's,  but  came  in  by  mistake, 
may  be  saved,  if  he  believe  that  which  containeth  the  essentials 
of  Christianity.  A  lame  faith  may  be  a  saving  faith ;  and  he 
may  see  how  miracles  sealed  the  Gospel,  that  cannot  see  how 
they  sealed  every  book,  text,  or  word,  in  the  Bible.c 

Q.  27.  Though  we  have  been  long  on  this,  it  is  of  so  great 
importance  to  us  living  or  dying,  to  be  sure  of  the  foundations 
of  our  faith,  that  I  will  yet  ask  you,  have  you  any  more  proof? 

A.  I  have  told  you  of  four  proofs  filready  :  I.  The  antecedent 
testimony  of  the  Spirit  in  the  Old  Testament.  II.  The  inhe- 
rent constitutive  testimony  in  Christ  and  the  Gospel.  III.  The 
concomitant  testimony  of  miracles.     IV.  The  consequent  tes- 

c  Romans  xiv.  and  xv. 


THE    CATECHISING   OF    FAMILIES.  49 

timony  of  the  Spirit  to,  and  by,  the  apostles'  miracles  and  gifts. 
But  there  is  yet  that  behind  which  to  us  is  of  the  greatest 
moment ;  and  that  is, 

V.  The  sanctifying  testimony  of  the  Holy  Spirit  in  all  true 
Christians,  in  all  ages  and  places  on  the  earth.d 

Here  you  must  remember,  1.  That  the  common  experience 
of  the  world  assureth  us,  that  man's  nature  is  greatly  vitiated, 
inclined  to  known  evil  for  some  inferior  good,  and  averse  to  the 
greatest  good  by  the  prevalency  of  the  lesser;  hardly  brought  to 
necessary  knowledge,  and  more  hardly  to  the  love,  delight,  and 
practice  of  that  which  is  certainly  the  best.  And  that  hence 
the  world  is  kept  in  confusion  and  misery  by  sin.e 

2.  Experience  assureth  us  that  there  is  no  hope  of  any  great 
cure  of  this,  by  the  common  helps  of  nature  and  human  reason; 
for  it  is  that  reason  that  is  diseased,  and  blinded,  and  therefore 
unapt  to  cure  itself,  as  an  infant  or  fool  is  to  teach  himself. 
And  as  philosophers  are  a  small  part  of  the  world,  (for  few  will 
be  at  the  cost  of  getting  such  knowledge,)  so  they  are  wofully 
dark  themselves  in  the  greatest  things,  and  of  a  multitude  of 
sects,  contradicting  one  another,  and  few  of  them  have  hearts 
and  lives  that  are  answerable  to  that  which  they  teach  others ; 
and  the  wisest  confess  that  they  must  expect  few  approvers, 
much  less  followers.  And  every  man's  own  experience  tells 
him,  how  hard  it  is  to  inform  the  judgment  about  holy  things, 
and  to  conform  the  will  to  them,  and  to  reform  the  life  to  a  holy 
and  heavenly  state.' 

3  The  multitude  of  temptations  makes  this  the  more  diffi- 
cult, and  so  doth  the  nature  of  a  vicious  habit,  and  the  priva- 
tion of  a  good  one ;  the  self-defending  and  propagating  nature 
of  sin,  and  the  experience  of  the  world,  tell  us  how  wicked  the 
world  is,  and  how  little  the  labours  of  the  wisest  philosophers, 
divines,  or  princes,  do  to  reform  it,  and  to  make  men  better:  and 
especially  how  hard  it  is  to  get  a  heavenly  mind,  and  joy,  and  con- 
versation :  and  all  this  being  sure,  it  is  as  sure  that  the  renovation 
of  souls  is  a  great  work,  well  beseeming  God.  4.  And  it  must 
be  added,  that  this  is  the.  most  necessary  work  for  us,  and  the 
most  excellent :  Paul  tells  us  but  what  reason  tells  us  in  that, 
(1  Cor.  xiii.,)  how  much  holy  love  (which  is  the  divine  nature 
and  real  sanctity)  excelleth  all  knowledge,  gifts,  and  miracles  : 

a  Romans  iii.  10 — 12. 

<-'  Romans  viii.  5—9;  John  xii.  39,  40  ;  Acts  xxviii.2G,  27. 

1  Luke  xviii.  34  ;  1  Cor.  ii.  14  ;  xiii.  11  ;  Isaiah  xvii.  1 1  ;  Jcr.  xiii  23. 

VOL.  XIX.  E 


50  THE    CATECHISING    OF    FAMILIES. 

this  is  the  soul's  health  and  well-being  :  no  man  can  be  mise- 
rable so  far  as  he  is  good  and  holy  ;  and  no  man  can  choose 
but  be  miserable  that  is  not  so  :  many  shall  lie  in  hell  that  cast 
out  devils,  and  wrought  miracles  in  Christ's  name  ;  but  none  that 
loved  God,  and  are  holy.  Christ  wrought  miracles  but  in  order  to 
work  holiness;  (as  St.  Paul,  1  Cor.  i.  14.)  tells  them,  that  strange 
languages  are  below  edifying  plainness  ;)  his  work,  as  a  Saviour, 
is  to  destroy  the  works  of  the  devil.  Holiness  is  incomparably 
better  than  the  gift  of  working  miracles.  s 

This  being  considered,  further  think,  1.  That  all  true  Christ- 
ians are  saints  :  hypocrites  have  but  the  name  and  image  :  no 
one  soundly  and  practically  believeth  in  Christ,  and  consented! 
to  his  covenant,  but  he  is  renewed  by  the  Holy  Ghost. 

2.  Consider  how  great  and  excellent  a  work  this  is ;  to  set  a 
man's  hope  and  heart  on  heaven  ;  to  live  by  faith  on  an 
unseen  world  ;  to  place  our  chiefest  love  and  pleasure  on  God, 
holiness,  and  heaven  ;  to  mortify  fleshly  lusts,  and  be  above  the 
power  of  the  love  of  the  world,  and  natural  life;  to  love  others 
as  ourselves  in  the  measure  that  appeareth  in  them;  to  love  our 
enemies,  and  to  make  it  the  work  of  our  lives  to  do  the  most 
good  we  can  in  the  world  ;  to  bring  every  true  believer  to  this 
in  all  ages  and  countries,  which  neither  princes  nor  persuasions 
alone  can  do,  this  is  above  all  miracles.  And  this  is  a  standing 
witness  which  every  true  Christian  hath  in  himself.11 

3.  And  note,  also,  that  it  is  by  the  foresaid  gospel  or  sealed 
word  of  Christ,  that  all  this  is  wrought  on  all  true  Christians; 
and  the  divine  effect  proveth  a  divine  cause.  God  would  never 
bless  a  lie,  to  be  the  greatest  means  of  the  holiness,  reformation, 
and  happiness  of  the  world.  And  were  not  the  cau^e  fitted  to 
it,  it  woold  never  produce  such  effects. 

Q.  28.  Is  this  it  that  is  called,  the  witness  of  the  Spirit  in  us? 

A.  Besides  all  the  foresaid  witnessings  of  the  Spirit  with- 
out us,  the  Spirit  within  us,  I.  Causeth  us  to  understand  and 
believe  the  Scripture.  2.  Maketh  it  powerful  to  sanctify  us. 
3.  And  therein  giveth  us  a  connaturality  and  special  iove  to  it, 
and  sense  of  its  inherent,  divine  excellency;  which  is  writing  it 
in  our  hearts.     4.  And  causeth  us  to  live  by  it.     5.  And  con- 

s  t  John  iii. 21,    and  iv.  12,  15,  10;  Matt  vii.  21,22,25,  20;   Ileb.  xii.  1-1. 

>'  Ezek.  xxsvi.  28  ;  1  John  v.  10  ;  2  Tim.  i.  7  ;  Rom.  viii.  3,  4,  13,  l,i,  20, 
33;  1.  Cor.  ii.  10— 12;  vi.  10,  11, 17 ;  and  xii.  11,  13  j  2  Cor.  iii.  3,  17  ; 
Gal.  iv.  G,  and  v.  5,  1G— 18,  25  ;  Eph.  ii.  18,  22  ;  iv.  3,  4,  23,  and  v.  <J  ; 
2  Thess.  ii.  13  ;  1  Pet.  i.  2,  3  ;  1  John  iii.  24,  and  iv.  13. 


THE    CATECHISING    OF    FAMILIES.  51 

futeth  the  objections  made  against  it.  6.  And  causeth  us  to 
fetch  our  comfort  from  it ;  in  a  word,  imprinteth  the  image  of 
it  on  us ;  and  this  is  the  inward  witness. 

Q.  29.  But  when  we  see  so  much  ignorance,  wickedness,  con- 
fusion and  cruelty,  pride,  lust,  and  worldliness  among  Christians, 
and  how  they  live  in  malicious  tearing  one  another,  how  can  we 
know  that  their  goodness  is  any  proof  of  the  truth  of  Christ- 
ianity ? 

A.  I  told  you,  hypocrites  have  but  the  name,  and  picture,  and 
art  of  Christianity.  If  custom,  prosperity,  laws,  or  carnal  in- 
terest, bring  the  world  into  the  visible  Church,  and  make  men 
say, '  they  believe,  when  they  do  not,  is  Christianity  to  be  judged 
of  by  dissemblers  and  enemies  ?  Mark  any  that  are  serious 
believers,  and  you  will  find  them  all  seriously  sober,  just,  and 
godly ;  and  though  weak  believers  have  but  weak  grace,  and 
many  failings,  they  are  sincerely,  though  imperfectly,  such  as  I 
have  described.  And  though  the  blind,  malignant  enemies  can 
see  no  excellency  in  a  saint,  he  that  hath  either  known  faith 
and  holiness  in  himself,  or  hath  but  impartially  observed  man- 
kind, will  see  that  Christians  indeed  are  quite  another  sort  of 
men  than  the  unbelievers,  and  that  Christ  maketh  men  such  as 
he  teacheth  them  to  be,  and  the  sanctifying  Spirit  is  the  sure 
witness  of  Christ,  dwelling  in  all  true  Christians,  (Rom.  viii.  9,) 
as  Christ's  agent  and  advocate,  witnessing  that  he  is  true,  and 
that  we  are  his,  interceding  from  Christ  to  us,  by  communicating 
his  grace,  and  in  us  toward  Christ,  by  holy  love  and  desires ; 
and  is  God's  name  and  mark  on  us,  and  our  pledge,  earnest, 
and  first- fruits  of  life  eternal :  and  though  we  were  in  doubt 
of  old  historical  proofs,  yet,  I.  The  Old  Testament  fulfilled  in 
the  New.  II.  The  divine  impress  discernible  on  the  gospel.  III. 
And  the  most  excellent  effect  of  sanctification  on  all  true 
believers,  are  evidences  of  the  truth  of  Christianity  and  the 
Scriptures,  which  all  true  Christians  have  still  at  hand.k 

Q.  30.  But  there  are  things  in  the  Scripture  of  exceeding 
difficulty  to  believe;  especially  that  Cod  should  become  man. 

A.  1.  It  is  folly  to  be  stalled  at  the  believing  of  any  thing, 
which  we  once  are  sure  that  God  revealeth,  considering  how 
unmeet  our  shallow  wit  is  to  judge  of  the  things  of  infinite 
wisdom,  to  us  unseen. ' 

'  1  Cor.  i.  1,  2  ;  Acts  xx.  32  ;  and  xxvi.  IS. 

k  Join)  xvii.  17,  19;  Epli.  v.  2G ;  lThess.  v.  23 ;  Heb.  ii.  11  ;  and  x.  10,  14. 

1  Prov.  viii.  9,  and  xiv.  6. 

E  2 


52  THE    CATECHISING    OF    FAMILIES. 

2.  To  holy,  illuminated,  prepared  souls,  belief  is  not  so  hard  : 
it  is  blindness  and  vice  that  make  it  difficult. 

3.  God  did  not  become  man  by  any  change  of  his  Godhead, 
nor  by  confining  his  essence  to  the  manhood  of  Christ:  but,  1. 
by  taking  the  human  nature  into  a  special  aptitude  for  his  ope- 
rations. 2.  And  so  relating  it  nearly  to  himself ;  and  operating 
peculiarly  in  and  on  it,  as  he  doth  not  on  any  other  creature. 
And  when  all  are  agreed  that  God  is  essentially  every  where, 
and  is  as  near  us  as  we  are  ourselves,  and  more  the  cause  of  all 
good  which  we  do  than  we  ourselves  are;  it  will  be  harder  to  show, 
that  he  is  not  hypostatically  united  to  every  man,  than  that  he  is  so 
to  Christ  (though  the  aforesaid  aptitude  of  Christ's  human 
nature,  and  the  relation  and  operation  of  the  divine,  indeed, 
make  that  vast  difference).  If  God  can  so  peculiarly  operate 
in  and  by  our  human  nature,  where  lieth  the  incredibility? 

Q*  31.  But  is  it  so  transcendently  above  all  the  works  of 
nature,  that  such  condescension  of  God  is  hard  to  be  believed  ? 

A.  Great  works  best  beseem  the  infinite  God :  is  not  the  make 
of  the  whole  world  as  wonderful,  and  yet  certain?  God's  love 
and  goodness  must  have  wonderful  products,  as  well  as  his 
power. 

But  is  it  not  very  congruous  to  nature  and  reason,  that  God 
should  have  mercy  on  lapsed  man?  And  that  he  should  restore 
depraved  human  nature  ?  And  that  he  should  do  this  great 
work  like  his  greatness  and  goodness,  and  above  man's  shallow 
reach  ?  And  that  polluted  souls  should  not  have  immediate 
access  to  the  most  Holy,  but  by  a  Holy  Mediator  ?  And  that 
mankind  should  have  one  universal  head  and  monarch  in  our 
own  nature  ?  And  that  when  even  heathens  are  conscious  of 
the  great  need  of  some  divine  revelations,  besides  the  light  of 
nature,  and  therefore  consult  their  oracles  and  augurs,  that  God 
should  give  us  a  certain  messenger  from  heaven  to  teach  us  ne- 
cessary truth  ?  Many  such  congruities  I  have  opened  in  the 
'Reasons  of  the  Christian  Religion,'  Part  II.  Chap.  5. 

The  sum  of  all  that  is  said,  is  this  :  I.  If  any  history  in  the 
world  be  sure,  the  history  of  the  gospel  is  sure.  II.  And  if  the 
history  be  sure,  the  doctrine  must  needs  be  sure.  III.  The  con- 
tinued evidences  :  1.  In  the  holiness  of  the  doctrine  ;  and,  2. 
In  the  holiness  of  all  true,  serious  behevers,  are  a  standing  proof 
of  both,  as  the  miracles  were  to  all  the  beholders,  who  did  not 
blaspheme  the  Holy  Ghost. 

Q.  32,  But  how  comes  it  to  be  so  hard  then  to  the  most  to 


THE    CATECHISING    OF    FAMILIES.  53 

become  serious  believers  and  godly,  when  the   evidence  is  so 
clear  ? 

A.  A  blind,  dead,  worldly,  fleshly  heart  doth  undispose  them, 
and  they  will  not  consider  such  things,  nor  use  the  means. 

Yea,  they  so  wilfully  sin  against  knowledge  and  conscience, 
and  will  not  obey  that  which  they  know,  that  they  forfeit  fur- 
ther grace.  I  will  name  you  briefly  many  things,  which  every 
man's  natural  reason  might  know,  and  ask  you  whether  you  ever 
knew  any  unbeliever  that  was  not  false  to  this  light  of  nature. 

1 .  Doth  not  sense  and  reason  tell  men,  how  vile  a  thing  that 
flesh  is  which  they  prefer  before  their  souls  ?  2.  Doth  it  not 
certify  them  that  they  must  die,  and  so  that  fleshly  pleasure  is 
short  ?  3.  Doth  it  not  tell  them  of  the  vanity  and  vexation  of 
this  world  ?  4.  And  that  greatest  prosperity  is  usually  parted 
with  with  greatest  sorrow  ?  5.  Doth  it  not  tell  them,  that  man's 
nature  can  hardly  choose  but  fear  what  will  follow  after  death? 
6.  Doth  it  not  tell  them,  that  there  is  a  God  that  made  them, 
and  ruleth  all  ?  7.  And  that  he  is  infinitely  great,  and  wise, 
and  good,  and  therefore  should  be  obeyed,  loved,  and  trusted 
above  all  ?  8.  And  that  their  lives,  and  souls,  and  all,  are  his, 
and  at  his  will  ?  9.  And  that  man  hath  faculties  which  can 
mind  a  God  and  life  to  come,  which  brutes  have  not;  and  that 
God  doth  not  make  such  natures  in  vain  ?  10.  Doth  not  ex- 
perience tell  them,  that  human  nature  seeth  a  vast  difference 
between  moral  good  and  evil,  and  that  all  government,  laws,  and 
converse  show  it;  and  no  man  would  be  counted  false  and  bad  ? 
1 1.  And  that  good  men  are  the  blessing  of  the  world,  and  bad 
men  the  plagues  ?  12.  And  that  there  is  a  conscience  in  man, 
that  condemneth  sin,  and  approveth  goodness  ?  13.  And  that 
most  men  when  they  die,  cry  out  against  that  which  worldly, 
fleshly  men  prefer;  and  wish  that  they  had  lived  the  life  of 
saints,  and  might  die  their  death  ?  Are  not  these  easily  knowable 
to  all  ?  And  yet  all  the  ungodly  live  as  if  they  believed  none 
of  this  :  and  can  you  wonder,  if  all  such  men  understand  not, 
or  believe  not,  the  heavenly  things  :  have  no  experience  of  the  m 
sanctifying  work  and  witness  of  the  Holy  Spirit,  and  have  no 
delight  in  God  and  goodness,  no  strength  against  sin  and  temp- 
tations, no  trust  in  God  in  their  necessity,  no  suitableness  to  the 
gospel,  nor  the  heavenly  glory  ;  but  as  they  lived  in  sin,  do  die 
in  a  stupid  or  despairing  state  of  soul  ? 

™  John  iii.  7,  S  ;   Itoui.  i.  10,  '20  ;   Acts  xiv.  17. 


54  THE    CATECHISING    OF    FAMILIES. 

CHAP.  VII. 

Of  the  Christian  Religion,  what  it  is,  and  of  the  Creed. 

Q.  1.  Now  you  have  laid  so  good  a  foundation,  by  showing 
the  certain  truth  of  the  gospel,  I  would  better  know  what 
Christianity  is  ?     And  what  it  is  to  be  a  true  Christian. 

A.  First  I  must  tell  you  what  religion  is  in  general,  and  then 
what  the  christian  religion  is.  Religion  is  a  word  that  signi- 
fieth  either  that  which  is  without  us,  the  rule  of  our  religion,  or 
that  which  is  within  us,  our  conformity  to  that  rule. 

The  doctrinal,  regulating  religion,  is  the  signification  of  God's 
will,  concerning  man's  duty  to  God,  and  his  hopes  from  God. 
The  inward  religion  of  our  souls  is  our  conformity  to  this  re- 
vealed, regulating  will  of  God,  even  our  absolute  resignation  to 
God,  as  being  his  own;  our  absolute  subjection  to  him,  as  our 
absolute  sovereign  Ruler;  and  our  prevailing  love  to  him,  as  our 
chief  Benefactor,  and  as  love  and  goodness  itself.  Thus  religion 
is  our  duty  to  God,  and  hope  from  God. 

Q.  2.  Now  what  is  the  christian  religion  ? 

Obj.  A.  The  christian  religion,  as  doctrinal,  is,  the  revelation 
of  God's  will  concerning  his  kingdom,  as  our  Redeemer;  or  the 
redeeming  and  saving  sinful,  miserable  man  by  Jesus  Christ. 

Subj.  And  the  christian  religion  as  it  is  in  us,  is  the  true 
conformity  of  our  understanding,  will,  and  practice,  to  this  doc- 
trine, or  the  true  belief  of  the  mind,  the  thankful  love  and  con- 
sent of  the  will,  and  the  sincere  obedience  of  our  lives  to  God, 
as  our  reconciled  Father  in  Christ,  and  to  Jesus  Christ,  as  our 
Saviour,  and  to  the  Holy  Ghost,  as  our  Sanctifier,  to  deliver  us 
from  the  guilt  and  power  of  sin,  from  the  flesh,  the  world,  and 
the  devil,  from  the  revenging  justice  of  God,  and  from  everlast- 
ing damnation,  giving  us  here  a  union  with  Christ,  the  pardon 
of  our  sins,  and  sanctifying  grace,  and  hereafter  everlasting,  hea- 
venly glory." 

Q.  3.   Is  there  any  other  religion  besides  the  christian  religion? 

A.  There  be  many  errors  of  men,  which  they  call  their 
religion. 

Q.  4.  Is  there  any  true  religion,  besides  Christianity  ? 

A.  There  be  divers  that  have  some  part  of  the  truth,  mixed 

11  John  i.  11, 12,  and  iii.  16,  21 ;  Acts  xxvi.  18  ;  Matt,  xxviii.  19,  20  ;  John 
xiv.  5,  and  xv.  10;  1  John  ii.  3,  and  v.  2,  3  ;  Rev.  xiv.  12. 


THE    CATECHISING    OF    FAMILIES.  55 

with  error.  1.  The  heathens  acknowledge  God,,  and  most  of 
his  attributes  and  perfections,  as  we  do  ;  but  they  have  no 
knowledge  of  his  will,  but  what  mere  nature  teacheth  them  ;  and 
they  worship  many  idols,  if  not  devils,  as  an  under  sort  of  Gods. 

2.  The  Jews  own  only  the  law  of  nature  and  the  Old  Tes- 
tament, but  believe  not  in  Jesus  Christ  our  Redeemer. 

3.  The  Sadducees,  and  all  Brutists,  worship  God  as  the  Gover- 
nor of  man  in  this  world,  but  they  believe  not  a  life  to  come 
for  man. 

4.  The  Pythagorean  heathens  look  for  no  reward  or  punish- 
ment after  death,  but  by  the  passing  of  the  soul  into  some  other 
body  on  earth,  in  which  it  shall  be  rewarded  or  punished. 

5.  The  Mahomedans  acknowledge  one  God,  as  we  do  :  but 
they  believe  not  in  Jesus  Christ,  as  man's  Redeemer,  but  only 
take  him  for  an  excellent,  holy  prophet;  and  they  believe  in 
Mahomet,  a  deceiver,  as  a  prophet  greater  than  he. 

G.  The  mere  deists  believe  in  God,  but  not  in  Jesus  Christ, 
and  have  only  the  natural  knowledge  of  his  will,  as  other  hea- 
thens, but  worship  not  idols,  as  they  do. 

Q.  5.  Is  there  but  one  christian  religion  ? 

A.  No  :  true  Christianity  is  one  certain  thing. 

Q.  6.  How  then  are  Christians  said  to  be  of  divers  religions? 

A.  Sound  Christians  hold  to  christian  religion  alone,  as 
Christ  did  institute  it:  but  many  others  corrupt  it;  some  by 
denying  some  parts  of  it,  while  they  own  the  rest;  and  some  by 
adding  many  corrupting  inventions  of  man,  and  making  those  a 
part  of  their  religion,  as  the  papists  do. 

Q.  7.  Where  is  the  true  christian  religion,  doctrinal,  to  be 
found,  that  we  may  certainly  know  which  is  it  indeed  ? 

A.  The  christian  religion  containeth,  I.  The  light  and  law 
of  nature,  and  that  is  common  to  them  with  others,  and  is  to  be 
found  in  the  nature  of  all  things,  as  the  significations  of  God's 
will.  II.  Supernatural  revelation,  clearing  the  law  of  nature, 
and  giving  us  the  knowledge  of  the  Redeemer,  and  his  grace.  ° 

And  this  is  contained,  1.  Most  fully  in  the  holy  Bible. 
II.  Briefly  and  summarily  in  the  creed,  Lord's  prayer,  and 
commandments.  III.  Most  briefly  of  all  in  the  sacraments  of 
baptism  and  the  Lord's  supper,  and  the  covenant  made  and 
sealed  by  them. 

Q.  8.  But  are  not  the  articles  of  our  church,  and  the  confes- 
sions of  churches,  their  religion  ? 

0  Matt.  v.  17,  and  xxiii.  23  ;  Rom.  ii.  14  ;  viii.  4,7,  and  xtii.  8,  10. 


50  THE    CATECHISING    OF    FAMILIES. 

A.  Only  God's  word  is  our  religion  as  the  divine  rule :  but  our 
confessions,  and  books,  and  words,  and  lives,  show  how  we 
understand  it. 

Q.  9.  What  is  the  protestant  religion? 

A.  The  religion  of  protestants  is  mere  Christianity  :  they  are 
called  protestants  but  accidentally,  because  they  protest  for  mere 
Scripture  Christianity,  against  the  corruptions  of  popery. 

Q.  10.  What  sorts  of  false  religions  are  there  among  Christ- 
ians ? 

A.  There  are  more  corruptions  of  religion  than  can  easily  be 
named.     The  chief  of  them  are  of  these  following  sorts: 

I.  Some  of  them  deny  some  essential  article  of  faith  or  prac- 
tice, as  the  immortality  of  the  soul,  the  Godhead,  or  manhood, 
or  offices,  of  Christ,  or  the  Holy  Ghost,  or  the  Scripture,  &c. 

II.  Some  of  them  pretend  new  revelations  falsely,  and  set 
their  pretences  of  the  Spirit's  inspirations  against  the  sealed 
word  of  God. 

III.  Some  of  them  set  up  an  usurped  power  of  their  own, 
against  the  office,  authority,  or  sufficiency  of  the  said  sealed 
Scriptures,  pretending  that  they  are  successors  to  the  apostles, 
in  the  power  and  office  of  making  laws  for  the  universal  church, 
and  being  the  judges  of  the  sense  of  Scripture j  yea,  and  what 
is  to  be  taken  for  God's  word,  and  what  not,  and  judges  of  all 
controversies  about  it.  Of  these,  the  papists  pretend  that  the 
pope  and  a  general  council  are  supreme,  visible  governors  under 
Christ  of  all  the  christian  world,  and  that  none  may  appeal  from 
them  to  God,  to  Christ,  to  the  Scripture,  or  to  the  day  of  judg- 
ment. Others  pretend  to  such  a  power  in  every  patriarchal, 
national,  or  provincial  church.  And  all  of  them,  instead  of  a 
humble,  helping,  guiding  ministry,  set  up  a  church  leviathan, 
a  silencing  Abaddon,  and  Apollyon,  a  destroying  office,  setting 
up  their  usurped  power  above,  or  equal  in  effect  with,  God's  word. 

Q.  1 1 .  How  come  the  Scriptures  to  be  God^s  word,  when  the 
bishops'  canons  are  not;  and  to  be  so  far  above  their  laws? 

A.  You  must  know,  that  God  hath  two  different  sort  of  works 
to  do  for  the  government  of  his  church:  the  first  is  legislation, 
or  giving  new  doctrines  and  laws:  the  other  is  the  teaching  and 
guiding  the  church  by  the  explication  and  application  of  these 
same  laws.  God  is  not  still  making  new  laws  for  man,  but  he  is 
still  teaching  and  ruling  them  by  his  laws.P 

v  Isa.  via.    20;    Isa.    xxxiii.  22;   Jam.  iv.   12;    Mai.  ii.  7,  8;    Matt. 
xxviii.  20. 


THE    CATECHISING    Of    FAMILIES.  57 

Accordingly,  God  hath  had  two  sorts  of  ministers :  one  sort 
for  legislation,  to  reveal  new  doctrines  and  laws ;  and  such  was 
Moses  under  the  old  administration,  and  Christ  and  his  com- 
missioned apostles  under  the  new.  These  were  eminent  prophets 
inspired  by  God  infallibly  to  record  his  laws,  and  God  attested 
their  office  and  work  by  multitudes  of  evident,  uncontrolled  mi- 
racles. But  the  laws  being  sealed,  the  second  sort  of  ministers 
are  only  to  teach  and  apply  these  same  laws  and  doctrines,  and 
not  to  reveal  new  ones.  And  such  were  the  priests  and  Levites 
under  Moses,  and  all  the  succeeding  ministers  and  bishops  of 
the  churches  under  Christ  and  the  apostles,  who  are  the  foun- 
dation on  which  the  church  is  built.  And  though  all  church 
guides  may  determine  of  the  undetermined  circumstances  of 
holy  things,  by  the  general  laws  which  God  hath  given  therein, 
yet  to  arrogate  a  power  of  making  a  new  word  of  God,  or  a  law 
that  shall  suspend  our  obedience  to  his  laws,  or  any  law  for  the 
universal  church,  whether  it  be  by  pope  or  council,  is  treasonable 
usurpation  of  a  government  which  none  but  Christ  is  capable  of: 
and  as  if  one  king  or  council  should  claim  the  civil  sovereignty 
of  all  the  earth,  which  is  most  unknown  to  them. 

Q.  12.  But  I  pray  you  tell  me  how  the  creed  comes  to  be  of 
so  great  authority,  seeing  I  find  it  not  in  the  Bible? 

A.  It  is  the  very  sum  and  kernel  of  the  doctrine  of  the  New 
Testament,  and  there  you  may  find  it  all,  with  much  more  :  but 
it  is  older  than  the  writing  of  the  New  Testament,  save  that 
two  or  three  words  were  added  since. 

I  told  you  before,  1.  That  Christ  himself  did  make  the  nature 
and  terms  of  Christianity,  commissioning  his  apostles  to  make  all 
nations  his  disciples,  baptising  them  into  the  name  of  the  Father, 
the  Son,  and  the  Holy  Ghost :  this  is  the  sum  of  the  creed  first 
made  by  Christ  himself. 

2.  The  apostles  were  inspired  and  commissioned  to  teach  men 
all  that  Christ  commanded.   (Matt,  xxviii.  19,  20.) 

3.  To  say  these  three  words,  *  I  believe  in  the  Father,  Son,  and 
Holy  Ghost/  without  understanding  them,  was  easy,  but  would 
make  no  true  Christians;  therefore,  if  we  had  never  read  more  of 
the  apostles'  practice,  we  might  justly  conclude  that  those  in- 
spired teachers,  before  they  baptised  men  at  age,  taught  them 
the  meaning  of  those  three  articles,  and  brought  them,  accord- 
ingly, to  confess  their  faith,  and  this  is  the  creed.  And  though 
a  man  might  speak  his  profession  in  more  or  various  words,  the 
matter  was  still  the  same,  and  the  words  made  necessary  must 


58  THE    CATECHISING    OF    FAMILIES. 

not  be  too  manv,  nor  left  too  much  at  men's  liberty  to  alter, 
lest  corruption  should  creep  into  the  common  faith.  For  the 
baptismal  confession  was  the  very  symbol,  badge,  or  test  by 
which  all  Christians  were  visibly  to  pass  for  Christians,  and 
as  Christianity  must  be  a  known,  certain  thing,  so  must  its 
symbol  be. 

4.  And  infallible  historical  tradition  assureth  us,  that  accord- 
ingly, ever  since  the  apostles'  days,  before  any  adults  were  bap- 
tised, they  were  catechised,  and  brought  to  understand  and 
profess  these  same  articles  of  the  faith.  And  if  the  Greeks  and 
the  Latins  used  not  the  same  words,  they  used  words  of  the 
same  signification  (two  or  three  words  being  added  since). 

Q.  13.  Do  you  not  by  this  set  the  creed  above  the  Bible  ? 

A.  No  otherwise  than  I  set  the  head,  heart,  liver,  and  stomach 
of  a  man  above  the  whole  body,  which  containeth  them  and  all 
the  rest;  or  than  1  set  the  ten  commandments  above  the  whole 
law  of  Moses,  which  includeth  them:  or  than  Christ  did  set, 
loving  God  above  all,  and  our  neighbour  as  ourselves,  above  all 
that  law  of  which  they  were  the  sum.  We  must  not  take  those 
for  no  Christians,  nor  deny  them  baptism,  who  understand  and 
believe  not  particularly  every  word  in  the  Bible;  as  we  must 
those  that  understand  not  and  believe  not  the  creed. 


CHAP.  VIII. 

Of  Believing,  what  it  signifieth  in  the  Creed. 

Q.  I .  I  understand  by  what  you  have  said,  that  as  man's  soul 
hath  three  powers,  the  understanding,  the  will,  and  the  executive, 
so  religion,  being  but  the  true  qualifying  and  guidance  of  these 
three  powers,  must  needs  consist  of  three  parts.  I.  Things  to 
be  known  and  believed.  II.  Things  to  be  willed,  loved,  and 
chosen.  And  III.  Things  to  be  done  in  the  practice  of  our 
lives;  and  that  the  creed  is  the  symbol  or  sum  of  so  much  as  is 
necessary  to  our  Christianity,  of  the  first  sort;  and  the  Lord's 
prayer  the  rule  and  summary  of  the  second ;  and  the  ten  com- 
mandments of  the  third.  q 

I  entreat  you.,  therefore,  first  to  expound  the  creed  to   me, 

i  He!),  xi.  G. 


THE    CATECHISING    OF    FAMILIES.  59 

and  first  the  first  word  of  it  "  I  believe,"  as  it  belongs  to  all  that 
followeth. 

A.  You  must  first  know  what  the  word  signifieth  in  common 
use.  To  believe  another,  signifieth  to  trust  him  as  true  or 
trusty;  and  to  believe  a  thing,  signifieth  to  believe  that  it  is 
true,  because  a  trusty  person  speaketh  it.  The  things  that  you 
must  believe  to  be  true,  are  called  the  matter,  or  material  object 
of  your  faith.  The  person's  trustiness  that  you  believe  or  trust 
to,  is  called  the  formal  object  of  your  faith,  for  which  you  trust 
the  person,  and  believe  the  thing.  The  matter  is  as  the  body 
of  faith,  and  the  form  as  its  soul.  The  matter  which  the  church 
hath  believed,  hath  by  God  had  alterations,  and  to  this  day 
more  is  revealed  to  some  than  to  others.  But  the  formal  reason 
of  your  faith  is  still  and  in  all  the  same,  even  God's  fidelity,  who, 
because  of  his  perfection,  cannot  lie. r 

Q.  2.  How  may  I  be  sure  that  God  cannot  lie,  who  is  under 
no  law? 

A.  His  perfection  is  more  than  a  law.  1.  We  see  that  God, 
who  made  man  in  his  own  image,  and  reneweth  them  to  it, 
making  lying  a  hateful  vice  to  human  nature  and  conversation : 
no  man  would  be  counted  a  liar,  and  the  better  any  man  is,  the 
more  he  hateth  it. s 

2.  No  man  lieth  but  either  for  want  of  wisdom  to  know  the 
truth,  or  for  want  of  perfect  goodness,  or  for  want  of  power  to 
attain  his  ends  by  better  means.  But  the  infinite,  most  perfect 
God  hath  none  of  these  defects. 

Q.  3.  But  God  speaketh  to  the  world  by  angels  and  men,  and 
who  knows  but  they  may  be  permitted  to  lie  ? 

A.  When  they  speak  to  man  as  sent  by  God,  and  God  at- 
tested their  credibility  by  uncontrolled  miracles  or  other  evi- 
dence, if  then  they  should  lie,  it  would  be  imputable  to  God, 
that  attesteth  their  word  :  of  which  I  said  enough  to  you  before. 

Q.  4.  Proceed  to  open  the  formal  act  of  faith,  which  you 
call  trust? 

A.  As  you  have  noted,  that  man's  soul  hath  three  powers, 
understanding,  will,  and  executive,  so  our  affiance,  or  trust  in 
God,  extendeth  to  them  all :  and  so  it  is  in  one  an  assenting 
trust,  a  consenting  trust,  and  a  practical  trust.  By  the  first,  we 
believe  the  word  to  be  true,  because  we  trust  the  fidelity  of  God. 

r  Tit.  i.  2;  Rom,  iii.4;  Num.  xxiii.  29. 

s  Prov.  xii.  22  ;  vl.  17  ;  xix.  5,  9,  and  xiii.  5  ;  John  viii.  44,  55  ;  1  John 
v.  10  j  Rev.  xxi.   8;   Prov.   xiv.  5;   Col.  iii.  9;  Heb.  vi.    18. 


GO  THE    CATECHISING    OF    FAMILIES. 

By  the  second,  we  consent  to  God's  covenant,  and  accept  his 
gifts,  hy  trusting  to  the  truth  and  goodness  of  the  promiser. 
By  the  third,  we  trustingly  venture  on  the  costliest  duty.  * 

Q.  5.  I  pray  you  open  it  tome  by  some  familiar  similitude  ? 

A.  Suppose  you  are  a  poor  man,  in  danger  of  a  prison,  and  a 
king  from  India  sends  his  son  hither,  proclaiming  to  all  the  poor 
in  England,  that  if  they  will  come  over  with  his  son,  he  will  make 
them  all  princes.  Some  say,  he  is  a  deceiver,  and  not  to  be 
believed:  others  say,  a  little  in  hand  with  our  old  acquaintance 
is  better  than  uncertainty  in  an  unknown  land:  another  saith,  I 
know  not  but  a  leaky  vessel,  storms,  or  pirates,  may  prevent  my 
hopes.  Here  are  now  three  questions:  1.  Do  you  helieve  that 
he  saith  true  ?  2.  Do  you  so  far  trust  him  as  to  consent  to  go 
with  him  ?  3.  When  it  comes  to  it,  do  you  so  far  trust  him  as 
to  venture  on  all  the  difficulties,  and  go? 

Again,  suppose  you  have  a  deadly  sickness.  There  are 
many  unable  and  deceitful  physicians  in  the  world  ;  there  is  one 
only  that  can  cure  you,  and  offereth  to  do  it  for  nothing,  but 
with  a  medicine  made  of  his  own  blood.  Many  tell  you  he  is 
a  deceiver ;  some  say  others  can  do  it  as  well ;  and  some  say  the 
medicine  is  intolerable,  or  improbable.  Here  are  three  ques- 
tions: 1.  Do  you  trust  his  word  by  believing  him  ?  2.  Do  you 
trust  him  so  as  to  consent  and  take  him  for  your  physician? 
3.  Do  you  trust  him  so  as  to  come  to  him,  and  take  his  medi- 
cine, forsaking  all  others?  I  need  not  apply  it;  you  can  easily 
do  it. 

Trust,  then,  or  affiance,  is  the  vital,  or  formal,  act  of  faith  ;  and 
assenting,  consenting,  and  practice,  are  the  inseparable  effects^ 
in  which,  as  it  is  a  saving  grace,  it  is  always  found. 

Q.  b".  But  is  all  this  meant  in  the  Creed  ? 

A.  Yes  :  1 .  The  Creed  containeth  the  necessary  matter  re- 
vealed by  God,  which  we  must  believe.  2.  And  it  mentioneth 
him  to  whom  we  must  trust,  in  our  assent,  consent,  and 
practice,  even  God  the  Father,  the  Son,  and  the  Holy  Ghost. 

Q.  7.  But  is  this  the  faith  by  which  we  are  justified?  Are 
we  justified  by  believing  in  God  the  Father  and  the  Holy  Ghost, 
and  the  rest  of  the  articles  ?  Some  say  it  is  only  by  believing 
in  Christ's  righteousness  as  imputed  to  us. 

A.  Justification  is  to  be  spoken  of  hereafter.     But  this  one 

»  Psalm  cxii.  7  ;  Matt,  xxvii.  43  ;  Heb.  xi. ;  Eph.  i.  12,  13  ;  2  Tim.  i.  12; 
lTim.Ui.16;  Tit.  iii.  8;  1  Pet.  i.2I;  Heb.  xi.  39;  Acts  xxvii.  25. 


THE    CATECHISING   OF    FAMILIES.  61 

entire  christian  faith,  is  it  which  God  hath  made  the  necessary 
qualification,  or  condition,  of  such  as  he  will  justify  by  and  for 
the  merits  of  Christ's  righteousness. 

Q.  8.  Doth  not  "  I  believe,"  signify  that  I  believe  that  this 
God  is  my  God,  my  Saviour,  and  my  Sanctifier,  in  particular  ? 

A.  It  is  an  applying  faith.  It  signifieth,  1.  That  you  believe 
his  right  to  be  your  God.  2.  And  his  offer  to  be  your  God. 
3.  And  that  you  consent  to  this  right  and  offer,  that  he  may,  by 
special  relation,  be  yours.  4.  But  it  doth  not  signify  that 
every  believer  is  sure  of  the  sincerity  of  his  own  act  of  believing, 
and  so  of  his  special  interest  in  God,  though  this  is  very  de- 
sirable and  attainable. 


CHAP.  IX. 

Of  the  First  Article — "  I  believe  in  God  the  Father  Almighty, 
Maker  of  Heaven  and  Earth." 

Q.  1.  Seeing  that  you  before  proved  that  there  is  a  God, 
from  the  light  of  nature,  and  heathens  know  it,  why  is  it  made 
an  article  of  faith  ? 

A.  The  understanding  of  man  is  so  darkened  and  corrupted 
now  by  sin,  that  it  doth  but  grope  after  God,  and  knoweth  him 
not  as  revealed  in  his  works  alone,  so  clearly  and  surely  as  is 
needful  to  bring  home  the  soul  to  God,  in  holy  love,  obedience, 
and  delight :  but  he  is  more  fully  revealed  to  us  in  the  sacred 
Scripture  by  Christ  and  his  Spirit,  which,  therefore,  must  be 
herein  believed." 

Q.  2.  What  of  God  doth  the  Scripture  make  known  better 
than  nature  ? 

A.  That  there  is  a  God,  and  what  God  is,  and  what  are  his 
relations  to  us,  and  what  are  his  works,  and  what  are  our  duties 
to  him,  and  our  hopes  from  him.x 

Q.  3.  That  there  is  a  God,  none  but  a  madman,  sure,  can 
doubt :  but  what  of  God  is  so  clearly  revealed  in  Scripture  ? 

A.  1.  His  essential  attributes  5  and,  2.  The  Trinity  in  one 
essence. 

Q.  4.  Which  call  you  his  essential  attributes? 

A.  God  is,  essentially,  life,  understanding,  and  will,  or  vital 

"  John  xvii.  3.  *  Heb.  xi.  6  5  I  Tim.  ii.  r,. 


62  THE    CATECHISING    OF    FAMILIES. 

power,  wisdom,  and  goodness,  or  love,  in  one  substance,  and 
this  in  absolute  perfection. y 

Q.  5.  But  are  not  all  the  rest  of  his  attributes  essential? 

A.  Yes ;  but  they  are  but  these  same  named  variously,  from 
their  various  respects  to  the  creatures  ;  such  are  his  truth,  his 
justice,  and  his  mercy,  as  he  is  our  Governor;  his  bounty,  as  our 
Benefactor;  and  his  self-sufficiency,  eternity,  immensity,  or  infi- 
niteness,  his  immutability,  immortality,  invisibility,  and  very 
many  such  respective  names,  are  comprehended  in  his  Perfec- 
tion.2 

Q.  6.  I  have  oft  heard  of  three  persons  and  one  God,  and 
I  could  never  understand  what  it  meant,  how  three  can  be  but 
one  ? 

A.  It  is  like  that  is,  because  you  take  the  word  "person" 
amiss,  as  if  it  signified  a  distinct  substance,  as  it  doth  of  men. 

Q.  7-  If  it  doth  not  so,  doth  it  not  tend  to  deceive  us  that 
never  heard  of  any  other  kind  of  person  ? 

A.  The  Scripture  tells  us  that  there  are  three,  and  yet  but 
one  God;a  but  it  giveth  us  not  a  name  which  may  notify  clearly 
so  great  a  mystery,  for  it  is  unsearchable  and  incomprehensible. 
We  are  to  be  baptised  into  the  name  of  the  Father,  Son,  and 
Holy  Ghost.  (Matt,  xxviii.  29.)  And  there  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word,  and  the  Holy  Spirit, 
and  these  three  are  one.  (1  John  v.  7.)  But  the  custom  of  the 
Church  having  used  the  word  "  person,"  having  none  that  clearly 
expresseth  the  mystery,  it  is  our  part  rather  to  labour  to  under- 
stand it,  how  a  divine  person  differs  from  a  human,  than  to 
quarrel  with  an  improper  word.  God  is  one  infinite,  undivided 
Spirit ;  and  yet  that  he  is  Father,  Son,  and  Holy  Ghost,  must 
be  believed. 

And  God  hath  made  so  marvellous  an  impression  on  all  the 
natures  of  active  beings,  of  three  in  one,  as  to  me  doth  make 
this  mystery  of  our  religion  the  more  easy  to  be  believed;  so  far 
is  it  from  seeming  a  contradiction. 

Q.  8.   I  pray  show  me  some  such  instances? 

A.  1.  The  sun  and  all  true  fire  is  one  substance,  having 
three  essential  powers,  the  moving  power,  the  enlightening 
power,  and  the  heating  power.   Motion  is  not  light,  light  is  not 

y  Jolin  xiv.  24  ;  Psalm  xc.  2. 

'Mai.  iii.  6;  Psalm  lxxxvi.  5,  and  cxlv.  17 ;  Prov.  xv.  3 ;  Psalm  cxxxix. 
4,  5,  12,  23  ;  Jer.  xxiii.  24  ;  Dent,  xxxii.  4. 
»  Matt,  xxviii.  IS);  1  John  v.  7. 


THE    CATECHISING   OF    FAMILIES.  63 

heat,  and  heat  is  not  motion,  or  light,  yet  all  are  one  substance, 
and,  radically,  one  virtue  or  power,  and  yet  three  as  operative. 

II.  Every  plant  hath  one  vegetative  principle,  which  hath 
essentially  a  power  discretive,  as  discerning  its  own  nutriment, 
appetitive,  desiring  or  drawing  it  in,  and  motive,  and  so  diges- 
tive and  assimilative. 

III.  Every  brute  hath  one  sensitive  soul,  which  essentially 
hath  a  power  of  vital,  sensitive  motion,  perception,  and  appetite. 

IV.  Every  man  hath  one  soul  in  substance,  which  hath  the 
powers  of  vegetation,  sense,  and  intellection,  or  reasoning. 

V.  The  soul  of  man,  as  intellective,  hath  essentially  a  three- 
fold power,  or  virtue,  mental  life  for  motion  and  execution,  un- 
derstanding, and  will.  All  active  beings  are  three  virtues  in  one 
substance. 

Q.  9.  But  these  do  none  of  them  make  three  persons  ? 

A.  1.  But  if  all  these  be  undeniable  in  nature,  and  prove  in 
God  active  life,  understanding,  and  will,  it  shows  you  that  three 
essentials  in  one  substantial  essence  is  no  contradiction.  And 
why  may  not  the  same  be  as  true  of  the  divine  persons. 

2.  And  in  God,  who  is  an  infinite,  undivided  Spirit,  little  can 
we  conceive  what  personality  signifieth,  and  how  far  those 
school-men  are  right  or  wrong,  who  say  that  God's  essential 
self-living,  self-knowing,  and  self-loving,  are  the  Trinity  of  the 
persons  as  in  eternal  existence;  and  that  the  operations  and 
appearances  in  power,  wisdom,  and  love  in  creation,  incarnation 
for  redemption,  and  renovation  in  nature,  grace  and  initial 
glory,  or  communion,  are  the  three  persons  in  the  second  notion 
as  outwardly  operative.  And  how  much  more  than  this  soever 
there  is,  it  is  no  wonder  that  we  comprehend  it  not ;  yea,  I  be- 
lieve there  is  yet  more  in  the  mystery  of  the  Trinity,  because 
this  much  is  so  intelligible. 

Q.  10.  But  is  it  not  strange  that  God  will  lay  our  salvation 
on  the  belief  of  that  which  we  cannot  understand ;  yea,  is  it 
not  on  the  bare  saying  of  a  word,  whose  meaning  none  can 
know? 

A.  The  doctrine  of  the  Trinity  in  unity  is  the  very  sum  of  all 
the  christian  religion,  as  the  baptismal  covenant  assureth  us  ; 
and  can  we  think  that  Christianity  saveth  men  as  a  charm,  by 
words  not  understood?  No;  the  belief  of  the  Trinity  is 
a  practical  belief.  Far  be  it  from  us  to  think  that  every  plain 
Christian  shall  be  damned,  who  knoweth  not  what  a  person  in 
the  Trinity  is,  as  eternally  inexistent,  when  all   the  divines  and 


64  THE    CATECHISING    OF    FAMILIES. 

school  wits  as  good  as  confess,  after  tedious  disputes  with  unin- 
telligible words,  that  they  know  not:  it  is  the  Trinity,  as  related  to 
us,  and  operative,  and  therein  notified,  that  we  must  necessarily 
understand  and  believe,  even  as  our  Creator,  Redeemer,  and 
Sanctifier,  that  the  love  of  God  the  Father,  and  the  grace  of  the 
Son,  and  the  communion  of  the  Holy  Ghost,  may  be  believed, 
received,  and  enjoyed  :  as  there  are  diversities  of  gifts,  but 
the  same  Spirit;  and  differences  of  administrations,  but  the 
same  Lord;  and  diversities  of  operations,  but  the  same  God 
which  worketh  all  in  all.  (1  Cor.  xii.  4 — 6;  2  Cor.  xiii.  14.) 
Even  as  it  is  not  our  understanding  the  essence  of  the  sun,  but 
our  reception  of  its  communicated  motion,  light,  and  heat,  that 
our  nature  liveth  by.b 

Q.  11.  But  how  can  any  man  love  him  above  all,  of  whom 
we  can  have  no  true  conception  ?  I  cannot  conceive  what 
God  is  ? 

A.  It  may  be  you  think  that  you  know  nothing  but  what  you 
see  or  feel  by  sense  ;  for  so  men's  long  use  of  bodies  and  sense 
is  apt  to  abuse  them  :  or  you  think  you  know  nothing,  which 
you  know  not  fully ;  and  so  no  angel  knoweth  God  by  an  ade- 
quate, comprehensive  knowledge.  How  far  are  we  from  know- 
ing fully  what  sun,  and  moon,  and  stars  are,  and  what  is  in 
them,  and  how  they  are  ordered,  and  move  !  And  yet  nothing 
is  more  easily  and  surely  known,  than  that  there  is  a  sun  and 
stars,  and  that  they  are  substances  that  have  the  power  of  mo- 
tion, light,  and  heat.  Yea,  philosophers  cannot  yet  agree  what 
light  and  heat  are  ;  and  yet  we  know  enough  of  them  for  our 
necessary  use.  And  can  it  be  expected,  then,  that  man  give  a 
proper  definition  of  the  infinite  God  ?  And  yet  nothing  is  more 
certain  than  that  there  is  a  God,  and  that  he  is  such  as  I  have 
before  described :  and  we  may  know  as  much  of  him  as  our 
duty  and  happiness  requireth.  c 

Q.   12.  But  what  is  the  best  conception  I  can  have  of  God  ? 

A.  I  partly  told  you  in  the  third  chapter,  and  the  second.  I 
now  tell  you  further,  that  we  see  God  here  but  as  in  a  glass  :  his 
image  on  man's  soul  is  the  nearest  glass  :  how  do  you  conceive 
of  your  own  soul?     You  cannot  doubt  but  you  have  a   soul, 

b  Psalm  xvi.  8,  and  cxxv.  2 ;  Matt,  xxviii.  19;  1  John  v.  7,  10  ;  1  Cor. 
xii.  4— G  ;  2  Cor.  xiii.  14.  The  doctrine  of  the  Trinity  is  ever  proposed  re- 
latively, and  practically  to  our  faith. 

■  John  xvii.  3  ;  2  Tim.  i.  12  ;  1  John  iv.  6,  7  ;  John  viii.  19,  and  xiv.  7,  9, 
and  x.  14  ;  1  Cor.  viii.  3  ;  Gal.  iv.  9:  1  John  ii.  13,  14. 


THE    CATECHISING   OF    FAMILIES.  65 

while  you  perceive  its  constant  acts ;  yet  you  see  it  not :  you 
find  clearly  that  it  is  a  spiritual  substance,  that  hath  essen- 
tially the  power  of  vital  activity,  understanding,  and  will.  By 
this  you  perceive  what  a  spirit  is :  and  by  this  you  have  some 
perception  what  God  is.  All  the  world  is  far  less  to  God  than 
a  body  to  its  soul ;  and  God  is  infinitely  more  than  a  soul  to 
all  the  world  ;  but  by  the  similitude  of  a  soul  you  may  most 
easily  conceive  of  him. 


CHAP.  X. 

Of  God's  Almightiness  and  Creation. 

Q.  1.  Why  is  God  here  called  "  the  Father,"  in  whom  we 
believe  ? 

A.  1.  As  he  is  the  first  person  in  the  eternal  Trinity,  and  so 
called,    the  Father  of  the  eternal  word,   or  wisdom,  as  his  Son. 

2.  As  he  is  the  Father  of  Jesus  Christ,  as  incarnate.d 

3.  As  he  is  the  Maker  of  the  whole  creation,  and,  as  a  com- 
mon Father,  giveth  being  to  all  that  is. 

4.  As  he  is  our  reconciled  father  by  Christ ;  and  hath  adopt- 
ed us  as  his  sons,  and  bound  us  to  love,  and  trust,  and  obey  him, 
as  our  Father.     But  the  two  first  are  the  chief  sense. 

Q.  2.  What  is  God's  "Almightiness?" 

A.  His  infinite  power  by  which  he  can  do  all  things  which 
are  works  of  power  :  he  cannot  lie,  nor  die,  nor  be  the  cause  of 
sin,  for  these  are  no  effects  of  power,  but  of  impotency. 

Q.  3.  Why  is  his  Almightiness  to  be  believed  by  us  ? 

A.  We  do  not  else  believe  him  to  be  God  :  and  we  cannot 
else  reverence,  admire,  trust  him,  and  obey  him  as  we  ought.e 

Q.  4.  Why  is  his  Almightiness  only  named,  and  no  other 
properties  ? 

A.  All  the  rest  are  supposed  when  we  call  him  God  ;  but 
this  is  named,  because  he  is  first  to  be  believed  in  as  the  Crea- 
tor ;  and  his  creation  doth  eminently  manifest  his  power.  And 
though  the  Son  and  the  Holy  Ghost  are  Almighty,  the  Scrip- 

d  2  Cor.  i.  3,  and  xi.  31 ;  1  Cor.  viii.  6,  and  xv.  24  ;  Gal.  i.  1,  3,  4 ;  Eph.  i. 
3, 17;  iv.  G,  and  vi.  23  ;  Phil.  ii.  11 ;  Col.  ii.  2,  and  hi.  17 ;  2  Tim.  i.  2  ;  Jam. 
Hi.  9. 

e  Gen.  xvii.  1 ;  Rev.  i.  8;  2  Cor.  vi.  18  ;  Psalm  xci.  1,  2  ;  Matt.  viii.  2. 

VOL.  XIX.  F 


66  THE    CATECHISING   OF    FAMILIES. 

ture  eminently  attributeth  power  to  the  Father,  wisdom  to  the 
Son,  and  love  and  perfective  operations  to  the  Holy  Ghost. 

Q.  5.  Is  the  creation  named  to  notify  to  us  God's  Alrnightiness? 

A.  Yes ;  and  it  is  a  great  part  of  our  duty  when  we  look  up 
to  the  heavens,  and  daily  see  so  far  as  our  short  sight  can  reach, 
of  this  wonderful  world,  to  think,  with  most  reverend  admira- 
tion, '  O  what  a  God  have  we  to  serve  and  trust !' f 

Q.  6.  How  did  God  make  all  things  ? 

A.  He  gave  them  all  their  being,  order,  and  well-being,  by 
the  power  of  his  will  and  word.g 

Q.  7.  When  did  he  make  all  things  ? 

A.  It  is  not  yet  six  thousand  years  since  he  made  this  world, 
even  as  much  as  belongs  to  us  to  know. 

Q.  8.  How  long  was  God  making  this  world  ? 

A.  It  pleased  him  to  make  it  the  work  of  six  days;  and  he 
consecrated  the  seventh  dav,  a  Sabbath, for  the  commemoration 
of  it,  and  for  the  solemn  worshipping  him  as  our  Creator. 

Q.  9.  For  whom,  and  for  what  use  did  God  make  the  world  ? 

A.  God  made  all  things  for  himself;  not  as  having  need  of 
them,  but  to  please  his  own  will,  which  is  the  beginning  and 
the  end  of  all  his  works  ;  and  to  shine  in  the  glory  of  the  great- 
ness, order,  and  goodness  of  the  world,  as  in  a  glass  to  under- 
standing creatures,  and  to  communicate  goodness  variously  to 
his  works .h 

Q.   10.  What  did  God  with  the  world  when  he  had  made  it  ? 

A.  By  the  same  power,  wisdom,  and  will,  he  still  continueth 
it ;  or  else  it  would  presently  return  into  nothing.' 

Q.   11.  What  further  must  we  learn  from  God's  creating  us  ? 

A.  We  certainly  learn  that  he  is  our  Owner,  our  Ruler,  and 
our  Benefactor,  or  Father,  and  that  we  are  his  own,  and  his  sub- 
jects, and  his  benefitted  children. 

Q.    12.  What  mean  you  by  the  first,  that  he  is  our  Owner  ? 

A.  He  that  maketh  us  of  nothing,  must  needs  be  our  abso- 
lute Lord  or  Owner  ;  and  therefore  may  do  with  all  things  what 
he  will,  and  cannot  possibly  do  any  wrong,  however  he  useth 
us.  And  Ave  must  needs  be  wholly  his  own,  and  therefore 
should  wholly  resign  ourselves  to  his  disposing  will.k 

f  Gen.  xvii.  31;  Rev.  i v.  11,  and  x. 6  ;  Isa.  xl.  28;  xlii.5,  and  xlv.  12,18; 
Psalm  viii.  1,  3  ;  xix.  1 ;  lxxxix.  5,  11 ;  civ.  1 ,  2,  aud  cxv.  16. 

s  Gen.  i.  2,  3.  h  Prov.  xvi.  4  ;  Rev.  iv.  11. 

1  Heb.  i.  3;  Ezek.  xviii.  4  ;  1  Cor.  vi.  20;  Psalm  x.  16. 

k  Psalm  cxix. 94;  Acts  xxvii.  23;  1  Cor.  vi.  19;  John  xvii.  6,  9,  10;  Isa. 
Ixiii.  19;  1  Chvon.  xxix.ll. 


THE    CATECHISING    OF    FAMILIES,  67 

Q.   13.  What  mean  you  by  the  second,  that  God  is  our  Ruler  ? 

A.  He  that  by  creation  is  our  absolute  Owner,  and  hath  made 
us  reasonable,  and  with  free-will,  must  needs  have  the  only  right 
and  fitness  to  be  our  Ruler  by  his  laws  and  doctrine :  and  we 
are  bound,  as  his  subjects,  to  obey  him  absolutely  in  all  things.1 

Q.   14.  How  gather  you  that  he  is  our  Father,  or  Benefactor  ? 

A.  If  we  have  our  very  being  from  him,  and  all  the  good  that 
the  whole  creation  enjoyeth  is  his  free  gift,  then  as  he  is  love 
itself,  so  he  is  the  great  Benefactor  of  the  world,  but  specially 
to  his  chosen,  faithful  people  :  and  no  man  or  angel  hath  any 
thing  that  is  good  hy  way  of  merited  exchange  from  God,  but 
all  is  of  free  gift :  and  we  owe  him  our  superlative  love,  and 
thanks,  and  praise. 

Q.  15.  Why  are  heaven  and  earth  named  as  the  parts  of  his 
creation  ? 

A.  They  are  all  that  we  are  concerned  to  know  :  we  partly 
see  the  difference  between  them,  and  God's  word  tells  us  of 
more  than  we  see  :  earth  is  the  place  of  our  present  abode  in 
our  life  of  trials  in  corruptible  flesh  ;  heaven  is  the  place  where 
God  doth  manifest  his  glory,  and  from  whence  he  sendeth  down 
those  influences  which  maintain  nature,  and  which  communicate 
his  grace,  and  prepare  us  for  the  glory  which  we  shall  enjoy  in 
heaven.  By  heaven  and  earth  is  meant  all  creatures,  both  spi- 
rits and  corporeal.111 

Q.  16.  Were  there  no  more  worlds  made  and  dissolved  be- 
fore this  ?  It  seems  unlikely  that  God,  from  all  eternity,  should 
make  nothing  till  less  than  six  thousand  years  ago ;  when  he 
is  a  communicative  good,  and  delighteth  to  do  good  in  his 
works  ? 

A.  It  is  dangerous  presumption  so  much  as  to  put  such  a 
question  with  our  thought  or  tongue,  and  to  pry  into  God's  se- 
crets, of  which  we  are  utterly  incapable  (unless  it  be  to  shame 
it,  or  suppress  it).  God  hath,  by  Christ  and  the  Holy  Ghost,  in 
Scripture,  set  up  a  ladder,  by  which  you  may  ascend  to  the  hea- 
ven that  you  are  made  for ;  but  if  you  will  climb  above  the  top 
of  the  ladder,  you  may  fall  down  to  hell.n 

1  Psalm  lix.  13;  lxvi.  7,  and  ciii.  19;  Dan.  iv.  17,  25,  32;  1  Tim.  vi.  U,  ami 
i.  17  ;  Rev.  xvii,  14,  and  xix.  6. 
m  Gen.  i.  1.  n  Deut.  xxix.  29. 


F  2 


68  THE    CATECHISING    OF    FAMILIES. 

CHAP.  XL 

Of  the  Person  of  Jems  Christ,  the  only  Son  of  God. 

Q.    1.  Who  is  Jesus  Christ? 

A.  He  is  God  and  man,  and  the  Mediator  between  God  and 
man.0 

Q.  2.  When  did  he  begin  to  be  God  ? 

A.  He  is  the  eternal  God  that  had  no  temporal  beginning  ? 

Q-   3.  When  did  he  begin  to  be  a  man  ? 

A.  About  one  thousand  six  hundred  and  eighty-one  years  ago.p 

Q.  4.  If  he  be  God,  why  is  he  called  the  Son  of  God  ?  Are 
there  more  Gods  than  one  ?     And  how  doth  God  beget  a  son  ? 

A.  There  is  but  one  God  :  I  before  opened  to  you  the  mys- 
tery of  the  Trinity  in  unity,  to  which  you  must  look  back.  Be- 
getting is  a  word  that  we  must  not  take  carnally;  and  a  son  in 
the  Deity  signifieth  not  another  substance.  If  the  sun  be  said  to 
beget  its  own  light,  that  maketh  it  not  another  substance. 

But  Christ  is  also,  as  man,  begotten  of  God,  in  a  virgin's 
womb.0- 

Q.  5.  Was  Christ  God  in  his  low  condition  on  earth? 

A.  Yes,  but  the  Godhead  appeared  not  as  in  heavenly  glory. 

Q.  6.  Is  Christ  a  man  now  he  is  in  heaven  ? 

A.  Yes,  he  is  still  God  and  man  :  but  his  glorified  manhood 
is  not  like  our  corruptible  flesh,  and  narrow  souls/ 

Q.  7.  Hath  Christ  a  soul  besides  his  Godhead  ? 

A.  Yes,  for  he  is  a  perfect  man,  which  he  could  not  be  with- 
out a  soul. 

Q.  S.  Then  Christ  hath  two  parts  :  one  part  is  God,  and  the 
other  man  ? 

A.  The  name  of  part,  or  whole,  is  not  fit  for  God  :  God  is  no 
part  of  any  thing,  no,  not  of  the  universe  of  being  ;  for  to  be  a 
part  is  to  be  less  than  the  whole,  and  so  to  be  imperfect  :  and 
every  whole  consisteth  of  parts  ;  but  so  doth  not  God.s 

Q.  9.  Is  Jesus  Christ  one  person  or  two,  viz.  a  divine  and 
human  ? 

A.  It  is  dangerous  laying  too  great  a  stress  on  words,  that  are 

°  1  Tim.  ii.  5 ;  Heb.  xii.  24 ;  viii.  G,  and  ix.  15. 

p  John  i.  1—3,  &c. ;  1  Tim.  iii.  1G ;  Rom.  ix.  5  ;  Tit.  ii.  13. 

i  Phil.  ii.  7—10.  r  Acts  iii.  21 ;  John  ii.  IT,  and  vi.  62  ;  Epli.  iv.  8—10 

s  Gal.  iii.  20. 


THE    CATECHISING    OF    FAMILIES.  69 

cither  not  in  Scripture,  or  are  applied  to  God  as  borrowed  from 
similitude  in  man  ;  as  the  word  person  signifieth  the  eternal 
word,  the  second  in  the  Trinity,  Christ  is  but  one  person.  And 
though  his  human  soul  and  body  assumed  be  substances,  they 
are  not  another  person,  but  another  nature  united  to  his  eternal 
person ;  yet  not  as  a  part  of  it,  but  by  an  union  which  we  have 
no  proper  words  to  express.  Christ  hath  two  natures,  and  but 
one  person.  But  if  you  take  the  word  person  only  for  a  relation, 
(as  of  a  king,  a  judge,  &c.,)  so  Christ,  as  Mediator,  is  a  person 
distinct  from  the  same  Christ,  as  the  eternal,  second  person  in 
the  Trinity.* 

Q.  10.  It  seems  then  Christ  had  three  natures,  a  divine,  a 
soul,  and  a  body  ? 

A.  This  is  a  question  about  mere  names,  he  hath  only  the 
nature  of  God  and  of  man.  But  if  you  go  to  anatomise  man, 
you  may  find  in  him  on  earth,  perhaps,  more  natures  than  two, 
spirit,  fire,  air,  water,  and  earth  :  but  this  is  a  frivolous  dis- 
pute. 

Q.  11.  In  what  nature  did  Christ  appear  of  old  before  his 
incarnation  ? 

A.  If  it  were  not  by  an  angel,  as  his  agent,  it  must  be  by 
some  body,  light,  or  voice,  made  or  assumed  for  that  present 
time. 

Q.  12.  I  hear  some  say,  that  Christ  is  not  one  God  with  the 
Father,  but  a  kind  of  under  God,  his  first  creature  above 
angels. 

A.  The  Scriptures  fully  prove  Christ  to  be  God,  and  one  God 
with  the  Father :  the  form  of  baptism  proveth  it.  There  be 
some  learned  men  that  to  reconcile  this  controversy  say,  that 
Christ  hath  three  natures,  1.  The  divine  :  2.  A  super-angelical : 
.3.  A  human.  And  that  God,  the  Eternal  Word,  did  first  of  all 
produce  the  most  perfect  of  all  his  creatures,  above  angels,  like 
an  universal  soul,  and  the  Godhead  uniting  itself  to  this,  did,  by 
this,  produce  all  other  creatures ;  and,  at  last,  did  in  and  by 
this  unite  itself  hypostatically  to  the  human  nature  of  Christ. 
They  think  divers  texts  do  favour  this  threefold  nature  ;  and 
that  the  Arians  erred  only  by  noting  the  super-angelical  na- 
ture, and  not  noting  the  divine  united  to  it.  But  I  dare  not 
own  so  great  a  point,  which  I  find  not  that  the  universal  church 

1 1  John  v.  7  ;  1  Tim.  ii.  5  ;  Eph.  iv.  5,  0;  Rem.  v.  17, 18. 


70  THE    CATECHISING   OF    FAMILIES. 

ever  owned ;  nor  do  I  see  any  cogent  proof  of  it  in  the  Scrip- 
ture.11 

Q.  13.  But  God  doth  all  his  works  in  order :  and  he  made 
angels  far  nobler  than  man :  and  is  it  like  then  that  he 
setteth  a  man  so  far  above  all  angels  as  personal  union  doth 
import  ? 

A.  It  is  not  like,  if  we  might  judge  by  the  conjectures  of 
our  reason :  but  God's  lower  works  are  none  of  them  perfectly 
known  here  to  us;  much  less  the  most  mysterious,  even  the  glo- 
rious person  of  the  Son  of  God.  If  God  will  thus  glorify  his 
mercy  to  man,  by  setting  him  above  all  the  angels,  who  shall 
say  to  him,  '  What  doest  thou  ?'  And  if  there  be  in  Jesus  Christ 
a  first  created  superangelical  nature,  besides  the  divine  and  hu- 
man, we  shall  know  it  when  we  see  as  face  to  face.  In  the  mean 
time,  he  will  save  those  that  truly  believe  in  him  as  God  and 
man.x 

Q.   14.  Why  is  Christ  called  "  our  Lord  ?" 

A.  Because  he  is  God ;  and  also,  as  Mediator,  all  power  in 
heaven  and  earth  is  given  him,  and  he  is  made  Head  over  all 
things  to  his  church.  (Matt,  xxviii.  28 ;  Eph.  i.  22,  23.) 

Q.   15.  What  do  his  names  "  Jesus  Christ"  signify. 

A.  Jesus  signifieth  a  Saviour,  and  Christ,  anointed  of  God. 
He  being  anointed  by  God  to  the  office  of  a  Mediator,  as  the 
great  Prophet,  Priest,  and  King  of  the  church. 


CHAP.  XII. 

How  Christ  ivas  conceived  by  the  Holy  Ghost,  and  born  of  the 

Virgin  Mary. 

Q.  1.  Doth  it  not  seem  impossible,  that  Christ  should  be 
begotten  on  a  virgin  without  a  man  ? 

A.  There  is  no  contradiction  in  it :  and  what  is  impossible 
to  him  that  made  all  the  world  of  nothing  ?* 

Q.  2.  But  it  seems  incredible  that  God  should  be  made  man  ? 

A.  God  was  not  at  all  changed  by  Christ's  incarnation.     The 

«  John  i.  1,  2 ;  Matt,  xxviii.  19 ;  Col.  i.  15—18 ;  Heb.  i.  2—4 ;  Rev.  i.  5,  8. 
x  Heb.  i.  aud  ii.  y  Matt.  viii.  20;  Luke  i.  35. 


THE    CATECHISING    OF    FAMILIES.  *J\ 

Godhead  was  not  turned  into  flesh  or  soul,  hut  united  itself 
thereto.2 

Q.  3.  But  it  seemeth  an  incredible  condescension  in  God  to 
unite  the  nature  of  man  to  himself,  in  personal  union. 

A.  When  you  understand  what  it  is,  it  will  not  seem  incredi- 
ble to  you,  though  wonderful.  Consider,  1.  That  it  doth  not 
turn  the  human  nature  into  divine.  2.  Nor  doth  it  give  it  any 
of  that  part  or  work  which  was  proper  to  the  divine  nature,  and 
second  person  in  the  Trinity,  from  eternity.  3.  The  divine  na- 
ture is  united  to  the  human,  only  to  advance  this  to  the  excellent 
office  of  mediation,  and  that  Christ  in  it  may  be  Head  over  all 
things  to  the  church.  4.  And  it  will  abate  your  wonder  if  you 
consider,  that  God  is  as  near  to  every  creature  as  the  soul  is  to 
the  body  :  in  him  we  live,  move,  and  have  our  being.  And  he 
is  more  to  us  than  our  souls  are  to  our  bodies. 

4.  You  now  make  me  think  that  God  is  one  with  every  man 
and  creature,  as  well  as  with  Christ.  I  pray  you  wherein  is  the 
difference  ? 

A.  God's  essence  is  every  where  alike ;  but  he  doth  not  ap- 
pear or  work  every  where  alike  :  as  he  is  more  in  heaven  than 
on  earth,  because  he  there  operateth  and  appeareth  in  glory,  and 
as  he  is  more  in  saints  than  in  the  ungodly,  because  in  them  he 
operateth  his  grace ;  so  he  is  in  Jesus  Christ,  otherwise  than  he 
is  in  any  other  creature:  1.  In  that  he  by  the  divine  power 
qualified  him  as  he  never  did  any  other  creature.  2.  And  de- 
signeth  him  to  that  work  which  he  never  did  any  other  creature. 

3.  And  fixeth  him   in   the   honourable   relation  to  that  work. 

4.  And  communicateth  to  him,  by  an  uniting  act,  the  glory 
which  he  doth  not  to  any  other  creature  :  and  though  it  is  like 
there  is  yet  more  unknown  and  incomprehensible  to  us,  yet  these 
singular  operations  express  a  singular,  operative  union.  The 
sun,  bv  shining  on  a  wall,  becomes  not  one  with  it:  but  by  its 
influence  on  plants,  it  becometh  one  with  them,  and  is  their 
generical  life. 

Q.  5.  But  how  is  the  second  person  in  the  Trinity  more 
united  to  the  human  nature,  than  the  Father  and  the  Holy 
Ghost  ?     Are  they  divided  ? 

A.  You  may  as  well  ask,  why  God  is  said  to  make  a  the  world 
by  his  word,  and  by  his  Son  :  though  the  persons  are  undivided 
in  their  works  on  the  creature,  yet  creation  is  eminently  ascribed 
to  the  Father,  incarnation  and  redemption  to  the  Son,  and  sanc- 

*  Rom.  i.  3  ;  John  i.  14 ;  1  Tim.  iii.  16 ;  Gal.  iv.  4.  a  John  i.  3,  10. 


7^  THE    CATECHISING    OF    FAMILIES. 

tification  to  the  Holy  Ghost.  The  sun's  power  of  motion,  light, 
and  heat  are  inseparable  :  and  yet  it  is  the  light,  as  such,  that 
with  our  eye  doth  cause  the  same  act  of  light,  as  united  to  it. 
But  the  perfect  answer  to  this  doubt  is  reserved  for  heaven. 

Q.  6.  But  how  was  he  conceived  by  the  Holy  Ghost,  the  se- 
cond person  by  the  third,  when  it  is  only  the  second  that  was 
incarnate  ? 

A.  The  Holy  Ghost  is  not  said  to  operate  on  the  second  per- 
son in  the  Trinity,  or  the  Godhead,  for  Christ's  conception,  but 
on  the  virgin's  body,  and  by  miraculously  causing  a  human  soul 
and  body,  and  their  union  with  the  eternal  Word.  God's  per- 
fecting operations  are  usually  ascribed  to  the  Holy  Ghost:  but 
the  Father  and  Son  are  still  supposed  operating  by  the  Holy 
Spirit. 

Q.  7-  Was  Christ's  flesh  made  of  the  substance  of  his  mother  ? 
A.  Yes  :  else  how  had  be  been  the  Son  of  Man  ?  b 
Q.  8.  Was  Christ's  soul  begotten  by  his  mother  ? 
A.  It  is  certain  that  man  begetteth  man  :  but  how  souls  are 
generated  is  not  fully  known  by  man  :  some  say  they  are  not 
generated,  but  created  :  some  say,  that  they  are  not  created, 
but  generated:  and  I  think  that  there  is  such  a  concurrence  of 
God's  act  and  man's,  as  may  be  called  a  conjunction  of  creation 
and  generation  ;  that  is,  that  as  the  sunbeams  by  a  burning- 
glass  may  light  a  candle,  and  that  candle  light  another,  and  ano- 
ther ;  yet  so  that  the  light  and  heat  that  doth  it,  is  only  from 
the  sun's  continual  communication  ;  but  will  not  light  another, 
but  as  contracted  and  made  forcible  by  the  burning-glass,  or  the 
candle.  So  all  the  substance  of  new  souls  is  from  the  divine 
efflux,  or  communication  of  it,  which  yet  will  not  ordinarily 
beget  a  soul,  but  as  it  is  first  received  in  the  generative,  natural 
faculty,  and  so  operateth  by  it,  as  its  appointed  natural  means. 
Thus  it  seems  all  human  souls  are  caused  (pardon  the  defects 
of  the  similitude).  But  the  soul  of  Christ  miraculously,  not 
without  all  operation  of  the  mother's,  (for  then  he  had  not  been 
the  Son  of  Man,)  but  without  a  human  father;  the  Holy  Ghost 
more  than  supplying  that  defect. 

Q.  9.  If  Christ  was  Mary's  son,  how  escaped  he  original 
guilt  ? 

A.  By  being  conceived  by  the  Holy  Ghost,  and  so  in  his  hu- 
man nature  made  the  Son  of  God,  and  not  generated,  as  other 
men  are. 

•>  Gal.  iv.  4. 


THE    CATECHISING   OF    FAMILIES.  73 

Q.   10.  Had  Mary  any  children  after  Jesus  Christ  ? 

A.  It  goes  for  a  tradition  with  most,  that  she  had  none  :  but  it 
is  uncertain,  and  concerneth  not  our  faith  or  salvation.0 

Q.   11.  Why  was  Christ  born  of  a  Jew  ? 

A.  God  had  made  a  special  promise  to  Abraham  first,  that 
d  Christ  should  be  his  seed,  in  whom  all  nations  should  be  bles- 
sed :  and  to  David  after,  that  he  should  be  his  offspring,  and 
everlasting  King. 

Q.  12.  Why  was  not  Christ  born  till  about  four  thousand 
years  after  the  fall  ? 

A.  It  is  dangerous  asking  reasons  of  God's  councils,  which  he 
hath  not  revealed.  But  this  much  we  may  know,  that  Christ 
was  man's  Redeemer,  by  undertaking  what  he  after  did,  before 
his  incarnation.  And  that  he  revealed  the  grace  of  redemption, 
by  promises,  types,  and  prophecies,  and  so  saved  the  faithful : 
and  that  God's  works  are  usually  progressive  to  perfection,  and 
ripest  at  last :  and  therefore  when  he  had  first  sent  his  prophets, 
he  lastly  sent  his  Son  to  perform  his  undertaking,  and  bring 
life  and  immortality  more  fully  to  light,  and  bring  in  a  better 
covenant,  and  gather  a  more  excellent,  universal  church. 

Q.   13.  Were  any  saved  by  Christ  before  he  was  made  man  ? 

A.  Yes  :  they  had  the  love  of  the  Father,  the  grace  of  Christ, 
and  the  necessary  communion  of  the  Holy  Ghost,  and  the  pro- 
mise. And  in  every  age  and  nation,  he  that  feared  God,  and 
worked  righteousness,  was  accepted  of  him.e 


CHAP.  XIII. 

"Suffered  under  Pontius   Pilate,    ivas    Crucified,    Dead  and 
Buried;  He  Descended  into  Hell." 

Q.  1.  Why  is  there  nothing  said  in  the  Creed,  1.  Of  Christ's 
overcoming  the  temptations  of  the  devil  and  the  world  ?  '  Or, 
2.  Of  his  fulfilling  the  law,  his  perfect  holiness,  obedience  and 
righteousness  ?     3.  Nor  of  his  miracles  ? 

A.   1 .  You   must  know  that  the  Creed  at  first  when  Christ 

e  Heb.  vii.26;  Matt.  xii.  46;  Mark  Hi.  31;  John  ii.  12,  and  vii.  3,  5,  10; 
Gal.i.  19. 

11  Gen.  xxii.  18,  and  xxvi.4;  Psalm  Ixxxix.  29,30 ;  Rom.i.  3,  and  iv.  10; 
2  Tim.  ii.  8. 

c  See  Heb.  xi.  f  Matt.  iv. 


74  THE    CATECHISING   OF    FAMILIES. 

made  it  the  symbol  of  Christianity,  had  but  the  three  baptismal 
articles  :  g  to  be  baptised  into  the  name  of  the  Father,  Son, 
and  Holy  Ghost.  2.  And  that  the  rest  were  added,  for  the  ex- 
position of  these  three.  3.  And  that  the  errors  that  rose  up 
occasioned  the  additions.  Some  denied  Christ's  real  humanity, 
and  some  his  death,  and  said,  that  it  was  another  in  his  shape 
that  died  :  and  this  occasioned  these  expository  articles.  4.  But 
the  Apostles,  and  other  preachers,  expounded  more  to  those 
whom  they  catechised  than  is  put  into  the  Creed  :  and  more  is 
implied  in  that  which  is  expressed  :  and  had  any  heretics  then 
denied  Christ's  perfect  righteousness,  and  victory  in  temptation, 
it  is  like  it  would  have  occasioned  an  article  for  these.  5.  But 
Christ  would  not  have  his  Apostles  put  more  into  the  Creed 
than  was  needful  to  be  a  part  of  the  test  of  Christianity.  And 
he  that  understanding^,  consentingly,  and  practically  believeth 
in  God  the  Father,  Son,  and  Holy  Ghost,  shall  be  saved,  (i. 
And  as  to  Christ's  miracles;  yea,  and  his  holiness,  they  are 
contained  in  the  true  meaning  of  believing  in  the  Holy  Ghost, 
as  I  shall  after  show. 

Q.  2.  But  why  is  none  of  Christ's  sufferings  mentioned  before 
that  of  his  being  crucified  ? 

A.  This,  which  is  the  consummation,  implieth  the  humilia- 
tion of  his  life  :  his  mean  h  birth  and  education,  his  mean  estate 
in  the  world,  his  temptations,  accusations,  reproaches,  buffeting, 
scourging,  his  agony,  his  betraying,  his  condemnation  as  a  ma- 
lefactor, by  false  witness,  and  the  people's  clamour,  and  the  ru- 
lers' malice  and  injustice  :  his  whole  life  was  a  state  of  humilia- 
tion, finished  in  his  crucifixion,  death,  and  burial. 

Q.  3.  What  made  the  Jews  so  to  hate  and  crucify  him  ?  ' 

A.  Partly  a  base  fear  of  Caesar,  lest  he  should  destroy  them, 
in  jealousy  of  Jesus,  as  a  king  :  and  having  long  revolted  from 
sincerity  in  religion,  and  become  ceremonious  hypocrites,  God 
left  them  to  the  blindness  and  hardness  of  their  hearts,  resolv- 
ing to  use  them  for  the  sacrificing  of  Christ,  the  redemption  of 
the  world,  and  the  great  enlargement  of  his  church. 

Q.  4.  Why  is  Pontius  Pilate  named  in  the  Creed  ? 

A.  Historically,  to  keep  the  remembrance  of  the  time  when 
Christ  suffered :  and  to  leave  a  just  shame  on  the  name  of  an 
unjust  judge.k 

e  Matt,  xxviii.  19.  h  Phil.  ii.  7—9  ;  Heb.  xii.  2—4.        «  Job.  xi.  48,  50. 

k  1  Tim.  vi.  13 ;  Col.  i.  20,  and  ii.  14 ;  Eph.  ii.  16 ;  Gal.  iii.  13. 


THE    CATECHISING    OF    FAMILIES.  75 

Q.  5.  Why  was  crucifying  the  manner  of  Christ's  death? 

A.  1.  It  was  the  Roman  manner  of  putting  vile  malefactors 
to  death.  2.  And  it  was  a  death  especially  cursed  hy  God  ;  and 
Christ  foretold  it  of  himself. 

Q.  6.  Was  it  onlv  Christ's  hody  that  suffered,  or  also  his 
soul  and  Godhead  ? 

A.  The  Godhead  could  not  suffer ;  but  he  that  was  God  suf- 
fered in  body  and  soul.1 

Q.  7-  What  did  Christ's  soul  suffer  ? 

A.  It  suffered  not  by  any  sinful  passion,  but  by  natural,  lawful 
fear  of  what  he  was  to  undergo,  and  feeling  of  pain,  and  espe- 
cially of  God's  just  displeasure  with  man's  sin,  for  which  he  suf- 
fered ;  which  God  did  express  by  such  withholdings  of  joy,  and 
by  such  inward,  deep  sense  of  his  punishing  justice  as  belonged 
to  one  that  consented  to  stand  in  the  place  of  so  many  sinners, 
and  to  suffer  so  much  in  their  stead."1 

Q.  8.  Did  Christ  suffer  the  pains  of  hell,  which  the  damned 
suffer  ? 

A.  The  pains  of  hell  are  God's  just  punishment  of  man  for 
sin,  and  so  were  Christ's  sufferings,  upon  his  consent.     But, 

1.  The  damned  in  hell  are  hated  of  God,  and  so  was  not  Christ. 

2.  They  are  forsaken  of  God's  Holy  Spirit  and  grace,  and  so 
was  not  Christ.  3.  They  are  under  the  power  of  sin,  and  so 
was  not  Christ.  4.  They  hate  God  and  holiness,  and  so  did 
not  Christ.  5.  They  are  tormented  by  the  conscience  of  their 
personal  guilt,  and  so  was  not  Christ.  Christ's  sufferings  and 
the  damned's  vastly  differ. 

Q.  9.  Why  must  Christ  suffer  what  he  did  ? 

A.  I.  To  be  an  expiatory  sacrifice  for  sin.  God  thought  it 
not  meet,  as  he  was  the  just  and  holy  Ruler  of  the  world,  to 
forgive  sin,  without  such  a  demonstration  of  his  holiness  and 
justice  as  might  serve  as  well  to  the  ends  of  his  government  as 
if  the  sinners  had  suffered  themselves.  2.  And  he  suffered  to 
teach  man  what  sin  deserveth,  and  what  a  God  we  serve,  and 
that  we  owe  him  the  most  costly  obedience,  even  to  the  death, 
and  that  this  body,  life,  and  world,  are  to  be  denied,  contemned, 
and  forsaken,  for  the  sake  of  souls,  and  of  life  everlasting,  and 
of  God,  when  he  requireth  it.  The  cross  of  Christ  is  much  of 
the  Christian's  book." 

1  Matt.  xxvi.  38 ;  John  xii.  27.  ra  Lnke  xxii.  44. 

"  Heb.  ix.  26,  and  x.  12 ;  1  Cor.  v.  7  ;  Luke  xiv.  33 ;  1  Cor.  ii.  2 ;  Gal.  ii.  2 ; 
iii.  1 ;  v.  24,  and  vi.  14 ;  Phil.  ii.  8;  and  iii.  7 — 9. 


76  THE    CATECHISING   OF    FAMILIES. 

Q.   10.  What  sorts  of  sin  did  Christ  die  for? 

A.  For  all  sorts,  except  men's  not  performing  those  condi- 
tions which  he  reqnireth  of  all  that  he  will  pardon  and  save. 

Q.   1  1 .  For  whose  sins  did  Christ  suffer  ? 

A.  All  men's  sins  were  instead  of  a  meritorious  cause  of 
Christ's  sufferings ;  he  suffered  for  mankind  as  the  Saviour  of 
the  world  :  and  as  to  the  effect,  his  suffering  purchased  a  condi- 
tional gift  of  free  pardon  and  life  to  all  that  will  believingly  accept 
it,  according  to  the  nature  of  the  things  given.  But  it  was  the 
will  of  the  Father  and  the  Son  not  to  leave  his  death  to  uncertain 
success,  but  infallibly  to  cause  the  elect  to  believe  and  be  saved.0 

Q.    12.  Was  it  just  with  God  to  punish  the  innocent? 

A.  Yes,  when  it  was  Christ's  own  undertaking,  by  consent, 
to  stand  as  a  sufferer  in  the  room  of  the  guilty. 

Q.   13.  How  far  were  our  sins  imputed  to  Christ  ? 

A.  So  far  as  that  his  consent  made  it  just  that  he  suffered  for 
them.  He  is  said  to  be  made  sin  for  us,  who  knew  no  sin,  which  is, 
to  be  made  a  curse  or  sacrifice  for  our  sin.  But  God  never  took 
him  to  be  really,  or  in  his  esteem,  a  sinner  :  be  took  not  our 
fault  to  become  his  fault,  but  only  the  punishment  for  our  faults 
to  be  due  to  him.  Else  sin  itself  had  been  made  his  own,  and 
he  had  been  relatively  and  properly  a  sinner,  and  God  must  have 
hated  him  as  such,  and  he  must  have  died  for  his  own  sin  when 
ours  was  made  his  own :  but  none  of  this  is  to  be  imagined.11 

Q.   14.  How  far  are  Christ's  sufferings  imputed  to  us? 

A.  So  far  as  that  we  are  reputed  to  be  justly  forgiven  and 
saved  by  his  grace,  because  he  made  an  expiation  by  his  sacri- 
fice for  our  sins  :  but  not  so  as  if  God  mistook  us  to  have 
suffered  in  Christ,  or  that  he  or  his  law  did  judge  that  we  our- 
selves have  made  satisfaction  or  expiation,  by  Christ.11 

Q.  15.  Was  not  that  penal  law  "  In  the  day  that  thou  eatest 
thereof,  thou  shalt  die,"  and  "  The  soul  that  sinneth  shall  die," 
fulfilled  by  execution  for  us  all  in  Christ,  and  now  justifieth  us 
as  so  fulfilled  ? 

A.  No:  that  law  condemned  none  but  the  sinner  himself, 
and  is  not  fulfilled  unless  the  person  suffer  that  sinned.  That 
law  never  said,  "Either  the  sinner,  or  another  for  him,  shall  die." 
Christ  was  given  us  by  God  as  above  his  law,  and  that  he  might 
justly  and  mercifully  forgive  sin,  though  he  executed  not  that 

°  Rom.  v.  6,  8,  and  xiv.  9,  15  ;  2  Cor.  v.  14,  15  ;  Heb.  ii.  9  ;  1  Tim.  ii.  G  ; 
lJolinii.2;  John  i.  29;  iii.  1G,  18,  19;  iv.  42,  and  vi.  51. 
P  1  Pet.  ii.  22,  i  I  Pet.  ui.  18 ;  Acts  >;xvi.  18. 


THE    CATECHISING  OF    FAMILIES.  JJ 

law:  that  law  did  but  make  punishment  our  due,  and  not 
Christ's,  but  not  bind  God  to  inflict  it  on  us,  when  his  wisdom 
knew  a  better  way.  It  is  not  that  law  as  fulfilled  that  justifieth 
us,  but  another,  even  the  law  of  grace.  Satisfaction  is  not  the 
fulfilling  of  the  penal  law/ 

Q.  16.  Did  not  Christ  fulfil  the  commands  of  the  law  for  us 
by  his  holiness  and  perfect  righteousness?  What  need  was 
there  that  he  surfer  for  us? 

A.  The  law,  or  covenant,  laid  on  him  by  his  Father  was,  that 
he  should  do  both;  and  therefore  both  is  the  performance  of 
that  condition  on  which  God  gave  us  to  him  to  be  pardoned  and 
saved  by  him.  If  he  had  fulfilled  the  commands  of  the  law  by 
perfect  holiness  and  righteousness,  in  our  legal  persons,  so  as 
that  God  and  his  law  would  have  reputed  us  to  have  done  it  by 
him,  then,  indeed,  being  reputed  perfect  obeyers,  we  could  not 
have  been  reputed  sinners,  that  needed  suffering  or  pardon.  But 
Christ's  habitual,  active,  and  passive  righteousness,  were  (all  the 
parts  of  his  one  condition)  performed  by  him,  to  be  the  merito- 
rious cause  of  our  justification.8 

Q.  17.  Why  is  Christ's  death  and  burial  named  besides  his 
crucifixion  ? 

A.  Those  words  have  been  since  added,  to  obviate  their  error 
who  thought  Christ  died  not  on  the  cross. 

Q.   IS.  What  is  meant  by  his  descending  into  hell? 

A.  Those  words  were  not  of  some  hundred  vears  in  the  Creed, 
and  since  they  were  put  in,  have  been  diversely  understood. 
There  is  no  more  certain  nor  necessary  to  be  believed,  but  that 

I.  Christ's  soul  was,  and  so  ours  are,  immortal,  and  remained 
when  separated  from  the  body.  2.  And  that  as  death  (being' 
the  separation  of  soul  and  body)  was  threatened  by  God,  as  a 
punishment  to  both,  so  the  soul  of  Christ  submitted  to  this  penal 
separation,  and  went  to  the  place  of  separated  souls,  as  his 
body  did  to  the  grave.1 

Q.   19.  Of  what  use  is  this  article  to  us  ? 

A.  Of  great  and  unspeakable  use.  1 .  We  learn  hence  what 
sin  deserveth.  Shall  we  play  with  that  which  must  have  such  a 
sacrifice  ?u 

Rom.  iii.  19,     20,  21,  28;  iv.  13,  15,  and  x.  4  ;  Gal.  ii.  16,  21,  and  iii. 

II,  13,  18,19,  24. 

s  Matt.  iii.  15,  and  v.  17  ;  Isa.  liii.  11 ;  1  Cor.  i. 30 ;  2  Cor.  v.  21. 

4  1  Cor.  xv.  4,  5;    Psalm  xvi.  9, 10  ;   1  Pet.  iii.  18— 21. 

11  Heb.  ix.  21  ;  1  Col.  i.  20;  Eph.  i.  7;  1  Pet.  i.2,  19;  Rom. iii.  25;  Heb.  ii. 
14;  1  John  ii.  1—3,  and  iv.  10;  Heb.  ix.  14;  Eph.  ii.  13;  Rev.  i.  5 ;  v.  9; 
vii.  14,  and  xiv.  20. 


J8  THE    CATECHISING   OF    FAMILIES. 

2.  We  learn  hence  that  a  sufficient  expiatory  sacrifice  is  made 
foi  sin,  and  therefore  that  God  is  reconciled,  and  we  need  not 
despair,  nor  are  put  to  make  expiation  ourselves,  or  by  any  other. 

3.  We  learn  that  death  and  the  grave,  and  the  state  of  se- 
parate souls,  are  sanctified,  and  Satan  conquered,  as  he  had  the 
power  of  death,  as  God's  executioner ;  and  therefore  that  we 
may  boldly  die  in  faith,  and  commit  soul  and  body  into  the 
hand  of  him  that  died  for  them. 

Q.  20.  But  did  not  Christ  go  to  Paradise,  and  can  that  be 
penal  ? 

A.  Yes,  and  so  do  faithful  souls.  But  the  soul  and  body  are 
a  perfect  man,  and  nature  is  against  a  separation :  and  as  the 
union  of  Christ's  soul  and  glorified  body  now  in  heaven  is  a  more 
perfect  state  than  that  was  of  his  separated  soul,  so  the  depri- 
vation of  that  union  and  perfection  was  a  degree  of  penalty, 
and  therefore  it  was  the  extraordinary  privilege  of  Enoch  and 
Elias  not  to  die. 


CHAP,  XIV. 

"  The  third  Day  he  rose  again  from  the  Dead." 

Q.  1 .  How  was  Christ  said  to  be  three  days  in  the  grave  ? 
A.  He  was  there  part  of  the  sixth  day,  all  the  seventh,  and 
part  of  the  first.x 

Q.  2.  Is  it  certain  that  Christ  rose  from  the  dead  the  third 

day  ? 

A.  As  certain  as  any  article  of  our  faith:  angels  witnessed  it. 
Mary  first  saw  him,  and  spake  with  him.  Two  disciples,  going 
to  Emmaus,  saw  him,  to  whom  he  opened  the  Scriptures  con- 
cerning him.  Peter,  and  others  fishing,  saw  him, and  spake,  and 
eat  with  him.  The  eleven  assembled  saw  him.  Thomas,  that 
would  not  else  believe,  was  called  to  see  the  print  of  the  nails, 
and  put  his  finger  into  his  pierced  side.  He  was  seen  of  above 
five  hundred  brethren  at  once.  He  gave  the  apostles  their  com- 
mission, and  instructions,  and  his  blessing,  and  ascended  bodily 
to  heaven  in  their  sight ;  and  afterwards  appeared  in  glory  to 
Stephen  and  Paul.  But  I  have  before  given  you  the  proof  of 
the  gospel,  and  must  not  repeat  it.y 

*  Matt.  xii.  39,  40 ;  xvi.4;  John  xx. ;  Malt.xxviii. 
y  1  Cor.  xv.  53  0. 


THE    CATECHISING    OF    FAMILIES. 

Q.  3.  Was  it  foreknown  that  Christ  would  rise  ? 

A.  Yes ;  it  was  foretold  by  the  prophets,  and  expressly  and 
often  by  himself,  to  his  apostles  and  the  Jews,  and  therefore  they 
set  a  sealed  stone,  with  a  guard  of  soldiers,  on  the  sepulchre,  to 
watch  it.z 

Q.  4.  It  is  a  wonder  that  the  Jews  then  believed  not  in  him, 

A.  The  rulers  were  now  more  afraid  than  before  that  Christ 
would  by  the  people  be  proclaimed  their  King,  and  then  the 
Romans  destroy  their  city  and  nation,  for  they  feared  men  more 
than  God:  and  withal  they  had  put  him  to  death  on  that 
account,  as  if  his  making  himself  a  King  had  been  rebellion 
against  Ceesar,  and  King  of  the  Jews  was  written,  as  his  crime, 
by  Pilate  on  his  cross,  and  so  they  were  engaged  against  him  as 
a  rebel,  though  he  told  them  his  kingdom  was  not  a  worldly  one : 
and  they  seemed  to  believe  that  he  did  all  his  miracles  by  the 
devil,  as  a  conjurer,  and  therefore  that  he  was  raised  by  that 
devil  :a  which  was  the  blasphemy  against  the  Holy  Ghost.  And 
as  for  the  common  people,  they  deceived  them  by  hiring  the 
soldiers  to  say,  that  his  disciples  stole  his  body  while  they  slept.b 

Q.  5.  But  why  would  Christ  appear  to  none  but  his  disciples? 

A.  We  are  not  fit  to  give  God  a  law:  his  works  are  done  in 
infinite  wisdom.  But  we  may  see,  1.  That  they  who  had  har- 
dened their  hearts  against  all  his  doctrine,  and  the  miracles  of 
his  life,  and  maliciously  put  him  to  death  as  a  blasphemer,  a 
conjurer,  and  a  traitor  to  Caesar,  were  unworthy  and  unmeet  to 
be  the  witnesses  of  his  resurrection :  and  it  is  like  it  would  but 
have  excited  their  rage  to  have  tried  a  new  persecution.  His 
resurrection  being  the  first  act  of  his  triumphant  exaltation, 
none  were  so  fit  to  see  him  as  those  that  had  followed  him  to 
his  sufferings :  even  as  wicked  men  are  not  meet  (as  Paul  was) 
to  be  rapt  up  into  Paradise  and  the  third  heavens,  and  hear  the 
unutterable  things.0 

2.  The  witnesses  whom  he  chose  were  enow,  and  fit  persons 
for  that  office,  being  to  be  sent  abroad  to  proclaim  it  to  the 
world. 

And  God  confirmed  their  testimony  by  such  abundant  mira- 
cles, of  which  you  heard  before.d 

*  Acts  xxvi.  23;  Matt.  xx.  19;  Mark  viii.  31 ;  ix.  31,  and  x.  34;  Luke 
xxiv.  7,46;  John  xx.  9;  Rom.  xiv.  9;  1  Thess.  iv.  11. 

a  Matt. xii.  b  Matt,  xxviii.  3. 

<•  Acts  x.  41 ;  i.  2—5,  22  ;  iv.  2,  33,  and  xvii.  IS  ;  Heb.  vi.  2. 
ll  1  Cor.  xv.  4,0;  Heb.  ii,3— 5. 


SO  THE    CATECHISING    OF    FAMILIES. 

3.  And  yet  he  left  not  the  infidels  without  convincing  means: 
as  he  hefore  told  them  that  he  would  raise  in  three  days  the 
temple  of  his  bodv,  when  they  destroyed  it,  so  they  saw  the 
earth  quake,  the  sun  darkened,  the  veil  of  the  temple  rent  at 
his  death,  and  their  soldiers  saw  the  angels  that  terrified  them, 
and  told  the  rulers  what  they  saw :  and,  after  all,  it  was  to 
Paul,  a  persecutor,  (and  partly  to  his  company,)  that  Christ 
appeared/ 

Q.  6.  Why  must  Christ  rise  from  the  dead  ? 

A.  You  may  as  well  ask  why  he  must  be  our  Saviour? 

1.  If  he  had  not  risen,  death  had  conquered  him,  and  how 
could  he  have  saved  us  that  was  overcome  and  lost  himself  ?f 

2.  He  could  not  have  received  his  own  promised  reward,  even 
his  kingdom  and  glory  :  it  was  for  the  joy  that  was  set  before 
him,  that  he  endured  the  cross  and  despised  the  shame;  there- 
fore God  gave  him  a  name  above  every  name,  to  which  every 
created  knee  must  bow.s 

3.  His  resurrection  was  to  be  the  chief  of  all  those  miracles 
by  which  God  witnessed  that  he  was  his  Son,  and  the  chief 
evidence  by  which  the  world  was  to  be  convinced  of  his  truth,'1 
and  so  was  used  in  their  preaching  by  the  apostles.  That  Christ 
rose  from  the  dead,  is  the  chief  argument  that  makes  us 
Christians. 

4.  The  great  executive  parts  of  Christ's  saving  office  were  to 
be  performed  in  heaven,  which  a  dead  man  could  not  do.  How 
else  should  he  have  interceded  for  us,  as  our  heavenly  High 
Priest?  How  should  he  have  sent  down  the  Holy  Ghost  to 
renew  us  ?  How  should  he,  as  King,  have  governed  and  pro- 
tected his  church  on  earth  unto  the  end  ?  How  should  he  have 
come  again  in  glory  to  judge  the  world  ?  And  how  should  we 
have  seen  his  glory  (as  the  Mediator  of  fruition)  in  the  heavenly 
kingdom  ?  ' 

Q.  7.  I  perceive,  then,  that  Christ's  resurrection  is  to  us  an 
article  of  the  greatest  use.     What  use  must  we  make  of  it  ? 

A.  You  may  gather  it  by  what  is  said.      1.  By  this  you  may 

be  sure  that  he  is  the  Son  of  God,  and  his  gospel  true.     2.  By 

this  you  may  be  sure  that  his  sacrifice  on  the  cross  was  accepted 

as  sufficient.     3.  By  this  you  may  be  sure  that  death  is  con- 

c  Matt,  xxvi.,  and  xxvii ;  Luke  xxiii.;  Acts  ix. 

f  1  Cor.  xv.  13, 14, 20.  «  Heb.  xii.  3,  4;  Phil.  ii.  7, 8. 

11  Rom.  i.  4;  1  Pet.  i.  3,  4,  and  iii.  21  ;  Jolin  xi.24,  25. 
1  lPet.  i.  3,  4,  and  iii.  21;  Phil.  iii.  10,11,19,20,21;  Rom.  vi.  5  ;    Heb. 
iv.  14,  15  ;  vi.  20 ;  vii.10— 18  ;  viii.  1— 3,and  x.  21,  22. 


THK    CATECHISING   OF    FAMILIES.  81 

queried,  and  we  may  boldly  trust  our  Saviour,  who  tasted  and 
overcame  death,  with  our  departing  souls.  4.  By  this  we  may 
be  sure  that  we  have  a  powerful  High  Priest  and  Intercessor  in 
heaven,  by  whom  we  may  come  with  reverend  boldness  unto 
God.  5.  By  this  we  may  know  that  we  have  a  powerful  King, 
both  to  obey  and  to  trust  with  the  church's  interest  and  our 
own.  6.  By  this  we  may  know  that  we  have  a  Head  still 
living,  who  will  send  down  his  Spirit  to  gather  his  chosen,  to 
help  his  ministers,  to  sanctify  and  comfort  his  people,  and  pre- 
pare them  for  glory.  7 '.  By  this  we  are  assured  of  our  own 
resurrection,  and  taught  to  hope  for  our  final  justification  and 
glory.  8.  And  by  this  we  are  taught  that  we  must  rise  to  ho- 
liness of  life.k 


CHAP.  XV. 


"  He  ascended  into  Heaven,  and  sitteth  on  the  right  hand  of 
God,  the  Father  Almighty." 

Q.  1 .  How  long  was  it  between  Christ's  resurrection  and  his 
ascension  ? 

A.  Forty  days:  he  rose  on  the  day  which  we  call  Easter  day, 
and  he  ascended  on  that  which  we  call  Ascension  day,  or  Holy 
Thursday.3 

Q.  2.  Did  Christ  stay  all  this  while  among  his  disciples 
visibly  ? 

A.  No ;  but  appeared  to  them  at  such  seasons  as  he  saw 
meet.b 

Q.  3.  Where  was  he  all  the  rest  of  the  forty  days  ? 

A.  God  hath  not  told  us,  and  therefore  it  concerneth  us  not 
to  know. 

Q.  4.  He  showed  them  that  he  had  flesh  and  blood,  how  then 
was  he  to  them  invisible  the  most  part  of  the  forty  days? 

A.  The  divine  power  that  raised  Christ,  could  make  those 
alterations  on  his  body  which  we  are  unacquainted  with. 

Q.  5.  How  was  Christ,  taken  up  to  heaven  ? 

A.  While  he  was  speaking  to  his  apostles  of  the  things  con- 
cerning the  kingdom  of  God,  and  answering  them  that  hoped  it 

k  Rom.  viii.  34  ;  Col.  ii.  12, 15  ;  Col.  iii.  1—5. 

a  Acts  i.  3,  4  ;  Matt,  xxviii.  h  John  xx.,  and  xxi. 

VOL.    XIX.  G 


82  THE    CATECHISING    OF    FAMILIES. 

would  presently  be,  and  had  given  their  commission,  and  the 
promise  of  the  Holy  Ghost,  and  commanded  them  to  wait  for  it 
at  Jerusalem,  he  was  taken  up  as  they  gazed  after  him,  till  a 
cloud  took  him  out  of  their  sight :  and  two  angels,  like  two  men 
in  white,  stood  by  t'hem,  and  asked  them  why  they  stood  gazing 
up  to  heaven,  telling  them  that  Jesus,  who  was  taken  up,  should 
so  come  again. c 

Q.  6.  Had  it  not  been   better   for  us  that  he  had  staid  on 
earth  ? 

A.  No :  He  is  many  ways  more  useful  to  us  in  heaven. d 
1.  He  is  now  no  more  confined,  in  presence,  to  that  small 
country  of  Judea,  above  the  rest  of  the  world,  as  a  candle  to 
one  room,  but,  as  the  sun  in  his  glory,  shineth  to  all  his  church 
on  earth.  2.  He  is  possessed  of  his  full  power  and  glory  (by 
which  he  is  fit  to  protect  and  glorify  us.)  3,  He  intercedeth 
for  us  where  our  highest  concerns  and  interest  are.  4.  He 
sendeth  his  Spirit  on  earth  to  do  his  work  on  all  believers'  souls. 
Q.  7.  What  is  meant  by  his  sitting  on  the  right  hand  of 
God? 

A.  Not  that  God  hath  hands,  or  is  confined  to  a  place  as 
man  is.  But  it  signifieth  that  the  glorified  man,  Jesus,  is  next 
to  God  in  dignity,  power  and  glory ;  and,  as  the  lieutenant  under 
a  king,  is  now  the  universal  Administrator,  or  Governor,  of  all 
the  world,  under  God,  the  Father  Almighty.  e 

Q.  8.  J  thought  he  had  been  only  the  Lord  of  his  church  ? 
A.  He  is  Head  over  all  things  to  his  church.     All  power  and 
things  in  heaven  and  earth  are  given  him  :   even  the  frame  of 
nature  dependeth  on  him  ;  he  is  Lord  of  all ;  but  it  is  his  church 
that  he  sanctifieth  by  his  Spirit,  and  will  glorify. 

Q.  9.  If  Christ  have  all  power,  why  doth  he  let  Satan  and 
sin  still  reign  over  the  far  greatest  part  of  the  earth  ? 

A.  Satan  reigneth  but  over  volunteers  that  wilfully  and 
obstinately  choose  that  condition  ;  and  he  reigneth  but  as  the 
jailer  in  the  prison,  as  God's  executioner  on  the  wilful  refusers 
of  his  grace.  f  And  his  reign  is  far  from  absolute ;  he  crosseth 
none  of  the  decrees  of  God,  nor  overcometh  his  power,  but  doth 
what  God  seeth  meet  to  permit  him  to  do.  He  shall  destroy 
none   of  God's   elect,  nor  any  that  are  truly  willing  of  saving 

c  Acts  i.  4,5. 

d  Acts  i.  10,  11  ;  John  xvi.  17  ;  xv.  26,  and  xiv.  16,  26 ;  Gal.  iv.  4,  6. 
cMatt. xxvi.64;  Acts  vii.  55,56;  Rom.  viii.31;  Eph.  i.20— 23;  Col.  iii.  1; 
Heb.  i.  3,  13;  viii.  1,  and  x.  12;  ICph.  i.  23;  Matt.xxviii.  18. 
'  Rev.  xii.  9,  and  xiii.  14. 


THE    CATECHISING    OF    FAMILIES.  83 

grace.  And  as  for  the  fewness  of  the  elect,  I  shall  speak  of  it 
after,  about  the  catholic  church. 

Q.  10.  But  is  not  Christ's  body  present  on  earth,  and  in  the 
sacrament  ? 

A.  We  are  sure  he  is  in  heaven,  and  we  are  sure  that  their 
doctrine  is  a  fiction  contrary  to  sense,  reason,  and  Scripture, 
that  say  the  consecrated  bread  and  wine  are  substantially 
turned  into  the  very  body  and  blood  of  Christ,  and  are  no  longer 
bread  and  wine.  But  how  far  the  presence  of  Christ's  soul  and 
body  extendeth,  is  a  question  unfit  for  man's  determination, 
unless  we  better  knew  what  glorified  souls  and  bodies  are :  we 
see  that  the  sun  is  eminently  in  the  heaven :  and  yet,  whether 
its  lucid  beams  be  a  real  part  of  its  substance,  which  are  here 
on  earth,  or  how  far  they  extend,  we  know  not ;  nor  know  we 
how  the  sun  differeth,  in  greatness  or  glory,  from  the  soul  and  body 
of  Christ :  nor  know  when  an  angel  is  in  the  room  with  us,  and 
when  not :  these  things  are  unfit  for  our  inquiry  and  decision.  s 


CHAP.  XVI. 

"  From  thence  he  shall  again  come  to  Judge  the  Quick  and  the 

Dead." 

Q.  1.  What  is  meant  by  the  quick  and  the  dead  ? 

A.  Those  that  are  found  alive  at  Christ's  coming,  and  those 
that  were  dead  before.  h 

Q.  2.  Are  not  the  souls  of  men  judged  when  men  die  ? 

A.  In  part  they  are  :  but  as  it  is  soul  and  body  that  make  a 
mail,  so  it  is  the  judgment  upon  soul  and  body  which  is  the  full 
judgment  of  the  man.  God's  execution  is  the  principal  part  of 
his  judgment ;  and  as  souls  have  not  the  fulness  of  glory  or 
misery,  till  the  resurrection,  so  they  are  not  fully  judged  till  then ; 
and  societies  must  be  then  judged,  and  persons  in  their  sociable 
relations,  together.  ' 

Q.  3.  Whither  is  it  that  Christ  will  come,  and  where  will 
he  judge  the  world  ? 

A.  Not  in  heaven,   for  the  wicked  shall   not  come  thither  : 

but  Paul  tells  us,  (1  Thes.  iv.  16,)  "That  the  Lord  himself  shall 

descend  from  heaven,  with  a  shout,  with  the  voice  of  the  arch- 

s  Acts  iii.  21  ;  1  Cor.  xv.  44,  45.  h  1  Thes.  iv.  15—17. 

1  Matt.  xxv. ;  2  Thess.  i.  6,  7,  10,  11 ;  John  v.  22,  25. 

g2 


84  THE    CATECHISING    OF    FAMILIES. 

angel,  and  with  the  trump  of  God,  and  the  dead  in  Christ  shall 
rise  first,  and  then  they  that  are  alive  and  remain  shall  be  caught 
up  together  with  them  in  the  clouds,  to  meet  the  Lord  in  the 
air,  and  so  shall  we  ever  be  with  the  Lord."  By  which  it 
appeareth  that  the  place  of  judgment  will  be  in  the  air,  between 
heaven  and  earth. 

Q.  4.  In  what  manner  will  Christ  come  to  judgment  ? 

A.  Christ  tells  us,  (Matt.  xxv.  31,)  "That  the  Son  of  Man 
(that  is,  Christ  as  man)  shall  come  in  his  glory,  and  all  the 
holy  angels  with  him,  and  shall  sit  on  the  throne  of  his  glory, 
and  before  him  shall  be  gathered  all  nations,  and  he  shall  sepa- 
rate them  one  from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats."  And  St.  Paul  saith,  2  Thess.  i.  7,  8.  "  The 
Lord  Jesus  shall  be  revealed  from  heaven,  with  his  mighty 
angels,  in  flaming  fire,  taking  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ ; 
who  shall  be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his  power,  when 
he  shall  come  to  be  glorified  in  his  saints,  and  to  be  admired  in 
all  them  that  believe." 

Q.  5.  Where  are  the  souls  of  the  dead  before  the  day  of 
judgment? 

A.  The  souls  of  the  faithful  are  with  Christ  in  heaven,  and 
the  souls  of  the  wicked  are  with  devils  in  misery. 

Q.  6.  Where  is  it  that  the  devils  and  wicked  are  in  misery  ? 

A.  They  are  shut  out  from  the  glory  of  God ;  and  wherever 
it  be  that  they  are,  it  is  as  God's  prison,  till  the  judgment  of  the 
great  day.  But  the  Scripture  calleth  the  devil,  "  the  Prince  of 
the  power  of  the  air."  (Eph.  ii.  2.)  Yet  is  he  on  earth, 
"  for  he  worketh  in  the  children  of  disobedience,"  and  is  ready 
with  his  temptations  with  all  men  :  and  he  is  said  to  "  go  to  and 
fro  in  the  earth."  (Job.  i.  7,  and  ii.  2.)  And  he  is  said  to 
"walk  in  dry  places,  seeking  rest,  and  dwelling' in  the  wicked." 
(Matt.  xii.  43,  44.) 

Q.  7.  But  are  the  souls  of  the  wicked  in  no  other  hell  than 
the  devils  are  ? 

A.  The  Scripture  tells  us  of  no  other ;  but  it  tells  us  not  of 
their  tempting  and  possessing  men  as  devils  do,  but  of  their 
suffering. 

Q.  8.  Are  devils  and  wicked  souls  in  the  same  hell  that  they 
shall  be  in  after  the  day  of  judgment,  and  have  they  the  same 
punishment  ? 


THE    CATECHISING   OF    FAMILIES.  85 

A.  Whether  there  shall  be  any  change  of  the  place,  it  is  not 
needful  for  us  to  know;  but  the  punishment  is  of  the  same  kind, 
but  it  will  be  greater  after  judgment;  were  it  but  because  the 
body  joined  to  the  soul,  and  the  multitude  of  the  damned 
joined  in  the  suffering,  will  make  every  one  more  receptive  of  it. 

Q.  9.  Is  there  no  middle  place  between  heaven  and  hell  ?  or 
a  middle  state  of  souls  that  are  in  hope  of  deliverance  from 
their  pain  ? 

A.  Hell  itself  is  not  ail  one  place, k  seeing  devils  are  both  in 
the  air  and  in  the  earth,  and  where  else  we  know  not.  And  in 
Job  i.  1 1,  1 2,  "  Satan  was  among  the  sons  of  God."  But  as 
for  any  hope  of  deliverance  to  them  that  die  unpardoned,  the 
Scripture  tells  us  of  none,  but  saith,  that  "  the  night  comcth 
when  none  can  work,"  and  that  "  This  is  the  accepted  time, 
this  is  the  day  of  salvation."  And  that  "  every  man  shall  be 
judged  according  to  what  he  had  done  in  the  body,  whether  it 
be  good  or  evil."  It  is  therefore  mad  presumption  for  any  one 
to  neglect  this  day  of  salvation,  upon  a  hope  of  his  own  making, 
that  they  that  die  the  slaves  of  the  devil  may  repent  and  be 
delivered  in  their  airy  life,  and  be  made  the  children  of  God ; 
or  that  any  purgatory  fire  shall  refine  them,  or  any  prayers  of 
the  saints  in  heaven  or  earth  deliver  them.1 

Q.  10.  But  it  seems  by  their  pleading,  described  by  Christ, 
"  that  they  will  not  be  past  hope  till  the  sentence  be  passed  on 
them."  (Matt,  xxv.) 

A.  But  the  same  text  tells  you  what  sentence  certainly  shall 
pass  ;  and,  therefore,  that  if  they  keep  any  hope,  it  is  not  of 
God's  making,  but  their  own,  and  will  be  all  in  vain ;  but 
indeed  those  words  seem  rather  to  express  their  fervent  desire 
to  escape  damnation  than  their  hope.  The  wicked  may  cry 
for  mercy  when  it  is  too  late,  but  shall  not  obtain  it.  "Dives" 
(Luke  xvi.)  may  beg  for  a  drop  of  water,  but  not  get  it. 

Q.  11.  But  will  it  not  be  a  long  work  to  judge  all  that  ever 
lived,  from  the  beginning  of  the  world  unto  the  end  ? 

A.  God's  judgment  is  not  like  man's,  by  long  talk  and 
wordy  trial,  though  Christ  open  the  reasons  of  it  after  the 
manner  of  men :  God's  judgment  consisteth  of  full  conviction 
and  execution.  And  he  can  convince  all  men  in  a  moment  by 
his  light,  shining  at  once  into  every  one's  conscience  ;  as  the  sun 
can  enlighten  at  once  the  millions   of  eyes  all  over  the  earth, 

k  Luke  xvi.  9,  22.  '  Matt.  v.  25,  20 ;  Mark  ix.  43—40. 


86  THE    CATECHISING   OF    FAMILIES. 

And  God's  execution  (casting  all  the  wicked  into  utter  dark- 
ness and  misery)  needs  no  long  time,  though  its  continuance 
will  be  for  ever.  m 

Q.  12.  May  we  know  in  this  life  what  judgment  Christ  will 
then  pass  on  us  ? 

A.  All  men,  or  most  men.  do  not  know  it.  Nor  will  it  be 
known  by  a  slight  and  sudden  thought ;  nor  by  blinded  or  self- 
flattering  sinners  ;  nor  by  the  worser  sort  of  true  believers,  that 
sin  as  much  as  will  stand  with  sincerity  ;  nor  yet  bv  such 
ignorant  Christians  who  understand  not  well  the  terms  of  the 
covenant  of  grace,  or  have  true  grace,  and  know  it  not  to  be 
true ;  nor  yet  by  such  timorous  Christians,  whose  fear  doth 
hinder  faith  and  reason.  But  there  is  no  dojibt  but  we  may 
know,  and  ought  to  use  all  diligence  to  know,  what  sentence 
Christ  will  pass  upon  us.  " 

For,  1.  The  difference  between  heaven  and  hell  is  so  great 
that  there  must  needs  be  a  great  difference  between  them  that 
shall  go  to  each  ;  and  therefore  it  may  be  known.  Christ's 
Spirit  is  not  an  undiscernible  mark  and  pledge  to  them  that 
have  it.  2.  And  we  are  commanded  to  search  and  try  ourselves  ; 
and  many  marks  of  difference  are  told  us,  and  the  persons  plainly 
described  that  shall  be  justified  and  condemned  ;  and  they  are 
already  here  justified  and  condemned  by  that  law  by  which  they 
shall  be  judged.  3.  And  what  comfort  could  we  have  in  all 
the  redemption  and  grace  of  Christ,  and  all  the  promises  of 
salvation,  if  we  could  not  come  to  know  our  title  by  them  ?  ° 

Q.  13.  Who  be  they  that  Christ  will  then  justify,  or  con- 
demn ? 

A.  I  must  not  here  answer  that  question,  because  its  proper 
place  is  afterward,  under  some  of  the  following  articles. 

Q.  14.  But  I  find  some  Scriptures  saying,  "That  we  are  not 
justified  by  works,  but  by  faith  in  Christ;"  and  yet,  in  Matt. 
xxv.,  Christ  passeth  the  sentence  upon  men's  works  as  the 
cause ;  and  it  is  said,  "  We  shall  be  judged  according  to  our 
works." 

A.  By  works,  Paul   meaneth  p  all  works  that  are  conceived 

m  2  Tim.  iv.  1. 

11  John  xii.  47,  48  ;  Rom.  ii.  12,  13  ;  Acts  xvii.  31  ;  Mark  xvi.  16. 

0  Mai.  iii.  17,  18;  Matt,  xiii.,  and  xxv.;  Rom.  viii.  30  ;  John  xvii.  2,  3; 
Heb.  vi.  2  ;  ix.  27 ;  2  Cor.  v.  10. 

v  Acts  xxiv.  25;  James  ii.  13;  Acts  xvii.  31 ;  Rom.  iii.  27  ;  Gal.  ii.  16,  17, 
and  iii.  2,  5,  10  ;  Eph.  ii.  7  ;  Titus  iii.  5,  6  ;  Rom.  iv.  4,  and  ii.  2,  3,  5  ;  Eccl. 
xii.  24. 


THE    CATECHISING    OF    FAMILIES.  87 

to  make  the  reward  to  be,  not  of  grace,  but  of  debt ;  all  works 
which  are  set  in  competition,  or  opposition,  to  justification  by 
faith  in  Christ.  The  question  between  him  and  the  Jews  was, 
whether  the  divine  excellency  of  Moses's  law  was  such  as  that 
it  was  given  to  justify  the  doers  of  it  as  such ;  or  whether  it 
was  but  an  index  to  point  them  to  Christ,  the  end  of  the  law, 
by  whom  they  must  be  justified.  But  it  is  not  believing  in 
Christ,  nor  begging  his  grace,  nor  thankfully  accepting  it,  that 
Paul  meaneth  by  works  in  his  exclusion  :  it  is  this  that  he  sets 
against  these  works.  And  as  we  are  here  made  justified  per- 
sons by  mere  grace,  giving  us  repentance  and  faith  in  Christ, 
(that  is,  making  us  Christians,)  so  this  obligeth  us  to  live  and 
die  as  Christians,  if  we  will  be  saved.  And  therefore,  the  final, 
justifying  sentence  at  judgment,  doth  pass  on  us  according  to 
such  works  only  as  are  the  performance  of  our  covenant  with 
Christ,  without  which  we  shall  not  be  saved,  and  therefore  not 
then  justified  :  our  justification  then  being  the  justifying  of  our 
title  to  salvation,  and  therefore  hath  the  same  conditions. 

Q.  15.  What  may  we  further  learn  by  this  article  of  Christ's 
coming  ?  <i 

A.  1.  We  must  learn  to  fear  and  obey  him,  that  must 
judge  us,  and  to  live  as  we  would  then  hear  of  it,  and  to  make 
it  all  the  work  of  our  lives  to  prepare  for  that  day  and  final 
doom ;  and  diligently  to  try  our  hearts  and  lives,  that  we  may 
be  sure  to  be  then  justified. 

2.  We  must  not  be  discouraged  that  we  see  not  Christ,  but 
remember  that  we  shall  shortly  see  him  in  his  glory  :  in  the 
sacrament,  and  all  his  worship,  let  us  do  it,  as  expectants  of  his 


coming. 


3.  We  have  no  cause  to  be  dismayed  at  the  prosperity  of  the 
wicked,  nor  at  our  persecutions,  or  any  sufferings,  while  we 
forsee,  by  faith,  that  glorious  day. 

4.  We  should  live  in  the  joyful  hopes  of  that  day  when  he 
that  died  for  us,  and  sanctified  us,  shall  be  our  Judge,  and 
justify  us,  and  finally  judge  us  to  endless  life  :  and  we  must  love, 
and  long,  and  pray  for  this  glorious  coming  of  Christ.  Come 
Lord  Jesus,  come  quickly.     Amen. 

i  Rom.  xiv.  10;  Rev.  xx.  12,  13,  and  xxii.  14;  James  ii.  14,  &c. ;  Matt.  xii. 
36,  37;  2  Pet.  Hi.  11, 12. 


88  THE    CATECHISING    OF   FAMILIES. 

CHAP.   XVII. 

III.  "  I  believe  in  the  Holy  Ghost" 

Q.   1.  What  is  meant  by  believing  in  the  Holy  Ghost  ?  r 

A.  It  meaneth  our  believing  what  he  is,  and  what  he  doth  j 
and  our  trusting  to  himself,  and  to  his  works. 

Q.  2.  What  must  we  believe  of  himself  ? 

A.  That  he  is  God,  the  Third  Person  in  the  Trinity,  One  in 
essence  with  the  Father  and  the  Son. 

Q.  3.  What  must  we  believe  of  his  works  ? 

A.  -We  must  believe,  1 .  That  the  Holy  Ghost  is  the  great 
Agent  and  Advocate  of  Jesus  Christ  on  earth,  by  his  works  to  be 
his  witness,  and  to  plead  his  cause,  and  communicate  his  grace. 

2.  That  the  Holy  Ghost  was  the  Author  of  those  many  uncon- 
trolled miracles  by  which  the  gospel  of  Christ  was  sealed  to  the 
world ;  and  therefore  that  those  miracles  were  the  certain  attes- 
tation of  God.  s 

3.  That  the  Holy  Ghost  was  given  by  Christ  to  his  apostles 
and  evangelists,  to  enable  them  to  perform  the  extraordinary 
office  to  which  they  were  commissioned,  to  teach  the  nations  to 
observe  all  things  that  Christ  had  commanded,  and  to  lead  them 
into  all  truth,  and  bring  all  things  to  their  remembrance. 

4.  That  therefore  the  doctrine  of  the  said  apostles  and  evan- 
gelists, first  preached  by  them,  and  after  recorded  in  the  sacred 
Scriptures,  for  the  use  of  the  church  to  the  end  of  the  world,  as 
the  full  doctrine  and  law  of  Christ,  is  to  be  received  as  the  word 
of  God,  indited  by  the  Spirit. 

5.  That  is  the  work  of  the  Holy  Ghost  to  sanctify  all  God's 
elect ;  that  is,  to  illuminate  their  understandings,  to  convert 
their  wills  to  God,  and  to  strengthen  and  quicken  them  to  do 
their  duty,  and  conquer  sin,  and  save  them  from  the  devil,  the 
world,  and  the  flesh  ;  and  to  he  in  them  a  Spirit  of  power  and 
love,  and  a  sound  mind  ;  and  so  that  the  Holy  Ghost  is  an 
Intercessor  within  us,  to  communicate  life,  light,  and  love,  from 
the  Father   and  the  Son,  and  excite  in  us  those  holy  desires, 

*  Matt.  xii.  31,  32,  and  xxviii.  1, 19;  Jolin  v.  7;  Acts  v.  3. 

8  John  xiv.  15— IT,  26  ;xv.  16,  and  xvi.7— 11,  lii— 15  ;Mark  i.  S  ;  Acts  i.  5, 
8  ;  ii.  4,  33,  38 ;  iv.  31 ;  vi.  3,  5 ;  viii.  17  ;  x.  44,  45  ;  xi.  15,  1G,  and  xix.  2,  G ; 
Rom.  xv.  13,  1G  ;  1  Cor.  xii.,  and  vi.  11, 19  ;  2  Cor.  xiii.  14  ;  Tit.  iii.  5,  G ;  Hel). 
ii.  3, 4  ;"2  Pet.  i.  21  ;  Rom.  viii.  9,  15,  16  ;  Jude  20. ;  Luke  xi.  13  ;  Eph.  i.  13, 
and  iv.  30  ;  1  Thess.  ir.  8. 


THE   CATECHISING   OF   FAMILIES.  89 

thanks,  and  praise,  which  are  meet  for  God's  acceptance.     All 
this  is  contained  in  our  believing  in  the  Holy  Ghost. 

Q.  4.  If  all  this  be  iti  it,  it  seemeth  a  most  necessary  part  of 
faith  ? 

A.  The  perfective  works  of  God  are  used  to  be  ascribed  to 
the  Holy  Ghost.  This  is  so  weighty  and  necessary  a  part  of 
faith,  that  all  the  rest  are  insufficient  without  it.  Millions 
perish  that  God  created,  and  that  Christ,  in  a  general  sort,  as 
aforesaid,  died  for;  but  those  that  are  sanctified  by  the  Holy 
Ghost  are  saved.  It  is  the  work  of  the  Holy  Ghost  to  commu- 
nicate to  us  the  grace  of  Christ,  that  the  work  of  creation  and 
redemption  may  attain  their  ends. 

Q.  5.  How  is  it  proved  that  the  Holy  Ghost  is  God  ? 

A.  In  that  we  are  baptised  into  the  belief  of  him,  as  of  the 
Father  and  the  Son ;  and  in  that  he  doth  the  works  proper  to 
God,  and  hath  the  attributes  of  God  in  Scripture,  which  also 
expressly  saith,  "There  are  three  which  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Spirit ;  and  these  three  are 
one."  (1  John  v.  7.) 

Q.  6.  I  have  oft  marvelled  that  the  Creed  left  out,  1.  The 
authority  of  the  apostles.  2.  And  their  miracles  and  Christ's. 
3.  And  the  authority  of  the  Scriptures.  And,  now,  I  perceive 
that  all  these  are  contained  in  our  believing  in  the  Holy  Ghost. 

A.  No  doubt  but  it  is  a  practical  article  of  faith,*  in  which 
we  profess  to  believe  in  the  Holy  Ghost,  in  his  relation  and 
works  on  man  ;  and  therefore,  as  Christ's  agent  in  gathering 
his  church,  by  the  apostolical  power,  preaching,  writings,  and 
miracles  ;   and  in  the  sanctifying  and  helping  all  true  believers. 

Q.  7.  By  this  it  seems  there  are  many  ways  of  denying  the 
Holy  Ghost  ? 

A.  Yes:  1.  Thev  deny  him,  who  deny  his  Godhead  as  the 
Third  Person  in  the  blessed  Trinity. 

2.  They  deny  him,  who  deny  that  the  miracles  of  Christ  and 
his  apostles  were  God's  testimony  to  Christ,  being  convinced  of 
the  truth  of  the  facts. 

3.  They  deny  him,  who  deny  the  extraordinary  qualifications 
of  the  apostles,  and  suppose  them  to  have  had  but  the  prudence 
of  ordinary,  honest  men. 

4.  They  deny  the  Holy  Ghost,  who  deny  the  sacred  Scrip- 
tures to  be  indited  by  him,  and  to  be  true. 

1  John  xvi.  13. 


90  THE    CATECHISING    OF    FAMILIES. 

5.  They  deny  him,  who  deny  him  to  be  the  Sanctifier  of  God's 
elect,  and  feign  holiness  to  be  but  conceit,  deceit,  or  common 
virtue. 

Q.  S.  But  are  all  these  the  unpardonable  sin  against  the 
Holy  Ghost  ? 

A.  The  unpardonable  sin  is  called  "  the  blasphemy  against 
the  Holy  Ghost."  (Matt,  xii.)  And  it  is  when  men  are  con- 
vinced that  those  miracles  were  done,  and  those  gifts  given, 
which  are  God's  attestation  to  Christ  and  his  gospel ;  but  they 
fixedly  believe,  and  say,  that  they  were  all  done  by  the  power  of 
the  devil,  by  conjuration,  and  not  by  God;  and  therefore,  not- 
withstanding them,  Christ  was  but  a  deceiver.  And  this  sin  is 
unpardonable,  because  it  rejecteth  the  only  remedy,  the  Spirit's 
witness  to  the  truth  of  Christ.  He  that  will  not  believe  this 
witness  shall  have  no  other. 

Q.  9.  But  how  may  we  know  that  we  are  sanctified  by  the 
Spirit  ? 

A.  By  that  holiness  which  he  causeth.  1.  When  our  under- 
standings so  know  and  believe  the  truth  and  goodness  of  the 
gospel  and  its  grace,  as  that  we  practically  esteem  and  prefer 
the  love  of  the  Father,  the  grace  of  the  Son,  and  the  communion 
of  the  Holy  Ghost,  and  the  heavenly  glory,  before  all  the  plea- 
sures, profits,  and  honours  of  this  world,  that  stand  against 
them,  and  before  life  itself. 

2.  When  our  wills  do,  with  habitual  inclination  and  resolu- 
tion, love  and  choose  the  same,  before  all  the  said  things  that 
stand  in  competition. 

3.  When  in  the  course  of  our  lives,  we  seek  them  first,  and 
hold  them  fastest  in  a  time  of  trial,  forsaking  the  flesh,  the 
world,  and  the  devil,  so  far  as  they  are  against  them,  and  living 
in  sincere,  though  not  perfect,  obedience  to  God.u 

Q.  10.  Is  the  Spirit,  or  the  Scripture,  higher  than  the  rule  of 
faith  and  life  ? 

A.  The  Spirit,  as  the  Author  of  the  Scripture,  is  greater  than 
the  Scripture ;  and  the  Scripture,  as  the  word  of  the  Spirit,  is 
the  rule  of  our  faith  and  lives,  and  greater  than  our  spiritual  gifts. 
The  Spirit  in  the  apostles  was  given  them  to  write  (when  they 
had  preached)  that  doctrine  which  is  our  rule  :  but  the  Spirit  is 
not  given  to  us  to  make  a  new  law,  or  rule,  but  to  believe,  love, 

u  Acts  xxvi.  18;  Epb.  i.  18;  Col.  i.  9,  10;  2  Cor.  v.  17;  Matt,  xviii.  3; 
John  iii.  3,  5,  C  ;  Hel».  xii.  14 ;  Matt.  vi.  33  ;  2  Thess.  ii.  13  ;  1  Pet.  i.  1,  2; 
2  Tliess.  ii.  2 ;  1  John  iv.  1—3. 


THE   CATECHISING   OF    FAMILIES.  91 

and  obey  that  already  made.  As  under  the  law  of  Moses,  God, 
that  made  the  law,  was  greater  than  the  law.  But  when  God 
had  made  that  law  their  rule,  he  did  not,  after  that,  teach  good 
men  to  make  another  law,  but  to  understand  and  obey  that. 

Q.  11.  There  are  many  that  boast  of  the  Spirit  and  revela- 
tions.    How  shall  we  try  such,  whether  their  spirits  be  of  God  ? 

A.  1.  If  they  pretend  to  do  that  which  is  fully  done  by  the 
Spirit  already,  that  is,  to  preach  or  write  another  gospel,  or 
make  a  new  law  for  the  universal  church,  seeing  this  was  the 
prophetical  extraordinary  office  of  Christ,  and  the  Spirit  in  the 
apostles,  such  imply  an  accusation  of  insufficiency  on  Christ's 
and  the  Spirit's  law,  or  rule,  and  arrogate  a  power  never  given 
them,  and  so  are  false  prophets. 

2.  If  they  contradict  the  written  word  of  God,- which  is  cer- 
tainly sealed  by  God's  Spirit  already,  it  must  needs  be  by  an 
evil  spirit;   for  God's  Spirit  doth  not  contradict  itself.x 

Q.  12.  But  had  not  the  priests,  under  the  law,  the  Spirit  of 
God,  as  well  as  Moses,  that  gave  them  the  law  ? 

A.  Moses  only,  and  Aaron  under  him,  had  God's  revelation  to 
make  the  law;  and  the  priests  only  to  keep  it,  teach  it,  and 
rule  by  it.  And  so  it  is  as  to  the  apostles  of  Christ,  and  the 
succeeding  ministry. 

Q.  13.  But  might  not  kings,  then,  make  religious  laws  ? 

A.  Yes;  to  determine  such  circumstances  as  God  had  only 
given  them  a  general  law  for,  and  left  to  be  determined  by 
them,  but  not  to  make  new  laws  of  the  same  kind  with  God's, 
nor  to  add  to,  or  alter  them. 

Q.  14.  But  were  there  not  prophets,  after  Moses,  that  had 
the  Spirit  ? 

A.  Yes ;  but  they  were  not  legislators,  but  sent  with  parti- 
cular mandates,  reproofs,  or  consolations,  save  only  David  and 
Solomon,  who  had  directions  from  God  himself,  not  to  make  a 
new  law  of  God,  but  to  order  things  about  the  temple  and  its 
worship. 

So  if  any  man  now  pretend  to  a  prophetical  revelation,  it 
must  not  be  legislative  to  the  catholic  church,  nor  against 
Scripture,  but  about  particular  persons,  acts,  and  events ;  and  it 
must  be  proved  by  miracle,  or  by  success,  before  another  is 
bound  to  believe  him. 

Q.  15.  Must  I  take  every  motion  in  me  to  be  by  the  Holy 

x  Gal.  ii.  7,  8. 


92  THE    CATECHISING    OF' FAMILIES. 

Ghost,  which  is   agreeable  to  the  word  of  God,  or   for  doing 
what  is  there  commanded  ? 

A.  Yes  ;  if  it  be  according  to  that  word,  for  the  matter,  end, 
manner,  time,  and  other  circumstances.  But  Satan  can  trans- 
form himself  into  an  angel  of  light/  and  mind  us  of  some 
text  or  truth  to  misapply  it,  and  put  us  on  meditation,  prayer, 
or  other  duty,  at.  an  unseasonable  time,  when  it  would  do  more 
hurt  than  good ;  or  in  an  ill  manner,  or  to  ill  ends.  He  can 
move  men  to  be  fervent  reprovers,  or  preachers,  or  rulers,  that 
were  never  called  to  it,  but  are  urged  by  him,  and  the  passion 
and  pride  of  their  own  hearts  :  and  good  men,  in  some  mistakes, 
know  not  what  manner  of  spirit  they  are  of. 


CHAP  XVIII. 
"  The  Holy  Catholic  Church." 

Q.  How  is  this  article  joined  to  the  former? 

A.  This  article  hath  not  always  been  in  the  Creed,  in  the 
same  order  and  words  as  now.  But  the  belief  of  a  holy  church 
was  long  before  it  was  called  "catholic;"  and  it  is  joined  as 
part  of  our  belief  of  the  work  of  the  Holy  Ghost,  and  the  re- 
demption wrought  by  Christ.  Christ,  by  his  death,  purchaseth, 
and  the  Holy  Ghost  gathereth,  the  "  holy  catholic  church."  It 
were  defective  to  believe  Christ's  purchase,  and  the  Holy 
Ghost's  sanctification,  and  not  know  for  whom,  and  on  whom, 
it  is  done.  To  sanctify,  is  to  sanctify  some  persons ;  and  so  to 
make  them  the  holy  society,  or  christian  church. 

Q.  2.  What  is  a  church  ? 

A.  The  name  is  applied  to  many  sorts  of  assemblies  which 
we  need  not  name  to  you ;  but  here  it  signifieth  the  christian 
society. 

Q.  3.  Why  is  it  called  catholic  ? 

A.  Catholic  is  a  Greek  word,  and  signifieth  universal.  It  is 
called  catholic,  because,  1 .  It  is  not,  as  the  Jews'  church,  con- 
fined to  one  nation,  but  comprehendeth  all  true  Christians  in 
the  world  :  and,  2.  Because  it  consisteth  of  persons  that  have 
everywhere  in  the  world  the   same  essentiating  qualifications 

y  2  Cor.  xi.  14. 


THE    CATECHISING    OF    FAMILIES.  93 

summed  up,  (Eph.  iv.  3 — 6,)  one  body,  one  spirit,  one  hope  of 
our  calling,  one  Lord,  one  faith,  one  baptism,  one  God  and 
Father  of  all,  though  in  various  measures  of  grace.  And  so 
the  concordant  churches  of  Christ  throughout  the  world,  were 
called  the  catholic  church,  as  distinct  from  the  sects  and  here- 
sies that  broke  from  it. 

Q.  4.  How  comes  the  Pope  of  Rome  to  call  only  his  subjects 
catholics  ? 

A.  The  greatest  part  of  the  church  on  earth,  by  far,  was 
long  in  the  Roman  empire,  and  when  emperors  turned  Christ- 
ians, they  gave  the  churches  power  for  the  honour  of  Christ- 
ianity, to  form  the  churches  much  like  the  civil  state  :  and  so 
a  general  council  of  all  the  churches  in  that  empire  was  their 
supreme  church  power.  And  three  patriarchs  first,  and  five 
after,  were  in  their  several  provinces,  over  all  the  rest  of  the 
archbishops  and  bishops  :  and  so  the  orthodox  party  at  first 
were  called  the  catholics,  because  they  were  the  greater  con- 
cordant part ;  but  quickly  the  Arians  became  far  greater,  and 
carried  it  in  councils,  and  then  they  called  themselves  the  catho- 
lics. After  that,  the  orthodox,  under  wiser  emperors,  got  up 
again,  and  then  they  were  the  greater  part  called  catholics. 
Then  the  Nestorians  a  little  while,  and  the  Eutychians  after, 
and  the  Monothelites  after  them,  got  the  major  vote  in  councils, 
and  called  themselves  the  catholic  church  :  and  so,  since  then, 
they  that  had  the  greatest  countenance  from  princes,  and  the 
greatest  number  of  bishops  in  councils,  claimed  the  name  of 
the  catholic  church  :  and  the  Pope,  that  was  the  first  patriarch 
in  the  empire,  first  called  himself  the  head  of  the  catholic 
church  in  that  empire;  and  when  the  empire  was  broke,  ex- 
tended his  claim  to  the  whole  christian  world,  partly  bv  the 
abuse  of  the  word  "catholic  church,"  and  partlv  by  the  abuse 
of  the  name  "general  councils;"  falsely  pretending  to  men 
that  what  was  called  catholic  and  general,  as  to  the  empire, 
had  been  so  called  as  to  all  the  world.  And  thus  his  church 
was  called  catholic. 

Q.  5.  Why  is  the  catholic  church  called  holy? 

A.  1.  To  notify  the  work  of  our  Saviour,  who  came  to  save 
us  from  our  sins,  and  gather  a  peculiar  people,  a  holy  society, 
who  are  separated  from  the  unbelieving,  ungodly  world. 

2.  To  notify  the  work  of  the  Holy  Ghost,  who  is  given  to 
make  such  a  holy  people. 

3.  Yea,  to  notify  the  holiness  of  God  the  Father,  who  will  be 


94  THE    CATECHISING    OF    FAMILIES. 

sanctified  in  all  that  draw  near  him,  and  hateth  the  impure  and 
unholy,  and  will  have  all  his  children  holy  as  he  is  holy. 

4.  And  to  tell  us  the  fitness  of  all  God's  children  for  his 
favour  and  salvation. 

Q.  G.  Wherein  consisteth  the  holiness  of  the  church  ? 

A.  1.  Christ  their  Head  is  perfectly  holy.  2.  The  gospel  and 
law  of  Christ,  which  is  our  objective  faith  and  rule,  are  holy.  3. 
The  founders  of  the  church  were  eminently  holy.  4.  All  sin- 
cere Christians  are  truly  holy,  and  marked  out  as  such  for  sal- 
vation. 5.  The  common  ministers  have  a  holy  office.  6. 
The  church  worship,  as  God's  ordinances,  are  holy  works. 
7.  All  that  are  baptised,  and  profess  Christianity^  are  holy  as  to 
profession,  and  so  far  separated  from  the  infidel  world,  though 
not  sincerely  to  salvation. 

Q.  7.  What  is  it  now  that  you  call  The  Holy  Catholic  Church? 

A.  It  is  the  universality  of  Christians,  headed  by  Jesus  Christ. 

Or,  it  is  a  holy  kingdom,  consisting  of  Jesus  Christ,2  the 
Head,  and  all  sincere  Christians,  the  sincere  members,  and  all 
professed  Christians,  the  professing  members ;  first  founded 
and  gathered  by  the  Holy  Ghost,  eminently  working  in  the 
apostles  and  evangelists,  recording  the  doctrine  and  laws  of 
Christ  for  their  government  to  the  end,  and  guided  by  his  minis- 
ters, and  sanctifying  Spirit,  according  to  those  laws  and  doctrine 
in  various  degrees  of  grace  and  gifts. 

Q.  8.  What  is  it  that  makes  all  churches  to  be  one  ? 

A.  1.  Materially  their  concord  in  their  same  qualifications, 
which  is  called,  (Eph.  iv.  3,)  "  the  unity  of  the  Spirit."  They 
are  all  that  are  sincere,  sanctified  by  the  same  Spirit,  and  have 
the  same  essentials  of  faith,  hope,  baptismal  covenant,  and 
love:a  and  the  hypocrites  profess  the  same. 

2.  Formally  their  common  union  with,  and  relation  to,  God 
the  Father,  Son,  and  Holy  Ghost,  that  is,  to  Jesus  Christ  their 
Head,  bringing  them  home  to  God  the  Father  by  the  Spirit. 

Q.  9.  Is  there  no  one  ministerial  head  of  all  the  church  on 
earth  ? 

A.  No :  neither  one  man,  nor  one  council,  or  collection  of 
men.  For,  1.  None  are  naturally  capable  of  being  one  supreme 
pastor,  teacher,  priest,  and  ruler  over  all  the  nations  of  the  earth, 
nor  can  so  much  as  know  them,  or  have  human  converse  with 

*  Eph.  i.  22, 23,  and  v.  23,  24  ;  Col.  i.  18,  19,  24  ;  Matt.  xvi.  18  ;  1  Cor.  xii. 
28—30;  Actsii.  47. 
aJohnxvu.21,23;  1  Cor.  xii.  5,  27— 29;  Eph.  iv.  5— 7  ;  Matt,  xxviii.  19. 


THE    CATECHISING   OF    FAMILIES.  95 

them.  And  a  council  gathered  equally  out  of  all  the  world,  as 
one  such  supreme,  is  a  more  gross  fiction  of  impossibles  than 
that  of  a  Pope. 

2.  And  Christ,  that  never  so  qualified  any,  never  gave  any 
such  power.  But  all  pastors  are  like  the  judges,  justices,  and 
mayors  that  rule  subordinated'  under  one  king,  in  their  several 
precincts,  and  not  like  an  universal  viceroy,  lieutenant,  or  aris- 
tocracy, or  parliament. 

Q.  10.  But  is  not  monarchy  the  best  form  of  government, 
and  should  not  the  church  have  the  best  ? 

A.  1,  Yes  :  and  therefore  Christ  is  its  monarch,  who  is  capa- 
ble of  it. 

2.  But  a  human,  universal  monarchy  of  all  the  world  is  not 
best.  Nor  was  ever  an  Alexander,  a  Caesar,  or  auy  man,  so  mad, 
as  soberly  to  pretend  to  it.  Who  is  the  man  that  you  would 
have  to  be  king  at  the  antipodes,  and  over  all  the  kings  on  earth  ? 

3.  Yea,  the  case  of  the  church  is  liker  that  of  schools  and 
colleges,  that  rule  volunteers  in  order  to  teaching  them.  And 
did  ever  papist  think  that  all  the  schools  on  earth  of  gram- 
marians, philosophers,  physicians,  &c,  should  have  one  human, 
supreme  schoolmaster,  or  a  council  or  college  of  such  to  rule 
them  ? 

Q.  1 1 .  But  Christ  is  not  a  visible  Head,  and  the  church  is 
visible  ? 

A.  We  deny  not  the  visibility  of  the  church,  but  we  must 
not  feign  it  to  be  more  visible  than  it  is.b  1.  It  consisteth  of 
visible  subjects.  2.  Their  profession  is  visible,  and  their  worship. 
3.  They  have  visible  pastors  in  all  the  particular  churches,  as 
every  school  hath  its  schoolmaster.  4.  Christ  was  visible  in  the 
flesh  on  earth.  5.  He  was  after  seen  of  Stephen  and  Paul. 
6.  He  is  now  visible  in  heaven,  as  the  king  in  his  court.  7. 
And  he  will  come  in  glorious  visibility  shortly,  to  judge  the 
world.  8.  And  his  laws  are  visible  by  which  he  ruleth  us  and 
will  judge  us.  If  all  this  visibility  will  not  satisfy  men,  Christ 
will  not  approve  of  usurpation  for  more  visibility. 

Q.   12.  Of  what  use  is  this  article  to  us? 

A.  1.  To  tell  us  that  Christ  died  not  in  vain,  but  will  cer- 
tainly have  a  holy  church  which  he  will  save. c 

>>  lCor.  xi.3;  Epli.  v.  23  ;  Col.  ii.  10,  18,  and  ii.  19;  Acts  xiv.23  ;  Tit.  i.  5; 
Eph.  ii.  20;   Acts  viii.  36;  ix.,  and  xxii.  14;  Rev.  i.  7  ;  Matt.xxv.  40.' 

'  Eph.  v.  27;  Acts  ii.  47,  and  xx.  28  ;  1  Cor.  x.  32;  Eph.  iii.  10;  Col.  i.  18,24* 
Eph.  iii,  21  ;  Hcb.  ii.  12  ;  1  Thess.  v.  12, 13  ;  Eph.  iv.  16  ;  1  Tim.  iii.  15. 


96  THE    CATECHISING    OF    FAMILIES. 

2.  To  show  us,  in  the  blessed  effect,  that  the  sanctification  of 
the  Spirit  is  not  a  fancy,  but  a  holy  church  is  renewed  and 
saved  by  it. 

3.  To  tell  us  that  God  forsaketh  not  the  earth,  though  he 
permit  ignorance,  infidelity,  and  wickedness  to  abound,  and 
malice  to  persecute  the  truth  :  still  God  hath  a  holy  church 
which  he  will  preserve  and  save.  And  though  this  or  that 
church  may  apostatise,  and  cease,  there  shall  be  still  a  catholic 
church  on  earth. 

4.  To  mind  us  of  the  wonderful  providence  of  God,  which  so 
continueth  and  preserveth  a  holy  people,  hated  by  open  ene- 
mies, and  wicked  hypocrites,  by  Satan  and  all  his  instruments 
on  earth. 

5.  To  teach  us  to  love  the  unity  of  Christians,  and  carefully 
maintain  it,  and  not  to  tear  the  church  bv  the  engines  of  proud 
men's  needless  snares,  nor  to  be  rashly  censorious  of  any,  or  ex- 
communicate them  unjustly,  nor  to  separate  from  any,  further 
than  they  separate  from  Christ,  but  to  rejoice  in  our  common 
union  in  christian  faith  and  love,  and  not  let  wrongs,  or  infirmi- 
ties of  Christians,  or  carnal  interests,  or  pride  or  passion,  nor 
different  opinions  about  things  not  necessary  to  our  unity,  destroy 
our  love  or  peace,  or  break  this  holy  bond. 


CHAP.  XIX. 

"The  Communion  of  Saints.' 


Q.   1.  How  is  this  article  joined  to  the  former  ? 

A.  As  it  belongs  to  our  belief  in  the  Holy  Ghost,  it  tells  us 
the  effect  of  his  sanctification  :  and  as  it  belongs  to  our  belief 
of  the  holy  catholic  church,  it  tells  us  the  end  of  church  re- 
lation, that  saints  may  live  in  holy  communion. 

Q.  2.  What  is  it  to  be  a  saint  ? 

A.  To  be  separated  from  a  common  and  unclean  conversation 
unto  God,  and  to  be  absolutely  devoted  to  him,  to  love,  serve 
and  trust  him,  and  hope  for  his  salvation. 

Q.  .3.  Are  all  saints  that  are  members  of  the  catholic  church? 

A.  Yes,  by  profession,  if  not  in  sincerity:  all  that  are  sincere 
and  living  members  of  the  church,  are  really  devoted  to  God  by 
heart-consent 3  and  the  rest  are  devoted  by  baptism,  and  out- 


THE    CATECHISING    OF    FAMILIES.  97 

ward  profession,  and  are  hypocrites,  pretending  falsely  to  be  real 
saints.d 

Q.  4.  Why  then  doth  the  Church  of  Rome  canonize  some 
few,  and  call  them  saints,  if  all  Christians  be  saints  ? 

A.  Bv  saints  they  mean  extraordinary  saints  :  but  their  ap- 
propriating the  name  to  such,  much  tendeth  to  delude  the  peo- 
ple, as  if  they  might  be  saved  though  they  be  not  saints.e 

Q.  5.  What  is  meant  bv  the  Communion  of  Saints? 

A.  Such  a  frame  and  practice  of  heart  and  life  towards  one 
another  as  supposeth  union,  such  as  is  between  the  members  of 
the  body. 

Q.  6.  Wherein  doth  this  communion  consist? 

A.  1.  In  their  common  love  to  God,  faith  in  Christ,  and 
sanctification  by  the  Spirit.  2.  In  their  love  to  one  another  as 
themselves.1  3.  In  their  care  for  one  another's  welfare,  and 
endeavour  to  promote  it  as  their  own  :g  and  when  love  makes 
all  their  goods  so  far  common  to  all  Christians  within  their  con- 
verse, as  that  they  do  to  their  power  supply  their  wants  in  the 
order  and  measure  that  God's  providence,  and  their  relations 
and  acquaintance  direct  them  5  preferring  the  relief  of  others' 
necessities,  before  their  own  superfluity  or  fulness.  4.  In  their 
joining,  as  with  one  mind  and  soul  and  mouth,  in  God's  public 
worship,  and  that  in  the  holy  order  under  their  respective 
pastors,  which  Christ,  by  his  Spirit  in  the  apostles,  hath  insti- 
tuted.11 

Q.  7.  Why  is  our  joining  in  the  Lord's  supper  called  our 
communion  ? 

A.  Because  it  is  a  special  symbol,  badge,  and  expression  of  it 
instituted  by  Christ,  to  signify  our  communion  with  him  and 
one  another. 

Q.  S.  Is  that  to  be  only  a  communion  of  saints  ? 

A.  Yes,  that  in  a  special  manner  is  appropriated  to  saints  : 
other  parts  of  communion,  (as  eating  together,  relieving  each 
other,  duties  of  religion,  Sec.,)  are  so  far  to  be  used  toward  un- 
believers, that  they  are  not  so  meet  to  be  the  distinguishing 
symbols    of  Christians  :    but  the  two  sacraments,  baptism  for 

d  1  Cor.  i.  1,  2;    Rom.  i.  7;   xii.  15,    and  xv.  23,  26,  31  ;   1  Cor.  xiv.  33, 
and  xvi.  1,  15. 

e  2  Cor.  i.  1 ;  Eph.  i.  1 ;  v.  3,  and  vi.  18  ;  Phil.  i.  1  ;  Col.  i.  2  ;  Heb.  xiii.  24 ; 
Acts  iv. 

1  Col.  i.  4  ;  1  Peter  i.  22.  «  Heb.  xiii.  2,  3  ;  1  Tim.  vi.  18. 

>'  1  Cor.  x.  16 ;  2  Cor.  vi.  14 ;  Heb.  x.  22,  21 ;   John  xiii.  31,  35  ;  1  The*,  v. 
12,13. 

VOL.    XIX,  II 


98  THE    CATECHISING    OF    FAMILIES. 

entrance,  and  the  Lord's  supper,  for  continuance  of  communion, 
Christ  hath  purposely  appointed  for  such  badges  or  signs  of  his 
people  as  separate  from  the  world.' 

Q.  9.  By  what  order  are  others  to  be  kept  from  church  com- 
munion ? 

A.  Christ  hath  instituted  the  office  of  the  sacred  ministry 
for  this  end,  that  when  they  have  made  disciples  to  him,  they 
may  be  entrusted  with  the  keys  of  his  church,  that  is,  especially 
the  administration  of  these  sacraments,  first  judging  who  is  fit 
to  be  entered  by  baptism,  and  theu  who  is  fit  for  continued  com- 
munion^ 

Q.  10.  May  not  the  pastors,  by  this  means,  become  church 
tyrants  ? 

A.  We  must  not  put  down  all  government  for  fear  of  tyranny; 
else  kingdoms,  armies,  colleges,  schools,  must  be  all  dissolved, 
as  well  as  churches  :  somebody  must  be  trusted  with  this  power; 
and  who  is  fitter  than  they  who  are  called  to  it  as  their  office, 
and  therefore  supposed  best  qualified  for  it. 

Q.  11.  What  if  none  were  trusted  with  it,  and  sacraments 
left  free  to  all  ? 

A.  Then  sacraments  would  be  no  sacraments,  and  the  church 
would  be  no  church :  if  any  man  or  woman  that  would,  might 
baptise  whom,  and  when,  they  would,  they  might  baptise  Turks 
and  heathens,  and  that  over  and  over,  who  come  in  scorn;  and 
they  might  baptise  without  a  profession  of  true  faith ;  or  upon 
a  false  profession.  And  if  every  man  might  give  the  Lord's 
supper  to  another,  it  might  be  brought  into  ale-houses  and 
taverns,  in  merriment,  or  as  a  charm,  or  every  infidel  or  enemy 
might  in  scorn  profane  it :  do  you  think  that  if  baptism  and 
the  Lord's  supper  were  thus  administered,  that  they  would  be 
any  symbols  or  badges  of  Christianity,  or  of  a  church,  or  any 
means  of  salvation  ?  No  Christians  ever  dreamt  of  such  pro- 
fanation. 

Q.  12.  But  why  may  not  the  pastors  themselves  give  them 
to  all  that  will  ? 

A.  Either  you  would  have1  them  forced  to  do  so,  or  to  do  it 

1  Matt.  xxvi.  26  ;  1  Cor.  xi.  21,  22,  24,  &c. ;  Acts  xx.  7  ;  1  Cor.  x.  16 ; 
Actsii.  42,  46. 

k  Matt.  xvi.  19,  and  xxiv.  45,46  ;  1  Cor.  iv.  1,  2  ;  Acts  xx.  20,  28;  ]  Thes. 
v.  12,  13  ;  Heb.  xiii.  7,  17,  21. 

1  1  Cor.  v. ;  2  Thes.  iii.  ;  Tit.  iit.  10;  2  Cor.  vi.  16,  17  ;  1  Cor.  i.  1,2,  and 
2  Cor.  i.  1  ;  Eph.  i.  1,2. 


THE    CATECHISING    OF    FAMILIES.  99 

freely.  If  forced,  they  are  no  judges  who  is  fit;  and  who  then 
shall  be  judge?  Jf  the  magistrate,  you  make  him  a  pastor; 
and  oblige  him  to  teach,  examine,  hear,  and  try  all  the  people's 
knowledge,  faith,  and  lives,  which  will  find  them  work  enough; 
and  this  is  not  to  depose  the  ministers'  power,  but  to  put  it  on 
another  that  hath  more  already  than  he  can  do  :  and  a  pastor 
then  that  delivereth  the  sacrament  to  every  one  that  the  magis- 
trate bids  him  shall  be  a  slave  and  not  a  free  performer  of  the 
acts  of  his  own  office,  unless  that  magistrate  try  and  judge,  and 
the  minister  be  but  a  deacon,  that  must  give  account  for 
no  more  than  the  bare  delivering  it.  But  if  it  be  the 
receivers  of  baptism,  or  the  Lord's  supper,  that  shall  be 
judges,  and  may  force  the  pastor  to  give  it  them;  I  have 
showed  you  already  the  profanation  will  make  it  no  sacrament 
nor  church. 

And  if  pastors,  that  are  judges,  shall  freely  give  them  to  all, 
they  will  be  the  profaners,  and  such  ministration  will  confound 
the  church  and  the  world. 

Q.  13.  I  do  not  mean  that  they  should  give  them  to  hea- 
thens, but  to  all  that  profess  the  christian  faith. 

A.  Therefore  they  must  judge  whether  they  profess  the  chris- 
tian faith  or  not ;  and  whether  they  speak  as  parrots,  or  under- 
stand what  they  say  :  and  withal,  christian  love,  and  a  christian 
life  must  be  professed,  as  well  as  christian  faith. 

Q.  14.  What  are  the  terms  on  which  they  must  receive  men 
to  communion  ? 

A.  They  must  baptise  them  and  their  infants,  who,  with  com- 
petent understanding,  and  seeming  seriousness,  profess  a  prac- 
tical belief  in  God  the  Father,  Son,  and  Holy  Ghost,  and  con- 
sent to  that  covenant,  as  expounded  in  the  Creed,  Lord's  Prayer, 
and  Ten  Commandments.  And  they  must  admit  all  to  com- 
munion in  the  Lord's  supper,  who  continue  in  that  profes- 
sion, and  nullify  it  not  by  proved  apostasy,  or  inconsistent  pro- 
fession or  practice.1" 

Q.  15.  May  not  hypocrites  make  such  professions,  that  are 
no  saints  ? 

A.  Yes;  and  God  only  is  the  judge  of  hearts,  not  detected 
by  proved  contrary  words  or  deeds  :  and  these  are  saints  by  pro- 
fession. 

Q.  16.  But  it  is  on  pretence  of  being  the  judge  of  church 

m  Matt,  xxviii.  19  ;  Rev.  xxii.  17. 

h2 


100  THE    CATECHISING   OF   FAMILIES. 

communion,  that  the  pope  hath  got  his  power  over  the  christian 
world. 

A.  And  if  tyrants,  by  false  pretences,  claim  the  dominions  of 
other  princes,  or  of  mens'  families,  we  must  not  therefore  de- 
pose our  kings  or  fathers. 

Q.  17-  But  how  shall  we  know  what  pastors  they  be  that 
have  this  power  of  the  keys,  and  judging  men's  fitness  for  com- 
munion ? 

A.  All  pastors,  as  such,  have  power,  as  all  physicians  have  in 
judging  of  their  patients,  and  all  schoolmasters  of  their  scholars. 
But  great  difference  there  is,  who  shall  correct  men's  injurious 
administrations  :  whether  the  magistrate  do  it  himself,  or  whe  • 
ther  a  bishop  over  many  pastors  do  it ;  or  many  pastors  in  a 
synod  do  it,  is  no  such  great  matter  as  will  warrant  the  sad  con- 
tentions that  have  been  about  it,  so  it  be  done.  Or  if  none  of 
these  do  it,  a  people  intolerably  injured  may  right  themselves, 
by  deserting  such  an  injurious  pastor.  But  the  pastors  must 
not  be  disabled,  and  the  work  undone,  on  pretence  of  restrain- 
ing them  from  misdoing  it." 

Q.  18.  What  is  the  need  and  benefit  of  this  pastoral  disci- 
pline? 

A.  1.  The  honour  of  Christ  (who,  by  so  wonderful  an  incar- 
nation, &c,  came  to  save  his  people  from  their  sins)  must  be 
preserved :  which  is  profaned,  if  his  church  be  not  a  commu- 
nion of  saints.0 

2.  The  difference  between  heaven  and  hell  is  so  great,  that 
God  will  have  a  visible  difference  between  the  way  to  each,  and 
between  the  probable  heirs  of  each.  The  church  is  the  nursery 
for  heaven,  and  the  womb  of  eternal  happiness.  And  dogs 
and  swine  are  no  heirs  for  heaven. 

3.  It  is  necessary  to  the  comfort  of  believers. 

4.  And  for  the  conviction  and  humbling  of  the  unbelievers, 
and  ungodly. 

Q.   19.  What  further  use  should  we  make  of  this  article  ? 

A.  1.  All  Christians  must  carefully  see  that  they  be  not  hy- 
pocrites, but  saints  indeed,  that  they  be  meet  for  the  commu- 
nion of  saints. 

2.  All  that  administer  holy  things,  and  govern  churches,  should 
carefully  see  that  they  be  a  communion  of  saints,  and  not  a 

"Phil.  i.  15  —  18. 

"Tit.   ii.  11;    Eph.  i.  22,  23,   and    v.  25—29;  Col.  i.   18,  21;    Epli.  iv. 
14,   1«. 


THE   CATECHISING   OF   FAMILIES.  101 

swine-sty :  not  as  the  common  world,  but  as  the  garden  of 
Christ :  that  they  promote  and  encourage  holiness,  and  take 
heed  of  cherishing  impiety. 

3.  We  must  all  be  much  against  both  that  usurpation,  and 
that  neglect  of  necessary  discipline,  and  differencing  saints  from 
wicked  men,  which  hath  corrupted  most  of  the  churches  in  the 
world.!' 

Q.  20.  But  when  experience  assureth  us  that  few  Christians 
can  bear  church  discipline,  should  it  be  used  when  it  will  do 
hurt? 

A.  It  is  so  tender,  and  yet  so  necessary,  a  discipline  which 
Christ  hath  appointed,  that  he  is  unfit  for  the  communion  of 
saints  who  will  not  endure  it.  It  is  not  to  touch  his  purse  or 
body :  it  is  not  to  cast  any  man  out  of  the  church  for  small  in- 
firmities :  no,  nor  for  gross  sin,  that  repenteth  of  it,  and  forsakes 
it :  it  is  not  to  call  him,  magisterially,  to  submit  to  the  pastor's 
unproved  accusation  or  assertions  :  but  it  is,  with  the  spirit  of 
meekness  and  fatherly  love,  to  convince  a  sinner,  and  draw  him 
to  repentance,  proving  from  God's  word,i  that  the  thing  is  a  sin. 
and  proving  him  guilty  of  it,  and  telling  him  the  evil  and  dan- 
ger of  it,  and  the  necessity  of  repentance,  and  confession,  and 
amendment.  And  if  he  be  stubborn,  not  making  unnecessary 
haste,  but  praying  for  his  repentance,  and  waiting  a  competent 
time,  and  joyfully  absolving  him  upon  his  repentance  :  and  if  he 
continue  impenitent,  only  declaring  him  unfit  for  church  com- 
munion, and  requiring  the  church  accordingly  to  avoid  him,  and 
binding  him  to  answer  it  at  the  bar  of  God,  if   he  repent  not.1" 

Q.  21.  But  if  men  will  not  submit  to  public  confession,  may 
not  auricular,  private  confession  to  the  priest  serve  turn  ? 

A.  In  case  the  sin  be  private,  a  private  confession  may  serve : 
but  when  it  is  known,  the  repentance  must  be  known,  or  else  it 
attaineth  not  the  ends  of  its  amendment :  and  the  papists'  au- 
ricular confession,  in  such  cases,  is  but  a  trick  to  delude  the 
church,  and  to  keep  up  a  party  in  it  of  wicked  men,  that  will 
not  submit  to  the  discipline  of  Christ :  it  pretendeth  strictness, 
but  it  is  to  avoid  the  displeasure  of  those  that  are  too  proud  to 
stoop  to  open  confession.  Let  such  be  never  so  many,  they  are 
not  to  be  kept  in   the  church  on  such    terms  :  he  that  hath 

i1  Matt,  xx'ii.  21,22;  xiii.  39,  41,  and  vii.  21,  22;  Luke  xiii.  27. 
i  Matt.xviii.  21,  22;  Luke  xvii.  3  ;  2  Cor.  ii.  7, 10,  and  vii.  S  ;  John  xx.  23. 
r  Mark  iii.  G  ;  Luke  xiii.  3,  5,  and  xvii.  3;  Acts  ii.  37,38,  and  iii.  19  ;  Luke 
xxiv.  47;  James  v.  16;  1  John  i.  9;  Prov.  xxviii.  13  ;   Acts  xix. 


102  THE    CATECHISING    OF    FAMILIES. 

openly  sinned  against  Christ,  and  scandalized  the  church,  and 
dishonoured  his  profession,  and  will  by  no  conviction  and  en- 
treaty be  brought  to  open  confession,  (in  an  evident  case,)  doth 
cast  himself  out  of  the  communion  of  saints,  and  must  be  de- 
clared such  by  the  pastors. 


CHAP.  XX. 

"  The  Forgiveness  of  Sins." 

Q.   1.  What  is  the  dependence  of  this  article  on  the  former? 

A.  It  is  part  of  the  description  of  the  effects  of  Christ's  re- 
demption, and  the  Holy  Ghost's  application  of  it :  his  regener- 
ation maketh  us  members  of  the  Holy  Catholic  Church,  where 
we  must  live  in  the  communion  of  saints,  and  therewith  we  re- 
ceive the  forgiveness  of  sins  :  the  same  sacrament  of  baptism 
signifying  and  exhibiting  both,  as  washing  us  from  the  filth  or 
power  of  sin,  and  from  the  guilt  of  punishment.8 

Q.  2.  What  is  the  forgiveness  of  sin  ? 

A.  It  is  God's  acquitting  us  from  the  deserved  punishment.1 

Q.  3.  How  doth  God  do  this  ? 

A.  By  three  several  acts,  which  are  three  degrees  of  pardon  : 
the  first  is,  by  his  covenant,  gift  promise,  or  law  of  grace,  by 
which,  as  his  instrument  or  act  of  oblivion,  he  dissolveth  the  ob- 
ligation to  punishment  which  we  were  under,  and  giveth  us  law- 
ful right  to  impunity,  so  that  neither  punishment  by  sense  or  by 
loss  shall  be  our  due.u 

The  second  act  is  by  his  sentence  as  a  Judge,  pronouncing  us 
forgiven,  and  justifying  this  our  right  against  all  that  is  or  can 
be  said  against  it. 

The  third  act  is  by  his  execution,  actually  delivering  us  from 
deserved  punishment  of  loss  and  sense.x 

Q.  4.  Doth  not  God  forgive  us  the  guilt  of  the  fault  as  well 
as  the  dueness  of  punishment  ? 

A.  Yes,  for  these  are  all  one  in  several  words  :  to  forgive  the 

»  1  John  i,  9.  *  Mat.  ix.  2,  5—7  ;  Mark  ii.  7, 10, 

"  Psalm  xxxii.  1 ,  2,  and  Ixxxv.  2  ;  Luke  v.  20,  and  vii.  48,  50  ;  Jam.  v.  15  ; 
Eph.  iv.  32 ;  Heb.  i.  3  ;  2  Cor.  v.  18,  19 ;  Psalm  exxx.  4. 
x  Acts  v.  31 ;  xiii.  38,  and  xxvi.  18. 


THE    CATECHISING   OF   FAMILIES.  103 

sin,  and  to  acquit  from  dueness  of  punishment  for  that  sin,  are 
the  same  thing.  God  doth  not  repute  or  judge  us  to  be  such  as 
never  sinned,  for  that  were  to  judge  falsely ;  nor  doth  he  judge 
that  our  sin  is  not  related  to  us  as  the  actors,  for  that  is  impos- 
sible ;  nor  doth  he  judge  that  our  sin  did  not  deserve  punish- 
ment ;  but  only  that  the  deserved  punishment  is  forgiven,  for 
the  merits  of  Christ's  righteousness  and  sacrifice. 

Q.  5.  Is  not  justification  and  forgiveness  of  sin  all  one  ? 

A.  To  be  justified  :  1.  Sometimes  signified!  to  be  made  just 
and  justifiable  in  judgment ;  and  then  it  sometimes  includeth 
both  the  gift  of  saving  faith  and  repentance,  and  the  gift  of 
pardon,  and  of  right  to  life  everlasting  3  and  sometimes  it  pre- 
supposeth  faith  and  repentance  given,  and  signifieth  the  annex- 
ed gift  of  pardon  and  life. 

2.  Sometimes  it  signifieth  God's  justifying  us  by  his  sentence 
in  judgment,  which  containeth  both  the  justifying  of  our  right  to 
impunity  and  salvation,  and  the  justifying  our  faith  and  holiness 
as  sincere,  which  are  the  conditions  of  our  right. y 

3.  And  sometimes  to  justify  us,  is  to  use  us  as  just  men. 
And  as  long  as  we  understand  the  matter  thus  signified  by  par- 
doning and  justifying,  we  must  not  strive  about  words  so  vari- 
ously used.2 

Q.  6.  But  if  Christ's  perfect  righteousness,  habitual  and 
actual,  be  our  own  righteousness  by  God's  imputation,  how  can  we 
need  a  pardon  of  sin,  when  we  were  perfectly  obedient  in  Christ? 

A.  We  could  not  possibly  be  pardoned  as  sinners,  if  God  re- 
puted us  to  have  fulfilled  all  righteousness  in  Christ,  and  so  to 
be  no  sinners  ;  therefore  it  is  no  such  imputation  that  must  be 
affirmed.  But  God  justly  reputeth  Christ's  holiness  and  righte- 
ousness, active  and  passive,  dignified  by  his  divinity,  to  be  fully 
meritorious  of  our  pardon,  justification,  and  salvation.  And  so 
it  is  ours,  and  imputed  as  the  true  meritorious  cause  of  our 
righteousness,  which  consisteth  in  our  right  to  pardon  and  salva- 
tion.11 

Q.  7-  Is  pardon  perfect  in  this  life,  and  all  punishment  re- 
mitted at  once  ? 

A.  No  :  1.  The  punishment  denounced  in  God's  sentence  of 
Eve  and  Adam  is  not  wholly  forgiven  3  the  curse  on  the  ground, 

y  Isa.  liii.  11,  and  xlv.  25  ;  1  Cor.  vi.  11 ;  Tit.  iii.  5,  7 ;  Rev.  xxii.  12  ;  Rom. 
iv.  2, 5  ;  ii.  13,  and  iii.  20  ;  Gal.  ii.  16,  17  ;  Rom.  viii.  33  ;  Jam.  ii.  21,  24. 

z  Isa.  1.  8  ;  1  Kings  viii.  32  ;  Dent.  xxv.  1 ;  Isa.  v.  23. 

a  Rom.  iii.  22,  25,  26 ;  Gal.  iii.  6  ;  Rom.  iv.  5,9,  22  ;  v.  17—19  ;  vi.  13,  16, 
18,  and  viii,  4,  10. 


104  THE    CATECHISING   OF    FAMILIES. 

the  woman's  sorrows,  the  pain  and  stroke  of  death.  2.  Tem- 
poral, correcting  punishments  are  not  all  forgiven.  3.  Some 
measure  of  sin  is  penally  permitted  in  us.  4.  The  want  of  more 
holiness  and  help  of  God's  Spirit,  and  communion  with  God,  is 
to  all  of  us  a  sore  punishment.  5.  The  permission  of  many 
temptations  from  devils  and  men  are  punishments,  specially 
when  they  prevail  to  heinous  sinning.  (3.  To  be  so  long  kept 
out  of  heaven,  and  to  lie  after  in  the  grave,  are  punishments. 
Sure  few  men  believe  that  pardon  is  here  perfect,  that  feel  any 
of  these.  7.  And  it  is  not  perfect,  till  we  are  justified  before 
the  world,  and  put  in  possession  of  salvation  :  that  is  the  per- 
fect pardon.b 

Q.  8.  But  some  say,  that  chastisements  are  no  punishments. 

A.  They  are  not  damning,  destructive  punishments,  but  they 
are  chastising  punishments  ;  for  they  are  evil  to  nature,  inflicted 
by  fatherly,  correcting  justice,  for  sin. 

Q.  9.  Is  that  an  evil  which  alwavs  bringeth  greater  good  ? 

A.  It  is  no  such  evil  as  sinners  should  repine  at.  But  ask 
any  of  that  opinion,  under  the  stone,  or  other  tormenting  dis- 
ease, or  if  he  must  die  as  a  malefactor,  whether  it  be  not  a  natu- 
ral evil  ?  If  there  be  no  evil  in  it,  why  doth  he  groan  under  it, 
why  doth  he  pray  against  it,  or  u^e  physic,  or  other  remedies  ? 
Why  is  he  offended  at  those  that  hurt  him  ?  Had  he  not  rather 
have  his  holiness  and  salvation  without  torment,  prisons,  &c, 
than  with  them. 

2.  But  it  is  not  true,  that  all  the  punishments  of  such  as 
are  saved  make  them  better ;  some  are  permitted  to  fall  into 
heinous  sin,  and  to  decline  in  their  faith,  love,  and  obedience, 
and  to  die  worse  than  once  they  were ;  and  so  to  have  a  less 
degree  of  glory,  when  they  have  been  hurtful  scandals  in  the 
world.  And  is  there  no  harm  in  all  this  ?  Nothing  is  perfect 
in  this  imperfect  world.0 

Q.  10.  How  are  Christ's  merits  and  satisfaction  perfect  then? 

A.  That  is  perfect  which  is  perfectly  fitted  to  its  use;  it  was 
not  a  use  that  Christ  ever  intended,  to  pardon  all  temporal,  cor- 
recting punishment,  nor  to  make  each  believer  perfect  the  first 

b  I  think  no  man  that  felt  what  I  feel,  at  the  writing  of  this,  in  my  flesh, 
and  for  my  friends,  can  possibly  think  that  pardon  is  perfect  in  this  life.  Jam. 
v.15;  Luke  vi.  37;  Matt.  xii.  31;  Jos.  xxiv.  19;  Matt.  vi.  12,  14  ;  2  Kings  xxiii. 
20,27;  Matt,  xviii.  32. 

c2Sam.  vii.  14;  Psalm  lxxiii.  14,  and  cxviii.18;  1  Cor.  xi.  32 ;  Jer.  xxxi. 
IS;  Heb.  xii.  S— 10  ;  2  Cor.  ii.  G;  Lam.  iii.  39;  Job  xxxt.  11  ;  Amos  iii.  2; 
Matt.  xvi.  23. 


THE    CATECHISING    OF    FAMILIES.  105 

hour.  That  our  greatest  sins  should  go  unpunished  is  against 
Christ's  will  and  kingly  government,  and  the  nature  of  his  sal- 
vation; and  his  righteousness  and  satisfaction  are  not  intended 
against  himself/1 

Q.  1 1 .  What  sins  are  pardoned  ?  Is  it  all,  or  but  some  ? 
A.  All  sin  is  pardoned,  though  the  pardon  be  not  perfect  at 
first,  to  all  true  penitent  believers.  But  final  impenitence,  un- 
belief, and  unholiness,  never  had  a  pardon  purchased  or  offered  j 
but  that  which  is  not  final  is  forgiven  ;  yea,  no  sin  is  actually 
forgiven,  as  to  the  everlasting  punishment,  to  final  impenitents 
and  unbelievers.e 

Q.  12.  Are  sins  pardoned  before  they  are  committed  ? 

A.  If  you  call  the  mere  purpose  or  purchase  a  pardon  unfitly, 
or  you  speak  but  of  the  general  act  of  oblivion,  which  pardon- 
eth  all  men  on  condition  that  they  penitently  and  believingly 
accept  it,  so  sins  to  come  are  pardoned:  but  (not to  strive  about 
words)  no  one  hath  any  actual,  proper  pardon  for  any  sin  before 
it  is  committed  ;   for  it  is  no  sin,  and  so  no  pardoned  sin.f 

Q.  13.  When  is  it  that  sin  is  pardoned  ? 

A.  God's  purpose  is  eternal ;  the  conditional  pardon  was 
made  when  the  covenant  of  grace  was  made  ;  some  degrees  of 
punishment  God  remitteth  by  common  and  preparatory  grace. 
But  saving  pardon  none  receive  (at  age)  till  they  believe,  nor 
are  they  justified.8 

Q,  14.  Why  do  we  pray  for  pardon  daily,  when  sin  is  already 
pardoned  ? 

A.  1 .  1  told  you,  sin  is  not  pardoned  when  it  is  no  sin ;  we 
sin  daily,  and,  therefore,  must  have  daily  pardon.  And  this 
also  proveth,  that  pardon  and  justification  are  not  perfect  be- 
fore death,  because  there  are  more  sins  still  to  be  pardoned. 
2.  And  we  pray  for  the  continuance  of  the  pardon  we  have,  and 
for  removal  of  punishments. 

Q.  15.  Is  this  the  meaning  of  this  article,  that  "I  believe  my 
own  sins  are  actually  forgiven,"  as  a  divine  revelation  ? 

A.  The  meaning  is  :  1 .  That  by  Christ  a  certain  degree  of 
punishment  is  taken  off  from  all  mankind,  and  they  are  not  dealt 
with  according  to  the  rigour  of  the  law  of  innocent  nature.  2. 
And  that  a  conditional  pardon  is  given  to  all  in  the  new  cove- 

'i  Phil.  iii.  12,  13 ;  1  Pet.  v.  10  ;  1  Cor.  xiii.  10  ;  2  Cor.  vii.  1  ;  Pr0v.  viii. 
3C  ;   1  John  i.  S,  ami  v.  17. 

l'  Matt.xii.  32;  Exod.xxxiv.  6,7;  Luke  xiii.  3,  5;  John  iii.  lGj  Maikxvi.  10. 

<  Matt,  xviii.  32;  2  Cor.  v.  19;  Matt.  vi.  12. 

e  Heb.  i.  3;  John  iii.  10,  18,25 ;  Rom.  iv.  2,  and  v.  1. 


106  THE    CATECHISING   OF   FAMILIES. 

nant  so  far  as  it  is  revealed.  3.  And  that  this  pardon  becom- 
eth  actual  to  every  one  when  he  penitently  and  believingly  con- 
senteth  to  the  (baptismal)  covenant  with  Christ.11  4.  And  that 
this  pardon  is  offered  to  me  as  well  as  others,  and  shall  be  mine 
if  I  be  a  sincere  believer;  this  is  all  that  the  article  containeth. 

5.  But  while  I  profess  to  believe,  it  is  supposed  that  I  hope  I  do 
it  sincerely,  and,  therefore,  have  some  hope  that  I  am  pardoned. 

6.  But  because  a  man  may  sincerely  believe,  and  yet  doubt  of 
the  sincerity,  and  God  hath  no  where  said  in  Scripture,  that  I  or 
you  are  sincere  believers,  or  are  pardoned ;  therefore  to  believe 
this  is  no  divine  faith,  save  by  participation  ;  nor  is  it  professed 
by  all  that  profess  the  creed.  But  it  is  an  effect  of  two  acts  : 
1.  Of  our  faith.  2.  And  of  the  conscience  of  our  sincerity 
in  believing ;  it  is  a  conclusion  that  all  should  labour  to  make 
sure,  though  it  be  not  the  proper  sense  of  the  article. 

Q.  16.  Seeing  all  true  believers  are  at  first  justified  and  par- 
doned as  to  the  everlasting  punishment,  doth  it  not  follow,  that 
all  God's  children  have  afterward  none  but  temporal  chastise- 
ment to  be  forgiven  ? 

A.  1.  1  told  you  that  sin  is  not  forgiven,  even  to  stated  be- 
lievers, before  it  is  committed  \  and  when  it  is  committed,  the 
qualifying  condition  must  be  found  in  us ;  and  though  our  first 
true  faith  and  repentance  qualify  us  for  the  pardon  of  all  sin 
past,  yet  when  more  is  committed,  more  is  required  in  us  to  our 
pardon,  that  is,  that  we  renew  repentance  and  faith  as  far  as  sin 
is  known,  and  that  we  beg  pardon  and  forgive  others.  2.  Yet 
the  future  punishment  is  not  so  much  un  forgiven  to  the  faithful 
as  to  others,  before  renewed  repentance-,  for  they  have  the  main 
qualification,  and  want  but  an  act  for  which  they  are  habituated, 
and  have  God's  Spirit  to  assist  them.  o.  And  though  sins  un- 
known, which  are  ordinary  infirmities,  are  forgiven  without  ex- 
press, particular  repentance,  yet,  in  order  of  nature,  the  desert  of 
punishment  goeth  before  the  forgiveness  ;  the  very  law  of  nature 
maketh  durable  punishment  due  to  durable  souls,  till  the  due- 
ness  be  remitted  bv  forgiveness.1 

Q.  17.  Is  my  sin  forgiven,  as  long  as  I  believe  it  not  forgiven? 

A.  If  you  believe  not  that  God  is  a  merciful,  pardoning  God, 
and  Christ  a  pardoning  Saviour,  whose  sacrifice  and  merits  are 
sufficient,  and  God's  promise  of  pardon  to  the  penitent  believer 

h  2  Sam.  xii.  12,  13  ;   Psalm  1.,  and  xxxii. 

!  Psalm  xxxii;  xxv.,  and  li.;  Matt,  xviii.  32,  and  vi.  14,15;  1  John  i.  9; 
Acts  viii.  22. 


THE    CATECHISING    OF    FAMILIES.  107 

is  true,  and  to  be  trusted,  you  are  not  pardoned;  but  if  you  be- 
lieve this,  and  consent  to  Christ's  pardoning  covenant,  you  are 
pardoned,  though  you  doubt  of  your  own  forgiveness. 

Q.  18.  How  may  I  be  sure  that  I  am  forgiven  ? 

A.  The  everlasting  punishment  is  forgiven,  when  you  are  one 
that  God  by  his  covenant  pardoneth,  and  that  is,  when  by  true 
faith  and  repentance  you  consent  to  the  covenant  terms,  and 
give  up  yourself  to  God,  as  your  God,  and  Saviour,  and  Sancti- 
fier.  And  when  temporal  punishments  are  remitted  in  soul  or 
body,  experience  of  their  removal  may  tell  you.k 

Q.  19.  What  keepeth  up  doubts  of  forgiveness  of  sin  ? 

A.  1.  Ignorance  of  the  terms  of  the  pardoning  covenant.  2. 
And  ignorance  of  ourselves  and  our  own  sincerity.  3.  Especially 
renewing  our  guilt  by  sin,  and  being  so  defective  in  our  repen- 
tance, and  other  grace,  as  that  we  cannot  be  sure  of  our  sinceritv; 
above  all,  when  frequent  sinning  after  God's  promises  makes  us 
not  creditable  to  ourselves. 

Q.  20.  But  is  not  the  cure  of  a  doubting  soul  to  believe, 
though  he  find  no  evidence  in  himself;  and  that  because  he  is 
commanded  to  believe,  and  so  believing  will  be  his  evidence  ? 

A.  Believing  is  a  word  that  signifieth  divers  acts.  As  I  told 
you,  it  is  every  man's  duty  to  believe  God's  mercy,  and  Christ's 
redemption  and  sufficiency,  and  the  truth  of  the  conditional 
promise,1  and  to  accept  pardon,  as  offered  on  the  terms  of  that 
promise,  and  then  not  to  cherish  doubts  of  his  sincerity.  But 
it  is  not  every  man's  duty  to  believe  that  he  is  sincere,  or  that 
his  sin  is  pardoned;  else  most  should  be  bound  to  believe  an 
untruth  that  it  may  after  become  true.  Presumption  destroyeth 
far  more  than  despair  ;  for  an  ungodly,  impenitent  person  to 
believe  that  he  is  godly,  and  justified  by  Christ,  is  to  believe 
himself,  who  is  a  liar,  and  not  to  believe  Christ ;  yea,  it  is  to 
believe  himself  against  Christ,  who  saith  the  contrary. 

Q.  21.  What  is  the  use  of  this  article  of  the  forgiveness  of  sin  ? 

A.  The  use  is  exceeding  great;  not  to  embolden  us  in  sin, 
because  it  is  pardonable,  nor  to  delay  repentance  and  forsaking 
sin,  for  that  were  to  cast  away  pardon  by  contempt.  But,  1.  to 
show  us  what  a  merciful  God  we  serve.  2.  And  what  a  mercy 
it  is  to  have  a  Redeemer,111  and  a  pardoning  Saviour.  3.  And 
what  a   comfort  to  be  under  a  pardoning  covenant  of  grace. 

k  John  Hi- 16  ;  Rom.  x.  14.  '  Mark  iii.  28  ;  Acts  v.  31. 

mJer.  xxxt.  34,  and  xxxvi.  3  ;  Luke  vii.  12, 13;  Actsxxvi.  18  ;  Eph.  i.7; 
Col.  i.  14. 


108  THE    CATECHISING    OF    FAMILIES. 

4.  And  it  tells  us  that  the  review  of  the  sins  of  our  uriregerie- 
rate  state,  though  they  must  keep  us  humble,  should  yet  be 
still  used  to  raise  our  hearts  to  joyful  thankfulness  to  God,  for 
the  grace  of  a  Redeemer.  5.  And  it  should  keep  us  from  des- 
pair and  discouragement  in  all  our  weaknesses,  while  we  have 
the  evidence  of  daily  pardon.  6.  Yea,  it  should  make  us  hate 
sin  the  more,  which  is  against  so  good  a  God.  7.  We  may 
come  with  reverent  boldness  to  God,  in  meditation,  prayer,  and 
sacraments,  when  we  know  that  sin  is  pardoned.  8.  And  we 
may  taste  the  sweetness  of  all  our  mercies,  when  the  doubt  of 
our  forgiveness  doth  not  embitter  them.  9.  And  we  may  much 
the  easier  bear  all  afflictions  when  the  everlasting  punishment  is 
forgiven.  10.  And  we  may  die  when  God  calls  us,  without 
horror,  when  we  believe  that  we  are  pardoned  through  Christ. 
Nothing  but  sin  can  hurt  or  endanger  us  at  Christ's  tribunal  ; 
when  that  is  forgiven,  and  there  is  no  condemnation  to  us, 
being  in  Christ,  how  joyfully  may  we  think  of  his  appearing  ! 
11.  What  peace  of  conscience  may  we  have  continually,  while 
we  can  say  that  all  our  sins  are  forgiven  us  !  For,  as  Psalm 
xxxii.  1  ;  "  And  blessed  are  they  whose  transgression  is  for- 
given, whose  sin  is  covered,  to  whom  the  Lord  imputeth  not 
iniquity,  and  in  whose  Spirit  there  is  no  guile." 


CHAP.  XXI. 

"  The  Resurrection  of  the  Body." 

Q.  1.  I  have  oft  wondered  why  there  is  nothing  in  the  Creed 
of  the  immortality  of  the  soul,  and  its  state  before  the  resur- 
rection. 

A.  1.  The  article  of  Christ's  descent  tells  us,  that  his  soul 
was  among  the  separated  souls,  while  his  body  was  in  the 
grave ;  as  he  told  the  thief,  that  he  should  be  that  day  with  him 
in  Paradise. 

2.  The  resurrection  of  the  body  is  a  thing  not  known  at  all 
by  nature,  but  only  by  supernatural  revelation,  and  therefore  is 
an  article  of  mere  belief.  But  the  immortality,  or  future  life  of 
souls,  is  a  point  which  the  light  of  nature  revealeth,  and  there- 
fore was  taken,  both  by  Jews  and  sober  heathens,  as  a  truth  of 
common  notice.     Even  as  the  love  of  ourselves  is  not  expressed 


THE    CATECHISING   OF   FAMILIES.  109 

in  the  Ten  Commandments,   but  only  the  love   of  God  and 
others,  because  it  was  a  thing  presupposed. 

3.  The  immortality  of  the  soul  is  included  in  the  article  of 
the  resurrection  of  the  body ;  for  if  the  soul  continue  not,  the 
next  at  the  resurrection  would  be  another  soul,  and  a  new 
created  one,  and  not  the  same.  And  then  the  body  would  not 
be  the  same  soul's  body,  nor  the  man  the  same  man,  but  ano- 
ther. Who  was  so  unwise  to  think  that  God  had  so  much 
more  care  of  the  body  than  of  the  soul,  as  that  he  would  let 
the  soul  perish,  and  raise  the  body  from  the  dust  alone,  and 
join  it  with  another  soul  ? 

4.  Very  learned  and  wise  expositors  think,  that  the  Greek 
word,  anastasis,  used  for  resurrection,  indeed  signifieth  the 
whole  life  after  this,  both  of  the  soul  first,  and  body  also  after, 
oft  in  the  New  Testament.  It  is  a  living  again,  or  after  this  life, 
called  a  standing  up  again.  And  there  is  great  probability  of 
it  in  Christ's  argument  with  the  Sadducees,  and  some  passages 
of  Paul's,  1  Cor.  xv. 

Q.  2.  What  texts  of  Scripture  do  fully  prove  that  the  soul 
liveth  when  it  is  separated  from  the  body? 

A.  Very  many  :  i.  God  breathing  into  man  the  breath  of  life, 
and  making  him  a  living  soul,  is  said  thereby  to  make  him  in 
the  image  of  God,  who  is  the  living  God ;  and  so  the  soul  is 
essentially  life. 

2.  God's  calling  himself  the  God  of  Abraham,  Isaac,  and 
Jacob,  is  by  Christ  expounded,  as  proving  that  he  is  the  God 
of  living  Abraham. 

3.  None  ever  dreamed  that  Enoch  and  Elijah  had  no  company 
of  human  souls  in  heaven.  For  (Matt,  xvii.)  Moses  also  ap- 
peared with  them  on  the  Mount,  and  showed  that  his  soul 
did  live. 

4.  When  Saul  himself  would  have  Samuel  raised  to  speak 
with  him,  it  plainly  implieth  that  it  was  then  the  common 
belief  of  the  Jews,  that  separated  souls  survive. 

5.  When  (1  Kings  xvii.  22)  Elijah  raised  the  dead  child  of 
the  widow  of  Zarephath  ;  and  (2  Kings  iv.)  Elisha  raised  the 
Shunamite's  child;  and  (2  Kings  xiii.  21)  a  dead  man  was 
raised  ;  all  these  proved  that  the  soul  was  the  same  that  came 
again,  else  the  persons  had  not  been  the  same. 

6.  When  Christ  raised  Lazarus,  and  Jairus's  daughter. 
(Mark  v.  41,  42  ;  Luke  viii.  55,)  and  another,  (Luke  vii.  12r 
14,  15,)  the  same  souls  came  into  them. 


110 


THE    CATECHISING    OF    FAMILIES. 


7.  Many  of  the  dead  rose  and  appeared  at  Christ's  death. 
And  Peter  raised  one  from  death,  which  was  by  a  re-union  of 
the  same  living  soul  to  the  same  body. 

8.  Christ  tells  us  (Luke  xii.  4)  that  men  cannot  kill  the  soul. 

9.  He  tells  us  (Luke  xvi.  9)  that  as  the  wise  steward,  when 
he  was  put  out,  was  received  bv  the  persons  whom  he  had 
obliged ;  so  if  we  make  us  friends  of  the  mammon  of  unright- 
eousness, when  these  things  fail  us,  which  is  at  death,  we  shall 
be  received  into  the  everlasting  habitations. 

10.  The  parable  of  the  sensual  Rich  Man  and  Lazarus:  one 
going  presently  to  hell,  and  the  other  to  the  bosom  of  Abraham 
in  Paradise,  fully  prove  that  Christ  would  have  this  believed, 
and  would  have  all  men  warned  accordingly  to  prepare ;  and 
that  Moses  and  the  prophets  were  so  sufficient  for  such  notice, 
as  that  one  from  the  dead  would  have  been  less  credible  herein. 
Though  it  be  a  parable,  it  is  an  instructing,  and  not  a  deceiving 
parable,  and  very  plain  in  this  particular.  The  name  of  Abra- 
ham's bosom  was  according  to  the  common  sense  of  the  Jews, 
who  so  called  that  state  of  the  blessed,  not  doubting  but  that 
Abraham  was  then  in  happiness,  and  the  blessed  with  him. 

11.  Herod's  thought,  that  John  had  been  risen  from  the 
dead,  and  the  Jews'  conceit  that  Christ  had  been  one  of  the 
old  prophets  risen,  and  the  Pharisees'  approbation  of  Christ's 
argument  with  the  Sadducees  do  put  it  past  doubt,  that  it  was 
then  taken  for  certain  truth,  that  the  souls  of  the  faithful  do 
survive  by  all,  except  such  as  the  heretical  Sadducees. 

12.  Christ  saith,  "  This  is  life  eternal,  to  know  thee  the  only 
true  God,  and  Jesus  Christ  whom  thou  hast  sent."  (John  xvii.  3.) 
How  is  it  eternal,  if  it  have  as  long  an  interruption  as  from 
death  till  the  day  of  judgment  ? 

13.  It  is  the  sum  of  God's  Gospel,  that  "  Whosoever  be- 
lieved! in  Christ  shall  not  perish,  but  have  everlasting  life." 
(John  iii.  16.)  Therefore  they  perish  not  till  the  day  of 
judgment. 

14.  Christ  hath  promised,  that  whoever  drinketh  of  the 
water  which  he  will  give  him,  (the  Spirit,)  "  it  shall  be  in  him 
a  well  of  water  springing  up  to  everlasting  life."  (John  iv.  14.) 
But  if  the  soul  perish,  that  water  perisheth  to  that  soul. 

15.  To  be  born  again  of  the  Spirit  fitteth  a  man  to  enter  into 
the  kingdom  of  God.  But  if  the  soul  perish,  all  that  new  birth 
is  lost  to  that  soul,  and  profiteth  the  dust  only. 

16.  "  He  that  believeth  on  the  Son,  hath  everlasting  life." 


THE    CATECHISING    OF    FAMILIES.  Ill 

(John  iii.  36.)  "He is  passed  from  death  to  life."  (John  v.  24.) 
"  He  giveth  meat,  which  endureth  to  everlasting  life."  (John 
vi.  27-)  "  He  shall  never  hunger  or  thirst  (that  is,  he  empty) 
that  cometh  to  Christ."  (Ver.  35.)  "  Of  all  that  cometh  to 
him  he  will  lose  nothing;"  therefore  will  not  lose  all  their  souls. 
(Ver.  39.)  "  They  have  everlasting  life."  (Ver.  40,  47.)  "  He 
dwelleth  in  Christ,  and  Christ  in  him,"  and  therefore  is  not 
extinct.  (Ver.  54,  56,  58.)  "  Verily,  verily,  I  say  unto  you, 
if  a  man  keep  my  sayings,  he  shall  never  see  death."  (John 
viii.  51.)  "  I  give  unto  them  eternal  life,  and  they  shall  never 
perish,  neither  shall  any  pluck  them  out  of  my  hand."  (John 
x.  28.) 

17.  "  Whosoever  liveth  and  helieveth  in  me  shall  never  die." 
(John  xi.  26.) 

IS.  "  The  Comforter  shall  ahide  with  you  for  ever."  (John 
xiv.  26.)  "  For  he  dwelleth  with  you,  and  shall  be  in  you." 
(Ver.  17.) 

19.  "I  will  that  they  whom  thou  hast  given  me,  be  with  me 
where  I  am,  that  they  may  behold  my  glory."  (John  xvii.  24.) 
If  the  soul  perish,  it  is  not  they  that  shall  be  with  him,  but 
others. 

20.  "  To-day  shalt  thou  be  with  me  in  Paradise."  (Luke 
xxiii.  43.) 

21.  "  Father,  into  thy  hands  I  commend  my  Spirit."  (Luke 
xxiii.  46.) 

22.  "  Where  I  am,  there  shall  my  servant  be."  (John  xii.  26.) 
But  Christ  is  not  perished. 

23.  "  Stephen  called  on  God,  saying,  Lord  Jesus  receive  my 
spirit."   (Acts  vii.  79.)     Therefore  it  perished  not. 

24.  "  If  children,  then  heirs."  (Rom.  viii.  17.)  "  We 
groan,  waiting  for  the  adoption."  (Ver.  23.)  "  Whom  he 
justified,  them  he  glorified."  (Ver.  30.)  In  shoit,  all  the  whole 
Gospel,  that  promiseth  life  to  the  sanctified,  doth  prove  the 
immortality  of  the  soul  :  for  if  the  soul  perish,  no  man  that 
lived  upon  earth  is  saved  :  for  if  the  soul  be  not  the  man,  it  is 
most  certainly  the  prime,  essential  part  of  the  man.  The  dust 
of  the  carcass  is  not  the  man;  and  if  another  soul,  and  not  the 
same,  come  into  it,  it  will  be  another  man,  and  so  all  the  pro- 
mises fail. 

25.  So  all  the  texts  that  speak  of  resurrection,  judgment, 
that  we  shall  all  be  judged  according  to  our  works,  and  what 
we  did  in  the  body.     If  it  be  another  soul  that  must  be  judged, 


112  THE    CATECHISING    OF    FAMILIES. 

which  never  was  in  that  body  before,  nor  ever  did  any  thing 
in  that  body,  how  shall  it  be  judged  for  that  which  it  never 
did?  All  the  texts  that  threaten  bell,  or  future  punishment, 
and  promise  heaven,  prove  it.  "  I  was  hungry  and  ye  fed  me, 
naked  and  ye  clothed  me,"  &c.  (Matt,  xxv.)  Ye  did  it,  or 
did  it  not  to  me,  might  they  not  say,  '  We  never  did  it,  nor 
ever  lived  till  now  t  '  "  The  angels  shall  gather  out  of  his 
kingdom  all  things  that  offend,  and  them  that  work  iniquity, 
and  cast  them  into  the  lake  of  fire."  (Matt,  xiii.)  And  all 
the  Scripture  which  threateneth  damnation  to  them  that  obey 
not  the  truth,  and  promiseth  salvation  to  the  faithful ;  which  is 
never  performed,  if  all  be  clone  on  another  soul.  (2  Thes.  i. 
G— 10,  and  ii.  12.) 

26.  And  all  the  texts  that  speak  of  God's  justice  and  mercy 
hereafter.  Is  it  justice  to  damn  a  new-made  soul  that  never 
sinned? 

27.  Paul  knew  not  whether  he  were  in  or  out  of  the  body, 
when  he  was  in  Paradise.  (2  Cor.  xii.  2 — 4.)  The  separated 
soul  then  may  be  in  Paradise. 

28.  How  can  the  hope  of  unseen  things  make  affliction  and 
death  easy  to  that  soul  that  shall  never  be  saved  ?  And  how 
can  we  be  comforted  or  saved  by  such  hope  ?  (2  Cor.  iv. 
16—18.) 

29.  "  We  know  that  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God."  (2  Cor.  v.  1.) 
"  For  in  this  we  groan  earnestly,  desiring  to  be  clothed  upon 
with  our  house  which  is  from  heaven."  (Ver.  2.)  "  He  that 
hath  wrought  us  for  the  self-same  thing  is  God,  who  also  hath 
given  us  the  earnest  of  the  Spirit."  (Ver.  5.)  "  Therefore  we 
are  always  confident,  knowing  that  whilst  we  are  at  home  in 
the  body  we  are  absent  from  the  Lord ;  we  are  confident  and 
willing  rather  to  be  absent  from  the  body  and  present  with  the 
Lord.  Wherefore  we  labour,  that  whether  present  or  absent 
we  may  be  accepted  of  him.  For  we  must  all  appear  before 
the  judgment-seat  of  Christ,  that  every  one  may  receive  the 
things  done  in  his  body,  whether  it  be  good  or  bad."   (Ver.  6.) 

30.  "  To  me  to  live  is  Christ,  and  to  die  is  gain.  What  I 
shall  choose  I  know  not :  for  I  am  in  a  strait  between  two, 
having  a  desire  to  depart  and  be  with  Christ,  which  is  far 
better."    (Phil.  i.  21-23.) 

31.  "  Blessed  are  the  dead  that  die  in  the  Lord,"  &c.  (Rev. 
xiv.  13.) 


THE    CATECHISING    OF    FAMILIES.  1]3 

32.  "  We  are  come  to  Mount  Zion,  the  city  of  the  living  God, 
&c.,  the  spirits  of  the  just  made  perfect."     (Heh.  xii.  22,  23.)  , 

Abundance  more  might  be  added.  And  I  have  been  so  large 
on  this,  because  it  is  of  most  unspeakable  importance,  as  that 
which  all  our  comfort  and  our  religion  lieth  on ;  and  though 
the  light  of  nature  have  taught  it  philosophers,  and  almost  all 
the  world  in  all  ages,  yet  the  devil  is  most  busy  to  make  men 
doubt  of  it,  or  deny  it. 

Religion  lieth  on  three  grand  articles.  1.  To  believe  in 
God ;  and  this  is  so  evident  in  the  whole  frame  of  nature,  that 
there  is  a  God,  that  he  is  worse  than  mad  that  will  deny  it. 
2.  To  believe  the  immortality  of  the  soul,  and  the  life  here- 
after. And,  3.  To  believe  in  Christ.  And  though  it  be  this 
third  that  is  known  only  by  supernatural  Revelation,  yet  to  him 
that  believeth  the  immortality  of  the  soul,  and  the  life  here- 
after, Christianity  will  appear  so  exceeding  congruous,  that  it 
will  much  the  more  easily  be  believed.  And  experience  tells 
us,  that  the  devil's  main  game,  for  the  debauching  and  damning 
of  fleshly,  worldly,  ungodly  men,  and  for  troubling  and  discom- 
forting believers,  lieth  in  raising  doubts  of  the  soul's  immortality, 
and  the  future  life  of  reward  and  punishment. 

Q.  3.  But  what  good  will  a  resurrection  of  the  body  do  us, 
if  the  soul  be  in  happiness  before  ? 

A.  1.  It  will  be  for  God's  glory  to  make  and  bless  a  perfect 
man.  2.  It  will  be  our  perfection  :  a  whole  man  is  more  per- 
fect than  a  soul  alone.  3.  It  will  be  the  soul's  delight.11  As 
God,  that  is  perfectly  blessed  in  himself,  yet  made  and  main- 
taineth  a  world,  of  which  he  is  more  than  the  soul,  because  he 
is  a  communicative  good,  and  pregnant,  and  delighteth  to  do 
good ;  so  the  soul  is  made  like  God  in  his  image,  and  is  com- 
municative, and  would  have  a  body  to  act  on.  As  the  sun,  if 
there  were  nothing  in  the  world  but  itself,  would  be  the  same 
that  it  now  is;  but  nothing  would  receive  its  motion,  light,  or 
heat,  or  be  the  better  for  it.  And  if  you  did  imagine  it  to 
have  understanding,  you  must  think  that  it  would  be  much 
more  pleased  to  enlighten  and  enliven  so  many  millions  of  crea- 
tures, and  cause  the  flourishing  of  all  the  earth,  than  to  shine  to 
nothing.  So  may  you  think  of  the  soul  of  man ;  it  is  by  God 
inclined  to  actuate  a  body. 

Q.  4.  If  that  be  so,  it  is  till  then  imperfect,  and  deprived  of 
its  desire,  and  so  in  pain  and  punishment. 

"  Rev.  xxi.  and  xxii. 
VOL.    XIX.  I 


114  THE    CATECHISING    OF    FAMILIES. 

A.  It  is  not  in  its  full  perfection  ;  and  it  is  a  degree  of 
punishment  to  be  in  a  state  of  separation.  But  you  cannot 
call  it  a  pain  as  to  sense,  because  it  bath  an  unspeakable  glory, 
though  not  the  most  perfect.  Nor  bath  the  will  of  the  blessed 
any  trouble  and  striving  against  the  will  of  God,  but  takes  that 
for  best  which  God  wiileth.  And  so  the  separated  state  is  best, 
while  God  wiileth  it,  though  the  united  state  will  be  best  (as 
more  perfect)  in  its  time. 

Q.  5.  But  the  dust  in  a  grave  is  so  vile  a  thing,  that  one 
would  think  the  raising  it  should  not  be  very  desirable  to  the  soul. 

A.  It  shall  not  be  raised  in  the  shape  of  ugly  dust,  or  filth, 
nor  of  corruptible  flesh  and  blood;  but  a  glorious  and  spiritual 
body,  and  a  meet  companion  for  a  glorified  soul.  And  even 
now,  as  vile  as  the  body  is,  you  feel  that  the  soul  is  loth  to 
part  with  it.° 

Q.  G.  But  there  are  so  many  difficulties  and  improbabilities 
about  the  resurrection,  as  make  the  belief  of  it  very  hard. 

A.  What  is  hard  to  God,  that  made  heaven  and  earth  of 
nothing,  and  maintains  all  things  in  their  state  and  course? 
What  was  that  body  awhile  ago?  Was  it  not  as  unlikely  as 
dust  to  be  what  it  now  is? 

It  is  folly  to  object  difficulties  to  omnipotency. 

Q.  7-  But  the  body  is  in  continual  flux,  or  change;  we  have 
not  the  same  flesh  this  year  that  we  had  the  last ;  and  a  man 
in  a  consumption  loseth  before  death  the  mass  of  flesh  in  which 
he  did  good  or  evil  ;  shall  all  that  vise  again,  which  every  day 
vanisheth  ?  And  shall  the  new  flesh  be  punished  for  that  which 
it  never  did  ? 

A.  It  is  a  foolish  thing,  from  our  ignorance  and  uncertainties, 
to  dispute  against  God, and  certain  truth  :  will  you  know  nothing, 
unless  you  know  all  things  ?  Will  you  doubt  of  the  plain  mat- 
ter, because,  in  your  darkness,  vou  understand  not  the  manner  or 
circumstances  of  it  ?  The  soul  hath  a  body  consisting  of  various 
parts  ;  the  fierv  part  in  the  spirits  is  its  most  immediate  vehicle 
or  body  ;  the  seminal,  tenacious  humour,  and  air,  is  the  imme- 
diate vehicle  of  the  fiery  part ;  whether  the  spirits  do  any  of  them 
depart,  as  its  vehicle  or  bodv,  with  the  soul;  or,  if  not,  whether 
they  be  the  identifving  part,  that  the  soul  shall  be  re-united  to 
first;  or  what,  or  how  much,  of  the  rest,  even  the  aqueous  and 
earthy  matter,  which  we  had  from  our  birth,  shall  be  re-assumed, 
are  things  past  our  understanding.     You  know  not   how  you 

"  1  Cor.  xv. 


THE    CATECHISING    OF    FAMILIES.  115 

were  generated  in  the  womb,  and  yet  you  know  that  you  were 
there  made  :  and  must  God  teach  vou  how  you  shall  be  raised 
before  you  will  believe  it  ?  Must  he  answer  all  your  doubts  of 
the  flesh  that  is  vanished,  or  the  bodies  eaten  by  other  bodies, 
and  teach  you  all  his  unsearchable  skill,  before  you  will  take  his 
word  for  true  ? 

He  that  maketh  the  rising  sun  to  end  the  darkness  of  the 
night,  and  the  flourishing  spring  to  renew  the  face  of  millions  of 
plants,  which  seemed  in  the  winter  to  be  dead,  and  the  buried 
little  seed  to  spring  up  to  a  beautiful  plant  and  flower,  or  a  strong 
and  goodly  tree,  hath  power  and  skill  enough  to  raise  our  bodies, 
by  ways  unknown  to  foolish  man. 

Q.  8.  What  should  a  man  do  that  he  may  live  in  a  comforta- 
ble hope  of  the  resurrection,  and  the  soul's  immortality,  and 
the  life  to  come  ? 

A.  We  have  three  great  things  to  do  for  this  end.  1.  To  get 
as  full  a  certainty  as  is  possible,  that  there  is  such  a  life  to  come. 
And  this  is  done  by  strengthening  a  sound  belief.  2.  To  get  a 
suitableness  of  soul  to  that  blessed  life ;  and  this  is  by  the  in- 
crease of  love  and  holiness,  and  by  a  spiritual,  heavenly  conver- 
sation. And,  3.  To  get  and  exercise  a  joyful  hope  and  assur- 
ance that  it  shall  be  ours  ;  and  this  is  done  by  a  life  of  careful 
obedience  to  God,  and  the  conscious  notice  of  our  sincerity  and 
title,  and  by  the  increase  and  exercise  of  the  foresaid  faith  and 
love;  daily  dwelling  on  the  thoughts  of  God's  infinite  goodness, 
and  fatherly  love  ;  of  Christ's  office  and  grace,  and  the  seals  of 
the  Spirit,  and  the  blessed  state  of  triumphant  souls,  in  the 
heavenly  Jerusalem,  and  living  as  in  familiarity  with  them. 

Q.  9.  But  when  doubting  thoughts  return,  would  it  not  be  a 
great  help  to  faith  if  you  could  prove  the  soul's  immortality  by 
reason  ? 

A.  I  have  done  that  largely  in  other  books  ;  I  will  now  say 
but  this  :  if  there  be  no  life  of  retribution  after  this,  it  would 
follow  that  not  only  Scripture,  but  religion,  piety,  and  conscience, 
were  all  the  most  odious  abuses  of  mankind  ;  to  set  man's  heart 
and  care  upon  seeking,  all  his  days,  a  life  which  he  can  never 
obtain,  and  to  live  honestly,  and  avoid  sin,  for  fear  of  an  impossi- 
ble punishment,  and  to  denv  fleshly  pleasure  and  lust,  upon 
mere  deceit,  what  an  injury  would  religion,  conscience,  and 
honesty  be  ?  Men  that  are  not  restrained  by  any  fear  or  hopes 
of  another  life,  from  tyranny,  treason,  murder,  perjury,  lying, 
deceit,  or  any  wickedness,  but  only  by  present   interest,  would 

i  2" 


116  THE    CATECHISING    OF    FAMILIES. 

be  the  wisest  men.  When  yet  God  hath  taught  nature  to  abhor 
these  evils,  and  bound  man  to  be  religious  and  conscionable  by 
common  reason,  were  it  but  for  the  probability  of  another  life. 
And  can  you  believe  that  wickedness  is  wisdom,  and  all  con- 
scionable goodness  is  folly  and  deceit  ? 


CHAP.  XXII. 
Of  the  "  Life  Everlasting." 

Q.  1.  Where  is  it  that  we  shall  live  when  we  go  hence  ? 

A.  With  Christ  in  heaven,  called  Paradise,  and  the  Jerusalem 
above. 

Q.  2.  How  is  it,  then,  that  the  souls  of  men  are  said  some- 
times to  appear  on  earth  ?     Is  it  such  souls,  or  is  it  devils  ? 

A.  Either  is  possible  :  for  souls  are  in  no  other  hell  than 
devils  are,  who  are  said  to  be  in  the  air,  and  to  go  to  and  fro, 
and  tempt  men,  and  afflict  them  here  on  earth  :  but  when  it  is 
a  soul  that  appeareth,  and  when  a  devil,  we  have  not  acquaint- 
ance enough  to  know.  But  though  God  can  for  just  causes  let 
a  blessed  soul  appear,  as  Moses  and  Elias  did  on  the  Mount,  and 
perhaps  Samuel  to  Saul,  yet  we  have  reason  to  suspect,  that  it 
is  the  miserable  souls  of  the  wicked  that  oftenest  appear. 

Q.  3. But  how  come  devils  or  souls  to  be  visible,  being  spirits? 

A.  Spirits  are  powerful,  and  dwell  in  airy  and  other  element- 
ary matter,  in  which  they  can  appear  to  us  as  easily  as  we  can 
put  on  our  clothes.  Fire  is  invisible  in  its  simple  unclothed 
substance,  and  yet  when  it  hath  kindled  the  air,  it  is  visible 
light. 

Q.  4.  Why  then  do  they  appear  so  seldom  ? 

A.  God  restrained!  evil  spirits,  and  keepeth  them  within 
their  bounds,  that  they  may  not  either  deceive  or  trouble  man- 
kind :  and  the  spirits  of  the  just  are  more  inclined  to  their 
higher,  nobler  region  and  work  :  and  God  will  have  us  here  live 
by  faith,  and  not  by  seeing  either  the  heavenly  glory,  or  its  in- 
habitants. 

Q.  5.  But  it  seems  that  we  shall  live  again  on  earth;  for  it 
is  said  that  the  new  Jerusalem  cometh  down  from  above,  and 
we  look  for  a  new  heaven,  and  a  new  earth,  wherein  dwelleth 


righteousness  ? 


THE    CATECHISING   OF    FAMILIES.  117 

A.  It  greatly  concerneth  us  to  difference  certainties  from 
uncertainties.  It  is  certain  that  the  faithful  have  a  promise  of 
a  great  reward  in  heaven,  and  of  being  with  Christ,  and  being 
conveyed  into  Paradise  by  angels,  and  are  commanded  to  lay  up 
a  treasure  in  heaven,  and  there  to  set  their  hearts  and  affections, 
and  to  seek  the  things  that  are  above,  where  Christ  is  at  God's 
right  hand  ;  and  they  desire  to  depart  and  be  with  Christ,  as 
far  better  than  to  be  here  ;  and  to  be  absent  from  the  body,  and 
be  present  with  the  Lord ;  so  that  the  inheritance  of  the  saints 
in  heavenly  light  and  glory  is  certain.  But  as  to  the  rest,  whe- 
ther the  new  earth  shall  be  for  new  inhabitants,  or  for  us ;  and 
whether  the  descending  Hierusalem  shall  be  only  for  a  thousand 
years,  before  the  final  judgment,  or  after  for  perpetuity ;  or 
whether  it  shall  come  no  lower  than  the  air,  where  it  is  said, 
that  we  shall  be  taken  up  to  meet  the  Lord,  and  so  shall  ever  be 
with  him  ;  or  whether  earth  shall  be  made  as  glorious  to  us  as 
heaven,  and  heaven  and  earth  be  laid  together  in  common, 
when  separating  sin  is  gone  :  these  matters  being  to  us  less  cer- 
tain, must  not  be  set  against  that  which  is  certain.  And  the 
new  Jerusalem  coming  down  from  heaven,  doth  imply  that  it 
was  first  in  heaven  ;  and  it  is  said  that  it  is  now  above,  and  we 
are  come  to  it  in  relation  and  foretaste,  where  are  the  perfected 
spirits  of  the  just,  as  it  is  described,  Heb.  xii.  22 — 24. 

Q.  G.  But  some  think  that  souls  sleep  till  the  resurrection,  or 
are  in  an  unactive  potentiality,  for  want  of  bodies  ? 

A.  Reason  and  Scripture  confute  this  dream.  The  soul  is  es- 
sential life,  naturally  inclined  to  action,  intellection,  and  love 
or  volition,  and  it  will  be  in  the  midst  of  objects  enow  on  which 
to  operate  :  and  is  it  not  absurd  to  think  that  God  will  continue 
so  noble  a  nature  in  a  state  of  idleness,  and  continue  all  its  es- 
sential faculties  in  vain,  and  never  to  be  exercised  ?  As  if  he 
would  continue  the  sun  without  light,  heat,  or  motion.  What 
then  is  it  a  sun  for  ?  and  why  is  it  not  annihilated  ?  The 
soul  cannot  lose  its  faculties  of  vitality,  intellection,  and  volition, 
without  losing  its  essence,  and  being  turned  into  some  other 
thing.  And  why  it  cannot  act  out  of  a  body,  what  reason  can 
be  given  ?  If  it  could  not,  vet  that  it  taketh  not  hence  with  it 
a  body  of  those  corporeal  spirits  which  it  acted  in,  or  that  it 
cannot  as  well  have  a  body  of  light  for  its  own  action,  as  it  can 
take  a  body  (as  Moses  on  the  Mount)  to  appear  to  man,  is  that 
which  we  have  no  reason  to  suspect. 

2.  But  Scripture  puts  all  out  of  doubt,  by  telling  us,   that  to 


118  THE    CATECHISING    OF    FAMILIES. 

die  is  gain,  and  that  it  is  better  to  be  with  Christ,  and  that  La- 
zarus was  comforted  in  Abraham's  bosom,  and  the  converted 
thief  was  with  Christ  in  Paradise,  and  that  the  souls  under  the 
altar  and  in  heaven  pray  and  praise  God,  and  that  the  spirits  of 
the  just  are  there  made  perfect ;  and  this  is  not  a  state  of  sleep. 
It  is  a  world  of  life,  and  light,  and  love,  that  we  are  going  to, 
more  active  than  this  earthy,  heavy  world,  than  fire  is  more  ac- 
tive than  a  clod.  And  shall  we  suspect  any  sleepy  unactivity 
there  ?  This  is  the  dead  and  sleepy  world  :  and  heaven  is  the 
place  of  life  itself. 

Q.  7.  What  is  the  nature  of  that  heavenly,  everlasting  life  ? 

A.  It  is  the  perfect  activity  and  perfect  fruition  of  divine  com- 
municated glory,  by  perfected  spirits,  and  spiritual  men,  in  a 
perfect  glorious  society,  in  a  perfect  place,  or  region,  and  this 
everlasting. 

Q.  8.  Here  are  many  things  set  together,  I  pray  you  tell 
them  me  distinctly  ? 

A.  1.  Heaven  is  a  perfect,  glorious  place,  and  earth  to  it  is  a 
dungeon.  The  sun  which  we  see  is  a  glorious  place  in  com- 
parison of  this. 

2.  The  whole  society  of  angels  and  saints  will  be  perfect  and 
glorious.  And  our  joy  and  glory  will  be  as  much  in  participa- 
tion by  union  and  communion  with  theirs,  as  the  life  and  health 
of  the  eye  or  hand  is,  in  and  by  union  and  communion  with  the 
body  :  we  must  not  dream  of  any  glory  to  ourselves,  but  in  a 
state  of  that  union  and  communion  with  the  glorious  body  of 
Christ.  And  Christ  himself,  the  glorified  Head,  is  the  chief  part 
of  this  society,  whose  glory  we  shall  behold. 

3.  Angels  and  men  are  themselves  there  perfect.  If  our 
being  and  nature  were  not  perfect,  our  action  and  fruition  could 
not  be  perfect. 

4.  The  objects  of  all  our  action  are  most  perfect :  it  is  the 
blessed  God,  and  a  glorious  Saviour  and  society,  that  we  shall 
see,  and  love,  and  praise. 

5.  All  our  action  will  be  perfect:  our  sight  and  knowledge, 
our  love,  our  joy,  our  praise,  will  he  all  perfect  there. 

6.  Our  reception  and  fruition  will  all  be  perfect.  We  shall 
be  perfectly  loved  by  God,  and  one  another,  and  perfectlv 
pleasing  to  him,  and  each  other;  and  he  will  communicate  to 
us  and  all  the  society  as  much  glorious  life,  light,  and  joyful 
love,  as  we  are  capable  of  receiving. 

7.  And  all  this  will  be  perfect  in  duration,  being  everlasting. 


THE    CATECHISING    OF    FAMILIES.  110 

Q.  9.  O  what  manner  of  persons  should  we  be,  if  all  this 
were  well  believed  !  Is  it  possible  that  they  should  truly  believe 
all  this,  who  do  not  earnestly  desire  and  seek  it,  and  live  in 
joyful,  longing  hope  to  be  put  into  possession  of  it? 

A.  Whoever  truly  believeth  it,  will  prefer  it  before  all  earthly 
treasure  and  pleasure,  and  make  it  the  chief  end,  and  motive, 
and  comfort  of  his  soul  and  life,  and  forsake  all  that  stands 
against  it,  rather  than  forsake  his  hopes  of  this.  But  while  our 
faith,  hope,  and  love,  are  all  imperfect,  and  we  dwell  in  flesh, 
where  present  and  sensible  things  are  still  diverting  and  affecting 
us,  and  we  are  so  used  to  sight  and  sense  that  we  look  strangely 
towards  that  which  is  above  them,  and  out  of  their  reach,  it  is 
no  wonder  if  we  have  imperfect  desires  and  joy,  abated  by  di- 
versions, and  by  griefs  and  fears,  and  if  in  this  darkness  unseen 
things  seem  strange  to  us ;  and  if  a  soul  united  to  a  body  be 
loth  to  leave  it,  and  be  unclothed,  and  have  somewhat  dark 
thoughts  of  that  state  without  it,  which  it  never  tried. 

Q.  10.  But  when  we  cannot  conceive  how  souls  act  out  of  the 
body,  how  can  the  thought  of  it  be  pleasant  and  satisfying  to  us? 

A.  1.  We  that  can  conceive  what  it  is  to  live,  and  understand, 
and  will,  to  love  and  rejoice  in  the  body,  may  understand  what 
these  acts  are  in  themselves,  whether  out  of  a  body,  or  in  a  more 
glorious  body:  and  we  can  know  that  nothing  cloth  nothing, 
and  therefore  that  the  soul  that  doth  these  acts  is  a  noble 
substance,  and  we  find  that  it  is  invisible.  But  of  this  I  spake 
in  the  beginning. 

2.  When  we  know  in  general  all  before  mentioned,  that  we 
shall  be  in  that  described  blessedness  with  Christ  and  the  hea- 
venly society,  we  must  implicitly  trust  Christ  with  all  the  rest, 
who  knoweth  for  us  what  we  know  not,  and  stay  till  possession 
give  us  that  clear,  distinct  conception  of  the  manner,  and  all  the 
circumstances,  which  they  that  possess  it  not  can  no  more  have 
than  we  can  conceive  of  the  sweetness  of  a  meat  or  drink  which 
we  never  tasted  of,  and  we  should  long  the  more  for  that  pos- 
session which  will  give  us  that  sweet  experience. 

Q.  1 1 .  Is  not  God  the  only  glory  and  joy  of  the  blessed  ?  Why 
then  do  you  tell  us  so  much  of  angels  and  saints,  and  the  city 
of  God  ? 

A.  God  is  all  in  all  things  ;  of  him,  and  through  him,  and  to 
him  are  all  things,  and  the  glory  of  all  is  to  him  for  ever.  But 
God  made  not  any  single  creature  to  be  happy  in  him  alone, 
as  separate  from  the  rest,  but  an  universe,  which  hath  its  union 


120  THE    CATECHISING    OF    FAMILIES. 

and  communion,     I  told  you,  as  the  eye  and  hand  have  no  se- 
parated life  or  pleasure,  but  only  in  communion  with  the  whole 
body,  so  neither  shall  we  in  heaven.     God  is  infinitely  above  us, 
and  if  you  think  of  him  alone,  without  mediate  objects  for  the 
ascent  and  access   of  your  thoughts,  you  may  as  well  think  to 
climb  up  without  a  ladder.     We  are  not  the  noblest  creatures 
next  to  God,  nor  yet  the  most  innocent :  we  have  no  access  to 
him  but  by  a  Mediator,  and  that  Mediator  worketh  and  con- 
veyeth  his  grace  to  us  by  other  subordinate  means.     He  is  the 
Saviour  of  his  body,  which  is  the  fulness  of  him  that  filleth  all. 
If  we  think  not  of  the  heavenly  Jerusalem,  the  glorious  city  of 
God,  the  heavenly  society  and  joyful  choir  that  praise  Jehovah 
and  the  bamb,  and  live  together  in  perfect  knowledge,  love,  and 
concord,  in  whose  communion  only  we  have  all  our  joy;  to 
whom  in  this  unity  God  communicateth  his  glory ;  and  if  we 
think  not  of  the  glorious  Head  of  the  church,  who  will   then 
be  our  Mediator  of  fruition,  as  he  was  of  acquisition  ;  nay,  if  we 
think  not  of  those  loving,  blessed  angels  that  rejoiced  at  our 
conversion,  and  were  here  the  servants,  and  will  be  for  ever  the 
companions  of  our  joy  ;  and  if  we  think  not  of  all  our  old,  dear 
friends  and  companions  in  the  flesh,   and  of  all   the  faithful 
who,  since  Adam's  days,  are  gone  before  us  ;  and  if  we  think  not 
of  the  attractive  love,  union,  and  joy  of  that  society  and  state, 
we  shall  not  have  sufficient  familiarity  above,  but  make  God  as 
inaccessible  to  us.     Delight  and  desire  suppose  attractive  suita- 
bleness: inaccessible   excellency  draws    not   up   the  heart.     1 
thank  God  for  the  pleasure  that  I  have  in  thinking  of  the  blessed 
society,  which  will  shortly  entertain  me  with  joyful  love. 

Q.  12.  But  may  not  "  everlasting"  signify  only  a  long  time, 
as  it  oft  doth  in  the  Scripture,  and  so  all  may  be  in  mutable  re- 
volutions, as  the  Stoics  and  some  others  thought  ? 

A.  1.  What  reason  have  we  to  extort  a  forced  sense  against 
our  own  interest  and  comfort,  without  any  warrant  from  God  ? 
2.  The  nature  of  the  soul  being  so  far  immortal  as  to  have  no 
inclination  to  its  own  death,  why  should  we  think  it  strange  that 
its  felicity  should  be  also  everlasting.  3.  It  can  hardly  be  con- 
ceived how  that  soul  can  possibly  revolt  from  God  and  perish, 
who  is  once  confirmed  with  that  sight  of  his  glory,  and  the  full 
fruition  of  his  love.  Whether  nature  be  so  bad  as  to  allow  such  a 
revolt.  If  the  devils  had  been  as  near  God,  and  as  much  confirm- 
ed in  the  sight  and  sense  of  his  love  and  glory,  as  the  blessed  shall 
be,  1  can  hardly  conceive  how  they  could  possibly  have  fallen. 


THE    CATECHISING   OF    FAMILIES.  121 

Q.  13.  How  may  I  be  sure  that  I  shall  enjoy  this  everlasting 
life? 

A.  1  told  you  before,  1.  If  you  so  far  believe  the  promise  of 
it  as  made  by  God,  and  purchased  by  Christ's  righteousness  and 
intercession,  as  to  take  this  glory  for  your  chief  felicity  and  hope, 
and  to  prefer  it  before  all  worldly  vanity,  pleasure,  profit,  honour, 
or  life,  to  the  flesh,  and  to  make  it  your  chief  care  and  business 
to  seek  it,  and  rather  let  go  all  than  lose  it,  and  thus  patiently 
wait  and  trust  God's  grace  in  Christ,  and  his  Spirit,  in  the  use 
of  his  appointed  means  unto  the  end,  it  shall  undoubtedly  be 
yours  for  ever. 


CHAP.  XXIII. 

What  is  the  true  use  of  the  Lord's  Prayer. 

Q.   1.  What  is  Prayer  ? 

A.  It  is  holy  desires  expressed,  or  actuated,  to  God,  (with 
heart  alone,  or  also  with  the  tongue,)  including  our  penitent  con- 
fession of  sin,  and  its  deserts,  and  our  thankful  acknowledg- 
ment of  his  mercies,  and  our  praising  God's  works  and  his  per- 
fections. 

Q.  2.  What  is  the  use  of  prayer?  Seeing  God  cannot  be 
changed  and  moved  by  us,  what  good  can  it  do  to  us,  and  how 
can  it  attain  our  ends? 

A.  You  may  as  wisely  ask,  what  good  any  thing  will  do 
towards  our  benefit  or  salvation,  which  we  can  do,  seeing 
nothing  changeth  God.  As  God,  who  is  one,  maketh  multitudes 
of  creatures  ;  so  God,  who  is  unchangeable,  maketh  changeable 
creatures  ;  and  the  effect  is  wrought  by  changing  us,  and  not 
by  changing  God.  You  must  understand  these  great  philoso- 
phical truths,  that,  1 .  All  things  effect  according  to  the  capacity 
of  the  receiver.  2.  Therefore,  the  various  effects  in  the  world 
proceed  from  the  great  variety  of  receptive  capacities.  The 
same  sunbeams  do  cause  a  nettle,  a  thorn,  a  rose,  a  cedar,  ac- 
cording to  the  seminal  capacity  of  the  various  receivers.  The 
same  sun  enlighteneth  the  eye,  that  cloth  not  so  by  the  hand  or 
foot,  or  by  a  tree,  or  stone  :  and  it  shineth  into  the  house  whose 
windows  are  open,  which  doth  not  so  when  the  windows  are 
shut;  and   this  without  any  change  in  itself.      The  boatman 


122  THE   CATECHISING  OF   FAMILIES. 

layeth  hold  on  the  bank,  and  pulls  as  if  he  would  draw  it  to  the 
boat,  when  he  doth  but  draw  the  boat  to  it.  Two  ways  prayer 
procureth  the  blessing  without  making  any  change  in  God. 
First,  by  our  performing  the  condition  on  which  God  promiseth 
his  mercy.  Secondly,  by  disposing  our  souls  to  receive  it.  He 
that  doth  not  penitently  confess  his  sin,  is  unmeet  for  pardon  ; 
and  he  that  desireth  not  Christ  and  mercy,  is  unmeet  to  be 
partaker  of  them  :  and  he  that  is  utterly  unthankful  for  what 
he  hath  received,  is  unmeet  for  more. 
Q.  3.  Who  made  the  Lord's  Prayer  ? 

A.  The  Lord  Jesus  Christ  himself,  as  he  made  the  gospel ; 
some  of  the  matter  being  necessary  yet  before  his  incarnation. 
Q.  4.  To  whom  and  on  what  occasion  did  he  make  it  ? 
A.  To  his  disciples,  (to  whom  also  he  first  delivered  his  com- 
mands) upon  their  request  that  he  would  teach  them  to  pray. 
Q.  5.  To  what  use  did  Christ  make  it  them  ? 
A.  First,  to  be  a  directory  for  the  matter  and  method  of  their 
love,  desires,  hope,  and  voluntary  choice  and  endeavours  ;  and, 
secondly,  to  be  used  in  the   same   words   when    their  case  re- 
quired it. 

As  man  hath  three  essential  faculties,  the  intellect,  will,  and 
vital,  executive  power ;  so  religion  hath  three  essential  parts, 
viz.,  to  direct  our  understandings  to  believe,  our  will  to  desire, 
and  our  lives  in  practice. 

Q.  6.  What  is  the  matter  of  the  Lord's  Prayer  in  general  ? 
A.  It   containeth,  first,   what  we  must  desire    as  our  end  : 
And,  secondly,  what  we  must  desire  as   the   means ;  premising 
the   necessary   preface,   and   concluding  with  a    suitable    con- 
clusion. 

Q.  7.  What  is  the  method  of  the  Lord's  Prayer? 
A.  I.  The  preface  speaks,  I.  To  God,  as  God.  2.  As  our 
reconciled  Father  in  Christ,  described  in  his  attributes,  by  the 
words  "  which  art  in  Heaven,"  which  signify  the  perfection  of 
his  power,  knowledge,  and  goodness  j  and  the  word  "  Father" 
signifieth  that  he  is  supreme  Owner,  Ruler,  and  Benefactor. 

2.  The  word  "our"  implieth  our  common  relation  to  him, 
as  his  creatures,  his  redeemed  and  sanctified  ones,  his  own,  his 
subjects,  and  his  beneficiaries,  or  children. 

II.  The  petitions  are  of    two  sorts   (as   the  commandments 
have  two  tables) :  the  first  proceed  according  to  the  order  of 
intention,  beginning  at  the  highest  notion  of  the  ultimate  end, 
and  descending  to  the  lowest.     The  second  part  is  according  to 


THE    CATECHISING    OF    FAMILIES.  123 

the  order  of  execution  and  asseeution,  beginning  at  the  lowest 
means,  and  ascending  to  the  highest. 

III.  The  conclusion  enumerateth  the  parts  of  the  ultimate 
end  by  way  of  praise,  beginning  at  the  lowest,  and  ascending  to 
the  highest.  The  method  throughout  is  more  perfect  than  any 
of  the  philosophers'  writings. 

Q.  8.  Why  do  we  not  read  that  the  apostles  after  used  this 
prayer  ? 

A.  It  is  enough  to  read  that  Christ  prescribed  it  them,  and 
that  they  were  obedient  to  him.  We  read  not  of  all  that  the 
apostles  did. 

2.  This  is  a  comprehensive  summary  of  all  prayer,  and  there- 
fore must  needs  be  brief  in  the  several  parts  :  but  the  apostles  had 
occasion  sometimes  for  one  branch,  and  sometimes  for  another, 
on  which  they  particularly  enlarged,  and  seldom  put  up  the 
whole  matter  of  prayer  all  at  once. 

3.  They  formed  their  desires  according  to  the  method  of  this 
prayer,  though  they  expressed  those  desires  as  various  occasions 
did  require. 

Q.  9.  Is  every  Christian  bound  to  say  the  words  of  the 
Lord's  prayer  ? 

A.  The  same  answer  may  serve  as  to  the  last.  Every  Christ- 
ian is  bound  to  make  it  the  rule  of  his  desires  and  hopes,  both 
for  matter  and  order;  but  not  to  express  them  all  in  every 
prayer.  But  the  words  themselves  are  apt,  and  must  have 
their  due  reverence,  and  are  very  fit  to  sum  up  our  scattered, 
less  ordered  recjuests. 

Q.  10.  But  few  persons  can  understand  what  such  generals 
comprehend  ? 

A.  1.  Generals  are  useful  to  those  that  cannot  distinctly 
comprehend  all  the  particulars  in  them.  As  the  general  know- 
ledge, that  we  shall  be  happy  in  holy  and  heavenly  joy  with 
Christ,  may  comfort  them  that  know  not  all  in  heaven  that 
makes  up  that  happiness,  so  a  general  desire  may  be  effectual 
to  our  receiving  many  particulars.  2.  And  it  is  not  so  general 
as  "God  be  merciful  to  me  a  sinner,"  an  accepted  prayer  of  the 
publican,  by  Christ's  own  testimony.  There  are  six  particular 
heads  there  plainly  expressed. 


124  THE    CATECHISING    OF    FAMILIES. 


CHAP.   XXIV. 

"  Our  Father  which  art  in  Heaven"  expounded. 

Q.  1.  Who  is  it  that  we  pray  to,  whom  we  call  "our 
Father  ? " 

A.  God  himself. 

Q.  2.  May  we  not  pray  to  creatures  ? 

A.  Yes,  for  that  which  it  belongeth  to  those  creatures  to  give 
us  upon  our  request,  supposing  they  hear  us :  but  not  for  that 
which  is  God's,  and  not  their  own  to  give ;  nor  yet  in  a  manner 
unsuitable  to  the  creature's  capacity  or  place.  A  child  may 
petition  his  father,  and  a  subject  his  prince,  and  all  men  one 
another. 

Q.  3.  May  we  not  pray  to  the  Son,  and  the  Holy  Ghost,  as 
well  as  to  the  Father  ? 

A.  As  the  word  "  Father  "  signified!  God  as  God,  it  compre- 
hendeth  the  Son,  and  the  Holy  Ghost :  and  as  it  signifieth  the 
first  Person  in  the  Trinity,  it  excludeth  not,  but  implieth,  the 
second  and  the  third. 

Q.  4.  What  doth  the  word  "  Father  "  signify  ? 

A.  That  as  a  Father,  by  generation,  is  the  owner,  the  ruler, 
and  the  loving  benefactor  to  his  child,  so  is  God,  eminently  and 
transcendentlv,  to  us. 

Q.  5.  To  whom  is  God  a  Father,  and  on  what  fundamental 
account  ? 

A.  He  is  a  Father  to  all  men  by  creation  ;  to  all  lapsed 
mankind,  by  the  price  of  a  sufficient  redemption  :  but  only 
to  the  regenerate  by  regeneration  and  adoption,  and  that  effec- 
tive redemption  which  actually  delivereth  men  from  guilt, 
wrath,  sin,  and  hell,  and  justified!  and  sanctifieth  them,  and 
makes  them  heirs  of  glory. 

Q.  0.  What  is  included,  then,  in  our  child-like  relation  to  this 
Father  ? 

A.  That  we  are  his  own,  to  be  absolutely  at  his  disposal,  his 
subjects,  to  be  absolutely  ruled  by  him,  and  his  beloved  to  depend 
on  his  bounty,  and  to  love  him  above  all,  and  be  happy  in  his 
love. 

Q.  7.  What  is  meant  bv  the  words  "  which  art  in  heaven  ?■" 


THE    CATECHISING    OF    FAMILIES.  125 

A.  They  signify,  I.  God's  real  substantiality:  he  is  existent. 

II.  God's  incomprehensible  perfection  in  power,  knowledge, 
and  goodness,  and  so  his  absolute  sufficiency  and  fitness  to  hear 
and  help  us.  1.  The  vastness,  sublimity,  and  glory  of  the 
heavens  tell  us,  that  he  who  reigneth  there  over  all  the  world, 
must  needs  be  omnipotent,  and  want  no  powrer  to  do  his  will, 
and  help  us  in  our  need. 

2.  The  glory  and  sublimity  tell  us,  that  he  that  is  there  above 
the  sun,  which  shineth  upon  all  the  earth,  doth  behold  all  crea- 
tures, and  see  all  the  ways  of  the  sons  of  men,  and  therefore 
knoweth  all  our  sins,  wants,  and  dangers,  and  heareth  all  our 
prayers. 

3.  Heaven  is  that  most  perfect  region  whence  all  good 
floweth  down  to  earth  ;  our  life  is  thence,  our  light  is  thence ; 
all  our  good  and  foretaste  of  felicity  and  joy  is  thence  :  and 
therefore  the  Lord  of  heaven  must  needs  be  the  best ;  the 
fountain  of  all  good,  and  the  most  amiable  end  of  all  just  desire 
and  love.  Yet  heaven  is  above  our  sight  and  comprehension  ; 
and  so  much  more  is  God. 

III.  And  the  word  "  art"  signifieth  God's  eternity  in  hea- 
venly glory  :  it  is  not  "  who  wast,"  or  "  who  wilt  be."  Eternity 
indivisible. 

Q.  8.  Is  not  God  every  where.  ?  Is  he  more  in  heaven  than 
any  where  else  ? 

A.  All  places  and  all  things  are  in  God  ;  he  is  absent  from 
none  ;  nor  is  his  essence  divisible  or  commensurate  by  place,  or 
limited,  or  more  here  than  there  ;  but  to  us  God  is  known  by 
his  works  and  appearances,  and  therefore  said  to  be  most  where 
he  worketh  most :  and  so  we  say,  that  God  dwelleth  in  him  who 
dwelleth  in  love  :  that  he  walketh  in  his  church ;  that  we  are 
his  habitation  by  the  Spirit ;  that  Christ  and  the  Holy  Spirit 
dwell  in  believers,  because  they  operate  extraordinarily  in  them; 
and  so  God  is  said  to  be  in  heaven,  because  he  there  manifesteth 
his  glory  to  the  felicity  of  all  the  blessed,  and  hath  made  heaven 
that  throne  of  his  Majesty,  from  whence  all  light,  and  life,  and 
goodness,  all  mercy,  and  all  justice,  are  communicated  to,  and 
exercised  on,  men.  And  so  we  that  cannot  see  God  himself, 
must  look  up  to  the  throne  of  the  Heavenly  Glory  in  our 
pravers,  hopes,  and  joys  :  even  as  a  man's  soul  is  undivided  in 
all  his  body,  and  yet  it  worketh  not  alike  in  all  its  parts,  but  is 
in  the  head,  that  it  useth  reason,  sight,  &c,  and  doth  most 
notably  appear  to  others  in  the  face,  and  is  almost  visible  in  the 


126  THE    CATECHISING    OF    FAMILIES. 

eye :  and  therefore  when  you  talk  to  a  man,  you  look  him  in 
the  face ;  and  as  you  talk  not  to  his  flesh,  hut  to  his  sensitive 
and  intellectual  soul,  so  you  look  to  that  part  where  it  most 
apparently  showeth  its  sense  and  intellection. 

Q.  9.  Is  there  no  other  reason  for  the  naming  of  heaven 
here  ? 

A.  Yes  :  it  teacheth  us  whither  to  direct  our  own  desires, 
and  whence  to  expect  all  good,  and  where  our  own  hope  and 
felicity  is.  It  is  in  heaven  that  God  is  to  he  seen  and  enjoyed 
in  glory,  and  in  perfect  love  and  joy  :  though  God  he  on  earth, 
he  will  not  be  our  felicity  here  on  earth  :  every  prayer,  therefore, 
should  be  the  soul's  aspiring  and  ascending  towards  heaven,  and 
the  believing  exercise  of  a  heavenly  mind  and  desire.  For  a 
man  of  true  prayer  to  be  unwilling  to  come  to  heaven,  and  to 
love  earth  better,  is  a  contradiction. 

Q.  10.  But  do  we  not  pray  that  on  earth  he  may  use  us  as 
a  Father  ? 

A.  Yes  :  that  he  will  give  us  all  mercies  on  earth,  conducing 
to  heavenly  felicity. 

Q.   11.  What  else  is  implied  in  the  words,  "  our  Father  ?" 

A.  Our  redemption  and  reconciliation  by  Christ,  and,  to  the 
regenerate,  our  regeneration  by  the  Holy  Ghost,  and  so  our 
adoption;  by  all  which,  of  the  enemies  and  the  heirs  of  hell,  we 
are  made  the  sons  of  God,  and  heirs  of  heaven.  It  is  by  Christ 
and  his  Spirit  that  we  are  the  children  of  God. 

Q.   12.  Why  say  we   "our  Father,"  and  not  "my  Father?" 

A.  1.  To  signify  that  all  Christians  must  pray  as  members 
of  one  body,  and  look  for  all  their  good,  comfort,  and  blessedness, 
in  union  with  the  whole,  and  not  as  in  a  separate  state.  Nor 
must  we  come  to  God  with  selfish,  narrow  minds,  as  thinking 
only  of  our  own  case  and  good,  nor  put  up  any  prayer  or  praise 
to  God  but  as  members  of  the  universal  church  in  one  choir,  all 
seen  and  heard  at  once  by  God,  though  they  see  not,  and  hear 
not  one  another  :  and  therefore  that  we  must  abhor  the  preg- 
nant, comprehensive  sin  of  selfishness  ;  by  which  wicked  men 
care  onlv  for  themselves,  and  are  affected  with  little  but  their 
personal  concerns,  as  if  thev  were  all  the  world  to  themselves, 
insensible  of  the  world's  or  the  church's  state,  and  how  it  goeth 
with  all  others.  2.  And  therefore  that  all  Christians  must  love 
their  brethren  and  neighbours,  as  themselves,  and  must  abhor 
the  sin  of  schism,  much  more  of  malignant  enmity,  envy,  and 
persecution,  and  must  be  so  far  from  disowning  the  prayers  of 


THE    CATECHISIjNG    OF    FAMILIES.  127 

other  Christians,  on  pretence  of  their  various  circumstances  and 
imperfections,  and  from  separating  in  heart  from  them  on  any 
account,  for  which  God  will  not  reject  them,  as  that  they  must 
never  put  up  a  prayer  or  praise,  but  as  in  concord  with  all  the 
Christians  on  earth,  desiring  a  part  in  the  prayers  of  all,  and 
offering  up  hearty  prayers  for  all  :  the  imperfections  of  all  men's 
pravers  we  must  disown,  and  most  of  our  own  ;  but  not  for  that 
disown  their  prayers,  nor  our  own.  They  that  hate,  or  perse- 
cute, or  separate  from  God's  children,  for  not  praying  in  their 
mode,  or  by  their  book,  or  in  the  words  that  they  write  down 
for  them,  or  for  not  worshipping  God  with  their  forms,  ceremo- 
nies, or  rites,  or  that  silence  Christ's  ministers,  and  scatter  the 
flocks,  and  confound  kingdoms,  that  they  may  be  lords  of  God's 
heritage,  and  have  all  men  sing  in  their  commanded  tune,  or 
worship  God  in  their  unnecessary,  commanded  mode,  do  con- 
demn themselves  when  they  say  "  our  Father."  And  to  repeat 
the  Lord's  prayer  many  times  in  their  liturgy,  while  they  are 
tormenting  his  children  in  their  prisons  and  inquisitions,  is  to 
worship  God  by  repeating  their  own  condemnation. 

Q.   13.  It  seems  this  particle  "  our,"  and   "us,"   is  of  great 
importance. 

A.  The  Lord's  prayer  is  the  summary  and  rule  of  man's  love 
and  just  desires  ;  it  directeth  him  what  to  will,  ask,  and  seek. 
And  therefore  must  needs  contain  that  duty  of  love  which  is 
the  heart  of  the  new  creature,  and  the  fulfilling  of  the  law  :  the 
will  is  the  man  ;  the  love  is  the  will.  What  man  wills  and  loves, 
that  he  is  in  God's  account,  or  that  he  shall  attain.  And 
therefore  the  love  of  God,  as  God,  and  of  the  church,  as  the 
chinch,  and  of  saints,  as  saints,  of  friends,  as  friends,  and  of 
neighbours,  as  neighbours,  and  of  men,  (though  enemies  and 
sinners,)  as  men,  must  needs  be  the  very  spring  of  acceptable 
prayer,  as  well  as  the  love  of  ourselves,  as  ourselves.  And  to 
pray  without  this  love,  is  to  offer  God  a  carrion  for  sacrifice,  or 
a  lifeless  sort  of  service.  And  love  to  all  makes  all  men's 
mercies  and  comforts  to  be  ours,  to  our  great  joy,  and  that  we 
may  be  thankful  for  all. 


128  THE    CATECHISING   OF    FAMILIES. 


CHAP.   XXV. 

"  Hallowed  he  thy  Name." 

Q.   1 .  Why  is  this  made  the  first  petition  in  our  prayers  ? 

A.  Because  it  containeth  the  highest  notion  of  our  ultimate 
end  j  and  so  must  he  the  very  top  or  chief  of  our  desires. 

Q.  2.  What  is  meant  hy  God's  Name  here  ? 

A.  The  proper  notices  or  appearances  of  God  to  man ;  and 
God  himself  as  so  notified  and  appearing  to  us.  So  that  here 
we  must  see  that  we  separate  not  any  of  these  three  :  1 .  The 
ohjective  signs,  whether  words  or  works,  by  which  God  is 
known  to  us. 

2.  The  inward  conceptions  of  God  received  by  these  signs. 

3.  God  himself  so  notified  and  conceived  of. 

Q.  3.  And  what  is  the  hallowing  of  God's  Name  ? 

A.  To  use  it  holily  :  that  is,  in  that  manner  as  is  proper  to 
God  as  he  is  God,  infinitely  above  all  the  creatures,  that  is  sanc- 
tified which  is  appropriated  to  God  by  separation  from  all 
common  use. 

Q.  4.  What  doth  this  hallowing  particularly  include  ? 

A.  First  that  we  know  God,  what  he  is.  2.  That  our  souls 
be  accordingly  affected  towards  him.  3.  That  our  lives  and 
actions  be  accordingly  managed.  4.  And  that  the  signs  which 
notify  God  to  us  be  accordingly  reverenced,  and  used  to  these 
holy  ends. 

Q.  5.  Tell  us  now,  particularly,  what  these  signs  or  names  of 
God  are,  and  how  each  of  them  is  to  be  hallowed  ? 

A.  God's  name  is  either,  1.  His  sensible  or  intelligible 
works  objectively  considered.  2.  Or  those  words  which  signify 
God,  or  any  thing  proper  to  God.  3.  And  the  inward  light  or 
conception,  or  notice  of  God,  in  the  mind.  And  all  these  must 
be  sanctified. 

Q.  6.  What  are  God's  works  which  must  be  so  sanctified,  as 
notifying  God  ? 

A.  All  that  are  within  the  reach  of  our  knowledge.  But 
especially  those  which  he  hath  designed  most  notably  for  this 
use,  and  most  legibly,  as  it  were  written  his  name  or  perfections 
upon. P 

i'  Exod.  ix.  16 ;  Psalm  viii.  1. 


THE    CATECHISING   OF    FAMILIES.  ]29 

Q.   7.  Which  are  those  ? 

A.  First,  the  glorious,  wonderful  frame  of  heaven  and  earth. 

2.  The  wonderful  work  of  man's  redemption  hy  Jesus  Christ. 

3.  The  planting  of  his  nature,  image,  and  kingdom  in  man, 
by  his  Spirit. 

4.  The  marvellous  providence  exercised  for  the  world,  the 
church,  and  each  of  ourselves,  notifying  the  disposal  and 
government  of  God. 

5.  The  glory  of  the  heavenly  society,  known  by  faith,  and 
hoped  for. 

Q.  8.  How  must  the  first,  God's  creation,  be  sanctified. 

A.  When  we  look  on,  or  think  of  the  incomprehensible 
glory  of  the  sun,  it's  wonderful  greatness,  motion,  light,  and 
quickening  heat ;  i  of  the  multitude  and  magnitude  of  the 
glorious  stars,  of  the  vast  heavenly  regions,  the  incomprehen- 
sible invisible  spirits  or  powers  that  actuate  and  rule  them 
all;  when  we  come  downward  and  think  of  the  air  and  its 
inhabitants,  and  of  this  earth,  a  vast  body  to  us,  but  as  one 
inch  or  point  in  the  whole  creation  ;  of  the  many  nations, 
animals,  plants  of  wonderful  variety,  the  terrible  depths  of  the 
ocean,  and  its  numerous  inhabitants,  &c.  All  these  must  be  to 
us  but  as  the  glass  which  showeth  somewhat  of  the  face  of 
God,  or  as  the  letters  of  this  great  book,  of  which  God  is  the 
sense ;  or  as  the  actions  of  a  living  body  by  which  the  invisible 
soul  is  known.  And  as  we  study  arts  for  our  corporeal  use,  we 
must  study  the  whole  world,  even  the  works  of  God,  to  this 
purposed  use,  that  we  may  see,  love,  reverence,  and  admire  God 
in  all :  and  this  is  the  only  true  philosophy,  astronomy,  cosmo- 
graphy, &c. 

Q.  9.  What  is  the  sin  which  is  contrary  to  this  ? 

A.  Profaneness ;  that  is,  using  God's  name  as  a  common 
thing:1*  and,  in  this  instance,  to  study  philosophy,  astronomy, 
or  any  science,  or  any  creature  whatsoever,  only  to  know  the 
thing  itself,  to  delight  our  mind  with  the  creature  knowledge, 
and  to  be  able  to  talk  as  knowing  men,  or  the  better  to  serve 
our  worldly  ends,  and  not  to  know  and  glorify  God,  is  to  pro- 
fane the  works  of  God.  And,  alas,  then,  how  common  is  pro- 
faneness in  the  world  ! 

Q.  10.  What  is  it  to  sanctify  God's  Name  as  in  our  redemption  ? 

A.  Redemption   h  such  a  wonderful  work  of  God,  to  make 

'i  Psalm  xix.  1,  &c. ;  Rom.  i.  19,  20. 
'  Psalm  xiv.  1,2;  I.  21,  and  Ixxviii.  1!)  j  Tit.  i.  10\ 
VOL.  XIX.  K 


130  THE    CATECHISING    OF    FAMILIES. 

him  known  to  sinners  for  their  sanctification  and  salvation,  as  no 
tongue  of  man  can  fully  utter.  To  think  of  God,  the  Eternal 
Word,  first  undertaking  man's  redemption,  and  then  taking  the 
nature  of  nvnn,  dwelling  in  so  mean  a  tahernacle,  fulfilling  all 
righteousness  for  us,  teaching  man  the  knowledge  of  God,  and 
bringing  life  and  immortality  to  light,  dying  for  us  as  a  male- 
factor, to  save  us  from  the  curse,  rising  the  third  day,  commis- 
sioning his  apostles,  undertaking  to  build  his  church  on  a  rock, 
which  the  gates  of  hell  should  not  prevail  against}  ascending 
up  to  heaven,  sending  down  the  wonderful  and  sanctifying 
Spirit,  interceding  for  us,  and  reigning  over  all ;  who  receiveth 
faithful  souls  to  himself,  and  will  raise  our  bodies,  ami  judge 
the  world.  Can  all  this  be  believed  and  thought  of,  without  ad- 
miring the  manifold  wisdom,  the  inconceivable  love  and  mercy, 
the  holiness  and  justice  of  God  ?  This  must  be  the  daily  study 
of  believers. 

Q.  11.  How  is  this  Name  of  God  profaned? 

A.  When  this  wonderful  work  of  man's  redemption  is  not  be- 
lieved, but  taken  by  infidels  to  be  but  a  deceit :  or,  when  it  is 
heard  but  as  a  common  history,  and  affecteth  not  the  hearer 
with  admiration,  thankfulness,  desire,  and  submission  to  Christ; 
when  men  live  as  if  they  had  no  great  obligation  to  Christ,  or 
no  great  need  of  him. 

Q.  12.  How  is  God's  Name,  as  our  Sanctifier,  to  be  hallowed? 

A.  Therein  he  cometh  near  us,  even  into  us,  with  illuminating, 
quickening,  comforting  grace,  renewing  us  to  his  nature,  will, 
and  image,  marking  us  for  his  own,  and  maintaining  the  cause 
of  Christ  against  his  enemies ;  and  therefore  must,  in  this,  be 
specially  notified,  honoured,  obediently  observed,  and  thankfully 
and  joyfully  admired. 

Q.  13.  But  how  can  they  honour  God's  Spirit  and  grace,  who 
have  it  not ;   or  they  that  have  so  little  as  not  well  to  discern  it  ? 

A.  The  least  prevailing  sincere  holiness  hath  a  special  excel- 
lency, turning  the  soul  from  the  world  to  God,  and  may  be  per- 
ceived in  holy  desires  after  him,  and  sincere  endeavours  to  obev 
him ;  and  the  beauty  of  holiness  in  others  may  be  perceived  by 
them  that  have  little  or  none  themselves,  if  they  be  not  grown 
to  malignant  enmity.  You  may  see,  by  the  common  desire  of 
mankind  to  be  esteemed  wise  and  good,  and  their  impatience  of 
being  thought  and  called  foolish,  ungodly,  or  bad  men,  that 
even  corrupted  nature  hath  a  radicated  testimony  in  itself  for 
goodness  and  against  evil. 


THE    CATECHISING    OF    FAMILIES.  131 

Q.  14.  Who  be  they  that  profane  this  Name  of  God? 

A.  Those  that  see  no  great  need  of  the  Spirit  of  holiness,  or 
have  no  desire  after  it,  but  think  that  nature  and  art  may  serve 
the  turn  without  it.  Those  that  think  that  there  is  no  great  dif- 
ference between  man  and  man,  but  what  their  bodily  tempera- 
ture and  their  education  maketh,  and  that  it  is  but  fanatic  de- 
lusion, or  hypocrisy,  to  pretend  to  the  Spirit.  Those  that  hate 
or  deride  the  name  of  spirituality  and  holiness,  and  those  that 
resist  the  Holy  Ghost. 

Q.  15.  How  is  God  known  and  honoured  in  his  providence? 

A.  By  his  providence  he  so  governeth  all  the  world,  and  par- 
ticularly all  the  affairs  of  men,  as  shows  us  his  omnipotence,  his 
omniscience,  and  his  goodness  and  love,  ordering  them  all  to  his 
holy  end,  even  the  pleasing  of  his  good-will  in  their  perfection.3 

Q.  16.  How  can  we  see  this  while  the  world  lieth  in  madness, 
unbelief,  and  wickedness,  and  the  worst  are  greatest,  and  con- 
tention, and  confusion,  and  bloody  wars,  do  make  the  earth  a 
kind  of  hell,  and  the  wise,  holy,  and  just,  are  despised,  hated, 
and  destroyed  ? 

A.  1.  Wisdom,  and  holiness,  and  justice,  are  conspicuous 
and  honourable  by  the  odiousness  of  their  contraries,  which, 
though  they  fight  against  them,  and  seem  to  prevail,  do  but  ex- 
ercise them  to  their  increase  and  greater  glory  :  and  all  the 
faithful  are  secured  and  purified,  and  prepared  for  felicity,  by 
the  love  and  providence  of  God. 

2.  And  as  the  heavens  are  not  all  stars,  but  spangled  with 
stars,  nor  the  stars  all  suns,  nor  beasts  and  vermin  men,  nor  the 
earth  and  stones  are  gold  and  diamonds,  nor  is  the  darkness 
light,  the  winter  summer,  or  sickness  health,  or  death  life ;  and 
yet  the  wonderful  variety  and  vicissitude  contributeth  to  the 
perfection  of  the  universe,  as  the  variety  of  parts  to  the  perfec- 
tion of  the  body;  so  God  maketh  use  even  of  men's  sin  and 
folly,  and  of  all  the  mad  confusions  and  cruelties  of  the  world, 
to  that  perfect  order  and  harmony,  which  he  that  accomplished! 
them  doth  well  know,  though  we  perceive  it  not,  because  we 
neither  see  the  whole,  nor  the  end,  but  only  the  little  particles 
and  the  beginnings  of  God's  unsearchable  works. 

3.  And  this  dark  and  wicked  world  is  but  a  little  spot  of  God's 
vast  creation,  and  seemeth  to  be  the  lowest  next  to  hell,  while 
the  lucid,  glorious,  heavenly  regions  are  incomprehensibly  great, 
and  no  doubt  possessed  by  inhabitants  suitable  to  so  glorious  a 

sMal.  ii.  2 

k2 


132  THE    CATECHISING    OF    FAMILIES. 

place  :  and  as  it  is  not  either  the  gallows  or  the  prison  that  is  a 
dishonour  to  the  kingly  government,  so  neither  is  hell,  or  the 
sins  on  earth,  a  dishonour  to  the  government  of  God. 

4.  And  as  every  man  is  nearest  to  himself,  it  is  the  duty  of 
us  all  carefully  to  record  all  the  mercies  and  special  providences 
of  God  to  ourselves,  that  we  may  know  his  government  and 
him,  and  use  the  remembrance  of  them  to  his  glory. 

Q.  17.  How  is  the  heavenly  glory  as  a  Name  of  God  to  us 
that  see  it  not  ? 

A.  We  see  vast  lucid  bodies  and  regions  above  us ;  and,  by 
the  help  of  things  seen,   we  may  conceive  of  things   unseen, 
and  by  divine  revelation  we  may  certainly  know  them.   We  have 
in  the  gospel,  as   it  were,  a  map  of  heaven,   in  its  description, 
and  a  title  to  it  in  the  promises,  and  a  notifying  earnest  and 
foretaste  in  our  souls,  so  far  as  we  are  sanctified  believers. 
Q.  18.   How  must  we  hallow  this  Name  of  God  ? 
A.  1.  Firmly  believing  the  heaven. y  glory,  not  only  as  it  shall 
be  our  own  inheritance,  but  as  it  is  now  the  most  glorious  and 
perfect  part  of  God's  creation,  where  myriads  of  angels  and 
glorious  spirits,  in  perfect  happiness,  love,  and  joy,  are  glorifying 
their  most  glorious  Creator;  and  as  the  saints  with  Christ,  their 
most  glorious  Head,  shall  for  ever  make  up  that  glorious  society, 
and  the  universe  itself  be  seen  by  us  in  that  glorious  perfection, 
in  which  the  perfection  of  the  Creator  will  appear. 

2.  And  in  the  constant  delightful  contemplation  of  this 
supernal  glorious  world,  by  heavenly  affections  and  conversa- 
tion, keeping  our  minds  above  while  our  bodies  are  here  below, 
and  looking  beyond  this  prison  of  flesh,  with  desire  and  hope. 
As  heaven  is  the  state  and  place  where  God  shineth  to  the  un- 
derstanding creature  in  the  greatest  glory,  and  where  he  is  best 
known,  so  it  is  this  heavenly  glory,  seen  to  us  by  faith,  which  is 
the  most  glorious  of  all  the  names  or  notices  of  God  to  be  hal- 
lowed by  us. 

Q.  19.  What  is  the  profaning  of  this  Name  of  God? 
A.  The  minding  only  of  earthly  and  fleshly  things,  and  not 
believing,   considering,   or   admiring  the   heavenly   glory:    not 
loving  and  praising  God  for  it,  nor  desiring  and  seeking  to  en- 
joy it. 

Q.  20.  So  much  of  God's  works  which  make  him  known. 
Next,  tell  us  what  you  mean  by  the  words  which  you  call  his 
Name  ? 

A.  1.  All  the  sacred  Scripture^  as  it  maketh  known  God  to 


THE    CATECHISING    OF    FAMILIES.  133 

us,  by  history,  precepts,  promises,  or  penal  threats;  with  all 
God's  instituted  means  of  worship.  2.  More  especially  the 
descriptions  of  God  by  his  attributes.  3.  And,  more  especially, 
his  proper  name,  God,  Jehovah,  &cl 

Q.  21.  I  will  not  ask  you  what  his  attributes  are,  because 
you  have  told  us  that  before ;  but  how  is  this  Name  of  God  to 
be  hallowed  ? 

A.  When  the  soul  is  affected  with  that  admiration,  reverence, 
love,  trust,  and  submission  to  God,  which  the  meaning  of  these 
names  bespeaks  :  and  when  the  manner  of  our  using  them  ex- 
presseth  such  affections,  especially  in  public  praises  with  the 
churches.u 

Q.  22.  How  is  this  Name  of  God  profaned  ? 
A.  When  it  is  used  lightly,  falsely,  irreverently,  without  the 
aforesaid  holy  regard  and  affections. 

Q.  23.  III.  What  is  that  which  you  call  '  God's  Name  im- 
printed on  man's  mind?' 

A.  God  made  man  very  good  at  first,  and  that  was  in  his  own 
image ;  and  so  much  of  this  is  either  left  by  the  interposition 
of  grace  in  lapsed  nature,  or  by  common  grace  restored  to  it, 
as  that  all  men,  till  utterly  debauched,  would  fain  be  accounted 
good,  pious,  virtuous,  and  just,  and  hate  the  imputation  of  wick- 
edness, dishonesty,  and   badness ;  and  on  the   regenerate  the 
divine  nature  is  so  renewed,  as  that  their  inclination  is  towards 
God,  and  "holiness  to  the  Lord"  is  written  on  all  their  facul- 
ties ;   and   the    Spirit  of  God   moveth  on  the  soul,  to  actuate 
all  his  graces,  and  to  plead  for  God  and   our  Redeemer,  and 
bring  him  to  our  remembrance,  to  our  affections,  and  to  subject 
us  wholly  to  his  will  and  love.    And  thus,  as  the  law  was  written 
in  stone,  as  to  the  letter,  which  is  written  only  on  tender,  fleshy 
hearts,  as  to  the  spirit  and  holy  effect  and  disposition ;  so  the 
Name  of  God,  which  is  in  the  Bible  in  the  letter,  is,  by  the 
same  Spirit,  imprinted  on  believers'   hearts,  that  is,  they  have 
the  knowledge,  faith,  fear,  and  love  of  God.x 
Q.  24.  How  must  we  hallow  this  inward  Name  of  God  ? 
A.  1.  By  reverencing  and  loving  God,  that  is,  God's  image 
and  operations  in  us ;  not  only  God  as  glorified  in  heaven,  but 
God,  as  dwelling  by  grace  in  holy  souls,  must  be  remembered 

'  Exod.  Hi.  15,  and  vi.  3  ;  Psalm  lxxxiii.  18 ;   Acts  ix.  15. 

■  Exod.  xxxiv.  5—7,  and  xxxiii.  19;  Acls  xxi.  13;  1  Tim.  vi.  1  ;  Tit.  ii.  5; 
Rom.ii.21;  Psalm  xxii. 22 ;  Htlj.  ii.  12;  Neb.ix.5;  I'salni  I.  23,  and  Ixvi. 
2  ;  Mich.  iv.  5  ;  Rev.  xi.  15. 

1  Psalm  xxix,  2,  and  xlviii.  10. 


134  THE    CATECHISING    OF    FAMILIES. 

and  reverenced  by  us.  2.  By  living  as  in  habitual  communion 
and  conversation  with  that  God  who  dwelleth  in  us,  and  who 
hath  made  us  his  habitation  by  the  Spirit.  3.  And  by  readily 
obeying  the  moving  operations  of  the  Spirit  of  God. 

And  to  contemn  or  resist  these  inward  ideas,  inclinations, 
and  motions,  is  to  profane  the  Name  of  God. 

Q.  25.  But  what  is  all  this  to  the  sanctifying  of  God  himself? 

A.  The  signs  are  but  for  him  that  is  signified.  It  is  God  him- 
self that  is  to  be  admired,  loved,  and  honoured,  as  notified  to 
us  by  these  signs  or  Name,  otherwise  we  make  idols  of  them.  In 
a  word,  God  must  be  esteemed,  reverenced,  loved,  trusted,  and 
delighted  in,  transcendently  as  God,  with  affections  proper  to 
himself;  and  this  is  to  sanctify  him,  by  advancing  him  in  our 
heart,  in  his  prerogative  above  all  creatures;  and  all  creatures 
must  be  used  respectively  to  this  holy  end,  and  especially  those 
ordinances  and  names  which  are  especially  separated  to  this  use : 
and  nothing  must  be  used  as  common  and  unclean,  especially 
in  his  worship  and  religious  acts.v 


CHAP.  XXVI. 

"  Thy  Kingdom  come.' 


Q.    1 .  Why  is  this  made  the  second  petition  ? 

A.  To  tell  us,  that  it  must  be  the  second  thing  in  our  desires. 
We  are  to  begin  at  that  which  is  highest,  most  excellent,  and 
ultimate  in  our  intentions,  and  that  is,  God's  glory  shining  in 
all  his  works,  and  seen,  admired,  honoured,  and  praised  by  man, 
which  is  the  hallowing  of  his  Name,  and  the  holy  exalting  him 
in  our  thoughts,  affections,  words,  and  actions,  above  all  crea- 
tures. And  we  are  next  to  desire  that  in  which  God's  glory 
most  eminently  shineth,  and  that  is  his  kingdom  of  grace  and 
glory. 

Q.  2.  What  is  here  meant  by  the  kingdom  of  God  ? 

A.  It  is  not  that  kingdom  which  he  hath  over  angels,  and 
the  innumerable  glorious  spirits  of  the  heavenly  regions,  for 
these  are  much  unknown  to  us,  and  we  know  not  that  there  is 
any  rebellion  among  them  which  needeth  a  restoration.     But 

v  Acts  i.  15,  and  iv.  12  ;  Rev.  iii.  4,  and  xi.  13;  Joe]  ii.23;  Deut.  xxviii.  58  ; 
Exod.  xxxiii.  19,  and  xxxiv.  5—7 ;  1  Kings  v.  3,  5 ;  Lev.  x.  3 ;  Num.xx.  12, 13. 


THE    CATJJCHJS1NG    OK    FAMILIES.  135 

man,  by  sin,  is  fallen  into  rebellion,  and  under  the  condemna- 
tion due  to  rebels  :z  and  by  Christ,  the  reconciling  Mediator, 
they  are  to  be  restored  to  their  subjection  to  God,  and  so  to  his 
protection,  blessing,  and  reward.  And  because  they  are  sinners, 
corrupt  and  guilty,  they  cannot  be  subjects  as  under  the  primi- 
tive law  of  innocency :  and  therefore  God  hath  delivered  them 
to  the  Mediator,  or  his  Vicegerent,  to  be  governed  under  a  law 
of  healing  grace,  and  so  brought  on  to  perfect  glory.  So  that 
the  kingdom  of  God  now  is  his  reign  over  fallen  man  by  Christ 
the  Mediator,  begun  on  earth  by  recovering  grace,  and  perfected 
in  heavenly  glory.a 

Q.  3,  But  the  Scriptures  sometimes  speak  of  the  kingdom 
of  God  as  come  already  when  Christ  came,  or  when  he  rose  and 
ascended  to  his  glorv,  and  sometimes  as  if  it  were  yet  to  come 
at  the  great  resurrection  day. 

A.  In  the  first  case,  the  meaning  is,  that  the  King  of  the 
church  is  come,  and  hath  established  his  law  of  grace,  and  com- 
missioned his  officers,  and  sent  forth  his  Spirit,  and  so  the 
kingdom  of  healing  grace  is  come  :  but  in  the  second  case,  the 
meaning  is,  that  all  that  glorious  perfection  which  this  grace 
doth  tend  to,  which  will  be  the  glory  of  the  church,  the  glory 
of  Christ  therein,  and  the  glorification  of  God's  love,  is  yet  to 
come. 

Q.  4.  What  is  it,  then,  which  we  here  desire  ? 

A.  That  God  will  enlarge  and  carry  on  the  kingdom  of  grace 
in  the  world,  and  bear  down  all  that  rebels,  and  hindereth  it, 
and  particularly  in  ourselves,  and  that  he  would  hasten  the 
kingdom  of  glory. 

Q.  5.  Who  is  it,  then,  that  is  the  King  of  this  kingdom  ? 

A.  God,  as  the  absolute  supreme,  and  Jesus  Christ,  the  Sou 
of  God  and  man,  as  the  supreme  Vicegerent  and  Administrator.0 

Q.  6.  Who  are  the  subjects  of  this  kingdom? 

A.  There  are  three  sorts  of  subjects.  1.  Subjects  only  as 
to  obligation,0  and  so  those  without  the  church  are  rebellious, 
obliged  subjects.  2.  Subjects  by  mere  profession,  and  so  all 
baptised,    professing    Christians,   though    hypocrites,    are    the 

'■  Col.  i.  13  ;  Matt.  xii.  28,  and  xxi.  31, 43  ;  Mark  i.  45  ;  iv.  2G,  30  ;  xii.  34 ; 
x.  14,  15,23,  and  xv.43. 

"Lukevii.  28;  viii.  1,10;  x.  9;  xi.  20;  xiii.  18,20,28,29;  xvi.  1G ; 
xvii.  21,  and  xviii.  3, 17,  29. 

'•  Rev.  i.  9;  Luke  ix.  27  ;  xiv.  15  ;  xxii.  16,  18,  and  xxiii.  51. 

^  Acts  xiv.22  ;  Gal.  v.  21  ;  Epli.  v.  5  ;  2Thes.  v.;  Rev.  xii.  10;  Matt.  xvi. 
28;  2  Tim.  iv.  1 ;  1  Tins.  ii.  12. 


136  THE    CATECHISING    OF    FAMILIES. 

church  visible,  and  his  professed  subjects.  3.  Subjects  by 
sincere  heart  consent,  and  so  all  such  are  his  subjects  as  make 
up  the  church  mystical,  and  shall  be  saved.  So  that  the  king- 
dom of  God  is  a  word  which  is  sometimes  of  a  larger  signification 
than  the  church,  and  sometimes,  in  a  narrower  sense,  is  the  same. 
Christ  is  Head  over  all  things  to  the  church.   (Eph.  i.  23.) 

Q.  7«  What  are  the  acts  of  Christ's  kingly  government  ? 

A.  Law-making,  judging  according  to  that  law,  and  executing 
that  judgment.* 

Q.  S.  What  laws  hath  Christ  made,  and  what  doth  he  rule 
by? 

A.  First,  He  taketh  the  law  of  nature  now  as  his  own,  as  far 
as  it  belongeth  to  sinful  mankind.  And,  2.  He  expoundeth  the 
darker  passages  of  that  law.  And,  3.  He  maketh  new  laws, 
proper  to  the  church  since  his  incarnation. 

Q.  9.  Are  there  any  new  laws  of  nature  since  the  fall  ? 

A.  There  are  new  obligations  and  duties  arising  from  our 
changed  state:  it  was  no  duty  to  the  innocent  to  repent  of  sin, 
and  seek  out  for  recovery,  and  beg  forgiveness,  but  nature  bindeth 
sinners  not  vet  under  the  final  sentence  to  all  this. 

Q.    10.  What  new  laws  hath  Christ  made? 

A.  Some  proper  to  church  officers,  and  some  common  to  all. 

Q.   11.  Wbat  are  his  laws  about  church  officers  ? 

A.  First,  He  chose  himself  the  first  chief  officers,  and  he  gave 
them  their  commission,8  describing  their  work  and  office,  and 
he  authorised  them  to  gather  and  form  particular  churches,  and 
their  fixed  officers  or  pastors,  and  necessary  orders,  and  gave 
them  the  extraordinary  conduct  and  seal  of  his  Spirit,  that  their 
determinations  might  be  the  infallible  significations  of  his  will, 
and  his  recorded  law  to  his  universal  church  to  the  end  of  the 
world,  his  Spirit  being  the  Perfecter  of  his  laws  and  government. 

Q.  12.  How  shall  we  be  sure  that  his  apostles,  by  the  Spirit, 
were  authorised  to  give  laws  to  all  future  generations? 

A.  Because  he  gave  them  such  commission,  to  teach  men  all 
that  he  commanded.'"  2.  And  promised  them  his  Spirit  to 
lead  them  into   all  truth,  and  bring  all  things  to  their  remem- 

d  Heb.  vii.  12;  Isa.  ii.  3;  viii.  1G,  20;  xiii.  4,  21,  and  li.  4  ;  Mic.  iv.  2; 
Rom.  iii.  27,  and  viii.  2,  4;  Gal.  vi.  2  ;  Isa.  li.  7;  Jer.  xxxi.  33 ;  Heb.  viii. 
10,  Ifi. 

c  Matt,  xxviii.  19  ;  Eph.  iv.  C— 9, 16  ;  Acts  xiv.  23,  and  xv. 

f  Acts  x.  42,  and  xiii.  47  ;  Matt,  xxviii.  19,  21  ;  John  xiv.  16,  17,  26  ;  xv. 
26,  27,  and  xvi.  7,  13-15  ;  Rev.  ii.  7,  11,  16,  17,  29,  and  iii.  6,  13,  22  ; 
lPet.  i.  11. 


THE    CATECHISING    OF    FAMILIES.  137 

brance,  and  to  tell  them  what  to  say  and  do.  And,  3.  Because 
he  performed  this  promise,  in  sending  them  that  extraordinary 
measure  of  the  Spirit.  And,  4.  They  spake  as  from  Christ,  and 
in  his  name,  and  as  by  his  Spirit.  And,  5.  They  sealed  all  by 
the  manifestation  of  that  Spirit,  in  its  holy  and  miraculous,  ma- 
nifold operations 

Q.   13.    Have    not   bishops    and  councils  the   same   power 
now? 

A.  No  :  to  be  the  instruments  of  divine  legislation,  and  make 
laws  which  God  will  call  his  laws,  is  a  special,  prophetical  power 
and  office,  such  as  Moses  had  in  making  the  Jewish  laws,  which 
none  had  that  came  after  him.     But  when  prophetical   revela- 
tion hath  made  the  law,  the  following  officers  have  nothing  to 
do,  but    1.  To  preserve  that  law.     2.  And  to  expound  it  and 
apply  it,  and  guide  the  people  by  it,  and  themselves  obey  it. 
3.  And  to  determine  undetermined,  mutable  circumstances.    As 
the  Jewish  priests  and  Levites  were    not  to  make  another  law, 
but  to  preserve,  expound,  and  rule  by  Moses's  law,  so  the  ordi- 
nary ministers,  bishops,  or  councils  are  to  do  as  to  the  laws  of 
God,  sufficiently  made  by  Christ,  and  the  Spirit  in  his  apostles.h 
Q.   14.  What  are  the  new  laws  which  he  hath  made  for  all? 
A.  The  covenant  of  grace  in  the  last  edition  is  his  law,1  by 
which  he  obligeth  men  to  repent  and  believe  in  him  as  incar- 
nate, crucified,  and  ascended,  and  interceding  and  reigning  in 
heaven,  and  as  one  that  will  judge  the  world  at  the  resurrection  : 
as  one  that  pardoneth  sin  by  his  sacrifice  and  merit,  and  sanc- 
tifieth  believers  by  his  Spirit,  and  to  believe  in  God  as  thus  re- 
conciled by  him,  and  in  the  Holy  Ghost  as  thus  given  by  him. 
And  he  promiseth  pardon,  grace,  and  glory,  to  all  true  believers, 
and  threateneth  damnation  to  impenitent  unbelievers.     And  he 
commandeth  all  believers  to  devote  themselves  thus  to  God  the 
Father,  the  Son,  and  the  Holy  Ghost,  by  a  solemn  vow  in  bap- 
tism, and  live  in  the  communion  of  saints,  in  his  church  and 
holy  worship,  and  the  frequent  celebration  of  the  memorial  of 
his  death  in  the  sacrament  of  his  body  and  blood,  especially  on 
the  first  day  of  the  week,  which  he  hath  separated  to  that  holy 
commemoration  and   communion  by  his  resurrection,  and  the 
sending  of  his  Spirit,  and  by  his  apostles.     And  he  hath  com- 

R  Acts  ii.  4  ;  Gal.  i.,  and  ii. ;  Mark  xiii.  11 ;  Luke  xii.  12  ;  Isa.xxxiii.  22. 

>'  Jam.iv.  12;  Acts  i.5,  8;  ii.  4,  33,  and  xv.  28;  1  Cor.  ii.  13;  2  Pet.  i.  21  ; 
1  Cor.  vii.  25  ;  Acts  i.  2 ;  1  Cor.  xiv.  37  ;  Col.  ii.  22  ;  Matt.  xv.  9. 

1  John  i.  9—11,  and  iii.  16  ;  Matt,  xxviii.  19,  20 ;  1  Cor.  xv.  3 — .'5,  and  xi. 
28  ;  Acts  xiii.  47,  and  x.  42  ;  John  xiv.  21. 


13S  THE    CATECHISING    OF    FAMILIES. 

inanded  all  his  disciples  to  live  in  unity,  love,  and  beneficence, 
taking  up  the  cross,  and  following  him  in  holiness  and  patience, 
in  hope  of  everlasting  life.k 

Q.  15.  But  some  say  that  Christ  was  only  a  teacher,  and  not 
a   awgiver. 

A.  His  name  is  King  of  kings,  and  Lord  of  lords,  and  all  power 
in  heaven  and  earth  is  given  him,  and  all  things  put  into  his 
hands  ;  the  government  is  laid  on  his  shoulders,  and  the  Father 
(without  him)  judgeth  no  man,  but  hath  committed  all  judg- 
ment to  the  Son,  For  this  end  he  died,  rose,  and  revived,  that 
he  might  be  Lord  of  the  dead  and  of  the  living ;  he  is  at  God's 
right  hand,  above  all  principalities  and  powers,  and  every  name, 
being  head  over  all  things  to  the  church. ' 

Q.  16.  May  not  this  signify  only  his  kingdom  as  he  is  God, 
or  that  which  he  shall  have  hereafter  only  at  the  resurrection  ? 

A.  1.  It  expressly  speaketh  of  his  power  as  God,  and  man  the 
Redeemer.  2.  And  he  made  his  law  in  this  life,  though  the 
chief  and  glorious  part  of  his  judgment  and  execution  be  here- 
after. How  else  should  men  here  keep  his  law,  and  hereafter 
be  judged  according  to  it? 

He  that  denieth  Christ  to  be  the  Lawgiver,  denieth  him  to  be 
King ;  and  he  that  denieth  him  to  be  King,  denieth  him  to  be 
Christ,  and  is  no  Christian. 

Q.  17.  Hath  Christ  any  vicegerent,  or  universal  governor,  un- 
der him  on  earth  ? 

A.  No  :  it  is  his  prerogative  to  be  the  universal  Governor  :  for 
no  mortal  man  is  capable  of  it :  as  no  one  monarch  is  capable 
of  the  civil  government  of  all  the  earth,  nor  was  ever  so  mad  as 
to  pretend  to  it ;  much  less  is  any  one  capable  of  being  an  uni- 
versal church  teacher,  priest,  and  governor  over  all  the  earth ; 
when  he  cannot  so  much  as  know  it,  or  send  to  all,  or  have  ac- 
cess into  the  contending  kingdoms  of  the  world  :  to  pretend  to 
this  is  mad  usurpation.  m 

Q.  18.  But  had  not  Peter  monarchical  government  of  all  the 
church  on  earth  in  his  time  ? 

A.  No  :  he  was  governor  of  none  of  the  eleven  apostles,  nor 

k  John  xiii.  34  ;  Rev.  i. ;  Matt,  xxvjii.  18;  John  xiii.  2  ;  xvii.  3, and  v. 22; 
Isa.  ix.  6  ;  Rom.  xiv.  9;  Col.  i. ;  Heb.  i.,  and  vii. 

1  Eph.  i.  23  ;  Luke  xvii.  9, 10,  and  xix.  15,  &c. ;  Rev  .  xxii.  14  ;  1  John 
ii.  4  ;  iii.  24,  and  v.  3. 

™  1  Cor.  xii.  5, 18,20,  27—29,  and  iii.  4—6,  11,  22,  23  ;  Matt,  xxiii.  7,  8, 
10,11;  Eph.  iv.  5,  7,  8,  11— 16,  and  v.  23,  24  ;  Mutt  xviii.  1,  4  ;  Mark  ix.34; 
Luke  ix.  46,  and  xxii.  24—26  ;  1  Pet.  v.  2-4. 


THE    CATECHISING    OF    FAMILIES.  139 

of  Paul  ;  nor  ever  exercised  any  such  government :  no,  nor  it 
seems,  so  much  as  presided  at  their  meeting.     (Acts  xv.) 

Q.   19.  But  is  not  a  general  council  the  universal  governor  ? 

A.  No:  1.  Else  the  church  would  be  no  church,  when  there 
is  no  general  council,  for  want  of  its  unifying  government.  And 

2.  There,  indeed,  never  was  a  general  council  of  all  the  christian 
world  :  but  they  were  called  by  the  Roman  emperors,  and  were 
called  general  as  to  that  empire  (as  the  subscriptions  yet  show). 

3.  And  there  never  can  be  an  universal  council :  it  were  mad- 
ness and  wickedness  to  attempt  it  :  to  send  for  the  aged  bishops 
from  all  nations  of  the  christian  world,  (when  none  is  empow- 
ered to  determine  whither  or  when,)  even  from  the  countries  of 
Turks,  and  other  infidels,  or  princes  in  war  with  one  another,  that 
will  not  permit  them  :  and  what  room  shall  hold  them,  and  what 
one  language  can  they  all  speak  ?  And  how  few  will  live  to  re- 
turn home  with  the  decrees  ?  And  will  not  the  country  where 
they  meet,  by  nearness,  have  more  voices  than  all  the  rest  ?  And 
what  is  all  this  to  do  ?  To  condemn  Christ,  as  not  having  made 
laws  sufficient  for  the  universal  part  of  government,  but  leave 
such  a  burden  on  incapable  men  :  and  to  tell  the  church  that 
christian  religion  is  a  mutable,  growing  thing,  and  can  never  be 
known  to  attain  its  ripeness,  but,  by  new  laws,  must  be  made  still 
bigger,  and  another  thing. 

Q.  20.  But  the  bishops  of  the  world  may  meet  by  their  de- 
legates ? 

A.  Those  delegates  must  come  from  the  same  countries  and 
distance  :  and  how  shall  the  whole  world  know  that  thev  are 
truly  chosen  ?  And  that  all  the  choosers  have  trusted  them  with 
their  judgments,  consciences,  and  salvation,  and  will  stand  to 
what  they  do  ? 

Q.  2 1 .  But  if  the  universal  church  be  divided  into  patriarch- 
ates, and  chief  seats,  those  can  govern  the  whole  church  when 
there  is  no  general  council :  even  by  their  communicatory  let- 
ters ? 

A.  1.  And  who  shall  divide  the  world  into  those  chief  seats, 
and  determine  which  shall  be  chief  in  all  the  kingdoms  of  infi- 
dels, and  christian  kings,  in  the  world  ?  and  which  shall  be 
chief  when  they  differ  among  themselves  ?  How  many  patri- 
archs shall  there  be,  and  where  ?  There  were  never  twelve  pre- 
tenders to  succeed  the  twelve  apostles  :  the  Roman  empire  had 
three  first,  and  five  after,  within  itself :  but  that  was  by  human 
institution,  and  over  one  empire,   and  that  is  now  down ;  and 


140  THE    CATECHISING    OF   FAMILIES. 

those  five  seats  have  many  hundred  years  been  separated,  and 
condemning  one  another :  so  far  are  they  from  being  one  uni- 
fying aristocracy  to  govern  all  the  world  :  and  if  they  were  so, 
then  Europe  is  schismatical,  that  now  differs  from  the  major 
vote  of  those  patriarchs. 

Q.  22.  But  did  not  the  apostles,  as  one  college,  govern  the 
whole  church  ? 

A.  1.  I  proved  to  you  before,  that  the  Holy  Ghost  was  given 
the  apostles  to  perfect  universal  legislation,  as  Christ's  agent  and 
advocate,  and  that  in  this  they  have  no  successors.  2.  And  it 
was  easy  for  them  to  exercise  acts  of  judicial  determination  over 
such  as  were  among  them,  and  near  them  when  the  church  was 
small.  3.  And  yet  we  read  not  that  ever  they  did  this  in  a  ge- 
neral council,  or  by  the  authority  of  a  major  vote.  For  that 
meeting  in  Acts  xv.  was  no  general  council,  and  the  elders 
and  brethren  joined  with  them  that  belonged  to  Jerusalem  :  and 
they  were  all  by  the  same  Spirit  of  the  same  mind,  and  none 
dissenters.  Every  single  apostle  had  the  spirit  of  infallibility  for 
his  proper  work  :  and  they  had  an  indefinite  charge  of  the 
whole  church,  and  in  their  several  circuits  exercised  it.  Paul 
could  by  the  Spirit  deliver  a  law  of  Christ  to  the  world,  without 
taking  it  from  the  other  apostles.  (Gal.  ii.)  The  apostles  were 
foundation-stones,  but  Christ  only  was  the  head  corner-stone. 
They  never  set  up  a  judicial  government  of  all  the  churches  un- 
der themselves  as  a  constitutive,  unifying  aristocracy,  by  whose 
major  vote  all  must  be  governed.  When  they  had  finished  the 
work  of  universal  legislation,  and  settled  doctrine  and  order, 
for  which  they  stayed  together  at  Jerusalem,  they  dispersed 
themselves  over  the  world  ;  and  we  never  find  that  they  judi- 
cially governed  the  churches,  either  in  synods  or  by  letters,  by  a 
major  vote,  but  settled  guides  in  every  church  as  God  by  Moses 
did  priests  and  Levites,  that  had  no  legislative  power.  " 

Q.  23.  But  hath  not  Christ  his  subordinate,  official  governors  ? 

A.  Yes  :  magistrates  bv  the  sword,  and  pastors  by  the  word 
and  keys.  These  are  rulers  in  their  several  circuits,  as  all 
the  judges  and  justices,  and  schoolmasters  of  England  are  under 
the  king :  but  he  that  should  say  that  all  these  judges  and  jus- 
tices are  one  sovereign  aristocracy,  to  make  laws  and  judge  by 
them  by  vote,  (as  one  person  political,  though  many  natural,) 
would  give  them  part  of  the  supreme  power,  and  not  only  the 

■  Eph.  ii.  20  ;  1  Cor.  iii.  11 ;  i.  11,  12,  and  iii.  81,  22  ;  Gal  .ii.  9;  2  Cor.  xi. 
5,  and  xii.  11. 


THE    CATECH1S-ING    OF    FAMILIES.  141 

official :  all  the  pastors  in  the  world  guide  all  the  churches  in 
the  world  hy  parts,  and  in  their  several  provinces,  and  not  as 
one  politic  person. 

Q.  24.  But  how  is  the  universal  church  visible,  if  it  have  no 
visible,  unifying  head  and  government  under  Christ  ? 

A.  It  is  visible,  1.  In  that  the  members  and  their  profession 
are  visible.  2.  And  Christ's  laws  are  visible,  by  which  he  ruleth 
them.  3.  And  their  particular  pastors  are  visible  in  their  places. 
4.  And  Christ  was  visible  on  earth,  and  is  now  visible  in  his 
court  in  heaven,  and  will  visibly  judge  the  world  ere  long :  and 
God  hath  made  the  church  no  further  visible,  nor  can  man  do  it. 

Q.  25.  But  should  not  the  whole  church  be  one  ? 

A.  It  is  one  :  it  is  one  body  of  Christ,  having  one  God,  and 
one  Head,  or  Lord,  one  faith,  one  baptism,  one  Spirit,  one  hope 
of  glory.0 

Q.  26.  But  should  they  not  do  all  that  they  do  in  unity  and 
concord  ? 

A.  Yes,  as  far  as  they  are  capable.  Not  by  feigning  a  new, 
universal,  legislative  power  in  man,  or  making  an  universal  head 
under  Christ,  but  by  agreeing  all  in  the  faith  and  laws  that 
Christ  hath  left  us  :  and  synods  may  well  be  used  to  maintain 
such  union  as  far  as  capacity  reacheth,  and  the  case  requireth. 
But  an  universal  synod,  and  a  partial  or  national,  a  governing 
synod,  and  a  synod  for  concord  of  governors,  differ  as  much  as 
doth  a  monarch,  or  governing  senate,  over  all  the  world,  and  a 
diet,  or  an  assembly  of  Christian  princes,  met  for  mutual  help 
and  concord,  in  the  conjunction  of  their  strength  and  councils. 

Q.  27.  VVhat  is  the  pastoral  power  of  the  church  keys? 

A.  It  is  the  power  of  making  Christians  by  thep  preaching  of 
the  gospel,  and  receiving  them  so  made  into  communion  of 
Christ  and  his  church,  by  baptism,  and  feeding  and  guiding 
them  by  the  same  word,  and  communicating  the  sacrament  of 
Christ's  body  and  blood  in  his  name,  declaring  pardon  and  life 
to  the  penitent,  and  the  contrary  to  the  impenitent,  and  applying 
this  to  the  particular  persons  of  their  own  charge  on  just  occa- 
sion, and  so  being  the  stated  judges  who  shall  by  them  be 
received  to  church  communion,  or  be  rejected,  and  this  as  a 
presage  of  Christ's  future  judgment. 

0  Eph.  iv.  1,  3,  6,  7,  14—10  ;  1  Cor.  xii. 

i'  Matt,  xxviii.  19,  20  ;  1  Thes.  v.  12,  13  ;  Heb.  xiii.17,24;  Tit.  iii.  10,  11, 
and  i.  13  ;  1  1'et.  v.  1 — 5  ;  1  Tim.  iii.  5  ;  Isa.  xxii.  22;  Luke  xi.  52  ;  Rev.  iii. 
7,  and  i.  18;  Matt.  xvi.  19. 


142  THE   CATECHISING    OF    FAMILIES. 

Q.  28.  But  have  not  pastors  or  bishops,  a  power  of  constraint 
by  the  sword,  that  is,  by  corporeal  punishments,  or  mulcts  ? 

No  :  that  is  proper  to  magistrates,  parents,  and  masters,  in 
their  several  places.  Christ  hath  forbidden  it  to  pastors,  (Luke 
xxii.,)  and  appointed  them  another  kind  of  work.01 

Q.  29.  But  if  bishops  judge  that  civil  magistrates  are  bound 
to  destroy  or  punish  heretics,  schismatics,  or  sinners,  are  not 
such  magistrates  thereby  bound  to  do  it  ? 

A.  They  are  bound  to  do  their  duty  whoever  is  their  mo- 
nitor:  but  if  prelates  bid  them  sin,  they  sin  by  obeying  them. 
Nor  may  a  magistrate  punish  a  man  merely  because  bishops 
judge  him  punishable,  without  trying  the  cause  themselves. 

Q.  SO.  But  if  it  be  not  of  divine  institution  that  all  the 
church  on  earth  should  have  one  governing,  unifying  head, 
(monarchical  or  aristocratical,)  is  it  not  meet  as  suited  to  human 
prudence  ? 

A.  Christ  is  the  builder  of  his  own  church  or  house,  and  hath 
not  left  it  to  the  wit  or  will  of  manr  to  make  him  a  vicegerent, 
or  an  unifying  head  or  ruler  of  his  whole  church,  that  is,  to 
set  up  an  usurper  against  him  under  his  own  name,  which  is  na- 
turally incapable  of  the  office. 

Q.  31.  But  sure  unity  is  so  excellent  that  we  may  conceive 
God  delighteth  in  all  that  promoteth  it  ? 

A.  Yes  :  and  therefore  he  would  not  leave  the  terms  of  unity 
to  the  device  of  men,  in  which  they  will  never  be  of  a  mind  ;  nor 
would  he  have  usurpers  divide  his  church,  by  imposing  impos- 
sible terms  of  unity.  Must  God  needs  make  one  civil  monarch, 
or  senate,  to  be  the  unifying  governor  of  all  the  earth,  as  one 
kingdom,  because  he  is  a  lover  of  unity  ?  The  world  is  politi- 
cally unified  by  one  God  and  Sovereign  Redeemer,  as  this  king- 
dom is  by  one  king,  and  not  by  one  civil,  human,  supreme  ruler, 
personal  or  collective  :  men  so  mad  as  to  dream  of  one  unifying, 
church-governing  monarch,  or  aristocracy,  are  the  unfittest  of 
all  men  to  pretend  to  such  government.8 

Q.  32.  At  least,  should  we  not  extend  this  unifying  govern- 
ment as  far  as  we  can,  even  to  Europe,  if  not  to  all  the  world  ? 

A.  Try  first  one  unifying,  civil  government  (monarchical  or 
aristocratical)  for  Europe,  and  call  princes  schismatics  (as  these 
men  do  us)  for  refusing  to  obey  it,  and  try  the  success.  2.  And 
who    shall  make    this  European    church   sovereign  ?     and    by 

<t  Lnkexxii.  24—20  ;  1  Pet.  v.  3,  4;  2  Tim.  ii.  24  ;  Tit.  i.  7. 

r  lleb.  Hi.  2,  5,  <>.  s  John  xvii.  22—24  ;  Eph.  iv.  3—5,  7,  8,  10. 


THE    CATECHISING    OF    FAMILIES.  143 

what  authority  ;  and  limit  his  kingdom  ?  3.  And  what  is  all 
this  to  do  ?  To  make  hetter  laws  than  Christ's  ?  When  were 
any  so  mad  as  to  say,  that  all  Europe  must  have  one  sovereign 
person,  or  college  of  physicans,  schoolmasters,  philosophers,  or 
lawyers,  to  avoid  schism  among  them  ?  4.  Is  not  agreement 
by  voluntary  consent  a  better  way  to  keep  civil  and  ecclesias- 
tical unity  in  Europe,  than  to  have  one  ruling  king,  senate,  or 
synod,  over  all  ?  Councils  are  for  voluntary  concord,  and  not  the 
sovereign  rectors  of  their  brethren. 

Q.  33.  But  are  not  national  churches  necessary  ? 

A.  No  doubt  but  Christ  would  have  nations  discipled,  bap- 
tised, and  obey  him  :  and  kings  to  govern  them  as  Christian 
nations,  and  all  men  should  endeavour  that  whole  nations  may  be 
Christians,  and  the  kingdoms  of  the  world  be  voluntarily  the  king- 
doms of  Christ.  But  no  man  can  be  a  Christian  against  his 
will :  nor  hath  Christ  ordained  that  each  kingdom  shall  have 
one  sacerdotal  head,  monarchical  or  aristocvatical.  But  princes, 
pastors,  and  people,  must  promote  love,  unity,  and  concord  in 
their  several  places. 

Q.  34.  So  much  for  God's  public  kingdom  on  earth  :  but  is 
there  not  also  a  kingdom  of  God  in  every  Christian's  soul  ? 

A.  One  man's  soul  is  not  fitly  called  a  kingdom  ;  but  Christ, 
as  King,  doth  govern  every  faithful  soul. 

Q.  3.5.  What  is  the  government  of  each  believer  ? 

A.  It  is  Christ's  ruling  us  by  the  laws  which  he  hath  made 
for  all  his  church,  proclaimed,  and  explained,  and  applied  by  his 
ministers,  and  imprinted  on  the  heart  by  his  Holv  Spirit,  and 
judging  accordingly. 

Q.  36.  What  is  the  kingdom  of  glory  ? 

A.  It  hath  two  degrees  :  the  first  is  the  glorious  reign  of  our 
glorified  Redeemer  over  this  world,  and  over  the  heavenly  city 
of  God  before  its  perfection ;  which  began  at  the  time  of  Christ's 
ascension,  (his  resurrection  being  the  proem,)  and  endeth  at  the 
resurrection.  2.  The  perfect  kingdom  of  glory,  when  all  the 
elect  shall  be  perfected  with  Christ,  and  his  work  of  redemption 
finished,   which  begins  at  the  resurrection,  and  shall  never  end. 

Q-   37.  What  will  be  the  state  of  that  glorious  kingdom  ? 

A.  It  containeth  the  full  collection  of  all  God's  elect,  who 
shall  be  perfected  in  soul  and  body,  and  employed  in  the  perfect 
obedience,  love,  and  praise  of  God,  in  perfect  love  and  commu- 
nion with  each  other,  and  all  the  blessed  angels,  and  their  glo- 
rified Redeemer  \  and  this  is  in  the  sight  of  his  glory,  and  the 


144  THE    CATECHISING    OF    FAMILIES. 

glory  of  God,  and  in  the  continual,  joyful  sense  of  his  love  and 
essential,  infinite  perfection.  All  imperfection,  sin,  temptation, 
and  suffering,  being  for  ever  ceased. 

Q.  '38.  But  some  think  this  kingdom  will  be  begun  on  earth 
a  thousand  years  before  the  general  resurrection ;  and  some 
think  that  after  the  resurrection  it  will  be  on  earth.1 

A.  This  very  prayer  puts  us  in  hope  that  there  are  yet  better 
things  on  earth  to  be  expected  than  the  Church  hath  yet  en- 
joyed. For  when  Christ  bids  us  pray  that  "  his  Name  may  be 
hal lowed,  his  kingdom  come,  and  his  will  done  on  earth,  as  it 
is  done  in  heaven,"  we  may  well  hope  that  some  such  thing  will 
be  granted  ;  for  he  hath  promised  to  give  us  whatever  we  ask, 
according  to  his  will,  in  the  name  of  Christ :  and  he  hath  not 
bid  us  pray  in  vain. 

But  whether  there  shall  be  a  resurrection  of  the  martyrs  a 
thousand  years  before  the  general  resurrection,  or  whether 
there  shall  be  only  a  reformation  by  a  holy  magistracy  and  mi- 
nistry, and  how  far  Christ  will  manifest  himself  on  earth,  I  con- 
fess are  questions  too  hard  for  me  to  determine  :  he  that  is 
truly  devoted  to  Christ,  shall  have  his  part  in  his  kingdom, 
though  much  be  now  unknown  to  him,  of  the  time,  place,  and 
manner." 

And  as  to  the  glory  after  the  general  resurrection,  certainly  it 
will  be  heavenly,  for  we  shall  be  with  Christ,  and  like  to  the  an- 
gels. And  the  new  Jerusalem,  being  the  universality  of  the 
blessed  now  with  Christ,  may  well  be  said  to  come  down  from 
heaven,  in  that  he  will  bring  all  the  blessed  with  him,  and,  in  the 
air  with  them,  will  judge  the  world  :  but  whether  only  a  new 
generation  shall  inhabit  the  new  earth,  and  the  glorified  rule 
them  as  angels  now  do  ;  or  whether  heaven  and  earth  shall  be 
laid  common  together,  or  earth  made  as  glorious  as  heaven,  I 
know  not. 

But  the  perfect  knowledge  of  God's  kingdom  is  proper  to 
them  that  enjoy  it:  therefore  even  we  who  know  it  but  imper- 
fectly, must  daily  pray  that  it  may  come,  that  we  may  perfectly 
know  it  when  we  are  perfected  therein. 

1  Rev.  xx,  2  ;  Pet.  xii.  13. 

u  MaU.  vi.  20,  21  ;  v.  12,  and  xix.  21  ;  Eph.  i.  3  ;  2  Tim.  iv.  18  ;  Heb.  xi. 
10,  and  xii.  22,  23;  1  Cor.  xv.  49;  Phil.  iii.  20;  Col.  i.  5;  1  Pet.  i.  4; 
Heb.  x.  34. 


THE    CATECHISING    OF    FAMILIES.  145 


CHAP,  xxvir. 

"  Thy  ivill  be  done  on  earth,  as  it  is  in  heaven." 

Q.   1.  Why  is  this  made  the  third  petition  ? 

A.  Because  it  must  be  the  third  in  our  desires.  I  told  you 
this  prayer  in  perfect  method  beginneth  at  that  which  must  be 
the  first  in  our  intention  ;  and  that  is,  God's  interest  as  above 
our  own,  which  is  consistent,  and  expressed  in  these  three  gra- 
dations. 1.  The  highest  notion  of  it  is,  the  hallowing  and  glo- 
rifying of  his  name,  and  resplendent  perfections.  2.  The  second 
is,  that  in  which  this  is  chiefliest  notified  to  man,  which  is  his 
kingdom.  3.  The  third  is  the  effect  of  this  kingdom  in  the 
fulfilling  his  will. 

Q.  2.  What  will  of  God  is  it  that  is  here  meant  ? 

A.  His  governing  and  beneficent  will,  expressed  in  his  laws 
and  promises,  concerning  man's  duty,  and  God's  rewards  and 
gifts.x 

Q.  3.  Is  not  the  will  of  his  absolute  dominion  expressed  in 
the  course  of  natural  motion,  here  included  ? 

A.  It  may  be  included  as  the  supposed  matter  of  our  appro- 
bation and  praise  :  and  as  God's  will  is  taken  for  the  effects  and 
signs  of  his  will,  we  may  and  must  desire  that  he  will  continue 
the  course  of  nature,  sun,  and  moon,  and  stars,  earth,  winds, 
and  water,  &c,  till  the  time  of  their  dissolution,  and  mankind 
on  earth  :  for  these  are  supposed  as  the  subject,  or  accidents,  of 
go  vernment.  But  the  thing  specially  meant  is  God's  govern- 
ing will,  that  is,  that  his  laws  may  be  obeyed,  and  his  promises 
all  performed/ 

Q.  4.  But  will  not  God's  will  be  always  done,  whether  we 
pray  or  not  ? 

A.  1.  All  shall  be  done  which  God  hath  undertaken  or  de- 
creed to  do  himself,  and  not  laid  the  event  on  the  will  of  man  : 
his  absolute  will  of  events  is  still  fulfilled.  But  man  doth  not 
always  do  God's  will ;  that  is,  he  doth  not  keep  God's  laws,  or 
do  the  duty  which  God  commandeth  him,  and  therefore  doth 
not  obtain  the  rewards  or  gifts  which  were  but  conditionally  pio- 
miscd.     2.  And  even  some  things,  decreed  absolutely  by  God, 

x  Jolm  iv.  :U,  ant!  vi.  39,  40. 

y  Acts  x\i.  14  ;  Matt.  vii.  '21  ;  xii.  f>0  ;  xviii.  14,  and  xxi.  31. 

VOL.    XIX.  L 


146 


THE   CATECHISING   OF   FAMILIES. 


must  be  prayed  for  by  man  :  for  be  decreetb  tbe  means  as  well 
as  tbe  end  :  and  prayer  is  a  means  which  bis  commands  and 
promises  oblige  us  to. 

Q.  5.  Why  is  it  added,  "  as  it  is  done  in  heaven?" 

A.  To  mind  us,  1.  Of  the  perfect,  holy  obedience  of  the  glo- 
rified. 2.  And  that  we  must  make  that  our  pattern,  and  the  end 
of  our  desires.  3.  And  to  keep  up  our  hopes  and  desires  of  that 
glorious  perfection  ;  and  strive  to  do  God's  will  understand- 
ing!}', sincerely,  fully,  readily,  delightfullv,  without  unwilling- 
ness, unweariedly,  concordantly,  without  division,  in  perfect  love 
to  God,  his  work,  and  one  another  ;  for  so  his  will  is  done  in 
heaven.  And  these  holy  heavenly  desires  are  the  earnest  of  our 
heavenly  possession. 

Q.   6*.  What  is  it  that  we  pray  against  in  this  petition  ? 

A.  Against  all  sin,  as  a  transgression  of  his  law,  and  against 
all  distrust  of  his  promises,  and  discontentedness  with  his  dis- 
posals ;  and  so  against  every  will  that  is  contrary  to  the  will  of 
God. 

Q.   7.  What  will  is  it  that  is  contrary  to  the  will  of  God  ? 

A.  1.  The  will  of  Satan,  who  hateth  God  and  holiness,  and 
man,  and  willeth  sin,  confusion,  calamity,  and  who  is  obeyed  by 
all  the  ungodly  world. 

2.  The  will  of  all  blind,  unbelieving,  wicked  men,  especially 
tyrants,  who  fill  the  world  with  sin,  and  blood,  and  misery,  that 
they  may  have  their  wills  without  control  or  bounds. 

3.  Especially  our  own  sinful  self-willedness,  and  rebellious 
and  disobedient  dispositions. z 

Q.  8.  What  mean  you  by  our  self-willedness  ? 

A.  Man  was  made  bv  the  creatine;  will  of  God,  to  obev  the 
governing  will  of  God,  and  rest  and  rejoice  in  the  disposing,  re- 
warding, and  beneficent  will  of  God,  and  his  essential  love  and 
goodness  :  by  sin  he  is  fallen  from  God's  will  to  himself  and  his 
own  will,  and  would  fain  have  all  events  in  the  power  and  dis- 
posal of  his  own  will,  and  fain  be  ruled  bv  his  own  will,  and  have 
no  restraints,  and  would  rest  in  himself,  and  the  fulfilling  of  his 
will  :  yea,  he  would  have  all  persons  and  things  in  the  world  to 
depend  on  his  will,  fulfil  and  please  it,  and  ascribe  unto  it ;  and 
so  would  be  the  idol  of  himself,  and  of  the  world  ;  and  all  the 
wickedness,  and  stir,  and  cruelty  of  the  world  is  but  that  every 
selfish  man  may  have  his  will. 

Q.  9.  What  then  is  the  full  meaning  of  this  petition  ? 

1  John  i.  13;  v.  30,  and  vi.  38  ;  Luke  x\ii.  42;  Acts  xiii.  22;  Heb.  xiii.  21. 


THE    CATECHISING    OF    FAMILIES.  147 

A.  That  earth,  which  is  grown  so  like  to  hell  by  doing  the 
will  of  Satan,  of  tyrants,  and  of  self-willed,  fleshly,  wicked  men, 
may  be  made  liker  unto  heaven,  by  a  full  compliance  of  the  will 
of  man  with  the  will  of  God,  depending  submissively  on  his  dis- 
posing will,  obeying  his  commanding  will,  fearing  his  punishing 
will,  trusting,  rejoicing,  and  resting  in  his  rewarding  and  bene- 
ficent will,  and  renouncing  all  that  is  against  it.  a 

Q.  10.  But  if  it  be  God's  will  to  punish,  pain,  and  kill  us, 
how  can  we  will  this  when  it  is  evil  to  us ;  and  we  cannot  will 
evil  ? 

A.  As  God  himself  doth  antecedently  or  primarily  will  that 
which  is  good  without  any  evil  to  his  subjects,  and  but  conse- 
quently will  their  punishment  on  supposition  of  their  wilful  sin, 
and  this  but  as  the  work  of  his  holiness  and  justice  for  good  ; 
so  he  would  have  us  to  will  first  and  absolutely,  next  his  own 
glory  and  kingdom,  our  own  holiness  and  happiness,  and 
not  our  misery  ;  but  to  submit  to  his  just  punishments,  with  a 
will  that  loveth  (not  the  hurt,  but)  the  final  good  effect,  and  the 
wisdom,  holiness,  and  justice  of  our  chastiser.  Which  well 
consisteth  with  begging  mercy,  pardon,  and  deliverance.1' 

Q.   11.  But  is  not  heaven  too  high  a  pattern  for  our  desires  ? 

A.  No  :  though  we  have  much  duty  on  earth  which  belongs 
not  to  them  in  heaven ;  and  they  have  much  which  belongeth 
not  to  us,  yet  we  must  desire  to  obey  God  fully  in  our  duty,  as 
they  do  in  theirs  ;  and  desiring  and  seeking  heavenly  perfection 
is  our  sincerity  on  earth. c 

Q.    12.  What  sin  doth  this  clause  specially  condemn  ? 

A.  1.  Unbelief  of  the  heavenly  perfection.  2.  Fleshly  lusts 
and  wills,  and  a  worldly  mind.  3.  The  ungodliness  of  them 
that  would  not  have  God  have  all  our  heart,  and  love,  and  ser- 
vice, but  think  it  is  too  much  preciseness,  or  more  ado  than 
needs,  and  give  him  but  the  leavings  of  the  flesh. 


CHAP.  XXVIII. 

"  Give  us  this  day  our  daily  bread" 

Q.   1.  Why  is  this  the  fourth  petition  ? 

A.  I  told  you  that  the  Lord's  prayer  hath  two  parts  :  the  first 

»  Luke  xii.  17  ;  John  vii.  17  ;  Acts  xxii.  14  ;  Rom.  ii.  18  ;  Col.  i.  9. 
h  Matt.  xxvi.  1^.  '  Psalm  iv.  lxxx. 

L  2 


148  THE    CATECHISING    OF    FAMILIES. 

is  for  our  end,  according  to  the  order  of  intention,  beginning  at 
the  top,  and  descending :  the  second  part  is  about  the  means, 
according  to  the  order  of  execution,  beginning  at  the  bottom, 
and  ascending  to  the  top.  Now  this  is  the  first  petition  of  the 
second  part,  because  our  substance  and  being  is  supposed  to  all 
accidents;  and  if  God  continue  not  our  humanity,  we  cannot  be 
capable  of  his  blessings.  d 

Q.  2.  What  is  meant  by  bread  ? 

A.  All  things  necessary  to  sustain  our  natures,  in  a  fitness 
for  our  duty  and  our  comforts.  e 

Q.  .3.  It  seems,  then,  that  we  pray  that  we  may  not  want,  or 
be  sick,  or  die,  when  God  hath  foretold  us  the  contrary  events  ? 

A.  We  justly  show  that  our  nature  is  against  death,  and  sick- 
ness, and  wants,  as  being  natural  evils  :  and  God  giveth  us  a  dis=. 
cerning  judgment  to  know  natural  good  from  evil,  and  an  appetite 
to  desire  it  accordingly  :  but  because  natural  good  and  evil  are 
to  be  estimated,  as  they  tend  to  spiritual  and  everlasting  good  or 
evil,  God  giveth  us  reason  and  faith  to  order  our  desires  accord- 
ingly:  and  because  our  knowledge  of  this  is  imperfect,  (when 
and  how  far  natural  good  or  evil  conduceth  to  spiritual  and 
eternal)  it  is  still  supposed  that  we  make  not  ourselves  but  God 
the  Judge ;  and  so  desire  life,  health,  and  food,  and  natural  sup- 
plies, with  submission  to  his  will,  for  time  and  measure,  they 
being  but  means  to  higher  things. 

Q.  4.  Why  ask  we  for  no  more  than  bread  ? 

A.  To  show  that  corporeal  things  are  not  our  treasure,  nor  to 
be  desired  for  any  thing  but  their  proper  use ;  and  to  renounce 
all  covetous  desires  of  superfluity,  or  provision,  for  our  inor- 
dinate, fleshly  lusts. i 

Q.  5.  Some  say  that  by  bread  is  meant  Jesus  Christ,  because 
there  is  no  petition  that  mentioneth  him  ? 

A.  Every  part  of  the  Lord's  prayer  includeth  Christ :  it  is 
by  him  that  God  is  our  Father ;  by  him  that  the  holy  name  of 
God  is  hallowed  :  it  is  his  kingdom  that  we  pray  may  come  ;  it 
is  his  law  or  will  which  we  pray  may  be  done  :  it  is  he  that  pur- 
chaseth  our  right  to  the  creature,  and  redeemed  nature  :  it  is  by 
him  that  we  must  have  the  forgiveness  of  sin,  and  by  his  grace 
that  we  are  delivered  from  temptations,  and  all  evil,  &c. 

Q.  6.  Why  ask  we  bread  of  God,  as  the  Giver  ? 

A.  To  signify  that  we  are  and  have  nothing  but  by  his  gijfcj.and 

a  Luke  xii.  23.  e  Jer.  xlv.  5 ;  1  Tim.  iv.  8  ;  2  PeL  i...  a. 

f  2  Cor.  i.\.  10;  1  Tim,  vi.  S. 


THE    CATECHISING    OF    FAIVflLIES.  149 

must  live  in  continual   dependence  on  his   will,   and   begging, 
receiving,  and  thanksgiving  are  our  work.  g 

Q.  7.  But  do  we  not  get  it  by  our  labour,  and  the  gift  of 
men  ? 

A.  Our  labours  are  vain  without  God's  blessing,  and  men  are 
but  God's  messengers  to  carry  us  his  gifts.  h 

Q.  8.  What  need  we  labour,  if  God  give  us  all  ? 

A.  God  giveth  his  blessings  to  meet  receivers,  and  in  the  use 
of  his  appointed  means  :  he  that  will  not  both  beg  and  labour 
as  God  requireth  him,  is  unmeet  to  receive  his  gifts.  l 

Q.  9.  Why  do  we  ask  bread  from  day  to  day  ? 

A.  To  show  that  we  are  not  the  keepers  of  ourselves,  or  our 
stock  of  provisions,  but,  as  children,  live  upon  our  Father's  daily 
allowance,  and  continually  look  to  him  for  all,  and  daily  renew 
our  thanks  for  all,  and  study  the  daily  improvement  of  his 
maintenance  in  our  duties. k 

Q.  10.  But  when  a  man  hath  riches  for  many  years,  what 
need  he  ask  daily  for  what  he  hath  ? 

A.  He  hath  no  assurance  of  his  life  or  wealth  an  hour,  nor  of 
the  blessing  of  it,  but  by  God's  gift.  ' 

Q.   11.  Why  say  we  "give  us  "  rather  than  "give  me  ?" 

A.  To  exercise  our  common  love  to  one  another,  and  re- 
nounce that  narrow  selfishness  which  confineth  men's  regard 
and  desires  to  themselves  ;  and  to  show  that  we  come  not  to 
God  merely  in  a  single  capacity,  but  as  members  of  the  world, 
as  men,  and  members  of  Christ's  body  or  church,  as  Christians  ; 
and  that  in  the  communion  of  saints,  as  we  show  our  charity  to 
one  another,  so  we  have  a  part  in  the  prayers  of  all. 

Q.  12.  May  we  then  pray  against  poverty,  and  sickness,  and 
hurt  ? 

A.  Yes,  as  aforesaid,  so  far  as  they  are  hurtful  to  our  natures, 
and  thereby  to  our  souls,  and  the  ends  of  life.  m 

Q.  13.  Doth  not  naming  bread  before  forgiveness  and  grace, 
show  that  we  must  first  and  most  desire  it  ? 

A.  We  before  expressed  our  highest  desire  of  God's  glorv, 
kingdom,  and  will ;  and  as  to  our  own  interests,  all  the  three 
last  petitions  go  together,  and  are  inseparable  ;  but  the  first  is 
the  lowest,  though  it  be  first  in  place.     Nature  sustained  is  the 

k  Malt.  vi.  25 — 27,  &c. ;  Psalm  exxxvi.  25. 

»>  Psalm  exxvii.  1  ;  Matt.  iv.  3,  4. 

1  2  Cor.  ix.  10  ;  Prov.  xii.  11,  and  xxviii.  19;  Psalm  viii.]3  ;  Prov.  xxxi.27. 

k  Matt.  vi.  24,  &c  ;  Luke  xii.  19  —  21. 

1  1  Cor.  xii.  m  Prov.  xxx.8. 


150  THE    CATECHISING    Ot     FAMILIES. 

first,  but  it  will  be  but  the  subject  of  sin  and  misery  without 
pardon  and  holiness  :  1  told  you  that  the  three  last  petitions  go 
according  to  the  order  of  execution,  from  the  lowest  to  the 
highest  step.  God's  kingdom  and  righteousness  must  be  first 
sought  in  order  of  estimation  and  intention,  by  all  that  will 
attain  them. 

Q.  14.  But  if  God  give  us  more  than  bread,  even  plenty  for 
our  delight,  as  well  as  necessaries,  may  we  not  use  it  accord- 
ingly ? 

A.  Things  are  necessary  to  our  well-being,  that  are  not  necessary 
to  our  being.  We  may  ask  and  thankfully  use  all  that,  by 
strengthening  and  comforting  nature,  tendeth  to  fit  the  spirit 
for  the  joyful  service  of  God,  and  to  be  helpful  to  others.  But 
we  must  neither  ask  nor  use  any  thing  for  the  service  of  our 
lusts,  or  tempting,  unprofitable  pleasure. 

Q.  15.  What  if  God  deny  us  necessaries,  and  a  Christian 
should  be  put  to  beg,  or  be  famished,  how  then  doth  God  make 
good  his  word,  that  he  will  give  us  whatever  we  ask  through 
Christ,  and  that  other  things  shall  be  added,  if  we  seek  first  his 
kingdom  and  righteousness,  and  that  godliness  hath  the  promise 
of  this  life  and  that  to  comei  " 

A.  Remember,  as  aforesaid,  1.  That  the  things  of  this  life 
are  promised  and  given,  not  as  our  happiness,  but  as  means  to 
better.  2.  And  that  we  are  promised  no  more  than  we  are  fit  to 
receive  and  use.  3.  And  that  God  is  the  highest  Judge,  both 
how  far  outward  things  would  help  or  hinder  us ;  and  how  far 
we  are  fit  to  receive  them.  Therefore,  if  he  deny  them,  he 
certainly  knoweth  that  either  we  are  unmeet  for  them,  or  they 
for  us. ° 

Q.   16.  When  should  a  man  say,  he  hath  enough  ? 

A.  When  having  God's  grace  and  favour,  he  hath  so  much 
of  corporeal  things,  as  will  best  further  bis  holiness  and  salva- 
tion, and  as  it  pleaseth  the  will  of  Gocl  that  he  should  have. 

Q.  17-  May  not  a  man  desire  God  to  bless  his  labours,  and 
to  be  rich  ? 

A.  A  man  is  bound  to  labour  in  a  lawful  calling  that  is  able, 
and  to  desire  and  beg  God's  blessing  on  it :  but  he  must  not 
desire  riches,  or  plenty  for  itself,  or  for  fleshly  lusts ;  nor  be  over 
importunate  with  God  to  make  him  his  steward  for  others,  p 

"  Matt.  vi.  19, 20,  33  ;  John  v.  40. 

0  1  Sam.  ii.  29—31  ;  Jam.  iv.  3  {  Phil.  iv.  10,  11 ;  Heb.  xiii.  5. 

?  Prov.  x.  22 ;  Psalm  cxxix.  S  ;  Dent,  xxviii.  S,  9,  &c,  and  xxxiii.  11. 


THE    CATECHISING    OF    FAMILIES.  1">] 

Q.  18.  What  if  God  give  us  riches,  or  more  than  we  need 
ourselves  ? 

A.  We  must  helieve  that  he  maketh  us  his  stewards,  to  do 
all  the  good  with  it  that  we  can  to  all,  but  specially  to  the 
household  of  faith.  But  to  spend  no  more  in  sinful  lust  and 
pleasure  than  if  we  were  poor.0! 

Q.    19,  What  doth  daily  bread  oblige  us  to  ? 

A.  Daily  service,  and  daily  love,  and  thankfulness  to  God, 
and  to  mind  the  end  for  which  it  is  given,  to  be  always  ready, 
at  the  end  of  a  day,  to  give  up  our  account,  and  end  our 
journey. 

Q.  20.  What  is  the  sin  and  danger  of  the  love  of  riches  ? 

A.  The  love  of  money,  or  riches,  is  but  the  fruit  of  the  love 
of  the  flesh,  whose  lust  would  never  want  provision,  but  it  is 
the  root  of  a  thousand  farther  evils.  As  it  shows  a  wretched 
soul,  that  doth  not  truly  believe  and  trust  God  for  this  life, 
much  less  for  a  better,  but  is  worldly,  and  sensual,  and  idola- 
trous, so  it  leadeth  a  man  from  God,  holiness,  heaven,  yea 
and  from  common  honesty,  to  all  iniquity  :  a  worldling,  and 
lover  of  riches,  is  false  to  his  own  soul,  to  God,  and  never  to  be 
much  trusted.1' 


CHAP.  XXIX. 

"  And  forgive  us  our  trespasses,  as  we  forgive  them  that  trespass 
against  us."     (Or,  us  we  forgive  our  debtors.) 

Q.  1 .  Why  is  this  made  the  fifth  petition,  or  the  second  of 
the  first  part  ? 

A.  Because  it  is  for  the  second  thing  we  personally  need. 
Our  lives  and  natural  being  supposed,  we  next  need  deliverance 
from  the  guilt  and  punishment  which  we  have  contracted.  Else 
to  be  men,  will  be  worse  to  us  than  to  be  toads  or  serpents.s 

Q.  2.  What  doth  this  petition  imply  ? 

A.  1.  That  we  are  all  sinners,  and  have  deserved  punishment, 
and  are  already  fallen  under  some  degree  of  it-1 

2.  That  God  hath  given  us  a  Saviour  who  died  for  our  sins 
and  is  our  Ransom  and  Advocate  with  the  Father. 

i  1  Pet.  iv.  10  ;  Lake  xii.  21,  24. 

r  Luke  xviii.23,  21  ;  Mfirk  x.  24  ;  1  Tim.  vi.  10  ;  1  John  ii.  15. 

'  Psalm  xxxii.  1—3.  *  Rom.  iii.,  throughout. 


152  THE    CATECHISING    OF    FAMILIES. 

And,  3.  That  God  is  a  gracious,  pardoning  God,  and  dealeth 
not  with  us  on  the  terms  of  rigorous  justice  according  to  the 
law  of  innocency,  but  hath  brought  us  under  the  Redeemer's 
covenant  of  grace,  which  giveth  pardon  to  all  penitent  be- 
lievers :  so  that  sin  is  both  pardonable,  and  conditionally  par- 
doned to  us  all.u 

Q.  3.  What,  then,  are  the  presupposed  things  which  we  pray 
not  for  ? 

A.  1.  We  pray  not  that  God  may  be  good  and  love  itself, 
or  a  merciful  God,  for  this  is  presupposed.  2.  We  pray  not 
that  he  would  send  a  Saviour  into  the  world,  to  fulfil  all  right- 
eousness, and  die  for  sin,  and  that  his  merit  and  sacrifice  may 
procure  a  conditional,  universal  pardon  and  gift  of  life,  viz.,  to 
all  that  will  repent  and  believe,  for  all  this  is  done  already.* 

Q.  4.  Is  it  to  the  Father  only,  or  also  to  the  Son,  that  we 
pray  for  pardon  ? 

A.  To  the  Father  primarily,  and  to  the  Son  as  glorified,  for 
now  the  Father  without  him  judgeth  no  man,  but  hath  com- 
mitted all  judgment  to  the  Son.  (John  v.  22.)  But  when  Christ 
made  this  prayer,  he  was  not  yet  glorified,  nor  in  full  possession 
of  his  power. 

Q.  5.  What  sin  is  it  whose  forgiveness  we  pray  for  ? 

A.  All  sin,  upon  the  conditions  of  pardon  made  by  Christ ; 
that  is,  for  the  pardon  of  all  sin  to  true  penitent  believers. 
Therefore  we  pray  not  for  any  pardon  of  the  final  non-perform- 
ance of  the  condition,  that  is,  to  finally  impenitent  unbelievers.? 

Q.  6.  Sin  cannot  hurt  God  ;  what  need,  then,  is  there  of 
forgiveness? 

A.  It  can  wrong  him  by  breaking  his  laws,  and  rejecting  his 
moral  government,  though  it  hurt  him  not :  and  he  will  right 
himself. 

Q.  7.  What  is  forgiving  sin  ? 

A.  It  is  by  tender  mercy,  on  the  account  of  Christ's  merits, 
satisfaction,  and  intercession,  to  forgive  the  guilt  of  sin,  as  it 
maketh  us  the  due  suhjects  of  punishment,  and  to  forgive  the 
punishment  of  sin,  as  due  by  that  guilt  and  the  law  of  God,  so 
as  not  to  inflict  it  on  us.z 

Q.  8.  What  punishment  doth  God  forgive  ? 

u  1  John  ii.  1  ;  2  John  iii.  1G  ;  Psalm  cxxx.4 ;  Acts  v.  31 ;  xiii.  38,  and 
xxvi.  18. 

x  Luke  xxiii.  34 ;  Matt.  ix.  6,  and  xii.  31,  32.  7  Luke  xv.  3, 5. 

z  Col.  ii.  13;  Jam.  v.  15;  Matt,  xviii.  27,32;  Luke  vii.  42,43;  Kom.  i. 
21,  23  ;  1  Cor.  xv.  22. 


THE    CATECHISING    OF    FAMILIES.  153 

A.  Not  all  :  for  the  first  sentence  of  corporeal  punishment  and 
death  is  inflicted.  But  he  forgiveth  the  everlasting  punishment 
to  all  true  believers,  and  so  much  of  the  temporal,  both  corporeal 
and  spiritual,  as  his  grace  doth  fit  us  to  receive  the  pardon  of: 
and  so  he  turneth  temporal,  correcting  punishments  to  our  good.a 

Q.  9.  Doth  he  not  pardon  all  sin  at  once,  at  our  conversion  ? 

A.  Yes,  all  that  is  past,  for  no  other  is  sin.  But  not  by  a 
perfect  pardon. 

Q.   10.  Why  must  we  pray  for  pardon,  then,  every  day  ? 

A.  1.  Because  the  pardon  of  old  sins  is  but  begun,  and  not 
fully  perfect  till  all  the  punishment  be  ceased  :  and  that  is  not 
till  all  sin  and  unholiness,  and  all  the  evil  effects  of  sin,  be  ceased. 
No,  nor  till  the  day  of  resurrection  and  judgment  have  overcome 
the  last  enemy,  death,  and  finally  justified  us.b 

2.  Because  we  daily  renew  our  sins  by  omission  and  com- 
mission, and  though  the  foundation  of  our  pardon  be  laid  in 
our  regeneration,  that  it  may  be  actual  and  full  for  following 
sins,  we  must  have  renewed  repentance,  faith,  and  prayer. 

Q.  11.  God  is  not  changeable,  to  forgive  to-day  what  he 
forgave  not  yesterday,  what,  then,  is  his  forgiving  sin  ? 

A.  The  unchangeable  God  changeth  the  case  of  man.  And, 
1 .  By  his  law  of  grace,  forgiveth  penitent  believers  who  were 
unpardoned  in  their  impenitence  and  unbelief.  And,  2.  By 
his  executive  providence  he  taketh  off  and  preventeth  punish- 
ments both  of  sense  and  loss,  and  so  forgiveth. 

Q.  1 2.  How  can  we  pray  for  pardon  to  others,  when  we  know 
not  whether  they  be  penitent  believers,  capable  of  pardon  ? 

A.  1.  We  pray  as  members  of  Christ's  body  for  ourselves, 
and  all  that  are  his  members,  that  is,  penitent  believers. 

2.  For  others,  we  pray  that  God  would  give  them  faith,  re- 
pentance, and  forgiveness.  As  Christ  prayed,  "  Father,  forgive 
them,  for  they  know  not  what  they  do;"  that  is,  qualify  them 
for  pardon,  and  then  pardon  them ;  or  give  them  repentance 
and  forgiveness. 

Q.  13.  Why  say  we,  "  As  we  forgive  them  that  trespass 
against  us  ?" 

A.  To  signify  that  we  have  this  necessary  qualification  for 
forgiveness  ;  God  will  not  forgive  us  fully  till  we  can  forgive 
others ;   and  to  signify  our  obligation  to  forgive  ;  and  as  an  ar- 

B  Psalm  ciii.  3  ;  1  John  i.  9. 

>'  1  Cor.  xi.  30—32 ;  Matt,  xviii.  27  ;  Psalm  lxxxv.  2—4,  &c. ;  Luke  vi.  37  ; 
Jam.  v.  15. 


151  THE    CATECHISING    OK    FAMILIES. 

gument  to  God  to  forgive  us,  when  he  hath  given  us  hearts  to 
forgive  others.  But  not  as  the  measure  of  God's  forgiving  us,  for 
he  forgiveth  us  more  freely  and  fully  than  we  can  forgive  others.0 

Q.   13.  Are  we  bound  absolutely  to  forgive  all  men? 

A.  No  ;  but  as  they  are  capable  of  it.  1.  We  have  no  power 
to  forgive  wrongs  against  God.  2.  Nor  against  our  superiors, 
or  other  men,  or  the  commonwealth,  or  church,  further  than 
God  authoriseth  any  man  by  office.  3.  A  magistrate  must 
forgive  sins,  as  to  corporeal  punishment,  no  further  than  God  al- 
lovveth  him,  and  as  will  stand  with  the  true  design  of  govern- 
ment, and  the  common  good.  And  a  pastor  no  further  than 
will  stand  with  the  good  of  the  church;  and  a  father  no  further 
than  will  stand  with  the  good  of  the  family  :  and  so  of  others. 
4.  An  enemy  that  remaineth  such,  and  is  wicked,  must  be  for- 
given by  private  men,  so  far  as  that  we  must  desire  and  endea- 
vour their  good,  and  seek  no  revenge ;  but  not  so  far  as  to  be 
trusted  as  a  familiar,  or  bosom  friend.  5.  A  friend  that 
offended,  and  returneth  to  his  fidelity,  must  be  forgiven  and 
trusted  as  a  friend,  according  to  the  evidence  of  his  repentance 
and  sincerity,  and  no  further. 

The  rest  about  forgiveness  is  opened  in  the  exposition  of  that 
article  in  the  creed,  "  The  forgiveness  of  sins."  Still  remem- 
bering that  all  forgiveness  is  by  God's  mercy,  through  Christ's 
merits,  sacrifice,  and  intercession. 


CHAP.  XXX. 

"And  lead  us  not  into  temptation,  but  deliver'  us  from  evil." 

Q.  1.  Why  is  this  made  the  sixth  petition  ? 

A.  Because  it  is  the  next  in  order  to  the  attainment  of  our 
ultimate  end.  Our  natures  being  maintained,  and  our  sin  and 
punishment  forgiven,  we  next  need  deliverance  from  all  evils 
that  we  are  in  danger  of  for  the  time  to  come,  and  then  we  are 
saved. 

Q.  2.  What  is  meant  by  temptation  ? 

A.  Any  such  trial  as  may  overcome  us  or  hurt  us,  whether  by 
Satan,  or  by  the  strong  allurements  of  the  world  and  flesh,  or 

'-  Matt.  vi.  14,  15,  ami  xviii.  35;  Mark  \i.  23,  2C. 


THE    CATECHISING    OE    FAMILIES.  155 

by  persecutions  or  other  heavy  sufferings,  which  may  draw  us  to 
sin,  or  make  us  miserable.** 

Q.  3.  Doth  God  lead  any  into  temptation  ? 

A.  1.  God  placeth  us  in  this  world  in  the  midst  of  trials, 
making  it  our  duty  to  resist  and  overcome.  2.  God  per- 
mitteth  the  devil,  by  his  suggestions,  and  by  the  world  and 
flesh,  to  tempt  us.  3.  God  trieth  us  himself  by  manifold  af- 
flictions, and  by  permitting  the  temptations  of  persecutors  and 
oppressors  .e 

Q.  4.  Why  will  God  do  and  permit  all  this? 

A.  It  is  a  question  unmeet  for  man  to  put.  It  is  but  to  ask 
him  why  he  would  make  a  rank  of  reasonable  creatures  below 
confirmed  angels  ?  And  why  he  would  make  man  with  free- 
will ?  And  why  he  would  not  give  us  the  prize  without  the 
race,  and  the  crown  without  the  warfare  and  victory  ?  And 
you  may  next  ask  why  he  did  not  make  every  star  a  sun,  and 
every  man  an  angel,  and  every  beast  and  vermin  a  man,  and 
every  stone  a  diamond/ 

Q.  5.   Doth  God  tempt  a  man  to  sin  ? 

A.  No:  sin  is  none  of  God's  end  or  desire.  Satan  tempts 
men  to  sin,  and  God  tempteth  men  to  try  them  whether  they  will 
sin,  or  be  faithful  to  him,  to  exercise  their  grace  and  victory.5 

Q.  6.  Is  it  not  all  that  we  need  that  God  lead  us  not  into 
temptation  ? 

A.  The  meaning  is,  that  God,  who  overruleth  all  things,  will 
neither  himself  try  us  beyond  the  strength  which  he  will  give 
us,  nor  permit  Satan,  men,  or  flesh,  toovertempt  us  unto  sin. 

Q.  7.  But  are  we  not  sure  that  this  life  will  be  a  life  of  trial 
and  temptation,  and  that  we  must  pass  through  many  tribula- 
tions ? 

A.  Yes  :  but  we  pray  that  they  may  not  be  too  strong  and 
prevalent  to  overcome  us,  when  we  should  overcome.51 

Q.  S.  What  be  the  temptations  of  Satan  which  we  pray 
against  ? 

A.  They  are  of  so  many  sorts  that  I  must  not  here  be  so 
large  as  to  number  them.  You  may  see  a  great  number  with 
the  remedies,  named  in  my  Christian  Directory;  but,  in  general, 
they  are  such  by  which  he  deceives  the  understanding,  perverteth 
the  will,  and  corrupteth  our  practice ',  and  this  is  about  our  state 

d  2  Pet.  ii.  9  ;  Rev.  iii.  10  :  Matt.  xxvi.  41  ;  Luke  viii.  13. 

c  1  Pet.  i.  6  ;  Matt.  iv. ;  Gen.  xxii.  1.  f  Jam.  i.  2,  12  ;   1  Cor.  x.  13. 

«  Jam.  i.  13—15.  h  1  Cor.  x.  13  ;  Hel>.  ii.  18. 


156  THE    CATECHISING    OF    FAMILIES. 

of  soul,  or  about  our  particular  actions,  to  draw  us  to  sins  of 
commission,  or  of  omission,  against  God,  ourselves,  or  others. 
The  particulars  are  innumerable.1 

Q.  9.  What  is  the  evil  that  we  pray  to  be  delivered  from? 

A.  The  evil  of  sin  and  misery,  and  from  Satan,  ourselves,  and 
men,  and  all  hurtful  creatures,  as  the  causes. 

Q.  10.  What  is  the  reason  of  the  connexion  of  the  two 
parts  of  this  petition,  "  Lead  us  not  into  temptation,  but  de- 
liver us  from  evil  ?" 

A.  Temptation  is  the  means  of  sin,  and  sin  the  cause  of 
misery.  And  they  that  would  be  delivered  from  sin,  must  pray 
and  labour  to  be  delivered  from  temptation ;  and  they  that 
would  be  delivered  from  misery,  must  be  delivered  from  sin.k 

Q.  1 1.  May  not  a  tempted  man  be  delivered  from  sin  ? 

A.  Yes,  when  the  temptation  is  not  chosen  by  him,  and  can- 
not be  avoided,  and  when  it  is  not  too  strong  for  him,  grace  as- 
sisting him. 

Q.  12.  What  duty  doth  this  petition  oblige  us  to,  and  what 
sin  doth  it  reprehend  ? 

A.  1.  It  binds  us  to  a  continual,  humble  sense  of  our  own  cor- 
rupt dispositions,  apt  to  yield  to  temptations,  and  of  our  danger, 
and  of  the  evil  of  sin;  and  it  condemneth  the  unhumbled  that 
know  not,  or  fear  not,  their  pravity,  or  danger. 

2.  It  binds  us  all  to  fly  from  temptations,  as  far  as  lawfully 
we  can ;  and  condemneth  them  that  rush  fearlessly  on  them, 
yea,  that  tempt  themselves  and  others.  The  best  man  is  not 
safe  that  will  not  avoid  such  temptations  as  are  suited  to  his 
corrupt  nature,  when  he  may.  While  the  bait  is  still  near  unto 
his  senses,  he  is  in  continual  danger.1 

3.  It  binds  us  to  feel  the  need  of  grace  and  God's  deliver- 
ance, and  not  to  trust  our  corrupted  nature,  and  insufficient 
strength. 

Q.  13.  How  doth  God  deliver  us  from  evil? 

A.  1.  By  keeping  us  from  over-strong  temptation.  2.  By  his 
assisting  grace.  3.  By  restraining  Satan  and  wicked  men,  and 
all  things  that  would  hurt  us,  and,  by  his  merciful  providence, 
directing,  preserving,  and  delivering  us  from  sin  and  misery. 

!  1  Thes.iii.  5  ;  Eph.vi.  11. 

kProv.iv.  14,  15;  1  Tlies.  v.  22;  Prov.vii.  23;  2  Tim.  iii.  7,  and  vi.  9; 
1  Cor.  vii.  35  ;  Matt.  v.  29—31. 

1  Matt,  xviii.  G— 9,  and  xvi.22— 24  ;  1  Cor.  viii.  9  ;  Rom.  xiv.  13  ;  Rev.  ii.  14. 


THE    CATECHISING    Of    FAMILIES.  157 


CHAP.  XX. 

"  For  thine  is  the  kingdom,  the  power,  and  the  (/lory,  for  ever. — 

Amen" 

Q.  1.  What  is  the  meaning  of  this  conclusion,  and  its  scope? 

A.  ft  is  a  form  of  praise  to  God,  and  helps  to  our  helief  of 
the  hearing  of  our  prayers. 

Q.  2.  Why  is  it  put  last  ? 

A.  Because  the  praise  of  God  is  the  highest  step  next  heaven."1 

Q.  3.  What  is  the  meaning  of  kingdom,  power,  and  glory 
here  ? 

A.  By  kingdom  is  meant  that  it  belongeth  only  to  God  to 
rule  all  the  creatures,  dispose  of  all  things ;  and  by  power  is 
meant  that,  by  his  infinite  perfection  and  sufficiency,  he  can  do 
it ;  and  therefore  can  give  us  all  that  we  want,  and  deliver  us 
from  all  that  we  fear.  And  by  glory  is  meant  that  all  things 
shall  be  ordered  so  as  the  glory  of  all  his  own  perfections  shall 
finally  and  everlastingly  shine  forth  in  all,  and  his  glory  be  the 
end  of  all  for  ever." 

Q.  4.  What  is  the  reason  of  the  order  of  these  three  here  ? 

A.  I  told  you  that  the  last  part  ascendeth  from  the  lowest 
to  the  highest  step.  God's  actual  government  is  the  cause  of 
our  deliverances  and  welfare.  God's  power  and  perfection  is  it 
that  manageth  that  government.  God's  glory  shining  in  the 
perfected  form  of  the  universe,  and  especially  in  heaven,  is  the 
ultimate  end  of  all. 

Q.  5.  But  it  seems  there  is  no  confession  of  sin,  or  thanks- 
giving, in  this  form  of  prayer  ? 

A.  It  is  the  symbol  or  directory  to  the  will's  desire  :  and  when 
we  know  what  we  should  desire,  it  is  implied  that  we  know  what 
we  want,  and  what  we  should  bewail,  and  what  we  should  be 
thankful  for :  and  praise  includeth  our  thanksgiving.0 

Q.  6.  Why  say  we,  "forever?" 

A.  For  our  comfort  and  God's  honour,  expressing  the  ever- 
lastingness  of  his  kingdom,  power,  and  glory. 

m  Psalm  cxix.  ;  clxiv. ;  Ixxi.  6,  8,  and  Ixxviii.  13. 

11  Psalm  ciii.  xix.,  and  cxiv.  12;  Dan.  iv.  3,34;  Matt.  xvi.  28  ;  Psalm  cxlv. 
11,  13  ;  Hch.  i.  S  ;  Luke  ii.  II ;  Matt.  xvi.  27,  and  xxiv.  30;  Acts  xii.  23. 

0  Psalm  cxlv.  4,  10  ;  cxlviii.  ;  lxvi.  2,  8  ;  cxlvii.  i,  7,  and  cvi.  2,  17  ;;  Phil,  iv 
20  ;  Jude  25  :   Rev.  v.  13,  and  vii.  12  ;  Rom.  xi.  3G,  and  xvi.  27. 


158  THE    CATECHISING    OF    FAMILIES. 

Q.  7-  Why  say  we  "  Amen  ?" 

A.  To  express  both  our  desire,  and  our  faith  and  hope,  that 
God  will  hear  the  desires  which  his  Spirit  giveth  us  through  the 
mediation  of  Jesus  Christ. 


CHAP.  XXXII. 

Of  the  Ten  Commandments  in  general. 

Q.  1.  Are  the  ten  commandments  a  law  to  Christians,  or  are 
they  abrogated  with  the  rest  of  Moses's  law  ? 

A.  The  ten  commandments  are  considerable  in  three  states  : 
1.  As  part  of  the  primitive  law  of  nature.  2.  As  the  law  given 
by  Moses,  for  the  peculiar  government  of  the  Jews'  common- 
wealth.    3.  As  the  law  of  Jesus  Christ.p 

1 .  The  law  of  nature  is  not  abrogate,  though  the  terms  of 
life  and  death  are  not  the  same  as  under  the  law  of  innocency. q 

2.  The  law  of  Moses  to  the  Jews  as  such,  never  bound  all 
other  nations,  nor  now  bindeth  us,  but  is  dead  and  done  away. 
(2  Cor.  iii.  7,  9,  10,  11;  Rom.  ii.  12,  and  xiv.  15;  iii.  19,  and 
vii.  1 — 3:  Heb.  vii.  12;  1  Cor.  ix.  21.)  But  seeing  it  was 
God  that  was  the  Author  of  that  law,  and  by  it  expressly  told 
the  Jews  what  the  law  of  nature  is,  we  are  all  bound  still  to 
take  those  two  tables  to  be  God's  own  transcript  of  his  law  of 
nature,  and  so  are,  by  consequence,  bound  bv  them  still.  If  God 
give  a  law  to  some  one  man,  as  that  which  belongs  to  the  na- 
ture of  all  men,  though  it  bind  us  not  as  a  law  to  that  man,  it 
binds  as  God's  exposition  of  the  law  of  nature  when  notified 
to  us. 

3.  As  the  law  of  Christ,  it  binds  all  Christians. 

Q.  2.  How  are  the  ten  commandments  the  law  of  Christ  ? 

A.  1.  Nature  itself,  and  lapsed  mankind,  is  delivered  up  to 
Christ  as  Redeemer,  to  be  used  in  the  government  of  his  king- 
dom.    And  so  the  law  of  nature  is  become  his  law.1' 

2.  It  was  Christ,  as  God  Redeemer,  that  gave  the  law  of 
Moses,  and  as  it  is  a  transcript  of  the  common  law  of  nature, 
he  doth  not  revoke  it,  but  suppose  it. 

p  Exod.  xx.,  and  xxxiv.  28  ;  Dent.  v.  n  Luke  i.  C. 

r  Matt.  v.  18,  19, and  xxiv.  40;  Mark  x.  19,  and  xii.  29,  30  ;   John  xiv.  21. 
1  Cor.  vii.  19,  and  xiv.  37  ;  1  John  ii.  1  ;  iii.  24,  and  v.  :$  ;  John  xv.  12. 


THE    CATECHISING    OF    FAMILIES.  159 

3.  Christ  hath  repeated  and  owned  the  matter  of  it  in  the 
gospel,  and  made  it  his  eommatid  to  his  disciples. 

Q.  3.  Is  there  nothing  in  the  ten  commandments  proper  to 
the  Israelites  ? 

A.  Yes  :  l.The  preface,  "  hear,  O  Israel ;"  and  "  that  brought 
thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage." 
2.  The  stating  the  seventh  day  for  the  Sabbath,  and  the  strict 
ceremonial  rest  commanded  as  part  of  the  sanctifying  of  it. 

Q.  4.  How  doth  Christ  and  his  Apostles  contract  all  the  law 
into  that  of  love  ? 

A.  God,  who  as  absolute  Lord,  owneth,  moveth,  and  disposeth 
of  all,s  doth,  as  sovereign  Ruler,  give  us  laws,  and  execute  them, 
and,  as  Lord  and  Benefactor,  giveth  us  all,  and  is  the  most 
amiable  object  and  end  of  all  :  so  that  as  to  love  and  give 
is  more  than  to  command,  so  to  be  loved  is  more  than  as 
a  commander  to  be  obeyed  :  but  ever  includeth  it,  though  it 
be  eminently,  in  its  nature,  above  it.  So  that,  1.  Objectively, 
love  to  God,  ourselves,  and  others,  in  that  measure  that  it  is  ex- 
ercised wisely,  is  obedience  eminently,  and  somewhat  higher. 
2.  And  love,  as  the  principle  in  man,  is  the  most  powerful  cause 
of  obedience,  supposing  the  reverence  of  authority  and  the  fear 
of  punishment,  but  is  somewhat  more  excellent  than  they.  A 
parent's  love  to  a  child  makes  him  more  constant  and  full  in  all 
that  he  can  do  for  him, l  than  the  commands  of  a  king  alone 
will  do.  In  that  measure  that  you  love  God,  you  will  heartily 
and  delightfully  do  all  your  duty  to  him  ;  and  so  far  as  you  love 
parents  or  neighbours,  you  will  gladly  promote  their  honour, 
safety,  chastity,  estates,  rights,  and  all  that  is  theirs,  and  hate 
all  that  is  against  their  good.  And  as  parents  will  feed  their 
children,  though  no  fear  of  punishment  should  move  them  ;  so 
we  shall  be  above  the  great  necessity  of  the  fear  of  punishment, 
so  far  as  God  and  goodness  is  our  delight." 

Q.  5.  How  should  one  know  the  meaning  and  extent  of  the 
commandments  ? 

A.  The  words  do  plainly  signify  the  sense  :  and  according  to 
the  reasonable  use  of  words,  God's  laws  being  perfect,  must  be 
thus  cxpounded.x 

1.  The  commanding  of  duty  includeth  the  forbidding  of  the 
contrary. 

s  Mark  xii.  SO,  33 ;  Rom.  xiii.  [),  10  ;  1  Cor.  xiii. ;  Tit.  iii.4  ;  Rom.  v.  5,  and 
viii.  3'.) ;  1  John  iv.  1G  ;  John  xiv.  23. 

1  2  Tim.  i.  7  ;  1  John  iv.  17,  IS  ;  Gal.  v.  14.  u  Psalm  i.  2,  3,  and  cxix. 

x  Matt.  vii.  12  ;  Phil.  ii.  U,  and  iii.  8  ;  1  Cor.  xiv.  20. 


1G0  THE    CATECHISING    OF    FAMILIES. 

2.  Under  general  commands  and  prohibitions,  the  kinds  and 
particulars  are  included  which  the  general  word  extendeth  to. 

S.  When  one  particular  sin  is  forbidden,  or  duty  commanded, 
all  the  branches  of  it,  and  all  of  the  same  kind  and  reason  are 
forbidden  or  commanded. 

4.  Where  the  end  is  commanded  or  forbidden,  it  is  implied 
that  so  are  the  true  means  as  such. 

5.  Every  commandment  extendeth  to  the  whole  man,  to  our 
bodies  and  all  the  members,  and  to  the  soul  and  all  its  faculties 
respectively. 

6.  Commands  bind  us  not  to  be  always  doing  the  thing-  com- 
manded. Duties  be  not  at  all  times  duty :  but  prohibitions 
bind  us  at  all  times  from  every  sin,  when  it  is  indeed  a  sin. 

7.  Every  command  implieth  some  reward  or  benefit  to  the 
obedient,  and  every  sin  of  omission  or  commission  is  supposed 
to  deserve  punishment,  though  it  be  not  named.y 

8.  Every  command  supposeth  the  thing  commanded  to  be  no 
natural  impossibility,  (as  to  see  spirits,  or  to  dive  into  the  heart 
of  the  earth,  to  know  that  which  is  not  intelligible,  &c.)  But 
it  doth  not  suppose  us  to  be  morally  or  holily  disposed  to  keep 
it,  or  to  be  able  to  change  our  corrupt  natures  without  God's 
grace. 

9.  So  every  command  supposeth  us  to  have  that  natural  free- 
dom of  will  which  is  a  self-determining  power,  not  necessitated 
or  forced  to  sin  by  any :  but  not  to  have  a  will  that  is  free  from 
vicious  inclinations  :  nor  from  under  God's  disposing  power.z 

10.  Tbe  breach  of  the  same  laws  may  have  several  sorts  of 
punishment :  by  parents,  by  masters,  by  magistrates,  by  the 
church ;  on  body,  on  name,  on  soul,  in  this  life,  by  God ;  and, 
finally,  beavier  punishment  in  the  life  to  come. 

1 1 .  The  sins  here  forbidden,  are  not  unpardonable,  but  by 
Christ's  merits,  sacrifice  and  intercession,  are  forgiven  to  all 
true  penitent,  converted  believers. 


CHAP.  XXXIII. 

Of  the  Preface  to  the  Decalogue. 

Q.   1.  What  are  the  parts  of  the  Decalogue  ? 

A.   1.  The  constitution  of  the  kingdom  of  God  over  men  de- 

>  Mai.  iii.  14.  '  Rom.  v'.ii.  G— 8  ;  Jer.  >,iii.  23. 


THE    CATECHISING    OF    FAMILIES.  161 

scribed.     And,    2.  The  administration,  or  governing  laws  of 
his  kingdom. 

Q.  2.  What  words  express  the  constitution  of  God's  king- 
dom ? 

A.  "  I  am  the  Lord  thy  God,  which  brought  thee  out  of  the 
land  of  Egypt,  out  of  the  house  of  bondage." 

Q.  3.  What  is  the  constitution  here  expressed  ? 

A.  1.  God,  the  Sovereign.  2.  Man,  the  subject.  3.  The 
work  of  God,  which  was  the  next  foundation  or  reason  of  the 
mutual  relation  between  God  and  man,  as  here  intended.0, 

Q.  4.  What  is  included  in  the  first  part,  of  God's  sove* 
reignty  ? 

A.  1.  That  there  is  a  God,  and  but  one  God  in  this  special 
sense.  2.  That  the  God  of  Israel  is  this  one  true  God,  who 
maketh  these  laws.     3.  That  we  must  all  obey  him. 

Q.  5.  What  is  God,  and  what  doth  that  word  here  mean  ? 

A.  This  was  largely  opened  in  the  beginning.  Briefly  to  be 
God  is  to  be  a  Spirit,  infinite  in  being,  in  vital  power,  know- 
ledge, and  goodness,  of  whom,  as  the  efficient  cause,  and  through 
whom  as  the  Governor,  and  to  whom  as  the  end,  are  all  things 
else ;  related  to  us  as  our  Creator,  and  as  our  absolute  Owner, 
our  supreme  Ruler,  and  our  greatest  Benefactor,  Friend,  and 
Father. 

Q.  6.  What  words  mention  man  as  the  subject  of  the 
kingdom  ? 

A.  "  Hear,  O  Israel,"  and  "  Thy  God  that  brought  thee,"  &c. 

Q.  7-  What  relations  are  here  included  ? 

A.  That  we,  being  God's  creatures  and  redeemed  ones,  are, 
1.  His  own.  2.  His  subjects,  to  be  ruled  by  him.  3.  His  poor 
beneficiaries,  that  have  all  from  him,  and  owe  him  all  our  love. 

Q.  8.  What  do  the  words  signify  "  that  brought  thee  out  of 
the  land  of  Egypt?" 

A.  That  besides  the  right  of  creation,  God  hath  a  second 
right  to  us  as  our  Redeemer.  The  deliverance  from  Egypt  was 
that  typical  one  that  founded  the  relation  between  him  and  the 
commonwealth  of  Israel.  But  as  the  Decalogue  is  the  law  of 
Christ,  the  meaning  is,  '  I  am  the  Lord  thy  God,  who  redeemed 
thee  from  sin  and  misery  by  Jesus  Christ.'1'  So  that  this  sig- 
nifieth  the  nearest  right  and  reason  of  this  relation  between  God 
and  man.     He  giveth  us  his  law  now,  not  only  as  our  Creator, 

«  Mai.  ii.  10;  Matt.  xix.  IT;  Mark  xii.  32  ;  Jer.vii.23;  Jo'.tn  xx.  17. 
'»  Matt,  xxviii.  19  J  Rom.  xiv.  <» ;  John  v.  22,  unci  xvii,  2,  3. 

VOL.  XIX.  M 


162  THE    CATECHISING    OF    FAMILIES. 

but  us  our  Redeemer,  and  as  such  we  must  be  his  willing  subjects, 
and  obey  him. 

Q.  9.  Are  all  men  subjects  of  God's  kingdom  ? 

A.    1.  All  are  subjects  as  to  right  and  obligation. 

2.  All  that  profess  subjection  as  professed  consenters. 

3.  And  all  true  hearty  consenters  are  his  sincere  subjects,  that 
shall  be  saved. 

God  the  Creator  and  Redeemer  hath  the  right  of  sovereignty 
over  all  the  world,  whether  they  consent  or  not.  But  they  shall 
not  have  the  blessing  of  faithful  subjects  without  their  own 
true  consent,  nor  of  visible  church  members  without  professed 
consent.     But  antecedent  mercies  he  giveth  to  all. 

Q.  10.  Why  is  this  description  of  God's  sovereignty,  and 
man's  subjection,  and  the  ground  of  it,  set  before  the  com- 
mandments ? 

A.  Because,  1.  Faith  must  go  before  obedience.0  He  that 
will  come  to  God  and  obey  him,  must  believe  that  God  is  God, 
and  that  he  is  the  rewarder  of  them  that  diligently  seek  him. 
(Heb.  xi.  6.)  And  he  that  will  obey  him  as  our  Redeemer, 
must  believe  that  we  are  redeemed  by  Jesus  Christ,  and  that  he 
is  our  Lord  and  King.  2.  And  relations  go  before  the  duties 
of  relation  :  and  our  consent  foundeth  the  mutual  relation.  The 
nature  and  form  of  obedience  is,  to  obey  another's  commanding 
will,  because  he  is  our  rightful  Governor.  No  man  can  obey 
him  formally  whom  he  taketh  not  for  his  Ruler.  And  subjec- 
tion, or  consent  to  be  governed,  is  virtually  all  obedience. 

Q.  11.  But  what,  if  men  never  hear  of  the  Redeemer,  may 
they  not  obey  God's  law  of  nature  ? 

A.  They  may  know  that  they  are  sinners,  and  that  the  sin  of 
an  immortal  soul  deserveth  endless  punishment :  and  they  may 
find,  by  experience,  that  God  useth  them  not  as  they  deserve, 
but  giveth  many  mercies  to  those  that  deserve  nothing  but 
misery ;  and  that  he  obligeth  them  to  use  some  means  in  hope 
for  their  recovery,  and  so  that  he  governeth  them  by  a  law  (or 
on  terms)  of  mercy  :  and  being  under  the  first  edition  of  the 
law  of  grace,  though  they  know  not  the  second,  they  ought  to 
keep  that  law  which  they  are  under,  and  they  shall  be  judged 
by  it. 

Q.  12.  How,  then,  doth  the  christian  church,  as  Christ's 
kingdom,  differ  from  the  world  without,  if  they  be  any  of  his 
kingdom  too  ? 

■•  Jolm  xvii  .3,  and  xiv.  1,  2  ;  Giil.  hi.  IC  ;  Jos.  xxiv.  18  ;  John  xx.  28. 


THE    CATECHISING    OF    FAMILIES.  163 

A.  As  all  the  world  was  under  that  common  law  of  grace' 
which  was  made  for  them  to  Adam  and  Noah,  and  yet  Abra- 
ham  and  his  seed  were  only  chosen  out  of  all  the  world  as  a 
peculiar,  holy  nation  to  God,  and  were  under  a  law  and  covenant 
of  peculiarity,  which  helonged  only  unto  them ;  so,  though 
Christ  hath  not  revoked  those  common  mercies  given  to  all  by 
the  first  edition  of  the  law  of  grace,  nor  left  the  world  ungo- 
verned  and  lawless,  yet  he  hath  given  to  Christians  a  more  ex- 
cellent covenant  of  peculiarity  than  he  gave  the  natural  seed  of 
Abraham,  and  hath  elected  them  out  of  the  world  to  himself, 
as  a  "  chosen  generation,  a  royal  priesthood,  an  holy  nation,  a 
peculiar  people,  to  show  forth  the  praises  of  him  that  hath 
called  them  out  of  darkness  into  his  marvellous  light."  (1  Pet. 
ii.  9.) 

Q.  13.  It  seems,  then,  we  must  take  great  heed  that  we  make 
not  Christ's  kingdom  either  less  or  greater  than  it  is  ? 

A.  To  make  it  greater  than  it  is,  by  equalling  those  without 
the  church,  or  church  hypocrites  with  the  sincere,  doth  disho- 
nour God's  holiness,  and  the  wonderful  design  of  Christ  in  man's 
redemption,  and  the  grace  of  the  Spirit,  and  the  church  of  God, 
and  obscureth  the  doctrine  of  election,  and  God's  peculiar  love, 
and  tendeth  to  the  discomfort  of  the  faithful,  and  even  to  in- 
fidelity. 

And  to  make  Christ's  kingdom  less  than  it  is,  by  denying  the 
first  edition  of  the  law  of  grace  made  to  all,  and  the  common 
mercies  given  to  all,  antecedently  to  their  rejection  of  them, 
doth  obscure  and  wrong  the  glory  of  God's  love  to  man,  and 
deny  his  common  grace  and  law,  and  feigneth  the  world  either 
to  be  under  no  law  of  God,  or  else  to  be  all  bound  to  be  per- 
fectly innocent  at  the  time  when  they  are  guilty,'1  and  either 
not  bound  at  all  to  hope  and  seek  for  salvation,  or  else  to  seek 
it  on  the  condition  of  being  innocent,  when  they  know  that  it  is 
impossible,  they  being  already  guilty  :  and  iv  maketh  the  world, 
like  the  devils,  almost  shut  up  in  despair  ;  and  it  leaveth  them 
as  guiltless  of  all  sin  against  grace,  and  the  law  of  grace,  as  if 
they  had  none  such  :  and  it  contradicteth  the  judgment  of 
Abraham,  the  father  of  the  faithful,  who  saw  Christ's  day ;  for 
he  thought  that  even  the  wicked  city  of  Sodom  had  fifty  per- 
sons so  righteous  as  that  God  should  have  spared  the  rest  for 
their  sakes,  to  say  nothing  of  Job,  Nineveh,  &c.  In  a  word, 
the  ungrounded  extenuating  the  grace  of  Christ,  and  the  love 

''  Psalm  cxlv.  9. 
M2 


164  THE    CATECHISING    OF    FAMILIES. 

of  God,  hardeneth  infidels,  and  tempteth  Christians  to  perplex- 
ing thoughts  of  the  gospel,  and  of  the  infinite  goodness  of 
God,  and  maketh  it  more  difficult  than  indeed  it  is,  to  see  his 
amiableness,  and  consequently  to  glorify  and  love  him,  as  the 
essential  love,  whose  goodness  is  equal  to  his  greatness.  It  is 
Satan,  as  angel  of  light  and  righteousness,  who,  pretending  the 
defence  of  God's  special  love  to  his  elect,  denieth  his  common 
mercies  to  mankind,  to  dishonour  God's  love,  and  strengthen 
our  own  temptations  against  the  joyful  love  of  God. 

Q.  14.  Is  government  and  subjection  all  that  is  here  included? 

A.  No :  God's  kingdom  is  a  paternal  kingdom,  ruling  chil- 
dren by  love,  that  he  may  make  them  happy.  *'  I  am  the  Lord 
thy  God,"  signifieth  '  I  am  thy  greatest  Benefactor,  thy  Father,' 
who  gave  thee  all  the  good  thou  hast,  and  will  give  to  my  obe- 
dient children  grace  and  glory,  and  all  that  thev  can  reasonably 
desire,  and  will  protect  them  from  all  their  enemies,  and  sup- 
ply their  wants,  and  deliver  them  from  evil,  and  will  be  for  ever 
their  sun  and  shield,  their  reward  and  joy,  and  better  to  them, 
than  man  in  flesh  can  now  conceive,  even  love  itself.e 


CHAP.  XXXIV. 

Of  the  First  Commandment. 

Q.   1.  What  are  the  words  of  the  first  commandment? 

A.  "  Thou  shalt  have  no  other  gods  before  me."  Exod. 
xx.  3/ 

Q.  2.  What  is  the  meaning  of  this  commandment  ? 

A.  It  implieth  a  command  that  we  do  all  that  is  due  to  God  ; 
which  is  due  to  God  from  reasonable  creatures,  made  by  him, 
and  freely  redeemed  by  him  from  sin  and  misery.  And  it  for- 
biddeth  us  to  think  there  is  any  other  God,  or  to  give  to  any 
other  that  which  properly  belongs  tohim.g 

Q.  3.  Doth  not  the  Scripture  call  idols  and  magistrates 
gods  ? 

A.  Yes ;  but  only  in  an  equivocal,  improper  sense  :  idols  are 

«  2  Cov.  vi.  10, 18  ;  John  xx.  28.  f  Dent.  v.  7,  and  x.  21. 

i  Deut.  xxvi.  27  ;  Dan.  vi.  1G ;  Isa.  xvi.  19. 


THE   CATECHISING    OF    FAMILIES.  165 

called  gods,  as  so  reputed  falsely  by  idolaters  ;  and  magistrates 
only  as  men's  governors  under  God.h 

Q.  4.  What  are  the  duties  which  we  owe  to  God  alone  ? 

A.  1.  That  our  understandings  know,  believe,  and  esteem  him 
as  God.  2.  That  our  wills  love  him,  and  cleave  to  him  as 
God.     3.  That  we  practicallv  obey  and  serve  him  as  God. 

Q.  5.  When  doth  the  understanding  know,  believe,  and 
esteem  him  as  God  ? 

A.  No  creature  can  know  God  with  an  adequate,  comprehen- 
sive knowledge  :  but  we  must  in  our  measure  know,  believe  and 
esteem  him  to  be  the  only  infinite,  eternal,  self-sufficient  Spirit, 
vital  Power,  Understanding,  and  Will,  or  most  perfect  Life, 
Light,  and  Love  ;  Father,  Son,  and  Holy  Ghost,  of  whom,  and 
through  whom,  and  to  whom,  are  all  things;  our  absolute  Owner, 
Ruler,  and  Father,  reconciled  by  Christ ;  our  Maker,  our  Re- 
deemer, and  Sanctifier. 

Q.  6.  When  doth  man's  will  love  and  cleave  to  him  as  God? 

A.  When  the  understanding  believing  him  to  be  best,  even 
infinitely  good  in  himself,  and  best  to  all  the  world,  and  best 
to  us,  we  love  him  as  such  ;  though  not  yet  in  due  perfection, 
yet  sincerely  above  all  other  things.1 

Q.  7«  How  can  we  love  God  above  all,  when  we  never  saw 
him,  and  can  have  no  idea  or  formal  conception  of  him  in  our 
minds  ? 

A.  Though  he  be  invisible,  and  we  have  no  corporeal  idea  of 
him,  nor  no  adequate  or  just  formal  conception  of  him,  yet  he 
is  the  most  noble  object  of  our  understanding  and  love,  as  the 
sun  is  of  our  sight,  though  we  comprehend  it  not.  We  are  not 
without  such  an  idea  or  conception  of  God,  as  is  better  than  all 
other  knowledge,  and  is  the  beginning  of  eternal  life,  and  is 
true  in  its  kind,  though  very  imperfecta 

Q.  How  can  you  know  him  that  is  no  object  of  sense  ? 

A.  He  is  the  object  of  our  understanding;  we  know  in  our- 
selves what  it  is  to  know  and  to  will,  though  these  acts  are  not 
the  objects  of  sense,  (unless  you  will  call  the  very  acts  of  know- 
ing and  willing,  an  eminent,  internal  sensation  of  themselves.) 
And  by  this  we  know  what  it  is  to  have  the  power  of  under- 
standing and  willing  :  and  so  what  it  is  to  be  an  invisible 
substance  with  such  power.     And  as  we  have  this  true  idea  or 

11  Gal.iv.  S;  1  Cor.  viii.  5  ;  John  x.  34,  35  ;  xvii.  3,  and  xiv.  1,  2;  DiMit.  x. 
12,  and  xxx.  16,  20;  Mich.  vi.  8. 

1  Psalm  lxxiii,  25  ;  cxix.  08,  and  cxlv.  9  ;  Matt.  xxli.  37. 
k  Matt.  xix.  17  ;  Jolm  xvii.  3. 


106  THE    CATECHISING    OF    FAMILIES. 

conception  of  a  soul,  so  have  we  more  easily  of  him,  who  is 
more  than  a  soul  to  the  whole  world.1 

Q.  9.  How  doth  the  true  love  of  God  work  here  in  the  flesh? 

A.  As  we  here  know  God,  so  we  love  him  :  as  we  know  him 
not  in  the  manner  as  we  do  things  sensible,  so  we  love  him  not 
in  that  sort  of  sensible  appetite,  as  we  do  things  sensible  imme- 
diately. But  as  we  know  him  as  revealed  in  the  glass  of  his 
works,  natural  and  gracious,  and  in  his  word,  so  we  love  him  as 
known  by  such  revelation.™ 

Q.  10.  Do  not  all  men  love  God,  who  believe  that  there  is 
a  God,  when  nature  teacheth  men  to  love  goodness  as  such,  and 
all  that  believe  that  there  is  a  God,  believe  that  he  is  the  best 
of  beings  ? 

A.  Wicked  men  know  not  truly  the  goodness  of  God,  and  so 
what  God  is  indeed.  To  know  this  proposition,  (God  is  most 
good,'  is  but  to  know  words  and  a  logical,  general  notion  :  as  if 
a  man  should  know  and  say  that  light  is  good,  who  never  had 
sight ;  or  sweetness  is  good,  who  never  tasted  it.  Every  wicked 
man  is  predominantly  a  lover  of  fleshly  pleasure,  and  therefore 
no  lover,  but  a  hater,  of  all  the  parts  and  acts  of  divine  govern- 
ment and  holiness,  which  are  contrary  to  it,  and  would  deprive 
him  of  it.  So  that  there  is  somewhat  of  God  that  a  wicked 
man  doth  love,  that  is,  his  being,  his  work  of  creation,  and 
bounty  to  the  world,  and  to  him  in  those  natural  good  things 
which  he  can  value  :  but  he  loveth  not,  but  hateth  God  as  the 
holy  governor  of  the  world  and  him,  and  the  enemy  of  his  for- 
bidden pleasure  and  desires." 

Q.   11.  What  be  the  certain  signs,  then,  of  true  love  to  God  ? 

A.  1.  A  true  love  to  his  government,  and  laws,  and  holy 
word;  and  that  as  it  is  his,  and  holy;  and  this  so  effectual,  as 
that  we  unfeignedly  desire  to  obey  that  word  as  the  rule  of  our 
faith,  and  life,  and  hope  ;  and  desire  to  fulfil  his  commanding 
will. 

2.  A  true  love  to  the  actions  which  God  commandeth  (though 
flesh  will  have  some  degree  of  backwardness). 

3.  A  true  love  to  those  that  are  likest  God  in  wisdom,  holi- 
ness, and  doing  good  ;  and  such  a  love  to  them  as  is  above  the 
love  of  worldly  riches,  honour,  and  pleasure  ;  so  that  it  will 
enable  us  to  do  them  good,  though  by  our  suffering  or  loss  in  a 

1  l  Cor.xiii.  12,  and  ii.  3,8, 18;  John  i.  18. 
m  Exod.  xx.  G  ;  Piov.  viii.  17,  21 ;  John  xiv.  15,  23. 

■  1  Cor.  viii.  3  ;  Rom.  viii.  28  ;  Jam.  i.  12,  and  ii.  5  ;  I  John  iii.  16,  17  ;  iv. 
20,  and  v.  3,  and  xiv.  23 ;  Jude  21. 


THE  CATECHISING  OF  FAMIXFES,  167 

lower  matter,  when  God  calls  us  to  it.  For  if  we  see  our 
brother  have  need,  and  shut  up  the  bowels  of  compassion,  so 
that  we  cannot  find  in  our  hearts  to  relieve  his  necessities  by 
the  loss  of  our  unnecessary  superfluities,  how  dwelleth  the  love 
of  God  in  us  ? 

4.  True  love  to  God  doth  love  itself.  It  is  a  great  sign  of 
it,  when  we  so  much  love  to  love  God  as  that  we  are  gladder 
when  we  feel  it  in  us,  than  for  any  worldly  vanity  ;  and  when 
we  take  the  mutual  love  of  God  and  the  soul  to  be  so  good  and 
joyful  a  state  as  that  we  truly  desire  it  as  our  felicitv,  and  best 
in  heaven  to  be  perfectly  loved  of  God,  and  perfectly  to  love 
him,  jovfully  express  it  in  his  everlasting  praises.  To  long  to 
love  God  as  the  best  condition  for  us,  is  a  sign  that  we  truly 
love  him.0 

'    Q.  12.  But  must  not  all  the  affections  be  set  on  God  as  well 
as  love  ? 

A.  All  the  rest  are  but  several  ways  of  loving  or  willing  good, 
and  of  nilling,  or  hating  and  avoiding,  evil. 

1.  It  is  love  that  desireth  after  God,  and  his  grace  and  glow. 
2.  It  is  love  that  hopeth  for  him.  3.  It  is  love  that  rejoiceth 
in  him,  and  is  pleased  when  we  and  others  please  him,  and  when 
his  love  is  poured  out  on  the  sons  of  men,  and  truth,  peace,  and 
holiness  prosper  in  the  world.  4.  It  is  love  that  maketh  us 
sorrowful,  that  we  can  please  him  no  more,  nor  more  enjoy  him  ; 
and  that  maketh  us  grieved  that  we  can  no  more  know  him,  love 
him,  and  delight  in  him,  and  that  we  have  so  much  sin  within 
us  to  displease  him,  and  hinder  our  communion  of  love  with 
him.  5.  And  love  will  make  us  fearful  of  displeasing  him,  and 
losing  the  said  communion  of  love.  6.  And  it  will  make  us 
more  angry  with  ourselves,  when  we  have  most  by  sin  displeased 
God,  and  angry  with  others  that  offend  him.1> 

Q.  13.  What  is  the  practical  duty  properly  due  from  us  to  God? 

A.  To  obey  him  in  doing  all  that  he  commandeth  us,  eithei 
in  his  holy  worship,  or  for  ourselves,  or  for  our  neighbour  ;  and 
this  by  an  absolute,  universal  obedience,  in  sincere  desire  and 
endeavour,  as  to  a  Sovereign  of  greatest  authority,  and  a  Father 
of  greatest  love,  whose  laws  and  works  are  all  most  wise,  and 
just,  and  good/' 

°  Luke  xi.  42;  John  v.  42,  and  xv.  10;  1  John  ii.  5,  and  iii.  17;  Psalm 
xlii.  1—4,  &c. 

p  Dent.  v.  29;  xi.  13  ;  xiii.  3  ;  xxvi.  16,  and  xxx.  2,  6,  10  ;  Jos.  xxii.  5  ; 
1  Sam.  xii.  24;  Matt.  vi.  21,  and  xxii.  37.         ?  John  xiv.  15,  23  ;  1  John  v.  3. 


168  THE    CATECHISING    OF    FAMILIES. 

Q.  14.  What  if  our  governors  command  or  forbid  us  any 
thing,  must  we  not  take  our  obeying  them  to  be  obeying  God, 
seeing  they  are  his  officers  whom  we  see,  but  see  not  him  ? 

A.  Yes  :  when  thev  command  us  by  the  authority  given  them 
of  God:  but  God's  universal  laws  are  before  and  above  their 
laws  5  and  their  power  is  all  limited  by  God;  they  have  no 
authority  but  what  he  giveth  them  ;  and  he  giveth  them  none 
against  his  laws  :  and  therefore  if  they  command  any  thing 
which  God  forbiddeth,  or  forbid  what  God  commandeth,  you 
must  obey  God  in  not  obeying  them.  But  this  must  never  be 
made  a  pretence  for  disobedience  to  their  true  authority .r 

Q.  15.  What  is  the  thing  forbidden  in  the  first  command- 
ment? 

A.  1.  To  think  that  to  be  God  which  is  not  God,  as  the 
heathens  do  by  the  sun.  2.  To  ascribe  any  part  of  that  to 
creatures  which  is  essential  and  proper  to  God;  and  so  to  make 
them  half  gods. 

Q.   16.  How  are  men  guilty  of  that  ? 

A.  1.  When  they  think  that  any  creature  hath  that  infinite- 
ness,  eternity,  or  self-sufficiency,  that  power,  knowledge,  or  good- 
ness, which  is  proper  to  God  alone.  Or  that  any  creature  hath 
that  causality  which  is  proper  to  God,  in  making  and  maintain- 
ing, or  governing  the  world,  or  being  the  ultimate  end.  Or 
that  any  creature  is  to  be  more  honoured,  loved  or  obeyed,  than 
God,  or  with  an)  of  that  which  is  proper  to  God.s 

2.  When  the  will  doth  actually  love  and  honour  the  creature, 
with  any  of  that  love  and  honour  which  is  due  to  God  as  God, 
and  therefore  to  God  alone. 

3.  When  in  their  practice  men  labour  to  please,  serve,  or 
obey  any  creature  against  God,  before  God,  or  equal  with  God, 
or  with  any  service  proper  to  God  alone.     All  this  is  idolatry. 

Q.  17.  Which  is  the  greatest  and  commonest  idol  of  the 
world  ? 

A.  Carnal  self:  by  sin  man  is  fallen  from  God  to  his  carnal 
self,  to  which  he  giveth  that  which  is  God's  proper  due. 

Q.  IS.  How  doth  this  selfishness  appear  and  work  as  ido- 
latry ? l 

A.  1.  In  that  such  men  love  their  carnal  self,  and  pleasure, 
and  prosperity,  and  the  riches  that  are  the  provision  for  the  flesh, 

r  Rom.  xiii.  2,  3  ;  Acts  iv.  19,  24,  and  v.  29,  32  ;  Dan.  iii.  and  vi. 

»  Isa.  ii.  22,  and  xlii.  8  ;  Acts  xii.  22,  23  ;  Mic.  ii.9. 

«  Rev.  xvi.  9 ;  1  Chr.  xvi.  28,  29;  1  Cor.  x.  31  ;  Gal.  i.  10. 


THE    CATECHISING    OF    FAMILIES.  169 

better  than  God  :  I  mean  not  only  more  sensibly,  but  with  a  pre- 
ferring, choosing  love  ;  and  that  which  as  best  is  most  loved,  is 
made  a  man's  god.  The  images  of  heathens  were  not  so  much 
their  idols  as  themselves  ;  for  none  of  them  loved  their  images 
better  than  themselves ;  nor  than  a  worldling  loveth  his  wealth, 
power  and  honour.11 

2.  Jn  that  such  are  their  own  chief  ultimate  end,  and  prefer 
the  prosperity  of  carnal  self  before  the  glorifying  of  God  in  per- 
fect love  and  praise  in  the  heavenly  society  for  ever.  And  so 
did  idolaters,  by  their  images,  or  other  idols. 

3.  In  that  such  had  rather  their  own  will  were  done  than 
God's  5  and  had  rather  God's  will  were  brought  to  theirs  than 
theirs  to  God's.  Their  wills  are  their  rule  and  end  ;  yea,  they 
would  have  God  and  man,  and  all  the  world,  fulfil  their  wills; 
even  when  they  are  against  the  will  of  God  :  self-will  is  the 
great  idol  of  the  world  :  all  the  stir  and  striving,  and  war,  and 
work  of  such,  is  but  to  serve  it.x 

4.  Selfish  men  do  measure  good  and  evil  chiefly  by  carnal 
self-interest :  they  take  those  for  the  best  men  that  are  most  for 
them  herein  ;  and  those  for  the  worst  that  are  against  their  in- 
terest in  the  world  :  and  their  love  and  hatred  is  placed  accord- 
ingly. Let  a  man  be  never  so  wise  and  good,  they  hate  him  if 
he  be  against  their  interests 

5.  And  as  holy  men  live  to  God  in  the  care  and  endeavour  of 
their  lives,  so  do  selfish  men  to  their  carnal  selves  :  their  study, 
labour,  and  time  is  thus  employed,  even  to  ruin  the  best  that 
are  but  against  their  carnal  interest:  and  if  they  be  princes  or 
great  men  in  the  world,  the  lives  and  estates  of  thousands  of 
the  innocent,  seem  not  to  them  too  dear  a  sacrifice  by  bloodv 
and  unlawful  wars  or  persecutions,  to  offer  to  this  grand  idol  self. 

6.  And  when  it  cometh  to  a  parting  choice,  as  the  faithful 
will  rather  let  go  liberty,  honour,  estate,  and  life,  than  forsake 
God  and  the  heavenly  glory :  so  selfish  men  will  let  go  their 
inuocency,  their  Saviour,  their  God  and  all,  rather  than  part 
with  the  interest  of  carnal  self.2 

7.  And  in  point  of  honour,  they  are  more  ambitious  to  be 
well  thought  and  spoken  of,  and  praised  themselves,  both  living 
and  dead,  than  to  have  God,  and  truth,  and  goodness  honoured: 

u  Rom.  xii.  3,  and  xiv.  7  ;  Matt.  xvi.  24 ;  xviii.  4,  and  xxiii.  12 ;  Mark  xii. 
33;  Phil.  ii.  4,  21. 
*  Tit.  i.  7  ;  2  Pet.  ii.  10.  r  l  Kings  xxii.  8  ;  2  Clnon.  xviii.  7. 

z  Luke  xiv.  26,  33. 


170  THE    CATECHISING    OF    FAMILIES. 

and  they  can  more  easily  bear  one  that  dishonoureth  God,  and 
truth,  and  holiness,  yea,  and  common  righteousness  and  ho- 
nesty, than  one  that  (though  justly)  dishonoureth  them. 

So  that  all  the  world  may  easily  see  that  carnal  self,  and  spe- 
cially self-will,  is  the  greatest  idol  in  the  world.3, 

Q.  19.  But  is  not  that  a  man's  idol  which  he  trusteth  most? 
and  all  men  are  so  conscious  of  their  own  insufficiency,  that 
they  cannot  trust  themselves  for  their  own  preservation  ? 

A.  1  say  not  that  any  selfish  manb  is  a  perfect  idolater,  and 
giveth  all  God's  properties  to  himself.  He  must  know  whether 
he  will  or  not,  that  he  is  not  infinite,  eternal,  almighty,  omni- 
scient, self-sufficient;  he  knoweth  he  must  suffer,  and  die.  But 
self  hath  more  given  it  that  is  due  only  to  God,  than  any  other 
idol  hath.  And  though  such  men  know  their  own  insufficiency, 
yet  they  have  so  little  trust  in  God,  that  they  trust  their  own 
wits  and  the  choice  of  their  own  wills,  before  the  wisdom  and 
choice  of  God ;  and  had  far  rather  be  at  their  own  wills  and 
choice  if  they  could  :  and  indeed  had  rather  that  all  things  in 
the  world  were  at  their  will  and  choice,  than  at  the  will  and 
choice  of  God.  And  therefore  they  like  not  his  laws  and  go- 
vernment, but  make  their  wit,  will,  and  lust,  the  governors  of 
themselves,  and  as  many  others  as  they  can. 

Q.  20.  Js  there  not  much  selfishness  in  all  ?  By  this  you 
will  make  all  men,  even  the  best,  to  be  idolaters.  But  a  man 
cannot  be  saved  that  liveth  in  idolatry. 

A.  It  is  not  every  subdued  degree  of  any  fault  that  denomi- 
nateth  the  man,  but  that  which  is  predominant  in  him  :  every 
man  hath  some  unbelief,  some  backwardness  to  God  and  good- 
ness, some  hypocrisy,  pride,  &c,  and  yet  every  man  is  not  to  be 
called  an  infidel,  an  enemy  to  God  and  goodness,  an  hypocrite,  &c. 
So  every  man  hath  some  idolatry  and  some  atiieism  remaining, 
and  yet  is  not  an  idolater  or  atheist.  If  a  man  could  not  be 
saved  till  he  were  perfectly  healed  of  every  degree  of  these 
heinous  sins,  no  man  could  be  saved.  But  God's  interest  is 
predominant  in  holy  souls. 

Q.  21.  Doth  not  Paul  say  of  all,  save  Timothy,  that  all  seek 
their  own,  and  not  the  things  that  are  Jesus  Christ's  ? 

A.  He  meaneth  not  that  they  predominantly  do  so,  except 
those  among  them  who  were  hypocrites  :  but  that  all  did0  too 

a  2  Tim.  iii.  2,  3  ;  Prov.  xxi.  4;  Psalm  x.  2,  4. 

b  Mark  x.  24;  1  Tim.  vi.  17 ;  Psalm  xx.  7,  and  cxviii.  8  ;  Prov.  iii.  S. 

r  Jer.  xlv.  4,  5  ;  Mich.  vi.  8. 


THE    CATECHISING    OF    FAMILIES.  171 

much  seek  their  own,  and  too  little  the  things  that  are  Jesus 
Christ's,  and  were  not  so  self-denying  as  Timothy,  who,  as  it 
were,  naturally  cared  for  the  good  of  the  church  :  as  Demas 
forsook  Paul  in  his  suffering,  and  went  after  his  own  worldly 
business  ;  but  yet  did  not  forsake  Christ  and  prefer  the  world 
before  him  (for  ought  we  find  of  him). 

Q.  22.  You  make  this  first  commandment  to  be  the  sum 
of  all. 

A.  It  is  the  summary  of  all,  and  our  obedience  to  it  is  virtu- 
ally (but  not  actually)  our  obedience  to  all  the  rest.  This  is  it 
which  Christ  calleth  the  first  and  greatest  command,  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  soul,  and 
might."  This  is  the  foundation  of  all  the  rest  of  the  command- 
ments, and  the  root  of  all :  the  rest  are  but  branches  from  it. 
When  we  are  obliged  to  love  God  and  obey  him,  we  have  a  ge- 
neral obligation  to  keep  all  his  commandments.  But  as  this 
general  command  doth  not  put  the  special,  particular  commands 
in  existence,  so  neither  doth  it  oblige  us  to  ohey  them  till  they 
exist :  and  then  as  the  genus  and  species  constitute  every  de- 
fined being ;  so  the  general  and  special  obligation  concur  to 
make  up  every  duty.  He  that  sincerely  obeyeth  this  first  com- 
mand, is  a  true  subject  of  God,  and  in  a  state  of  salvation,  and 
will  sincerely  obey  all  particular  commands  in  the  main  course 
of  his  life,  when  they  are  revealed  to  him.d 


CHAP.  XXXV. 

Of  the  Second  Commandment. 

Q.   1 .  What  are  the  words  of  the  second  commandment  ? 

A.  "  Thou  shalt  not  make  to  thyself  any  graven  image,  or 
any  likeness  of  any  thing  that  is  in  heaven  above,  or  that  is  in 
the  earth  beneath,  or  that  is  in  the  water  under  the  earth  :  thou 
shalt  not  bow  down  thyself  to  them  nor  serve  them.  For  I, 
the  Lord  thy  God,  am  a  jealous  God,  visiting  the  iniquity  of  the 
fathers  upon  the  children  unto  the  third  and  fourth  generation 
of  them  that  hate  me,  and  showing  mercy  to  thousands  of  them 
that  love  me,  and  keep  my  commandments." 

Q.  2.  How  prove  you  against  the  papists,  that  this  is  not 
part  of  the  first  commandment? 

d  Host  ix.  1,  2  j  Lv.  G,  and  xii.  2. 


1/2  THE    CATECHISING    OF    FAMILIES. 

A.   1.  By  the  matter,  which  is  different  from  it. 
2.  And   by  the   Scripture,  which   saith  there  were  ten,  and 
without  this  there  are  but  nine.     3.  And  by  historical  tradition, 
which  we  can  prove  that  the  papists  falsify. 

Q.  3.  What  is   the  true  meaning  of  the  second  command- 
ment, and  wherein  doth  it  differ  from  the  first  ? 

A.  The  first  commandment  bindeth  us  to  give  God  his  own, 
or  his  due  as  God,  both  in  heart  and  life,  and  to  give  it  to  no 
other.  The  second  commandeth  men  to  keep  so  wide  a 
difference  between  God  and  heathen  idols,  as  not  to  worship 
him  as  the  heathens  do  their  idols,  nor  yet  to  seem  by  their 
bodily  action  to  worship  an  idol,  though  they  despise  it  in  their 
thoughts,  and  pretend  to  keep  their  hearts  to  God.  Corporeal, 
and  outward,  and  seeming  idolatry  is  here  forbidden.  For  though 
a  man  renounce  in  heart  all  other  gods,  yet  if  he  be  seen  to  bow 
down  before  an  image,  I .  He  seemeth  to  the  beholder  to  mean 
as  idolaters  do,  while  he  symboliseth  with  them.  And  as  lying 
and  perjury  with  the  tongue  is  sin,  though  a  man's  inward 
thoughts  do  own  the  truth,  so  bowing  as  worshippers  do  before 
an  image,  is  idolatry,  though  the  mind  renounce  all  idols.  And 
God  is  the  God  of  the  body  as  well  as  of  the  soul :  and  God 
would  not  have  others  encouraged  to  idolatry  by  so  scandalous 
an  example.  2.  And  if  it  be  the  true  God  that  such  profess  to 
worship,  it  is  interpretative  blasphemy  ;  as  if  they  told  men  that 
God  is  like  to  that  creature  whose  image  they  make,  So  that 
scandal,  and  bodily  idolatry,  and  blasphemy,  are  the  things  di- 
rectly forbidden  in  this  commandment,  as  the  real  choosing  and 
worshipping  a  false  god  is  in  the  first.6 

Q.  4.  By  this,  it  seems  that  scandal  is  a  heinous  sin? 

A.  Scandal  is  enticing,  tempting,  or  encouraging  others  to 
sin,  by  doing  or  saying  that  which  is  like  to  be  abused  by  them 
to  such  an  effect :  or  laying  a  stumbling-block  in  the  way  of 
blind  or  careless  souls.  If  they  will  make  our  necessary  duty 
the  occasion  of  sin,  we  may  not  therefore  omit  our  duty,  if 
indeed  it  be  an  indispensable  duty  at  that  time  :  but  if  it  be  no 
dutv,  vea,  or  if  it  be  only  a  duty  in  other  senses  and  circum- 
stances, it  is  a  heinous  sin  to  give  such  scandal  to  another,  much 
more  to  multitudes  or  public  societies. 

Q.  5.  Wherein  lieth  the  evil  of  it? 

A.   1.  It  is  a  countenancing  and  furthering  sin. 

eDeut.  iv.  16,  17;  vii.  5,  and  xvi.22;  Lev.  xxvi.  1,  2;  Dan.  iii.;  Isa.  xl. 
18,  25,  and  xlvi.  5. 


THE    CATECH1SJNG   OF    FAMILIES.  173 

2.  It  is  uncharitableness  and  cruelty  to  men's  souls. 

3.  And  therefore  it  is  the  devil's  work/ 

Q.  6.  But  if  our  rulers  command  us^to  do  a  thing  indifferent, 
which  others  will  turn  to  an  occasion  of  sin  and  damnation, 
must  we  disobey  our  lawful  governors,  to  prevent  men's  sin  and 
fall? 

A.  If  the  thing  in  its  own  nature  tended  to  so  great  and 
necessary  good  as  would  weigh  down  the  contrary  evil  to 
the  scandalized,  we  must  do  our  duty  to  help  them  some 
other  way.  But  supposing  it  either  indifferent  or  of  so  small 
benefit  as  will  not  preponderate  against  the  sin  and  danger 
of  the  scandalized,  we  are  soul-murderers  if  we  do  not  forbear 
it.  For,  1.  God  hath  given  no  rulers  power  to  destruc- 
tion of  souls,  but  to  edification ;  no  power  to  command  us  that 
which  is  so  contrary  to  the  indispensable  duty  of  love  or  charity. 
If  an  apothecary,  or  physician,  or  king,  command  his  servant 
to  sell  arsenic  to  all  that  will  buy  it,  without  exception,  the 
servant  may  not  lawfully  sell  it  to  such  as  he  knoweth  mean  to 
poison  themselves  or  others  by  it.  If  the  commander  be  a  sober 
man,  the  servant  ought  to  suppose  that  he  intended  such  ex- 
ceptions, though  he  expressed  them  not.  But  if  he  expressed 
the  contrary,  he  commanded  contrary  to  God's  command, 
without  authority,  and  is  not  to  be  obeyed.  2.  But  God  himself 
dispenseth  with  his  own  commands  about  rituals,  or  smaller 
matters,  when  greater  good  or  hurt  stands  on  the  other  side. 
The  disciples  did  justly  pluck  and  rub  the  ears  of  corn,  and  the 
priests  in  the  temple  break  the  rest  of  the  Sabbath,  and  an  ox 
or  an  ass  was  to  be  watered  or  pulled  out  of  a  pit  on  that  day. 
If  the  king  or  priest  had  made  a  law  to  the  contrary,  it  had  been 
null:  if  God's  laws  bind  not  in  such  cases,  man's  cannot.  God 
bids  us  preach  and  pray,  &c,  and  yet  to  quench  a  fire,  or  save 
men's  lives,  we  may  or  must  at  that  time  forbear  preaching,  or 
sacraments,  or  other  public  worship.5 

Q.  7.  But  what  if  as  many  will  be  scandalized,  or  tempted 
to  sin,  on  the  other  side,  if  I  do  it  not  ? 

A.  No  duty  being  a  duty  at  all  times,  much  less  a  thing 
indifferent,  though  commanded,  every  Christian  must  pru- 
dently use  the  scales,  and  by  all  the  helps  of  wise  men  that 
he  can  get,  must  discern  which  way  is  like  to  do  most  good  or 

f  Matt,  xviii.  G— 9,  &c.  and  xiii.  41  ;    1  Cor.  viii.  13;  Lev.  xix.  14 ;  Ezek. 
xiv.  3, 4,  7 ;  Rom.  xiv.  13  ;  Rev.  ii.  14. 
s  Rom.  xiv.  15, 17,  20  ;  2  Cor.  x.  8,  and  xiii.  10. 


174  THE    CATECHISING    OF    FAMILIES. 

hurt,  considering  the  persons,  for  number,  for  quality,  and  pro- 
bability of  the  effect.  God  binds  us  to  charity  and  mercy,  and 
no  man  can  disoblige  us  from  that.  And  he  that  sincerely  de- 
sireth  to  do  the  greatest  good,  and  avoid  the  greatest  hurt,  and 
useth  the  best  means  he  can  to  know  it,  shall  be  accepted  of 
God,  though  men  condemn  him.h 

Q.  S.  But  is  nothing  here  forbidden  but  symbolizing  with 
idolaters,  in  seeming  to  mean  as  they  by  doing  as  they? 

A.  That  is  it  that  is  directly  forbidden.  But  by  consequence 
it  is  implied  that  all  doctrines  are  forbidden  that  falsely  repre- 
sent God,  and  all  worship  or  acts  pretended  to  be  religious, 
which  are  unsuitable  to  God's  holy  nature,  attributes,  will,  or 
word,  as  being  profanation,  and  an  offering  to  God  that  which 
is  unclean.\ 

Q.  9.  What  is  the  command  which  is  here  implied  ? 

A.  That  we  keep  our  souls  chaste  from  all  outward  and  seem- 
ing idolatry ;  and  that  we  worship  him  who  is  the  infinite,  al- 
mighty, holy  Spirit,  with  reverence,  holiness,  in  spirit  and 
truth,  according  to  his  blessed,  perfect  nature,  and  his  holy  will 
and  word.k 

Q.  10.  Hath  God  given  us  a  law  for  all  things  in  his  worship  ? 

A.  The  law  of  nature  is  God's  law,  and  obligeth  man  to  that 
devotion  to  God  and  worship  of  him  which  is  called  natural : 
and  the  sacred  Scripture  prescribeth  both  that  and  also  all  those 
positive  means  or  ordinances  of  God's  worship,  which  are  made 
necessary  to  the  universal  church  on  earth  :  and  as  for  the 
mere  accidents  of  worship,  which  are  not  proper  parts,  as  time, 
place,  words,  methods,  gesture,  vesture,  &c,  God's  laws  give 
us  general  precepts,  only  telling  us  how  to  order  them,  leaving 
it  to  human  prudence,  and  church  guides,  to  order  them  accord- 
ing to  those  general  rules. 

Q.  11.  Is  all  use  of  images  unlawful? 

A.  God  did  so  much  hate  idolatry,  and  the  neighbourhood  of 
idolaters  made  it  so  dangerous  to  the  Israelites,  that  he  did  not 
only  forbid  the  worshipping  of  images,  but  all  such  making  or 
using  of  them  as  might  become  a  snare  or  temptation  to  any. 
So  that  though  it  be  lawful  to  make  images  for  civil  uses,  and, 
when  they  are  made,  to  fetch  holy  thoughts  or  meditations  from 

i>  1  Cor.  x.  33 ;   vi.  12,  13 ;   ix.  22,  and  xiv.  26. 
VPsalni  1.21—23. 

fc  1  John  v.  21;  2  Cor.  vi.  16  ;  1  Cor.  viii.  10,  11,  and  x.  19,  20,27,  28; 
Rev.  ii.  14,20;  Isa.  ii.  18. 


THE    CATECHISING    OF    FAMILIES.  \J5 

them,  as  from  all  other  creatures  or  things  in  the  world ;  yet,  in 
any  case  when  they  become  a  snare  or  danger,  being  not  neees- 
sary  things,  they  become  a  sin  to  those  that  so  use  them  as  a 
snare  to  others  or  themselves.1 

Q.  1 2.  Is  it  lawful  to  make  any  picture  of  God  ? 

A.  No  5  for  pictures  are  the  signs  of  corporeal  things,  and  it 
is  blasphemy  to  think  God  like  a  bodily  substance :  but  it  is 
lawful  to  make  such  pictures,  (as  of  a  glorious  light,)  from  which 
occasion  may  be  taken  of  good  thoughts  concerning  God.m 

Q.  13.  Is  it  lawful  to  make  the  picture  of  Christ  as  man,  or 
as  crucified  ? 

A.  The  doing  it  as  such  is  not  forbidden,  nor  the  right  use  of 
it  when  done  :  but  the  abuse,  that  is,  the  worshipping  of  it,  or 
of  Christ  by  it,  is  forbidden,  and  the  making  or  using  such, 
when  it  tendeth  to  such  abuse,  and  hath  more  of  snare  than 
profit. 

Q.  14.  Why  is  God's  jealousy  here  mentioned? 

A.  To  make  us  know  that  God  doth  so  strictly  require  the 
great,  duty  of  worshipping  him  as  the  true  God,  and  hate  the 
sin  of  idolatry,  or  giving  his  glory  to  another,  or  blaspheming 
him,  as  if  he  were  like  to  painted  things,  that  he  would  have  us 
accordingly  affected. 

Q.  15.  Why  doth  God  threaten  to  visit  the  iniquities  of  the 
fathers  on  the  children,  in  this  command,  rather  than  in  the  rest? 

A.  God  hath  blessings  and  curses  for  societies,  as  well  as  for 
individual  persons ;  and  societies  are  constituted  and  known  bv 
the  symbols  of  public  profession.  And  as  God's  public  worship 
is  the  symbol  of  his  church  which  he  will  bless,  so  idolatrous 
worship  is  the  symbol  of  the  societies  which  he  will  curse  and 
punish  :  and  it  was  especially  needful  that  the  Israelites  should 
know  this,  who  could  never  else  have  been  excused  from  the 
guilt  of  murdering  man,  woman,  and  child,  of  all  the  nations 
which  they  conquered,  had  not  God  taken  it  on  himself  as 
judging  them  to  death  for  their  idolatry  and  other  crimes,  and 
making  the  Israelites  his  executioners." 

Q.  16.  But  doth  not  God  disclaim  punishing  the  children  for 
the  father's  sins,  and  say  the  soul  that  sinneth  shall  die  ? 

A.  Yes ;  when  the  children  are  either  wholly  innocent  of  that 

1  Exod.  xxxiv.  13—15  ;  Num.  xxxiii.  02  ;  Dent.  vii.  5  ;  2  Kings  xi.  18,  and 
x\iii.  14,  21. 

m  Exod.  xxv.  18—20;  1  Sam.  iv.  4  ;  Psalm  xviii.  1  ;  Ezek.  x.  2. 

"Jer.  x.  25;  Deut.  ii.34;  iii.  G;  iv.  2G ;  vii.  2,  23,24;  xii.2,  3,  and  xx. 
17,  20  ;  Niim.xxxiii.50— 52. 


1/6  THE    CATECHISING    OF    FAMILIES. 

sin,  or  else  are  pardoned  through  Christ  upon  their  true  repent- 
ance, and  hating  and  renouncing  their  father's  sins ;  but  not  else. 
Q.  17.  Are  any  children  guilty  of  their  parents'  sins? 
A.  Yes  ;  all  children  are  guilty  of  the  sins  which  their  parents 
committed   before  their  birth,  while  they  were  in   their  loins. 
Not  with  the  same  degree  and  sort  of  guilt  as  the  parents  are, 
but  yet  with  so  much  as  exposeth  them  to  just  penalties. 
Q.  18.  How  prove  you  that  ? 

A.  First  by  the  nature  of  the  case ;  for  though  we  were  not 
personally  existent  in  them  when  they  sinned,  we  were  seminally 
existent  in  them,  which  is  more  than  causally  or  virtually  j  and 
it  was  that  semen  which  was  guilty  in  them,  that  was  after 
made  a  person,  and  so  that  person  must  have  the  same  guilt. 
2.  From  the  whole  history  of  the  Scripture,  which  tells  of  the 
children  of  Cain,  the  old  world,  Sodom,  Shem,  the  Canaanites, 
Saul,  David  (as  an  adulterer),  Achan,  Gehazi,  and  others  pu- 
nished for  their  parents'  sins,  and  the  Jews  cast  off  and  cursed 
on  that  account  to  this  day.  3.  And  our  common,  original  sin 
from  Adam  proveth  it. 

Q.  19.  But  our  original  sin  from  Adam  had  another  cause; 
God  decreeing  that  Adam  should  stand  or  fall  for  all  his  pos- 
terity ? 

A.  We  must  not  add  to  God's  word,  much  less  blaspheme 
him,  as  if  it  were  God  himself  that,  by  a  decree  or  covenant, 
made  all  the  world  sinners,  save  Adam  and  Eve.  If  Adam  had 
not  sinned,  it  would  not  have  saved  all  or  any  of  his  posterity 
unless  they  also  had  continued  innocent  themselves.  Nor  did 
God  make  any  promise  to  continue  and  keep  innocent  all 
Adam's  posterity,  in  case  he  sinned  not.  We  sinned  in  Adam, 
because  we  were  seminally  in  him,  and  so  are  our  children  in  us  ; 
and  who  can  bring  a  clean  thing  out  of  an  unclean,  if  it  were 
essentially  in  it? 

Q.  20.  If  we  are  guilty  of  all  nearer  parents'  sin,  will  not  our 
guilt  increase  to  the  end  of  the  world,  and  the  last  man  have 
the  greatest  guilt  ?  ° 

A.  1.  No  ;  because  all  guilt  from  Adam,  and  from  our  nearer 
parents  too,  is  pardoned  by  Christ,  when  we  were  baptised  as 
sincere  believers,  or  their  seed.  But  it  is  true  that  we  are  so  far 
more  guilty  as  to  have  the  more  need  of  a  Saviour's  grace. 
2.  And  guilt  is  considerable,  either  as  more  obligations  to  the 
same  punishment,  or  as  obligation  to  more  or  greater  punish- 

*>  On  this  I  have  written  a  peculiar  Treatise  of  Oiiginai  Sin. 


THE    CATECHISING    OF    FAMILIES.  177 

rnent.  It  is  true  that  impenitent  persons,  who  are  the  seed  of  a 
line  of  wieked  ancestors,  have  more  obligations  to  the  same 
punishment,  but  not  obligation  to  greater  punishment;  because 
as  great  as  they  were  capable  of  was  due  before. 

Q.  21.  But  many  say  that  for  nearer  parents'  sins  no  punish- 
ments but  temporal  are  due? 

A.  1.  If  any  at  all  are  due,  it  proveth  an  answerable  guilt. 
2.  To  say  that  Adam's  sin  deserveth  our  spiritual  and  eternal 
punishment,  and  all  other  parents'  sin  only  temporal,  is  to  speak 
without  and  against  Scripture,  and  the  nature  of  the  case.  The. 
case  of  the  seed  of  the  old  world,  the  Sodomites,  the  Canaan- 
ites,  and  the  present  heathens,  speaks  much  more.  3.  It  is 
clear  that  nearer  parents'  sin  is  a  cause  that  many  of  their  pos- 
terity are  more  sinful,  in  lust,  pride,  fornication,  heresy,  and 
ignorance,  than  others  :  and  sin,  as  well  as  grace,  hath  a  ten- 
dency to  perpetuity,  if  not  cured  and  remitted. 

Q.  22.  Why  doth  God  name  only  the  third  and  fourth  gene- 
ration ? 

A.  To  show  us,  that  though  he  will  punish  the  sins  of  his 
enemies  on  their  posterity  who  imitate  their  parents,  yet  he  sets 
such  bounds  to  the  execution  of  his  justice,  as  that  sinners  shall 
not  want  encouragement  to  repent  and  hope  for  mercy. 

Q.   23.  Who  be  they  that  be  called  here  haters  of  God  ? 

A.  All  that  have  a  predominant  hatred  to  his  servants,  his 
service,  and  his  holy  laws.  But  the  next  specially  meaneth 
those  societies  of  infidels,  heathens,  and  malignants,  who  are 
the  professed  enemies  of  his  church  and  worship.  As  I  said 
before,  the  outward  symbols  of  idolatry  were  the  professing 
signs  by  which  his  church's  enemies  were  openly  noted  in  the 
world;  as  baptism  and  the  Lord's  supper  were  the  badges  of 
his  church  and  servants.1' 

Q.  24.  What  is  the  meaning  and  extent  of  the  promise  of 
mercy  to  thousands  of  them  that  love  him  and  keep  his  com- 
mandments ? 

A.   1.  As  to  the  subject,  it  must  be  noted,  that  such  a  belief 
in  God  as  causeth  men  to  love  him  and  keep  his  command- 
ments,  is  the  qualification  of  them  that  have  the  promise  of 
God's  saving  mercy:  faith  working  by  love  and  obedience. 

2.  The  words  signify  (rod's  wonderful  mercy,  and  Irs  delight 
to  do  good  to  those  that  are  qualified  to  receive  it. 

3.  And  they  signify,  that  God  will  not  onlv  love  and  bless  a 
v  Rent,  xxxii.  11  ;   Psalm  Uxxi.  15  ;  Rom.  i.  30  ;   Luke  xix.  27. 

VOL.    XIX.  N 


\78  THE    CATECHISING    OF    FAMILIES. 

godly  offspring  for  their  own  sake,  but  also  for  the  sake  of  their 
godly  ancestors;  and  while  they  succeed  them  in  true  piety, 
God  will  increase  his  blessings  on  them. 

4.  And  though  those  forfeit  all,  that  prove  ungodly  when 
they  come  to  age,  yet  the  infant  seed  of  the  faithful,  while 
such,  are  in  covenant  with  God,  on  the  account  of  their  rela- 
tion to  those  godly  parents  who  dedicate  themselves  and  theirs 
to  him. 

Q.  25.  How  doth  God  perform  this  promise,  when  many 
godly  parents  have  wicked  and  miserable  children  ? 

A.  This  promise  doth  not  say  that  God  will  keep  all  the 
children  of  the  faithful  from  sinning  against  him,  and  casting 
away  his  mercy  and  salvation.  But  if  men  be  sincerely  godly, 
and  dedicate  themselves  and  their  children  to  God,  and  enter 
them  into  his  covenant,  and  perform  their  own  part  promised 
by  them,  God  will  accept  them  into  his  family,  and  pardon 
their  original  sin,  and  give  them  the  necessary  helps  for  their 
personal  faith  and  obedience  when  they  come  to  the  use  of 
reason.'1  And  if  the  children  keep  their  covenant  according  to 
their  capacity,  and  do  not  violate  it,  and  reject  his  grace,  God 
will  accept  and  save  them,  as  actual,  obedient  believers. 

Q.  26.  Will  he  not  do  so  also  by  the  children  of  unbelievers? 

A.  If  such  at  age  see  their  parents'  sin,  and  forsake  it,  and 
devote  themselves  to  God,  he  will  accept  them.  But  as  infidels 
and  wicked  hypocrites  have  no  promise  of  God's  acceptance  of 
them  and  theirs,  so  such  do  not  dedicate  themselves  and  their 
children  to  God;  he  that  will  devote  his  child  to  God,  must  do 
it,  as  it  were  a  part  of  himself;  and  cannot  do  it  sincerely  if 
he  first  devote  not  himself  to  God. 

Q.  27.  But  may  not  others  do  it  for  his  children  ? 

A.  In  infancy  they  are  considered  in  the  covenant  of  grace 
but  as  infants,  that  is,  appurtenances  to  anotber.  As  the  infidels' 
infants  they  have  neither  capacity  nor  promise;  but  if  any 
other  adopt  them,  and  take  them  truly  as  their  own,  1  am  in 
hope  that  God  accepteth  such  so  devoted  to  him. 

i  Pi-ov.  xx.  7  ;  Psalm  xxxvii.  28,  29  ;  Malt.  xix.  13,  14  ;  Acts  ii.  39  ;  1  Cor. 
vii.  14  ;  Isa.  xiv.  25,  and  lxv.  23  ;  Mai.  ii.  15  ;  Rom.  iv.  10,  and  ix.  8. 


THE    CATF.CHI'SING    OF    FAMILIES.  179 

CHAP.  XXXVI. 

Of  the  Third  Commandment. 

Q.   1.  What  are  the  words  of  the  third  commandment? 

A.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain,  for  the  Lord  will  not  hold  him  guiltless  that  taketh  his 
name  in  vain. 

Q.  2.  What  is  it  that  is  specially  here  forbidden  ? 

A.  Profaneness;  that  is,  the  unholy  using  of  God's  holy 
name,  and  holy  things;  especially  by  perjury,  or  any  other  enti- 
tling him  to  falsehood,  or  to  any  of  the  sins  of  men,  as  if  he 
were  the  author  or  approver  of  them. 

Q.   3.  What  is  meant  by  the  name  of  God  ? 

A.  Those  words,  or  other  signs,  by  which  he  is  described, 
denominated,  or  otherwise  notified  to  man;  which  I  opened  so 
fully  on  the  first  petition  of  the  Lord's  Prayer,  that  to  avoid 
repetition  I  must  refer  you  thereto. 

Q.  4.  What  is  meant  by  taking  the  name  of  God  in  vain  ? 

A.  Using  it  profanely,  and  specially  falsely.  It  is  contrary 
to  the  hallowing  of  God's  name,  which  is  mentioned  in  the 
Lord's  Prayer. 

In  the  Scripture,  1.  The  creature  is  called  vanity,  as  being 
but  a  shadow,  and  untrusty  thing;  and  to  use  God's  name  and 
holy  things  in  a  common  manner,  as  we  use  the  creature's,  is  to 
profane  his  name,  and  take  it  vainly. 

2.  And  falsehood  and  lies  are  usually  called  vanity;  for 
vanity  is  that  shadowyness  which  seemeth  something  and  is  no- 
thing, and  so  deceiveth  men.  A  lie  is  that  which  deceiveth 
him  that  trusteth  it:  so  idols  are  called  vanity  and  lies,  for 
their  falsehood  and  deceit;  and  all  men  are  said  to  be  liars, 
that  is,  untrusty  and  deceitful. 

Q.  5.  What  is  an  oath? 

A.  I  have  said  heretofore  as  others,  that  it  is  but  an  appeal 
to  God  as  the  Witness  of  the  truth,  and  the  Avenger  of  a  lie; 
but,  on  further  thoughts,  I  find  that  the  common  nature  of  an 
oath  is  to  pawn  some  greater  thing  in  attesting  of  the  truth  of 
our  words;  or  to  take  some  grievous  thing  on  ourselves  as  a 
penalty  if  we  lie  ;  or  to  make  some  certain  truth  a  pledge  of  the 
truth  of  what  we  say.     And  to  swear  bv  our  faith,  or  truth,  or 

n  2 


180  THE    CATECHISING    OF    FAMILIES. 

honesty,  by  the  temple,  the  altar,  the  fire,  the  sun,  is  as  much 
as  to  say,  '  If  this  he  not  true,  then  I  have  no  faith,  truth, 
honesty;  there  is  no  temple,  altar,  fire,  sun:'  or  '  Let  me  be 
taken  for  one  that  denieth  that  I  have  any  faith,  that  there  is 
any  sun,  fire,'  &c. :  or,  '  It  as  true  as  that  this  is  fire,  sun,' 
&c.  So  to  swear  by  God  is  to  say,  '  It  is  as  true  as  that  there 
is  a  God,'  or  '  as  God  liveth,'  &c. ;  or,  '  If  I  lie,  take  me  for 
one  that  denieth  God  to  be  God;'  and  consequently  it  is  an 
appeal  to  him  as  the  Avenger;  so,  'By  the  life  of  Pharaoh'  was 
'As  true  as  Pharaoh  liveth,'  or  'Else  take  me  for  one  that 
denieth  the  life  of  Pharoah/  So  that  there  is  somewhat  of  an 
imprecation,  or  self-reproach,  as  the  penalty  of  a  lie,  in  every 
oath,  but  more  dreadfully  of  divine  revenge  when  we  swear  by 
God,  and  of  idolatry  when  men  swear  by  an  idol,  as  if  it  were 
a  God. 

Q.  .6.  Which  be  the  chief  ways  of  taking  God's  name  in 
vain? 

A.  1.  Fathering  on  him  false  doctrine,  revelations,  or  laws; 
saying  as  false  prophets,  'God  sent  me,'  and  'Thus  saith  the 
Lord,'  when  it  is  false;  saying,  'This  doctrine,  or  this  pro- 
phecy, God's  Spirit  revealed  to  me,'  when  it  is  not  so.  There- 
fore all  Christians  must  be  very  fearful  of  false  revelations  and 
prophecies,  and  see  that  they  believe  not  every  spirit,  nor  pre- 
tend to  revelations;  and  to  take  heed  of  taking  the  suggestions 
of  Satan,  or  their  crazed,  melancholy  fancies,  for  the  revelations 
of  God. 

2.  So  also  gathering  false  doctrines  out  of  Scripture  by  false 
expositions,  and  fathering  these  on  God.  And  therefore  all 
men  should,  in  dark  and  doubtful  cases,  rather  suspend  their 
judgments  till  they  have  overcome  their  doubts  by  solid  evi- 
dence, than  rashly  to  conclude,  and  confidently  and  fiercely 
dispute  for  error.  It  is  a  great  profanation  to  father  lies  on 
God,  who  is  the  hater  of  them,  when  lying  is  the  devil's  work 
and  character. 

3.  The  same  I  may  say  of  a  rash  and  false  interpretation  of 
God's  providences. 

4.  And  also  of  fathering  false  laws  on  God,  and  saying  that 
he  either  commandeth  or  forbiddeth  what  he  doth  not;  to  make 
sins  and  duties  which  God  never  made,  and  say  he  made  them, 
is  to  father  falsehood  on  him,  and  corrupt  his  government. 

5.  Another  way  is  by  false  worship.  1 .  If  men  say  that  God 
commanded  such  worship,  which  he  commanded  not,  it  is  the 


THE    CATECHISING    OF    FAMILIES.  181 

sin  last  mentioned.  2.  If*  they  worship  him  with  their  own 
inventions  Avithout  his  command,  (particular  or  general,)  they 
profane  his  name,  by  offering  him  that  which  is  unholy,  com- 
mon, and  unclean. 

6.  Another  way  is  by  false  pretending  that  God  gave  them 
that  authority  which  he  never  gave  them;  like  counterfeiting  a 
commission  from  the  king.    If  princes  should  pretend  that  God 
gave  them  authority  to  oppose  his  truth,  to  persecute  godliness, 
unjustly  to  silence  faithful  ministers  of  Christ,  to  raise  unneces- 
sary wars,  to  oppress  the  innocent;  this  were  a  heinous  taking 
of  God's  name  in  vain.     If  priests  shall  pretend  that  God  gave 
them  authority  to  make  themselves  pastors  of  the  flocks  that 
are  unwilling  of  them,  without  a  just  call,  or  to  make  laws  for 
any  that  are  not  rightfully  their  subjects,  and  to  impose  their 
dictates,  words,  and  forms,  and  unnecessary  inventions,  as  con- 
ditions of  ministration  or  communion,  without  true  right,  and 
to  make  themselves  the  rule  of  other  men's  words  and  actions 
by  usurpation;  this  is  all  taking  God's  name  in  vain.     And  so 
it  is,  if  they  preach  false  doctrine  in  his  name,  and  if  they  pro- 
nounce false  excommunications  and  absolutions,  and  justify  the 
wicked,  and  condemn,  reproach,  and  slander  the  just,  and  brand 
unjustly  the   servants   of  Christ  as  hypocrites,  schismatics,  or 
heretics,  and  this  as  by  ministerial  power  from  Christ:  especially 
if  they  silence  Christ's  ministers,  impose  wolves  or  incompetent 
men,  scatter  the  flocks,  and  suppress  serious  godliness,   and  all 
this  in  the  name  of  Christ.     Much  more  if  any  pretend,  as  the 
pope  or  his  pretended  general  councils,  to  be  Christ's  vicar  gen- 
eral, or  head,  or  supreme,  unifying  governor  over  all  the  church 
on  earth,   and  to  make  laws  for  the  whole  church :  or  if  they 
corrupt  God's  worship  with  imposed  superstitions,  falsehood,  or 
profanations,  and  say  God  hath  authorised  them  to  do  this ; 
it  is  heinous  profaning  God's  name  by  a  lie;  such  doing  brought 
up  the  proverb,  In  nomine  Domini  incipit  omne  malum:  when 
all  their  abuses  began  with,  "In  the  name  of  God,  Amen." 

And  they  that  make  new  church  forms  which  God  made  not, 
either  papal,  universal  aristocracy,  patriarchial,  and  such  like, 
and  either  pretend  that  God  made  them,  or  gave  them,  or  such 
other  power  to  make  them,  must  prove  what  they  say,  lest  thev 
profane  God's  name  by  falsehood. 

But  the  highest  profanation  is,  when  thev  pretend  that  God 
hath  made  them  absolute  governors,  and  set  them  so  far  above 
his  own  laws,  and  judgment,  and  himself,  as  that  whatever  they 


182  THE    CATECHISING    OK    FAMILIES. 

say  is  the  word  of  God,  or  the  sense  of  the  Scripture,  though 
never  so  falsely,  must  be  taken  for  such  by  all ;  and  whatever 
they  command  or  forbid,  they  must  be  obeyed,  though  God's 
word  command  or  forbid  the  contrary :  and  that  God  hath 
given  power  (to  popes  or  councils)  to  forbid  men  the  worship 
which  God  commandeth  ;  yea,  to  interdict  whole  kingdoms,  and 
excommunicate  and  depose  kings  ;  and  that  from  these,  as  a 
supreme  power,  no  man  must  appeal  to  the  Scripture,  or  to 
God  and  his  final  judgment.  This  is,  by  profane  lying,  to  use 
God's  name  to  the  destroying  of  souls,  the  church,  and  the  laws 
and  government  of  God  himself.1' 

7.  Another  way  of  taking  God's  name  in  vain  is,  by  heresies; 
that  is,  embodying  in  separated  parties  or  churches,  against  the 
church  and  truth  of  God,  for  the  propagating  of  some  danger- 
ous false  doctrine  which  they  father  on  God,  and  so  militate  in 
his  name  against  his  church.  If  men,  as  aforesaid,  do  but 
promote  false  doctrine  in  the  church  without  separation,  it  is 
bad  ;  but  to  gather  an  army  against  the  truth  and  church,  and 
feign  Christ  to  be  the  leader  of  it,  is  worse.s 

8.  Another  way  is  by  perjury,  appealing  to  God,  or  abusing 
his  name,  as  the  witness  and  owner  of  a  lie. 

9.  Another  way  is  by  false  vows  made  to  God  himself.  When 
men  either  vow  to  God  to  do  that  which  he  abhorreth,  or  hath 
forbidden;  or  when  they  vow  that  which  is  good,  with  a  false,  de- 
ceitful heart,  and,  as  Ananias  and  Sapphira,  with  false  reserves ; 
or  when  they  vow  and  pay  not,  but  wilfully  break  the  vows 
which  they  have  made.  The  breach  of  covenants  between 
princes,  or  between  them  and  subjects,  or  between  husband  and 
wife,  confirmed  by  appeal  to  God,  is  a  dreadful  sin ;  but  the  vi- 
olation of  the  great  baptismal  vow  in  which  we  are  all  solemnly 
devoted  and  obliged  to  God,  is  one  of  the  most  heinous  sins  in 
the  world.  When  it  is  not  about  a  lesser  duty,  but  even  our  oath 
of  allegiance  to  God,  by  solemn  vow  taking  him  for  our  God, 
our  Saviour,  and  Sanctiher,  and  giving  up  ourselves  to  him  ac- 
cordingly, renouncing  the  contrary,  and  laying  on  this  covenant 
all  our  hopes  of  grace  and  glory,  pardon  and  salvation,  what  can 
be  more  heinous  than  to  be  false  to  such  a  vow  and  covenant?' 

10.  And  hypocrisy  itself  is  a  heinous  taking  God's  name  in 

i-  Jer.  xiv.  14  ;  xxiii.  32,  and  xxxvii.  14  ;  Mark  xiii.  22  ;  2  Cor.  xi.  13  ; 
2  Pet.  ii.  1 ;  Jer.  xxvii.  15,  and  xxix.  9,  10,  31 ;  1  John  iv.  1,  2. 

»  Acts  xx.  30  ;  Rom.  xvi.  16,  17  ;  Eph.  iv.  14. 

'Jer.  iv.  2  ;  v.  2  ;  vii.  9,  and  xxiii.  10  ;  Mai.  iii.  5  ;  Psalm  xv.  4  ;  Zecli.  v. 
3,  4  ;  Hos.  iv.  2,  and  x.  4. 


THE    CATECHISING    OF    FAMILIES.  183 

vain.  When  we  offer  God  the  dead  carcass  of  religious  aets 
without  the  life  and  soul,  and  present  him  with  ceremony,  self- 
exalting  pomp,  mere  heartless  words,  an  artificial  image  of  re- 
ligion, that  hath  not  the  spiritual  nature,  life,  or  serious  desire 
of  the  heart;  that  is,  seeking  to  mock  God,  or  making  him  like 
an  idol  that  seeth  not  the  heart,  and  knows  not  what  is  offered 
him.  Alas  !  how  much  of  the  preaching,  hearing,  praying,  and 
sacraments  of  many  is  a  taking  God's  name  in  vain,  as  if  he  did 
accept  a  lie. 

11.  Another  way  of  this  profanation  is  making  God's  name 
and  acts  of  religion  an  engagement  to  wickedness  :  as  when 
men  hind  themselves  to  treason,  murder,  or  any  sin,  hy  taking 
the  sacrament.  As  many,  alas  !  (which  1  unwillingly  name) 
have  done  in  a  blind  zeal  for  the  Roman  usurpation,  being  told, 
that  it  pleaseth  God  and  Saint  Peter,  and  meriteth  salvation  to 
destroy  the  enemies  of  the  church,  that  is,  of  the  pope  and  his 
clergy.  And  those  that  bound  themselves  with  an  oath  to  kill 
Paul,  thought  God  accepted  the  oath  and  deed.  And  the  ge- 
neral council  at  Lateran,  under  Innocent  III.,  which  bound  tem- 
poral lords  to  take  an  oath  to  exterminate  such  as  they  called 
hereties,  fathered  the  work  on  God  by  that  oath.  And  the  pope 
and  council  of  Trent,  which  hath  brought  in  on  all  the  clergy 
a  new  oath  to  many  new  and  sinful  things,  by  that  oath  make 
God  the  approver  of  ali.  And  the  Mahometans  that  give  li- 
berty of  religion,  yet  think  it  pleaseth  God  and  meriteth  heaven, 
to  kill  the  enemies  of  Mahomet.  And  Christ  saith,  "They 
that  kill  you,  shall  think  they  do  God  good  service."  And  is  it 
not  profaning  the  name  of  God,  to  make  him  the  author  of  the 
murder  of  his  servants? 

12.  Another  way  of  taking  God's  name  profanely,  and  plead- 
ing it  for  vanity  and  lies,  is  by  making  God  the  determining 
first  cause  of  all  the  acts  of  men  in  the  world,  as  specified  by 
their  objects  and  circumstances;  that  is,  of  all  the  lies,  and  all 
the  other  sins  that  are  done  in  the  world  :  as  if  God  had  given  no 
such  free-will  to  men  or  devils,  by  which  they  can  lie,  murder, 
hate  God,  or  commit  any  sin,  till  God  move  their  wills,  tongues, 
and  hands  to  do  it,  by  an  unavoidable,  predetermining  efficacy. 
This  is  so  much  to  profane  and  take  in  vain  God's  name,  as 
that  it  maketh  him  the  chief  cause  of  all  the  devil's  works. 

13.  Another  way  of  vain  abuse,  and  profanation  of  God's 
name,  is  by  blasphemy,  and  contempt,  and  scorn  of  God,  or  of 
the  word  or  ways  of  God:  and,  alas!  who  would  think  that  this 


184 


THE    CATECHISING    OF    FAMILIES. 


should  be  so  common  among  men,  when  even  the  devils  believe 
and  tremble  !  I  hope  posterity  will  account  it  so  odious  as 
hardly  to  believe  that  ever  there  were  men,  and  so  many  men, 
even  in  England,  who  used  to  deride  the  name,  word,  provi- 
dence, and  worship  of  God,  and  make  serious  regard  of  God  and 
religion  the  common  scorn;  and  familiarly  to  wish,  by  way  of 
imprecation,  as  a  by- word,  'God  damn  me,'  and  to  swear  by  the 
name,  the  wounds,  and  blood  of  God. 

14.  Lastly,  another  way  of  taking  God's  name  in  vain,  is  by 
an  unholy,  irreverent  tossing  of  it  in  common  talk,  in  jest,  and 
on  every  ludicrous  occasion.  Plays  and  play  books  use  it;  it 
is  made  an  ordinary  accident  to  all  common  and  profane  dis- 
course; beggars  profanely  beg  by  it;  children  cry  by  it;  'O 
God,'  and  '  O  Lord,'  is  become  an  interjection. 

Q.  7.  Why  do  we  take  ordinary,  light  swearing,  specially  by 
God,  or  by  sacred  things,  to  be  a  sure  sign  of  a  wicked  man  ? 

A.  Because  it  showeth  a  predominant  habit  of  profaneness ; 
that  the  man  liveth  without  the  reverence  of  God's  holiness, 
majesty,  knowledge,  and  presence,  and  is  hardened  into  a  sense- 
lessness or  contempt  of  God,  and  of  his  dreadful  judgment,  as  if 
he  derided  God,  or  dared  him;  or  as  if  he  did  believe  that  there 
is  no  God  that  heareth  him.  To  live  in  the  fear  of  God,  and 
subjection  to  his  government,  is  the  property  of  every  godly 
man. 

Q.  8.  What  is  meant  by  the  words,  "The  Lord  will  not  hold 
him  guiltless?" 

A.  God  will  not  leave  him  unpunished,  nor  account  this  as  a 
small  offence  :  he  himself  will  be  revenged  for  this  sin. 

Q.  9.  Why  is  this  threatening  annexed  more  to  this  com- 
mandment than  to  others? 

A.  Because  this  sin  is,  1.  An  immediate  injury  to  God, 
while  it  expressly  fathereth  lies  and  other  sin  on  him  ;  it  doth, 
as  we  may  say,  engage  him  to  vindicate  himself.  When  rulers 
or  usurpers  pretend  that  God  authoriseth  them  to  do  mischief, 
and  fight  against  himself;  when  persecutors  and  corrupters  of 
religion  pretend  God's  interest  and  will  for  all,  that  it  is  for 
order,  unity,  government,  and  obedience  for  the  church,  that 
they  corrupt,  destroy,  silence,  and  tyrannise  ;  thev  invite  God 
to  cast  the  lie  and  cruelty  back  on  them,  which  they  would 
father  upon  him,  and  to  turn  their  canons,  prisons,  and  inqui- 
sitions, and  other  devilish  plagues  of  the  world,  upon  the  author, 
in  disowning  them  himself. 


THE    CATECHISING   OF    FAMILIES.  185 

2.  And  they  that  hy  perjury,  hypocrisy,  false  doctrine,  and 
the  rest  of  the  forementioned  sins,  do  appeal  to  God,  and  make 
him  openly  the  author  of  all,  do  therehy,  as  it  were,  summon 
God  to  revenge.  As  they  said  to  Paul,  "  Hast  thou  appealed  to 
Caesar  ?  To  Caesar  shalt  thou  go  :"  so  it  may  he  said  to  the 
perjured,  the  hypocrite,  the  usurper,  the  false  judge,  &c,  '  Hast 
thou  appealed  to  God,  and  do  you  father  on  him  your  lies,  cru- 
elties, tyrannies,  and  usurpations,  and  false  doctrines  ?  To  God 
shall  you  go,  who  will  undertake  the  cause  which  you  cast  upon 
him,  and  will  judge  the  secrets  of  men's  hearts,  as  he  did  Ana- 
nias and  Sapphira's.'  If  men  sin  under  the  laws  of  men,  God 
requireth  magistrates  to  judge  them  :  hut  if  they  appeal  to  God, 
or,  hy  falsehood,  escape  the  judgment  of  man,  they  more  imme- 
diately cast  themselves  on  the  justice  of  God  ;  and  it  is  a  fearful 
thing  to  fall  into  his  hands  who  is  a  consuming  fire  :  God  is  the 
avenger  especially  on  such.11 

Q.  10.  Is  it  meant  of  God's  vengeance  in  this  life,  or  in  the 
next? 

A.  In  hoth :  usually  profanation  of  God's  name  and  holy 
things,  especially  by  perjury,  and  hy  fathering  cruelty  and  wick- 
edness on  God,  is  more  notably  punished  by  him  in  this  life. 
Though  such  may  seem  to  prosper  for  awhile,  God  usually  over- 
taketh  them  here,  and  their  sins  do  find  them  out :  but  if  they 
escape  such  bodily  punishment  here,  they  are  usually  more 
dreadfully  forsaken  of  grace  than  other  men,  and  heap  up  wrath 
against  the  day  of  wrath. 

I  will  only  add,  in  the  conclusion,  that  even  true  Christians 
should  take  great  care  lest  their  very  thoughts  of  God,  and  their 
prayers  and  speaking  of  him,  should  be  customary  and  dead, 
and  like  their  thoughts  and  talk  of  common  things,  and  in  some 
degree  of  taking  of  God's  name  in  vain. 


CHAP.  XXXVII. 

Of  the  Fourth  Commandment. 

Q.  1.  What  are  the  words  of  the  fourth  commandment? 

A.  Remember  the  Sabbath  day,  to  keep   it  holy  :  six   days 

"Dent.  xxii.  43;  1  Thess.  iv.  G;  Rom.  xii.  19;  Heb.  x.  30,  and  xii.  29; 
Isa.  xxxv.  4  ;  xlvii.  3  ;  lxl.  2  ;  lxiii.  4,  and  i.  24 ;  Luke  xviii.  7,  8. 


l^ti  THK    CATECHISING    OB    FAMJUSBS. 

shalt  thou  labour,  and  do  all  thy  work:  hut  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God;  in  it  thou  shalt  not  do  any 
work,  thou,  nor  thy  son,  nor  thy  daughter,  thy  man-servant,  nor 
thy  maid-servant,  nor  thy  cattle,  nor  the  stranger  that  is  within 
thv  gates :  for  in  six  days  the  Lord  made  heaven  and  earth,  the 
sea,  and  all  that  in  them  is,  and  rested  the  seventh  day:  where- 
fore the  Lord  blessed  the  Sabbath  day,  and  hallowed  it.x 

Q.  2.  Why  doth  Deut.  v.  repeat  it  in  so  different  words? 

A.  Because  the  words  are  but  for  the  sense,  and  they  being- 
kept  in  the  ark  as  written  in  stone,  and  safe  from  alteration, 
Moses,  in  Deut.  v.,  gave  them  the  sense,  and  added  some  of  his 
own  explication;  and  nothing  is  altered  to  obscure  the  sense.y 

Q.  3.  Which  day  is  it  which  was  called  the  Sabbath  in  this 
commandment  ? 

A.  The  seventh,  commonly  called,  from  the  heathen  custom, 
Saturday. 

Q.  4.  Why  was  that  day  made  the  Sabbath? 

A.  God  having  made  the  world  in  six  days'  space,  seeing  all 
good,  and  very  good,  rested  in  his  own  complacency;  and  ap- 
pointed the  seventh  day  every  week  to  be  separated  as  holy,  to 
worship  and  praise  him  the  Great  Creator,  as  his  glorious  per- 
fections shine  forth  in  his  works. 

Q.  5.  What  is  meant  by  God's  resting  from  his  work  ? 

A.  Not  that  he  had  been  at  any  labour  or  weariness  therein ; 
but,  1.  That  he  finished  the  creation.  2.  That  he  was  pleased 
in  it  as  good.  3.  And  that  he  would  have  it  be  a  day  of  holy, 
pleasant  rest  to  man. 

Q.  6.  What  is  meant  by  keeping  holy  the  Sabbath  day? 

A.  Separating  it  to  the  holy  worship  and  praise  of  the  Cre- 
ator, and  resting  to  that  end  from  unnecessary,  bodily  labour. 

Q.  7.  What  doth  the  word  "remember"  signify? 

A.  1.  First,  it  is  an  awakening  caveat,  to  bid  us  take  special 
care  that  we  break  not  this  commandment.  2.  And  then  that 
we  must  prepare,  before  it  comes,  to  avoid  the  things  that  would 
hinder  us  in  the  duty,  and  to  be  fit  for  its  performance. 

Q.  8.  Why  is  "remember"  put  before  this  more  than  before 
the  rest  of  the  commandments? 

A.  Because,  1.  Being  but  of  positive  institution,  and  not 
naturally  known  to  man,  as  other  duties  are,  they  had  need  of  a 
positive  excitation  and  remembrance.    And  2.  It  is  of  great  im- 

x  Exod.  xx.  10, 11,  and  xxxi.  17  ;  Heb.  iv.  4.  *  Gen.  ii.  2,  3. 


THE    <  ATKCHlSiNG    OF    FAMILIES.  18/ 

portance  to  the  constant  and   acceptable  worship,  and  the  avoid- 
ing of  impediments,  to  keep    close  to  the  due  time  which  God 
hath  appointed  for  it  :   and  to  violate  it,  tendcth  to  atheistical 
ungodliness. 

Q.  9.  Why  is  it  called  "  The  Sabbath  of  the  Lord  thy  God  ?" 

A.  Because,  1.  God  did  institute  and  separate  it.  2.  Audit 
is  separated  to  the  honour  and  worship  of  God. 

Q.  10.  When  and  how  did  God  institute  and  separate  it  ? 

A.  Fundamentally  by  his  own  resting  from  the  work  of 
creation :    but    immediately   by    his    declaring    to   Adam    his 

will  for   the  sanctifying  of  that  day,  which  is  expressed  Geu. 

•:    q 
11.  o. 

Q.  11.  Some  think  that  the  Sabbath  was  not  instituted  till 
man  had  sinned,  and  Christ  was  promised,  and  so  God  rested  in 
Christ  ? 

A.  When  the  text  adjoineth  it  close  to  the  creation,  and  giv- 
eth  that  only  as  the  reason  of  it  (that  God  ended  his  works  which 
he  had  made,  and  rested  from  them),  this  is  human,  corrupt- 
ing presumption. 

Q.  12.  But  some  think  the  Sabbath  was  first  instituted  in  the 
Wilderness,  when  they  were  forbid  to  gather  manna  ? 

A.  It  is  not  there  mentioned  as  newlv  instituted,  and  it  is 
mentioned  Gen.  ii.  2,  3,  and  then  instituted  with  the  reason 
of  it  :  "  And  God  blessed  the  seventh  day,  and  sanctified  it, 
because  in  it  he  rested  from  all  his  works  which  God  created 
and  made."  And  the  same  reason  is  repeated  in  the  fourth 
commandment. 

Q.  13.  Is  this  commandment  of  the  law  of  nature  as  are  the 
rest  ? 

A.  It  was  more  of  the  law  of  nature  to  Adam  than  to  us  ; 
his  nature  knowing  otherwise  than  ours,  both  when  God  ended 
his  works,  and  how  beautiful  they  were  before  the  curse.  It  is 
now  of  the  law  of  nature  (that  is,  known  by  natural  light  with- 
out other  revelation).  1.  That  God  should  be  worshipped. 
2.  That  societies  should  assemble  to  do  it  together.  3.  That 
some  set  time  should  be  separated,  statedly  to  that  use.  4.  That 
it  should  be  done  with  the  whole  heart,  without  worldly  diver- 
sions or  distractions. 

But  I  know  nothing  in  nature  alone  from  whence  a  man  can 
prove  that,  1.  It  must  be  either  just  one  day  in  seven.  2.  Or, 
just  what  day  of  the  seven  it  must  be.     3.  Nor  just  what  de- 


188  THE    CATECHISING    OF    FAMILIES. 

gree  of  rest  is  necessary.  Though  reason  may  discern  that  one 
day  in  seven  is  a  very  convenient  proportion. 

Q.  14.  Are  the  words  "Six  days  shalt  thou  labour,"  &c,  a 
command,  or  only  a  license  ? 

A.  They  are  not  only  a  license,  but  a  command  to  man/  to 
live  in  an  ordinary  calling,  or  lawful  course  of  labour,  according 
to  each  one's  ability  and  place,  and  diligently  to  exercise  it,  and 
not  spend  time  in  idleness:  and  the  ordinary  time  is  here 
assigned  thereto. 

Q.  15.  Then  how  can  it  be  lawful  to  spend  any  of  the  week 
days  in  religious  exercises,  any  more  than  to  spend  any  part  of 
the  Sabbath  day  in  labour  ? 

A.  All  labours  are  to  be  done  as  the  service  of  God,  and  as  a 
means  to  holy  and  everlasting  ends;  and  therefore  it  is  implied 
still  that  God  be  sought,  and  remembered,  and  honoured  in  all ; 
as  our  eating  and  drinking  is  our  duty,  but  to  be  done  to  the 
glory  of  God,  and  therefore  with  the  seeking  of  his  blessing, 
and  returning  him  our  thanks.* 

Q.  16.  But  is  it  lawful,  then,  to  separate  whole  days  either 
weekly,  or  monthly,  or  yearly,  to  religious  exercises,  when  God 
hath  commanded  us  to  labour  on  them  ? 

A.  As  God's  command  of  resting  on  the  Sabbath  is  but  the 
stating  of  the  ordinary  times;  supposing  an  exception  of  ex- 
traordinary cases;  (as  in  time  of  war,  of  fire,  of  dispersing 
plagues,  of  hot  persecution,  &c. ;  as  circumcision  was  omitted 
in  the  wilderness  forty  years;)  so  this  command  to  labour  six 
days  doth  state  our  ordinary  time,  but  with  suppposed  exception 
of  extraordinary  occasions  for  days  of  humiliation  and  thanks- 
giving. And  all  God's  commands,  sxippose  that  when  two  du- 
ties meet  together,  and  cannot  both  be  then  done,  the  greater 
must  ever  be  preferred :  and  therefore  saving  the  life  of  a  man, 
or  a  beast,  yea,  feeding  and  watering  beasts,  labouring  in  tem- 
ple service,  &c,  were  to  be  preferred  before  the  rest  of  the  Sab- 
bath: and  so  when  our  necessity  or  profit  make  religious  exer- 
cises more  to  our  good,  and  so  a  greater  duty,  (as  lectures, 
fasts,  &c.,)  we  must  prefer  them  to  our  ordinary  labour.  For  as 
the  Sabbath  was  made  for  man,  and  not  man  for  the  Sabbath, 
so  were  the  other  days.b 

*  1  Thess.  iv.  11  ;  2  Thess.  iii.  10—12  ;  Prov.  xviii.  9  ;  Matt.  xxv.  26  ;  Rom. 
xii.  11. 

•  Prov.  xxxi.  27 ;  Ezek.  xvi.  41 ;   1  Tim.  v.  13  ;  Matt.  xx.  6. 
b  Esth.  ix.  26,28,31. 


THE    CATECHISING    OF    FAMILIES.  189 

Q.  17-  May  not  rich  men,  that  have  no  need,  forbear  the  six 
days'  labour? 

A.  No;  if  they  are  able.  It  is  part  of  God's  service,  and 
riches  are  his  gift:  and  to  whom  he  giveth  much,  from  them  he 
expecteth  not  less,  but  more.  Shall  servants  work  less  because 
they  have  more  wages?  It  is  not  only  for  their  own  supplies 
that  God  commandeth  men  to  labour,  but  also  for  the  public 
good,  and  the  benefit  or  relief  of  others,  and  the  health  of  their 
bodies,  and  the  suitable  employment  of  their  minds,  and  that 
none  of  their  short,  precious  time  be  lost  in  sinful  idleness.0 

Q.  18.  But  it  will  seem  sordid  for  lords,  and  knights,  and 
ladies  to  labour? 

A.  It  is  swinish  and  sinful  not  to  labour;  but  they  must  do  it 
in  works  that  are  suitable  to  their  places.  As  physicians, 
schoolmasters,  and  church  ministers  labour  not  in  the  same 
kind  of  employment  as  ploughmen  and  tradesmen  do ;  so  ma- 
gistrates have  their  proper  labour  in  government,  and  rich  per- 
sons have  families,  children,  and  servants  to  oversee,  their  poor 
neighbours  and  tenants  to  visit,  encourage,  and  relieve,  and 
their  equals  so  to  converse  with  as  tendeth  to  the  greatest  good  ; 
but  none  must  live  idly/1 

Q.  19.  Was  rest  on  the  Sabbath  absolutely  commanded? 

A.  It  was  always  a  duty  to  break  it,  when  a  greater  duty 
came  in  which  required  it,  as  Christ  hath  told  the  pharisees,  in 
the  case  of  feeding  man  or  beast,  healing  the  sick,  and  doing 
such  necessary  good ;  for  God  prefer  re  th  morals  before  rituals  ; 
and  his  rule  is,  "  I  will  have  mercy,  and  not  sacrifice."6 

Q.  20.  Why,  then,  was  bodily  rest  commanded? 

A.  That  body  and  mind  might  be  free  from  diversion,  weari- 
ness, and  distraction,  and  fit  with  pleasure  wholly  to  serve  God 
in  the  religious  duties  of  his  worship. 

Q.  21.  Why  doth  God  mention  not  only  servants  but  beasts? 

A.  As  he  would  not  have  servants  enslaved  and  abused  by 
such  labour  as  should  unfit  them  for  Sabbath  work  and  comfort, 
so  he  would  have  man  exercise  the  clemency  of  his  nature, 
even  towards  the  brutes;  and  beasts  cannot  labour,  but  man 
will  be  put  to  some  labour  or  diversion  by  it:  and  God  would 
have  the  whole  place  where  we  dwell,  and  all  that  we  have  to 
do  with,  to  bear  an   open  signification   of  our   obedience  to 

o  See  Prov.  xxxi.  27,  &c.  •'  Ezek.  xvi.  49. 

*  Matt.  xii.  5  ;  Mark  ii.  27,  28  ;  Luke  xiii.  15. 


190  THE    CATECHISING    OF    FAMILIES. 

his   command,    and   our  reverence  to   his   sanctified   day  and 
worship. 

Q.  22.   Is  this  commandment  now  in  force  to  Christians? 

A.  So  much  of  it  materially  is  in  force  as  is  of  the  law  of 
nature,  or  of  Christ  by  supernatural  revelation,  and  no  more. 
Therefore  the  seventh  day  (Sabbath)  of  corporal  rest,  is  changed 
bv  Christ  into  the  Lord's  day,  appointed  for  christian  worship. 

Q.  23.  Was  not  all  that  was  written  in  stone  of  perpetual 
obligation  ? 

A.  No;  nor  any  as  such;  for  as  it  was  written  on  those 
stones  it  was  the  law  of  Moses  for  the  Jews,  and  bound  no 
other  nations,  and  is  done  away  by  the  dissolving  of  their  re- 
public, and  by  Christ. 

Q.  24.   How  prove  you  all  this  ? 

A.  1.  As  Moses  was  ruler,  or  mediator,  to  none  but  the 
Jews,  the  words  of  the  Decalogue  are  appropriate  to  them  as  re- 
deemed from  Egyptian  bondage ;  so  the  tables  were  delivered  to 
no  other,  and  a  law  cannot  bind  without  anv  promulgation.  All 
the  world  was  not  bound  to  send  to  the  Jews  for  revelation,  nor 
to  be  their  proselytes. 

2.  The  Scripture  expressly  affirmeth  the  change,  (2  Cor.  iii. 
3,  7,  H,)  "If  the  ministration  of  death  written  and  engraven 
in  stones  was  glorious,  so  that  the  children  of  Israel  could  not 
steadfastlv  behold  the  face  of  Moses  for  the  glory  of  his  coun- 
tenance,  which  was  to  be  (or  is)  done  away,"  &c.  "For  if 
that  which  is  done  away  was  glorious,  (or,  by  glory,)  how  much 
more  that  which  remaineth  is  glorious  (or,  in  glory)."  Here  it 
is  evident  that  it  is  the  law  written  on  stone  that  is  mentioned, 
and  that  it  is  not,  as  some  say,  the  glory  only  of  Moses'  face,  or 
the  flaming  mount,  which  is  done  away,  for  that  was  done  away 
in  a  few  days ;  but  it  is  the  law,  which  is  called  "  glorious," 
that  is  said  to  be  done  away.  The  words  can  bear  no  other 
sense.  It  is  too  tedious  to  cite  all.  The  texts  following  fully 
prove  it ; — Heb.  vii.  11,  12,  IS,  and  ix.  18,  10;  Eph.  ii.  15; 
John  i.  17;  Luke  xvi.  16;  Rom.  ii.  12,  14 — 16,  and  iii.  19 — 
21,  27,  2S,  31,  and  iv.  13—16,  and  v.  13,  20,  and  vii.  4—8, 
16,  and  ix.  4,  31,  32,  and  x.  5  ;  Gal.  ii.  15,  16,  19,  21,  and  iii. 
2,  10—13,  19,  21,  24,  and  iv.  21,  and  v.  3,  4,  14,  23,  and  vi. 
13;  Phil.  iii.  6,  9;    1  Cor.  ix.  21. 

3.  And  the  Sabbath  itself  is  expressly  said  to  be  ceased  with 
the  rest;  "Let  no  man  judge  you  in  meat  or  in  drink,  or  in  respect 


THE    CATECHISING    OF    FAMILIES.  191 

of  an  holy  day  (or  feast),  or  of  the  new  moon,  or  of  the  Sab- 
haths,  which  are  a  shadow  of  things  to  come;  but  the  body  is  of 
Christ."  (Col.  ii.  16.)  It  was  the  weekly  Sabbath  that  was  the 
chief  of  Sabbaths,  and  therefore  included  in  the  plural  name, 
there  being  no  exception  of  it. 

4.  And  to  put  all  out  of  doubt,  Christ  (who  commanded!  not 
two  weekly  Sabbaths)  hath  appointed  and  sanctified  the  first  day 
of  the  week,  instead  of  the  seventh  day,  Sabbath;  not  calling  it 
the  Sabbath,  but  the  Lord's  day. 

Q.  25.  How  prove  you  that? 

A.  If  you  will  search  the  Scripture,  you  shall  see  it  proved 
by  these  degrees.  1.  Christ  commissioned  his  apostles  to  teach 
the  churches  all  his  doctrines,  commands,  and  orders,  and  so  to 
settle  and  guide  them.  (Luke  vi.  13,  and  x.  16;  Matt.  x.  40; 
xvi.  19;  and  xxviii.  IS — 20;  John  xiii.  16,  20;  xvii.  IS;  xx. 
21,  and  xxi.  15 — 1/;  Acts  i.  2,  24,  25;  ii.  42;  x.  5,  and 
xxvi.  17;  1  Cor.  iv.  1,  2;  xi.  23;  xii.  28,  29,  and  xv.  3 ;  Gal.  i. 
1,  11,  12;  Eph.  ii.  20,  and  iv.  11—16;  2  Pet.  Hi.  2.) 

II.  Christ  promised  his  Spirit  to  them,  to  enable  them  to 
perform  their  commission,  and  lead  them  into  all  truth,  and  to 
bring  them  all  to  their  remembrance,  and  to  guide  them  as  his 
church's  guides,  and  so  as  the  promulgators  of  his  commands. 
For  this  see  Jer.  iii.  15  ;  Isa.  xliv.  3  ;  Joel  ii.  28,  29,  &c,  and 
Luke  xxiv.  49  ;  John  xv.  26,  27  ;  xvi.  7,  12—15,  and  xvii.  IS; 
Matt,  xxviii.  20 ;  Acts  i.  4,  S. 

III.  Christ  performed  this,  and  gave  them  the  infallible 
Spirit  accordingly  to  perform  their  commissioned  work.  See 
Ileb.  x.  23  ;  Tit.  i.  2  ;  John  v.  10,  and  x.  22  ;  Acts  ii.,  and  xv. 
28 ;  Heb.  ii.  4  ;   1  Pet.  i.  1 2  ;  Rom.  xv.  19,  20,  &c. 

IV.  Christ  himself  laid  the  foundation,  by  rising  that  dav 
(as  God  did  of  the  Sabbath  by  ceasing  from  his  work).  He 
appeared  to  his  disciples  congregate  on  that  day  ;  he  sent  down 
the  Holy  Ghost  (his  Agent,  and  the  Perfecter  of  his  work)  on 
that  day  :  the  apostles  settled  that  day  as  the  stated  time  for 
constant  church  assemblies  and  communion;  and  all  the  churches 
in  the  world  have  constantly  called  it  the  Lord's  day,  and  kept 
it  as  thus  appointed,  and  used  by  the  apostles,  from  their  days 
till  now  with  one  consent.  And  because  I  must  not  here  write 
a  volume  on  this  point,  instead  of  a  catechism;  he  that  doubteth 
may  see  all  this  fully  proved  in  my  book,  called  "The  Divine 
Appointment  of  the  Lord's  Day,"  and  in  Dr.  Young's  book, 
called  "The  Lord's  Day  Vindicated." 


192  THE    CATECHISING    OF    FAMILIES. 

Q.  26.  Is  rest  as  necessary  now  as  under  Moses'  law  ? 

A.  It  was  then  commanded,  both  as  a  means  to  the  holy  work 
of  the  dav,  and  also  as  a  ceremony  which  was  made  a  duty  in 
itself,  as  a  shadow  of  the  christian  rest.  In  the  first  respect,  we 
are  as  much  (or  more)  obliged  to  forbear  labour,  even  so  far  as  it 
hindereth  holy  work,  as  they  were  then ;  but  not  in  the  second 
respect/ 

Q.  27.  When  doth  the  Lord's  day  begin  and  end  ? 

A.  It  is  safest  to  judge  of  that  according  to  the  common  esti- 
mation of  your  country,  of  the  measure  of  all  other  days  :  re- 
membering that  it  is  not  now  as  the  Jewish  Sabbath,  to  be  kept 
as  a  ceremony,  but  as  the  season  of  holy  works.  As  therefore 
you  allow  on  other  days  a  stated  proportion  of  twenty-four  hours 
for  labour,  and  the  rest  for  sleep  or  rest,  do  so  by  the  Lord's 
daj^,  and  you  need  not  be  further  scrupulous  as  to  the  time. 

But  remember,   1.  That  you   avoid   scandal.     2.  That  even 


■? 


y 


the  Sabbath  (and  so  the  Lord's  day)  was  made  for  man,  and 
Christ  is  the  Lord  of  it,  who  will  have  the  greatest  works 
preferred. 

Q.  28.  Doth  not  Paul  tell  us  that  all  days  are  alike,  and 
we  must  not  judge  one  another  for  days  ?  Why  then  should 
Christians  make  a  difference,  and  not  serve  God  equally  every 
day? 

A.  Paul  tells  you  that  Christ  hath  taken  away  the  Jewish 
ceremonial  diiference  of  days ;  for  neglect  of  which  none  is  to 
be  judged  :  but  it  followeth  not  that  Christ  hath  made  no  differ- 
ence himself,  and  hath  not  stated  a  day  for  christian  work  in 
communion  above  the  rest.  One  hour  of  the  day  doth  not  in 
itself  now  differ  from  another.  And  yet  every  wise  master  of  a 
family  will  keep  the  order  of  stated  hours,  for  dinner  and  for 
prayer.  And  so  will  a  congregation  for  lectures,  and  other 
ordinary  occasions.  I  told  you  in  the  beginning,  that  the  light 
and  law  of  nature  tells  us,  that  God's  public  worship  should 
have  a  stated  day;  in  which,  as  free  from  diversions  and  distrac- 
tions, we  should  wholly  apply  ourselves  thereto.  And  that  all 
the  Christians  in  the  world  assemble  for  the  same  work  on  the 
same  day,  hath  much  of  laudable  concord,  harmony,  and  mutual 
help.  And  therefore  it  concerned  him  who  only  is  the  King  and 
Lawgiver  to  the  universal  church,  to  make  them  a  law  for  the 
determination  of  the  day,  which  he  hath  done. 

1  Exod.  xxxi.  15,  and  xxxv.  3;  Num.  xv.  32;  Nell.  xiii.  1C,  17;  Jer.  xvii. 
21,  22,  24,  27. 


THE    CATECHISING  OF    FAMILIES.  193 

Q.  29.  But  is  it  not  more  spiritual  to  make  every  day  a 
Sabbath  ? 

A.  It  is  most  Christian-like  to  obey  Christ  our  King.  Thus 
the  same  men  pretend  to  make  every  meal  a  sacrament,  that 
they  may  break  the  law  of  Christ,  who  instituted  the  sacrament. 
Satan's  way  of  drawing  men  from  Christ's  laws,  is  sometimes 
by  pretending  to  do  more  and  better.  But  to  keep  every  day  a 
Sabbath,  is  to  keep  none.  It  is  not  lawful  to  cast  off  our  out- 
ward labour  all  the  six  days  :  nor  can  mind  or  body  bear  it  to 
do  nothing  but  religious  worship.  These  men  mean  no  more 
but  to  follow  their  earthly  business  with  a  spiritual  mind,  and 
at  some  seasons  of  the  day  to  worship  God  solemnly  :  and  this 
is  but  what  every  good  Christian  should  do  every  day.  But 
who  knoweth  not  that  the  mind  may,  with  far  more  advantage, 
attend  God's  instructions,  and  be  raised  to  him  in  holy  worship, 
when  all  worldly  diverting  businesses  are  laid  by,  and  the  whole 
man  employed  towards  God  alone  ? 

If  men  will  regard,  1.  The  experience  of  their  own  souls. 
2.  And  of  all  others  in  the  world,  they  might  soon  be  resolved 
how  mischievous  a  thing  the  neglect  of  the  Lord's  day  is,  and 
how  necessary  its  holy  observation.  1.  That  man  never  knew 
what  it  is  to  attend  God's  worship  seriously,  and  therein  to 
receive  his  special  blessing,  who  hath  not  found  the  great  advan- 
tage of  our  separation  from  all  common  business,  to  attend  holy 
work  only  on  the  Lord's  day.  He  that  feeleth  no  miss,  or  loss 
of  it,  sure  never  knew  what  communion  with  God  is.  2.  And 
servants  would  be  left  remediless  under  such  masters,  as  would 
both  oppress  them  with  labour,  and  restrain  them  from  God's 
service.  It  is  therefore  the  great  mercy  of  the  universal  King 
to  secure  the  liberties  of  the  servants,  and  to  bind  all  men  to 
the  means  of  their  own  felicity. 

3.  And  common  reason  will  tell  us,  that  a  law,  obliging  all 
men  to  spend  one  day  of  seven  in  learning  God's  word,  and 
offering  him  holy  worship,  must  needs  tend  abundantly  more 
to  the  increase  of  knowledge  and  holiness,  than  if  all  men  were 
left  to  their  own  or  to  their  rulers'  wills  herein. 

4.  And  common  experience  puts  the  matter  of  fact  out  of 
doubt,  that  where  the  Lord's  day  is  most  conscionably  spent  in 
holy  exercises,  there  knowledge,  piety,  charity,  and  all  virtue, 
do  most  notably  prosper  :  and  where  the  sanctifying  of  the  Lord's 
day  is  neglected,  ignorance,  sensuality,  and  worldliuess  abound. 
O  how  many  millions  of  souls  hath  grace  converted,  and  com- 

VOL.  XIX.  O 


194  THE    CATECHISING   OF    FAMILIES. 

forted,  and  edified  on  the  Lord's  days  !  When  men  are  obliged 
to  hear,  read,  pray,  and  praise  God,  and  to  catechise  their  chil- 
dren and  servants,  as  that  which  God  requireth,  is  it  not  liker  to 
be  done,  than  if  they  be  left  to  their  own  erroneous,  backward, 
sluggish  minds,  or  to  the  will  of  rulers  perhaps  worse  than  they  ? 

Q.  30.  How  is  it  that  the  Lord's  day  must  be  spent  and 
sanctified  ? 

A.  Not  in  diverting  worldly  thoughts,  words,  or  deeds  ;  much 
less  in  idleness,  or  vain  pastimes;  and,  least  of  all,  in  such  sinful 
pleasures  as  corrupt  the  mind,  and  unfit  a  man  for  holy  work, 
such  as  gluttony,  drunkenness,  lasciviousnesss,  stage  plays, 
romances,  gaming,  &c.  But  the  Lord's  day  is  specially  sepa- 
rated to  God's  public  worship  in  church  communion ;  and  the 
rest  to  private  and  secret  holy  exercises.  The  primitive  Chris- 
tians spent  most  of  the  day  together  :  and  the  public  worship 
should  not  be  only  preferred,  but  also  take  up  as  much  of  the 
day  as  we  can  well  spend  therein.* 

Q.  31.  What  are  the  parts  of  church  service  to  be  used  on 
the  Lord's  day? 

A.  ] .  The  reading  of  the  sacred  Scriptures,  by  the  teachers, 
and  expounding  them  to  the  people :  their  preaching  the  doc- 
trine of  the  gospel,  and  their  applying  it  to  the  case  and  con- 
sciences of  the  hearers.  Their  guiding  them  in  the  solemn 
exercise  of  God's  praise,  special  worship,  celebrating  the  sacra- 
ments, especially  that  of  communion  of  the  body  and  blood  of 
Christ,  and  that  with  such  conjunction  of  praises  to  God,  as 
that  it  may  be  fitly  called  the  eucharist,  speaking  and  singing 
joyfully  of  God's  perfections,  and  his  mercies  to  man ;  but 
specially  of  the  wonderful  work  of  our  redemption,  and  therein 
chiefly  of  the  resurrection  of  Jesus  Christ.  For  the  day  is  to 
be  spent  as  a  day  of  thanksgiving,  in  joyful  and  praising  com- 
memoration of  Christ's  resurrection. 

Q.  32.  On  days  of  thanksgiving  men  use  to  feast:  may  we 
labour  on  the  Lord's  day  in  providing  feasts  ? 

A.  Needless  cost  and  labour,  and  sensual  excess,  must  be 
avoided,  as  unsuitable  to  spiritual  work  and  rejoicing.  But 
such  provision  as  is  suitable  to  a  festival,  for  sober,  holy  persons, 
is  no  more  to  be  scrupled,  than  the  labour  of  going  to  the  church, 
or  the  minister's  preaching.  And  it  is  a  laudable  use  for  men 
to  wear  their  best  apparel  on  that  day. 

«  Isa.  lviii.  13—15  ;  Luke  iv.  16,  18  ;  vi.  1,  6,  and  xiii.  10 ;  Acts  xiii.  27, 42, 
44 ;  xv.  21  ;  xvi.  13,  anil  xx.  7 ;  1  Cor.  xiv.,  and  xvi.  1 ;  Psalm  c.  1—3,  &c. 


THE    CATECHISING    OF    FAMILIES.  195 

Q.  33.  What  are  the  private  duties  on  the  Lord's  day  ? 

A.  Principally  speaking  and  singing  God's  praises  for  our 
redemption  in  our  families,  and  calling  to  mind  what  we  were 
publicly  taught,  and  catechising  children  and  servants,  and 
praying  to  God,  and  meditating  on  God's  word,  and  works  of 
nature,  grace,  and  glory .h 

Q.  34.  Seeing  the  Lord's  Day  is  for  the  commemoration  of 
Christ's  resurrection,  must  we  cease  the  commemoration  of  the 
works  of  creation,  for  which  the  seventh  day  Sabbath  was 
appointed  ? 

A.  No  :  the  appointing  of  the  Lord's  day  is  accumulative, 
and  not  diminutive,  as  to  what  we  were  to  do  on  the  Sabbath. 
God  did  not  cease  to  be  our  Creator  and  the  God  of  nature,  by 
becoming  our  Redeemer  and  the  God  of  grace  \  we  owe  more 
praise  to  our  Creator,  and  not  less.  The  greater  and  the  subse- 
quent and  more  perfect  work  comprehendeth  the  lesser,  ante- 
cedent, and  imperfect.  The  Lord's  Day  is  to  be  spent  in  prais- 
ing God,  both  as  our  Creator  and  Redeemer ;  the  creation  itself 
being  now  delivered  into  the  hands  of  Christ.' 

Q.  35.  But  is  it  not  then  safest  to  keep  two  days ;  the  seventh 
to  honour  the  Creator,  and  the  first  to  commemorate  our  re- 
demption ? 

A.  No  ;  for  when  the  world  was  made  all  very  good,  God 
delighted  in  man,  and  man  in  God,  as  his  only  rest.  But  upon 
the  sin  of  man  God  is  become  a  condemning  judge,  and  dis- 
pleased with  man,  and  the  earth  is  cursed ;  so  that  God  is  so 
far  now  from  being  man's  rest,  that  he  is  his  greatest  terror, 
till  he  be  reconciled  by  Christ.  No  man  cometh  to  the  Father 
but  by  the  Son.  So  that  now  the  work  of  Creation  must  be 
commemorated  with  the  work  of  redemption,  which  restoreth 
it  to  its  proper  use.k 

Q.  36.  But  what  if  a  man  cannot  be  satisfied  that  the  seventh 
day  is  repealed,  is  it  not  safest  for  him  to  keep  both  ? 

A.  God  hath  laid  no  such  task  on  man,  as  to  dedicate  to 
religious  duties  two  days  in  seven  ;  and  he  that  thinketh  other- 
wise, it  is  his  culpable  error.  But  if  he  do  it  conscionably, 
without  contentious  opposing  the  truth,  and  dividing  the  church 
for  it,  good  Christians  will  not  despise  him,  but  own  him  as  a 
brother.     Paul  hath  decided  that  case,  Romans  xiv.  and  xv. 

Q.  37.  Why  is  mention  here  made  of  all  within  our  gates  ? 

h  Psalm  xcii. ;  xcv. ;  xcvi.,  and  cxviii.  21—24;  Col.  iii.  16. 
1  James  v.  14  5  Rev.  iv.  11,  and  x.  6 ;  Col.  i.  16.  k  Col.  ii.  16. 

02 


196  THE    CATECHISING    OF    FAMILIES. 

A.  To  show  that  this  commandment  is  not  only  directed  to 
private  persons,  but  to  magistrates,  and  masters  of  families  as 
such,  who,  though  they  cannot  compel  men  to  believe,  they 
may  restrain  them  from  violating  the  rest  of  the  Sabbath,  and 
compel  them  to  such  external  worship  of  God  as  all  men  are 
immediately  obliged  to ;  even  all  within  the  gates  of  their  cities 
or  houses. 

Q.  38.  What  if  one  live  where  are  no  church  meetings,  or 
none  that  he  can  lawfully  join  with  ? 

A.  He  must  take  it  as  his  great  loss  and  suffering,  and  with 
the  more  diligence  improve  his  time  in  private.1 

Q.  39.  What  preparation  is  necessary  for  the  keeping  holy 
that  day  ? 

A.  1 .  The  chief  part  of  our  preparation  is  the  habitual  holi- 
ness of  the  soul,  a  love  to  God,  and  his  word,  and  grace,  and  a 
sense  of  our  necessities,  and  heart  full  of  thankfulness  to  Christ, 
which  relisheth  sweetness  in  his  Gospel,  and  in  God's  praise, 
and  the  communion  of  saints.  2.  And  the  other  part  is  our 
endeavour  to  prevent  all  distracting  hinderances,  and  the  greatest 
helps  that  we  can  in  the  most  sensible  means  ;  and  to  meditate 
before  of  the  great  mercy  of  our  redemption,  of  Christ's  resur- 
rection, the  giving  of  the  Holy  Ghost,  and  the  everlasting,  hea- 
venly rest  which  this  prepareth  for;  and  to  pray  for  God's 
assistance  and  blessing. 


CHAP.  XXXVIII. 

Of  the  Fifth  Commandment. 


Q.  1.  What  are  the  words  of  the  fifth  commandment  ? 

A.  "  Honour  thy  father  and  thy  mother,  that  thy  days  may 
be  long  in  the  land  which  the  Lord  thy  God  giveth  thee." 

Q.  2.  Doth  this  commandment  belong  to  the  first  table,  or 
the  second  ? 

A.  No  man  knoweth  which  of  the  two  tables  of  stone  it  was 
written  in  by  God  :  but  if  we  may  judge  by  the  subject,  it 
seemeth  to  be  the  hinge  of  both,  or  belong  partly  to  each.  As 
rulers  are  God's  officers,  and  we  obey  God  in  them,  it  belongs 

1  Rev.  i.  10. 


THE    CATECHISING    OF    FAMILIES.  197 

to  our  duty  to  God  ;  but  as  they  are  men,  it  belongs  to  the 
second."1 

Q.  3.  Why  is  father  and  mother  named,  rather  than  kings  ? 

A.  1.  Parents  are  our  first  governors,  before  kings.  2.  Their 
government  is  deeplier  founded,  even  in  nature,  and  not  only  in 
contract.  3.  Parents  give  us  our  very  being,  and  we  are  more 
obliged  to  them  than  to  any.  4.  They  have  a  natural  love  to 
us,  and  we  to  them  ;  so  that  they  are  justly  named  first. 

Q.  4.  Is  it  only  parents  that  are  here  meant? 

A.  No  ;  all  true  governors  are  included.  But  so  far  as  the 
Commandment  is  part  of  the  law  of  nature,  it  bindeth  us  but  to 
natural  rulers  antecedently  to  human  contract  and  consent,  and 
to  those  that  rule  us  by  contract,  but  consequently." 

Q.  5.  What  is  the  power  of  parents  and  rulers,  which  we 
must  obey? 

A.  They  are  of  various  ranks  and  offices ;  and  every  one's 
power  is  special,  in  that  which  belongeth  to  his  own  place  and 
office.  But  in  general  they  have  power  first  to  command  infe- 
riors to  obey  God's  laws :  And,  2.  to  command  them  such 
undetermined  things  in  subordination  to  God's  laws,  which  God 
hath  left  to  their  office  to  determine  of;  as  corporations  make 
by-laws,  by  virtue  of  the  king's  law. 

Q.  6.  What  if  parents  or  princes  command  what  God 
forbids  ? 

A.  We  must  obey  God,  rather  than  men.0 

Q.  7.  Are  we  not  then  guilty  of  disobedience  ? 

A.  No,  for  God  never  gave  them  power  to  contradict  his 
laws. 

Q.  8.  But  who  shall  be  judge  when  men's  commands  are 
contrary  to  God's  ?   Must  subjects  and  children  judge  ? 

A.  While  children  are  infants  naturally  uncapable  of  judg- 
ing, we  are  ruled  as  brutes  by  our  parents.  But  when  we  grow 
up  to  the  use  of  reason,  our  obligation  to  govern  ourselves  is 
greater  than  to  be  governed  by  others. p     God's  government  is 

m  Prov.  i.  8;  vi.  20;  xiii,  1  ;  xv.  5  ;  xx.  20  ;  xxiii.  22,25,  and  xxx.  17; 
Heb.  xii.9;  Eph.  vi.  1,2;  Maik  vii.  10,  11;  Deut.  xxi.  18,  19,  and  xxvii.  1C; 
Lev.  xix.  3,  and  xx.  9  ;  Exod.  xxi.  15,  17  ;  Gen.  ix.  23 ;  Col.  iii.  20,  22  ;  Jer. 
xxxv.  8, 10. 

"  Rom.  xiii.  1—3;  Prov.  v.  13;  Tit.  iii.  1,  2  ;  1  Pet.  ii.  13  ;  iii.  1,  5,  and 
v.  5;  1  Tim.  ii.  11 ;  Hib.  xiii.  7,17  ;  1  Cor. xvi.  16. 

°  Acts  v.  29. 

p  1  Pet.  i.  14  ;  1  John  v.  21  ;  Jnde  xx.  21 ;  Mark  xiii.  9;  Prov.  xxv.  28  ; 
xvi.  37,  and  ix.  12;  2  Tim.  ii.  15;  1  Tim.  iii.  15  ;  iv.  7, 15,  10;  v.  22,  and  vi.  5J 


198  THE    CATECHISING    OF    FAMILIES. 

the  first  in  order  of  nature ;  and  self-government  is  the  next, 
though  we  are  not  capable  of  it  till  we  come  to  some  ripeness. 
A  man  is  nearer  to  himself  than  his  parents  are,  and  his  happi- 
ness or  misery  depends  more  on  himself  than  on  them.  And 
indeed  children's  or  men's  obedience  to  others  is  but  an  act  of 
self-government.  It  is  a  man's  self-governing  reason  and  will 
which  causeth  him  to  obey  another ;  nor  can  a  child  perform 
any  act  of  proper  obedience  differing  from  a  brute,  unless  by  a 
self-governing  act.  But  parents'  government  is  the  next  to 
self-government,  and  the  government  of  husbands,  princes,  and 
masters,  which  are  by  contract,  is  next  to  that.  Every  subject, 
therefore,  being  first  a  subject  of  God,  and  next  a  self-governor, 
is  to  obey  as  a  reasonable  creature,  and  to  understand  what  is 
his  duty  and  what  not.  And  because  all  is  our  duty  which  God 
commandeth,  but  not  all  that  man  commandeth,  God's  power 
being  absolute,  and  all  men's  limited;  therefore  we  have  no- 
thing to  do  with  the  laws  of  God  but  to  know  them,  and  love 
them,  and  obey  them.  But  as  to  man's  commands,  we  must 
know  also,  that  they  are  not  contrary  to  God's  laws,  and  that 
they  belong  to  the  office  of  the  commander."1  If  a  parent  or 
prince  command  you  to  blaspheme  God,  or  worship  idols,  or 
deny  Christ,  or  renounce  heaven,  or  not  to  pray,  &c.  you  must 
obey  God  by  disobeying  him.  And  if  a  king  command  you  not 
to  obey  your  parents,  or  will  choose  for  you  your  wife,  your 
diet,  your  physic,  the  words  you  shall  say  to  God  in  your  secret 
prayers,  &c,  these  are  things  which  belong  not  to  his  office,  no 
more  than  to  a  captain's,  to  become  judge  of  the  Common  Pleas. 
Subjects,  therefore,  must  judge  what  they  must,  or  must  not 
obey,  as  rulers  must  judge  what  they  must,  or  must  not  com- 
mand ;  or  else  they  act  not  as  men. 

Q.  9.  But  what  confusion  will  this  cause,  if  every  subject 
and  child  become  judge  whether  their  prince's  or  parents'  com- 
mands be  lawful  ?  Will  they  not  take  all  for  unlawful  which 
their  folly  or  corrupt  wills  dislike,  and  so  cast  off  all  obedience  ? 

A.  It  is  not  finding  inconveniences  in  the  miserable  state  of 
lapsed  mankind  that  will  cure  them.  Were  there  any  avoiding 
error,  sin,  and  confusion,  by  government,  some  would  have 
found  out  the  way  before  now.  But  while  man  is  bad,  he  will 
do  accordingly.  In  avoiding  these  evils,  we  must  not  run  into 
far  greater.  Are  they  not  greater,  if  men  must  not  discern 
who  is  their  lawful  governor,  but  must  fight  for  an  usurper  in 

i  Dan.  Hi.,  and  vi. 


THE    CATECHIS-ING    OF    FAMILIES.  199 

power  against  his  prince  or  parents,  if  commanded  by  him  ? 
And  if  every  child  and  subject  must  renounce  God,  Christ,  and 
heaven,  that  is  commanded ;  and  men  become  gods  and  anti- 
gods.1- 

Q.  10.  But  is  there  no  remedy  against  both  these  confusions? 

A.  Yes,  the  remedies  are  these:  1.  Rulers,  that  should  have 
most  reason,  must  give  us  the  first  remedy,  by  knowing  God's 
laws,  and  taking  care  that  they  command  and  forbid  nothing 
contrary  to  them,  and  not  put  on  subjects  a  necessity  of  dis- 
obeying them. 

2.  Children  and  subjects  must  be  instructed  also  to  know  the 
laws  of  God,  that  they  may  not  take  that  for  his  law  which  is 
not.  ft  is  not  keeping  them  ignorant  of  God's  laws,  lest  they 
pretend  them  against  the  laws  of  man,  that  is  the  way;  no 
more  than  keeping  them  ignorant  that  there  is  a  God,  lest  they 
obey  him  against  man. 

3.  They  must  be  taught  betime  the  difference  between  the 
capacity  of  children  and  of  men  at  age,  and  of  young  unfur- 
nished wits,  and  those  that  study  and  experience  have  ripened. 
And  they  must  be  taught  the  duty  of  self-suspicion,  humility, 
and  submission  :  and  that  as  learning  is  necessary  to  knowing, 
so  believing  our  teachers,  with  a  human  belief,  is  necessary  to 
learning  of  them.s  Who  can  learn,  that  will  believe  nothing 
which  his  teacher  saith  ?  But  this  is  not  taking  him  for  infal- 
lible, nor  resolving  only  to  be  ruled  still  by  his  knowledge,  but 
in  order  to  learn  the  same  evidence  of  truth  which  our  teachers 
themselves  discern  it  by.1 

4.  They  must  be  taught  to  know,  that  if  they  mistake  God's 
laws,  and  erroneously  pretend  them  against  their  rulers,  their 
error  and  abuse  of  the  name  of  God  is  their  sin,  and  will  not 
excuse  their  disobedience ;  and  therefore  they  must  try  well 
before  they  disobey. 

5.  All  the  churches  near  them  should  agree  publicly  of  all 
the  necessary  articles  of  divine  faith  and  obedience,  that  the 
authority  of  their  concord  may  be  some  awe  to  the  minds  of 
commanders  and  obeyers. 

6.  Rulers  are  not  to  suspend  the  executive  part  of  their 
government  upon  every  conscientious  error  of  the  child  or  sub- 
ject. If  they  will  pretend  God's  law  for  intolerable  sin  or 
injury,  they  must  nevertheless  be  restrained  by  punishment. 

T  Isa.  ix.  C,  7  ;  Job  xxxiv.  17  ;  Neh.  v.  14,  18.  s  Eph.  vi.  1—3. 

1  Eph.  v.  21 ;  1  Thes  .  v.  12, 13;  1  Pet.  v.  6  ;  2  Pet.ii.  10. 


200  THE    CATECHISING    OF    FAMILIES. 

7.  But,  lastly,  the  conscience  of  subjects'  duty  to  God  must 
be  tenderly  used  and  encouraged,  and  their  mistakes  through 
infirmity  must  be  tolerated  in  all  tolerable  cases.  Some  diffe- 
rences and  disorders  in  judgment  and  practice  must  be  borne 
with  by  thein  that  would  not  bring  in  greater.11  Gentle  reason- 
ing, and  loving  usage,  must  cure  as  much  of  the  rest  as  will  be 
cured ;  and  our  concord  must  be  placed  in  the  few  plain  and 
necessary  things.  The  king  hath  more  wit  and  clemency,  than 
to  hang  all  ignorant,  erroneous,  faulty  subjects,  or  else  he 
would  have  none  left  to  govern.  And  if  pastors  have  not  more 
wit  and  clemency  than  to  excommunicate  all  such,  they  would 
be  no  pastors,  as  having  no  flocks.  But  heinous  is  their  sin 
that  can  tolerate  multitudes  of  the  ignorant  and  ungodly  in 
their  communion,  who  will  but  be  for  their  power  and  wealth, 
and  can  tolerate  none  of  the  wise  and  conscionable  if  they  do 
but  differ  from  them  in  tolerable  cases,  or  dislike  them.  Yet 
there  goeth  more  to  make  a  tolerable  Christian  and  church 
member  than  a  tolerable  subject.  And  consent  to  the  relation 
is  necessary  to  both. 

Q.  11.  What  duty  doth  the  word  honour  contain  and 
command  ? 

A.  1.  The  first  and  chief  of  honouring  them  is  to  acknow- 
ledge their  relation  to  God  as  his  appointed  officers,  and  the 
authority  which  God  hath  given  them,  that  they  may  be  obeyed 
reverently,  and  God  in  them. 

2.  The  next,  is  to  take  all  their  laws  and  commands,  which 
God  hath  authorised  them  to  make,  to  be  the  rule  of  our  duty 
in  subordination  to  God's  laws,  and  so  far  to  obey  them  for  con- 
science' sake,  believing  it  a  sin  to  resist  or  disobey  them. 

3.  Another  is  to  maintain  them  honourably,  so  far  as  we  are 
able,  and  they  need  :  though  parents  provide  for  children  in 
youth,  children  must  maintain  parents  if  they  need  it,  when 
they  come  to  age  :  and  so  must  people  their  princes  and  pas- 
tors, and  pay  tribute  to  whom  it  is  due.  x 

4.  Also  they  ought  to  speak  reverently  to  them,  and  honour- 
ably of  them,  and  not  use  any  unjust,  dishonouring  thoughts, 
words,  or  deeds,  against  them,  specially  which  would  disable 
them  for  government. 

uRoin.  xiv.  1,  2,&c. 

*  Mai.  i.  G,  7  ;  Matt.  xv.  5,  6,  and  xxi.  30,  31  ;  Epb.  v.  33,  and  vi.  2 ;  1  Pet. 
ii.  17;  lTim.  v.  17;  Rom.  xiii.  6>  7;  Heb.  xii.  9;  2  Sam.  ix.  6;  1  Kings 
i.  31. 


THE    CATECHISING    OF    FAMILIES.  201 

5.  Lastly,  they  ought  to  do  their  best  to  defend  them  against 
injuries. 

Q.  1 2.  But  seeing  parents  are  named,  and  not  princes,  must 
we  defend  our  parents  against  our  king,  if  lie  be  their  enemy  ? 

A.  If  their  cause  be  just,  we  must  defend  them  by  all  lawful 
means  ;  that  is,  by  prayer  to  God,  by  argument,  by  petition  to 
the  king,  and  by  helping  their  flight,  or  hiding  them  :  and  if  a 
king  would  ravish  or  murder  your  mother  or  wife,  you  may  hold 
his  hands  while  they  escape  ;  as  you  may  do  if  he  would  kill 
himself  in  drunkenness  or  passion.  But  you  may  not,  on  such 
private  accounts,  raise  a  war  against  him,  because  war  is  a  pub- 
lic action,  and  under  the  judgment  of  the  public  governor  of  the 
commonwealth,  and  not  under  the  judgment  of  your  parents, 
or  any  private  person.  y 

Q.  13.  But  if  the  king  command  me  one  thing,  and  my  pa- 
rents another,  which  of  them  must  I  prefer  in  my  obedience  ? 

A.  Each  of  them  have  their  proper  office,  in  which  they  must 
be  preferred  and  obeved  :  your  mother  must  be  obeyed  before 
the  king,  in  telling  you  when  to  suck  or  eat.  Your  parents 
must  be  obeyed  before  the  king  in  matters  proper  to  family 
government;  as  what  daily  food  you  shall  eat,  and  what  daily 
work  for  them  you  shall  do,  and  what  wife  to  choose,  &c.  But 
the  king  is  to  be  obeyed  before  your  parents  in  all  matters  be- 
longing to  national  government. 

Q.  14.  But  what  if  it  be  about  religious  acts,  as  what  pastor 
I  shall  choose ;  what  church  I  shall  join  with  ;  how  I  shall 
spend  the  Lord's  day,  &c.  Must  I  prefer  the  king,  or  my  pa- 
rents in  my  obedience  ? 

A.  While  you  are  in  your  minority,  and  understand  not  the 
king's  laws,  you  must  obey  your  parents,  and  if  they  command 
you  any  thing  contrary  to  the  king's  commands,  they  must  be 
answerable  for'it  as  the  case  shall  prove  :  some  commands  about 
your  religion  belong  to  your  parents,  and  some  to  the  king,  and 
they  are  accordingly  to  be  obeyed.  It  is  not  the  king's,  but 
your  parents',  to  catechise  you,  to  teach  you  to  read  and  pray ; 
to  choose  your  schoolmaster  or  tutor  :  in  these,  therefore,  vour 
parents  are  first  to  be  obeyed  :  and  it  is  your  parents'  office  to 
choose  where  you  shall  dwell,  and,  consequently,  to  what  pastor 
vou  shall  commit  the  conduct  of  your  soul :  and  also  how  in  the 
family,  and  in  private,  you  shall  spend  the  Lord's  day.  But  the 
determination  of  all  those  public  circumstances,  which  are  need- 

y  1  Sara.  xix.  1,  4,  7,  11—13,  17  ;  xx.  16,  30,  42,  and  xiv.  44,  45. 


202  THE    CATECHISING   OF    FAMILIES. 

ful  to  be  imposed  on  all  Christians  in  the  land,  belongs  not  to 
your  parents,  but  to  the  supreme  power. z 

Q.  15.  But  what  if  the  king  and  the  bishops,  or  pastors,  differ 
about  matters  of  religion  to  be  believed  or  done,  which  of  them 
must  I  obey  ? 

A.  If  it  be  in  things  belonging  to  the  king's  determination, 
(as  what  translation  shall  be  used  in  all  the  churches;  when 
synods  shall  meet ;  who  shall  have  the  tithes,  glebe,  and  temples  ; 
what  national  fasts  or  thanksgivings  shall  be  kept,  and  such 
like,)  you  must  obey  the  king.  But  if  it  be  in  things  proper  to 
the  pastoral  office,  as  who  shall  be  judged  capable  of  baptism, 
or  of  the  Lord's  supper  and  church  communion  ;  who  shall  be 
admonished,  excommunicated,  or  absolved  by  the  pastors  ;  what 
text  the  minister  shall  preach  on,  and  on  what  subject,  in  what 
method,  and  in  what  words  ;  what  he  shall  say  to  troubled  con- 
sciences, or  to  the  sick,  or  to  others ;  what  words  he  shall  use 
in  exhortation,  prayer,  or  thanksgiving;  all  these  being  part  of 
the  pastor's  work,  you  are  to  obey  him  in  them  all.  But  neither 
prince  nor  pastor  have  power  against  God.a 

Q.  16.  But  what  if  the  bishops  or  pastors  be  divided,  which 
of  them  must  we  obey  ? 

A.  1.  Those  that  obey  God's  laws.  2.  Those  that  impose 
the  safest  course,  where  the  matter  on  one  side  is  no  sin,  when 
on  the  other  we  fear  it  is.  3.  All  other  things  being  equal, 
those  that  are  most  unanimous  and  concordant  with  the  univer- 
sality of  Christians,  and  the  primitive  church :  and  our  own 
pastors  rather  than  others.  And  the  Godly  and  eminently  wise, 
before  the  ignorant  und  ungodly. b 

Q.  17.  But  what  if  the  bishop  or  pastor  who  is  over  us,  differ 
from  most  in  the  nation  ?  And  if  the  national  bishops  and 
ministry  differ  from  most  other  foreign  churches,  as  England 
from  France,  Spain,  Italy,  Germany,  Muscovy,  the  Greeks,  Ar- 
menians, Abyssinians  ? 

A.  The  things  in  which  the  difference  is  supposed,  must  not 
be  thus  confounded  :  either  they  are  necessary  points  of  faith  or 
practice  to  all  Christians  in  order  to  salvation.  2.  Or  else  they 
are  controverted  opinions  not  so  necessary.  3.  Or  else  they  are 
matters  of  local,  occasional,  mutable  practice. 

z  Deut.  vi.  11,  ami  xi.  19. 

B  2  Chron.  xxix.  27.    See  all  the  examples  of  David,  Solomon,  Jehosaphat, 
Hezekiah,  Josiah,  and  Nehcmiah. 
b  Rom.  xvi.  16,  17  ;   1  Thes.  v.  12, 13  ;   Heb.  xiii.  7, 17. 


THE    CATECHISING    OF    FAMILIES.  203 

1.  As  to  the  first,  all  true  Christians  are  agreed  in  all  things 
necessary  to  our  common  salvation  :  if  any  oppose  these,  and 
draw  men  from  the  church  on  that  account,  he  is  a  heretic.  In 
this  case,  God's  law  must  be  known  to  us,  to  which  we  must 
stick,  whoever  gainsay  it. c 

2.  In  the  second  case,  (of  disputable,  less  necessary  opinions,) 
we  must  suspend  our  judgments  till  evidence  determine  them  : 
but  judge  them  most  probably  to  be  in  the  right,  who  are  in 
those  matters  discerned  commonly  to  have  greatest  skill  and 
sincerity.  But  the  ignorant  cannot  subscribe  to  any  of  them  in 
the  dark. 

3.  In  the  third  case,  (as  what  time  and  place  we  shall  meet 
at;  what  subject  we  shall  hear;  what  catechism  questions  we 
shall  answer  when  we  shall  communicate,  and  with  what  indi- 
vidual persons,  in  what  words  the  assembly  shall  pray  and  praise 
God,  &c.,)  we  are  to  obey  our  own  pastors,  and  not  strangers  : 
as  every  wife  is  to  be  governed  by  her  own  husband,  and  every 
child  by  his  own  parents,  and  every  servant  by  his  own  master. 
I  scarce  think  our  papists  (monarchical  or  aristocratical)  would 
have  an  universal  husband,  parent,  or  master,  or  a  council  of 
husbands,  parents,  or  masters  of  all  the  world,  or  all  the  king- 
dom, set  up  for  such  acts  as  these. 

Q.  18.  But  is  there  no  command  to  parents,  princes,  and 
pastors  for  their  duty,  as  well  as  to  children  and  subjects  for 
theirs  ? 

A.  The  commandments  written  on  stone  were  necessarily 
brief,  and  the  duty  of  rulers  is  here  implied  and  included. 

Q.    19.  What  is  the  duty  of  parents  for  their  children  ? 

A.  1.  To  take  due  care  of  their  lives,  health,  and  necessary 
maintenance. d  2.  To  teach  them  when  they  are  capable  to 
know  God  and  his  word,  his  doctrine,  laws,  promises,  and  pe- 
nalties ;  to  know  themselves,  their  souls,  their  relation  to  God, 
their  duty  to  him,  their  original  pravity,  and  guilt,  and  danger. 
To  know  Jesus  Christ,  his  person,  life,  doctrine,  death,  resur- 
rection, ascension,  glory,  kingdom,  intercession,  and  judgment. 
To  know  the  Holy  Ghost  as  sent  by  Christ,  to  indite  and  seal 
the  Scripture,  qualify  the  apostles  and  evangelists  to  deliver 
infallibly  Christ's  commands,  and  record  them  to  all  after  ages, 
and  accordingly  settle  the  churches ;  to  confirm  their  ministry 

c  Gal.  i.  8,  and  ii.     See  the  case  of  Paul  and  Peter. 

d  Deut.  vi.  11;  xi.  19,  and  xxxiii.  46;  Jos.  iv.  6,7,22;  Eph.  vi.  3,  4j 
1  Tim.  iii.  12;  Prov.  xxii.  6;  xxiii.  13,  and  xxix.  15. 


204  THE    CATECHISING    OF    FAMILIES. 

by  miracles,  and  to  sanctify  all  true  Christians  to  the  end  of  the 
world.  To  know  the  use  of  the  ordinary  ministry,  and  of  the 
communion  of  saints.  To  know  the  covenant  of  grace,  and  the 
grace  of  pardon,  adoption,  and  sanctification,  which  we  must 
here  receive,  and  the  glory  which  we  shall  receive  hereafter,  at 
death,  and  at  the  general  resurrection  ;  and  the  great  duties  of 
faith  and  repentance,  of  obedience  and  love  to  God  and  man, 
and  renouncing  the  lusts  of  the  flesh,  the  world,  and  the  devil, 
which  must  be  done  by  all  that  will  be  glorified  by  and  with 
Jesus  Christ. e 

This  is  the  catechism  which  parents  must  teach  their  children. 

Q.  20.  Alas !  it  will  be  a  hard  and  long  work  to  teach 
children  all  this ;   or  servants  either,  that  are  at  age. 

A.  All  this  is  but  the  plain  meaning  of  the  creed  and  ten 
commandments,  which  the  church  requireth  all  to  learn ;  and 
no  more  than  in  their  baptism  the  parents  should,  and  the  God- 
fathers do,  solemnly  promise  to  see  them  taught.  It  is  these 
things  for  which  God  hath  given  them  life,  and  time,  and  reason, 
and  on  which  their  present  safety  and  comfort,  and  their  ever- 
lasting life  dependeth.  And  will  you  set  them  seven  years  ap- 
prentice to  a  trade,  and  set  them  seven  and  seven  to  schools  and 
universities,  and  inns  of  court,  where  study  must  be  their  daily 
business :  and  will  you  think  it  too  much  to  teach  them  the 
sense  of  the  creeds,  Lord's  prayer,  and  ten  commandments, 
needful  to  far  greater  and  better  ends  ? f 

Q.  21.  In  what  manner  must  parents  teach  their  children? 

A.  1.  Very  plainly,  by  familiar  talk.  2.  Gently  and  lovingly 
to  win  them,  and  not  discourage  them.  3.  Beginning  with  the 
history  and  doctrine  which  they  are  most  capable  to  receive. 
4.  Very  frequently,  that  it  be  not  neglected  or  forgotten.  (Deut. 
vi.  and  xi.)  5.  Yet  a  little  at  a  time,  that  they  be  not  over- 
whelmed. (>.  Praising  them  when  they  do  well.  7-  Doing  all 
with  such  holy  reverence  that  they  may  perceive  it  is  the  work 
of  God,  and  not  a  common  matter.  8.  Teaching  them  by  an 
answerable  life. 

Q.  22.  What  else,  besides  teaching,  is  the  parents'  duty  ? 

A.  3.  To  use  all  just  means  to  make  religion  pleasant  to 
them,  and  win  their  hearts  to  love  it;  and  therefore  to  tell 
them  the  Author,  the  excellency,  the  certainty,  and  profit  of  it 
here  and  hereafter.     4.  To  possess  them  with  necessary  fear  of 

e  I  Tim.  iii.  1G;  lCor.  xv.  3— G;  Heb.  v.  11,  12,  and  vi.  1—3. 
f  2  Tim.  iii.  15. 


THE    CATECHISING    OF    FAMILIES.  205 

God,  of  death,  of  hell,  and  of  sin.     5.  To  make  a  great  differ- 
ence between  the  good  and  the  bad ;  rewarding  good  children, 
and    correcting   the   bad,    disobedient,   and    stubborn.     6.  To 
choose  safe  and   godly  schoolmasters   for  them,  if  they  teach 
them  not  all  themselves.     7-  To  keep  them  out  of  ill  company, 
and  from  temptations,  especially  to  know  their  vices,  and  watch 
against   all  occasions  of  their  sin.     8.  To  choose  meet  trades 
or  callings  for  them,  and   faithful   masters,  ever   preferring  the 
welfare  of  their  souls  before  their  bodies.     9.  To  choose  meet 
husbands  or  wives  for  them,  if  thev  are  to  be  married. s     10.  To 
settle  them  under  a  faithful  pastor   in  the  real  communion  of 
saints.    And  all  this  with  constant,  serious  diligence,  praying  to 
God  for  his  grace  and  blessing. 

Oh !  how  happy  were  the  church  and  world,  if  parents  would 
faithfully  do  all  this  needful,  certain  duty,  and  not  perfidiously 
and  cruelly  break  the  promise  they  made  in  baptism,  and  by 
negligence,  worldliness,  and  ungodliness,  betray  the  souls  of 
their  own  children  to  sin  and  Satan.  The  happiness  or  misery 
of  families,  churches,  cities,  kingdoms,  and  of  the  world,  lieth 
most  eminently  on  parents'  hands. 

Q.  23.  What  is  the  duty  of  children  to  their  parents  in 
especial ? 

A.  To  honour  their  judgment  and  authority ;  to  be  thankful 
to  them  for  their  being,  love,  and  education ;  to  love  them 
dearly ;  to  learn  of  them  willingly  and  diligently  ;  to  obey  them 
faithfully ;  and  to  requite  them  as  they  are  able ;  and  what  is 
included  in  the  general  duty  of  subjects  opened  before.11 

Q.  24.  What  if  the  father  be  a  papist  and  the  mother  a  pro- 
testant,  and  one  commandeth  the  child  to  read  one  book,  and 
go  to  one  church,  and  the  other  another,  which  must  be  obeyed? 

A.  Either  the  child  is  of  age  and  understanding  to  try  and 
judge  which  of  them  is  contrary  to  God's  law,  or  not.  If  he 
be,  he  must  obey  God  first,  and  therefore  not  obey  any  thing 
that  is  contrary  to  his  law ;  but  if  not,  then  he  is  one  that  will 
not  put  such  questions,  nor  do  what  he  doth  out  of  conscience 
to  God,  but  perform  mere  human  obedience  to  man  ;  and  if  his 
ignorance  of  God's  law  be  through  his  own  negligence,  it  will 
not  excuse  his  sin  if  he  mistake  :  but  if  it  be  from  natural  in- 
capacity, he  is  ruled  like  a  brute,  and  no  doubt  the  father  is  the 
chief  governor  of  the  house,  and  will  and  must  be  obeyed  be- 
er Dent.  vi.  11,  and  xi.  19,  20;  Eph.vi.3, 4  ;  2  Tim.  iii.  15;  1  Tlies.  ii.  7. 

»'  Epli.  vi.  1,2  ;  Col.  iii.  20,  21. 


206  THE    CATECHISING    OF    FAMILIES. 

fore   the  mother,  when  obedience   to  God  doth  not  forbid  it, 
which  this  child  understandeth  not. 

Q.  25.  What,  if  children  be  rebellious  in  wickedness,  as 
drunkenness,  stealing,  &c,  must  the  parents  cause  them  to  be 
put  to  death,  as  Moses'  law  commanded,  or  what  must  they 
do  with  them? 

A.  Moses'  law  had  some  special  severities,  and  was  peculiar  to 
that  nation,  and  is  abrogate.  Whether  the  common  good  and 
safety  require  the  death  of  such  a  son,  or  any,  the  Supreme 
Power  is  judge,  and  not  the  parents  :  nor  is  it  meet,  though 
some  think  otherwise,  that  parents  have  the  power  of  putting  to 
death  their  children ;  for  the  commonwealth,  which  is  better 
than  the  family,  is  concerned  in  all  the  subjects'  lives  :  and  ex- 
perience proveth  it,  that  were  this  granted,  whores,  beggars,  and 
raging,  passionate  persons  would  be  common  murderers  of  their 
children. 

But  if  the  magistrate  would  appoint  one  house  of  correction 
in  every  county  for  children  that  will  not  be  ruled  by  parents, 
where  they  may  be  kept  in  labour  till  they  are  humbled  and 
subdued,  it  would  be  an  excellent  work. 

Q.  2b'.  But  what  shall  such  sorrowful  parents  do  ? 
A.  First,  use  all  means  by  wisdom,  love,  and  patience,  while 
there  is  hope ;  and,  next,  if  they  are  past  their  correction,  send 
them  to  the  house  of  correction  ;  and,  lastly,  disinherit  them, 
or  deny  them  all  maintenance  for  their  lust. 

Q.  27.  Is  it  a  duty  to  disinherit  an  incorrigible,  wicked  son, 
or  to  deny  such  filial  maintenance  and  portions? 

A.  Supposing  it  to  be  in  the  father's  power,  it  is  a  duty  to 
leave  them  no  more  than  will  maintain  their  lives  in  tem- 
perance ;  for  all  men  are  God's  stewards,  and  must  be  account- 
able for  all  that  he  doth  trust  them  with;  and  they  ought  not  to 
give  it  to  be  the  fuel  of  lust  and  sin,  when  they  have  reason  to 
believe  that  it  will  be  so  used  :  that  were  to  give  God's  mercies 
to  the  devil,  to  be  turned  against  him.  Nor  are  parents  bound 
to  give  those  children  the  necessary  maintenance  for  their  lives 
and  health,  or  any  thing  at  all,  who,  by  obstinate  rebellion,  ut- 
terly forfeit  it.  Nature  is  not  so  strong  a  bond  but  that  some 
sin  may  dissolve  it,  and  forfeit  life  itself,  and  therefore  forfeit 
fatherly  maintenance.  The  rebellion  and  ingratitude  of  an  incor- 
rigible child  is  far  more  heinous  than  a  neighbour's  injuries. 
And  though  Moses'  law,  and  its  rigours,  be  ceased,  the  reason 
of  it  still   remaineth,  as  directive  to  us.     When  thousands  of 


THE    CATECHISING    OF    FAMILIES.  207 

good  people  want  food,  and  we  cannot  give  all,  it  is  a  sin  to  pre- 
fer an  incorrigible,  wicked  son  before  them. ' 

Q.  28.  But  God  may  change  them  when  the  parents  are  dead  ? 

A.  It  is  supposed  that  the  parents  have  tried  to  the  utmost  of 
their  power ;  and  parents  cannot  judge  of  what  unlikelihoods 
God  may  bring  to  pass  when  they  are  dead.  If  God  change 
them,  God  will  provide  for  them.  If  parents  have  any  hope, 
they  may  leave  somewhat  in  trusty  hands  to  give  them  when 
they  see  them  changed.     If  not,  such  may  work  for  themselves. 

Q.  29.  But  what  if  a  son  be  not  deboist,  but  civil  ;  but  be  of 
a  corrupt  understanding,  inclined  to  ill  opinions,  and  averse  to 
serious  piety,  and  like  to  use  his  estate  to  the  hurt  of  the  church 
or  commonwealth,  what  shall  parents  do  by  such  ? 

A.  The  public  interest  is  to  be  preferred  before  a  son's.  If 
parents  have  good  hopes  that  such  a  son  may  do  more  good 
than  harm  with  his  estate,  they  may  trust  him  as  far  as  reason 
requireth,  rather  than  to  trust  a  stranger.  But  if  they  have  rea- 
son to  believe  that  he  will  do  more  harm  than  good  with  it,  they 
should  settle  it  in  trust  to  do  all  that  good  which  he  should  do, 
and  not  leave  it  to  do  hurt,  if  it  be  in  their  power,  allowing 
him  necessary  maintenance. 

Q.  30.  Should  not  parents  leave  all  their  estates  to  their 
children  :  or  what  proportion  must  they  give  them  ? 

A.  Nature  makes  children  so  near  their  parents,  that  no 
doubt  they  must  be  specially  careful  of  their  corporeal  and  spi- 
ritual welfare  above  others ;  and  the  Israelites,  being  tied  to 
keep  their  possessions  in  their  families  and  line,  were  under  an 
extraordinary  obligation  in  this  matter.  But,  to  all  Christians, 
the  interest  of  God  and  the  common  good  is  the  chief,  and  to 
be  preferred.k  All  they  that  sold  their  possessions,  and  laid 
down  the  money  at  the  apostles'  feet,  did  not  scruple  alienating 
them  from  their  heirs.  In  this  case,  children  are  to  be  consi- 
dered, 1.  As  mere  receivers  of  their  own  due.  2.  Or,  as  their 
parents'  trustees  for  doing  good.  If  they  be  like  to  prove  faith- 
ful, their  parents  should  rather  trust  them  than  others  with  their 
estates  to  do  them  good  when  they  are  gone.  But  if  not,  they 
should  secure  a  due  proportion  for  good  works. 

And  however  all  men  should  in  their  life  do  all  the  good  that 
regularly  they  can  do  ;  for  who  can  expect  that  his  son  should 

1  Luke  xv.  16;  Deut.  xxi.  18— 21,  and  xvii.  11, 12  ;  2  Thes.  iii. 
k  Acts  iv.  ami  v.  1—3 ;   1  Cor.  iv.  2  ;  1  Pet.  iv.  10 ;  Psalm  xvii.  14  ;  Job 
xxi.  11 ;  Luke  xix.  8. 


20S 


THK    CATECHISING    OF    FAMILIES. 


do  that  good  with  his  estate  which  he  had  not  a  heart  to  do 
himself?  And  who  would  not  rather  secure  a  reward  to  him- 
self than  to  his  son  ? 

Q.  31.  Do  you  disallow  of  the  common  course,  which  is  to 
give  all  that  men  can  get  to  their  children,  save  some  small 
droppings  now  and  then  to  the  poor  ? 

A.  I  take  it  to  he  the  effect  of  that  selfishness  which  is  the 
grand  enemy  to  the  love  of  God  and  man.  A  carnal,  selfish 
man  doth  live  to  his  flesh  and  carnal  self,  for  which  he  gathers 
all  that  he  can  get  :  and  when  he  must  needs  die,  and  can  no 
longer  enjoy  it,  he  takes  his  children  to  he  as  parts  of  himself,  and 
what  they  have  he  thinks  he  almost  hath  himself;  and  so  out 
of  mere  self-love,  doth  love  them  and  enrich  them.  But  a  holy 
person  thinks  all  is  God's,  and  that  it  is  hest  used  which  is  hest 
improved  to  his  will  and  kingdom. 

But,  alas  !  what  have  selfish,  carnal  worldings  to  account  for 
when  the  hest  they  can  say  of  the  use  of  God's  talents  is,  that 
they  pampered  the  flesh  with  as  much  as  it  craved,  and  the  rest 
they  gave  their  children  to  make  them  rich,  that  their  flesh  also 
might  he  pampered,  and  their  lust  might  want  no  fuel  or  pro- 
vision, nor  their  souls  want  temptation  ?  Hundreds  or  thousands 
given  to  daughters,  and  lands  purchased  for  their  sons,  and  now 
and  then  a  farthing  or  a  penny  given  to  the  poor.  And  though 
the  hypocrites  take  on  them  to  helieve  Christ,  that  it  is  harder 
for  a  rich  man  to  enter  into  the  kingdom  of  God  than  for  a 
camel  to  go  through  a  needle's  eye,  yet  they  live  as  if  nothing 
were  the  desire  and  business  of  their  lives,  but  to  make  their 
own  and  their  children's  salvation  by  riches  thus  next  to  impos- 
sible.1 

Q.  32.  Is  it  well,  as  is  usual,  to  give  the  eldest  son  all  the 
inheritance?  m 

A.  Nature  and  Scripture  tell  us  of  some  pre-eminence  of  the 
eldest :  this  birth-right  Jacob  thought  worth  the  buying  of 
Esau  :  Christ  is  called  the  first-born  of  every  creature,  because 
the  first-born  have  the  pre-eminence  of  rule,  wealth,  and  ho- 
nour :  and  the  heavenly  society  are  called  "  The  general  assem- 
bly of  the  first-born  whose  names  are  enrolled  in  heaven." 
(Heb.  xii.)  Because  they  are  in  honour  and  power  above 
others.  But  yet,  1.  The  younger  also  are  sons,  and  must  have 
their  part :  and  it  pleased  God  to  leave  on  record  how  oft  he 
hath  preferred  the  younger  :  even  an  Abel  before  Cain3  a  Seth 

1  Psalm  xlix.  9—15.  ™  Gen.  xxv.  31. 


THE    CATECHISING    OF    FAMILIES.  209 

before  his  seniors  ;  a  Shem  before  Japhet  and  Ham  ;  Isaac  be- 
fore Ishmael ;  Jacob  before  Esau ;  David  and  Solomon  before 
their  elder  brethren. 

2.  But  to  the  faithful,  though  nature  be  not  disregarded,  yet 
grace  teacheth  us  what  to  prefer.  And  Christ  and  his  mem- 
bers are  dearer  to  us  than  our  sons  or  natural  members.  n  In 
cases  where  we  must  deny  ourselves  for  Christ  and  the  public 
good,  we  may  also  deny  our  natural  kindred  :  for  they  are  not 
nearer  to  us  than  ourselves.  And  if  an  eldest  son  be  wicked  or 
unprofitable,  a  believing  parent  should  give  him  the  less,  and 
more  to  a  younger  (yea,  to  a  stranger)  that  will  do  more  service 
to  God  and  his  country ;  and  not  prefer  a  fleshly  difference  and 
privilege  before  a  spiritual,  and  his  Master's  service. 

Q.  33.  What  is  the  duty  of  husbands  to  their  wives  ? 

A.  To  love  them  as  themselves,  and  live  with  them  in  con- 
jugal chastity,  as  guides  and  helpers,  and  provide  for  them  and 
the  family ;  to  endeavour  to  cure  their  infirmities  and  passions, 
and  patiently  bear  what  is  not  cured  ;  to  preserve  their  honour 
and  authority  over  inferiors,  and  help  them  in  the  education  of 
their  children,  and  comfort  them  in  all  their  sufferings.0 

Q.  34.  What  is  the  duty  of  wives  to  their  husbands  ? 

A.  To  live  with  them  in  true  love  and  conjugal  chastity  and 
fidelity  ;  to  help  them  in  the  education  of  children,  and  govern- 
ing servants,  and  in  worldly  affairs  ;  to  learn  of  them  and  obey 
them  :  to  provoke  them  to  duties  of  piety  and  charity,  and  to 
bear  with  their  infirmities,  and  comfort  and  help  them  in  their 
sufferings  :  and  both  must  live  as  the  heirs  of  heaven,  in  prepa- 
ration for  the  life  to  come.  p 

Q.  35.  What  is  the  duty  of  masters  to  their  servants? 

A.  To  employ  them  suitably,  not  unmercifully,  in  profitable 
labour,  and  not  in  sin  or  vanity :  to  allow  them  their  due  wages, 
and  maintenance,  keeping  them  neither  in  hurtful  want,  nor  in 
idleness,  or  sinful  fulness  :  to  teach  them  their  duty  to  God  and 
man,  and  see  that  they  join  in  public  and  family  worship,  and 
live  not  in  any  wilful  sin  :  and  as  fellow  Christians  (if  they  are 
such)  to  further  their  comfortable  passage  to  heaven.  q 

Q.  36.  But  what  if  we  have  slaves  that  are  no  Christians  ? 

A.  You  must  use  them  as  men  that  are  capable  of  Christian- 

"  Matt.  xix.  21 ;  Mark  x.  21  ;  Luke  xii.  33,  and  xviii.  22. 
0  Eph.  v.  25  ;  Col.  iii.  19 ;  1  Pet.  iii.  7. 
p  Eph.  v.  22,  24  ;  Col.  iii.  18  ;  Tit.  ii.  4,  5  ;  I  Pet.  iii.  1—3. 
'i  Eph.  vi.  9;  Col.  iv.  1. 

VOL.    XIX.  P 


210  THE    CATECHISING    OF    FAMILIES. 

ity,  and  do  your  best,  with  pity,  to  cure  their  ignorance,  and  un- 
belief, and  sin,  and  to  make  them  Christians,  preferring  their 
souls  before  your  worldly  commodity. 

Q.  37.  Is  it  lawful  to  buy  and  use  men  as  slaves  ? 
A.  It  is  a  great  mercy  accidentally  for  those  of  Guinea,  Brazil, 
and  other  lands,  to  be  brought  among  Christians,  though  it  be 
as  slaves  :  but  it  is  a  sin  in  those  that  sell  and  buy  them  as 
beasts,  merely  for  commodity,  and  use  them  accordingly :  but 
to  buy  them  in  compassion  to  their  souls,  as  well  as  for  their  ser- 
vice, and  then  to  sell  them  only  to  such  as  will  use  them  chari- 
tably like  men,  and  to  employ  them  as  aforesaid,  preferring 
their  salvation,  is  a  lawful  thing,  especially  such  as  sell  them- 
selves, or  are  sold  as  malefactors. 

Q.  38.  What  is  the  duty  of  servants  to  their  masters  ? 
A.  To  honour  and  obey  them,  and  faithfully  serve  them,  as 
part  of  their  service  of  Christ,  expecting  their  chief  reward  from 
him  :  to  be  trusty  to  them  in  word  and  deed,  not  lying,  nor 
stealing,  or  taking  any  thing  of  theirs  without  their  consent,  nor 
wronging  them  by  idleness,  negligence,  or  fraud.  Learning  of 
them  thankfully,  and  sincerely,  and  obediently,  joining  with 
them  in  public  and  family  worship  of  God. r 

Q.  39.  Doth   God  require  family  teaching,  and   daily  wor- 
ship ? 

A.  Yes,  both  by  the  law  of  nature  and  Scripture.  All  christ- 
ian societies  must  be  sanctified  to  God  :  christian  families  are 
christian  societies :  they  have,  as  families,  constant  dependence 
on  God,  constant  need  of  his  protection,  help,  and  blessing,  and 
constant  work  to  do  for  him,  and  therefore  constant  use  of 
prayer  to  him  :  and  as  nature  and  necessity  will  teach  us  to  eat 
and  drink  every  day,  though  Scripture  tell  us  not  how  oft,  nor 
at  what  hour,  so  will  they  tell  us  that  we  must  daily  ask  it  of 
God.  And  stated  times  are  a  hedge  to  duty,  to  avoid  omissions 
and  interruptions  :  and  Scripture  commandeth  parents  to  teach 
and  persuade  their  children  constantly,  lying  down  and  rising 
up,  &c.  s  (Deut.  vi.  and  11.)  And  to  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord  :  Cornelius,  Crispus,  and 
others  converted,  brought  in  their  households  with  them  to 
Christ.  Daniel  prayed  openly  daily  in  his  house.  The  fourth 
commandment  requireth  of  masters  that  all  in  their  house  do 

»  1  Pet.  ii.  18  ;  Tit.  ii.  9 ;  1  Tim  w.  1,  2 ;  Eph.  vi.  5—7  ;  Col.  iii.  22. 
s  Acts  x.2,  3  j  1  Cor.  i.  1C;  Gen.  xviii.  10  ;  2  Sam.  vi.  11,  20;  Exod.  xii. 
3,4. 


THE    CATECHISING    OF    FAMILIES.  211 

sanctify  the  Sabbath.  Reason  and  experience  tell  us,  that  it 
is  the  keeping  up  religion  and  virtue  in  families,  by  the  constant 
instruction,  care,  and  worship  of  God,  by  the  governors,  that  is 
the  chief  means  of  the  hopes  and  welfare  of  the  world,  and  the 
omission  of  it  the  great  cause  of  all  public  corruption  and  con- 
fusion. * 

Q.  40.  What  must  children,  wives,  servants,  and  subjects 
do  that  have  bad  parents,  husbands,  masters,  and  magistrates  ? 

A.  Nature  bindeth  children  in  minority  so  to  their  parents, 
and  wives  to  their  husbands  (except  in  case  of  lawful  divorce) 
that  they  must  live  in  patient  bearing  with  what  they  cannot 
amend :  and  so  must  such  servants  and  subjects  as  by  law  or 
contract  may  not  remove,  nor  have  legal  remedy.  But  those 
that  are  free  may  remove  under  better  masters  and  princes  when 
they  can. 

Q.  41.  But  whole  nations  cannot  remove  from  enemies  and 
destroyers  ? 

A.  It  is  God,  and  not  I,  that  must  answer  such  cases.  Only 
I  say  :    1.  That  there  is  no  power  but  of  God. 

2.  That  governing  power  is  nothing  but  right  and  obligation 
to  rule  the  people  in  order  to  the  common  good.11 

3.  That  destroying  the  common  good  is  not  ruling,  nor  any 
act  of  power  given  by  God. 

4.  That  all  man's  power  is  limited  by  God,  and  subordinate  to 
his  universal  government  and  laws,  and  he  hath  given  none  au- 
thority against  himself  or  his  laws. 

5.  That  so  far  as  God's  laws  have  not  determined  of  the  spe- 
cies and  degrees  of  power,  they  must  be  known  by  the  human 
contracts  or  consent  which  found  them. 

6.  Nations  have  by  nature  a  right  to  self-preservation  against 
destroying  enemies  and  murderers. 

7.  And  when  they  only  seek  to  save  themselves  against  such, 
they  resist  not  governing  authority. 

S.  But  particular  persons  must  patiently  bear  even  wrongful 
destruction  by  governors  :  and  whole  nations  tolerable  injuries, 
rather  than  by  rebellions  and  wars  to  seek  their  own  preserva- 
tion or  right,  to  the  hurt  of  the  commonwealth.  x 

9.  They  are  the  great  enemies  of  government  who  are  for 
perjury,  by  which  mutual  trust  is  overthrown. 

1  Acts  ii.  46  ;  v.  42,  and  xii.  12  ;  Prov.  iii.  33. 

"Rom.  xiii.  2— 7;  2  Cor.  x.  8,  anil  xiii.  10  ;  1  Pet.  iii.  11— 14. 

*  Matt.  xvii.  25,  26,  and  xxii.  19,  20. 

p  2 


212  THE    CATECHISING   OF    FAMILIES. 

CHAP.  XXXIX. 

Of  the  Sixth  Commandment. 

Q.  1.  What  are  the  words  of  the  sixth  commandment  ? 

A.  Thou  shalt  do  no  murder. 

Q.  2.  What  is  murder  ? 

A.  Killing  unjustly  a  reasonable  creature.  And  all  that  cul- 
pably tends  to  it  bringeth  an  answerable  degree  of  guilt. 

Q.  3.  Why  is  this  command  the  first  that  forbiddeth  private 
wrongs  ? 

A.  Because  a  man's  life  is  more  precious  than  the  accidents 
of  his  life;  death  deprived  him  of  all  further  time  of  repentance 
and  earthly  mercies,  and  depriveth  all  others  of  the  benefit 
which  they  might  receive  by  him.  They  rob  God  and  the  king 
of  a  subject.  Therefore  God,  who  is  the  Giver  of  life,  is  a 
dreadful  Avenger  of  the  sin  of  murder  ;  Cain  was  cast  out  with 
terror  for  this  sin;  for  it  was  the  devil's  first  service,  who  was  a 
murderer  from  the  beginning.  Therefore  God  made  of  old  the 
law  against  eating  blood,  lest  men  should  be  hardened  to 
cruelty,  and  to  teach  them  his  hatred  of  blood-guiltiness.y  And 
it  was  the  murder  of  the  prophets,  and  of  Christ  himself,  and 
his  apostles,  that  brought  that  dreadful  destruction  on  the  Jews, 
when  wrath  came  upon  them  to  the  uttermost.2 

Q.  4.  If  God  hate  murder,  why  did  he  command  the  Israelites 
to  kill  all  the  Canaanites,  men,  women,  and  children  ? 

A.  Justice  done  by  God,  or  his  authority,  on  capital  malefac- 
tors, is  not  murder.  You  may  as  well  ask  why  God  will  damn 
so  many  in  hell,  which  is  worse  than  death.  The  curse  was 
fallen  on  Ham's  posterity.  They  were  nations  of  idolaters, 
and  murderers  of  their  own  children,  offering  them  to  idols, 
and  so  drowned  in  all  wickedness  that  God  justly  made  the 
Israelites  his  executioners,  to  take  away  their  forfeited  lands 
and  lives.a 

Q.  5.  When  is  killing  murder,  or  unlawful? 

y  Deut.  xix.  10, 13 ;  1  Kings  ii.  31  ;  2  Kings  xxi.  16,  and  xxii.  4  ;  Prov.  vi. 
17,  and  xxviii.  17;  Gen.  iv.  10,  11 ;  ix.  4—6  ;  xxxvii.  26,  and  xlii.  22;  Hos. 
iv.  2. 

z  Matt,  xxiii.  31,  and  xxvii.  4.  25  ;  Luke  xi.  50  ;  Rev.  xvi.  6  ;  Acts  xxii.  20. 

a  Deut.  xxvii.  15;  xviii.  9,  12,  and  xxix.  17;  2  Kings  xvi.  3;  Lev.  xviii. 
26,27. 


THE    CATECHISING    OF    FAMILIES.  213 

A.  When  it  is  done  without  authority  from  God,  who  is  the 
Lord  of  life. 

Q.  6\  To  whom  doth  God  give  such  authority  to  kill  men? 

A.  To  the  supreme  rulers  of  commonwealths,  and  their 
magistrates,  to  whom  they  communicate  it.b 

Q.  7-  May  they  kill  whom  they  will  ? 

A.  No,  none  but  those  whose  crimes  are  so  great  as  to 
deserve  death  by  the  law  of  God  in  nature,  and  the  just  laws  of 
the  land ;  even  such  whose  crimes  make  their  death  the  due 
interest  of  the  republic,  and  needful  to  its  good  and  safety. 

Q.  8.  What  if  a  prince  think  that  the  death  of  an  innocent 
man  is  accidentally  necessary  to  the  safety  of  himself  or  the 
commonwealth,  through  other  men's  fault,  may  he  not  kill 
him  ? c 

A.  No;  he  is  a  murderer  if  he  kill  the  innocent,  or  any  whose 
fault  deserveth  not  death ;  should  God  permit  killing  on  such 
pretences,  no  men's  lives  would  be  safe.  In  factions  there  be 
other  ways  of  remedy ;  and  such  wicked  means  do  but  hasten 
and  increase  the  evil  which  men  would  so  prevent.'1 

Q.  9.  May  not  parents  have  power  to  kill  bad  children  ? 

A.  No;  I  have  given  you  the  reason  under  the  fifth  com- 
mandment. 

Q.  10.  May  not  a  man  kill  another  in  the  necessary  defence 
of  his  own  .life  ? 

A.  In  some  cases  he  may,  and  in  some  not ;  he  may,  in  case 
it  be  his  equal  or  inferior,  as  to  public  usefulness,  and  he  have 
no  other  means,  being  assaulted  by  him  to  save  his  life  from 
him.  But  he  may  not,  1 .  If  by  flight,  or  other  just  means,  he 
can  save  his  own  life.  2.  Nor  if  it  be  his  king,  or  father,  or 
any  public  person,  whose  death  would  be  a  greater  loss  to  the 
commonwealth  than  his  own.e 

Q.  11.  How  prove  you  that? 

A.  Because  the  light  of  nature  tells  us,  that  seeing  good  and 
evil  are  the  objects  of  our  willing  and  nilling  ;  therefore  the 
greatest  good  should  still  be  preferred,  and  the  greatest  evil  be 
most  avoided  ;  and  that  the  good  or  hurt  of  the  commonwealth 
is  far  greater  than  of  a  single,  private  person. 

Q.  12.  But  doth  not  nature  teach  every  creature  to  preserve 
its  life,  and  rather  than  die  to  kill  another  ? 

b  Gen. xxvi.ll;  Exod.xix.  12,  andxxi.  12,  15 — 17;  Dent.  xvii.  G,  7;  xxi. 
22,  and  xxiv.  16;  Jos.  i.  18. 

e  John  xviii.  14.  d  I  Sam.  xiv.  43—45.  P  So  David  to  Saul. 


214  THE    CATECHISING    OF    FAMILIES. 

A.  The  nature  of  man  is  to  be  rational,  and  above  brutish 
nature,  and  to  choose  by  reason,  though  against  sensitive  inclin- 
ation/ Why  else  must  martyrs  choose  to  die  rather  than  to 
sin  ?  and  soldiers  choose  their  own  death  before  their  captain's, 
or  their  king's,  in  which  God  and  reason  justify  them  ? 

Q.  13.  But  by  this  rule  an  army  should  kill  their  general, 
rather  than  to  be  killed  or  betrayed  to  death  by  him;  because 
all  their  lives  are  better  than  one  man's. 

A.  If  they  be  but  some  part  of  an  army,  and  the  general's 
life  be  more  useful  to  the  rest,  and  to  their  king  and  country, 
and  the  public  good,  than  all  theirs,  they  should  rather  die,  as 
the  Theban  legion  did.  But  if  the  general  be  a  traitor  to  his 
king  and  country,  and  would  destroy  all,  or  part,  of  the  army 
to  the  public  loss  and  danger,  it  is  no  murder  if  they  kill  him 
when  they  have  no  other  way  to  save  their  lives. 

Q.  14.  How  many  sorts  of  murder  are  there,  and  which  are 
the  worst  ? 

A.  I.  One  of  the  worst  is  persecution  :  killing  men  because 
they  are  good,  or  because  they  will  not  break  God's  laws. 
And  lower  degrees  of  persecution  by  banishment,  imprisonment, 
mulcts,  participate  of  guilt  against  this  command.8 

II.  A  second  sort  of  heinous  murder  is  by  massacres,  and 
unlawful  wars,  in  which  multitudes  are  murdered,  and  that  stu- 
diously, and  with  greatest  industry,  and  countries  ruined  and 
undone.  The  multitude  of  heinous  crimes  that  are  contained 
in  an  unlawful  war  are  hardly  known,  but  by  sad  experience. 

III.  Another  sort  of  heinous  murder  is,  when  parents  kill 
their  own  children,  or  children  their  parents. 

IV.  Another  is,  when  princes  destroy  their  own  subjects, 
whom  by  office  they  are  bound  to  protect :  or  subjects  their 
princes,  whom  they  are  bound  to  obey,  and  defend,  and  honour. 

V.  Another  sort  of  heinous  murder  is,  when  it  is  committed 
on  pretence  of  justice,  by  perjured  witnesses,  false  accusers,  or 
false  judges,  or  magistrates:51  as  Naboth  was  murdered  by 
Jezebel  and  Ahab,  and  Christ  by  the  Jews,  upon  false  accusa- 
tions of  blasphemy  and  treason.  For  in  this  case  the  murder 
is  fathered  on  God,  and  on  justice,  which  must  abhor  it,  and 
the  best  things  which  should  preserve  the  peace  of  the  innocent 
are  used  to  the  worst  ends,  even  to  destroy  them.     And  a  man 

f  1  Chron.  xi.  19;  1  John  iii.  16 ;  Rev.  xii.  11. 

s  Frov.  xxix.  10 ;  Rev.  vi.  10, 12  ;  xviii.  24,  and  xix.  2  ;  Matt,  xxiii.  35. 

h  1  Kings  xxi.  19. 


THE    CATECHISING   OF    FAMILIES.  215 

hath  no  defence  for  himself,  as  he  may  have  against  murderers, 
or  open  enemies ;  and  he  is  destroyed  by  those  that  are  bound 
to  defend  him.  And  the  most  devilish,  wicked,  perjured  men, 
are  made  the  masters  of  men's  lives,  and  may  conquer  subjects 
by  perverting  law. 

VI.  One  of  the  most  heinous  crimes  is,  soul-murder,  which 
is  done  by  all  that  draw  or  drive  men  into  sin,  or  from  their 
duty  to  God  and  the  care  of  their  salvation,  either  by  seducing, 
false  opinions,  opposing  necessary  truth  and  duty,  or  by  scorns, 
or  threats.  But  none  here  sin  so  grievously  as  wicked  rulers, 
and  wicked  teachers  and  pastors  of  the  churches.  Others  kill 
souls  by  one  and  one,  but  these  by  hundreds  and  thousands. 
And  therefore  it  is  the  devil's  main  endeavour,  through  the 
world,  to  get  rulers  and  teachers  on  his  side,  and  turn  the 
word  and  sword  against  him  that  did  ordain  them.  All  the 
idolatrous  world  that  know  not  Christ  are  kept  under  the  power 
of  the  devil,  principally  by  wicked  rulers  and  teachers.  And  so 
is  the  infidel  and  Mahometan  world.  When  the  Turks  had 
once  conquered  the  eastern  empire,  how  quickly  did  those 
famous  churches  and  large  nations  forsake  Christ,  and  turn  to 
the  grossest  of  deceivers  !  Oh,  how  many  millions  of  souls  have 
been  since  hereby  destroyed  !  And  what  wicked,  deceitful,  and 
contentious  teachers  have  done  to  the  murdering  of  souls,  alas ! 
the  whole  christian  world  is  witness.  Some  by  heresy,  and 
some  by  proud  tyranny,  and  some  by  malignant  opposition  to 
the  serious  practice  of  that  holy  law  of  God  which  they  preach; 
and  some  by  ignorance,  and  some  by  slothful,  treacherous  negli- 
gence, and  some  by  church  divisions,  by  their  snares,  or  con- 
tentiousness. Such  as  Paul  speaks  of  Phil.  i.  15,  16,  and  ii.3. 
And  some,  in  envy,  malign  and  hinder  the  preaching  of  the 
Gospel,  by  such  as  they  distaste.    (1  Thes.  ii.  16.) 

VII.  But  of  all  soul-murder,  it  is  one  of  the  greatest  which 
is  done  by  wicked  parents  on  their  own  children,  who  breed 
them  up  in  ignorance,  wickedness,  and  profane  neglect,  if  not 
hatred  and  scorn,  of  serious  holiness,1  and  teach  them  malignant 
principles,  or  hinder  them  from  the  necessary  means  of  their 
salvation :  that  by  example  teach  them  to  swear  and  lie,  and 
be  drunken  or  profane.  For  parents  to  be  the  cruel  damners 
of  their  own  children,  and  this  when  in  false  hypocrisy  they 
vowed  them  in  baptism  to  God,  and  promised  their  godly  edu- 
cation, is  odious  cruelty  and  perfidiousness. 

1  Dent.  xii.  31 ;  Psalm  cvi.  37,  38. 


216 


THE    CATECHISING    OF    FAMILIES. 


VIII.  And  it  is  yet  a  more  heinous  sin  to  be  a  murderer  of 
one's  own  soul,  as  every  ungodly  and  impenitent  sinner  is  :  for 
nature  teacheth  all  men  to  love  themselves,  and  to  be  un- 
willing of  their  own  destruction.  And  no  wonder  that  such  are 
unmerciful  to  the  souls  of  wives,  children,  and  servants,  who 
will  damn  themselves,  and  that  for  nothing ;  and  that,  after  all 
the  importunities  of  God  and  man  to  hinder  them.k 

Q.  15.  When  may  a  man  be  accounted  a  soul-self-murderer, 
seeing  every  man  hath  some  sin  ? 

A.  Every  sin,  (as  every  sickness  to  the  body,)  is  an  enemy  to 
life,  though  it  destroy  it  not :  and  as  wounding  a  man,  yea,  or 
injurious  hurting  him,  or  desiring  his  hurt,  is  some  breach  of 
this  command,  as  Christ  tells  us,  (Matt,  v.,)  so  every  sin  is  as 
hurtful  to  the  soul.  But  those  are  the  mortal,  murdering  sins, 
which  are  inconsistent  with  the  predominant  habitual  love  of 
God  and  holiness,  and  are  not  only  from  the  imperfection  of  this 
divine  nature  and  image,  but  from  the  absence  of  it :  such  as 
are  the  sins  of  the  unbelievers  and  impenitent. 

Q.  16.  But  he  shall  not  be  hanged  for  killing  another  that 
doth  it  against  his  will :  and  no  man  is  willing  to  damn  him- 
self? 

A.  But  a  man  will  himself  be  a  dead  man  if  he  kill  himself 
unwillingly :  and  all  wicked  men  do  willingly  murder  their  own 
souls.  They  be  not  willing  to  burn  in  hell,  but  they  are  wil- 
lingly ungodly,  worldly,  sensual :  andunholiness  is  the  death  or 
misery  of  the  soul,  and  the  departing  of  the  heart  or  love  from 
God,  and  choosing  the  world  and  fleshly  pleasure  before  his 
grace  and  glory,  is  the  true  soul-murdering.1  When  God  maketh 
poison  destructive  to  man's  nature,  and  forbids  us  taking  it, 
and  tells  a  man  that  it  will  kill  him ;  if  this  man  will  yet  take 
the  poison  because  it  is  sweet,  or  will  not  believe  that  it  is  deadly, 
it  is  not  his  being  unwilling  to  die  that  will  save  him.  When 
God  hath  told  men  that  unholiness  and  a  fleshly  mind  is  death, 
he  destroyeth  his  soul  that  yet  will  choose  it.m 

And  it  is  a  heinous  aggravation  that  poor  sinners  have  so  little 
for  the  salvation  which  they  sell.  The  devil  can  give  them 
nothing  that  is  to  be  put  into  the  balance  against  the  least  hope 
or  possibility  of  the  life  to  come ;  and  for  a  man  to  sell  his  own 
soul  and  all  his  hopes  of  heaven,  for  a  base  lust,  or  a  transitory 

k  Prov.  xiii.  13  ;  xxix.  1 ;  vi.  32,  and  xxi.  15. 
1  Rom.  ii.  5,6,  8;  1  Cor.  vi.  9, 10;  Eph.  v.  5— 7. 
»  Heb.  xii.  14, 16 ;  Mark  viii.  36. 


THE   CATECHISING   OF   FAMILIES.  217 

shadow,  as  profane  Esau  sold  his  birthright  for  a  morsel,  is 
self-murder  of  a  most  odious  kind. 

Q.  17.  But  you  make  also  our  friends  that  love  us  to  be  mur- 
derers of  us,  if  they  draw  us  to  sin,  or  neglect  their  duty  ? 

As  the  love  of  his  own  flesh  doth  not  hinder,  but  further  the 
drunkard's,  fornicator's,  and  idle  person's  murder  of  his  own 
soul :  so   vour    friend's  carnal  love  to  vou  mav  be  so  far  from 

7  J  0,       •  m 

hindering,  that  it  may  further  your  destruction.  They  that  draw 
each  other  to  fornication,  to  gaming,  to  time-wasting  plays,  to 
gluttony  and  drunkenness,  may  do  it  in  love.  If  they  give  you 
poison  in  love,  it  will  kill  you.'1 

And  if  parents  that  are  bound  to  feed  their  children  do 
famish  them,  do  you  think  they  do  not  murder  them  by  omis- 
sion ?  So  may  they  ;  and  so  may  ministers  murder  the  souls 
that  they  are  by  nature  or  office  entrusted  to  instruct  and  dili- 
gently govern. 

Q.   18.  Are  there  any  other  ways  of  murder  ? 

A.  So  many  that  it  is  hard  to  number  them.  As  by  rash 
anger,  hatred,  malice,  by  drunkenness  disposing  to  it.  By  ma- 
gistrates not  punishing  murderers  :  by  not  defending  the  lives 
of  others  when  we  ought,  and  abundance  more,  which  you  may 
read  in  Bishop  Downain's  tables  on  the  commandments. 

Q.  19.  Must  I  defend  my  parents  or  children  against  the 
magistrate,  or  any  one  that  would  kill  them  by  his  commission  ? 

A.  Not  against  justice,  no  doubt ;  what  you  must  do  against 
subjects  who  pretend  an  illegal  commission  to  rob  or  kill  your- 
self, parents,  or  children,  or  destroy  cities  and  countries,  is 
partly  touched  on  under  the  fifth  commandment,  and  partly 
matter  unmeet  for  a  catechism,  or  private,  unlearned  men's  un- 
necessary discourse. 

Q.  20.  Are  there  more  ways  of  self-murder  ? 

A.  Among  others,  excess  of  meat  and  idleness,  destroy  men's 
health,  and  murder  millions. 


CHAP.  XL. 

Of  the  Seventh  Commandment. 

Q.   1.  What  are  the  words  of  the  seventh  commandment  ? 
A.  Thou  shalt  not  commit  adultery. 

n  Gal.iv.  17, 18. 


218  THE    CATECHISING    OF    FAMILIES. 

Q.  2.  What  is  the  sin  here  forbidden  ? 

A.  All  unlawful,  carnal  copulation,  and  every  evil  inclination, 
or  action,  or  omission  which  tendeth  thereto,  or  partaketh  of 
any  degree  of  unchastity  or  pollution. 

Q.  3.  Is  all  lust  or  inclination  to  generation  a  sin? 

A.  No  :  for  1.  Some  is  natural  to  man,  and  that  not  as  cor- 
rupt ;  but  as  God  said,  "  increase  and  multiply,"  before  the  fall, 
so  no  doubt  he  inclined  nature  thereto.0  2.  And  the  regular 
propagation  of  mankind  is  one  of  the  noblest,  natural  works 
that  man  is  instrumental  in ;  a  man  being  a  more  excellent 
thing  than  a  house  or  any  work  of  art.  3.  And  God  hath  put 
some  such  inclination  into  nature,  in  great  wisdom  and  mercy 
to  the  world  :  for  if  nature  had  not  some  considerable  appetite 
to  generation,  and  also  strong  desire  of  posterity,  men  would 
hardly  be  drawn  to  be  at  so  much  care,  cost,  and  labour,  to 
propagate  mankind  ;  but  especially  women  would  not  so  com- 
monly submit  to  all  their  sickness,  pain,  danger,  and  after-trouble 
which  now  they  undergo.  But  if  a  few  self-denying  persons 
did  propagate  mankind  only  as  an  act  of  obedience  to  God, 
the  multitude  of  the  ungodly  would  not  do  it. 

Q.  4.  If  it  be  so,  why  is  any  carnal  act  of  generation  for- 
bidden ?  especially  when  it  is  an  act  of  love,  and  doth  nobody 
any  harm  ? 

A.  God  hath  in  great  wisdom  and  mercy  to  man  made  his 
laws  for  restraining  men  from  inordinate  lust  and  copulation. 

1.  The  noblest  things  are  basest  when  corrupted.  Devils 
are  worse  than  men,  because  they  were  higher  and  better 
before.  A  wicked  man  is  incomparably  worse  and  more  miser- 
able than  a  beast  or  a  toad,  because  he  is  a  nobler  nature 
depraved.  And  so  human  generation  is  worse  than  that  of 
swine  or  dogs,  when  it  is  vicious. 

2.  Promiscuous,  unregulated  generation,  tends  to  the  utter 
ruin  and  vitiating  of  mankind,  by  the  overthrow  of  the  just  edu- 
cation of  children,  on  which  the  welfare  of  mankind  doth  emi- 
nently depend.  Alas,  all  care  and  order  is  little  enough,  and 
too  little  to  keep  corrupted  nature  from  utter  bestiality  and 
malignity,  much  more  to  make  youth  wise  and  virtuous,  with- 
out which  it  had  been  better  never  to  have  been  born  !  When 
fathers  know  their  own  children,  and  when  mothers  have  the 
love,  and  encouragement,  and  household  advantage  of  order, 
which  is  necessary,    some  good  may  be    done.     But  lawless 

0  Heb.  xiii.  4  ;  Gen.  i.  22,  28 ;  ix.  7 ;  xxii.  17,  and  xxvi.  4, 24. 


THE    CATECHISING    OF    FAMILIES.  219 

exercise  of  lust  will  frustrate  all.  1.  Women  themselves  will 
be  slaves,  or  their  advantage  mutable  and  uncertain ;  for  such 
lust  will  serve  its  turn  of  them  but  for  novelty,  and  will  be  still 
for  change  ;  and  when  a  younger  or  a  fairer  comes,  the  mother 
is  cast  off  and  hated.?  And  then  the  next  will  hate  her  chil- 
dren, or  at  least  not  love  them  as  a  necessary  education  doth 
require.  And  when  the  father  hath  forsaken  the  mother,  it  is 
like  he  will  forsake  the  children  with  her.  And  when  women's 
lusts  are  lawless  as  well  as  men's,  men  heing  uncertain  what 
children  are  their  own,  will  be  regardless  both  of  their  souls 
and  bodies  :  so  that  confusion  would  destroy  religion  and 
civility,  and  make  the  world  worse  than  most  of  the  American 
savages  are,  who  are  taught  by  nature  to  set  bounds  to  lust. 

And  besides  all  this,  the  very  lust  itself  thus  increased  by 
lawless  liberty  would  so  corrupt'  men's  minds,  and  fantasies, 
and  affections,  into  a  sordid,  beastly  sensuality,  that  it  would 
utterly  indispose  them  to  all  spiritual  and  heavenly,  yea,  and 
manly,  employments  of  heart  and  life ;  men  would  grow  sottish 
and  stupid,  unfit  to  consider  of  heavenly  things,  and  incapable 
of  holy  pleasures. 

Q.  5.  But  if  these  evil  consequents  be  all,  then  a  man  that 
can  moderately  use  fornication,  so  as  shall  avoid  these  evils, 
sinneth  not  ? 

A.  Sin  is  the  breach  of  God's  law ;  these  mischiefs  that  would 
follow  lawless  lust  show  you  that  God  made  this  law  for  the 
welfare  of  mankind.  But  God's  own  wisdom  and  will  is  the 
original  reason  of  his  law,  and  must  satisfy  all  the  world.  But 
were  there  none  but  this  fore-mentioned,  to  avoid  the  world's 
confusion  and  ruin,  it  was  needful  that  God  set  a  law  to  lust ; 
and  when  this  is  done  for  the  common  good,  it  is  not  left  to 
man  to  break  God's  law,  whenever  he  thinks  he  can  avoid  the 
consequents,  and  secure  the  end  of  the  law.  For  if  men  be  left 
to  such  liberty,  as  to  judge  when  they  may  keep  God's  law,  and 
when  they  may  break  it,  lust  will  always  find  a  reason  to  excuse 
it,  and  the  law  will  be  in  vain.  The  world  needed  a  regulating 
law,  and  God's  law  must  not  be  broken. 

Q.  6.  Which  are  the  most  heinous  sorts  of  filthiness.  ? 

A.  Some  of  them  are  scarce  to  be  named  among  Christians. 
1.  Sodomy.     2.  Copulation  with  brutes.     3.  Incest;   sinning 

p  Acts  xv.  20,  29 ;  Rom.  i.  29,  30  ;  1  Cor.  v.  11 ;  vi.  13, 18  ;  vii.  2,  and  x.  8  ; 
Gal.  v.  19 ;  Eph.  v.  3, 4  ;  Col.  Hi.  5  ;  1  Thes.  iv.  3  ;  Rev.  ii.  14,  20 ;  Matt.  xv. 
19;  Heb.  xii.  16. 


220  THE    CATECHISING    OF    FAMILIES. 

thus  with  near  kindred.  4.  Rapes,  or  forcing  women.  But 
the  commonest  sorts,  are  adultery,  fornication,  self-pollution, 
and  the  filthiness  of  the  thoughts  and  affections,  and  the  words 
and  actions  which  partake  of  the  pollution.11 

Q.  7.  Why  is  adultery  so  great  a  sin  ? 

A.  Besides  the  aforesaid  evils  that  are  common  to  it  and  for- 
nication, it  is  a  perfidious  violation  of  the  marriage  covenant, 
and  destroys  the  conjugal  love  of  husband  and  wife,  and  con- 
foundeth  progeny,  and,  as  is  aforesaid,  corrupteth  family  order 
and  human  education/ 

Q.  8.  Why  may  not  a  man  have  many  wives  now,  as  the 
Jews  had  ? 

A.  As  Christ  saith  of  putting  away,  from  the  beginning  it  was 
not  so,  but  it  was  permitted  for  the  hardness  of  their  hearts  ; 
that  their  seed  might  be  multiplied,  in  which  they  placed  their 
chief  prosperity.  And  (that  we  may  not  think  worse  of  them 
than  they  were)  as  God  hath  taught  the  very  brutes  to  use  co- 
pulation no  oftener  than  is  necessary  to  generation,  so  it  is  pro- 
bable, by  many  passages  of  Scripture,  that  it  Mas  so  ordinarily 
then  with  men  ;  and,  consequently,  that  they  that  had  many 
wives,  used  them  not  so  often  as  now  too  many  do  one  ;  and 
did  not  multiply  wives  so  much  for  lust  as  for  progeny.8 

Q.  9.  But  is  no  oftener  use  of  husband  and  wife  lawful  than 
for  generation  ? 

A.  Yes,  incase  of  necessitating  lust ;  but  such  a  measure  of 
lust  is  to  be  accounted  inordinate,  either  as  sin,  or  a  disease  ; 
and  not  to  be  causelessly  indulged,  though  this  remedy  be 
allowed  it.1 

Q.  10.  But  why  may  not  many  wives  be  permitted  now,  as 
well  as  then  ? 

A.  1.  No  man  can  either  dispense  with  God's  laws,  or  for- 
give sin  against  them,  but  God  himself.  If  he  forbear  men  in 
sin,  that  doth  not  justify  it.  2.  If  a  few  men  and  many  women 
were  cast  upon  a  wilderness,  or  sent  to  plant  it  by  procreation, 
the  case  were  liker  the  Israelites,  where  the  men  were  ofter 
killed  by  wars  and  God's  judgments  than  the  women  :  but  with 
us  there  is  no  pretence  for  the  like  polygamy,  but  it  would  con- 
found and  disquiet  families. 

i  Gen.  xviii. ;  1  Cor.  v. ;  Lev.  xviii. 

r  Matt.  v.  32,  and  xix.  6  ;  Ma!,  ii.  13. 

»  Gen.  xxix.  30,  34,  and  xxx.  15,  18,  20  ;  Deut.  xxv.  6, 7. 

1  1  Cor.  vii.  9. 


THE    CATECHISING    OF    FAMILIES.  221 

If  one  should  make  a  difficult  case  of  it,  whether  a  prince 
that  hath  a  barren  wife  may  not  take  another  for  the  safety  of 
a  kingdom,  when  it  is  in  notorious  danger  of  falling  into  the 
hands  of  a  destroyer  (as  Adam's  own  sons  and  daughters  law- 
fully married  each  other,  because  there  were  no  others  in  the 
world)  this  would  be  no  excuse,  where  no  such  public  notorious 
necessity  can  be  pleaded. 

Q.   11.  Why  must  marriage  be  a  public  act? 
A.  Because  else  adultery  and  unlawful  separations  cannot  be 
known  nor  punished,  but  confusion  will  come  in. 

Q.  12.  But  is  it  not  adultery  that  is  committed  against  secret 
marriage,  which  was  never  published  or  legally  solemnized  ? 

A.  Yes  :  secret  consent  makes  a  marriage  before  God,  though 
not  before  the  world  :  and  the  violation  of  it  is  adultery  before 
God. 

Q.  13.  May  not  a  man  put  away  his  wife,  or  depart  from  her 
if  she  seek  his  death,  or  if  she  prove  utterly  intolerable? 

A.  While  he  is  governor,  he  hath  divers  other  remedies  first 
to  be  tried  :  a  Bedlam  must  be  used  as  a  Bedlam  :  and,  no 
doubt,  but  if  he  have  a  just  cause  to  fear  poisoning  or  other 
sort  of  murder,  he  may  secure  his  life  against  a  wife  as  well  as 
against  an  enemy.  Christ  excepted  not  that  case,  because  na- 
ture supposeth  such  exceptions. 

Q.  14.  But  if  utter  unsuitableness  make  their  cohabitation! 
an  insuperable  temptation,  or  intolerable  misery,  may  they  not 
part  by  consent  for  their  own  good  ;  seeing  it  is  their  mutual 
good,  which  is  the  end  of  marriage  ? 

A.  1.  The  public  good  is  a  higher  end  of  all  men's  worldly 
interests  and  actions  than  their  own  :  and  when  the  example 
would  encourage  unlawful  separaters,  they  must  not  seek  their 
own  ease  to  the  public  detriment.  2.  And  if  it  be  their  own 
sinful  distempers  which  maketh  them  unsuitable,  God  bindeth, 
them  to  amend,  and  not  to  part :  and  if  they  neglect  not  his; 
grace,  he  will  help  them  to  do  what  he  commandeth  :  and  it  is 
in  his  wav,  and  not  their  own,  by  the  cure  of  their  sin,  and  not 
by  indulging  it,  that  they  must  be  healed  :  but  as  the  apostle 
saith,  in  another  case,  if  the  faulty  person  depart,  and  the  other 
cannot  help  it,  a  brother  or  sister  is  not  left  in  bondage,  but  may 
stay  till  the  allay  of  the  distemper  incline  them  to  return.u 
Q.  15.  What  is  inward  heart-fornication,  or  uncleanness  ? 
A.  1.   Inordinate  filthy  thoughts  are  some  degree.     2.  Inordi- 

»  Matt.  v.  32,  and  xix.  G. 


222  THE    CATECHISING    OF    FAMILIES. 

nate  desires  are  a  higher  degree.  H.  Inordinate  contrivance  and 
consent  are  yet  a  higher.  And  when  such  thoughts  and  desires 
become  the  ordinary  inhabitants  of  the  soul,  and  pollute  it  when 
they  lie  down  and  when  they  rise,  and  shut  out  holy  and  sober 
thoughts,  and  become  a  filthy  habit  in  the  mind,  then  the  de- 
gree is  so  great  as  that  an  unclean  devil  hath  got  great  advan- 
tage, if  not  a  kind  of  possession  of  the  imagination  and  the  soul.x 

Q.    16.  Which  way  are  the  other  senses  guilty  of  this  sin  ? 

A.  1.  When  an  ungoverned  eye  is  suffered  to  fetch  in  lustful 
thoughts  and  desires  into  the  mind.  2.  Much  more  when  to 
such  immodest  or  unchaste  looks  there  is  added  immodest 
actions  and  dalliance,  unfit  to  be  named.  3.  And  when  fleshly 
appetite  and  ease  do  bring  in  fuel  to  unchaste  inclinations. 
4.  And  when  the  ear  is  set  open  to  ribald  and  defiling  words. 

Q.  17.  How  is  the  tongue  guilty  of  uncleanness  ? 

A.  By  the  aforesaid  filthy  or  wanton  talk,  reading  alluring 
books,  using  alluring  words  to  others  ;  but,  worst  of  all,  by  de- 
fending, extenuating,  or  excusing  any  filthy  lusts. 

Q.  1 8.  What  are  the  chief  causes  of  this  sin  ? 

A.  It  is  supposed  that  God  put  into  nature  an  ordinate  go^ 
vernable  appetite  to  generation  in  mankind  :  but  that  which 
rendereth  it  inordinate,  and  unruly,  and  destructive,  is,  1.  Over- 
much pampering  the  flesh  by  pleasing  meats  and  drinks.  2.  Idle- 
ness ;  not  keeping  under  the  body  by  due  labour,  nor  keeping 
the  mind  in  honest  employment  about  our  callings,  and  the 
great  matters  of  our  duty  to  God,  and  of  our  salvation,  which 
leave  no  room  for  filth  and  vanity.  3.  Want  of  a  sanctified 
heart  and  tender  conscience  to  resist  the  first  degrees  of  the  sin. 
4.  Specially  wilful  running  into  temptation.y 

Q.  19.  By  what  degrees  do  persons  come  to  fornication  ? 

A.  1.  By  the  aforesaid  cherishing  the  causes,  appetite  and 
idleness. 

2.  By  this  means  the  lustful  inclinations  of  the  flesh  grow  as 
strong  and  troublesome  in  some  as  a  violent  itch,  or  as  a  thirst 
in  a  fever.z 

3.  Then  an  ungoverned  eye  must  gaze  upon  some  tempting 
piece  of  flesh. 

4.  And    if  they   get  opportunity   for  frequent   privacy  and 

x  Matt,  v.  28,29;  Epli.  v.  4,  5;  Jam.  i.  21;  2  Pet.  ii.  18;  1  John  ii.  16; 
Job  xxxi.  1. 

y  Deut.  vi.  21 ;  Ezek.  xvi.  49. 

2  Eph.  ii.  3  ;  Jud.  xii.  7,  8  ;  2  Pet.  ii.  14, 16, 18  ;  1  John  ii.  16 ;  Gal.  v.  19, 20. 


THE    CATECHISING    OF    FAMILIES.  223 

familiarity,  and  use  it  in  immodest  sights  and  actions,  they  are 
half  overcome. 

5.  For  then  the  devil,  as  an  unclean  spirit,  gets  possession 
of  the  imagination,  and  there  is  a  strong  inclination  in  them  to 
think  of  almost  nothing  else  but  fleshly  filth,  and  the  pleasure 
that  their  sense  had  in  such  immodest  brutishness.  When  God 
should  have  their  hearts  morning  and  night,  and  perhaps  at  church 
and  in  holy  actions,   this  unclean  spirit  ruleth  their  thoughts. 

6.  Then  conscience  growing  senseless,  they  fear  not  to  feed 
these  pernicious  flames  with  ribald  talk,  and  romances,  and  amo- 
rous foolish  plays,  and  conversing  with  such  as  are  of  their  own 
mind. 

7.  After  this,  where  their  fancy  is  infected,  they  study  and 
contrive  themselves  into  further  temptation,  to  get  that  near- 
ness, opportunity,  and  secrecy  which  may  encourage  them. 

8.  And  from  thence  Satan  hurrieth  them,  usually  against 
conscience,  into  actual  fornication. 

9.  And  when  they  are  once  in,  the  devil  and  the  flesh  say, 
'  Twice  may  be  pardoned  as  well  as  once/ 

10.  And  some,  at  last,  with  seared  consciences,  grow  to  ex- 
cuse it  as  a  small  sin ;  and  sometimes  are  forsaken  to  fall  into 
utter  infidelity  or  atheism,  that  no  fear  of  judgment  may  molest 
them.  But  others  sin  on  in  horror  and  despair ;  of  whom,  of 
the  two,  there  is  more  hope,  as  having  less  quietness  in  their 
sins  to  hinder  their  repentance. 

20.  What  are  the  best  remedies  against  all  unchastity  and  un- 
cleanness  of  mind  and  body  ? 

A.  1.  The  principal  is  the  great  work  of  renewing  grace, 
which  taketh  up  the  heart  of  man  to  God,  and  maketh  him 
perceive  that  his  everlasting  concerns  are  those  that  must  take 
up  his  mind  and  life  ;  and  this  work  still  mortifieth  the  flesh, 
with  the  affections  and  lusts  thereof. 

2.  Another  is  to  make  it  seriously  a  great  part  of  our  religion 
to  subdue  and  destroy  all  fleshly,  sinful  lusts :  and  not  to  think 
a  bare  conviction  or  wish  will  do  it :  but  that  it  requireth  more 
labour  than  to  kill  weeds  in  your  ground,  or  to  tame  unruly 
colts  or  cattle.3 

3.  Another  means  is,  to  resolve  upon  a  constant  diligence  in 
a  lawful  calling.  Poor  labouring  men  arc  seldom  so  vicious  in 
lust  as  idle  gentlemen  are.b 

a  Rom.  via.  1,  5,7,12,  13;  2  Pet.  ii.  10;  Gal.  v.  13,  17,24. 

b  Jutle  23  ;  1  Cor.  ix.  17;  Rom.  xiii.  13,  14  ;  Prov.  v.  8  ;  Gen.  xxxiv. 


224  THE    CATECHISING   OF    FAMILIES. 

4.  Temperance  and  fasting,  when  there  is  need,  and  avoiding 
fulness,  and  flesh-pleasing  meats  and  drinks.  Gluttons  and 
drunkards  are  fitted  to  be  boars  and  stallions. 

5.  To  keep  a  conscionable  government  of  the  eye,  and 
thoughts,  and  call  them  off  as  soon  as  Satan  tempteth  them. 

6.  Above  all,  to  be  sure  to  keep  far  enough  from  tempting 
persons.  Touch  them  not ;  be  not  private  with  them.  There 
is  no  safety  when  fire  and  gunpowder  are  long  near,  and  in  an 
infectious  house.     Distance  is  the  greatest  means  of  safety. 

7.  Another  means  is  to  foresee  the  end,  and  think  what  will 
follow  :  specially  think  of  death  and  judgment.  Consider  what 
the  alluring  flesh  will  be  when  the  small-pox  shall  cover  it  with 
scabs,  or  when  it  shall  have  lain  a  few  weeks  stinking  in  a  grave. 
This  must  be.  But  O  the  thoughts  of  the  judgment  of  God, 
and  the  torment  of  a  guilty  conscience,  should  be  more  morti- 
fying helps.  To  go  to  the  house  of  mourning,  and  see  the  end 
of  all  men,  and  see  what  the  dust  and  bones  of  men  are  when 
they  are  cast  up  out  of  the  grave,  and  to  think  where  the  souls 
are  and  must  be  for  ever,  methinks  should  cure  the  folly  of 
lust. 

Q.  21.  Is  it  unlawful  for  men  and  women,  especially  the  un- 
married, to  set  out  themselves  in  such  ornaments  of  apparel  as 
may  make  them  seem  most  comely  and  desirable  ? 

A.  1.  The  common  rule  is  to  be  clothed  with  decent,  but 
modest  apparel,  such  as  shows  the  body  without  deceit  to  be 
what  it  is,  which  is  neither  loathsome  nor  alluring.  2.  And 
persons  must  be  invited  to  conjugal  desires  by  truth,  and  not 
by  deceit,  and  by  the  matters  of  real  worth,  such  as  wisdom, 
godliness,  patience,  and  meekness,  and  not  by  fleshlv  snares ; 
for  marriages  so  contracted  are  like  to  turn  to  continued  misery 
to  both,  when  the  body  is  known  without  the  ornaments,  and 
deceit  and  diseases  of  the  soul  become  vexatious. 

3.  But  there  is  much  difference  to  be  made  of  the  time,  and 
ends.c  A  young  woman  that  hath  a  suitor,  and  intendeth  mar- 
riage, may  go  further  in  adorning  herself  to  please  him  that 
chooseth  her,  and  a  wife  to  please  her  husband's  eye,  than  they 
may  do  to  strangers,  where  there  is  no  such  purpose  or  relation. 
To  use  a  procatious  garb  to  be  thought  amiable  to  others,  where 
it  may  become  a  snare,  but  can  do  no  good,  is  the  act  of  one 
that  hath  the  folly  of  pride,  and  some  of  the  disposition  of  a 
harlot ;  even  a  pleasure  and  desire  to   have  those  think  them 

'  Jcr.  ii.  32  ;  1  Pet.  iii.  3,  4 ;  Gen.  xxxwii.  15 ;  Prov,  vii  10. 


THE    CATECHISING    OF    FAMJLIjBS,  223 

amiable,  desirable   persons,  in  whom  it  may  kindle  concupis- 
cence likelier  than  good. 

Q.  22.  But  may  not  a  crooked  or  deformed  person  hide  their 
deformity  by  apparel,  or  other  means  ? 

A.  Yes,  so  far  as  it  only  tends  to  avoid  men's  disdain  in  a, 
common  conversation  ;  but  not  so  as  to  deceive  men  in  marriage 
desires,  or  purposes,  or  practice. 

Q.  23.  What  if  one's  condition  be  such  that  marriage  is 
like  to  impoverish  them  in  the  world,  and  cast  them  into  great 
straits  and  temptations,  and  yet  they  feel  a  bodily  necessity 
of  it? 

A.  God  casteth  none  into  a  necessity  of  sinning.  Fornication 
must  not  be  committed  to  avoid  poverty.  If  such  can.  by  lawful 
means  overcome  their  lust,  they  must  do  it ;  if  not,  they  must 
marry,  though  they  suffer  poverty. 

Q.  24.  What  if  parents  forbid  their  children  necessary  mar- 
riage ? 

A.  Such  children  must  use  all  lawful  means  to  make  marriage 
unnecessary  to  them.  But  if  that  cannot  be  done,  they  must 
marry  whether  their  parents  will  or  not.  For  man  hath  no 
power  to  forbid  what  God  commandeth. 

Q.  25.  Is  that  marriage  void  which  is  without  the  consent  of 
parents,  and  must  such  be  separate  as  adulterers  ? 

A.  Some  marriage,  as  aforesaid,  is  lawful  without  their  con- 
sent; some  is  sinful,  but  yet  not  null,  nor  to  be  dissolved,  which  is 
the  most  usual  case.  Because  all  at  age  do  choose  for  themselves, 
even  in  the  matters  of  salvation  :  and  though  they  ought  to  be 
ruled  by  parents,  yet  when  they  are  not,  their  own  act  bindeth 
them.  But  if  the  incapacity  of  the  persons  make  it  null,  that  is 
another  case. 

Q.  26.  How  shall  men  be  sure  what  degrees  are  prohibited, 
and  what  is  incest,  when  Moses's  law  is  abrogated,  and  the 
law  of  nature  is  dark  and  doubtful  in  it,  and  Christ  saith  little 
of  it? 

A.  1.  Those  passages  in  Moses's  laws,  which  are  but  God's 
explication  of  a  dark  law  of  nature,  do  still  tell  us  how  God  once 
expounded  it,  and  consequently  how  far  it  doth  extend,  though 
Moses's  law  as  such  be  abrogated. 

2.  The  laws  about  such   restraint  of  marriage  are  laws   of 
order  ;  and  therefore  bind  when  order  is  necessary  for  the  thing 
ordered,  but  not  when  it  destroyeth  the  good  of  the  thing  or- 
dered, which   is  its  end.     Therefore   incest   is  unlawful   out  of 
VOL.  X!X.  u 


226  THE    CATECHISING    OF    FAMILIES. 

such  cases  of  necessity ;  but  to  Adam's  sons  and  daughters  it 
was  a  duty  :  and  all  the  children  of  Noah's  three  sons  must 
needs  marry  either  their  own  brothers  and  sisters,  or  the  children 
of  their  father's  brethren,  which  moved  Lot's  daughters  to  do 
what  they  did. 

3.  In  these  matters  of  order  some  laws  of  the  land  must  be 
obeyed,  though  they  restrain  men  more  than  the  laws  of  God. 

Q.  27.  Is  marriage  in  every  forbidden  degree  to  be  dissolved  ? 

A.  Not  if  it  be  a  degree  only  forbidden  by  man's  laws  :  or  if 
it  were  in  such  foresaid  cases  of  absolute  necessity,  but  that 
which  God  doth  absolutely  forbid,  must  not  be  continued  but 
dissolved  j  as  the  case  of  Herod,  and  him,  1  Cor.  v.,  tells  us. 


CHAP.  XLI. 
Of  the  Eighth  Commandment. 


Q.   1.  What  are  the  words  of  the  eighth  commandment  ? 

A.  Thou  shalt  not  steal. 

Q.  2.  What  is  the  stealing  here  forbidden  ? 

A.  All  injurious  getting  or  keeping  that  which  is  another's. 

Q.  3.  When  is  it  injurious  ? 

A.  When  it  is  done  without  right :  and  that  is,  when  it  is 
done  without  the  owner's  consent,  or  by  a  fraudulent  and  for- 
cible getting  his  consent,  and  without  just  authority  from  a 
superior  power,  who  may  warrant  it. 

Q  4.  What  power  may  allow  one  to  take  that  which  is 
another's  ? 

A.  1.  God,  who  is  the  only  absolute  owner  of  all,  did  allow 
the  Israelites  to  take  the  Egyptians'  and  Canaanites'  goods  ;  and 
so  may  do  by  whom  he  will.  2.  And  a  magistrate  may  take 
away  the  goods  of  a  delinquent  who  forfeiteth  them  ;  and  may 
take  from  an  unwilling  subject  such  tribute  as  is  his  due,  and  as 
much  of  his  estate  as  the  law  alloweth  him  to  take  for  the  ne- 
cessary defence  of  the  commonwealth,  and  may  force  him  to  pay 
his  debts  :  and  a  father  may  take  from  his  child,  who  is  but  a 
conditional  sub-proprietor,  what  he  seeth  meet. 

Q.  5.  But  what  if  it  be  so  small  a  matter,  as  will  be  no  loss 
to  him  ?     Is  it  sinful  theft  to  take  it? 


THE    CATECHISING    OF    FAMILIES.  227 

A.  Yes  ;  if  there  be  none  of  his  consent,  nor  any  law  to  war- 
rant you,  it  is  theft,  how  small  soever  the  thing  be.  But  if  the 
common  sense  of  mankind  suppose  that  men  would  consent  if 
they  knew  it ;  or  if  the  law  of  God,  or  the  just  law  of  man, 
enable  you  to  take  it,  it  is  no  theft.  And  so  God  allowed  the 
Israelites  to  pluck  the  ears  of  corn,  or  eat  fruit  as  they  passed 
through  a  vineyard  in  hunger,  so  be  it  that  they  carried  none 
away.  And  a  man  may  gather  a  leaf  of  an  herb  for  a  medicine 
in  another  man's  ground,  because  humanity  supposeth  that  the 
owner  will  not  be  against  it.d 

Q.  6.  But  what  if  he  can  spare  it,  and  I  am  in  great  neces- 
sity, and  it  be  his  duty  to  relieve  me,  and  he  refuseth  ? 

A.  You  are  not  allowed  to  be  your  own  carver;  the  common 
good  must  be  preferred  before  your  own.  And  if  every  one 
shall  be  judge  when  their  necessity  alloweth  them  to  take  from 
another,  the  property  and  right  of  all  men  will  be  vain,  and  the 
common  order  and  peace  be  overthrown.  And  while  you  may 
either  beg,  or  seek  to  the  parish  or  magistrate  for  relief,  there 
is  no  place  for  a  just  plea  of  your  necessity. 

Q.  7-  But  should  a  man  rather  die  by  famine,  than  take  from 
another  that  is  bound  to  give,  and  will  not  ? 

A.  If  his  taking  will,  by  encouraging  thieves,  do  the  common- 
wealth more  hurt  than  his  life  will  do  good,  he  is  bound  rather 
to  die  than  steal.  But  I  dare  not  say  that  it  is  so,  where  all 
these  following  conditions  concur.  1.  If  it  be  so  small  a  thing 
as  is  merely  to  save  life  (as  God  allowed  the  aforesaid  taking 
of  fruit  and  corn).  2.  If  you  have  first  tried  all  other  means, 
as  begging,  or  seeking  to  the  magistrate.  3.  If  by  the  secrecy, 
or  by  the  effect,  it  be  no  hurt  to  the  commonwealth,  but  good. 
As  for  instance,  if  to  save  life,  one  take  an  apple  from  a  tree  of 
him  that  is  unwilling  ;  or  eat  pease  or  corn  in  the  field  :  if  chil- 
dren have  parents  that  would  famish  them  ;  if  a  company  in  a 
ship  should  lose  all  their  provision  save  one  man's,  and  he  have 
enough  for  them  all,  and  would  give  them  none,  I  think  the 
law  of  nature  alloweth  them  to  take  as  much  as  will  save  their 
lives,  against  his  will.  If  David,  the  Lord's  anointed,  and  his 
six  hundred  men,  want  bread,  they  think  they  may  take  it  from 
a  churlish  Nabal.e  If  an  army,  which  is  necessary  to  save  a 
kingdom  from  a  foreign  enemy,  should  want  money  and  food, 
and  none  would  give  it  them,  it  seemeth  unnatural  to  say,  that 

d  Deut.  xxiii.  25 ;  Matt.  xii.  1 ;  Luke  vi.  1. 
e  Even  King  Ahab  mi<>;ht  not  take  Naboth's  vineyard. 

q2 


228  THE    CATECHISING    OF    FAMILIES. 

they  should  all  famish,  and  lose  the  kingdom,  rather  than  take 
free  quarter,  or  things  absolutely  necessary,  from  the  unwilling. 
The  commonwealth's  right  in  every  subject's  estate  is  greater 
than  his  own,  as  the  common  good  is  better  than  his.  But  these 
rare  cases  are  no  excuse  for  the  unjust  taking  of  the  least  that 
is  another's  without  his  consent. 

Q.  8.  But  may  not  a  child,  or  servant,  take  that  meat  or 
drink  which  is  but  meet,  if  the  parents  and  masters  be  un- 
willing ? 

A.  No,  unless,  as  aforesaid,  merely  to  save  life.  If  children 
have  hard  parents,  they  must  patiently  bear  it.  If  servants  have 
hard  masters,  they  may  leave  them,  or  seek  remedy  of  the 
magistrate  for  that  which  they  are  unable  to  bear.  But  the 
world  must  not  be  taught  to  invade  other  men's  property,  and 
be  judges  of  it  themselves. 

Q.  9.  But  what  if  he  owe  me  a  debt  and  will  not  pay  me,  or 
keep  unjust  possession  of  my  goods,  may  I  not  take  my  own  by 
stealth  or  force,  if  I  be  able  ? 

A.  Not  without  the  magistrate,  who  is  the  preserver  of  com- 
mon order  and  peace,  when  your  taking  it  would  break  that 
order  ;  and  such  liberty  would  encourage  robbery.  If  you  take 
it,  you  sin  not  against  his  right,  but  you  sin  against  the  greater 
right  and  peace  of  the  commonwealth. 

Q.  10.  But  what  if  I  owe  him  as  much  as  he  oweth  me,  may 
I  not  stop  it,  and  refuse  to  pay  him  ? 

A.  Yes,  if  the  law  and  common  good  allow  it,  but  not  else ; 
for  you  must  rather  lose  your  right,  than  hurt  the  commonwealth, 
by  breaking  the  law  which  keeps  its  peace. 

Q.  11.  What  if  I  win  it  by  gaming,  or  a  wager,  when  he  con- 
sented to  run  the  hazard  ? 

A.  Such  gaming  as  is  used  in  a  covetous  desire  of  getting 
from  another,  without  giving  him  any  thing  valuable  for  it,  is 
sinful  in  the  winner  and  the  loser ;  and  another's  covetous,  sinful 
consent  to  stand  to  the  hazard,  maketh  it  not  lawful  for  you 
to  take  it.  You  forfeit  it  on  both  sides,  and  the  magistrate 
may  do  well  to  take  it  from  you  both.  But  if  a  moderate  wager 
be  laid,  only  to  be  a  penalty  to  the  loser  for  being  confident  in 
some  untruth,  it  is  just  to  take  his  wager  as  a  penalty,  and 
give  it  to  the  poor.  But  the  just  law  of  exchanging  rights  by 
contract  is,  to  take  nothing  that  is  another's,  without  giving 
him  for  it  that  which  is  worth  it. 

Q.   12.  Is  it  lawful  to  try  masteries  for  a  prize  or  wager;  as 


THE    CATECHISING   OF    FAMILIES.  229 

running  of  men,  or  horses,  cockfights,  fencing,  wrestling,  con- 
tending in  arts,  &c.  ? 

A.  It  is  not  lawful  to  do  it.  1.  Out  of  covetousness  desiring 
to  get  another  man's  money,  though  to  his  loss  and  grief. 
2.  Nor  by  cruelty,  as  hazarding  men's  lives  hy  over-striving,  in 
running,  wrestling,  fencing,  &c.  But  if  it  he  used  as  a  manly 
recreation,  and  no  more  laid  on  the  wager  than  is  meet  to  be 
spent  on  a  recreation,  and  may  he  justly  spared  without  covet- 
ousness, or  hurting  another,  I  know  not  but  it  may  be  lawfully 
done. 

Q.  13.  What  are  the  rules  to  avoid  sinful  injury,  in  buying 
and  selling  ? 

A.  1.  That  you  give  the  true  worth,  that  is,  the  market  price 
for  what  you  buy,  and  desire  not  to  have  it  cheaper,  unless  it 
be  of  a  rich  man  that  abateth  you  the  price  in  kindness  or 
charity,  or  one  that,  having  bought  it  cheaper,  can  afford  to  sell 
accordingly/  And  that  you  neither  ask  nor  desire  more  than  the 
said  true  worth  for  what  you  sell,  unless  it  be  somewhat  that 
you  would  not  otherwise  part  with,  which  is  worth  more  to 
some  one  man  than  to  others,  or  one  that  in  liberality  will  give 
yon  more. 

2.  That  you  do  as  you  would  be  done  by,  if  you  were  in  the 
same  circumstances  with  the  other,  supposing  your  own  desires 
just. 

3.  That  you  work  not  on  the  ignorance  or  necessities  of  ano- 
ther, to  get  more  or  take  less  than  the  worth. 

4.  And,  therefore,  that  you  deceive  him  not  by  hiding  the 
fault  of  what  you  sell,  nor  by  any  false  words  or  wiles. 

5.  That  if  a  man  be  overseen,  you  hold  him  not  to  his  bar- 
gain to  his  loss,  if  you  can  release  it  without  a  greater  loss. 
Yet  that  you  stand  to  your  own  word  to  him  if  he  will  not  dis  • 
charge  you.     More  I  omit.g 

Q.   14.  Is  it  lawful  to  take  usury,  or  gain,  for  money  lent  ? 

A.  The  great  difference  of  men's  judgments  about  usury, 
should  make  all  the  more  cautelous  to  venture  on  none  that  is 
truly  doubtful.  I  shall  give  my  judgment  in  some  conclu- 
sions. 

1 .  It  is  evident  that  usury  of  other  things,  as  well  as  of  money, 
was  forbidden  the  Jews.  (Deut.  xxiii.  19,  20;  Lev.  xxv.  36, 
3/  ;  Exod.  xxii.  25.)  And  by  usury  is  meant  any  thing  more 
than  was  lent  taken  for  the  use  of  it. 

f  Lev.  xxv.  11 ;  Prov.  xx.  14.  s  Amos  viii.  G. 


230  THE    CATECHISING    OF    FAMILIES. 

2.  It  is  manifest,  the  word  "  nesheck,"  signifying  biting 
usury,  that  it  is  unmerciful  hurting  another  that  is  here  meant. 

3.  It  is  manifest  that  it  was  to  the  poor  that  this  manner  of 
lending  was  not  to  be  used  :  and  that  only  to  a  brother  or  Israel- 
ite, who  also  might  not  be  bought  as  a  forced  servant  :  but  to 
a  stranger  it  was  lawful. 

4.  The  Israelites  then  used  no  merchandise,  or  buying  and 
selling  for  gain.  They  lived  on  flocks,  herds  and  vineyards, 
and  fig-trees.  So  that  it  is  only  taking  usury  of  any  thing  that 
was  lent  to  the  needy,  when  charity  bound  them  to  relieve 
them  by  lending,  that  is  here  meant. 

5.  To  exact  the  principal,  or  thing  lent,  was  as  truly  forbid- 
den, when  the  poor  could  not  pay  it.  And  so  it  was  to  deny  to 
give  him  freely  in  his  need. 

6.  All  this  plainly  showeth  that  this  supposeth  a  case  in  which 
one  is  bound  to  use  mercy  to  another  in  want,  and  that  it  is 
mere  unmercifulness  that  is  here  forbidden. 

7.  The  law  described  the  sin,  and  the  prophets,  when  they 
speak  against  usury,  do  but  name  it ;  making  no  new  law,  but 
supposing  it  described  in  the  law  before. 

8.  The  law  of  Moses,  as  such,  bound  not  the  rest  of  the 
world,  nor  bindeth  Christians  now.  (2  Cor.  iii.) 

9.  Therefore  there  is  no  usury  forbidden  but  what  is  against 
the  law  of  nature,  or  the  supernatural  revelation  of  Christ. 

10.  The  law  of  nature  and  of  Christ  forbid  all  injustice  and 
uncharitableness,  and  therefore  all  usury  which  is  against  jus- 
tice or  charity.  Every  man  must  in  trading,  lending,  and  giving, 
keep  the  two  grand  precepts  ;  "  Do  as  you  would  (justly)  be 
done  by,  "  and  "  Love  your  neighbours  as  yourselves." 

1 1 .  To  take  more  for  the  use  than  the  use  of  the  money, 
horse,  goods,  or  any  thing,  was  really  worth  to  the  user,  is  injus- 
tice. And  to  take  either  use  or  principal  when  it  will  do  more 
hurt  to  him  that  payeth  it,  than  it  is  like  to  do  good  to  our- 
selves, or  any  other  to  whom  we  are  more  obliged,  is  contrary 
to  charity :  and  so  it  is  not  to  give  where  we  are  obliged  to 
give. 

12.  Merchandise,  or  trading  by  buying  and  selling  for  gain, 
is  real  usury.  They  that  lay  out  money  on  goods,  and  sell  them 
for  more  than  they  gave  for  them,  do  take  use  or  increase  for 
their  money  of  the  buyer  :  which  was  forbidden  the  Israelites 
to  poor  brethren.  And  it  is  all  one  to  make  a  poor  man  pay 
one  shilling  in  the  pound  for  the  use  of  the  money  to  buy  cloth 


THE    CATECHISING    Of    FAMILIES.  231 

with,  as  to  make  him  pay  one  shilling  more  than  was  paid  for  the 
cloth.  And  if  a  draper  be  bound  to  lend  a  poor  man  money  to 
buy  cloth,  without  use,  he  is  as  much  bound  to  sell  him  cloth 
without  gain. 

13.  Merchandise,  or  trading  for  gain,  is  not  unlawful,  being 
used  without  injustice  and  uncharitableness. 

14.  Every  one  that  hath  money  is  not  bound  to  lend  it  at  all  : 
and  not  to  lend  it  at  all  is  as  much  against  the  good  of  some 
borrowers  as  to  lend  it  and  take  but  what  the  use  of  it  was 
worth  to  them. 

15.  No  more  must  be  taken  for  use  than  the  user  had  real 
profit  by  it ;  unless  it  be  when  the  rich  are  willing  to  pay  more, 
or  run  the  hazard,  or  what  a  man  loseth  by  one  bargain  he  gets 
by  another.'1 

10.  Some  usury  is  an  act  of  great  charity  :  viz.,  a  landlord 
offereth  to  sell  his  tenant  his  land  for  much  less  than  the  worth  : 
the  tenant  hath  not  money  to  buy  it :  a  rich  neighbour  told  him, 
'  The  land  is  also  offered  to  me  ;  but  if  you  will,  I  will  lend 
you  money  on  use  to  buy  it,  and  pay  me  when  you  can.'  It 
was  wood  land  :  the  tenant  borrows  the  money ;  and  in  two 
years  sells  the  wood,  which  paid  it  all,  and  had  the  land  for  al- 
most nothing.     Was  not  this  charitable  usury  ? ' 

I  knew  a  worthy  person  that,  trading  in  iron-works,  did,  partly 
for  himself  and  partly  in  charity,  take  to  use  the  monies  of 
many  honest,  mean  people,  that  knew  not  else  how  to  live  or  to 
use  it;  and  from  a  small  estate  he  grew  to  purchase  at  least 
seven  thousand  pounds  per  annum  to  himself  and  his  sons.  Was 
there  any  uncharitableness  in  this  usury  ?  k 

17.  It  is  great  uncharitableness  in  some  not  to  give  use  for 
money,  and  cruelty  to  set  it  out  without  use  :  as  when  poor  or- 
phans are  left  with  nothing  but  a  little  money  to  maintain  them, 
and  abundance  of  poor  widows  that  have  a  little  money,  and 
no  trade  to  use  it  in,  and  must  beg  if  they  presently  spend  the 
stock  ;  if  they  lend  it  the  rich,  or  those  that  gain  by  it  in  trad- 
ing, the  gainers  are  unmerciful  if  they  pay  not  use  for  it,  as  well 
as  unjust. 

18.  They  that  say,  'We  must  not  lend  to  make  men  rich,  but 
only  to  the  needy,'  do  put  down  all  common  trading  ;  and  for- 
bid most  young  men  to  marry  :  for  that  which  will  maintain  a 
single  man  plentifully  will  not  maintain  a  wife  and  children, 
and  provide  them  necessary  portions  :  and  if  he  must  not  en- 

II  Deut.  xxiii.  20.         '>  Matt.  xxv.  27  ;  Luke  xix  23.         k  Prov.  xxii.  16. 


232  THE    CATECHISING    OF    FAMILIES. 

deavour  to  grow  richer  than  he  is,  how  shall  he  maintain  them, 
who  had  hut  enough  for  himself  before  ?  And  how  shall  he  he 
able  to  relieve  the  poor,  or  do  any  such  good  works,  if  he  may 
not  endeavour  to  grow  richer  ? 

Q.  15.  If  a  merchant  find  that  it  is  usual  to  deceive  the 
Custom-house,  or  poor  men  think  chimney  money,  or  other 
legal  taxes,  to  be  an  oppression,  may  they  not,  by  concealment, 
save  what  they  can  ? 

A.  No;  the  law  hath  given  it  the  king ;  if  you  like  not  to  be 
his  subjects  on  the  terms  of  the  law,  remove  into  another  land  ; 
if  you  cannot,  you  must  patiently  suffer  here.  It  is  no  more 
lawful  to  rob  the  king  than  to  rob  anpther  man. 

Q.  16.  Is  it  necessary  to  restore  all  that  one  hath  wrongfully 
got? 

A.  Yes,  if  he  be  able.1 

Q.  1 7.  What  if  he  be  not  able  ? 

A.  If  he  can  get  it  by  his  friends,  he  must ;  if  not,  he  must 
humble  himself  to  him  that  he  wronged,  and  confess  the  debt, 
and  bind  himself  to  pay  him  if  ever  he  be  able. 

Q.  18.  But  what  if  it  be  a  malicious  man,  that  will  disgrace 
or  ruin  him  if  he  know  it,  is  he  bound  to  confess  it  ? 

A.  Humanity  itself  will  tell  a  man,  that  repentance  is  the 
greatest  honour,  next  to  innocence;  and  that  a  repenting  per- 
son, that  will  do  it  at  so  dear  a  rate,  is  unlike  to  wrong  him  any 
more  :  and,  therefore,  we  may  suppose  that  there  are  few  so  in- 
human as  to  undo  such  a  penitent.  But  if  he  that  knoweth 
him  have  good  cause  to  judge  that  the  injured  person  will  make 
use  of  his  confession,  1 .  To  the  wrong  of  the  king  or  the  com- 
monwealth, or  the  honour  of  Christianity,  2.  Or  to  a  greater  hurt 
of  the  confessor  than  the  confession  is  like  to  prove  a  good  to 
any,  he  may  then  forbear  such  a  confession  to  the  person  in- 
jured, and  send  him  secretly  his  money  by  an  unknown  hand  : 
or,  if  he  cannot  pay  him,  confess  it  to  God  and  his  spiritual 
guide. 

Q.  19.  What  if  a  man  can  restore  it,  but  not  without  the 
wrong  or  ruin  of  his  wife  and  children,  who  knew  not  of  his 
sin  ? 

A.  His  wife  took  him  with  his  debts,  as  he  did  her  ;  and  this 
is  a  real  debt  :  she  can  have  no  right  by  him  in  that  which  he 
hath  no  right  himself  to;  and  he  cannot  give  his  children  that 
which  is  none  of  his  own. 

1  Exoil.  sxii.  5,  G,  12 ;  Lev.  vi.  1 ;  Luke  xix.  8. 


THE    CATECHISING   OF    FAMILIES.  233 

Q.  20.  What  if  I  wronged  a  master  but  in  some  small  mat- 
ter in  marketing,  which  is  long  since  gone  ? 

A.  The  debt  remaineth  :  and  if  you  have  the  value,  you  must 
offer  satisfaction ;  though  it  is  like,  that  for  small  things  few 
will  take  it :  but  you  must  confess  the  fault  and  debt ;  and  for- 
giveness is  equal  to  restitution. 

Q.  21.  What  if  those  that  I  wronged  be  dead  ? 

A.  You  owe  the  value  to  those  that  they  gave  their  estate 
to  :  or,  if  they  be  dead,  to  the  next  heirs  :  and  if  all  be  dead, 
to  God,  in  some  use  of  charity. 

Q.  22.  What  if  any  father  got  it  ill,  and  left  it  me  ? 

A.  He  can  give  you  no  right  to  that  which  he  had  none  to 
himself;  sinful  keeping  is  theft,  as  well  as  sinful  getting. 

Q.  23.  What  if  the  thing  be  so  usual  as  well  as  small,  as 
that  none  expect  confession  or  restitution  :  as  for  boys  to  rob 
orchards  ? 

A.  Where  you  know  it  would  not  be  well  taken,  restitution 
is  no  duty  :  but  if  you  have  opportunity,  it  is  safest  to  con- 
fess. 

Q.  24.  Is  it  thievery  to  borrow  and  not  pay  ? 

A.  Deceitful  borrowers  are  of  the  worst  sort  of  thieves, 
against  whom  one  cannot  so  well  save  his  purse  as  against 
others  :  and  they  would  destroy  all  charitable  lending,  by  des- 
troying mutual  belief  and  trust.  Many  tradesmen  that  after 
break,  do  steal  more,  and  wrong  more,  than  many  highway  rob- 
bers that  are  hanged.  But  it  is  not  all  breakers  that  are  so 
guilty.1" 

Q.  25.  What  borrowing  is  it  that  is  theft? 

A.  1.  When  you  have  no  intent  to  pay.  2.  When  you  know 
that  you  are  not  able  to  pay,  nor  like  to  be  able.  3.  When 
there  is  a  great  hazard  and  danger  of  your  not  paying,  with 
which  you  do  not  acquaint  the  lender,  and  so  he  consenteth  not 
to  run  the  hazard.11 

Q.  26.  What  if  it  would  crack  my  credit,  and  ruin  my 
trade,  if  I  should  reveal  the  hazard  and  weakness  of  my 
estate  ? 

A.  You  must  not  rob  others  for  fear  of  ruin  to  yourself.  If 
you  take  his  money  without  his  consent,  you  rob  him.  And  no 
man  that  is  ignorant  is  said  to  consent  :  if  you  hide  that  which 
would  hinder  him  from  consenting  if  he  knew  it,  you  have  not 
really  his  consent,  but  rob  him. 

»'  Rom  xiii.  8,  9,  »  Tsalm  xxxvii.  21, 


234  THE    CATECHISING    OF    FAMILIES. 

Q.  27.  What  is  the  duty  required  in  this  eighth  command- 
ment? 

A.  To  further  the  prosperity  or  estate  of  your  neighbour  as 
you  would  do  your  own,  that  is,  with  the  same  sincerity. 

Q.  28.  Must  a  man  work  at  his  trade  for  his  neighbour  as 
much  as  for  himself;  or  as  much  use  his  estate  for  others  ? 

A.  I  said  '  with  the  same  sincerity'  not  in  the  same  man- 
ner and  degree.  For  there  are  some  duties  of  beneficence  pro- 
per to  ourselves  as  the  objects,  and  some  common  to  others. 
And  as  nature  causeth  the  eye  to  wink  for  itself,  and  the  gust 
to  taste  for  itself  immediately,  and  yet  also  consequently  for 
every  member's  good,  and  principally  for  the  whole  man  ;  so 
every  man  must  get,  possess,  and  use,  what  he  can  immediately 
for  himself.  But  as  a  member  of  the  body  which  hath  a  due 
regard  to  the  good  of  every  member,  and  is  more  for  the  whole 
than  for  himself.0 

Q.  29.  Who  be  the  greatest  breakers  of  this  command- 
ment ? 

A.  1.  They  that  care  for  nobody  but  themselves,  and  think 
they  may  do  with  their  own  as  they  list,  as  if  they  were  absolute 
proprietors,  whereas  they  are  but  the  stewards  of  God  :  and  it 
is  the  pleasure  of  the  flesh  which  is  the  use  they  think  they  may 
put  all  their  estates  to. 

2.  Those  that  see  their  brother  have  need,  and  shut  up  the 
bowels  of  their  compassion  from  him  ;  p  that  is,  relieve  him 
not  when  it  is  not  for  want  of  ability,  but  of  compassion  and 
will ;  or  that  drop  out  some  inconsiderable  pittance  to  the  poor, 
like  the  crumbs  or  bones  to  the  dogs  ;  the  leavings  of  the  flesh, 
while  they  please  their  appetites  and  fancies  with  the  rest,  and 
live  as  he  (Luke  xvi.)  who  was  clothed  in  purple  and  silk,  and 
fared  sumptuously  or  deliciously  daily,  while  the  poor  at  the 
door  had  but  the  scraps.  That  make  so  great  a  difference  be- 
tween themselves  and  others  as  to  prefer  their  own  superfluities 
and  pleasures  before  the  necessities  of  others,  even  when  mul- 
titudes live  in  distressing  poverty. 

3.  Those  that  live  idly,  because  they  are  <i  rich  or  slothful, 
and  think  they  are  bound  to  labour  for  none  but  themselves; 
whereas  God  bindeth   all  that  are   able  to  live  in  some  profit- 

0  1  Cor.  xii.  21 ;  Eph.  iv.  28. 

PDcut.xv.  8,  11;  Eph.  iv.   28;  Jam.  ii.  10  ;  1  John  iii.  17;  Matt,  xxv.; 
Prov.  xxxi.  20;  Psalm  Ixxii.  13  ;  Ezek.  xvi.  49. 
q  Prov.  xxxi.  j  2  Thes.  iii. 


THE    CATECHISING    OF    FAMILIES.  235 

able  labour  for  others,  and  to  give  to  them  that  need.  So  also 
they  that  by  prodigality,  drunkenness,  gaming,  luxury,  or  other 
excess,  disable  themselves  to  relieve  the  poor. 

4.  Those  that  out  of  a  covetous,  worldly  mind  heap  up  riches 
for  themselves  and  their  children,1  to  leave  a  name  and  great 
estate  behind  them;  (that  their  children  may  as  hardly  be  saved 
as  themselves  ;)  as  if  all  that  they  can  gather  were  their  chil- 
dren's due,  while  others  better  than  they  are  utterly  ne- 
glected. 

5.  Those  that  give  with  grudging,  or  make  too  great  a  mat- 
ter of  their  gifts,  and  set  too  high  a  price  upon  them,  and  must 
have  it  even  extorted  from  them. 

6.  Those  that  neglect  to  pay  due  wages  to  them  that  labour 
for  them,  and  would  bring  down  the  price  below  its  worth,  so 
that  poor  labourers  cannot  live  upon  it :  and  that  strive  in  all 
their  bargainings  to  have  every  thing  as  cheap  as  they  can 
get  it,  without  respect  to  the  true  worth  or  the  necessities  of 
others. s 

7.  Those  that  help  not  to  maintain  their  own  families  and 
kindred  as  far  as  they  are  able. 

Q.  30.  Who  are  the  greatest  robbers,  or  breakers  of  both 
parts  of  this  command,  negative  and  preceptive  ? 

A.  1 .  Emperors,  kings,  and  other  chief  rulers,  who  oppress 
the  people,  and  impoverish  them,  while  they  are  bound  by  office 
to  be  God's  ministers  for  their  good.1 

2.  Soldiers  who,  by  unjust  wars,  destroy  the  countries,  or,  in 
just  war,  unjustly  rob  the  people.  O,  the  woeful  ruins  that 
such  have  made  !  So  that  famine  hath  followed  the  poverty 
and  desolation,  to  the  death  of  thousands. 

3.  Unrighteous  judges,  who  for  bribes  or  partiality,  or  cul- 
pable ignorance,  do  fine  righteous  men,  or  give  away  the  estates 
of  the  just,  and  do  wrong  men  by  the  pretence  of  law,  right, 
and  justice,  and  deprive  the  just  of  their  remedy. 

4.  Perfidious  patrons,  who  simoniacally  sell,  or  sacrilegiously 
alienate,  the  devoted  maintenance  of  the  church. 

5.  Much  more  those  rulers  and  prelates  who  factiouslv,  mali- 
ciously, or  otherwise  culpably,  silence  and  cast  out  faithful 
ministers,  sacrilegiously  alienating  them  from  the  work  of 
Christ,  and  the  church's  service,  to  which  they  were  consecrated 

rNabal.  s  1  Tim.  v.  8  ;  Jam.  4,5. 

1  Exod.  iii.  9,  10  ;  Psalm  xii.  5,  6,  and  Ixxiii.  8 ;  Prov.  xxviii.  1G;  Eccl.iv. 
1,2;  1  Sam.  xii.  3,  4. 


236  THE    CATECHISING    OF    FAMILIES. 

and  devoted,  and  casting  them  out  of  their  public,  ministerial 
maintenance/ 

0.  All  persecutors  who  unjustly  fine  men,  and  deprive  them 
of  their  estates,  for  not  sinning  against  God  by  omission  or  com- 
mission, especially  when  they  ruin  multitudes. 

7.  Cruel,  oppressing  landlords,  who  set  their  poor  tenants 
such  hard  bargains  as  they  cannot  live  on.y 

8.  Cruel  lawyers,  and  other  officers,  who  take  such  fees  as 
undo  the  clients ;  so  that  men  that  have  not  money  to  answer 
their  covetous  expectations,  must  lose  their  right. 

.9.  Unmerciful  physicians,  who  consider  not  the  scarcity  of 
money  with  the  poor,  but  by  chargeable  fees,  and  apothecaries' 
bills,  put  men  to  die  for  want  of  money.2 

10.  Unmerciful  usurers  and  creditors,  that  will  not  forgive  a 
debt  to  the  poor,  who  have  it  not  to  pay. 

11.  People  that  rob  the  ministers  of  their  tithes. 

12.  Cheaters,  who  by  gaming,  false  plays,  and  tricks  of  craft, 
or  false  writings,  concealments,  or  by  quirks  in  law  that  are 
contrary  to  equity,  do  beguile  men  of  their  right.a  And  espe- 
cially the  poor,  who  cannot  contend  with  them  ;  vea,  and  some 
their  own  kindred. 


CHAP.  XLII. 

Of  the  Ninth  Commandment. 

Q.  1.  What  are  the  words  of  the  ninth  commandment? 

A.  Thou  shalt  not  bear  false  witness  against  thy  neigh- 
bour. 

Q.  2.  What  is  it  which  is  herein  forbidden  ? 

A.  All  falsehood  injurious  to  the  innocency,  right,  or  reputa- 
tion of  another;  especially  in  witness-bearing,  accusations,  or 
judgments,  contrary  to  public  justice.  The  act  forbidden  is 
falsehood;  the  object  against  which  it  is  done  is  our  neigh- 
bour's good  or  right  of  any  sort ;  whether  his  good  name,  or 
estate,  or  life,  especially  as  it  perverteth  the  hearer's  judgment 
and  love,  or  public  justice.1' 

*  2  Cor.  vii.  2.  >  Is,i.  v.  7  ;  Jcr.  vi.  G. 

2  Isa.  iii.  12;  xvi.  4,  and  x'x.  20. 

a  Lev.  xix.  13  ;  1  Cor.  vi  7,  8;  1  Thos.  iv.  G. 

b  Lev.  xix.  11  ;  Piov.  xv.  4. 


THE    CATECHISING    OF    FAMILIES.  237 

Q.  3.  Is  all  lying  here  forbidden,  or  only  injurious  lying? 

A.  All  lying  is  injurious,  and  forbidden.0 

Q.  4.  What  injury  doth  a  jesting  lie  do  to  any  one  ?  or  a 
lie  which  only  saveth  the  speaker  from  some  hurt,  without 
hurting  any  other  ?  Yea,  some  lies  seem  to  be  profitable  and 
necessary.  As  if  a  parent,  or  physician,  tell  a  lie  to  a  child  or 
patient,  to  get  them  to  take  a  medicine  to  save  their  lives  ;  or  a 
subject  tell  a  lie  to  a  traitor,  or  enemy,  to  save  the  life  of  the 
king;  tell  me,  1  pray  you,  why  God  forbiddeth  all  such  lies? 

A.  1.  You  must  consider,  that  God  is  the  Author  of  order; 
and  order  is  to  the  world  its  useful  disposition  to  its  operations 
and  ends.  Just  as  it  is  to  a  clock,  or  watch,  or  a  coach,  or 
ship,  or  any  such  engine ;  disorder  the  parts,  and  it  is  good  for 
nothing.  A  kingdom,  army,  church,  or  any  society,  is  essen- 
tiated  by  order,  without  which  it  is  destroyed.  And  the  world 
of  mankind  being  made  up  of  individual  persons,  the  ordering 
of  particular  men  is  the  chief  thing  to  the  order  of  the  human 
world.  As  we  die,  when  disorder  of  parts  or  humours  maketh 
the  body  incapable  of  the  soul's  operations,  so  a  man's  soul  is 
vitiated  and  dead  to  its  chief  ends,  when  its  order  is  overthrown. 
All  godliness  and  morality  is  nothing  but  the  right  order  of  the 
dispositions  and  acts  of  man,  in  our  subordination  to  the 
governing  will  of  God,  which  is  our  law.  It  is  not  another 
substance  that  grace  maketh  in  us,  but  another  order.  And 
all  sin  is  nothing  but  the  contrary  disorder ;  and  that  man's 
words  be  the  true  and  just  expression  of  his  mind  is  a  great 
part  of  the  order  of  his  words,  without  which  it  were  better 
man  were  speechless. 

And,  2.  You  must  consider,  that  God  hath  made  man  a 
sociable  creature,  and  each  one  a  part  of  the  world,  which  is 
one  kingdom  of  God,  the  universal  King.  And  that  each  part 
is  more  for  the  whole  than  for  itself,  because  the  common  wel- 
fare of  the  whole  is  better  than  of  any  part,  as  being  a  higher 
end  of  government,  and  more  illustriously  showing  the  glory  of 
God. 

And,  3.  You  must  consider,  that  because  God  only  knoweth 
the  heart,  there  can  be  no  society  and  conversation  but  by  words, 
and  other  signs.  And  that  without  mutual  trust  there  can  be 
no  society  of  love,  concord,  or  mutual  help.  But  utter  distrust 
is  a  virtual  war.  There  can  be  no  prince  and  subjects,  no 
husband  and  wife,  no  pastor  and  flocks,  without  some  trust. 

c  Col.  iii.  9]  Hev.  xxi.  17,  and  xxii  15. 


238  THE    CATECHISING    OF    FAMILIES. 

And  trustiness  is  truth-telling.     So  far  as  a  man  is  taken  for  a 
liar,  he  is  not  believed  or  trusted.4 

4.  You  must  consider,  that  if  God  should  leave  it  to  man's 
discretion  in  what  cases  to  lie,  and  in  what  not,  and  did  not 
absolutely  forbid  it,  selfishness,  interest,  and  folly,  would  scarce 
leave  any  credibility  or  trustiness  in  mankind;  for  how  can  I 
know  whether  your  judgment  now  bid  you  not  lie,  for  some 
reason  that  I  know  not  ? 

5.  So  that  you  see  that  leave  to  lie  when  we  think  it  harm- 
less would  be  but  to  pluck  up  a  flood-gate  of  all  deceit,  untrusti- 
ness,  and  utter  confusion,  which  would  shame,  and  confound, 
and  ruin  societies  and  the  world.  And  then  it  is  easy  to  know 
that  it  is  better  that  any  man's  commodity  or  life  miscarry 
(which  yet  was  scarce  ever  done  merely  for  want  of  a  lie),  than 
that  the  world  should  be  thus  disordered  and  confounded.  As 
men  sick  of  the  plague  must  be  shut  up  rather  than  go  about 
to  infect  the  city ;  and  some  houses  must  be  blown  up  rather 
than  the  fire  not  be  stopped.  And  as  soldiers  burn  suburbs  to 
save  a  city,  &c,  so  no  man's  private  good  must  be  pretended  for 
the  corruption  and  misery  of  the  world.e 

6.  And  remember  that  lying  is  the  devil's  character  and 
work,  and  so  the  work  and  character  of  his  servants.  And 
truth  is  the  effect  of  God's  perfection,  and  his  veracity  so  neces- 
sary to  mankind,  that  without  it  we  could  have  no  full  assur- 
ance of  the  future  blessedness  which  he  hath  promised.  If 
God  could  lie,  our  hopes  were  all  shaken  ;  for  we  should  be 
still  uncertain  whether  his  word  be  true.  And  God's  laws  and 
his  image  must  signify  his  perfection/ 

Q.  5.  Wherein  doth  the  truth  of  words  consist? 

A.  In  a  threefold  respect:  1.  In  a  suitable  significancy  of 
the  matter.  2.  In  an  agreeable  significancy  of  the  mind  of 
the  speaker.  3.  And  both  these,  as  suited  to  the  information 
of  the  hearer. 

Q.  6.  What  is  false  speaking  ? 

A.  1.  That  which  is  so  disagreeable  to  the  matter  as  to 
represent  it  falsely.  2.  That  which  is  so  disagreeable  to  the 
speaker's  mind  as  to  represent  it  falsely  to  another.  3.  That 
which  speaketh  the  matter  and  mind  aptly  as  to  themselves 
and  other  hearers,  but  so  as  the  present  hearer,  who  we  know 

d  Prov.  vi.  17  ;  xii.  19,  22  ;  xiii.  5,  and  xvii.  7  ;  1  Tim.  i.  10. 

e  Rom.  iii.  7. 

f  1  Kings  xxii.  22  ;  John  viii.  44 ;  Tit.  i.  2  ;  Heb.  vi.  18. 


THE    CATECIHSING   OF    FAMILIES.  239 

takes  the  words  in  another  sense,  will  by  our  design  be  deceived 
by  them.B 

Q.  1 .  Is  all  false  speaking  lying,  or  what  is  a  lie  ? 

A.  Lying  properly,  signifieth  a  culpable  speaking  of  false- 
hood;  and  it  hath  divers  degrees  of  culpability.  When  false- 
hood is  spoken  without  the  speaker's  fault,  it  is  not  morally  to 
be  called  a  lie.  Though  improperly  the  Hebrews  called  any 
thing  a  lie  which  would  deceive  those  that  trust  in  it;  and  so 
all  men  and  creatures,  though  blameless,  are  liars  to  such  as 
overtrust  them.h 

Q.  8.  Which  are  the  divers  degrees  of  lying,  or  culpable 
false  speaking  ? 

A.  1.  One  is  privative;  when  men  falsely  represent  things 
by  diminutive  expressions.  Things  may  be  falsely  represented 
by  defective  as  well  as  by  excessive  speeches.  He  that  speaks 
of  God,  and  heaven,  and  holiness,  faintly  as  good,  saith  a  gram- 
matical truth ;  but  if  he  speak  not  of  them  as  best,  or  excellent, 
it  is,  morally,  a  false  expression  through  defect.  He  that  saith 
coldly,  e  To  murder,  to  be  perjured,  to  silence  Christ's  minis- 
ters unjustly  is  not  well,'  as  Eli  said  of  his  sons'  wickedness ;  or 
only  saith,  (  I  cannot  justify  it,'  or  '  It  is  hard  to  justify  it,' 
saith  a  grammatical  truth  ;  but  a  moral  falsehood,  by  the  exten- 
uating words,  as  if  he  would  persuade  the  hearer  to  think  it 
some  small  or  doubtful  matter,  and  so  to  be  impenitent. 

2.  He  that  speaketh  falsely  through  rashness,  heedlessness, 
neglect  of  just  information,  or  any  ignorance  which  is  culpable, 
is  guilty  of  some  degree  of  lying  ;  but  he  that  knowingly  speak- 
eth falsely,  is  a  liar  in  a  higher  degree. 

3.  He  that  by  culpable  forgetfulness  speaks  falsely,  is  to  be 
blamed ;  but  he  that  remembereth  and  studieth  it,  much  more. 

4.  He  that  lieth  in  a  small  matter,  which  seemeth  not  to 
hurt,  but  perhaps  to  profit,  the  hearer,  is  to  be  blamed  ;  but  he 
that  lieth  in  great  matters,  and  to  the  great  hurt  of  others, 
much  more. 

5.  He  that  speaketh  either  contrary  to  his  mind,  or  contrary 
to  the  matter  culpably,  lieth ;  but  he  that  speaketh  both  con- 
trary to  his  mind  and  the  matter,  lieth  worse. 

6.  He  that  by  equivocation  useth  unapt  and  unsuitable  ex- 
pressions, to  deceive  him  that  will  misunderstand  them,  is  to 
be  blamed ;  but  he  that  will  stand  openly,  bold-faced,  in  a  lie, 
much  more. 

b  Rom.  Hi.  4. 

h  Prov.  xii.  17  ;  Psalm  lii.  4  ;  c.wi.  11,  anil  cxx.  7  ;  E(»li.v.  G. 


240  THE    CATECHISING    OF    FAMILIES. 

7.  It  is  sin  to  speak  untruths  of  our  own,  which  we  might 
avoid;  but  it  is  much  worse  to  father  them  on  God,  or  the  holy 
Scripture.1 

8.  It  is  sin,  by  falsehood,  to  deceive  one ;  but  much  more  to 
deceive  multitudes,  even  whole  assemblies,  or  countries. 

9.  It  is  sin  in  a  private  man  to  lie  to  another  about  small 
things ;  but  much  more  heinous  for  a  ruler,  or  a  preacher,  to 
deceive  multitudes,  even  in  matters  of  salvation. 

10.  It  is  a  sin  rashly  to  drop  a  falsehood  ;  but  much  greater 
to  write  books,  or  dispute  for  it,  and  justify  it. 

11.  It  is  a  sin  to  lie  from  a  good  intent ;  but  much  more  out 
of  envy,  malice,  or  malignity. 

12.  It  is  a  sin  to  lie  in  private  talk;  but  much  more  to  lie 
to  a  magistrate  or  judge  who  hath  power  to  examine  us. 

13.  It  is  a  sin  to  assert  an  untruth  as  aforesaid;  but  much 
greater  to  swear  it,  or  offer  it  to  God  in  our  profession  or  vows. 

Q.  9.  Is  all  deceiving  of  another  a  sin  ? 

A.  No;  there  is  great  difference,  1.  Between  deceiving  one 
that  I  am  bound  to  inform,  and  one  that  I  am  not  bound  to 
inform.  2.  And  between  deceiving  one  to  his  benefit  or  harm- 
lessly, and  to  his  hurt  and  injury.  3.  And  between  deceiving 
him  by  just  means,  and  by  unjust,  forbidden  means. 

1.  I  am  under  no  obligation  to  inform  a  robber,  or  an  usurp- 
ing persecutor,  as  such  ;  but  to  others  I  may  be  obliged  to  open 
the  truth. 

II.  I  may  deceive  a  patient,  or  child,  to  profit  him,  when  I 
may  not  do  it  to  hurt  him. 

III.  I  may  deceive  such  as  I  am  not  bound  to  inform,  by  my 
silence,  or  my  looks,  or  gestures,  which  I  suppose  he  will  mis- 
understand, when  I  may  not  deceive  him  by  a  lie. 

Q.  10.  Is  it  not  all  one  to  deceive  one  way  or  another? 

A.  No;  1.  I  am  not  bound  to  open  my  mind  to  all  men. 
What  right  hath  a  thief  to  know  my  goods  or  my  heart;  or  a 
persecutor  to  know  where  I  hide  myself? 

2.  But  I  have  before  largely  showed  you  that  lying  is  so  great 
an  evil  against  common  trust  and  society  in  the  world,  as  is  not 
to  be  used  for  personal  commodity  or  safety. 

3.  And  other  signs,  looks,  and  gestures  being  not  appointed 
for  the  natural  and  common  indications  of  the  mind,  are  more 
left  to  human  liberty  and  prudence,  to  use  for  lawful  ends.  As 
Christ    (Luke  xxiv.)  made  by  his  motion,  as  if  he  would  have 

''  1  Cor,  xv.  15  ;  1  John  v.  10. 


THE    CATECHISING    OF    FAMILIES.  241 

gone  further ;  and  even  by  words  about  Caesar's  tribute,  and 
other  cases,  concealed  his  mind,  and  oft  denied  the  pharisees  a 
resolution  of  questions  which  they  put  to  him.  Stratagems  in  a 
lawful  war  are  lawful,  when,  by  actual  shows  and  seemings,  an 
enemy  is  deceived. 

Q.  11.  But  the  Scriptures  mention  many  instances  of  equi- 
vocation and  flat  lying,  in  the  Egyptian  midvvives,  in  Rahab,  in 
David,  and  many  others,  without  blame,  and  some  of  them  with 
great  commendation  and  reward.  (Heb.  xi.) 

A.  1.  It  is  God's  law  that  tells  us  what  is  sin  and  duty,  when 
the  history  oft  tells  us  but  what  was  done,  and  not  how  far  it  was 
well  or  ill  done. 

2.  It  is  not  the  lie  that  is  commended  in  the  midwives  and 
Rahab,  but  their  faith  aiid  charity. 

3.  That  which  God  pardoneth,  as  he  did  polygamy  and  rash 
divorce,  to  godly  men  that  are  upright  in  the  main,  and  especially 
such  as  knew  it  not  to  be  sin,  is  not  thereby  justified  ;  nor  will  it 
be  so  easily  pardoned  to  us,  who  live  in  the  clearer  gospel  light. 

Q.  1 2.  But  when  the  Scripture  saith  that  all  men  are  liars,  and 
sad  experience  seemeth  to  confirm  it,  what  credit  do  we  owe 
to  men,  and  what  certainty  is  there  of  any  history  ? 

A.  History,  by  writing  or  verbal  tradition,  is  of  so  great  use 
to  the  world,  that  Satan  maketh  it  a  chief  part  of  his  work,  as 
he  is  the  deceiver  and  enemy  of  mankind;  to  corrupt  it :  and 
false  history  is  a  most  heinous  sin,  and  dangerous  snare,  by 
which  the  great  deceiver  keeps  up  his  kingdom  in  the  world. 
Heathenism,  Mahometanism,  popery,  heresy,  and  malignity, 
and  persecution,  are  all  maintained  by  false  tradition  and  his- 
tory. Therefore  we  must  not  be  too  hasty  or  confident  in  be- 
lieving man;  and  yet  denying  just  belief  will  be  our  sin  and 
great  loss. 

Q.  13.  How  then  shall  we  know  what  and  whom  to  believe  ? 

A.  1.  We  must  believe  no  men  that  speak  against  God  or  his 
word:  for  we  are  sine  that  God  cannot  lie;  and  the  Scripture  is 
his  infallibly  sealed  word. 

2.  We  must  believe  none  that  speak  against  the  light  of  na- 
ture and  common  notices  of  all  mankind ;  for  that  were  to  re- 
nounce humanity  :  and  the  law  of  nature  is  God's  first  law. 
But  it  is  not  the  sentiments  of  nature,  as  depraved,  which  is  this 
law. 

3.  We  must  believe  no  men  against  the  common  senses  of 
makind,  exercised  on  their  duly  qualified  objects.     Faith  con- 

VOL.  xix.  H 


242  THE    CATECHISING   OF    FAMILIES. 

tradicteth  not  common  sense,  though  it  go  above  it.  We  are 
men  before  we  are  Christians,  and  sense  and  reason  are  presup- 
posed to  faith.  The  doctrine  which  saith  there  is  no  bread  nor 
wine,  after  consecration,  in  the  sacrament,  doth  give  the  lie  to 
the  eyes,  taste,  and  feeling,  and  intellectual  perception  of  all 
sound  men,  and  therefore  is  not  to  be  believed ;  for  if  sense  be 
not  to  be  trusted,  we  know  not  that  there  is  a  church,  or  a  man, 
or  a  Bible,  or  any  thing  in  the  world,  and  so  nothing  can  be  be- 
lieved. Whether  all  sound  senses  may  be  deceived  or  not,  God 
hath  given  us  no  surer  way  of  certainty. 

4.  Nothing  is  to  be  believed  against  the  certain  interest  of 
all  mankind,  and  tending  to  their  destruction.  That  which 
would  damn  souls,  or  deny  their  immortality  and  future  hope, 
or  ruin  the  christian  world  or  nations,  is  not  to  be  believed  to 
be  duty  or  lawful ;  for  truth  is  for  good,  and  faith  is  for  felicity, 
and  no  man  is  bound  to  such  destructive  things.1 

5.  Nothing  is  to  be  believed  as  absolutely  certain,  which 
depends  on  the  mere  honesty  of  the  speakers ;  for  all  men  are 
liable  to  mistake,  or  lie. 

6.  The  more  ignorant,  malicious, unconscionable,  factious,  and 
siding  any  man  is,  the  less  credible  he  is ;  and  the  wiser  and 
nearer  to  the  action  any  man  is,  and  the  more  conscionable, 
peaceable,  and  impartial  he  is,  the  more  credible  he  is.  An 
enemy  speaking  well  of  a  man,  is  far  more  credible  than  a  friend: 
multitudes,  as  capable  and  honest,  are  more  credible  than  one. 

7.  As  that  certainty  which  is  called  moral,  as  depending  on 
men's  freewill,  is  never  absolute,  but  hath  many  degrees,  as  the 
witness  is  more  or  less  credible;  so  there  is  a  certainty  by  men's 
report,  tradition,  or  history,  which  is  physical,  and  wholly  infal- 
lible, as  that  there  is  such  a  place  as  Rome,  Paris,  &c,  and  that 
the  statutes  of  the  land  were  made  by  such  kings  and  parlia- 
ments to  whom  they  are  ascribed ;  and  that  there  have  been 
such  kings,  &c.  For  proof  of  which  know,  1.  That  besides  the 
free  acts,  the  will  hath  some  acts  as  necessarv  as  it  is  to  the  fire 
to  burn,  viz.,  to  love  ourselves  and  felicity,  and  more  such. 
2.  That  when  all  men  of  contrary  interest,  friends  and  foes, 
agree  in  a  matter  that  hath  sensible  evidence,  it  is  the  effect  of 
such  a  necessitating  cause.  3.  And  there  is  no  cause  in  nature 
that  can  make  them  so  agree  in  a  lie.  Therefore  it  is  a  natural 
certainty.     Look  back  to  the  sixth  chapter. 

Q.  13.  Why  is  false  witness  in  judgment  so  great  a  sin. 

1 1  John  iv.  1 , 2. 


THE    CATECHISING    OF    FAMILIES.  243 

A.  Because  it  containeth  in  all  these  odious  crimes  con- 
junct :  1.  A  deliberate  lie.  2.  The  wrongful  hurting  of  another 
contrary  to  the  two  great  principles  of  converse,  justice  and 
love.  3.  It  depriveth  the  world  of  the  benefit  of  government  and 
judicatures.  4.  It  turneth  them  into  the  plague  and  ruin  of  the 
innocent.  5.  It  blasphemeth  or  dishonoured  God,  by  whose 
authority  rulers  judge,  as  if  he  set  up  officers  to  destroy  us  by 
false  witness,  or  knew  it  not,  or  would  not  revenge  injustice. 
6.  It  overthroweth  human  converse  and  safety,  when  witnesses 
may  destroy  whom  they  please,  if  they  can  but  craftily  agree.k 

Q.  14.  Is  there  noway  to  prevent  this  danger  to  mankind? 

A.  God  can  do  it.  If  he  give  wise  and  righteous  rulers  to 
the  world  they  may  do  much  towards  it ;  but  wicked  rulers  use 
false  witness  as  the  devil  doth,  for  to  destroy  the  just,  as  Jeze- 
bel did. 

Q.  15.  How  should  rulers  avoid  it? 

A.  1.  By  causing  teachers  to  open  the  danger  of  it  to  the 
people.  2.  Some  old  canons  made  invalid  the  witness  of  all 
notorious  wicked  men  :  how  can  he  be  trusted  in  an  oath,  that 
maketh  no  conscience  of  drunkenness,  fornication,  lying,  or 
other  sin  ? 

Q.  16.  How,  then,  are  so  few  destroyed  by  false  witnesses  ? 

A.  It  is  the  wonderful  providence  of  God,  declaring  himself 
the  Governor  of  the  world ;  that  when  there  are  so  many  thou- 
sand wicked  men  who  all  have  a  mortal  hatred  to  the  godly,  and 
will  daily  swear  and  lie  for  nothing;  and  any  two  of  these 
might  take  away  our  lives  at  pleasure,  there  are  yet  so  few  this 
way  cut  off.  But  God  hath  not  left  himself  without  witness 
in  the  world,  and  hath  revenged  false  witness  on  many,  and 
made  conscience  a  terrible  accuser  for  this  crime. 

Q.  17.  What  is  the  positive  duty  of  the  ninth  commandment? 

A.  1.  To  do  justice  to  all  men  in  our  places. 

2.  To  defend  the  innocent  to  the  utmost  of  our  just  power. 
If  a  lawyer  will  not  do  it  for  the  love  of  justice  and  man,  with- 
out a  fee  when  he  cannot  have  it,  he  breaketh  this  command- 
ment. 

3.  To  reprove  backbiters,  and  tell  them  of  their  sin. 

4.  To  give  no  scandal,  but  to  live  so  blamelessly  that  slan- 
derers may  not  be  believed. 

k  Matt.  xxvi.  62,  and  xxvii.  13;  Mark  xiv.  55,  56  ;  Num.  xxxv.  30;  Acts 
vi.  13;  Deut.  xix.  16—18;  Prov.  vi.  19;  xii.  17  ;  xxi.  28,  andxxv.  18  ;  Psalm 
xxxv.  11.  '  Prov.  xix.  5,  9. 

R  2 


244 


THE    CATECHISING    OF    FAMILIES. 


5.  On  all  just  occasions  especially  to  defend  the  reputation 
of  the  gospel,  godliness,  and  good  men,  the  cause  and  laws  of 
God,  and  not  silently  for  self-saving,  to  let  Satan  and  his  agents 
make  them  odious  by  lies,  to  the  seduction  of  the  people's 
souls.n 


CHAP.  XLIII. 
Of  the  Tenth  Commandment. 


Q.  1.  What  are  the  words  of  the  tenth  commandment? 

A.  Thou  shalt  not  covet  thy  neighbour's  house;  thou  shalt 
not  covet  thy  neighbour's  wife,  nor  his  man-servant,  nor  his 
maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy 
neighbour's. 

Q.  2.  What  is  forbidden  here,  and  what  commanded? 

A.  1.  In  some,  the  thing  forbidden  is  selfishness,  and  the  thing 
commanded  is  to  love  our  neighbour  as  ourselves. 

Q.  3.  Is  not  this  implied  in  the  five  foregoing  command- 
ments ? 

A.  Yes ;  and  so  is  our  love  to  God  in  all  the  nine  last.  But 
because  there  are  many  more  particular  instances  of  sin  and 
duty  that  can  be  distinctly  named  and  remembered,  God  thought 
it  meet  to  make  two  general,  fundamental  commandments,  which 
should  contain  them  all,  which  Christ  called  the  first  and  second 
commandment;  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,"  &c.  And  "Thou  shalt  love  thy  neighbour  as  thyself."  The 
first  is  the  summary  and  root  of  all  the  duties  of  the  other  nine, 
and  especially  of  the  second,  third,  and  fourth.  The  other  is  the 
summary  of  the  second  table  duties ;  and  it  is  placed  last,  as 
being  instead  of  all  unnamed  instances.  As  the  captain  leads 
the  soldiers,  and  the  lieutenant  brings  up  the  rear.0 

Q.  4.  What  mean  you  by  the  sin  of  selfishness  ? 

A.  I  mean  that  inordinate  self-esteem,  self-love,  and  self-seek- 
ing, with  the  want  of  a  due,  proportionate  love  to  others,  which 
engageth  men  against  the  good  of  others,  and  inclineth  them  to 
draw  from  others  to  themselves  :  it  is  not  an  inordinate  love  of 
ourselves,  but  a  diseased  self-love.1' 

«  Prov.  xxv.  23  ;  Psalm  xv.  3,  5. 

°  Matt.  xix.  19  ;  Luke  x.  27  ;  Rom.  xiii.  9;  Lev.  xvi.  24  ;  Mark  viii.  34. 

p  Jer.  xlv.  5  ;  Matt.  xvi.  22,  23 ;  Luke  xiv.  20,  29,  32,  33. 


THE    CATECHISING    OF    FAMILIES.  245 

Q.  5.  When  is  self-love  ordinate,  and  when  is  it  sinful? 

A.  That  which  is  ordinate,  1.  Valueth  not  a  man's  self 
blindly  above  his  worth.  2.  It  employeth  a  man  in  a  due  care 
of  his  own  holiness,  duty,  and  salvation.  3.  It  regardeth  our- 
selves but  as  little  members  of  the  common  great  body,  and 
therefore  inclineth  us  to  love  others  as  ourselves,  without  much 
partial  disproportion,  according  to  the  divers  degrees  of  their 
amiahleness,  and  to  love  public  good,  the  church  and  world, 
and,  much  more,  God  above  ourselves.  4.  Itmakethus  studious 
to  do  good  to  others,  and  rejoice  in  it  as  our  own,  rather  than 
to  draw  from  them  to  ourselves.*1 

II.  Sinful  selfishness,  1.  Doth  esteem,  and  love,  and  see  self- 
interest  above  its  proper  worth  :  it  is  over- deeply  affected  with 
all  our  concerns.  2.  It  hath  a  low,  disproportionate  love  and 
regard  of  all  others'  good.  3.  And  when  it  groweth  to  full  ma- 
lignity, it  maketh  men  envy  the  prosperity  of  others,  and  covet 
that  which  is  theirs,  and  desire  and  rejoice  in  their  disgrace  and 
hurt,  when  they  stand  against  men's  selfish  wills,  and  to  endea- 
vour to  draw  from  others  to  ourselves  :  selfishness  is  to  the  soul 
like  an  inflammation  or  imposthume  to  the  body;  which  draweth 
the  blood  and  spirits  to  itself  from  their  due  and  common  course, 
till  they  corrupt  the  inflamed  part. 

Q.  6.  What  mean  you  by  loving  others  as  ourselves  ? 

A.  Loving  them  as  members  of  the  same  body  or  society 
(the  world  or  the  church  as  they  are)  impartially  with  a  love 
proportionable  to  their  worth,  and  such  a  careful,  practical,  for- 
giving, patient  love,  as  we  love  ourselves/ 

Q.  7.  But  God  hath  made  us  individual  persons,  with  so 
peculiar  a  self  love,  that  no  man  can  possibly  love  another  as 
himself? 

A.  1.  You  must  distinguish  between  sensitive  natural  love, 
and  rational  love.   2.  And  between  corrupt  and  sanctified  nature. 

1.  Natural  sensitive  love  is  stronger  to  one's  self  (that  is, 
more  sensible  of  self-interest)  than  to  all  the  world.  I  feel 
not  another's  pain  or  pleasure,  in  itself:  I  hunger  and  thirst  for 
myself:  a  mother  hath  that  natural  sensitive  love  to  her  own 
natural  child  (like  that  of  brutes)  which  she  hath  not  for  any 
other.8 

2.  Rational    love  valueth,  and  loveth,  and  preferreth  every 

i  Phil.  ii.  4,  21 ;  1  Cor.  xii.,  and  x.  24. 

"  Col.  iii.  12, 13  ;  1  Cor.  xiii. ;  Eph.  iv.  1,2. 

9  Trov.  xiv.  10. 


246  THE   CATECHISING  OF   FAMILIES. 

thing  according  to  the  degree  of  its  amiableness,  that  is,  its 
goodness. 

8.  Rational  love  destroyeth  not  sensitive ;  but  it  moderateth 
and  ruleth  it,  and  commandeth  the  will  and  practice  to  prefer, 
and  desire,  and  seek,  and  delight  in  higher  things  (as  reason 
ruleth  appetite,  and  the  rider  the  horse)  ;  and  so  deny  and  for- 
sake all  carnal  or  private  interests,  that  stand  against  a  greater 
good. 

4.  Common  reason  tells  a  man,  that  it  is  an  unreasonable 
thing  in  him  that  would  not  die  to  save  a  kingdom;  much  more 
that  when  he  is  to  love  both  himself  and  the  kingdom  insepa- 
rably, yet  cannot  love  a  kingdom,  yea,  or  more  excellent  persons, 
above  himself.  But  yet  it  is  sanctification  that  must  effectually 
overcome  inordinate  self-love,  and  clearly  illuminate  this  reason, 
and  make  a  man  obev  it.4 

5.  To  conquer  this  selfishness  is  the  sum  of  all  mortification, 
and  the  greatest  victory  in  this  world:  and  therefore  it  is  here 
perfectly  done  by  none  :  but  it  is  done  most  where  there  is  the 
greatest  love  to  God,  and  to  the  church  and  public  good,  and  to 
our  neighbours. 

Q.  8.  What  is  the  sinfulness  and  the  hurt  of  selfishness? 

A.  1.  It  is  a  fundamental  error  and  blindness  in  the  judg- 
ment: we  are  so  many  poor  worms  and  little  things;  and  if  an 
ant  or  worm  had  reason,  should  it  think  its  life,  or  ease,  or  other 
interest,  more  valuable  than  a  man's,  or  than  all  the  country's  ? 

2.  It  is  a  fundamental  pravity  and  disorder  of  man's  will :  it  is 
made  to  love  good  as  good,  and  therefore  to  love  most  the 
greatest  good. 

3.  Yea,  it  blindly  casteth  down,  and  trampleth  on,  all  good  in 
the  world  which  is  above  self-interest.  For  this  prevailing  self- 
ishness taketh  a  man's  self  for  his  ultimate  end,  and  all  things 
else  but  as  means  to  his  own  interest :  God  and  heaven,  and  all 
societies  and  all  virtue,  seem  no  further  good  to  him  than  they 
are  for  his  own  good  and  welfare.  And  selfishness  so  over- 
eometh  reason  in  some,  as  to  make  them  dispute  for  this  funda- 
mental error  as  a  truth,  that  there  is  nothing  to  be  accounted 
good  by  me,  but  that  which  is  good  to  me  as  my  interest  or 
welfare  :  and  so  that  which  is  good  to  others  is  not,  therefore, 
good  to  me.u 

1  1  Cor.  x.  33  ;  Tit.  i.  8  ;  Jam.  iii.  15,  17  ;  Col.  i.  24. 

u  Prov.  iii.  5;  xx..  0;  xxiii.  4;  xxv.  27;  xxvi.  5,  12,16;  xxvii.  2,  and 
xxviii.  11. 


THE    CATECHISING     OF    FAMILIES.  247 

4.  And  thus  it  blasphemously  deposeth  God  in  the  mind  of 
the  sinner;  making  him  no  further  good  to  us  than  as  he  is 
a  means  to  our  good ;  and  so  he  is  set  quite  below  ourselves  : 
as  if  he  had  not  made  us  for  himself,  and  to  love  him  as  God, 
for  his  own  goodness. 

5.  I  told  you  before  (of  the  first  commandment)  how  this 
maketh  every  man  his  own  idol,  to  be  loved  above  God. 

6.  Yea,  that  the  selfish  would  be  the  idols  of  the  world,  and 
have  all  men  conformed  to  their  judgment,  wills,  and  words. 

7.  A  selfish  man  is  an  enemy  to  the  public  peace  of  all  soci- 
eties, and  of  all  true  unity  and  concord  :  for  whereas  holy  per- 
sons as  such  have  all  one  centre,  law,  and  end,  even  God  and  his 
will,  the  selfish  have  as  many  ends,  and  centres,  and  laws  as  they 
are  persons.  So  that  while  every  one  would  have  his  own  in- 
terest, will,  and  lust,  to  be  the  common  rule  and  centre,  it  is  by 
the  wonderful,  overruling  power  of  God  that  any  order  is  kept 
up  in  the  world ;  and  because  when  they  cannot  be  all  kings, 
they  agree  to  make  that  use  of  kings  which  they  think  will  serve 
their  interest  best. 

8.  A  selfish  man  so  far  can  be  no  true  friend ;  for  he  lov- 
eth  his  friend  but  as  a  dog  doth  his  master,  for  his  own 
ends. 

9.  A  selfish  person  is  so  far  untrusty,  and  so  false  in  converse 
and  all  relations  ;  for  he  chooseth,  and  changeth,  and  useth  all, 
as  he  thinks  his  own  interest  requireth.  If  he  be  a  tradesman, 
believe  him  no  further  than  his  interest  binds  him ;  if  he  be  a 
minister,  he  will  be  for  that  doctrine  and  practice  which  is  for 
his  carnal  interest;  if  he  be  a  ruler,  wo  to  his  inferiors  !  And 
therefore  it  is  the  highest  point  in  policy,  next  conscience  and 
common  obedience  to  God,  to  contrive,  if  possible,  so  to  twist 
the  interest  of  princes  and  people,  that  both  may  feel  that  thevare 
inseparable,  and  that  they  must  live,  and  thrive,  or  die,  together .x 

10.  In  a  word,  inordinate  selfishness  is  the  grand  pravity  of 
nature,  and  the  disease  and  confusion  of  all  the  world  :  what- 
ever villanies,  tyrannies,  rebellions,  heresies,  persecutions,  or 
wickedness  yo,u  read  of  in  all  history,  or  hear  of  now  on  earth, 
all  is  but  the  effects  of  this  adhering  by  inordinate  self-love  to 
self-interest.  And  if  Paul  say  of  one  branch  of  its  effects,  "The 
love  of  money  is  the  root  of  all  evil,"  we  may  well  sav  it  of 
this  radical,  comprehensive  sin. 

Q.  9.  Alas  !    who  is  it  that  is  not  selfish  ?    How  common  is 

x  Phil.  ii.  4,21. 


248  THE    CATECHISING    OF    FAMILIES. 

this  sin  !    Are  there  then  any  saints  on  earth  ;  or  any  hope  of  a 
remedy? 

A.  It  is  so  common  and  so  strong,  as  that,  1.  All  Christ- 
ians should  most  fear  it,  and  watch,  and  pray,  and  strive  against 
it.  2.  And  all  preachers  should  more  open  the  evil  of  it  than 
they  do,  and  live  themselves  as  against  it  and  ahove  it. 

1.  How  much  do  most  over-value  their  own  dark  judgments 
and  weak  reasonings,  in  comparison  of  others  !y 

2.  How  commonly  do  men  measure  the  wisdom  or  folly, 
goodness  or  badness,  of  other  men,  as  they  are  for  or  against 
their  selfish  interest,  opinions,  side,  or  way  ! 

3.  How  impatient  are  men  if  self-will,  reputation,  or  interest, 
be  crossed  ! 

4.  How  will  thev  stretch  conscience  in  words,  deeds,  or  bar- 
gaining for  gain ! 

5.  How  soon  will  they  fall  out  with  friends  or  kindred,  if 
money  or  reputation  come  to  a  controversy  between  them  ! 

6.  How  little  feeling  pity  have  they  for  another  in  sickness, 
poverty,  prison,  or  grief,  if  they  be  but  well  themselves  ! 

7.  How  ordinarily  doth  interest  of  body,  reputation,  wealth, 
corrupt  and  change  men's  judgment  in  religion  :  so  that  selfish- 
ness and  fleshly  interest  chooseth  not  only  other  conditions  and 
actions  of  life,  but  also  the  religion  of  most  men,  yea,  of  too 
many  teachers  of  self-denial.1 

S.  And  if  godly  people  find  this  and  lament  it,  how  weakly 
do  they  resist  it,  and  how  little  do  they  overcome  it. 

9.  And  though  every  truly  godly  man  prefer  the  interest  of 
his  soul  above  that  of  his  body,  how  few  get  above  a  religion  of 
caring  and  fearing  for  themselves ;  to  study  more  the  church's 
good,  and,  more  than  that,  to  live  in  the  delightful  love  of  God, 
as  the  infinite  good. 

10.  And  of  those  that  love  the  church  of  God;  how  many 
narrow  it  to  their  sect  or  party,  and  how  few  have  an  universal 
impartial  love  to  all  true  Christians,  as  such.a 

Q.   10.  Where  then  are  the  saints,  if  this  be  so  ? 

A.  All  this  sin  is  predominant  in  ungodly  men  ;  (saving  that 
common  grace  so  far  overcometh  it  in  some  few,  that  they  can 
venture  and  lose  their  estates  and  lives  for  their  special  friends, 
and  for  their  country;)  but  in  all  true  Christians  it  is  but  in  a 
subdued  degree.b     They  hate   it  more  than  they  love  it :  they 

r  1  Kings  xxii.  8  ;  2  Chron.  xviii.  7.  l  1  John  ii.  15. 

11  Col.  i.  4,  8.  b2Tim.  iii.  2. 


THE   CATECHISING   OF   FAMILIES.  249 

all  love  God  and  his  church  with  a  far  higher  estimation  than 
themselves,  though  with  less  passion.  They  would  forsake 
estate  and  life,  rather  than  forsake  Christ  and  a  holy  life.c  They 
were  not  true  Christians  if  they  had  not  learned  to  bear  the 
cross,  and  suffer.  They  seek  and  hope  for  that  life  of  perfect 
love  and  unity,  where  selfishness  shall  never  more  divide  us. 

Q.  11.  What  is  it  that  maketh  the  love  of  others  so  great  a 
duty? 

A.  1.  It  is  but  to  love  God,  his  interest  and  image  in  others. 
No  man  hath  seen  God  ;  but  rational  souls,  and  especially  holy 
ones,  are  his  image,  in  which  we  must  see  and  love  him.  And 
there  is  no  higher  duty  than  to  love  God. 

2.  Love  maketh  us  meet  and  useful  members  in  all  societies, 
especially  in  the  church  of  God.  It  maketh  all  to  love  the 
common  good  above  their  own. 

3.  It  maketh  all  men  use  their  utmost  power  for  the  good  of 
all  that  need  them. 

4.  It  overcometh  temptations  to  hurtfulness  and  division  ;  it 
teacheth  men  patiently  to  bear  and  forbear;  it  is  the  greatest 
keeper  of  peace  and  concord.  As  one  soul  uniteth  all  parts  of 
the  body,  one  spirit  of  love  uniteth  all  true  believers.  It  is  the 
cement  of  individuals  ;  the  vital,  healing  balsam  which  doth  more 
than  art  to  cure  our  wounds. d 

If  all  magistrates  loved  the  people  as  themselves,  how  would 
they  use  them  ?  If  bishops  and  teachers  loved  others  as  them- 
selves, and  were  as  loth  to  hurt  them  as  to  be  hurt,  and  to 
reproach  them  as  be  reproached,  and  to  deliver  them  from 
poverty,  prison,  or  danger,  as  to  be  safe  themselves,  what  do 
you  think  would  be  the  consequent  ? 

How  few  would  study  to  make  others  odious,  or  to  ruin  them  ? 
How  few  would  backbite  them,  or  censoriously  condemn  them, 
if  they  loved  them  as  themselves  ?  If  all  this  city  and  kingdom 
loved  each  other  as  themselves,  what  a  foretaste  would  it  be  of 
heaven  on  earth  !  how  delightfully  should  we  all  live  together  ! 
every  man  would  have  the  good  of  all  others  to  rejoice  in  as  his 
own,  and  be  as  ready  to  relieve  another  as  the  right  hand  will 
the  left.  We  can  too  easily  forgive  ourselves  our  faults  and 
errors,  and  so  should  bear  with  others.e 

Love  is  our  safety :   who  is  afraid  of  any  one  who  he  thinks 

c  Luke  xiv.  20,  27,  33  ;  1  Cor.  xiii. 

d  1  Cor.  xii. ;  Eph.'iv.  1—3,  16;  Rom.  xii,  9,  10. 

e  2  Cor.  ii.  4,  8,  and  viii.  7,  8,  24. 


250  THE   CATECHISING   OF    FAMILIES. 

loveth  him  as  himself?  Who  is  afraid  that  he  should  persecute, 
imprison,  or  destroy  himself,  unless  by  ignorance  or  distraction? 
Love  is  the  delight  of  life,  when  it  is  mutual,  and  is  not  disap- 
pointed :  what  abundance  of  fears,  and  cares,  and  passions,  and 
lawsuits,  would  it  end  ?  It  is  the  fulfilling  of  the  preceptive  part 
of  the  law ;  and  as  to  the  penal  part,  there  is  no  use  for  it 
where  love  prevaileth.  To  such,  saith  Paul,  there  is  no  law ; 
they  are  not  without  it,  but  above  it,  so  far  as  it  worketh  by 
fear/ 

5.  Love  is  the  preparation  and  foretaste  of  glory.  Fear, 
care,  and  sorrow,  are  distantly  preparing  works  ;  but  it  is  joyful 
love,  which  is  the  immediate  preparation  and  foretaste.  There 
is  no  war,  no  persecution,  no  hatred,  wrath,  or  strife  in  heaven ; 
but  perfect  love,  which  is  the  uniting  grace,  will  there  more 
nearly  unite  all  saints,  than  we  that  are  in  a  dividing  world  and 
body  can  now  conceive  of,  or  perfectly  believe. 

Q.    1  2.  Is  there  any  hope  that  love  should  reign  on  earth  ?  ? 

A.  There  is  hope  that  all  the  sound  believers  should  increase 
in  love,  and  get  more  victory  over  selfishness.  For  they  have 
all  that  spirit  of  love,  and  obey  Christ's  last  and  great  command, 
and  are  taught  of  God  to  love  one  another ;  yea,  they  dwell  in 
love,  and  so  in  God,  and  God  in  them ;  and  it  will  grow  up  to 
perfection. 

But  I  know  of  no  hope  that  the  malignant  seed  of  Cain  should 
cease  the  hating  of  them  that  are  the  holy  seed,  save  as  grace 
converteth  any  of  them  to  God.  Of  any  common  or  universal 
reign  of  love,  I  see  no  prognostics  of  it  in  rulers,  in  teachers, 
or  any  others  in  the  world  ;  prophecies  are  dark ;  but  my  great- 
est hope  is  fetched  from  the  three  first  petitions  of  the  Lord's 
prayer,  which  are  not  to  be  put  up  in  vain. 

Q.    13.  What  should  we  do  toward  the  increase  of  love? 

A.  1.  Live  so  blamelessly,  that  none  may  find  just  matter 
of  hatred  in  you.h 

2.  Love  others,  whether  they  love  you  or  not.  Love  is  the 
most  powerful  cause  of  love. 

3.  Do  hurt  to  none,  but  by  necessary  justice  or  defence  ;  and 
do  as  much  good  as  you  can  to  all. 

4.  Praise  all  that  is  good  in  men,  and  mention  not  the  evil 
without  necessity. 

f  Rom.  xiii.  10  ;  Gal.  v.  C,  13,  22  ;  Phil.  i.  15, 17,  and  ii.  1—3 ;  1  Thess.  iv.  4  ; 
1  Tim.  vi.  11  ;  Hcb.  xiii.  1,  2;  1  John  iv.  7, 18  ;  Eph.  iv.  10. 
b  Jam.  ii.  8.  h  1  Pet.  ii.  17,  and  iii.  8. 


THE    CATECHISING   OF    FAMILIES.  251 

5.  Do  all  that  you  can  to  make  men  holy,  and  win  them  to 
the  love  of  God ;  and  then  they  will  love  each  other  by  his 
Spirit,  and  for  his  sake. 

6.  Do  all  that  you  can  to  draw  men  from  sinful,  worldly  love  ; 
for   that  love   of  the  world   which   is  enmity   to   God,  is  also 
enmity  to  the  love  of  one  another.     Further  than  you  can  draw 
men  to  centre  in  Christ,  and  in  holy  love,  there  is  no  hope  of 
true  love  to  others. 

7.  Patiently  suffer  wrongs,  rather  than  provoke  men  to  hate 
you,  by  unnecessarily  seeking  your  right  or  revenge. 

Q.   14.  Is  all  desire  of  another  man's  unlawful  ? 

A.  All  that  is  to  his  hurt,  loss,  and  wrong.  You  may  desire 
another  man's  daughter  to  wife,  by  his  consent  ;  or  his  house, 
horse,  or  goods,  when  he  is  willing  to  sell  them  ;  but  not  else.1 

Q.  15.  But  what  if  in  gaming,  betting,  or  trading,  I  desire  to 
get  from  him,  though  to  his  loss  ? 

A.  It  is  a  covetous,  selfish,  sinful  desire  :  you  must  desire  to 
get  nothing  from  him  to  his  loss  and  hurt. 

Q.  16.  But  what  if  he  consent  to  run  the  hazard,  as  in  a  horse 
race,  a  game,  a  wager,  &c.  ?     It  is  no  wrong  to  a  consenter. 

A.  The  very  desire  of  hurtful  drawing  from  him  to  yourself 
is  selfish  sin  :  if  he  consent  to  the  hazard,  it  is  also  his  covetous 
desire  to  gain  from  you,  and  his  sin  is  no  excuse  for  yours ;  and 
you  may  be  sure  it  was  not  the  loss  that  he  consented  to  ;  but 
if  he  do  it  as  a  gift,  it  is  another  case.k 

Q.   17«  What  be  the  worst  sorts  of  covetousness  ? 

A.    1.  When  the  son  wisheth  his  father's  death  for  his  estate. 

2.  When  men  that  are  old,  and  near  the  grave,  still  covet 
what  they  are  never  like  to  need  or  use. 

3.  When  men  that  have  abundance,  are  never  satisfied,  but 
desire  more. 

4.  When  they  will  get  it  by  lying,  extortion,  or  other  wicked 
means,  even  by  perjury  and  blood,  as  Jezebel  and  Ahab  got 
Naboth's  vineyard. 

5.  When  princes,  not  content  with  their  just  dominions, 
invade  other  men's,  and  plague  the  world  with  unjust  wars, 
blood,  and  miseries,  to  enlarge  them.1 

Q.   18.  How  differ  charity  and  justice  ? 

A.  Charity  loveth   all,  because  there  is  somewhat  in  them 

''  Psalm  x.  3  ;  1  Cor.  v.  10,  11,  and  vi.  10;  Eph.  v.  5  ;  Luke  xii.  15. 
*  Acts  xx.  33;  1  Tim.  vi.  10. 

1  Josh.  vii.  21  ;  Mich,  ii.2;  Prov.  xxi.  26,  and  xxviii.  16;  Hab.  ii.9;  Exod. 
xviii.  21, 


252  THE    CATECHISING    OF    FAMILIES. 

lovely;  and  doth  them  good  without  respect  to  their  right, 
because  we  love  them.  Justice  respecteth  men  as  in  the  same 
governed  society  (under  God  or  man)  and  so  giveth  every  man 
his  due. 

Q.  19.  Is  it  love  or  justice  that  saith,  "  Whatever  you  would 
that  men  should  do  to  you,  do  ye  also  to  them  ?  " 

A.  It  is  both.  Justice  saith,  '  Do  right  to  all,  and  wrong  to 
none,  as  you  would  have  them  do  to  you.'  Charity  saith,  'Love, 
and  pity,  and  relieve  all  in  your  power,  as  you  would  have  them 
love,  pity,  and  relieve  you.' 

Q.  20.  Hath  this  law  no  exceptions  ? 

A.  It  supposeth  that  your  own  will,  for  yourselves,  be  just  and 
good ;  if  you  would  have  another  make  you  drunk,  or  draw  you 
to  any  sinful  or  unclean  pleasure,  you  may  not  therefore  do  so 
bv  them.  But  do  others  such  right  and  good  as  you  may 
lawfully  desire  they  should  do  to  you. 

Q.  21.  What  are  those  foundations  on  which  this  law  is 
built  ? 

A.  I.  That  as  God  hath  made  us  individual  persons,  so  he  is 
the  free  distributor  of  his  allowance  to  every  person,  and  there- 
fore we  must  be  content  with  his  allowance,  and  not  covet  more. 

2.  That  God  hath  made  us  for  holiness,  and  endless  happiness 
in  heaven :  and  therefore  we  must  not  so  love  this  world 
as  to  covet  fulness,  and  desire  more  of  it  than  God  allow- 
eth  us.m 

3.  That  God  hath  made  every  man  a  member  of  the  human 
world,  and  every  Christian  a  member  of  the  church,  and  no  one 
to  be  self-sufficient,  or  independent,  as  a  world  to  himself. 
And  therefore,  all  men  must  love  themselves  but  as  members  of 
the  body,  and  love  the  body,  or  public  good,  above  themselves, 
and  love  other  members,  as  their  place  and  the  common  inter- 
est doth  require." 

4.  That  we  are  not  our  own,  but  his  that  did  create  us  and 
redeem  us :  and  therefore  must  love  ourselves  and  others,  as 
his,  and  according  to  his  will  and  interest ;  and  not  as  the 
selfish,  narrow  interest  tempteth  us. 

5.  That  the  faithful  are  made  spiritual  by  the  sanctifying 
Spirit,  and  therefore  savour  the  things  of  the  Spirit,  and  refer  all 
outward  things  thereto ;  and  therefore  must  not  so  over-value 

m  Heb.  xiii.  5  ;  1  Tim.  vi.  8  ;  Phil.  iv.  11 ;  1  John  ii.  15  j  Psalm  cxix.  36  j 
F.zek.  xxxiii.  31. 
0  1  Cor.  xii. ;  vi.  20,  and  vii.  23. 


THE    CATECHISING    OF    FAMILIES.  253 

provision  for  the  flesh,  as  to  covet  and  draw  from  others  for  his 
pleasure.0 

So  that,  1.  As  the  first  greatest  command  engageth  us  wholly 
to  God,  as  our  Creator,  Redeemer,  and  Sanctifier,  against  that 
selfishness,  which  is  the  idol  enemy  to  God,  including  the 
privation  of  our  love  to  him,  and  against  the  trinity  of  his 
enemies ;  the  flesh,  which  would  he  first  pleased  ;  the  world, 
which  it  would  he  pleased  hy ;  and  the  devil,  who  deceiveth  and 
tempteth  men  hy  such  haits  of  pleasure ;  even  so  this  tenth 
(which  is  the  second  summary  command)  engageth  us  to  love 
God  in  our  brethren,  and  to  love  them  according  to  his  interest 
in  them,  as  members  of  the  same  society,  with  an  impartial 
love,  against  that  selfishness,  which  is  the  enemy  of  impartial 
love,  and  common  good  ;  and  against  the  lust  of  the  flesh, 
which  would  be  first  pleased  ;  and  the  world,  which  is  the  pro- 
vision which  it  coveteth  ;  and  the  devil,  who  would,  by  such 
worldly  baits,  and  fleshly  pleasure,  deceive  mankind  into  ungod= 
liness,  sensuality,  malignity,  mutual  enmity,  contention,  oppres- 
sion, persecution,  perfuliousness,  and  all  iniquity ;  and  finally 
into  endless  misery,  in  separation  from  the  God  of  love,  and  the 
heavenly,  perfected,  united  society  of  love.P 

And  this  is  the  true  meaning  of  the  tenth  commandment. 


CHAP.  XL1V. 

Of  the  Sacred  Ministry,  and  Church,  and  Worship. 

Q.  1.  Though  you  have  opened  the  doctrine  of  the  catholic 
church  and  the  communion  of  saints  before,  in  expounding  the 
Creed,  because  the  sacraments  cannot  be  understood  without  the 
ministry  and  church,  will  you  first  tell  us  what  the  ministerial 
office  is  ? 

A.  The  sacred  ministry  is  an  office  instituted  by  Christ,  in 
subordination  to  his  prophetical  office  to  teach ;  and  to  his 
priestly  office,  to  intercede  in  worship  ;  and  to  his  kingly  office, 
to  be  key-bearers  of  his  church,  to  try  and  judge  of  men's  title 
to  its  communion  :   and  this  for  the  converting  of  the  infidel 

°  Rom.  viii.  6—8,  and  xiii.  13 ;  Luke  xii.  21 ;  Matt.  vii.  22. 
p  Eph.  v.  3 ;  Col.  iii.  5. 


254  THE    CATECHISING    OF    FAMILIES. 

world,  the  gathering  them  into  the  christian  communion,  and 
the  helping,  guiding,  and  edifying  them  therein.* 

Q.  2.  Are  they  ministers  in  office  to  any  hut  the  church  ? 

A.  Yes  :  their  first  work  is  upon  the  world,  to  make  them 
Christians,  and  gather  them  into  the  church  by  teaching  and 
baptising  them.8 

Q.  3.  Is  not  that  the  common  work  of  laymen,  that  are  no 
officers  ? 

A.  Laymen  must  do  their  best  in  their  capacity  and  station ; 
but  1.  Officers  do  it  as  separated  to  this  work,  as  their  calling. 
2.  And  accordingly  do  it  by  a  special  commission  and  authority 
from  Christ.  3.  And  are  tried,  chosen,  and  dedicated  thereto, 
as  specially  qualified. 

Q.  4.  What  must  Christ's  ministers  say  and  do  for  the 
world's  conversion  ? 

A.  Luke  xiv.,  and  Matt,  xxii.,  tell  you  :  they  must  tell  men  of 
the  marriage- feast,  the  blessed  provision  of  grace  and  glory  by 
Christ,  and,  by  evidence  and  urgency,  compel  them  to  come  in. 
More  particularly: 

1 .  They  must  speak  to  sinners  as  from  God,  and  in  his  name, 
with  a  "  Thus  saith  the  Lord."  They  must  manifest  their  commis- 
sion, or  at  least  that  the  message  which  they  bring,  is  his  ;  that 
men  may  know  with  whom  they  have  to  do ;  and  that  he  that 
despiseth,  despiseth  not  men,  but  God.* 

2.  They  must  make  known  to  sinners  their  sinful,  danger- 
ous, and  miserable  state,  to  convince  them  of  the  necessity  of 
a  Saviour.  As  if  they  should  say,  '  He  that  hath  no  sin,  that 
is  no  child  of  Adam,  that  shall  not  die  and  come  to  judgment, 
that  needs  no  Saviour,  pardon,  and  deliverance,  let  him  neglect 
our  invitation  :  but  sin  and  misery  are  all  men's  necessity/ 

3.  They  are  to  tell  men  what  God  hath  done  for  them  by 
Christ;  what  a  Saviour  he  hath  given  us  ;  what  Christ  hath 
done  and  suffered  for  us.u 

4.  They  are  to  tell  men  what  grace  and  glory  is  purchased 
for  them,  and  offered  to  them,  and  what  they  may  have  in 
Christ,  and  by  him. 

5.  They  are  to  tell  men  how  willing  God  is  of  men's  recovery, 
so  that  he  beseecheth  them  to  be  reconciled  to  him,  and  minis- 

r  Matt.  xvi.  19 ;  xxii.  3,  4 ;  xxiv.  45,  and  xxviii.  19,  20  ;  Acts  ii.  42  ;  Rom. 
i.  1,  2;  1  Cor.  iv.  1,  2. 

s  Acts  xiv.  23,  and  xx.  28 ;  Tit.  i.  5  ;  1  Tim.  iii. 

•  Acts  xxvi.  17,18;  Luke  x.  16, and  xxiv.  47  ;  lThess.  iv.  8;  Matt.  ix.  13. 

u  John  iii.  10 ;  Heb.  x.  14  ;  Rom,  iii.  1,  10  ;  Tit.  ii.  14. 


THE    CATECHISING   OF   FAMILIES.  255 

ters  are  sent  to  entreat  them  to  accept  his  grace,  who  refuseth 
none  that  refuse  not  him. 

6.  They  are  to  acquaint  men  with  God's  conditions,  terms, 
and  expectations  :  not  that  they  give  him  any  satisfying  or  pur- 
chasing price  of  their  own,  but  that  they  accept  his  free  gift 
according  to  its  proper  nature  and  use,  and  come  to  Christ  that 
they  may  have  life  ;  but  that  they  come  in  time,  and  come  sin- 
cerely and  resolvedly,  and  believe,  and  penitently  return  to  God, 
for  which  he  is  ready  to  assist  them  by  his  grace. x 

7.  They  must  acquaint  men  with  the  methods  of  the  tempter, 
and  the  hinderances  of  their  faith  and  repentance,  and  what 
opposition  they  must  expect  from  the  flesh,  the  world,  and  the 
devil,  and  how  they  must  overcome  them. 

8.  They  must  acquaint  men  what  great  assistances  and  encou- 
ragements they  shall  have  from  Christ:  how  good  a  master, 
how  perfect  a  Saviour  and  Comforter,  how  sure  a  word,  how 
sweet  a  work,  how  good  and  honourable  company,  and  how 
many  mercies  here,  and  how  sure  and  glorious  a  reward  for  ever ; 
and  that  all  this  is  put  in  the  balance  for  their  choice,  against 
a  deceitful,  transitory  shadow.? 

9.  They  must  answer  the  carnal  objections  of  deceived 
sinners,  and  show  them  clearly  that  all  is  folly  that  is  said 
against  Christ  and  their  conversion. 

10.  They  must  make  men  know  how  God  will  take  it,  if 
they  unthankfully  neglect  or  refuse  his  grace,  and  that  this  will 
leave  them  without  remedy,  and  greatly  add  to  their  sin  and 
misery,  and  that  there  is  no  more  sacrifice  for  sin,  but  a  fearful 
looking  for  of  judgment,  from  that  God  who  to  such  is  a  con- 
suming fire ;  and  that  it  will  be  easier  for  Sodom  in  the  day  of 
judgment  than  for  such.2 

Q.  5.  In  what  manner  must  Christ's  ministers  preach  all 
this? 

A.  1.  With  the  greatest  gravity  and  holy  reverence ;  because 
it  is  the  message  of  God. 

2.  With  the  greatest  plainness ;  because  men  are  dull  of 
understanding. 

3.  With  the  greatest  proof  and  convincing  evidence,  to 
conquer  prejudice,  darkness,  and  unbelief. 

4.  With  powerful  winning  motives,  and  urgent  importunity, 

x  2  Cor.  v.  19,  20  ;  Luke  xiv.  17. 

y  1  Thess.  iii.  5  ;  Eph.  vi.  11 ;  2  Cor.  ii.  11,  and  iv.  16, 18  ;  Heb.  xi.,  and 
xii.  28,  29. 
1  2  Tim.  ii.  25  ;   Tit.  ii.  8  ;  Heb.  ii.  3,  and  k  22,  23. 


250  THE    CATECHISING    OF    FAMILIES. 

because  of  men's  disaffection  and  averseness.  And  O  what 
powerful  motives  have  we  at  hand,  from  self-love,  from  God, 
from  Christ,  from  necessity,  from  heaven  and  hell  ! a 

5.  With  life  and  fervency,  because  of  the  unspeakable  im- 
portance of  the  matter,  and  the  deadness  and  hardness  of  men's 
hearts. 

(j.  With  fervency,  in  season  and  out  of  season,  because  of 
men's  aptness  to  lose  what  they  have  heard  and  received,  and 
their  need  still  to  be  carried  on. 

7.  With  constancy  to  the  end,  that  grace  may  be  preserved 
and  increased  by  degrees. 

8.  With  seemly  and  decent  expressions,  because  of  captious, 
cavilling  hearers,  and  the  holiness  of  the  work. 

9.  With  concord  with  all  the  church  of  Christ,  as  preaching 
the  same  faith  and  hope. 

10.  By  the  example  of  holy  practice,  doing  what  we  persuade 
them  to  do,  and  excelling  them  in  love,  and  holiness,  and  pa- 
tience, and  victory  over  the  flesh  and  world,  and  winning  them, 
not  by  force,  but  by  light  and  love.b 

Q.  6.  What  is  it  that  all  this  is  to  bring  men  to  ? 

A.  1.  To  make  men  understand  and  believe  what  God  is  to 
them  ;  what  Christ  is ;  what  grace  and  glory  are ;  as  is  afore- 
said in  the  christian  faith. 

2.  To  win  men's  hearts  to  the  love  of  these,  from  the  love 
of  sinful,  fleshly  pleasure,  and  to  fix  their  wills  in  a  resolved 
choice. 

3.  To  engage  them  in  the  obedient  practice  of  what  they 
love  and  choose,  and  help  them  to  overcome  all  temptations  to 
the  contrary.0 

Q.  7.  Why  will  God  have  all  this  and  the  rest  which  is  for 
the  church,  to  be  an  office,  work  of  chosen,  separated,  conse- 
crated persons  ? 

A.  1.  It  is  certain  that  all  men  are  not  fit  for  it;  alas  !  too 
few.  The  mysteries  of  godliness  are  deep  and  great.  The 
chains  of  sinners  are  strong,  and  God  useth  to  work  according 
to  the  suitableness  of  means.  Great  abilities  are  requisite  to 
all  this  :  and  God  would  not  have  his  cause  and  work  disho- 
noured by  his  ministers'  unfitness.  Alas  !  unfit  men  have  been 
the  church's  great  calamity  and  reproach  !tl 

»  Tit.  ii.  G— 8  ;  Heb.  v.  10, 11 ;  1  Cor.  i.  17, 18  ;  Matt.  vii.  29 ;  Acts  ii.  37. 

i'  I  Cor.  xiv. ;  2  Tim.  ii.  15  ;  1  Pet.  iii.  16 ;  Acts  xx.  25,  29,  31,  32. 

c  Acts  xx.  21.  dl  Tim.  iii.  16,  and  iv.  15  j  2  Tim.  ii.  2,  15  ;  Tit.  i.  6,  9. 


THE    CATECHISING    OF    FAMILIES,  257 

2.  God  would  have  his  work  effectually  clone  ;  awl,  therefore, 
hy  men  that  are  wholly  devoted  to  it.  Were  they  never  so 
able,  if  they  have  avocations,  and  do  it  by  the  halves,  dividing 
their  labours  between  it  and  the  world,  this  will  not  answer  the 
necessity  and  the  end  :  even  a  Paul  must  do  it  publicly,  and 
from  house  to  house,  night  and  day,  with  tears.  (Acts  xx.  20, 
28.)  Jt  must  be  done  in  season  and  out  of  season.  (2  Tim.  iv. 
1,  2.)  Timothy  must  meditate  on  these  things,  and  give  him- 
self wholly  to  them.  (1  Tim.  iv.  15.)  Paul  was  separated  to 
the  gospel  of  God.  (Rom.  i.)  And  ministers  are  stewards  of  his 
mysteries,  to  give  the  children  their  meat  in  season. 

3.  It  is  much  for  the  comfort  of  the  faithful  to  know  that  it 
is  by  God's  own  ordained  officer  that  his  message  of  invitation, 
and  his  sealed  covenant,  pardon,  and  gift  of  Christ  and  grace, 
are  delivered  to  them. e 

4.  The  very  being  of  an  ordered  church  requireth  a  guiding 
official  part.  It  is  no  ruled  society  without  a  ruler  :  no  school 
without  a  teacher.  Men  must  know  to  whom  to  go  for  in- 
struction :  the  law  was  to  be  sought  from  the  mouth  of  the 
priest,  as  the  messenger  of  the  Lord  of  Hosts.  (Mai.  ii.  7.)  Read 
Acts  xiv.  73;  Tit.  i.  5:  Eph.  iv.  14—16;  1  Thes.  v.  12,  13  ; 
Luke  xii.  42,  43. 

5.  The  safety  and  preservation  of  the  truth  requireth  the  mi- 
nisterial office.  As  the  laws  of  England  would  never  be  pre- 
served without  lawyers  and  judges,  by  the  common  people;  so 
the  Scriptures,  and  the  faith,  sacraments,  and  worship,  would 
never  have  been  brought  down  to  us  as  they  are,  without  a  stated 
ministry,  whose  interest,  office,  and  work  it  is  continually  to  use 
them.  (See  1  Tim.  v.  20;  Eph.  iv.  14;  Rom.  xvi.  16,  17; 
1  Tim.  iii.  15  :  Heb.  xiii.  7,  9,  17.)  None  have  leisure  to  do 
this  great  work  as  it  must  be  done,  but  those  that  by  office  are 
wholly  separated  thereto.  Will  you  leave  it  to  magistrates,  or 
to  the  people,  who,  if  they  were  able,  have  other  work  to  do  ? 
Deny  the  office,  and  you  destroy  the  church  and  work. 

Q.  8.  How  are  men  called  and  separated  to  the  sacred 
ministry  ? 

A.  There  are  many  things  concur  thereto.  The  first  minis- 
ters were  called  immediately  by  Christ  himself,  and  extra- 
ordinarily qualified :  but  ever  since  all  these  things  must 
concur. 

1.  A  common  obligation  on  all  men  to  do  their  best  in  their 

'  2  Cor.  v.  ID. 
•    VOL,  XIX.  S 


258  THE    CATECHISING   OF    FAMILIES. 

places  to  propagate  the  gospel  and  church,  and  to  save  men's 
souls,  is  presupposed,  as  a  preparatory  antecedent. 

2.  There  must  be  necessary  qualifying  abilities  :  1.  Natural 
wit  and  capacity.  2.  Acquired  improvement,  and  so  much 
knowledge  as  must  be  exercised  in  the  office.  3.  If  apt  to 
teach  and  able  signified  no  more  than  to  read  what  is  prescribed 
by  others,  a  child,  fool,  or  an  infidel,  were  apt  and  able.  Abi- 
lity for  competent  utterance  and  exercise.  4.  And  to  his  ac- 
ceptance with  God  and  his  own  salvation,  saving  faith  and 
holiness  is  necessary.  If  you  would  know  the  necessary  degrees 
of  ability,  it  is  so  much  without  which  the  necessary  acts  of  the 
office  cannot  be  done.  "  The  things  that  thou  hast  heard  of 
me  among  many  witnesses,  the  same  commit  thou  to  faithful 
men,  who  shall  be  able  to  teach  others  also.' '  (2  Tim.  ii.  2.) 

3.  The  approving  judgment  of  other  Senior  ministers  is  ordi- 
narily necessary  j  for  men  are  not  to  be  the  only  judges  them- 
selves where  the  public  interest  is  concerned.  And  the  invest- 
ing ordination  of  such  is  the  orderly  solemnizing  of  their  en- 
trance, and  delivery  of  Christ's  commission  ;  and  is  that  to  the 
general  office  of  the  ministry  which  baptism  is  to  Christianity, 
and  solemn  matrimony  to  marriage,  or  coronation  to  a  king. 
This  is  not  done  by  the  election  of  the  people ;  it  is  not  their 
work  to  choose  ministers  to  the  general  office,  or  men  to  call 
the  world/ 

4.  To  make  a  man  the  pastor  of  a  particular  church  or  flock, 
the  consent  both  of  the  man  and  of  the  flock  is  necessary  ;  and 
to  the  well-being  also,  the  consent  of  the  neighbour  pastors  ; 
and  to  peace  and  liberty,  the  prince's.  This  is  an  ordination  or 
relation,  which  may  be  often  renewed  and  changed ;  but  the 
ordination  to  the  general  office  is  to  be  but  once  :  to  license  a 
physician,  and  to  choose  him  for  my  physician,  are  divers 
things  :  and  so  it  is  here. 

Q.  9.  What  laws  or  canons  have  pastors  power  to  make  for 
the  church  ? 

A.  1.  None  to  the  universal  church,  for  that  hath  no  ruler, 
or  law-maker,  or  judge,  but  Christ ;  man  being  utterly  incapable 
of  it. 

2.  None  which  shall  cross  the  laws  of  Christ,  in  nature  or 
Scriptures. 

3.  None  which  are  of  the  same  kind  and  use  with  Christ's 
own  universal  laws,   and  no  more  needful  to  one  place  or  age 

f  2  Tim.  ii. ;  2  Tit.  i.  5  ;  Acts  xiv.  23  ;  ix.,  and  xiii.  2. 


THE    CATECHISING    OF    FAMILIES.  259 

than  to  all :  for  this  will  accuse  Christ,  as  if  he  had  been  de- 
fective in  his  own  legislation,  when  more  must  be  added  of  the 
same  kind.g 

4.  Taking  the  word  "  laws"  strictly,  pastors,  as  such,  have  no 
legislative  power.  But,  taking  it  laxly  for  mandates,  or  direc- 
tions given  by  just  power,  such  as  a  parent  or  tutor  hath,  they 
may  make  such  laws  as  these  :  1.  Such  as  only  enjoin  the  obey- 
ing of  Christ's  own  laws.  2.  And  such  as  only  determine  of 
such  mere  accidents  of  doctrine,  worship,  and  discipline,  as 
Christ  hath  commanded  in  general,  and  virtually,  and  left  the 
particular  sort  to  human  determination  of  governors  (as  time, 
place,  utensils,  &c).  3.  Such  as  are  not  extended  beyond  the 
churches  of  which  they  are  pastors,  to  others  of  whom  they  are 
no  rulers.  4.  Such  as,  being  indifferent,  are  not  made  more  ne- 
cessary than  their  nature  and  use  requireth  ;  nor  used  to  the 
church's  destruction  or  hurt,  but  to  its  edification.  5.  Such  as, 
being  mutable  in  the  reason  or  cause  of  them,  are  not  fixed. 
And  continued  when  the  reason  of  them  ceaseth.h 

Christ  maketh  us  ministers  that  we  may  not  think  we  are 
lords  of  his  heritage  :  our  work  is  to  expound  and  apply  his 
laws,  and  persuade  men  to  obey  them,  and  not  to  make  laws  of 
our  own  of  the  same  kind,  as  if  we  were  his  equals,  and  lords 
of  his  church.  It  is  true  he  hath  bid  us  determine  of  circum- 
stances to  the  church's  edification,  and  the  pastor  is  judge  for 
the  present  time  and  place,  what  chapter  he  shall  read,  what 
text  he  shall  preach  on,  and  in  what  method  ;  what  psalm  shall 
be  sung,  and  in  what  tune,  and  such  like  :  but  who  made  him 
lord  of  other  churches,  to  impose  the  like  on  them  ?  or,  how 
can  he  prove  that  the  very  same  circumstances  are  necessary  to 
all,  when  a  day  may  alter  the  case  with  himself,  which  depends 
on  mutable  causes  ?  If  all  the  world  or  land  be  commanded  on 
such  a  day  to  read  the  same  psalm  and  chapter,  and  occurrents 
make  any  subject  far  more  suitable,  who  hath  power  to  deprive 
the  present  pastor  of  his  choice,  and  to  suppose  ministers  unable 
to  know  what  subject  to  read  or  preach  on,  unless  it  be  they 
that  make  such  men  ministers,  that  they  may  so  rule  them  ? 

Q.  10.  Why  must  there  be  stated  worshipping  congregations  ? 

A.  1.  For  the  honour  of  God  and  our  Redeemer,  who  is  best 
honoured  in  united,  solemn  assemblies,  magnifying  him  with  one 
mind,  and  heart,  and  mouth.1 

«  Isa.  xxxiii.  22  ;  Jam.  iv.  12  ;  1  Tim.  iv.  C;  1  Cor.  iii.  5,  and  iv.  I. 
11  Matt.  xx.  27,  28;  2  Cor.  i.  24, and  iii.  6  ;  1  Pet.  v.  1—3,  and  iv.  9— 11. 
1  1  Cor.  xiv. ;  Heb.  x.  21,  22  j  Acts  xiv.  23. 

s2 


260  THE    CATECHISING    OF    FAMILIES. 

2.  For  the  preservation  of  religion,  which  is  so  hest  exercised, 
honoured,  and  kept  up. 

3.  For  the  benefit  and  joy  of  Christians,  who,  in  such  con- 
cordant societies,  receive  encouragement,  strength,  and  com- 
fort. 

4.  For  the  due  order  and  honour  of  the  particular  chinches 
and  the  whole. 

Q.   11.  Is  every  worshipping  congregation  a  church  ? 

A.  The  name  is  not  much  worthy  of  a  debate :  there  are 
divers  sorts  of  christian  assemblies,  which  may  be  called 
churches.  1.  There  are  occasional,  accidental  assemblies 
that  are  not  stated.  2.  There  are  stated  assemblies,  like  cha* 
pels,  which  have  only  curates,  and  are  but  parts  of  the  lowest 
political,  governing  churches.  3.  Christians  statedly  associated 
under  such  pastors  as  have  the  power  of  the  church  keys  for 
personal  communion  in  holy  doctrine,  worship,  and  conver- 
sation, are  the  lowest  sort  of  political  governed  churches.  4.  Sy- 
nods, consisting  of  the  pastors  and  delegates  ;  these  may  be 
called  churches  in  a  lax  sense.  5.  And  so  may  a  christian  na- 
tion under  one  king.  6.  And  all  the  christian  world  is  one  ca- 
tholic church  as  headed  by  Jesus  Christ.  7.  And  the  Roman 
sect  is  a  spurious  church,  as  it  is  headed  by  a  human,  incapable 
sovereign,  claiming  the  power  of  legislation  and  judgment  over 
all  the  churches  on  earth. 

Q.  12.  But  how  shall  I  know  which  is  the  true  church, 
when  so  many  claim  the  title  ;  and  the  papists  say  it  is  only 
theirs  ? 

A.  I  have  fully  answered  such  doubts  on  the  article  of  the 
"  Holy  Catholic  Church,  and  Communion  of  Saints,"  in  the 
Creed.  Either  you  speak  of  the  whole  church,  or  of  a  parti- 
cular church,  which  is  but  a  part.  If  of  the  whole  church,  it  is 
a  foolish  question,  How  shall  I  know  which  is  the  true  church  ? 
when  there  is  but  one.  If  of  a  particular  church,  every  true 
christian  society  (pastors  and  flocks)  is  a  true  church,  that  is,  a 
true  society,  as  a  part  of  the  whole. 

Q.  13.  But  when  there  are  divers  contending  churches,  how 
shall  I  know  which  of  them  I  should  join  with  ? 

A.  1.  If  they  are  all  true  churches,  having  the  same  God, 
and  Christ,  and  faith,  and  hope,  and  love,  you  must  separate 
from  none  of  them,  as  churches,  though  you  may  separate  from 
their  sins  ;  but  must  communicate  with  them  in  all  lawful  exer- 
cises, as  occasion  requireth.  2.  But  your  fixed  relation  to  a 
particular  pastor  and  church  peculiarly,  must  be  chosen,  as  your 


THE    CATECHISING    OF    FAMILIES.  261 

own  case  and  benefit,  all  things  considered,  doth  require.  When 
you  can  have  free  choice,  the  nearest  and  ablest,  and  holiest 
pastor  and  society  should  be  chosen  :  when  violence  interpos- 
eth,  a  ruler's  will  may  do  much  to  turn  the  scales  for  a  tolera- 
ble pastor  and  society,  if  it  make  it  most  for  the  common  good, 
and  your  edification. 

Q.  14.  May  men  add  any  thing  to  the  prescribed  worship  of 
God? 

A.  Worship  is  a  doubtful  word  ;  if  you  will  call  mere  mutable 
accidents  and  circumstances  by  the  name  of  worship,  man  may 
add  to  them,  such  as  is  putting  off  the  hat,  the  metre  and  tune 
of  psalms,  and  such  like.  But  men  may  do  nothing  which  im- 
plieth  a  defect  in  the  law  of  Christ,  and  therefore  may  make  no 
new  articles  of  faith,  or  religion,  or  any  thing  necessary  to  sal- 
vation, or  any  sacraments  or  ordinances  of  worship  of  the  same 
kind  with  Christ's,  much  less  contrary  thereto. 

Q.  15.  May  we  hold  communion  with  a  faulty  church  and 
worship  ? 

A.  Or  else  we  must  have  communion  with  none  on  earth  : 
all  our  personal  worship  is  faulty  ;  we  join  with  them  for  christ- 
ian faith  and  worship.  If  the  minister  say  or  do  any  thing  con- 
trary, it  is  his  sin,  and  our  presence  maketh  it  not  ours.  Else 
we  must  separate  from  all  the  world.  But  we  may  not  by  false 
professions,  subscribing,  swearing,  or  practice,  commit  any  sin 
ourselves  for  the  communion  of  any  church  on  earth.k 


CHAP.  XLV. 
Of  Baptism. 

Q.  1 .  What  is  baptism  ? 

A.  It  is  a  sacred  action,  or  sacrament,  instituted  by  Christ, 
for  the  solemnizing  of  the  covenant  of  Christianity  between  God 
and  man,  and  the  solemn  investing  us  in  the  state  of  Christi- 
anity, obliging  us  to  Christ,  and  for  his  delivering  to  us  our  re- 
lation and  right  to  him  as  our  Head,  and  to  the  gifts  of 
his  covenant.1 

k  Luke  iv.  1G,  and  vi.  G ;  Matt.  viii.  4. 

1  Matt,  xxviii.  13  ;  Acts  ii.  38,  41  ;  viii.  12,  13,  1G,  3T,  38;  xix.  5,  and  xxii. 
16 ;  Rom.  vi.  3,  4  j  1  Cor.  xii.  13  ;  Gal.  iii.  27  ;  Epu.  iv.  5  ;  Col.  i:.  12  ;  1  Pet, 
iii.  21. 


262  THE    CATECHISING   OF    FAMILIES. 

Q.  2.  Why  did  Christ  institute  such  a  ceremony  as  washing 
in  so  great  and  weighty  a  work  as  our  christening  ? 

A.  1.  A  soul  in  flesh  is  apt  to  use  sense,  and  needs  some  help 
of  it.  2.  Idolaters  had  filled  the  world  with  images  and  out- 
ward ceremonies,  and  the  Jews  had  been  long  used  to  abundance 
of  typical  rites;  and  Christ  being  to  deliver  the  world  from  these, 
and  teach  them  to  worship  in  spirit  and  truth,  would  not  run 
into  the  extreme  of  avoiding  all  sensible  signs  and  helps,  but 
hath  made  his  sacraments  few  and  fitted  to  their  use,  to  be  in- 
stead of  images,  and  men's  vain  inventions,  and  the  Jewish 
burdens,  as  meet  and  sufficient  helps  of  that  kind  to  his  church, 
that  men  might  not  presume  to  set  up  any  such  things  of  their 
own,  on  pretence  of  need,  or  usefulness. 

Q.  3.  What  doth  this  great  sacrament  contain? 
A.   1.  The  parties  covenanting  and  acting.     2.  The  covenant 
as  on  both  parts,  with  the  benefits  given  of  God,  and  the  duty 
professed  and  promised  by  man.     3.  The  outward  signs  of  all. 
Q.  4.  Who  are  the  parties  covenanting  and  acting  ? 
A.  God  and  man  ;  that  is,    1.  Principally  God  the  Father,  Son, 
and  Holy  Ghost;  and,  ministerially  under  him,  the  baptising  mi- 
nisters; 2.  The  party  baptised;  and  if  he  be  an  infant,  the 
parent  or  owner  on  his  behalf. 

Q.  5.  In  what  relation  is  God  a  covenanter  with  man? 
A.   1.  As  our   Creator  and   Governor,  offended   by  sin,  and 
reconciled  by  Christ,  whom  his  love  gave  to  be  our  Saviour.    2. 
As  Christ  is  our  Redeemer  and  Saviour.  3.  As  the  Holy  Ghost  is 
our  Regenerator  and  Comforter ;  sent  by  the  Father  and  the  Son. 
Q.  6.  In  what  Nation  stands  the  person  to  be  baptised  ? 
A.  As  a  sinner,  miserable  by  guilt  and  pravity,  and  loss  of  his 
blessed  relation  to  God,  but  redeemed  by  Christ,  and  called  by 
him,  and  coming  to  receive  him  and  his  saving  grace. 

Q.  7-  What  is  it  that  God  doth  as  a  covenanter  with  the 
baptised  ? 

A.  You  must  well  understand  that  two  covenanting  acts  of 
God  are  presupposed  to  baptism,  as  done  before.  I.  The  first 
is  God's  covenant  with  Jesus  Christ,  as  our  Redeemer,  by  consent, 
in  which  God  requireth  of  him  the  work  of  man's  redemption 
as  on  his  part,  by  perfect  holiness,  righteousness,  satisfactory 
suffering,  and  the  rest :  and  promiseth  him,  as  a  reward,  to  be 
Lord  of  all,  and  the  saving  and  glorifying  of  the  church,  with 
his  own  perpetual  glory.™ 

m  Johnxvii.  1—3;  iii.  35  ;  v.  22,27,  and  vi.  39. 


THE   CATECHISING   OF   FAMILIES.  263 

II.  A  promise  and  conditional  covenant,  or  law  of  grace, 
made  to  lost  mankind  by  the  Father  and  the  Son,  that  whoever 
truly  believeth,  that  is,  becometh  a  true  Christian,  shall  be 
saved." 

Now  baptism  is  the  bringing  of  this  conditional  promise,  upon 
man's  consent  to  be  an  actual  mutual  covenant. 

Q.  8.  And  what  is  it  that  God  there  doth  as  an  actual  cove- 
nanter ? 

A.  First  he  doth  by  his  minister  stipulate,  that  is,  demand  of 
the  party  baptised  whether  he  truly  consent  to  his  part.  And 
next  on  that  supposition,  he  delivereth  him  the  covenant  gifts, 
which  at  present  are  to  be  bestowed.0 

Q.  9.  What  be  those? 

A.  The  relation  of  a  pardoned,  reconciled  sinner  and  adopted 
child  of  God,  or  that  God  will  be  his  God  in  love  through 
Christ. 

2.  A  right  and  relation  to  Christ  as  his  actual  Saviour,  Head, 
Teacher,  Intercessor,  and  King. 

3.  A  right  and  relation  to  the  Holy  Ghost,  to  be  to  him  the 
illuminating,  sanctifying,  quickening  Spirit  of  light  and  love, 
and  holy  life ;  and  deliverance  from  the  devil,  the  world,  and 
flesh,  and  from  the  wrath  of  God/1 

Q.  10.  What  is  it  that  God  requireth  of  man,  and  he  pro- 
fesseth  ? 

A.  That  he  truly  believe  in  this  God  the  Father,  Son,  and  Holy 
Ghost,  and  presently  and  resolvedly  consenteth  to  be  his  in 
these  relations,  taking  him  as  his  God  and  Father,  his  Saviour, 
and  his  Sanctifier,  repenting  of  his  sins,  and  renouncing  the  con- 
trary government  of  the  devil,  world,  and  flesh.** 

Q.    11.  What  are  the  outward  signs  of  all  this? 

A.  1.  The  water.  2.  And  the  actions  of  both  parties.  I.  The 
action  of  the  minister  on  God's  part  is  to  wash  the  body 
of  the  baptised  with  the  water,  which,  in  hot  countries,  was  by 
dipping  them  overhead,  and  taking  them  up:  to  signify,  1.  That 
they  are  washed  from  the  guilt  of  sin  by  the  blood  of  Christ. 
2.  And  are  as  dead  and  buried  to  sin  and  the  world  and  flesh, 
and  risen  to  a  new  and  holy  life  and  heavenly  hope.  3.  And 
that  by  this  act  we  are  solemnly  bound  by  God  to  be  Christians. 

II.  The  action  of  the  baptised  is,  to  be  a  willing  receiver  of 
this  washing,  to  signify  his   believing  and  thankful    receiving 

»  John  iii.  16  ;  2  Cor.  v.  19,  20  ;  1  John  v.  11,  12.  °  1  Pet.  iii.  21,  22. 

p  Gal.  iii.  27  j  1  Cor.  12,  13.  <i  Matt,  xx  viii.  19, 20  ;  1  John  v.  7,  1 1,  1 2. 


264  THE    CATECHISING    OF    FAMILIES. 

these  free  gifts  of  Christ,  and  his  solemn  self-engagement  to  be 
henceforth  a  Christian. 

Q.   12.  Are  infants  capable  of  doing  all  this? 

A.  No  :  they  are  personally  capable  of  receiving  both  the 
sign  and  the  grace,  even  right  to  Christ  and  life,  but  not  them- 
selves, of  actual  believing  and  covenanting  with  Christ. 

Q.   13.  Why  then  are  they  baptised  who  cannot  covenant? 

A.  That  you  may  understand  this  rightly,  you  must  know,  I, 
That  as  children  are  made  sinners  and  miserable  by  their  parents 
without  any  act  of  their  own;  so  they  are  delivered  out  of  it  by 
the  free  grace  of  Christ,  upon  a  condition  performed  by  their 
parents;  else  they  that  are  visibly  born  in  sin  and  misery  should 
have  no  visible  or  certain  way  of  remedy  :  nature  maketh  them 
as  it  were  parts  of  the  parents,  or  so  near  as  causeth  their  sin 
and  misery :  and  this  nearness  supposed,  God,  by  his  free  grace, 
hath  put  it  in  the  power  of  the  parents  to  accept  for  them  the 
blessings  of  the  covenant ;  and  to  enter  them  into  the  covenant 
of  Cod,  the  parents'  will  being  instead  of  their  own,  who  yet 
have  none  to  choose  for  themselves.1" 

2.  That  baptism  is  the  only  way  which  God  hath  appointed 
for  the  entering  of  any  one  into  the  christian  covenant  and 
church. 

3.  That  the  same  sacrament  hath  not  all  the  same  ends  and 
uses  to  all,  but  varieth  in  some  things,  as  their  capacities  differ. 
Christ  was  baptised,  and  yet  not  for  the  remission  of  sin :  and 
the  use  of  circumcision  partly  differed  to  the  old  and  to  the 
infants. 

4.  It  is  the  will  of  God  that  infants  be  members  of  the  christ- 
ian church,  of  which  baptism  is  the  entrance.  For,  1.  There 
is  no  proof  that  ever  God  had  a  church  on  earth  in  any  age,  of 
which  infants  were  not  members. 

2.  The  covenant  with  Abraham,  the  father  of  the  faithful, 
was  made  also  with  his  infant  seed,  and  sealed  to  them  by  cir- 
cumcision. And  the  females  who  were  not  circumcised,  were 
yet  in  the  church  and  covenant :  and  when  the  males  were  un- 
circumcised  forty  years  in  the  wilderness,  they  were  yet  mem- 
bers of  the  Jewish  church:  and  (Deut.  xix.)  the  parents  entered 
their  little  ones  into  the  renewed  covenant:  and  Christ  came 
not  to  cast  all  infants  out  of  the  church  who  were  in  before. 

3.  Christ  himself  saith,  that  he  would  have  gathered  Jeru- 
salem as  a  hen  gathereth  her  chickens,  and  they  would  not :  so 

1  1  C'or,  vii.  1-1  ;  Isa.  Ixv.  23  ;  Psalm  xxxvii.26;  Acts  ii.  39. 


THE    CATECHISING    OF    FAMILIES.  265 

that  he  would  have  taken  in  the  whole  nation,  infants,  and  all 
that  were  in  before.*1 

4.  And  in  Rom.  xi.  it  is  said,  that  they  were  broken  off  by 
unbelief:  therefore,  if  their  parents  had  not  been  unbelievers, 
the  children  had  not  been  broken  off. 

5.  And  Christ  himself  was  Head  of  the  church  in  his  infancy, 
and  entered  by  the  sacrament  then  in  force,  though,  as  man,  he 
was  not  capable  of  the  work  which  he  did  at  age  :  therefore 
infants  may  be  members.1" 

6.  And  he  rebuked  his  disciples  that  kept  such  from  him, 
because  of  such  is  the  kingdom  of  God  :  he  would  have  them 
come  as  into  his  kingdom. 

7.  And  plainly  the  apostle  saith  to  a  believing  parent,  that  the 
unbeliever  is  sanctified  to  the  believing,  (for  the  begetting  of  a 
holy  seed,)  else  were  your  children  unclean,  but  now  they  are 
holy ;  mere  legitimation  is  never  called  holiness,  nor  are  hea- 
thens' children  bastards. s 

8.  And  most  plainly,  Christ,  when  he  instituteth  baptism, 
saith,  '  Go,  disciple  me  all  nations,  baptising  them.'  Which 
fully  showeth  that  he  would  have  ministers  endeavour  to  disciple 
and  baptise  nations,  of  all  which  infants  are  a  part.1 

9.  And  accordingly  many  prophecies  foretell,  that  nations 
shall  come  in  to  Christ ;  and  Christians  are  called  "  A  holy 
nation."  And  it  is  said,  "  The  kingdoms  of  the  world  are 
become  the  kingdoms  of  the  Lord  and  of  his  Christ." 

Q.  14.  But  though  infants  be  church  members,  is  it  not 
better  that  their  baptism  be  delayed  till  they  know  what  thev 
do? 

A.  Christ  knows  what  is  best :  and  he  hath  told  us  of  no  other 
door  of  entrance  into  the  visible  church  regularly,  but  by  bap- 
tism. And  if  he  had  intended  so  great  a  change  to  the  believing 
Jews  as  to  unchurch  all  their  infants,  he  would  have  told  it. 
And  the  apostles  would  have  had  more  ado  to  quiet  them  in 
this,  than  they  had  for  casting  off  circumcision  :  but  we  read  of 
no  such  thing,  but  the  constant  baptising  of  whole  house- 
holds. 

Q.  15.  But  infant  baptism  seems  to  let  in  all  the  corruption 
of  the  churches,  while  infants  receive  they  know  not  what,  and 
are  all  taken  after  for  Christians,  how  bad  soever,  or  without 
knowing  what  Christianity  is  :   whereas,  if  they  stayed  till  they 

*  Matt,  xxiii.  37.  '  Matt.  xix.  13,  14,  and  xviii.  3. 

"lCor.vii.  14.  *  Matt,  xxyiii.  19,  20  ;  Rev.  xi.  15. 


266  THE    CATECHISING    OF    FAMILIES. 

understood  it,  it  would  engage  them  to  be  resolved  Christians 
indeed  ? 

A.  This  is  not  along  of  infant  baptism,  but  of  unfaithful 
parents  and  ministers.  For,  1.  If  the  parents  were  told  their 
duty,  and  also  what  a  blessing  it  is  to  have  their  children  in 
Christ's  church  and  covenant,  it  would  awaken  them  better  to 
do  their  part,  and  comfort  them  in  their  children's  state  of 
grace. 

2.  And  if  infants  were  not  betime  engaged,  the  usage  would 
tempt  multitudes  to  do  as  some  did  of  old,  even  sin  on  as  long 
as  they  durst,  that  baptism  might  wash  it  away  at  last. 

3.  And  doubtless,  with  unfaithful  ministers,  baptism  at  age 
also  would  be  made  but  a  ceremony,  and  slubbered  over  as 
confirmation  is  now,  and  as  customary  going  to  the  church  and 
sacrament  is. 

4.  But  that  which  should  be  done  is,  that  at  age  every  bap- 
tised person,  before  he  is  admitted  among  adult  communicants, 
should  be  as  diligently  catechised,  and  as  solemnly  own  and 
renew  his  baptismal  vow  and  covenant,  as  if  it  were  now  to  be 
first  done.  The  full  nature  of  baptism  is  best  to  be  understood 
by  the  case  of  the  adult,  who  were  capable  of  more  than  infants 
are.  And  no  adult  person  must  be  baptised  without  serious, 
deliberate  understanding,  profession  of  faith,  repentance,  and 
holy  obedience  to  Christ.  Infants  cannot  do  this,  though  they 
must  not  do  that  again  which  they  did  and  could  do,  viz., 
receive  baptism ;  yet  they  must  do  that  which  they  did  not  nor 
could  do. 

I  confess  to  you,  of  the  two  evils,  I  think  the  church  is  more 
corrupted  for  want  of  such  a  solemn,  serious  renewing  of  the 
baptismal  covenant  at  age,  and  by  turning  confirmation  into  a 
ceremony,  than  by  those  anabaptists,  who  call  people  to  be  se- 
riously re-baptised,  as  the  Afric  council  did  those  that  had  been 
baptised  bv  heretics. 

Q.  16.  Do  you  think  that  anabaptists  should  be  tolerated, 
or  that  all  should  not  be  forced  to  bring  their  children  to 
baptism  ? 

A.  1.  Infant  baptism  is  no  such  easy  controversy  or  article 
of  faith,  as  that  no  one  should  be  tolerated  that  receiveth  it  not. 

2.  The  ancient  church,  which  we  most  reverence,  left  all  men 
to  their  liberty  to  be  baptised  only  when  they  pleased,  and 
compelled  none  for  themselves  or  their  children.  Tertullian  was 
for  the  delay  till  they  understood.     Gregory  Nazianzen  was  for 


THE    CATECHISING   OF    FAMILIES.  267 

staying  some  years.  Augustine,  and  others  of  the  Fathers,  were 
baptised  at  age. 

3.  Baptism  giveth  so  great  a  gift,  even  Christ,  and  pardon, 
and  adoption,  and  right  to  life  eternal,  on  condition  of  thankful 
acceptance  and  believing  consent,  that  undoubtedly  the  unwilling 
have  no  right  at  all  to  it.  The  ancient  church  baptised  none 
till  they  desired  and  sought  it  for  themselves  or  children.  Yea, 
they  must  be  willing  of  it  on  self-denial  terms,  forsaking  the 
flesh,  the  world,  and  the  devil,  and  taking  God  instead  of  all. 
So  that  to  force  any  to  be  baptised  by  mulcts  and  penalties,  and 
baptise  those  so  forced,  is  to  deceive  souls,  defile  Christ's 
church,  and  profane  the  sacred  ordinance  of  God. 

Q.  17.  I  have  oft  wondered  what  harm  twice  baptising  doth, 
that  it  should  be  accounted  a  heresy  and  intolerable  ? 

A.  It  is  a  fault,  because  it  is  contrary  to  Christ's  appointed 
order  :  baptism  is  the  sacrament  of  our  new  birth,  and  we  are 
born  but  once.  To  be  baptised  again  implieth  an  untruth,  that 
we  were  not  baptised  before  :  but  I  suppose  none  do  it  but 
through  ignorance.  And  Cyprian,  and  the  bishops  of  many 
countries  in  many  councils,  were  so  ignorant  as  to  be  guilty  of 
re-baptising  all  that  heretics  baptised.  The  great  fault  of  the 
anabaptists  is  their  schism,  that  they  cannot  be  contented  when 
they  are  re-baptised  to  live  in  love  and  communion  with  others, 
but  grow  so  fond  of  their  own  opinion  as  to  gather  into  sepa- 
rated churches,  and  avoid  communion  with  all  that  are  not  of 
their  mind,  and  spend  their  time  in  contentious  endeavours  to 
draw  men  to  them. 

Q.   18.  What  the  better  are  infants  for  being  baptised? 

A.  The  children  of  the  faithful  are  stated  by  it  in  a  right  to 
the  foresaid  benefits  of  the  covenant,  the  pardon  of  their  ori- 
ginal sin,  the  love  of  God,  the  intercession  of  Christ,  and  the 
help  of  the  Holy  Ghost,  when  they  come  to  age,  and  title  to  the 
kingdom  of  heaven,  if  they  die  before  they  forfeit  it. 

Q.  19.  But  how  can  we  judge  all  such  in  a  state  of  salvation, 
when  we  see  many  at  age  prove  wicked,  and  enemies  ? 

A.  This  is  a  point  of  so  great  difficulty,  that  I  may  but  humbly 
propose  my  opinion  to  trial.  1.  There  is  a  degree  of  grace 
or  goodness,  which  doth  only  give  a  man  a  power  to  believe  or 
obey  God,  but  not  give  a  rooted,  habitual  determination  to  his 
will.  Such  the  fallen  angels  had,  and  Adam  before  his  fall, 
who  was  thereby  in  a  state  of  life,  till  he  fell  from  it  by  wilful 
sin :  and  so  it  may  be  with  the  baptised  infants  of  believers. 


268  THE    CATECHISING    OF    FAMILIES. 

But  when  the  special  sanctifying  gift  of  the  Holy  Ghost  is  given 
them,  and  they  are  habitually  rooted  in  the  love  of  God,  as  the 
seed  sown  in  good  ground,  they  fall  not  totally  away.  2.  As 
parents  and  children  are  covenanters  for  their  several  duties,  if 
parents  will  perfidiously  neglect  their  promised  duty  for  the  holy 
education  of  their  children,  or  children  rebelliously  sin  against 
that  power  and  measure  of  grace  which  they  received,  they  may 
perish  by  apostasy,  as  the  angels  did,  or  need,  as  Adam,  a  re- 
newing by  repentance.  All  Christ's  grace  is  not  confirming  : 
as  the  best  may  lose  much,  and  fall  into  foul  sin,  and  grow 
worse  than  they  once  were,  so  common  grace,  and  I  think  this 
middle  infant  grace  which  children  have,  as  related  to  their 
parents,  may  be  lost. 

Q.  20.  But  is  it  not  safer  to  hold  that  baptism  puts  none  but 
the  elect,  who  never  lose  it,  into  a  title  to  salvation  ? 

A.  1.  Then  it  would  be  little  comfort  to  parents,  when  their 
children  die,  who  know  not  whether  one  of  ten  thousand  be 
elect.  2.  And  it  would  be  little  satisfaction  to  the  minister  to 
baptise  them,  who  knoweth  not  the  elect  from  others.  3.  It  is 
plain  that  it  is  not  another,  but  the  same  covenant  of  grace 
which  is  made  with  infants  and  adult;  and  that  the  covenant 
giveth  pardon  of  sin,  and  right  to  life,  to  all  that  have  the  re- 
quisite qualification  :  and  as  that  qualification  in  the  adult  is 
faith  and  repentance,  so  in  infants  it  is  nothing  but  to  be  the 
children  of  the  faithful  dedicated  to  God.  God  never  instituted 
any  baptism  which  is  not  for  remission  of  sin.  If  I  thought  in- 
fants had  no  visible  right  to  remission  in  which  baptism  should 
invest  them,  I  durst  not  baptise  them.  I  think  their  holiness 
containeth  a  certain  title  to  salvation. 

Q.  21.  But  is  it  not  enough  to  know  that  they  are  of  the 
church  visible? 

A.  All  at  age  that  are  of  the  visible  church  are  in  a  state  of 
salvation,  except  hypocrites.  Therefore  all  infants  that  are  of 
the  visible  church,  are  also  of  the  mystical  church,  except  such 
as  had  not  the  requisite  qualification,  and  that  is  such  as  were 
not  the  children  of  the  faithful. 

All  the  world  are  in  the  kingdom  of  the  devil,  who  are  not  in 
the  kingdom  of  God ;  and  if  there  be  no  visible  way  of  salva- 
tion for  them,  what  reason  have  we  to  hope  that  thev  are  saved? 

Q.  22.  Some  say  we  must  leave  their  case  to  God  as  unknown 
to  us,  and  that  he  will  save  such  of  them  as  lie  electeth  ? 

A.  True  faith  and  hope  is  grounded  on  God's  promise.  What 


THE    CATECHISING    OF    FAMILIES.  2G9 

reason  have  we  to  believe  and  hope  that  any  are  saved  whom 
God  never  promised  to  save  ?  This  would  teach  wicked  men 
to  presume  that  God  will  save  them  too,  though  he  do  not  pro- 
mise it :  and  this  giveth  no  more  comfort  to  a  Christian  than  to 
an  infidel.  How  know  we,  but  by  his  promise,  whether  God 
elect  one  of  ten  thousand,  or  any  at  all :  but  God  hath  promised 
a  special  blessing  to  the  seed  of  the  faithful,  above  all  others. 

Q.  23.  You  make  the  mercy  so  very  great,  as  maketh  the 
denial  of  it  seem  a  heinous  sin  in  the  anabaptists  ? 

A.  There  are  three  sorts  of  them  greatly  differing.  1 .  Some 
say  that  no  infants  have  original  sin,  and  so  need  no  baptism  nor 
pardon  :  or,  if  it  be  sin,  it  is  done  away  by  Christ's  mere  death, 
and  all  infants  in  the  world  are  saved. 

2.  Others  say  that  infants  have  original  sin,  but  have  no  visi- 
ble remedy;  nor  are  any  in  covenant  with  Christ,  nor  members 
of  his  church,  because  no  pardon  is  promised  but  to  believers. 

3.  Others  hold  that  infants  have  original  sin,  and  that  the 
promise  is  to  the  faithful  and  their  seed,  and  that  parents  ought 
thankfully  to  acknowledge  this  mercy,  and  devote  them  to 
Christ  as  infant  members  of  his  church ;  but  that  baptism  is  not 
for  infant  members,  but  only  as  the  Lord's  supper  for  the  adult. 
This  last  sort  are  they  whom  I  speak  of  as  such  whom  I  would 
not  separate  from,  if  they  separate  not  from  us;  but  the  other 
two  sorts  are  dangerously  erroneous.  When  God  hath  made  so 
many  plain  promises  to  the  seed  of  his  servants,  and,  in  all  ages 
before  Christ,  hath  taken  infants  for  church  members,  and 
never  made  a  covenant  but  to  the  faithful  and  their  seed,  to 
sav  that  Christ,  the  Saviour  of  the  world,  came  to  cast  all  in- 
fants out  of  the  visible  church,  into  the  visible  kingdom  of  Satan, 
and  give  them  no  greater  mercy  instead  of  it,  seemeth  to  me 
very  great  ingratitude,  and  making  Christ  too  like  to  Satan,  as 
coming  to  do  much  of  his  destroying  work. 

Q.  24.  But  every  where  salvation  is  promised  only  to  be- 
lievers. 

A.  The  promise  is  to  them  and  their  seed,  keeping  covenant. 
The  same  text  that  saith,  "  He  that  believeth  shall  be  saved, " 
saith,  "  He  that  believeth  not  shall  be  damned."  Which 
showeth  that  it  is  only  the  adult  that  it  speaketh  of;  or  else  all 
infants  must  be  damned  for  unbelief.  It  shuts  them  no  more 
out  of  baptism  than  out  of  heaven. 

Q.  25.  But  the  Scripture  speaks  of  no  infants  baptised. 

A.  I.  No  infants  are  to  be  baptised  but   the    infants  of  the 


270  THE    CATECHISING   OF    FAMILIES. 

faithful ;  therefore  the  parents  were  to  be  made  believers  first. 

2.  The    Scripture     speaks    of    baptising    divers    households. 

3.  No  Scripture  mentioneth  that  ever  any  child  of  a  believer 
was  baptised  at  age.  4.  The  Scripture  commandeth  it,  and 
that  is  enough  :  "  Disciple  nations,  baptizing  them."  (Matt, 
xxviii.  19.)y 

Q.  26.  How  can  infants  be  disciples  that  learn  not  ? 
A.  1.  Did  Christ  mistake  when  he  sent  them  to  disciple 
nations,  of  which  infants  are  a  part  ?  2.  Cannot  infants  be 
disciples  of  Christ,  if  Christ,  an  infant,  can  be  the  Master  and 
King  of  his  church  ?  Christ  was  our  Teacher,  Priest,  and  King, 
in  his  infancy,  by  right,  relation,  and  destination,  and  under- 
taking, and  obligation  to  what  he  was  after  to  do  ;  and  so  may 
infants  be  his  subjects  and  disciples.  May  not  an  infant  be  a 
king  that  cannot  rule  ?  And  are  not  infants  the  king's  subjects, 
though  they  cannot  obey  ?  May  not  they  be  knights  and  lords, 
and  have  right  to  inheritances  ?  3.  Yea,  are  not  infants  called 
God's  servants  ?  (Levit.  xxv.  42  ;)  yea,  and  Christ's  disciples  ? 
(Acts  xv.  10.)  Peter  saith,  those  that  would  have  imposed 
circumcision  would  put  a  yoke  on  the  neck  of  the  disciples  : 
but  it  was  infants  on  whom  they  would  have  put  it. 

Q.  27.  We  are  all  by  nature  children  of  wrath,  and  none  can 
enter  into  heaven  that  is  not  regenerate,  and  born  of  the  Spirit  ? 
A.  But  we  are  all  the  children  of  God,  we  and  our  seed,  by 
the  grace  of  Christ ;  and  infants  are  capable  of  being  regenerate 
by  the  Spirit.  Or  else  they  would  not  be  called  holy.  (1  Cor. 
vii.  14.) 

Q.  28.  The  apostle   only  giveth   a  reason   why  a  believing 
husband  may  lawfully  live  with  an  unbelieving  wife. 

A.  True ;  but  what  is  the  reason  which  he  giveth  ?  The 
doubt  was  not  whether  it  be  fornication  :  that  was  past  doubt; 
but  the  faithful  must,  in  all  their  relations,  be  a  peculiar,  holy 
people,  and  the  doubt  was,  whether  their  conjugal  society 
became  not  such  as  infidels,  common  and  unholy;  and  Paul 
saith,  no.  To  the  pure  all  things  are  sanctified.  The  unbe- 
liever is  not  holy  in  herself,  but  sanctified  to  the  husband  for 
conjugal  society;  else,  saith  he,  "  Your  children  were  unclean," 
not  bastards,  but  unholy,  as  those  without  are  ;  "  but  now  are 
they  holy,"  as  the  Israelites'  adult  and  infants  were  a  holy  people, 
separated  from  the  world  to  God,  in  the  covenant  of  peculiarity, 
and  not  common  and  unclean. 

y  Acts  xvi.  If),  33,  and  xviii.  8. 


THE    CATECHISING    OF    FAMILIES.  271 

Q.  29.  Is  it  the  infants  of  all  professed  Christians  and  hypo- 
crites, or  only  the  infants  of  sincere  Christians,  who  have 
the  promise  of  pardon  and  salvation  delivered  and  sealed  by 
baptism  ? 

A.  As  the  church  is  to  receive  all  the  adult  who  make  a 
credible  profession,  so  are  they  to  receive  all  their  infants,  for 
God  only  knoweth  the  heart.  But  it  is  with  the  heart  that 
man  believeth  to  righteousness.  (Rom.  x.)  And  as  adult  hypo- 
crites are  not  pardoned  by  God,  who  knoweth  the  heart,  so 
neither  is  there  any  promise  of  pardon  to  their  seed.  No  text 
of  Scripture  giveth  any  pardon  but  to  sincere  believers  and 
their  seed.  And  the  child  is  in  the  covenant  as  the  child  of  a 
believer  devoted  to  God.  And  that  faith  which  qualifieth  not 
the  parent  for  pardon,  cannot  qualify  the  child  for  it.  I  know 
no  more  promise  of  pardon  and  life  to  an  hypocrite's  than  to 
a  heathen's  child. 

Q.  30.  But  what  if  the  godfather,  or  grandfather,  be  a  true 
Christian,  or  the  ancestors  and  the  parents  both  infidels,  may 
not  the  child  be  baptised  and  pardoned  ? 

A.  The  further  you  go  from  the  parent  the  darker  is  the 
case.  We  are  all  the  offspring  of  righteous  Noah,  and  yet  that 
maketh  not  the  infants  of  heathens  baptisable  or  pardoned. 
But  the  case  of  Abraham's  covenant  maketh  it  probable,  that 
whoever  is  the  true  owner  of  the  child  by  nature,  purchase,  or 
adoption,  may  devote  it  acceptably  to  God  in  baptism  :  because 
the  infant  having  no  choosing  power,  the  will  of  his  owner  goeth 
for  his  own,  in  accepting  the  mercies  of  the  covenant,  and 
obliging  him  to  such  conditions  as  are  for  his  good  ;  which,  if 
he  like  them  not,  he  may  renounce  when  he  comes  to  age.  But 
if  the  grandfather  or  godfather  be  no  owner  of  the  child,  I  know 
no  proof  that  their  causing  him  to  be  baptised  helps  him  to 
pardon  and  salvation.  If  we  dream  that  baptism  giveth  pardon 
to  all  infidels,  and  heathens'  children,  whose  owners  were  not 
in  the  covenant  themselves,  we  make  a  gospel,  which,  as  far  as 
I  can  find,  Christ  never  made. 

Q.  31.  May  not  any  man  take  an  infant  out  of  the  street, 
and  give  him  food  and  raiment,  much  more  offer  him  to  bap- 
tism, which  is  an  act  of  greater  charity  ? 

A.  The  first  God  alloweth  :  but  pardon  and  salvation  is  none 
of  ours  to  give,  but  God's  j  and  we  can  ministerially  deliver  the 
investing  signs  to  none  that  have  no  title  to  which  God  hath 
promised  the  gift.     If,  as  some  think,   bare  redemption   hath 


272  THE   CATECHISING   OF    FAMILIES. 

given  a  right  to  all  the  world,  then  all  infidels  and  heathens 
shall  he  saved,  if  baptised.  If  they  say  it  is  to  all  infants  in 
the  world,  then,  whether  they  have  godfathers  or  no,  they  may 
be  baptised.  And  if  all  that  are  baptised  are  saved,  it  is  irra- 
tional to  think  that  want  of  baptism  without  their  fault  shall 
hinder  their  salvation.  But  though  God  offer  to  all  men  par- 
don and  life  for  themselves  and  their  infants,  yet  no  Scripture 
giveth  it  to  either  without  acceptance  and  consent  of  the  adult. 
We  must  not  make  a  gospel  of  our  own. 

Q.  32.  Some  say,  that  so  much  faith  will  serve  for  a  title  to 
baptism,  as  taketh  Christ  for  a  teacher,  and  maketh  us  disciples, 
that  we  may  after  attain  to  saving  holiness ;  but  that  it  is  not 
special,  saving  faith  that  must  needs  be  then  professed. 

A.  This  is  to  make  a  new  baptism  and  Christianity  to  vie 
with  that  which  alone  Christ  made.  No  adult  person  is  a 
Christian,  in  Scripture  sense,  who  believeth  not  in  Christ  as 
Christ.  Which  is  as  Saviour,  as  Prophet,  Priest,  and  King. 
The  essentials  of  Christ's  office  and  gifts,  as  offered,  are  essen- 
tial to  that  accepting  faith  which  makes  us  Christians.  A  dis- 
ciple and  a  Christian  were  words  of  the  same  importance. 
(Acts  xi.)z  Christ  made  no  baptism  but  for  the  remission  of 
sin,  and  giving  men  a  1  elation  right  to  Father,  Son,  and  Holy 
Ghost :  baptism  saveth  by  the  answer  of  a  good  conscience  to 
God.  "  Arise  and  wash  away  thy  sins,"  was  the  word  to 
Saul.  We  are  sacramentally  buried  and  risen  with  Christ,  as 
dead  to  sin,  and  made  new  creatures,  when  we  are  baptised. 
(Rom.  vi.)  Therefore  it  is  called  "  Thelaver  of  regeneration." 
(Tit.  iii.  5.)  All  the  church  of  Christ,  from  the  apostles, 
taught  that  baptism  put  away  the  guilt  of  sin,  to  all  that  were 
truly  qualified  for  that  sacrament.  And  they  required  the  pro- 
fession of  a  saving  faith  and  repentance  ;  and  all  the  form  of 
baptism  used  in  England,  and  the  whole  christian  world,  so 
happily  agreeth  in  expressing  this,  that  whoever  will  bring  in 
the  opinion,  That  the  profession  of  a  faith  short  of  that  which 
hath  the  promise  of  pardon  and  life,  entitleth  to  baptism,  must 
make  a  new  baptismal  form. 

Q.  33.  But  many  divines  say,  that  baptism  is  not  adminis- 
tered to  infants  on  the  title  of  a  present  faith,  nor  to  give  pre- 
sent pardon ;  but  on  a  promise  that  they  shall  believe  at  age, 
and  so  have  the  benefits  of  baptism  at  age. 

A.  None  dare  say  so  of  the  adult.     U  they  say,  i  We  repent 

1  Mark  xvi.  10;  Rom.  x,  10,  14. 


THE    CATECHISING    OF    FAMILIES.  2/3 

not,  nor  believe  now,  but  we  promise  to  do  it  hereafter/  no 
wise  man  will  baptise  them.  It  is  present  believing,  and  not  a 
mere  promise  to  believe,  that  is  their  title.  An  infant's  title  is 
the  parent's  faith  and  dedication.  By  this  doctrine  infants  of 
Christians  are  not  in  the  same  covenant  or  baptism  as  their 
parents,  nor  are  they  any  more  pardoned  than  heathens.* 

Q.  34.  What  use  are  we  to  make  of  our  baptism  ever  after  ? 

A.  It  is  of  great  and  manifold  use.  1.  We  must  live  under 
the  humble  sense  of  that  miserable  state  of  sin,  from  which 
Christianity  doth  deliver  us.b 

2.  We  must  live  in  the  thankful  sense  of  that  grace  of  God 
in  Christ  which  did  deliver  us,  and  in  the  exercise  of  our  belief 
of  that  truth  and  love  which  was  then  sealed  to  us. 

3.  We  must  live  in  the  faithful  remembrance  of  that  cove- 
nant which  we  sealed,  and  that  obedience  which  we  promised, 
and  in  that  war  against  the  devil,  the  world,  and  the  flesh,  in 
which  we  then  engaged  ourselves. 

4.  It  is  the  knowledge  of  the  baptismal  covenant  which  tells 
us  what  Christianity  is,  and  who  we  must  take  and  love  as 
Christians,  while  sects  and  dividers,  by  narrow,  false  measure, 
do  limit  their  christian  love  and  communion,  and  hate  or  cast 
off  the  disciples  of  Christ. 

5.  Accordingly  it  is  the  baptismal  covenant  that  must  tell  us 
what  true  faith  is  ;  viz.,  such  a  belief  as  causeth  us  truly  to  con- 
sent to  that  covenant ;  and  what  true  conversion  is  :  viz.,  such 
a  change  as  containeth  a  true  consent  to  that  covenant.  And 
so  it  tells  us  how  to  judge  of  our  sincerity  of  grace  ;  viz.,  when 
we  unfeignedly  consent  to  that  covenant ;  and  tells  us  what  sin 
is  mortal,  that  is,  inconsistent  with  true  grace  and  title  to  sal- 
vation ;  viz.,  all  sin  which  is  not  consistent  with  an  unfeigned 
consent  to  the  covenant  of  grace.c  " 

6.  It  tells  what  the  catholic  church  is ;  viz.,  visiblv  all  that 
profess  consent  to  the  baptismal  covenant,  and  forsake  it  not  j 
and  mystically  all  that  sincerely  do  consent  to  it. 

And,  7-  So  it  tells  us  how  to  exercise  church  discipline,  that 
we  cast  not  out  those  as  none  of  Christ's  members,  for  their 
infirmities,  who  are  not  proved  by  sufficient  witness  to  have 
done  that  which  cannot  stand  with  the  sincere  keeping  of  that 
covenant. 

a  Acts  ii.  39. 

Rom.  iii.,and  vi.  1—3;  Rev.  i.  5,  and  vii.  14 ;  1  Cor.  vi.  10 — 12  ;  Heb.  x.  22. 
''John  xiii.  8;  Eph.  v.  20  ;  Tit.  iii.  5  ;  Acts  xxii.  It*. 
VOL.    XIX.  T 


274  THE    CATECHrSING    OF    FAMILIES. 

And  thus  baptism,  not  as  a  mere  outward  washing,  but  as 
including  the  grace  which  it  signifieth,  and  the  covenant  and 
vow  which  it  sealeth,  is  the  very  kernel  of  the  christian  reli- 
gion, and  the  symbol,  or  livery,  of  the  church  and  members  of 
Christ. 

Q.  35.  Are  all  damned  that  die  unbaptised? 

A.  Baptism  is  the  solemn  devoting  men  in  covenant  to 
Christ.  All  that  hear  the  Gospel  are  condemned  that  consent 
not  to  this  covenant.  But  the  heart  consent  for  ourselves  and 
children  is  our  title  condition  before  God,  who  damns  not  men 
for  want  of  an  outward  ceremony,  which,  by  ignorance  or  neces- 
sity, is  omitted.  Believers'  children  are  holy,  because  they  and 
theirs  are  devoted  to  God  before  baptism.  Baptism  is  to 
Christianity  what  public  matrimony  is  to  marriage,  ordination 
to  the  ministry,  enlisting  to  a  soldier,  and  crowning  to  a  king. 


CHAP.  XLVI. 
Of  the  Sacrament  of  Christ's  sacrificed  Body  and  Blood. 

Q.  1.  What  is  the  sacrament  called  the  Lord's  supper,  or 
eucharist  ? 

A.  It  is  a  sacred  action  in  which,  by  bread  and  wine  conse- 
crated, broken,  and  poured  out,  given  and  taken,  and  eaten  and 
drunk,  the  sacrifice  of  Christ's  body  and  blood  for  our  redemp- 
tion is  commemorated,  and  the  covenant  of  Christianity  mutually 
and  solemnly  renewed  and  sealed,  in  which  Christ,  with  the 
benefits  of  his  covenant,  is  given  to  the  faithful,  and  they  give 
up  themselves  to  Christ,  as  members  of  his  church,  with  which 
they  profess  communion.b 

Q.  2.  Here  are  so  many  things  contained,  that  we  must 
desire  you  to  open  them  severally :  and  first,  what  actions  are 
here  performed  ? 

A.  1.  Consecration.  2.  Commemoration.  3.  Covenanting  and 
communication. 

Q.  3.  What  is  the  consecration  ? 

A.  It  is  the  separating  and  sanctifying  the  bread  and  wine, 
to  this  holy  use ;  by  which  it  ceaseth  to  be  mere  common  bread 

b  Matt.  xxvi.  2G— 28  ;  Luke  xxii.  19  ;  1  Cor.  x.  10,  17,  and  xi.  23-26,  28 


THE    CATECHISING    OF    FAMILIES.  275 

and  wine,  and  is  made  sacramentally,  that  is,  by  signification 
and  representation,  the  sacrificed  body  and  blood  of  Christ. 
Q.  4.  How  is  this  done,  and  what  action  consecrateth  them  ? 
A.  As  other  holy  things  are  consecrated,  as  ministers, 
utensils,  church  maintenance,  oblations,  the  water  in  baptism, 
&c,  which  is  by  an  authorised  devoting  it  to  its  proper  holy 
use. 

Q.  5.  But  some  say  it  is  done  only  by  saying  these  words, 
"  This  is  my  body  ;"  or  by  blessing  it. 

A.  It  is  done  by  all  that  goeth  to  a  dedication  or  separation 
from  its  holy  use  ;  and  this  is,  I.  By  declaring  that  God  com- 
mandeth  and  accepteth  it,  (which  is  best  done  by  reading  his  in- 
stitution,) and  that  we  then  accordingly  devote  it.  2.  By  pray- 
ing for  his  acceptance  and  blessing.  3.  By  pronouncing  minis- 
terially that  it  is  now,  sacramentally,  Christ's  body  and  blood. 

Q.  6.  Is  the  bread  and  wine  the  true  body  and  blood  of 
Christ  ? 

A.  Yes,  relatively,  significantly,  representatively,  and  sacra- 
mentally :  that  is,  it  is  consecrated  bread  and  wine,  on  these 
accounts  so  called. 

Q.  7.  But  why  do  you  call  it  that  which  it  is  not  really,  when 
Christ  saith,  "This  is  my  body,"  and  not,  'This  signifieth  it?' 
A.  The  name  is  fitly  taken  from  the  form;  and  a  sacramental 
form  is  a  relative  form.  If  you  see  a  shilling  of  the  king's 
coin,  and  the  question  be,  whether  this  be  a  shilling,  or  the 
king's  coin,  or  silver  ?  You  will  answer,  it  is  all  three ;  the 
matter  of  it  is  silver ;  the  general  relation  is  money  or  coin  ; 
the  special  relative  form  is,  it  is  a  shilling.  And  this  is  the 
fittest  name,  when  the  value  is  demanded.  So  the  question  is, 
whether  this  be  bread  and  wine,  or  a  sacrament,  or  Christ's 
sacrificed  body  and  blood.  It  is  all  these,  and  the  answer  must 
be  according  to  the  meaning  of  the  question. 

It  is  usual  to  say  of  pictures,  this  is  the  king,  and  this  is  such 
an  one,  and  this  is  my  father,  &c.  Certainly  the  two  parts  of 
the  sacrament  must  be  understood  alike.  And  of  one,  Christ 
saith,  "  This  cup  is  the  New  Testament  in  my  blood  which  is 
shed  for  you."  (Luke  xxii.  20;  1  Cor.  xi.  25.)  Where  none 
can  deny,  that  by  "  cup,"  is  meant  the  wine,  and  by  "  is  the 
New  Testament,"  is  meant,  is  the  exhibition  and  sealing  of 
the  New  Testament,  and  not  the  very  Testament  itself. 

And  it  is  known  that  Christ's  common  teaching  was  by  para- 
bles and  similitudes,  where   he  saith,    (Matt.  xxi.  28,)     "A 


t2 


276  THE    CATECHISING    OF    FAMILIES. 

certain  man  had  two  sons,"  &c,  (v.  33,)  "  A  certain  house- 
holder planted  a  vineyard,"  &c.  And  so  frequently,  (Matt. 
xiii.  21—23,  37—39.)  "  He  that  soweth  is  the  Son  of  Man ; 
the  field  is  the  world ;  the  good  seed  are  the  children  of  the 
kingdom  ;  the  tares  are  the  children  of  the  wicked  one  ;  the 
enemy  is  the  devil 5  the  reapers  are  the  angels;"  that  is,  they 
are  signified.  This  is  ordinary  in  the  gospel,  (John  xv.  1,)  "I 
am  the  Vine,  and  my  Father  is  the  Husbandman."  (John  x.  7, 
9,  14.)  "  I  am  the  Door;  I  am  the  good  Shepherd."  As  David, 
(Psalm  xxii.  6,)  "  I  am  a  worm,  and  no  man."  (Matt.  xv.  13,  14.) 
"  Ye  are  the  salt  of  the  earth,  the  lights  of  the  world  ;"  that  is, 
ye  are  like  these  things. 

Yea,  the  Old  Testament  useth  "is,"  for  "signifieth,"  most 
frequently,  and  hath  no  other  word  so  fit  to  express  it  by. 

Q.  8.  Why  then  do  the  papists  lay  so  much  stress  on  the 
word  "is  ;"  yea,  why  do  they  say,  that  there  is  no  bread  and 
wine  after  the  consecration,  but  only  Christ's  body  and  blood, 
under  the  show  of  them  ? 

A.  The  sacrament  is  exceedingly  venerable,  being  the  very 
eating  and  drinking  Christ's  own  sacrificed  body  and  blood, 
in  similitude  or  representation.  And  it  was  meet  that  all 
Christians  should  discern  the  Lord's  bodv  and  blood  in  simili- 
tude,  from  common  bread  and  wine.  And  in  time,  the  use  of 
the  name,  when  the  church  was  drowned  in  ignorance,  was  taken 
(about  one  thousand  years  after  Christ)  for  the  thing  signified 
without  the  sign  ;  as  if  they  had  said,  '  This  is  the  king;'  there- 
fore it  is  not  a  picture,  nor  is  it  cloth,  or  colours.  And  it  being 
proper  to  the  priests  to  consecrate  it,  they  found  how  it  exalted 
them  to  be  judged  able  to  make  their  Maker,  and  to  give  or 
deny  Christ  to  men  by  their  authority;  and  so  they  set  up  tran- 
substantiation,  and  by  a  general  council  made  it  heresy  to  hold 
that  there  is  any  bread  or  wine  left  after  consecration. 

Q.  9.  Wherein  lieth  the  evil  of  that  opinion  ? 

A.  The  evils  are  more  and  greater  than  I  must  here  stay  to 
recite.  In  short,  1 .  They  feign  that  to  be  Christ's  body  and 
blood,  which  was  in  his  hand,  or  on  the  table  when  he  spake  the 
words,  as  if  he  had  then  two  bodies. 

2.  They  feign  his  body  to  be  broken,  and  his  blood  shed 
before  he  was  crucified. 

3.  They  feign  him  to  have  flesh  and  blood  in  heaven,  which 
two  general  councils  have  condemned;  his  body  being  a  spi- 
ritual body  now. 


THE    CATECHISING   OF    FAMILIES.  277 

4.  They  feign  either  himself  to  have  eaten  his  own  flesh  and 
drunk  his  own  blood,  or  at  least  his  disciples  to  have  done  it 
while  he  was  alive. 

5 .  They  feign  him  to  have  been  the  breaker  of  his  own  flesh, 
and  shedder  of  his  own  blood,  and  make  him  to  do  that  which 
was  done  only  by  the  Jews. 

6.  They  contradict  the  express  words  of  the  Scripture,  which 
three  times  together  call  it  bread,  after  the  consecration  in 
1  Cor.  xi.c     When  yet  they  say,  it  is  not  bread. 

7.  They  condemn  the  belief  of  the  soundest  senses  of  all  men 
in  the  world,  as  if  it  were  heresy.  All  our  eyes,  touch,  taste, 
&c,  tell  us  that  there  is  bread  and  wine,  and  they  say  there  is 
none. 

8.  Hereby  they  deny  all  certainty  of  faith,  and  all  other  cer- 
tainty ;  for  if  a  man  may  not  be  certain  of  what  he  seeth,  feeleth, 
and  tasteth,  he  can  be  certain  of  no  sensible  thing  :  for  we  have 
no  faculties  but  sense  to  perceive  things  sensible  as  such  :  nor 
any  way  to  transmit  them  to  the  intellect  but  by  sense.  And 
we  can  no  otherwise  know  that  there  is  a  bible,  a  church,  a 
council,  a  pope,  a  man,  or  any  thing  in  the  world,  and  there- 
fore much  less  can  believe  any  of  them.  So  that  all  human 
and  divine  faith  are  thus  destroyed ;  yea,  man  is  set  below  a 
beast  that  hath  the  benefit  of  sense. 

9.  Hereby  they  feign  God  to  be  the  grand  deceiver  of  the 
world ;  for  things  sensible  are  his  works,  and  so  is  sense  ;  and 
he  makes  us  know  no  supernatural  revelation  but  by  the  intro- 
mission of  some  sense,  and  if  God  may  deceive  all  men  by  the 
way  of  sense,  we  can  never  be  sure  but  he  may  do  it  otherwise. 

10.  They  set  up  men,  who  confess  their  own  senses  are  not 
to  be  credited,  to  be  more  credible  than  all  our  senses,  and  to 
be  the  lords  of  the  understandings  of  all  princes  and  people  in 
despite  of  sense,  and  he  that  is  to  be  believed  before  our  senses 
is  an  absolute  lord. 

1 1.  They  deny  it  to  be  a  sacrament,  for  if  there  be  no  sign, 
there  is  no  sacrament. 

12.  They  feign  every  ignorant,  drunken  priest,  every  time 
he  consecrateth,  to  work  greater  miracles  than  ever  Christ 
wrought,  and  so  to  make  miracles  common,  and  at  the  wills  of 
thousands  of  wicked  men.  I  must  not  here  stay  to  handle  all  this, 
but  in  a  small  book  called  'Full  and  Easy  Satisfaction,  which  is 
the  True  Religion,'    I   have   showed   thirty-one  miracles  with 

c  So  1  Cor.  x.  15,  and  xi.  25—28  ;  Acts  xx.  7, 11,  and  ii.  42,  46. 


2/8  THE    CATECHISING    OF    FAMILIES. 

twenty  aggravations,  which  all   priests  are  feigned  to  work  at 
every  sacrament. 

Q.  10.  What  is  it  that  is  called  the  mass,  which  the  papists 
say  that  all  the  fathers  and  churches  used  in  every  age,  and  we 
renounce  ? 

A.  In  the  first  ages,  the  churches  were  gathered  among  hea- 
thens, and  men  were  long  instructed  and  catechised  hearers 
before  they  were  baptised  Christians  ;  and  the  first  part  of  the 
day  was  spent  in  public,  in  such  common  teaching  and  prayer 
as  belonged  to  all,  and  then  the  deacon  cried,  Missa  est ;  that 
is,  dismissed  the  unbaptised  hearers,  and  the  rest  that  were 
Christians  spent  the  rest  of  the  time  in  such  duties  as  are  pro- 
per to  themselves,  especially  the  Lord's  Supper  and  the  praises 
of  God.  Hereupon  all  the  worship  following  the  dismission  of 
the  unchristened  and  suspended,  came  to  be  called  barbarously 
the  mass  or  dismission.  And  this  worship  hath  been  quite 
changed  from  what  it  was  in  the  beginning,  and  the  papists,  by 
keeping  the  name  '  mass'  or  dismission,  make  the  ignorant 
believe,  that  the  worship  itself  is  the  same  as  of  old. 

Q.   11.  What  be  the  changes  that  have  been  made  ? 

A.  More  than  I  may  now  stay  to  number.  Justin  Martyr 
and  Tertullian  describe  it  in  their  time  to  be  just  such  as  the 
Scripture  mentioneth,  and  we  now  commonly  perform,  that  is, 
in  reading  the  Scripture,  opening  and  applying  it,  praying  as 
the  minister  was  able,  praising  God,  baptising  and  administer- 
ing the  Lord's  Supper.  After  this,  ministers  grew  less  able 
and  trusty,  and  they  decreed  that  they  should  pray  and  officiate 
in  set  forms ;  yet  so  that  every  bishop  might  choose  his  own, 
and  every  presbyter  must  show  it  to  the  bishops  and  have  their 
approbation ;  the  Creed,  Lord's  Prayer,  and  Commandments, 
and  the  words  of  baptism,  and  delivery  of  the  Lord's  Supper, 
were  always  used  in  forms  before.  After  this,  they  grew  to 
use  the  same  forms  called  a  liturgy  in  whole  provinces  ;  some 
ceremonies  were  so  ancient,  that  we  cannot  find  their  original, 
that  is,  the  anointing  of  the  baptised,  the  giving  them  milk  and 
honey  to  taste  ;  dipping  them  thrice  ;  clothing  them  in  a  white 
garment  after ;  to  worship  with  their  faces  toward  the  east, 
and  not  to  kneel  in  prayer  or  adoration  any  Lord's  day  in  the 
year,  nor  any  week-day  between  Easter  and  Whitsuntide,  and 
especially  to  observe  those  two  yearly  festivals,  and  Good 
Friday's  fast. 

And  quickly  after  the  encouraging  of  persecuted  Christians  to 


THE    CATECHISING    OF    FAMILIES.  279 

suffer,  drew  them  to  keep  a  yearly  day  at  the  place  where  a 
martyr  was  killed  or  huried,  to  honour  their  memories,  and  give 
God  thanks  for  them.  After  this,  they  built  altars  over  them, 
and  they  built  their  churches  where  their  graves  or  some  of  their 
hones  were  laid,  and  in  honour  of  their  memory,  called  the 
churches  by  their  names.  Next,  they  brought  their  names 
daily  into  the  church  liturgies,  and  next  they  added  to  the 
names  of  such  bishops  of  those  particular  churches  as  had  left 
an  honourable  memorial  behind  them.  And  the  Lord's  supper 
was  celebrated  much  like  as  it  is  in  our  English  liturgy  (save 
these  names).  And  thus  far  the  changes  were  then  accounted 
laudable,  and  were  not  indeed  such  as  should  discourage  any 
Christians  from  communion,  nor  do  we  read  of  any  that  were 
against  them.  Besides  which  they  overvalued  the  use  of  crossing. 
But  quickly  (though  by  degrees)  a  flood  of  ceremonies  came 
in,  and  popes  and  prelates  added  at  their  pleasure,  till  God's 
public  worship  was  made  quite  another  thing. 

I.  God  who  is  a  Spirit,  and  will  be  worshipped  in  spirit  and 
truth,  is  by  mass  priests  and  papists  worshipped  by  such  a 
mass  of  ceremonies,  as  makes  it  like  a  stage  play,  and  repre- 
senteth  God  so  like  the  heathen  idols,  delighted  in  mummeries 
and  toyish  actions,  as  is  greatly  to  the  dishonour  of  religion 
and  God.d 

II.  They  have  brought  in  the  worshipping  of  God,  in  a 
language  which  the  people  understand  not,  and  praying  for  they 
know  not  what. 

III.  They  have  locked  up  the  very  Scriptures  from  the  people, 
and  forbid  all  to  use  it  in  their  known  tongue  translated,  but 
those  that  get  a  special  license  for  it. 

IV.  They  abolish  all  substantial  signs  in  the  Sacrament,  as 
is  aforesaid,  a:u!  say,  there  is  no  bread  or  wine,  and  so  make  it 
no  Sacrament. 

V.  They  give  the  laity  the  bread  only,  without  the  cup. 

VI.  They  call  the  consecrated  bread  by  the  name  of  their 
Lord  God,  and  taking  it  to  be  no  bread,  but  Christ's  body, 
worship  it  with  divine  worship,  which  seemeth  to  me  flat  idol- 
atry. 

VII.  They  reserve  it  as  their  God,  long  after  the  Sacrament, 
to  adore  and  to  work  pretended  miracles  by. 

VIII.  They  solemnly  celebrate  a  Sacrament  before  the  con- 

,l  John  iv.  20, 22—24,  and  v.  39  ;  Acts  xvii.  1 1,  23,  25  ;  Phil.  iii.  3  ;  1  Cor. 
xiv.  2—27  ;  Luke  xi.  52  ;  2  Tim.  iii.  15. 


280  THE    CATECHISING   OF    FAMILIES. 

gregation,  where  none  communicate   but  the  priests,  and  the 
people  look  on. 

IX.  They  say  these  masses  by  number,  to  deliver  souls  out  of 
the  flames  of  purgatory. 

X.  They  have  many  prayers  for  the  dead  as  in  purgatory, 
for  their  ease  and  deliverance. 

XI.  They  pray  to  the  dead  saints  to  intercede  for  them,  and 
help  them,  and  to  the  virgin  Mary,  for  that  which  is  proper  to 
Christ. 

XII.  They  worship  God  by  images,  and  adore  the  images  as 
the  representations  of  saints  and  angels  ;  yea,  and  of  God  :  and 
some  profess  that  the  cross,  and  the  images  of  the  Father,  Son, 
and  Holy  Ghost,  are  to  be  worshipped  with  honour  participa- 
tively  divine.e 

These,  with  abundance  more,  and  many  false  doctrines  on 
which  they  depend,  are  brought  into  God's  public  worship,  and 
called  the  mass,  and  are  added  by  degrees  to  that  sounder 
worship,  which  was  called  the  mass  at  first. 

Q.  12.  You  have  spoken  much  about  the  consecration  in  the 
Sacrament;  what  is  it  which  you  call  the  commemoration  ? 

A.  It  containeth  the  signal  representation  of  the  sacrificing 
of  Christ,  as  the  Lamb  of  God,  to  take  away  the  sins  of  the 
world.  Where  the  signs  are,  1.  The  materials,  the  bread  and 
wine.  2.  The  minister's  breaking  the  bread  and  pouring  out 
the  wine.  3.  The  presenting  them  to  God,  as  the  commemo- 
ration of  that  sacrifice  in  which  we  trust ;  and  declaring  to  the 
people,  that  this  is  done  to  this  commemoration  ? 

The  things  signified,  are,  1.  Christ's  flesh  and  blood,  when 
he  was  on  earth.  2.  The  crucifying  of  Christ,  the  piercing  of 
his  flesh,  and  shedding  his  blood.  3.  Christ's  offering  this  to 
God  as  a  sacrifice  for  man's  sin.  And  this  commemoration  is 
a  great  part  of  the  Sacrament. 

Q.  13.  What  think  you  of  the  name  sacrifice,  altar,  and 
priest,  here  ? 

A.  The  ancient  churches  used  them  all,  without  exception 
from  any  Christian  that  ever  I  read  of.  I.  As  the  bread  is 
justly  called  Christ's  body,  as  signifying  it,  so  the  action  described 
was  of  old  called  a  sacrifice,  as  representing  and  commemora- 
ting it.  And  it  is  no  more  improper  than  calling  our  bodies, 
and  our  alms,  and  our  prayers  sacrifices.  (Rom.  xii.  1  ;  Eph.  v. 
2  ;  Phil.  ii.  17,  and  iv.  IS ;  Heb.  xiii.  15,  16 ;  1  Pet.  ii.  5.') 

•  Col.  ii.  18.  f  Luke  xxii.  19 ;  1  Cor.  xi.  24,  20,  27. 


THE    CATECHISING    OF    FAMILIES.  281 

II.  And  the  naming  of  the  table  an  altar  as  related  to  this 
representative  sacrifiee  is  no  more  improper  than  that  other. 
"  We  have  an  altar  whereof  they  have  no  right  to  eat,"  (Heb.  xiii. 
10,)  seems  plainly  to  mean  the  sacramental  communion.  And  the 
Scripture  (Rev.  vi.  9;  viii.  3,  5,  and  xvi.  7)  oft  useth  that  word. 

III.  And  the  word  'priest,'  being  used  of  all  Christians  that 
offer  praise  to  God,  (1  Pet.  ii.  5,9;  Rev.  i.  6;  v.  10,  and  xx.  6,) 
it  may  sure  as  well  be  used  of  those  whose  office  is  to  be  sub- 
intercessors  between  the  people  and  God,  and  their  mouth  to 
God,  in  subordination  to  Christ's  priesthood:  causeless  scruples 
harden  the  papists.  We  are  not  offended  that  the  Lord's  day 
is  called  the  Sabbath,  though  the  Scripture  doth  never  so  call  it; 
and  a  Sabbath  in  Scripture  sense  was  a  day  of  ceremonial  rest: 
and  the  ancient  church  called  it  the  christian  Sabbath,  but  by 
such  allusion  as  it  (more  commonly)  used  the  word  sacrifice  and 
altar. 

Q,  14.  But  we  shall  too  much  countenance  the  papists'  sacri- 
fice by  using  the  same  names. 

A.  We  can  sufficiently  disclaim  their  turning  a  commemora- 
tion of  Christ's  sacrifice  into  the  feigned  real  sacrificing  of  his 
flesh  and  blood,  without  renouncing  the  names.  Else  we  must, 
for  men's  abuse,  renounce  the  name  of  a  Sabbath  too,  and  a 
temple,  &c,  if  not  also  of  a  church  and  bishop. 

Q.  15.  You  have  spoken  of  the  sacramental  consecration, 
and  commemoration  ;  what  is  it  which  you  call  the  covenanting 
part  and  communication  ? 

A.  It  containeth  the  signs,  and  the  things  signified,  as  com- 
municated. The  signs  are,  1.  The  actual  delivering  of  the  con- 
secrated bread  and  wine  (first  broken  and  poured  out)  to  the 
communicants,  with  the  naming  what  it  is  that  is  given  them. 

2.  Bidding  them  take,  eat,  and  drink.  3.  Telling  them  the 
benefits  and  blessing's  given  thereby  :  and  all  this  by  a  minister 
of  Christ,  authorized  thus  to  act  in  his  name,  as  covenanting, 
promising,  and  giving  what  is  offered.2 

And  on  the  receiver's  part  the  signs  are,  1.  Freely  taking 
what  is  offered  (the  bread  and  wine).     2.  Eating  and  drinking. 

3.  Vocal  praise  and  thanksgiving  to  God,  and  professed  consent 
to  the  covenant. 

Q.   1G.  What  are  the  things  signified  and  given  ? 
A.  I.   1.  On  God's  part,  the  renewed  giving  of  a  sacrificed 
Saviour  to  the  penitent  believer. 

i  Matt.  xxvi.  2G  ;  John  vi.  53,  54,  57,  58. 


282  THE    CATECHISING    OF    FAMILIES. 

2.  The  will  and  command  of  Christ,  that  as  sacrificers  feasted 
on  the  sacrifice,  so  the  soul  by  faith  should  thankfully  and  joy- 
fully feast  on  Christ  by  hearty  acceptance  of  the  free  gift.h 

3.  The  actual  applicatory  gift  of  the  benefits  of  Christ's 
sacrifice;  which  are,  1.  Our  confirmed  relation  to  Christ  as  our 
Head  and  Saviour,  and  to  God  as  our  Father  reconciled  by  him, 
and  to  the  Holy  Ghost  as  our  Sanctifier,  and  to  the  church  as 
his  kingdom  or  body.  2.  The  pardon  of  our  sins  by  his  blood. 
3.  Our  right  confirmed  to  everlasting  life.  4.  The  strengthen- 
ing of  our  faith,  hope,  love,  joy,  patience,  and  all  grace.1 

4.  Christ's  promise  and  covenant  for  all  this  sealed  to  us. 
II.  On  the  receiver's  part  is  signified,  1.  That  in  the  sense  of 

his  own  sin,  misery,  and  need,  he  humbly  and  thankfully  re- 
ceiveth  his  part  in  Christ  as  sacrificed.  2.  That  he  endea- 
voureth  by  faith  to  feast  on  him.  3.  And  that  he  thankfullv 
receiveth  the  blessings  purchased,  to  wit,  his  relation  to  Christ 
as  his  Head,  to  God,  as  his  Father,  and  to  the  Holy  Ghost, 
as  his  Sanctifier,  and  Comforter,  with  the  pardon  of  sin, 
the  sealed  promise,  and  right  to  heaven,  and  all  the  helps 
of  his  faith  and  other  graces.  4.  That  he  resolvedly  renew- 
eth  the  dedication  of  himself  to  God  the  Father,  Son,  and 
Holy  Ghost,  as  thus  related  to  these  ends;  covenanting  fidelity 
in  these  relations,  and  renouncing  the  contraries.  5.  Doing  all  this 
as  in  communion  with  all  the  church  of  Christ,  as  being  united  to 
them  in  the  same  Head,  the  same  faith,  and  hope,  and  love. 
6.  Thankfully  praising  God  and  our  Redeemer  for  this  grace. 

Q.  17.  Should  not  one  prepare  for  the  Lord's  supper  by  fast- 
ing and  humiliation  before  ?     Or  how  should  we  prepare  ? 

A.  We  must  always  live  in  habitual  preparation,  and  special 
fasts  are  not  ordinarily  necessary  thereto  :  the  primitive  church 
did  communicate  not  only  every  Lord's  day,  but  on  other  days 
when  they  met  to  worship  God  ;  and  therefore  used  not  every 
week  to  spend  a  day  in  fasting  for  preparation.  But  as  Christ- 
ians must  use  fasting  on  just  occasions,  so  must  they  do  before 
this  Sacrament  in  case  that  any  heinous  sin,  or  heavy  judgment 
or  danger  call  for  it ;  and  preparing  considerations  and  prayers 
are  necessary. 

Q.  18.  May  one  communicate  who  is  uncertain  of  the  sin- 
cerity of  his  faith  ? 

A.  By  faith  you  mean  either  objective  or  active  faith. 

h  Zee.  ix.  11  ;  Heb.  x.  29,  and  xiii.  20. 

s  1  Cor.  x.  16  ;  2  Cor.  xiii.  11  ;  Luke  xxii  20  ;  Heb.  ix.  15—18. 


THE    CATECHISING    OF    FAMILIES.  283 

I.  One  that  is  so  far  uncertain  that  the  gospel  is  true,  and 
that  there  is  a  life  to  come,  as  that  he  dare  not  say,  I  have  no 
wavering  or  doubt  of  it,  may  yet  be  a  true  believer  and  may 
communicate,  if  his  persuasion  be  but  so  prevalent,  as  to  resolve 
him  to  consent  to  the  covenant  of  grace,  and  take  God  for  his 
God,  and  Christ  for  his  Saviour,  and  the  Holy  Ghost  for  his 
Sanctifier,  God's  law  for  his  rule,  his  promise  for  his  security, 
and  heaven  for  his  happiness,  and  here  to  place  his  hope  and 
trust,  forsaking  all  that  stands  against  it.  A  weak  and  doubting 
faith  may  bring  a  man  to  martyrdom  and  to  heaven,  if  it  bring 
him  to  trust  Christ  with  soul  and  body  in  the  way  of  obedience 
to  him.k 

2.  If  by  faith  you  mean  the  act  of  believing  and  consenting, 
God  hath  made  the  sincerity  of  our  faith  necessary  to  our  sal- 
vation, but  not  the  certainty  that  it  is  sincere.  Everyman  must 
do  his  best  to  discern  the  trust,  consent,  and  choice  of  his  own 
heart:  and  he  that  truly  believeth,  and  yet  is  not  sure  of  it,  if 
he  can  say,  '  As  far  as  I  am  able  to  know  my  own  heart  by  trial, 
I  seriously  think  that  I  resolvedly  consent  to  the  covenant  of 
grace,  and  prefer  Christ,  holiness,  and  heaven,  before  all  this 
world,  and  trust  to  Christ  and  his  promises  for  my  felicity;'  ought 
to  come  to  the  table  of  the  Lord,  notwithstanding  his  uncer- 
tainty.1 

Q.  19.  Whence  is  it  that  so  many  Christians  are  more  ter- 
rified than  comforted  by  the  Lord's  supper? 

A.  1.  Some  of  them,  by  an  excess  of  reverence  to  this  above 
all  other  ordinances  of  God,  which,  by  degrees,  brought  in  the 
papist's  transubstantiation  and  adoration :  and  by  a  dread  lest, 
by  unworthy  receiving,  they  should  eat  and  drink  their  own 
damnation  ;  and  so  coming  thither  with  a  deeper  sense  of  the 
danger  than  of  the  benefit,  and  mistaking  their  imperfections 
for  this  unworthy  receiving.  2.  And  some  come  with  too  high 
expectations  that  God  must  suddenly  give  them  joy,  or  all  the 
grace  that  is  signified  by  the  sacrament,  while  they  have  not  the 
holy  skill  to  fetch  m  comfort  by  the  exercise  of  their  faith  :  and 
when  they  miss  of  what  they  expected,  they  are  cast  down. 
3.  And  too  many,  by  wilful  sin  or  negligence,  deal  falsely  with 
God,  and  break  their  covenant,  and  renew  their  wounds  of  con- 
science, and  deprive  themselves  of  the  comforts  of  the  love  of 

k  Acts  viii.  37;  Mark  ix.  24;  Matt.  vi.  30;  viii.  2G;  xir.  31,  and  xvi.8; 
Luke  xvii.  5. 
1  John  xx.  25  ;  Matt,  xxviii.  17 ;  Acts  xiii.  39. 


284  THE    CATECHISING    OF    FAMILIES. 

God,  and  the  grace  of  Christ,  and  the  communion  of  the  Holy 
Spirit.1" 

Q.  20.  Is  not  the  Lord's  supper  a  converting  ordinance,  which 
therefore  should  be  used  by  the  unbelievers,  or  ungodly  ? 

A.  Many  things  may  accidentally,  by  God's  grace,  convert  a 
man,  which  are  not  to  be  chosen  and  used  to  that  end.  Plagues, 
sickness,  death  approaching,  may  convert  men ;  falling  into  a 
heinous  sin  hath  affrighted  some  to  leave  their  sin.  But  these 
are  not  means  to  be  chosen  for  such  ends,  and  the  fear  and 
care  of  preparing  for  a  sacrament  hath  converted  some,  when  it 
was  not  the  receiving  that  did  it.  It  is  so  evident  as  not  to 
need  long  proof  that  God  never  appointed  the  Lord's  supper  to 
be  chosen  and  used  by  infidels,  or  impenitent,  ungodly  persons, 
as  a  means  to  convert  them.  1.  Because  it  is  presupposed  that 
they  be  baptised  who  communicate  :  and  I  have  proved  that 
baptism  to  the  adult  presupposed  the  profession  of  faith  and  re- 
pentance, and  that  it  delivereth  pardon  and  title  to  salvation. 

2.  Because  faith,  and  repentance,  and  covenant-consent  re- 
newed, are  also  to  be  professed  by  all  before  they  communicate. 

3.  Because  it  was  ever  an  ordinance  proper  to  the  church, 
which  consisteth  of  professors  of  faith  and  holiness. 

4.  And  the  communicants  are  said  to  be  one  bread  and  one 
body,  and  to  eat  Christ's  flesh,  and  drink  his  blood,  and  Christ 
to  dwell  in  them  by  faith,  and  to  have  eternal  life  hereby. 

And  as  for  them  that  say  it  is  not  saving  faith,  but  some  com- 
moner, preparatory  sort,  which  is  necessarily  to  be  professed  in 
baptism  and  the  Lord's  supper,  I  have  at  large  confuted  them  in 
a  treatise  of  Right  to  Sacraments,  and  the  reasons  before  and 
now  named  confute  it.  1  add,  that  their  opinion  is  destruc- 
tive to  true  christian  love ;  for  by  them  no  one  should  be  taken 
for  a  child  of  God,  and  in  a  state  of  salvation,  for  being  bap- 
tised, and  communicants,  and  so  not  loved  as  such.  And  how 
poor  a  charity  is  it  to  love  all  visible  church  members,  but  as 
the  children  of  the  devil  must  be  loved  ! 

Q.  21.  Must  we  love  all  as  true  Christians  who  are  baptised, 
and  communicate,  and  profess  Christianity  ? 

A.  Yes,  with  these  three  exceptions;  1.  That  it  is  not  as  a 
certain  truth,  that  we  must  judge  them  as  sincere,  but  as  pro- 
bable. 2.  That  there  be  divers  degrees  of  probability  as  there 
be  of  profession.  Some,  we  are  almost  sure,  are  sincere;  and 
some  we  have  more  fear  than  hope  of :  and  we  must  measure 

111  1  Cor.  xi,  20,  30,  31. 


THE    CATECHISING    OF   FAMILIES.  285 

our  love  and  trust  accordingly.  3.  If  men  by  word  or  life 
apostatise,  or  plainly  contradict  and  destroy  their  profession  of 
Christianity,  thereby  they  nullify  our  obligation  to  take  them 
for  Christians  :  but  till  men  render  their  profession  incredible 
by  contrary  profession  or  practice,  we  are,  by  the  rules  of  christ- 
ian and  human  charity,  to  take  all  professed,  baptised,  commu- 
nicating Christians  to  be  sincere,  but  only  in  various  degrees  of 
probability.11 

Q.  22.  How  must  the  Lord's  supper  be  improved  after  the 
receiving  ? 

A.  By  a  serious  remembering  with  joy  and  thankfulness,  how 
great  mercies  we  have  received  of  God ;  and,  with  cheerful  obe- 
dience, what  a  covenant  we  have  made,  and  what  duty  we  have 
most  solemnly  promised ;  and  in  how  near  a  relation  and  bond 
we  are  tied  to  the  whole  church  of  Christ,  and  to  all  our  fellow 
Christians:  and  frequently  to  plead  these  great  receivings  and 
great  obligations,  to  quicken  our  faith,  and  hope,  and  joy,  and 
to  overcome  all  temptations  to  the  world  and  flesh,  to  unbelief, 
disobedience,  and  despair.0 

Q.  23.  Some  say  that  no  man  should  be  kept  from  the  sacra- 
ment, or  excommunicated,  because  it  is  the  food  of  their 
souls,  &c. 

A.  1.  If  none  be  kept  from  baptism,  heathens  and  infidels, 
and  professed  deriders  of  Christianity  might  be  baptised  to 
make  a  mock  of  baptism.  We  must  make  men  Cbrist's  disci- 
ples before  we  baptise  them.  (Matt,  xxviii.  19.)  And  then  bap- 
tism would  be  no  baptism,  nor  the  ministry  no  ministry,  the  spe- 
cifying end  and  use  being  changed.  2.  Then  the  church  would 
be  no  church,  but  lie  common  with  the  world.  3.  And  then 
Christ  would  be  no  King,  and  Head,  and  Husband  of  his  church, 
that  is,  no  Christ.p  4.  If  all  may  not  be  baptised,  all  may  not 
communicate  :  for  baptism  entereth  them  into  a  state  of  com- 
munion, else  the  unbaptised,  and  all  infidels,  might  communicate. 
5.  Some  baptised  persons  turn  atheists,  sadducees,  or  infidels, 
after;  and  these  are  worse  than  common  infidels  that  never 
were  baptised.  The  church  is  no  church  if  it  be  common  to 
these.  6.  Some  that  continue  a  nominal  Christianitv,  openly 
hate  and  persecute  the  practice  of  it,  and  live  in  common  adul- 

n  Actsxi.  2G;ii.  38,  41,  42,44—46,  and  iv.  32,  34;  Mark  xvi.  16;  1  Cor.  x. 
1C,  17,  and  xii.  8, 11, 13  ;  2  Cor.  xi.  2  ;  Gal.  iii.  28;  Epli.  iv.  3,  5  ;  John  iv. 
1,  andxiii.  35;  Rom.  vi.  3,5;  Matt.  x.  42;  Luke  xiv.  26,33. 

°  1  Cor.  xii.  16,  20—22. 

i'  Matt,  xxviii.  19;  Mark  xvi.  16;  1  Cor.  xi.  27—30  j.Eph.  i.  22,  23. 


286  THE    CATECHISING    OF    FAMILIES. 

tery,  perjury,  murder;  and  the  church  is  holy,  and  a  peculiar 
people,  a  holy  nation,  a  royal  priesthood  :q  and  repentance  and 
ohedience  are  necessary  to  the  church  as  well  as  faith.  If,  therefore, 
these  notorious,  flagitious,  impenitent  persons,  must  be  mem- 
bers in  communion  with  the  church,  it  will  be  a  swine  sty,  and 
not  a  church;  a  shame  to  Christ,  and  not  an  honour.  If  his 
church  be  like  the  rest  of  the  world,  Christ  will  not  be  honoured 
as  the  Saviour  of  it,  nor  the  Spirit  as  its  Sanctifier.  It  is  the 
unity  of  the  spirit  that  all  Christians  must  keep  in  the  bond  of 
peace/  But  these  have  none  of  his  Spirit,  and  therefore  are 
none  of  Christ's. 

The  sacraments  are  symbols  of  the  church  as  differenced 
from  the  world ;  and  Christ  will  have  them  be  a  visibly  distinct 
society.  7.  Communicants  come  to  receive  the  greatest  gift  in 
the  world,  pardon,  justification,  adoption,  right  to  heaven.  The 
gospel  giveth  these  to  none  but  penitent  believers.  To  say  that 
Christ  giveth  them  to  flagitious,  impenitent  rebels,  whose  lives 
say,  "  We  will  not  have  him  reign  over  us,"  is  to  make  a  new 
gospel,  contrary  to  Christ's  gospel,  which  Paul  curseth,  were  it 
done  by  an  angel.  (Gal.  i.  7,  8.)  They  are  not  yet  capable  of 
these  precious  gifts. 

8.  The  objectors  take  no  notice  of  1  Cor.  v.  2;  2  Thess.  iii.; 
Rom.  xvi.  16,  17;  Tit.  iii.  10;  Rev.  ii.  and  iii.;  where  the 
churches  are  reproved  for  suffering  defilers ;  nor  Heb.  xiii.  7> 
17,  24;  Luke  xii.  42,  43;  1  Thess.  v.  12,  13,  which  describe  the 
office  of  church  guides;  nor  1  Tim.  iii.  and  iv.,  &c,  where  the 
governing  of  the  church,  and  avoiding  communion  of  the  im- 
penitent, are  described. 

9.  In  a  word,  Christ's  office,  works,  and  law,  the  nature  of  the 
church  and  sacrament,  the  office  of  the  ministry,  the  frequent 
precepts  of  the  apostles,  and  the  constant  practice  of  the  church 
in  its  greatest  purity,  down  from  the  apostles'  days,  do  all  speak 
so  plainly  for  keeping  and  casting  out  infidels  and  impenitent, 
wicked  men,  and  for  keeping  the  church  as  a  society  of  visible 
saints,  separated  from  the  world,  that  I  can  take  him  for  no  bet- 
ter than  a  swine  or  an  infidel,  who  would  have  the  church  keys 
cast  away,  and  the  church  turned  common  to  swine  and  infidels. 

Q.  24.  But  it  will  make  ministers  lords  and  tyrants  to  have 
such  power? 

A.  1.  Somebody  must  be  trusted  with  the  power,  if  the  work 
must  be  done.    The  church  must  be  differenced  from  the  world. 

4  Tit.  ii.  14  ;  1  Pet.  ii.  9.  r  Eph.  iv.  3,  16 ;  Rom.  viii.  9. 


THE    CATECHISING   OF    FAMILIES.  287 

Therefore  some  must  try  and  judge  who  are  fit  to  be  baptised, 
and  to  have  its  communion  ;  and  who  are  fitter  than  those 
whom  Christ,  by  office,  hath  thereto  appointed.  Would  you 
have  magistrates,  or  the  people,  do  it  ?  Then  they  must  be  pre- 
pared for  it  by  long  study  and  skill,  and  wholly  attend  it,  for  it 
will  take  up  all  their  time.s 

Q.  25.  Must  ministers  examine  people  before  they  communi- 
cate ? 

A.  They  must  catechise  and  examine  the  adult  before  they 
baptise  them,  and,  consequently,  those  who  were  baptised  in 
infancy,  before  they  number  them  with  adult  communicants  j  or 
else  atheists  and  infidels  will  make  up  much  of  the  church,  who 
will  come  in  for  worldly  interest.  This  examination  should  go 
before  confirmation,  or  the  public  owning  of  their  baptism; 
but  there  is  no  necessity  of  any  more  examination  before  every 
sacrament,  except  in  case  of  scandal,  or  when  persons  need  and 
crave  such  help. 

Q.  26.  Who  be  they  that  must  be  excommunicated,  or  re- 
fused ? 

A.  Those  who  are  proved  to  be  impenitent  in  gross,  scanda- 
lous sins,  after  sufficient  admonition  and  patience.  And  to 
reject  such,  is  so  far  from  tyranny,  that  it  is  necessary  church 
justice,  without  which  a  pastor  is  but  a  slave,  or  executioner 
of  the  sinful  will  of  others  ;  like  a  tutor,  philosopher,  or  school- 
master, who  is  not  the  master  of  his  own  school,  but  must 
leave  it  common  to  all  that  will  come  in,  though  they  scorn 
him,  and  refuse  his  conduct.  But  no  man  must  play  the  pastor 
over  other  men's  flocks,  nor  take  the  guidance  of  a  greater  flock 
that  he  can  know  and  manage,  much  less  be  the  only  key- 
bearer  over  many  score  or  hundred  churches;  and,  least  of  all, 
take  upon  him  to  govern  and  judge  of  kings  and  kingdoms, 
and  all  the  world,  as  the  Roman  deceiving  tyrant  doth. 


CHAP.  XLVII. 
Of  Preparation  for  Death  and  Judgment. 

Q.   1.  How   must  we  prepare  for  a    safe  and   comfortable 
death  ? 

A.  I  have  said  so  much  of  this   in  my  family  book,  that  to 

9 1  Cor.  iv.  1,  2  i  Matt.  xxiv.  45,  4G,  47  ;  1  Thess.  v.  12. 


288  THE    CATECHISING    OF    FAMILIES. 

avoid  repetition  I  must  refer  you  thither,  only  in  brief  :  1 .  Pre- 
paration for  death  is  the  whole  work  of  life,  for  which  many 
hundred  years  are  not  too  long,  if  God  should  so  long  spare 
and  try  us.  And  all  that  I  have  hitherto  said  to  you,  for  faith, 
love,  and  obedience,  upon  the  Creed,  Lord's  prayer,  and  com- 
mandments, is  to  teach  you  how  to  prepare  for  death.  And 
though  sound  conversion  at  last  may  tend  to  pardon  and  salva- 
tion, to  them  that  have  lived  a  careless,  wicked  life,  yet  the 
best,  the  surest,  the  wisest  preparation,  is  that  which  is  made 
by  the  whole  course  of  a  holy,  obedient,  heavenly  life.' 

Q.  2.  What  life  is  it  that  is  the  best  preparation  ? 

A.  J.  When  we  have  so  well  considered  of  the  certain  vanity 
of  this  world,  and  all  its  pleasures,  and  of  the  truth  of  God's 
promises  of  the  heavenly  glory,  as  that  by  faith  we  have  there 
placed  our  chiefest  hopes,  and  there  expect  our  chief  felicity, 
and  make  it  our  chief  business  in  this  world  to  seek  it,  pre- 
ferring no  worldly  thing  before  it,  but  resolved,  for  the  hopes  of 
it  to  forsake  them  all  when  God  requireth  it :  this  is  the  first 
part  of  our  preparation  for  death." 

II.  When  we  believe  that  this  mercy  is  given  by  Christ,  the 
Mediator  between  God  and  man,  and  trust  in  his  merits  and 
intercession  with  the  Father,  and  take  him  for  our  teacher  also, 
and  our  ruler,  resolving  to  obey  his  word  and  Spirit.  This  is 
the  second  part  of  our  preparation  for  death.x 

III.  When  the  Holy  Spirit  hath  shed  abroad  God's  love  upon 
our  hearts,  and  turned  their  nature  into  a  habit  of  love  to  God 
and  holiness,  and  given  us  a  victory  over  that  love  of  the  world, 
and  fleshly  prosperity,  and  pleasure,  which  ruleth  in  the  hearts 
of  carnal  men,  though  yet  our  love  show  itself  but  in  such  mor- 
tification, and  endeavour,  and  grief  for  what  we  want,  we  are 
prepared  for  a  safe  death. y 

But  if  the  foretastes  of  heavenly  glory,  and  sense  of  the  love 
of  God,  do  make  our  thoughts  of  heaven  sweeter  to  us  than  our 
thoughts  of  our  earthly  hopes,  and  cause  us,  out  of  love  to  God 
and  our  glorified  Redeemer  and  his  church,  and  out  of  love  to 
a  life  of  perfect  knowledge,  love,  and  joy,  to  long  to  depart 
and  be  with  Christ,  then  we  are  prepared  not  only  for  a  safe 
but  a  joyful  death.2 

'  Phil.  ii.  12  ;    Hcb.  v.  9,  and  xii.  28  ;  Tit.  ii.  11, 12;  Luke  xix,  9,  and  xiv. 
26,  33  ;  Rom.  x.  10, 11  ;  2  Pet.  iii.  11, 12 ;  1  Pet.  i.  9. 

°  Matt.  vi.  33.  *  2  Cor.  iv.  1G,  18  ;  John  iii.  16. 

y  2  Cor.  v.  17  ;  Heb.  xii.  14  ;  Rom.  viii.  9, 13. 
z2Cor.  v.  1,  3,  8;  Phil.  i.  21,23. 


THE    CATECHISING    OF    FAMILIES.  289 

Q.  3.  0  !   But  this  is  a  great  and  difficult  work. 

A.  Jt  is  not  too  hard  for  the  Spirit  of  Christ,  and  a  soul  re- 
newed by  it.  It  is  our  great  folly  and  naughtiness  that  maketh 
it  hard  :  why  else  should  it  be  hard  for  a  man  that  loveth  him- 
self, and  knoweth  how  quickly  a  grave,  and  rotting  in  the  dark, 
must  end  all  his  pleasures  in  this  world,  to  be  earnestly  desirous 
of  a  better  after  it  ?  And  why  should  it  be  hard  for  one  that 
believeth  that  man's  soul  is  immortal,  and  that  God  hath  sent 
one  from  heaven,  who  is  greater  than  angels,  to  purchase  it  for 
us,  and  promise  it  to  us,  and  give  us  the  first-fruits  by  his  Holy 
Spirit ;  to  rejoice  that  he  dieth  not  as  an  unpardoned  sinner, 
nor  as  a  beast,  but  shall  live  in  perfect  life,  and  light,  and  love, 
and  joy,  and  praise,  forever  ?  What  should  rejoice  a  believing, 
considerate  man  like  this  ?a 

Q.  4.  O  !  But  we  are  still  apt  to  doubt  of  things  unseen  ? 

A.  1.  You  can  believe  men  for  things  unseen,  and  be  certain 
by  it ;  for  instance,  that  there  is  such  a  place  as  Rome,  Paris, 
Venice,  that  there  have  been  such  kings  of  England  as  Henry 
VIII.,  King  James,  &c.  You  know  not,  but  by  believing  others, 
whether  ever  you  were  baptised,  nor  who  was  your  father  or 
mother.  2.  You  see  not  your  own  soul,  nor  any  one's  that  you 
talk  with  ',  and  yet  you  feel  and  see  such  things  as  may  assure 
any  sober  man  that  he  hath  a  soul.  God  is  not  seen  by  us,  yet 
nothing  is  more  certain  than  that  there  is  a  God. 

3.  We  see  plants,  flowers,  fruits,  and  all  vital  acts,  produced 
by  an  unseen  power  ;  we  see  vast,  lucid,  glorious  regions  above 
us,  and  we  see  and  feel  the  effects  of  invisible  powers  :  there- 
fore, to  doubt  of  things  because  they  are  unseen,  is  to  doubt  of 
all  the  vital,  noblest  part  of  the  world,  and  to  believe  nothing 
but  gross  and  lowest  things,  and  to  lay  by  reason,  and  become 
brutes.     But  of  this  I  have  said  more  near  the  beginning. 

Q.  5.  What  should  we  do  to  get  the  soul  so  familiar  above 
as  to  desire  to  be  with  Christ  ? 

A.  1.  We  must  not  live  in  a  foolish  forgetfulness  of  death, 
nor  flatter  our  souls  into  delays  and  dulness,  by  the  expectations 
of  long  life  on  earth  ;  the  grave  must  be  studied  till  we.  have 
groundedly  got  above  the  fears  of  it. 

II.  We  must  not  rest  quiet  in  such  a  human  belief  of  the 
gospel  and  the  life  to  come,  as  hath  no  better  grounds  than  the 
common  opinion  of  the.  country  where  we  live,  as  the  Turks 
believe  Mahomet,  and  his  Alcoran;  for  this  leaveth  the  soul  in 

a  1  Pet.  i.  0,  8;  iThess.v.  16;  Phil.  ii.  10— 18, and  iv.  4;  Hel>.  iii.G. 
VOL,   XIX.  U 


290  THE    CATECHISING    OF    FAMILIES. 

such  doubts  and  uncertainty  as  cannot  reach  to  solid  joy,  nor 
victory  over  the  world  and  flesh.  But  the  true  evidences  of 
the  gospel,  and  our  hopes,  must  be  well  digested,  which  I  have 
opened  to  you  in  the  beginning,  of  which  I  give  you  a  breviate 
in  two  sentences. 

1.  The  history  of  the  gospel  of  Christ's  life,  miracles,  death, 
resurrection,  ascension,  sending  down  the  Spirit,  the  apostles' 
miracles,  and  preaching,  and  writing,  and  sufferings,  is  a  true 
history :  else  there  is  none  sure  in  the  world,  for  none  of  such 
antiquity  hath  greater  evidence. 

2.  And  if  the  history  aforesaid  be  true,  the  doctrine  must 
needs  be  true ;  for  it  is  part  of  the  history,  and  owned  and 
sealed  certainly  by  God.b 

III.  We  must  not  be  content  to  be  once  satisfied  of  the  truth 
of  the  life  to  come,  but  we  must  mentally  live  upon  it  and  for  it, 
and  know  how  great  business  our  souls  have  every  day  with  our 
glorified  Lord,  and  the  glorified  society  of  angels,  and  the 
perfected  spirits  of  the  just,  and  with  the  blessed  God  of  love 
and  glory :  we  must  daily  fetch  thence  the  motives  of  our 
desires,  hopes,  and  duties,  the  incentives  of  our  love  and  joy. 
The  confutation  of  all  temptations  from  the  flesh  and  the  world, 
and  our  supporting  patience  in  all  our  sufferings  and  fears. 
Read  oft  John  xvii.  22—24,  and  xx.  17.  Heb.  xii.  22—24  ; 
Matt.  vi.  19—21,  33  ;  Col.  iii.  4,  5  ;  2  Thess.  i.  10,  1 1  ;  Heb. 
xi. ;  2  Cor.  iv.  16,  17,  and  v.  1—3,  5,  7,  8 ;  Phil.  i.  21,  23,  and 
iii.  18,  19,  20.  They  ,  that  thus  live  by  faith  on  God  and  glory 
will  be  prepared  for  a  joyful  death. 

IV.  We  must  take  heed  that  no  worldly  hope  or  pleasure 
vitiate  our  affections,  and  turn  them  down  from  their  true 
delight.c 

V.  We  must  live  wholly  upon  Christ,  his  merit,  sufficiency, 
love,  and  mediation  ;  his  cross  and  his  kingdom  must  be  the 
sum  of  our  learning,  study,  and  content/1 

VI.  We  must  take  heed  of  grieving  the  Spirit  of  consolation, 
and  wounding  our  consciences  by  wilful  sin  of  omission  or 
commission. 

VII.  We  must  faithfully  improve  all  our  time  and  talents  to 
do  God  all  the  service,  and  others  all  the  good,  that  we  can  in 
the  world,  that  we  may  be  ready  to  give  an  account  of  our 
stewardship. 

'>  Phil.  iii.  18— 20  ;  Col.  iii.  1—3  j  Heb.  xii.  22—24. 
"Eph.iii.  17,18.  *  Eph.  iv.  5.0. 


THE   CATECHISING    OF    FAMILIES.  291 

VIII.  We  must  be  armed  against  temptations  to  unbelief  and 
despair. 

IX.  We  must,  while  we  are  in  the  body,  in  our  daily  thoughts 
fetch  as  much  help  from  sensible  similitudes  as  we  can,  to  have 
a  suitable  imagination  of  the  heavenly  glory.  And  one  of  the 
most  familiar  is,  that  which  Christ  calleth  the  coming  of  the 
kingdom  of  God,  which  was  his  transfiguration  with  Moses  and 
Elias  in  glorious  appearance  in  the  holy  mount,  (Matt.  xvii.  1,) 
which  made  Peter  say,  "  It  is  good  to  be  here."e  Christ  pur- 
posely so  appeared  to  them  to  give  them  a  sensible  apprehension 
of  the  glory  which  he  hath  promised.  And  Moses,  that  was 
buried,  appeared  there  in  a  glorified  body. 

And  we  must  not  think  only  of  God,  but  of  the  heavenly  so- 
ciety, and  even  our  old  acquaintance,  that  our  minds  may  find 
the  more  suitableness  and  familiarity  in  their  objects  and  con- 
templations. 

X.  We  must  do  our  best  to  keep  up  that  natural  vivacity  and 
cheerfulness,  which  may  be  sanctified  for  spiritual  employment; 
for  when  the  body  is  diseased  with  melancholy,  heaviness,  or 
pains,  and  the  mind  diseased  with  griefs,  cares,  and  fears,  it 
will  be  hard  to  think  joyfully  of  God,  or  heaven,  or  any  thing. 

XI.  We  must  exercise  ourselves  in  those  duties  which  are 
nearest  akin  to  the  work  in  heaven.  Specially  labouring  to 
excite  hope,  love,  and  joy,  by  faith,  and  praising  God,  especially 
in  psalms  in  our  families  and  the  sacred  assemblies,  and  using 
the  most  heavenlv  books  and  company. 

XII.  We  must  not  look  when  all  is  done  to  have  very  clear 
conceptions  of  the  quality  and  acts  of  separated  souls,  or  the 
world  of  spirits,  but  must  be  satisfied  with  an  implicit  trust  in 
our  Father  and  our  glorified  Lord,  in  the  things  which  are  yet 
above  our  reach  :  and,  giving  up  soul  and  body  to  him,  we 
should  joyfully  trust  them  with  him  as  his  own,  and  believe  that 
while  we  know  as  much  as  may  bring  us  well  to  heaven,  it  is 
best  for  us  that  the  rest  is  known  by  Christ,  in  whose  hand  and 
will  we  are  surer  and  better  than  in  our  own. 

As  for  the  special  preparations  in  sickness,  I  refer  you  to  the 
family  book. 

Q.  6.  What  shall  one  do  that  is  tempted  to  doubt,  or  to 
think  hardly  of  God,  because  he  hath  made  heaven  for  so 
few  ? 

A.  1.  Those  few  may  be  assured  that  he  will  never  forsake 

e  Matt.  xvii.  1. 
U2 


292  THE    CATECHISING    OF    FAMILIES. 

them  whom  he  hath  so  chosen  out  of  all  the  world,  and  made 
his  jewels  and  his  treasure. 

2.  It  is  improbable  rashness  to  say,  heaven  is  but  for  few : 
all  this  earth  is  no  more  to  the  glorious  world  above  us  (even  so 
far  as  we  see)  than  one  inch  is  to  all  the  earth,  and  what  if 
God  forsake  one  inch  or  molehill.   (Heb.  xii.  23,  24.) 

Again  I  say,  I  take  hell  to  be  as  the  gallows,  and  this  earth 
to  be  as  Newgate  gaol,  where  some  prisoners  are  that  shall  die, 
and  some  shall  live ;  and  the  superior  world  to  be  like  the  city 
and  kingdom.  Who  will  say  that  the  king  is  unmerciful,  because 
malefactors  have  a  prison  and  a  gallows,  if  all  else  in  the  king- 
dom live  in  peace  ? 

And  though  this  world  seems  almost  forsaken  as  the  prison- 
way  to  hell,  yet,  while  the  elect  are  saved,  and  the  superior, 
lucid,  glorious  world  is  many  thousand,  and  thousand,  and 
thousand  times  greater  than  all  this  earth,  I  doubt  not  but  ex- 
perience will  quickly  tell  us,  that  the  glory  of  God's  love  is  so 
unmeasurably  manifested  in  heaven,  as  that  the  blindness,  wick- 
ednesss,  confusions,  and  miseries  of  this  earth  and  hell  shall 
be  no  eclipse  or  dishonour  to  it  for  ever. 

FinitWf  Jan.  10,  1G8£. 


THE 


POOR  MAN'S   FAMILY  BOOK. 


IN 


PLAIN    FAMILIAR    CONFERENCE 


BETWEEN 


A  TEACHER  AND  A  LEARNER. 


A  FORM  OF  EXHORTATION  TO  THE  SICK;  TWO  CATECHISMS; 
A  PROFESSION  OF  CHRISTIANITY;  FORMS  OF  PRAYER  FOR 
VARIOUS  USES, 


SOME  PSALMS  AND  HYMNS  FOR  THE  LORD'S  DAY. 


A  REQUEST  TO  THE  RICH. 


This  book  was  intended   for  the  use  of  poor   families,  which 
have  neither  money   to  buy   many,   nor  time  to  read  them  :  I 
much  desired  therefore  to  have  made  it  shorter  ;  but  I  could  not 
do  it,  without  leaving  out   that  which  I  think  they  cannot  well 
spare.     That  which  is  spoken  accurately,  and  in  few  words,  the 
ignorant  understand  not :  and  that  which   is  large,   they  have 
neither  money,  leisure,  nor  memory  to  make  their  own.     Being 
unavoidably    in  this    strait,   the    first    remedy   lieth    in    your 
hands  ;  I  humbly  propose  it  to  you  for  the  souls  of  men,  and  the 
comfort  of  your  own,    and  the  common  good,  on  the  behalf  of 
Christ,  the  Saviour  of  your  souls  and  theirs,  that  you  will  bestow 
one  book  (either  this  or  some  fitter)  upon  as  many  poor  families 
as  you  well  can.    If  every  landlord  would  give  one  to  every  poor 
tenant  that  he  hath,  once  in  his  life,  out  of  one  year's  rent,  it 
would  be  no  great  charge  in  comparison  of  the  benefit  which 
may  be  hoped  for,  and  in  comparison  of  what  prodigality  con- 
sumeth.     The  price   of  one  ordinary  dish  of  meat  will  buy  a 
book  :  and  to  abate,  for  every  tenant,  but  one  dish  in  your  lives, 
is  no  great  self-denial.     If  you,  indeed,  lay  out  all  that  you  have 
better,  I  have  done.     If  not,  grudge  not  this  little  to  the  poor, 
and  to  yourselves  :  it  will  be  more  comfortable  to  your  review, 
when  the  reckoning  cometh,  than  that  which  is  spent  on  pomp 
and  ceremony,  and  superfluities,  and   fleshly  pleasures.     And  if 
landlords  (whose   power  with   their    tenants  is   usually  great) 
would  also  require  them  seriously   to  read  it   (at   least   on  the 
Lord's  days)  it  may  further  the  success.     And  I  hope  rich  citi- 
zens,  and   ladies,  and  rich  women,  who  cannot  themselves  go 
talk  to  poor  families,  will  send  them  such  a  messenger  as  this,  or 
some  fitter  book   to  instruct  them,  seeing  no   preacher  can  be 
got  at  so  cheap  a  rate.    The  Father  of  Spirits,  and  the  Redeem- 
er  of  souls,  persuade  and  assist  us  all  to  work  while  it  is  day, 
and  serve  his  love  and  grace  for  our  own  and  other  men's  salva- 
tion.   Amen. 


Your  humble  Monitor, 

RICHARD  BAXTER. 


Aug.  26,  1672. 


TO    THE    READER. 


Mr.Akthur  Dent's  book,  called  "  The  Plain  Man's  Pathway 
to  Heaven,"  was  so  well  accepted,  because  it  was  a  plain,  fami- 
liar dialogue,  that  about  forty  years  ago,  I  had  one,  said  to  be  of 
the  thirtieth  impression.  While  I  was  thinking  to  endeavour 
the  re-printing  of  it,  those  reasons  that  hindered  me,  did  per- 
suade me  to  do  somewhat  like  it  to  the  same  ends.  Accord- 
ingly I  began  in  the  three  or  four  first  days'  conference,  to  speak 
as  much  as  I  could  in  the  language  of  the  vulgar,  though  I 
thought  it  not  best  so  to  hold  on  to  the  end  ;  1 .  Because  it 
would  have  made  the  book  too  big,  or  else  have  necessitated 
me  to  leave  out  much  that  cannot  (in  order  to  practice)  be  well 
spared.  2.  Because  I  may  suppose,  that  riper  Christians  need 
not  so  loose  a  style,  or  method,  as  the  ignorant  or  vulgar  do  : 
and  the  latter  part  of  the  book  supposeth  the  reader  to  be  got 
above  the  lowest  form,  though  not  to  be  a  learned,  accurate 
man.  The  title  of  the  book  is  rough,  according  to  the  design. 
In  the  conference  with  the  malignant,  I  have  brought  in  only 
such  objections  as  are  now  most  commonly  used,  and  therefore 
which  the  ignorant  most  need  our  help  against. 

I  have  two  things  which  some  readers  will  think  need  an  ex- 
cuse. I.  That  I  have  put  in  the  sixth  day's  conference  two 
sheets  of  instructions  published  heretofore  ;  which  I  did  because 
such  small  things  alone  are  cast  away,  and  lost ;  and  because  I 
would  neither  write  oftener  than  is  needful  the  same  things, 
nor  yet  omit  so  necessary  a  part. 

II.  That  I  have  published  forms  of  prayer  and  catechising  : 
but  I  have  not  now  so  little  to  do  as  to  confute  their  conceits, 
who  think  such  forms  to  be  unlawful  or  unuseful.  But  that  thev 
are  not  better  done,  I  confess  doth  need  more  excuse  than  I  can 
give  you.  I  expect  that  the  catechism  should  satisfy  but  few  ; 
for  neither  it,  nor  any  that  I  ever  saw,  doth  fully  satisfy  mvself. 
It  is  harder  than  most  think,  to  suit  the  words  both  to  the  mat- 
ter and  to  the  learners.  Had  I  used  fewer  words,  I  must  have 
left  out  some  of  the  necessary  matter.     Had  I  used  more,  I  had 


TO    THE    READER.  29/ 

overmatched  the  memories  of  the  weaker  sort.  The  more  ig- 
norant any  one  is,  the  more  words  his  understanding  needeth, 
and  the  fewer  words  his  memory  needeth  :  and  who  ean  give 
the  same  man  few  and  many  ?  I  have  therefore  put  but  few 
into  the  catechism  to  be  remembered,  and  put  the  rest  in  the 
exposition  to  be  read.  Those  that  think  that  so  short  a  sum- 
mary as  the  Creed,  Lord's  Prayer,  and  Decalogue,  with  the 
baptismal  covenant,  which  make  up  the  first  catechism,  is  un- 
useful,  are  not  of  my  judgment,  nor  of  the  ancient  churches,  who 
made  these  the  test  of  men's  Christianity,  and  fitness  for  christ- 
ian communion.  I  know  that  the  exposition  of  the  longer  ca- 
techism is  too  hard  for  the  ignorant  that  have  no  instructer  to 
open  it  further  to  them,  and  that  the  first  part  (about  God)  is 
harder  than  the  rest :  but  that  is  from  the  incomprehensible- 
hess  of  God,  with  whom  yet  order  requireth  us  to  begin  ;  and  it 
is  so  in  most  systems  of  theology  :  and  the  reader  that  under- 
standeth  it  not  at  first,  must  come  back,  and  study  it  again;  for 
he  that  is  the  first  and  the  last,  must  be  first  and  last  of  all  these 
studies.  I  had  thought  to  have  done  as  others,  and  have  added 
another  catechism,  with  numerous  and  shorter  answers ;  but  I 
was  afraid  of  overdoing.  The  hard  passages  which  the  younger 
do  not  reach,  are  not  unusefu!  to  the  riper,  who  must  have  their 
parts.  The  Lord  be  your  teachers,  and  bless  (when  we  are 
dead  and  gone)  the  instructions  which  we  leave  you,  according 
to  his  word  and  will  ! 


THE 


POOR  MAN'S  FAMILY  BOOK. 


I.  TEACHING    HIM    HOW   TO    BECOME    A   TRUE    CHRISTIAN. 

II.  HOW  TO  LIVE  AS  A  CHRISTIAN  TOWARDS  GOD,  HIMSELF, 
AND  OTHERS,  IN  ALL  HIS  RELATIONS  J  ESPECIALLY  IN 
HIS    FAMILY. 

III.  HOW  TO  DIE  AS  A  CHRISTIAN  IN  HOPE  AND  COMFORT, 
AND    SO   TO    BE    GLORIFIED    WITH    CHRIST  FOR   EVER. 


THE    FIRST    DAY'S    CONFERENCE. 

The  Conviction  of  an  Unconverted  Sinner. 


Speakers. — Paul,  a  pastor  ;  and  Saul,  an  ignorant  sinner. 

Paul.  When  I  saw  you  last,  neighbour,  I  told  you,  that  both 
my  love  to  you,  and  my  office,  do  bind  me,  besides  my  public 
preaching,  to  watch  over  every  person  of  my  flock,  and  to  in- 
struct and  help  them,  man  by  man,  as  far  as  I  am  able,  and  they 
consent :  thus  a  Christ  himself  instructed  sinners,  and  thus  must 
we :  you  know  we  cannot  speak  so  familiarly,  and  come  so 
close  to  every  one's  case,  in  a  common  sermon,  as  we  may  do 
by  conference  :  and  in  conference  it  is  not  a  little  rambling  dis- 
course upon  the  by  that  is  fit  for  so  great  a  business ;  and 
therefore  I  entreated  you  to  allow  me  now  and  then  an  hour's 
set  and  sober  talk  with  you,  when  all  other  matters  might  for 
that  time  be  laid  by  :  and  I  am  now  come  to  claim  it,  as  you 
promised. 

Saul.  You  are  welcome,  Sir.  I  confess  to  you  that,  being  ig- 

a  Jolin  iv.,  and  iii.  1,  2,  &c. 


THE    POOR    MAN'S    FAMILY    BOOK.  299 

norant  and  unlearned,  I  am  loth  to  talk  with  such  a  man  as 
you  about  high  matters  and  things  of  religion,  which  I  do  not 
well  understand.  But  because  you  desired  it,  I  could  not  say 
you  nay. 

P.  You  shall  see  that  I  come  not  to  dispute  with  you,  or  to 
cavil,  or  to  do  you  any  harm,  nor  to  pose  you  with  any  needless 
questions,  nor  to  try  your  learning  :  but  only  to  help  you,  before 
you  die,  to  make  sure  of  everlasting  life. 

S.  I  have  so  much  reason  myself  as  to  know,  that  Christ's 
ministers  are  like  nurses,  that  must  cut  every  child  his  meat  as 
it  is  fit  for  him;  and  that  if  I  were  sick,  it  is  not  a  long 
speech  of  my  physician  that  will  serve  to  cure  me  ;  but  he  must 
come  and  see  me,  and  feel  my  pulse,  and  find  out  my  disease, 
and  then  tell  me  what  will  do  me  good,  and  how  to  take  it.  But 
to  tell  you  the  truth,  sir,  there  are  so  many  busy  fellows  that 
love  to  meddle  with  other  folk's  matters,  and  censure  others, 
and  do  but  trouble  men,  either  to  draw  them  to  their  own  opi- 
nions, or  else  to  make  themselves  teachers,  and  to  seem  better 
than  they  are  themselves,  that  I  was  at  first  unwilling  you 
should  trouble  me  with  such  matters  ;  till  I  thougbt  with  my- 
self that  I  am  one  of  your  charge  ;  and  till  I  heard  how  dis- 
creetly, and  tenderly,  and  well  you  speak  to  those  that  have  been 
with  you.  And  now  I  am  ready  to  receive  your  instruc- 
tion. 

P.  But  I  have  this  one  request  to  you  before  we  begin,  that 
we  may  do  all  with  reverence,  as  in  the  presence  of  God,  and  beg 
his  blessing ;  and  that  you  will  not  be  offended  with  me  if  I 
speak  freely,  and  come  close  to  you,  as  long  as  you  know  that  I 
have  no  ends  of  my  own,  but  only,  in  love,  to  seek  the  salvation 
of  your  soul  :  and  it  is  not  flattery  that  will  cure  diseases,  or 
save  souls. 

S.  I  confess  man's  nature  loveth  not  to  be  shamed,  or  galled, 
or  troubled  ;  but  yet  God  forbid  that  I  should  he  offended  with 
You  for  seeking  my  own  good  :  for  I  know  you  are  wiser  than 
I,  and  know  by  your  life  and  labour  that  it  is  nothing  but  all  our 
salvation  that  you  seek. 

P.  I  pray  you  b  tell  me  what  case  do  you  take  your  soul  to  be 
in  for  another  world ;  and  what  do  you  think  would  become  of 
you  if  you  should  die  this  day? 

S.  God  knows  what  he  will  do  with  us  all,  J  know  not.     But 
we  must  hope  the  best,  and  put  our  trust  in  the  mercy  of  God. 
P.  No  doubt  but  God  knows ;  but  do  you  think  that  we  may 

"  1  Pet.  Hi.  15. 


300  thk  poor  man's  family  book. 

not1  know  ourselves?  May  not  a  man  know  certainly  whether 
he  shall  be  saved  or  not  ? 

S.  I  think  not.  We  can  but  hope  well,  but  not  be  sure,  for 
who  can  tell  the  secrets  of  God  ? 

P.  Cannot  a  man  know  it,  if  God  should  tell  him  ? 
S.  Yes,  but  God  tells  nobody  his  mind. 

P.  Do  you  not  think  the d  holy  Scripture  is  God's  word ; 
and  that  whatever  it  tells  us,  God  tells  us  ? 
S.  Yes,  I  cannot  deny  that. 

P.  Do  you  believe  that  there  is  e  another  life  after  this,  and 
that  man  dieth  not  like  a  dog,  but  that  his  soul  goeth  either  to 
heaven  or  hell  ? 

S.  Yes,  that  must  not  be  denied. 

P.  Seeing  heaven  is  an  inconceivable  glory,  and  hell  the 
most  inexpressible  misery,  do  you  not  think  but  there  must 
needs  be  a f  very  great  difference  between  those  that  go  to 
heaven,  and  those  that  go  to  hell  ? 

S.  Yes,  no  doubt;  God  is  not  unjust :  he  would  not  take  one 
to  heaven,  and  send  another  to  hell,  if  they  were  both  alike. 

P.  And  do  you  think  that  there  is  so  great  difference,  and 
yet  that  it  cannot  be  known  ?  Is  a  godly  man  and  a  wicked  man 
so  like  that  they  cannot  be  known  asunder  by  themselves,  if 
they  will  ? 

S.  Nobody  knoweth  the  heart  but  God. 

P.  Another  cannot  infallibly  know  it,  further  than  the  life 
declareth  it.  But  cannot  you  g  know  your  own  ?  Cannot  you 
know  what  you  love  and  what  you  hate  ? 

S.  No  doubt  but  a  man  may  know  his  own  mind. 
P.  Very  good.  And  you  hear  the  Scriptures  read  at  church, 
where  there  are  abundance  of  promises  made  to  the  godlv, 
both  for  this  life  and  that  to  come,  and  terrible  threatenings  to 
the  ungodly  ?  To  what  use  and  purpose  were  all  these,  if  no 
one  could  know  whether  he  were  godly  or  ungodly?  Who  could 
take  any  comfort  in  the  promises,  if  he  could  not  know  that 
they  belong  to  him  ? 

S.  Not  unless  he  have  some  guess,  or  hope. 
P.  And  do  you  not  hear,  that  "  We  must  give  all  diligence 
to  make  our  calling  and  election  sure  ?  "    (2  Pet.  i.  10.)     And 
"  Examine    yourselves,  whether   you   be   in    the  faith   or  no 

e  2  Cor.  xiii.  5. 

A  John  v.  39  ;  Matt.  xiv.  49,  and  xii.  24 ;  2  Tim.  iii.  10. 

"'Matt.  xxv. ;  Heb.  ix.  27. 

f  Matt,  xxv.;  Psalm  i. ;  Mai.  iii.  17,  18  ;  Rom.  viii.  5—7,9. 

*  2  Cor.  i. 5 ;  1  John  iii.  14,  24  ;  iv.  13,  and  v.  19,  20. 


THE    POOR    MAN'S    FAMILY    BOOK.  301 

Prove  yourselves.  Know  you  not  your  own  selves  that  Jesus 
Christ  is  in  you,  except  ye  be  reprobates?"  (2  Cor.  xiii.  5.) 
Do  you  think  God  would  bid  men  try  and  examine,  and  make 
sure,  if  it  were  impossible  ? 

S.  No,  sure,  we  must  do  our  best.  But  who  can  tell  who 
are  elected  and  who  are  reprobates,  which  are  God's  secrets  ? 

P.  You  cannot  know,  before  they  are  converted,  whom  God 
will  convert  and  whom  not.  But  when  he  converteth  a  sinner, 
he  sets  his  name  and  mark  upon  him  ;  not  outwardly  only,  as 
you  do  on  your  sheep,  or  goods ;  but  inwardly,11  as  the  parents 
convey  their  own  nature  and  likeness  to  their  children.  That 
is,  he  regenerateth  and  sanctifieth  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  this  be  known  ?  Cannot  God's 
elect  be  known  to  themselves,  when  he  hath  given  them  the 
Spirit  of  Christ,  and  made  them  new  creatures,  and  set  his 
certain  mark  upon  them  ?  Did  you  never  hear,  "  The  founda- 
tion (or  obligation)  of  God  standeth  sure,  having  this  seal  ;  the 
Lord  knoweth  them  that  are  his  ;  and  let  every  one  that  nameth 
the  name  of  Christ  depart  from  iniquity?"  (2  Tim.  ii.  19.) 
God  knoweth  whom  be  will  convert  and  save  from  eternity. 
But  when  men  believe  in  Christ,  and  depart  from  iniquity,  then 
they  have  his  seal  of  election  on  them,  and  by  it  they  may 
know  themselves  that  they  are  his. 

S.  I  cannot  deny  what  you  say,  for  it  is  plain. 

P.  I  pray  you  tell  me  further,  have  you  not  read,  or  heard, 
that  one  sort  are  called  in  Scripture  the  children  of  God,  and 
said  to '  have  his  nature  and  his  image  ?  and  therefore  are  said 
to  be  regenerated  and  born  again,  and  born  of  God,  and  begot- 
ten by  incorruptible  seed  to  a  lively  hope,  and  a  never-fading- 
crown  in  heaven,  and  are  made  holy  as  he  is  holy  ?  And  the 
other  sort  aie  called  k  the  children  of  the  devil,  and  said  to  be 
of  him,  and  to  be  ruled  as  captives  by  him,  and  to  do  his  works 
and  will  ?  And  dare  you  think  that  God  and  the  devil  are  so 
like,  as  that  their  image,  and  nature,  and  works,  and  children, 
cannot  be  known  one  from  another  ? 

S.   I  dare  not  think  so.     God  forbid  ! 

P.  And  have  you  not  heard  in  Scripture  abundance  of  par- 
ticular marks  laid  down,  by  which  we  may  know  whether   we 

11  John  iii.  3,  5;  ltoin.viii.  0;  Matt.  xiii.  3;  Tit.  ii.  13,  14  ;  2  Cor.  v.  17. 

1  2  Pet.  i.  4 ;  1  Pet.  i  3,  4,  15—17. 

k  John  viii.  18  ;  2  Tim.  ii.  25,  26  ;  1  John  iii.  8-40  ;  Acts  xiii.  10. 


302  THE  took   man's  family  book. 

are  the  children  of  God  ?    And  can  you  think  they  are  all  laid 
down  in  vain  ? 

S.  No  ;  none  of  the  word  of  God  is  in  vain. 
P.  And  do  you  not  hear  expressly,  that  by  these  marks  we 
may  know  that  we  l  are  the  children  of  God  ?  And  that,  know- 
ing it,  we  may  rejoice,  even  with  unspeakable,  glorious  joy ;  and 
that  believers  are  commanded  to  rejoice  in  the  Lord,  yea, 
always  to  rejoice  ?  And  God's  word  cannot  be  false,  nor  doth 
it  command  the™  ungodly  thus  to  rejoice.  Therefore,  cer- 
tainly a  man  may  know  whether  he  is  the  child  of  God,  or  not. 

S.  I  never  thought  of  so  much  before  as  you  have  told  me  : 
I  cannot  deny  it.  But  I  must  confess  that  I  have  no  such  know- 
ledge of  myself. 

P.  Be  not  offended  with  me,  if  I  freely  proceed  upon  your 
own  confession.  Have  you  no  assurance  of  your  salvation  ? 
Nor  certain  knowledge  what  case  your  soul  is  in?  Tell  me  truly, 
what  care,  what"  diligent  labour  have  you  used  to  have  made 
all  sure  ?  Is  it  because  you  could  not  get  assurance  ?  or  because 
you  would  not  do  your  part  ?  Can  you  truly  say  that  you  have 
set  your  heart  upon  the  matter,  and  made  it  the  greatest,  of 
your  care  and  labour  in  this  world,  and  left  nothing  undone 
which  you  were  able  to  do,  to  make  sure  of  everlasting  life  ? 

S.  I  would  I  could  say  so,  but  I  confess  I  cannot.  God  for- 
give me  !  I  have  had  some  shallow  thoughts  of  these  matters 
upon  the  by,  but  I  never  laid  out  such  serious  thoughts,  such 
earnest  labours,  upon  them  as  you  speak  of. 

P.  Have  you  not  ?  I  am  sorry  to  know  it.  But  I  pray  you 
tell  me  what  is  it  that  hath  hindered  you  ? 

S.  Alas,  sir,  many  things  have0  hindered  me.  One  is  the 
cares,  and  business,  and  crosses  of  this  world,  which  have  taken 
up  my  mind  and  time  :  and  another  is  the  vain  pleasures  of  the 
flesh,  the  delights  of  sense,  and  a  daily  contentedness  in  the 
particulars  of  my  prosperity.  Something  or  other  so  took  me 
up,  that  my  mind  had  no  leisure,  nor  room,  for  God. 

P.  And  do  you  think  you  have  done  well  and  wisely?  Will 
this  course  serve  your  turn  for  ever  ?  What  have  you  now  to 
show  of  all  the  pleasures   that  sin  afforded  you  ever  since  you 

'2  Cor.  i.  12;  Gal.  vi.  4  ;  Heb.  iii.G;  Phil.  iii.  1,  and  iv.  4  ;  Palm  xxxiii.  1; 
Rom.  v.  2  ;  1  Thess.  v.  10;  1  Pet.  i.  G,  8. 

>»  Hos.ix.  1.  ■  2  Pet.  i.  10  ;  Isa.  Iv.  1,6, 10;  Matt.  vi. 33  ;  John  \i.27. 

"  Matt.  xiii.  22  ;  Luke  viii.  14,  and  xxi.  34  :  Rom.  viii.  6—8  ;  Phil.  iii.  19  ; 
Psalm  x.  3,  4. 


THE    POOR    MAN'S    FAMILY    BOOK.  303 

were  born  ?  What  now  are  you  the  P  better  for  every  merry 
hour  that  is  past ;  for  every  sweet,  delicious  dish ;  for  every 
pleasant,  merry  cup  ;  for  every  playful  day,  or  company ;  for 
every  wanton  lust  and  dalliance  ?  Tell  me  now,  what  good, 
what  sweetness,  what  inward  comfort,  is  left  behind  ?  What 
the  better  are  you  now  for  all  ? 

S.  You  need  not  ask  me  such  a  question.  The  pleasure  is 
gone  of  all  that  is  past,  but  I  am  still  in  hope  of  more. 

P.  And  how  long  will  that  endure  which  you  hope  for  ?  Are 
you  sure  to  live  another  week,  or  day,  or  hour  ?  And  are  you 
not  sure  that  an  end  will  come,  and  q  shortly  come,  and  irre- 
sistibly come  ?  And  where  then  are  all  your  delights  and  mer- 
riments ?  Do  you  think  that  death  is  made  more  safe  and 
comfortable,  or  more  dangerous  and  terrible,  by  the  remem- 
brance of  all  the  sinful  pleasures  of  a  fleshly  life  ?  Go,  try  if 
you  can  comfort  a  dying  man,  that  is  not  mad,  by  telling  him 
that  he  hath  had  a  life  of  sport  and  pleasure ;  or  that  he  had 
his  cups,  and  feasts,  and  whores,  and  honours,  for  so  long  a 
time ;  and  that  he  r  hath  had  his  good  things  here ;  and  that 
this  world  hath  done  for  him  all  that  it  can  do,  and  now  he 
must  part  with  it  for  ever.  Go,  try  whether  death  be  more 
comfortable  to  Dives,  who  is  clothed  in  purple  and  silk,  and 
fareth  sumptuously  or  deliciously  every  day,  than  to  a  Lazarus 
that  waiteth  in  patient  poverty  for  a  better  life. 

And  as  for  all  your  possessions  and  wealth,  what  will  they 
do  for  you,  more  than  to  be  the  fuel  of  these  transitory  delights, 
that  your  fleshly  lusts  may  not  lack  provision  ?  Will  you  carry 
any  of  it  with  you  ?  Will  it  make  your  death  more  safe  or  easy  ? 
Or,  do  you  not  know  that  unsanctified  wealth  and  pleasures  do 
all  leave  nothing  but  their  sting  behind,  and  prepare  for  ever- 
lasting wo  ? 

S.  I  know  all  this.  And  yet  this  world  hath  a  marvellous 
power  to  blind  men's  minds,  and  take  up  their  hearts,  and  turn 
their  thoughts  from  better  things. 

P.  It  is  true  with  those  that  are  blind  already,  and  never  had 
spiritual  wisdom,  or  holy  inclination,  to  mind  God,  or  any  thing 
truly  good.  But  if  men  were  well  in  their  wits,  could  the 
beastly  pleasures  of  the  flesh  for  a  moment  be  preferred  before 
holv,  everlasting  pleasures  ?  Could  they  be  quieted  in  all  their 
misery  with  the  pride  and  pelf  of  a  few  days,  and  which  they 

i'  Eccl.i.  2,  :>,  Sec.  "  All  is  vanity  and  vexation." 
i  Luke  xii.  10,  20.  r  Luke  xvi.  25. 


304  the  poor  man's  family  book. 

know  they   must  shortly  leave  for  ever  ?  Could   a  life,  that  is 
posting  so  speedily  to  its  end,  make  men  forget  an  endless  life  ? 

But  tell  me,  neighbour,  did  you  not  know  all  this  while  that 
you  must  die ;  you  must  certainly  die ;  you  must  shortly  die  ? 
And  did  you  not  know,  that  when  death  cometh,  time  is  gone, 
for  ever  gone,  and  all  the  world  cannot  recall  it  ?  Did  you  not 
know  that  your  s  business  in  this  world  was  to  prepare  for 
heaven,  and  to  do  all  that  ever  must  be  done  for  your  everlast- 
ing hope  and  happiness  ?  And  that  it  must  go  with  all  men  in 
heaven  and  hell  as  they  have  prepared  here  ? 

S.  I  have  heard  all  this,  but  it  was  with  a  dull  and  sleepy 
mind  ;  it  did  not  stir  me  up  to  sober  consideration,  because  I 
hoped  still  for  longer  life. 

P.  But  you  know  that  the  longest  life  must  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  past  ?  But  tell  me  further  ;  what  shift  make  you  all  this 
while  with  your  conscience  ?  Did  you  never  think  of  the l  end 
of  all  your  prosperity,  and  of  your  soul's  appearing  in  another 
world  ?  Do  you  not  pass  through  the  churchyard,  and  see  the 
graves,  and  tread  upon  the  dust  of  those  that  have  lived  in  the 
pleasures  of  the  world  before  you  ?  Have  you  not  seen  the  graves 
opened,  and  the  carcasses  of  your  neighbours  left  there  in  the 
silent  darkness,  to  rot  into  ugly  loathsomeness  and  dust  ?  Have 
you  not  seen  the  bones,  the  skulls  of  your  forefathers,  and  the 
holes  where  meat  and  drink  went  in  ?  And  did  you  not  know 
that  all  this  must  be  your  own  condition  ?  And  is  such  a  life 
better  than  heaven  ?  And  such  a  corruptible  body  fit  to  be 
pampered  with  all  the  care  and  labour  of  our  lives,  whilst  our 
souls  are  almost  forgotten  and  neglected? 

S.  God  forgive  us !  we  forget  all  this,  though  we  have  daily  and 
hourly  remembrancers,  till  death  is  just  upon  us,  and  then  we 
do"  perceive  our  folly.  I  was  once  sick,  and  like  to  die,  and 
then  I  was  troubled  for  fear  what  would  become  of  me  ;  and  I 
was  fully  resolved  to  mend  my  life  :  but  when  I  was  recovered, 
all  wore  off,  and  the  world  and  the  flesh  took  place  again. 

P.  But  you  are  a  man,  and  have  the  use  of  reason.  When 
you  confess  that  you  are  unready  to  die,  and  have  done  no  more 
to  make  sure  work  for  your  soul,  tell  me,  what  shift  make  you 

"Matt.  vi.  19,20,33. 

1 1  Pet.  iv.  7  ;  Lake  x'ti.  10,  20  ;  2  Pet.  iii.  11;  Psalm  xxxvii.  37,  38,  &c. ; 
Rom.  vi.  21, 22;  2  Cor.  xi.  15  ;  Phil.  iii.  19. 
u  Psalm  Ixxviii.  33-35,  Sec. 


THE   POOR    MAN'S   FAMILY  BOOK.  305 

to  lie  down  quietly  to  sleep,  lest  you  should  die,  and  be  past 
hope,  before  the  morning  ?  Are  you  not  afraid  in  the  morning 
lest  you  should  die  before  night,  and  never  have  time  of  repent- 
ance more  ?  What  shift  make  you  to  forget  that,  if  you  die 
unready  and  unconverted,  you  are  a  lost  and  miserable  man 
for  ever  ?  Are  you  sure  at  x  night  to  live  till  morning  ?  Are 
you  sure  in  the  morning  to  live  till  night  ?  Are  you  not  sure 
that  it  will  not  be  long  ?  Do  you  not  know  by  what  a  wonder 
of  providence  we  live  ?  How  many  hundred  veins,  and  arteries, 
and  sinews,  and  other  parts,  our  bodies  have,  which  must  every 
one  be  kept  in  order  ?  So  that  if  one  break,  or  be  stopped,  or  if 
our  blood  do  but  corrupt  or  sour,  or  our  other  nourishing 
moisture  be  distempered,  or  our  spirits  be  quenched,  how  quickly 
are  we  gone  !  And  dare  you  wilfully  or  negligently  live  one 
day  unprepared  for  death  in  so  slippery  and  uncertain  a  life  as 
this  ? 

S.  You  say  well :  but,  for  all  this  uncertainty,  I  thank  God  I 
have  lived  until  now. 

P.  And  will  you  turn  God's  patience  and  mercy  into  presump- 
tion, to  the  hardening  of  your  heart,  and  the  delaying  of  your 
repentance  ?  Will  he  always  wait  your  leisure  ?  As  long  as 
you  have  lived,  will  not  death  come,  and  shortly  come  ?  And 
where  are  you  then  ?  And  what  will  you  do  next  ?  Have  you 
ever  soberly  bethought  you  what  it  is  for  a  soul  to  take  its  fare- 
well of  this  world,  and  presently  to  appear  in  another  world,  a 
world  of  spirits,  good  or  bad,  and  to  be  y  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  should  we  begin  our 
fears  too  soon?  They  will  come  time  enough  of  themselves. 
The  fear  of  death  is  a  greater  pain  than  death  itself. 

P.  Alas!  is  dying  all  that  you  look  at?  Though  death  can- 
not be  prevented,  damnation  may  be  prevented.  Dying  is  a 
small  matter,  were  it  not  for  what  Cometh  next.  But  can  hell 
be  escaped  without  fear,  and  care,  and  serious  diligence  ?  Or 
had  you  rather  be  condemned  for  ever,  than  be  frightened  to 
your  duty,  and  from  your  sin  and  danger  ?  Is  hell  easier  than 
a  little  necessary  fear  and  care?  If  you  were  either  a  beast  or  a 
devil,  there  were  some  sense  in  what  vou  say.     For  if  vou  were 

*;  Piov.xxvii.l;  Matt.  xxiv.  44  ;  Luke  xii.  19,  20,  40. 
y  Matt.  xxv. 
VOL.  XIX.  X 


306  THE    POOR    MAN'S    FAMILY    BOOK. 

a  beast,  you  had  nothing  after  death  to  fear ;  and  therefore  the 
fear  of  death  beforehand  would  do  no  good,  but  increase  your 
sorrow:  and  if  you  were  a  devil,  there  were  no  hope ;  and  there- 
fore you  might  desire  not  to  be  tormented  before  the  time,  for 
it  will  come  time  enough  at  last.  But,  God  be  thanked,  neither 
of  these  is  your  case  :  you  must  live  for  ever ;  and  you  may  live 
in  heavenly  joys  for  ever  if  you  will.  And  are  not  these  things, 
then,  to  be  forethought  of? 

S.  Really,  sir,  I  am  afraid  if  I  should  but  set  myself  to  think 
of  another  world,  and  the  state  of  my  soul  as  seriously  as  you 
talk  of  it,  it  would  frighten  me  out  of  my  wits ;  it  would  make 
me  melancholy  or  mad.  I  have  seen  some  people  moped  and 
melancholy  with  being  so  serious  about  such  things  ;  and  there- 
fore do  not  blame  me  to  be  afraid  of  it. 

P.  God  be  thanked  that  you  have  yet  your  reason;  and 
seeing  you  have  it,  will  you  study  these  few  questions  fol- 
lowing ? 

1.  What  did  God  give  you  your  reason  for,  and  difference  you 
from  a  beast,  but  to  use  it  in  preparation  for  an  endless  life  ? 
And  is  it  madness  to  use  our  reason  for  that  which  it  was  given 
us  for,  and  which  we  are  made  and  live  for  ? 

2.  Is  not  that  man  actually  mad  already,  who  hath  a  God  to 
serve,  and  a  soul  to  save,  and  a  heaven  to  get,  and  a  hell  to  es- 
cape, and  a  death  to  prepare  for,  and  spends  his  life  in  worldlv2 
fooleries  that  all  perish  in  the  using,  and  leaveth  all  this  work 
undone  ?  Is  he  not  mad,  and  worse  than  mad,  that  setteth 
more  by  these  trifles  than  by  his  God  ?  And  setteth  more  by 
a  little  meat  and  drink,  and  beastly  pleasure,  for  a  few  days, 
than  by  an  endless,  heavenly  glory  ?  That  careth  more  for  a 
body,  that  must  rot  in  the  earth,  than  for  a  never-dying  soul  ? 
That  spareth  no  pains  to  avoid  shame,  and  poverty,  and  sickness; 
and  will  do  little  or  nothing  to  avoid  everlasting  shame,  and 
pain,  and  horror,  in  hell  ?  Tell  me,  if  your  wife  and  child 
should  behave  themselves  but  half  as  madly  about  the  things  of 
this  world,  would  vou  not  send  them  to  Bedlam,  or  to  a 
physician,  presently,  or  bind  them,  and  use  them  as  the  mad  are 
used  ?  And  is  it  not  a  pitiful  hearing,  to  hear  one  that  is  thus 
mad  for  his  poor  soul,  neglect  it  still,  and  cast  it  away,  and 
say  he  doth  it  for  fear  of  being  mad  ?  More  pitiful  a  thousand 
times,  than  to  hear  one  in  Bedlam  say,  '  I  dare  not  take  physic, 

z  Luke  xii.  20  ;  Psalm  xiv.  1,  and  xcii.  C ;  Jer.  xvii.  11 ;  Prov.  xiv.  9  ;  Eccl. 
v.  1)  4  ;  Luke  xxiv.  25. 


THE    POOR    MAN'S    FAMILY    BOOK.  307 

lest  it  make  me  mad.'  Were  such  madness  a  disease,  it  were 
but  like  a  fever,  or  another  sickness,  for  which  God  would  not 
punish  us,  but  pity  us:  if  you  should  fall  into  diseased  madness, 
or  melancholy,  though  it  is  a  sad  disease,  it  would  not  damn 
you ;  for  it  is  no  sin.  But  when  men  have  reason  for  trifles  and 
none  for  their  salvation,  and  are  wise  in  nothing  but  unprofita- 
ble vanities,  and  cunning  to  cheat  themselves  out  of  all  their 
hopes  of  heaven,  and  to  go  to  hell  with  ease  and  honour;  God 
bless  us  from  such  wit  as  this ! 

3.  But  I  ask  you  further,  What  is  there  in  God,  in  Christ,  in 
heaven,  or  in  a  holy  life,  that  should  make  a  man  mad  to  think 
of  it  ?  I  beseech  you,  neighbour,  consider  what  we  are  talking 
of.  Js  not  a  God  better  than  your  house,  and  land,  and  sports  ? 
Is  he  not  a  better  friend  to  you  than  any  you  have  in  the  world  ? 
And  will  it  make  you  mad  to  think  of  your  house,  or  land,  or 
pleasures  ?  Do  not  all  men  confess  that  we  should  love  God 
above  all  ?  And  if  it  make  you  not  mad  to  love  your  friend,  or 
your  riches,  or  yourself,  why  should  it  make  you  mad  to  live  in 
the  love  of  God  ?  Is  not  love,  and  the  noblest  love,  the  sweetest 
delight  ?  And  will  delight,  and  the  highest  delight,  distract 
you  ?  Tell  me,  do  you  think  that  heaven  is  a  desirable  place, 
and  better  than  this  miserable  world,  or  not  ?  If  you  say  '  No,' 
you  bear  witness  against  yourself ;  that  you  are  unfit  for  heaven, 
who  do  not  love  it,  or  desire  it ;  and  God  will  deny  you  but  that 
which  you  had  no  mind  of.  But  if  you  say  'Yea,'  then  tell  me 
why  the  hopes  of  everlasting,  heavenly  joys,  and  the  forethoughts 
thereof,  should  make  one  mad  ?  Alas  !  man,  we  have  no  other 
cordial  against  all  our  calamities  in  this  world,  but  the  hopes 
and  forethoughts  of  the  joys  of  heaven.  What  have  I  to  keep  me 
from  being  melancholy,  or  mad,  but  the  promise  and  belief  of 
endless  glory  ?  If  God  and  heaven  be  not  our  best,  what  are 
we  but  beasts,  or  worse  ?  And  what  do  we  live  for  in  the  world  ? 
And  what  have  we,  for  one  day,  to  keep  up  our  hearts  under  all 
our  crosses,  but  the  comfortable  forethought  that  we  shall  for 
ever  be  with  the  Lord,  and  all  his  holy  ones  ?  Take  away  this, 
and  you  will  kill  our  comforts.  Our  hearts  would  sink  and  die 
within  us.  And  do  men  use  to  go  mad  for  fear  of  their  felicity, 
and  with  delightful  thoughts  of  the  only  good  ? 

S.  All  this  is  true,  if  a  man  were  sure  of  heaven  :  but  when 
he  must  think  of  hell  too,  and  his  fears  are  greater  than  his 
hopes,  the  case  is  otherwise. 

a  Psalm  iv.  ;  xliii.  3  ;  and  lxxiii.  23,  2C>,   28 ;  Phil.  iii.  7,  8. 

x2 


308  THE  poor  man's  family  book. 

P.  Now  you  say  something.  But  I  pray  you  consider,  that  it 
is  one  thing  to  think  of  hell  despairingly,  as  those  that  have 
little  or  no  hopes  to  escape  it :  this  might  make  a  man  mad  in- 
deed ;  but  this  is  not  your  case.  But  it  is  another  thing  to  fear 
hell  as  that  which  you  b  may  most  certainly  avoid,  and  withal 
attain  eternal  life,  if  you  will  but  consent  to  the  offers  of  that 
Saviour  who  will  freely  save  you.  No  man  shall  be  damned  that 
is  truly  willing  to  be  saved ;  to  be  saved,  I  say,  from  sin  and 
hell. 

S.  I  pray  you  tell  me,  then,  what  maketh  the  thoughts  of  the 
world  to  come  so  terrible  to  us?  And  what  maketh  so  many 
that  are  troubled  in  conscience  to  be  melancholy,  or  to  live  so 
sad  a  life  ? 

P.  I  will  tell  you  what.  I  have  had  to  do  with  as  many  me- 
lancholy, conscientious  persons  as  any  one  that  I  know  of  in 
England  ;  and  I  have  found  that,  1.  There  is  not  one  of  many 
of  them,  but  it  is  some  c  worldly  cross  which  makes  them  melan- 
choly ;  and  then  it  titrneth  to  matters  of  conscience  afterwards, 
when  they  have  awhile  had  the  disease.  2.  And  for  the  most 
part  it  befalleth  very  few,  but  either  weak-spirited,  tender 
women,  whose  brains  are  so  weak,  and  their  fancies  and  passions 
so  strong  and  violent  that  thev  can  bear  no  trouble,  nor  serious 
thoughts,  but  their  reason  is  presently  disturbed  and  borne 
down  ;  or  else  some  men,  that  by  natural  distempers  of  body, 
either  from  their  parents,  or  contracted  by  some  disease,  are 
specially  inclined  to  it. 

2.  And  when  I  have  known  it  befall  some  few  in  their  first 
repentance,  it  hath  usually  been  some  very  heinous  sinners,  who 
have  lived  so  debauchedly  in  drunkenness  or  whoredom,  or  com- 
mitted perjury,  or  murder,  that  conscience  did  more  terrify  them 
than  they  were  able  to  bear.  But  this  was  not  from  any  harm 
that  they  apprehended  in  a  godly  life,  but  because  they  had 
been  so  ungodly.  This  was  but  the  fruit  of  their  former  wick- 
edness, and  partly  God's  justice,  that  will  not  pardon  heinous 
sinners  till  he  hath  made  them  perceive  sin  is  evil,  and  that  they 
must  indeed  be  beholden  to  his  mercy,  and  to  Christ.  But, 
usually,  when  God  hath  broken  the  hearts  of  such  men  by  his 
terrors,  he  tenderly  binds  them  up  with  comforts,  and  maketh 
those  terrors  very  profitable  to  them  as  long  as  they  live.     O 

b  Isa.  lv.  1—3,  G,  7 ;  Matt.  xi.  2S  ;  Rev.  xxii,  17  ;  Mark  xvi.  10  j  John  iil, 
10,  18,10. 
c  2  Cor.  vii.  10, 11. 


THE    POOR    MAN'S    FAMILY    BOOK.  309 

how  precious  is  Christ  to  such  !  How  sweet  are  the  promises  of 
pardon  and  salvation  !  How  odious  is  sin  to  them  all  their  lives 
after  !  But  if  it  should  fall  out,  that  such  a  wicked  man,  repent-  • 
ing,  should  never  recover  from  his  melancholy  sadness,  it  is  a 
thousand  times  hetter,  and  a  more  hopeful  state,  than  he  was  in 
before,  when  he  went  on  in  sin  with  presumption  and  delight. 

3.  And  there  is  another  case  too  common  ;  like  the  case  of 
some  women  that,  in  travail,  are  hurt  by  an  unskilful  midwife. 
Every  poor,  repenting  sinner  is  not  so  happy  as  to  fall  into  the 
hands  of  a  wise,  experienced  counsellor  to  direct  him  :  but  some 
do  distract  men's  minds  about  different  opinions  in  religion,  and 
talk  to  a  poor  sinner  for  this  side,  and  against  that  side,  or  about 
matters  that  are  past  their  understandings.  And  some  do  not 
clearly  and  fully  open  the  nature  of  the  covenant  of  grace,  which 
giveth  Christ  and  life  to  all  true  consenters ;  nor  seek  suffi- 
ciently, by  opening  the  riches  of  grace  and  glory,  to  win  men's 
hearts  or  love  to  God ;  but  bend  themselves  much  more  to  raise 
men's  fears,  and  tell  them  more  of  what  they  deserve,  and  what 
they  are  in  danger  of,  if  they  repent  not,  than  of  what  they  shall 
enjoy  with  God,  through  Christ,  when  they  come  home.  The 
first  must,  in  its  time  and  place,  be  done;  but  the  d  latter  is  the 
great  work  that  must  save  the  soul.  For  a  man  is  not  converted 
and  sanctified  indeed,  by  any  change  that  is  made  by  fear  alone, 
till  love  come  in,  and  win  his  heart,  and  repair  his  nature. 

S.  You  have  said  so  much  as  doth  convince  me  that  I  must 
not,  for  fear  of  the  trouble,  cast  away  the  thoughts  of  my  soul 
and  eternity  ;  but,  truly,  sir,  I  have  thought  of  these  things  so 
little,  that  1  am  but  puzzled  and  lost,  and  know  not  what  to  do. 
And,  therefore,  you  must  help  to  guide  my  thoughts,  or  I  can  do 
nothing  with  them. 

P.  You  have  now  hinted  yourself  another  cause  that  so  many 
are  puzzled  about  religion,  and  turn  it  to  a  melancholy  life. 
When  a  sinner  hath  lived  ignorantly,  carelessly,  and  sinfully,  all 
his  days,  and  cometh  at  last,  by  the  mercy  of  God,  to  see  his 
misery,  it  cannot  be  expected  that  he  should  presently  be  ac- 
quainted with  all  those  great  mysterious  things  which  he  never 
did  seriously  mind  before.  And  so  is  like  a  man  that  hath  a 
way  to  go  that  he  never  went,  and  a  book  to  learn  that  he  never 
learned  before.  And  all  young  scholars  do  find  the  easiest  lessons 
hard,  till  they  have  time  to  be  acquainted  with  them.    They  are 

''  Tit.  iii.  3—5  ;  Rom.  v.  5,  and  viii.  28  ;  1  Pet.  i.  8,  <) ;  read  Luke  xv. ;  John 
v.  12  ;  1  Cor.  xvi.  22,  and  ii,  9  ;  Ei>h.  vi.  24  ;  Jam.  i.  12,  and  ii,  5. 


310  THK    l'ooil    MAN'S    FAMIi.Y    BOOK. 

like  a  man  that  was  born  and  bred  in  a  dungeon,  where  he  had 
only  candle-light ;  who,  when  he  first  cometh  into  the  open 
world,  and  seeth  the  sun,  is  astonished  at  the  change,  but  must 
have  a  time  before  (by  all  that  light)  he  can  be  acquainted  with 
all  the  things  and  persons  which  he  never  before  saw.  Long 
ignorance  e  will  not  be  cured  in  a  day  :  and  darkness  naturally 
feedeth  fears ;  but  time  and  patience  in  the  light  will  overcome 
them. 

But  to  answer  your  desire,  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  look  back  upon  your  life,  and  come  to  a 
clear  resolution  of  this  question,  whether  you  are  yet  a  truly 
converted  sinner,  and  are  forgiven  and  reconciled  to  God,  or 
not  ?  And  whether  you  are  yet  in  the  way  to  heaven  or  no  ? 
I  pray  you  tell  me  now  what  you  think  of  vourself.  If  you 
die  this  night  in  the  case  you  are  now  in,  do  you  think  you  shall 
be  saved,  or  not  ? 

S.  God  knows ;  I  told  you  that  I  do  not  know,  but  I  hope 
well,  for  no  man  must  despair. 

P.  To  despair  of  ever  being  converted  and  saved,  is  one  thing 
that  you  must  not  do.  And  to  know  that  a  man  is  not  yet  con- 
verted, and  to  despair  of  being  saved  without  conversion,  is 
another  thing ;  that  is  your  duty,  if  you  are  yet  unrenewed. 
But  as  for  your  hoping  well,  I  must  tell  you  that  there  is  a 
hope  of  God's  giving,  and  there  is  a  hope  of  our  own,  and  of 
the  devil's  making.  And  you  f  must  not  think  that  God  will 
make  good  the  devil's  word,  nor  our  word,  but  only  his  own 
word.  To  a  repenting  believer,  God  promiseth  forgiveness  and 
salvation  ;  and  such  a  one  must  hope  for  it ;  and  God  will  never 
disappoint  his  hopes.  But  to  unbelievers,  ungodly,  impenitent 
persons,  the  devil  and  their  own  deceitful  hearts  only  do  pro- 
mise forgiveness  and  salvation.  And  they  that  do  promise  it 
must  perform  it,  if  they  can;  for  God  will  not.  Do  you  think 
that  God  hath  promised  that  all  men  should  be  saved,  any 
where  in  his  word  ? 

S.  No  ;  I  dare  not  say  so. 

P.  Do  you  think,  then,  that  if  all  men  shall  hope  to  be  saved, 
that  this  would  save  them  ever  the  more  ? 

S.  No;  but  yet  there  is  some  comfort  in  hoping  well. 

P.  But  how  little  a  while  will  deceitful   comfort  last.     Do 

«  Jolin  iii.  4, 6—8  ;  Heb.  v.  11—14  ;  Acts  viii.  30,  31. 

f  1  Cor.  vi.  9,  and  iii.  18;  Gal.  vi.  7;  Eph.  v.  6;  1  John  i.  8;  Jam.  i.  22,  26. 


THE    POOR    MAN'S    FAMILY    HOOK.  311 

you  not  know  that  there  are  some  men  that  God  hath  told  us 
that  he  will  not  save?  As  Lukexiii.  3,  5,  "Except  ye  repent 
ye  shall  all  perish?"  "  Except  ye  he  converted,  and  become  as 
little  children,  ye  shall  not  enter  into  the  kingdom  of  heaven  ?" 
(Matt.  viii.  13.)  "If  ye  live  after  the  flesh,  ye  shall  die?" 
(Rom,  viii.  13.)  The  text  is  plain,  you  cannot  deny  it.  Tell 
me,  then,  if  any  one  of  these  shall  hope  to  be  saved,  in  such  a 
condition  in  which  God  saith,  that  no  man  shall  be  saved, 
should  such  a  man  do  well  to  hope  for  the  contrary  ?  Is  not 
this  to  hope  that  God's  word  is  false  ?  And  should  a  man 
hope  that  God  will  lie  ?     Or  will  God  go  contrary  to  his  word  ? 

S.  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  worse. 
The  king  hath  made  laws  for  the  hanging  of  murderers  :  if  he 
shomd  pardon  them  all,  they  would  call  it  better  to  them  ;  but 
the  commonwealth  would  call  it  worse.  For  no  man  could  have 
any  security  for  his  life  ;  but  every  one  that  had  a  mind  of  his 
money,  or  that  hated  him,  would  kill  him  if  he  could.  And 
where,  then,  were  justice  ?  What  is  the  law  made  for,  but  to  be 
the  rule  of  the  subject's  life,  and  of  the  judge's  sentence,  and 
to  tell  men  what  thev  must  expect  ?  And  if  it  be  not  fulfilled, 
it  is  vain  and  deceitful,  and  showeth  tbat  the  law-maker  either 
had  not  wit  enough  to  make  it  well,  or  had  not  power  enough 
to  execute  it.  A  benefactor  or  friend,  indeed,  may  give  more 
than  he  hath  promised,  if  he  see  cause ;  but  a 8  righteous 
governor  must  rule  according  to  his  laws,  or  else  he  deceiveth 
men  by  them,  which  is  not  to  be  imputed  to  God.  At  least,  he 
will  not  h  lie,  and  falsify  his  word. 

S.  But  for  all  that,  the  king  may  pardon  an  offender. 

P.  That  is,  because  that  weak  man  can  make  no  law  so 
perfect,  but  on  some  occasions  there  will  be  need  of  a  dispen- 
sation. But  it  is  not  so  with  God.  And  a  righteous  king  will 
never  pardon  crimes,  but  in  some  rare,  extraordinary  case,  which 
shall  be  no  disparagement  to  his  law,  nor  hurt  to  his  subjects ; 
which  is  no  comfort  to  all  the  rest  of  the  malefactors. 

But  I  doubt  you  do  not  understand  that  God  did  at  first 
make  a  perfect1  law,  which  forbade  all  sin  on  pain  of  death: 
and  man  did  break  this  law,  and  we  all  still  break  it  from  day 

8  Job  viii.  3 ;  Psalm  lxxxix.  14  ;  Heh.  xii.  28,  29. 
''Tit.  i.  2;  Heb.  vi.  18;  Rom.iii.  4;  1  Jolm  v.  10. 
'  Rom.  iii.  21,  &c,  and  v.,  throughout. 


312  THE    POOR    MAN'S    FAMILY    BOOK. 

to  day,  by  every  sin ;  and  God,  being  merciful,  hath  given  us  a 
Saviour,  and  by  him  the  forgiveness  of  all  our  sins.  But  how  ? 
not  absolutely  ;  but  he  pardoneth  us  all  by  an  act  of  oblivion,  a 
pardoning  law :  and  this  law  maketh  our  faith  and  true  repen- 
tance (or  conversion)  to  be  the  condition  of  pardon.  And  in  it 
God  affinneth  and  protesteth,  that  he  will  pardon  and  save1' 
all  that  believe  and  are  converted  ;  and  that  he  will  never  pardon 
or  save  them  that  continue  unconverted  in  their  sin  and  unbelief. 
God  hath  already  given  out  a  pardon  to  all  the  world,  if  they 
will  but  take  it  thankfully  on  his  terms,  and  cease  their  rebellion, 
and  turn  to  him  :  and  hath  resolved,  that  they  that  continue  to 
refuse  this  pardon  and  mercy  shall  be  doubly  punished,  first  for 
their  common  sins,  and  then  for  their  base  unthankfulness  and 
contempt  of  mercy.  And  now  bethink  you  whether  it  be  not 
foolishness  for  any  to  say,  '  I  hope  God  will  forgive  me,  and  be 
better  than  his  word  ?'  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  same  time,  to  refuse  forgiveness  and  yet  to  hope 
for  it ;  to  despise  mercy,  and  say  e  I  hope  for  mercy. ' 

What  if  the  king  make  an  act  of  pardon  to  the  Irish  rebels, 
forgiving  them  all,  on  condition  they  will  thankfully  take  his 
pardon,  and  lay  down  their  rebellious  arms,  were  it  not  impu- 
dency  in  them  to  continue  in  arms,  and  refuse  these  conditions, 
and  yet  say,  '  We  hope  the  king  will  pardon  us  ?' 

There  are  two  things  that  may  fully  resolve  you  that  God 
will  pardon  and  save  no  unconverted  sinner:  the  first  is,  because 
that,  in  his  pardoning  law  itself,  (that  is,  the  gospel,)  he  hath 
said  and  protested  that  he  will  not;  and  it  is  impossible  for 
God  to  lie.  The  second  is,  that  the  thing  itself  is  incongruous 
and  unfit  for  the  wise,  holy,  and  righteous  God  to  do.  For  a 
pardoned  person  is  reconciled  to  God,  and  hath  communion 
with  him.  And  what  communion  hath  light  with  darkness,  or 
God  with  the  devil  and  his  works  ?  It  is  blasphemy  to  say, 
that  God  can  be  actually  reconciled  to  ungodly  souls,  and  take 
them  into  his  complacency  and  kingdom.  Yea,  what  if  I  said, 
that  it  is  a  thing  impossible,  and  a  contradiction  for  a  man  to 
be  forgiven  and  saved,  that  is  unholy  and  unconverted  ?  If  you 
knew  what  sin  is,  you  would  know  that  it  is  a  self-punishment, 
and  the  sorest  evil ;  the  sickness  and  misery  of  the  soul :  and  to 
forgive  a  man  is  to  deliver  him  from  this  misery ;   and  to  save 

,;  Mark  xvi.  16  ;  John  hi.  1,  10,  18, 19 ;  1  Thess.  ii.  7—10  ;  Heb.  ii.  3,  4  ; 
iv.  1,  and  xii.  27— 2l>. 


THE    POOR    MAN'S    FAMILY    BOOK.  313 

him,  is  to1  save  him  from  his  sin.  For  it  is,  as  it  were,  a  spark 
of  hell  fire  kindled  in  the  soul,  which  is  not  saved  till  it  he 
quenched.  And  what  is  heaven  itself  but  the  perfect  light  and 
love  of  God  ?  And  to  say  that  a  man  is  saved,  that  loveth  not 
God  above  his  sin,  and  is  not  holy,  is  to  say  that  he  is  saved  and 
not  saved. 

S.  I  understand  these  things  better  than   I  did  ;   but  I  can 
hardly  digest  it,  that  you  thus  seem  to  drive  men  to  despair. 

P.  You  greatly  mistake ;  I  am  driving  you  from  despair. 
There  is  no  hope  of  the  salvation  of  a  sinner  that  continueth 
unconverted ;  flatter  not  yourselves  with  foolish  hopes  of  the 
devil's  making  5  as  sure  as  God's  word  is  true,  there  is  no  hopes 
of  it.  Everlasting  despair  in  hell  is  the  portion  of  all  that  die 
unconverted  and  unsanctiried.  They  will  then  cry  out  for  ever, 
1  All  our"1  hope  is  past  and  gone;  we  had  once  hope  of  mercy, 
but  we  refused  it,  and  now  there  is  no  hope.'  This  thought, 
that  there  is  no  more  hope,  will  tear  the  sinner's  heart  for  ever. 
This  is  the  state  that  I  would  keep  you  from,  and  do  I  not  then 
seek  to  keep  you  from  despair  ? 

Suppose  you  met  a  man  riding  post  towards  York,  and 
thinketh  verily  he  is  in  the  way  to  London,  and  tells  you, 
(  I  ride  for  life,  and  must  be  at  London  at  night;'  you  tell 
him  that  he  must  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  ;  He  answereth  you, '  Alas  !  I  hope  I  have 
not  lost  all  this  time  and  travel ;  I  hope  I  may  come  this  way 
to  London.'  Will  not  you  tell  him  that  his  hopes  will  deceive 
him  ?  there  is  no  hope  of  coming  to  London  that  way,  but  he 
must  needs  turn  back  ;  and  if  he  answer  you,  'You  would  drive 
me  to  despair;  I  will  hope  well,  and  go  on  ;'  what  would  you  say 
to  this  man  ?  Would  you  not  take  him  for  a  fool  ?  and  tell 
him,  '  If  you  will  not  believe  me.  ask  somebody  else,  and  know 
better,  before  you  go  on  any  further.' 

So  say  I  to  you,  if  you  are  out  of  the  way  to  heaven,  you 
must  despair  of  ever  coming  thither,"  till  you  turn  ;  but  this  is 
not  to  despair  of  conversion  and  salvation,  but  despair  of  being 
saved  in  the  devil's  way,  that  you  may  be  saved  in  God's  way, 
and  not  despair  for  evermore.     Changing  false  hopes,  for  sound 

1  Matt.  i.  21  ;  Tit.  iii.  3,  5. 

m  Job  v iii.  13,  14;  xi.  20,  and  xxvii.  8;  Prov.  xi.  7,  and  xiv.  32;  Isa.  lvii. 
10;  1  Pet.i.  3,21,  and  iii.  15  ;  1  John  iii.  3. 
"  Luke  xiii.  3,  5. 


314  THK    POOR    MAN'S    FAMILY    BOOK. 

hopes  is  not  to  cast  away  all  hope.  There  is  nothing  more 
hindereth  men  from  repenting  and  being  saved,  than  hoping  to 
be  saved  without  true  repentance.  For  who  will  ever0  turn  to 
God,  that  still  hopeth  to  be  saved  in  the  worldly,  ungodly  way 
that  he  is  in  ?  who  will  turn  back  again  that  hopeth  he  is  right 
and  safe  already  ? 

Tell  me,   I  pray  you,  must   not  every  wise   man  have  some 
ground  and  reason  for  his  hope  ?    And  should  a  man's  soul  and 
everlasting  state  be  ventured  upon  unsound  and  uncertain  hopes  ? 
S.  No,  if  we  can  have  better. 

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

S.  I  ground  my  hope  on  the  great  mercy  of  God. 
P.  But  God's  mercy  saveth   none  but  by  conversion  ;  devils 
noi-P  unconverted  men  are  not  saved  by  it.     It  is  the  refusing 
and  abusing  of  mercy  that  condemneth  men  :  the  question  is, 
whether  this  mercy  will  save  you  ? 

S.  I  place  my  hope  in  Jesus  Christ,  who  is  my  Saviour. 
P.  I  say  as  before,  Christ  saveth   not  all  men  ;  what  hope 
have  you  that  he  will  save  you  more  than  others  ? 

S.  Js  it  not  said,  that  he  is  the  Saviour  of  all  men,  and  that 
he  is  the  Lamb  of  God,  that  taketh  away  the  sins  of  the  world  ? 
P.  That  is,  because  **  saving  is  his  office,  for  which  he  is  all- 
sufficient,  and  by  his  sacrifice  he  hath  pardoned  all  the  world, 
on  condition  that  they  believe  and  turn  to  God,  but  till  they 
believe  and  repent  they  are  not  actually  pardoned.  He  may  be 
the  physician  of  all  the  city  or  hospital,  who  undertaketh  to 
cure  all  in  the  city  or  hospital  that  will  trust  him,  and  take  his 
remedies  ;  and  yet  all  may  die  that  will  not  trust  him,  and  be 
ruled  by  him. 

S.  But  I  do  believe  in  Christ,  and  believers  are  forgiven. 
P.  If  you  truly  believe,  you  have  good  reason  for  your  hopes  : 
but  I  am  loth  you  should  be  mistaken  in  so  great  a  business. 
I  must  first  tell  you,  therefore,  what  true  believing  is  :  every 
true  believer  doth  at  once  believe  in  God  the  Father,  the  Son, 
and  the  Holv  Ghost.  And  he  believeth  all  God's  word  to  be 
true,  and  he  heartily  consenteth  that  God  be  his  only  God,  and 
that  Christ  be  his  onlv  Saviour,  and  the  Holy  Ghost  his  Sancti- 

°  Jam.  iii.  40  ;  E«dc.  xxxiii.  9,  11,  49  ;  xviii.  21,  30,  32,  and  xlv.  G. 

p  Isa.  xxvii.  11  ;  2  Thess.  i.7,8,  Arc,  and  ii.  10,12  ;  Rom.  i.  20,  to  the  end. 

'i  John  iii.  10;  2  Cor.  v.  19,20. 


THE    POOR    MAN's    FAMILY    BOOK.  ol5 

fier,  and  he  trusteth  himself  wholly  to  God  alone,  for  happiness, 
and  for  justification,  and  sanctification,  and  salvation.  Do  yon 
do  this  ? 

S.  I  hope  I  do  ;  I  helieve  in  God,  and  trust  him. 

P.  Let  us  a  little  consider  all  the  parts  of  faith,  and  try  whe- 
ther you  thus  believe  or  not.  I.  Do  you  truly  believe  that 
without  regeneration,  repentance,  conversion,  and  holiness, 
none  can  be  saved  and  see  God  ?  (John  iii.  3,  6  ;  Luke  xiii.  3, 5; 
Matt,  xviii.  3  ;  Heb.  xii.  14.)  And  that  if  any  man  have  not 
the  Spirit  of  Christ,  he  is  none  of  his.  (Rom.  viii.  9.)  If  you 
do  not,  you  believe  not  the  word  of  God. 

2.  Do  you  take  ther  love  of  God  and  the  heavenly  glory  to 
be  your  only  happiness,  and  trust  to  nothing  in  this  world, 
neither  health,  life,  wealth,  or  pleasure,  for  your  daily  comfort, 
and  greatest  content. 

3.  Do  you  desire  and  trust  that  Christ  will  save  you  from  all 
your  sins,  and  will  teach  you  all  the  will  of  God  :  and  that  he 
will  sanctify  you  by  the  Holy  Ghost,  that  you  may  live  as  holy 
and  heavenly  life  in  the  love  of  God  ;  and  may  forsake,  not  only 
lust,  and  wantonness,  and  gluttony,  and  drunkenness,  and  pride 
and  ambition,  and  deceit  and  covetousness,  but  also  mortify  all 
fleshly  desires,  and  destroy  all  your  own  will,  which  is  against 
the  will  of  God,  and  bring  you  up  to  the  greatest  holiness  ? 

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

P.  You  may  know  whether  you  believe  and  trust  in  God  and 
Christ,  or  not,  if  you  will  but  consider  these  three  things.  1. 
What  you  must  believe  and  trust  him  for.  2.  What  word  of 
his  it  is  that  you  believe.  3.  What  are  the  effects  which  are 
always  brought  forth  by  a  serious  faith. 

And,  I.  You  must  trust  in  God  for  that  which  he  hath  pro- 
mised to  give,  and  you  must  take  all  together,  or  else  it  is  not 
trusting  God  :  as  you  trust  a  physician  to  cure  you,  and  trust 
a  schoolmaster  to  teach  you,  and  trust  a  lawyer  to  counsel  you 
in  his  way,  and  so  you  trust  every  man  in  his  own  undertaken 
work  :  so  must  you  trust  in  God  to  be  your  only  everlasting 
joy,  and  better  to  you  than  all  the  world,  and  to  be  the  Law- 
giver and  Ruler  of  your  life:  and  you  must  trust*  Christ  to 
justify  you,  and  save  you  from  your  sins,  and  you  must  trust 

r  Psalm  lxxiii.  25  ;  lxiii.  3,  and  iv.  6,  7. 

s  Rom.  viii.  1,6-8,  13;  Heb.  xi.6;  2  Tim.  ii.  4  ;  lThess.iv.  1  ;  Isa.  Ivi.4; 
Col.  i.  10. 

1  Acts  xxvi.  IS  ;  Tit.  ii.  14. 


316  THE    POOR    MAN'S    FAMILY    BOOK. 

the  Holy  Ghost  to  kill  your  sins,  and  to  illuminate,  sanctify, 
and  quicken  you,  and,  by  degrees,  to  make  you  perfectly  holy  : 
for  these  are  the  things  that  God  is  to  be  trusted  for.  But,  if 
any  should  trust  God  to  save  them  from  hell  and  not  from  sin, 
or  from  the  guilt  of  sin,  and  not  from  the  power  of  it ;  or  to 
let  them  keep  their  fleshly  lusts  while  they  live,  and  then  to 
give  them  heaven  at  death,  this  is  not  to  trust  God,  but  to'abuse 
him,  not  to  trust  his  mercy,  but  to  refuse  it.  How  doth  he 
trust  in  Christ  to  save  him,  that  is  not  willing  to  be  saved  by 
him  ?  And  he  that  will  not  be  saved  from  his  sin,  will  not  be 
saved  by  Christ.  And  how  can  he  trust  the  Holy  Ghost  to 
sanctify  him,  who  is  not  willing  to  be  sanctified,  but  thinketh 
a  holy  life  to  be  an  intolerable  toil  and  misery  ? 

II.  To  believe  God  is  to  believe  his  word.  And  what  word 
of  God  have  you  to  believe,  but  that  he  will  save  converted 
believers,  and  condemn  all  ungodly  unbelievers  ?  If  now  you 
will  believe]  that  God  will  save  any  unconverted,  ungodly  sin- 
ners, this  is,  to  believe  the  devil  and  yourselves,  and  not  God  ; 
for  God  never  said  any  such  word  in  all  the  Bible,  but  protesteth 
the  contrary.  And  what  a  self-deceit  is  it  to  hope  to  be  saved 
for  believing  a  lie,  and  fathering  it  upon  God  !  And  what 
blasphemy  is  it  to  call  it  a  believing  God,  when  you  believe 
the  devil  that  contradicteth  him  ! 

III.  Believing  and  trusting  will  be  seen  in  their  effects.  Is 
it  possible  for  a  man  truly  to  believe  that  he  shall  have  a  life 
of  joys  in  heaven  for  ever,  if  he  will  turn  from  the  flesh  and 
the  world  to  God,  and  value  and  seek  heaven  more  than  earth, 
and  yet  not  do  it,  but  be  a  carnal  worldling  still  ?  Is  it  pos- 
sible truly  to  believe  that  the  wicked  shall  be  turned  into  hell, 
(Psalm  ix.  17,)    and  yet  to  go  on  still  in  wickedness  ? 

If  you  were  a  beggar  or  a  slave  in  England,  and  the  king 
should  promise  you  a  kingdom  in  the  Indies,  if  you  will  but 
trust  vourself  in  the  ship  with  his  own  son,  who  undertaketh 
to  bring  you  thither,  I  pray  you  tell  me  now,  what  is  the  mean- 
ing of  this  trusting  his  son,  and  how  may  it  appear  whether 
you  trust  the  king's  promise  and  his  son's  conduct,  or  not  ?  If 
you  trust  him,  you  will  pack  up  and  be  gone ;  you  will  leave 
vour  own  countrv,  and  all  that  is  in  it,  and  on  shin-board  vou 
will  go,  and  venture"  all  that  you  have  in  the  voyage,  in  hope 
of  the  kingdom  which  is  promised  vou.  But  if  you  fear  that 
the  king  deceiveth  you,  or  that  his  son  wanteth  either  skill,  or 

u  Luke  xi.  22,  23,  and  xiv.  2G,  33  ;  Matt.  xiii.  15,  4G. 


THE    POOR    MAN'S    FAMILY    BOOK.  317 

will,  or  power,  to  bring  you  to  the  promised  place,  and  that 
the  ship  is  unsafe,  or  the  waves  and  tempests  like  to  drown  you, 
then  you  will  stay  at  home,  and  will  not  venture. 

So  when  God  offereth  you  a  heavenly  kingdom,  if  so  be  you 
will,  in  heart,  forsake  the  world,  and  all  its  pomp  and  pleasures, 
and  all  the  sinful  desires  of  the  flesh.  If  now  you  trust  this 
promise  of  God,  you  will  forsake  all  and  follow  a  crucified 
Saviour  as  a  cross-bearer ;  you  will  take  shipping  with  Christ 
and  his  servants,  and  let  go  all  in  hope  of  heaven.  But  if  you 
do  not  forsake  all  (in  heart)  and  follow  him,  resolving  to  take 
heaven  instead  of  all,  you  do  not  trust  him,  whatever  you  may 
pretend. 

S.  I  cannot  deny  but  what  you  say  is  the  plain  truth. 
P.  Suppose  that  you  were  sick,  and  only  one  physician  could 
cure  you,  and  he  offereth  to  do  it  freely  if  you  trust  him,  that 
is,  will  trust  your  life  to  his  skill  and  care  :  and  some  give  out 
that  he  is  but  a  deceiver,  and  not  to  be  trusted,  and  others  tell 
you  that  he  never  failed  any  that  he  undertook.  If  you  trust 
him  now,  you  will  commit  yourself  wholly  to  his  care,  and  fol- 
low his  counsel,  and  take  his  medicines,  and  forsake  all  others. 
But  if  vou  distrust  him  you  will  neglect  him.  And  if  any  should 
say,  ( I  trust  this  physician  with  my  life,'  and  yet  stay  at  home, 
and  never  come  near  him,  nor  take  any  of  his  counsel,  or,  at 
least,  none  of  his  medicines,  would  you  not  count  him  mad  that 
looked  to  be  cured  by  such  a  trust  ? 

S.  I  confess  this  helpeth  me  better  to  understand  what  trust- 
ing in  God,  and  believing  in  Christ,  is.  I  doubt  but  many*  say 
they  trust  him,  that  keep  their  sins,  and  hold  fast  the  world, 
and  never  dreamt  of  forsaking  all  for  the  hopes  of  heaven. 

But  I  thought,  sir,  that  this  command  of  forsaking  all,  and 
taking  up  our  cross,  had  been  spoken  only  to  such  as  lived  in 
times  of  persecution,  when  they  must  deny  Christ  or  die,  and 
not  to  us  that  live  where  Christianity  is  professed.  God  forbid 
that  none  should  be  saved  but  martyrs. 

P.  But  do  you  not  find,  1.  That  it  is  the  very  covenant  and 
common  law  of  Christ,  imposed  on  all  that  will  be  saved,  that 
they  deny  themselves,  and  forsake  all,  and  take  up  the  cross, 
and  follow  him,  or  else  they  cannot  be  his  disciples  ?  (Matt.  x. 
37,  &c. ;  Luke  xiv.  24,  to  the  end,  and  xviii.  21,  22,  &c.) 
2.  And  doth  not  every  one  that  is  baptised  covenant  and  vow 
to  forsake  the  world,  the  flesh,  and  the  devil  5  and  to  take  God 

x  Tit.  i.lG. 


318  the  poor  man's  family  book. 

for  their  only  God,  which  is  their  all  ?  For  if  he  be  not  enough 
for  them,  and  taken  as  their  portion,  and  loved  above  the  world, 
he  is  not  taken  for  their  God.  But  it  is  well  that  you  confess 
that  vouy  must  forsake  life  and  all  for  Christ  rather  than  deny 
him  :  for  if  a  man  must  do  this  actually  in  persecution,  then  he 
must  do  it  before,  in  affection  and  resolution.  Can  you  die  for 
Christ,  then,  unless  your  heart  be  prepared  for  it  now  ?  Can 
you,  then,  leave  all  this  world  for  God  and  heaven,  unless  you 
beforehand  love  God  and  heaven  better  than  all  the  world,  and 
resolve  to  forsake  it  when  you  are  called  to  do  it  ? 

S.  No  man  is  like  to  do  that  which  his  heart  is  not  disposed 
to  before,  and  which  he  is  not  purposed  to  do. 

P.  Why  then  you  see  the  case  is  plain,  that  every  one  that  will 
be  Christ's  disciple  must  forsake  the  world  in  heart  and  resolu- 
tion, and  be  a  martyr  in  true  preparation  and  disposition,  though 
no  one  must  cast  away  his  estate  or  life,  nor  be  a  martyr,  by 
suffering,  till  God  call  him  to  it.  "  He  that  loveth  the  world, 
the  love  of  the  Father  is  not  in  him."  (I  John  ii.  15.) 

By  this  time  you  may  perceive,  if  you  are  willing,  whether 
your  faith  in  Christ,  and  trust  in  God,  have  been  true  or  false  : 
and  now  tell  me  what  else  you  have  to  prove  that  you  are  a  jus- 
tified Christian,  and  that  your  hope  of  salvation  is  built  on 
God? 

S.  My  next  proof  is,  that  I  repent  of  my  sins;  and  God  hath 
promised  to  forgive  them  that  repent. 

P.  Repentance  is  a  good  evidence,  as  well  as  faith.  But 
here,  also,  you  must  take  heed  of  that  which  is  counterfeit ;  and 
therefore  you  must  be  sure  to  understand  well  what  true  repent- 
ance is. 

S.  Repentance  is  to  be  sorry  for  my  sins  when  I  have  com- 
mitted them,  and  to  wish  I  had  never  done  them. 

P.  If  you  know  repentance  no  better  than  so,  you  may  be 
undone  by  the  mistake.  True  repentance  is  the  same  with  true 
conversion  ;z  and  it  is  such  a  settled  change  of  the  mind,  will, 
and  life,  from  fleshly,  worldly,  and  ungodly,  to  spiritual,  hea- 
venly, and  holy,  as  maketh  us  hate  all  the  sin  which  we  loved, 
and  heartily  love  a  holy  life,  and  all  those  duties  to  God  and 
man  which  before  our  hearts  were  set  against.  And  this  change 
is  so  firmly  rooted  in  us,  as  that  it  is  become  as  a  new  nature  to 
us  ;  so  that  all  the  same   temptations  which    before  prevailed 

y  Rom.  viii.  16—18  ;  2  Tim.  ii.  12  ;  Matt.  x.  33,  and  xvi.  24—26 ;  Luke  ii.  'J. 
2  Matt,  xviii.3  ;  1  Cor.  vi.  11;  2  Cor.  vii.  10,  11  ;  Tit.  iii.  3,  5. 


THE    POOR    MAN'S    FAMILY   BOOK.  319 

with  us,  would  not  draw  us  to  the  same  sins  again,  nor  turn  us 
from  a  holy  life,  if  we  were  exposed  to  them  as  we  were. 

S.  There  is  a  great  deal  in  this.  1  pray  you  open  it  to  me 
more  fully  in  the  particulars. 

P.  By  this  you  may  see  what  goeth  to  make  up  true  repent- 
ance, and  how  many  sorts  of  repentance  are  counterfeit. 

1.  True  repentance  is  a  change  of  the  whole  soul,a  the  judg- 
ment, the  will,  and  the  life,  and  not  of  any  one  of  these  alone. 
It  is  a  counterfeit  repentance  which  changeth  only  a  man's  opi- 
nion, and  not  his  heart  and  his  conversation  :  and  it  is  coun- 
terfeit repentance  when  men  pretend  that  their  wills  are  changed, 
and  they  are  willing  to  live  a  godly  life,  when  they  do  it  not,  and 
their  lives  are  not  changed. 

2.  True  repentance  doth  not  only  turn  a  man's  heart  and  life 
from  this  or  that  particular  sin,  hut  from  a  fleshly,  worldly,  un- 
godly state  ;b  so  that  he  that  hefore  did  seek,  ahove  all,  to  fulfil 
the  desires  of  his  flesh,  and  to  prosper  in  the  world,  cloth  now 
strive  as  hard  to  kill  those  desires  as  he  did  to  satisfy  them,  and 
now  taketh  the  world  for  vanity  and  vexation,  and  turneth  it 
out  of  his  heart.  It  is  counterfeit  repentance  which  reformeth 
only  some  open,  shameful  sin,  as  drunkenness,  prodigality,  for- 
nication, deceiving,  or  the  like,  and  still  keepeth  up  a  worldly 
mind,  and  the  pleasing  of  the  flesh  in  a  cleanlier  way.  No  one 
sin  is  rightly  killed,  till  the  love  of  every  sin  he  killed. 

3.  True  repentance  is  a  turning  to  God,  and  setting  of  our 
hearts  and  hopes  on  heaven;0  so  that  we  now  love  holiness, 
and  seek  God's  kingdom  ahove  this  world.  It  is  counterfeit  re- 
pentance, or  mere  melancholy,  when  men,  hy  affliction,  or  con- 
viction, cry  out  of  the  vanity  of  this  world,  and  set  not  their 
hearts  upon  a  hetter,  and  seek  not  after  the  heavenly  felicity. 

4.  True  repentance  is  a  settled  and  an  effectual  change.  It 
maketh  a  man'1  love  that  which  is  good,  as  if  it  were  now  na- 
tural to  him,  and  not  only  to  do  some  good  for  fear,  which  he 
had  rather  leave  undone ;  nor  only  to  forbear  some  sins  for 
fear,  which  he  had  rather  he  might  keep  :  and  therefore  the  very 
heart  and  love  being  changed,  temptations,  even  the  same  that 
before  prevailed,  would  not  now  prevail  again,  if  he  were  under 
them.  It  is  but  a  counterfeit  repentance,  when  men  are  sorry  for 
sinning,   but  amend  not,  or  are  sorry  to-day  and   sin  again  to- 

a  2  Cur.  v.  17  ;  Acts  xxvi.  18  ;  Rom.  viii.  30. 

11  John  iii.  G ;  ]  John  ii.  \~>  ;  liom.  viii.  1,  8,  13,  and  xiii.  12 — 11. 

<■  Phil.  iii.  18— 20  ;  Col.  iii.  1,  8—5  ;  Matt.  vi.  21,  33. 

d  Psalm  i.  2,  3  ;  xix.  7—9,  cxix.,  &e. 


320  the  poor   man's  family  book. 

morrow ;  and  that  by  such  gross  and  wilful  sin,  which  they 
might  forsake,  if  they  were  truly  willing.*2  By  this  time,  then, 
you  may  try  whether  you  have  repented  indeed,  as  you  supposed. 

S.  But  (Luke  xvii.  4)  Christ  bids  us  forgive  those  that  seven 
times  in  a  day  trespass,  and  seven  times  in  a  day  return  and  say 
they  repent :  and  will  not  God  then  do  so  ? 

P.  1.  Christ  speaketh  of  true  repentance,  as  far  as  we  can 
judge,  and  not  of  saying,  '  I  repent,'  when  it  is  an  apparent  lie, 
or  mockery.  2.  And  he  speaketh  of  such  trespasses,  the  oft 
committing  of  which  is  consistent  with  true  repentance  :  for 
instance,  it  is  possible  that  a  man  may  seven  times  a-day  think 
a  vain  thought,  speak  a  vain  word,  or,  if  he  pray  seven  times 
a-day,  he  may  have,  every  time,  some  coldness  or  imperfections 
in  his  prayers;  and  such  like  infirmities  oft  returning,  may  stand 
with  true  repentance,  because  the  sinner  would  fain  overcome 
them  if  he  could.  And  so,  if  a  man  often  wrong  you  through 
infirmity,  and  oft  repent,  you  must  forgive  him.  But,  tell  me 
truly,  if  one  of  your  own  servants  or  children  should,  seven 
times  a  day,  or  but  once  a  week,  or  once  a  month,  spit  in  your 
face,  and  beat  and  buffet  you,  or  wound  you,  and  set  your  house 
on  fire,  and  as  oft  come  and  say,  '  I  repent  of  it,'  would  you 
take  this  for  true  repentance,  or  think  that  this  is  it  that  Christ 
here  meant?  Or,  if  your  servant  should  every  night  come  to  you 
and  say,  '  Master,  I  have  done  no  work  to-day,  but  I  repent ;  I 
wish  I  had  done  it ;'  and  so  hold  on  from  day  to  day,  will  you 
take  this  for  repentance?  Do  you  think  it  possible  for  an  un- 
godly, worldly,  fleshly  man,  to  repent  truly  of  such  a  life  to- 
day, and  turn  to  it  again  to-morrow,  and  so  on  ?  It  cannot  be. 
A  man  may  repent  of  an  angry  look,  or  a  vain  word,  to-day, 
and,  through  infirmity,  commit  the  same  to-morrow ;  but  a  man 
cannot  repent  of  an  ungodly,  sensual  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,  drunkenness,  or  any 
such  sin  of  sensual  pleasure,  doth  repent  of  it  when  the  pleasure 
is  gone,  and  wisheth  that  he  had  not  done  it,  when  yet  he  goeth 
on,  and  is  a  lover  of  such  beastly  pleasure  more  than  of  God ; 
for  there  needeth  no  saving  grace  to  such  a  kind  of  repentance; 
sense  and  experience  may  serve  the  turn.  For  when  the  plea- 
sure of  the  sin  is  gone,  it  is  nothing  :  and  therefore  is  no  mat- 
ter for  the  sinner's  love,  (unless  it  be  the  fanciful  remembrance 

«MaU.  vii.  20—23  ;  2  Tim.  ii.  19, 


THE    POOR    MAN'S    FAMILY    BOOK.  321 

of  it,  which  is  another  thing.)  But  it  is  the  future  pleasure 
which  is  still  desired.  When  the  drunkard  is  sick,  and  findeth 
the  next  day  the  sweetness  all  gone,  and  nothing  left  hut  shame, 
or  poverty,  or  a  wounded  conscience,  no  thanks  to  him  to  say, '  I 
am  sorry,  and  wish  I  had  heen  soher  :'  hut  still  he  loveth  the  sin, 
and  will  not  leave  it,  and  therefore  hath  no  true  change  of  heart 
and  life,  which  is  the  true  repentance.  And  now  consider  well 
what  I  have  said,  and  judge  yourself  whether  you  have  ever 
truly  repented  of  a  worldly,  a  fleshly,  and  an  unholy  heart 
and  life. 

S.  You  put  me  so  hard  to  it  that  I  know  not  what  to  say.  I 
know  not  well  what  to  think  of  myself:  and  therefore,  sir,  as 
you  have  examined  my  case,  I  shall  entreat  you  to  help  me  to 
pass  a  right  judgment  of  it,  for  you  are  wiser  in  these  things 
than  I.  And  though  the  patient  feel  the  pains,  yet  the  phy- 
sician can  hetter  judge  of  the  cause,  and  nature,  and  danger  of 
the  disease. 

P.  You  say  well :  but  then  the  patient  must  tell  what  he 
feeleth,  and  you  must  answer  me  these  few  questions. 

1.  Hath  your  soul  and  everlasting  state  had  your  more  deep 
andf  serious  thoughts  and  regard  than  your  body  and  your 
worldly  welfare? 

S.  I  cannot  say  so,  though  1  have  often  thought  of  it. 

P.  2.  Do  you  verily  believe  that  your  sins  are  so  odious,  as 
that  if  God  should  condemn  you  to  hell,8  he  should  do  worse  by 
you  than  you  deserve  ? 

S.  I  know  you  would  not  have  me  lie.  I  have  been  taught, 
indeed,  that  so  it  is ;  but  my  heart  never  perceived  my  sins  to 
be  so  great  as  to  deserve  hell.  I  should  think  it  unjust  to  be  so 
used  as  I  would  not  use  my  greatest  enemy. 

P.  3.  Have  you  not  only  heard,  but  believed,  and  perceived 
that  you  have  as  much  need  of  Christ  to  be  your  Saviour,  as  a 
condemned  malefactor  hath  of  a  pardon ;  and  is  Christ  more 
precious11  to  you  than  all  the  riches  of  the  world,  his  ransom 
and  mediation  being  your  hope,  and  his  grace  your  earnest 
desire  ? 

S.  I  know  that  we  cannot  be  saved  without  Christ :  but  I 
cannot  say  that  I  have  so  much  desired  him. 

P.  4.  Have  you  perceived  at  the  heart,  that  the  love  and 

f  Matt.  vi.  23—25. 

e  Rom.  vi.23  ;  iii.  23  ;  vii.  24,  and  viii.  1  ;  Epli.  ii.  3 ;  1  Thess.  i.  10. 
h  Phil.  iii.  7-9;  1  Pet.  ii.  4,  6,7. 
VOL.    XIX.  Y 


322  THE    POOR    MAN'S    FAMILY    BOOK. 

favour  of  God  is  far  '  better  than  all  the  treasures  and  pleasures 
of  this  world  ?  And  do  you  verily  believe  that  all  the  blessed 
shall  see  his  glory  in  heaven,  and  perfectly  love,  and  praise,  and 
serve  him,  and  be  filled  with  perfect  joy  for  ever,  in  this  blessed 
sight  and  love  of  God  ?  And  do  you  set  more  by  the  hope  of 
this  heavenly  elorv  than  by  vour  life  and  all  this  world  ?  And 
do  you  prefer  heaven  before  earth,  in  your  esteem,  your  desire, 
and  heartiest  labour  and  diligence  to  make  it  sure  ? 

S.  I  would  I  could  say  so  :  I  doubt  there  be  but  few  that 
reach  so  high  as  that. 

P.  5.  Have  you  truly  believed,  that  all  k  that  will  come  to 
heaven  must  be  a  regenerate,  sanctified  people,  in  mind,  and 
will,  and  life ;  and  that  this  must  be  done  by  the  Holy  Ghost  ? 
And  have  you  earnestly  desired  that  he  would  sanctify  you  tho- 
roughly, and  kill  all  your  sins,  and  make  you  fervently  in  love 
with  God,  and  all  that  is  good,  and  fully  obedient  to  his  will  ? 
And  have  you  given  up  yourself  to  Jesus  Christ,  in  a  well- 
considered,  resolved  covenant;  consenting  to  be  taught  and 
governed  by  him,  and  willing  to  imitate  him,  and  to  receive  his 
Spirit  ? 

S.  I  cannot  say  so  ;  though  I  desire  to  amend. 

P.  6.  Do  you  feel  the1  evil  and  odiousness  of  a  worldlv, 
carnal,  unrenewed  heart,  and  of  an  unholy  life  ?  Yea,  of  your 
own  want  of  faith  and  love  to  God,  as  well  as  of  outward, 
shameful  sins  ?  And  are  these  sins  of  heart  and  practice  the 
greatest  trouble  and  burden  to  you  in  the  world  ? 

S.  I  would  it  were  so ;  but  I  do  not  find  it  so. 

P.  7.  Can  you  truly  say  that  youm  live  not  wilfully  in  any 
known  gross  sin,  and  that  you  have  no  sin,  no,  not  the  least 
known  infirmity,  which  you  had  not  rather  leave  than  keep  ? 
And  that  you  had  rather  be  perfectly  holy  (in  perfect  know- 
ledge, love,  and  obedience)  than  to  have  all  the  riches,  and 
pleasures,  and  honours  of  this  world  ? 

S.  I  should  dissemble  if  I  should  say  so. 

P.  8.  Can  you  truly  say,  that  when  a  temptation  cometh  to 
your  most  beloved  sin,  God's  authority,  which  forbiddeth  it,  is 

1  Matt.  vi.  20,21,  and  vi.  33  ;  Col.  iii.  1,  3,  4,  &c.;  Psalm  lxxvii.  25,  and 
lxiii.  3;  Phil.   iii.  20,   21;  John  vi.  27;  2  Pet.  i.  10,  and  iii.  11. 

k2  Cor.  v.  19,  20;  Matt,  xxviii.  19,  20,  and  xi.  28,29;  Rom.  viii.  9;  Gal.  v. 
17,  21  ;  Acts  iii.  22,  and  vii.  37  ;  Luke  xix.  27  ;  Heb.  xii.  14. 

1  Rom.  vii.  14,  24  ;  Ezek.  vi.  9  ;  xx.  43,  and  xxxvi.  31. 

m  1  John  iii.  4,  8,  9;  Mai.  vii.  21 ;  Psalm  v.  5  ;  Rom.  vii.  17,  24;  Luke 
xiv.  26. 


THE    POOR    MAN'S    FAMILY    BOOK.  323 

more  n  powerful  to  keep  you  from  it  than  the  temptation  and 
your  lust  to  draw  you  to  it  ? 

S.   I  would  it  were :   I  should  then  sin  less. 

P.  9.  Are  you  truly  willing  to  °  wait  on  God  to  ohtain  his 
grace,  in  the  constant  use  of  hearing,  prayer,  meditation,  and 
the  company  and  counsel  of  the  godly ;  even  in  the  strictest 
means  which  God  appointeth  you  to  use  for  your  salvation  ? 

S.  I  think  they  are  happy  that  can  do  so;  but  I  cannot. 

P.  10.  Can  you  truly  say  that  you  are  at  a  p  point  with  all 
this  world,  resolving  to  let  go  estate,  honour,  liberty,  and  life, 
rather  than  let  go  your  faith  and  obedience ;  or,  by  wilful  sin,  to 
turn  from  God  ? 

S.  I  know  I  should  do  so ;  but  I  am  not  come  to  that. 

P.  In  a  word  :  if  you  were  now  to  be  i  baptised  first,  and 
understood  what  you  did,  would  you  take  God  for  your  only 
God  and  Father,  and  Christ  for  your  only  Saviour,  and  the  Holy 
Ghost  for  your  Sanctifier ;  to  save  you  from  lust,  and  sin,  and 
hell,  and  to  bring  you  to  perfect  holiness  and  glory ;  forsaking 
the  world,  the  flesh,  and  the  devil,  and  totally  giving  up  yourself 
to  God  :  and  this  by  a  solemn,  sacred  vow ;  which,  if  you  keep 
not,  you  are  lost  for  ever  ?  Would  you,  thus  considerately,  be 
baptised,  if  it  were  to  do  again  ? 

S.  I  should  promise,  and  be  baptised  :  but  whether  I  should 
consent  to  all  this  heartilv,  I  doubt. 

P.  By  all  these  answers  set  together,  you  have  enabled  me 
how  to  judge  of  your  condition.  If  all  this  be  so  as  you  have 
answered,  I  must  needs  tell  you,  that  I  think  you  are  yet  uncon- 
verted and  unjustified,  and  under  the  guilt  and  power  of  your 
sins,  even  in  the  gall  of  bitterness  and  bond  of  iniquity,  and  that 
if  you  should  die  as  you  are,  without  conversion,  you  are  lost 
for  ever  :  you  must  be  made  a  new  creature,  or  you  are  undone. 
I  know  this  judgment  may  possibly  seem  harsh,  and  be  displeas- 
ing to  you,  but  it  is  foolish  to  flatter  our  friends  or  ourselves, 
when  we  stand  so  near  the  world  of  light. 

But  withal  I  tell  you,  1 .  That  your  case  is  not  remediless, 
and  that  you  may  be  saved  from  it  whenever  you  are  truly 
willing.  2.  And  that  you  are  not  so  far  from  grace  and  reco- 
very, as  many  hardened  sinners  are,  for  I  perceive  that  you  deal 

n  Gen.  xxxix.  9  ;  Rom.  xii.  21 ;  2  Pet.  ii.  19,  20  ;  1  John  v.  4,  5j    Rev.  ii. 
7,  11,  &c. 

°  Psalm  i.  1,  2  ;  Matt.  vii.  13  ;  Prov.  ii.  1—4  ;  Luke  x.  42. 
p  Luke  xiv.26,  33,  and  xviii.  22,  23  ;  Matt.  x.  38,  39. 
i  Matt,  xxviii.  18— 20;  Mark  xvi.  16  ;  Luke  xiv.  29,  30. 

y2 


324  THE    POOR    MAN'S    FAMILY    BOOK. 

openly,  and  are  not  so  desperately  set  against  conviction  and 
conversion  as  too  many  are. 

S.  I  thank  you  for  dealing  plainly  with  me  :  but  what  makes 
you  judge  so  hardly  of  my  case  ? 

P.  Out  of  your  own  mouth  I  pass  my  judgment ;  for  you 
confess  that  it  is  not  yet  with  you  as  it  is  with  all  that  have  the 
Spirit  of  Christ.  And  if  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his.   (Rom.  viii.  9.) 

And  I  will  here  take  the  boldness  to  add  some  observations 
of  my  own,  which  have  long  made  me  fear  that  yet  you  have 
not  the  Spirit  of  Christ,  nor  true  repentance  unto  life.  For, 
1.  I  have  never  perceived  that  you  did  seriously  mind  the  case 
of  your  soul.  One  might  be  often  in  your  company,  and  hear 
nothing  but  of  common,  worldly  things,  (which  may  be  talked  of 
in  due  time  and  measure,)  not  a  word  of  heaven,  nor  that  sa- 
voured of  any  care  of  your  salvation.  And  sure  one  cannot  truly 
believe,  and  mind,  and  regard  so  great  a  matter  as  life  ever- 
lasting, and  never  show  it,  by  any  serious  inquiries,  orr  discourse. 

2.  And  I  have  observed  that  you  were  very  indifferent  for 
your  company,*  and  were  more  with  ignorant,  worldly  men,  or 
merry  sensualists,  than  with  those  that  set  their  hearts  on  heaven, 
and  might  have  helped  you  thitherward,  by  their  counsel  and 
example. 

3.  And  I  never  heard  that  you1  set  up  the  worship  of  God  in 
your  family.  You  seldom  prayed  with  them  at  all,  unless  now 
and  then  that  you  said  over  hastily  a  few  cold  words,  without 
any  fervency.  You  never"  instructed  or  catechised  them,  nor 
took  care  of  the  souls  of  children  or  servants,  but  only  used  them 
like  your  beasts,  to  eat  and  drink,  and  do  your  work.  And  vou 
are  often  from  the  church  assemblies,  and  seem  not  much  moved 
with  what  you  hear  :  and  neither  neighbours  or  vour  family 
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  curse 
when  you  are  angry.  And  you  spend  the  Lord's  day  almost  all 
in  common  talk  and  business,  except  just  while  you  are  at 
church.  And  though  I  never  took  you  for  a  drunkard,  nor  whore- 
monger, nor  heard  you  scorn  or  rail  at  godliness,  you  can  sit  by 
them  that  do  it,  and  easily  bear  it,  as  if  it  were  but  a  small 
matter.     And  I  heard  of  one  that  you  once  overreached  by  an 

1  Psalm  xxxvii.  30—32.  s  Psalm  i.  1 , 2,  and  xv.  4. 

%  John  xxiv.  15.  *  u  Deut.  vi.  7,  8,  and  xi. 


THE    POOR    MAN'S    FAMILY    BOOK.  325 

unconscionable  bargain,  but  you  never  made  him  any  restitu- 
tion. And  I  perceive  that  you  are  all  for  yourself,  though  you 
are  a  quiet  and  good  neighbour.  You  speak  best  of  those  that 
do  you  any  good,  be  they  what  they  will  in  other  respects  :  and 
you  have  always  an  ill  word  for  those  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  so  honest  in  all  other 
respects.  In  a  word,  the  love  of  God,  and  a  heavenly  mind,  is 
a  thing  that  will,  in  some  measure,  show  itself,  by  preferring 
God  and  heaven  still  before  all :  and  I  could  never  perceive  any 
such  thing  by  you,  which  made  me  fear  your  case  was  as  bad 
as  you  now  confess  it. 

I  do  not  name  these  things  as  if  each  one  of  them  by  itself 
were  a  certain  sign  of  an  ungodly  person.  How  far  an  honest- 
minded  man  may  be  carried  in  a  passion  to  a  curse,  or  railing 
speech,  or  an  oath,  or,  through  disability,  may  omit  any  family 
duty,  or,  through  a  wrong  opinion  of  it,  may  neglect  the  Lord's 
day,  I  am  not  now  determining.  But  sure  I  am,  that  God 
saveth  none  but  those  that  love,  honour,  and  obey  him  above 
all  others,  and  make  him  their  trust,  and  hope,  and  happiness  ; 
and  that  Christ  saveth  none  but  those  that  value  him  as  their 
Saviour,  and  give  up  themselves  to  be  taught  and  ruled  by  him, 
and  sanctified  by  his  Spirit;  and  that  heaven  is  a  place  for  no 
carnal  worldling,  that  loveth  the  world  above  it,  and  seeketh 
this  world  before  it,  and  that  mindeth  most  the  things  of  the 
flesh,  and  had  rather x  satisfy  than  mortify  his  sinful  lusts  and 
will.  And  as  far  as  1  could  perceive  by  your  conversation,  this 
is  your  case,  though  you  are  not  so  grossly  wicked  and  uncon- 
scionable as  the  debauched  sort. 

S.  I  confess  I  never  made  the  saving  of  my  soul  so  much  of 
my  care,  and  so  serious  a  business  as  you  talk  of;  nor  hath  my 
heart  been  so  sensible  of  the  need  that  I  have  of  Christ,  or  of  the 
greatness  of  God's  love  and  mercy  to  sinners  in  our  redemption  ; 
nor  have  I  had  such  believing  and  serious  thoughts  of  the  life 
to  come,  as  to  make  it  seem  more  desirable  to  me  than  this 
world ;  nor  can  I  say,  and  not  lie,  that  I  loved  God  better  than 
my  money,  and  estate,  and  fleshly  pleasure :  nor  that  I  ever 
made  so  great  a  matter  of  sinning  as  to  avoid  it  at  the  rate  of 
any  great  suffering  or  loss ;  or  that  ever  I  was  very  desirous  to 
lead  a  holy  and  a  heavenly  life  ;  nor  that  I  had  any  great  delight 
in  the  thoughts  or  practice  of  such  things,  much  less  that  ever 

*  John  viii.  31. 


326  THE  poor  man's  family  book. 

I  made  the  pleasing  of  God,  and  the  obtaining  of  perfect  and 
everlasting  holiness  and  happiness  with  him  in  heaven,  to  be 
the  chief  care,  and  end,  and  labour  of  my  life.  But  yet  I 
thought  that  all  being  sinners,  and  God  being  merciful,  I  might 
be  saved  if  I  believed  in  Christ,  and  put  my  trust  in  him  alone. 
But  now  you  have  made  me  better  to  understand  what  it  is  to 
believe  and  trust  in  Christ,  I  perceive  that  I  did  not  indeed 
believe  and  trust  in  him  when  I  thought  I  had. 

P.  I  pray  you  tell  me  :  do  you  not  think  there  are  such  sins 
as  presumption,  carnal  security,  false  believing,  and  false  hope, 
whereby  the  devil  undoeth  souls  ? 

S.  Yes ;   I  have  heard  preachers  often  say  so. 

P.  What  do  you  think  presumption  is  ? 

S.  Presuming  or  thinking  that  God  doth  accept  us,y  and  we 
are  in  a  state  of  grace,  when  it  is  not  so. 

P.  What  do  you  think  carnal  security  is  ? 

S.  To  be1  careless  about  the  state  of  our  souls,  when  our 
danger  calleth  for  our  greatest  care. 

P.  WTiat  is  false  believing  ? 

S.  To  believe  ourselves,  or  a  bad  men,  or  the  devil,  against 
God,  or  instead  of  God ;  or  to  believe  that  God  hath  promised 
that  which  he  hath  not  promised ;  or  to  trust  that  Christ  will 
give  heaven  to  such  as  he  hath  told  us  shall  not  have  it. 

P.  And  what  is  false  hope  ? 

S.  To  hope  for  heaven  or  mercyb  without  any  such  ground, 
upon  terms  that  God  never  promised  to  give  it  on,  or  hath 
plainly  said,  he  will  not  give  it. 

P.  You  have  answered  very  well  and  truly.  And  do  you  not 
think  that  all  these  have  been  your  sins  ? 

S.  I  am  now  afraid  so  :  but  I  am  loth  to  think  that  it  is  so 
bad  with  me,  and  therefore  I  would  fain  hope  still  that  it  is 
better.  But  if  it  should  be  so,  I  pray  you  tell  me,  what  would 
you  yet  advise  me  to  do  ? 

P.  God  knoweth,  I  have  no  desire  to  trouble  you,  nor  to  put 
you  into  any  needless  fears,  much  less  to  drive  you  into  despair ; 
nor  would  I  have  you  conclude  that  your  state  is  bad,  upon  my 
word  alone  :  but  1  will  here  cite  you  some  texts  of  Scripture,  by 
which  you  may  certainly  judge  yourself,  and  I  will  entreat  you, 
when  you  come  home,  to  bestow  a  few  hours  in  secret,  as  in 
God's  presence,  in  a  true  and  impartial  examination  of  yourself 

r  Jolui  viii.  39,41,  44,  and  ix.  40.  7  Matt.  xxiv.  39;  1  Thess.  v.  3, 

11  Matt.  xxiv.  23,  2(5 ;  1  John  iv.  1.  b  Prov.  xi.7. 


THE    POOR    MAN'S    FAMILY   BOOK.  327 

by  them,  and  tell  me  when  I  next  see  you  how  you  find  the  case 
yourself. 

S.  Hut  if  I  do  find  it  bad,  I  pray  you  tell  me  now  what  I  must 
do  to  be  pardoned  and  saved  ? 

P.  I  will  now  only  tell  you  these  generals.  1.  That  you 
must  well  consider  how  bad  and  sad  an  unconverted  man's  con- 
dition is,  that  you  may  not  delay  to  seek  for  mercy,  and  to  come 
out  of  such  a  miserable  state.  2.  That  yet  you  need  not  despair 
or  be  discouraged,  for  Christ  is  a  sufficient  Saviour  and  remedy. 

And  for  the  first,  believe  it,  till  you  repent  and  are  converted, 
vou  are  void  of  the  holy  image  of  God,  and  have  the  image  of 
the  devil  in  ignorance,  unbelief,  and  averseness  or  enmity 
to  God  and  holiness,  in  pride,  sensuality,  worldliness,  disobe- 
dience, and  carnal  selfishness.  Your  heart  is  against  the  holy 
laws  and  wavs  of  God  :  you  have  a  fleshly  will  and  concupis- 
cence of  your  own,  which  is  your  idol,  and  the  great  rebel 
against  God,  which  will  still  be  striving  against  his  will,  and  will 
draw  you  to  be  still  pleasing  it,  though  it  displease  God.  You 
will  be  a  slave  to  the  devil,  by  your  slavery  to  this  fleshly  mind 
and  appetite;  and  you  will  spend  your  little  time  in  the  world, 
in  pleasing  thatc  flesh,  if  God  convert  you  not.  You  will  never 
truly  love  God  and  heaven,  nor  make  him  your  end,  nor  take 
him  for  your  God,  and  so  you  will  live  in  enmity  and  rebellion 
against  him  :  you  are  yet  unreconciled,  unpardoned,  unjustified, 
unsanctified  :  all  your  sins  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  ;  and  as  you  have 
departed  from  God's  grace,  he  will  judge  you  to  depart  for  ever 
from  his  glory  also.  And  it  will  go  much  the  worse  with  you 
in  hell,  because  that  you  might  have  had  the  grace  of  a  Re- 
deemer, and  you  refused  Christ,  and  resisted  his  Spirit,  and 
neglected  his  great  salvation.  So  that  to  deal  freely  with  you, 
I  would  not  be  in  your  case  one  day  for  all  the  riches  in  the 
world,  for  you  have  no  assurance  of  your  life  a  minute,  and  you 
are  certain  it  cannot  be  long,  and  you  are  still  in  the  power  of 
that  God  whom  you  offend :  and  if  you  thus  die  before  a  true 
and  sound  conversion,  you  are  lost  for  ever,  and  all  your  time, 
your  mercies,  your  comforts,  and  your  hopes,  are  gone  for  ever, 
past  all  remedy.  This  is  as  sure  the  state  of  every  unregenerate, 
unholy,  impenitent  sinner,  as   the  d  word  of  God  is  true.     And, 

<■  Gal.  v.  21,  22 ;  Rom.  viii.  5,  6, 8,  9  ;  Eph.  ii.  1—3,  &c.  j  Mark  iv.  12. 
(1  John  iii.  3,5  ;  Heb.  xii.  14. 


328  the  poor  man's  family  book. 

therefore,  as  you  love  yourself,  and  as  ever  you  care  what 
becomes  of  your  soul,  when  it  must  shortly  leave  your  body,  go 
presently  try,  and  truly  try,  whether  you  are  a  regenerate,  holy 
person  or  not  ? 

S.  Alas  !  sir,  [  know  not  how  to  do  it,  for  I  have  left  my  soul 
hitherto  carelessly  to  a  venture,  thinking  that  this  had  been 
trusting  Christ  with  it,  and  now  I  am  unskilful  in  such  matters, 
and  know  not  how  to  examine  myself.  Therefore,  I  pray  you 
give  me  your  directions. 

P.  With  all  my  heart,  if  you  will  but  promise  me  to  do  your 
best.  Will  you  set  yourself  some  time  apart  for  the  business, 
and  do  it  as  a  man  would  cast  up  an  account  with  your  most 
serious  thoughts  ?  And  will  you  examine  yourself  as  you  would 
do  another  man,  with  an  unfeigned  willingness  to  know  the 
truth,  be  it  better  or  be  it  worse  ? 

S.  Alas  !  what  good  will  it  do  me  to  flatter  and  deceive 
myself,  when  God  knoweth  all,  and  will  not  be  deceived  ?  I 
desire  to  know  what  case  I  am  in,  and  that  I  may  know  what 
course  to  take  hereafter  ? 

P.  Indeed,  till  you  know  that,  you  know  not  well  whether 
comfort  or  sorrow  best  become  you,  nor  whether  the  promises 
or  threatenings  should  be  first  applied  by  you,  nor  how  well  to 
use  any  text  you  read,  or  sermon  you  hear.  And  methinks  that 
a  mere  uncertainty,  what  shall  become  of  you  when  you  die,  and 
whether  you  shall  be  in  heaven  or  hell  for  ever,  should  mar 
your  mirth,  and  make  you  sleep  with  little  quietness,  till  at  least 
you  had  done  your  best  to  make  your  calling  and  election  sure, 
and  get  some  good,  well-grounded  hopes. 

I  will  put  you  to  no  longer  work  than  is  necessary.  1.  Take 
the  Scriptures,  especially  these  texts  here  transcribed,  and  set 
them  before  you,  and  well  consider  them  as  the  word  of  God. 
2.  Fall  down  on  your  knees,  and  earnestly  beg  God's  help  and 
mercy  to  convince  you,  and  show  you  the  truth  of  your  con- 
dition. 3.  Look  back  upon  all  your  life,  and  look  into  the 
inwards  of  your  soul,  and  let  conscience  compare  your  heart  and 
life  with  the  word  of  God,  and  urge  it  to  speak  plainly,  and  to 
judge  you  truly  as  you  are.  4.  Do  not  only  try  and  judge  your- 
self by  some  few  actions  which  have  been  extraordinary  with 
you  ;  but  by  the  main  design,  and  scope,  and  tenor  of  your  heart 
and  life ;  for  there  is  some  good  in  the  worst  of  men,  and  some 
evil  in  the  best:  and  if  you  will  judge  of  a  good  man  by  his 
worst  actions,  or  of  a  bad  man  by  his  best,  you  will  be  unright- 


THE    POOR    MAN'S    FAMILY    BOOK.  329 

eous  and  misjudge  them.  Simon  Magus,  when  he  was  profess- 
ing his  faith  at  his  baptism,  seemed  better  than  Simon  Peter 
when  he  was  denying  Christ.  And  judge  not  your  heart  by 
some  good  thoughts,  or  some  bad  thoughts,  which  have  been 
rare;  but  judge  it  by  that  which  hath  had  your  chief  esteem,  your 
chief  love,  or  choice,  and  been  the  main  design  which  you  have 
driven  on,  and  had  your  chiefest  care  and  diligence  in  seeking 
it.  Be  sure  find  out  what  it  is,  whether  God  or  the  flesh,  that 
hath  been  uppermost,  that  hath  had  your  heart  and  life,  and 
been  that  to  which  the  other  hath  stooped,  and  subserved. 

These  are  all  the  directions  that  I  will  trouble  you  with,  sav- 
ing that  I  would  have  you,  5.  To  follow  on  the  search  till  you 
know  the  truth ;  and  what  you  cannot  do  at  once,  come  to  it 
again,  till  you  are  resolved.  And  come  and  tell  me  how  you 
have  found  the  case  to  stand  with  you,  and  the  Lord  assist  you. 

The  texts  which  I  set  before  you  are  these. 

"  Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  of 
water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God.  That  which  is  born  of  the  flesh  is  flesh,  and  that  which 
is  born  of  the  Spirit,  is  spirit."      (John  iii.  3,  5,  6.) 

"  God  so  loved  the  world,  that  he  gave  his  only-begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life. — He  that  believeth  on  him  is  not  condemned  ; 
but  he  that  believeth  not  is  condemned  already. — And  this  is  the 
condemnation,  that  light  is  come  into  the  world,  and  men  loved 
darkness  rather  than  light,  because  their  deeds  were  evil. 
For  every  one  that  doeth  evil,  hateth  the  light,  neither  cometh 
to  the  light,  lest  his  deeds  should  be  reproved.  But  he  that 
doeth  truth  cometh  to  the  light,  that  his  deeds  may  be  made 
manifest,  that  they  are  wrought  in  God."   (John  iii.  1 6,  IS — 2 1 .) 

"  Go  and  teach  (or  disciple)  all  nations,  baptising  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost ; 
teaching  them  to  observe  all  things,  whatsoever  I  have  com- 
manded you."     (Matt,  xxviii.  19,  20.     So  Mark  xvi.  16.) 

"  Verily  I  say  unto  you,  Except  ye  be  converted,  and  become 
as  little  children,  ye  shall  not  enter  into  the  kingdom  of  hea- 
ven."  (Matt,  xviii.  3.) 

"  To  open  their  eyes,  and  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God  j  that  they  may  receive 
forgiveness  of  sins,  and  an  inheritance  among  the  sanctified,  by 
faith  that  is  in  me."     (Acts  xxvi.  IS.) 

"  Except  ye  repent,  ve  shall  all  likewise  perish."  (Luke  xiii. 
3,5.) 


330  THE    POOR    MAN'S    FAMILY    BOOK. 

"  There  is  no  condemnation  to  them  that  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh,  but  after  the  Spirit. — For  they  that 
are  after  the  flesh,  do  mind  the  things  of  the  flesh,  but  they  that 
are  after  the  Spirit,  the  things  of  the  Spirit.  For  to  be  carnally 
minded  is  death ;  but  to  be  spiritually  minded  is  life  and  peace. 
Because  the  carnal  mind  is  enmity  against  God  :  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be.  So  then, 
they  that  are  in  the  flesh,  cannot  please  God.  But  ye  are  not  in 
the  flesh,  but  in  the  Spirit,  if  the  Spirit  of  God  dwell  in  you. 
Now  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 
(13,  &c.)  For  if  ye  live  after  the  flesh,  ye  shall  die;  but  if  by 
the  Spirit,  ye  mortify  the  deeds  of  the  body,  ye  shall  live  :  for  as 
many  as  are  led  by  the  Spirit  of  God,  are  the  sons  of  God. — Ye 
have  received  the  spirit  of  adoption,  whereby  we  cry  Abba 
Father.  The  Spirit  itself  beareth  witness  to  (or  with)  our  spirit, 
that  we  are  the  children  of  God."   (Rom.  viii.  1,  2,  &c.) 

"  Now  the  works  of  the  flesh  are  manifest,  which  are,  adul- 
teriy,  fornication,  uncleanness,  lasciviousness,  idolatry,  witch- 
craft, hatred,  variance,  emulations,  wrath,  strife,  seditions,  here- 
sies, envyings,  murders,  drunkenness,  revellings,  and  such  like. — 
They  which  do  such  things  shall  not  inherit  the  kingdom  of 
God.  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suf- 
fering, gentleness,  goodness,  faith,  meekness,  temperance : 
against  such  there  is  no  law  ;  and  they  that  are  Christ's  have 
crucified  the  flesh,  with  the  affections  and  lusts  thereof."  (Gal. 
v.  19,  &c.)  "  God  forbid  that  I  should  glory,  save  in  the  cross 
of  our  Lord  Jesus  Christ,  by  whom  the  world  is  crucified  to  me, 
and  I  unto  the  world."   (Gal.  vi.  14.) 

"  Now  if  any  man  be  in  Christ,  he  is  a  new  creature ;  old 
things  are  passed  away,  behold  all  things  are  become  new." 
(2  Cor.  v.  17-)  "  Know  ye  not  the  unrighteous  shall  not  in- 
herit the  kingdom  of  God  ?  Be  not  deceived,  neither  forni- 
cators, nor  idolaters,  nor  adulterers,  nor  effeminate,  nor  abusers 
of  themselves  with  mankind,  nor  thieves,  nor  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners,  shall  inherit  the  king- 
dom of  God.  And  such  were  some  of  you,  but  ye  are  washed, 
but  ye  are  sanctified,  but  ye  are  justified,  in  the  name  of  the 
Lord  Jesus,  and  by  the  Spirit  of  our  God."  (1  Cor.  vi.  9 — 1 1  ; 
so  Ephes.  v.  3 — 1 1.) 

"  Follow  peace  with  all  men,  and  holiness,  without  which  no 
man  shall  see  the  Lord."   (Heb.  xii.  14.) 

"  For  the  grace  of  God,  which  bringeth  salvation,  hath 
appeared  to  all  men,  teaching  us  that,  denying  ungodliness  and 


THE    POOR    MAN'S    FAMILY   BOOK.  331 

worldly  lusts,  we  should  live  soberly,  righteously,  in  this  pre- 
sent world ;  looking  for  that  blessed  hope,  and  the  glorious 
appearing  of  the  great  God  and  our  Saviour  Jesus  Christ :  who 
gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  to  himself  a  peculiar  people  zealous  of  good  works." 
(Tit.  ii.  1  "l— 14.) 

"  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."   (John  ii.  15.) 

"  Ye  cannot  serve  God  and  mammon."   (Luke  xvi.  13.) 
"  Whatsoever  is  born  of  God  overcometh  the  world — And 
this  is  the  victorv  that  overcometh  the  world,  even  your  faith." 
(1  John  v.  4,  5.)" 

"  The  foundation  of  God  standeth  sure,  having  this  seal,  The 
Lord  knoweth  who  are  his.  And,  Let  him  that  nameth  the 
name  of  Christ  depart  from  iniquity."   (2  Tim.  ii.  19.) 

"  By  this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil.  Whosoever  doth  not  righteousness  is  not  of  God, 
neither  he  that  loveth  not  his  brother.  We  know  that  we 
have  passed  from  death  to  life,  because  we  love  the  brethren. 
He  that  loveth  not  his  brother,  abideth  in  death."  (1  John  iii. 
10,  14.) 

"  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the 
ungodly,  nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the 
seat  of  the  scornful :  but  his  delight  is  in  the  law  of  the  Lord, 
and  in  his  law  doth  he  meditate  day  and  night."  (Psalm  i.  1,  2.) 
"  Let  us  walk  honestly,  as  in  the  day ;  not  in  rioting  and 
drunkenness,  not  in  chambering  and  wantonness,  not  in  strife 
and  envying  ;  but  put  ye  on  the  Lord  Jesus  Christ,  and  make 
no  provision  for  the  flesh,  to  fulfil  the  lusts  or  wills  thereof." 
(Rom.xiii.  13,  14.) 

"  He  shall  be  called  Jesus,  for  he  shall  save  his  people  from 
their  sin."   (Matt.  i.  21.) 

"  If  any  man  come  to  me,  and  hate  not  his  father,  and  mo- 
ther, and  wife,  and  children,  and  brethren,  and  sisters,  yea,  and 
his  own  life  also,  (that  is,  love  them  not  so  much  less  than  me, 
that  he  can  cast  them  by,  as  we  do  things  hated,  when  they 
stand  against  me,)  he  cannot  be  my  disciple.  And  whosoever 
doth  not  bear  his  cross,  and  come  after  me,  cannot  be  my 
disciple. — Whosoever  he  be  of  you  that  biddeth  not  farewell  to, 
or  forsaketh,  all  that  he  hath,  he  cannot  be  my  disciple." 
(Luke  xiv.  26,  33.) 


332  the  poor  man's  family  book. 

"  Him  that  overcometh  will  I  make  a  pillar  in  the  temple  of 
my  God,  and  he  shall  go  no  more  out."   (Rev.  iii.  12.) 

"  He  that  overcometh  shall  inherit  all  things ;  and  I  will  be 
his  God,  and  he  shall  be  my  son.  But  the  fearful,  and  unbe- 
lieving, and  the  abominable,  and  murderers,  and  whoremongers, 
and  sorcerers,  and  idolaters,  and  all  liars,  shall  have  their  part 
in  the  lake  that  burnetii  with  fire  and  brimstone  ;  which  is  the 
second  death."   (Rev.  xxi.  7,  8.) 

"  There  is  laid  up  for  me  a  crown  of  righteousness,  which 
God  the  Righteous  Judge  will  give  me,  and  to  all  them  that 
love  his  appealing."   (2  Tim.  iv.  8;  read  Matt,  xxv.) 


THE  SECOND  DAY'S  CONFERENCE. 

Of  the  Conversion  of  a    Sinner,   what   it  is. 

Speakers. — Paul,  a  teacher  ;  and  Saul,   a  learner. 

Paul.  Well,  neighbour,  have  you  examined  yourself  by  the 
word  of  God,   since  I  saw  you,  as  I  directed  you  ? 

Saul.  I  have  done  what  I  can  in  it. 

P.  And  what  do  you  think  now  of  your  case,  upon  trial  ? 

S.  I  think  it  is  much  worse  than  I  had  hoped  it  was,  and  as 
bad  as  you  feared.  When  I  first  read  the  promises  to  all  that 
believe  in  Christ,  I  was  ready  again  to  hope  that  I  was  safe ; 
but  when  I  read  further,  I  found  that  it  was  as  you  had  told 
me ;  and  that  I  had  none  of  Christ's  Spirit,  and  therefore  am 
none  of  his ;  and  that  I  am  not  a  penitent  convert,  and  am  not 
in  a  state  of  life.  But  1  now  beseech  you,  sir,  upon  my  knees, 
as  you  pity  a  poor  sinner,  tell  me e  what  I  must  do  to  be  saved. 

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

S.  By  the  grace  of  God  I  am  resolved  to  do  it,  be  it  what  it 
will,  for  I  know  it  cannot  be  so  bad  as  sin  and  hell. 

P.  You  say  well.  I  will  first  tell  you  this  again  in  the 
general,  1.  That  your  case  isf  not  remediless,  but  a  full  and 
sufficient  salvation  is  purchased,  and  tendered  in  the  gospel  to 
you  as  well  as  to  any  others. 

2.  That  Christ  and  his  grace  is  this  remedy ;  and  s  that  God 

<•  Acts  ii.  37,  and  xvi.  30.  f  Matt.  xi.  28. 

si  John  v.  11,12. 


THE    POOR    MAN'S    FAMILY  BOOK.  333 

hath  given  us  eternal  life,  and  this  life  is  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  sin. 

3.  That  Christ  having  already  made  himself  a  sufficient  sacri- 
fice for  sins,  and  merited  our  reconciliation,  pardon,  and  sal- 
vation, to  be  given  in  his  way,h  hath  made  a  covenant  of  grace 
(conditional)  with  sinful  man,  by  the  promise  of  which  he  for- 
giveth  us  all  our  sins,  and  giveth  right  to  everlasting  life. 

4.  That  Christ's  way  of  saving  men  from  sin  is  by  sending 
his '  ministry  and  word  to  call  them,  and  giving  his k  Spirit 
within  to  sanctify  them.  And  this  Spirit  is  Christ's  advocate  to 
plead  his  cause,  and  do  his  work,  and  prepare  us  by  holiness 
for  the  heavenly  glory. 

5.  That  all  the  condition  required  of  you,  that  you  may  have 
all  these  blessings  of  the  covenant  of  grace,  is  but  sincerely  to  l 
believe  and  consent,  and  give  up  yourself  in  covenant  to  God 
the  Father,  Son,  and  Holy  Ghost,  and  continue  true  to  the 
covenant  which  you  make. 

Read  over  these  five  points  well,  and  consider  of  them  ;  and 
then  tell  me  whether  this  be  not  glad  tidings  to  an  undone 
miserable  sinner  ?      Have  you  read  them  over  ? 

S.  I  have  read  them,  and  I  perceive  that  they  are  glad  tidings 
of  hope  indeed.  But  truly,  sir,  I  have  heard  the  Gospel  so 
carelessly,  that  I  do  not  thoroughly  understand  these  things ; 
and  therefore  entreat  you  to  open  them  to  me  more  fully  and 
plainly. 

P.  I  know  you  were  baptised  in  your  infancy;  which  was 
your  privilege,  being  entered  by  your  parents  into  the  covenant 
of  God.  But  their  consent  and  dedication  will  serve  your  turn 
no  longer  than  till  you  come  to  age  and  natural  capacity  to 
consent  and  covenant  for  yourself.  Tell  me,  then,  have  you 
ever  soberly  considered  what  your  baptism  was,  and  what  cove- 
nant was  then  made  between  God  and  you  ?  And  have  you 
seriously  renewed  that  covenant  yourself,  and  so  given  up  your- 
self to  God  ? 

S.  Alas  !  I  never  either  seriously  considered  or  renewed  it ; 
but  I  thought  I  was  made  a  Christian  by  it,  and  was  sufficiently 
regenerated,  and  my  sins  done  away,  and  that  I  was  a  child  of 
God,  and  an  heir  of  heaven. 

>'  Matt,  xxviii.  19,  20;  John  iii.  10. 

1  Acts  xxvi.lG— 18;  Rom.  x.  8— 10,  14,  15.  k  Rom.  viii.  9. 

1  Matt,  xxviii.  19,  20  ;  Mark  xvi.  1G  ;  Rev.  xxii.  17. 


334  THE  poor  man's  family  hook. 

P.  And  how  did  you  think  all  your  sins,  since  your  baptism, 
were  forgiven  you  ? 

S.  1  confessed  them  to  God,  and  some  of  them  to  the  mi- 
nister, and  I  received  the  Lord's  Supper  ;  and  I  thought  that 
then  I  was  forgiven,  though  I  never  had  the  true  sense  and 
power  thereof  on  my  heart  and  life. 

P.  What  if  you  had  never  been  baptised,  and  were  now  first 
to  be  baptised,  what  would  you  do  ? 

S.  I  would  understand  and  consider  better  of  it,  that  I  might 
not  do  I  know  not  what. 

P.  Why  truly,  baptising  is  well  called  christening;  for  bap- 
tism is  such  a  covenant  between  God  and  man,  as  maketh  the 
receiver  of  it  a  visible  Christian  ;  and  if  you  had  sincerely 
renewed  and  kept  this  same  covenant,  you  had  needed  no  new 
conversion  or  regeneration,  but  only  particular  repentance  for 
your  particular  following  sins.  Baptism  is  to  our  Christianity 
what  matrimony  is  to  a  state  of  marriage  ;  or  like  the  enlisting 
and  oath  of  a  soldier  to  his  captain,  or  of  a  subject  to  his  prince. 
And  therefore  I  will  put  you  upon  no  other  conversion  than  to 
review  your  baptism,  and  understand  it  well,  and  after  the  most 
serious  deliberation  to  make  the  same  covenant  with  God  over 
again,  as  if  you  had  never  yourself  made  it  before,  or  rather  as 
one  that  hath  not  kept  the  covenant  which  once  you  made. 

Now,  if  you  were  to  be  baptised  presently,  there  are  these 
three  things  which  you  must  do  :  1.  Your  understanding  must 
know  the  meaning  of  the  covenant,  and  m  believe  the  truth  of 
the  word  of  God,  which  is  his  part.  2.  Your  will  must  heartily 
desire  and  accept  of  the  benefits  of  God's  covenant  offered  you, 
and  resolvedly  consent  to  the  conditions n  required  of  you. 
3.  And  you  must  presently  oblige  yourself  to  the  faithful  prac- 
tice of  them,  and  to  continue  true  to  your  covenant,  from  the 
time  of  your  baptism  till  death. 

S.  Truly,  if  conversion  be  no  more  than  to  do  what  I  vowed 
to  do,  and  to  be  a  Christian  seriously  which  before  I  was  but 
by  name  and  hypocritical  profession,  I  have  no  more  reason  to 
stick  at  it  than  to  be  against  baptism  and  Christianity  itself. 
First,  then,  will  you  help  my  understanding  about  it  ? 

P.  1.  You  must  understand  and  believe  the  articles  of  the 
christian  faith,  expressed  in  the  common  Creed,  which  you 
hear  every  day  at  church,  and  profess  assent  to  it. 

m  John  xviii.  12 ;  Acts  i.  37,  and  xvi.  31 ;  2  Cor.  viii.  5. 
»  Matt,  xxviii.  19,  20. 


THE    POOR    MAN'S    FAMILY    BOOK.  335 

S.  Alas  !  I  hear  it,  and  say  it  by  rote,  but  I  never  well  under- 
stood it,  or  considered  it. 

P.  The  christian  belief  hath  three  principal  parts  :  that  is, 
our  believing  in  °  God  the  Father,  and  in  God  the  Son,  and  in 
God  the  Holy  Ghost.  And  each  of  these  hath  divers  articles. 
I.  In  the  first  part  all  these  things  must  be  understood  and 
believed.  1.  That  there  is  P  one  only  God,  in  three  persons, 
the  Father,  Son,  and  Holy  Ghost;  who  is  an  infinite,  eternal, 
perfect  Spirit ;  a  perfect  life,  understanding,  and  will ;  perfectly 
powerful,  wise,  and  good  ;  the  first  efficient,  chief-governing, 
and  final  Cause,  or  End,  of  all  j  of  whom,  and  through  whom, 
and  to  whom,  are  all  things ;  the  Creator,  and  therefore  the 
Owner,  the  Ruler,  and  the  Benefactor,  and  End,  especially  of 
man. 

2.  That  this  God  made  Adam  and  Eve  in  his  own**  image, 
under  a  perfect  law  of  innocency,  requiring  perfect  obedience  of 
them  on  pain  of  death. 

3.  That  theyr  broke  this  perfect  law  by  wilful  sin,  and  there- 
by fell  under  the  sentence  of  death,  the  displeasure  of  God,  the 
forfeiture  of  his  grace,  and  of  all  their  happiness. 

4.  That  all  of  us  having  our  very  beings  and  natures  from 
them,  (and  their  successors,) s  derive  corruption  or  pravity  of 
nature  also  from  them,  and  a  participation  of  guilt :  and  these 
corrupted  natures  are  disposed  to  all  actual  sin,  by  which  we 
should  grow  much  worse,  and  more  miserable. 

5.  That  God,  of  his  mercy  and  wisdom,  took  advantage  of 
man's  sin  and  misery  to  glorify  his  grace,  and1  promised  man 
a  Redeemer,  and  made  a  new  law  or  covenant  for  his  govern- 
ment and  salvation,  forgiving  him  all  his  sins,  and  promising 
him  salvation,  if  he  believe  and  trust  in  God  his  Saviour,  and 
repent  of  sin,  and  live  in  thankful,  sincere  obedience,  though 
imperfect. 

G.  In  the11  fulness  of  time,   God  sent  his  Son,  his  eternal 

0  Matt,  xxviii.  19,  20. 

p  1  Cor.  viii.  4,  6  ;  1  John  v.  7  ;  t  Tim.  i.  17;  Psalm  cxxxiv.  7—9  ;  cxlvii. 
5  ;  xlvii.  7,  and  cxlv.  9  ;  Isa.  xl.  17  ;  Neh.  ix.  6  ;  Rev.  iv.  8,  and  xv.  3  ;  F.zek. 
xviii.  4.  1  Gen.  i.  27,  and  ii.  16,  17  ;  Eccl.  vii.  29. 

r  Gen.  iii. ;  Rom.  iii.  23,  and  vi.  23. 

s  Rom.  v.  12, 18,  and  iii.  9, 19  ;  Gen.  ii.  16, 17  ;  Et»h.  ii.  2,  3  ;  Heb.  ii.  14  ; 
John  viii.  44.  *  Gen.  iii.  15  ;  John  iii.  1G. 

u  Gal.  iv.  4  ;  John  i.  1—3  ;  xiv.  2,  3,  and  iii.  16 ;  1  John  ii. ;  John  x.  30  ; 
1  Tim.  ii.  5  ;  Matt.  i.  20,  21  ;  Heb.  iv.  15  ;  vii.  26 ;  ix.  26 ;  viii.  2,  and  x.  21 ; 
1  Cor.  xv.  3,  4 ;  Luke  xxiii.  43,  and  i.  27,  28  ;  2  Tim.  i.  10  ;  Acts  ii.  9 ;  iii.  21  j 
ii.  36,  and  x.  36. 


336  THE  poor  man's  family  book. 

Word,  made  man,  to  be  our  Redeemer  ;  who  was  conceived  in 
a  virgin  by  the  Holy  Ghost,  and,  by  perfect  obedience,  fulfilled 
God's  law,  and  became  our  example,  and  conquered  all  temp- 
tations, and  gave  himself  a  sacrifice  for  our  sins,  in  suffering, 
after  a  life  of  humiliation,  a  cursed,  shameful  death  upon  the 
cross  ;  and  being  buried,  he  arose  again  the  third  day,  and 
having  conquered  death,  assured  us  of  a  resurrection  ;  and  after 
forty  days'  continuance  upon  earth,  he  ascended  bodily,  in  the 
sight  of  his  disciples,  into  heaven,  where  he  is  the  Teacher,  the 
King,  and  the  Intercessor  for  the  church  with  God  ;  by  whom 
alone  we  must  come  unto  the  Father,  and  who  prepareth  for  us 
the  heavenly  glory,  and  us  for  it. 

7.  Before  he  ascended,  he  made  a  more  full  and  plain  edi- 
tion of  the  aforesaid  law  or  covenant  of  grace  ;  and  he  x  gave 
authority  to  his  chosen  ministers,  to  go  and  preach  it  to  all  the 
world,  and  promised  them  the  extraordinary  gift  and  assistance 
of  his  Holy  Spirit :  and  he  ordained  baptism  to  be  used  as  the 
solemn  initiation  of  all  that  will  come  into  his  church,  and  enter 
into  the  covenant  of  God  :  in  which  covenant  God  the  Father 
v  consenteth  to  be  our  reconciled  God  and  Father,  to  pardon 
our  sins  for  the  sake  of  Christ,  and  give  us  his  Holy  Spirit,  and 
plorifv  us  in  heaven  for  ever  :  and  God  the  Son  consenteth  to 
be  our  Saviour,  our  King  and  Head,  our  Teacher  and  Mediator, 
to  bring  us  reconciled  to  his  Father,  and  to  justify  us,  and  give  us 
his  Spirit,  and  eternal  life  :  and  God  the  Holy  Ghost  consenteth 
to  z  dwell  in  us  as  the  Agent  and  Advocate  of  Christ,  to  be  our 
Quickener,  our  Illuminator  and  Sanctifier,  the  Witness  of  Christ, 
and  the  earnest  of  our  salvation.  And  we,  on  our  part,  must  pro- 
fess unfeigned  belief  of  this  gospel  of  Christ,  and  repentance  for 
our  former  sins,  and  consent  to  a  receive  the^e  gifts  of  God,  giv- 
ing up  ourselves,  soul  and  body,  to  him,  as  our  only  God,  our 
Saviour  and  our  Sanctifier,  as  our  chiefest  Owner,  Ruler,  and 
Benefactor  ;  resolving  to  live  as  his  own,  as  his  subjects  and  his 
children,  in  true  resignation  of  ourselves  to  him,  in  true  obedi- 
ence and  thankful  love  :  b  renouncing  the  world,  the  flesh,  and 
the  devil,  that  would  tempt  us  to  the  contrary  ;  and  this  is  the 
end  ;  but  not  in  our  own  strength,  but  by  the  gracious  help  of 
the  Spirit  of  God. 

x  Matt,  xxviii.  19,  20;  Mark  xvi.  ]6;  Rom.  x.  10. 

y  2  Cor.  v.  18—20;   1  John  v.  9—12  ;  Jolin  vi. 

*  Gal.  iv.  G  ;  Tit.  iii.  3,  5.  a  John  i.  10—12  ;  Horn.  xii.  1,  2. 

b  Rom.  viii.  13;  Luke  xiv.  20  ;  Acts  xxvi.  IS.*" 


THE    POOR    MAN'S    FAMILY    BOOK.  337 

This  is  the  baptismal  covenant,  the  manner  of  whose  outward 
administration  you  have  often  seen. 

By  this  covenant,  as  it  is  God's  law  and  act  on  his  part,  all 
that  truly  consent  and  give  up  themselves  thus  absolutely  to 
God  the  Father,  Son,  and  Holy  Ghost,  are  presently  pardoned 
all  the  sins  that  ever  they  were  guilty  of,  as  by  God's  instru- 
mental act  of  oblivion  :  and  in  it  they  have  the  gift  of  their 
right  to  the  Spirit,  and  to  everlasting  life,  and  of  all  the  mercies 
necessary  thereunto. 

8.  The  c  Holy  Ghost,  in  a  peculiar  manner,  is  given  to  all 
that  thus  truly  believe  and  consent  to  the  holy  covenant :  to 
dwell  and  work  in  them,  and  regenerate  them  more  fully  to  the 
nature  and  image  of  God,  working  in  them,  1.  A  holv  liveliness 
and  activity  for  God.  2.  A  holy  light  and  knowledge  of  God. 
3.  A  holy  love  and  desire  after  God,  and  all  that  by  which  God 
is  manifested  unto  man.  And  they  that  have  not  this  renewing 
Spirit  of  Christ,  are  none  of  his  :  and  by  this  the  temptations 
of  the  flesh,  the  world,  and  the  devil,  must  be  overcome. 

9.  At  death  men's  souls  are  judged  particularly  and  d  enter 
into  joy  or  misery;  and,  at  the  end  of  this  world,  Christ  will 
come  in  glory,  and  raise  the  dead,  and  judge  all  the  world  ac- 
cording to  their  works.  And  they  that  have  sincerely  kept  this 
covenant  (according  to  the  several  editions  of  it,  which  they  were 
under)  shall  be  openly  justified  and  glorified  with  Christ  :  where 
they  shall  be  made  perfect  themselves  in  soul  and  body,  and 
perfectly  know,  love,  praise,  and  please  the  most  blessed  God 
for  evermore,  among  the  blessed  saints  and  angels  :  and  those 
that  have  not  performed  this  covenant  shall  be  for  ever  deprived 
of  this  glory,  and  suffer  in  hell  everlasting  misery,  with  devils 
and  ungodly  men. 

These  nine  points  must  all  be  competently  understood  by  you ; 
or  else  you  cannot  understand  what  baptism,  repentance,  con- 
version, Christianity,  is  :   and  you  consent  to  you  know  not  what. 

S.  Alas  !  Sir,  when  shall  1  ever  be  able  to  understand  and  re- 
member all  this  ? 

P.  It  is  all  but  your  common  catechism  ;  yea,  it  is  all  but  the 
creed  which  you  daily  repeat,  a  little  opened.     But   if  you  do 

'  Cor.  xii.  12,  13 ;  Rom.  viii.  9,  16,  2G,  30;  Gal.  iv.  G,  and  v.  17,  24  ;  John 
iii.  6—8  ;  Epli.  ii.  1,  2  ;  Tit.  Hi.  3,  5 ;  Acts  xxvi.  18 ;  2  Tim.  v.  7 ;  1  John 
ii.  15. 

d  Luke  xxiii.  43,  and  xvi.  22,  26  ;  2  Cor.  v.  18 ;  Phil.  i.  23  ;  Acts  i.  11  ; 

1  Cor.  xv.;  John  v.  22,  29,  and  xvii.  24;  Matt,  xxv.,  and   xiii.  41—43; 

2  Tim.  iv.  8,  18;  2  Tbess.  i.  8— 10,  and  ii.  12. 

VOL.  XIX.  Z 


338  THE  poor  man's  family  hook. 

not  remember  all  these  words ;  if  yet  you  remember  the  sense 
and  matter  of  them,  it  will  suffice. 

S.  But  you  told  me,  that  besides  understanding  and  belief,  the 
e  will's  true  consent  is  also  necessary. 

P.  II.  That  is  the  second  part  of  religion  and  holiness,  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  considered  the  terms  of  the  baptismal  covenant,  your 
hearty,  resolved,  full  consent  to  it,  is  the  condition  of  your  pre- 
sent right,  upon  which  Christ  taketh  you  as  his  own. 

S.  But  hath  my  will  no  more  to  do  but  to  consent  to  that 
covenant  ? 

P.  That  implieth  that  your  consent  must  still  continue,  and 
that  it  reach  to  the  particular  means  and  duties  which  Christ 
shall  appoint  you.  And  the  Lord's  Prayer  is  given  as  the  more 
particular  rule  of  all  the  desires  of  vour  will.  Wherefore  you 
must  well  study  the  meaning  of  that  prayer. 

S.  You  told  me  also  that  practice  is  the  third  part  of  religion  : 
how  shall  I  know  what  that  must  be  ? 

P.  III.  You  must  here  know,  1.  The  rule  of  your  practice. 
2.  That  your  practice  must  be  according  to  that  rule.  The 
foundation  and  end  of  all  your  practice  is  laid  down  already  in 
what  is  said. 

I.  The  foundation  and  root  of  all  is  your  relation  to  God,  ac- 
cording to  this  covenant.  1.  You  are  devoted  to  him  as  being 
totally  his  own  ;f  and  therefore  you  must  live  to  him,  and  seek 
his  glory,  and  rest  in  his  disposals.  2.  You  are  related  to  him 
as  his  subject,5  and  therefore  must  endeavour  absolutely  to 
obey  him  above  all  the  world.  3.  You  are  related  to  him,  when 
you  are  a  true  believer,  as  his  child  and  friend  ;h  and  therefore 
must  live  in  faithfulness  and  love.  And  this  is  the  foundation 
and  sum  of  all  your  holy  life. 

If.  And  the  ends  of  all  your  practice  must  be,  1.  That  you 
may  be  fully  delivered  from  all  sin  and  misery,  be  made  more 
holy  and  more  serviceable  to  God  and  profitable  to  men,1  and 

e  Exod.  xx.  3  ;  Jos.  xxiv.  16,  25  ;  2  Cor.  viii.  5  ;  Mark  xvi.  16  ;  1  Pet.  iii. 
21;  Rev.  xxii.17;  Matt.  xi.  29,  and  xxviii.  24  ;  Johnxiv.8;  Luke  v.  14,  and 
xiv.  26,  33  ;  Acts  ix.  6,  7  ;  Euh.  ii.  18,  22,  and  iii.  5, 16. 

f  1  Cor.  vi.  19 ;  Psalm  c.  2—5. 

k  Psalm  v.  2  ;  x.  16,  and  xlvii.  6,  7. 

11  Gal.  iii.  26,  and  iv.  6 ;  John  xi.  52 ;  Rom.  viii.  16, 17,  26. 

1  Tit.  ii.  14,  and  iii.  3,5,6;  1  Cor.  vi.  20,  and  vii.  32  ;  John  xv.  8 ;  1  Pet. 
iv.  11  ;  1  Thess.  iv.  1  ;  2  Tim.  ii.  3,  4,  12  ;  2  Thess.  i.  9,  10 ;  Col.  iii.  1,  4,  5  ; 
Lnke  xii.  32 ;  Jam.  ii.  5  ;  2  Pet.  i.  11. 


THE    POOR    MAN'S    FAMILY    liOOK.  339 

may  glorify  your  Father,  Redeemer,  and  Sanctificr,  by  the  glory 
of  his  image  on  you,  and  so  may  he  more  pleasing  to  him  ;  and, 
2.  That  you  may  be  perfectly  holy  and  glorious,  and  happy  in 
heaven,  and  may  with  saints  and  angels  dwell  with  Christ,  and 
know,  and  love,  and  praise,  and  serve  the  Lord  in  glory,  in  per- 
fect joy  for  evermore.  These  ends  being  all  most  excellent  and 
sure,  must  be  still  in  your  eye,  as  the  great  and  constant  poise 
and  motive  of  all  your  practice. 

II L  As  you  are  a  subject,  your  obedience  hath  its  rule  ;  and 
the  rule  is  the  law  of  your  Redeemer  and  Creator.k  This  law 
is  the  law  of  nature,  and  the  commands  of  Christ  superadded 
in  the  gospel,  set  together.  The  law  of  nature1  is  the  whole 
nature  and  order  of  all  things  in  the  world,  and  especially  of 
man  himself,  as  it  signifieth  the  will  of  God  about  man's  duty, 
and  his  reward  or  punishment. 

The  special  superadded  commands  of  Christ  are,  that  wem 
believe  in  him  as  our  Saviour,  and  believe  all  the  added  articles 
of  faith,  and  hope  for  life  by  his  purchase  and  promise,  and  love 
Ciod  as  his  goodness  appeareth  in  his  Son  and  Gospel,  and  love 
Christ's  members  for  his  sake,  that  we  pray  for  the  Spirit  of 
Christ,  and  obey  him ;  and  that  we  observe  that  church  order,  as 
to  ministrv,  church  assemblies,  the  Lord's  day,  the  two  sacra- 
ments, public  worship,  and  discipline,  which  Christ,  by  himself, 
or  his  Spirit  in  his  apostles,  hath  commanded  us. 

And  vet  vou  must  understand,  1.  That  the  law  of  nature  itself 
is  much"  more  plainly  described  and  opened  in  the  holy  Scripture 
than  vou  are  able  to  read  it  in  itself.  2.  That  even  these  gospel 
superadded  laws  have  somewhat  of  natural  obligation  in  them, 
supposing  but  foregoing  matters  of  fact,  that  Christ  did  all  that 
indeed  he  did.     So  much  for  your  rule. 

IV.  The  degree  of  obedience,  which  is  your  duty,  is  indeed  ° 
perfection  without  further  sin  :  but  your  daily  infirmities  have  a 
pardon ;  and  therefore  the  degree  of  obedience  necessary  to 
your  salvation  is  but  that  it  be  sincere,  that  is,  that  as  to  the 
predominant  bent  of  your  heart  and  life,  you  truly  obey  your 

k  Psalm  i.  2;  Matt.  xi.  29,  xxviii.  20. 

1  Psalm  xix.  1,  2,  &c. ;  Rom.  i.  19,  20,  and  ii. 

111  John  xiv.  1  ;  i.  12;  vi.  29;  xvi.  27,  and  xvii.  1— 3  ;  Uolin  iii.  1G,  17, 
and  iv.  9  ;  Tit.  iii.  4;  Luke  xi.  13,  and  x.  10;  Heb.  xiii.  7,  17  ;  1  Tliess.  v.  12; 
1  Cor.  xvi.  16. 

"  Psalm  xix.  7—10;  John  i.  8—10,  and  iii.  19—21. 

0  Matt.  v.  48 ;  Psalm  xix.  7,  and  xxxii.  1,  2;  2  Cor.  vii.  1  ;  Eph.  iv.  12 ; 
Matt.  vi.  33. 

Z2 


340  the  poor  man's  family  book. 

Creator  and  Redeemer,  and  make  this  the  chief  trade  or  busi- 
ness which  you  live  for  and  manage  in  the  world. 

V.  I  must  also  add  that,  in  all  this,  you  must  still  remember 
that,  1.  The  devil;  and,  2.  The  world;  3.  But,  above  all, 
your  own?  fleshly  mind  and  appetite,  will  be  the  great  enemies 
of  all  this  holiness  and  obedience  ;  and  therefore  you  must  un- 
derstand their  enmity,  and  the  danger  of  it,  and  resolve,  by 
God's  grace,  to  renounce  them  and  resist  them,  as  your  enemies, 
to  the  last. 

And  though  only  sincerity  is  necessary  to  salvation,  yet,  1. 
You  have  not  sincerity,  unless  you  have  a  desire  and  endeavour 
after  perfection.^  2.  And  a  greater  degree  of  holiness  is  neces- 
sary to  a  great  degree  of  glory. 

S.  Alas  !  sir,  I  shall  never  remember  all  this. 

P.  You  may  see,  then,  how  foolishly  you  have  done,  to  lose 
your  time  in  childhood  and  youth,  which  you  should  have  spent 
in  learning  the  will  of  God,  and  the  way  to  your  salvation.  If 
you  had,  morning  and  night,  desirously  meditated  on  these 
things,  and  read  God's  word,  and  asked  counsel  of  your  teachers, 
and  learned  catechisms,  and  read  good  books,  and  if  you  had 
marked  well  what  you  heard  at  church,  and  had  spent  all  the 
Lord's  days  in  such  work  as  this,  which  you  spent  in  play  and 
idleness,  and  vain  talk,  you  might  have  been  acquainted  fami- 
liarly with  all  this,  and  more.  But  that  which  is  past  cannot  be 
recalled.  If  you  cannot  remember  all  this,  1.  Labour  to  un- 
derstand it  well.    2.  And  remember  that  which  is  the  sum  of  all. 

S.  What  is  that  ? 

P.  1.  The  shortest  sum  is  the  baptismal  covenant  itself,  to 
helieve  in,r  and  give  up  yourself  to  God  the  Father,  the  Son,  and 
the  Holy  Ghost,  as  your  Creator,  Redeemer,  and  Sanctifier, 
your  Owner,  Ruler,  and  chief  Good  and  End;  renouncing  the 
flesh,  the  world,  and  the  devil. 

2.  The  next  summary,  explaining  this  more  largely,  is,  1.  The 
Creed,s  as  the  sum  of  what  you  must  believe.  2.  The  Lord's 
Prayer,*  as  the  sum  of  what  you  must  desire.  3.  And  the  sum 
of  the  law  of  nature  is  in  the  ten  commandments;"  and  the 
church  laws  of  Christ,  about  ministry,  communion,  sacraments, 
and  other  worship,  you  will  be  taught  in  the  church  by  sense 

p  Rom.  viii.  5—8,  13  ;  Gal,  v.  17. 

<i  Psalm  cxix.  1—5  ;  Matt.  xxv.  20,  21,  23. 

>  Matt,  xxviii.  19  ;  Mark  xvi.  1G.  s  1  Cor.xv.  2—5. 

1  Matt.  vi.  6.  »  Matt.  ix.  IT,  18;  Rom.  xiii.  8,  9. 


THE    POOR    MAN'S    FAMILY   BOOK.  341 

and  use,  and  daily  teaching.    Cannot  you  say  the  Creed,  Lord's 
Prayer,  and  Ten  Commandments  ? 

S.  Yes,  I  learned  the  words,  but  I  never  laid  the  sense  and 
substance  of  them  to  heart. 

P.  All  that  I  have  said  to  you  is  but  the  sense  of  those  three. 
Understand  the  exposition,  and  remember  the  forms  or  words 
themselves.  But  even  your  duty  is  shortlier  summed  up  in  Love,x 
which  is  the  fulfilling  of  the  law;  for  justice  is  comprehended 
in  love,  which  will  teach  you  to  do  as  you  would  be  done  by. 

S.  What  love  is  it  that  you  mean  ? 

P.  The  love  of  God,  the  love  of  yourself,  and  the  love  of 
your  neighbour,  is  the  sum  of  all  your  duty. 

S.  This  is  but  reasonable  duty,  which  no  man  can  deny  or 
speak  against :  and  one  part  of  it  I  shall  easily  keep,  which  is 
to  love  myself. 

P.  Alas,  poor  man!  Have  you  kept  it  hitherto?  What 
enemy  have  you  had  in  all  the  world  comparable  to  yourself?  y 
All  that  your  enemies  could  do  against  you  is  but  as  a  flea- 
biting.  What  if  they  slander  you,  oppress  you,  imprison  you, 
or  otherwise  abuse  you  ?  Wrong  not  yourself,  and  all  this  can- 
not hinder  your  salvation,  nor  make  God  love  you  ever  the  less, 
nor  make  death  ever  the  more  terrible ;  nor  will  it  ever  be  your 
sorrow  in  heaven  to  think  of  it.  All  your  enemies  in  the 
world  cannot  force  you  to  commit  one  sin,  or  make  you  a  jot 
displeasing  unto  God.  But  you  yourself  have  committed 
thousands  of  sins,  and  made  yourself  an  enemy  to  God.  O 
the  folly  of  ungodly  men  !  They  can  hardly  forgive  another  if 
he  do  but  beat  them,  or  slander  them,  or  impoverish  them  :  and 
yet  they  can  go  on  to  abuse,  undo,  and  destroy  their  souls,  and 
run  towards  hell,  and  easily  forgive  themselves  all  this ;  yea, 
take  it  for  their  benefit,7'  and  will  not  be  restrained,11  nor  per- 
suaded to  forbear,  nor  show  any  mercy  to  their  own  miserable 
souls.  I  tell  you,  though  the  devil  hate  you,  yet  all  the  devils 
in  the  world  have  not  done  so  much  against  you  as  you  have 
done  against  yourself.  The  devils  did  but  tempt  you  to 
sin,  but  never  did  nor  could  compel  you;  but  it  is  you  that 
have  wilfully  sinned  yourself,  and  sold  your  soul,  as  Esau  his 
birthright,  for  a  morsel,  for  a  pleasant  cup  or  game,  or  for  a 
lust  or  filthy  pleasure,  and  for  a  thing  that  is  worse  than  nothing. 

*  Rom.  xiii.  8,  9  ;  Mark  xii.  30,  33  ;  Matt.  xxii.  37,  39. 

y  Hos.  xiii.  9  ;  Prov.  xxix.  24,  and  viii.  3G.  z  Tit.  iii.  2—6. 

a  2  Cor.  v.  19,  20. 


342  the  rooR  man's  family  book. 

Was  it  not  you,  even  you  yourself,  that  forgot  your  God,  ne- 
glected your  Saviour,  resisted  the  Holy  Spirit,  refused  sancti- 
fying grace,  despised  heaven,  and  set  more  hy  this  dirty  world  ? 
Was  it  not  you  yourself  that  loved  not  holiness,  nor  a  holy  God, 
nor  the  holy  Scriptures,  nor  holy  persons,  nor  holy  thoughts, 
or  words,  or  ways  that  lost  your  precious  time,  and  omitted 
almost  all  your  duty,  and  ran  into  a  multitude  of  sins  ?  And  if 
the  devil  studied  his  worst  to  hurt  you,  what  could  he  do  more 
than  to  tempt  you  unto  sin  ?  l(  you  had  been  a  sworn  enemy 
to  yourself,  and  plotted  how  to  do  yourself  the  greatest  mischief, 
what  could  you  do  worse  than  to  sin  and  run  on  God's  displea- 
sure ?  Which  is  the  way  to  the  gallows,  but  by  breaking  the 
law,  by  murder,  by  felony,  or  the  like ;  and  which  is  the  way  to 
hell,  but  loving  sin,  and  refusing  grace  ?  And  yet  are  you  a 
lover  of  yourself  ? 

S.  All  this  is  too  true,  and  yet  I  am  sure  that  I  love  myself: 
how  then  comes  all  this  to  pass  ? 

P.  You  love  yourself  with  a  sensitive  love,  that  goeth  all  by 
sense,  and  little  by  reason,  much  less  by  faith.  As  a  swine 
loveth  himself  when  he  is  bursting  his  belly  with  whey,  or  a  rat 
when  he  is  eating  ratsbane.  You  love  your  appetite,  but  you 
have  little  care  of  your  soul.  You  love  yourself,  but  you  love 
not  that  which  is  good  for  yourself:  as  a  sick  man  loveth  his 
life,  but  abhorreth  his  meat  and  medicine. 

Indeed,  God  hath  planted  a  love  to  ourselves  so  deep  in 
nature,  that  no  man  can  choose  but  love  himself :  and,  therefore, 
in  the  commandments,  the  love  of  God  and  our  neighbour  only 
are  expressed,  and  the  love  of  ourselves  is  presupposed.  But 
Christ,  knowing  what  destroyers  men  are  of  themselves,  and 
forsakers  of  their  own  salvation,  doth  call  upon  sinners  to  love, 
care,  and  labour,  for  their  own  souls. 

These  things  conjunctly  make  up  man's  enmity  against  his 
own  salvation.  1.  The  soul  hath  lost  much  of  the  knowledge 
of  its  own  excellency  in  its  higher  faculties.  2.  Its  love  to 
itself,  as  rational,  is  dulled,  and  wanteth  stirring  up.  3.  It  is 
inordinately  fallen  in  love  with  itself  as  sensitive,  and  its  lower 
faculties.  4.  It  doateth  on  all  sensual  objects  that  are  delight- 
ful. 5.  It  is  as  dead  and  averse  to  those  noble,  spiritual,  higher 
objects  in  which  it  must  be  happy.  And  in  this  sense  man  is 
his  own  greatest  enemy. 

I  the  rather  speak  all  this  to  you  on  this  point,  because  your 
very  repentance   consisteth  in  being  angry  with  yourself,  and 


THE    POOR    MAN'S    FAMILY    BOOK.  343 

falling  out  with,  and  even  loathing,  yourself,  for  your  sins,  and 
your  self -undoing.  And  till  you  come  to  see  what  you  have 
done  against  yourself,  you  will  never  come  to  that  true  humilia- 
tion and  self-distrust  as  is  needful  to  your  salvation.  And  also 
hecause  that  it  is  here,  and  here  only,  that  your  safety  and  hap- 
piness is  like  to  stick  for  the  time  to  come.  Do  hut  as  a  man 
that  loveth  himself,  and  you  are  safe.  God  entreateth  you  to 
have  mercy  on  yourself.  He  hath  resolved  on  what  terms  he 
will  have  mercv  upon  sinners  :  they  are  unchangeably  set  down 
in  his  gospel.  And  sinners  will  not  yield  unto  his  terms.  Though 
they  be  no  harder  than  to  receive  his  gifts  according  to  their 
nature,  men  will  not  he  entreated  to  receive  them.  They  would 
have  fleshly  and  worldly  prosperity,  hut  deliverance  from  sin, 
and  holy  communion  with  God,  they  will  not  have.  Here  is  the 
only  stop  of  their  salvation.  All  menb  might  he  holy  and  happy 
if  they  would,  hut  most  men  will  not.  This  is  the  woful  state 
of  sinners.  Thev  will  cry  to  God  for  mercy,  mercy,  when  judg- 
ment cometh,  and  it  is  too  late,  and  yet  now  no  counsel,  no 
reason,  no  entreaty,  will  persuade  them  to  accept  it.  It  is  a 
pitiful  thing  to  hear  Christ's  ministers,  in  his  name,  beseech  men 
to  accept  of  sanctifying,  saving  mercy,  from  day  to  day,  and  all 
in  vain,  and  to  think  how  these  same  men  will  cry  for  mercy 
when  mercy  hath  done  with  them,  and  the  door  is  shut.  Yea, 
how  they  still  sav,  '  We  hope  to  be  saved  because  God  is  mer- 
ciful,' while  they  will  not  have  his  saving  mercy.  As  if  mercy 
stuck  in  the  hand  of  God  as  an  unwilling  giver,  while  it  is  they 
that  refuse  it  as  unwilling  to  receive  it.  Like  a  thief  that  is 
entreated  by  the  judge  to  give  over  in  time,  and  to  have  mercy 
on  himself,  and  not  to  cast  away  his  life,  and  will  not  hear  nor 
be  persuaded ;  and  yet  at  the  bar  or  gallows  will  crv  out  for 
mercy.  What  would  you  say  to  a  famished  beggar  that  should 
stand  begging  for  an  alms,  and  will  not  take  it  ?  Would  it  not 
be  a  strange  sight  at  once  to  hear  the  beggar  say,  '  I  pray  you 
give  me  money  or  bread,'  and  the  giver  offering  it,  and  say,  e  I 
entreat  thee  to  take  it,  and  have  pity  on  thyself,  and  do  not 
famish,'  and  cannot  prevail  ? 

S.  It  is  a  sad  and  mad  condition  that  you  describe,  and  it  is 
too  true  :  but  methinks  it  were  a  fitter  comparison  if  you  likened 
them  to  a  sick  man  that  begs  for  health  of  the  physician,  but 
will  take  no  physic;  while  the  physician  begs  of  him  in  vain,  to 
take  physic  that  he  may  have  health.     For  it  is  not  the  health 

b  Jos.  xxiv.  15  ;  Isa.  lv.  1—4. 


344  THE  poor,  man's  family  book. 

that  men  are  unwilling  of,  but  the  physic.     It  is  not  salvation, 
but  the  strait  gate  and  narrow  way. 

P.  There  is  some  truth  in  what  you  say,  (that  they  are  against 
the  means,)  but  you  are  mistaken  in  the  rest.  For  holiness, 
which  they  refuse,  is  not  only  a  means,  but  it  is  much  ofc  salva- 
tion itself.  Holiness  is  the  soul's  health,  and  not  only  its  me- 
dicine :  and  perfect  holiness,  which  is  the  perfect  knowledge 
and  love  of  God,  will  be  heaven  itself.  And  to  refuse  holiness 
is  to  refuse  health  and  heaven. 

8.  The  Lord  knoweth  that  this  hath  been  my  case.  I  have 
been  my  own  most  hurtful  enemy,  and  done  more  against  myself 
than  all  the  world  hath  done,  and  while  I  loved  myself  car- 
nally, I  undid  myself  foolishly  :  and  I  understand  now  that  it  is 
not  so  easy  a  matter  to  love  one's  own  soul  aright  as  I  had 
thought.  But  he  that  will  not  love  God,  it  is  pity  he  should 
live,  for  God  is  all  goodness. 

P.  Alas  !  man,  it  is  far  harder  tod  love  God  truly  than  your- 
self: I  tell  you,  that  your  want  of  love  to  God  is  the  greatest 
.sin  that  ever  you  were  guilty  of,  and  the  very  sum  of  all  your 
sins.  And  were  the  true  love  of  God  more  common,  salvation 
would  be  more  common,  for  no  true  lover  of  God  shall  be  con- 
demned. 1  know  that  there  is  something  of  God  that  all  men  love. 
They  love  him  as  he  is  the  Maker  and  Maintainer  of  the  world, 
and  of  their  own  lives  and  bodily  prosperity ;  and  as  he  giveth 
them  food  and  raiment,  and  all  the  mercies  which  they  abuse, 
to  gratify  their  lusts.  But  they  love  him  not  as  he  is  a  holy  and  a 
righteous  Governor,  forbidding  sin,  requiring  holiness,  hating  and 
punishing  the  ungodly,  restraining  fleshly  lusts,  and  not  forgiving 
nor  saving  the  impenitent. 

If  you  had  loved  God  all  this  while  indeed,  would  you  not 
have  loved  his  word,  and  loved  to  praise  him,  and  call  upon  his 
name,  and  loved  what  he  loveth,  and  delighted  to  do  his  will 
and  please  him  ?  Did  you  love  God  when  you  broke  his  laws, 
and  hated  holiness,  and  could  not  abide  an  obedient,  holy,  hea- 
venly life,  and  loved  not  to  think  or  talk  much  of  him,  nor  to 
call  upon  him  ?  You  may  as  well  say  that  he  loveth  the  king 
who  spits  in  his  face,  and  rebelleth  against  him. 

As  long  as  you  think  you  have  been  a  lover  of  God  in  youre 
sinful  state  of  life,  and  think  it  so  easy  still  to  love  him,  you 

*  Matt.  i.  21 ;  Tit.  ii.  14  ;  Eph.  v.  27  ;  Col.  i.  22  ;  1  Pet.  i.  16. 
a  Luke  xviii.  22—24,  and  xiv.  26,  33  ;  Rom.  viii.  8. 
c  Eph.  ii.  1—3 ;  Rom.  v.  9,  10,  and  viii.  6,  7. 


THE    POOR    MAN'S    FAMILY    BOOK.  345 

know  not  God,  you  know  not  yourself,  you  know  not  the  need 
or  the  nature  of  true  conversion,  nor  can  you  repent  of  this 
greatest  sin  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.  I  have  been  an  enemy  to  myself,  but  sure  nobody  can  hate 
God. 

P.  Where  there  is  enmity,  loathing,  aversation  of  mind,  and 
unwillingness,  there  is  hatred.  The  carnal  mind  is  enmity 
against  God  ;  for  it  is  not  subject  to  the  law  of  God,  nor  indeed 
can  be.  (Rom.  viii.  5 — 7.)  If  there  were  no  enmity  between 
God  and  man,  what  need  was  there  of  a  Mediator,  or  Recon- 
ciler? And  will  you  think  so  ill  of  the  most  gracious  God,  and 
so  well  of  yourself,  a  naughty  sinner,  as  to  think  that  the  enmity 
is  f  only  in  God,  and  not  in  you  ?  Is  he  an  enemy  to  any  man 
that  is  not  first  an  enemy  to  him  ?  "  He  hateth  all  the  workers 
of  iniquity,"  (Psalm  v.  5,)  because  thev  are  all  enemies  to  him, 
and  contrary  to  his  holiness  as  darkness  is  to  light.  It  is  the 
very  case  of  all  ungodly  persons,  that  their  hearts  are  turned 
away  from  God  to  this g  world,  and  the  pleasures  of  the  flesh, 
and  being  in  love  with  these,  they  h  love  not  that  God,  nor  that 
holy  word,  which  calls  them  off,  and  condemncth  them  for  their 
sinful  minds  and  pleasures.  Let  your  conscience  speak  plainly; 
had  not  the  world  more  of  your  heart  than  heaven  ?  Were  you 
not  a  lover  of  pleasure  more  than  of  God  ?  Were  not  your 
thoughts,  lying  clown,  and  rising  up,  and  all  the  day,  more  for- 
ward and  ready  to  think  of  your  worldly  and  fleshly  concern- 
ments, than  of  God  ?  And  were  not  those  thoughts  more  sweet 
and  welcome  to  you  ?  Was  not  your  heart  so  loth  and  back- 
ward to  think  of  God  with  pleasure,  that  you  never  did  seriously 
set  yourself  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  pleasure  ;  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  as  God. 
Were  you  not  more  weary  of  holy  thoughts,  or  holy  conference, 
or  prayer,  than  of  your  worldly  business  and  discourse  ?  Was 
not  your  heart  against  the  holiness  and  strictness  of  God's 
word  and  of  his  servants  ?   In  a  word,  if  you  had  no  '  enmity 

f  Zech.  xi.  8  ;  Epli.  iii.  18, 19.  s  Phil.  iii.  18,  19 ;  Col.  i.  21. 

h  Heb.  x.  IB ;  Luke  xiv.  27  ;  Isa.  i.  21  ;  Psalm  xxxvii.  20. 
'Gen.  iii.  15  ;  Jam.  iv.  1 ;  Rom.  viii.  7. 


346  THE  poor  man's  family  book. 

to  a  holy  and  heavenly  mind  and  life,  why  did  you  not  choose 
it  ?  And  why  could  not  all  God's  mercies  invite  you  to  it  ?  Nor 
all  teaching  and  entreaties  ever  persuade  you  to  it  ?  Why  are 
you  yet  so  backward  to  it  ?  Is  this  no  enmity  ?  And  if  you 
were  an  enemy  to  holiness,  and  to  the  holy  word  and  govern- 
ment of  God,  was  not  this  to  be  an  enemy  to  God  ?  I  tell  you, 
we  are  all  enemies  to  God  till  Christ  have  reconciled  us,  and 
the  Holy  Ghost  renewed  us,  and  turned  the  enmity  into 
love. 

S.  I  never  laid  this  state  of  enmity  to  heart  till  now.  I 
knew  that  I  was  a  sinner;  but  I  knew  not  that  I  was  an  enemy 
to  God,  even  when  I  began  to  fear  that  he  was  for  my  sin  an 
enemy  to  me.  But  I  find  now  that  it  hath  heen  with  me  just 
as  you  say ;  and  I  perceive  that  all  sin  hath  some  enmity  to 
God  in  it. 

P.  Where  God  is  not  loved  as  God,  he  is  in  some  sort k 
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  seed  of  the  woman 
and  of  the  serpent  was  put  from  the  beginning  of  the  covenant 
of  grace  ?  And  how  this  was  presently  manifested  in  Cain  and 
Abel,  the  two  first  men  and  brothers  that  were  born  into  the 
world  :  "  Cain  was  of  that  wicked  one  (the  devil)  and  slew  his 
brother.  And  wherefore  slew  he  him  ?  Because  his  own  works 
were  evil  and  his  brother's  righteous."  (1  John  iii.  12.)  If  you 
have  read  the  Scripture,  and  other  history,  and  have  but  heeded 
what  is  done  about  you  in  the  world,  you  might  easily  perceive 
that  the  world  hath  ever  consisted  of  two  contrary  sorts  of  men, 
who,  as  two  armies,  are  still  to  this  day  in  constant  opposition 
to  each  other.  The  wicked  are  the  1  devil's  seed  and  army  ; 
and  the  godly  are  the  army  of  Christ,  and  the  regenerate  seed 
of  God.  Whence  is  all  the  hatred  of  godliness  on  the  earth, 
all  the  scorns,  and  slanders,  and  cruel  persecutions  and  but- 
cheries of  holy  persons,  and  the  number  of  martyrs  and  suf- 
ferers, but  from  this  inbred  enmity  ?  This  is  Christ's  meaning 
when  he  saith,  that  he  came  not  to  send  peace,  but  a  sword  : 
because  he  came  to  cause  that  holiness  which  the  wicked  will 
still  hate  and  persecute.  Look  about  you,  and  see  whether  we 
may  not  yet  truly  say  with  St.  Paul,  "  But  as  then  he  that  was 
born   after  the  flesh  persecuted  him   that  was   born  after  the 

k  Rom.  i.  30  ;  Psalm  lxxxi.  L5  ;  Ixviii.  1,  and  xxi.  8  ;  Command,  ii. ;  Deut. 
vii.  10;  2  Cliron.  xix.  2. 
1  John  viii.  44. 


THE    POOR    MAN'S    FAMILY    BOOK.  347 

Spirit,  even  so  it  is  now."  (Gal.  iv.  29.)  And  we  are  all 
of  this  malignant  disposition  in  some  degree  till  grace  recover 
us ;  "  When  we  were  enemies,  we  were  reconciled  to  God  by 
the  death  of  his  Son."  (Rom.  v.  10.)  So  "  He  that  will  be  a 
friend  of  the  world  is  an  enemy  to  God.  The  friendship  of  the 
world  is  enmity  to  God."  (Col.  i.  21;  James  iv.  4.)  I  will 
mind  you  of  no  other  proof,  more  than  Christ's  own  sentence, 
which  is  not  unjust.  "  Those  mine  enemies  that  would  not 
I  should  reign  over  them,  bring  them  hither,  and  slav  them 
before  me."  (Luke  xix.  27.)  Those  that  would  not  have 
Christ  reign  over  them,  and  subdue  their  worldly  minds,  and 
fleshly  lusts,  and  make  them  holy,  are  his  enemies.  And  hath 
not  this  been  your  case  ? 

S.  I  cannot  deny  it;  the  Lord  forgive  me,  and  have  mercy 
on  me.  1  see  now  that  it  is  not  so  easy  a  matter,  nor  so  com- 
mon to  love  God  truly,  as  1  thought  it  was. 

P.  Tom  love  God  as  God,  with  all  our  mind,  and  heart,  and 
might,  is  the  sum  of  holiness,  the  proper  fruit  of  the  Spirit,  the 
certain  mark  of  God  on  the  soul,  and  the  surest  evidence  of  his 
love  to  us,  and  the  very  beginning  and  foretaste  of  heaven.  It 
is  that  which  Christ  came  into  the  world  to  effect,  by  the  most 
wonderful  demonstration  of  God's  love  to  sinners,  as  the  fittest 
means  to  win  their  love.  Faith  in  Christ  is  but  the  bellows  to 
kindle  in  us  the  love  of  God  ;  and  faith  working  by  love  is  all 
our  religion  in  a  few  words.  Therefore,  if  love  to  God  were 
easy  and  common,  all  goodness  would  be  so,  and  salvation 
would  be  so. 

But  having  said  thus  much  of  the  love  of  your  soul,  and  the 
love  of  God,  what  think  you  next  of  the  love  of  others?  Is  that 
also  easy  to  you  ? 

S.  I  am  sometimes  angry  when  I  am  wronged,  or  provoked, 
but  J.  know  no  one  in  the  world  that  1  wish  ill  to. 

P.  So  far  it  is  well.  But  1.  Do  you  love  men  more  for  God 
and  his  image  on  them  than  for  yourself?  2.  Do  you  "  love 
your  neighbour  as  yourself?  I  pray  you  understand  the  matter 
aright.  1.  God  must  be  first  and  principally  loved,  as  the 
chief  and  infinite  Good  :  he  must  be  loved  for  himself,  as  beinsr 
goodness  itself,  and  most  amiable  in  himself,  and  that  unlimit- 

m  2  Thess.  iii.  5  ;  Luke  xi. 42;  Rom.  v.  5  ;  Gai.  v.  0;  Jade  21 . 
n  Gal.  v.  0,13, 14,  22;  Jam.  ii.  8;  1  Pet.  ii.  17,  and  iii.  8;  Rom.  xii.  9,  10, 
and  xiii.  9,10;  2  Cor.   xiii.   11;  Col.   i.  4;    1  Thess.   iv.   9;    1  Pet.    i.   22; 

1  John  iv.  7,  8, 11,  12,  20,  21,  and    v.   2;    John    xiii.  34,  and  xv.   12,  17; 

2  John  iv. ;  Col.  ii.  2  ;  Epli.  iv.  2, 15,  10,  and  v.  2. 


348  the  poor  man's  family  book. 

edly  with  all  the  soul.  The  creature  must  be  loved  only  for 
God,  as  bearing  his  image,  or  the  marks  of  his  perfection,  and 
as  a  means  to  know,  and  please,  and  glorify  him.  Those  must 
be  most  loved  who  have  most  of  the  image  of  God,  in  wisdom, 
righteousness,  and  holiness.  The  godly  must  be  loved  as  godly, 
with  a  special  love.  Professed  Christians  must  be  beloved  as 
such.  All  men,  even  our0  enemies,  must  be  loved  as  men, 
with  a  common  love ;  and  all  this  for  God's  work  upon  them, 
and  his  interest  in  them. 

But  a  selfish,  carnal  man,  loving  his  carnal  self  more  than 
God,  doth  make  himself  the  standard  and  reason  of  his  love  to 
others.  He  loveth  not  those  best  who  are  best,  and  most  holy, 
or  serviceable  to  God  and  the  public  good,  but  those  that  love 
and  honour  him  most,  and  those  that  are  most  of  his  opinion, 
and  those  that  will  be  ruled  by  his  will,  and  never  cross  it ;  and 
those  that  do  most  for  him,  and  are  most  profitable  to  him.  A 
true  Christian  loveth  his  neighbour,  as  you  love  the  children  of 
your  dearest  friend,  for  the  parents'  sake.  But  a  carnal  man 
loveth  his  neighbour  partly  as  a  dog  loveth  his  master  for  feed- 
ing him,  and  partly  as  all  creatures,  birds,  and  beasts,  do  love 
their  companions,  for  likeness  of  kind,  and  from  sociableness 
and  acquaintance.  Have  you  not  loved  an  ignorant  worldling, 
a  profane  swearer,  a  derider  of  holiness,  who  loved  you  and 
spoke  well  of  you,  and  took  your  part,  and  did  you  many 
friendly  offices,  better  than  a  wise  and  godly  person,  that  never 
did  any  thing  for  you,  or  that  had  low  thoughts  of  your  wit  and 
honesty,  though  no  worse  than  indeed  you  did  deserve  ? 

S.  I  cannot  deny  but  you  describe  me  rightly. 

P.  And  did  you  never  dishonour  your  governors,  prince,  or 
parents  ?  Did  you  never  seek  to  hurt  another,  nor  desire  re- 
venge ?  Did  you  never  deceive  your  neighbour,  nor  wrong  him 
any  way  in  his  estate  ?  Did  you  never  belie  nor  slander  him,  or 
backbite  him,  nor  falsely  accuse  him,  nor  seek  to  make  him  odi- 
ous or  contemptible  to  others  ?  Did  you  never  envy  him,  nor 
covet  his  estate,  or  honours,  nor  seek  to  draw  any  thing  from 
him  to  yourself?  If  you  did,  what  love  was  in  all  this  but  self- 
love  ? 

Nay,  what  labour  and  cost  have  you  been  at  to  save  the  souls 
of  miserable  sinners,  or  to  relieve  their  bodies  ?  "And  he  u  that 
seeth  his  brother  hath  need,  and  shutteth  up  the  bowels  of  his 
compassion  from  him,  how  dwelleth  the  love  of  God  in  him  ?" 

0  Lev.  xix.  18,  34 ;  Matt.  v.  44,  46.  r  i  John  iii.  17,  and  iv.  12. 


THE    POOR    MAN'S    FAMILY    BOOK.  340 

At  what  rates,  and  with  what  condescension,  self-denial,  and 
diligence  have  you  showed  your  neighbours  that  you  love  them  ? 

2.  At  least  hath  it  heen  with  any  such  love  as  you  love  your- 
self ?  How  easily  can  you  hear  your  neighbour's  wrongs,  re- 
proaches, slanders,  poverty,  sickness,  in  comparison  of  your 
own  ?  You  can  aggravate  his  faults,  and  extenuate  your  own  ; 
and  judge  him  very  culpable,  and  censurable,  and  punishable,  for 
that  which  you  make  nothing  of  in  yourself. 

S.  I  must  confess  I  have  sinned  against  the  love  of  God,  of 
myself,  and  of  my  neighbour.  And  I  see  that  I  must  have  a  bet- 
ter heart,  before  I  can  truly  love  God,  myself,  and  my  neighbour, 
for  the  time  to  come. 

P.  I  have  plainly  opened  to  you  the  nature  of  true  conver- 
sion, even  q  faith  and  repentance;  that  is,  the  nature  of  the  co- 
venant which  your  parents  in  your  baptism  made  in  your  name, 
or  entered  you  into,  and  which  at  age  you  must  sincerely  make 
yourself,  if  you  will  be  saved.  What  say  you  now  to  it  upon 
consideration  of  the  whole  ?  Can  vou  heartilv  consent  to  it, 
and  thus  give  up  yourself  to  God  and  to  Jesus  Christ,  or 
not? 

S.  O  Sir,  it  is  a  great  business  :  I  must  have  many  a  thought 
of  it  yet  before  I  shall  understand  it  well ;  and  many  a  thought 
more  to  overcome  all  the  backwardness  of  my  heart :  such  a 
work  is  not  to  be  rashly  done. 

P.  I  like  your  answer,  so  be  it  that  it  come  not  from  unwil- 
lingness, nor  imply  not  a  purpose  to  delay  :  that  which  must 
needs  be  done,  or  you  are  for  ever r  undone,  cannot  be  done  too 
soon,  so  it  be  done  well.  But  tell  me,  were  you  never  confirmed 
by  a  bishop,  by  the  laying  on  of  his  hands  ? 

S.  Yes,  to  tell  you  the  truth,  I  was  ;  though  none  of  all  the 
parish  went  to  him  but  I  myself. 

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

S.  He  said  a  short  prayer,  and  laid  his  hand  on  my  head, 
which  I  took  to  be  his  blessing  ;  but  what  he  said  I  know  not. 
But  I  said  not  a  word  to  him. 

P.  Did  he  not  examine  you  of  your  knowledge,  and  faith, 
and  repentance  :  and  whether  you  have  kept  your  baptismal  co- 
venant, and  now  consent  to  it  ? 

S.  Not  a  word  :  we  were  all  children  that  kneeled  down  to 
him,  and  had  his  blessing,  and  we  knew  no  more.  Only  now 
you  remember  me,  I  heard  him  tell  one  at  age  that  went  before 
us,  that  we  must  stand  to  the  covenant  that  we  made  in   bap- 

i  Actsxx.2I,xxvi,  is.  r  L„ke  xiii.  3,5;  Matt,  xviii.  3. 


350  THE    POOR    MAN'S    FAMILY    BOOK. 

tism  :  but  little  did  1  know  or  consider  what  that  covenant  was: 
nor  could  I  have  given  any  other  account  if  1  had  been  ex- 
amined, but  only  that  1  could  say  the  Creed,  the  Lord's  Prayer, 
and  the  Ten  Commandments  ;   though  I  understood  them  not. 

P.  If  you  will  read  the  Church  Liturgy  about  confirmation, 
you  will  see  that,  1.  You  should  have  been  able  to  say  all  the 
church  catechism.  2.  And  that  you  should  have  had  the  cu- 
rate's certificate  thereof.  3.  And  that  being  come  to  years  of 
discretion,  and  having  learned  what  was  promised  for  you  in 
baptism,  you  should  yourself,  with  your  own  mouth  and  consent, 
ratify  and  confirm  the  same;  and  also  promise  that,  by  the  grace 
of  God  you  will  evermore  endeavour  yourself  faithfully  to  ob- 
serve it.  And  the  Bishop,  I  suppose,  though  you  understood 
him  not,  did  put  this  question  to  you  ;  '  Do  you  here  in  the  pre- 
sence of  God  and  this  congregation  renew  the  solemn  promise 
and  vow  that  was  made  in  your  name  at  your  baptism,  ratifying 
and  confirming  the  same  in  your  own  persons,  and  acknowledg- 
ing yourselves  bound  to  believe  and  to  do  all  those  things  which 
your  godfathers  and  godmothers  then  undertook  for  you  ?'  And 
you  were  to  say,  '  I  do.'  And  it  is  ordered,  that  '  none  shall 
be  admitted  to  the  holv  communion,  till  such  time  as  he  be  con- 
firmed,  or  be  ready  and  desirous  to  be  confirmed.'  I  confess 
these  covenanting  words  are  only  in  the  New  Common  Prayer 
Book,  1662,  and  therefore  it  is  like  you  heard  no  such  thing; 
but  there  was  yet  more  in  the  old  rubric  of  the  reasons  of  it. 

So  that  you  see,  that  if  the  bishops  and  pastors  would  faith- 
fully manage  this  great  work,  none  should  communicate  at  the 
Lord's  table  till  he  professed  all  this  covenant  consent,  in 
which  your  true  conversion  doth  consist. 

S.  1  would  it  were  so  ;  it  would  make  a  great  reformation 
in  the  church.  I  had  learned  the  church  catechism  at  about 
seven  years  of  age,  but  I  knew  little  more  than  a  parrot  what  I 
said,  and  soon  forgot  it,  and  never  dreamt  of  such  a  solemn  co- 
venant with  God  as  vou  describe,  on  which  mv  whole  salvation 
doth  depend,  which  needeth  the  best  understanding  and  deliber- 
ation. 

P.  I  am  so  much  the  more  of  your  mind,  because  it  was  the 
wisdom  of  all  Christ's  churches  for  many  hundred  years,  to 
keep  those  that  desired  baptism  at  age  a  sufficient  time  in  the 
order  of  catechised  persons,  long  teaching  them  the  meaning  of 
Christianity  and  baptism  before  they  baptised  them.  And  be- 
cause the  Bereans  (Acts  xvi.)  are  commended  forsearching  the 
Scripture,  to  see  whether  that  which  was  taught  them  was  so 


THE    POOR    MAN'S    FAMILY    BOOK.  351 

or  not  :  but  especially  because  Christ  himself  (Luke  xiv.  2S — 30) 
would  have  all  that  come  to  him  sit  clown  first  and  count  what 
it  is  like  to  cost  them  to  be  his  true  disciples,  and  to  consider 
well  of  the  work,  and  how  they  shall  go  through  with  it  before 
they  engage  themselves  to  him. 

S.  But  why  then  did  Peter  s  baptise  thousands  in  the  day  that 
he  had  converted  them  ? 

P.  1.  They  were  Jews,  that  had  been  instructed  in  the  law, 
and  known  the  true  God,  and  had  been  solemnly  entered  into 
his  covenant  before,  and  so  wanted  no  necessary  knowledge, 
except  only  about  the  true  Messiah,  whom  they  themselves 
expected.  So  that  their  case  much*  differed  from  that  of  the 
Gentiles,  or  any  that  are  found  in  utter  ignorance.  2.  And 
though  the  time  was  short,  yet  they  gave  sufficient  evidence  of 
their  conversion  in  their  humiliation,  confession,  and  penitent 
desires  of  being  acquainted  with  the  way  of  salvation  in  Christ ; 
and  no  doubt  but  they  openly  professed  the  christian  faith  with 
their  repentance  at  their  baptism.  If  you  are  just  now  truly 
acquainted  with  the  meaning  of  the  baptismal  covenant,  and 
fully  resolved  to  consent  to  it,  and  perform  it,  1  would  have  you 
renew  it  without  delay :  but  else  take  time  to  be  instructed  and 
resolved. 

S.  Seeing  I  must  make  just  the  same  preparation,  and  pro- 
fession, and  covenant,  as  if  I  were  newly  to  be  baptised,  had  it 
not  been  better  to  have  forborne  my  baptism  till  now,  than  to  be 
baptised  in  infancy,  when  I  knew  not  what  was  done  ?  What 
warrant  is  there  for  being  baptised  before  we  believe  ? 

P.  You  are  not  now  capable  of  disputes  :  when  you  are,  read 
my  book  for  infants'  baptism.  In  the  mean  time  I  shall  only 
tell  you,  1.  That  all  that  are  to  be  entered  into  Christ's  church, 
as  its  members  and  his  disciples,  must  enter  by  baptism  ;  which 
is  proved,  1.  Matt,  xxviii.  19,20.  "  Disciple  me  all  nations, 
baptising  them  :"  baptism  is  made  the  door  of  entrance  into  the 
gospel  church,  and  there  is  neither  a  word  of  command,  nor  ex- 
ample of  entering  any  other  way. 

2.  But  the  infants  of  believers  are  to  be  entered  into  Christ's 
church,  as  its  infant  members  and  disciples ;  which  is  proved, 
1.  Because  infants  were  members  of  the  church  before  Christ's 
incarnation  :  and  Christ  came  not  to  destoy  the  church's  privi- 
leges, but  to  enlarge  them.  Circumcision  entered  the  Jews' 
children :  and  the  Ishmaelites  and  Edomites,  and  the  posterity 
'  Acts  ii.  38,  39,  &c.  t  Rom< ;;  iS— 14,  &c. 


352  THE    POOR    MAN'S    FAMILY    BOOK. 

of  Keturah,  used  circumcision,  as  well  as  the  Jews  :  and  though 
circumcision  cease,  infants'  church  membership  ceaseth  not; 
for  these  two  were  separable  before.  In  the  wilderness,  for 
forty  vears,  all  the  Jews'  children  were  uncircumcised,  and 
yet  they  ceased  not  to  be  church  members ;  yea,  (Deut.  xxix.,) 
they  were  expressly  entered  into  the  covenant  of  God. 

2.  It  appeareth,  therefore,  that  the  institution  of  circum- 
cision proveth  not  that  infants'  church  membership  was  then  in- 
stituted ;  yea,  it  is  plain  that  it  continued  from  Adam's  time. 
1.  Because  there  is  not  one  word  of  intimation  in  the  Scrip- 
ture else  when  it  began.  2.  The  word  "  seed,"  (Gen.  iii.  15,) 
in  the  new  covenant,  is  extensive  to  all  ages ;  for  though  it  be 
meant  of  Christ,  as  the  Head  and  Captain,  it  is  meant  of  all  the 
holy  seed  as  his  members.  3.  God  did  still  join  the  children 
with  the  parents,  in  promises  and  threats,  blessings  and  cursings, 
in  all  ages,  before  circumcision.  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  institution,  (Deut.  xxix.  10 — 12; 
Gen.  xvii.  13,)  made  it  the  duty  of  parents  to  enter  their  chil- 
dren into  the  covenant  of  God,  which  is  no  where  reversed  ;  but 
under  the  gospel  there  is  no  appointed  way  of  entering  them 
into  the  covenant  but  by  baptism.  If  God  command  us  to  de- 
dicate them  to  him,  he  will  surely  receive  them. 

4.  Scripture  telleth  us  that  Christ  would  not  have  cast  off  the 
Jewish  nation,  and  consequently  their  children,  from  their 
church  state,  if  their  own  unbelief  and  rejecting  him  had  not 
done  it.  (Matt,  xxiii.  37.)  O  Jerusalem  !  how  oft  would  L  have 
gathered  thy  children,  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not.  (Rom.  xi.)  They  were  broken  off 
for  unbelief.  Therefore,  but  for  unbelief,  they  had  not  been 
broken  off;  and  the  Gentiles  are  grafted  into  the  same  olive,  or 
church  state.  And,  mark  it,  it  is  plain  here,  that  the  believing 
part  of  the  Jews  were  not  broken  off  from  a  church  state, 
though  they  ceased  to  be  a  kingdom  and  national  church ;  and 
therefore  their  children  lost  their  church  and  covenant  right : 
and  if  the  children  of  believing  Jews  had  it,  all  had  it,  when 
the  church  was  one. 

5.  He  tells  us  that  nations  are  capable  of  being  discipled ; 
(Matt,  xxviii.  19;)  and  the  kingdoms  of  the  world  are  to  be 
the  kingdoms  of  the  Lord  and  of  his  Christ ;  but  there  is  no 
nation  or  kingdom  which  infants  are  not  a  part  of. 


THE   POOR   man's   FAMILY   BOOK.  353 

6.  And  Christ  himself  was  angry  with  his  disciples  that 
would  have  kept  little  children  from  him,  and  said,  "  Forbid 
them  not  to  come  unto  me,  for  of  such  is  the  kingdom  of  hea- 
ven;" and  therefore  he  is  still  ready  to  receive  them,  when  de- 
dicated to  him,  though  he  then  baptised  them  not,  because  the 
common  use  of  christian  baptism  was  to  begin  after  his  death. 

7.  And  the  apostle,  (1  Cor.  vii.  14,)  tells  us,  that  our  chil- 
dren are  holy,  which  must  needs  signify  more  than  legitimate, 
for  so  are  heathen's  children. 

8.  And  the  apostles  still  baptised  whole  households. 

9.  And  the  universal  church,  in  all  ages,  hath  observed  it. 

10.  And  infants  have  a  visible  way  of  sin  and  misery  by 
generation;  and  if  there  were  no  visible  way  of  their  recovery 
by  forgiveness,  that  is,  if  there  were  no  promise  or  covenant  of 
pardon  which  they  had  a  certain  part  in,  Christ's  remedy  would 
be  so  narrow  as  to  exclude  the  age  that  is  first  miserable ;  and 
what  hope  could  we  have  of  the  salvation  of  any  of  our  infants 
without  a  promise  ? 

S.  But  they  believe  not. 

P.  Nor  they  sin  not,  and  yet  they  are  guilty  of  original  sin, 
and  need  a  Saviour.  Though  thev  believe  not  actually,  they  are 
the  infants  of  believers  ;  and  their  parents'  faith  is  as  far  im- 
puted to  them  for  their  reception  as  the  unbelief  of  the  wicked 
is  imputed  to  their  children  for  their  rejection  and  greater 
punishment,  which  is  plain  in  Scripture.  Indeed,  while  they 
have  no  reason  and  will  of  their  own,  their  parents'  reason  and 
will  hath  the  disposal  of  them,  they  being  as  their  members. 

S.  But  what  good  doth  it  to  those  that  understand  not  ? 

P.  Is  it  no  good  to  have  a  solemn  delivery  of  a  sealed  pardon 
of  original  sin,  and  a  covenant  relation  to  God  the  Father,  Son, 
and  Holy  Ghost ;  and  a  visible  title  to  the  blessings  of  the 
covenant;  and  to  be  no  more  strangers,  but  fellow-citizens  of 
the  saints,  and  of  the  church  or  household  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  child's,  and  the  comfort 
is  the  parents'.  Is  it  not  a  privilege  that  you  may  take  a  lease 
of  lands  for  your  child's  life  as  well  as  your  own,  and  make  him 
a  party  in  the  covenant,  and  bind  him  to  pay  the  rent,  though 
he  understand  it  not  ?  And  if  at  age  he  thinks  he  is  wronged, 
he  may  quit  his  part  in  Christ  and  heaven  whenever  he  pleases. 

S.  But  I  perceive  by  my  own  case,  we  should  do  it  more  sen- 
siblv,  if  we  stay  till  we  understand  what  we  do. 

VOL.  XIX.  A  A 


354 


THE  POOR  MAN  S  FAMILY  BOOK. 


P.  1.  Your  parents  should  be  as  sensible  when  they  dedicate 
you  to  God,  though  you  could  not.  2.  And  your  former  bap- 
tism hindereth  not  your  personal  covenanting  now  as  under- 
standingly  and  sensibly  as  if  you  never  had  been  baptised  before. 
All  men  are  prone  to  outsideness  and  formality,  even  about 
God's  own  institutions.  Too  great  stress  is  laid  by  many  sorts 
upon  the  outward  washing,11  who  weigh  not  enough  the  nature 
of  the  covenant.  Though  you  may  not  be  baptised  again,  you 
may  as  seriously  and  solemnly  again  covenant  with  God,  even 
the  same  covenant  which  you  made  in  baptism ;  and  it  is  the 
same  which  is  still  renewed  in  the  Lord's  supper  :  so  that  it  did 
you  no  harm  to  be  baptised  in  infancy,  though  you  have  been  so 
sinful  as  to  neglect  the  due  consideration  of  it,  you  may,  never- 
theless, upon  your  repentance,  renew  the  same  covenant;  and 
the  same  covenant  will  give  you  the  same  benefits,  though  you 
be  not  re-baptised.  Therefore  now  set  to  it,  not  only  as  if  you 
had  never  done  it  before,  but  with  double  humiliation  and  seri- 
ousness, as  beseemeth  one  that  made  and  broke  it. 

S.  Have  you  any  more  to  say  to  me  about  it  ? 

P.  Yes.  I  must  before  let  you  know  in  what  maimer  it  is 
that  this  covenant  must  be  made,  if  you  will  be  a  Christian  in- 
deed, and  have  the  benefits.  1.  You  must  consent  to  the 
whole  covenant  of  God,  and  not  only  to  some  part  of  it.  You 
must  be  devoted x  to  your  Creator,  your  Redeemer,  and  your 
Sanctifier :  you  must  take  him  for  your  Owner,  your  Ruler,  and 
your  Saviour  :  you  must  be  willing  to  be  sanctified  as  well  as 
pardoned,  and  to  be  saved  from  sin,  and  not  only  from  punish- 
ment. 

2.  You  must  understand  all  the  terms  well,  and  count  your 
costs,  and  reckon  upon  taking  up  the  cross,  and  denying  your- 
self, and  forsaking  all  this  world,  in  heart  and  resolution,  for 
Christ,  and  take  God  and  heaven  for  your  whole  portion,  and 
resolve  to  stick  to  God  if  you  have  nothing  else ;  and  if  you 
meet  with  never  so  much  tribulation  in  the  world,  you  must  be- 
lieve that  heaven  is  as  sure  as  if  you  saw  it,  and  take  that  and 
the  necessary  means  thereto  for  all  your  part,  and  not  reckon 
upon  ease,  pleasure,  profit,  or  safety  to  the  flesh. 

3.  You  must  covenant  absolutely,  without  any  secret  excep- 
tions or  reserves.y     If  you  secretly  keep  a  reserve  in  your  heart 

u  1  Pet.  Hi.  21 ;  Mark  xvi.  16  ;  John  iii.  16  ;  Jam.  v.  20;  1  John  ii.  1. 
x  Matt,  xxviii.  19, 20,  and  xi.  28 ;  Luke  xix.  27  ;  Rom.  xiv.  9  ;  Eph.  i.  22  ; 
Luke  xiv.  26,  to  the  end ;  Rom.  viii.  17 ;  Matt.  xiii.  46,  and  vi.  19,  20. 
y  Luke  xiv.  26,  33. 


THE    POOR    MAN'S    FAMILY    BOOK.  355 

that  you  will  come  to  Christ  hut  upon  trial,  and  that  you  will  he 
religious  as  far  as  will  stand  with  your  prosperity  and  safety  in 
the  world,  and  so  you  mav  not  be  undone.  If  you  except 
seceretly  either  honour,  estate,  or  life,  which  you  resolve  not  to 
lay  down  if  Christ  require  it,  you  then  play  the  hypocrite  and 
lose  all. 

4.  You  must  consent  to  a  present  change,  and  at  present 
thus  wholly  give  up  yourself  to  God,  and  not  only  that  you 
will  do  it  some  time  hereafter.  As  he  that  will  not  take  up 
Christianity  and  a  holy  life  till  hereafter  should  not  he  baptised 
till  hereafter,  when  he  will  do  it ;  so,  if  you  do  but  consent  to 
repent  and  be  converted  till  some  time  hence,  this  is  at  present 
no  repentance,  conversion,  nor  true  covenanting  with  God.  All 
this  vou  must  understand  and  do. 

And  now  1  will  give  vou  time  to  learn  and  resolve  of  all  this 
that  I  have  said  to  you.  Read  over  and  over  the  exposition  of 
the  covenant  which  1  have  written ;  and  what  vou  understand  not, 
ask  the  meaning  of  it.  And  when  you  have  done  all,  come  to 
me,  and  tell  me  vour  resolution. 


THE  THIRD  DAY'S  CONFERENCE. 

The  Confutation  of  Ungodly  Contradicters. 


Speakers. — Paul,  a  Teacher ;  Saul,  a  Learner  ;  Sir  Elymas  Dives,  a  malignant 

Contradicter. 

Paul.  Welcome,  neighbour.  You  are  come  sooner  than  J 
expected  you.     Are  you  well  resolved  of  what  we  talked  of? 

Saul.  Since  I  saw  you,  I  opened  my  case  to  my  landlord,  Sir 
Elymas  Dives  ;  and  he  is  accounted  a  man  of  wit  and  learning  ; 
and  he  saith  so  much  against  all  that  you  persuade  me  to,  that 
I  am  perplexed  between  both,  and  know  not  what  to  say  or  do ; 
but,  at  last,  I  got  him  to  come  to  you,  and  say  that  to  you 
which  he  said  to  me,  that  I  may  hear  which  seemeth  in  the 
right. 

P.  You  did  very  wisely  ;  and  I  have  the  more  hope  of  your 
conversion  and  salvation,  because  you  are  diligent,  and  deal 
faithfully  with  yourself,  and  do  not  let  deceivers  carry  you  away 

AA  2 


356  the  poor  man's  family  book. 

quietly,  without  hearing  what  can  he  said  against  them.     Desire 
him  to  come  in. 

Sir  Elymas  Dives.  Good-morrow,  Mr.  Paul.  I  perceive 
you  have  trouhled  the  mind  of  my  poor  tenant,  here  ;  so  that 
he  can  scarce  sleep.  You,  precise  preachers,  make  such  a  stir 
with  your  religion  in  the  world,  that  you  will  not  let  men  live  in 
quiet  by  you. 

P.  Sir,  he  that  is  called  and  consecrated  to  this  office,  to  de- 
clare, from  the  word  of  God  himself,  things,  z  great,  and 
necessary,  and  true,  concerning  the  everlasting  state  of  their 
souls,  must  needs  call  men  to  sober  and  serious  thoughts.  And 
if  there  be  some  trouble  in  these  thoughts,  to  those  that  have 
foolishly  neglected  their  own  happiness,  it  is  no  wonder. 

El.  The  man  hath  been  all  his  time  an  honest,  painful, 
labouring  man.  I  never  heard  that  he  said,  or  did  any  man 
harm  ;  but  hath  followed  his  business,  and  gone  to  church,  and 
received  the  sacrament,  and  lived  in  love  and  peace  with  his 
neighbour.  I  never  saw  him  drunk,  nor  any  harm  by  him  ;  and 
now  you  will  make  him  douht  of  his  salvation. 

P.  Sir,  I  would  have  no  man  doubt  of  his  salvation  without 
cause;  nor  no  man  presume  of  salvation  without  cause.  The 
saving  or  losing  of  the  soul,  for  ever,  is  a  great  business,  and  not 
to  be  cast  upon  presumptuous  and  blind  hopes.  I  would  but 
have  him  a  make  sure  of  heaven  ;  and  can  any  man,  think  you, 
make  too  sure  ?  It  is  not  you,  nor  J,  that  are  the  Judge  of  souls, 
but  God  ;  and  his  laws  are  the  rule  of  his  judgment.  His  word 
tells  us  who  it  is  that  he  will  save.  If  I  tell  any  man  that  Christ 
will  not  save  him,  to  whom  the  Gospel  promiseth  salvation,  con- 
demn me,  and  spare  not.  But  if  you  tell  any  man  that  God 
will  save  him,  to  whom  God  hath  spoken  no  such  thing,  hut  the 
contrary,  what  wrong  can  he  greater  to  God  and  him  ?  And  as 
to  his  good  life,  which  you  talk  of;  faith  and  repentance,  and 
the  love  of  God,  and  a  holy  life,  are  matters  of  another  nature 
than  all  that  you  have  said.  Pardon  me  for  telling  you,  that  you 
speak  out  of  your  element,  like  an  unlearned  man  about  law,  or 
physic,  and  not  like  one  that  had  made  divinity  the  study  of  his 
life,  as  we  have  done.  I  have  but  inquired  of  the  man  himself 
how  the  case  standeth  with  his  soul,  and  set  the  Word  of  God 
before  him,  and  directed  him  how  to  judge  himself.  Ask  him, 
whether  he  hath  lived  by  faith,  or  sense  ;  after  the  Spirit,  or  after 

z  Psalm  iv.  5 — 7  ;  li.,  and  cxix.  59;  Acts  ii.  37. 
a  2  Cor.  xiii.  5  3  2  Pet.  i.  10 ;  Isa.  iv.  5,  G. 


THE    POOR    MAN'S    FAMILY    BOOK.  357 

the  flesh  5  whether  he  hath  b  loved  God  or  pleasure  better; 
whether  he  hath  sought  heaven,  or  earthly  prosperity,  with  the 
greater  care  and  diligence.  If  he  have,  I  will  assure  him  that 
he  is  in  a  state  of  grace.     It  is  he  that  must  answer  you. 

El.  Are  you  a  preacher,  and  think  that  to  frighten  men,  and 
cast  them  into  terrors,  is  the  way  to  mend  them  ?  It  is  believing 
well,  and  hoping  well,  that  is  the  way  to  salvation. 

P.  Believing  and  hoping  falsely,  is  not  the  believing  and 
hoping  well.  He  that  knoweth  not  and  feareth  not  a  danger, 
will  not  sufficiently  labour  to  escape  it.  Did  you  never  read, 
that  "  The  c  fear  of  God  is  the  beginning  of  wisdom  :  a  good 
understanding  have  all  they  that  do  hereafter  ?"  Doth  not  Christ 
say,  "  Fear  him  that  is  able  to  destroy  both  soul  and  body  in 
hell  ?"  Yea,  I  say  unto  you  (whosoever  saith  the  contrary), 
"  Fear  him  !"  (Matt.  x.  28  ;  and  Luke  xii.  5.)  "  Seeing  we 
receive  a  kingdom  that  cannot  he  moved,  let  us  have  grace 
whereby  we  may  serve  God  acceptably,  with  reverence  and  godly 
fear;  for  our  God  is  a  consuming  fire."  (Heb.  xii.  28,20.) 
"  Having  a  promise  left  us  of  entering  into  his  rest,  let  us  fear, 
lest  any  of  you  come  short  of  it."  (Heb.  iv.  1.)  The  Scripture 
is  full  of  such  like  passages. 

Suppose  I  am  a  physician,  and  have  a  medicine  that  infallibly 
ctireth  all  dropsies  and  consumptions  in  time  ;  and  I  see  the  signs 
of  a  dropsy  or  consumption  on  one  of  your  servants,  and  I  tell 
him  my  opinion  of  his  case  and  danger,  that  he  will  die,  unless 
he  presently  take  this  certain  remedy  ;  and  you  come,  and  chide 
me  for  frightening  and  discomforting  him  ;  and  tell  him  that 
there  is  no  danger.  Which  of  us  is  the  most  comfortable  friend 
to  the  man  ?  I  assure  him  of  recovery,  if  he  will  use  the  means  : 
you  flatter  him  with  false  hopes,  to  keep  him  from  using  them  : 
and  I  am  a  physician,  and  you  are  none.  Which  of  us  may  he 
wiselier  believe  ? 

El.  When  you  should  draw  men  to  believe,   you  drive  them 
to  unbelief  and  doubting. 

P.  Faith  is  not  merely  to  believe  that  we  are  already  forgiven, 
and  shall  be  saved.  If  it  would  prove  a  man  good,  to  believe 
that  he  is  good  ;  or  prove  that  a  man  shall  be  saved,  to  believe 
that  he  shall  be  saved  ;  and  that  he  hath  true  grace  when  he  hath 
none ;  then  all  the  heathens  and  wicked  men  in  the  world,  may 
be  saved,  by  believing  it  shall  be  so.     Then  let  your  tenant  be- 

b  2  Tim.  iii.  4 ;  Matt.  vi.  20,  21,  23. 
c  Psalm  cxi.  10  ;  Prov.  i.  10  ;  xv.  33. 


358  the  poor  man's  family  book. 

lieve  that  he  hath  money  when  he  hath  none ;  and  believe  that 
he  hath  paid  your  rent  when  he  hath  not.  Believing  God,  sup- 
poseth  some  word  of  his  to  be  believed.  And  what  word  of  his 
promiseth  salvation  to  the  ungodly  ?  We  must  believe  the 
Gospel,  that  Christ  pardoneth  and  saveth  all  that  truly  d  believe 
in  him  :  that  is,  take  him  practically  for  their  Teacher,  their 
Saviour,  and  Lord ;  to  sanctify  them  by  his  Spirit,  and  mortify 
their  worldly,  fleshly  lusts,  and  make  them  a  holy  and  heavenly 
people.  To  take  Christ  for  such  a  Physician  and  Saviour  of  your 
soul,  is  truly  to  believe  ;  and  to  doubt  of  the  truth  of  his  Word, 
is  the  doubting  of  unbelief:  but  so  is  not  every  doubting  of  our 
own  sincerity.  A  drunkard  may  doubt  he  is  not  sober,  and  yet 
not  thereby  doubt  of  the  Gospel  of  Christ. 

El.  If  poor  men  have  no  more  wit  than  to  hearken  to  all 
that  you  would  put  into  their  heads,  you  will  drive  them  all  into 
despair  at  last. 

P.  We  do  but  teach  them  how  to  prevent  everlasting  despair. 
There  is  no  hope  of  being  saved  in  despite  of  God,  or  against  his 
will.  And  to  cherish  such  e  hopes  (of  being  saved  without  holi- 
ness) till  time  be  past,  is  the  way  to  hellish  desperation.  What, 
if  the  king  tell  his  subjects,  '  If  vou  murder,  there  is  no  hope  of 
your  lives  ;  I  will  not  pardon  you.'  Will  you  say  to  them,  '  Go 
on,  and  kill  men ;  do  not  despair ;  the  king  doth  ill  to  put  you 
upon  desperation  ?'  What,  if  you  had  been  with  Paul  in  the 
shipwreck,  when  he  said,  "  There  shall  not  a  hair  of  your  head 
perish  ;  but  if  these  stay  not  in  the  ship,  ye  cannot  be  saved ;" 
would  you  have  said,  '  He  preacheth  despair ;  go  forth,  and  fear 
not?'  What,  if  you  had  heard  Christ  himself  say,  "  Verily  I 
say  unto  thee,  except  a  man  be  born  again,  of  water  and  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God  ;"  (John  iii. 
3,  5  5)  and  "  Except  ye  be  converted,  and  become  as  little  chil- 
dren, ye  cannot  enter  into  the  kingdom  of  heaven  ;"  (Matt,  xviii. 
3;)  or  "Except  ye  repent,  ye  shall  all  perish."  (Luke  xiii. 
3,  5.)  Would  you  have  said,  '  Believe  him  not ;  he  preacheth 
desperation  ?'  What,  if  you  say  to  your  servant,  '  If  thou  do  not 
work,  thou  shalt  have  no  wages.'  Shall  he  say,  i  I  will  not 
despair;  but  I  will  hope  well,  though  I  work  not?'  What  do 
vou  bv  this  talk,  but  the  same  that  the  devil  did  to  Eve  ?  God 
said,  "  In  the  day  that  thou  eatest,  thou  shalt  die  :"  the  devil 

d  John  i.  6—12,  and  iii.  16,  19;  Luke  xix.  27  ;  Matt.  vii.  21—23. 
L  Isa.  xlviii.  18,  22  ;  lvii.  21,  and  lix.  8;  Jcr.  iv.  10;  vi.  14;  viii.  11,  and 
xxviii.  9;  Ezek.  xiii.  10,  10  ;  1  Thess.  v.  3. 


THE    POOR    MAN'S    FAMILY   BOOK.  359 

said,  "  Ye  shall  not  surely  die."  Did  God  preach  despair,  and 
the  devil  preach  better  ?  Till  men  despair  of  being  saved  with- 
out holiness,  they  will  never  seek  holiness,  and  so  never  be  saved. 
I  do  despair  that  ever  the  devil  should  make  good  his  word,  and 
save  anv  souls  that  God  hath  said  shall  not  be  saved. 

ml 

El.  Christ  came  to  abolish  the  law,  and  set  up  the  Gospel  j 
and  you  preach  nothing  but  the  law,  when  mercy  better  be- 
seemeth  the  mouth  of  a  gospel-preacher. 

P.  Do  I  preach  either  the  law  of  innocency,  which  giveth  no 
pardon,  or  the  Jewish  law  ?  It  was  these  that  Christ  abolished, 
(in  a  sort,)  and  not  his  own  law  of  grace.  Doth  not  he  preach 
mercy,  who  proclaimed  pardon  to  all  that  will  truly  repent,  and 
turn  to  God  by  faith  in  Christ  ?  Repentance  and  conversion  are 
gospel  mercies.  The  law  knoweth  no  place  for  repentance  : 
but,  sin  and  die,  is  all  that  it  saith.  Is  it  all  our  work,  from 
vear  to  year,  to  magnify  the  mercy  of  God  in  Christ,  and  f  to 
entreat  men  to  accept  of  mercy,  and  not  to  refuse  it,  or  abuse 
it  ?  And  yet  must  it  be  said,  that  we  preach  not  mercy  ?  I  pray 
vou,  tell  me,  sir,  what  is  the  doctrine  of  mercy  that  you  would 
preach,  if  vou  were  in  our  stead  ? 

El.  I  would  tell  them  of  the  mercy  of  God,  and  that  it  is 
greater  than  our  sins;  and  that  Christ  died  for  sinners;  and 
that  they  that  believe  in  him,  and  trust  God,  shall  be  saved. 

P.  What  it  is  to  believe  in  Christ,  and  trust  God,  I  have 
opened  to  Saul  already,  and  must  not  oft  repeat  the  same 
things.  We  doubt  not  but  God's  mercy  is  greater  than  our  sins; 
but  no  unholy  soul  shall  be  saved  by  it.  For  this  merciful  God 
hath  said,  that  "  without  holiness  none  shall  see  God."  (Heb. 
xii.  14.)  The  sun  is  brighter  than  our  eyes,  and  yet  the  blind 
cannot  see  by  it.  We  tell  them  of  the  exceeding  mercy  of  God, 
and  of  the  sufficiency  of  the  sacrifice  and  merits  of  Christ ;  but 
we  tell  them  withal,  that  the  rejecting  of  this  Christ  and  mercy 
will  increase  their  misery,  and  be  the  food  of  the  never-dying 
worm,  the  torment  of  their  conscience  to  remember  it  for  ever. 
Read  Heb.  in.,  and  vi.,  and  x.,  and  xii.,  and  see  whether  we  say 
true  or  not.  WTould  you  tell  the  people  that  all  men  shall  be 
saved  ;  or  that  any  other  faith  and  repentance  would  save  them, 
than  such  as  I  described  ? 

El.  I  would  tell  them  that  a  quiet  and  sober  religion  will 
be  accepted  better  than  all  the  stir  you  make ;  and  that  all  this 
ado,   and  noise  about  religion,  to  trouble  men's  minds,  instead 

f  Matt,  xxviii.  19  ;  2  Cor.  v.  19. 


360  the  poor  man's  family  book. 

of  making  them  better,  is  but  the  work  of  a  few  hot-brained 
coxcombs,  that  can  neither  let  themselves  nor  other  men  live 
quietly. 

P.  O,  sir,  that  you  had  but  tried  what  g  quietness  there  is  in 
the  conscience  of  a  renewed,  justified  person,  in  comparison  of 
what  is  in  the  galled,  ulcerous  conscience  of  the  ungodly.  O  ! 
it  is  a  proud,  a  worldly,  a  fleshly  heart  and  life,  which  is  the 
sting  that  will  give  the  sinner  no  rest  ;  and  the  defiled,  guilty 
conscience  which  will  never  let  the  soul  be  quiet ;  which  hath 
a  life  of  unpardoned  sin  to  look  back  upon  ;  a  life  of  sensuality 
and  ungodliness,  of  pride,  fulness,  and  idleness ;  abundance  of 
oaths,  curses,  lies,  contempt  of  God  !  These  are  they  that 
will  not  let  the  world  be  quiet,  nor  suffer  the  consciences  of  the 
wicked  long  to  give  them  any  rest.  Twice  God  protesteth  by 
the  prophet,  "  There  is  no  peace  to  the  wicked."  (Isa.  xlviii. 
22,  and  lvii.  21.)  "  The  way  of  peace  they  know  not.  There 
is  no  judgment  in  their  goings  :  they  have  made  them  crooked 
paths  :  whosoever  goeth  therein  shall  not  know  peace."  (isa. 
lix.  8.)  "  God  hateth  all  the  workers  of  iniquity."  (Psalm  Iv.) 
And  what  peace  is  there,  then,  to  such  ?  "  Because  they  have 
seduced  my  people ;  saying,  Peace,  and  there  was  no  peace  :  and 
one  built  up  a  wall,  and  others  daubed  it  with  untempered 
mortar:  say  unto  them,  that  it  shall  fall.  Lo  !  when  the  wall 
is  fallen,  shall  it  not  be  said  unto  you,  Where  is  the  daubing 
wherewith  ye  have  daubed  it?"  (Ezek.  xiii.  11,  12.)  "  When 
they  shall  say,  Peace  and  safety ;  sudden  destruction  cometh 
upon  them,  as  travail  on  a  woman  with  child,  and  they  shall  not 
escape."    (1  Thess.  v.  3.) 

I  pray  you  tell  me  truly,  do  you  think  that  he  that  hath  truly 
repented  of  his  careless,  ignorant,  worldly,  proud,  fleshly  life, 
and  hath  forsaken  it ;  or  he  that  hath  yet  all  this  sin  unrepented 
of  to  answer  for,  is  like  to  live  the  quieter  life  ?  If  sin  be  the 
way  of  peace,  how  did  it  drown  the  world  ?  How  did  it  kill 
Christ  ?  How  cloth  it  cause  hell  ?  Then  you  may  say  also,  that 
poison  and  wounds,  and  breaking  our  bones,  and  sickness,  are 
the  way  to  the  body's  ease. 

I  pray  you,  sir,  yet  answer  me  these  two  questions.  1.  Do 
you  not  believe,  in  your  conscience,  that  a  truly  penitent,  godly 
man,  that  hath  spent  his  days  chiefly  in  laying  up  a  treasure  in 
heaven,  is  liker  to  die  in  hope  and  peace  than  a  careless,  fleshlv, 
worldly  man  ?      2.  And  may  not  he  live  in  the  greatest  peace, 

e  Hab.  iii.  18 ;  Psalm  iv.  7,  8  ;  Rom.  xiv.  17  ;  Ileb.  x.  34. 


THE    POOR    MAN'S    FAMILY   BOOK.  361 

who  will  die  in  the  greatest  peace  ?  Is  not  that  course  the  fittest 
to  give  us  peace  in  health  which  is  the  fittest  to  give  us  peace  in 
sickness  ? 

And  will  you  tell  me  what  is  the  quiet  and  sober  religion  which 
you  are  for  yourself  ? 

El.  It  is  to  love  God  and  my  neighbour,  and  do  as  I  would 
be  done  by,  and  go  to  church,  and  say  my  prayers,  and,  when  I 
have  sinned,  repent,  and  cry  God  mercy,  and  trust  in  Christ,  and 
so  be  quiet,  and  trouble  myself  no  further. 

P.  You  have  said  a  great  deal  in  a  few  words.  But  I  hope 
you  do  not  think  that  saying  this  will  save  them  that  do  it  not. 
Give  me  leave,  then,  to  go  over  all  particularly.  1.  If  you  love 
God,  you  will  love  his  h  laws,  and  his  government,  and  his  ser- 
vice, and  his  servants,  and  you  will  love  to  please  him,  and  you 
will  long  to  be  with  him,  and  you  will  love  him  better  than 
fleshly  pleasure,  or  all  this  world.  Will  you  think  he  loveth 
you,  that  loveth  the  dirt  in  the  streets  better  than  you  ?  or  that 
careth  not  how  far  he  is  from  you,  nor  how  little  he  hath  to  do 
with  you  ?  That  loveth  not  much  to  hear,  or  think,  or  speak  of 
you  ?  If  you  love  God,  you  will  make  him  your  delight,  and 
not  think  his  word  and  service  the  trouble  of  the  world  :  and 
you  will  keep  his  commandments,  and  not  think  sin  your  greatest 
pleasure,  and  obedience  to  God  your  greatest  pain. 

2.  And  if  vou  love  your  neighbour  as  yourself,  you  will  not 
let  Lazarus  lie  in  hunger  at  your  doors,  nor  your  poor  tenants 
and  neighbours  feel  cold  and  want,  while  you  are  clothed  in 
purple  and  silk,  and  fare  sumptuously  and  deliciously  every  day. 
You  will  not  lay  out  hundreds  by  the  year,  on  hounds,  and  sports, 
and  idle  gentlemen  servants,  and  on  feasting  and  gallantry,  and 
excess  of  bravery '  and  furniture,  while  your  poor  tenants  live  in 
toil  and  misery.  You  will  not  rack  your  rents  so  as  poor  men, 
with  all  their  care  and  labour,  cannot  live.  You  will  not  see 
your  brother  have  need,  and  shut  up  the  bowels  of  your  com- 
passion from  him,  and  then  say  that  you  love  God  and  your 
neighbour.  You  will  not  hate,  and  scorn,  and  persecute  God's 
servants  that  are  most  careful  to  please  him,  and  still  say  you 
love  both  God  and  them.  You  will  not  think  that  to  love  your 
riotous  companions  and  playfellows,  is  to  love  your  neighbour 
as  yourself. 

3.  And  for  your  repenting  when  you  have  sinned,  and  crying 

11  John  xiv.  15,  23  ;  1  Jchn  v.  3. 

1  I  John  Hi,  10,  17  ;  Jam.  ii.  14  -in,  and  v.,  throughout. 


362  THE  poor  man's  family  uook. 

God  mercy,  I  hope  you  do  not  mean  a  mocking  of  God,  with 
saying  that  you  repent  when  you  do  not.  T  hope  it  is  not  only 
to  he  sorry  and  wish  you  had  not  sinned,  when  you  have  got  all 
that  sin  can  give  you,  and  still  to  go  on  and  do  the  same :  to 
cry  God  merey  for  a  worldly,  fleshly,  voluptuous  life  of  pride, 
fulness,  and  idleness,  (the  sins  of  Sodom,  (Ezek.  xvi.  49,)  and 
of  too  many  gentlemen,)  andk  to  continue  it  still,  and  hate  those 
that  are  against  it :  nor  to  repent  of  oppressing  the  poor,  and 
racking  your  tenants,  and  to  do  so  still.  Repentance  is  a  true 
change  of  mind,  will,  and  conversation  :  true  repentance  is  all 
that  I  persuade  this  man  to,  when  you  say  that  I  trouble  him, 
and  break  his  peace. 

El.  You  are  an  arrogant,  saucy  fellow.  What  have  you  to 
do  to  meddle  with  my  bravery,  or  sports,  or  tenants'  rents  ?  You 
think  your  priestly  calling  may  warrant  all  vour  incivilities  and 
insolence.  Were  it  not  for  the  reverence  of  your  coat,  I  would 
kick  you  out  of  doors,  or  lay  you  by  the  heels.  It  was  never 
a  good  world  since  such  fellows  as  you  were  suffered  to  prate  your 
pleasure  against  your  betters,  under  pretence  of  reproving  sin. 

P.  I  knew,  sir,  on  what  disadvantage  I  should  discourse  with 
such  a  one  as  you,  but  I  do  it  for  this  poor  man's  sake,  who 
desired  it.  If  I  were  discoursing  with  vou  about  common  things, 
I  would  keep  such  a  distance  as  should  no  way  offend  you.  If 
any  submissiveness  would  excuse  me,  I  would  not  seem  insolent 
or  uncivil.  I  would  not  stand  covered  before  you.  I  would  not 
press  into  your  presence,  nor  expect  honour  from  you,  but 
would  be  content  to  stand  with  your  poorest  servants.  But 
when  it  is  a  business  that  God's  truth  and  holiness,  and  men's 
salvation,  and  my  ministerial  fidelitv,  lieth  on,  it  is  cowardice 
and  base  treachery,  and  not  civility,  to  desert  the  truth  for  want 
of  plain  dealing.  1  hope  you  know  that  not  only  the  prophets 
and  apostles,  but  Basil,  Chrysostom,  Ambrose,  and  such  others, 
have  dealt  much  plainer  with  emperors  than  I  have  done  with 
you :  and  Gildas  spake  homelier  of  the  British  princes  and 
nobility.  As  long  as  you  may  use  us  at  your  pleasure,  you  may 
give  us  leave  to  speak  according  to  our  Master's  pleasure.  For 
we  do  not  fear  but  at  last  he  will  bear  us  out. 

El.  It  is  the  trick  of  you  all  to  claw  the  vulgar  by  accusing 
the  gentry  and  nobility  of  oppression,  yea,  and  you  would  say  as 
much  by  the  king  himself,  if  you  durst. 

'<  1  Cor.  vi.  9,  11  ;  Tit.  iii.  3,  5  ;  Acts  xviii.  26. 

1  Isa.  lviii.  1 ;  vii.  4,  and  li.  7,8;  Matt.  xvi.  2G,  28,  31;  Heb.  xiii.  6. 


the  poor  man's   FAMILY  BOOK.  363 

P.  The  worst  I  wish  you,  sir,  is  but  that  you  would  go  now 
and  then  into  the  houses  of  the  poor,  and  see  how  they  live ; 
and  that  you  would  read  over  Luke  xii.,  and  Luke  xvi.,  and  James 
iv.  and  v.,  and  Matt,  xxv.,  and  try  to  write  yourself  a  commen- 
tary on  them.  And  that  you  would  remember  how  you  must 
leave  this  world,  and  what  comes  next. 

El.  It  is  such  as  yon  that  set  up  levellers ;  you  would  have 
rich  and  poor  live  all  alike,  and  we  must  fare  and  go  no  better 
than  they,  nor  live  at  more  ease. 

P.  No,  Sir  :  but  death  will  shortly  play  the  leveller  with  you, 
and  call  away  your  soul,  and  turn  your  flesh  to  corruption  and 
common  earth:  and  then111  whose  are  those  things  that  you 
possessed  ?  I  would  have  all  honour  done  to  magistrates,  though 
I  reverence  not  riches  so  much  as  I  do  magistracy.  And  I 
would  not  have  you  put  vourself  into  any  of  the  afflicting  or 
hindering  cases  of  the  poor,  in  your  food,  raiment,  or  employ- 
ment:  but  I  must  needs  tell  you,  that  in  your  place  and  way, 
you  must  labour  as  diligently,  and  live  a  mortified,  self-denying 
life,  as  well  as  the  poor.  And"  riches  will  excuse  no  man  for 
idleness,  or  voluptuous  living,  nor  allow  you  to  waste  one  groat 
in  vain. 

El.  The  poor  live  in  their  way  as  well  as  we  in  ours  :  their 
diet  and  their  labour  is  as  suitable  to  them  as  our  plenty  and 
ease  is  to  us. 

P.  It  is  but  from  use,  then,  for  their  flesh  is  of  the  same  kind 
with  yours :  and  if  so,  I  hope  if  you  be  put  to  it,  you  can  use 
yourself  to  live  so  too.  And  if  so,  methinks  a  due  abatement  of 
excesses  and  voluptuousness  should  be  much  more  easy  to  vou. 

But,  Sir,  it  is  not  the  mere  labour  of  the  poor  that  I  pity 
them  for,  nor  the  unpleasantness  of  their  diet.  I  am  persuaded 
the.  minds  of  many  of  them  are  quieter,  and  that  their  meat  and 
sleep  is  sweeter  than  yours,  but,  pardon  me  for  telling  vou  that  I 
am  much  among  them,  and  I  find,  1.  That  some  of  them  drink 
nothing  but  water,  or  beer  that  is  little  better,  and  use  a  diet 
so  unwholesome,  that  it  breedeth  dropsies,  consumptions,  and 
deadly  sicknesses,  having  not  fire  and  clothes  to  keep  them 
warm.  2.  That  many  are  so  full  of  cares  how  to  pay  their  rents 
and  debts,  that  they  have  no  heart  to  think  of  the  greater  bu- 
siness of  their  souls  ;  and  many  are  so  tired  with  their  excessive 
labour,  that  when  they  should  pray,  or  read  a  chapter,  or  instruct 
their  families,  either  they  have  no   time,  or  they  are  presently, 

m  Luke  xii.  18—21.  "  Jam.  v. 


364  the  poor  man's  family  book. 

with 'weariness,  asleep  :  yea,  tired  on  the  Lord's  days  with  the 
week  days'  labour.  3.  And  worst  of  all,  they  cannot  spare  their 
children  from  work  while  they  learn  to  read,  though  I  offer 
them  to  pay  the  schoolmaster  mvself,  much  less  have  they  time 
to  catechise  and  teach  them.  So  that  poverty  causeth  a  gene- 
ration of  barbarians  in  a  christian,  happy  land.  You  would 
forgive  my  boldness,  if  you  understood  the  sadness  and  sinful- 
ness of  all  this,  and  that  some  rich  men,  that  have  caused  such 
things  as  these,  do  now  want  themselves  a  drop  of  water  to  cool 
their  tongues. 

But  all  this  is  by  a  digression.  I  pray  you  tell  me  next  what 
that  is  which  you  accuse  me  of  as  over-troublesome  to  my 
neighbour,  or  to  the  world,  in  mv  doctrine  ? 

El.  I  have  told  you  :   it  is  disquieting  men's  consciences. 

P.  But  what  is  it  that  I  say  amiss  to  disquiet  them  ? 

El.  You  would  make  them  believe  that  God  made  us  to  damn 
us,  and  make  his  mercy  as  narrow  as  your  conceits. 

P.  Do  you  not  think  that0  some  shall  be  damned  for  their 
sins ;  and  that  God  best  knoweth  who  ?  and  that  he  best 
knoweth  how  to  use  his  own  mercy?  and  that  we  must  believe 
his  word  ?  If  you  think  that  all  shall  be  saved,  speak  out,  and 
let  us  hear  your  proof,  if  not,  tell  me  to  whom  I  deny  salva- 
tion that  God  hath  promised  it  to  ? 

El.  You  make  strict  laws  and  opinions  of  your  own  brains, 
and  then  damn  all  who  do  not  keep  them. 

P.  What  be  those  laws  and  opinions  of  ours  ? 

El.  What !  more  than  a  good  many.  If  a  man  go  finer  than 
yourselves;  if  he  be  not  of  your  fashion;  if  a  woman  wear 
black  spots,  or  go  with  bare  breasts ;  if  we  play  at  cards  or 
dice,  or  go  to  a  play-house;  if  the  people  set  up  a  may-pole, 
or  dance  on  Sundays;  if  one  drink  a  cup,  and  be  but  merry; 
O,  these  are  profane  people ;  they  are  not  precise  enough  to 
be  saved. 

P.  There  is  nothing  so  small  in  which  a  true  servant  of  God 
would  not  be  obedient :  and  srveat  sin  is  oft  committed  ini'  small 
things.  And  their  signification,  and  the  omissions  which  they 
import,  are  oft  sadder  than  the  things  themselves.  If  your 
harvest  were  out,  or  your  house  were  on  fire,  and  your  servant 
should  let  all  alone,  and  go  to  cards,  or  a  plav-house,  the  while, 
and  say,  '  How  precise  is  mv  master  to  think  that  there  is  any 
harm  in  this,'  you  know  how  to  answer  him.     Truly,  sir,  our 

0  2  Thess.  i.  7—10,  and  ii.  11,  12.  i'  Heb.  xii.  1G  ;  Matt.  v.  19. 


THE    I'OOR    MAN'S    FAMILY    BOOK.  365 

lives  are  short ;  our  souls  are  precious  ;  our  work  is  great,  and 
much  undone  ;  time  makes  haste  ;  we  have  lost  much  already  ; 
hell  is  terrible  ;  heaven  is  glorious ;  God  is  just,  and  all  that 
ever  must  be  done  for  our  souls  must  be  now  done.  And  in 
this  case,  he  that  hath  time  to  cast  away  on  stage  plays,  and 
cards,  and  idleness,  let  him  do  it ;  for  my  part,  I  have  not.  As 
strict  as  you  think  me,  God  knoweth  that  my  work  is  yet  so 
much  to  do,  that  I  have  no  time  to  spare  for  such  things  as 
these.  He  that  liveth  by  faith,  foreseeth  heaven  open  all  the 
way,  and  such  a  sight  doth  cool  my  appetite  to  sports.  Oh, 
precious  time  !  how  fearful  am  I  lest  thou  wilt  be  gone,  before 
my  faith  be  strengthened,  my  hope  confirmed,  my  love  to  God 
increased,  and  my  preparation  made  for  death  and  judgment ! 
O  what  hearts  are  in  those  men  that  can  see  time  passing,  death 
coming,  God  present,  judgment  and  eternity  at  hand,  and  yet  sit 
needlessly  at  dice  or  cards,  or  idle  recreations  !  Have  we  no 
more  to  do  with  time  ?  I  speak  not  against  needful  recreations, 
which  fit  us  for  an  ordinary,  laborious  calling,  as  whetting  doth 
the  mower's  scythe.  But  wo  to  them  that  cast  away  so  short 
and  precious  time  in  fooleries  and  idleness,  which  is  all  that 
ever  they  shall  have  to  prepare  for  their  everlasting  state. 

And  1  must  tell  you  too,  sir,  that  I  need  not  such  pleasures  : 
the  word  of  God,  and  the  foresight  of  eternal  glory,  afford  me 
better;  so  much  better,  that  these  stink  in  comparison  of  them. 

But  yet,  sir,  it  is  not  my  custom  to  talk  first  or  much  of  such 
things  as  these.  Here  stands  your  tenant,  ask  him  whether  I 
once  named  any  such  matters  to  him  ?  I  remember  old  Mr. 
Dod's  saying  to  one  that  would  have  him  preach  against  long- 
hair, 'Win  their  hearts  to  Christ,  and  they  will  cut  their  hair 
themselves.'  I  remember  a  person  of  great  estate  yet  living, 
that  in  youth  was  ignorant,  vain,  and  gaudv,  and  being  often 
persuaded  to  leave  some  gaudy  fashions,  long  despised  all  that 
was  said ;  but  at  last,  by  a  sermon,  being  convinced  of  greater 
matters,  and  humbled,  and  suddenly  changed  to  a  godly  life, 
all  the  beloved  vanities  and  fashions  were  in  two  days  cast 
away,  and  never  taken  up  again,  without  any  talk  about  such 
things,  to  the  marvel  of  spectators. 

Oh,  sir,  could  I  but  persuade  you  to  that  due  sense  of  things 
eternal,  as  their  truth  and  greatness  do  bespeak  even  of  reason 
itself;  could  I  prevail  with  you  to  engage  your  heart  and  life  to 
such  care  and  ll   diligence  for  God  and  your  salvation,  and  the 

i  Johu  vi.  27. 


366  the  poor  man's  family  book. 

common  good,  as  God  will  require  of  you,  I  would  leave  you  to 
pass  away  as  much  time  as  this  work  can  reasonably  spare. r 
One  thing  is  necessary  ;  do  that,  and  then  go  to  play. 

El.  But  you  are  the  most  censorious  generation  of  men  in 
the  world.  You  make  a  sect  and  party  for  religion,  of  precise 
and  self-conceited  people,  and  then  none  must  be  saved  but 
your  precise  party  ;  and  how  empty  will  heaven  be,  if  none  be 
there  but  puritans  ! 

P.  1.1  suppose  you  will  grant,  that  if  we  should  never  so 
much  flatter  ungodly  persons,  with  the  hopes  of  salvation,  their 
case  might  be  the  worse,  but  it  could  be  never  the  better. 
God's  will,  or  word,  will  not  change  with  ours ;  he  will  never 
save  an  unholy  soul.  If  all  the  prelates  and  preachers  in  the 
world  should  agree  to  tell  them  that  they  shall  be  saved,  they 
would  stand  before  God  never  the  more  justified  for  all  this;  it 
would  but  keep  them  from  repentance,  and  consequently  from 
being  saved  indeed.  2.  And  you  cannot  but  know  that  all 
mankind  is  proner  to  security,  presumption,  self-flattery,  and 
impenitence,  than  to  overmuch  fear,  unless  it  be  some  persons 
that  are  melancholy.  3.  And  you  cannot  but  know  that  false 
hopes  are  far  more  dangerous,  though  unjust  fears  be  the  more 
troublesome  ;  for  presumption  keepeth  them  more  from  repent- 
ance. 4.  And  if  I  may  judge  of  others  by  myself,  we  ministers 
are  more  prone  to  be  too  tender  of  troubling  people,  than  too 
terrible  ;  for  naturally  we  all  love  our  own  ease  and  quiet,  and 
the  love  of  our  neighbours  ; s  and  we  know  that  it  is  flattery 
that  gets  love,  and  plain  dealing  hatred  ;  and  we  long  not  to  be 
hated.  And  most  ministers  have  need  of  their  neighbour's 
bounty ;  and  hatred  is  not  the  way  to  procure  that,  especially 
with  the  rich.  Therefore  you  should  rather  charge  us  to  deal 
plainly,  and  to  take  heed  lest  poverty,  or  cowardliness,  or  luke- 
warmness,  tempts  us  to  daubing  flattery,  or  silence. 

2.  But,  sir,  what  is  the  sect  or  party  of  puritans  that  you  say 
we  confine  salvation  to  ?  I  pray  you  let  us  not  spend  time  in 
mere  words  !  If  you  mean  that  we  confine  salvation  to  any  that 
agree  with  us  in  by -matters,  circumstances,  doubtful  opinions, 
or  any  thing  not  essential  to  Christianity  and  godliness,  it  is  a 
sin  which  we  detest.  Prove  it  by  me,  if  you  can ;  ask  Saul, 
whether  I  spake  a  word  to  him  of  any  doubtful  controversy  in 
religion. 

'Lukex.  42. 

8  1  Kings  xxii.;  Amos.  ii.  12;  Mic.  ii.  11;  Job  xxxii.  21,  22  ;  1  Thess.  v.; 
Prov.  xxviii.  23  ;  xx.  19,  28,  and  xxvh  28  ;  Ezek.  xii.  24. 


THE    POOR    MAN'S    FAMILY    BOOK.  36J 

But,  if  the  party  you  talk  of  be  that  which  Christ  calleth 
believers,  penitent,  regenerate,  sanctified,  godly  persons,  do  you 
not  believe  yourself  that  God  in.  Scripture  hath  confined  salva- 
tion to  such  only?  All  the  world  is  of1  two  parties:  the  seed 
of  the  woman  and  of  the  serpent ;  the  godly  and  the  ungodly. 
Do  you  believe  Christ  himself,  or  not  ?  If  you  do,  doth  he  not 
most  expressly  and  vehemently  confine  salvation  to  them  that 
are  born  again  of  the  Spirit;  (John  iii.  3,  5  ;)  to  them  that 
are  converted  ;  (Matt,  xviii.  3  ;)  to  them  that  are  new  creatures  ; 
(2  Cor.  v.  17;)  to  them  that  have  the  Spirit  of  Christ,  and 
mind  the  things  of  the  Spirit,  and  live  after  the  Spirit,  and 
mortify  the  lusts  of  the  flesh;  (Rom.  i.  5 — 9,  13,  14;)  to  them 
that  have  a  heart  in  heaven  ;  (Matt.  vi.  21  ;)  and  a  heavenly  con- 
versation ;  (Phil.  iii.  20,21;)  to  them  that  seek  first  God's 
kingdom  and  righteousness.  (Matt.  vi.  33.)  Are  these  the 
words  of  man,  or  of  God  ?  Are  they  ours,  or  Christ's  ?  Are  we 
censorious  for  believing  our  Saviour,  and  for  preaching  his 
word,  and  persuading  others  to  believe  it  ? 

0,  how  much  better  were  it  for  men  to  judge  themselves  by 
the  word  of  God,  and  not  by  their  self-flattering,  fleshly  mind, 
before  God  judge  them  ;  rather  than  to  call  God,  or  his  holy 
word,  or  his  ministers  that  speak  it,  censorious. 

El.  Do  you  allege  God's  word  against  his  goodness,  and 
merciful  nature  ?  It  is  contrary  to  God's  goodness  to  save  none 
but  a  few  puritans  and  precisians,  and  to  condemn  all  the  rest 
of  the  world  to  hell.  Would  you  have  us  to  believe  things 
utterly  incredible,  as  well  as  undesirable  ? 

P.  Your  scornful  names  of  puritans  and  precisians  are  but 
words  of  your  own,  thrust  in  to  vent  your  spleen,  and  to  darken 
the  question.  If  you  mean  any  other  than  repenting,  sanctified 
believers,  it  is  nothing  to  our  case,  I  talk  for  no  other.  But, 
sir,  we  will  not  be  mocked  out  of  our  duty  and  salvation  : 
heaven  were  little  worth,  if  it  were  not  worth  the  bearing  of 
derision,  from  poor  souls  that  are  hastening  themselves  to  hell. 
But  to  the  matter. 

1.  As  to  the  number  of  those  that  God  will  save,  I  never 
presumed  to  determine  of  it.  I  only  tell  you,  that  none  are 
saved  but  those  that  are  sanctified  by  the  Spirit  of  Christ : 
remember,  I  pray  you,  that  this  is  all  that  I  say.  How  many 
are  sanctified  I  know  not,  but  I  would  advise  you,  instead  of 
such  inquiries,  as  you  love  yourself,  to  make  sure  that  you  are 

*  Gen.  iii.  15;  Mai.  iii.  17, 18 ;  Matt,  xxv.j  2  Thess.  i.  9, 10;  John  iii.  3, 5. 


368  THE  POOR  MAN  S  FAMILY  BOOK. 

one  of  them.  But  experience  may  help  to  make  some  conjec- 
tures :  if  all  the  world,  or  most  of  the  world,  he  truly  holy;  that 
is,  do  love  God  and  heaven  hetter  than  fleshly  pleasure  and 
worldly  prosperity,  then  all,  or  most  of  the  world,  shall  he 
saved.  But  if  there  be  few  such,  there  are  few  that  will  be 
saved.  This  is  the  truth,  if  God's  word  be  true  ;  and  instead 
of  being  offended  at  it,  you  had  best  to  lay  your  hand  upon  your 
heart,  and  see  whether  or  not  it  be  so  with  you  ;  for  God  will 
not  save  you  for  your  riches,  nor  high  looks,  nor  for  contending 
against  his  word. 

2.  Do  you  think  that  God  doth  not  know  his  own  nature 
and  goodness,  and  what  is  consistent  witli  it  better  than  you  ? 
Will  you  tell  him,  that  he  hath  made  a  law,  or  given  us  a  word, 
which  is  u  contrary  to  his  own  nature  and  goodness  ?  Jf  you 
will  teach  God  to  know  himself  better,  or  to  amend  his  Word, 
he  will  convince  you,  ere  he  hath  clone  with  you,  that  you  should 
rather  have  known  yourself  and  God  better. 

3.  Is  it  contrary  to  the  goodness  of  God  to  shut  men  out  of 
heaven  who  will  have  none  of  it,  or  who  hate  it,  or  who  prefer 
a  swinish  lust  before  it  ?  Attend  a  little,  sir,  and  I  shall  show 
vou  your  unrighteous  censure  of  God.  If  you  can  but  forgive 
God  for  making  you  a  man,  you  may  perceive  that  it  is  you  that 
damn  yourself,  and  then  quarrel  with  God  for  it.  Is  it  not  man 
himself  that  loveth  the  world  and  fleshly  pleasure  more  than 
God;  that  committeth  all  the  sin  that  is  committed;  thatx 
turneth  away  his  heart,  his  love,  his  delight,  his  thoughts  from 
God,  and  from  all  that  is  heavenly  and  holy  ?  Are  not  your  lusts 
your  own,  and  your  passions  your  own  ?  Is  it  not  yourself  that 
maketh  yourself  ungodly,  and  contrary  to  the  holy  nature  of  God 
and  heaven  ?  And  yourself  you  resist  and  refuse  the  Spirit  and 
grace  of  God  ?  Do  you  know  how  much  of  hell  is  in  sin  itself, 
and  of  your  own  making,  as  well  as  of  your  own  deserving  ?  To 
be  saved,  is  to  know  God  and  love  him,  and  delightfully  serve 
him  :  this  in  perfection  is  heaven.  And  doth  God  deny  you  this 
when  you  truly  desire  it;  or  do  you  not5'  deny  it  to  yourself? 
Is  it  not  you  that  delight  not  in  God  and  his  service;  and  that 
rather  choose  your  fleshly  pleasure?  And  is  it  not  vou, then,  that 
put  yourself  out  of  heaven  ?  Heaven  is  a  state  of  perfect  holi- 
ness ;  and  you  will  not  have  holiness,  and  yet  you  say  you  would 

u  Rom.  iii.3,4,  &c. 

x  Job  xxviii.  28  ;  Prov.  xiii.  14  ;  xiv.  27.  and  xv.  24. 

y  Job  xxi.  14,  and  xxii.  17. 


THE    POOR    MAN'S   FAMILY   BOOK.  369 

have  heaven.  God  setteth  before  you  a  feast  of  holy  joys;  and 
your  appetite  is  against  it :  you  loathe  it,  you  refuse  it ;  no  en- 
treaty will  persuade  you  to  taste  it;  you  deride  it  as  preciseness; 
and  when  you  have  done,  you  blame  God  because  you  have  it 
not.  If  you  would  have  a  Mahometan  heaven  of  lechery,  and 
wine,  and  sports  ;  a  heaven  of  cards,  and  dice,  and  plays,  and 
jesting ;  a  heaven  of  proud  domination  over  your  brethren,  or 
of  money,  and  great  estates,  and  pomp,  you  are  mistaken ; 
there  is  none  such  in  another  world.  All  this  heaven  wasz  here 
on  earth;  and  here  you  chose  it;  and  here  you  had  it.  Here- 
after there  is  no  heaven  but  the  sight  and  delightful  love  of  God, 
and  perfection  of  holiness.  Would  you  have  this,  or  would  you 
not?  If  you  will,  then  refuse  it  not,  deride  it  not,  neglect  it 
not ;  presently  begin,  and  spit  out  your  filthy,  fleshly  pleasures, 
and  a  seek  the  Lord,  and  he  will  assist  you  and  accept  you  ;  but 
if  you  will  not,  remember  who  put  you  out  of  heaven. 

And  when  death  hath  opened  your  eyes,  and  showed  you  what 
it  is  that  you  refused,  and  haveb  lost,  and  what  it  was  that  you 
preferred  before  it,  your  own  conscience  will  tear  you  with  per- 
petual torments,  to  think  what  a  glory  you  might  have  had  and 
would  not ;  what  a  God  you  departed  from  ;  and  what  all  the 
fleshly  pleasures  were  which  you  preferred ;  and  what  is  now 
become  of  all.  I  tell  you,  if  God  should  no  further  meddle 
with  you,  your  c  conscience  in  the  remembrance  of  this  would 
torment  you. 

You  see,  then,  that  besides  what  they  deserve  from  the  hand 
of  divine  justice,  what  it  is  that  sinners  execute  upon  themselves. 
You  cannot  both  refuse  heaven  and  make  yourself  incapable  of 
it,  and  yet  have  it;  and  you  cannot  lose  it,  and  not  for  ever  feel 
the  loss. 

4.  And  is  not  God  just  ?  and  injustice  contrary  to  his  nature  ? 
Is  it  contrary  to  the  goodness  of  the  king  or  judge  to  hang  a 
thief  or  murderer  ?  And  what  if  they  be  many  ?  Must  they, 
therefore,  be  d  unpunished  ?  If  many  should  beat  you  or  abuse 
you,  doth  not  that  rather  aggravate  the  wrong  than  extenuate 
it  ?  You  scruple  not  killing  a  nest  of  wasps  or  hornets,  though 
they  be  many.  Millions  of  men  are  not  so  much  to  God  as  a 
swarm  of  flies  are  unto  man. 

5.  And  I  would  know  whether  you  think  it  contrary  to  God's 

2  Lnke  xvi.  25.  a  John  v.  40;  Rev.  xxii.  17  ;  Jos.  xxiv.  15. 

b  Matt.  xxv.  <»—  8.  c  Rom.  xxi.  15. 

d  Psalm  i.  5.  (i,  and  1. ;  Matt.  xxv. 

VOL.  XIX.  B  Ti 


370  the  poor  man's  family  book. 

goodness  to  condemn  any  at  all,  or  not  ?  If  not,  what  numbers 
proportionally  will  you  impose  upon  him  to  save  ?  What  if  he 
saved  a  thousand  or  ten  thousand  for  one  that  he  condemneth  ; 
would  that  seem  to  you  consistent  with  his  goodness  ?  And 
are  you  sure  it  is  not  so  ?  We  are  sure  that  this  earth  is  to  the 
rest  of  the  universe,  hut  as  one  inch  is  to  the  whole  earth  ; 
and  how  small  a  part  is  that  !  And  you  know  not  bute  angels 
and  pure  inhabitants  may  possess  all  the  rest,  except  what  is 
allotted  to  the  devils  and  the  damned.  And  if  so,  if  ten  thou- 
sand 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  blessed  ones  in  the  rest  of  the  creation.  I  oidy  say  that 
men  that  are  ignorant  of  such  matters,  as  we  all  are,  are  unfit 
to  quarrel  with  God  about  them. 

El.  You  have  said  much,  I  confess  ;  but  it  is  all  no  justifi- 
cation of  your  own  arrogance,  that  lay  claim  to  heaven  before 
your  neighbours.  All  we  are  profane  and  ungodly  people; 
and  you  only  are  the  holy  brethren  and  the f  children  of  God. 
You  say,  'Stand  bv,  I  am  holier  than  thou  ?'  and  as  the  Pharisee, 
'  I  thank  thee,  Lord,  that  I  am  not  as  other  men,  nor  as  this 
publican.' 

P.  1.  Who  do  you  mean  by  'us'  and  by  'you?'  Speak 
plainly,  that  you  may  he  understood.  If  any  arrogate  the  name 
of  holy  or  godly  that  is  not  so,  he  is  an  hypocrite.  Do  you 
hear  me  sav  that  such  shall  be  saved  ?  And  either  you  and  the 
rest  of  our  neighbours  are  really  godly,  sanctified  persons,  or 
you  are  not.  If  you  are,  we  say  you  are  the  children  of  God, 
and  the  heirs  of  heaven  as  well  as  we  or  any  others.  Did  you 
ever  hear  me  say  that  any  godly  man  is  ungodly  ?  or  is  not  the 
child  of  God  ?  Name  the  man  that  I  have  said  so  by.  If  your 
own  conscience  tell  you  that  you  love  God  better  than  the  world, 
and  g  seek  first  his  kingdom  and  righteousness,  and  if  your  con- 
versation prove  it,  you  have  then  the  witness  in  yourself  that  you 
are  sanctified,  and  need  not  care  what  others  say  of  you  ;  but 
if  your  conscience  tell  you  that  it  is  not  so,  but  that  you  are  a 
lover  of  the  world  and  pleasure  more  than  of  God,  silence  not 
your  conscience,  and  desire  not  that  we  should  flatter  you  with 
lies,  when  your  own  conscience  knoweth  that  the  case  is  other- 
wise. 

2.  But,  sir,  do  you  think  that  there  is  no  difference  among 

e  Heb.  xii.  22,  23  ;  an  innumerable  company  of  angels,  or  myriads. 
f  1  John  v.  ]»,  20.  »  Matt.  vi.  33. 


THK    POOR    MAN'S    FAIVHLY    BOOK.  '<V/\ 

men  ?  Are  the  good  and  bad,  the  godly  and  wicked,  all  alike  ? 
Then,  indeed,  there  would  be  no  difference  hereafter.  But  if 
there  be  a  difference,  may  it  not  be  known  ?  And  must  he  that 
hath  God's  grace  be  unthankful,  and  falsely  say  that  he  hath 
none  ?  Those  are  like  the  unhumbled  Pharisees,  who  thank 
God  for  that  grace  which  they  have  not ;  and  not  they  that 
humbly  thank  him  for  what  they  have.  Would  you  have  a  tem- 
perate, chaste,  and  just  person  think  himself  to  be  a  drunkard, 
a  fornicator,  a  thief,  when  it  is  not  so,  and  all  for  fear  of  being 
proud  ?  Then  why  are  you  angry  with  those  that  count  you 
ungodly,  if  humility  bind  all  men  to  think  themselves  ungodly  ? 
God  neither  desireth  that  we  should  think  with  the  Pharisee, 
that  we  are  sanctified  when  we  are  not,  nor  that  we  deny  the 
grace  which  we  have.  Unthankfulness  for  the  greatest  mercy 
is  no  virtue. 

El.  You  are  the  true  offspring   of  the  pharisees ;  a   pack  of 
godly  hypocrites  ;   a  generation  that  are  pure  in  your  own  eyes, 
but  are  not  cleansed  from  your  filthiness.     In  secret  you  are  as 
bad  as  any  others. 

P.  Who  do  you  mean,  sir  ? 

El.  I  mean  all,  or  the  most  of  you,  that  take  on  you  to  be 
so  godly  and  religious  above  other  men. 

P.  1.  Would  you  have  men  profess  ungodliness?  Would 
you  have  us  be  drunkards,  swearers,  fornicators,  covetous,  for 
fear  of  being  hypocrites  ?  or  would  you  have  us  say  that  we  are 
such  when  we  are  not  ?  Is  this  your  confession  of  Christ  ? 
Would  you  have  no  man  profess  himself  a  Christian  or  a  servant 
of  God  ?  What,  then,  must  we  profess  the  service  of  the  flesh 
and  the  devil  ? 

2.  Do  not  you  take  on  you  to  be  a  Christian,  and  to  be 
godly  ?  Why  else  are  you  angry  with  them  that  count  you  un- 
godly ?  Else  you  are  an  infidel  and  an  atheist.  But  if  you 
profess  Christianity  and  godliness  yourself,  are  you  therefore  an 
hypocrite  ?  If  not,  profession  makes  not  others  to  be  hypo- 
crites. I  pray  you  tell  me,  what  do  you  profess  less  than  I  do  ? 
You  profess  Christianity  and  godliness,  and  I  profess  no  more. 
But  which  of  us  is  the  hypocrite  our  consciences  and  lives  must 
tell.  I  hope  you  will  not  renounce  God  and  Christ,  for  fear  of 
being  an  hypocrite. 

3.  But  alas  !  sir,  too  many  people  fearing  God  are  so  far  from 
being  pure  in  their  own  eyes,  that  the  greatness  of  their  sins 
overwhelmed  them  :  and  we  vcan  hardly  keep  them  from  con- 

bb  2 


3/2  THE   POOR    MAN'S    FAMILY   BOOK. 

eluding  that  they  have  no  grace  at  all,  and  are  as  ready  to  call 
themselves  hypocrites  in  their  fears,  as  you  are  in  your  spleen 
against  them.  And  why  do  you  at  once  accuse  us  for  over-ter- 
rifying them,  and  driving  them  to  despair,  and  yet  of  puffing 
them  up  with  a  conceit  of  godliness  ? 

4.  But  how  is  it  that  you  come  to  know  our  hypocrisy,  and 
what  we  are  in  secret  ?  If  you  know  it,  it  is  no  secret :  if  it  be 
a  secret,  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 
so  ?     Is  not  God  only  the  searcher  of  hearts  ? 

5.  I  am  glad  if,  indeed,  you  hate  hypocrisy.  The  hypocrite  is 
he  that  professeth  to  be  that  which  indeed  he  is  not.  You  and 
I  do  both  profess  the  same  Christianity  :  now  the  question  is, 
which  of  us  is  the  hypocrite  ?  If  one  man  live  according  to  his 
profession,  and  be  serious  in  his  religion,  and  hate  all  known 
sin,  great  and  small,  and  seek  God  diligently,  and  use  all  the 
means  that  God  commandeth  him;  and  if  another,  making  I  he 
same  profession  of  Christianity,  do  live  in  open  worldliness  and 
sensuality,  in  gluttony,  drunkenness,  gaming,  idleness,  fornica- 
tion, and  deride  holy  living,  and  all  that  are  serious  in  the  reli- 
gion which  he  himself  professeth,  and  counteth  the  practice  of 
Christ's  own  commands  to  be  needless  preciseness  ;  do  I  need 
to  ask  you,  which  of  these  is  like  to  be  the  hypocrite  ?  I  have 
admired  to  hear  debauched  persons  call  serious  Christians  hypo- 
crites, when  the  want  of  seriousness  in  professed  Christianity  is 
the  very  nature  of  hypocrisy.  Do  not  all  these  railers  call  them- 
selves Christians  ?  Is  not h  holiness  essential  to  Christianity? 
Js  not  a  drunken  Christian,  a  worldly  Christian,  a  fornicating 
Christian,  a  sensual,  voluptuous  Christian,  a  very  self-contra- 
dicting stigmatized  hypocrite  ?  Every  gross  sin  which  such 
wilfully  live  in,  is  the  brand  of  an  hypocrite. 

El.  Are  not  all  men  sinners  ?  And  he  that  saith  he  hath  no 
sin,  deceiveth  himself.  Why  then  make  you  such  differences 
between  yourselves  and  others  ? 

P.  You  may  try  whether  by  that  trick  you  can  deceive  the 
king  and  the  judges  first :  go  to  the  bar  and  to  the  gallows,  and 
say,  *  Why  should  these  poor  men  be  hanged  rather  than  all  you  ? 
Are  not  all  sinners  ?  If  one  of  your  servants  beat  you,  excuse 
him,  because  all  are  sinners.'  But,  sir,  do  you  not  know  that 
there  are '  sinners  that  shall   be   saved  in   heaven,   and   sinners 

h  2  Cor.  v.  17  ;  Rom.  viii.  8,  9,  13,  30  ;  Actsxxvi.  18  ;  Luke  xiv.  26,  27,  33. 
1  1  John  i.  7,  8  ;  iii.  S,  9,  and  v.  16, 17  ;  John  v.  14  ;  1  Cor.  vi.  10,  11. 


THE    P^OR    MAN'S    FAMILY   BOOK.  373 

that  shall  go  to  hell ;  "Sinners  that  are  pardoned,  and  sinners 
that  are  not  pardoned  ?  And  why  so  ?  But  that  there  are 
sinners  that  are  penitent,  contrite,  and  truly  converted,  and  sin- 
ners that  are  not  so.  There  are  k  sinners  that  are  ungodly,  and 
sin  wilfully,  and  love  their  sin :  and  there  are  sinners  that  are 
godly,  and  sin  only  of  infirmity,  and  hate  their  sins,  and  make 
it  the  care  of  their  lives  to  avoid  them.  Some  make  provision 
for  the  flesh  to  satisfy  its  desires  or  lusts  :  and  some  make  it 
their  work  to  mortify  such  lusts,  and  not  to  please  them.  If 
you  will  not  difference  between  these  two  sorts  of  sinners,  God 
will  :  and  you  shall  shortly  see  it.  They  that  stand  on  Christ's 
right  hand  and  on  his  left  in  judgment,  and  hear,  "  Come  ye 
blessed,"  and  "  go  ye  cursed,"  were  all  sinners  :  but  read  Matt. 
xxv.  whether  Christ  maketh  no  difference  ? 

El.  The  difference  is,  that  you  are  the  pharisees,  and  we  are 
the  publicans :  you  justify  yourselves,  and  we  smite  on  our 
oreasts,  and  cry,  "  God  be  merciful  to  me  a  sinner  !"  And  which 
of  these  was  justified  of  God  ? 

P.  I  pray  you  speak  truly,  sir ;  do  you  think  that  Christ 
meant  a  dissembling  publican,  that  took  on  him  to  repent  and 
did  not  ?  Doth  God  justify  wicked  hypocrites  ?  Or  was  it  not 
a  truly  penitent  publican,  that  confessed  his  sins  with  true  re- 
pentance, and  went  home  with  a  changed  mind  and  life  ?  And 
is  not  this  all  that  I  persuade  your  tenant  to  ?  And  are  not 
these  the  persons  that  we  say  shall  be  saved  ?  If  you  be  this 
publican,  go,  and  do  likewise  :  repent,  confess,  and  be  converted 
to  a  holy  life. 

And  I  will  make  bold  this  once  to  paint  out  the  pharisee  to 
you  in  Christ's  own  words,  and  then  you  shall  be  judge  yourself, 
who  is  the  pharisee.  The  pharisees  were  a  sect  that  set  up  the 
traditions  of  the  elders  against  God's  word.  (Matt.  xv.  3.)  They 
were  all  for  ceremony  in  religion,  washing  before  meat,  and 
washing  cups,  and  formal,  set  fasting  often.  (Matt.  ix.  14  ;  Luke 
xi.  39.)  They  worshipped  God  in  vain,  teaching  for  doctrines 
the  commandments  of  men.  (Matt.  xv.  9.)  They  drew  near  to 
God  with  their  lips,  saying  over  certain  prayers,  when  their 
hearts  were  far  from  him.  (Matt.  xv.  8.)  They  were  the  rulers  of 
the  Jewish  church.  (Matt,  xxiii.  2  j  John  vii.  45,  47,  48.)  They 
were  called  by  high  titles,  and  were  set  in  the  highest  seats,  and 
went  in  pomp  and  state,  with  the  formalities  of  broad  phylacte- 
ries, and  such  like.  (Matt,  xxiii.  5 — 7.)  They  were  strict  for  tithing 
mint,  annise,  and  cummin  :  they  were  tyrants   and  extortion- 

k  Rom.  vi.  10,  and  xiii,  13  ;  Gen.  xxxix.  ?. 


374  THE    POOR    MAN'S    FAMILY    HOOK. 

eis,  and  oppressors  of  the  poor ;  they  strained  at  a  gnat,  and 
saw  the  mote  in  another's  eye,  condemning  Christ  and  his  apos- 
tles for  not  observing  their  ceremonies,  while  they  saw  not  the 
beam  of  malignity  and  persecution  in  their  own  eye,  but  could 
swallow  a  camel,  even  these  heinous  sins  :  for  their  way  was  to 
honour  the  memorials  of  the  martvrs,  and  to  make  more  :  to 
erect  monuments  for  the  dead  saints  whom  their  forefathers 
persecuted,  and  to  go  on  to  do  the  like  by  the  living.  (Matt,  xxiii. 
24.  to  the  end.)  They  were  the  deadliest  enemies  of  Christ,  the 
silencers  of  his  apostles,  as  far  as  they  could,  and  the  persecu- 
tors of  Christians.  And  now  I  pray  you  tell  me,  who  are  the 
pharisees? 

El.  But  you  leave  out  that  which  is  against  you  :  they  de- 
voured widows'  houses,  and,  for  a  pretence,  made  long  prayers  ; 
and  so  do  you. 

P.  I  pray,  Sir,  tell  me  what  widow's  house  I  have  devoured, 
and  I  promise  you  to  restore  it  quickly.  Do  I  oppress  my  te- 
nants, as  I  before  described  to  you  ?  Have  I  any  house  but  a 
mean  one  that  I  dwell  in  ?  Am  I  not  fain  to  take  up  with  the 
common  jail,  when  your  worship  sends  me  thither  for  preaching  ? 

And  as  for  long  prayers  I  have  two  questions  to  put  to  you. 
1.  Was  it  the  length  of  prayer,  or  the  false  pretence,  which 
Christ  reproved  ?  If  the  length,  why  did  he  continue  all  night 
in  prayer  himself  who  had  less  need  than  I  ?  (Luke  vi.  12.)  Why 
are  we  bid  pray  continually,  and  continue  instant  in  prayer. 
(1  Thess.  v.  17  ;  Rom.  xii.  12  ;  Col.  iv.  2.) 

El.  No  :  it  was  the  false  pretence  that  was  blamed. 

P.  Was  it  not  a  proof  that  long  prayer  is  a  thing  very  good 
and  laudable,  when  sincerely  used  ?  Else  it  would  not  have 
made  a  cloak  for  sin  ;  for  one  evil  is  not  a  fit  covering  for  ano- 
ther. My  second  question  is,  whether  the  pharisees'  long  pray- 
ers were  free  prayers,  uttered  from  the  habits  of  the  mind,  or 
forms  of  liturgy  ? 

El.  I  think  they  were  such  as  your  extemporate  prayers. 

P.  Then  you  will  wound  the  cause  of  liturgies,  which  1  would 
not  have  you  do ;  for  if  the  pharisees,  that  were  so  ceremonious, 
used  none,  it  will  scarce  be  probable  that  any  were  used  in  the 
Jewish  church. 

El.  Well,  then,  suppose  them  to  be  set  liturgies. 

P.  It  is  they,  then,  that  are  likest  to  the  pharisees,  who  by  long 
liturgies  cloak  their  oppressions  and  covetousness. 

El.  You  are  noted  to  be  as  covetous  a  sort  of  people  as  any  : 


THE    t'OOR    MAN'S    FAMILY    HOOK.  3/5 

you  will  cheat  a   man  in  bargaining,   and   you  will  not  swear ; 
but  you  will  lie  like  devils. 

P.  I  assure  you,  sir,  if  we  do  so,  it  is  contrary  to  our  doc- 
trine :  for  we  profess  that  such  persons  are  no  children  of  God, 
nor  can  be  saved  in  such  a  state.  Therefore  you  must  prove 
it  against  the  particular  persons  whom  you  accuse.  For  if 
we  know  of  such,  we  number  them  with  wicked  men,  and 
bring  them  to  repentance  and  restitution,  or  excommunicate 
them. 

And  for  those  ministers  that  are  called  puritans  by  you,  whe- 
ther they  are  in  the  right  or  wrong,  I  meddle  not.  But.  1.  If 
they  be  so  covetous,  how  come  they  these  many  years  to  live  in 
pinching  poverty,  (except  a  few  that  have  something  of  their  own, 
or  live  in  other  men's  houses,)  and  all  to  avoid  that  which  they 
think  is  sin  ?  2.  And  if  they  are  such  liars,  why  do  they  not 
escape  all  their  suffering  ?  i(  they  durst  but  once  lie  under 
their  hands,  and  say  that  they  assent  and  consent  to  what  they 
do  not,  they  might  be  as  free  as  others. 

El.  There  are  as  many  villanies  committed  secretly  among 
you  as  among  others.  Our  faults  are  open,  and  known  to  all ; 
but  you  are  as  bad  in  corners,  as  demurely  as  you  carry  it.  Did 
you  not  hear  lately  of  a  great  professor  near  you  that  was  drunk, 
and  another  that  got  his  servant-maid  with  child  ?  This  is  your 
profession.  If  the  truth  might  be  known,  on  my  conscience 
you  are  all  alike. 

P.  Your  '  own  tongue  still  confuteth  you,  and  honoureth  those 
whom  you  would  fain  reproach.  If  you  sin  openly,  it  seemcth 
you  are  not  ashamed  of  it ;  you  tell  us  that  it  is  no  wonder 
among  you,  as  if  it_were  your  profession  :  if  we  sin  secretly,  how 
do  you  know  it  ?  Your  naming  one  or  two  defamations,  im- 
plieth  that  with  such  as  you  mean,  it  is  a  rarity  and  strange 
thing.  And  slanders  are  so  common  against  such  persons,  that 
when  it  is  examined,  it  is  two  to  one  but  it  proves  false.  But  if 
it  be  true,  either  the  acts  you  mention  are  marvels,  committed 
by  one  of  a  hundred,  once  perhaps  in  all  their  lifetime  since 
their  change  ;  or  else  thev  are  such  as  you  describe  that  live  se- 
cretly in  such  sin.  If  it  be  the  latter,  they  are  hypocrites,  and 
such  as  we  call  to  repentance  and  conversion,  as  being  in  the 
gall  of  bitterness  and  bond  of  iniquity;  and  all  that  1  desire  of 
you  and  your  tenant  here  is,  that  you  will  not  be  such.  If  you 
like  such,  why  do  you  blame  them  ?  If  you  dislike  them, 
why  will  you  be  such  yourselves  ?     If  you   say  that  you  make 

>Isa.  iii.  'J.   Jer.  vi.  15,  and  viii.  12. 


3/6  THE    POOR    MAN'S    FAMILY    BOOK. 

no  profession  of  religion,  I  answer  again  ;  unless  you  renounce 
Christ,  you  profess  as  much  as  the  hypocrites  named  hy  you. 
for  you  profess  Christianity,  and  they  profess  no  more. 

But  if  they  were  the  falls  of  serious  Christians,  I  ask  you, 
which  is  the  likelier  sort  of  men  to  be  true  Christians,  they  that 
live  impenitently  and  commonly  in  gross  sin,  and  hate  those 
that  reprove  them  and  live  better;  or  they  that  live  blamelessly 
in  the  fear  of  God,  save  that"1  one  among  many  of  them  doth 
once  in  his  life  commit  some  heinous  sin,  which  layeth  him  in 
such  shame  and  brokenness  of  heart,  that  ofttimes  such  never 
well  recover  their  comforts  again  while  they  live  ?  If  Noah  was 
once  drunk  in  his  life ;  if  there  were  one  Ham  in  his  family ;  if 
Lot  was  twice  tempted  to  drunkenness  and  incest ;  if  David 
once  was  guilty  of  odious  sin ;  if  Peter  once,  or  thrice  at  once, 
denied  his  Master ;  if  there  were  one  Judas  in  the  family  of 
Christ  himself;  will  any  but  the  malicious  thence  conclude  that 
they  are  all  alike,  or  that  one  sin  repented  of  is  as  bad  as  a  life 
of  sin  never  truly  repented  of? 

And  do  you  know  what  your  slanderous  inference  doth  import  ? 
No  less  than  that  Christ  is  no  Christ,  and  that  all  the  world 
shall  be  damned ;  for  mark,  I  pray  you,  that  we  are  certain  that 
open  unconverted  sinners"  are  not  saved  from  their  sins  by 
Christ ;  and  that  so  dying  they  are  lost  for  ever.  Now  you 
come  in  and  say  that  the  rest  that  profess  repentance  and  obe- 
dience are  in  secret,  and  at  the  heart,  as  bad  as  they.  And  if 
so,  they  are  all  certainly  lost  men,  for  without  holiness 
none  shall  see  God ;  and  the  ungodly  shall  not  stand  in  judg- 
ment; (Heb.  xii.  14;  Psalm  i.  6;)  and  God  hateth  all  the 
workers  of  iniquity.0  Now,  to  say  that  all  are  such,  either 
openly  or  secretly,  is  to  say  that  either  God  is  a  liar,  or  that  no 
one  shall  be  saved ;  and  yet  you  are  the  man  that  cannot  be- 
lieve that  many  are  damned  :  and  if  Christ  sanctify  and  save 
none  from  their  sins  p  he  is  no  Saviour,  and  so  no  Christ. 

But,  sir,  if  you  will  search  after  such  scandals,  and  bring  such 
sins  to  open  shame  and  punishment  wheresoever  they  be  found 
and  proved,  you  shall  have  all  our  help  and  thanks,  and  you 
shall  not  cry  down  hypocrisy  and  scandal  more  heartily  than 
we  will  do. 

El.  Fain  would  you  seem  pure  and  perfect,  without  sin,  as 
the  old  Catharists  pretended  themselves  to  be. 

?n  Psalm  li.  »  Luke  xiii.  3,  5,  and  xv. 

°  Psalm  v.  5.  v  Matt.  i.  21 ;  Tit.  ii.  14. 


THE    POOR    MAN'S    FAMILY    BOOK.  377 

P.  Did  you  never  hear  any  of  us  pray  ?  If  you  had,  you 
would  have  heard  that  we  are  more  large  and  earnest  in  con- 
fessing and  lamenting  our  sins,  even  in  public,  before  God  and 
the  congregation,  than  any  others  ordinarily  are.  In  truth, 
every  godly  man  is  so  humbled  in  the  sense  of  his  sins,'!  that  he  is 
a  greater  burden  and  trouble  to  himself  than  all  the  world  is  be- 
sides, and  he  loatheth  himself  for  all  his  sins.  We  confess  our- 
selves sinners,,  with  daily  grief  and  shame ;  and  if,  indeed,  the 
Catharists  did  otherwise,  they  were  no  kin  to  us,  nor  any  of  our 
acquaintance.  Why  do  we  exhort  others  so  much  to  contrition 
and  repentance,  if  we  are  not  for  the  same  ourselves  ?  Would 
not  all  men  make  others  of  their  own  mind  ? 

El.  Come,  come,  when  you  have  prated  never  so  long,  you 
must  confess  that  you  are  a  pack  of  rebels,  and  seditious  rogues, 
the  firebrands  of  your  country,  that  would  destroy  the  king  and 
all  of  us,  if  we  were  in  your  power.  The  world  hath  had  ex- 
perience enough  of  you.  You  have  learned  to  cant  and  talk 
smoothly  in  your  way,  and  have  God,  and  Christ,  and  heaven, 
and  Scripture  in  your  mouths ;  but,  on  my  conscience,  the  devil 
and  treason  is  in  vour  hearts. 

P.  Whom  do  you  mean,  sir  ? 

El.  I  mean  all  of  you  that  pretend  so  much  to  godliness  and 
preciseness,  and  make  such  ado  with  Scripture  and  religion. 
You  will  not  swear,  nor  drink,  nor  whore,  nor  go  to  a  play,  but 
ye  are  traitors  all. 

P.  Doth  not  every  man  profess  godliness,  who  professeth  to 
be  a  Christian  ?  Do  not  the  king  himself,  and  his  council, 
and  nobles,  and  judges,  and  all  the  magistrates  of  the  land 
almost,  and  all  the  bishops  and  clergy,  profess  Christianity,  and 
godliness,  and  to  believe  the  Scripture,  and  to  hope  for  heaven  ? 
Do  not  they  all  pray  in  the  Common  Prayer,  '  that  the  rest  of 
our  life  hereafter  may  be  pure  and  holy,  that  at  the  last  we  may 
come  to  eternal  joy;'  and  '  that  we  may  live  a  godly,  righteous, 
and  sober  life ;'  and  '  that  we  may  fall  into  no  sin  ;'  and  that i  we 
may  serve  him  without  fear,  in  holiness  and  righteousness  before 
him  all  the  days  of  our  lives  :'  with  many  more  such  passages  ? 
Are  you  good  friends  to  your  king  and  country,  that  would 
make  men  believe  that  it  is  a  sign  of  a  bad  subject  to  be  religi- 
ous, and  that  to  "  fear  God  and  honour  the  king"  may  not 
stand  together  ?  What !  will  you  charge  the  king  and  all  his 
magistrates  with  treason  ?  Are  they  all  traitors  who  obey  him 
and  defend  him  ? 

'i  Rom.  vii.  16, 17,  24  ;  Psalm  li. ;  Acts  xxvi ;  Tit.  iii.  2,  3. 


3/8  THE    POOR    MAN'S    FAMILY    BOOK. 

El.  You  know  who  I  mean  well  enough.  1  mean  you  puri- 
tans, all  the  pack  of  you. 

P.  A  puritan  is  a  word  of  so  arbitrary  interpretation,  that 
sure  it  is  too  large  to  found  a  charge  of  treason  upon.  Mr.  Robert 
Bolton,  and  Bishop  Downame,  and  Bishop  Robert  Abbot,  and 
many  such,  will  tell  you  that  it  is  commonly  used  in  the  mouths 
of  the  profane  for  any  man  that  feareth  God,  and  liveth  holily, 
and  avoideth  wilful  sin,  and  will  not  be  debauched  as  sensualists 
are :  and  sometimes  it  is  taken  for  one  that  is  against  the  pre- 
lacy and  ceremonies.  In  the  first  sense,  as  a  puritan  signifieth 
a  serious  Christian,  and  a  godly  man,  dare  you  say  that  the 
king,  nobles,  judges,  and  bishops  are  not  such  ?  1  am  not  ac- 
quainted with  them  :  but  our  religion  teacheth  us  to  judge  all 
men  to  be  what  they  profess  themselves  to  be,  till  the  contrary 
be  certain  and  notorious.  Dare  you  say  that  all  the  magistrates, 
prelates,  citizens,  and  subjects  of  the  land  are  either  ungodly 
men,  or  traitors  ?      Sure  this  cannot  be  your  meaning. 

El.  You  are  loath  to  know  my  meaning.  I  mean  all  the 
pack  of  the  precisians  that  are  for  so  much  strictness,  and  preach- 
ing and  praying,  and  talking  of  Scripture. 

P.  Dare  you  say  that  neither  the  king,  nor  his  nobles,  nor  judges, 
nor  bishops,  nor  clergy,  are  for  Scripture,  and  for  much  preaching 
and  praying,  and  for  strict,  precise  obedience  to  God,  and  for 
strictness  of  justice,  temperance,  and  sobriety  ?  What,  will  you 
say  that  all  are  traitors  to  the  king,  that  will  not  be  rebels  against 
God,  and  perfidious  traitors  against  Christ  and  Christianity  ? 

El.  I  mean  your  second  sort  of  puritans,  the  non-conform- 
ists, if  you  are  willing  to  understand. 

P.  Now,  I  understand  you,  sir,  but  it  is  but  in  part.  But  what 
is  conformity  or  non-conformity  to  our  case  ?  What,  if  all  non- 
conformists were  as  bad  as  you  make  them,  will  you,  therefore, 
plead  for  non-conformity  and  rebellion  against  God  ?  What 
an  argument  is  this  !  Non -conformists  are  rebels.  Therefore 
an  ungodly  man  needeth  no  repentance  and  conversion,  or  we 
may  be  saved  without  a  holy  heart  and  life.  Do  you  think  this 
is  wise  reasoning?  Do  not  conformists  plead  for  holiness? 
Be  you  but  a  godly  conformist,  and  i  shall  rejoice  in  your  feli- 
city. But,  because  I  must  love  my  neighbour  as  myself,  1  have 
three  or  four  questions  further  to  ask  you.  1.  Is  it  they  that 
conform  in  nothing,  or  thev  that  conform  not  in  every  thing? 
Such  a  one  was  Chillingworth  ;  and  I  thought  you  had  not  taken 
the  papists  to  be  all  traitors,  who  are  non-conformists  too. 

2.  Is  it  their  doctrine  that  is  traitorous?    Or  is  it  their  hearts 


THE    POOR    MAN'S    FAMILY    BOOK,  3/9 

and  practice  contrary  to  their  doctrine  ?  For  the  former,  they 
defy  their  slanderers,  and  challenge  them  to  cite  one  confession 
of  any  reformed  church  that  hath  in  it  any  disloyal  doctrine. 
Bishop  Andrews,  in  Tortura  Torti,  will  tell  you  that  in  this  pu- 
ritans are  belied,  and  that  they  take  the  same  oaths  of  allegiance 
and  supremacy,  and  profess  the  same  loyalty  with  others.  But  if  it 
be  their  hearts  and  practices,  as  contrary  to  their  own  doctrine, 
are  you  not  a  slanderer  if  you  charge  such  dissembling  on  any 
one  that  you  cannot  prove  it  by  ?  Such  charges  must  fall  on  par- 
ticular persons,  and  be  proved,  and  not  on  parties  ;  for  what  shall 
notify  any  man's  mind  but  his  own  profession,  or  his  practice  ? 
When  they  readily  swear  allegiance  and  loyalty,  are  they  not  to 
be  believed  till  some  proof  confute  them  ?  And  if,  in  civil  wars, 
you  gentlemen,  lawyers,  and  statesmen,  say  this  is  law,  and  that 
is  law,  and  entangle  poor  men's  consciences,  will  you  afterwards 
conclude  that  no  man's  conscience  will  be  true  to  his  oath  of 
allegiance,  which  scrupleth  ecclesiastical  oaths  or  subscriptions  ? 
Another  man  would  think  it  a  more  probable  arguing  to  say, 
1  He  that  scrupleth  one  oath  or  subscription  is  like  to  make  con- 
science of  another ;  for  if  he  dare  break  an  oath  when  he  hath 
taken  it,  why  should  he  not  venture  as  far  to  take  it?' 

3.  But,  sir,  all  this  is  Satan's  ordinary  course,  to  endeavour 
to  engage  the  interest  of  princes  seemingly  on  his  side,  to  make 
religion  odious.  Christ  must  be  accused  as  forbidding  to  pay 
tribute  to  Caesar,  and  as  an  usurper  of  the  kingdom.  Pilate 
must  condemn  him,  lest  he  seem  not  Caesar's  friend.  Paul  goes 
for  a  pestilent  fellow,  and  a  mover  of  sedition  among  the  peo- 
ple, that  taught  things  contrary  to  Caesar  and  the  law. 

But,  again,  sir,  what  is  all  this  to  the  case  here  that  you  come 
to  treat  about  ?  Did  I  persuade  your  tenant  to  be  a  non-con- 
formist ?  Did  I  speak  one  syllable  to  him  of  any  such  matter  ? 
Did  I  put  any  scruple  into  his  mind  against  any  orders  of  the 
church  ?  Ask  him  whether  I  did  ?  When  I  had  nothing  to  say 
to  him  but  to  exhort  him  to  repentance  and  the  love  of  God,  and 
a  holy  and  heavenly  life  and  conversation,  and  quickly  to  forsake 
his  sins,  how  cometh  non-conformity  to  have  any  thing  to  do 
here  ?  What  is  that  to  the  question  in  hand  ?  Pray  you,  Saul, 
mark  your  landlord's  argument ;  'Non-conformists  are  all  traitors 
and  rebels,'  if  you  will  believe  him  :  i  therefore,  forsake  not  your 
sins,  and  turn  not  to  God  and  a  holy  life  by  true  repentance  :  or, 
other  men  are,'  saith  he,  ■  rebels  against  the  king,  therefore  con- 
tinue you  a  rebel  against  God.'  Have  not  you  natural  logic 
enough  to  perceive  the  deceit  of  such  an  argument? 


380  THE    POOR    MAN'S    FAMILY    BOOK. 

For  my  part,  I  here  give  you  my  plain  profession,  that  all 
that  fear  God  must  honour  the  king,  and  not  resist  the  higher 
powers,  and  that  for  conscience'  sake,  lest  they  receive  damna- 
tion ;  and  that  rebellions  and  treasons  against  king  or  kingdom 
are  the  works  of  the  devil  and  the  flesh,  which  all  true  Christ- 
ians must  abhor. 

£1.  However,  you  cannot  deny  but  you  are  a  pack  of  schis- 
matics, that,  for  a  ceremony,  will  tear  the  church,  and  set  up 
conventicles  of  your  own  ;  and  schism  is  kin  to  rebellion. 

P.  You  shall  not  thus  draw  us  away  from  the  business  in 
hand.  1  will  not  now  dispute  with  you  what  schism  is,  who  seem 
not  to  understand  it,  because  it  is  impertinent,  and  tendeth  but 
to  divert  us  from  our  business.  I  ask  you,  1.  Do  I  persuade 
your  tenant  here  to  schism,  or  only  to  repentance  and  a  holy 
life  ?  2.  Are  not  conformists  and  non-conformists  agreed  in 
that?  You  know  not  what  I  am  in  those  matters  myself;  but 
send  for  some  able  minister  that  is  a  conformist,  and  another 
that  is  a  non-conformist,  and  try  whether  both  agree  not  in  the 
truth  of  all  that  I  am  persuading  him  to  believe  or  prac- 
tise. 

El.  The  truth  is,  you  are  of  so  many  sects  and  so  many 
opinions,  that  he  may  sooner  grow  a  Bedlam  among  you,  than 
a  good  Christian.  You  are  of  as  many  minds  as  men.  One 
tub-preacher  saith,  c  This  is  the  word  of  God,'  and  another 
saith,  c  That  is  the  word  of  God ;'  scarce  a  whole  house  is  of 
one  religion ;  and  if  he  must  turn  to  any  of  you,  how  shall  he 
know  which  party  it  must  be  ?  Must  he  be  a  presbyterian,  or 
an  independent,  or  a  Brownist,  or  an  anabaptist,  or  what  ?  How 
shall  he  be  sure  which  of  all  these  is  in  the  right,  that  he  may 
rest  ? 

P.  Saul,  you  hear  this  terrible  objection  of  your  landlord. 
Will  you  but  mark  my  answer  in  these  three  parts,  and  if  it  be 
not  reason,  spit  in  my  face,  and  take  your  course. 

1.  Everv  different  opinion r  is  not  a  different  religion.  Our 
religion  is  but  one  thing,  which  is  simple  Christianity ;  and 
every  by-opinion  is  not  essential  to  Christianity.  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  estate  or  life,  till  all 
the  clocks  in  London  strike  together,  is  as  wise  a  man  as  he 
that  will  not  turn  from  his  sin  to  God  till  all  Christians  are  of 
one  opinion  in  all  the  difficult  points  of  religion. 

2.  My  earnest  advice  to  you,  Saul,  is,  that  you  become  not 

f  Read  Rom.  xiv.,  ami  xv. 


THE    POOR    MAN'S    FAMILY    BOOK.  381 

sectary3  of  any  party  whatsoever.  Become  a  true  Christian, 
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  doubtful  things  in  any  divisions,  sects,  or  parties : 
but  if  men  will  needs  quarrel,  stand  by,  and  pray  for  the  church's 
peace. 

3.  Try  whether  Christians  of  all  opinions  do  not  agree  in 
all  that  I  exhort  you  to.  If  I  have  taught  you,  or  persuaded 
you  to,  any  one  thing,  but  what  the  conformists  and  noncon- 
formists, episcopal,  presbyterian,  independent,  yea,  and  the 
papists  are  all  of  a  mind  in,  and  will  all  bear  witness  to,  the 
certain  truth,  then  let  your  conscience  judge  whether  you  be 
not  a  most  inexcusable  man,  that  will  not  be  persuaded  to  that 
which  even  all  differing  Christians  are  agreed  in ;  and  whether 
this  objection  of  sects  and  different  religions  condemn  not  you 
the  more,  that  will  not  agree  with  them  where  they  all  agree  ? 
and  I  leave  it  also  to  Sir  Elymas's  conscience. 

El.  You  would  make  me  seem  a  fool,  or  an  atheist ;   as  if  I 

persuaded  him  from  religion.     By you  are  a  set  of  the  in- 

solentest  rogues  in  the  world.  I  will  stand  talking  with  you  no 
more.  But  for  you,  Saul,  I  tell  you  ;  if  you  hearken  to  such 
fellows,  and  turn  a  puritan,  I  will  turn  thee,  and  thy  wife  and 
children,  out  of  doors  the  next  week  after  it.  And  you,  sir 
preacher,  I  will  take  another  course  with  you,  if  you  cease  not 
thus  to  trouble  my  neighbours.  I  doubt  not  but  I  shall  cause 
the  bishop  to  trounce  you  ;  but  if  he  do  not,  I  will  once  more 
send  you  to  the  common  jail,  for  all  your  sick  night-cap,  and 
there  you  shall  lie  among  rogues  like  yourself. 

P.  I  beseech  you,  let  not  loose  your  passion,  sir  :  remember 
that  you  said  you  love  your  neighbour  as  yourself.  Poverty, 
and  a  l  prison,  are  as  near  and  sure  a  way  to  heaven  as  riches, 
and  earthly  prosperity,  and  pleasure.  I  must  shortly  die;  and 
whether  at  home,  or  in  a  jail,  or  with  Lazarus  at  your  doors, 
among  your  dogs,  it  is  not  my  interest  or  care  :  God  is  the  Lord 
of  your  life  and  mine.  Boast  not  of  to-morrow ;  for  who 
knoweth  "  what  a  day  may  bring  forth  ?"   (Prov.  xxvii.  1.) 

But,  sir,  seeing  you  are  not  against  all  religion,  I  beseech 
you,  in  the  conclusion,  yet,  make  us  to  understand  what  it  is 
that  you  are  against  ? 

El.    I  am  against  being  righteous   overmuch ;    and  making 

s  Rom.  xvi.  17, 18  ;  1  Tliess.  v.  12,  13  j  1  Cor.  i.  10,  1 1  ;  ii.,  and  iii.  ;  Tit. 
iii.  10. 
x  Matt.  v.  10—12. 


382  THE    POOR    MAN'S    FAMILY    BOOK. 

men  believe  that  they  cannot  be  saved  without  being  so  holy 
and  so  strict;  and  so  frightening  poor  people  out  of  their  wits. 
A  puritan  is  nothing  but  such  a  frightened  protestant.  Cannot 
you  go  to  church,  and  sometimes  say  your  prayers ;  and  so  be 
quiet,  and  be  moderate  in  your  religion  ?  It  is  these  bigots,  and 
zealots,  that  trouble  all  the  world  ;  and  will  neither  let  men 
live  nor  die  in  peace.  Cannot  you  live  as  your  neighbours  do, 
and  your  forefathers  have  done  ?  What,  are  they  all  damned  ; 
and  will  you  be  wiser  than  all  the  world  ?  Moderation  is  good 
in  all  things. 

P.  Your  speech  hath  many  parts  which  must  be  distinctly 
considered.  I.  To  be  righteous  overmuch,  in  Solomon's  sense, 
is  to  be  stricter  than  God  would  have  us  ;  by  a  preciseness,  or 
a  devised  righteousness  of  our  own  :  where  righteousness  is  not 
taken  formally,  but  materially,  for  a  rigid  preciseness  and  pre- 
tended exactness,  which  is  not  commanded ;  and,  indeed,  is 
no  duty,  but  a  great  hinderauce  of  duty,  and  that  which  I  use  to 
call  over-doing.  As  some  men  will  be  so  accurate  in  their  ex- 
pressions in  preaching  and  praying;  as  that  over-curiousness  in 
words  destroyeth  the  life  and  use.  And  some  will  pretend  that 
every  thing  must  be  done  better,  and  mended  still,  till  nothing 
be  done,  or  all  be  marred.  As  in  household  affairs,  over-curio- 
sity about  every  little  thing  is  accompanied  with  the  neglect  of 
greater  things ;  because  we  are  not  sufficient  for  all.  So  in 
religion,  some,  upon  pretence  of  strictness,  lay  out  so  much  of 
their  zeal,  and  talk,  and  time,  about  many  lesser  or  doubtful 
points  of  church  order,  discipline,  and  modes,  and  circumstances 
of  worship,  and  about  controverted  opinions,  that  thereby  they 
neglect  the  great  substantials.  This  u  tithing  of  mint,  anise,  and 
cummin,  and  omitting  the  weighty  matters  of  the  law,  faith, 
judgment,  and  mercy,  and  preferring  sacrifice  before  mercy,  is 
at  once  to  be  unrighteous,  and  to  be  righteous  overmuch,  even 
with  an  unrighteous  righteousness  ;  that  is,  a  strictness  of  our 
own  devising.     Do  I  persuade  any  one  to  this  ? 

If.  We  would  make,  men  believe  nothing  but  God's  own 
word.  If  that  word  say  not,  that  "  If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his,"  (Rom.  viii.  9,)  let  it  not  be 
believed.  ]5ut  if  it  do,  what  are  we  to  preach  for,  but  to  per- 
suade men  to  believe  God's  word,  and  obey  it  ?  And  will  it 
save  men's  souls  to  be  unbelievers  ?     Believing  God  is  the  way 

u  Matt,  xxiii.  23,  and  per  totum  ;  ix.  13  ;  xii.  7,  and  xvi.  3— C ;  Col.  ii.  19, 
20,  &c. 


the  poor   man's   FAMILY  BOOK.  383 

which    he  hath  appointed  for  salvation  :  and  will  you  say,  that 
not  to  helieve  hi  in  is  the  way  ? 

III.  We  would  affright  stupid  sinners  into  their  wits,  and  not 
out  of  them.  When  the  prodigal  came  to  himself,  he  returned 
to  his  Father.  (Luke  xv.  17.)  We  take  that  man  to  he  much 
worse  than  mad,  that  will  sell  his  soul  for  so  hase  a  price  as  a 
little  worldly  pelf,  or  fleshly  pleasure  ;  and  having  hut  one  short, 
uncertain  life,  in  which  he  must  win  or  lose  salvation,  will  cast 
it  away  upon  the  fooleries  of  sin.  And  if  you  would  have  such 
a  man  to  go  quietly  to  hell  for  fear  of  heing  made  mad,  I  wish 
that  none  may  fall  into  the  hands  of  such  a  physician  for  mad- 
men. "  Wisdom  is  justified  of  her  children."  (Matt.  xi.  19.) 
He  that  sets  less  by  heaven  and  his  soul,  than  by  lust  and  vanity, 
can  scarce  (in  that)  be  madder  than  he  is.  And  if  that  he  your 
wit,  we  envy  you  not  the  honour  of  it.  We  are  no  friends  to 
melancholy,  because  it  is  no  friend  to  the  holy,  jovful  life  of  a 
believer.  We  wish  men  so  much  x  fear  of  God,  and  of  sin,  and 
hell,  as  is  necessary  to  keep  them  out  of  these ;  and  we  would 
encourage  no  more.  The  kingdom  of  God  consisteth  in  "righte- 
ousness, and  peace,  and  joy  in  the  Holy  Ghost."  (Rom.xiv.  1/.) 
We  would  have  no  tormenting  fear,  which  is  contrary  to  love, 
but  only  that  which  doth  prepare  for  it,  and  promote  it,  or  sub- 
serve it.  To  call  men  from  a  life  of  brutes,  to  seek  and  hope 
for  a  life  with  angels  in  heavenly  glory,  is  not  the  way  to  frighten 
them  out  of  their  wits.  The  derisions  of  self-destroyers  are 
easy  trials  to  us,  and  cut  not  so  deep  as  an  offended  God,  or  a 
guilty  conscience. 

IV.  Moderation  is  a  good  effect  of  prudence ;  and  we  are 
greatly  against  imprudence  and  irregular  zeal.  But  because  I 
perceive  that  this  is  the  very  point  of  all  our  difference,  and  that 
you  think  that  a  godly,  righteous,  and  sober  life  is  more  ado  than 
needs,  and  an  excess  in  religion;  and  would  take  us  down  to 
some  dead  formality,  under  pretence  of  being  moderate;  I  en- 
treat your  patient  consideration  of  these  questions  following  : 

Quest.  1.  Is  it  possible  to  Move  God  too  much;  and  is  not 
love  an  active,  operative  principle? 

2.  Is  it  possible  to  please  God  too  well,  and  obey  him  too 
exactly  ? 

3.  Is  it  not  blasphemy  against  God  to  say  so?  For  God 
made  all  his  laws  :    and  he  chargeth  God's  laws  with  folly  and 

x  Luke  xii.  4,  5. 

y  Matt.  xxii.  37 ;  2  Tim,  ii.  4  ;  1  Thess.  iv.  1,  and  ii.  4  ;  Col.  i.  10. 


384  THE  poor  man's  family  book. 

iniquity,  who  saith  that  any  of  them  are  such  as  should  not  be 
obeyed. 

4.  Do  you  think  that  you  can  z  give  God  more  than  his 
own,  and  more  true  service  than  he  deserveth  ? 

5.  Are  you  afraid  of  paying  a  too  dear  for  heaven  ?  Do  you 
think  it  is  not  worth  more  than  it  will  cost  the  most  serious,  la- 
borious believers  ? 

6.  Are  such  men  as  you  and  I  fit  to  be  pulled  back  and 
dissuaded  from  loving  and  serving  God  too  much  ?  Do  you 
not  say  that  we  are  all  sinners  ?  And  what  is  a  sinner,  but  one 
that  obeyeth  not  God  enough  ?  And  is  sin  a  thing  to  be  justi- 
fied ?  Are  not  we  all  such  as  we  are  sure  shall  do  b  too  little, 
and  come  far  short  of  our  duty,  when  we  have  done  our  best  ? 
Do  you  need  to  entreat  lame  men  to  run  towards  heaven  too 
fast  ?  If  the  best  are  imperfect,  and  do  too  little,  why  will  you 
persuade  even  an  ignorant  sinner  to  do  less  ?  If  you  had  servants 
that  would  do  but  a  day's  work  in  a  week,  or  scholars  that  would 
learn  but  a  lesson  in  a  month,  you  would  think  that  he  abused 
you,  that  should  exclaim  against  their  working  or  learning  too 
much. 

7.  Can  that  man  be  sincere,  who  desireth  not  to  be  per- 
fect ?     Doth  he  love  holiness,  that  would  not  have  more  ? 

8.  Doth  not  all  God's  word  call  us  up  still  to  higher  degrees 
of  obedience,  and  to  cleanse  ourselves  from  all  filthiness  of  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of  God  ?  (2  Cor.  vii.  1.) 
And  did  not  God  know  what  he  said  ?  Are  you  wiser  than  he  ? 
And  doth  not  the  devil  everv  where  call  men  off  from  holiness, 
and  make  them  believe  that  it  is  needless,  or  too  troublesome  ? 
And  whose  work  is  it,  then,  that  you  are  doing  ? 

9.  Doth  too  much  holiness  trouble  any  man  when  he  isc 
dying,  or  too  little,  rather  ?  Had  you  rather  yourself  have 
too  little,  yea,  none,  or  have  much,  when  you  come  to  die  ? 

10.  Did  you  ever  know  any  man  so  holy,  and  obedient,  and 
good,  that  did  not d  earnestly  desire  to  be  better?  Nothing 
in  the  world  doth  half  so  much  grieve  the  holiest  persons  that 
ever  I  knew,  as  that  they  can  know,  and  love,  and  serve  God  no 
more.  And  if  there  were  no  excellency  in  it,  or  if  they  had 
enough  already,  why  should  they  desire  more  ? 

11.  Is  not  sin  the  only  plague  of  the  world,  the   troubler  of 

1  l  Cor.  iv.  7.  "  Luke  xii.  32,  33  ;  Matt.  xvi.  2C. 

b  Luke  xvii.  10,  49.  c  Num.  xxiii.  10  ;  Hos.  v.  15. 

A  Rom.  vii.  24. 


THE  poor  man's  family  book.  383 

souls,  and  churches,  and  kingdoms,  that  will  not  suffer  the 
world  to  have  peace  ?  And  were  it  not  better  if  there  were 
none  ?  Would  not  the  world  be  then  like  a  heaven,  a  blessed 
place  ?  And  should  men  be  then  blamed  for  sinning  too  little  ? 
which  is  your  sense  who  blame  them  for  being  religious  too 
much. 

12.  What  have  you  in  this  world  to  mind,  which  is  worthier 
of  your  greatest  care  and  labour  than  the  pleasing  of  God  and 
the  saving  of  your  soul  ?  If  doing  nothing  be  the  best  condi- 
tion, sleeping  out  your  life  is  better  than  waking,  and  death 
is  better  than  life.  But  if  any  thing  at  all  should  bee  minded 
and  sought,  should  it  not  be  that  first  and  most  which  is  most 
worth  ?  And  have  you  found  out  any  thing  that  is  more  worthy 
of  your  love  and  labour  than  heaven,  or  the  everlasting  fruition 
of  God  in  glory  ?  I  pray  you,  sir,  what  do  you  set  your  heart 
upon,  yourself?  What  do  you  seek  with  your  greatest  dili- 
gence ?  Dare  you  say  it  is  any  thing  better  than  God  ?  If  one 
come  to  you  at  deatb,  will  you  say  then  that  it  is  better  ?  I 
beseech  you  think  whether  I  may  not  much  wiselier  say  to  you, 
and  to  all  that  are  of  your  minds, '  Why  make  vou  such  af  stir 
for  nothing  ?  Is  a  few  nights'  lodging  in  a  wicked  world,  in 
the  way  to  the  grave,  and  hell,  worth  all  this  ado  ?'  than  you 
can  say  to  others,  '  What  need  all  this  ado  for  your  salvation  ?' 
Do  you  know  ever  a  one  of  us  whom  you  account  too  religious, 
that  in  his  love  and  service  of  God  doth  seem  much  to  exceed 
the5  ungodly  in  their  love  and  service  of  the  flesh  ?  How  early 
rise  your  poor  labouring  tenants  ?  How  much  toil  and  patience 
have  your  servants  to  please  you  ?  and  the  husbandman,  for  a 
poor  living  ?  and  almost  all  men  for  provision  for  the  bod)', 
till  it  be  cast  into  a  grave  ?  Is  not  all  this  too  much  ado  ? 
And  is  our  poor,  dull  labour  too  much  for  heaven  ?  They  think 
of  the  world  as  soon  as  they  are  awake.  They  speak  of  it  the 
first  words  they  say.  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  sav,  that  this  is  good  husbandry,  and  who  blameth  them 
for  it,  and  asketh  them  whether  their  maintenance  be  worth  all 
this  ado?  Yea,  God  saith,  "  Six  days  shalt  thou  labour." 
What  if  we  should  as  early  and  late,  as  constantly  and  unwea- 
riediv,  in  company,  and  alone,  still  think  and  talk  of  our  God 
and   Saviour,  and   labour  as  hard  in  all   appointed  means   for 

e  Matt.  vi.  ID,  20.  *  Isa.  v.  1 1  ;  Zech.  iii.  7.  s  Luke  wi.  8. 

VOL.    XIX.  C  C 


386  THii  poor  man's  family  book. 

salvation  ?  Had  we  not  a  thousand  times  greater  motives  for 
it  ?  And  vet  who  is  it  that  doth  so  much  ?  And  are  we  pu- 
ritans, and  precisians,  and  such  as  trouble  ourselves  and  others 
with  doing  too  much,  when  we  let  every  worldling  overdo  us  ? 
Yea,  when  a  drunkard,  or  ambitious  seeker  of  preferment,  will 
run  faster  and  more  unweariedly  towards  hell,  than  most  of  us 
dullards  do  towards  heaven.  O  Lord,  pardon  our  slothfulness 
for  doing  so  little  !  and  we  will  bear  these  gentlemen's  scorns 
and  hatred  for  doing  so  much.  O  may  we  but  escape  thy  de- 
served wrath  for  loving  thee  so  little,  and  let  us  bear  from  per- 
secutors what  thy  wisdom  shall  permit,  for  loving  thee  so  much  ! 
My  God,  thou  kuowest,  who  knowest  my  heart,  if  thou  wilt 
but  make  me  believe  more  strongly,  and  hope  for  heaven  more 
confidentlv  and  confirmedly,  and  love  thee  more  fervently,  and 
serve  thee  more  faithfully,  and  successfully,  and  bear  the  cross 
more  patiently,  I  ask  for  no  other  reward  nor  happiness  in  this 
world,  for  all  that  I  shall  do  or  suffer  !  1  will  not  call  thee  too 
hard  a  Master ;  nor  say  that  thy  service  is  a  toil ;  nor  such  a 
life  a  tedious  trouble.  O  let  me  have  this  feast,  these  sweet 
delights,  these  restful  labours,  and  let  worldlings  take  their  dirt 
and  shadows,  and  Bedlams  call  me  mad  or  foolish  !  Thou  art 
my  portion,  my  first  and  last,  my  trust  and  hope,  my  desire,  my 
all  !  O  do  not  forsake  me,  and  leave  me  to  a  dead  and  un- 
believing heart,  to  a  cold,  unholy,  disaffected  heart,  to  a  fleshly, 
worldly,  selfish  mind,  to  live  or  die  a  stranger  to  my  God,  and 
the  heavenly  society,  Christ,  and  his  triumphant  church,  and 
then  I  will  never  join  with  the  accusers  of  thy  pleasant  service, 
nor  crave  one  taste  of  the  benstly,  deceitful  pleasures  of  sin  ! 

El.  Oh,  holy  soul  !  No  doubt  you  were  in  a  rapture  now  ! 
Were  you  not  in  the  third  heaven  ?  Those  tears  were  sancti- 
fied !  Would  not  that  holy  water  work  miracles  !  Sure  this 
was  the  breathing  of  the  Spirit !  Were  you  not  fanatics,  how 
could  you  think  that  God  is  pleased  with  your  weeping  and 
whining,  and  speaking  tbrough  the  nose,  and  cutting  faces,  and 
such  like  hypocritical  shows  ? 

P.  Sir,  I  have  no  weapons  to  use  but  reason  and  God's  word, 
and  scorning  is  like  sense  and  appetite,  a  thing  that  reason  hath 
nothing  to  do  with  but  rebuke,  nor  do  I  purpose  to  answer  you 
in  that  dialect.  I  doubt  you  cannot  undertake  that  you  will 
not  weep  or  whine  on  your  death-bed  :  but  if  not,  it  may  be 
worse. 

El.  Come,  sir,  when  you  have  all  done,  who   made   the  way 


THE    POOR    MAN'S    FAMILY    BOOK.  38/ 

to  heaven  so  long-  ?  Why  lead  you  the  people  so  far  about  ? 
What  need  so  many  sermons,  and  so  long  prayers,  as  if  God  were 
moved  or  pleased  with  our  talk  ?  I  can  say  all  that  is  in  your 
sermons  and  volumes  in  three  words.  All  is  but  '  think  well,' 
and  '  say  well,'  and  {  do  well.' 

P.  That  is  quickly  said,  sir  ;  but  if  I  desire  you  to  spend  all  or 
half  your  life  in  thinking  well,  and  saying  well,  and  doing  well, 
will  you  not  say  that  I  am  a  puritan,  and  ask  what  need  all  this 
ado  ?  Is  it  any  thing  else  that  I  have  persuaded  your  tenant 
to,  and  that  you  are  opposing  all  this  while  ?  See  still  how 
unhappily  you  confute  vourself.  Let  us  but  agree  of  this,  that 
we  must  labour  faithfully  to  think  well,  and  say  well,  and  do 
well,  and  repent  unfeignedly  that  ever  we  did  otherwise,  and 
trust  in  Christ  for  pardon  and  for  help,  and  we  will  so  conclude, 
and  differ  no  more. 

But  you  must  know  that  well  and  ill  do  differ.  And  what 
thoughts,  words,  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  noh  longer,  will 
you  try  first  this  art  of  short  writing  in  a  scrivener  ?  Let  him  tell 
his  boys,  '  You  have  nothing  to  do  but  to  make  your  letters  well, 
and  set  them  together  well.'  Let  a  schoolmaster  say  no  more 
to  his  scholar  but,  '  You  must  know  your  letters  and  syllables, 
words  and  sentences,  matter  and  method,  and  there  needs  no 
more.'  Let  a  carpenter  tell  his  apprentice,  -  There  is  nothing 
to  do  but  frame  the  house  and  rear  it  3  and  in  rearing,  nothing- 
hut  lay  the  foundation  and  erect  the  superstructure,  and  cover, 
and  ceil  it.'  Whv  do  men  set  boys  so  many  years  to  schools, 
and  to  apprenticeships,  when  two  or  three  words  may  serve  the 
turn  ? 

But  as  for  long  prayers,  sir,  we  know  that  God  is  not  moved 
by  words  ;  but  we  are  ourselves.  And,  1.  The  exercise  of  holy 
desires  exciteth  them  :  as  all  habits  are  increased  by  act,  and 
all  acts  further  us  by  excitation  of  the  faculties.  And  our  fervent 
desires  are  our  receptive  disposition  :  and  if  you  have  any  phi- 
losophy, you  know  that  rectpiiar  ad  modum  recipientis,  and 
what  a  wonderful  variegation  of  effects  there  is  in  the  world, 
from  the  same  beams  or  influxes  of  the  sun,  by  the  great  varietv 
of  receptive  dispositions.  Two  ways  prayer  maketh  us  receptive 
of  the  blessing :  by  physical  disposition,  (as  appetite  maketh 
our  food  sweet  and  effectual,)   and  by1  moral  disposition,  as  we 

''Acts   xx.  9—11,  &c.  '  Luke  xviii,  1-8. 

cc  2 


388  the  poor  man's  family  book. 

are  in  the  way  where  mercy  cometh,  and  in  the  use  of  the  means 
which  God  will  bless.  What  if  you  offer  your  children  money, 
or  what  else  you  see  best,  and  bid  them  ask  it  first,  and  thank 
you  after,  and  one  of  them  doth  so,  and  the  other  saith,  e  My 
father  is  not  so  childish,  mutable,  or  unloving,  as  to  be  moved 
with  my  asking  or  thanking.'  What  good  doth  this  do  to  him  ? 
Will  you  not  say,  '  No ;  but  it  is  good  for  you  to  do  your  duty, 
without  which  you  are  unworthy  of  my  gift ;  and  it  is  not 
wisdom  in  me  to  encourage  your  disobedience,  nor  to  give  you 
what  you  think  not  worth  the  asking.'  We  cannot  have  God's 
mercies  against  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  relish  it  well,  nor  use  it  well. 

There  is  a  sweet  and  admirable  co-operation  between  the 
bountiful  communications  of  God,  and  the  holy  and  constant 
desires  of  the  soul.  The  heavenly  influx  cometh  down  on  the 
soul  and  exciteth  those  desires;  and  desires  arise,  and  by 
receptive  disposition  cause  us  more  plenteously  to  receive  that 
influx ;  even  as  the  influx  of  the  sun,  and  the  fiery  spirits  in  the 
eye,  concur  to  our  sight.  We  are  receiving  grace  all  the  while 
we  are  desiring  it.  Therefore  the  constant  excitation  of  holy 
desires,  by  fervent  prayer,  is  the  constant  way  of  our  reception 
and  heavenly  benediction. 

2.  And  also  it  is  part  of  the  due  k  homage  that  we  owe  to 
the  great  Benefactor  of  the  world.  The  eyes  of  all  things  look 
up  to  him,  and  all  things  praise  him  in  their  kind;  but  man 
must  do  it  as  man,  understandingly  and  freely.  What  else 
have  we  reason  for,  but  to  know  the  original  and  end  of  all  the 
good  that  we  receive  ?  What  have  we  tongues  for,  but  to  glorify 
our  Creator  and  Redeemer,  and  to  speak  his  praise  ?  This  is 
the  use  of  our  faculties ;  this  is  our  duty,  and  our  honour,  and 
our  joy-  God  made  all  his  creatures  for  himself;  even  for  the 
pleasure  of  his  holy  will ;  therefore  he  made  our  reason  and 
tongues  for  himself.  And  can  we  have  a  nobler,  sweeter  theme 
for  our  thoughts,  our  affections,  or  our  words?  Oh!  what  is  there 
in  our  blessed  Saviour,  our  glorious  God,  and  the  heavenly  joys, 
that  we  should  ever  be  backward  to  think  or  speak  of  them  ; 
or  ever  count  such  work  a  toil;  or  ever  be  weary  of  it?  Would 
vou  have  us  think  that  heaven  is  a  place  of  weariness  ?  Or  have 
us  afraid,  lest  it  he  a  house  of  correction  ?  As  no  papist  can 
rationally  ever  be  willing  to   die,  who  believeth  he  shall  go  to 

k  Psalm  lxv. 


THE    POOR    MAN'S    FAMILY  BOOK.  389 

the  pains  of  purgatory,  which  is  sharper,  they  say,  than  their 
sufferings  here  ;  so  you  would  have  none  at  all  willing  to  die, 
if  you  would  make  them  believe  that  long  praising  God  is  a 
wearisome  employment  to  a  well-disposed  soul.  If  you  do  not 
think  that  an  hour  is  too  long  for  dinner  and  supper  at  your 
plenteous  tables  ;  if  you  can  feast  long,  and  talk  long,  and  play 
long,  and  game  long,  and  read  romances,  and  see  plays  long, 
I  pray  you  pardon  us  for  praying  long.  And  I  would  whisper 
this  word  to  your  conscience  :  ask  Sir  Elymas,  on  his  death- 
bed, when  time  is '  ending,  whether  he  could  then  wish  it  had 
been  spent  in  longer  feasting,  and  dressing,  and  playing,  or  in 
longer  praying  ? 

Sir,  the  worst  I  wish  you  is,  that  you  had  felt  but  one  hour 
what  some  of  God's  servants  have  felt  in  prayer,  and  in  the 
joyful  praise  of  their  glorious  Lord,  and  then  our  dispute  about 
the  troublesomeness  of  religion  would  be  at  an  end ;  as  feasting 
would  end  the  controversy,  whether  it  would  be  a  toil  for  a 
hungry  man  to  eat? 

El.  This  hath  ever  been  the  custom  of  hypocrites,  to  place 
all  their  religion  in  words  and  strictness  ;  but  where  are  your 
good  works  ?  You  will  call  good  works  a  piece  of  popery ;  you 
are  as  covetous  and  griping  as  any  men  in  the  world ;  you  will 
cut  a  man's  throat  for  a  groat,  rather  than  give  a  poor  man  a 
groat.     This  is  the  precisian's  holiness  and  religion. 

P.  You  say  as  you  are  taught;  you  are  not  their  first  accuser. 
But,  sir,  men's  religion  must  be  known  by  their  doctrine  and 
principles  :  if  a  Christian  be  an  m  adulterer,  or  murderer,  or 
malignant,  will  vou  say  that  the  christian  religion  is  for  adul- 
tery, murder,  or  malignity.  I  will  tell  you  our  doctrine  :  it  is, 
that  we  must  love  our  neighbours  as  ourselves,  and  must " 
honour  God  with  our  substance,  and  with  the  first-fruits  of  our 
increase ;  and  that  we  must  devote  all  that  ever  we  have  to 
God  ;  and  that  we  are  °  created  in  Christ  Jesus  to  good  works, 
and  p  redeemed  and  purified,  to  he  zealous  of  good  works;  and 
that  vve  must  do  q  good  to  all  men,  but  especially  to  the  house- 
hold of  faith ;  and  that  what  we1'  do,  or  deny,  to  his  members, 
is  as  done  or  denied  to  Christ  himself;  and  that s  to  do  good 
and  communicate  we  must  not  forget,  for  with  such  sacrifice 
God  is  well  pleased.  In  a  word,  that  we  must  even  pinch  our 
own  flesh,  and  l  labour   hard,  that  we  may  have  wherewith  to 

1  Luke  xvi.  -20—27.  '"  1  Cor.  9,  10.  "  Prov.  iii.  0. 

0  E))h.  ii.  10.  p  Tit.  ii.  1-1.  'i  (ial.vi. 

r  Matt  x\v.  s  Hil>.  xiii.  l  Jipli.  iv.  28. 


390  THE    POOR    MAN'S    FAMILY    BOOK. 

relieve  the  needy ;  and  that,  as  God's  stewards,  wc  must  not 
waste  one  farthing  in  sensuality,  or  superfluous  pomp,  or  plea- 
sure, because,  if  we  do,  we  rob  the  poor  of  it;  and  that  we 
must  give  God  an  u  account  of  every  farthing,  whether  we  used 
it  according  to  his  will ;  and  that  we  must  lay  out  all,  as  we 
would  hear  of  it  at  last ;  and  that  he  that  x  seeth  his  brother 
have  need,  and  shutteth  up  the  bowels  of  his  compassion  from 
him,  the  love  of  God  dwelleth  not  in  him  ;  and  that  we  must  be 
judged  according  to  our  works  ;  without  which  pretended  faith 
is  dead.  Is  this  the  doctrine  which  you  or  the  papists  do 
reproach  ? 

El.  These  are  good  words,  if  your  deeds  were  answer- 
able. 

P.  1.  If  men  live  not  as  they  profess,  blame  not  their  pro- 
fession, but  their  lives.  2.  But  then  you,  that  are  a  justice, 
must  be  so  just  as  to  hear  men  speak  for  themselves,  and  con- 
demn no  man  till  it  is  proved  by  him  :  and  condemn  no  more 
than  it  is  proved  by,  and  not  precisians  in  the  general.  3.  He 
that  liveth  contrary  to  his  profession  doth,  by  his  profession, 
but  make  a  rack  for  his  conscience,  and  a  proclamation  of  his 
own  shame  to  the  world.  If  you  like  our  doctrine,  why  do  you 
blame  us  for  persuading  others  to  it  ?  If  you  like  it  not,  why  do 
you  blame  us  for  not  practising  it  ? 

But  come,  sir,  you  and  I  live  near  together;  I  pray  you  name 
me  the  men  that  are  such  covetous  villains  as  you  describe,  and 
compare  the  rest  of  your  neighbours  with  them. 

El.  You  would  put  me  upon  odious  work,  I  will  not  defile 
my  mouth  with  naming  any  of  you. 

P.  Am  I  one  of  them  whom  you  mean  ? 

El.  I  confess  you  have  got  you  a  good  report,  for  a  cha- 
ritable man,  but  on  my  conscience  it  is  but  to  be  seen  of  men. 

P.  Nay,  then,  there  is  no  ward  against  your  calumnies.  Be- 
fore, you  denied  our  good  works  ;  and  now  it  is  but  our  hearts 
and  hypocrisy  that  you  accuse,  which  God  only  knoweth.  If 
you  ^ave  half  your  revenue  to  the  poor,  should  I  do  well  to 
think  that  you  did  it  in  hypocrisy  ? 

But  come,  sir,  I  will  do  that  for  vou  which  vou  avoid  :  you 
know  in  our  country  there  are  few  gentlemen  of  estate  called 
precisians,  but  Mr.  T.  F.,  and  you  know  he  hath  built  an  hos- 
pital, and  endowed  it  with  many  hundred  pounds  per  annum. 

You  know  Mr.  N.  N.  in  another  county,  who  is  called  a  pre- 
cisian,  and   I  have  credibly  heard,  that  he  giveth  five  hundred 
u  Matt.  xxv.  s  1  John  iii.  17  ;  Rom.  xiv,  10 ;  Jam.  ii. 


THK    POOR    MAN'S    FAMILY    BOOK.  391 

pounds  a  year  to  charitable  uses  these  sixteen  years  at  least; 
and  both  of  them  go  plain,  and  forbear  pomp  and  gallantry, 
that  they  may  have  to  do  it  with. 

I  use  to  lodge  but  in  two  houses  in  London,  and  therefore 
am  not  acquainted  with  many  men's'secrets  of  this  kind.  One 
of  them  is  a  godly  man  of  no  great  estate,  and  is  readier  to 
offer  me  money  to  any  good  use  than  I  am  (for  shame)  to 
receive  it.  The  other  is  a  tradesman  also,  not  reputed  now 
worth  very  many  hundreds  by  the  year  ;  and  he  giveth  in  one 
county  an  hundred  pounds  a  year  to  charitable  uses  ;  and  I  do 
not  think  that  it  is  another  hundred  that  excuseth  him  at  home. 
I  will  offend  them  all  by  telling  you  this,  because  of  the  text, 
Matt.  v.  16. 

But  why  do  I  mention  particulars  :  I  here  seriously  profess  to 
you  and  the  world  my  ordinary  experience,  that  if  I  have  at  any 
time  a  collection  or  contribution  to  motion  for  any  poor  widow, 
or  orphans,  or  any  real  work  of  charity,  those  that  you  call  pre- 
cisians do  usually  give  their  ?  pounds  more  freelv  than  most 
others  give  their  crowns,  and  freelier  give  a  crown,  than  most 
others  a  shilling,  proportionable  to  their  estates.  Yea,  thev  do 
now  in  London  give  many  pounds,  where  men  of  far  greater 
estates  will  give  next  nothing.  Not  but  there  are  great  men 
of  great  estates,  that  in  gallantry,  it  is  like,  will  sometimes  be 
liberal.  And  I  doubt  not  but  there  are  some  men  that  have 
liberal  minds,  who  have  little  religion.  But  I  tell  you  only  mv 
own  experience.  But  still  remember,  that  I  speak  not  of  men 
of  any  sect  as  such,  but  of  such  serious  holy  men  as  vou  call 
precisians,  of  what  side  soever. 

And  these  things  more  I  desire  you  to  remember  :  1.  That 
you  know  not  other  men's  estates,  and  therefore  know  not  what 
they  are  able  to  give.  2.  That  such  rflen  as  you  and  others 
will  keep  many  of  them  poor  enough  whom  vou  call  precisians, 
that    they    shall    have    more    cause   to    receive   than    to    give. 

3.  That  Christ  hath  z  charged  them  to  give  their  alms  in  secret, 
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  covetousness  of  abundance  that  we  have  to 
do  with  maketh  them  think  that  they  have  never  enough ;  and 
they  accuse  all  of  covetousness  that  satisfv  not  their  covetous 
desires.  5.  That  no  man  hath  enough  to  satisfy  all  men  :  and 
if  we  give  to  nine  only,  the  tenth  man  that  hath  none  will  call 

r  Lnk<>  xix.  8  ;  Acts  iv.  '  Matt.  vi.  1—5. 


392  THE    POOR    MAN'S    FAMILY    HOOK. 

us  cruel,  as  if  we  had  never  given  to  any.  6.  That  the  malig- 
nant enmity  of  the  world  to  godliness  doth  dispose  men  toa 
slander  all  godly  persons,  without  proof  or  reason,  and  to  carry 
on  any  lie  which  they  hear  from  others.  7.  That  there  are 
more  and  greater  good  works  than  giving  alms.  A  poor 
minister,  that  saith  with  Peter  and  John,  b  "  Silver  and  gold 
have  I  none,  but  such  as  I  have  I  give  thee,"  shall  be  accepted 
for  what  hec  would  have  given  if  he  had  had  it.  And  if  he  d 
convert  souls,  and  turn  many  to  righteousness,  and  help  men  to 
heaven,  and  all  the  year  long  doth  waste  himself  in  study  and 
labour  to  do  it,  and  liveth  a  poor  despised  life,  and  suffereth 
poverty,  scorn,  and  wrath,  from  the  ungodly,  which,  if  he 
would  change  his  calling,  he  might  escape  ;  doth  not  this  man 
do  more  and  greater  good  works,  at  a  dearer  rate  than  he  that 
should  glut  his  flesh,  and  gratify  his  pride,  and  lust,  and  ease, 
with  a  thousand  or  six  hundred  pounds  a-year,  and  give  as 
much  more  to  charitable  uses  ?  Though  I  never  knew  such  a 
one  that  did  so. 

And  because  you  have  said  so  much  for  good  works,  I  take 
the  boldness  to  entreat   you  to  do  more.     We  that  are  your 
neighbours  see  nothing  that  you  do,  but  only  give  Lazarus   a 
few  scraps   at  your  door ;   but  we  see  that  you  are  clothed  in 
purple  and  silk,  and  that  not  only  you,  but  your  children  and 
servants,   fare  sumptuously    and  deliciously    every   day.     How 
much  you  spend  in  taverns,  and  pomp,  and  state,  and  feasting, 
and  gaming,   and  visits,  and  on   your  pride  and  pleasure,  the 
country  talks  of;  but  we  hear  little  of  any  impropriations  that 
you  buy  in  for  the  church,  or  of  any  free- schools,  or  hospitals, 
that  you  settle,  or  of  any  poor  children  that  you  set  to  school, 
or  apprenticeships,  or  the  like.     The  sins  of  Sodom  are  your 
daily  business  ;  pride,  fulness  of  bread,  and  idleness,  and  want 
of  compassion  to   the  poor,  make  them  up.    (Ezek.  xvi.  49.) 
O  what  a  dreadful  account   will  you  have,  when  all  this  comes 
to  be   reckoned  for,   as  is  foretold ;   (Matt,  xxv.;)   when  it  is 
found,  on  your  accounts,  so  many  pounds  on  visits  and  needless 
entertainments,  and  pomp ;  so  many  on  sports,  and  on  super- 
fluities of  horses,  dogs,  and  furniture  ;  so  many  to  tempt  all  in 
your  house  to  gluttony,  to  say  nothing  of  other  wasteful  lusts  ; 
and  to  pious  and  charitable  uses,   alas,  how  little  !  The  Lord 
convert  you,  lest  you  hear,  "  Take  the  slothful  and  unprofitable 

•  Matt.  v.  10—12.  b  Acts  iii.  6. 

c  2  Cor.  viii.  12.  a  jam.  v.  20, 


THE    POOR    MAN'S    FAMILY    BOOK.  393 

servant,  and  cast  him  into  outer  darkness ;  "  and  lest  you  want 
a  drop  of  water  for  your  tongue.  At  least,  O  do  less  hurt,  if 
you  will  do  no  good. 

El.  I  will  talk  no  longer  with  you,  lest  you  think  to  make  me 
tremble,  with  Felix,  or  to  say,  'Almost  you  persuade  me  to  be  a 
precisian/  you  put  such  a  face  of  reason  upon  your  religion. 

P.  Sir,  I  beseech  you  let  me  end  all  our  controversy  with  one 
question  more.  You  profess  yourself  a  Christian.  Had  you 
denied  the  Scripture,  or  the  life  to  come,  or  the  immortality  of 
the  soul,  I  had  proved  them,  and  talked  to  you  at  another  rate. 
I  ask  you,  then,  if  Saul  had  never  been  baptised  till  now,  would 
you  advise  him  to  be  baptised  or  not  ? 

El.  Yes ;  do  you  think  1  would  not  have  him  a  Christian  ? 

P.  And  would  you  have  him  do  it  understandingly  ?  or  ig- 
norantly  to  do  he  knoweth  not  what  ? 

£1.  Understandingly;  or  else  why  is  he  a  man  ? 

P.  And  would  you  have  him  do  it  seriously,  or  hypocritically  ; 
dissemblingly,  or  in  jest  ? 

El.  Do  you  think  I  am  for  hypocrisy  and  jesting  about  our 
Christianity  ? 

P.  I  have  done,  sir.  Saul,  mark  what  your  master  saith. 
He  would  advise  you  to  be  baptised,  if  you  had  not  been  bap- 
tised before  ;  and,  therefore,  now  to  stand  to  your  baptism  (for 
I  will  never  ask  him  whether  he  would  have  you  renounce  it  as 
an  apostate).  He  would  have  you  do  it  understandingly  and 
seriouslv  :  I  desire  no  more  of  you.  Remember  that  we  are 
agreed  of  your  duty.  I  call  you  to  no  other  conversion  nor 
holiness,  than  understandingly  and  seriously  to  renew  your  bap- 
tismal vow  and  covenant  with  God  the  Father,  Son,  and  Holy 
Ghost.  Whatever  you  hear  scorners  talk  of  puritans  and  pre- 
ciseness,  and  troublesome  religion,  and  of  our  many  sects  and 
many  religions,  of  conformity  and  nonconformity,  of  a  hundred 
controversies,  remember  that  the  serious  renewing  and  faithful 
keeping  your  baptismal  covenant  is  all  that  I  preach  to  you 
and  persuade  you  to.  I  will  therefore  write  you  out  this  cove- 
nant, desiring  you  to  take  it  home  with  the  exposition  of  it 
which  I  gave  you,  and  consider  of  it  with  your  most  serious 
thoughts  ;  and  when  you  are  resolved,  come  and  tell  me. 

THE  HOLY  COVENANT. 

I  Doe  believe  in  God,  the  Father,  the  Son,  and  the  Holy 

c  Matt,  xxviii.  18—20  ;  Mark  xvi.  15,  10  ;  Luke  xiii.  3,  5,  and  xiv.  2G,  33  ; 
Rom.  viii.  8,  9, 17,  18. 


394  the  poor  man's  family  BOOK. 

Ghost,  according  to  the  particular  articles  of  the  christian  faith  ; 
and  heartily  repenting  of  my  sinful  life,  I  do  personally,  abso- 
lutely, and  resolvedly  give  up  myself  to  him,  my  Creator  and 
reconciled  God  and  Father  in  Christ,  my  Saviour  and  my  Sancti- 
fier  ;  renouncing  the  devil,  the  world,  and  the  sinful  desires  of 
the  flesh  :  that,  taking  up  my  cross,  and  denying  myself,  I  may 
follow  Christ,  the  Captain  of  my  salvation,  to  the  death,  and  live 
with  him  in  endless  glory. 

Read  but  our  church  liturgy,  yea  the  papists'  liturgies,  and  you 
will  see  that  here  is  not  a  word  but  what  is  in  the  sense  of  bap- 
tism, and  what  papists,  and  protestants,  and  all  Christians,  are 
agreed  on. 

I  pray  you,  Sir  Elymas,  read  it,  and  tell  him  here  whether 
there  be  any  word  that  you  except  against. 

El.  I  cannot  deny  it  without  denying  Christianity.  God 
make  us  all  better  Christians ;  for  I  perceive  we  are  not  what 
we  promised  to  be.  It  was  you  that  I  talked  against,  I  thought, 
all  this  while  ;  but  I  begin  to  perceive  that  it  is  Christianity 
itself  (in  the  f  practice,  though  not  in  the  name)  which  my  heart 
is  against.  I  cannot  like  this  godliness,  and  self-denying,  and 
mortification,  and  cross-bearing;  and  yet  I  perceive  that  I  vowed 
it,  when  I  was  baptised  :  and  if  I  renounce  it,  I  must  renounce 
my  Christianity  itself.  I  would  I  had  not  talked  with  you,  for 
you  have  disquieted  my  mind;  and  I  find  that  it  is  serious  reli- 
gion itself  that  is  against  my  mind  and  course  of  life,  and  my 
mind  against  it,  and  that  I  must  be  either  a  saint  or  an  atheist; 
and  which  I  shall  prove  I  cannot  tell.  But  if  I  must  repent, 
there  is  no  haste. 


THE  FOURTH  DAY'S  CONFERENCE. 

The  Resolving  and  Actual  Conversion  of  a  Sinner. 


Speakers. — Paul,  a  Teacher  ;   and  Saul,  a  Learner. 

Paul.  Welcome,  neighbour;  you  have  been  longer  away  than 
I  expected  ;   what  was  the  matter  with  you  ? 

Saul.  O,  sir,  I  have  seen  and  felt  the  heavy  hand  of  God 
since  I  saw  you.  We  had  a  violent  fever  common  among  us, 
and  my  landlord,  Sir  Elymas,  is  dead,  and  so  is  his  servant  that 

f  Prov.  iii.  18,  19. 


THE    POOR    MWN's    FAMILY    HOOK.  395 

was  with  him  when   vou  talked  with  him  ;    and    I    narrowly 
escaped  with  my  life  myself. 

P.  Alas  !  is  he  dead  ?  I  pray  you  tell  me  how  he  took  our 
conference,  and  how  he  died  ? 

S.  He  told  me  that  you  were  too  bold  and  saucy  with  him  ; 
but  he  thought  you  were  an  honest  man,  and  that  you  had 
more  reason  for  your  religion  than  he  thought  any  of  you  had  : 
and  that  the  truth  is,  you  had  the  Scripture  on  your  side ;  and 
while  he  disputed  with  you  on  Scripture  principles,  you  were  too 
hard  for  him.  But  though  he  was  loth  to  tell  you  so,  he  liked 
the  papists  better,  who  set  not  so  much  by  Scripture  ;  and  when 
a  man  hath  sinned,  if  he  confess  to  the  priest,  they  absolve  him. 
Yea,  rather  than  believe  that  none  but  such  godly  people  could 
be  saved,  and  rather  than  live  so  strict  a  life,  he  would  not  be- 
lieve that  the  Scripture  was  the  word  of  God. 

P.  Alas,  how  the  rebellious  heart  of  man  stands  out  against 
the  law  and  grace  of  God  !  As  for  the  papists,  I  assure  you 
they  confess  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  persuaded  you  to  consent  to.  They  differ  from 
us  in  this,  and  they  take  in  more  books  into  the  canonical 
Scripture  than  we  do  ;  and  they  say,  that  all  that  is  in  their 
Scripture  and  ours,  is  not  religion  enough  for  us ;  but  we  must 
have  a  great  deal  more,  which  they  call  tradition.  See,  then, 
the  ignorance  of  these  men  :  that  because  they  think  we  make 
them  too  much  work,  they  will  run  to  them  that  make  them 
much  more.  Though  I  confess  their  additions  consist  so  much 
in  words,  and  ceremonies,  and  bodily  exercise,  that  flesh  and 
blood  can  the  more  easily  bear  it.  When  the  papists  dispute 
with  us,  they  would  make  men  believe  that  our  religion  is  too 
loose  and  favoureth  the  flesh,  and  that  theirs  is  far  more  strict 
and  holv ;  and  yet  our  sensualists  turn  papists  to  escape  the 
strictness  of  our  religion. 

And  as  for  their  pardons  and  absolutions,  I  assure  you,  their 
own  doctrine  is,  that  they  profit  and  save  none  but  the  truly  pe- 
nitent. And  even  their  Gregory  VII.,  called  Hildebrand  (and 
the  firebrand  of  the  church  and  empire),  and  that,  in  a  council 
at  Rome,  professeth,  that  neither  false  penitence,  nor  false  bap- 
tism, is  effectual :  though  some  of  them  make  attrition,  without 
contrition,  or  bare  fear  without  love,  to  serve  the  turn.  And  if 
their  priests  do  flatter  the  presumption  and  false  hopes  of  forni- 
cators, drunkards,  and  such  grosser  sinners,   by  absolving  them 


396  the  poor  man's  family  book. 

as  oft  as  they  confess  their  sin,  without  telling  them  that  it  is  all 
ineffectual,  unless,  by  true  conversion,  they  forsake  it,  they  do 
this  but  as  a  mere  cheat  for  worldly  ends ;  to  increase  their 
church,  and  win  the  great  and  wealthy  of  the  world  to  themselves; 
quite  contrary  to  their  own  knowledge  and  professed  religion. 

But  as  for  his  not  believing  the  Scriptures :  the  truth  is,  there 
lieth  the  core  of  all  their  errors.  There  are  abundance  amongst 
us,  that  call  themselves  Christians,  because  it  is  the  religion  of 
the  king  and  country,  who  are  no  Christians  at  the  heart,  which 
made  me  say  so  much  of  the  hypocrisy  of  ungodly  men.  And  I 
cannot  see  how  a  man,  that  truly  believeth  the  Scripture,  can 
quiet  himself  in  a  fleshly  and  ungodly  life,  but  his  belief  would 
either  convert  him  or  torment  him. 

S.  But  I  am  persuaded  he  had  some  convictions  upon  his 
conscience,  which  troubled  him.  When  he  was  taken  first  with 
the  fever,  they  all  put  him  in  hopes  that  there  was  no  danger  of 
death  ;  and  so  he  was  kept  from  talking  at  all  of  his  soul,  or  of 
another  world,  till  the  fever  took  away  his  understanding ;  but 
twice  or  thrice  he  came  to  himself  for  half  an  hour,  and  Mr. 
Zedekiah,  his  chaplain,  advised  him  to  lift  up  his  heart  to  God, 
and  believe  in  Christ ;  for  he  was  going  to  a  place  of  joys,  and 
angels  were  ready  to  receive  his  soul.  And  he  looked  at  him 
with  a  direful  countenance,  and  said,  (  Away,  flatterer !  You 
have  betrayed  my  soul !  Too  late  !  too  late  !'  And  he  trem- 
bled so  that  the  bed  shook  under  him. 

P.  And  how  died  his  servant,  Malchus  ? 

S.  O,  quite  in  another  manner  !  He  heard,  in  the  next  room, 
all  the  talk  between  his  master  and  you,  and,  doubtless,  it  con- 
vinced him ;  but  he  went  on  in  his  former  course  of  life,  till 
g  sickness  took  him,  and  then  he  was  greatly  terrified  in  con- 
science, especially  when  he  heard  that  his  master  was  dead. 
And  he  would  often  talk  of  you,  and  wish  that  he  could  have 
spoken  with  you ;  but  none  would  endure  to  hear  of  sending 
for  you.  O  !  if  you  had  but  heard  how  he  cried  out  toward 
the  last  :  '  O,  my  madness  !  O,  my  sinful,  wicked  life  !  O,  what 
will  become  of  my  miserable  soul  ?  O  that  I  had  the  time  again 
which  1  have  lost !  Would  God  but  try  me  once  again,  I  would 
lead  another  life  than  I  have  done  ;  I  would  make  nothing  of 
all  the  scorns  of  fools,  and  all  the  temptations  of  the  world  !' 
His  groans  did  strike  me  as  a  dagger  at  the  heart :  methinks  I 
still  hear  them  which  way  ever  I  go. 

eEccl.  vii.  2-6. 


THE    POOR    MAN?S    FAMILY    BOOK.  397 

P.  And  what  hath  been  your  own  condition  since  I  saw  you  ? 
And  what  thought  you  of  your  master's  conference  ? 

S.  O,  sir,  I  would  not,  for  a  great  deal,  but  I  had  heard  it.  I 
thought,  till  I  heard  you  answer  him,  that  there  had  been  some 
sense  in  the  talk  of  these  revilers  at  a  godly  life ;  but  then  I 
soon  saw  that  it  is  all  but  a  foolish  scorn  and  railing ;  any  scold- 
ing woman  could  talk  as  wisely.  His  superiority,  and  confi- 
dence, and  contempt,  was  all  his  wisdom. 

P.  It  is  no  wonder  if  he  talk  foolishly,  who  talketh  against 
the  God  of  wisdom,  and  his  holy  word,  and  against  the  interest, 
health,  and  happiness  of  his  own  soul.  He  that  can  live  so  far 
below  reason  as  to  sell  his  salvation  for  the  short  and  swinish 
pleasures  of  sin,  may  talk  with  as  little  reason  as  he  liveth. 

S.  But  how  could  I  be  any  longer  in  doubt,  when  you  con- 
strained him,  in  the  conclusion,  to  yield  you  all  the  cause  ? 

P.  And  what  course  did  you  resolve  upon,  and  take  ? 

S.  Alas  !  sir,  my  own  naughty  heart  did  hinder  me  much 
more  than  his  objections  did.  I  went  home,  convinced  that  your 
words  were  true,  and  that  I  must  become  a  h  new  creature,  or  be 
undone.  And  I  perused  the  Baptismal  Covenant  which  you 
wrote  down,  and  the  Articles  of  the  Creed,  the  Lord's  Prayer, 
and  the  Commandments.  I  studied  the  meaning  of  them,  with 
that  exposition  which  you  gave  me.  My  ignorance  so  darkened 
my  mind,  that  all  seemed  strange  and  new  to  me,  though  I 
used  to  role  them  over  in  the  church  from  day  to  day.  And 
being  very  unskilful  in  such  matters  myself,  I  went  oft  to  my 
neighbour,  Eusebius,  as  you  advised  me  ;  and,  J  thank  him,  he 
gladly  helped  me  to  understand  the  words  and  things  which 
were  too  hard  for  me.  But  when  I  had  done  all  this,  my  worldly 
business  took  up  my  thoughts  so,  and  the  cares  of  my  family 
were  so  much  at  my  heart,  and  my  old  companions  so  often 
tempted  me,  and  my  flesh  was  so  loth  to  let  go  all  my  sinful 
pleasures,  and  the  matters  of  religion  were  so  strange  to  me, 
that  I  delayed  my  resolution,  and  continued  still  purposing  that 
I  would  shortly  turn  ;  but  while  I  was  purposing,  and  delaying, 
the  fever  took  me.  And  having  seen  the  death  of  Sir  Elymas, 
and  of  Malchus,  and  then  received  the  sentence  of  death  in  my- 
self, God,  by  his  terrors,  did  awaken  me  out  of  my  delays. 

P.  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  sin  ;  the  flames  of  Sodom  ;  the  wrath 

h2  Cor.  v.  17. 


398  the  poor  man's  family  book. 

of  God  !  If  death  take  you  in  an  unconverted  state,  you  are  lost 
for  ever  !  What,  if  you  had  died  formerly  in  your  sin  ?  What, 
if  you  die  this  night  ?  What  assurance  have  you  to  live  an 
hour  ?  Alas  !  how  brittle  and  corruptible  a  thing  is  the  body  of 
a  man  !  And  by  what  a  wonder  of  providence  do  we  live  !  Is 
sin  so  good  ?  Is  the  state  of  a  sinner  so  safe,  or  comfortable, 
that  any  should  be  loth  to  leave  it  ?  Is  God,  and  Christ,  and 
heaven,  so  bad,  that  any  should  delay,  and  be  loth  to  be  godly  ? 
Can  you  be  happy  too  soon  ;  or  too  soon  be  a  child  of  God ;  or 
too  soon  get  out  of  the  danger  of  damnation  ?  Is  God  hateful  ? 
Is  sin  and  misery  lovely,  that  you  are  so  loth  to  change  ?  If 
sin  be  best,  keep  it  still.  If  God  and  heaven  be  worst,  never 
think  of  turning  to  him.  But  if  best,  do  you  not  presently  de- 
sire the  best  ?  Must  Christ,  and  his  Holy  Spirit,  wait  on  you, 
while  you  take  the  other  cup  ;  and  stay  your  leisure,  while  you 
are  destroying  yourself?  How  know  you,  but  the  Spirit  of  God 
may  '  forsake  you,  and  leave  you  to  your  own  will,  and  lust,  and 
counsel  j  and  say,  (  Be  hardened,  and  be  filthy  still.'  What  a 
forlorn,  miserable  creature  would  you  be  !  Do  you  not  know 
that  every  sin,  and  every  k  delay,  and  every  resistance  of  the 
Spirit,  doth  tend  to  the  greater  hardening  of  your  heart,  and 
making  your  conversion  less  hopeful,  and  more  hard  ?  Do  you 
hope  for  pardon  and  mercy  from  God,  or  do  you  not  ?  If  not, 
desperation  would  begin  your  hell  :  if  vou  do,  is  it  ingenuous  to 
desire  to  commit  more  of  that  sin,  which  you  mean  to  repent 
that  ever  vou  committed,  and  to  beg  for  pardon  of  from  God  ? 
Dare  you  say,  in  your  heart,  '  Lord,  I  have  abused  thee,  and  thy 
Son,  and  Spirit,  and  mercy,  long;  I  will  abuse  thee  yet  a  little 
longer,  and  then  I  will  iepent,  and  ask  forgiveness?'  Do  you 
love  to  spit  a  little  longer  in  the  face  of  that  Saviour,  and  that 
mercy,  which  you  must  fly  to,  and  trust  too,  at  the  last  ?  Do 
you  not  purpose  to  love  him,  and  honour  him,  afterward,  and  for 
ever ;  and  yet  would  you  a  little  longer  despise  and  injure 
him;  would  you  gratify  and  please  the  devil  a  little  longer; 
and  root,  and  strengthen  sin  a  little  more,  before  you  pull  it  up  ; 
and  kindle  a  greater  flame  in  vour  house,  before  you  quench  it  ? 
Must  you  needs  give  yourself  a  few  more  stabs  before  you  go 
to  the  physician  ?  Is  your  life  too  long ;  and  hath  God  given 
you  too  much  time,  that  you  are  desirous  to  lose  a  little  more  ? 
Are  you  afraid  of  too  easy  an  assurance  of  forgiveness,  that  you 
would  make  it  harder,  and  would  invite  despair,  by  sinning  wil- 
1  Psalm  lxxxi.  11, 12.  t  Psalm  cxix.  CO. 


THE    POOR    MAN'S    FAMILY    HOOK.  399 

fully  against  knowledge  and  conviction  ?  What  will  you  delay 
for  ?  Do  you  think  ever  to  find  the  market  fall,  and  Christ  come 
down  to  lower  terms  ;  and  change  his  law  and  Gospel,  to  excuse 
you  for  not  changing  your  heart  and  life  ?  Do  you  ever  look  to 
find  conversion  an  easier  work  than  now  ?  Do  you  know  how 
much  more  you  have  to  do,  when  you  are  converted;  what 
knowledge,  faith,  hope,  assurance,  and  patience,  and  comfort, 
more  to  get ;  how  many  temptations  to  overcome,  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  so  great  a  work  too  soon  ?  Believe  it,  Satan  dotli 
not  loiter  ;  time  stands  not  still ;  sun,  and  moon,  and  all  the 
creatures,  delay  not  to  afford  you  all  their  service.  Delay  is  a 
denial :  God  needs  not  you,  but  you  need  him.  You  would  not 
have  him  delay  to  help  you,  in  the  time  of  your  pain  and  great 
extremity.  Patience  will  not  be  abused  for  ever.  Behold,  this 
is  the  '  accepted  time  !  Behold,  this  is  the  In  day  of  salvation ! 
We,  that  are  Christ's  servants,  are  apt  to  be  weary  of  calling  and 
warning  you  in  vain  ourselves  ;  and,  usually,  when  the  preacher 
hath  done,  God  hath  done  his  invitation  ;  because  he  worketh 
by  his  appointed  means.  O  that  you  knew  what  others  are  en- 
joying, and  what  you  are  losing,  all  the  time  that  you  delay,  and 
on  how  slippery  ground  you  stand;  and  what  after  sorrows  you 
are  preparing  for  yourself ! 

S.  Sir,  I  thank  you  for  your  awakening,  convincing  reasons. 
But  I  was  telling  you,  how  God  hath  already,  I  hope,  resolved  me 
against  any  longer  delay.  When  I  thought  I  must  presently  die, 
all  my  sins,  and  all  your  counsels,  came  into  my  mind;  and  the 
fear  of  God's  displeasure  did  overwhelm  me.  I  thought  I  had 
but  a  few  days  to  be  out  of  hell ;  and,  O  what  would  I  not 
have  given  for  assurance  of  pardon  by  Jesus  Christ;  and  for  a 
little  more  time  of  preparation  in  the  world,  before  my  soul  did 
enter  upon  eternity  !  Oh,  I  never  saw  the  face  of  sin,  the  truth 
of  God's  threatenings,  the  need  of  a  Saviour,  the  preciousness  of 
time,  the  madness  of  delaying,  thoroughly,  until  then  !  And 
now,  Sir,  the  great  mercy  of  God  having  restored  me,  1  come 
presently  to  you,  to  profess  my  resolution,  and  to  take  your  fur- 
ther good  advice. 

P.  You  see  that  God  is  merciful  to  us,  when  we  think  that  he 
is  destroying  us."    Afflictions  are  not  the  least  of  God's  mercies 

I  2  Cor.  vi.2.  '"  Heb.  iii.  7,  13,  15,  and  iv.  7. 

II  Psalm  cxix.  01 ,  71,  75  ;  1  Thess.  i.  6. 


400  THE    POOR    MAN'S    FAMILY    13O0K. 

which  our  dull  and  hardened  hearts  make  necessary  :  such  fools 
we  are,  that  we  will  not  understand  without  the  rod.  My  advice 
is,  that  you  read  over  here,  again,  the  doctrine  of  Christianity, 
which  I  gave  you  in  our  second  day's  conference  ;  and  the  cove- 
nant of  Baptism,  which  I  wrote  you  the  third  day;  and  let  me 
see  whether  you  understand  and  helieve  it,  and  consent  thereto. 
(Here  Saul  readeth  it  over.) 

S.  You  would  have  me  understand  what  T  do.  I  desire  you, 
here,  to  answer  me  these  few  doubts,  that  I  may  clearlier  pro- 
ceed, and  make  my  covenant  with  God  in  °  judgment. 

Question  I.  What  must  I  trust  to  for  the  pardon  of  my  sin ; 
and  which  way,  and  on  what  terms,  may  I  be  sure  of  it  ? 

P.  The  prime  cause  is  God's  mercy  :  this  mercy  hath  given 
Jesus  Christ  to  be  our  Redeemer.  Christ  hath,  by  perfect  holi- 
ness and  obedience,  and  by  becoming  a  sacrifice  to  God  for  our 
sins,  deserved  and  purchased  our  pardon  and  salvation.  So  that 
you  must  trust  to  the  sacrifice  and  meritorious  righteousness  of 
Christ  alone,  as  the  purchasing,  meritorious  cause  of  your  for- 
giveness, and  of  your  reconciliation,  justification,  sanctification, 
and  salvation.  But  the  way  that  God,  our  Father  and  Redeemer, 
doth  take  to  give  us  a  right  unto  these  blessings,  is  by  making 
with  man  a  law  and  p  covenant  of  erace.  Bv  this  law  he  com- 
mandeth  us  to  become  Christians;  that  is,  to  believe  in  God  the 
Father,  the  Son,  and  the  Holy  Ghost;  and  to  give  up  ourselves 
to  him  in  the  covenant  of  baptism,  repenting  of  sin ;  and  thus 
turning  to  God  by  Jesus  Christ.  To  all  that  do  this,  he  giveth 
right  to  i  Christ  himself,  first  as  their  Head  and  Saviour,  and 
with  him  right  to  pardon,  to  the  Spirit,  and  salvation  :  so  that 
God  is  the  Giver  of  Christ  to  redeem  us.  Christ  is  our  Re- 
deemer, and  the  Meriter  of  our  life  :  the  new  law,  or  covenant, 
is  the  instrumental  donation  of  life ;  like  an  act  of  oblivion. 
Your  own  covenanting,  or  giving  up  yourself  to  God  in  Christ, 
which  is  by  a  repenting,  practical  r  faith,  or  (which  is  all  one) 
your  accepting  the  gift  of  the  covenant  as  it  is  offered,  ac- 
cording to  its  nature,  is  that  condition,  or  duty,  on  your  part, 
upon  which  the  covenant  giveth  you  right.  So  that  God's 
covenant,  gift,  or  grant,  is  your  title,  or  the  foundation  of  your 
right,  (as  Christ  is  the  Meriter  and  Maker  of  the  covenant,)  and 

°  Jer.  iv.  2  ;  Hos.  ii.  19. 

p  Heb.  ix.  15— 17,  and  vii.  22  ;  Matt,  xxviii.  19;  and  xxvi.  28  ;  2 Cor.  iij.G; 
Mark  xvi.  10;  John  ill.  W. 

<i  I  John  v.  9—12.  r  John  i.  10—12. 


THE    FOOR    MAN'S    FAMILY    BOOK.  401 

your  practical  faith  is  the  condition  on  your  part.  And  to  every 
one  of  these,  to  s  God's  mercies,  to  Christ's  sacrifice,  merits, 
and  intercessions,  to  the  covenant,  or  gift  of  God,  and  to  your 
own  sincere  faith,  consent,  and  acceptance,  you  must  trust  for 
its  own  proper  part.  And  you  must  understand  what  the  part 
of  each  one  is,  and  not  trust  to  any  one  of  these  for  the  other's 
part.  The  mercy  of  God  as  the  fountain ;  the  blood  and  righte- 
ousness of  Christ  as  the  merit  and  purchase  ;  the  covenant  of 
Christ,  or  donation,  as  the  instrument  and  title ;  and  your  faith 
and  consent  as  the  condition  of  your  title :  as  thankful  ac- 
ceptance usually  is,  of  all  free  gifts. 

And  then  the  gift  itself,  or  benefit  given,  is  Christ  and  life. 
(1  John  v.  11,  12.)  By  life  I  mean,  l\  Pardon.  2.  The  Spirit. 
3.  Right  to  glory,  or  justification,  sanctification,  adoption,  and 
future  glory.  J  have  repeated  things  that  I  might  make  them 
as  plain  to  you  as  I  can. 

S.  Quest.  II.  Are  all  my  sins  pardonable  whatsoever  ?  I  have 
been  a  greater  sinner  that  you  know  of.  I  must  here  confess 
to  you  in  secret  what  I  did  not  before  confess,  I  minded  not 
my  soul :  I  prayed  not  once  in  a  week  :  I  have  been  in  the 
alehouse  when  I  should  have  been  at  church  :  I  have  heen 
drunken  more  than  once  or  twice.  When  I  was  a  servant,  I  rob- 
bed my  master  ;  I  sold  for  more  than  I  gave  him,  and  I  bought 
for  less  than  I  told  him  I  paid.  I  was  oft  guilty  of  immodest 
carriage  with  women,  and,  to  confess  my  shame,  I  was  guilty 
of  actual  fornication.  I  made  little  conscience  of  a  lie  :  alas  ! 
my  sins  have  been  so  many  and  so  great,  that  I  can  hardly  think 
that  God  will  pardon  them  ! 

P.  The  covenant  of  grace  l  forgiveth  all  sins  without  excep- 
tion, which  consist  with  the  performance  of  the  condition  of 
pardon  after  them;  that  is,  all  sins  are  pardoned  to  the  penitent 
believer ;  but  to  the  impenitent  unbeliever,  no  sin  is  pardoned 
(except  conditionally)  ;  and  final  impenitence  and  unbelief  are 
pardoned  to  none.  So  that  a  true  Christian  is  not  to  doubt  of 
the  pardon  of  any  of  his  former  sins,  any  further  than  he  doubt- 
eth  of  his  faith  and  Christianity. 

S.  Quest.  III.  But  I  shall  sin  again,  in  some  degree  :  how 
then  must  I  have  pardon  of  my  sins  hereafter?  I  have  heard 
that  baptism  washeth  away  all  sin  :  but  it  is  long  since  I  was 
baptised  ;  and  I  am  yet  imperfect. 

Rom.  iv.  l(i,  22,  21,  25. 
1  Acts  v.  31  ;  xiii.  38,  30,  and  xxvi.  18  ;  Jam.  v.  15  ;  Eph<  i.  7  ;  Col.  i.  14  ; 
Matt  xii.  31,  32;   Luke  \ii.  17. 

VOL.  XIX.  D  D 


402  THE  poor  man's  family  book. 

P.  Baptism  is  said  to  wash  away  sin,  because  that  God's  co- 
venant, celebrated  in  baptism,  giveth  pardon  of  all  sin  through 
the  blood  of  Christ,  to  all  that  truly  receive  it,  and  consent,  on 
their  part,  to  the  covenant.  Now  this  covenant  on  God's  part 
is  a  standing  law  and  pardoning  act ;  and  it  pardoneth  all  sin  to 
our  death  to  them  that  still  repent  and  believe.  But  it  is  said 
to  pardon  all  at  baptism,  because  then  there  it  is  supposed  that 
we  have  no  more  to  be  pardoned.  But  if  any  be  ungodly  after 
baptism,  God's  law  or  covenant  pardoneth  all  that  it  findeth  us 
guilty  of,  whenever  we  truly  turn  to  God,  by  faith  and  repent- 
ance. But  afterward  it  pardoneth  daily  our  daily  sins  of  infir- 
mity only;  and  to  the  lapsed  their  extraordinary  falls  upon  their 
extraordinary  repentance  :  because  the  faithful  u  have  no  other 
afterward  to  be  forgiven.  For  being  sanctified,  they  no  more 
live  an  ungodly,  sensual,  worldly  life.  So  that  you  must  here- 
after, for  your  particular  sins,  have  a  particular  repentance,  and 
recourse  to  Christ. 

S.  Quest.  IV.  How  must  I  do  for  grace  and  strength  to  keep 
my  covenant  when  I  have  made  it  ? 

P.  x  Of  yourself  you  can  do  nothing*  that  is  good.  Your  heart 
is  so  corrupted  with  sin,  till  it  be  sanctified,  that  you  will  not 
be  willing  ;  and  your  mind  so  blind  that  you  will  not  well  un- 
derstand your  duty  nor  your  interest ;  and  vour  soul  so  dead  and 
impotent,  that  you  will  have  no  life  or  strength  to  practise  what 
you  know.  But  if  the  ?  Spirit  of  Christ  do  once  give  you  faith, 
and  repentance,  and  consent,  by  this  you  have  right  to  him  as 
an  indwelling  principle  ;  and  you  are  then  entered  into  cove- 
nant relation  to  the  Holy  Ghost :  and  that  which  he  will  do  in 
you  is  to  sanctify  your  three  faculties.  1.  Your  vital  power, 
with  spiritual z  life,  strength,  and  activity.  2.  Your  under- 
standing, with  spiritual  light,  that  is,  knowledge  and  faith.  3. 
Your  will,  with  holy  love  and  willingness.  And  when  he  hath 
planted  these  in  you,  he  will  be  ready  still  to  preserve,  excite, 
actuate,  and  increase  them.  So  that  it  is  the  Holy  Ghost  that 
must  be  your  life,  light,  and  love.  But  you  must  know  how  to 
obey  his  motions,  and  not  resist  him. 

S.  Quest.  V.  What  must  1  do  to  get,  keep,  and  obey  the 
Spirit,  that  1  lose  it  not,  and  miss  not  of  these  benefits  ? 

P.  You  must  know  that  God  hath  first  possessed  Christ's  hu- 

«  1  John  i.  6—9  ;  Rom.  vi.  1-  3,  16,  &c. ;  1  John  iii.  9. 
x  John  xv.  5.  y  Rom.  viii.  4,9. 

7  E|)h.  ii.  1—3,  5,  11,  and  i.  IS,  19  ;  Acts  xxvi.  18;  Rom.  v.  3—6,  10  ; 
2  Tim.  i.  7. 


the  poor  Man's  family  book.  403 

man  glorified  nature  with  the  Spirit,  that  he  may  have  it  as  the 
Head,  and  from  him  it  is  to  come  to  us  as  his  members.  There- 
fore I  said  that  the  whole  gift  of  the  covenant  is  ?  Christ  and 
life.  Now  Christ  giveth  us  his  Spirit,  both  as  a  Saviour,  freely, 
and  as  a  Ruler,  according  to  his  law  of  grace,  as  to  the  order 
of  conveyance.  Therefore,  as  the  first  gift  of  the  indwelling- 
Spirit  is  on  condition  of  your  faith,  so  the  continuance  of  it  is 
on  condition  of  your  continuing  in  the  faith.  (For  all  that  you 
neither  had  faith  at  first,  nor  in  continuance  without  the  ante- 
cedent work  of  the  Spirit.)  And  the  increase  and  actual  helps 
and  comfort  of  the  Spirit  are  given  you  on  condition  of  your 
dependence  on  Christ  your  Head  for  the  daily  communication 
of  it. 

Therefore  you  must  remember,  1.  That  the  giving  or  denying 
the  helps  of  the  Spirit  to  our  souls,  are  the  greatest  rewards  and 
punishments  which  Christ,  as  our  King,  doth  exercise  and  admi- 
nister on  us  in  this  world.  And  therefore  look  much  at  this  in 
yourself,  whether  God's  Spirit  help  you  or  forsake  you. 

2.  That  your  means  is  to  wait  on  Christ  in  the  daily  exercise 
of  faith,  and  use  of  all  his  instituted  ordinances,  and  to  attend 
his  Spirit,  and  not  resist  it. 

S.  But  I  am  afraid  1  have  sinned  against  the  Holy  Ghost,  the 
unpardonable  sin  ;  for  I  have  joined  with  profane  persons  in 
deriding  the  Spirit.  Especially  when  I  heard  many  young  stu- 
dents, and  ministers  themselves,  do  the  same,  it  emboldened  me 
to  imitate  them.  J  have  mocked  at  them  that  did  but  talk  of 
the  Spirit,  or  speak  of  the  necessity  of  the  Spirit :  I  have  said, 
'  These  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  dissemble  by  the  Spirit.  These  are  the  gifted 
brethren  !'  with  many  such  foolish  scorns.  And  is  not  this  the 
sin  against  the  Holy  Ghost  ? 

P.  The  sin  was  very  great,  and  the  case  of  those  that  encou- 
raged you,  fearful  ;  and  no  doubt  but  it  was  a  sin  against  the 
Holy  Ghost.  But  it  is  not  every  sin  against  the  Holy  Spirit 
which  is  unpardonable;  but  only  the  blasphemy  of  infidels  des- 
cribed Matt,  xii;  which  is,  that  when  they  cannot  deny  the 
miracles  of  Christ,  they  will  rather  Isold  and  maintain  that  he* 
wrought  them  by  the  power  of  the  devil,  than  they  will   believe 

■  John  vi.  51,52,  &o. ;  Ivii.  58,  and  xiv.  19  ;  Gal.  ii,  20;  iii.  3,  14  ;  iv.  G,  anil 
v.  IT,  21— 23;  I  Thess.  v.  19  ;  Heb.  x.  29 ;  Noh.  ix.  20;  Frov.  i.  23  ;  Luke 
xi.  13  ;  Ej)!i.  iv.  30  ;  Psalm  li.  11  ;  Col  i.  23. 

b  Malt.  xii. 

1)  D  2 


401  THE    POOR    MAN'S    FAMILY    BOOK. 

in  him.  So  that  it  is  none  but  infidels,  and  but  few  of  them, 
that  have  this  blasphemy  of  the  Holy  Ghost. 

S.  Quest.  VI.  How  shall  I  do  to  know  the  operations  and 
motions  of  the  Spirit  from  delusions,  and  how  shall  I  know  whe- 
ther I  have  the  Spirit  or  not  ? 

P.  1.  The  Spirit  is  from  God  and  our  Saviour,  and  leadeth  to 
them.  I  told  you  its  operations  are  l.cHoly  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 
these,  you  have  God's  Spirit ;  for  it  is  nothing  else.  These  are 
God's  restored  image  on  the  soul,  and  the  new  divine  nature  of 
his  regenerate,  adopted  children. 

II.  The  motions  of  the  Spirit  are,  1 .  Always  fitted  to  God 
and  holiness,  as  the  end.  2.  And  always  actuate  the  three  afore- 
said habits,  of  holy  life,  light,  and  love.  3.  And  they  are  always 
agreeable  to  the  Holy  Scriptures,  and  by  them  must  be  tried. 

S.  What  is  the  reason  of  that  ? 

1 .  Because  God  giveth  the  same  Spirit  indeed/1  but  not  in  the 
same  measure  to  all.  Now,  to  the  apostles  and  evangelists  he 
gave  it  in  the  greatest  extraordinary  degree,  purposely  to  plant 
his  churches,  and  to  indite  an  infallible  Scripture,  the  records  of 
that  gospel,  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  first 
engraveth  a  seal,  and  then  sets  it  on  the  wax,  so  the  Holy 
Ghost  first  inspired  the  apostles  to  write  us  the  infallible  word 
and  rule  ;  and  then  he  is  given  to  all  others,  in  a  smaller  degree, 
onlye  to  help  us  to  understand,  believe,  and  obey  that  word. 
Therefore  the  lower  operations  of  the  Spirit  in  us  are  to  be  tried 
by  the  higher  operations  in  the  apostles  recorded. 

S.  Quest.  VII.  What  then  is  the  law  and  the  rule  that  I 
must  live  by,  according  to  the  covenant  that  I  make  ? 

P.  1 .  God  is  the  universal  King,  and  Christ,  our  Redeemer,  as 
man,  his  Administrator.  God's  law  is  written,  as  I  told  you, 
1.  In  nature.  2.  In  Scripture,  where  also  the  law  of  nature  is 
contained,  in  the  main.  This  is  God's  law  which  vou  must 
live  by. 

2.  But  God  hath  officers  under  him  in  the  world/  I,  Pa- 
rents   and    masters    in   families.     2.  Pastors   in   the   churches. 

••John  iii.  5,0;  Col.  iii.  10;  2  Tim.  i.  7;  2  Cor.  v.  17  ;  Tit.  iii.  3,  5;  Gai. 
iv.  C. 

J  1  Cor.  xii.ll— 13,  &c. ;  Eph.  iii.  3,  4,7,9,11,13,15,16;  Matt,  xxviii.20. 

e  2  Tim.  iii.  10  ;  Jolin  xvi.  13. 

f  Cent.  m.  19  ;  Rom.  xiii.  3—5  ;  1  Thess.  v.  2, 13  ;  Eph.  vi.  1,  &e. 


THE   POOR    MAN'S    FAMILY   BOOK.  405 

3,  Kings  in  kingdoms.  These  are  to  promote  the  execution  of 
God's  laws ;  and,  to  that  end,  to  make  subordinate  laws  or 
commands  of  their  own,  about  things  subordinate,  undeter- 
mined in  God's  universal  law,  and  left  to  their  determination. 
Like  as  are  the  by-laws  of  corporations  under  the  laws  of  the 
king :  and  all  these,  under  God,  must,  in  their  places,  be 
obeyed. 

S.  Quest.  VIII.  What  church  must  I  join  myself  unto  ? 

P.  You  were  baptised  only  into  Christ's  universal  church;  and 
to  be  a  Christian  and  to  be  a  member  of  that  church  is  all 
one.g  That  church  is  nothing  but,  spiritually,  all  heart  cove- 
nanters, or  believers,  and,  visibly,  all  baptised,  visible  covenanters, 
or  professors,  united  to,  or  with,  Christ  the  Head  :  and  no  pope 
or  general  council  is  the  head  of  it,  supreme  or  official. 

But  you  must  join  with  that  part  of  this  church  where  you 
live,  and  God  giveth  vou  opportunity  to  worship  him  and  learn 
his  will,  with  the  best  advantage  to  your  own  soul,  not  violating 
the  common  good,  and  peace.  But  you  must  join  actually  with 
none  that  will  not  receive  you  unless  you  sin. 

S.  Quest.  IX.  What  are  the  institutions  or  means  which  I 
must  use,  in  attendance  on  Christ  and  his  Spirit  ? 

P.  1.  The  reading  and1'  hearing  of  God's  word,  and  its  expli- 
cation and  application  by  your  teachers. 

2.  Prayer,  thanksgiving,  praises  to  God,  and  the  Lord's  sup- 
per, in  communion  with  his  church. 

3.  Holy  discipline,  in  submission  to  your  guides,  in  obedience, 
penitent  confessing  sins  when  necessary,  and  the  like ;  if  you 
live  where  such  discipline  is  exercised. 

S.  Quest.  X.  What  must  I  do  with  my  calling,  and  labour, 
and  estate  in  the  world  :  must  1  forsake  it  or  not  ? 

P.  Adam  was  to  labour  in  innocency.  Six  days  must  you 
labour  and  do  all  that  you  have  to  do.  (Exod.  xx.)  He  that 
will  not  labour,'  if  able,  is  unworthy  to  eat.  Idleness  was  one  of 
Sodom's  sins ;  religion  must  be  no  pretence  lor  slothfulness. 
You  must  not  love  the  world  as  your  felicity,k  or  for  itself,  or  for 
your  fleshly  lust :  but  you  must  make  use  of  the  world  in  the 
service  of  your  Creator,  yea,  and  love  it  as  a  sanctified  means 
of  your  salvation,  and  as  a  wilderness  way  to  your  promised  iu- 

B  Eph.  i.  22,  anil  iv.  3,  4,  15  ;  1  Cor.  xii.  12,  13,  27— 29 ;  we  never  find  in 
Scripture  two  churches  in  one  city  ;  Acts  ii.  42;  xi v.  23,  and  x\.7,s. 

h  2  Tim.  iv.  1,2;  I  Tim.  iv.  13,  1-1 ;  I  Tliess.  v.  12, 13  :  Acts  ii.  throughout ; 
1  Cor.  xi.  and  xiv  ;  Hel>.  xiii  7,  17  ;  James  v.  Hi. 

1  2Tlicss.  iii.  10.  k  1  John  ii.  15,  10. 


406  THE    POOR    MAN'S    FAMILY    BOOK, 

heritance,  as  the  mariner  lovetli  not  the  sea  for  a  dwelling,  but 
as  a  passage  to  his  desired  port.  Good  husbandry  is  not  unbe- 
seeming a  good  Christian.  You  must  labour  for  your  daily 
bread,  as  well  as  pray  for  it:  yea,  for  the  maintenance  of  your 
family,  and  that  you  may  have  things  decent,  and  give  to  him 
that  needeth.  (Rom.  xii.  17;  2  Cor.  viii,  21;  Eph.  iv.  2S  ; 
1  Tim.  v.  S.) 

But  this  is  the  thing  that  you  must  principally  remember, 
That  God  and  the  heavenly  glory  is  your  end,1  which  must  still 
be  desired  for  itself  and  before  all ;  and  the  world,  and  all  things 
in  it,  are  but  means  to  help  you  to  that  end ;  and  only  as  they 
are  such  must  be  valued,  loved,  desired,  and  sought;  and  when- 
ever they  oppose  God  and  your  heavenly  interest,  must  be  for- 
saken, and  used  as  we  do  hated  things.m 

And  when  common,  worldly  things  thus  further  your  obedi- 
ence, and  are  devoted  to  God,  and  referred  to  his  will  and  ser- 
vice, then  they  are  sanctified  to  you,  which  else  will  be  but 
common,  unclean,  and  your  mortal  enemy. 

S.  Quest.  XI.  What,  if  1  am  now  uncertain  whether  my 
heart  be  sincere  in  this  covenant  which  1  make  with  God  when 
I  renounce  all,  and  profess  to  prefer  him  before  all  ?  May  I 
venture  to  covenant  and  profess  that  consent  whose  sincerity  I 
am  uncertain  of?     Will  not  this  be  a  kind  of  lying  unto  God? 

P.  If  your  heart  be  false,  it  will  be  lying  :  but  if  it  be  not,  it 
it  will  be  no  lying,  though  you  are  uncertain.  The  truth  of 
your  consent  is  one  thing,  and  your  certainty  of  it  is  another. 
That  it  be  true  is  necessary  to  your  salvation  ;  but  not  that  you 
be  sure  that  it  is  true.     But  there  is  much  difference  between, 

1.  One  that  flattereth  himself  with  conceits  that  he  consenteth, 
when  he  doth  not.     Such  an  one  sinneth  in  professing  a  lie. 

2.  And  one  that  is  but  yet  deliberating,  and  is  unresolved  what 
to  choose  and  do.  This  person  must  not  covenant  till  he  feel 
the  scales  turn  by  a  true  resolution.  3.  And  one  that  truly 
consenteth  and  resolveth,  but  is  afraid  lest  his  deceitful  heart  is 
not  sincere  in  it :  this  person  must  covenant  in  this  uncertainty, 
because  all  that  can  be  expected  from  us  is,  that  we  speak  out- 
own  minds,  according  to  the  best  acquaintance  with  them  that 
we  can  get ;  otherwise  we  must  forhear  all  thanksgiving  for  spe- 
cial  mercies,  and   a  great  part  of  our  worship  of  God,  till  we 

1  Matt.  vi.  19,  20,  33  ;  John  vi.  27  ;  Col.  iii.  3—5. 
m  Luke  xiv.26,  33  ;  Tit.  i.  15. 

"  Acts  ii.  38,  and  xxii.  10  ;  John  iii.  5,6;  Maikxvi.  10;  Eph. iv.  5;  Col.fi. 
12;  1  Pet.  iii.  21 ;  Rom.vi.3,4;  Gal.  iii.  27. 


THE    POOH    MAN'S    FAMILY    BOOK.  407 

are  certain  of  the  sincerity  of  our  own  hearts,  which  too  many 
are  not. 

S.  But  some  think  that  baptism  is  not  to  enter  us  into  this 
special  covenant  which  presently  pardoneth ;  but  only  to  enter 
us  into  Christ's  school,  as  our  teacher,  that  by  him  we  may  learn 
how  to  be  regenerate  and  sincere,  that  we  may  then  be  pardoned. 
If  this  would  serve,  f  could  more  easily  consent. 

P.  I  may  not  stand  at  large  to  show  you  the  falseness  of  that 
opinion.  The  best  is,  baptism  hath  these  sixteen  hundred 
years  been  kept  unchanged  by  the  church  in  one  form  ;  and  the 
church  never  knew  any  baptism  but,  1.  Such  as  was  joined  with 
a  present  profession  of  present  faith  and  repentance,  and  renun- 
ciation of  the  devil,  the  world,  and  the  flesh,  and  a  total  devoted- 
ness  to  God  in  Christ.  2.  Such  as  had  the  promise  of  present 
pardon  of  sin  to  all  sincere  receivers  of  baptism.  .'J.  Such  as 
stated  the  receiver  in  a  visible  membership  to  Christ,  and  right 
to  glory  ;  so  that  in  charity  we  are  bound  to  take,  and  love,  and 
use  such  as  sincere,  till  they  show  the  contrary.  4.  The  church 
never  baptised  any  whom  they  took  not  thereby  to  be  made 
visible  Christians ;  and  they  took  no  man  for  a  Christian  that 
took  not  Christ  presently  for  his  Saviour,  Priest,  and  King,  as 
well  as  for  his  Teacher,  yea,  and  God  for  his  God,  and  the  Holy 
Spirit  for  his  Sanctifier.  5.  And  so  much  as  you  talk  of 
maketh  a  man  but  one  of  the  catechised,  prepared  for  Christ- 
ianity, whom  the  church  never  took  for  Christians  till  they 
were  baptised.  6.  And  the  few  that  are  of  the  opinion  which 
you  mention  yet  confess  that  you  cannot  be  saved  till  you  con- 
sent sincerely  to  the  covenant  of  grace  itself. 

S.  Quest.  XII.  What  if  it  prove  that  my  heart  is  not  sincere? 
or  what  if  I  should  fall  away  again  hereafter  ? 

P.  If  your  heart  be  not0  sincere  in  your  consent  to  the  cove- 
nant, you  will  remain  unpardoned  in  your  sin  and  misery,  till 
it  be  sincere. 

II.  If  you  fall  into  a  particular  sin,  I  have  told  you  how  vou 
must  be  restored,  by  renewed  repentance  for  it,  through  faith  in 
Christ.  But  as  you  love  God  and  your  soul,  take  heed  of  wilful 
sinning.  But  if  (which  God  forbid)  you  should  fall  quite  away 
from  Christ,  renouncing  him,  as  if  you  believed  him  not  to  be 
the  Messiah  ;  I  say,  if  you  thus  totally  and  settledly  renounce 
Christ  by  unbelief,  I  cannot  see  but  you  must  either  be  guilty  of 
the  blasphemy  of  the  Holy  Ghost,  or  come  so  near  it  as  that, 

0  Psalm  xxxii.  1—3. 


408  THE    POOR    MAN'S    FAMILY    HOOK. 

according  to   Heb.  vi.  G — 8,  your  recovery  will  be  utterly  im- 
probable. 

S.  I  am  much  afraid  lest,  when  temptation  cometh,  I  should 
turn  again  to  my  former  folly  (though  God  forbid  I  should  re- 
nounce my  Saviour).  I  am  so  entangled  in  ill  company,  and 
in  a  custom  of  sinning,  and  have  so  bad  a  nature,  and  so  many 
temptations  and  worldly  snares,  that  though  I  am  now  resolved, 
J  am  afraid  lest  I  should  yield,  and  lose  my  resolutions. 

P.  It  becometh  you  to  v  fear  it,  that  so  you  may  prevent  it. 
But  this  fear  should  not  hinder  you  from  resolving  and  consent- 
ing. For,  1.  You  know  that  sin  is  odious,  and  its  pleasures  are 
poison  and  deceit ;  and,  therefore,  that  this  world  affordeth  no- 
thing to  stand  in  competition  with  God  and  your  salvation.  Jf 
you  will  take  this  world  for  your  part,  you  are  undone  ;  if  you 
will  not,i  resolve  accordingly.  But  dream  not  of  joining  sin  and 
holiness,  or  the  worldly  and  the  heavenly  felicity  into  one,  and 
dividing  your  heart  and  service  between r  God  and  Mammon  ; 
for  that  is  the  damning  self-deceit  of  hypocrites. 

2.  You  shall  not  only  have  that  which  is  an  hundred-fold 
better  than  all  you  forsake  ;  but  you  shall  have  the  world  itself, 
refined  and  sanctified  to  your  greater  good.  You  would  have 
it  as  your  fleshly  felicity :  God  would  have  you  renounce  it  in 
that  sense  ;  but  he  will  give  it  you  as  your  daily  provision  for  his 
service,  and  as  a  blessed  means  to  further  your  salvation,  that 
you  may  see  God  in  every  creature,  and  thank  him  for  it,  and 
serve  him  by  it.  And  one  mercy  thus  sanctified  is  worth  a 
thousand  abused  :  ten  pounds,  or  ten  shillings,  a-year  used  for 
God  to  further  your  salvation,  is  better  than  lordships  and  king- 
doms, used  to  serve  the  flesh  and  the  devil,  and  to  prepare  men 
for  damnation.     Read  Jam.  v. 

3.  When  you  are  once  entered  well  into  the  service  of  God, 
you  will  find  the  light  which  will  shame  all  temptations,  and 
that  sweet  experience  of  greater  pleasures,  which  will  make  you 
loath  what  formerly  you  loved.  The  comforts  of  faith,  and  hope, 
and  love,  will  make  you  spit  out  the  filthy  pleasures  of  the  flesh. 

4.  And  you  will  have  the  direction,  encouragement,  and 
example  of  those  that  fear  God ;  and  the  help  of  all  his  holy 
ordinances. 

5.  And,  which  is  more,  you  will  be  planted  into  Christ,  and 
receive  the  communications  of  his  Spirit,  and  his  strength  will 
be  magnified  in   your  weakness.     You  are  not  to  trust  in  your 

p  Heb.  iv.  1.  i  Matt.  vi.  24.  '  Matt.  xiii.  46. 


THE    POOR    MAN'S    FAMILY    BOOK.  409 

own  strength,  but  in  the  love  of  God,  the  grace  of  Christ,  and 
the  communion  and  operation  of  the  Holy  Ghost. 

6.  And  your  resolution  is  a  matter  of  absolute  necessity  :  you 
must  resolve,  or  perish  for  ever  ;  you  must  consent,  or  be  con- 
demned as  a  rejecter  of  salvation.  God  sets  before  you  Christ, 
and  holiness,  and  heaven;  the  devil  sets  before  you  the*  plea- 
sures of  sin  for  a  moment,  and  everlasting  damnation  in  the  end. 
Take  which  you  will;  for  one  you  must  have.  There  is  no 
middle  way ;  nor  no  reconciling  both  together. 

The  truth  is,  it  is  that  shameful  folly  which  you  must  lament, 
that  in  so  great,  so  necessary,  so  plain  a  case,  you  should  be  un- 
resolved to  this  day  !  That  a  man  in  his  wits  should  live  twenty 
years  so,  as  if  he  had  been  resolved  to  be  damned  ;  and  after 
that,  stay  so  long  delaying  before  he  can  resolve,  whether  he 
were  best  be  saved  or  no  ?  What !  is  it  yet  a  hard  question  to 
you  whether  God  or  the  devil  be  your  owner,  and  the  better  friend 
and  master ;  and  whether  heaven  or  hell  be  the  better  dwelling ; 
and  whether  sin  or  holiness  be  the  better  life  ;  and  whether  you 
should  consent  that  Christ  and  his  Spirit  save  you  from  your  sins 
or  not  ?  Have  you  so  long  taken  on  you  to  be  a  Christian  ; 
and  are  you  yet  unresolved,  whether  it  is  best  to  be  a  Christian 
indeed,  or  not  ?  Certainly  you  have  had  leisure  enough,  and 
reasons  enough  set  before  you,  to  have1  resolved  you  long  ago. 
Till  you  firmly  resolve,  you  are  not  a  Christian  and  convert  in- 
deed. If  you  did  well  know  what  a  case  you  stand  in  till  you 
are  resolved,  and  what  a  scorn  and  indignity  you  put  upon  your 
God  and  Saviour,  and  heaven,  to  make  a  question  of  it,  whether 
the  filth  of  sin,  and  the  dreaming  profits  and  pleasures  of  this 
world  be  not  better  than  they  ;  and  whether  your  Redeemer, 
after  all  his  love,  should  be  preferred  before  a  fleshly  lust, 
you  would  fear  and  blush  to  make  such  a  question  any 
more. 

S.  But  I  have  been  used  so  long  to  a  looser  life,  that  I  am 
afraid  I  shall  be  weary  of  a  strict,  religious,  godly  course,  and 
shall  never  be  able  to  hold  out. 

P.  I  tell  you  again,  that  if  you  think  of  the  life  that  you  must 
turn  to,  as  a  tedious,  melancholy,  grievous  state,  you  know  it 
not ;  and  are  not  well  informed  what  it  is  you  have  to  do.  It 
is  the  only  honourable,  the  only  profitable,  the  only  safe,  and 
the  only  pleasant  life  in  the  world,  as  to  manly  pleasure. 

I  will  give  you  but  a  taste  of  it  in  some  particulars. 

s  Heb.  xi.  25,  26,  &c.  «  Josh.  xxiv.  15  ;  1  Cor.  xv.  58. 


410  THE    POOK    MAN'S    FAMILY    BOOK. 

1.  You  must,  indeed,"  repent  of  sin  with  shame  and  godly 
sorrow,  and  loathing  of  yourself;  but  it  is  no  further  than  fitteth 
you  for  the  comfort  of  pardoning  and  healing  grace. 

2.  You  must  believe  all  the  comfortable  promises  of  the  Gos- 
pel 5  all  the  love  that  Christ  hath  manifested;  all  the  wonderful 
history  of  his  life,  and  death,  and  resurrection,  and  ascension  and 
heavenly  glory ;  the  certainty  of  his  word  and  gracious  cove- 
nant. 

3.  You  must  believe  the  wonderful  x  love  of  the  Father,  in 
giving  us  his  Son,  and  reconciling  us  to  himself,  and  adopting 
us  as  his  sons,  and  undertaking  to  secure  us  as  his  peculiar 
treasure,  and  giving  us  his  Holy  Spirit. 

4.  You  must  live  under  the  helps  and  consolations  of  the 
Holy  Ghost,  still  drawing  you  to  God,  and  making  you  more 
holv,  and  helping  your  infirmities  against  your  sins. 

5.  You  must  live  in  the  hopes  and  desires  of  everlasting  glory, 
verily  to  see  Christ  glorified,  with  all  the  saints  and  blessed 
angels,  and  to  see  the  glory  of  God,  and  with  a  perfected  soul 
and  body,  perfectly  to  feel  his  love,  and  perfectly  to  love  and 
praise  him  to  eternity. 

6.  In  all  your  sickness,  wants,  persecutions,  andy  death  itself, 
you  have  all  these  comforts,  and  this  hope  of  glory,  to  be  a  con- 
stant cordial  at  your  heart;  and  when  others  fear  death  for  fear 
of  hell,  you  must  welcome  it  as  the  door  to  endless  life. 

7.  You  must  live  in  the  church,  in  the  communion  of  saints, 
where  all  God's  ordinances  must  be  your  helps  for  the  daily 
exercise  of  all  these  graces  and  delights.  And  your  chiefest 
exercises  of  piety  must  be  the  hearing  these  glad  tidings  in  the 
gospel  opened  to  you  ;  begging  for  more  grace;  joyful  thanksgiv- 
ing for  all  these  mercies  ;  singing  forth,  and  speaking  the  praises 
of  Jehovah ;  and,  with  joy  and  thankfulness,  feasting  upon  Christ's 
flesh,  and  blood,  and  Spirit  in  the  sacrament  thereof,  and  there, 
in  the  renewing  of  this  your  covenant,  receiving  a  renewed, 
sealed  pardon,  and  new  degrees  of  life  and  strength. 

Tell  me  now,  what  trouble  is  in  all  this,  that  a  man  should  be 
afraid  or  weary  of  it?  Unless  you  take  it  for  a  trouble  to  be 
safe  and  happy  ;  to  have  the  greatest  mercies,  the  greatest 
hopes,  and  to  live  in  the  love  of  your  dearest  friend,  and  in  the 

u  Luke  xiii.  3,5,  and  xv.,  throughout;  2  Cor.  xi. 
*  John  iii.  10  ;   1  John  iii.  1. 

MCor.  xv.  55,  &c;  1  Thess.  iv.  13,  15  — 18  ;  1  Tim.  iv.  8;  Phil.  i.  21,  23  ; 
2  Cor.  V.  1,  3,  5—9,  andiv.  10-18. 


TUB    POOR    MAN'S    FAMILY    BOOK.  Ill 

foretastes  of  everlasting  joys.  In  a  word,  "Godliness  is  profit- 
able to  all  things,  having  the  promise  of  life  that  now  is,  and  of 
that  which  is  to  come."  (I  Tim.  iv.  7.) 

S.  You  tell  me  of  another  kind  of  godliness  than  I  thought 
of.  And  I  was  the  more  afraid  it  had  been  a  melancholy,  tedious 
life,  because  I  saw  many  that  professed  it  live  so. 

P.  I  told  you  the  reasons  of  that  before,  which  I  must  not 
repeat.  And,  moreover,  to  young  beginners,  that  come  new  out 
of  another  kind  of  life,  and  whose  souls  are  not  by  grace  yet 
suited  to  the  work,  it  may  seem  strange  and  troublesome.  And 
the  truth  is,  many  converts,  in  the  beginning,  are  moved  at  a 
sermon,  and  stifle  their  own  convictions,  and  open  not  their 
case  to  their  teachers,  or  else  fall  not  into  the  hand  of  a  judi- 
cious guide,  who  will  clearly  open  to  them  the  true  nature  of 
conversion;  and  so  they  set  on  they  know  not  well  what;  which 
maketh  me  lay  all  these  matters  so  plainly  and  distinctly  before 
you  ;  because  it  will  be  a  wonderful  prevention  of  your  troubles 
and  dangers  after,  if  you  do  but  set  out  well  instructed  in  the 
beginning. 

But  the  worst  and  common  cause  of  all  is,  that  people  are 
so  exceeding  ignorant  and  dull,  (together  with  their  undisposed- 
ness,)  that  one  must  be  whole  months,  if  not  years,  before  we 
can  make  them  understand  these  few,  plain  things  which  here  I 
have  opened  to  you.  But  yet  we  must  take  up  with  a  dark  and 
general  understanding,  rather  than  delay  too  long,  or  be  too 
strict  with  them. 

S.  I  thank  God  for  your  counsel,  and  his  grace ;  I  am  re- 
solved, and  ready  to  subscribe  my  resolution  to  be  the  Lord's, 
entirely  upon  his  covenant  terms. 

P.  I  will  go  home  with  you  to  your  house,  and  I  will  try 
whether  you  and  I  can  instruct  all  your  family  that  need  it,  and 
bring  them  to  the  same  resolution.  For  as  it  is  your  duty  to 
endeavour  it,  so  God  useth  to  bless  his  believing  servants,  with 
the  conversion  of  their  household  with  them  ;  as  the  case  of  the 
jailer,  and  Lydia,  (Acts  xv.,)  Zaccheus,  Stephanus,  and  others, 
show  us.  You  shall  therefore  delay  your  open  profession  of 
vour  resolved  conversion  till  you  do  it  in  the  presence  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  hea- 
ven ;  and  daily  to  worship  the  same  God  and  obev  him.  Then 
your  house  will  be  part  of  the  family  of  God,  and  under  his 
continual  blessing,  and  protection.  [Here  Paul  goeth  home 
with  Saul,  and  openeth  such  things  to  his  family  as  he  did  to 


412  THE   POOR    MAN'S    FAMILY  BOOK. 

him,  and  convinceth  them  :  and  they  promise  him  to  take  time, 
as  Saul  did,  to  learn  the  true  knowledge  of  the  covenant  of 
grace,  that  so  they  may  consent  to  it  themselves  :  and  Saul 
before  them  all  lamenteth  his  sinful  life,  and  openly  professeth 
his  consent  to  the  covenant,  and  they  pray  together  for  his  con- 
firmation.] 

S.  I  bless  the  Lord  for  this  day  of  grace.  What  would  you 
yet  advise  me  do  ? 

P.  One  thing  more,  to  God's  glory  and  your  comfort ;  that 
you  will  the  next  Lord's  day  communicate  with  the  church  in 
the  sacrament  of  the  Lord's  supper,  which  is  appointed  to  be 
the  renewal  of  the  baptismal  covenant  before  the  church ;  where 
God  will  set  his  seal  to  your  pardon,  and  to  his  covenant  part. 

But  withal,  seeing  you  have  been  a  known  offender,  that  you 
will  freely,  before  the  congregation,  confess  your  sinful  life,  and 
profess  your  repentance  and  resolution,  for  a  new  and  holy 
course;  and  crave  their  prayers  to  God  for  your  pardon  and 
strength,  and  their  loving  reception  of  you,  and  give  God  the 
glory,  and  warn  others  to  take  heed  of  sinning  against  God  and 
their  baptismal  vows. 

S.  This  is  sweet  and  bitter;  I  shall  be  glad  to  be  admitted 
to  the  sacrament  of  communion;  but  I  shall  be  ashamed  to 
make  so  public  a  confession. 

P.  It  is  a  shame  to  sin,  but  it  is  an  honour  to  confess  it  and 
repent.  I  persuade  you  not  to  confess  your  secret  sins  before 
the  church ;  but  only  those  which  are  commonly  known,  and 
therefore  are  your  shame  already  :  and  how  will  that  shame  be 
removed,  till  men  have  notice  of  your  repentance?  And  you 
must  not  be  ashamed  of  your  duty,  if  you  would  not  have 
Christ  be  ashamed  of  you. 

S.  But  where  doth  God  require  such  confession  ? 
P.  1.  Those  that  were  baptised  by  John,  confessed  their  sins. 
(Matt.  iii.  (J ;  Mark  i.  5  ;  Acts  ii.  37.)  The  Jews  confessed  their 
killing  of  Christ,  by  being  pricked  at  the  heart,  and  crying  out 
for  help  when  it  was  charged  on  them.  (Acts  xix.  18.)  The 
converts  confessed  their  sinful  deeds,  and  publicly  testified  it 
to  their  cost.  (Jam.  v.  l(i.)  "Confess  your  faults  one  to  another." 
(Prov.  xxviii.  13.)  "Whoso  conf'esseth,  and  forsaketh  them, 
shall  have  mercy."  (See  further  Lev.  xv.  5  ;  vi.  21,  and  xxvi.  40 ; 
Numb.  v.  7 ;  Neh.  i.  6  ;  1  John  i.  9;  Ezra  x.  1 1 ;  Neh.  ix.  2,  3  ; 
Josh.  vii.  19  ;  2  Chron.  xxx.  22.) 

2.  You  were  publicly  baptised,  and  you  have   openly  sinned 
against  that   covenant ;  therefore,  if  you  will  be  openly  taken 


THE    POOR    MAN'S    FAMILY   BOOK.  413 

for  a  penitent  into  church  communion,  you  must  openly  profess 
repentance.  Unless  you  would  have  us  take  all  impenitent  per- 
sons to  communion. 

3.  You  are  obliged  to  be  more  tender  of a  God's  honour  than 
of  your  own  ;  and  therefore  to  honour  him  publicly,  as  vou  have 
publicly  dishonoured  him,  and  stick  at  nothing  that  tendeth  to 
his  glory,  as  this  will  do. 

4.  You  are  bound  to  cast  the  greatest  shame  that  you  can 
on  sin;  it  is  the  shameful  thing  that  hath  deceived  and  defiled 
you  :  if  you  have  set  it  up  above  God,  and  now  refuse  to  cast 
it  down,  by  open  shame,  how  do  you  repent  of  it  ? 

5.  You  owe  all  possible  help  to  others,  to  save  them  from 
the  sin  which  hath  deceived  you.  You  have  encouraged  men 
to  sin,  and,  for  aught  you  know,  some  of  them  may  be  in  hell 
for  ever,  for  that  which  you  have  drawn  them  to;  and  should 
you  not  do  your  best  now  to  save  the  rest,  and  to  undo  the  hurt 
that  you  have  done  ?  See,  therefore,  that  you  tell  them,  with 
deep  repentance,  how  sin  deceived  you,  and  warn  them,  and 
beseech  them  to  take  warning  by  you,  and  to  repent  with  you, 
as  they  sinned  with  you.  Your  companions  that  are  not  there, 
may  hear  of  this  and  be  convinced. 

6.  You  owe  this  to  the  church  anda  godly  Christians,  that 
they  may  rejoice  in  your  conversion,  and  may  see  that  you  are 
indeed  a  due  object  of  their  special  love. 

7.  You  owe  this  to  yourself,  1.  That  you  may  remove  your 
public  shame,  and  have  the  comfort  of  Christians'  special  love  : 
as  God  cannot  delight  in  an  impenitent  sinner,  no  more  should 
his  servants.  2.  That  vour  conscience  mav  have  the  comfort 
that  your  repentance  is  sincere  ;  which  it  will  justly  be  still  doubt- 
ing of,  if  you  cannot  repent  at  as  dear  a  rate  as  open  confession. 
How  will  you  forsake  all,  and  die  for  Christ,  if  you  cannot  so 
far  deny  your  pride  as  to  confess  your  sin  ? 

8.  Lastly,  you  owe  this  to  me,  that  the  church  may  not  take 
me  for  a  polluter  of  its  communion  by  admitting  the  impeni- 
tent thereto. 

S.  You  have  said  more  than  ever  I  heard  of  this,  and  it  fully 
satisfies  me.  But  would  you  have  all  that  are  converted  and 
repent  do  thus  ? 

P.  Some  have  lived  with  some  kind  of  religiousness  from 

*  Paul  frequently  confosseth  his  sinful  life;  Acts  xxii.,  anil  xxvi ;  Tit.  iii. 
3—5  ;   1  Tim.  i.  13—15 ;  Luke  xxii.  32. 
R  Jain.  v.  15,  &c. 


414  THE  POOH  man's  family  book. 

their  childhood,  though  with  many  ordinary  sins,  and  have,  hy 
undiscerned  degrees,  grown  up  unto  true  godliness.  These  are 
uncertain  when  they  first  had  special  grace,  and  were  not  open 
scandalous  violators  of  their  haptismal  vow ;  and,  therefore,  I 
can  lay  no  such  injunction  on  them. 

But  I  would  have  all  do  thus,  that  have  thus  hroken  that 
vow,  and  are  converted  afterward  to  true  repentance,  for  all  the 
reasons  which  I  now  mentioned  :  and  the  universal  church  hath 
ever  heen  for  such  public  repentance  in  such  a  case ;  yea,  and 
for  particular  gross  lapses  afterward.  And  the  papists  to  this 
day  call  it  the  sacrament  of  penance,  though  they  corrupt  it  by 
auricular  confession,  when  it  should  be  open  ;  and  by  many  un- 
warrantable adjuncts  and  formalities. 

S.  What  would  you  have  me  do  after  that  ? 

P.  I  will  record  your  name  in  the  church  book  among  the 
church  communicants,  and  we  will  all  pray  for  your  confirma- 
tion and  perseverance ;  and  you  must  live  as  a  member  of  the 
holy  catholic  church  of  Christ,  in  the  communion  of  saints,  and 
return  no  more  to  your  ungodly,  sinful  life  :  and  come  to  me 
again,  and  I  shall  give  you  further  counsel.  In  the  mean  time, 
you  may  do  as  the  converted  eunuch  did,  (the  lord  treasurer 
of  the  queen  of  Ethiopia,  Acts  viii.  39,)  even  go  on  your  way 
rejoicing  in  this,  that  you  are  united  to  Christ,  and  are  justified 
from  all  vour  former  sins,  and  are  sincerely  entered  into  the 
covenant  and  family  of  God,  and  are  made  ab  fellow-citizen 
with  the  saints,  and  an  heir  of  certain,  endless  glory. 


THE  FIFTH  DAY'S  CONFERENCE. 

Directions  to  the  converted  against  temptations. 


Speakers. — Paul,  a  Teacher  ;  and  Saul,  a  Learner. 

Paul.  "Welcome,  neighbour.  How  go  matters  with  your 
soul  ? 

Saul.  I  thank  God  and  my  Pvedeemer,  and  you,  his  minister, 
since  I  publicly  repented,  renounced  my  sin,  and  gave  up  myself 
to  my  God,  and  Saviour,  and  Sanctifier.  I  find  myself  as  in  a 
new  world.     Myc  hopes  revive,  and   I  have  had  already  more 

bEph.  ii.  12;  Rom.  viii.  1G- 18,  30,  32.  c  Rom.  v.  1—  G,10. 


THE    POOR    MAN'S    FAMILY    BOOK.  415 

comfort  in  believing,  and  in  seeking  God,  than  ever  I  had  in  my 
life  of  sin.  I  am  grieved  and  ashamed  that  I  stood  off  so  long, 
and  have  spent  so  much  of  my  life  in  wickedness,  and  in  wrong- 
ing God,  who  gave  me  life.  I  am  ashamed  that  ever  such  trifles 
and  fooleries  possessed  my  heart,  and  kept  me  so  long  from 
a  holy  life,  and  that  I  delayed  after  I  was  convinced.  I  could 
wish,  from  my  very  heart,  that  I  had  spent  all  that  time  of  my 
life  in  beggary,  slavery,  or  a  gaol,  which  I  have  spent  in  a  fleshly, 
sinful  course.  O  had  I  not  now  a  merciful  God,  a  sufficient 
Saviour,  a  pardoning  covenant  of  grace,  and  a  comforting  Sanc- 
tifier,  which  way  should  I  look,  or  what  should  I  do  ?  It 
amazeth  me  to  think  what  a  dangerous  state  I  so  long  lived  in. 

0  what  if  God  had  cut  off  my  life,  and  taken  away  my  unsanc- 
tified  soul,  what  would  have   become  of  me  for  ever  !     O  that 

1  had  sooner  turned  to  my  God,  and  sooner  cast  away  my  sins, 
and  sooner  tried  a  holy  life  !  But  my  soul  doth  magnify  the 
Lord,  and  my  Spirit  doth  rejoice  in  God  my  Saviour,  that  he 
hath  pitied  a  self-destroying  sinner,  and  at  last  his  mercy  hath d 
abounded  where  my  sin  did  abound. 

P.  It  is  but  little  of  his  goodness  which  as  yet  you  have 
tasted  of,  in  comparison  of  what  you  must  find  at  last.  But 
that  you  may  yet  make  sure  work,  I  shall  spend  this  day's  con 
ference  in  acquainting  you  what  temptations  you  have  yet  to 
overcome,  and  what  dangers  to  escape,  for  yet  you  have  but 
begun  your  race  and  warfare. 

S.  Your  counsel  hath  hitherto  been  so  good,  that  I  shall 
gladly  hear  the  rest. 

P.  1.  The  first  temptation  that  you  are  like  to  meet  with,  is 
a  seeminge  difficulty  and  puzzling  darkness  in  all,  or  many  of 
the  doctrines  and  practices  of  godliness.  You  will  think  strange 
of  many  things  that  are  taught  you,  and  you  will  be  stalled  at 
the  difficulties  of  understanding  and  believing,  of  meditating 
and  praying,  of  watching  against  sin,  and  of  doing  your  duty. 
And  by  reason  of  this  difficulty,  Satan  would  make  God's  service 
seem  wearisome,  uncomfortable,  and  grievous  to  you,  and  so 
turn  back  your  love  from  God. 

And  all  this  will  be,  because  you  are  yet  but  as  a  stranger  to 
it ;  like  a  scholar  that  entereth  upon  books  and  sciences,  which 
he  never  meddled  with  before  ;  or  like  an  apprentice  that  newly 
learneth  his  trade  ;  or  like  a  traveller  in  a  strange  way  and 
country.     To  an  ignorant  and  inexperienced  person,  that  never 

d  Rom.  v.  12, 13,  to  theend.  e  John  vi.GO;  Heb.  v.  11,12;  2  Pet.  iii.  1G. 


416  THE    POOR    MAN'S    FAMILY    BOOK. 

meddled  with  such  things  before,  but  hath  been  used  to  a  con- 
trary course  of  life,  all  things  will  seem  strange  and  difficult  at 
first. 

S.  What  course  must  I  take  to  escape  this  temptation  ? 

1.  When  you  meet  with  any  difficulty,  you  must  still  remem- 
ber that  it  is  your  own  dark  mind,  or  backward  heart,  that  is 
the  cause,  and  never  suspect  God's  word  or  ways,  no  more  than 
a  sick  man  will  blame  the  meat,  instead  of  his  stomach,  if  he 
loath  a  feast.  But  take  occasion  to  renew  your  repentance,  and 
think,  'All  this  is  along  of  myself,  who  spent  my  youth  in  sin  and 
folly,  which  I  should  have  spent  in  hearing  the  word  of  God,  and 
practising  a  godly  life.  What  need  have  I  now  to  double  my 
labour  to  overcome  all  this  !' 

2.  Resolve  to  wait  patiently  on  God  in  the  use  of  all  his 
means,  and  teaching,  time,  and  use,  and  grace  will  make  all 
more  plain,  and  easy,  and  delightful  to  you.  Do  not  expect 
that  it  should  come  all  on  a  sudden,  without  time,  and  dili- 
gence, and  patience. 

3.  Keep  still  as  an  humble  disciple  of  Christ,  in  a  learning 
mind  and  way,  and  turn  not,  in  self-conceitedness,  to  cavil 
against  what  you  do  not  understand.  This  is  the  chief  thing 
in  which  conversion  maketh  us  like  little  children.  (Matt,  xviii. 
3.)  Children  are  conscious  of  their  ignorance,  and  are  teach- 
able, and  set  not  their  wits  against  their  teachers,  till  they 
grow  towards  twenty  years  of  age,  and  then  they  grow  wise  in 
their  own  conceits,  and  begin  to  think  that  their  tutors  are  mis- 
taken, and  to  set  their  wits  against  the  truth  which  they  should 
receive.     But  of  this  more  anon. 

II.  The  second  temptation  will  be,  upon  these  difficulties  and 
your  mistakes  in  religion,  to  grow  so  perplexed  as  to  be  over- 
whelmed with  doubts  and  fears,  and  so  to  turn  melancholv, 
and  ready  to  despair. 

The  devil  will  strive  to  lose  you,  and  bewilder  you  in  some 
mistakes,  or  to  make  you  think  that  your  conversion  was  not 
true,  because  you  had  no  more  brokenness  of  heart  for  sin,  or 
because  you  know  not  just  the  time  when  vou  were  converted. 
Or  he  will  make  you  think  that  all  religion  lieth  in  striving  to 
weep  and  break  your  heart  more;  or  that  vou  have  no  grace 
because  you  have  not  such  a  lively  sense  of  things  invisible,  as 
you  have  of  the  tilings  that  are  seen.  Or  he  will  tell  you  that 
now  you  must  not  think  nor  talk  of  the  world,  but  all  vour 
thoughts  and  talk  must  be  of  God,  and  his  word  and  holy  things. 


THE    POOR    MAN'S    FAMILY    BOOK.  417 

and  that  all  other  is  idle  thoughts  and  talk ;  and  that  you  must 
tie  yourself  to  longer  tasks  of  meditation  and  prayer  than  you 
have  time  and  strength  to  carry  on. 

S.  Sir,  you  make  me  admire  to  hear  you.  Can  such  motions 
of  holiness  come  from  the  devil.  If  I  did  not  know  you,  I  should 
suspect  some  carnal  malignity  against  holiness  in  your  speeches. 

P.  Did  not  the  devil  plead  Scripture  with  Christ  in  his  temp- 
tations ?  (Matt,  iv.)  And  doth  he  notf  transform  himself  into 
an  angel  of  light  to  deceive  ?  When  he  cannot  keep  you  in  se- 
curity and  profaneness,  he  will  put  on  a  visor  of  godliness  : 
and  whenever  the  devil  will  seem  religious  and  righteous,  he 
will  be  religious  and  righteous  overmuch. 

S.  What  getteth  he  by  this  ?  Would  he  make  us  more 
religious  ? 

P.  You  little  know  what  he  hopeth  to  get  by  it.  Overdoing 
is  undoing  all ;  he  would  destroy  all  your  religion  by  it.  If  you 
run  vour  horse  till  you  tire  him  or  break  his  wind,  is  not  that 
the  way  to  lose  your  journey  ?  Nothing  over  violent  is  durable. 
If  a  scholar  study  so  hard  as  to  crack  his  brains,  he  will  never  be 
a  good  scholar,  or  wise  man,  till  he  is  cured.  Our  souls  here 
are  united  to  our  bodies,  and  must  go  on  that  pace  that  the 
body  can  endure.  If  Satan  can  tempt  you  into  longer  and 
deeper  musing  (especially  on  the  sadder  objects  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  guest  you 
have  entertained. 

For  when  once  you  are  melancholy,  you  will  be  disabled  then 
from  secret  prayer  and  from  meditating  at  all  :  it  will  but  con- 
found you ;  you  cannot  bear  it :  and  so  by  overdoing,  you  will 
come  to  do  nothing  of  that  sort  of  duty.  And  you  will  then 
have  none  but  either  fanatic  whimsies,  and  visions,  and  prophe- 
syings,  or  else  (more  usually)  sad  despairing  thoughts  in  your 
mind  :  all  thatyouhear,  and  read,  and  see,  you  will  think  maketh 
against  you  ;  you  will  believe  nothing  that  soundeth  comfortably 
to  you  ;  you  can  think  none  but  black  and  hideous  thoughts. 
The  devil  will  tell  you  a  hundred  times  over,  that  you  are  an 
hypocrite  and  unsanctincd,  and  all  that  ever  you  did  was  in 
hypocrisy,  and  that  none  of  your  sins  are  yet  forgiven  ;  and  that 
you  shall  as  sure  be  in  hell  as  if  you  were  there  already  j  that 
God  is  your  enemy ;  that  Christ  is  no  Saviour  for  you  ;  that  you 
have  sinned  against  the  Holy  (Jhost,  or  that  the  day  of  grace  is 


1  2  Cor.  xi.  14, 15. 


VOL.  XIX.  E  E 


418  THE    POOR    MAN'S    FAMILY    BOOK. 

past ;  that  the  Spirit  is  departed,  and  God  hath  forsaken  you  : 
that  it  is  now  too  late,  too  late  to  repent  and  find  mercy  ;  and 
that  you  are  undone  for  ever.  These  hlack  thoughts  will  he 
like  a  beginning  of  hell  to  you. 

And  it  is  not  yourself  only  that  will  be  the  sufferer  by  this  ; 
hut  many  of  the  ignorant  and  wicked  will,  by  seeing  you,  be. 
hardened  into  a  love  of  security  and  sensuality,  and  will  fly 
from  religion  as  a  frightful  thing  which  doth  not  illuminate 
men,  but  make  them  mad,  or  cast  them  into  desperation.  And 
so  Satan  will  use  you  as  some  Papists  have  drawn  the  picture 
of  a  Protestant  like  a  devil,  or  an  ass,  to  affright  men  from 
religion;  or  as  we  set  up  maukins  to  frighten  birds  from  the 
corn  ;  as  if  he  had  written  on  your  back  for  all  to  read,  '  See 
what  you  must  come  to,  if  you  will  be  religious.' 

S.  You  describe  to  me  so  sad  a  case,  as  almost  makes  me 
melancholy  to  hear  it,  and  it  tempts  me  to  be  afraid  of  religion 
itself,  if  it  tend  to  this  :  but  what  would  you  have  me  do  to 
escape  it  ? 

P.  Religion  itself,  as  God  commandeth  it,  tendeth  not  to  this. 
It  is  a  life  of  holy  faith,  and  hope,  and  joy  :  but  it  is  errors  about 
religion  that  tend  to  it.  And  especially  when  any  great  cross 
or  disappointment  in  the  world  becometh  an  advantage  to  the 
tempter  to  cast  you  into  worldly  discontents  and  cares,  and 
trouble  and  perplexity  of  mind  :  this  is  the  most  usual  beginner 
of  melancholy ;  and  then  it  turneth  to  religious  trouble 
afterwards. 

And  I  the  rather  tell  you  of  it  now,  because  you  are  capable, 

through  God's  mercy,  of  preventing  it :  but  it  is  a  disease  which, 

'  when  it  seizeth  on  you,  will  disable  you  to  think,  or  believe,  or 

do  any  thing  that  much  tendeth  to  your  cure ;  words  are  usually 

in  vain  ;  it  overcometh  the  freedom  of  the  will. 

The  prevention  is  this  :  1.  Set  not  too  much  by  anv  thing  in 
the  world,  that  so  the  losing  of  it  may  not  be  able  to  reach  your 
heart.  Take  the  world  as  nothing,  and  it  can  do  nothing  with 
you.     Take  it  for  dung,  and  the  loss  of  it  will  not  trouble  you, 

2.  Keep  true  apprehensions  of  the  nature  of  religion,  that  it 
lieth  in  faith,  hope,  and  love ;  g  in  righteousness,  peace,  and  joy 
in  the  Holy  Ghost,  in  the  forethoughts  of  everlasting  glory  ; 
and  in  comforting  yourself  and  one  another,  with  remembering 
that  you  shall  for  ever  be  with  the  Lord,  in  thanksgiving  to  your 
bountiful   God,  and  in   his  joyful  praises  :    let  these   be   your 

e  Rom.  xiv,  17  ;  1  Cor.  xii.  31,  and  xiii;  1  Thess.  iv.  17, 18. 


THE    POOR    MAN'S    FAMILY    BOOK.  419 

thoughts,  your  speeches,  your  exercise,  publicly  and  secretly. 
Set  yourself  more  to  the  daily  exercise  of  divine  praises  and 
thanksgiving,  to  actuate  love  and  joy,  than  to  any  other  part  of 
duty.  Not  that  you  have  done  repenting;  hut  that  these  are  the 
chief,  the  life,  the  top,  the  end  of  all  the  rest. 

3.  When  you  feel  any  scruples  or  troubles  begin  to  seize 
upon  you,  open  them  presently  to  a  judicious  minister  or  friend, 
before  they  fasten  and  take  rooting  in  you.  Remember  and 
observe  these  things. 

III.  A  third  temptation  that  will  assault  you  will  be,  to  be  in 
continual  doubt  of  your  own  sincerity ;  so  that  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,  because  man's  heart 
is  so  dark  and  deceitful,  and  because  our  grace  is  usually  very 
little  and  weak  ;  and  a  little  is  hardly  discerned  from  none  ;  and 
because  that  the  greatest  assurance  of  sincerity  is  a  work  that 
requireth  much  skill,  great  diligence,  and  clear  helps. 

S.  I  easily  believe  that  this  will  be  my  case  :  I  feel  some  be- 
ginnings of  it  already  :  but  what  would  you  advise  me  to  do  to 
prevent  it  ? 

P.  I  have  written  a  small  book  on  this  point  alone,  called  'The 
Right  Method  for  Peace  of  Conscience,'  &c.  to  which  I  must 
refer  you  :  but  briefly  now  I  say, 

1.  You  must  still  keep  by  you  in  writing  the  baptismal  cove- 
nant of  grace,  with  the  explication  of  it,  which  I  gave  you,  and 
never  mistake  the  nature  of  that  covenant  and  of  true  religion  : 
and  on  all  occasions  of  doubting,  renew  your  part,  that  is,  your 
consent ;  and  go  no  further  for  marks  of  godliness  and  true 
conversion,  if  you  can  truly  say,  that  you  still  consent  to  that 
same  covenant  :  for  this  is  your  faith  and  repentance,  and  your 
certain  evidence  of  your  right  to  the  benefits  of  God's  part. 
Find  still  your  true  consent,  and  never  doubt  of  your  sincerity. 

2.  But  because  he  that  consenteth  to  learn  will  learn,  and  he 
that  h  consenteth  to  obey  will  obey:  your  life  must  also  testify 
the  truth  of  your  consent.  Therefore,  instead  of  over  tedious 
trying  and  fearing  whether  you  truly  consent  and  obey  or  not, 
set  yourself  heartily  to  your  duty  ;  study  to  please  God,  and  to 
live  fruitfully  in  good  works  ;  resolve  more  against  those  sins 
which  make  you  question  your  sincerity ;  and  the  practice  of  a 
godly   life,  and  the  increase  of  your  grace,  will  be  a  constant 

h  Tit.  i.  1G;  Jam.  ii.  I4,&c. ;  Matt.  21,  30-33. 
EE    2 


420  THE    POOR    MAN'S    FAMILY    BOOK. 

discernible  evidence ;  and  you  will  have  the  witness  in  yourself, 
that  you  are  a  son  of  God. 

S.  I  thank  you  for  this  short  and  full  direction.  I  pray  go 
on  to  the  next  temptation. 

P.  IV.  If  you  escape  these  sadder  thoughts,  Satan  will  tempt 
you  to  security,  and  tell  you,  that  now  you  are  converted,  all  is 
sure,  and  you  never  need  to  fear  any  more.  Those  that  have  true 
grace  can  never  lose  it ;  and  sins  once  pardoned,  are  never 
unpardoned  again  ;  and  therefore  now  all  your  danger  is  past. 
And  if  he  can  thus  take  off  all  your  fear  and  care,  he  will 
quickly  take  off  your  zeal  and  diligence. 

S.  Why  ;  Is  not  all  my  fear  and  danger  past  ? 

P.  No  ;  not  as  long  as  you  are  on  earth  :  tormenting  fear  you 
must  resist ;  but  preventing '  fear,  and  repenting  fear,  will  be 
still  your  duty  :   you   are   but  entered  into  the  holy  war.     You 
have  many  a  temptation  yet  to  resist  and  conquer;  temptations 
from  Satan  and  from  men,  and  from  your  flesh  ;   temptations 
of  prosperity  and   adversity.     You  have  constant  and  various 
duties  to  perform,  which  require  strength,  and  skill,  and  wil- 
lingness.    You    have   remaining    corruptions   yet   to    mortify, 
which  will  be  striving  to  break  out  against,   and  to  undo,  you. 
You  know  not   how   many  burdens  you  have  to  bear,  where 
flesh,  and  heart,  and  friends  may  fail  you.     I  tell  you  all  the 
rest  of  your  life  must  be  the  practice  of  what  you  have  pro- 
mised in  your   covenant;  a  labour,  a  race,  a  warfare  :  and  you 
must  defend  yourself  with  one  hand,  as  it  were,  while  you  build 
with  the  other :   and  all  the  way  to  heaven  must,  step  by  step, 
be  carried  on  by  labour  and  victory  conjunct.     Will  you  reward 
a  man  merely  for  promising  to  serve  you  ?     Will  you  excuse  a 
soldier  from  fighting  and  watching,  because  he  is  enlisted,  and 
engaged  to  do  it  ?     The  two  first  articles   of  religion  are,  that 
God  is,   and  that  he  is  k  the  rewarder  of  them   that  diligently 
seek  him.     If  you  receive  the  immoveable  kingdom,  you  must1 
serve  God  acceptably  with  reverence  and  godly  fear,  as  knowing 
that  our  God  is  a  consuming  fire.     And  though  it  be  God  that 
giveth  you  to  will  and  to  do,  you  must  m  work  out  your  salva- 
tion with  fear  and  trembling.  You  must  be  "  "steadfast,  immove- 
able, always  abounding  in  the  work  of  the  Lord,  as  knowing 
that  your  labour  is  not  in  vain  in  the  Lord."     You  must  fight  a 

!Heb.iv.  1,  and  xii.  1,  2.  k  Heb.  xi.  0. 

'Heb.xii.28,29.  "'Phil.  ii.  12,  13. 

11  1  Cor.  xv.  58;  1  Tim.  iv.S. 


THE    POOR    MAN'S    FAMILY   BOOK.  421 

good  fight,  and  finish  your  course,  and  love  the  appearing  of 
Jesus  Christ,  if  you  will  expect  the  crown  of  righteousness. 
You  must  overcome,  if  you  will  inherit,  and0  be  faithful  to  the 
death,  if  you  will  receive  the  crown  of  life.  Do  you  think  that 
you  come  into  Christ's  army,  vineyard,  and  family  to  be  careless? 

S.  But  if  I  cannot  fall  from  grace,  nor  be  unjustified,  though 
there  be  duty,  there  is  no  danger,  nor  cause  for  fear. 

P.  Controversies  of  that  kind  are  not  yet  fit  for  your  head, 
much  less  to  build  security  upon  ;  it  is  certain  that  God's  grace 
will  not  forsake  you,  if  you  p  forsake  it  not  first :  and  it  is  cer- 
tain that  none  of  his  elect  shall  fall  away  and  perish.  But  it  is 
certain  that  Adam  lost  true  grace,  and  that  such  apostasy  may 
be  not  only  possible,  but  too  easy  in  itself,  which  yet  shall 
never  come  to  pass.  The  church  of  Christ  lived  in  joy  and 
peace,  without  meddling  much  with  that  controversy,  till  Pelagius 
and  Augustin's  disputations  :  and  Augustin's  opinion  was,  that 
all  the  elect  persevere,  but  not  all  that  are  truly  sanctified  and 
love  God.  But  this  is  enough  to  the  present  case ;  that  as  you 
have  no  cause  to  distrust  God,  so  it  is  certain  that  God  doth  not 
decree  to  save  men  without  danger,  but  to  save  them  from  dan- 
ger ;  and  that  your  fear  and  care  to  escape  that  danger  (of  sin 
and  miserv)  is  the  means  decreed  and  commanded  for  vour  es- 
cape ;  and  that  God  hath  no  surelier  decreed  that  you  shall 
escape,  than  he  hath  decreed  that  you  shall  fear  it,  and  so  es- 
cape by  rational  care,  excepting  some  unknown  dangers  which 
he  puts  by.  (Heb.  iv.  1 .)  "  Let  us  therefore  fear,  lest  a  pro- 
mise being  left  of  entering  into  his  rest,  any  of  you  should  seem 
to  come  short  of  it."  The  sum  of  all  this  is  instanced  in  Heb. 
xi.  7-  "  By  faith  Noah,  being  warned  of  God  of  things  not  seen 
as  yet,  moved  with  fear,  prepared  an  ark  to  the  saving  of  his 
house,  by  which  he  condemned  the  world,  and  became  heir  of 
the  righteousness  which  is  by  faith." 

Go  on,  therefore,  with  faith,  and  hope,  and  joy;  but  think  not 
that  all  the  danger  is  past  till  you  are  in  heaven. 

V.  The  most  dangerous  temptation  of  all.  will  be  the  stirring 
up  the  remnants  of  your  own  corruption,  of  sensuality,  and  pride, 
and  covetousness,  to  draw  you  back  to  your  former  pleasant 
sins,  especially  by  appetite  and  fleshly  lust. 

1.   If  you  be  addicted  to  your  appetite,   though  you  be  poor, 

Rev.  ii.,  and  iii. 
i' Jos.  x\iv.  2(i,  40  ;  1  Cliron.  xxviii.  9,  and  xv.  2;  Isa.  i.28;  Jer.  xvii.  13; 
Matt.  xxiv.  24  ;  Rom.  viii.  21,  29,  30. 


422  the   poor   man's   FAMILY   BOOK. 

you  will  not  want  a  bait,  especially  to  excess  of  drinking.  And 
the  tempter  will  tell  you,  that  because  you  fare  hardly,  and  have 
small  drink  at  home,  you  may  lawfully  comfort  your  heart  with 
a  cup  of  extraordinary  abroad.  And  so  from  one  cup  to  two, 
and  so  to  three,  you  shall  be  tempted  on,  till  your  appetite  be- 
come your  master,  and  your  love  to  the  drink  doth  become  so 
strong,  that  you  cannot  easily  restrain  it. 

S.  God  forbid  that  ever  I  should  again  become  a  swine  ! 

P.  If  you  should  but  once  be  overtaken  with  this  sin,  you  are 
in  great  danger  of  committing  it  again  and  again  :  for  the  re- 
membrance of  the  pleasure  in  your  fancy  will  be  a  continual 
temptation  to  you  ;  and  when  Satan  hath  deceived  any  man 
into  sin,  usually  God  leaveth  that  man  proportionally  to  his 
power,  and  he  gets  that  advantage  of  which  he  is  very  hardly 
dispossessed  :  as  he  ruleth  by  deceiving,  so  where  he  hath  de- 
ceived once,  he  hath  double  advantage  to  deceive  again. 

And  then  I  will  foretell  you,  besides  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  flesh  will  draw  you 
one  way,  and  God's  Spirit  and  your  conscience  will  draw  vou 
another  way.  The  terrors  of  God  will  be  upon  you  ;  and  no 
sooner  will  the  pleasure  of  your  sin  be  over,  but  conscience  will 
be  God's  executioner  upon  you,  and  some  sparks  of  hell  will  fall 
upon  it ;  so  that  you  will  think  that  the  devil  is  ready  to  fetch 
you ;  unless  you  sin  yourself  into  stupidity,  and  then  you  are 
undone  for  ever. 

S.  I  pray  you  tell  me  how  to  prevent  such  a  misery. 

P.  Be  not  confident  of  your  own  strength  :  keep  away  from 
the  tavern  and  alehouse  :  come  not  within  the  doors,  except  in 
cases  of  true  necessity  :  keep  out  of  the  company  of  tipplers  and 
drunkards.  Let  not  the  q  tempting  cup  be  in  your  sight  :  or  if 
you  be  unwillingly  cast  upon  temptation,  let  holy  fear  renew 
your  resolution. 

And  so  as  to  the  case  of  fleshly  lusts ;  if  your  bodilv  temper 
be  addicted  to  it,  as  you  love  your  soul,  keep  at  a  sufficient  dis- 
tance from  the  bait.  If  you  feel  your  fancy  begin  to  be  infected 
towards  any  person,  whose  comeliness  entieeth  you,  be  sure  that 
you  never  be  with  them  alone  without  necessity,  and  that  you 
never  be  guilty  of  any  immodest  looks,  or  touch,  or  words  ;  but 
keep  at  such  a  distance  that  it  may  be  almost  impossible  for  you 
to  sin.     You  little  know  what  you  have  done,  when  you  have 

i  Matt.  vi.  13,  and  xx.vi.  41  ;  Luke  viii.  13. 


THE    POOR    MAN'S    FAMILY    BOOK.  423 

first  broken  the  hounds  of"  modesty  :  you  have  set  open  the  door 
of  your  fancy  to  the  devil  ;  so  that  he  can,  almost  at  his  plea- 
sure, ever  after,  represent  the  same  sinful  pleasure  to  you  anew  : 
he  hath  now  access  to  your  fancy  to  stir  up  r  lustful  thoughts 
and  desires  ;  so  that  when  you  should  think  of  your  calling,  or 
of  your  God,  or  of  your  soul,  your  thoughts  will  be  worse  than 
swinish,  upon  the  filth  that  is  not  fit  to  be  named.  If  the  devil 
here  get  in  a  foot,  he  will  not  easily  be  got  out.  And  if  you 
should  be  once  guilty  of  fornication,  it  will  first  strongly  tempt 
you  to  it  again,  and  the  devil  will  say,  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  conscience  than  the  flames 
of  lust  were  in  your  flesh  :  and  if  God  do  not  give  you  up  to 
hardness  of  heart,  and  utterly  s  forsake  you,  you  will  have  no 
rest  till  you  return  from  sin  to  God  :  which,  if  you  be  so  happy 
as  to  do,  you  little  think  how  dear  it  may  cost  you  ;  what  ter- 
rors, what  l  heart-breaking,  and,  perhaps,  a  sad  and  disconso- 
late life,  even  to  your  death. 

And  you  will  not  suffer  alone  :  O  what  a  grief  will  it  be  to  all 
the  godly,  that  know  or  hear  of  you  !  What  a  reproach  to  re- 
ligion !  What  a  hardening  to  the  wicked,  to  make  them  hate 
religion,  to  their  damnation  !  The  malignant  will  triumph,  and 
say, (  No  doubt,  they  aie  all  alike  :  these  are  your  puritans,  your 
precisians,  your  holy  brethren  !'  and  if  you  thus  wound  religion, 
God  will  wound  your  conscience  and  reputation  at  the  last. 

S.  You  make  me  tremble  to  hear  of  such  a  horrid  state.  And 
the  rather  because,  to  confess  the  truth  to  vou,  my  nature  is  not 
without  some  lustful  inclinations  :  I  entreat  you,  therefore,  to 
tell  me  how  to  subdue  and  mortify  them,  and  prevent  such  sin  ? 

P.  You  are  married  already  ;  and,  therefore,  I  need  not  ad- 
vise you  to  that  lawful  remedy  ;  but  1  charge  you  to  take  heed 
of  all  quarrels  and  fancies  which  would  make  your  own  wife  dis- 
tasteful to  you.  2.  And,  above  all,  be  sure  that  you  be  not  idle 
in  mind  or  body.  You  that  are  a  poor  labourer,  are  in  ten-fold 
less  danger  than  rich  men  and  gentlemen  are.  When  a  man  is" 
idle,  the  devil  findeth  him  at  leisure  for  filthy  thoughts,  and  im- 
modest dalliance  ;  but  if  you  will  labour  hard  in  your  calling 
from  morning  to  night,  so  that  your  business  may  necessarily 
take  up  your  thoughts,  and  also  weary  and  employ  your  body, 
you  will  neither  have  a  mind  to  filthiness,  nor  time  of  dalliance. 
3.  And  be  sure  that  you  fare  hard  for  quantity  and  quality:  the 

r  Jam.  i.  13,  14.  s  1  Thess.  iii.  7.  Psalm  li. 


424  the  poor  man's  family  book. 

fire  of  lust  will  go  out,  if  it  be  not  fed  with  idleness,  fullness, 
and  pride.  Gluttons  and  drunkards  are  still  laying  in  fuel  for 
filthy  lusts.  And  great  lustful  inclinations  must  have  great  fast- 
ing. And  physic  and  diet  will  do  much  (as  eating  much  cold 
herbs,  and  drinking  cold  water).  But  to  have  a  body  still  em- 
ploved  in  business  and  labour,  and  a  mind  never  idle,  but  still 
taken  up  with  your  calling,  or  with  God,  together  with  a  spare 
diet,  is  the  sum  of  the  cure,  with  keeping  far  enough  from  the 
baits,  and  casting  out  filthy  thoughts  before  they  fasten  in  the 
mind. 

The  story  is  commonly  reported  of  a  Lord  Keeper  in  our  time, 
who  near  Islington,  as  he  passed  by,  saw  a  man  that  had  newly 
hanged  himself;  and,  causing  him  to  be  cut  down,  recovered 
him  to  health.  And,  upon  examination,  found  that  he  hanged 
himself  for  love,  as  lust  is  called.  He  sent  him  to  Bridewell, 
and  gave  orders  that  his  labour  should  be  hard,  and  his  usage 
severe :  till  at  last,  the  man  being  cured  of  love,  came  and 
thanked  him  for  the  healing  of  his  soul,  as  well  as  for  the  saving 
of  his  life. 

You  will  be  tempted  also  to  pride  and  ambition,  to  seek  pre- 
ferment and  domination  over  others ;  and  to  a  worldly  mind, 
to  thirst  after  u  riches  and  great  matters  for  yourself  and  your 
children  after  you  in  the  world.  And  this  pride  and  worldliness 
are  the  most  mortal  sins  of  all  the  rest,  as  possessing  the  very 
heart  of  love,  which  is  the  seat  that  God  reserveth  for  himself. 
But,  against  these  you  must  have  daily  instructions  in  the  pub- 
lic ministry.  I  will  now  say  no  more  to  you  but  this  :  that  he 
that  thinketh  on  the  grave,  and  what  man's  flesh  must  shortly 
turn  to,  and  of  the  brevity  of  this  life,  which  every  hour  expect- 
eth  its  end ;  and  thinketh  how  dreadful  a  thing  it  will  be  for  a 
soul  to  appear  in  the  guilt  of  pride  or  worldliness  before  the 
holy  God,  one  would  think  should  easily  detest  these  sins,  and* 
use  the  world  as  if  he  used  it  not. 

S.  Proceed,  I  pray  you,  to  the  other  temptations. 

P.  VI.  The  controversies  and  differences  which  you  will  hear 
about  religion,  and  the  many  sects,  and  parties,  and  divisions 
wbich  you  will  meet  with,  together  with  their  speeches  and 
usage  of  one  another,  will  be  a  great  temptation  to  you. 

I.  In  doctrinals,  you  will  bear  some  on  one  side,  and  some  on 
the  other,  hotly  contending  about  predestination  and  providence, 
and  universal  redemption,  and  free-will,  and  man's   merits,  and 

u  1  Tim.  vi.  9, 10  ;  Luke  xxii.  x  j  Cor,  vii.  29—31. 


THE    POOR    MAN'S    FAMILY    BOOK.  425 

in  what  sense  Christ's  righteousness  is  imputed  to  us,  and  about 
justification,  and  the  law,  and  the  covenants  of  works  and  of 
grace  ;  and  of  the  nature  of  faith,  and  repentance,  of  assurance 
of  salvation,  and  whether  any  fall  away  from  grace,  with  many 
such  like. 

II.  In  matters  of  church  government  and  God's  worship,  you 
will  meet  with  some  that  are  for  prelacy,  and  some  against  it ; 
some  for  government  by  the  pastors  in  equality,  some  for  the 
people's  power  of  the  keys,  and  some  for  an  universal  govern- 
ment of  all  the  world  by  the  pope  of  Rome.  And  you  will  find 
some  against  all  praying  by  the  book,  or  a  set  form  of  words; 
and  some  against  all  other  praying  save  that,  at  least,  in  public  ; 
some  for  images,  and  many  symbolical  ceremonies  of  men's 
making,  in  God's  public  worship,  and  some  against  them  ;  some 
for  keeping  all  from  the  sacrament,  of  whose  conversion  or  ho- 
liness the  people  are  not  satisfied  ;  and  some  for  admitting  the 
scandalous  and  ignorant,  and  some  for  a  middle  way;  with 
many  other  differences  about  words,  and  gestures,  and  manner 
of  serving  God. 

III.  And  it  will  increase  your  temptation  to  hear  all  these 
called  by  several  names,  some  Greeks,  some  papists,  some  pro- 
testants ;  and  of  them,  some  Lutherans,  and  Arminians,  some 
Calvinists,  some  antinomians,  some  libertines,  some  prelatical, 
some  Erastians,  some  presbyterians,  some  independents,  some 
anabaptists,  besides  seekers,  quakers,  familists,  and  many 
more  that  are  truly  heretic ;  and  some  (especially  the  papists) 
would  make  you  believe  that  all  these  are  so  many  several  reli- 
gions, of  which  none  but  one  (that  is,  their  own)  is  true  and 
saving. 

IV.  But  the  greatest  part  of  your  temptation  will  be  to  see 
how  all  these  do  use  one  another,  and  to  hear  what  language 
they  give  to  one  another.  You  shall  find  that  the  papists  make 
it  a  part  of  their  religion  or  church  laws,  that  those  whom  they 
account  heretics  must  be  burnt  to  death  and  ashes ;  and  that 
inquisitions,  by  torments,  must  force  them  to  confess  and  detect 
themselves  and  others ;  and  that  y  temporal  lords  that  will  not 
exterminate  all  such  from  their  dominions,  are  to  be  excommu- 
nicated first,  and  next  deprived  by  the  pope  of  their  possessions, 
and  their  dominions  given  to  others  that  will  do  it :  and  that 
preachers  are  to  be  silenced  and  cast  out,  that  swear  not,  sub- 
scribe not,  and  conform  not,  as  their  church  canons  do  require 

y  Concil.  Later,  sub  Innoc.  3.  Can.  i.  3. 


426  the  l'oor  man's  family  hook. 

them.     Others,  in  all  countries  almost,  you  will  find,  inclining 
to  the  way  of  force  in  various  degrees,  and  saying,  that  without 
it  the  church  cannot  stand,  and  discipline  would  be  of  no  effect, 
and  no  union  or  concord  would  be  maintained:  these  will  call 
those  that  do  not  obey  them  schismatics,  factious,  seditious, 
and  such  like.     Others  you  will  find  pleading  for  liberty  of  con- 
science, some  for  all,  and  some  for  many,  and  some  for  them- 
selves only  ;  some  crying  out  against  the  prelates  as  antichrist- 
ian  persecutors,  and  formalists,  and  enemies  to  all  serious,  godlv 
men  ;  some  will  separate  from   them,   as  churches  not  fit  for 
Christians  to    hold  communion  with.     One  party  will  charge 
you,  as  you  would  escape   schism   and   damnation,  not  to  join 
with  the  protestants,  or  nonconformists  or  separatists  :   another 
will  charge  you,   as  you  would  not  be  guilty  of  false  worship, 
idolatry,  popery,  persecution,  &c,  not  to  hold  communion  with 
the  conforming  churches.     And  the  anabaptists  will  tell  you, 
that  your  infant  baptism  was  nothing  but  a  sin  and  a  mockery, 
and  that  you  must  be  baptised  again  if  you  will  be  saved,  say 
some,  or  if  you  will  be  capable  of  church  communion,  say  others. 
The  antinomians  will  tell  you,  that  if  you  turn  not  to  their  opi- 
nions, you  are  a  legalist,  and  a  stranger  to  free  grace,  and  set  up 
a  righteousness  of  your  own,  against  the  righteousness  of  Christ, 
and  are  fallen  from  grace  by  adhering  to  the  law.     The  armin- 
ians,  and  Jesuits,  and  Lutherans  will   tell  you,  that  if  you  are 
against  them,  you  blasphemously  make  God  a  tyrant,  an  hypo- 
crite,   and    the  author  of  sin.     The  dominicans  and  anti-armi- 
nians  will  tell  you,  that  if  you  be  of  the  opinion  which  they  op- 
pose, you  make  man  an  idol,  and  ascribe  to  him  that  which  is 
proper  to  God,  and  are  enemies  to  God's  grace  and  providence, 
and  near  to  Socinianism.     These,  and  such  other  temptations, 
you  must  meet  with  from  disputers,  who  account  themselves,  or 
are  accounted  by   their  party,  the  best,   the  wisest,  and  most 
learned  of  men. 

S.  You  greatly  perplex  me  to  hear  such  unexpected  things 
as  these  :  what  then  shall  I  do  if  I  come  to  see  them,  and 
should  be  thus  assaulted  ?•  Is  religion  no  plainer  or  surer  a  way  ; 
or  are  Christians  no  wiser  or  better  people  than  to  live  in  such 
uncertainties,  contentions,  and  confusions  ?  I  thought  that  their 
warfare  had  been  only  against  the  world,  the  flesh,  and  the 
devil.  Do  they  live  in  such  a  war  against  each  other  ?  I  am 
almost  utterly  discouraged  to  hear  of  such  a  war  as  you  describe. 
P.  I  had  rather  you  knew  it  beforehand,  that  you  may  be 


THE    POOR    MAN'S    FAMILY  BOOK.  427 

prepared  for  it,  than  to  be  overthrown  hereafter  by  an  unex- 
pected surprise.  I.  Religion,  you  must  know,  is  a  thing  which 
consisteth  of  several  parts;  as  a  man's  body  hath,  1.  A  head, 
and  a  heart,  and  a  liver,  and  a  stomach.  These  we  call  essen- 
tial parts ;  without  which  it  is  not  a  human  body.  2.  It  hath 
arms,  and  hands,  and  legs,  and  feet,  which  we  call  integral  parts; 
without  these  it  may  be  a  body,  bat  not  a  whole  body.  These 
are,  some  of  them,  great  and  few,  and  some  of  them  are  ex- 
ceeding small  and  almost  innumerable  ;  there  are  hundreds,  or 
thousands,  of  capillary  veins,  arteries,  nerves,  and  fibres,  so  small 
as  that  the  most  curious  anatomists  in  the  world,  that  open  men's 
bodies,  cannot  see  them  while  they  are  before  their  eyes  ;  much 
less  the  true  nature  and  causes  of  all  the  humours,  and  their 
motions  and  effects.  3.  There  are  also  nails,  and  millions  of 
hairs,  which  are  no  parts  of  the  body  at  all,  but  accidents  ;  even 
so  religion  hath,  1.  Its  essential  parts,  which  I  have  opened  to 
you  in  the  baptismal  covenant.  These  all  true  Christians  know, 
and  are  agreed  in.  2.  It  hath  its  integral  parts,  which  are  next 
to  these.  The  greater  sort  of  these,  some  erroneous  Christians 
wanting,  are  like  men  that  are  without  a  leg  or  an  arm  ;  but  the 
smaller  parts  are  so  many  that  no  Christian  on  earth  is  so  per- 
fect as  to  know  and  have  them  all. 

Is  not  all  plain  and  sure  which  I  have  opened  to  you,  and 
engaged  you  in  ?  And  yet  there  are  a  thousand  texts  of  Scrip- 
ture, and  hard  points  in  divinity,  which  the  most  learned  are 
disagreed  about.  All  that  without  which  a  man  cannot  be  a 
good  and  holy  Christian  and  be  saved,  is  plain  and  easy  in  itself. 
And  Christ  did  choose,  therefore,  to  speak  to  the  capacity  of  the 
meanest,  though  it  offend  some  subtle,  curious  wits,  who  ex- 
pected that  God  should  have  sent  from  heaven  a  philosopher  to 
resolve  their  doubts  about  unprofitable  creature  speculations, 
rather  than  a  Redeemer  to  save  their  souls.  Believe  and 
repent,  and  love  God  above  all,  and  heaven  above  earth,  and 
your  neighbour  as  yourself,  and  mortify  the  lusts  of  the  flesh 
by  the  Spirit,  and  deny  yourself,  and  suffer  patiently,  and  for- 
give your  enemies,  &c.  All  these  are  doctrines  harder  to  be 
practised  than  to  be  understood. 

But  yet  the  most  subtle  wits  shall  not  complain  for  want  of 
work,  for  God  hath  put  many  things  into  the  Scriptures  to  z 
exercise  them.  And  the  nature  of  the  matter  doth  of  itself 
make  multitudes  of  the  lesser  things  in  divinity  to  be  difficult. 

1  2  Pet.  iii.  16. 


428  THE  poor  man's  family  book. 

II.  And  as  for  Christians  themselves,  you  must  know,  1 .  That 
there  are  a  among  them  abundance  of  worldly  hypocrites,  such 
as  you  were  before  your  repentance  ;  for  such  men  are  of  that 
opinion  and  side  which  is  uppermost,  and  maketh  most  for 
their  advantage  and  honour  in  the  world.  And  these  strive  to 
get  into  places  of  wealth  and  power,  to  be  the  masters  of  all 
others.  And  it  is  not  mere  learning,  or  a  doctor's  habit,  or 
pastor's  chair,  or  power  to  hurt  others,  that  will  make  a  holy, 
mortified  man.  And  what  wonder  is  it  if  such  as  these  be 
troublers  of  the  church,  and  revilers  or  persecutors  of  good 
men ;  and  if  they  use  their  religion  to  serve  their  pride,  and 
passion,  and  worldly  interest,  and  ends  ? 

2.  And  among  those  that  are  sincerely  devoted  to  God,  there 
are  abundance  of  lamentable  imperfections.  1.  Some  are  yet 
young  and  b  raw  of  understanding,  and  never  had  time,  and 
hard  study,  and  helps  sufficient  to  acquaint  them  with  all  these 
difficult,  controverted  points.  2.  And  then  it  is  the  common 
disease  of  mankind,  to  be  too  little  distrustful  of  our  own 
understandings,  and  to  be  too  confident  of  our  first  apprehen- 
sions ;  whereas,  alas  !  the  understanding  of  man  is  a  poor,  dark, 
slippery,  fumbling  thing;  and  most  men's  first  conceptions  of 
doctrinal  matters  are  very  lame,  if  not  false  :  because,  at  first, 
we  come  strangers  to  the  matters,  and  we  always  leave  out  one 
half,  at  least,  that  is  to  be  known.  And  a  half  knowledge  hath 
half  ignorance  with  it,  if  not  error;  because  truths  are  like  the 
parts  of  a  clock,  or  watch,  in  such  connexion  that  the  ignorance 
of  one  part  may  make  us  err  about  the  use  of  all,  or  many  of  the 
rest.  And  the  truth  is,  wise  and  judicious  Christians  are  very 
few ;  for  it  is  but  few  that  are  born  with  strong  natural  wits, 
and  few  that  fall  into  the  hands  of  right  teachers,  and  few  that 
are  patient,  diligent  students  ;  all  which,  besides  the  special 
helps  of  God's  Spirit,  are  necessary  to  make  a  judicious  man. 

3.  And  there  are  in  most  of  us  too  much  of  our  inordinate 
pride,  and  selfishness,  and  passion  unmortified,  according  to 
the  various  degrees  of  grace.  Most  Christians  are  weak  and  c 
infants  ;  and  weak  grace  hath  strong  corruptions ;  and  strong- 
corruptions  will  be  great  troublers  of  the  church  and  family,  as 
they  are  great  troublers  of  the  soul  that  hath  them. 

Do  you  not  hear  in  prayer  what  large  and  sad  confessions  all 
Christians  make,   both  pastors   and  people,  of  their  many  and 

»  John  xiii.10,  11.  '>  Heb.  v. 11— 14. 

c  1  Cor.  iii.  1—4  ;  Gal.  iii.  1,  2,  &<U 


THE    POOR    MAN'S    FAMILY    BOOK.  429 

great  corruptions,  of  their  ignorance,  pride,  passion,  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  dissemble,  and  mean 
not  as  they  speak  ?  And  do  you  not  think  that  those  corrup- 
tions which  disturb  themselves  will  disturb  the  church  ?  It  is 
strange  if  a  church,  which  consisteth  of  a  thousand  self-trou- 
blers,  have  not  some  hundreds  of  church  troublers. 

You  will  be  apt,  at  your  first  conversion,  to  think  that  true 
Christians  are  nearer  to  perfection  than  they  are  ;  as  if  the 
godly  had  nothing  but  godliness  in  them  ;  but  when  you  have 
tried  them  longer  you  will  find  that  grace  is  weak ;  and  men's 
faults  are  many,  and  very  stiff,  and  hardly  cured  ;  and  your 
over-high  estimation  of  the  best  may,  by  experience,  receive  a 
check,  and  you  will  see  that  men  are  still  but  men. 

S.  But  I  shall  never  be  able  to  keep  up  that  fervent  love  to 
the  brethren  which  is  my  duty,  if  I  find  them  as  bad  as  you 
describe  them.  It  will  tempt  me  to  think  that  grace  itself  is 
less  excellent  than  I  thought  it,  if  it  do  no  more,  and  make  men 
no  better.  I  feel  already  your  very  discourse  abate  my  great 
estimation  of  religious  persons  ',  what  then  will  such  'expe- 
rience do  ? 

P.  If  your  estimation  be  erroneous,  and  you  think  them  more 
perfect  than  they  are,  the  abatement  of  it  is  your  duty  :  for  God 
would  not  have  us  judge  falsely  of  them,  nor  ground  our  love  to 
them  upon  mistake.  But  the  excellency  of  holiness,  and  the 
true  worth  of  the  godly,  may  be  discerned  through  all  these 
troublesome  faults.  The  use  that  you  must  make  of  all  this  is 
such  as  followeth  : 

1.  You  must  consider  how  great  God's A  mercy  is  to  man 
that  will  bear  with  so  much  faultiness  in  the  best ;  and  how 
tender  a  physician  we  have  who  endureth  all  these  stinking 
corruptions  which  we  can  scarce  endure  in  one  another,  and 
the  humble  can  scarce  endure  in  themselves.  * 

2.  What  constant  need  we  have  of  a  Saviour  and  ae  Sancti- 
fier,  and  how  much  we  must  still  live  upon  the  healing  grace  of 
Christ. 

3.  How  bad  our  case  was  before  conversion,  when  it   is  so 

bad  still ;  and  what  wretches  we  should  have  been  if  God  had 

left  us  to   ourselves  ;   and  what  church-troublers   the  ungodly 

are,  when  the  better  sorts  have  such  troublesome  faults. 

A  Matt,  xviii.  32 ;  Exod.  xx\iv.  37  ;  Col.  iii.  13;  Psalm  ciii.  3  ;  Eph.  iv.  32. 
c  John  i.  9j  EpU.  v.  20. 


430  THE    POOR    MAN'S    FAMILY    BOOK. 

4.  What  an  excellent  thing  grace  is,  that  doth  not  only 
keep  alive  under  so  much  sin,  hut  daily  works  it  out,  till  at  last 
it  perfectly  overcome  it. 

5.  How  f  tender  we  must  be  of  judging  one  another  to  he 
ungodly,  for  such  faults  as  are  too  common  among  some  of  the 
penitent.  Though  sin  he  never  the  better,  because  we  are  all 
so  bad,  yet  we  are  the  unfitter  to  be  hasty  censurers  of  one 
another. 

6'.  It  is  a  help  to  the  hope  and  comfort  of  a  penitent  bur- 
dened sinner,  that  yet  Christ  will  g  pardon  him  and  heal  him  at 
the  last,  when  he  seeth  how  much  God  beareth  with  and  par- 
doneth  in  all ;  as  it  is  a  comfort  to  the  sick  man  to  "hear  that 
thousands  do  live  that  have  had  the  same  disease.  If  almost 
all  God's  servants  were  perfect,  it  would  be  hard  for  the  h  im- 
perfect to  believe  that  they  are  his  servants. 

7.  It  showeth  you  what  need  we  have  all  to  bear  with  one 
another,  if  ever  we  will  have  love  and  peace  ;  and  what  a l  self- 
condemning  course  it  is  of  persecutors,  to  ruin  the  godly  upon 
an  accusation  of  some  tolerable  error  or  fault,  when  all  men 
have  such  like. 

8.  It  will  tell  you  how  little  cause  any  of  us  have  to  be  k  proud, 
and  how  needful x  humility  and  renewed  repentance  is  to  those 
that  are  still  so  bad. 

9.  It  will  tell  you  how  little  reason  we  have  to  be  m  secure 
and  idle,  and  to  think  that  our  mortifying  work  is  done,  when 
still  we  have  all  so  much  sin  to  overcome. 

10.  It  will  keep  us  from  too  contemptuous  and  unmerciful 
carriage  towards  those  that  are  unconverted,  or  that  are  lapsed 
into  sin ;  and  teach  us  to  pity  them  and  pray  for  them,  rather 
than  revile  them,  when  we  find  so  much  faultiness  among  the 
better  sort  of  Christians.  And  it  will  keep  us  from  that"  over- 
rigid,  and  censorious,  and  magisterial  expectation  or  execution 
of  church  discipline  when  faults  are  so  common  under  high 
professions. 

11.  It  will  make  those0  few  Christians  the  more  amiable  in 
your  eyes,  whose  great  wisdom,  piety,  sobriety,  peaceableness, 
and  patience,  not  only  keep  them  from  joining  with  the  church 
troublers,  but  also  maketh  them  both  the  supporters  and  healers 

fGal.  vi.  1  —  3  ;  Matt.  vii.  1—3.  s-r  1  John  ii.  1,2. 

h  1  John  i.  7—9.  *  Matt,  xviii.  32  ;  John  viii.  6—8. 

k  Isa.  lxii.  5.  i  Matt,  xviii.  3,  and  \i.  28,  29. 

»'  Heb.  xii.  28,  29  ;  Phil.  ii.  12.  "  2  Tim.  ii.  25,  26. 

•Phil.  if.  21. 


THE    POOR    MAN'S    FAMILY    BOOK.  431 

of  the  rest.  For  through  God's  great  mercy  many  such  judi- 
cious, wise,  humble,  blameless,  charitable,  and  peaceable  men 
there  are,  who  are  to  the  ordinary  weak  professors  what  the 
healthful  are  in  an  hospital  or  family  to  the  sick,  and  the  aged 
to  the  children  ;  that  bear  with  the  rest,  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  excrements  of  reviling,  and  hatred,  and  divisions, 
wherewith  the  others  do  defile  it.  And  p  blessed  are  these 
peace-makers,  who  have  the  f>  pure  and  peaceable  wisdom  from 
above,  for  they  are  eminently  the  children  of  God. 

12.  Lastly,  This  must  teach  you  to  rememher  the  difference 
between  earth  and  heaven,  and  to  look  up  with  honour  and  desire 
to  the  pei  feet  harmony  of  holv  souls,  united  in  one  flame  of  love 
to  God ;  and  to  say, '  Come,  Lord  Jesus  !  When  shall  1  be  in  that 
peaceable,  perfect  world,  where  no  ignorance,  no  sin,  no  pride, 
no  passion,  no  carnal  domination,  troubleth  the  holy  triumphant 
church?'  And  it  must  quicken  your  prayers,  that  God's  "  will 
may  be  done  on  earth,  as  it  is  in  heaven."  These  are  the  true 
uses  to  be  made  of  all  our  differences,  contentions,  scandals,  per- 
secutions, and  church  divisions. 

S.  O  how  great  a  mercy  is  a  wise  and  seasonable  monitor  and 
guide  !  I  was  ready  to  think  the  scandal  described  to  be 
so  great,  as  might  even  warrant,  if  not  necessitate  my  offence, 
and  the  abatement  of  my  liking  of  godly  men,  if  not  of  godliness 
itself.  And  you  have  showed  me  abundance  of  fruitful  uses 
to  be  made  of  it ;  and  that  with  undeniable  evidence  of 
reason. 

P.  To  think  ill  of  Christ,  or  Christianity,  of  God,  or  godli- 
ness, for  the  errors  or  faults  of  any  man  in  the  world,  is  a  mad 
and  a  most  disingenuous  thing.  For,  1.  What  is  all  sinfulness 
but  a  want  of  godliness,  or  that  which  is  its  contrary  ?  And  will 
you  vilify  health,  because  many  are  sick  ;  or  ease,  because  many 
have  pain;  or  life,  because  many  die ;  or  light,  because  many 
are  blind,  or  in  darkness ;  when,  on  the  contrary,  it  is  pain  and 
sickness  that  best  teacheth  men  to  value  ease  and  health  ?  And 
should  not  the  sinful  confusions  in  the  world,  then,  and  the  mis- 
carriages of  Christians,  cause  us  to  value  wisdom,  holiness,  and 
peace,  the  more  ?  It  is  not  godliness,  but  want  of  more  godli- 
ness, that  maketh  men  do  all  this  amiss.  There  is  nothing  in 
the  world  but  more  wisdom,    and  more  true  godliness,  that  can 

p  Matt.  v.  i  Jam.  iii.  17. 


432  THE  poor  man's  family  book. 

cure  it ;  and  when  there  is  none,  the  world  is  so  much  worse, 
that  it  is  almost  like  hell. 

2.  And  is  it  not  God  that  forbiddeth  and  condemneth  all 
this?  Is  it  not  his  law  that  every  sinner  breaketh  ?  Is  there 
any  one  in  the  world,  or  all  the  world,  so  much  against  all  sin 
as  God  is  ?  What  would  you  have  him  do  more  to  signify  his 
dislike  of  it  ?  He  forbids  it  5  he  caused  his  Son  to  die  for  sin  ; 
he  yet  chastiseth  the  godly  themselves  for  it:  and  he  will  cast 
the  impenitent  into  hell  for  it;  and  he  will  never  suffer  any  sin 
in  his  heavenly  kingdom.  And  is  it  not  madness  of  blasphemy, 
then,  if  any  will  lay  the  blame  of  men's  sins  on  God,  or  on  his 
holy  laws  ? 

3.  And  it  is  God  that  is  most  abused  and  injured  by  sin,  and 
displeased  with  it :  and  for  you  to  think  hardly  of  him,  or  of 
those  that  please  him,  because  that  others,  by  sin,  do  injure  him, 
is  as  unreasonable,  and  unrighteous,  as  if  many  of  your  neigh- 
bours should  rob  you  and  beat  you;  and,  therefore,  the  rest 
should  rob  and  beat  you  again,  because  the  first  did  so,  and 
should  beat  all  that  will  not  beat  you.  It  is  no  more  equal 
dealing,  to  think  the  worse  of  God,  and  godliness,  and  godly 
men,  because  that  scandalous  persons  do  offend  him. 

S.  But  could  not  God  make  men  better,  and  cure  all  this,  if 
he  would  ?     Why,  then,  is  the  world  so  bad  ? 

P.  God,  who,  in  himself,  is  infinitely  good,  in  his  infinite  wis- 
dom, seeth  it  best  to  make  his  creatures  in  great  variety,  and  not 
to  communicate  the  same  degrees  of  excellency  to  them  all.  As 
vou  see  that  every  star  is  not  a  sun,  nor  all  stars  equal;  nor  the 
clouds  like  the  stars ;  nor  the  earth  and  water  so  pure  as  the 
air,  nor  so  active  as  the  fire.  As  you  see  a  difference  between 
men,  and  beasts,  and  birds,  and  worms,  and  trees,  and  plants, 
and  stones,  in  wonderful  variety.  And  it  is  folly  to  accuse  God 
for  not  making  every  worm  a  man,  or  every  man  an  angel,  or 
every  stone  a  star  or  sun.  Because  he  is  a  free  Creator  and  Be- 
nefactor, and  may  make  or  not  make,  give  or  not  give,  as  he 
pleaseth  ;  and  knoweth  well  why  he  doth  what  he  doth,  which 
we  poor  worms  are  unfit  to  know.  Even  so  some  reasonable 
creatures  he  hath  made  so  glorious  in  holiness  and  perfection, 
that  they  cannot  sin;  that  is,  thev  never  will  sin;  I  mean  the 
angels.  And  some  he  hath  made  such  as  may  please  him,  and 
be  happy,  if  they  will ;  (assisting  them  by  abundance  of  instruc- 
tions, and   mercies,   and  afflictions;)    and   yet  r  may   sin,   and 

1  Piov.  i.  20—25,  &c. 


THE    POOR    MAN'S    FAMILY    BOOK.  433 

perish,  if  they  will  not  be  persuaded.  And  among  these,  even 
mortal  men,  he  freely  giveth  more  mercy  to  some  than  he  doth 
to  others :  but,  to  all,  so  much,  as  that  nothing  can  undo  them, 
if  they  do  not  wilfully,  obstinately,  and  impenitently,  refuse  and 
abuse  the  mercy  which  is  given  and  offered  them,  even  to  the 
last. 

Now,  it  is  true,  that  God  could  make  every  man  an  angel, 
and  every  wicked  man  a  saint :  and  all  those  to  whom  he  hath 
left  a  possibility  either  to  stand  or  fall,  as  themselves  shall 
choose,  he  could  have  made  such,  as  that  to  sin  should  have 
been  impossible  to  them.  But  it  pleaseth  him  to  do  otherwise, 
and  he  well  knovveth  why. 

S.  VII.  You  have  brought  to  my  mind,  and  almost  here  ans- 
wered already,  another  temptation,  which  I  have  sometimes  felt 
myself.  It  hath  posed  me  to  think  that  God,  who  is  so  good, 
should  make  hell  for  any,  and  damn  men  to  such  torments  as  I 
would  not  have  my  greatest  enemy  feel ;  much  more  that  the 
far  greatest  part  of  the  world  should  all  be  damned.  For  if 
Scripture  had  never  said  that  few  are  saved,  yet,  as  long  as  it 
saith  that  none  but  the  holy  and  obedient  are  saved,  it  is  all  one ; 
for  I  see  that  very  few  are  holy ;  few  love  God,  and  his  word, 
and  heaven,  above  this  world.  Upon  these  thoughts  I  have 
sometimes  been  tempted  to  doubt  whether  God  be  good  and 
merciful ;  and  sometimes  to  doubt  whether  the  Scripture,  that 
saith  these  things,  be  true.  For  he  that  is  good  will  do  good : 
therefore,  if  God  save  but  one  of  many,  where  is  the  abundance 
of  his  goodness? 

P.  That  you  may  understand  these  matters  well,  you  must 
begin  at  the  bottom  with  the  clearest  certainties,  and  so  proceed 
to  the  rest.  And,  1.  I  ask  you,  Is  it  not  absolutely  certain  that 
God  is  good;  yea,  better  than  all  the  world?  If  not,  how 
came  all  that  goodness  into  the  whole  world,  which  we  find  in 
nature  and  virtue,  if  God  did  not  make  it  ?  And  he  cannot 
make  that  which  is  better  than  himself. 

S.  This  is  not  to  be  questioned,  else  he  were  not  God. 
P.  Quest.  2.  Is  it  not  certain  that  there  is  pain  and  misery 
found  in  the  world,  even  on  some  creatures  that  never  sinned  ? 
What  toil  do  you  put  your  ox  and  horse  to  ?  You  beat  and 
abuse  them  ;  they  have  painful  diseases,  and  sometimes  broken 
bones:  and  you  take  away  the  lives  of  multitudes  of  harmless 
creatures  at  your  pleasures ;  yea,  they  torment  and  kill  one 
another  ;  the  cat  the  mouse,  and  the  dog  the  hare,  and  the 
VOL.   xix.  F  F 


434  THE  I!OOR  man's  family  book. 

hawk  the  birds,  &c.  Doth  not  all  this  stand  with  the  goodness 
of  God  ? 

S.  Yes,  experience  telleth  us  that. 

P.  Quest.  3.  Doth  not  a  wilful  sinner  deserve  to  feel  more 
than  an  innocent  creature  ? 

S.  Yes,  no  doubt  of  that. 

P.  Quest.  4.  Do  not  many  feel  great  torments  in  this  world 
by  gout  and  stone,  and  many  diseases,  by  poverty,  and  cares, 
and  sorrows,  and  injuries  from  men?     And  yet  God  is  good. 

S.  Yes,  there  needs  no  proof  of  that. 

P.  Quest.  5.  Might  not  God  take  away  the  life  of  an  inno- 
cent man  if  he  had  pleased,  as  well  as  of  a  bird  or  beast  ? 

S.  Yes,  no  doubt  of  it.     They  are  all  his  own. 

P.  Quest.  6.  Might  not  God  freely  have  made  you  a  labour- 
ing horse,  a  toad,  a  serpent,  when  he  made  you  a  man  ? 

S.  No  doubt,  if  he  would. 

P.  Quest.  7-  Might  he  not  then  turn  you  to  be  a  toad  if  you 
had  never  sinned ;  or  lay  on  you  such  pain  as  any  of  the  brutes 
do  undergo  ? 

S.  That  cannot  be  denied.  It  is  no  more  contrary  to  his 
goodness  to  do  it  to  me  than  unto  them. 

P.  Quest.  8.  How  much  pain  would  you  choose  to  undergo 
for  ever  rather  than  be  made  a  toad,  or  to  be  turned  into  nothing  ? 

S.  Just  so  much  as  might  not  be  greater  than  the  pleasure  of 
living  as  a  man. 

P.  Quest.  9.  If  God  make  man  an  immortal  soul,  and  man 
afterwards  sin,  is  God  bound  to  change  this  immortal  nature, 
and  to  end  man's  being;  may  he  not  continue  our  natures, 
when  we  have  depraved  them  ? 

S.  No  doubt  of  that. 

P.  Quest.  10.  If  a  man  turn  his  own  heart  from  God,  and 
neither  loveth  him  nor  delighteth  in  him,  but  is  troubled  to 
think  of  him,  who  is  the  cause  of  this  ? 

S.  Himself  that  did  it,  and  continueth  it. 

P.  Quest.  11.  If  heaven  be  the  joyful  perfection  of  souls  in 
the  love  and  praise  of  God,  and  delight  in  him,  who  is  it  that 
depriveth  this  man  of  heaven  ? 

S.  Himself,  by  depriving  himself  of  joyful  love. 

P.  Quest.  12.  If  a  man  turn  his  own  heart  to  the  love  of 
riches  and  honours,  and  sensual  delights,  of  meat  and  drink, 
and  ease  and  lust,  may  not  God  take  away  from  man  the  things 
that  he  abuseth  ?  Or  when  such  a  man  dieth,  is  God  bound  to 


THE    POOR    MAN'S    FAMILY    BOOK.  435 

supply  him  with  wine  and  women,  with  sensual   pleasures,   in 
another  world  ? 

S.  No,  he  is  not;  but  I  have  heard  that  after  death  the  sen- 
sitive powers  eease,  and  the  rational  only  continue. 

P.  You  have  heard  men  talk  of  that  which  they  cannot  prove, 
nor  is  likely.  The  sensitive  soul,  or  faculties,  is  totally  distinct 
from  the  body,  which  now  it  vvorketh  in,  and  will  be  the  same 
thing  when  separated.     At  least,  I  ask, 

Quest.  13.  fs  God  bound  to  separate  a  sinner's  sensation 
from  his  soul  ? 

S.  No  doubt  but  he  may  continue  it ;  and  I  confess  I  think 
it  likely  that  sinners  who  have  subjected  their  reason  to  sense, 
should  rather,  after  death,  be  less  reasonable,  than  less  sensitive. 

P.  Quest.  14.  Will  not  a  vehement  desire  of  meat,  drink, 
women,  ease,  honour,  riches,  turn  to  a  continual  torment,  if  they 
cannot  have  the  things  desired  ? 

S.  No  doubt  of  that.  What  else  is  hunger  and  thirst,  and 
shame  and  grief,  or  scorn  and  disappointment  ? 

P.  Quest.  15.  If  the  very  nature  of  God  be  to  hate  all  sin, 
and  to  be  displeased  with  sinners,  who  is  it  that  maketh  any  man 
hated  of  God,  and  displeasing  to  him  ? 

S.  He  himself  that  maketh  himself  a  sinner.  As  a  weed  or 
dunghill  stinketh  when  the  sun  shineth  on  it,  because  it  is  a 
weed  or  dunghill. 

P.  Quest.  16.  If  areasonable  creature  know  that  he  hath  brought 
himself  into  such  a  case,  in  which  he  hath  lost  both  heaven  and 
all  his  sensual  pleasures,  and  made  himself  hateful  to  God,  and 
angels,  and  good  men,  and  all  this  for  a  little  transitory  pleasure, 
which  he  knew  would  quickly  end,  and  when  he  was  often  told 
what  it  would  cost  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.  Yes,  no  doubt,  unless  he  have  great  command  of  himself. 

P.  Quest.  17.  Is  it  likely  that  he  who  lost  the  power  of  his 
own  reason  here,  by  a  wilful  subjecting  it  to  sense,  should,  by 
God's  grace,  or  his  own  strength,  recover  the  power  of  it  here- 
after, so  as  to  be  able  to  restrain  his  own  tormenting  conscience 
or  passions  ? 

S.  I  think  that  too  late  they  may  be  wiser  by  experience,  as 
knowing  good  and  evil,  but  not  to  their  own  benefit. 

P.  Quest.  18.  If  an  immortal  soul  hath  thus  cast  out  God 

ff  2 


436  THE  poor   man's  FAMILY  book. 

and  holiness  from  itself,  besides  whom  there  is  no  true  heaven 
and  happiness ;  and  if  it  have  kindled  hell  fire  in  its  own  na- 
ture, in  wicked,  self-tormenting  lusts,  passions,  and  enmity  to 
God,  how  do  you  think  that  it  should  ever  be  recovered,  or  this 
fire  quenched  ?  God  pitied  his  enemies  once,  and  did  redeem 
them  ;  but  is  he  obliged  to  interpose  ,and  save  the  final  enemies  of 
his  grace  from  their  own  doings,  when  the  time  of  grace  is  past? 
And  no  man  can  expect  that  such  a  wicked  and  enthralled 
nature  should  then  change,  and  deliver  itself.  Therefore  their 
everlasting  misery  is  the  everlasting  self-tormenting  of  the 
wicked  :  and  is  God  bound  to  hold  all  men's  hands  from  cutting 
their  own  throats  ;  or  to  cure  every  man  as  oft  as  he  will  wound 
himself,  or  to  build  every  man's  house  as  oft  as  he  will  burn  it 
wilfully,  when  he  is  entreated  to  forbear ;  or  to  shut  men's 
mouths  for  fear  lest  they  should  gnaw  their  own  flesh  ? 

S.  I  perceive  that  man  is  his  own  tormenter,  and  his  every 
sin  is  a  hell  for  ever  to  the  sinner. 

P.  Quest.  19.  If  all  this  damnation  be  not  only  deserved,  but 
executed  by  sinners  on  themselves,  who  will  not  be  entreated  to 
have  mercy  on  themselves,  is  it  not  impudency  to  turn  the 
accusation  against  God,  and  charge  him  with  cruelty  against 
these  cruel  and  obstinate  self-destroyers  ? 

S.  All  that  is  to  be  said  is,  that  it  pleased  not  God  to  make 
their  misery  impossible,  and  to  save  them  from  themselves. 

P.  Quest.  20.  Seeing  that  human  government  is  necessary  to 
the  peace  and  order  of  the  world,  and  justice  as  necessary  as 
government,  is  not  divine  government,  laws,  and  justice  more 
necessary?  else  all  the  sovereigns  of  the  world  would  be  un- 
governed,  and  all  powerful  wickedness  be  unpunished,  and  all 
heart  sins,  which  are  the  roots  of  all  the  rest,  and  all  secret  vil- 
lanies,  would  be  as  free  as  piety  itself;  and  no  universal  order 
could  be  maintained  without  an  universal  Governor  :  and  if  all 
governors  inflict  more  punishment  on  offenders  than  they  are 
willing  of  themselves,  must  not  God  do  so  ?  Sin  is  voluntary, 
but  punishment  is  most  involuntary :  and  if  sin  against  man  de- 
serve the  gallows,  or  temporal  death,  sure  sin  against  God  de- 
serveth  more,  even  a  punishment  as  durable  as  the  sinner's  soul, 
which  is  immortal. 

S.  You  have  silenced  my  murmuring  thoughts  as  to  the  being 
of  hell ;  but  what  say  you  of  the  numbers  that  are  damned  ? 

P.  1.  Remember  that  it  is  proved  to  you  that  God  doth,  be- 


THE   POOR    MAN'S    FAMILY   BOOK.  437 

fore  their  sin,  no  worse  to  any  than  as  a  free  benefactor  to  give 
his  own  benefits,  in  various  degrees  :  and  that,  in  the  lowest  de- 
gree, he  giveth  to  all  men  pardon  and  salvation,  if  they  will 
have  it,  and  will  not  finally  and  obstinately  reject  it  ? 

2.  Remember  that  none  are  damned  but  those  that  wilfully 
damn  themselves,  and  refuse  salvation. 

3.  Consider  that  man  is  as  nothing  to  God,  and  therefore 
there  is  no  reason  that  he  should  spare  sinners  for  their  num- 
bers' sake,  when  the  number  malceth  the  sin  the  greater,  as 
many  fire  sticks  make  the  greater  flame.  Millions  of  men  are 
not  so  much  to  God  as  two  or  three  flies  or  wasps  to  us,  who 
never  stick  to  destroy  a  thousand  of  them. 

I  ask  you,  Quest.  1.  If  God  damned  but  one  of  a  million,  or 
of  a  kingdom,  and  that  only  for  obstinacy  and  impenitency  in 
sin,  would  it  much  offend  you  ? 

S.  No  ;  for  I  should  see  then  that  his  mercy  is  greatest. 

P.  2.  If  he  damned  none  but  the  devils,  and  saved  all  man- 
kind, would  it  offend  you  ? 

S.  Not  much  ;  because  their  malice  is  so  great. 

P.  3.  Do  you  not  grudge  sometimes  that  God  doth  not  punish 
the  wicked,  especially  the  persecutors  of  his  church  ?  And  are 
not  good  men  ready  sometimes  to  call  for  fire  from  heaven,  and 
sometimes  to  marvel  that  God  doth  no  more  show  his  hatred 
against  them  ?  And  yet  will  you  grudge  at  him,  because  he 
will  do  it  fully  and  seasonably  in  hell  ? 

S.  The  Lord  pardon  us  !  we  are  hardly  pleased  with  his 
judgments. 

P.  4.  Do  you  not  know  that  all  this  earth  is  no  bigger,  in 
comparison  of  all  the  world,  than  one  inch  of  ground  is  to  all 
the  earth?  And  how  many  thousand,  thousand,  thousand  times 
is  all  the  earth  greater  than  one  inch  ?  And  are  not  all  the  rest 
of  the  vast  and  glorious  parts  of  the  world  as  like  to  be  fully 
inhabited  as  this  ?  How  know  you  but  those  immeasurable 
regions  have  a  thousand,  thousand  millions  of  blessed  angels  and 
spiritual  inhabitants  for  one  wicked  man  or  devil  that  is  damned? 
Are  you  sure  it  is  not  so  ? 

S.  How  should  I  be  sure  ?  God  only  knoweth.  I  confess  it 
is  likely  enough,  if  we  may  judge  by  the  different  spaces  as  you 
compare  them. 

P.  5.  If,  when  you  come  to  heaven,  you  shall  find  that  hell 
was  the  sinful  place  of  devils,  and  earth  by  sin,  was  one  spot  of 
God's  world,  made  next  like  hell ;  and  that  millions  of  millions 


438  THE  poor  man's  family  hook. 

of  angels,  and  holy  spirits,  and  inhabitants,  are  glorified  for  one 
wicked  man  or  devil  that  is  damned  ;  will  you  not  be  ashamed 
of  murmuring  at  God  ? 

S.  I  see  that  it  is  unfit  for  poor,  dark  sinners  to  judge  the 
Judge  of  all  the  world,  or  to  presume  to  quarrel  with  his  judg- 
ments, when  we  know  no  better  what  we  say. 

P.  The  uses  which  you  should  rather  make  of  the  numbers 
that  are  condemned,  are  such  as  these:  1.  To  consider  how 
mad  a  creature  an  ungodly  man  is,  when  so  great  a  number  will 
by  no  warnings  be  kept  from  damning  their  own  souls  for  ever. 

2.  That  man  hath  exceeding  need  of  a  Saviour  and  a  Sancti- 
fier,  who  is  such  a  pernicious  enemy  to  himself. 

3.  How  much  you  are  beholden  to  God,  who  hath  made  you, 
by  his  grace,  to  he  one  of  those  few  that  shall  be  saved. 

4.  How  foolish  and  unsafe  it  is  to  think,  and  speak,  and  do 
as  the  most  do,  unless  you  would  speed  as  the  most  do  for  ever  : 
and  how  unmeet  it  is  for  them  to  be  conformed  to  this  world, 
who  hope  to  be  for  ever  separated  from  them. 

5.  How  excellent  a  people  those  few  should  be,  above  the 
common  rates  of  men,  whom  God  hath  called  out  of  so  great  a 
number  to  himself.  How  fervently  should  they  love  him,  and 
how  holily  and  heartily  should  they  serve  him. 

S.  O  that  we  could  be  such  as  this  mercy  doth  deserve  ! 

P.  Two  things  more  I  will  conclude  with,  for  your  satisfaction. 
1 .  That  hell  is  not  to  be  thought  of  as  a  mere  furnace  of  fire, 
where  sinners  are  fried,  as  abiding  in  one  place ;  but  the  state 
of  the  devils,  who  are  now  at  once  tormented  in  hell,  and  yet s 
rule  in  the  air  under  one  Beelzebub,  or  prince,  and  night  and 
day  compass  the  earth,  as  seeking  whom  to  deceive  and  devour. 
This,  I  say,  showeth  ijs,  that  hell  is  a  state  of  sin  and  misery, 
continued  partly  by  the  voluntary  pravity  of  the  damned,  and 
consistent  with  a  kind  of  active  and  political  life.  And  the 
greatest  resemblance  of  it  is  the  case  of  wicked  men  in  deep 
melancholy,  who  can  neither  cease  to  be  wicked  nor  to  torment 
themselves  ;  or  of  rogues  in  irons  in  the  gaol,  compared  with  the 
state  of  the  angels  in  heaven. 

2.  That  all  great  excellencies  are  rare  :  there  is  but  one  sun 
(that  we  know  of).  The  number  of  men  on  earth  is  small,  to 
the  number  of  flies,  and  worms,  and  fishes,  &c.  Gold  is  not  so 
common  as  iron,  or  clay;  nor  diamonds,  or  other  jewels,  so  com- 
mon as  pebblestones.     The  woods  are  covered  with  thorns  and 

'  Eph.  ii.  2  ;  Job  i.  6—8 ;  1  Pet.  v.  8  ;  Rom.  ii.  10 ;  Heb.  xiv. 


THE    POOR    MAN'S    FAMILY    BOOK.  439 

briers,  and  the  commons  with  heath,  and  furze,  and  weeds,  with- 
out any  care  and  labour  of  man  ;  but  orchards  and  gardens  must 
have  greater  care,  and  lie  in  a  much  narrower  room  :  kings,  and 
nobles,  and  judges,  and  doctors,  are  but  a  small  part  of  mankind. 
And  if  God  will  have  but  few  of  us  come  to  heaven,  one  of  those 
few  shall  be  of  more  worth  than  thousands  of  the  wicked  repro- 
bates that  perish. 

S.  But,  sir,  the  chief  matter  is  yet  behind.  You  have  told 
me  before  of  the  scandals,  errors,  and  sects,  and  temptations  by 
them,  which  will  be  in  the  church  ;  and  you  have  told  me  now 
of  the  multitudes  that  are  wicked  ;  but  you  have  not  told  me 
how  I  may  escape  either  of  these  temptations.  What  shall  such 
an  ignorant  sinner  as  I  do,  when  I  not  only  see  the  ill  example 
of  the  multitude,  high  and  low,  but  also  hear  men  that  seem 
learned  and  godly,  condemning  one  another;  when  one  saith, 
this  is  the  true  church,  and  another  saith  nay,  but  they  are 
heretics,  or  antichristian  ;  one  saith,  you  are  damned  if  you  be 
not  of  our  way,  and  another  saith  you  are  damned  if  you  be  not 
of  our  way,  alas  !  1  am  not  able  to  judge  which  of  them  is  in  the 
right ;  I  know  not  what  a  Socinian,  a  quaker,  a  papist,  an  anti- 
nomian,  or  any  of  these  parties  are,  nor  what  they  hold  :  how, 
then,  shall  I  answer  them,  or  know  whether  they  be  in  the  right  ? 
what  will  you  advise  me  to  do  in  this  difficulty  ? 

P.  1.  I  will  first  remember  you,  that  all  this  is  no  more  than 
Christ  foretold  us  of,  and  warned  all  his  disciples  to  prepare  for. 
That  false  Christs  and  false  prophets  should  arise,  who  should 
deceive,  were  it  possible,  the  very  elect.  (Matt.  xxiv.  24.) 
"  When  they  say,  here  is  Christ,  and  there  is  Christ,  go  not 
after  them."  (Ver.  26.)  That  of  our  own  selves,  men  should 
arise,  speaking  perverse  things,  to  draw  away  disciples  after 
them.  (Acts  xx.  30.)  That  it  must  be  that  heresies  must  arise, 
that  they  which  are  approved  may  be  made  manifest.  (1  Cor. 
xi.  19.)  That  Satan  would  transform  himself  into  an  angel  of 
light,  and  his  ministers  into  ministers  of  righteousness,  to  de- 
ceive. (2  Cor.  xi.  14.)  That  some  would  cause  divisions  and 
offences  contrary  to  the  apostles'  doctrine  ;  even  such  as  serve 
not  the  Lord  Jesus,  but  their  own  bellies,  and  by  good,  fan- 
speeches,  deceive  the  hearts  of  the  simple.  (Rom.  xvi.  16,  17.) 
Among  the  Corinthians,  how  quickly  did  the  more  carnal  sort 
of  Christians  fall  into  factions  and  divisions,  some  being  of  Paul, 
and  some  of  Apollos,  and  some  of  Cephas  ?  And  the  Galatians 
so  followed  the  Jewish  teachers,  that  Paul  was  afraid  of  them, 


440  THE    POOR    MAN'S    FAMILY    BOOK. 

lest  he  had  laboured  in  vain.     And  in  many  of  the  churches, 
the  Nicolaitans  and  deceivers   (called  the  woman  Jezebel)  did 
teach  and  seduce  the  people  from  the  truth.     (Rev  ii.  3.) 
But  your  safety  in  this  great  danger  must  be  thus  maintained: 

I.  You  must1  hold  fast  to  your  baptismal  Covenant,  as  ex- 
plained in  the  Creed,  Lord's  Prayer,  and  Commandments  ;  and 
take  all  for  Christians  who  are  true  to  that ;  and  take  all  such 
Christians  for  the  true  catholic  church  :  for  that  which  maketh 
a  man  a  Christian,  maketh  him  a  member  of  the  body  politic 
of  Christ,  which  is  his  church.  So  that  if  any  man  teacheth 
you  any  thing  contrary  to  that,  you  must  reject  it ;  for  your 
'baptismal  covenant  is  your  Christianitv.  And  if  any  call  him  a 
heretic  that  owneth  this  christian  covenant,  as  opened  in  the 
Creed,  Lord's  Prayer,  and  Commandments,  believe  him  not,  but 
take  him  for  a  slanderer  of  your  brother,  except  he  prove  it, 
1.  By  some  proved,  contrary  profession,  which  will  prove  that 
he  doth  not  indeed  believe  as  he  professcth  to  believe.  2.  Or 
by  some  impenitent  wickedness  of  life.  So  that  the  same  cove- 
nant which  your  own  Christianity  consisteth  in,  will  serve  both 
for  a  test  to  try  men's  doctrines  by,  and  also  to  try  which  is  the 
true  church,  and  who  are  the  members  of  it  with  whom  you 
must  have  communion,  and  who  are  heretics,  whom  you  must 
avoid. 

II.  Adhere  to  those  truths  wherein  all  Christians  are"  agreed, 
papists,  and  protestants,  and  Greeks,  and  all  sorts  truly  chris- 
tian, are  agreed  in  the  points  fo renamed,  of  the  baptismal  co- 
venant, the  Creed,  the  Lord's  Prayer,  and  the  Ten  Command- 
ments: and  they  all  confess,  that  all  which  we  receive  for  canon- 
ical Scripture,  is  the  true,  infallible  word  of  God.  In  all  this 
our  divisions  are  no  temptation  to  you,  because  we  are  all  of 
a  mind  in  these. 

III.  The  holy*  Scripture  then  being  acknowledged  by  all  for 
the  word  of  God,  you  must  receive  no  doctrine  which  contra- 
dicteth  it ;  nor  refuse  any  doctrine  which  is  asserted  in  it :  but 
try  all  by  this  divine  and  certain  rule. 

IV.  Because  that  the  doubtful  sense  of  many  texts  is  the 
occasion  of  men's  different  opinions,  you  may  well  take  up  with 
that  sense  which  hath  either  of  these  two  marks  :  1.  That  which 
is  so  plain  and  frequently  repeated,  that  to  an  impartial,  sober 

«  2  Tim.  i.  13  ;  Eph.  iv.  3—7,  14,  15  ;  1  Cor.  xii.  12, 13,  &c. ;  Mark  xvi.16. 
u  1  Tim.  iv.  6,  and  vi.  3  j  Rom.  xvi.  16, 17. 
x  John  v.  39. 


THE    POOR    MAN'S    FAMILY    BOOK.  441 

man  it  is  past  controversy ;  and  if  any  pervert  it,  the  plainness 
of  the  text  will  certainly  shame  him.  2.  That  which  all  Christ- 
ians (unless  some  inconsiderate  dotards)  are  agreed  in,  as  the 
proper  sense  in  all  the  commentaries  of  their  learned  men. 
And  if  you  hold  fast  all  the  texts  which  are  thus  plain,  and  all 
which  papists,  Greeks,  protestants,  &c,  do  give  the  same  ex- 
position of,  you  will  have  a  great  stock  of  saving  truths. 

V.  Be  sure  that  you  faithfully  love  audy  practise  this  much 
forementioned,  which  all  are  agreed  in.  And  then,  1.  The 
very  love  and  practice  will  help  you  to  such  a  lively,  experimental 
kind  of  knowledge  as  will  certainly  save  your  soul,  and  keep 
you  from  every  damning  error ;  yea,  and  will  greatly  advantage 
you  in  all  practical,  and  many  doctrinal,  controversies.  2.  And 
God  will  bless  you  with  z  more  of  his  illuminating  help.  Whereas 
false  hypocrites,  that  have  no  religion  but  opinion,  and  talk, 
and  proud  self-conceit,  and  contending  zeal,  deserve  to  be  for- 
saken of  God,  and  given  up  to  believe  many  falsehoods,  and  to 
lose  the  truth  which  they  perfidiously  abused.  Holy  souls  have 
great  advantage  of  worldly  or  opinionative  hypocrites,  in  times 
of  differences  and  contentions.  At  leasta  these  souls  shall  cer- 
tainlv  be  saved. 

VI.  Learn  all  that  you  yet  understand  not, b  in  the  same 
humble  teachableness  from  the  ministers  of  Christ  in  which  you 
first  entered  into  his  church.  Think  not  that  you  are  grown 
too  wise  toc  need  their  further  teaching.  When  you  once  grow 
proud  of  your  own  understanding,  and  think  that  you  can  judge 
of  all  things  at  the  first  hearing,  and  that  all  is  false  which 
crosseth  your  first  conceits,  and  that  ministers  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  errors. 

VII.  Thed  judgment  of  the  generality  of  able,  godly,  self- 
denying,  impartial  ministers,  should  prevail  more  with  you  than 
the  judgment  of  any  partial  sect,  whether  it  be  great  or  small, 
either  such  as  stand  for  worldly  interest,  or  such  as  run  into 
parties  by  division.  For  the  church  of  Christ  hath  ever  suffered 
by  these  two  sorts,  and  therefore  they  are  still  both  to  be 
suspected. 

y  John  vii.  17  ;  xiii.  17,  and  xv.  14  ;  Matt.  vii.  22—24. 

2  John  xv.  3—9  ;  Matt.xxviii.  20  ;  John  xiv.  21. 

»  Rev.  xxii.  14.  b  Matt,  xviii.  3. 

c  1  Thess.  v.  12, 13  ;  Heb.  xiii.  7,  17,  24. 

d  Rom.  xvi.  16—18  ;  1  Cor.  i.  10;  Eph.  iv.  11— 16. 


442  THE  poor  man's  family  book. 

1 .  Ungodly,  carnal  men,  that  thrust  themselves  into  the  sacred 
ministrv  for  preferment,  will  teach  you  such  doctrine  as  tendeth 
to  their  worldly  ends,  to  magnify  themselves,  ande  keep  the 
world  in  subjection  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  side,  the  raw,  injudicious  sort  of  Christians, 
if  once  they  grow  into  an  over-high  esteem  of  their  own  under- 
standings and  godliness,  are  exceedingly  apt  to  fasten  with 
confidence  upon  their  own  first  undigested  notions,  and  publish 
them  as  saving  truths,  when,  after  twenty  years'  experience,  they 
will  be  ashamed  of  them  themselves.  And  they  are  as  apt  to 
desire  to  be  made  conspicuous  for  their  godliness  in  the  world, 
and  to  that  end  to  separate  from  ordinary  Christians,  as  below 
them,  and  unworthy  of  their  communion  ;  as  among  the  papists 
the  religious  must  separate  themselves  from  others,  into  religious 
houses  and  societies,  which  are  accounted  holier  than  the  rest. 
These  sects  have  ever  been  the  nest  of  errors  ;  and  divisions  have 
still  tended  to  sub  divisions  ;  and  all  to  the  ruin  of  love,  peace, 
and  godliness,  and  consequently  of  the  church. 

So  that  the  generality  of  divines  and  godly  people,  who  you 
plainly  perceive  to  avoid  both  these  extremes,  and  to  live  in 
concord  among  themselves,  in  a  self-denying,  sober,  holy  life, 
neither  seeking  worldly  honours  and  preferments,  nor  running 
from  concord  intof  proud  self-opinionated  sects,  are  they  whom 
you  may  best  trust  with  the  resolution  of  vour  doubts,  and  the 
conduct  of  your  soul,  so  far  as  ministers  must  be  trusted. 

For,  1.  God  is  not  so  likely  to  guide  by  his  Spirit  false- 
hearted, worldly  hypocrites^  whose  God  is  their  belly  and 
mammon,  as  the  humble,  holy,  faithful  pastors  of  his  churches. 
And  Christ  himself  hath  given  you  this  direction,  (Matt,  vii.,) 
"  By  their  fruits  ye  shall  know  them."  For  though  a  bad  man 
may  be  in  the  right,  and  a  good  man  in  the  wrong,  yet,  if  in 
practical  controversy  you  see  the  generality  of  bad  men  go  one 
way,  and  the  generality  of  good  men  go  the  other  way,  the  far 
greater  probability  of  truth  is  on  the  good  men's  side. 

2.  But  yet  it  is  not  so  likely  that  God  should  reveal  his  mind 
to  a  few  good  men,  and  those  of  the  rawer,  injudicious  sort,  and 
such  as  are  most  infected  with  proud  overvaluing  their  own 
wisdom  and  goodness,  and  such  as  have   had  least  time,  and 

<=  1  Pet.  v.  3,  4.  f  1  Tim.  iii.  G  ;  Acts  xx.  30. 

•  Phil.  iii.  18,  19  j  Tit.i.  9,  10. 


THE    POOR    MAN'S    FAMILY    BOOK.  443 

study,  and  means  to  come  to  great  understanding,  and  such  as 
show  themselves  the  proudest  censurers  of  others,  and  least 
tender  of  the  church's  peace  and  concord,  and  such  as  are  aptest 
to  break  all  to  pieces  among  themselves.  I  say,  it  is  not  so 
likely  that  these  are  in  the  right,  as  the  main  body  of  agreeing, 
humble,  godly,  peaceable,  studious  ministers,  who  have  had 
longer  time  and  better  means  to  know  the  truth  :  and  the  body 
of  Christians,  even  the  church,  hath  more  promises  from  Christ 
than  particular,  dividing  persons  have. 

VIII.  The  light  and  law  of  nature  is  the  primitive,  original 
light  and  law  of  God :  therefore,  receive  nothing  from  any 
teachers  which  is  certainly  against  it. 

IX.  Pray  earnestly  to  God  to  preserve  you  from  error,  and 
when  conscience  and  experience  tell  you  that  any  opinion  or 
party  would  lead  you  to  plain  sin,  (as  to  dishonour  your  supe- 
riors, to  favour  persecution  or  idolatry,  to  divide  Christians,  and 
set  them  against  each  other,  to  destroy  christian  love,  to  favour 
loose  and  fleshly  living,  to  neglect  God's  ordinances,  or  the 
like,)  be  sure  so  far  it  must  needs  be  false. 

X.  Wait  still  as  a  doubting  learner,  where  you  cannot  yet 
reach  to  a  divine  belief. 

If  you  understand  but  these  two  lines,  it  will  help  you  to 
escape  all  the  cheats  of  the  papists,  and  the  chief  perplexities  of 
mind  which  all  our  sects  would  draw  you  into. 

1 .  Remember  that  the  christian  faith  and  religion  is  of  God, 
and  if  you  believe  the  same  articles  merely  upon  the  word  of 
men,  (whether  few  or  many,)  it  is  not  formally  true  faith  and 
religion  in  you,  because  it  is  human  only,  and  not  divine.  If 
you  believe  the  priest  only,  or  the  church,  that  there  is  a  resur- 
rection of  the  body,  and  a  life  everlasting,  this  is  not  a  believing 
God. 

2.  Therefore  the  use  that  you  must  make  of  the  teachers  of 
the  church  is,  to  help  you  to  know  what  God  hath  revealed, 
what  is  his  word,  and  so  to  believe  and  practise  it,  and  not 
merely  to  believe  the  priests  themselves. 

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,  must  believe  that  what  is  read  is  in  the 
bible,  and  that  the  translation  in  the  main  agreeth  with  the  ori- 
ginal, and  that  this  bible  is  the  same  which  the  church  received 
from  the  apostles,  and  such  like.  He  that  will  believe  his  teacher 
in  nothing,  can  learn  nothing  of  him. 


444  the  poor  man's  family  book. 

4.  But  this  human  faith  is  another  thing,  quite  different  from 
the  belief  of  God,  and  it  is  but  a  subordinate  help  to  it,  and  no 
part  of  it.  If  man  be  not  God,  to  believe  man  is  not  to  believe 
God.  Therefore,  if  you  should  believe  all  the  creed,  and  all  the 
volumes  of  councils  and  canons,  merely  as  the  testimony  of  the 
church,  or  whatsoever  else  you  take  only  on  the  teacher's  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,  you  are  a  learner 
and  disciple  of  theirs,  and  bv  them  may  be  taught  to  know  what 
is  the  word  and  will  of h  Christ,  which  must  be  known  by  its 
proper  evidence,  which  they  must  show  you,  and  not  upon  their 
bare  word  alone  :  for  to  be  a  teacher,  is  to  show  you  that  truth 
and  reason  of  believing  which  they  have  learned  themselves. 
But  to  be  an  authoritative1  lord  of  your  faith,  is  another  thing; 
and  such  say,  *  Believe,  because  we  speak  it.'  But  so  far  as  you 
have  learned  by  your  teachers,  what  is  the  word  and  will  of 
Christ, k  and  believe  and  obey  it  because  it  is  his  word,  so  far 
you  are  indeed  a  Christian,  and  religious. 

5.  Therefore,  if  any  tell  you  this  or  that  is  the  word  of  God, 
or  this  is  the  true  meaning  of  the  word  of  God,  this  is  my 
counsel,  and  this  is  your  duty:  1.  If  they  be  such  as  you  are 
obliged  to  hearken  to,  as  being  your  teachers,  or  men  of  credit 
in  such  things,  hear  what  they  can  say,  as  one  that  is  willing 
to  learn  the  truth,  and  hear  what  others  say  against  it,  for  it 
is  hard  to  judge  in  controversies  where  both  sides  are  not  heard, 
if  the  difficulty  be  considerable.  2.  Be  not  hasty  to  conclude 
off  or  on,  that  it  is  true  or  false ;  but  continue  merely  as  a 
learner,  till  you  know  by  all  their  teaching  that  the  thing  is 
true.  And  tell  them,  in  the  mean  time,  {  I  know  not  whether  it 
be  so  or  not.  I  will  not  pretend  to  be  wiser  than  I  am.  I  will 
be  a  learner,  that  so  I  may  come  to  be  a  believer  of  it  as  a  truth 
of  God,  as  soon  as  I  have  learned  it  to  be  so.' 

Either  the  thing  is  true  or  false,  before  you  believe  it.  If  it 
be  false,  no  teachers  or  church  can  make  it  true,  nor  can  show 
you  the  real  evidence  of  truth  in  it :  therefore,  if  you  believe  it, 
whoever  tell  it  you,  you  are  guilty  of  believing  a  falsehood  fa- 
thered upon  God,  when  it  had  no  evidence.  If  you  say  that 
their  evidence  seemed  good  to  you,  that  was  because  you  were 
sinfully  rash  and  hasty  in  receiving  falsehood,  and  not  staying 

11  1  Pet.  i.  21.  i  2  Cor.  i.  24,  and  x.  15. 

k  1  Cor.  ii.  5  ;  1  Thess.  i.  8. 


THE    POOR    MAN'S    FAMILY    BOOK.  445 

till  you  had  time  to1  try  it  to  the  full.  But  if  the  thing  prove 
true,  yet  it  cannot  be  expected  that  you  receive  it  till  you  have 
time  sufficiently  tom  try  it.  Nor  can  it  be  said,  that  your  delay 
being  dangerous,  you  must  presently  receive  it  on  your  teacher's 
word  :  for  that  is  but  to  be  a  believer  of  a  man  :  and  which  a  man 
cannot  know  to  be  God's  word  without  time  to  try  and  see  the 
evidence,  it  is  in  vain  to  say,  he  must  do  it.  And  when  a  man 
hath  first  received  both  all  the  essentials  of  the  christian  religion 
before  mentioned,  and  all  the  doctrines,  and  all  the  expositions 
of  Scripture,  which  the  generality  of  Christians  in  all  ages  have 
agreed  in,  together  with  all  the  light  and  law  of  nature,  the 
controversies  which  remain  can  be  of  no  such  necessity,  as  that 
we  must  needs  make  haste  to  believe  men  that  tell  us  they  are 
God's  truth,  before  we  have  time  to  prove  and  learn  it  to  be  so 
indeed. 

Whoever,  therefore,  be  your  teachers,  or  whatever  church  pre- 
tendeth  to  inform  you,  call  nothing  God's  truth,  or  word,  till 
you  have  sufficient  evidence  to  prove  it  so ;  but  continue  as 
learners  in  that  doubt  which  you  cannot  overcome,  till  you  can 
ben  divine  believers  :  and  if  you  do  believe  any  thing  merely 
on  your  teacher's  word,  say  plainly,  e4 believe  you  as  a  man  in 
this ;  but  it  is  no  part  of  my  religion  and  belief  of  God,  till  I 
find,  indeed,  that  it  is  his  word.' 

Follow  these  ten  directions,  and  you  will  be  safe  against  all 
the  divisions  and  clamours  of  contenders,  that  say,  '  Here  is  the 
church  and  truth,  and  there  is  the  church  and  truth.'  And  when 
sects  and  reasonings  make  others  at  their  wits'  end,  your  way 
will  be  sure  and  plain  before  you. 

S.  How  clear  have  you  made  that  case  to  me  which  I  thought 
would  have  utterly  bewildered  and  confounded  me. 

P.  VIII.  The  eighth  temptation  which  I  must  forewarn  you 
of,  is  this ;  you  will  be  in  danger  to  mistake  the  nature  of  the 
christian  religion,  by  minding  only  some  parts  of  it,  and  over- 
looking the  rest,  and  perhaps  the  greatest,  and  taking  up  with 
the  separated  parts  alone. 

God's  word  is  large,  and  man's  mind  is  narrow  :  and  we  are. 
apt,  when  we  observe  something,  to  think  that  it  is  all.  So  some 
are  so  intent  on  duty,  that  they  have  poor  thoughts  of  grace 
and  mercy ;  and  some  think  that  the  magnifying  of  grace 
obligeth  them  to  vilify  inherent  holiness,  and  performed  duty. 
And  nothing  is  now  more   common  than  to  set  truth  against 

'1  Thess.  v.  21.  m  Gal.  vi.  4.  "  1  Thess.  ii.13. 


446  THE    POOR    MAN'S    FAMIJ.Y    BOOK. 

truth,  and  duty  against  duty ;  when  they  are  such  as  God  eon- 
joineth.  But  the  instance  that  I  will  now  warn  you  of,  is  this  ; 
the  true  nature  of  religion  is  nothing  else,  but  faith  turning  the 
soul  by  repentance  from  the  flesh  and  world,  to  the  love,  and 
praise,  and  obedience  of  God,  in  the  joyful  hope  of  the  heavenly 
glory.  Read  this  over  and  over  again.  Now  the  too  common 
case  of  Christians  is  to  live  so  much  in  the  use  of  mere  self- 
love  and  fear,  as  that  almost  all  the  notable  exercise  of  then- 
religion  is  but  a  timorous  care  to  be  saved;  and  an  inquiring  after 
marks,  or  other  ways,  by  which  they  may  know  that  they  shall 
be  saved  ;  and  a  performing  of  duty,  as  an  heavy,  but  necessary 
task,  that  they  may  be  saved;  but  that  which  you  must  aim  at 
is,  to  study  much  God's  wondrous  love  in  Christ,  and  the  cer- 
tainty and  greatness  of  the  heavenly  glory  ;  and  so  far  to  mourn 
for  sin  as  it  tendeth  to  magnify  grace,  and  to  cleanse  and  pre- 
serve the  heart  and  life;  and  to  live  in  the  constant  delights  of 
divine  love,  and  joyful  thanksgivings,  and  praises  to  our  Creator, 
Redeemer,  and  Sanctifier,  and  in  the  belief  and  hopes  of  life 
everlasting;  and,  out  of  love  to  God  and  man,  to  delight  in 
constant  obedience  to  God,  and  in  doing  all  the  good  that  we 
can  do  in  the  world ;  and  in  this  way  to  trust  God  quietly  and 
gladly  with  body  and  soul. 

This  is  true  religion ;  and  weeping  for  sin,  and  particular  or- 
dinances must  not  be  neglected,  but  esteemed  only  as  lower 
parts,  which  are  but  stepping-stones  to  this  ascent,  and  never  to 
be  set  against  it,  nor  our  chiefest  care  to  be  spent  upon  them. 

S.  I  thank  you  for  this  warning ;  for  I  perceive  by  this  that 
true  religion  is  a  very  noble  and  a  pleasant  life.  But  most  good 
people  that  I  have  known  do  but  ask  what  they  shall  do  to  be 
saved,  and  beg  for  a  softer  heart  that  can  weep  for  sin,  and  keep 
on  in  hearing,  prayer,  and  sacraments.  And  the  praises  of  God 
do  take  but  little  room  in  their  devotions  (except  some  that  do 
it  by  way  of  erroneous  opposition  to  humiliation,  and  confession 
of  sin).  And  divine  love,  and  the  joys  of  faith,  and  hope,  and 
holiness  are  little  seen. 

P.  JX.  Your  next  and  sore  temptation  will  be,  to0  abate 
your  zeal  and  diligence  by  degrees,  and  to  grow  to  a  customary 
coldness  and  formality,  and  lose  all  the  life  of  your  religion. 
All  your  spiritual  vigour  will  die  away  into  a  carcass  and  image, 
if  you  be  not  careful  to  prevent  it. 

S.  What  would  you  have  me  do  to  prevent  it? 
0  Rev.  ii.  4,  5,  and  iii.  15,  1G  ;  Matt.  xxiv.  12. 


THE    POOR    MAN'S    FAMULY    BOOK.  447 

P.  1.  Let  your  first  and  chief  labour  be  every  day  about  your 
heart ;  stir  up  your  soul  when  you  find  it  sluggish.  Learn  how 
to  preach  to  it  in  your  meditations,  and  to  p  chide  it,  and  urge 
it  to  its  work. 

2.  Live  under  the  liveliest  ministry,  and  in  the  most  serious 
christian  company  you  can  get ;  or  if  that  may  not  be,  supply 
that  want  by  reading  the  most  lively,  serious  books. 

3.  Take  heed  of  turning  your  religion  and  zeal  to  by-opini- 
ons and  parties,  instead  of  the  life  and  practice  of  faith,  hope, 
and  love.  For  a  factious,  wrangling,  contentious  zeal  is  as  de- 
structive of  true,  holy  zeal  as  a  fever  is  of  natural  heat  and  life. 

4.  Take  heed  of  growing  in  love  with  the  world ;  for,  as  the 
thoughts  of  riches,  and  rising,  grow  sweet  to  you,  the  thoughts 
of  God  and  heaven  will  grow  lifeless  and  unpleasant. 

5.  Take  heed  of  sinning  wilfully ;  for  all  such  sin  doth  harden 
the  heart,  and  forfeit  the  quickening  help  of  the  Spirit. 

6.  Hold  on  in  the  use  of  all  God's  ordinances ;  for  intermis- 
sions and  unconstancy  tendeth  to  a  total  neglect ;  and  a  con- 
tented course  of  lifeless  duty  tendeth  to  spiritual  death  itself. 

P.  X.  Your  next  temptation  is  the  most  dreadful  of  all  the  rest: 
you  may  be  tempted  at  last  to  doubt  whether  the  Scripture  be  the 
word  of  God,  and  whether  Christ  be  indeed  the  Son  of  God,  and 
whether  there  be  a  heaven  and  hell,  an  immortality  of  the  soul. 
And  this  may  befall  you,  1.  Either  by  the  company  or  books  of 
infidels  or  atheists,  who  prate  against  the  Scripture  and  the  life 
to  come.  2.  Or  else  by  the  malicious  suggestions  of  Satan, 
stirring  up  in  you  unbelieving  thoughts.  3.  But  especially  in 
case  of  melancholy,  which  is  a  disease  of  the  body,  which  giveth 
him  great  advantage  to  molest  the  mind  with  blasphemous 
temptations  ;  so  that  he  will  draw  you  to  doubt  whether  there 
be  a  God,  or  whether  he  be  the  Governor  of  the  world,  or  whether 
Christ  be  true,  or  whether  Scripture  be  God's  word  :  and  here  he 
will  set  before  you  the  texts  which  you  understand  not,  and  per- 
suade you  that  they  are  contradictory,  and  ask  you,  is  it  likely  that 
this  or  this  should  be  true.  And  thus  will  your  very  foundation 
be  assaulted:  and  the  consequence  maybe  either  very  troublesome 
or  very  dangerous  to  you.  If  you  do  abhor  these  suggestions,  it 
will  be  a  torment  to  you  to  be  followed  with  such  odious,  hideous 
motions ;  though  as  long  as  you  abhor  them,  they  will  not  con- 
demn you.  But  if  you  patiently  hearken  to  them,  then  your 
danger  will  be  great. 

p  Psalm  xlii.  5, 11,  and  xliii.  5. 


448  THE  poor  man's  family  book. 

S.  I  pray  you  open  the  danger  to  me,  that  I  may  the  more 
dread  it  and  avoid  it. 

P.  If  God  do  not,  by  his  grace,  stir  up  your  soul  to  detest  and 
cast  away  such  thoughts,  or  show  you,  by  his  light,  the  falseness 
of  them,  they  may  bring  you  to  atheism  or  infidelity  itself;  and 
your  latter  end  will  be  worse  than  your  beginning. 

But  if  you  do  not  turn  professed  infidel,  yet  if  your  doubts  or 
unbelief  be  the  stronger  party  in  you,  they  will  make  you  an 
hypocrite,  which  is  a  secret  infidel.  For  while  you  prevalently 
doubt  of  the  life  to  come,  and  whether  the  Scripture  be  God's 
word,  you  will  take  this  life  as  your  surest  portion,  and  you  will 
secretly  resolve  to  save  your  life  and  worldly  prosperity,  and 
put  the  matters  of  the  life  to  come  upon  a  venture ;  you  will 
never  die  nor  be  undone  for  Christ,  nor  ever  win  heaven  for  the 
loss  of  earth  ;  but  only  take  up  that  religion  which  is  most  in 
fashion,  or  which  may  best  quiet  your  conscience  in  a  fleshly, 
worldly  life  :  and  you  will  hope,  that  if  there  be  a  heaven,  you 
may  have  it  as  a  reserve  when  you  can  keep  the  world  no  longer. 
But  because  it  seemeth  so  uncertain  to  you,  you  will  hold  fast 
what  you  have  in  present  as  long  as  you  can.  Therefore,  in  all 
controversies  and  matters  of  religion  you  will  have  an  indifferency, 
covered  with  the  name  of  moderation  ;  for  he  that  doubteth  of 
all  religion,  can,  in  case  of  danger,  be  of  any,  while,  indeed,  he 
is  heartily  of  none  :  and  he  that  doubteth  whether  there  be  a 
heaven  will  not  much  stick  with  you  about  the  way  to  it ;  and 
he  that  heartily  believeth  not  in  Christ  will  not  be  very  scrupu- 
lous about  his  doctrines  or  commands.  Thus  secret  unbelief, 
or  prevalent  doubting  of  the  christian  truth,  will  make  men 
miserable  infidel  hypocrites. 

S.  I  tremble  to  think  of  so  great  a  danger  ;  and  the  more, 
because  that  I  find  not  myself  able  to  defend  the  faith  against  a 
subtle  adversary  and  deceiver.  But  what  if  I  should  be  brought 
into  doubting,  will  all  doubting  have  such  sad  and  damnable 
effects  ? 

P.  No  :  the  question  will  be,  whether  your  faith  or  your  un- 
belief be  the  stronger  and  more  prevalent.  If  your  doubting  be 
stronger  than  your  belief,  then  you  will  be  an  infidel  hypocrite, 
and  will  have  no  religion  but  what  shall  give  place  to  your 
worldly  interest,  and  will  never  forsake  all  for  Christ ;  and  God, 
and  Christ,  and  heaven,  must  come  under  the  world  and  the  flesh  ; 
and  while,  lest  it  should  prove  true  that  there  is  a  life  to  come, 
you  will  think  it  necessary  to  have  some  religion,  it  will  indeed 


THE    POOR    MAN'S    FAMILY    BOOK.  449 

be  none ;  because  it  maketh  God  no  God,  and  Christ  no  Christ, 
and  heaven  no  heaven,  by  putting  them  after  or  below  the  world. 

But  if  your  belief  be  stronger  than  your  unbelief  or  doubting, 
then  it  will  not  only  resist  such  temptations,  but  it  will  still 
keep  up  the  interest  of  God,  and  heaven,  and  Christ,  and  holi- 
ness in  your  heart ;  and  your  faith,  though  weak,  will q  overcome 
the  world  ;  your  resolutions  to  forsake  all  for  Christ  and  heaven 
will  be  firm  and  constant ;  you  will  go  on  in  the  serious  use  of 
all  the  means  of  your  salvation;  you  will  forsake  the  most  gainful 
and  sweetest  sins  ;  you  will  perform  the  hardest  and  the  dearest 
duties  ;  and  though  your  graces  will  be  all  the  weaker,  and  your 
life  the  worse  for  the  weakness  of  vour  faith,  yet  you  will  rather 
die,  or  let  go  all,  than  forsake  your  Master,  or  hazard  your  hopes 
of  life  eternal.  And  as  long  as  your  doubts  or  unbelief  are  thus 
overcome  by  a  faith  that  is  weak,  but  stronger  than  they,  though 
you  cannot  say  I  am  certain  that  there  is  another  life,  or  that 
the  Scripture  is  the  word  of  God,  yet  Christ  will  take  you  for  a 
true  believer. 

S.  This  is  comfortable  ;  but  methinks,  then,  all  men  should 
be  saved,  though  they  have  no  belief  but  the  mere  discerning  of 
a  possibility  of  another  life.  For  all  men  are  most  certain  that 
they  must  die  ;  and  a  little  time  is  even  as  nothing ;  and  all  the 
pleasures  of  this  little  time  are  but  a  doting  dream ;  and  vanity 
and  vexation  shameth  them  all.  If,  then,  we  are  most  certain 
that  there  is  no  true  felicity  here,  and  that  by  seeking  a  better 
we  have  nothing  here  to  lose  that  is  worth  the  keeping,  common 
reason  will  tell  any  man  that  he  should  let  go  all  for  the  smallest 
hope  or  possibility  of  an  endless,  heavenly  glory  ;  for  no  man  in 
the  world  can  say,  '  I  am  sure  that  there  is  no  heaven  or  hell :' 
and  all  can  say,  we  are  sure  there  is  nothing  but  a  very  short 
dream  of  vanity  here.  And  what  need  faith,  then,  for  the  de- 
termining of  so  plain  a  case  ? 

P.  You  speak  a  great  deal  of  reason  ;  but  you  must  consider, 
1.  That  reason  in  all r  carnal  men  is  much  enslaved  to  their 
sense,  and  cannot  rightly  do  its  office.  Do  you  not  see  it  in 
drunkards,  fornicators,  gluttons,  and  all  voluptuous  persons,  how 
they  daily  go  against  the  plainest  reason,  yea  and  their  own 
knowledge,  through  the  violence  of  sense  ?  And  reason  itself, 
also,  is  oft  bribed  and  s  blinded  to  take  part  with  sensualitv. 
As  vain  as  this  world  is,  it  hath  the  heart  of  every  carnal  man  ; 

i  1  John  v.  1 ;  Heb.  xi.  r  Rom.  viii.  5—'.). 

a  l  Cor.  ii.  14. 

vol..  xix.  g  « 


450  THE    POOR    MAN'S    FAMILY    BOOK. 

and  that  reason  which  shall  turn  it  out  of  his  heart  must  show 
him  a  better  in  a  powerful  manner,  and  that  must  be  with  a 
certainty,  or  with  so  strong  a  probability  as  seemeth  to  him  near 
to  certainty  ;  vea,  and  this  must  be  powerfully  presented  to  his 
mind  by  God's  Spirit  within  (to  heal  his  blindness  and  sensual 
violence),  as  well  as  by  the  word  without. 

2.  And  this  apprehension  of  reason  must  be  by4  faith,  which 
is  a  rational  act.  How  far  the  natural  evidence  of  a  life  to 
come  may  carry  those  that  have  not  the  gospel,  J  now  pass  by  ; 
but  we  that  have  both  natural  and  supernatural  revelation  of  it 
do  find  all  little  enough  :  and  that  without  a  prevalent  belief  of 
the  gospel  the  heart  will  not  be  turned  from  this  world  to  God, 
nor  sensuality  be  truly  turned  into  holiness,  or  overcome. 

S.  But  I  heard  a  learned  man  say,  that  if  infidels  were  turned 
loose,  to  dispute  with  professors  against  Christianity  and  the 
Scriptures,  they  would  silence  most  of  the  very  ministers  them- 
selves ;  and  find  us  far  harder  work  than  anabaptists,  antino- 
mians,  or  separatists,  or  any  other  sect.  And  if  so,  what  shall 
such  ignorant  persons  as  I  do,  and  what  certainty  or  stability  of 
faith  can  I  expect  to  have  and  keep? 

P.  1.  It  is  the  merciful  providence  of  God  which  commonly 
so  ordereth  it,  that  weak  and  young  Christians  have  but  weak 
temptations  to  unbelief.  Their  temptations  at  first  are  strongest 
unto  sensuality  and  the  love  of  the  world,  and  not  to  infidelity 
itself.  And  then  they  are  more  troubled  with  doubtings  about 
their  own  sincerity,  than  about  the  truth  of  the  word  of  God. 
You  see  somewhat  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  by  the  winds  ? 

S.  More  of  the  old  and  great  ones. 

P.  And  what  is  the  cause  of  it  ? 

S.  Because  the  great  ones  more  resist  the  wind,  and  it  hath 
the  fuller  stroke  at  them. 

P.  And  yet  the  young  and  little  ones  have  so  little  rooting, 
that  if  they  felt  the  tenth  part  of  the  force  which  falleth  on  the 
bigger,  it  would  overthrow  them.  But  the  wise  God  so  order- 
eth it,  that  the  roots  and  the  top  shall  equally  grow  together 
that  so  the  winds  may  assault  the  top  no  more  strongly  than  the 
roots  can  bear.  And  so  he  dealeth  with  young  believers.  But 
those  hypocrites  that  grow  all  in  the  top  of  outside  actions   and 

1  Heb.  xi.ti;  Matt.  xi.  27. 


THE    POOR    MAN'S    FAMILY    BOOK.  451 

professions,  and  not  at  all  in  the  roots  of  inward  faith  and  love, 
are  they  that  fall  in  times  of  trial. 

2.  And  then  you  must  know  that  it  is  not  the  most  u  subtle 
wit,  but  the  most  sanctified  heart,  which  hath  the  best  advan- 
tage against  temptations  to  unbelief;  and  therefore  young 
x  Christians,  that  have  but  little  learning,  may  stand,  when 
learned  doctors  y  fall  and  perish.  And  God  hath  not  so 
ordered  the  evidences  of  Christianity  as  that  the  finest  wits  must 
always  make  the  best  believers. 

S.  I  pray  you  tell  me  then,  how  I  must  be  established  against 
all  temptations  to  unbelief,  and  how  I  must  prove  the  truth  of 
Christ  and  the  Gospel  to  be  indeed  the  word  of  God,  so  as  that 
I  may-stand  fast  against  the  most  subtle  reasonings  of  unbelievers, 
and  may  trust  God's  word  to  the  forsaking  of  life  and  all. 

P.  This  case  is  of  itself  so  great  and  weighty,  as  that  I  cannot 
sufficiently  speak  to  it  in  this  short  discourse  ;  but  I  advise  you 
seriously  to  read  of  it  what  I  have  written  in  a  book,  called 
'  The  Life  of  Faith,'  Part  2.  And  if  that  do  not  satisfy  you, 
read  thoroughly  what  I  have  written  in  four  books  more  :  1.  In 
one  called  '  The  Reasons  of  the  Christian  Religion.'  2.  One 
called  '  More  Reasons  for  the  Christian  Religion.'  3.  One 
called  c  The  Unreasonableness  of  Infidelity.'  And,  4.  In  the 
Second  Part  of  '  The  Saint's  Rest.' 

But  yet  I  shall  now  tell  you  enough  to  establish  you,  if  you 
can  but  understand  much  in  few  words. 

You  must  know,  therefore,  what  your  baptismal  profession 
doth  contain,  when  you  believe  in  the  Father,  the  Son,  and  the 
Holy  Ghost. 

S.  I  think  you  will  make  the  baptismal  covenant  serve  for  all 
things,  from  first  to  last ! 

P.  As  the  Father  reconcileth  us  to  himself  by  the  Son,  who 
came  as  his  Messenger  from  heaven,  to  make  known  God,  and 
life  eternal,  to  mankind;  so  the  Father  and  the  Son  do  send 
the  Holy  Ghost  into  the  souls  of  men  to  be  Christ's  Advocate, 
Agent,  and  Witness,  in  the  world.  So  that  in  one  word  it  is 
%  the  Holy  Spirit  that  is  the  proof  of  the  truth  of  Christ,  and  of 
the  gospel. 

S.  But  I  have  heard  preachers  speak  much  against  this  argu- 
ment, and  say,  that,  I .  Tims  no  man  can  know  that  Christ  and 
the  gospel  are  true,  but  he  that   hath  the  Spirit.     And  what 

"Matt,  xi.25,  and  xvi.  17.  x  Eph.iii.  17— 19  ;  Col.  H.  7. 

y  Matt.  xiii.  0,  21.  '  Heb.  x.  15  ;  I  John  v.  10. 

gg2 


452         .         the  poor  man's  family  book. 

then  shall  we  say  to  infidels  to  convince  them  ?  2.  And  that 
thus  every  fanatic  that  thinks  he  hath  the  Spirit  will  make 
himself  the  only  judge.  3.  And  that  few  godly  men  do  feel 
such  a  testimony  of  the  Spirit  in  themselves,  as  to  tell  them 
what  is,  and  what  is  not,  God's  word.  4.  And  if  they  did,  how 
shall  they  prove  that  it  is  indeed  God's  Spirit,  and  no  delusion  ? 
So  that  when  our  catechisms  say,  that  only  the  witness  of  the 
Spirit  can  assure  us  that  the  Gospel  is  the  word  of  God,  many 
learned  men  cry  shame  upon  that  assertion. 

P.  That  is,  because  that  those  catechisms  have  not  made 
them  understand  the  matter,  one  side  or  both  not  knowing 
what  is  meant  here  by  the  testimony  of  the  Spirit ;  or  else  they 
speak  of  another  thing. 

Fanatics  mean,  an  inward  impulse,  or  actual  word,  or  sugges- 
tion of  the  Spirit  within  them,  saying,  or  persuading  their 
minds,  that  this  is  the  word  of  God.  But  this  is  not  the  thing 
that  I  am  speaking  of.  But  I  will  better  tell  you  how  the  Holy 
Spirit  is  the  Advocate  and  Witness  of  Christ. 

The  Holy  Spirit  is  sent  by  the  Father  and  the  Son,  to  do  that 
on  souls  which  none  but  God  can  do,  and  which  God  doth  not 
do  by  any  other  means  but  by  Christ,  his  servants,  and  his 
doctrine.  This  work  of  the  a  Spirit  is  the  extraordinary  expres- 
sion and  impression  of  God's  three-fold  perfections,  his  power, 
his  wisdom,  and  his  goodness.  This  way  the  Spirit  is  witness 
of  Christ. 

I.  Before  his  coming,  in  the  b  prophets,  and  the  first  edition 
of  the  covenant  of  grace,  where,  1.  Many  miracles  ;  2.  A  word 
of  divine  wisdom  and  prophecies  fulfilled  ;  3.  And  the  mercy 
and  holiness  of  God,  were  all  expressed. 

II.  In  Christ's  own  c  person,  and  his  life,  appeared  the  same 
divine  impressions  and  expressions  of  the  Holv  Spirit.  1.  In  the 
u  power  which  he  exercised  in  working  abundance  of  uncon- 
trolled miracles  y  healing  all  diseases  by  his  word,  raising  the 
dead,  and  finally  rising  from  the  dead  himself,  and,  after  forty 
days'  abode  on  earth,  ascending  visibly  up  to  heaven,  while  his 
disciples  gazed  after  him.  2.  The  wisdom  of  God  was  notably 
imprinted  on  all  that  holy  doctrine,  by  which  he  brought  life 
and  immortality  to  light,  and  taught  men  to  know  God  and 
life  eternal,     o.   Love  and  goodness  were  most  conspicuous  in 

*  2  Tim.  i.  7;  1  Pet  i.  2.  i>  l  Pet.  i.  11  ;  Isa.lix.21. 

'  John  Hi. 34,  and  i.  32,  33 ;  Isa.  xlii.  1  ;  Matt.  \ii.  IS;  Isa.  \i.  2. 
J  Rom.  i.  4  ;  Hcb.  iii.  3,  1 ;  Acts  vii.  22. 


THE    POOR    MAN'S    FAMILY    BOOK.  453 

his  wonderful  work  of  man's  redemption,  his  condescension, 
his  sufferings,  his  covenant  of  grace,  with  all  the  rest  of  his 
declarations  of  the  Father's  love  and  holiness.  And  thus  the 
Spirit  on  Christ  himself  (which  also  in  a  visible  shape  fell  upon 
him  at  his  baptism)  was  his  witness. 

III.  h\  the  persons  and  lives  of  Christ's  e  apostles  and  chief 
disciples,  who  were  the  witnesses  and  reporters  of  his  own 
words  and  miracles,  the  same  impressions  and  expressions  of 
the  Holy' Spirit  appeared  as  the  witness  of  the  truth  of  Christ. 
1.  While  they  declared  his  word  and  miracles,  they  wrought 
abundance  themselves,  (or  rather  God  by  them,)  to  prove  that 
they  were  true  witnesses  of  Christ.  They  healed  the  sick,  and 
raised  the  dead,  and  judged  and  destroyed  some  obstinate  ene- 
mies of  Christ,  by  the  mere  power  of  God.  2.  The  wisdom  of 
God  did  notably  appear  in  the  light  and  harmony  of  their  doc- 
trine and  lives.  3.  The  goodness  and  love  of  God  appeared  in 
their  wonderful  holiness,  self-denial,  and  love  to  souls. 

IV.  All  the  same  impressions  of  the  Holy  Spirit  appeared  on 
the  Christians  who  were  converted  by  the  apostles,  and  received 
their  testimony  of  Christ,  and  delivered  it  downwards  to  us. 
1.  Miracles  of  one  kind  or  other  were  common  among  them 
long;  even  among  such  culpable  churches  as  the  Galatians, 
(Gal.  iii.  1,  3,)  and  the  Corinthians.  (2  Cor.  xiii.  1,5.)  2.  Pro- 
phets, and  teachers  of  eminent  wisdom,  without  universities,  or 
much  previous  study,  were  suddenly  made  such  by  the  Holy 
Ghost.  (1  Cor.  vii.  and  xii.  13.)  Their  love  and  holiness  were 
wonderful,  God  was  all  to  them,  and  the  world  and  life  itself 
was  as  nothing ;  so  that  they  stand  yet  as  patterns  of  love,  and 
goodness,  and  patience,  to  this  day. 

V.  The  sacred f  Gospel  and  doctrine  itself,  delivered  by  Christ 
and  his  apostles,  doth  to  this  day  visibly  bear  this  image  and 
superscription  of  God.  1 .  In  the  works  of  power  there  recorded, 
and  in  the  powerful  truth  of  it,  which  conquer  the  world,  the 
flesh,  and  the  devil.  2.  In  its  wonderful  wisdom,  and  prophe- 
cies fulfilled,  and  clear  directions  for  man's  salvation.  3.  In 
the  goodness  of  itself  and  its  design,  being  the  glass  in  which 
we  see  God's  face,  the  immortal  Seed,  the  Sauctifier  of  souls,  the 

e  Rev.  xix.  10  ;  Acts  ii.  16,  18  ;  ii.  4  ;  vi.  10,  and  v.  3,  5  ;  Joel  ii.  28 ;  Gal. 
iii.  2,  3;  Zech.  iv.  6  ;  1  Cor.  iv  10,  12;  xii.  4,  7-9,  11;  x,v.  2,  and  v.  4,  5  ; 
Epli.  iii.  5. 

fl  Pet.  i.  23,  and  ii.  2;  John  vi.  63;  Acts  xi.  14  ;  Rom.  x.  8  ;  Col.  i.  5; 
Heb.  iv.  12;  Prov.  xx.\.  5;  Psalm  xii.  5,  6,  and  xix.  7—9;  1  John  v. 
9—12, 


-454  the  poor  man's  family  book. 

most  wonderful  declaration  of  God's  love  and  amiableness,  and 
his  deed  of  gift  of  life  eternal.  So  that  God's  deep  imprinted 
image  and  superscription  telleth  us  that  it  is  the  word  of  God. 

IV.  Lastly.  The  same  g  Holy  Spirit  doth,  by  this  same  word, 
imprint  the  same  image  of  God  on  every  believer,  from  Adam  to 
this  day  ;  but  in  a  greater  degree  since  the  ascension  of  Christ, 
and  promulgation  of  the  Gospel :  so  that  if  any  man  have  not  the 
Spirit  of  Christ,  it  is  because  he  is  none  of  his.  (Rom.  viii.  9.) 
All  that  are  saved  have,  1.  The  spirit  of  power,  which  quickeneth 
them  to  God  as  from  the  dead,  and  en  able  th  them  to  overcome 
the  world  and  the  flesh,  and  to  forsake  their  dearest  sins. 
2.  They  have  all  the  spirit  of  wisdom,  or  a  sound  mind,  by 
which  they  practically,  and  powerfully,  and  savingly  know  God, 
and  Christ,  and  heaven,  and  the  beauties  and  mysteries  of 
holiness,  and  the  evil  of  sin,  the  vanity  of  the  world,  and  the 
madness  and  misery  of  the  wicked  :  in  a  word,  they  are  wise  to 
God  and  to  salvation,  though,  in  their  generation,  the  men  of 
this  world  may  be  wiser  than  they. 

S.  They  have  the  spirit  of  holy  love,  to  God  and  man,  and 
to  themselves  for  God's  sake.  (2  Tim.  i.  7«)  They  love  God 
above  all,  and  love  him  in  his  works,  and  especially  in  his  word 
and  saints,  and  love  to  do  good  to  all  they  can,  and  think  not 
life  too  dear  to  exercise  and  manifest  this  love. 

Now  this  holy  image  of  God  is  first  printed  on  the  Gospel  as 
a  seal ;  and  by  it,  as  the  instrument,  and  by  the  Spirit,  as  the 
hand,  it  is  imprinted  on  the  souls  of  all  believers.  And  how  is 
it  possible  for  God  to  set  a  plainer  mark  of  his  approbation  on 
Christ's  Gospel,  and  to  tell  the  world  that  it  is  his  own,  more 
clearly  than  by  the  Holy  Spirit,  thus  witnessing  to  Christ  by  all 
these  six  particular  instances  ?  1 .  The  Spirit  on  the  prophets 
and  covenant  that  foretold  Christ.  2.  The  Spirit  on  Christ 
himself,  o.  The  Spirit  on  the  apostles.  4.  The  Spirit  on  the 
first  churches.  5.  The  impress  of  the  Spirit  on  the  Gospel  itself. 
And,  6.  The  Spirit  on  all  believers,  in  all  generations. 

And  now  you  may  see  why  I  told  you,  that  by  the  Spirit,  as 
Christ's  advocate,  agent,  and  witness,  I  mean  another  thing, 
than  an  inward  suggestion  of  the  Spirit,  telling  us  that  this  is 
the  word  of  God  j  that  by  witness,  I  mean  especially  '  evidence.' 

«  2  Tliess.  ii.  13  ;  ]  John  ill-  24  ;  iv.  13,  and  v.  6,  9,  10  ;  Rom.  viii.  1,  9,  13, 
10,23,26;  xii.  11,  and  ii  29  ;  Gal.  iv.  6;  iii.  14,  and  v.  5,  to  the  end;  Phil.  i. 
19,  27  ;  ii.  1 ,  and  iii.  3  ;  Ezek.  xxxvi.  20,  27 ;  xxxvii.  14  ;  xxxix.  29  ;  xi.  19,  and 
xviii.  31,  &c. ;  Eph.  i.  13,  17  ;  ii.  18,  22  ;  iii.  10  ;  iv.  3,  4,  and  v.  9,  IS  ;  John 
iii.  5,0,  and  vii.  39;  1  Cor.  vi.  11,  17,  and  xii.  12,  13  ;  2  Cor.  iii.  3,  17. 


the    coon   man's    FAMILY    HOOK.  455 

Even  as  the  being-  of  a  rational  soul  in  all  men,  having  the 
faculties  of  vital  action,  understanding,  and  free-will,  do  prove 
by  evidence,  that  a  God  who  hath  life,  understanding,  and  will, 
is  their  Creator ;  so  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,  wisdom,  and  love  to  God  and  holiness,  doth 
in  the  same  sort  prove,  by  way  of  evidence,  that  God  is  the 
author  of  the  new  creature,  and  consequently  the  owner  of  the 
Gospel  that  is  used  thereunto. 

And  also  hence  you  may  see  why  I  told  you,  that  it  is  not 
only  the  subtle  wit  of  the  learned,  but  much  more  the  holiness 
of  every  regenerate  soul,  that  best  helpeth  men  to  a  confirmed 
belief  of  the  Gospel.  If  you  are  truly  sanctified,  you  have  the 
witness  in  yourself.  (1  John  v.  7 — 11.)  You  have  Christ's 
sanctifying  Spirit,  which  is  his  mark,  his  advocate,  and  agent  in 
you,  and  your  earnest,  and  pledge,  and  first-fruits  of  eternal  life. 
By  this  you  may  know  that  Christ  is  true,  and  that  you  are  the 
child  of  God,  even  by  the  Spirit  which  he  hath  given  you. 
(1  John  hi.  24 ;  Rom.  viii.  9,  16,  26;  Gal.  iv.  6.)  As  the 
likeness  of  the  child  to  the  father  is  his  evidence,  so  is  the 
divine  nature  and  image  on  the  regenerate.  None  but  God 
can  thus  regenerate  souls  :  and  God  would  not  do  it  by  a  doc- 
trine that  is  false,  to  honour  it  and  to  deceive  the  world.  And 
this  love  to  God  and  holy  nature  which  is  in  you  is  the  seed  of 
God,  which  will  not  suffer  you  to  deny  your  Father,  your  Saviour, 
and  your  Regenerator.  You  see  now  how  the  weakest  may 
prove  Christ  and  his  Gospel  to  be  true,  and  may  stand  fast 
against  all  the  assaults  of  the  devil,  even  by  the  great  witness  of 
the  Holy  Spirit,  and  not  in  any  fanatic  sense  or  feigned 
operations. 

S.  The  Lord  help  me  to  understand  and  remember  it.  You 
have  said  that  which  already  I  see  to  be  the  light  itself,  and  feel 
it  give  some  strength  to  my  belief.  And  though  I  was  ready  to 
ask  you,  how  I  shall  be  sure  that  the  history  of  all  these  things 
and  miracles  is  true  j  yet  now  1  am  answered  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  answer  doubts. 

P.  The  history  of  these  miracles  and  other  facts  is  also  de- 
livered down  to  us  with  as  great  advantage  as  our  acts  of  par- 
liament, and  that  there  were  such  men  as  Alexander,  Caesar,  and 
Constantine  in  the  world,  which  are  most  easily  proved  true. 


456  the  poor  man's  family  book. 

S.  But  have  none  of  the  heathens  had  the  Spirit,  who  knew 
not  Jesus  Christ  ? 

P.  In  what  measure  they  had  it,  and  whether  to  their  salva- 
tion, I  pass  by.  But  as  it  is  the  light  of  the  sun  itself,  which 
appeareth  before  sunrise,  so  was  it  the  Spirit  of  Christ  him- 
self, which  illuminated  good  men  before  Christ's  incarnation, 
under  the  first  edition  of  the  covenant  of  grace  ;  and  also  which 
gave  the  heathens  that  measure  of  wisdom  and  virtue  which 
they  had.  But  all  was  much  less  than  what  true  Christians 
commonly  have,  since  the  sun  is  risen. 

S.  But  you  have  not  yet  told  me,  how  they  that  have  not  the 
Spirit  shall  be  convinced  of  the  truth  of  Christ  ? 

P.  Do  you  not  see  that  the  works  of  the  Spirit,  which  I  have 
opened  to  you,  are  such  as  a  stander-by,  that  is  rational  and  true 
to  his  own  conscience,  cannot  deny  ?  Might  not  an  unrege- 
nerate  man  have  seen  the  miracles  of  the  prophets,  and  Christ, 
and  the  apostles,  and  been  convinced  of  them,  and  of  Christ's 
resurrection,  by  historical,  certain  evidence?  May  he  not  be 
convinced  of  God's  image  on  the  Gospel  itself,  and  of  the  holi- 
ness and  wisdom  of  the  godly,  and  plainly  see  that  the  righteous 
is  more  excellent  than  his  neighbour,  and  perceive  the  Spirit  by 
its  fruits  ?     Doubtless  he  may,  if  malignity  blind  him  not. 

S.  I  perceive  by  this,  that  it  greatly  concerneth  all  Christ's 
servants  to  cherish  and  obey  the  Spirit,  and  to  grow  in  grace, 
and  live  very  holy  and  heavenly,  and  especially  loving  and  fruitful 
lives,  when  their  holiness  is  to  be  the  standing  witness  for  Christ 
and  the  Gospel  to  the  world,  from  age  to  age  ?  And  that  the 
sins  of  Christians  are  a  greater  wrong  to  Christ  than  ever  I 
before  imagined. 

P.  I  will  give  you  one  proof  of  that  from  the  words  of  Christ 
himself.  Christ  prayeth  for  them  that  shall  believe  on  him  by 
the  word,  "  that  they  all  may  be  one,  as  thou  Father  art  in  me, 
and  I  in  thee,  that  they  also  may  be  one  in  us,  that  the  world 
may  believe  that  thou  hast  sent  me  :  and  the  glory  which  thou 
gavest  me  I  have  given  them,  that  they  may  be  one,  even  as  we 
are  one  :  I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  into  one,  and  that  the  world  may  know  that  thou  hast 
sent  me,  and  hast  loved  them,  as  thou  hast  loved  me."  (John 
xvii.  21—23.) 

S.  This  text  is  so  vehement,  and  layeth  so  much  of  the  glory 
of  Christians,  and  so  much  of  the  convincing  evidence  of  Christ- 
ianity to  convert  the  world,  upon  the  unity  of  believers,  that  it 


THE    POOR    MAN'S    FAMILY    BOOK.  457 

stirreth  up  in  me  a  greater  fear  of  schisms,  and  divisions,  and 
sects,  than  1  had  before.  I  pray  you,  therefore,  add  a  short  cha- 
racter of  each  sect,  telling  me  what  that  evil  is  in  each  one  which 
I  must  avoid. 

P.  That  I  must  not  do  now,  1.  Lest  I  be  tedious.  2.  And 
what  I  give  you  in  writing  will  not  be  read  by  any  of  those  sects, 
if  they  find  a  word  against  themselves. 

I  will  now  conclude  with  these  five  graces  and  duties,  which 
must  be  your  general  helps  against  all  temptations  whatsoever. 

I.  You  must  h  grow  in  holy  knowledge  :  children  and  fools 
are  more  easily  cheated  than  the  wise. 

II.  You  must  come  to  a  full  resolution.  Resolve  rather  to 
die  than  wilfully  sin.  An  unresolved  person  encourageth  the 
tempter,  and  is  more  than  half  overcome  already. 

III.  Be  fearful  of  sinning,  as  conscious  of  your  badness,  and 
the  multitude  of  temptations  ;  and  let  watchfulness  be  your  con- 
stant work. 

IV.  Be  sure  that  your  heart  and  life  be  wholly  given  up  to 
God,  and  filled  with  good,  and  still  employed  in  his  service ; 
and  then  the  tempter  will  never  find  you  disposed,  or  at  leisure, 
for  his  turn.  An  empty  heart  (much  more  a  carnal)  and  an  idle 
life,  is  ready  to  entertain  any  motion  unto  sin. 

V.  Look  still  by  faith  to  Christ  and  his  Spirit,  as  your  only 
strength.  And  trust  not  to  your  own  understanding,  goodness, 
or  resolutions  :  for  man,  of  himself,  is  very  mutable.  The  Lord 
that  hath  converted  you,  confirm  you,  and  preserve  you. 


THE  SIXTH  DAY'S  CONFERENCE. 

Instructions  for  a  Holy  Life. 

I.  TI1F.    NECESSITY,    REASON,    AND    MEANS    OF    HOLINESS. 

II.  THE    PARTS    AND    PRACTICE    OF    A    HOLY     LIFE. 

1.    FOR    PERSONAL    DIRECTION. 
2.    FOR    FAMILY    INSTRUCTION. 

Speakers. — Paul,  a  Teacher;  Saul,  a  Learner. 

Paul.  Come,  neighbour,  methinks  by  this  time  you  should  so 

well  understand  your  own  condition,  as  to  know  yourself  what 

further  instructions  to  desire.     What  would  you  have  me  teach 

you  next? 

11  1  Pet.  ii.  2  ;  2  Pet.  iii.  18;  2  Thess.  i.  3  ;  F.r>li.  i.  17,  18  ;  Phil,  i.9;  Col. 
i,  9,  and  iii.  10  ;  Prov.  xiv.  10. 


458  thk  pooh  man's  family  book. 

Saul.  You  have  already,  in  your  familiar  conference,  made 
known  to  me  what  is  the  nature  of  Christianity  and  holiness,  and 
what  are  the  temptations  which  must  he  resisted.  And  I  truly 
approve  your  wisdom  in  rather  acquainting  me  with  them  before- 
hand, that  I  may  be  prepared,  or  may  prevent  them,  than  (as 
many  do)  to  stay  till  I  come  to  you  in  a  temptation  for  resolu- 
tion to  help  me  out.  For  I  know  it  is  easier  and  cheaper  to  pre- 
vent the  kindling  of  this  fire  than  to  quench  it.  And  sometimes 
it  falls  among  stubble,  or  gunpowder,  and  hath  done  its  work 
before  the  sinner  cometh  to  a  minister  for  help.  They  are 
strange  physicians  who  choose  rather  to  cure  diseases  at  the 
height,  than  to  teach  men  how  to  prevent  them.  But  I  would 
yet  entreat  you  to  give  me  in  writing  some  distinct  instructions 
for  a  holy  life.  My  reasons  are,  1.  I  am  afraid  I  shall  not  well 
set  together  what  you  gave  me  in  conference,  nor  well  remember 
it ;  and  therefore  would  have  it  orderly  before  my  eyes.  2.  I 
would  have  somewhat  to  instruct  my  family  with ;  and  there- 
fore desire  you  to  write  it  me  so  as  I  may  oft  read  it  to  them. 

P.  What  is  it  particularly  that  you  would  have  ? 

S.  I.  I  would  have  you  distinctly  to  write  me  down  the  true 
reasons  and  means  of  conversion  and  a  holy  life;  for  1  know 
that  it  is  the  same  reasons  which  made  me  a  Christian  which 
must  keep  me  one.  And,  therefore,  J  would  oft  review  them, 
as  if  I  had  never  been  converted  ;  for  if  1  forget  what  moved 
and  turned  my  heart  to  God  by  Christ,  I  shall  be  ready  to  lose 
the  effect,  and  to  turn  back.  And  I  would  read  the  same  reasons 
often  to  my  family. 

II.  I  would  desire  you  to  set  before  me  all  the  duties  of  a 
christian  life,  that  I  may  see  them  together,  and  have  the  sum  of 
them  imprinted  on  my  mind,  and  know  how  to  enjoin  them  in 
my  practice.  And  this  summary,  also,  I  would  read  often  to  my 
family. 

P.  Your  desires  are  reasonable  and  seasonable:  and  both 
these  are  done  in  the  two  sheets  which  I  published  for  families, 
some  years  ago.  It  is  them,  therefore,  that  I  shall  give  vou  in 
answer  to  your  desires. 

But  I  must  tell  you,  that  the  necessity  of  brevity  constrained 
me  to  bring  much  into  so  narrow  a  room,  that  the  style  is  too 
close  and  concise  for  your  ignorant  family ;  unless  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,  especially  if  it  be  carelessly,  will  not  serve  for  the 


THE    POOR    MAN'S    FAMILY    BOOK.  159 

understanding  of  so  short  and  close  a  style.  Ignorant  hearers 
cannot  receive  much  in  few  words  ;  hut  must  have  a  little  matter 
in  many  words,  oft  and  oft  repeated,  that  their  wits  may  have 
leisure  to  work  upon  it.  And  this  will  serve  you  instead  of  a 
catechism,  while,  in  one  discourse,  all  the  heads  of  the  catechism 
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  second  part  by  memory,  it  will  help  them 
unto  a  practical  knowledge.  But  yet  that  you  may  have  the 
same  thing  several  ways,  for  fear  of  losing  it,  I  will  hereafter  give 
you  a  catechism  for  your  family  besides ;  but  this  shall  serve  for 
this  day's  work. 

I.  The  Necessity,  Reason,  and  Means  of  Holiness. 

1.  To  keep  up  the  resolutions  of  the  converted;   and 

2.  To  instruct  those  in  families  that  need  them. 

Though  the '  saving  of  souls  be  a  matter  of  inexpressible 
importance,  yet  (the  Lord  have  mercy  upon  them)  what  abund- 
ance are  there  that  think  it  not  worthy  of  their  serious  inquiry; 
the  reading  of  a  good  hook  one  hour  in  a  week.  For  the  sake 
of  these  careless,  slothful  sinners,  I  have  here  spoken  much  in  a 
little  room,  that  they  may  not  refuse  to  read  and  consider  so  short 
a  lesson,  unless  they  think  their  souls  worth  nothing.  Sinner, 
as  thou  wilt  shortly  answer  it  before  God,  deny  not  to  God,  to 
thyself,  and  me,  the  sober  pondering,  and  faithful  practising,  these 
few  directions. 

I.  Begin  at  home,  and  know  thyself:  consider  what  it  is  to  be 
akman.  Thou  art  made  a  nobler  creature  than  the  brutes: 
they  serve  thee,  and  are  governed  by  thee  ;  and  death  ends  all 
their  pains  and  pleasures.  But  thou  hast  reason  to  rule  thyself 
and  them  ;  to  know  thy  God,  and  foresee  thy  end,  and  know  thy 
way,  and  do  thy  duty.  Thy  reason,  and  free-will,  and  executive 
power,  are  part  of  the  image  of  God  upon  thy  nature ;  so  is  thy 
dominion  over  the  brutes,  as  (under  him)  thou  art  their  owner, 
their  ruler,  and  their  end.  But  thy  holy  wisdom,  and  goodness, 
and  ability,  is  the  chief  part  of  his  image,  on  which  thy  happi- 
ness depends.  Thou  hast  a  soul,  that  cannot  be  satisfied  in 
knowing,  till  thy  '  knowledge  reach  to  God  himself;  nor  can  it 
be  disposed  by  any  other;   nor  can  it   (or  the  societies  of  the 

1  Mark  viii.  36;  Matt.  vi.  33  ;  Job  xxi.  14,  and  xxii.  17;  Psalm  i.  2,  3 ; 
xii.,  and  xiv. 

k  Psalm  viii.  4—6  ;  Gen.  i.  26,  27,  and  ix.  6  ;  Col.  iii.  10. 
1  John  xvii.  3,  and  iv.  G,  7  ;  Jer.  ix.  21. 


460  THE    POOR    MAN'S    FAMILY    BOOK. 

world)  be  well  governed,  according  to  its  nature,  without  regard 
to  his  sovereign  authority,  and  without  the  hopes  and  m  fears  of 
joy  and  misery  hereafter ;  nor  can  it  be  n  happy  in  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  in 
vain  ?  If  the  nature  of  all  things  be  fitted  to  its  °  use  and  end, 
then  it  must  needs  be  so  with  thine. 

II.  By  knowing  thyself,  then,  thou  must  needs  know  that 
there  is  a  God  ;p  and  that  he  is  thy  Maker,  and  infinite  in  all 
perfections;  and  that  he  is  thy  Owner,  thy  Ruler,  and  thy  Felicity, 
or  End.  He  is  mad  that  seeth  not  that  such  creatures  have  a 
cause,  or  maker,  and  that  all  the  power,  and  wisdom,  and  goodness 
of  the  world  is  caused  by  a  power,  and  wisdom,  and  goodness, 
which  is  greater  than  that  of  all  the  world.  And  who  can  be  our 
owner,  but  he  that  made  us?  and  who  can  be  our  highest  governor 
but  our  owner ;  whose  infinite,  power,  wisdom  and  goodness, 
maketh  him  only  fit  thereto.  And  if  he  be  our  Governor,  he 
must  needs  have  laws,  with  rewards  for  the  good,  and  punish- 
ments for  the  bad,  and  must  judge  and  execute  accordingly. 
And  if  he  be  our  chiefest  Benefactor,  and  all  that  we  have  is 
from  him,  and  all  our  hope  and  happiness  is  in  him,  nothing 
can  be  more  clear  than  that  the  very  nature  of  man  doth  prove 
that,  in  hope  of  future  happiness,  he  should  absolutely  resign 
himself  to  the  will  and  disposal  of  this  God,  and  that  he  should ' 
absolutely  obey  him,  and  that  he  should  love  and  serve  him 
with  all  his  powers  ;  it  being  impossible  to  love,  obey,  and  please 
that  God  too  much  who  is  thus  our  Cause,  our  End,  our  All. 

III.  By  knowing  thus  thyself  and  God,  it  is  easy  to  know 
what  primitive  holiness  and  godliness  is.  Even  this  hearty, 
entire,  and  absolute  resignation  of  the  soul  to  God,  as  the  infi- 
nite Power,  Wisdom,  and  Goodness,  as  our  Creator,  our  Owner, 
Governor,  and  Felicity,  or  End  ;  fully  submitting  to  his  dis- 
posals, obeying  his  laws,  in  hope  of  his  promised  rewards,  and 
fear  of  his  threatened  punishments;  and  loving  and  delighting 
in  himself,  and  all  his  appearances  in  the  world;  and  desiring 
and  seeking  the  endless  sight  and  enjoyment  of  him  in  hea- 
venly glory,  and  expressing  these  affections  in  daily  prayer, 
thanksgiving,  and  praise.     This  is   the  use  of  all  thy  faculties^ 

m  Luke  xii.  4,  5.  "  Psalm  xvi.  5—11.  °  Isa.  xlv.  18. 

P  Psalm  xiv.  1  ;  xlvi.  10  ;  ix.  10;  c. ;  xxiii.;  xix.  1 — 3,  and  xlvii.  7  ;  Gen. 
i.  1,  and  xviii.  25  ;  Rev.  i.  8;  Rom.  i.  19,  20;  Ezek.  xviii.  4  ;  iVIal.  i.  G. 

i  Matt.  xxii.  37,  and  vi.  20,  21  ;  Jer.  v.  22;  2  Cor.  v.  8,  9  ;  viii.  5  ;  vi. 
1C— 18,  and  iv.  17, 18  ;  Tit.  it.  14  ;  1  Pet.  ii.  9;  Psalm  x.;  xxxvii.  4,  and  xl. 
8;  Col.  Hi.  i.  2. 


THE    POOR    MAN'S    FAMILY    BOOK.  461 

the  end  and  business  of  thy  life,  the  health  and  happiness  of 
thy  soul.  This  is  that  holiness  or  godliness  which  God  doth  so 
much  call  for. 

IV.  And  by  this  it  is  easy  to  know  what  a  state  of  sin  and 
ungodliness  is.r  Even  the  want  of  all  this  holiness,  and  the 
setting  up  of  carnal  self  instead  of  God.  When  men  are 
proudly  great,  and  wise,  and  good,  in  their  own  eyes,  and  would 
dispose  of  themselves,  and  all  their  concernments,  and  would 
rule  themselves,  and  please  themselves,  according  to  the  fleshly 
appetite  and  fancy ;  and  therefore  love  most  the  pleasures,  and 
profits,  and  honours  of  the  world,  as  the  provision  to  satisfy 
the  desires  of  the  flesh ;  and  God  shall  be  no  further  loved, 
obeyed,  or  pleased,  than  the  love  of  fleshly  pleasure  will  give 
leave ;  nor  shall  have  any  thing  but  what  the  flesh  can  spare. 
This  is  a  wicked,  a  carnal,  an  ungodly  state,  though  it  break 
forth  in  various  ways  of  sinning. 

V.  By  this,  experience  itself  may  tell  you  that  most  men,s 
yea,  all,  till  grace  renew  them,  are  in  this  ungodly,  miserable 
state,  though  only  the  Scripture  tells  us  how  this  came  to  pass. 
Though  all  are  not  fornicators,  nor  drunkards,  nor  extortioners, 
nor  persecutors,  nor  live  not  in  the  same  way  of  sinning;  yet 
selfishness,  and  pride,  and  sensuality,  and  the  love  of  worldlv 
things,  ignorance,  and  ungodliness,  are  plainly  become  the  com- 
mon corruption  of  the  nature  of  man ;  so  that  their  hearts  are 
turned  to  the  world  from  God,  and  filled  with  impiety,  filthi- 
ness,  and  injustice ;  and  their  reason  is  but  a  servant  to  their 
senses;  and  their  mind,1  and  love,  and  life  is  carnal:  and  this 
carnal  mind  is  enmity  to  the  holiness  of  God,  and  cannot  be 
subject  to  his  law.  This  corruption  is  hereditary,  and  is  be- 
come, as  it  were,  a  nature  to  us,  being  the  mortal  malady  of  all 
our  natures.  And  it  is  easy  to  know  that  such  an  unholy, 
wicked  nature  must  needs  be  loathsome  to  God,  and  unfit  for 
the  happy  enjovment  of  his  love,11  either  here,  or  in  the  life  to 
come ;  for  what  communion  hath  light  with  darkness  ? 

VI.  Hence,  then,  it  is  easy  to  see  what  grace  is  needful  to  a 
man's  salvation.  So  odious  a  creature,  such  an  unthankful 
rebel,  that  is  turned  away  from  God,  and  set  against  him,  and 
defiled  with  all  this  filth  of  sin,  must  needs  be  both  renewed 

r  Psalm  i.,  and  xiv. ;  Heb.  xii.  14;  Rom.  viii.  13,  19;  xiii.  14,  15,   and  vj. 
10;  Joint  iii.3,  5,  G  ;  ljolutii.15,  16;  Lnke  xviii. 23,  and  xlv.  26,  33. 
3  Rom.  Hi.,  and  v.  12,  17, 19;  Psalm  xiv.;   Epli.ii.  2,  3;  Jphniii.O. 
1  Koitt.  viii.  5-7.  "  Psalm  iv.  3  ;  2  Cor.  vi.  14,  17. 


462  the  poor  man's  family  book. 

and  reconciled/  sanctified  and  pardoned,  if  ever  he  will  be 
saved.  To  love  God,  and  be  beloved  by  him,  and  to  be  de- 
lighted herein,  in  the  sight  of  his  glory,  is  the  heaven  and  hap- 
piness of  souls  j  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 
content,  for  the  flesh  and  world  have  their  delight  and  love  : 
and  till  sin  be  pardoned/  and  God  reconciled  to  the  soul,  what 
joy  or  peace  can  it  expect  from  him  whose  nature  and  justice 
engageth  him  to  loathe  and  punish  it  ? 

VII.  And  experience  will  tell  you  how  insufficient z  you  are 
for  either  of  these  two  works  yourselves,  to  renew  your  souls,  or 
to  reconcile  them  unto  God.  Will  a  nature  that  is  carnal  resist 
and  overcome  the  flesh,  and  abhor  the  sin  which  it  most  dearly 
loveth  ?  Will  a  worldly  mind  overcome  the  world  ?  When 
custom  hath  rooted  your  natural  corruptions,  are  they  easily 
rooted  up  ?  Oh  !  how  great  and  hard  a  work  is  it,  to  cause  a 
blind,  unbelieving  sinner  to  set  his  heart  on  another  world,  and 
lay  all  his  hopes  in  heaven,  and  to  cast  off  all  the  things  he 
seeth,  for  that  God  and  glory  which  he  never  saw  :  and  for  a 
hardened,  worldly,  fleshly  heart,  to  become  wise  and  tender,  and 
holy  and  heavenly,  and  abhor  the  sin  which  it  most  fondly 
loveth.  And  what  can  we  do  to  satisfy  justice,  and  reconcile 
such  a  rebel  soul  to  God  ? 

VIII.  Nature  and  experience  having  thus  acquainted  you  with 
vour  sin  and  misery,  and  what  you  want,  will  further  tell  you, 
that  Goda  doth  not  yet  deal  with  you  according  to  your  deserts. 
He  giveth  you  life,  and  time,  and  mercies,  when  your  sin  had 
forfeited  all  these.  He  obligeth  you  to  repent  and  turn  unto 
him.  And,  therefore,  experience  telling  you  that  there  is  some 
hope,  and  that  God  hath  found  out  some  way  of  showing  mercy 
to  the  children  of  wrath,  reason  will  command  you  to  inquire 
of  all  that  are  fit  to  teach  you,  what  way  of  remedy  God  hath 
made  known.  And,  as  you  may  soon  discover,  that  the  religion 
of  heathens  and  Mahometans  is  so  far  from  showing  the  true 
remedy,  that  they  are  part  of  the  disease  itself:  so  you  may  learn, 
that  ab  wonderful  person,  the  Lord  JesusChrist,  hath  undertaken 

x  P.vilm  xxxii.  1,  2  ;  1  Cor.  vi.  11 ;  Tit.  ii.  14,  and  iii.  5 — 7  ;  Heb.xiv.  14  ; 
Matt.  v.8. 

y  Rom.  v.  1—3. 

■> •  Psalm  x'.ix.  7,  8,  15;  1  Cor.  ii.  Ii;  Luke  xi.  21;   Heb.  xiv.  12  ;  2  Pet.  i.  3. 

a  Acts  xiv.  27,  and  xvii.  24,  27,28;  Rom.  i.  19,20,  and  ii.  4;  Job  xxxiii. 
14—25  ;  Matt.  xii.  12,  43. 

b  Isa.  ix.  6,  7,  and  liii.  ;  John  iii.  1C,  19  ;  i.  1,  3,  4,  and  iii.  2. 


THE    POOR    MAN'S    FAMILY    BOOK.  463 

the  office  of  being  the  Redeemer  and  Saviour  of  the  world,  and 
that  he,  who  is  the  eternal  Word  and  Wisdom  of  the  Father,  hath 
wonderfully  appeared  in  the  nature  of  man,  which  he  took  from 
the  Virgin  Mary,  being  conceived  by  the  Holy  Ghost,  that  we 
might  have  a  teacher  sent  from  c  heaven,  infallibly  and  easily  to 
acquaint  the  world  with  the  will  of  God,  and  the  unseen  things 
of  life  eternal ;  how  God  d  bare  witness  of  his  truth,  by  abundant, 
open,  uncontrolled  miracles  ;e  how  he  conquered  Satan  and  the 
world,  and  f  gave  us  an  example  of  perfect  righteousness,  and 
underwent  the  scorn  and  cruelty  of  sinners,  and  suffered  the 
death  of  the  cross,  as  a  sacrifice  for  our  sins,  to  reconcile  us 
unto   God  ;   how  he  rose  again  the  third  day,   and  conquered 
death,  and  lived  forty  days  longer  on  the  earth,  instructing  his 
apostles,  and  giving  them  commission  to  preach  the  gospel  to  all 
the  woild,   and  then  ascending;  hodilv  into  heaven  while  thev 
gazed  after  him  ;   how  he  is  now  in  heaven,  both  God  and  man 
in  one  person,  the  Teacher,  and  King,  and  High  Priest  of  his 
church.     Of  him  must  we  learn  the  way  of  life;  by  him  must 
we  be  ruled,  as  the  Physician  of  souls.     All  power  is  given  him 
in  heaven  and  earth.     By  his  sacrifice,  and  merit,  and  interces- 
sion, must  we  be  pardoned,  and  accepted  with  the  Father;  and 
only  by  him   must  we  come  to  God.     He  hath  procured  and 
established  a  covenant  of  Grace-,  which  baptism  is  the  seal  of, 
even   that  God  will  in  him  be  our  God  and    reconciled  Father, 
and  Christ  will  be  our  Saviour,  and  the  Holy  Ghost  will  be  our 
Sanctifier,  if  we  will  unfeignedly  consent ;  that  is,  if  penitently 
and  believingly  we  give  up  ourselves  to   God  the   Father,  Son, 
and  Holy  Ghost,  in  these   resolutions.     This  covenant,  in   the 
tenour  of  it,  is  a  deed  of  gift  of  Christ,  and  pardon  and  salvation 
to  all  the  world,  if,  by  true  faith  and  repentance,  they  will  turn 
to  God.     And  this  shall  be  the  law  according  to  which  he  shall 
judge  all  that  hear  it  at  the  last;  for  he  is  made  a  Judge  of  all, 
and  will  raise  all  the  dead,  and  will  justify  his  saints,  and  will 
judge  them  unto  endless  joy  and  glory,  and  condemn  the  unbe- 
lievers, impenitent  and  g  ungodly,  unto  endless  misery.     The 
soul  alone  is  judged  at  death  ;   and  body  and  soul  at  the  resur- 
rection.    This  Gospel  the  apostles  preached  to  the  world  ;  and 
that  it  might  be  effectual  to  men's  salvation,  the1'  Holy  Ghost 

c  John  i.  IS.  d  Acts  ii.  22  ;  Ileb.  ii.  3,  4.  c  Matt.  iv. 

fl  Pet.  ii.  22 — 25;  Matt.  xxvi.  27,  28,  and  xxv. ;  Acts  i. ;  Heb.  iv. ;  viii. 
0.  13  ;  viii.  G,  7,  and  vii.  25  ;  Epli.  i.  22,  23  ;  lloni.  v.  1,  .!,  9;  1  John  v.  It), 
12  ;  John  v.  22,  ami  iii.  18,M9. 

e  Luke  xvi.  h  Acts  ii. ;  John  x vii.  23. 


464  the  poor  man's  family  book. 

was  first  given  to  inspire  the  preachers  of  it,  and  enable  them  to 
speak  in  various  languages,  and  infallibly  agree  in  one,  and  to 
work  many  great  and  open  miracles  to  prove  their  word  to  those 
they  preached  to;  and  by  this  means  they1  planted  the  church, 
which  ordinary  ministers  must  increase,  and  teach,  and  oversee, 
to  the  end  of  the  world,  till  all  the  elect  be  gathered  in.  And 
the  same  k  Holy  Spirit  hath  undertaken  it,  as  his  work,  to  ac- 
company this  Gospel,  and  by  it  to  convert  men's  souls,  illumin- 
ating and  sanctifying  them  ;  and,  by  a  secret ]  regeneration,  to 
renew  their  natures,  and  bring  them  to  that  knowledge,  and 
obedience,  and  love  of  God,  which  is  the  primitive  holiness  for 
which  we  were  created,  and  from  which  we  fell.  And  thus,  by 
a  Saviour  and  a  Sanctifier,  must  all  be  reconciled  and  renewed, 
that  will  be  glorified  with  God  in  heaven.  All  this  you  may 
learn  from  the  sacred  Scriptures,  which  were  m  written  by  the 
inspiration  of  the  Holy  Spirit,  and  sealed  by  multitudes  of  open  n 
miracles,  and  contain  the  very  image  and  superscription  of  God, 
and  have  been  received  and  preserved  by  the  church,  as  the 
certain  oracles  of  God,  and  blessed  by  him  through  all  genera- 
tions, to  the  sanctifying  of  many  souls. 

IX.  When  you  understand  all  this,  it  is  time  for  you  to  °  look 
home,  and  understand  now  what  state  your  souls  are  in.  That 
you  were  made  capable  of  holiness  and  happiness,  you  know  ; 
that  you  and  all  men  are  fallen  from  God,  and  holiness,  and  hap- 
piness, unto  self,  and  sin,  and  misery,  you  know;  that  you  are  so 
far  redeemed  by  Christ,  you  know,  as  to  have  a  pardoning  and 
saving  covenant  tendered  you,  and  Cbrist  and  mercy  offered  to 
your  choice.  But  whether  you  are  truly  penitent  believers,  and 
renewed  by  the  Holy  Ghost,  and  so  united  unto  Christ,  this  is 
the  question  vet  unresolved  ;  this  is  the  work  that  is  yet  to  do, 
without  which  there  is  no  salvation ;  and  if  thou  die  before  it 
is  done,  wo  to  thee  that  ever  thou  wast  a  man  !  Except  a  man 
be  p  regenerate  by  the  Spirit,  and  converted,  and  made  a  new 
creature,  and  of  carnal  be  made  spiritual,  and  of  earthly  be 
made  heavenly,  and  of  selfish  and  sinful  be  made  holy  and  obe- 
dient to  God,  he  can  never  be  saved,  no  more  than  the  devil 
himself  can  be  saved.  And  if  this  be  so,  (as  nothing  is  more 
sure,)  I  require  thee  now,  who  readest  these  word*,  as  thou  re- 

'  Matt,  xxviii   19,  20;  Acts  xiv.  23  ;  xx.,  and  xxvi.  17,  IS. 

k  Ruin,  viii.9.  '  Tit.  iii.  5,  (i  ;  John  xiii.  5,  6. 

'"  2  Tim. Hi.  10.  "  Hel).  ii.  3.  4. 

u  2  Cor.  xiii  5  ;  Psalm  iv.  4  ;  2  Pet.  i.  10. 

i'  Johniii.  5  ;  2  Cor.  v.  17  ;  Rom.viii.  7,<> ;   Phil,  ill  18,  20. 


THE    POOR    MAN'S    FAMILY    BOOK.  465 

gardest  thy  salvation,  as  thou  wouldest  escape  hell  fire,  and  stand 
with  comfort  before  Christ  and  his  angels  at  the  last,  that  thou 
soberly  consider  whether  reason  command  thee  not  to  try  thy 
state,  whether  thou  art  thus  <*■  renewed  by  the  Spirit  of  Christ  or 
not;  and  tor  call  for  help  to  those  that  can  advise  thee,  and 
follow  on  the  search  till  thou  know  thy  case ;  and  if  thy  soul 
be  a  stranger  to  this  sanctifying  work,  whether  reason  command 
thee  not,  without  any  delay,  to  make  out  to  Christ,  and  beg  his 
Spirit,  and  cast  away  thy  sins,  and  give  up  thyself  entirely  to 
thy  God,  thy  Saviour,  and  Sanctifier,  and  enter  into  his  covenant 
with  a  full  resolution  never  to  forsake  him  ;  to  deny  thyself, 
and  the  desires  of  the  flesh,  and  this  deceitful,  transitory  world, 
and  lay  out  all  thy  hopes  on  heaven,  and  speedily,  whatever  it 
cost  thee,  to  make  sure  of  the  felicity  which  hath  no  end.  And 
darest  thou  refuse  this,  when  God  and  conscience  do  command 
it  ?     And,  further,  I  advise  you, 

X.  Understand  how  it  is  that  Satan  hindereth  souls  from  being 
sanctified,  that  you  may  know  how  to  resist  his  wiles.  Some 
he  deceiveth  bys  malicious  suggestions,  that  holiness  is  nothing 
but  fancy  or  hvpocrisy  !  (And  if  God,  and  death,  and  heaven, 
and  hell  were  fancies,  this  might  be  believed).  Some  he  de- 
baucheth  by  the  power  of  fleshly  appetite  and  lust,  so  that  their 
sins  will  not  let  their  reason  speak  ;  some  he  keepeth  in  utter 
ignorance,  by  the  evil  education  of  ignorant  parents,  and  the 
negligence  of1  ungodly,  soul -murdering  teachers  5  some  he  de- 
ceiveth by  worldly  hopes,  and  keepeth  their  minds  so  taken  up 
with  worldly  things,  that  the  matters  of  eternity  can  have  but 
some  loose,  ineffectual  thoughts,  as  bad  as  none  ;  some  are 
entangled  in  u  ill  company,  who  make  a  scorn  of  a  holy  life,  or 
feed  them  with  continual  diversions  and  vain  delights;  and  some 
are  so  x  hardened  in  their  sin,  that  they  are  even  past  feeling, 
and  neither  fear  God's  wrath,  nor  care  for  their  salvation,  but 
hear  these  things  as  men  asleep,  and  nothing  will  awake  them. 
Some  are  discouraged  with  a  conceit  that  godliness  is  a  life 
so  y  grievous,  sad,  and  melancholy,  that,  rather  than  endure  it, 
they  will  venture  their  souls,  come  on  it  what  will,  as  if  it  were 
a  grievous  life  to  love  God  and  hope  for  endless  joys,  and  a 
pleasant  life  to  love  the  world  and  sin,  and  live  within  a  step  of 

1  Acts  xvi.  14. 

r  Acts  ii.  37 ;  xvi.  30,  and  xi.  23  ;  2  Cor.  vi.  1,  2  ;  Rev.  ii.  7. 
s  Acts  xxiv.  14  ;  xxviii.  22,  and  xxiv.  5,  6. 

'Mai.  ii.  7,  9;  Ho?,  iv.  9.  "  Prov.  xiii.  20. 

*  Eph.iv   18,  19.  i  Mai.  i.  13. 

VOL.  XIX.  II  H 


466  the  poor  man's  family  book. 

hell !  Some  that  are  convinced,  do z  put  off  their  conversion 
with  delays,  and  think  it  is  time  enough  hereafter,  and  are  pur- 
posing and  promising  till  it  he  too  late,  and  life,  and  time,  and 
hope  be  ended  ;  and  some  that  see  there  is  a  necessity  of  holi- 
ness, are  a  cheated  by  some  dead  opinions,  or  names,  or  shows,  or 
images  of  holiness,  either  because  they  hold  a  strict  opinion,  or 
because  they  join  with  a  religious  party,  or  because  they  are  of 
that  which  they  think  is  the  true  church,  or  because  they  are 
baptised  with  water,  and  observe  the  outward  parts  of  worship  ; 
and  perhaps  because  they  offer  God  a  great  deal  of  lip-service, 
and  lifeless  ceremony,  which  never  savoured  of  a  holy  soul. 
Thus  deadness,  sensuality,  worldliness,  and  hypocrisy  do  hinder 
millions  from  sanctiflcation  and  salvation. 

XI.  If  ever  thou  wouldest  be  saved,  oppress  not  reason  by  sen- 
suality or  diversions  ;  but  sometimes  b  retire  for  sober  considera- 
tion. Distracted  and  sleepy  reason  is  unuseful  ;  God  and  con- 
science have  a  great  deal  to  say  to  thee,  which  in  a  crowd  of 
company  and  business  thou  art  not  fit  to  hear.  It  is  a  c  doleful 
case,  that  a  man  who  hath  a  God,  a  Christ,  a  soul,  a  heaven,  a 
hell  to  think  of,  will  allow  them  none  but  running  thoughts,  and 
not  once  in  a  week  bestow  one  hour  in  manlike,  serious  d  con- 
sideration of  them  !  Sure  thou  hast  no  greater  things  to  mind. 
Resolve,  then,  sometimes  to  spend  half  an  hour  in  the  deepest 
thoughts  of  thy  everlasting  state. 

XII.  e  Look  upon  this  world  and  all  its  pleasures  as  a  man 
of  reason,  who  forseeth  the  end,  and  not  as  a  beast,  that  liveth 
but  by  sense,  or  present  objects.  Do  I  need  to  tell  thee,  man, 
that  thou  must  die  ?  Cannot  carcasses,  and  bones,  and  dust 
instruct  thee  to  see  the  end  of  earthly  glory,  and  all  the  plea- 
sures of  the  flesh  ?  Is  it  a  controversy  whether  thy  flesh  must 
shortly  perish  ?  and  wilt  thou  yet  provide  for  it  before  thy  soul  ? 
What  a  sad  farewell  must  thou  shortly  take,  of  all  that  world- 
lings sell  their  souls  for  !  And  O  how  quickly  will  this  be  ! 
Alas,  man,  the  day  is  even  at  hand.  A  few  days  more,  and 
thou  art  gone  !  And  darest  thou  live  unready,  and  part  with 
heaven  for  such  a  world  as  this  ? 

z  Matt.  xxv.  3,  8,  12,  and  xxiv.  43,  44. 

"John  viii.  39,42,44;  Rom.  iii.  1,  2;  Gal.  iv.  29,  and  i.  14;  Matt.  xiii. 
19—22,  and  xv.  2,  3,  6. 

b  Psalm  iv.  4  ;  Hag.  i.  5  ;  Dent,  xxxii.  7,  29. 

c  Isa-  i-  3.  d  Job  xxxiv.  27 ;  Jer.  xxiii.  20  ;  Psalm  cxix.  59. 

e  2  Cor.  iv.  18  ;  Deut.  xxxii.  29  ;  1  John  ji.  17  ;  1  Cor.  vii.  31 ;  Luke  xii. 
19,  20 ;  John  xiv.  1,  2  ;  1  Thess.  v.  13. 


THE   POOR    MAN'S    FAMILY   BOOK.  467 

XIII.  And  then  think  soberly  of  thef  life  to  come.  What  it 
is  for  a  soul  to  appear  before  the  living  God,  and  be  judged  to 
endless  joy  or  misery.  If  the  devil  tempt  thee  to  doubt  of  such 
a  life,  remember  that  nature,  and  Scripture,  and  the  world's 
consent,  and  his  own  temptations,  are  witnesses  against  him. 
O  man  !  canst  thou  pass  one  day,  in  company,  or  alone,  in 
business,  or  in  idleness,  without  some  sober  thoughts  of  ever- 
lastingness  ?  Nothing  more  showeth  that  the  hearts  of  men  are 
asleep  or  dead,  than  that  the  thoughts  of  endless  joy  or  pain,  so 
near  at  hand,  constrain  them  not  to  be  holy,  and  overcome  not 
all  the  temptations  of  the  flesh,  as  toys,  and  inconsiderable 
things. 

XIV.  Mark  well  what  mind  most  men  are  of,  when  they  come 
tog  die.  Unless  it  be  some  desperate,  forsaken  wretch,  do  they 
not  all  speak  well  of  a  holy  life ;  and  wish  that  their  lives  had 
been  spent  in  the  most  fervent  love  of  God,  and  strictest  obe- 
dience to  his  laws  ?  Do  they  then  speak  well  of  lust  and 
pleasures,  and  magnify  the  wealth  and  honours  of  the  world  ? 
Had  they  not  then  rather  die  as  the  most  mortified  saints,  than 
as  careless,  fleshly,  worldly  sinners  ?  And  dost  thou  see  and 
know  this,  and  yet  wilt  thou  not  be  instructed,  and  be  wise  in 
time  ? 

XV.  Think  well  what  manner  of  men  those  were,  whose'1 
names  are  now  honoured  for  their  holiness.  What  manner  of 
life  did  St.  Peter,  and  Paul,  St.  Cyprian,  St.  Augustin,  and  all 
other  saints  and  martyrs  live  ?  Was  it  a  life  of  fleshly  sports  and 
pleasures  ?  Did  they  deride  or  persecute  a  holy  life  ?  Were 
they  not  more  strictly  holy  than  any  that  thou  knowest  ?  And 
is  he  not  self-condemned  that  honoureth  the  names  of  saints^ 
and  will  not  imitate  them  ? 

XVI.  Think  what  the  difference  is  between  a  Christian  and 
an1  heathen.  You  are  loth  to  be  heathens  or  infidels,  but  do 
you  think  a  Christian  excelleth  them  but  in  opinion  ?  He  that 
is  not  holier  than  they,  is  worse,  and  shall  suffer  more  than  they. 

XVII.  Think  what  the  difference  is  between  ak  godly  Christ- 
ian and  an  ungodly.  Do  not  all  the  opposers  of  holiness  among 
us   yet  speak  for  the  same  God,  and  Christ,  and  Scripture,  and 

1  Luke  xii.  4  ;  Eccl.  xii.  7;  2  Pet.  iii.  11  ;  2  Cor.  iv.  18  ;  Phil.  iii.  18,  20. 
e  Num.xxiii.  10;  Matt.  xxv.  8,  and  vii.  21,  22;  Prov.  i.  28,29. 
>>  Matt,  xxiii.  29—31,  33  ;  Heb.  xi.  38  ;  John  viii,  39. 
''  Matt.  x.  15  ;  Rom.  ii. ;  Acts.  x.  3-1,  35. 

kRom.ii.  12,28,29;  Matt.  xxv.  28  ;  Luke  xix.  22  j  Acts  xxir.  15;  Gal. 
iv.29. 

HH  2 


468  THE    POOR    MAN'S    FAMILY    BOOK. 

profess  the  same  creed,  and  religion,  with  those  whom  they 
oppose  ?  And  is  not  this  Christ  the  Author  of  our  holiness,  and 
this  Scripture  the  commander  of  it?  Search  and  see,  whether 
the  difference  he  not  this,  that  the  godly  are  serious  in  their 
profession,  and  the  ungodly  are  hypocrites,  who  hate  and  oppose 
the  practice  of  the  very  things  which  themselves  profess  ;  whose 
religion  serveth  hut  to  condemn  them,  while  their  lives  are 
contrary  to  their  tongues. 

XVIII.  Understand  what  the  devil's  policy  is,  by  raising  so 
many1  sects,  and  factions,  and  controversies  about  religion  in 
the  world.  Even  to  make  some  think  that  they  are  religious, 
because  they  can  prate  for  their  opinions,  or  because  they 
think  their  party  is  the  best,  because  their  faction  is  the 
greatest,  or  the  least,  the  uppermost,  or  the  suffering  side.  And 
to  turn  holy,  edifying  conference  into  vain  jangling,  and  to  make 
men  atheists,  suspecting  all  religion,  and  true  to  none,  because 
of  men's  diversity  of  minds  :  but  remember  that  christian  re- 
ligion is  but  one,  and  a  thing  easily  known  by  its  ancient  rule  ; 
and  the  universal  church,  containing  all  Christians,  is  but  one. 
And  if  carnal  interest  or  opinions  so  distract  men,  that  one  party 
saith,  l  We  are  all  the  church,'  and  another  saith,  '  It  is  we,' 
(as  if  the  kitchen  were  all  the  house,  or  one  town  or  village  all 
the  kingdom,)  wilt  thou  be  mad  with  seeing  this  distraction  ? 
Hearken,  sinner.  All  these  sects,  in  the  day  of  judgment,  shall 
concur  as  witnesses  against  thee,  if  thou  be  unholy,  because, 
however  else  they  differed,"1  all  of  them,  that  are  Christians, 
professed  the  necessity  of  holiness,  and  subscribed  to  that  Scrip- 
ture which  requireth  it.  Though  thou  canst  not  easilv  resolve 
every  controversy,  thou  mayest  easilv  know  the  true  religion. 
It  is  that  which  Christ  and  his  apostles  taught;  which  all 
Christians  have  professed  ;  which  Scripture  requireth  ;  which  is 
first11  pure,  and  then  peaceable  ;  most  spiritual,  heavenly,  cha- 
ritable, and  just. 

XIX.  Away  from  that0  company  which  is  sensual,  and  an 
enemy  to  reason,  sobrietv,  and  holiness;  and  eonsequentlv  to 
God,  themselves,  and  thee.  Can  they  be  wise  for  thee,  that  are 
foolish  for  themselves  ?  or  friends  to  thee,  that  are  undoing 
themselves  ?  or  have  any  pity  on  thy  soul,  when  they  make  a 

1  Eph.  iv.  3, 14,  &c  ;  Acts  xx.  30;  1  Cor.  xi.  19,  and  xii.;  2  Tim.  iv.  3,  and 
ii.  14, 16  ;  1  Tim.  i.  5,  6 ;  Tit.  iii.  9  ;  Matt.  xii.  25  ;  Rom.  ii.  12,  27—29. 
™  Gal.  i.  7,  S  ;  Matt,  xxviii.  20. 
n  Jam.  iii.  17. 
"Eph.  v.  11;  Piov.  xxiii.  20;  2  Cor.  vi.  17,18;  Psalm  xv.  4;  Dent,  xiii.3. 


THE    POOR    MAN's    FAMILY    BOOK.  469 

jest  of  their  own  damnation?  Will  they  help  thee  to  heaven, 
who  are  running  so  furiously  to  hell  ?  Choose  better  familiars, 
if  thou  wouldest  he  better. 

XX.  Judge  not  of  a  holy  life  by  hearsay,  for  it  cannot  so  be 
known.'1  Try  it  awhile,  and  then  judge  as  thou  fmdest  it.  Speak 
not  against  the  things  thou  knowest  not.  Hadst  thou  but  lived 
in  the  love  of  God,  and  the  lively  belief  of  endless  glory,  and 
the  delights  of  holiness,  and  fears  of  hell,  but  for  one  month  or 
day,  and  with  such  a  heart  hadst i  cast  away  thy  sin,  and  called 
upon  God,  and  ordered  thy  family  in  a  holy  manner,  especially 
on  the  Lord's  day,  I  dare  boldly  say  experience  would  constrain 
the©  to1"  justify  a  holy  life.  But  yet  1  must  tell  thee,  it  is  not 
true  holiness,  if  thou  do  but  try  it  with3  exceptions  and  reserves. 
If,  therefore,  God  hath  convinced  thee  that  this  is  his  will  and 
way,  J  adjure  thee,  as  in  his  dreadful  presence,  that  thou1  delay 
no  longer,  but  resolve,  and  absolutely  give  up  thyself  to  God, 
as  thy  heavenly  Father,  thy  Saviour,  and  thy  Sanctiher,  and 
make  an  everlasting  covenant  with  him,  and  then  he  and  all 
his  mercies  will  be  thine.  His  grace  will  help  thee,  and  his 
mercy  pardon  thee.  His  ministers  wili  instruct  thee,  and  his 
people  pray  for  thee  and  assist  thee.  His  angels  will  guard 
thee,  and  his  Spirit  comfort  th.ee  :  and  when  flesh  must  fail,  and 
thou  must  leave  this  world,  thy  Saviour  will  then  receive  thy 
soul,  and  bring  it  into  the  participation  of  his  glory:  and  he 
will  raise  thy  body,  and  justify  thee  before  the  world,  and  make 
thee  equal  to  the  angels  ;  and  thou  shalt  live  in  the  sight  and 
love  of  God,  and  in  the  everlasting  pleasures  of  his  glory.  This 
is  the  end  of  faith  and  holiness.  But  if  thou  harden  thy  heart, 
and  refusest  mercy,"  everlasting  wo  will  be  thy  portion,  and 
then  there  will  be  no  remedy. 

And  now,  reader,  I  beg  of  thee,  and  I  beg  of  God,  on  my 
bended  knees,  that  these  few  words  may  sink  into  thy  heart,  and 
that  thou  wouldest  read  them  over  and  over  again,  and  bethink 
thee,  as  a  man  that  must  shortly  die,  whether  any  deserve  thy 
love  and  obedience  more  than  God  ;  and  thy  thankful  remem- 
brance more  than  Christ :  and  thy  care  and  diligence  more  than 
thy  salvation  ?   Js  there  any  felicity  more  desirable  than  heaven  ? 

p  John  v.  40,  and  vi.  35,  37,  45  ;  Luke  xiv.  29,  30. 
Isa.lv.  0,7.  'Matt.  xi.  19. 

Luke  xiv.  33. 
1  Rev.  xxii.  ]  7  ;  ii.,  and  iii. ;  John  i.  12 ;  1  John  v.  12  ;  Psalm  xxxiv.  7,  and 
lxxiii.2G;  Matt,  xxv.;  Luke  xx.  36;  Heb.  ii.3;  I  Thess.  ii.  12. 
u  Luke  xix.  27  ;  l'rov.  xxix.  1,  and  i.  25. 


470  the  rooit  man's  family  book. 

or  any  misery  more  terrible  than  hell  ?  or  any  thing  so  regard- 
able  as  that  which  is  everlasting  ?  will  a  few  clays'  fleshly  plea- 
sures pay  for  the  loss  of  heaven  and  thy  immortal  soul  ?  or  will 
thy  sin  and   prosperity  be  sweet  at   death,  and  in  the  day  of 
judgment  ?     As   thou   art  a   man,  and   as   ever  thou  believest 
there  is  a  God,  and  a  world  to  come,  and  as  thou  carest  for  thy 
soul,  whether  it  be  saved  or  damned ;  1  beseech  thee,   I  charge 
thee,  think  of  these  things ;   think  of  them  once  a  day  at  least  ! 
think  of  them  with  thy  most  sober,  serious  thoughts  !   Heaven  is 
not  a  maygame,  and  hell  is  not  a  flea-biting:  make  not  a  jest 
of  salvation  or  damnation.     I  know  thou  livest  in   a  distracted 
world,  where  thou  mayest  hear  some  laughing  at  such  things  as 
these,   and  scorning  at   a  holy  life,   and  fastening  odious   re- 
proaches on  the  godly,  and  merrily  drinking,  and  playing,  and 
prating  away  their   time,   and  then  saying  that  they  will  trust 
God  with   their  souls,  and  hope   to  be  saved  without  so  much 
ado  !     But  if  all  these  men  do  not  change  their  minds,  and  be 
not  shortly  down  in  the  mouth,  and  would  not  be  glad  to  eat 
their  words,  and  wish  that  they  had  lived  a  holy  life,  though  it 
had  cost  them  scorn  and  suffering  in  the  world,  let  me  bear  the 
shame  of  a  deceiver  for  ever :  but  if  God  and   thy  conscience 
bear  witness  against  thy  sin,  and  tell  thee   that  a  holy  life  is 
best ;   regard  not  the  gainsayings  of  a  Bedlam  world,  which  is 
drunk  with  the  delusions  of  the  flesh  :  but  give  up  thy  soul  and 
life  to  God,  by  Jesus  Christ,  in  a  faithful  covenant  !      Delay  no 
longer,  man,  but  resolve;  resolve  immediately,  resolve  unchange- 
ably 5   and  God  will  be  thine,   and  thou   shalt  be  his  for  ever. 
Amen.    Lord,  have  mercy[on  this  sinner  !  and  so  let  it  be  resolved 
by  thee  and  him. 

The  Parts  and  Practice  of  a  Holy  Life ;  for  Personal  and 

Family  Instruction. 

All  is  notx  done  when  men  have  begun  a  religious  life.  Al 
trees  that  blossom  prove  not  fruitful ;  and  all  fruit  comes  not  to 
perfection.  Many  fall  off,  who  seemed  to  have  good  beginnings : 
and  many  dishonour  the  name  of  Christ,  by  their  scandals  and 
infirmities.  Many  do  grieve  their  teachers'  hearts,  and  lament- 
ably disturb  the  church  of  Christ,  by  their  ignorance,  errors,  self- 
conceitedness,  unruliness,  headiness,    contentiousness,    sidings 

x  Col.  i.  23  ;  Heb.  iv.  1 ;  2  Pet.  ii.  20 ;  1  Cor.  iii. ;  Gal.  Hi.,  and  iv, ;  Matt, 
xiii.  41,  and  xviii.  7. 


THE    POOR    MAN'S    FAMILY    BOOK.  471 

and   divisions :    insomuch  that  the y   scandals    and    the    feuds 
of  Christians  are  the  great  impediments  of  the  conversion  of 
the  infidel  and  heathen  world,  by  exposing  Christianity  to  their 
contempt  and  scorn,  as  if  it  were  but  the  error  of  men,   as 
unholy,  and  worldly,  and  proud  as  others,  that  can  never  agree 
among  themselves  :  and  many,  by  their  passions  and  selfishness, 
are  a  trouble  to   the  families  and  neighbours  where  they  live : 
and  more  by  their  weaknesses  and  great  distempers,  are  snares, 
vexations,  and  burdens  to  themselves.     Whereas  Christianity  in 
its  true  constitution  is  a  life  of  such  holy  z  light  and  love,  such 
purity  and  peace,  such  fruitfulness  and  heavenliness,  as  if  it  were 
accordingly  showed  forth  in  the  lives  of  Christians,  would  com- 
mand admiration  and  reverence  from  the  world,  and  do  more 
to  their  conversion  than  swords  or  words  alone  can  do  :   and  it 
would  make  Christians  useful  and  amiable  to  each  other  ;  and 
their  lives  a   feast  and  pleasure  to  themselves.     I  hope  it  may 
prove  some  help  to  those   excellent  ends,  and  to  the   securing 
men's  salvation,  if,  in  a  few  sound,  experienced  directions,  I  open 
to  vou  the  duties  of  a  christian  life. 

I.  Keep  still  the  truea  form  of  christian  doctrine,  desire,  and 
duty,  orderly  printed  on  your  minds :  that  is,  understand  it 
clearly  and  distinctly,  and  remember  it.  I  mean  the  great 
points  of  religion  contained  in  catechisms  :  you  may  still  grow 
in  the  clearer  understanding  of  your  catechisms,  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  house  are.  Such  b 
solid  knowledge  will  establish  you  against  seduction  and  unbe- 
lief, and  will  be  still  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  heretics,  their 
reasonings  may  seem  unanswerable  to  you,  and  shake,  if  not 
overthrow,  your  faith  :  and  you  will  easily  err  in  lesser  points, 
and  trouble  the  church  with  your  dreams  and  wranglings.  This 
is  the  calamity  of  many  professors  ;  that  while  they  will  be  most 
censorious  judges  in  every  controversy  about  church  matters, 
they  know  not  well  the  doctrine  of  the  catechism. 

II.  Live  daily  by  faith  on c  Jesus   Christ,  as   the  Mediator 

r  Phil.  iii.  18,  19  ;  Acts  xx.  30. 

*  Matt.  v.  16 ;  1  Pet.  iii.  1 ;  ii.  15,  and  i.  8 ;  2  Cor.  i.  12. 

a  2  Tim.  i.  13,  and  iii.  7  ;  Heb.  v.  12;  Phil.  i.  9;  Rom.  xv.  14. 

b  Eph.  iv.  13,  14  ;  Col.  i.  9 ;  ii.  3,  and  iii.  10  ;  1  Tim.  vi.  4. 

c  John  xvii.3,  and  xvi.  33  ;  Eph.  iii.  17,  18  ;  i.  22,  23,  and  iv.  G,  10  ;  Matt, 
xxviii.  19  ;  Rom.  v. ;  2  Cor.  xii.  9 ;  1  John  v.  4  ;  Heb.  iv.  14,  16 ;  Col.  iii.  3, 
4  ;  Acts  vii.  59. 


4/2  THE    POOR    MAN  S    FAMILY    BOOK. 

between  God  and  you  :  being  well  grounded  in  the  belief  of  the 
Gospel,  and  understanding  Christ's  office,  make  use  of  hint 
still  in  all  vour  wants.  Think  on  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  enacted 
and  sealed  by  him  ;  and  of  the  ministry  as  sent  by  him;  and  of 
all  time,  and  helps,  and  hope,  as  procured  and  given  by  him. 
When  you  think  of  sin  and  infirmity,  and  temptations,  think 
also  of  his  sufficient  pardoning,  justifying,  and  victorious  grace. 
When  thou  thinkest  of  the  world,  the  flesh,  and  the  devil, 
think  how  he  overcometh  them.  Let  his  doctrine,  and  the 
pattern  of  his  most  perfect  life,  be  always  before  you  as  your 
rule.  In  all  your  doubts,  and  fears,  and  wants,  go  to  him  in  the 
Spirit,  and  to  the  Father  by  him,  and  him  alone.  Take  him  as 
the  root  of  your  life  and  mercies,  and  live  as  upon  him  and  by 
his  life.  And  when  you  die,  resign  your  souls  to  him,  that  they 
play  be  with  him  where  he  is,  and  see  his  glory.  To  "live 
on  Christ,  and  use  him  in  every  want  and  address  to  God,  is 
more  than  a  general,  confused  believing  in  him. 

III.  So  believe  in  the  Holy  Ghost  as  to  d  live  and  work  by 
him,  as  the  body  doth  by  the  soul.  You  are  not  e  baptised  into 
his  name  in  vain ;  but  too  few  understand  the  sense  and  reason 
of  it.  The  Spirit  is  sent  by  Christ  for  two  great  works  :  1.  To 
the  apostles  (and  prophets)  to  f  inspire  them  infallibly  to  preach 
the  Gospel,  and  confirm  it  by  miracles,  and  leave  it  on  record 
for  following  ages  in  the  holy  Scriptures.  2.  To  all  his  g  mem- 
bers, to  illuminate  and  sanctify  them,  to  believe  and  obey  this 
sacred  doctrine,  beside  his  common  gift  to  many  to  understand 
and  preach  it.  The  Spirit,  having  first  indited  the  Gospel,  doth 
by  it  first  regenerate,  and  after  govern,  all  true  believers.  He  is 
not  now  given  us  for  the  revealing  of  new  doctrines,  but  to  un- 
derstand and  obey  the  h  doctrine  revealed  and  sealed  by  him  long 
ago.  As  the  sun  doth,  by  its  sweet  and  secret  influence,  both 
give  and  cherish  the  natural  life  of  things,  sensitive  and  vegeta- 
tive, so  doth  Christ,  by  his  !  Spirit,  our  spiritual  life.  As  you  do 
no  work  butbv  vour  natural  life,  you  should  do  none  but  bv  your 
spiritual  life.  You  must  not  only  believe,  and  love,  and  pray  by 
it,  but  manage  all  your  calling  by  it ;  for  "  Holiness  to  the  Lord," 

d  Gal.  v.  16,25.  e  Matt,  xx viii.  19. 

f  John  xvi.13  ;  Heb.  ii.3,  4. 

>  1  Cor.  xii.  12, 13  ;  Rom.  viii.  9,  13  ;  John  Hi.  5,  6. 

»■  2  Tim.  iii.  15, 16  ;  Jade  19,  20. 

s  Ezek. xxxvi.  27  ;  Isa.xliv.3;  Rom.  viii.  1,  5  ;  1  Cor.  vi.  11  ;  Zech.xiv.20. 


THE    POOR    MAN'S    FAMILY    COOK.  4/3 

must  be  written  upon  all.  All  things  are  sanctified  to  you,  be- 
cause you,  being  sanctified  to  God,  devote  all  to  him,  and  use  all 
for  him;  and,  therefore,  must  do  all  in  the  strength  and  conduct 
of  the  Spirit. 

IV.  Live  wholly  upon  God,  k  as  all  in  all ;  as  the  first  efficient, 
principal  diligent,  and  final  cause  of  all  things.  Let  faith,  hope, 
and  love,  be  daily  feeding  on  him.  Let  "  Our  Father  which  art 
in  heaven,"  be  first  inscribed  on  your  hearts,  that  he  may  seem 
most  amiable  to  you,  and  you  may  boldly  trust  him,  and  filial 
love  may  be  the  spring  of  duty.  Make  use  of  the  Son  and  Spirit 
to  lead  you  to  the  Father ;  and  of  faith  in  Christ,  to  kindle  and 
keep  alive  the  love  of  God.  The  love  of  God  is  our  primitive 
holiness,  and  specially  called,  with  its  fruits,  our  sanctihca- 
tion,  which  faith  in  Christ  is  but  a  means  to.  Let  it  be  your 
principal  end,  in  studying  Christ,  to  see  the  goodness,  love,  and 
amiableness  of  God  in  him  :  a  condemning  God  is  not  so  easily 
loved  as  a  gracious,  reconciled  God.  You  have  so  much  of  the 
Spirit  as  you  have  love  to  God  :  this  is  the  proper  gift  of  the 
Spirit  to  all  the  adopted  sons  of  God,  to  cause  them,  with  filial 
affection  and  dependence,  to  cry  "  Abba,  Father."  Know  not, 
desire  not,  love  not  any  creature,  but  purely  as  subordinate  to 
God.  Without  him,  let  it  be  nothing  to  you  but  as  the  glass 
without  the  face,  or  scattered  letters  without  the  sense,  or  as  the 
corpse  without  the  soul.  '  Call  nothing  prosperity,  or  pleasure, 
but  his  love;  and  nothing  adversity,  or  misery,  but  his  displea- 
sure, and  the  cause  and  fruits  of  it.  When  any  thing  would  seem 
lovely  and  desirable,  which  is  against  him,  call  it  "'  dung.  And 
hear  that  man  as  n  Satan,  or  the  serpent,  that  would  entice  you 
from  him  ;  and  count  him  but  vanity,  a  worm,  and  dust,  that 
would  affright  you  from  your  duty  to  him.  Fear  him  much,  but 
love  him  more.  Let  °  love  be  the  soul  and  end  of  every  other 
duty  ;  it  is  the  end  and  reason  of  all  the  rest ;  but  it  hath  no  end, 
or  reason,  but  its  object.  Think  of  no  other  heaven,  and  end, 
and  happiness  of  man,  but  love,  the  final  act,  and  God,  the  final 
object.  Place  not  your  religion  in  any  thing  but  the  love  of  God, 
with  its  means  and  fruits.  Own  no  grief,  desire,  or  joy,  but  a 
mourning,  a  seeking,  and  a  rejoicing  love. 

k  1  Cor.  x.  31;  Rom.  xi.  36,  and  v.   1,3;  2  Cor.  v.  7,8,  19;  1  John  iii.  1  ; 
Matt.  xxii.  37  ;  Eph.  i.  6  ;  Gal.  iv.  4— (i. 
1  Psalm  xxx.  5,  and  Ixiii.  3. 

"»  Phil.  iii.  7,  8.  "Matt,  xvi.23. 

0  2  Thess.  iii.  5  ;  2  Cor.  xiii.  14. 


474  the  rooR  man's  family  book. 

V.  Live  in  the  belief  and  hopes  of  heaven,  ancU1  seek  it  as 
your  part  and  end ;  and  daily  delight  your  souls  in  the  fore- 
thoughts of  the  endless  sight  and  love  of  God.  As  God  is  seen 
on  earth  but  as  in  a  glass,  so  he  is  proportionally  enjoyed.  But 
when  mourning,  seeking  love  hath  done,  and  sin  and  enemies 
are  overcome,  and  we  behold  the  glory  of  God  in  heaven,  the 
delights  of  love  will  then  be  perfect.  You  may  desire  more  on 
earth  than  you  may  hope  for.  Look  not  for  a  kingdom  of  this 
world,  nor  for  Mount  Zion  in  the  wilderness.  Christ  reigneth  on 
earth,  as  Moses  in  the  camp,  to  guide  us  to  the  land  of  promise  : 
our  perfect  blessedness  will  be,  where  the  kingdom  is  delivered 
up  to  the  Father,  and  God  is  all  in  all.  A  doubt,  or  a  strange 
heartless  thought  of  heaven,  is  water  cast  on  the  sacred  fire,  to 
quench  your  holiness  and  your  joy.  Can  you  travel  one  whole 
day  to  such  an  end,  and  never  think  of  the  place  that  you  are 
going  to  ?  Which  must  be  intended  in  every  righteous  act,  either 
notedly,  or  by  the  ready,  unobserved  act  of  a  potent  habit. 
When  earth  is  at  the  best,  it  will  not  be  heaven.  You  live  no 
further  by  faith  like  Christians,  than  you  either  live  for  heaven 
in  seeking  it,  or  else  upon  heaven,  in  hope  and  joy. 

VI.  Labour  to  make  religion  your  pleasure  and°i  delight. 
Look  often  to  God,  to  heaven,  to  Christ,  to  the  Spirit,  to  the 
promises,  to  all  your  mercies.  Call  over  your  experiences,  and 
think  what  matter  of  high  delight  is  still  before  you,  and  how 
unseemly  it  is,  and  how  injurious  to  your  profession,  for  one,  that 
saith  he  hopes  for  heaven,  to  live  as  sadly  as  those  that  have 
no  higher  hopes  than  earth.  How  should  that  man  be  filled 
with  joy,  who  must  live  in  the  joys  of  heaven  for  ever  ?  Espe- 
cially rejoice  when  the  messengers  of  death  do  tell  you  that  your 
endless  joy  is  near.  If  God  and  heaven,  with  all  our  mercies 
in  the  way,  be  not  reason  enough  for  a  joyful  life,  there  can  be 
none  at  all.  Abhor  all  suggestions  which  would  make  religion 
seem  a  tedious,  irksome  life.  And  take  heed  that  you  represent 
it  not  so  to  others  :  for  you  will  never  make  them  in  love  with 
that  which  you  make  them  not  perceive  to  be  delectable  and 
lovely.     Not  as  the  hypocrite,  by  forcing  and  framing  his  reli- 

]' Col.  iii.  1,2,4;  Matt.  vi.  19—21,33;  2  Cor.  iv.  17,  18,  and  v.  7  ;  Luke 
xii.  20;  Heb.  vi.20;  1  Cor.  xv.28;  Eph.  iv.  G,  and  i.  23;  Phil.  iii.  18,  20  ; 
Psalm  lxxiii.  25,  2G  ;  John  xviii.  30. 

i  Psalm  i.  2,  3;  lxxxiv.  2,  10;  lxiii.  3,  5  ;  xxxvii.  4;  ix.  19;  cxix.  48,  70  , 
cxii.  1,  and  xxxii.  11  ;  Isa.  Iviii.  14  ;  Rom.  xiv.  17,  and  v.  1,  3,  5  ;  1  Pet.  i.  8 ; 
Matt.  v.  11,  12. 


THE    POOR    MAN'S    FAMILY    BOOK.  475 

gion  to  his  carnal  mind  and  pleasure;  but  bringing  up  the  heart 
to  a  holv  suitableness,  to  the  pleasure  of  religion. 

VII.  Watch,  as  for  your  souls,  against  this  flattering,  tempt- 
ing r  world  ;  especially  when  it  is  represented  as  more  sweet 
and  delectable  than  God,  and  holiness,  and  heaven.  This  world, 
with  its  pleasure,  wealth,  and  honours,  is  it  that  is  put  in  the 
balance  by  Satan,  against  God,  and  holiness,  and  heaven  ;  and 
no  man  shall  have  better  than  he  chooseth  and  preferreth.  The 
bait  taketh  advantage  of  the  brutish  part,  when  reason  is  asleep; 
and  if,  by  the  help  of  sense  it  get  the  throne,  the  beast  will 
ride  and  rule  the  man,  and  reason  become  a  slave  to  sensualitv. 
When  you  hear  the  serpent,  see  his  sting,  "and  see  death  attend- 
ing the  forbidden  fruit.  When  you  are  rising,  look  down  and 
see  how  far  you  have  to  fall.  His  reason,  as  well  as  faith,  is  weak, 
who  for  such  fool  gauds  as  the  pomp  and  vanities  of  this  world, 
can  forget  God,  and  his  soul,  and  death,  and  judgment,  heaven 
and  hell,  yea,  and  deliberately  command  them  to  stand  by. 
What  knowledge  or  experience  can  do  good  on  that  man  who 
will  venture  so  much  for  such  a  world,  which  all  that  have  tried 
it  call  vanity  at  the  last?  How  deplorable,  then,  is  a  world- 
ling's case !  O  fear  the  world,  when  it  smileth,  or  seems  sweet  and 
amiable.  Love  it  not,  if  you  love  your  God,  and  your  salvation. 

VIII.  Fly  from  temptations,  and  crucify  the8  flesh,  and  keep  a 
constant  government  over  your  appetite  and  senses.  Many  who 
had  no  designed  stated  vice,  or  worldly  interest,  have  shamefully 
fallen  by  the  sudden  surprise  of  appetite  or  lust.  When  custom 
hath  taught  these  to  be  greedy,  and  violent,  like  a  hungry 
dog,  or  a  lusting  boar,  it  is  not  a  sluggish  wish  or  pur- 
pose that  will  mortify  or  rule  them.  How  dangerous  a  case  is 
that  man  in,  who  hath  so  greedy  a  beast  continually  to  restrain, 
that  if  he  do  but  neglect  his  watch  one  hour,  is  ready  to  run 
him  headlong  into  hell  !  Who  can  be  safe,  that  standeth  long- 
on  so  terrible  a  precipice  ?  The  tears  and  sorrows  of  many 
years  may,  perhaps,  not  repair  the  loss  which  one  hour  or  act 
may  bring.  The  case  of  David,  and  many  another,  are  dread- 
ful warnings.  Know  what  it  is  that  you  are  most  in  danger  of; 
whether  lust  and  idleness,  or  excess  in  meat,  or  drink,  or  play ; 
and  there  set  the  strongest  watch  for  your  preservation.     Make 

r  Gal.  vi.  14,  and  i.  4  :  1  John  ii.  15,  16,  and  v.  4,  5  ;  Jam.  i.  27  ;  iv.  4,  5  ; 
i.  11,  and  v.  1,2,  4  ;  Rom.  xii.  2  ;  Tit.  ii.  12  ;  Matt.  xix.  24  ;  Luke  xii.  10, 
21 ;  xvi.  25,  and  viii.  14  ;  Heb.  xi.  20. 

s  Rom.  viii.  1,  13,  and  xiii.  14  ;  Gal.  v.  17,  24  ;  Jtide  viii.  23  ;  2  Pet.  ii.  10 ; 
Eph.  ii.  3  ;  1  Pet.  ii.  11  ;  Matt.  vi.  13,  and  xxvi.  41  ;  Luke  viii.  13. 


4/6  THE    POOH    MAN'S    FAMILY    HOOK. 

it  your  daily  business  to  mortify  that  lust;  and  scorn  that  your 
brutish  sense  or  appetite  should  conquer  reason.  Yet  trust  not 
purposes  alone,  but  away  from  the  temptation  ;  touch  not,  yea 
look  not  on,  the  tempting  bait;  keep  far  enough  off,  if  you  de- 
sire to  be  safe.  What  miseries  come  from  small  beginnings  : 
temptation  leads  to  sin,  and  small  sins  to  greater,  and  those  to 
bell.  And  sin  and  hell  are  not  to  be  played  with.  Open  your 
sin  or  temptation  to  some  friend,  that  shame  may  save  you  from 
danger. 

IX.  Keep  up  a  constant,  skilful  government  over  your*  pas- 
sions and  your  tongues.  To  this  end,  keep  a  tender  conscience, 
which  will  smart  when  in  any  of  these  you  sin  ;  let  holy  passions 
be  well  ordered,  and  selfish,  carnal  passions  be  restrained  ;  let 
your"  tongues  know  their  duties  to  God  and  man,  and  labour  to 
be  skilful  and  resolute  in  performing  them  ;  know  ail  the  sins 
of  the  tongue,  that  you  may  avoid  them,  for  your  innocencv 
and  peace  do  much  depend  on  the  prudent  government  of  vour 
tongues. 

X.  Govern  yourx  thoughts  with  constant,  skilful  diligence. 
In  this,  right  habits  and  affections  will  do  most  by  inclining  them 
unto  good  ;  it  is  easy  to  think  on  that  which  we  love.  Be  not 
unfurnished  of  matter  for  your  thoughts  to  work  upon;  and  often 
retire  yourselves  for  serious  meditation.  Be  not  so  solitary  and 
deep  in  musings  as  to  overstretch  your  thoughts,  and  confound 
your  minds,  or  take  vou  off  from  necessary  converse  with  others ; 
but  be  sure  that  you  be  considerate,  and  dwell  much  at  home, 
and  converse  most  with  your  consciences  and  your  God,  with 
whom  you  have  the  greatest  business.  Leave  not  your  thoughts 
unemployed  or  ungoverned;  scatter  them  not  abroad  upon  im- 
pertinent vanities  :  O  that  you  knew  what  daily  business  you 
have  for  them.  Most  men  are  wicked,  deceived,  and  undone, 
because  they  are  inconsiderate,  and  dare  not,  or  will  not, 
retiredly  and  soberly  use  their  reason  ;  or  use  it  but  as  a  slave 
in  chains,  in  the  service  of  their  passion,  lust,  and  interests.  He 
was  never  wise,  or  good,  or  happy,  who  was  not  soberly  and  im- 
partially considerate.  How  to  be  good,  to  do  good,  and  finally 
enjoy  good,  must  be  the  sum  of  all  vour  thoughts.  Keep  them 
first  holy,  then  charitable,  clean,  and  chaste ;  and  quickly  check 
them  when  they  look  towards  sin. 

1  Jam.i.  19,  and  iii.  13,  17;  1  Pet.  iii.' 4  ;  Malt.  v.  5;  Eph.iv.2,3  ;  Col.iii.12. 
u  Jam.  i.  26,  and  iii.  5,  0;  Psalm  xxxiv.  13  ;  Prov.  xviii.  21. 
x  Deut.  xv.  9,  and  xxxii.  29  ;  2  Cor.  x.  5  ;  Gen.  vi.  5  ;  Psalm  x.  4  ;  xciv. 
19,  and  cxix.  59, 113  ;  Prov.  xii.  5,  and  xv,  26,xxx,  32  ;  Jer.  iv.  14. 


THE    POOR    MAN'S    FAMILY    HOOK.  477 

XI.  Let  y  time  be  exceeding  precious  in  your  eyes,  and  care- 
fully and  diligently  redeem  it.  What  haste  doth  it  make,  and 
how  quickly  will  it  be  gone  ;  and  then  how  highly  will  it  be 
valued,  when  a  minute  of  it  can  never  be  recalled !  O  what  im- 
portant business  have  we  for  every  moment  of  our  time,  if  we 
should  live  a  thousand  years  !  Take  not  that  man  to  be  well  in 
his  wits,  or  to  know  his  God,  his  end,  his  work,  or  his  danger, 
who  hath  time  to  spare.  Redeem  it,  not  only  from  needless 
sports,  and  plays,  and  idleness,  and  curiosity,  and  compliment, 
and  excess  of  sleep,  and  chat,  and  worldliness,  but  also  from 
the  entanglement  of  lesser  good,  which  would  hinder  you  from 
greater.  Spend  time  as  men  that  are  ready  to  pass  into  another 
world,  where  every  minute  must  be  accounted  for;  and  it  must 
go  with  us  for  ever  as  we  lived  here.  Let  not  health  deceive 
you  into  the  expectation  of  living  long,  and  so  into  a  senseless 
negligence  ;  see  your  glass  running,  and  keep  a  reckoning  of  the 
expense  of  time  ;  and  spend  it  just  as  you  would  review  it  when 
it  is  gone. 

XI I.  Let  the  z  love  of  all,  in  their  several  capacities,  become, 
as  it  were,  your  very  nature,  and  doing  them  all  the  good  vou  can 
be  very  much  of  the  business  of  your  lives.  God  must  be  loved 
in  all  his  creatures:  his  natural  image  on  all  men,  and  his  spiritual 
image  on  his  saints.  Our  neighbour  must  be  loved  as  our  na- 
tural selves;  that  is,  our  natural  neighbour  as  our  natural  self, 
with  a  love  of  benevolence;  and  our  spiritual  neighbour  as  our 
spiritual  self,  with  a  love  of  complacence.  In  opposition  to 
complacence,  we  may  hate  our  sinful  neighbour  as  we  must 
ourselves;  (much  more;)  but,  in  opposition  to  benevolence,  we 
must  neither  hate  ourselves,  our  neighbour,  or  our  enemy.  O 
that  men  knew  how  much  of  Christianity  doth  consist  in  love  and 
doing  good  !  With  what  eyes  do  they  read  the  Gospel,  who  see 
not  this  in  every  page.  Abhor  all  that  selfishness,  pride,  and 
passion,  which  are  the  enemies  of  love  ;  and  those  opinions,  and 
factions,  and  censurings,  and  backbitings,  which  would  destroy 
it.  Take  him  that  speaketh  evil  of  another  to  you,  without  a 
just  cause  or  call,  to  be  Satan's  messenger,  entreating  you  to 
hate  your  brother,  or  to  abate  your  love;  for  to  persuade  vou 

>  Epli.  v.  16;  John  xiv.  1,2,  and  ix.  4;  Acts  xvii.  21;  1  Cor.  vii.  29; 
2  Cor.  vi.  2 ;  Luke  xix.  42,  44  ;  Psalm  xxxix.  4  ;  Matt.  xxv.  10,  12. 

2  1  Tim.  i.  5,6;  Matt.  xix.  19,  and  v.  44,  45 ;  Rom.  xiii.  10,  and  xv.  1,3; 
1  John  i.  16;  Eph.  iv.  2,  15,  16;  Col.  ii.  2,  and  i.  4;  1  Tim.  6,  11  ;  Jam.  iii. 
17,  and  iv.  11  ;  Phil.  ii.  1,  2,  and  ii.  20,  21 ;  1  Thess.  iv.  9  ;  John  xiii.  35  ; 
1  Cor.  xiii. ;  Gal.  vi.  10  ;  Tit.  ii.  14. 


478  THE    POOR   MAN'S    FAMILY    BOOK. 

that  a  man  is  bad,  is  directly  to  persuade  you  so  far  to  hate  him- 
Not  that  the  good  and  bad  must  be  confounded ;  but  love  will 
call  none  bad  without  constraining  evidence.  Rebuke  back- 
biters ;  hurt  no  man,  and  speak  evil  of  no  man,  unless  it  be  not 
only  just,  but  necessary  to  some  greater  good.  Love  is  lovely; 
they  that  love  shall  be  beloved.  Hating  and  hurting  makes  men 
hateful.  "  Love  thy  neighbour  as  thyself,"  and  "  Do  as  thou 
wouldest  be  done  by,"  are  the  golden  rules  of  our  duty  to  men, 
which  must  be  deeply  written  on  your  hearts.  For  want  of  this, 
there  is  nothing  so  false,  so  bad,  so  cruel,  which  you  may  not  be 
drawn  to  think,  or  say,  or  do,  against  your  brethren.  Selfish- 
ness, and  want  of  love,  do  as  naturally  tend  to  ambition  and  co- 
vetousness,and  thence  to  cruelty,  against  all  that  stand  in  the  way 
of  their  desires,  as  the  nature  of  a  wolf  to  kill  the  lambs.  All 
factions,  and  contentions,  and  persecutions,  in  the  world,  pro- 
ceed from  selfishness,  and  want  of  charity.  Devouring  malice  is 
the  devilish  nature.  Be  as  zealous  in  doing  good  to  all  as 
Satan's  servants  are  in  hurting  :  take  it  as  the  use  of  all  your 
talents,  and  use  them  as  you  would  hear  of  it  at  last.  Let  it  be 
your  business,  and  not  a  matter  on  the  by,  especially  for  public 
good  and  men's  salvation  ;  and  what  you  cannot  do  yourselves, 
persuade  others  to.  Give  them  good  books,  and  draw  them  to 
the  means  which  are  most  like  to  profit  them. 

XIII.  Understand  the  right  terms  of  church  communion ; 
especially  the  unity  of  the  universal  church,  and  the  universal 
communion  which  you  must  hold  with  all  the  parts  ;  and  the 
difference  between  the  church  as  visible  and  invisible.  For  want 
of  these,  how  woful  are  our  divisions  !  Read  oft  1  Cor.  xii.,  and 
Eph.  iv.  1 — 17  ;  John  xvii.  21—23;  Acts  iv.  32,  and  ii.  42; 
1  Cor.  i.  10,  11,  13,  and  iii.  3  ;  Rom.  xvi.  17  ;  Phil.  ii.  1  -4; 
1  Thess.  v.  12,  13  ,  Acts  xx.  30;  1  Cor.  xi.  19;  Tit.  iii.  10; 
Jam.  iii.;  Col.  i.  4;  Heb.  x.  25  ;  Acts  viii.  37,  and  xii.  13; 
1  Cor.  i.  2,  12,  13  ;  iii.  3,  4,  and  xi.  IS,  2!.  Study  these  well. 
You  must  have  union  and  communion,  in  faith  and  love,  with  all 
the  Christians  in  the  world ;  and  refuse  not  local  communion 
when  you  have  a  just  call,  so  far  as  they  put  you  not  on  sinning. 
Let  your  usual  meeting  be  with  the  purest  church,  if  you  lawfully 
may,  and  still  respect  the  public  good ;  but  sometimes  occa- 
sionally communicate  even  with  defective,  faulty  churches,  so  be 
it  they  are  true  Christians,  and  put  you  not  on  sin ;  that  so  you 
may  show  that  you  own  them  as  Christians,  though  vou  disown 
their  corruptions.  Think  not  your  presence  maketh  all  the  faults 


THE    POOR   MAN'S    FAMILY    BOOK.  479 

of  ministry,  worship,   or  people,  to  be  yours,  for  then  I  would 
join  with  no  church  in  the  world.     Know,  that  as  the  mystical 
church  consisteth  of  heart  covenanters,  so  doth  the  church,   as 
visible,  consist  of  verbal  covenanters,  which  make  a  credible  pro- 
fession of  consent.     And  that  nature    and    Scripture    teach  us 
to  take  every  man's  word  as  credible,  till  perfidiousness  forfeit 
his  credit ;  which  forfeiture  must  be  proved,  before  any  sober 
profession  can  be  taken  for  an  insufficient  title.     a  Grudge  not, 
then,  at  the  communion  of  any  professed  Christian  in  the  church 
visible  ;  though  we  must  do  our  part  to  cast  out  the  obstinately 
impenitent  by  discipline,  which,  if  we  cannot  do,  the  fault  is  not 
ours.     The  presence  of  hypocrites  is  no  hurt,  but  oft  a  mercy  to 
the  sincere  :  how  small  else  would  the  church  seem  in  the  world. 
Outward  privileges  belong  to  outward  covenanters,  and  inward 
mercies   to  the  sincere.     lj  Division  is  wounding,  and  tends  to 
death.     Abhor  it,  as  you  love  the  church's  welfare,  or  your  own. 
The  wisdom  from  above  is  first  pure,  and  then  peaceable  :   never 
separate  what  God  conjoineth.     It  is  the  earthly,  sensual,  devil- 
ish wisdom,  which  causeth  bitter  envying,  and  strife,  and  confu- 
sion, and  every  evil  work.     "  Blessed  are  the  peace-makers." 

XIV.  Take  heed  of  c  pride  and  self-conceitedness  in  religion. 
If  once  you  overvalue  your  own  understandings,  your  crude  con- 
ceptions and  gross  mistakes  will  delight  you  as  some  supernal 
light ;  and,  instead  of  having  compassion  on  the  weak,  you  will 
be  unruly,  and  despisers  of  your  guides,  and  censorious  con- 
temners of  all  that  differ  from  you  ;  and  persecutors  of  them,  if 
you  have  power ;  and  will  think  all  intolerable,  that  take  you  not 
as  oracles,  and  your  words  as  law.  Forget  not,  that  the  church 
hath  always  suffered  by  censorious,  unruly  professors  on  the  one 
hand,  (and  O  what  divisions  and  scandals  have  they  caused  !) 
as  well  as  by  the  profane  and  persecutors  on  the  other  :  take  heed 
of  both.  And  when  contentions  are  afoot,  be  quiet  and  silent, 
and  not  too  forward,  and  keep  up  a  zeal  for  love  and  peace. 

XV.  Be  faithful  and  conscionable  in  all  your  d  relations. 
Honour  and  obey  your  parents,  and  other  superiors.  Despise 
not,  and  resist  not,  government.  If  you  suffer  unjustly' by  them, 
be  humbled  for  those  sins  which  cause  God  to  turn  your  pro- 
tectors into  afflictersj  and,  instead  of  murmuring  and  rebelling 

a  Matt.xiii.  29,  41. 

b  John  xvi.  2  ;  1  Cor.  i.  10  ;  Rom.  xvi.  17  ;  Jam.  iii.  14—18. 
c  1  Tim.  iii.  6,  and  vi.  4  ;  Col.  ii.  18 ;  1  Cor.  viii.  1,  and  iv.  C  ;  1  Pet.  v.  5  ; 
Jam.  iii.  1,  17. 

a  Eph.  v.,  ami  vi. ;  Col.  iii.,  and  iv. ;  Rom.  xiii.  1,  7;  1  Pet.  ii.  13,  15 


480  THE    POOR    MAN'S    FAMILY    BOOK. 

against  them,  reform  yourselves,  and  then  commit  yourselves  to 
God.  Princes  and  pastors  I  will  not  speak  to:  subjects,  and 
servants,  and  children,  must  obey  their  superiors  as  the  officers 
of  God. 

XVI.  Keep  up  the  government  of  God  in  your  e  families  : 
holy  families  must  be  the  chief  preservers  of  the  interest  of  reli- 
gion in  the  world.  Let  not  the  world  turn  God's  service  into  a 
customary,  lifeless  form.  Read  the  Scripture  and  edifying  books 
to  them  ;  talk  with  them  seriouslv  about  the  state  of  their  souls 
and  everlasting  life  ;  pray  with  them  fervently;  watch  over  them 
diligently ;  be  angry  against  sin,  and  meek  in  your  own  cause ; 
be  examples  of  wisdom,  holiness,  and  patience  ;  and  see  that 
the  Lord's  day  be  spent  in  holy  preparation  for  eternity. 

XVII.  Let  your  f  callings  be  managed  in  holiness  and  la- 
boriousness.  Live  not  in  idleness  :  be  not  slothful  in  your 
work.  Whether  vou  be  bound  or  free,  in  the  sweat  of  vour 
brow  vou  must  eat  your  bread,  and  labour  the  six  days,  that 
you  mav  have  to  give  to  him  that  needeth.  Slothfulness  is  sen- 
suality, as  well  as  filthier  sins.  The  body  (that  is  able)  must 
have  fit  employments  as  well  as  the  soul ;  or  else  body  and  soul 
will  fare  the  worse.  But  let  all  be  but  as  the  labour  of  a  tra- 
veller, and  aim  at  God  and  heaven  in  all. 

XVII I.  Deprive  not  yourselves  of  the  benefit  of  an  able, 
faithful  g  pastor,  to  whom  you  may  open  your  case  in  secret;  or 
at  least  of  a  holy,h  faithful  friend  ;  and  be  not  '  displeased  at 
their  free  reproofs.  Wo  to  him  that  is  alone  !  how  blind  and 
partial  are  we  in  our  own  cause  !  and  how  hard  is  it  to  know 
ourselves  without  an  able,  faithful  helper  !  you  forfeit  this  great 
mercy,  when  you  love  a  flatterer,  and  angrily  defend  your  sin. 

XIX.  k  Prepare  for  sickness,  sufferings,  and  death.  Over- 
value not  prosperity,  nor  the  favour  of  man  !  if  selfish  men 
prove  false  and  cruel  to  you,  even  those  of  whom  you  have  de- 
served best,  marvel  not  at  it,  but  pray  for  your  enemies,  perse- 
cutors, and  slanderers,  that  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  greatest  danger  of  the 
soul  !     Be  ready  to  die,  and  you  are  ready  for  any  thing  :  ask 

c  Command,  iv.  ;  Jos.  xxiv.  15;  Dent.  vi.G-8;  Dan   vi. 

f  lleb.  xiii.  5;  Command,  iv.  ;  2  Tliess.  iii.  10,  12;  1  Thess.  iv.  7  ;  1  Tim. 
v.  13  ;  Prov.  xxxi. ;  1  Cor.  vii.  29.  s  Mai.  ii.  7. 

11  Eccl.  iv.  10,  11.  sProv.  xii.  1,  and  xv.  5,  10,31  ;  Heb.  iii.  13. 

k  Luke  xii.  40;  2  Pet.  i.  10;  Phil.  i.  21,23;  Jer.  ix.  4,5;  Matt.  vii.  4,  5; 
2  Cor.  v.  1,2,4,8. 


THE   POOR    MAN'S    FAMILY   BOOK.  481 

your  hearts  seriously,  what  is  it  that  I  shall  need  at  a  dying 
hour  ?  and  let  it  speedily  be  got  ready,  and  not  be  to  seek  in 
the  time  of  your  extremity. 

Understand  the  true  method  of  peace  of  conscience,  and 
judge  not  of  the  state  of  your  souls  upon  deceitful  grounds.  As 
presumptuous  hopes  do  keep  men  from  conversion,  and  embol- 
den them  in  sin  ;  so  causeless  fears  do  hinder  our  love  and 
praise  of  God,  by  obscuring  his  loveliness  :  and  they  destroy 
our  thankfulness,  and  our  delight  in  God,  and  make  us  a  bur- 
den to  ourselves,  and  a  grievous  stumbling-block  to  others. 
The  general  grounds  of  all  your  comfort,  are,  1 .  The  l  gracious 
nature  of  God.  2.  The  m  sufficiency  of  Christ,  and,  3.  The 
truth,  and  n  universality  of  the  promise,  which  giveth  Christ  and 
life  to  all,  if  they  will  accept  him  :  but  this  acceptance  is  the 
proof  of  your  particular  title  ;  without  which,  these  do  but  ag- 
gravate your  sin.  Consent  to  God's  covenant  is  the  true  con- 
dition and  proof  of  your  title  to  God  as  your  Father,  Saviour, 
and  Sanctifier,  and  so  to  the  saving  blessings  of  the  covenant. 
Which  consent,  if  you  survive,  must  produce  the  duties  which 
you  consent  to.  He  that  heartily  consenteth  that  God  be  his 
God,  his  Saviour,  and  Sanctifier,  is  in  a  state  of  life.  But  this 
includeth  the  °  rejection  of  the  world.  Much  knowledge,  and 
memory,  and  utterance,  and  lively  affections,  are  all  very  desir- 
able :  but  you  must  judge  your  state  by  none  of  these  ;  for  they 
are  all  uncertain.  But, .  1.  If  God,  and  holiness,  and  heaven, 
have  the  highest  estimation  of  your  practical  judgment,  as 
being  esteemed  best  foi\you  ;  2.  And  be  preferred  in  the  choice, 
and  resolution  of  your  wills,  and  that  habitually,  before  all  the 
pleasures  of  the  world  ;  3.  And  the  first  and  chiefly  sought  in 
your  endeavours ;  this  is  the  infallible  proof  of  your  sanctification. 

Christian ;  upon  long  and  serious  study  and  experience,  1 
dare  boldly  commend  these  directions  to  thee,  as  the  way  of 
God,  which  will  end  in  blessedness.  The  Lord  resolve  and 
strengthen  thee  to  obey  them. 

This  is  the  true  constitution  of  Christianity  :  this  is  true  god- 
liness; and  this  is  to  be  religious  indeed;  and  all  this  is  no 
more  than  to  be  seriously  such,  as  all  among  us,  in  general 
words,  profess   to   be.     This  is  the  religion  which  must  differ- 

1  Exod.  xxxiv.  (>.  '"  Heb.  vii.  25. 

"  John  iii.  16,  and  iv,  42  ;  1  Tim.  iv.  10,  and  ii.4  ;  Matt,  xxviii.  I«J,  20  ; 
Rev.  xxii.  17  ;  Isa.  Iv.  1— 15,  (i,  7. 

0  Luke  xiv.  20,  33;  1  John  ii.  15  ;  Matt.  vi.  19—21,  33  ;  Col,  iii.  I,  2; 
Rom.  viii.  1,  13, 

VOL.    XIX,  I  I 


482  thk  poor  man's  family  book. 

ence  you  from  hypocrites  ;  which  must  settle  you  in  peace,  and 
make  you  an  honour  to  your  profession,  and  a  blessing  to  those 
that  dwell  about  you  !  Happy  is  the  land,  the  church,  the  fa- 
mily, which  doth  consist  of  such  as  these  !  These  are  not  they 
that  either  persecute  or  divide  the  church  ;  or  that  make  their 
religion  servant  to  their  policy,  to  their  ambitious  designs,  or 
fleshly  lusts  ;  nor  that  make  it  the  bellows  of  sedition,  or  rebel- 
lion, or  of  an  envious,  hurtful  zeal ;  or  a  snare  for  the  innocent; 
or  a  pistol  to  shoot  at  the  upright  in  heart  ;  these  are  not  they 
that  have  been  the  shame  of  their  profession,  the  hardening  of 
ungodly  men  and  infidels,  and  that  have  caused  the  enemies  of 
the  Lord  to  blaspheme*  If  any  man  will  make  a  religion  of  or 
for  his  lusts,  of  papal  tyranny,  or  pharisaical  formality,  or  of  his 
private  opinions,  or  of  proud  censoriousness,  and  contempt  of 
others,  and  of  faction,  and  unwarrantable  separations  and  divi- 
sions, and  of  standing  at  a  more  observable  distance  from  com- 
mon professors  of  Christianity  than  God  would  have  them  ;  or 
of  pulling  up  the  hedge  of  discipline,  and  laying  Christ's 
vineyard  common  to  the  wilderness.  The  storm  is  coming, 
when  this  religion,  founded  on  the  sand,  will  fall,  and  great  will 
be  the  fall  thereof.  When  the  religion,  which  consisteth  in 
faith  and  love  to  God  and  man,  in  mortifying  the  flesh,  and 
crucifying  the  world,  in  self-denial,  humility,  and  patience,  in 
sincere  obedience  and  faithfulness  in  all  relations,  in  watchful 
self-government,  in  doing  good,  and  in  a  divine  and  heavenly 
life,  though  it  will  he  hated  by  the  ungodly  world,  shall  never 
be  a  dishonour  to  your  Lord,  nor  deceive  or  disappoint  your 
souls. 


THE  SEVENTH  DAY'S  CONFERENCE. 

Of  a  Holy  Family  ;  and  hoiv  to  govern  it,  and  perform  the  duty 
of  all  Family  Relations,  and  others. 


Speakers. — Paul,  a  teacher  ;  and  Saul,  a  learner. 

Paul.  Welcome,  Neighbour ;  how  do  you  like  the  new  life 
which  you  have  begun  ?  You  have  taken  home  instructions 
already  which  will  find  you  work  :  but  what  do  you  find  in  the 
practising  of  them  ? 


THE    POOR    MAN'S    FAMILY    BOOK.  483 

Saul.  I  find  that  I  have  foolishly  long  neglected  a  necessary, 
noble,  joyful  life  ;  and  thereby  lost  my  time,  and  made  myself 
both  unskilful  and  undisposed  to  the  practice  of  it :  I  find  that 
the  things  which  you  have  prescribed  me  are  high  and  excel- 
lent, and  doubtless  must  be  very  sweet  to  them  that  have  a 
suitable  skill  and  disposition ;  and  some  pleasure  I  find  in  my 
Weak  beginnings  :  but  the  greatness  of  the  work,  and  the  great 
untowardness  and  strangeness  of  my  mind,  doth  much  abate  the 
sweetness  of  it,  by  many  doubts,  and  fears,  and  difficulties  :  and 
when  I  fail,  I  find  it  hard  both  to  repent  aright,  and,  by  faith, 
to  fly  to  Christ  for  pardon.  And  if  you  had  not  forewarned  me 
of  this  temptation,  I  should  have  thought  by  these  troubles, 
that  my  case  is  worse  in  point  of  ease  (though  not  of  safety) 
than  it  was  before.  But  I  foresee  that  better  things  mav  yet  be 
hoped  for  :  and  1  hope  I  am  in  the  way. 

P.  Where  is  your  great  difficulty  that  requireth  counsel  ? 

S.  I  find  a  great  deal  of  work  to  do  in  my  family,  to  govern 
them  in  the  fear  of  God,  to  do  my  duty  to  them  all ;  especially 
to  educate  my  children,  and  daily  to  worship  God  among  them. 
And  I  am  so  unable  for  it,  that  I  am  ready  to  omit  all.  I  pray 
you  help  me  with  your  advice. 

P.  My  first  advice  to  you  is,  that  you  resolve,  by  God's  help, 
to  perform  your  duty  as  well  as  you  can  :  and  that  you  v  devote 
your  family  to  God,  and  take  him  for  the  Lord  and  Master  of 
it,  and  use  it  as  a  society  sanctified  to  him.  And  I  pray  you  let 
these  reasons  fix  your  resolution. 

1 .  If  God  be  not  master  of  your  family,  the  devil  will ;  and 
if  God  be  not  first  served  in  it,  the  flesh  and  the  world  will. 
And  I  hope  I  need  not  tell  you  how  bad  a  master,  work,  and 
wages,  they  will  then  have. 

2.  If  you  devote  your  family  to  God,  God  will  be  the  Pro- 
tector of  it.  He  will  take  care  of  it  for  safety  and  provision  as 
his  own.    Do  you  not  need  such  a  Protector ;  and  can  you  have 

«i  better,  or  better  take  care  for  the  welfare  and  safety  of  you 
and  your's  ?  And  if  your  family  be  not  God's,  they  are  his 
enemies,  and  under  his  curse  as  rebels.  Instead  of  his  blessings 
of  health,  peace,  provision,  and  success,  you  may  look  for  sick- 
ness, dangers,  crosses,  distresses,  unquietness,  and  death  ;  or, 
which  is  worse,  that  your  prosperity  shall  be  a  curse  and  snare 
to  you  and  your's. 

p  See   the   Dispute  tor  Family    Worship,    in    my    Christian    Directory, 
part  21. 

I  I  2 


481  THE    POOR    MAN'S    FAMILY   BOOK. 

3.  A  holy  family  is  a  place  of  comfort,  a  church  of  God.  What 
a  joy  will  it  be  to  von  to  live  together  daily  in  this  hope,  that  you 
shall  meet  and  live  together  in  heaven ;  to  think  that  wife, 
children,  and  servants,  shall  shortly  be  fellow  citizens  with  you 
of  the  heavenly  Jerusalem  !  How  pleasant  is  it  to  join  with 
one  heart  and  mind  in  the  service  of  God,  and  in  his  cheerful 
praises  !  How  lovely  will  you  be  to  one  another,  when  each 
one  beareth  the  image  of  God  !  What  abundance  of  jars  and 
miseries  will  be  prevented,  which  sin  would  daily  bring  among 
you ;  and  when  any  of  you  die,  how  comfortably  may  the  rest 
be  about  their  bed,  and  attend  their  corpse  unto  the  grave, 
when  they  have  good  hopes  that  the  soul  is  received  to  glory  by 
Christ.  But  if  your  family  be  ungodly,  it  will  be  like  a  nest  of 
wasps,  or  like  a  jail,  full  of  discord  and  vexation  :  and  it  will  be 
grievous  to  you  to  look  your  wife  or  cbildren  in  the  face,  and 
think  that  they  are  like  to  lie  in  hell;  and  their  sickness  and 
death  will  be  tenfold  the  more  heavy  to  you  to  think  of  their 
woful  and  unseen  end. 

4.  Your  family  hath  such  constant  need  of  God,  as  com- 
manded! you  constantly  to  serve  him.  As  every  man  hath  his 
personal  necessities,  so  families  have  family  necessities,  which 
God  must  supply,  or  they  are  miserable.  Therefore  family  duty 
must  be  your  work. 

5.  Holy  families1*  are  the  seminaries  of  Christ's  church  on 
earth,  and  it  is  very  much  that  lieth  upon  them  to  keep  up  the 
interest  of  religion  in  the  world.  Hence  come  holy  magistrates, 
when  great  men's  children  have  a  holy  education.  And,  oh, 
what  a  blessing  is  one  such  to  the  countries  where  they  are  ! 
Hence  spring  holy  pastors  and  teachers  to  the  churches,  who, 
as  Timothy,  receive  holy  instructions  from  their  parents,  and 
grace  from  the  Spirit  of  Christ  in  their  tender  age.  Many  a 
congregation  that  is  happily  fed  with  the  bread  of  life,  may 
thank  God  for  the  endeavours  of  a  poor  man  or  woman,  that 
trained  up  a  child r  in  the  fear  of  God,  to  become  their  holy,* 
faithful  teacher.  Though  learning  be  found  in  schools,  godli- 
ness is  oftener  received  from  the  education  of  careful  parents. 
When  children  and  servants  come  to  the  church  with  under- 
standing, godly,  prepared  minds,  the  labours  of  the  pastor  will 
do  them  good ;  they  will  receive  what  they  hear  with  faith,  love, 

<i  Tim.  iii.  12  ;  Dent.  vi.  7,  and  xxx.  2  ;  Psalm  exlvii.  13  ;  Acts  ii.  39  ;  Ejih. 
vi.  4—0;  Pi'ov.  xxii.  6, 15 ;  xxix.  15,  and  xxiii.  13, 
*  2  Tim.  iii- 15. 


THE    POOR    MAN'S    FAMILY    ROOK.  485 

and  obedience.  It  will  be  a  joy  to  the  minister  to  have  such  a 
flock :  and  it  will  be  joyful  to  the  people  that  are  such,  to  meet 
together  in  the  sacred  assemblies,  to  worship  God  with  cheerful 
hearts  :  and  such  worshippers  will  be  acceptable  to  God.  But 
when  families  come  together  in  gross  ignorance,  and  with  un- 
sanctified  hearts,  there  they  sit  like  images,  understanding  little 
of  what  is  said,  and  go  home  little  the  better  for  all  the  labours 
of  the  minister :  and  the  motions  of  their  tongue  and  bodies 
is  most  of  the  worship  which  they  give  to  God  5  but  their 
hearts  are  not  offered  in  faith  and  love  as  a  sacrifice  to  him,  nor 
do  they  feel  the  power  and  sweetness  of  the  word,  and  worship 
him  in  spirit  and  truth. 

6.  And  in  times  when  the  churches  are  corrupted,  and  good 
ministers  are  wanting,  and  bad  ones  either  deceive  the  people, 
or  are  insufficient  for  their  work,  there  is  no  better  supply  to 
keep  up  religion  than  godly  families.  If  parents  and  masters 
will  teach  their  children  and  servants  faithfully,  and  wor- 
ship God  with  them  holily  and  constantly,  and  govern  them_ 
carefully  and  orderly,  it  will  much  make  up  the  want  of  public 
teaching,  worship,  and  discipline.  Oh,  that  God  would  stir  up 
the  hearts  of  people  thus  to  make  their  families  as  little  churches, 
that  it  might  not  be  in  the  power  of  rulers  or  pastors  that  are 
bad  to  extinguish  religion,  or  banish  godliness  from  any  land  ! 
For, 

7.  Family  teaching,  worship,  and  discipline,  hath  many  ad- 
vantages which  churches  have  not.  1.  You  have  but  a  few  to 
teach  and  rule,  and  the  pastor  hath  many.  2.  They  are  always 
with  you,  and  you  may  speak  to  them  as  seasonably  and  as 
often  as  you  will,  either  together,  or  one  by  one,  and  so  cannot 
he.  3.  They  are  tied  to  you  by  relation,  affection,  and  cove- 
nant, and  by  their  own  necessities  and  interest,  otherwise  than 
they  are  to  him.  Wife  and  children  are  more  confident  of  your 
love  to  them  than  of  the  minister's;  and  love  doth  open  the  ear 
to  counsel.  Children  dare  not  reject  your  words,  because  you  * 
can  correct  them,  or  make  their  worldly  state  less  comfortable. 
But  the  minister  doth  all  by  bare  exhortation ;  and  if  he  cast 
them  out  of  the  church  for  their  impenitence,  they  lose  nothing 
by  it  in  the  world  :  and  unless  it  be  in  a  very  hot  persecution, 
families  or  not  so  restrained  from  holy  doctrine,  worship,  and 
discipline,  as  churches  and  ministers  often  are.  Who  silenceth 
vou  or  forbiddeth  you  to  catechise  and  teach  your  family  ?  Who 
forbiddeth  you  to  pray  or  praise  God  with  them,  as  well  and  as 


486  THE    POOR    MAN'S    FAMILY    HOOK. 

often  as  you  can  ?  It  is  self-condemning  hypocrisy  in  many 
rulers  of  families,  who  now  cry  out  against  them  as  cruel  perse- 
cutors, who  forbid  us  ministers  to  preach  the  Gospel,  while  they 
neglect  to  teach  their  own  children  and  servants,  when  no  man 
forbiddeth  them ;  so  hard  is  it  to  see  our  own  sins  and  duty,  in 
comparison  of  other  men's. 

8.  You  have  greater  and  nearer  obligations  to  your  family 
than  pastors  have  to  all  the  people.  Your  wife  is  as  your  own 
flesh  ;  your  children  are,  as  it  were,  parts  of  yourself.  Nature 
bindeth  you  to  the  dearest  affection,  and  therefore  to  the  great- 
est duty  to  them.  Who  should  more  care  for  your  children's 
souls  than  their  own  parents  ?  If  you  will  not  provide  for  them, 
but  famish  them,  who  will  feed  them  ?  Therefore,  as  ever  you 
have  the  bowels  of  parents ;  as  ever  you  care  what  becometh  of 
your  children's  souls  for  ever,  devote  them  to  God,  teach  them 
his  word,  educate  them  in  holiness,  restrain  them  from  sin,  and 
prepare  them  for  salvation. 

S.  I  must  confess  that  natural  affection  telleth  me  that  there 
is  great  reason  for  what  you  say  :  and  my  own  experience  con- 
vinceth  me ;  for  if  my  parents  had  better  instructed  and  go- 
verned me  in  irry  childhood,  I  had  not  been  like  to  have  lived 
so  ignorantly  and  ungodly  as  I  have*  done :  but,  alas  !  few  pa- 
rents do  their  duty.  Many  take  more  pains  about  their  horses 
and  cattle  than  they  do  about  their  children's  souls. 

P.  O  that  I  could  speak  what  is  deeply  upon  my  heart  to  all 
the  parents  of  the  land  ;  I  would  be  bold  to  tell  them  that  mul- 
titudes are  more  cruel  than  bears  and  lions  to  their  own  children. 
God  hath  committed  their  souls  as  much  to  their  trust  and  care 
as  he  hath  done  their  bodies.  It  is  they  that  are  at  first  to  de- 
vote them  to  God,  in  the  covenant  of  baptism  :  it  is  they  that 
are  to  teach  them,s  and  to  exhort  them  to  keep  the  covenant 
which  they  made,  to  catechise  them,  and  to  mind  them  of  the 
state  of  their  souls,  their  need  of  Christ,  the  mercy  of  redemp- 
tion, the  excellency  of  holiness,  and  of  everlasting  life.  It  is 
they  that  are  to  watch  over  them  with  wisdom,  love,  and  dili- 
gence, to  save  them  from  temptation,  Satan,  and  sin,  and  to 
lead  them  by  the  example  of  a  holy  life. 

But,  alas  !  instead  of  this,  they  bring  their  children  hypocri- 
tically to  make  that  covenant  in  baptism  with  God,  which  they 
never  heartily  consented  to  themselves.  They  turn  all  into  a 
mere  ceremony,  and  know  no  more  of  it,  than  to  have  godfathers 

s  Dent.  vi.  G— 8,  and  xi.  19,  2Q. 


THE    POOR    MAN'S    FAMILY    BOOK.  48/ 

and  godmothers  as  ignorant  and  ungodly  as  themselves,  to 
promise  and  vow  that  in  the  name  of  the  child,  which  thev  never 
understood,  nor  intended  to  perform  their  promise  for  his  holy 
education,  the  child  being  none  of  their  own,  nor  ever  instructed 
by  them.  And  when  they  think  that  the  water,  and  the  gossips, 
and  the  words  of  the  priest,  have  thus  made  a  Christian  of  their 
child,  they  afterward  as  formally  teach  him  at  age  to  go  to 
church,  and  at  last  to  receive  the  Lord's  supper  :  and  this  is 
almost  all  that  they  do  for  his  salvation.  They  never  teach  him 
the  meaning  of  the  covenant  which  he  was  entered  into.  If 
thev  teach  him  to  sav  the  Creed,  the  Lord's  Praver,  and  the  Ten 
Commandments,  they  never  teach  him  to  understand  them. 
They  never  seriously  mind  him  of  his  natural  corruptions,  or  of 
the  need  and  use  of  a  Saviour  and  a  Sanctifier,  nor  of  the 
danger  of  sin  and  hell,  nor  of  the  way  of  a  holy  life,  or  of  the 
joyful  state  of  saints  in  glorv.  They  teach  him  his  trade  and 
business  in  the  world,  but  never  how  to  serve  God,  and  be  saved. 
Thev  chide  him  for  those  faults  which  are  against  themselves, 
or  against  his  prosperity  in  the  world,  but  those  that  are  against 
God  and  his  soul  only,  they  regard  not.  If  they  do  not  by 
their  own  example  teach  him  to  be  prayerless,  and  neglect 
God's  word,  to  curse,  to  swear,  to  speak  filthily,  and  to  deride  a 
holy  life,  (which  in  baptism  he  vowed  to  live,)  yet  they  will 
bear  with  him  in  all  this  wickedness.  The  Lord's  day  they 
are  content  that  he  spend  in  idleness  and  sports,  instead  of 
learning  the  word  of  God,  and  practising  his  holy  worship,  that 
so  he  may  be  the  williuger  to  do  their  work  the  week  following. 
In  a  word,  they  treacherously  teach  their  children  to  serve  the 
flesh,  the  world,  and  the  devil,  which  in  their  baptism  thev 
renounced,  and  to  neglect,  if  not  despise,  God,  the  Creator, 
Redeemer,  and  Sanctifier  of  souls,  to  whom  by  vow  and  covenant 
they  were  dedicated.  So  that  their  education  is  but  a  teaching 
or  permitting  them  to  break  and  contradict  their  baptismal  vow, 
and,  under  the  name  of  Christians,  to  rebel  against  God  and 
Jesus  Christ. 

And  is  not  this  greater  treachery  and  cruelty  than  if  thev 
famished  their  bodies,  or  turned  them  naked  into  the  world  ? 
Yea,  or  if  they  murdered  them,  and  eat  their  flesh  ?  If  an 
enemy  did  this,  it  were  not  so  bad  as  for  a  parent  to  do  it.  Nay, 
consider  whether  the.  devil  himself  be  not  less  cruel,  in  seeking 
to  damn  them,  than  these  parents  are  ?  The  devil  is  not  their 
parent :  he  hath  no  relation  to  them,  no  charge  of  them  to  edu- 


488  the  poor  man's  family  book. 

cate  and  save  them.  He  is  a  known  renounced  enemy,  and 
what  better  could  be  expected  from  him  ?  But  for  father  and 
mother,  thus  to  neglect,  betray,  and  undo  their  children's  souls 
for  ever  !  For  them  to  do  it,  that  should  love  them  as  them- 
selves, and  have  the  tenderest  care  of  them  !  O  worse  than 
devilish,  perfidious  cruelty  ! 

Repent,  repent,  O  you  forsworn,  unmerciful  murderers  of  your 
children's  souls  !  Repent  for  your  own  sakes  !  Repent  for 
their  sakes  !  And  yet  teach  them  and  remember  them  of  the 
covenant  which  they  made,  and  tell  them  what  Christianity  is. 
You  have  conveyed  a  sinful  nature  to  them  :  help  yet  to  instruct 
them  in  the  way  of  grace.  But  how  can  we  hope  that  you 
should  have  mercy  upon  your  children's  souls,  that  have  no 
mercy  on  your  own  ?  Or  that  you  should  help  them  to  that 
heaven  which  you  despise  yourselves  ?  Or  save  them  from  sin, 
which  is  your  own  delight  and  trade? 

S.  Your  complaint  is  sad  and  just :  but  I  find  that  men  think 
that  the  teaching  of  their  children  belongeth  to  the  school- 
master and  the  minister  only,  and  not  to  them. 

P.  Parents,  schoolmasters,  and  pastors,  have  all  their  severa. 
parts  to  do,  and  no  one's  work  goeth  on  well  without  the  rest. 
But  the  parents'  is  the  first  and  greatest  of  all.  As  when  the 
lower  school  is  to  teach  children  to  read,  and  the  grammar 
school  to  teach  them  grammar,  and  then  the  university  to  teach 
them  the  sciences.  If  now  the  first  and  second  shall  omit  their 
parts,  and  a  boy  shall  be  sent  to  the  university  before  he  can 
read,  yea,  or  before  he  hath  learned  his  grammar,  what  a  scholar 
do  you  think  that  he  is  like  to  make  ?  If  you  have  a  house  to 
build,  one  must  fell  and  square  the  timber,  and  another  must 
saw  it,  and  another  frame  it,  and  then  rear  it,  but  if  the  first  be 
undone,  how  shall  the  second  and  third  be  done  ?  A  minister 
should  find  all  his  hearers  catechised  and  holily  educated,  that 
the  church  may  be  a  church  indeed,  but  if  a  hundred  or  many 
hundred  parents  and  masters  will  all  cast  their  work  upon  one 
minister,  is  it  like,  think  you,  to  be  well  done  ?  Or  is  it  any 
wonder  if  we  have  ungodly  churches  of  Christians  that  are  no 
Christians,  who  hate  the  minister,  and  his  doctrine,  and  a  holv 
life ;  and  the  physician  that  would  heal  their  souls  is  beholden 
to  them,  if  they  do  not  deride  him,  and  lay  him  not  in  the  gaol. 

I  know  that  all  this  will  not  excuse  ministers  from  doing  what 
they  can  for  such.  If  you  will  send  your  children  and  servants 
ignorant  and  ungodly  to  him,  he  must  do  his  best;  but  O  how 


the  poor  man's   FAMILY   BOOK.  489 

much  more  good   might  he  do,  and   how  comfortable   would 
his  calling  be,  if  parents  would  but  do  their  parts. 

We  talk  much  of  the  badness  of  the  world,  and  there  are  no 
men  (except  bad  rulers  and  pastors)  that  do  more  to  make  it 
bad,  than  bad  parents  and  family  governors.  The  truth  is,  they 
are  the  devil's  instruments,  (as  if  he  had  hired  them,)  to  betray 
the  souls  of  their  families  into  his  power,  and  to  lead  them  to 
hell  with  a  greater  advantage  than  a  stranger  could  do,  or  than 
the  devil  in  his  own  name  and  shape  could  do. 

Many  call  for  church  reformation,  and  state  reformation,  who 
yet  are  the  plagues  of  the  times  themselves,  and  will  not  reform 
one  little  family.  If  men  would  reform  their  families,  and  agree 
in  a  holy  education  of  their  children,  church  and  state  would 
be  soon  reformed,  when  they  were  made  up  of  such  reformed 
families. 

S.  I  pray  you  set  me  down  such  instructions  together,  as  you 
think  best,  concerning  all  my  duty  to  my  children,  that  1  may 
do  my  part ;  and  if  any  of  them  perish,  their  damnation  may  not 
be  along  of  me. 

P.  I.  Be  sure  that  you  do  your  part  in  entering  them  at  first 
into  the  baptismal  covenant.  That  is,  1.  See  that  you  be  true 
to  your  covenant  yourself,  for  the  promise  is  made  to*  true 
Christians  and  their  seed.  No  man  can  sincerely  and  rightly 
consent  to  the  covenant  for  his  child,  that  doth  not  consent  to 
it  for  himself.  2.  Do  not  think  that  his11  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  must 
also  actually  dedicate  him  to  God  in  baptism,  when  it  may  be 
had :  and  when  it  cannot,  yet  in  the  same  covenant  which 
baptism  solemniseth.  As  you  are  a  believer,  he  and  all  that  you 
have  are  virtually  devoted  to  God  ;  but  besides  that,  there  must 
be  an  actual  dedication  of  him.  The  child  of  a  believer,  ac- 
tually offered  or  dedicated  to  God,  is  a  rightful  receiver  of 
baptism  and  its  benefits.  3.  Understand  well  the  covenant  and 
what  you  do  :  and  first  humble  yourself  for  your  own  sins  against 
the  holy  covenant  ;  and  then  with  the  greatest  seriousness  and 
thankfulness,  enter  your  child  into  the  same  covenant. 

II.  Understand,  that  as  his  first  condition  of  right  is  upon 
your  faith  and  consent,  and  not  upon  his  own,  so  the  continu- 

»  Rom.  v.  12,  10— 18  ;  Eph.  ii.  13  ;  Gen.  xvii.  4, 13,  14. 
u  Dout.  x\ix.  10—12  ;  Rom.  xi.  17,  20 ;  John  iii.  3,  5  ;  Malt.  xix.  3,  14,  and 
xxviii.  19,  20;  1  Cor.  vii.  14. 


490  THE    POOR    MAN'S    FAMILY    BOOK. 

anee  of  his  right,  while  he  is  an  infant  short  of  the  use  of  reason, 
cannot  he  upon  any  condition  to  he  performed  hy  him,  hut  by 
you,  which  is  the  continuance  of  your  own"  fidelity,  with  your 
faithful  endeavours  for  his  holy  education.  And,  therefore,  if 
you  should  send  a  baptised  child  to  he  educated  as  the  janis- 
saries among  infidels,  he  falleth,  as  I  think,  from  his  covenant- 
right  by  your  perfidiousness.  And  what  forfeiture  parents'  gross 
neglect  at  home  may  make,  I  leave  to  further  consideration. 

III.  y  Teach  them,  therefore,  to  know  what  covenant  they 
have  made,  and  do  by  them  just  as  I  have  done  by  you.  Cease 
not  till  you  have  brought  them  heartily  to  consent  to  it  at  age 
themselves  ;  and  then  bring  them  to  the  pastor  of  the  church, 
that  they  may  seriously  and  solemnly  own  the  covenant,  and  so 
may  be  admitted  into  the  number  of  adult  communicating 
members,  in  a  regular  way. 

IV.  Let  your  teaching  of  them  to  this  end  be  jointly  of  the 
words,  the  sense,  the  clue  affections,  and  the  practice.  That 
is,  1.  Teach  them  z  the  words  of  the  covenant,  and  of  the 
Creed,  the  Lord's  Prayer,  and  Commandments,  and  of  a  cate- 
chism, and  also  the  words  of  such  texts  of  Scripture  as  have 
the  same  sense.  2.  Teach  them  the  meaning  of  all  these 
words.  3.  Join  still  some  familiar,  earnest  persuasions  and 
motives,  to  stir  up  holy  affections  in  them.  4.  And  show  them 
the  way  of  practising  all. 

No  one  or  two  of  these  will  serve  without  all  the  rest.  1 .  If 
you  teach  not  the  forms  of  wholesome  or  sound  words,  you  will 
deprive  them  of  one  of  the  greatest  helps  for  knowledge  and 
soundness  in  the  faith.  2.  If  you  teach  them  not  the  mean- 
ing, the  words  will  be  of  no  use.  3.  If  you  excite  not  their 
affections,  all  will  be  but  dead  opinion,  and  tend  to  a  dreaming 
and  prating  kind  of  religion,  separated  from  the  love  of  God. 
4.  And  if  you  lead  them  not  on  to  the  practice  of  all,  they  will 
make  themselves  a  religion  of  zealous  affections  corrupted  by  a 
common  life,  or  quickly  starved  for  want  of  fuel.  Therefore  he 
sure  you  join  all  four.  When  you  teach  them  the  words  of 
Scripture  and  catechism,  make  them  plain,  and  often  mix  fami- 
liar questions  and  discourse  about  death,  and  judgment,  and 
eternity,   and  their  preparations.     Many  professors  teach  their 

*  Mark  through  all  the  Scriptures,  how  God  useth  the  children  as  related 
to  their  faithful  or  faithless  parents. 
r  Jos.xxiv.  15 — 18  ;  Dent.  xxix.  10,  11. 
»  1  Tim.  iv.  (5,  and  vi.  3  ;  2  Tim.  i.  13. 


THE    POOR    MAN'S    FAMILY   BOOK.  401 

children  to  go  in  a  road  of  hearing,  reading,  and  repeating  ser- 
mons, and  joining  in  constant  prayer,  when  all  proveth  but 
customary  formality,  for  want  of  some  familiar,  serious,  waken- 
ing speech  or  conference  interposed  now  and  then. 

To  this  end,  1.  Labour  to  possess  them  with  the  greatest 
reverence  of  God  and  the  holy  Scriptures ;  and  then  show  them 
the  word  of  God,  for  all  that  you  would  teach  them  to  know  or 
do;  for  till  their  consciences  come  under  the  fear  and  govern- 
ment of  God,  they  will  be  nothing.  2.  Never  speak  of  God 
and  holy  tilings  to  them  but  with  the  greatest  gravity  and 
reverence,  that  the  manner,  as  well  as  the  matter,  may  affect 
them  ;  for  if  they  are  used  once  to  slight,  or  jest,  or  play  with 
holy  things,  they  are  hardened  and  undone.  3.  Therefore 
avoid  such  kind  of  frequencies  and  formality  in  lifeless  duties, 
as  tendeth  to  harden  them  into  a  customary  deadness  and  con- 
tempt. 4.  Often  take  an  account  of  what  they  know,  and  how 
they  are  affected  and  resolved  ;  and  what  they  do,  both  in  their 
open  and  their  secret  practice.  Leave  them  not  carelessly  to 
themselves,  but  narrowly  watch  over  them. 

V.  Use  all  your  skill  and  diligence,  by  word  and  deed,  to 
make  a  holy  life  appear  to  them  as  it  is,  the  most  honourable, 
profitable,  safe,  and  pleasant  life  in  the  world,  that  it  may  be 
their  constant  delight.  All  your  work  lieth  in  making  good 
things  pleasant  to  them  ;  and  keep  them  from  feeling  religion 
as  a  burden,  or  taking  it  for  a  disgraceful,  needless,  or  unplea- 
sant thing.  To  which  end,  1.  Begin  with,  and  intermix  the 
easiest  parts,  such  as  the  Scripture  history.  Nature  is  pleased 
sooner  with  history  than  with  precept,  and  it  sweetly  insinuateth 
a  love  of  goodness  into  children's  minds,  which  maketh  the 
Roman  fathers  of  the  oratorian  order  make  church  history  one 
part  of  their  exercise  to  the  people.  Let  them  read  the  lives 
of  holy  men,  written  by  Mr.  Clark,  and  his  martyrology  ;  and 
the  particular  lives  of  Mr.  Bolton,  Mr.  Joseph  Allein,  Dr. 
Beard's  'Theatre  of  God's  Judgments,'  Mr.  Janeway's  Life,  &c. 

2.  Speak  much  of  the  praise  of  ancient  and  later  holy  men, 
for  the  due  praise  of  the  person  allureth  to  the  same  cause  and 
way.  And  speak  of  the  just  disgrace  that  belongs  to  those  sots 
and  beasts,  who  are  the  despisers,  deriders,  and  enemies  of 
godliness. 

3.  Overwhelm  them  not  with  that  which  for  quality  or  quan- 
tity they  cannot  bear. 

4.  Be  much  in  opening  to  them  the  riches  of  grace,  and  the 
joys  of  glory. 


492  the  poor  man's  family  hook. 

5.  Exercise  them  much  in  psalms  and  praise. 

VI.  Let  your  conference  and  carriage  tend  to  the  just  dis- 
grace of  sensuality,  voluptuousness,  pride,  and  worldliness. 
When  fools  commend  fineness  to  their  children,  do  you  tell 
them  how  pride  is  the  devil's  sin ;  teach  them  to  desire  the 
lowest  room,  and  to  give  place  to  others.  When  others  tell 
them  of  riches,  and  fine  houses,  and  preferments,  do  you  tell 
them  that  these  are  the  devil's  baits,  by  which  he  stealeth  men's 
hearts  from  God,  that  they  may  be  damned.  When  others 
pamper  them,  and  please  their  appetites,  do  you  often  tell  them 
how  base  and  swinish  a  thing  it  is  to  eat  and  drink  more  by 
appetite  than  by  reason;  and  labour  thus  to  make  pride,  sen- 
suality, and  worldliness,  odious  to  them.  Make  them  often 
read  Luke  xii.  xvi.  xviii. ;  and  James  iv.  and  v. ;  and  Rom.  viii. 
1,  2,  &c. ;  and  Matt.  v.  1 — 21 ;  and  vi. 

VII.  Wisely  break  them  from  their  own  wills,  and  let  them 
know  that  they  must  obey  and  like  God's  will  and  your's. 
Men's  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  self-willedness  is.  In  their  diet  let  them  not  have 
what  they  have  a  mind  to,  nor  yet  do  not  force  them  to  what 
they  loathe  ;  but  use  them  to  stand  to  your  choice.  And  let 
them  have  that  in  temperance  which  is  wholesome,  and  not 
loathsome,  and  rather  of  the  coarser,  than  of  the  finer,  or  the 
sweeter  sort.  A  corrupted  appetite,  strengthened  by  custom, 
is  hardly  overcome  by  all  the  teaching  and  counsel  in  the 
world ;  especially  use  them  not  to  strong  drink,  for  it  is  one  of 
the  greatest  snares  to  youth.  I  know  that  some  wise  parents 
(wise  to  further  the  everlasting  ruin  of  the  children's  souls)  do 
still  say,  that  the  more  they  are  restrained,  the  more  greedily 
they  will  seek  it  when  they  are  at  liberty.  Unhappy  children 
that  have  such  parents  !  As  if  the  experience  of  all  the  world 
had  not  told  us  long  ago,  that  custom  increaseth  the  rage  of 
appetite,  and  temperance  by  custom  turneth  to  a  habit.  And 
in  those  years  of  youth,  while  they  are  restrained,  we  have 
time  to  tell  them  the  reason  of  all,  and  so  settle  their  minds  in 
a  right  government  of  themselves;  so  that  custom  and  teaching, 
till  they  come  to  age,  is  the  means  on  our  part  to  save  them 
from  sensuality  and  damnation.  When  they  that  will  teach 
them  sobriety  with  the  cup  at  their  noses,  or  temperance  at  a 
constant  feast  or  full  table  of  delicious  food,  and  this  in  their 
injudicious  youth,  deserve  rather  to  be  numbered  with  the 
devil's  teachers  than  with  God's. 


THE    POOR    MAN'S    FAMILY    BOOK.  493 

So  if  their  fancies  be  eagerly  set  upon  any  vanity  deny  it 
them,  and  tell  them  why.  Use  them  not  to  have  their  wills, 
and  let  them  know  that  it  is  the  chief  thing  that  the  devil  him- 
self desireth  for  them,  that  they  may  have  all  their  own  carnal 
will  fulfilled.  But  they  must  pray  to  God,  "  Thy  will  be  done," 
and  deny  their  own. 

VIII.  As  you  love  their  souls,  keep  them  as  far  from  tempta- 
tions as  you  can.  Children  are  unfit  persons  to  struggle  against 
strong  temptations.  Their  salvation  or  damnation  lieth  very 
much  on  this ;  therefore  my  heart  melteth  to  think  of  the 
misery  of  two  sorts :  1 .  The  children  of  heathens,  infidels, 
heretics,  and  malignants,  who  are  taught  the  principles  of  sin 
and  wickedness  from  their  infancy,  and  hear  truth  and  godli- 
ness scorned  and  reproached.  2.  The  children  of  most  great 
men  and  gentlemen,  whose  condition  maketh  it  seem  necessary 
to  them  to  live  in  that  continual  fulness,  or  plainly  pomp  and 
idleness,  which  is  so  strong  a  temptation  daily  to  their  chil- 
dren, to  the  sins  of  Sodom,  (Ezek.  xvi.  49,)  pride,  fulness  of 
bread,  and  idleness,  as  that  it  is  hard  for  them  to  be  godly, 
sober  persons,  as  for  those  that  are  bred  up  in  playhouses, 
alehouses,  and  taverns.  Alas,  poor  children,  that  must  have 
your  salvation  made  as  hard  as  a  camel's  passage  through  a 
needle's  eye  !  No  wonder  if  the  world  be  no  better  than  it  is, 
when  the  rich  must  be  the  rulers  of  it,  of  whom  a  Christ  and 
James  have  said  what  they  have  done. 

Be  sure,  therefore,  1.  To  breed  youi  children  to  a  temperate 
and  healthful  diet ;  and  keep  tempting  meats,  but  specially 
drinks,  from  before  them. 

2.  Breed  them  up  to  constant  labour,  which  may  never  leave 
mind  or  body  idle,  but  at  the  hours  of  necessary  recreation 
which  you  allow  them. 

3.  Let  their  recreations  be  such  as  tend  more  to  the  health  of 
their  bodies,  than  the  humouring  of  a  corrupted  fancy ;  keep 
them  from  gaming  for  money,  from  cards,  dice,  and  stage-plays, 
play-books  and  love-books,  and  foolish  wanton  tales  and  bal- 
lads. Let  their  time  be  stinted  by  you  ;  and  let  it  be  no  more 
than  what  is  needful  to  their  health  and  labour,  as  whetting  to 
the  mower. 

4.  Let  their  apparel  be  plain,  decent,  and  warm,  but  not 
gaudy  ;  neither  such  as  useth  to  signify  pride,  or  to  tempt  peo- 
ple to  it. 

1  Luke  xii.  IUj  and  xvi.  j  Jam,  v. 


494  the  poor  man's  family  book. 

5.  Be  sure  when  they  grow  towards  ripeness,  that  you  keep 
them  from  opportunity,  nearness,  or  familiarity,  with  tempting 
persons  of  another  sex. 

I  am  sure  this  is  the  way  to  your  children's  safety.  If  pre- 
sumptuous, self-conceited  persons,  especially  the  rich,  will  des- 
pise such  counsel,  as  they  use  to  do3  let  them  take  what  they 
get  by  it :  if  the  gentry  he  debauched,  if  their  children  he 
everlastingly  undone,  if  the  whole  country,  church,  and  state, 
must  suffer  by  it,  and  if  their  own  hearts  at  last  be  broken  by 
such  children,  it  is  not  along  of  me  ;  let  them  thank  themselves. 

IX.  Be  sure  that  you  engage  your  children  in  good  company, 
and  keep  them  as  much  as  possible  out  of  bad.  Wicked  chil- 
dren, before  you  are  aware,  will  infect  them  with  their  wicked 
tongues  and  practices  :  they  will  quickly  teach  them  to  drink,  to 
game,  to  talk  filthily,  to  swear,  to  mock  at  godliness  and  so- 
briety :  and,  oh,  what  tinder  is  in  corrupted  nature  ! 

But  the  company  of  sober,  pious  children  and  servants  will  use 
them  to  a  sober,  pious  language,  and  will  further  them  in  know- 
ledge and  the  fear  of  God,  or  at  least  will  keep  them  from  great 
temptations. 

X.  Do  all  that  you  do  with  them  in  love  and  wisdom  :  make 
them  not  so  familiar  with  you  as  shall  breed  contempt :  and  be 
not  so  strange  to  them  as  shall  tempt  them  to  have  no  love  to 
you,  or  pleasure  in  your  company.  But  let  them  perceive  the 
tender  bowels  of  parents,  and  that,  indeed,  they  are  dear  to  you, 
and  that  all  your  counsel  and  government  is  for  their  good,  and 
not  for  any  ends  or  passions  of  your  own.  And  give  them  fami- 
liarly the  reason  of  all  which  they  are  apt  to  be  prejudiced 
against.  For  love  and  reason  must  be  the  means  of  most  of  the 
good  that  you  do  them. 

XI.  Keep  a  special  watch  upon  their  tongues,  especially 
against  ribaldry  and  lying;  for  dangerous  corruptions  do  quickly 
this  way  obtain  dominion. 

XII.  Teach  them  highly  to  value  time:  tell  them  the  pre- 
ciousness  of  it,  by  reason  of  the  shortness  of  man's  life,  the 
greatness  of  his  work,  and  how  eternity  dependeth  on  these  un- 
certain moments.  Labour  to  make  time-wasting  odious  to 
them.  And  set  death  still  before  their  eyes  ;  and  ask  them  oft, 
whether  they  are  ready  to  die. 

XIII.  Use  them  much  to  the  reading  of  the  most  suitable 
books  :  such  as  Mr.  Richard  Allen's,  Mr.  Joseph  Allen's,  Mr. 
Whateley's  New  Birth,  and  Redemption  of  Time;  Mr.  Gurnal, 


THE   poor   man's   FAMILY  BOOK.  495 

Mr.  Bolton,  Dr.  Preston,  Dr.  Sibbes,  Mr.  Perkins,  Dod,  Hilder- 
sham  ;  of  which  more  anon. 

XIV.  Let  correction  be  wisely  used,  as  they  need  it ;  neither 
so  severely  as  to  disaffect  them  to  you,  nor  so  little  as  to  leave 
them  in  a  course  of  sin  and  disobedience.  Let  it  be  always  in 
love  ;  and  more  for  sin  against  God,  than  any  worldly  matters  : 
and  show  tbem  Scripture  against  the  sin,  and  for  the  cor- 
rection. 

XV.  Pray  earnestly  for  them,  and  commit  them  by  faith  to 
Christ,  into  whose  covenant  you  did  engage  them. 

XVI.  Go  before  them  by  a  holy  and  sober  example,  and  let 
vour  practice  tell  them  what  you  would  have  them  be,  specially 
in  representing  godliness  delightful,  and  living  in  the  joyful 
hopes  of  heaven. 

XVII.  Choose  such  trades  and  callings  for  them  as  have  least 
dangerous  temptations,  and  as  tend  most  to  the  saving  of  their 
souls,  and  to  make  them  most  useful  in  the  world,  and  not 
those  that  tend  most  to  the  ease  of  the  flesh,  or  worldly  ends. 

XVIII.  When  they  are  marriageable,  and  you  find  it  needful, 
provide  such  for  them  as  are  truly  suitable,  and  stay  not  till 
folly  and  lust  ensnare  them. 

These  are  the  counsels  which  I  earnestly  recommend  to  you 
in  this  important  work.  But  you  must  know  that  your  chil- 
dren's souls  are  so  precious,  and  the  difference  between  the 
good  and  bad  so  great,  that  all  this  must  not  seem  too  much 
ado  to  you  :  but  as  you  would  have  ministers  hold  on  in  the  la- 
bour of  their  places,  so  must  vou  in  yours,  as  knowing  that  a 
dumb  and  idle  parent  is  no  more  excusable,  than  an  unfaithful, 
dumb  and  idle  minister.  The  Lord  give  you  skill,  and  will, 
and  diligence,  to  practise  all :  for  I  take  the  due  education  of 
children  for  one  of  the  most  needful  and  most  excellent  works 
in  the  world,  especially  for  mothers. 

S.  I  pray  you,  next  tell  me  my  duty  to  my  wife,  and  her 
duty  to  me. 

P.  I.  The  common  duty  of  husband  and  wife  is,  1.  Entirely 
to  b  love  each  other;  and  therefore  choose  one  that  is  truly 
lovely,  and  proceed  in  your  choice  with  great  deliberation ;  and 
avoid  all  things  that  tend  to  quench  your  love. 

2.  To  dwell  together,  and  c  enjoy  each  other,  and  faithfully 
join  as  helpers  in  the  education  of  their  children,  the  government 
of  the  family,  and  the  management  of  their  worldly  business. 

b  Epli.  v.  25,  &c  ;  Col.  iii.  19.  c  j  Cor.  vii.  29. 


496  THE  poor  man's  family  book. 

3.  Especially  to  be  helpers  of  each  other's  salvation  :  to  stir 
up  each  other  to  faith,  love,  and  obedience,  and  good  works : 
to  warn  and  help  each  other  against  sin,  and  all  temptations  : 
to  join  in  God's  worship  in  the  family,  and  in  private  :  to  pre- 
pare each  other  for  the  approach  of  death,  and  comfort  each 
other  in  the  hopes  of  life  eternal. 

4.  To  avoid  all  dissentions,  and  to  bear  with  those  infirmities 
in  each  other  which  you  cannot  cure :  to  assuage,  and  not  pro- 
voke, unruly  passions  \  and,  in  lawful  things,  to  please  each 
other. 

5.  To  keep  conjugal  chastity  and  fidelity,  and  to  avoid  all 
unseemly  and  immodest  carriage  with  any  other,  which  may  stir 
up  jealousy ;  and  yet  to  avoid  all  jealousy  which  is  unjust. 

6.  To  help  one  another  to  bear  their  burdens  (and  not  by 
impatience  to  make  them  greater).  In  poverty,  crosses,  sick- 
ness, dangers,  to  comfort  and  support  each  other.  And  to  be 
delightful  companions  in  holy  love,  and  heavenly  hopes  and 
duties,  when  all  other  outward  comforts  fail. 

S.  II.  What  are  the  special  duties  of  the  husband  ? 

P.  They  are,  1.  To  exercise  love  and  authority  together 
(never  separated)  to  his  wife.  2.  To  be  the  chief  teacher  and 
governor  of  the  family,  and  provider  for  its  maintenance.  3.  To 
excel  the  wife  in  d  knowledge  and  patience,  and  to  be  her 
teacher  and  guide  in  the  matters  of  God,  and  to  be  the  chief  in 
bearing  infirmities  and  trials.  4.  To  keep  up  the  wife's  autho- 
ritv  and  honour  in  the  family  over  inferiors. 

S.  III.  What  are  the  special  duties  of  the  wives  ? 

P.  1 .  e  To  excel  in  love.  2.  To  be  obedient  to  their  hus- 
bands, and  examples  therein  to  the  rest  of  the  family.  3. 
Submissively  to  learn  of  their  husbands  (that  can  teach  them) 
and  not  to  be  self-conceited,  teaching,  talkative,  or  imperious. 
4.  To  subdue  their  passions,  deny  their  own  fancies  and  wills, 
and  not  to  tempt  their  husbands  to  satisfy  their  humours  and 
vain  desires  in  pride,  excess,  revenge,  or  any  evil,  nor  to  rob 
God  and  the  poor  by  a  proud  and  wasteful  humour  (as  the  f 
wives  of  gentlemen  ordinarily  do).  5.  To  govern  their  tongues, 
that  their  words  may  be  few,  and  grave,  and  sober ;  and  to  ab- 
hor a  running  and  a  scolding  tongue.     6.  To  be  contented  in 

'i  1  Pet.  iii.  7. 

eiTim.iii.lt,  12;  Zeoh.xii.ll;  1  Pet. iii.  1;  Col. iii.  13;  F.pli. v.22,24i 
Tit.  ii.  4,5;  1  Cor.  vii.  1G. 
*  Jcr.  xliv.  % 


THE   POOR    MAN'S    FAMILY   BOOK.  497 

every  condition,  and  not  to  torment  their  husbands  and  them- 
selves with  impatient  murmurings.  7.  To  avoid  the  childish 
vanity  of  gaudy  apparel,  and  following  vain  fashions  of  the 
prouder  sort ;  and  to  abhor  their  vice  that  waste  precious  time 
in  curious  and  tedious  dressings,  gossipings,  visits,  and  feasts. 
8.  To  help  on  the  maintenance  of  the  family  by  frugality,  and 
by  their  proper  care  and  labour.  9.  Not  to  dispose  of  their 
husband's  estate  without  his  consent,  either  explicit  or  impli- 
cit. 10.  Above  all,  to  be  constant  helpers  of  the  holy  educa- 
tion of  their  children.  For  this  is  the  most  eminent  service  that 
women  can  do  in  the  world ;  and  it  is  so  great  that  they  have 
no  cause  to  grudge  at  God  for  the  lowness  of  their  place  and 
gifts,  for  mean  gifts  (with  wisdom  and  godliness)  may  serve  to 
speak  to  children.  The  mother  is  still  with  them,  and  they  are 
still  under  her  eye  ;  her  love  must  chiefly  work  towards  their 
salvation.  She  must  be  daily  catechising  them,  and  teaching 
them  to  know  God,  and  speaking  to  them  for  holiness  and 
against  sin,  and  minding  them  of  the  world  to  come,  and  teach- 
ing them  to  pray.  Godly  mothers  may  educate  children  for 
magistracy,  ministry,  and  all  public  services,  by  helping  them  to 
that  honest  and  holy  disposition,  which  is  the  chief  thing  neces- 
sary in  every  relation  to  the  common  good;  and  so  they  may 
become  chief  instruments  of  the  reformation  and  welfare  of 
churches  and  kingdoms,  and  of  the  world. 

S.  I  pray  you  tell  me,  also,  the  duty  of  children  ? 

P.  I.  The  duty  of g  children  to  their  parents  is,  1.  To  love 
them  dearly,  and  to  be  thankful  for  all  their  love  and  care,  which 
they  can  never  requite.  2.  To  learn  of  them  submissively,  espe- 
cially the  doctrine  of  salvation.  3.  To  obey  them  diligently  in 
all  lawful  things,  and  that  for  conscience'  sake,  in  obedience  to 
God.  4.  To  h  honour  them  in  thought,  and  words,  and  actions  ; 
and  avoid  all  appearance  of  slighting,  dishonour,  or  contempt. 
5.  To  be  contented  with  their  parents'  allowance  and  provisions, 
and  willing  and  ready  to  such  labour  or  employment  as  they 
command  them.  6.  To  take  patiently  the  reproofs  and  correc- 
tions of  their  parents,  and  to  confess  their  faults  with  humble 
penitence,  and  amend.  7.  To  use  such  company  as  their  parents 
command  them,  and  not  to  run  into  the  company  of  vain  and 
tempting  persons.     8.  To  be  content  with  sucli  a  calling  as  their 

s  Rpb.  vi.  1—3  ;  Col.  iii  20;  Piov.  i.  8,  9  ;  xiii.  1,  and  xxiii.  22. 
h  Gen.  ix.  22,  23;  Prov.  xxx  17;  xiii.  21;  xxii.  15;  xxix.  15 ;  xxiii.  13,11, 
and  xix.  18. 

VOL.  XIX.  K  K 


498  THE  POOR  MAN  S  FAMILY  BOOK. 

parents  choose  for  them.     9.  To  marry  by  their  parents'  choice 
or  consent  only.     10.  To  relieve  their  parents,  if  they  need. 

S.  What  is  the  duty  of  children  towards  God  ? 

P.  II.  1.  To  learn  what  they  are  by  nature,  and  what  that 
covenant  was  which  in  baptism  they  were  entered  into ;  what 
are  the  duties,  and  what  the  benefits ;  and  to  renew  that  cove- 
nant with '  God  themselves,  and  understandingly,  seriously,  and 
resolvedly  to  give  up  themselves  absolutely  and  entirely  to  God 
the  Father,  Son,  and  Spirit,  their  Creator,  Redeemer,  and 
Sanctifier.  2.  To  remember  that  the  corruption  of  their  nature 
must  be  more  and  more  healed,  and  their  sins  forgiven  ;  and, 
therefore,  daily,  by  faith  and  obedience,  to  make  use  of  the 
justifying,  teaching,  and  sanctifying  grace  of  Christ.  3.  To 
remember  that  they  are  not  here  entering  upon  a  life  of  rest, 
or  sinful  pleasure,  but  upon  a  short,  uncertain  life  of  care,  and 
labour,  and  sufferings,  in  which  they  must  do  all  that  ever  must 
be  done,  for  an  everlasting  life,  that  followeth  ;  and  that  to  make 
sure  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, 
especially  on  the  Lord's  days.  5.  To  see  that  they  love  not 
fleshly  pleasures  more  than  God  and  holiness,  and  that  they  fly 
from1'  youthful  lusts,  from  excess  of  eating,  drinking,  and  sports  ; 
that  they  avoid  wantonness,  and  immodesty  of  speech  or  action, 
cards  or  dice,  gaming,  pride,  love-books,  play-books,  loss  of  time 
by  needless  recreation.  6.  That  they  use  their  tongues  to  sober 
and  godly  speech,  and  abhor  lying,  railing,  ribaldry,  and  idle, 
foolish  talk.  7 '•  To  subdue  their  wills  to  the  will  of  God  and 
their  superiors,  and  not  to  be  eagerly  set  on  any  thing  which  is 
unnecessary,  or  which  God  or  their  superiors  forbid  them. 

S.  What  is  the  duty  of  masters  towards  their  servants  ? 

P.  1.  To1  rule  them  with  such  gentleness  as  becometh  fellow 
Christians ;  and  yet,  with  such  authority  as  that  they  be  not 
encouraged  to  contempt.  2.  To  restrain  them  from  sinning 
against  God.  3.  To  instruct  them  in  the  doctrine  of  salvation, 
and  pray  with  them,  and  go  before  them  by  the  example  of  a 
sober,  holy  life.  4.  To  keep  them  from  evil  company,  and 
temptations,  and  opportunities  of  sinning.  5.  To  set  them  upon 
meet  labours ;  to  keep  no  idle  serving-men,  nor  yet  to  over- 
labour them  to  the   injury  of  their  health,  nor  command  them 

'  Eccl.  xii.  1. 

k  2  Tim.  ii.  22  ;  Prov.  vii.  7,  8  ;   Luke  xv.  12,  &c. 

lEph.vi.9,  10;  Col.iv.  1—3. 


THE    POOR    MAN'S    FAMILY    BOOK.  499 

any  unlawful  thing.  G.  To  provide  them  such  food  and  lodging 
as  is  wholesome  and  meet  for  them ;  and  to  pay  them  what 
wages  is  due  to  them  by  promise  or  desert.  7 •  Patiently  to 
bear  with  daily  infirmities,  and  such  frailties  as  must  be  ex- 
pected in  mankind. 

S.  What  is  the  duty  of  servants  towards  their  masters  ? 

P.  1 .  m  To  honour  and  reverence  them,  and  obey  them  in  all 
lawful  things  belonging  to  their  places  to  command  ;  and  to 
avoid  all  words  and  carriage  which  savour  of  dishonour,  con- 
tempt, or  disobedience.  2.  Willingly  to  perform  all  the  labour 
which  they  undertake  and  is  required  of  them,  and  that  without 
grudging  ;  and  to  be  as  faithful  behind  their  master's  back  as 
before  his  face.  3.  To  be  trusty  in  word  and  deed;  to  abhor 
lying  and  deceit ;  not  to  wrong  their  masters  in  buying  or  sell- 
ing, or  by  stealing,  or  taking  any  thing  of  theirs,  no  not  meat 
or  drink,  against  their  will ;  but  being  as  thrifty  and  careful  of 
their  master's  profit  as  if  it  were  their  own.  4.  Not  to  murmur 
at  the  meanness  of  food  that  is  wholesome,  nor  to  desire  a  life 
of  fulness,  ease,  and  idleness.  5.  To  be  more  careful  to  do  their 
duty  to  their  masters  than  how  their  masters  shall  use  them  ; 
because  sin  is  worse  than  suffering.  G.  Not  to  reveal  the  secrets 
of  the  family  abroad,  to  strangers  or  neighbours.  7-  Thank- 
fully to  receive  instruction,  and  to  learn  God's  word,  and  observe 
the  Lord's  day,  and  seriously  join  in  public  and  private  worship- 
ping of  God.  S.  Patiently  to  bear  reproof  and  due  correction, 
and  to  confess  faults,  and  amend.  9.  To  pray  daily  for  a 
blessing  on  the  family,  on  their  labours,  and  on  themselves. 
10.  And  to  do  all  this  in  true  obedience  to  God,  expecting  their 
reward  from  him. 

S.  What  is  the  duty  of  children  and  servants  to  one  another  ? 

P.  1.  To  provoke  one  another  to  all  their  duty  to  God,  and 
to  their  parents  and  masters.  2.  To  help  one  another  in 
knowledge,  and  all  the  means  of  salvation,  especially  by  godly, 
profitable  conference,  when  they  are  together.  3.  To  save  each 
other  from  sin  and  temptation,  by  loving  advice  ;  and  to  take 
heed  that  they  be  not  tempters  to  each  other,  either  to  lust,  and 
wanton  dalliance,  and  unchaste  speech  or  actions,  or  to  excess 
of  meat  or  drink,  or  idleness,  or  deceiving  their  master,  or, 
by  passionate  words,  provoking  wrath ;  but  that  they  assuage 
the  passions  of  each  other,  and  keep  peace  in  the  family.     4. 

»  1  Pet  ii.  IS;  Tit.  ii.  9  ;  1  Tim.  vi.  1,2;  Col.  iii.  22—25  ;  Epli.  vi.  5-8 ; 
Matt.  x.  24. 

KK  2 


500  THE    POOR    MAN'S    FAMILY    BOOK. 

To  love  each  other  as  themselves,  and  do  as  they  would  be  done 
by ;  and  not  to  envy  one  another,  nor  strive  who  shall  have  the 
most,  or  who  shall  be  nighest,  but  humbly  to  submit  to  one  ano- 
ther, and  be  helpful  to  each  other  in  their  labour  and  every  way 
they  can.  5 .  To  bear  patiently  with  little  injuries  to  themselves ; 
and  open  none  of  the  faults  of  each  other,  when  it  tendeth  but 
to  stir  up  strife,  and  do  no  good.  6.  But  conceal  not  those 
faults  which  by  concealment  will  be  cherished,  and  whose 
concealment  hindereth  the  right  government  of  the  family,  or 
tendeth  to  the  master's  wrong.  But  in  sins  against  God,  first 
admonish  each  other  privately  j  if  that  prevail  not,  reprove  it 
before  others;  if  that  prevail  not,  acquaint  your  master  with  it. 

S.  Now,  you  have  gone  so  far,  tell  us  our  duty  to  our  neigh- 
bours ? 

P.  Your  duty  to  your  neighbours  lieth  in  love  and  justice. 
1 .  To  love  them  as  yourself.  2.  To  do  as  you  would  be  done 
by ;  for  which  the  six  last  commandments  are  your  rule.  Your 
love  must  be  exercised,  1 .  Towards  their  souls  in  furthering  their 
salvation,  by  drawing  them  to  hear  God's  word,  helping  them  to 
good  books,  giving  them  seasonable,  wise,  and  serious  exhorta- 
tions, and  by  the  example  of  a  holy,  blameless  life.  2.  Towards 
their  bodies,  by  doing  them  all  the  good  you  can,  and  doing 
them  no  wrong,  nor  speaking  evil  of  them,  nor  provoking  or 
scandalizing  them,  but  patiently  bearing  and  forgiving  injuries 
from  them. 

S.  And  what  is  the  duty  of  subjects  to  magistrates? 

P.  1.  To  reverence  and  honour  them  as  the  officers  of  God, 
and  speak  not  dishonourably  of  them.  2.  To  pay  them  in  due 
tribute,  and  to  protect  them  to  your  power  in  your  place.  3.  To 
obey  them  in  all  lawful  things,"  which  it  belongeth  to  their  several 
powers,  places,  and  offices  to  command.  4.  To  provoke  others 
to  the  same  obedience.  5.  To  avoid  all  conspiracies,  seditions, 
treasons  and  rebellions,  and  resistance  of  the  higher  powers  ;° 
and  patiently  to  suffer  where  God  forbiddeth  us  to  obey.  6.  To 
approve  and  further  the  execution  of  true  justice.  7.  To  detect 
and  resist  all  treasons,  conspiracies,  and  rebellions  in  others. 
8.  To  do  all  this  for  conscience'  sake,  in  obedience  to  God,  and 
for  the  common  good. 

S.  Must  I  not  obey  all  the  laws  and  commands  of  rulers? 

P.   1.  No:  you  must   obev  none  which   command   you  anv 
thing  which  God  forbiddeth  j  or  which  forbid    you  any  thing 

Rom.xiii.  1— 7.  "Tit.iii  1,2;  ITim.ii.  2. 


THE    POOR    MAN'S    FAMILY    BOOK.  501 

which  is  at  that  time  and  place  your  duty  by  God's  command ; 
nor  that  which  certainly  and  notoriously  tendeth  to  the  destruc- 
tion of  the  common  good,  unless,  accidentally,  any  obedience  of 
your's,  to  a  particular  command,  be  like  to  do  more  good  than 
hurt,  as  to  that  end. 

S.  Will  you  next  lay  me  down  distinct  directions  how  to 
spend  every  day  in  my  family  and  by  myself? 

P.  I  will  not  set  you  upon  too  much,  nor  upon  any  unneces- 
sary task,  lest  I  hinder  you  while  I  seem  to  help  you.  1.  Let 
the  time  of  your  sleep  be  so  much  only  as  health  requireth.P  for 
precious  time  is  not  to  be  wasted  in  unnecessary  sluggishness. 

2.  Let  your  heart  be  so  disposed  Godward,  that  your  waking 
thoughts  may  make  out  towards  him.**  Lift  up  a  thankful  heart 
for  your  night's  rest  unto  him,  and  think  what  a  blessed  rest  you 
shall  have  in  the  presence  of  his  glory,  and  how  great  a  privi- 
lege it  is  to  be  in  his  love,  and  under  his  protection ;  and,  if 
you  have  company,  speak  these  thoughts  to  others. 

3.  Quickly  dress  you,  and  use  no  vain  attire  that  shall  steal 
your  time  :r  but  if  sickness  or  other  necessity  make  it  long, 
either  let  one  of  your  children  read  a  chapter  till  you  are  ready, 
or  let  some  suitable  meditation  or  discourse  take  up  the  time. 

4.  If  you  have  leisure,  go  presently  to  prayer  by  yourself,  or 
with  your  wife.  If  you  have  not,  at  least  put  in  the  same  re- 
quests in  your  family  prayer,  especially  if  you  be  the  family's  mouth. 

5.  Let  family  worship  be  kept  up  twice  a- day,  unless  some 
extraordinary  necessity  hinder  it,  at  the  most  convenient  hours 
of  the  day. 

b*.  Do  all  your  business  as  the  work  of  God  more  than  your 
own,  and  nothing  but  what  it  is  his  will  that  you  should  do,  that 
you  may  expect  from  him  both  protection  and  reward  ;  and  oft 
renew  your  devotion  of  yourself,  and  all  your  business,  to  him, 
and  your  actual  intending  to  please  and  glorify  him. 

7.  Highly  value  all  your  time,  and  follow  your  labours  with 
constant  diligence,  believing  that  it  is  part  of  your  service  of 
God ;  six  days  must  you  labour  and  do  all  that  you  have  to  do. 
Idleness  is  the  ruin  of  soul,  body,  and  estate. 

8.  Be  well  acquainted  with  your  special  corruptions,  and  the 
special  temptations  of  every  day ;  and  never  intermit  your 
watch  against  them . 

9.  If  vou  labour  alone,  take  in  such  seasonable  meditations 
as  you  need,  and  your  business  will  permit,  but  turn  it  to  good 
conference  if  you  are  in  company:  not  so  as  to  think  and  talk  of 

p  Frov.  vi.  9, 10  ;  John  i.  6.  i  Psalm  cxxxix.  18.  r  1  Pet.  hi.  3. 


502  THE  POOR  MAN  S  FAMILY  BOOK. 

nothing  else,  to  turn  all  to  weariness  or  affected  formality,  hut 
at  seasonable  times,  and  in  a  serious  manner ;  and  talk  not  of 
small  matters,  but  of  heart  and  heaven  affairs. 

10.  Crave  God's  blessing  upon  your  food,  and  return  him 
thanks  for  it.  Receive  it,  not  chiefly  to  please  your  appetite, 
but  to  strengthen  you  as  a  servant  of  God,  for  your  duty ;  and 
for  quality  and  quantity  avoid s  flesh-pleasing  curiosity  and  ex- 
cess, and  make  your  health  and  reason,  and  not  your  appetite, 
the  measure  of  both.  Write  over  your  table  "  Behold,  this 
was  the  iniquity  of  Sodom  ;  pride,  fulness  of  bread,  and  abun- 
dance of  idleness  was  in  her ;  neither  did  she  strengthen  the 
hand  of  the  poor  and  needy."  (Ezek.  xvi.  49.)  And,  "  There 
was  a  certain  rich  man  who  was  clothed  in  purple  and  silk,  and 
fared  sumptuously  every  day."  "Son,  remember  that  thou,  in  thy 
life-time,  receivedst  thy  good  things,"  &c.  (Luke  vi.  12,  25.) 
"  Make  no  provision  for  the  flesh,  to  fulfil  the  lusts  (or  desires) 
thereof."  (Rom.  xiii.  14.) 

1 1.  At  evening,  return  to  your  food,  and  to  God's  worship  in 
your  family ;  and  in  secret,  if  you  have  time,  as  was  directed 
you  in  the  morning. 

12.  At  night,  look  back  how  you  have  spent  the  day :  not  to 
waste  time  in  writing  down  all  sins  and  mercies  which  are  ordi- 
narv  (for  the  same  coming  daily  to  be  repeated  will  turn  all  to 
formality)  :  but  to  have  a  special  thankfulness  for  special  mer- 
cies, and  a  special  repentance  for  great  or  aggravated  sin,  yea, 
for  all  that  you  remember.  And  quickly  rise,  by  free  confession, 
repentance,  and  faith,  where  you  have  fallen  :  and  so  betake 
yourself  to  rest,*  with  a  holy  confidence  in  God's  protection, 
and  delightful  meditation  of  him. 

S.  You  tell  me  of  family  worship  twice  a  day.  I  pray  you 
tell  me  how  I  must  perform  it. 

P.  1.  With  a  composed,  reverent  mind,  having  all  your  family 
together  that  can  come,  briefly  crave  God's  assistance  and  ac- 
ceptance. 2.  Then  read  a  chapter,  and,  if  you  have  leisure, 
some  leaves  of  some  other  good  book,  or  else  bid  them  mark 
such  passages  as  most  concern  them  as  they  go.  3.  Before  or 
after  sing  a  psalm,  if  you  have  a  family  that  can  sing;  if  not, 
read  some  psalms  of  praise.  4.  Then,  in  faithful,  fervent  prayer, 
call  on  God  through  Jesus  Christ,  in  his  Spirit :  and  so  at  evening. 

S.  I  pray  you  resolve  me  these  few  questions.  Quest.  1.  How 
oft  in  a  day  must  J  pray  in  my  family  ? 

P.  God  hath  not  punctually  determined  just  how  oft :  therefore 
•  Prov.  xxxi.  4,  6.  '  Psalm  iv.  7—9. 


THE   rooR  man's   family  HOOK.  503 

you  must  not  superstitiously  feign  more  commands  than  he  hath 
made.  But  the  general  commands  of  praying  continually,  and 
in  all  things,  with  the  final  law,  c  Do  all  to  edification,'  and  the 
nature  of  families,  and  their  necessities  and  opportunities,  and 
Scripture  examples,  do  fully  prove  that,  ordinarily,  twice  a-day 
is  a  duty ;  which,  because  I  must  not  here  stay  to  prove,  read 
the  full  proof  in  the  second  part  of  my  (  Christian  Directions.' 
Keep  up  the  life  of  grace  within,  and  sense  of  your  necessity, 
and  of  the  worth  of  mercy,  and  keep  up  the  experience  what 
lively  prayer  and  thanksgiving  is,  and  it  will  preserve  you  against 
the  libertines'  opinion,  who  cry  down  constant  worship  in  families, 
as  superstition. 

S.  2.  At  what  hour  must  I  pray? 

P.  God  hath  not  tied  you  to  an  hour  by  Scripture  ;  but  his  pro- 
vidence will  direct  you.  Usually,  early  and  late  are  fittest ;  but 
if  all  families  have  not  the  same  employments  nor  leisure,  that 
hour  must  be  chosen  which  family  occasions,  and  bodily  temper, 
and  company,  do  make  most  fit. 

S.  3.  Must  I  pray  in  secret  with  my  wife,  and  in  my  family 
too,  twice  every  day  ? 

*  J  el 

P.  Only  the  general  rule  of  edification,  with  your  conveniences 
and  opportunities,  must  here  also  direct  you.  Family  prayer  is 
of  the  greatest  necessity  ;  because  there  each  person  is  contained. 
But  secret  praver  hath  great  advantages  :  the  heart  is  there  more 
free  to  open  its  particular  sins  and  wants  ;  and  they  that  can  do 
all,  must  do  them.  But  if  you  cannot,  you  must  rather  take  up 
with  family  prayer  alone,  than  secret  alone. 

S.  What  do  you  mean  by  "cannot  ?"  Must  not  all  business 
give  place  to  secret  prayer  ? 

P.  No.  There  are  businesses  of  greater  obligation  which  must 
be  preferred.  Learn  what  this  meaneth  :  "  I  will  have  mercy, 
and  not  sacrifice."  A  physician,  in  case  of  necessity,  may  omit 
all  praver,  to  go  help  to  save  a  sick  man's  life*  So  may  any  man, 
to  relieve  the  poor  and  miserable  when  it  cannot  be  put  off  to 
another  time  ;  so  may  a  magistrate  to  do  justice  ;  and  so  may  a 
pastor,  to  preach  to  the  congregation,  when  he  hath  not  time  to 
do  both.  And  poor  men,  that  cannot  spare  time  from  their  la- 
bour, are  not  bound  to  spend  as  much  time  in  reading  and  prayer 
as  rich  men  are,  who  have  fuller  opportunities. 

2.  But  the  case  of  those  who  are  the  speakers  in  family  prayer, 
much  differeth  from  the  case  of  them  that  join  ;  for  he  that 
speaketh  may  put  up  all  the  same  requests  in  the  family  as  he 
may  do  in  secret ;  and  therefore  a  greater  duty  may  oftener  dis- 


504  THE   POOR    MAN'S    FAMILY   BOOK. 

pense  with  his  secret  prayer :  for  it  is  not  to  be  used  as  a 
formality.  But  he  that  joineth  with  the  speaker  hath  not  the 
choice  of  his  own  matter,  nor  can  so  easily  keep  up  a  praying 
mind,  without  distractions,  as  he  can  do  when  he  speaketh  him- 
self. Therefore,  (avoiding  superstitious  conceits,  and  making 
laws  to  ourselves,  as  God's,  which  he  hath  not  made,)  secret 
prayer  is  so  great  a  duty,  that  every  man  must  use  it  as  oft  as 
other  duties  at  that  time  are  not  to  be  preferred,  but  will  give 
leave.  And  some  can  find  time  for  it  (with  meditation)  in  their 
labour,  and  travel,  when  they  are  alone. 

S.  4.  Is  long  or  short  prayer  to  be  preferred  ? 

P.  The  general  rule,  also,  must  direct  you  in  this.  It  varieth 
the  case,  as  times,  and  persons,  and  occasions  vary.  When  no 
greater  duty  (at  that  time)  putteth  you  off,  you  can  scarce  be  too 
long,  if  you  continue  fit  for  it  in  mind  and  expression  ;  but  when 
other  duties  call  you  off,  or  you  cannot  be  long  without  unmeet 
expressions  and  repetitions  before  others,  or  without  your  own 
or  the  family's  dullness  and  unfitness,  shorter,  at  that  time,  may 
be  the  best.  But  see  that  formal  affectation  be  not  the  length- 
ener  of  your  prayers,  nor  carnal  weariness  the  shortener  of  them ; 
at  least,  do  not  justify  either  of  these. 

S.  5.  Is  it  better  to  pray  by  a  set  form,  or  book,  or  without, 
as  I  am  able  to  express  my  desires  ? 

P.  God  hath  not  made  you  a  law  against  either,  but  left  every 
man  the  way  that  is  fittest  for  him. 

S.  How  shall  I  know  which  is  fittest  for  me  ? 

P.  1 .  In  secret,  usually,  it  is  best  to  use  yourself  oftest  to 
pray  freely,  from  the  present  sense  of  your  condition,  that  you 
may  be  able  to  do  it ;  and  vary  as  occasion  serveth.  For  the 
best  man's  mind  is  apt  to  grow  dull  in  using  the  same  words  an 
hundred  times  over  :  as  a  music  lesson,  played  too  oft,  doth  be- 
come less  pleasing ;  and  it  will  not  cure  us,  to  say  that  it  should 
not  be  so. 

2.  Therefore,  also,  you  should  learn  to  pray  freely,  from  an 
habit,  before  others  also,  as  soon  as  you  can. 

3.  But  till  you  can  do  it  without  disgraceful  expressions,  re- 
petitions, and  disorders,  it  is  better  in  your  family  to  use  a  book, 
or  form. 

4.  If  in  public,  or  secret,  any  one  find  that  a  form,  having 
more  fit,  large,  and  lively  expressions  than  he  can  have  himself 
without  it,  doth  quicken  and  enlarge  him,  he  may  best  use  it ; 
but  if  it  more  bind  and  straiten  him,  he  may  forbear  it. 

I  will  add  these  two  advices  here.      1.  Settle  not  vourself  in 


THE    POOR   MAN'S    FAMILY   BOOK.  505 

such  a  calling  and  way  as  will  not  stand  with  family  worship. 
2.  Take  heed  of  growing  in  customariness  and  dead  formality, 
which  may  too  easily  befall  you,  even  under  extemporate  prayers. 

S.  Have  you  any  more  counsel  for  me,  for  the  good  and  order 
of  my  family  ? 

P.  At  this  time  I  will  add  no  more  but  these.  1.  Watch, 
against  your  worldly  business,  that  it  eat  not  out  the  life  and  se- 
riousness of  holy  duties.  Alas  !  in  most  families  the  world  is  all 
that  they  have  any  sense  of :  though  yet  your  calling  must  be 
followed. 

S.  Truly,  landlords  are  so  hard,  and  people  so  very  poor, 
that  necessity  is  a  constraint  and  great  temptation  to  them. 

P.  I  know  it  is.  But  if  landlords  be  cruel,  shall  men  be  more 
cruel  to  themselves  ?  If  they  keep  you  poor,  will  you  therefore 
keep  your  soul  ungodly  and  miserable  ?  The  less  comfort  you 
have  here,  and  the  harder  this  world  useth  you,  the  more  careful 
should  you  be,  in  reason,  to  make  sure  of  a  better  world.  Poor 
men  have  souls  to  save,  and  a  heaven  to  win,  and  a  hell  to  escape, 
and  a  Christ  to  believe  in,  and  a  God  to  love  and  serve,  as  well  as 
the  rich.  And  I  tell  you  that  your  temptations  are  less  than  theirs. 

2.  Do  all  you  can  to  keep  up,  in  yourself  and  family,  the  joy  of 
believing,  and  a  delight  in  God  and  all  his  service ;  therefore, 

let  your  daily  duty  have  much  in  it  of  thanksgiving  and  praise. 

3.  You,  that  are  a  farmer,  and  sit  by  your  servants  in  the  long- 
winter  nights,  get  a  good  book,  and  u  read  to  them  while  they 
are  with  you.  I  will  not  discourage  your  own  exhortations  3 
but  few  husbandmen  can  discourse  so  profitably,  so  closely, 
soundly,  and  searchingly,  as  many  such  books  will  do,  if  you 
choose  aright.     But  more  of  this3  in  the  next  day's  conference. 


THE  EIGHTH  DAY'S  CONFERENCE. 

How  to  spend  the  Lord's  Day  in  Christian  Families,  in  the 
Churchy  and  in  secret  Duties. 


Speakers. — Paul,  a  Teacher  ;  and  Saul,  a  Learner. 

Paul.  Welcome,  neighbour.     How  go  matters  between  you 
and  your  family;  yea,  and  your  God? 

u  Dent.  xvii.  19  ;  Acts  viii,  28, 30. 


506  THE    POOR    MAN'S    FAMILY     BOOK. 

Saul.  O,  sir,  you  have  set  me  a  great  deal  of  work,  which 
my  conscience  telleth  me  is  good  and  necessary,  and  better  than 
any  else  that  I  can  spend  my  time  in.  But  my  heart  is  bad  and 
backward  ;  and  it  is  not  so  soon  learned  as  heard,  nor  so  soon 
done  as  learned ;  and  yet  I  come  to  you  for  more.  For  I  am 
resolved  to  take  God  and  heaven  for  my  all,  and,  therefore,  to 
be  true  to  the  covenant  I  have  made.  I  desire  you,  now,  to  in- 
struct me  about  the  right  observation  of  the  Lord's  day;  and, 
first,  tell  me  our  obligation  to  it. 

P.  I  have  published  a  treatise  only  on  that  subject,  to  which 
I  must  now  refer  you,  as  to  the  obligation  and  the  disputing 
part ;  only  giving  you  this  brief  intimation  :  1 .  Christ  gave 
his  apostles  commission  to  acquaint  the  world  with  his  will,  and 
to  settle  the  orders  of  the  gospel  churches.  2.  To  this  end  he 
promised  and  gave  them  the  infallible  conduct  of  the  Holy 
Ghost ;  who  is  now  the  Author  of  what  they  did  in  obedience 
to  their  commission.  3.  As  Christ  rose  from  the  dead  on  the  x 
first  day  of  the  week,  so  he  oft  on  that  day  appeared  to  his  dis- 
ciples, and,  on  that  day,  (Whitsunday)  he  sent  down  the  Holy 
Ghost ;  so  that  the  new  world  was  begun  on  that  day.  And  on 
that  day  the  apostles  constantly  celebrated  the  holy  assemblies, 
and  appointed  the  churches  to  do  the  like,  separating  that  day 
to  the  holy  worship  of  God.  4.  All  the  churches  in  the  world 
from  the  apostles'  times,  till  a  few  years  ago,  did  unanimously 
keep  the  Lord's  day  as  holy,  or  separated  to  holy  worship ;  no 
one  church,  no  one  person,  no,  not  a  heretic,  that  I  remember, 
who  confessed  Christ's  resurrection,  ever  once  excepting  against 
it,  or  dissenting  :  and  this  is  as  ordained  bv  the  apostles  in  their 
times. 

S.  You  need  say  no  more  :  he  that  will  contradict  such  proof 
as  this,  hath  an  evil  spirit  of  contradiction.  But  that  which  is 
questioned  is,  whether  it  be  a  Sabbath,  and  come  in  the  place  of 
the  seventh  day  Sabbath  ? 

P.  Trouble  not  your  brains  about  mere  names  :  it  is  enough 
for  you  that  it  is  a  day  separated  by  Christ  and  the  Holy  Ghost 
to  holy  worship,  and  called  the  Lord's  day.  If  by  a  Sabbath 
be  not  meant  a  day  of  Jewish  ceremonial  rest  (which  is  the 
Scripture  sense  of  that  word)  then  we  confess  that  it  is  no  Sab- 
bath, but  that  all  such  Sabbaths  are  abolished,  as  types  of  better 
things. 

x  John  xx.  1,  19,  2(5,   and  xvi.  13—15  ;  Acts  ii.  1,  and  x.  7  ;  1  Cor.  xvi.  1, 
2;  Rev.  i.  10;  Matl.  xxviii.  10,  20;  2  Thess.  ii.  15. 


THE    POOR    MAN'S    FAMILY    HOOK.  507 

S.  I  am  the  more  easily  satisfied  by  reason  and  experience  for 
the  holy  keeping  of  the  day  :  for,  1 .  I  know  that  one  day  in 
seven  is  as  due  a  proportion  now  as  when  Moses's  law  was 
made.  2.  I  am  sure  it  is  a  great  mercy  and  benefit  to  man,  to 
be  obliged  every  seventh  day  to  rejoice  in  God,  and  lay  by  our 
care  and  labour,  and  learn  the  way  to  everlasting  life.  Alas  ! 
what  would  servants  and  poor  men  do  without  it !  3.  It  is  a 
hedge,  and  great  engagement  to  the  holy  employments  of  the 
soul,  when  every  seventh  day  is   separated  to  that  use  alone. 

4.  And  I   feel   by   experience  the  great  benefit  of  it  to  myself. 

5.  And  1  see  that  religion  most  prospereth  where  the  Lord's 
day  is  most  conscionably  kept,  and  falls  where  it  is  neglected. 
But  I  pray  you  set  me  down  directions  for  the  right  spending  of 
the  day  both  general  and  particular. 

P.  I.  The  general  instructions  which  you  must  take  are 
these. 

1.  That  the  chiefest  use  of  the  day  is  for  the  y  public  wor- 
shipping of  God,  our  Creator  and  Redeemer ;  and  therefore 
the  church  worship  is  to  be  preferred  before  all  that  is  more 
private. 

2.  That  the  chief  work  which  it  is  to  be  spent  in,  is  learning 
the  doctrine  of  the  gospel,  and  praising,  and  giving  thanks  to 
our  Heavenly  Father,  our  Redeemer,  and  Sanctifier  :  the  rest 
cometh  under  this. 

3.  Therefore  the  manner  of  it,  and  the  frame  of  our  hearts, 
should  be  holy  joy,  and  gratitude,  and  love,  stirred  up  by  the  ex- 
ercise of  faith  and  hope  :  and  it  should  be  spent  as  a  day  of 
thanksgiving  for  the  greatest  mercy. 

4.  Therefore  the  positive  part  of  duty  is  the  main,  viz.  that 
heart  and  tongue  be  thus  employed  towards  God.  And  the  ne- 
gative part  (our  abstaining  from  other  thoughts  and  words,  and 
labours  and  sports)  is  so  far  our  duty,  as  they  are  any  hinder- 
ance  to  this  holy  work ;  and  not  on  a  mere  ceremonial  ac- 
count. 

5.  Now  set  me  down  all  my  duty  in  its  order. 

P.  Make  due  preparation  for  the  day  beforehand.  Let  your 
six  days'  labour  be  so  dispatched,  that  it  may  not  hinder  you  : 
cast  off  worldly  thoughts,  and  remember  the  last  Lord's  dav 
instructions ;  and  repent  of  all  the  sins  of  the  week  past :  and 
go  in  season  to  your  rest. 

2.  Let  your  first  thoughts  be  suitable  to  the  day.  Remem- 
y  Actsii.  4,  5;  1  Cor.  xvi.  1,  2. 


508  THE    POOR    MAN'S    FAMILY   BOOK. 

ber  with  joy  the  resurrection  of  your  Saviour,  which  begun  the 
triumphant,  glorious  state,  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.  Rise  full  as  early  on  that  day  as  on  your  labouring  days  j 
and  think  not  that  swinish  sloth  is  your  holy  rest. 

4.  Let  your  dressing  time  be  shorty  and  spent  as  aforesaid, 
in  hearing  a  chapter  read,  or  in  good  thoughts,  or  suitable  speech 
in  those  about  you. 

5.  If  you  can,  go  first  to  secret  prayer  ;  and  let  servants  dis- 
patch their  necessary  business  about  cattle,  that  it  stand  not 
after  in  their  way. 

6.  Then  call  your  servants  to  family  worship,  and  if  you  can 
have  time,  without  coming  too  late  to  the  assembly,  read  the 
Scripture,  sing  a  Psalm  of  praise,  and  call  on  God  with  joyful 
thanksgiving,  for  our  redemption  and  the  hopes  of  glory  :  or  so 
much  of  this  as  you  can  do.  But  do  all  with  seriousness  and 
alacrity  :  and  tell  your  servants  and  children  what  it  is  that  they 
go  to  do  at  the  church. 

7.  Go  to  the  beginning-  of  public  worship  ;  and  let  none  be 
absent  that  can  be  spared  to  go.  Your  duty  there  I  must  show 
you  by  itself,  anon. 

8.  After  your  return,  while  dinner  is  preparing,  is  a  season- 
able time  for  secret  prayer,  or  meditation  on  the  great  business 
of  the  day,  and  to  consider  of  what  you  heard  in  public. 

9.  If  company  allow  you  opportunity,  let  your  time  at  meat 
be  seasoned  with  some  cheerful  mention  of  the  mercies  of  our 
Redeemer,  or  what  is  suitable  to  the  hearers  and  the  day. 

10.  After  dinner,  if  there  be  time,  call  your  family  together, 
and  sing  a  Psalm  of  praise,  and  help  them  to  remember  what 
was  taught  them. 

11.  Then  take  them  again  (in  time)  to  the  assembly. 

12.  When  you  come  home,  call  them  all  together,  and  after 
craving  God's  assistance,  and  acceptance  through  Christ,  sing  a 
Psalm  of  praise,  and  repeat  the  sermon,  or  cause  it  to  be  re- 
peated, not  tediously,  but  so  much  as  the  time  may  bear.  Or 
if  there  were  no  sermon,  or  one  unsuitable  to  your  family,  read 
near  an  hour  to  them  in  some  suitable  and  lively  book.  (Of 
which  anon.)  And  conclude  with  prayer  and  praise  to  God  -, 
and  all  with  seriousness,  alacrity,  and  joy. 

13.  Between  that  and  supper,  both  you,  and  such  children 
and  servants  as  can  possibly  be  spared,  betake  yourselves  to  se- 
cret prayer  and  meditation. 


THE   POOR    MAN'S    FAMILY    BOOK.  509 

14.  At  supper  do  as  beforesaid  at  dinner.  (Still  remember  that 
though  it  be  a  day  of  thanksgiving,  yet  not  of  sensuality,  glut- 
tony, or  excess.) 

15.  When  they  have  supped,  examine  your  children  and  ser- 
vants what  they  have  learned  that  day,  unless  you  appoint  an 
hour  on  the  week-day  for  it :  and  so  for  catechising  them. 
Then  sing  a  Psalm  of  praise,  and  so  conclude  with  prayer  and 
thanksgiving.  Catechising  must  not  be  neglected  ;  but  if  you 
can  do  most  of  it  on  week-days  or  holidays,  it  will  be  best,  that 
it  take  not  up  the  Lord's  day,  which  is  for  holy  praise. 

16.  When  you  go  to  rest,  review  briefly  the  special  occur- 
rences of  the  day  :  repent  of  failings  :  give  thanks  for  mercies  ; 
and  comfortably  compose  yourself  to  rest,  as  trusting  in  the  pro- 
tection of  your  gracious  God,  and  so  let  your  thoughts  be  such 
as  are  meet  to  shut  up  such  a  holy  day. 

These  directions  are  soon  given  and  heard  )  but,  O  happy 
you,  if  you  sincerely  practise  them  ! 

S.  You  talk  of  reading  to  my  family  at  nights,  and  on  holi- 
days, and  the  Lord's  days  :  what  books  be  they  which  you  would 
have  me  read  ? 

P.  Were  you  not  a  poor  man,  I  would  name  many  to  you  : 
because  you  are  one  of  my  charge,  I  will  bestow  some  of  my  own 
upon  you.  1.  Here  are, i  The  Call  to  the  Unconverted,'  i  Direc- 
tions for  a  Sound  Conversion,'  'A  Treatise  of  Conversion,'  'A  Ser- 
mon against  making  light  of  Christ, e  A  Treatise  of  Judgment,'  'A 
Saint  or  a  Brute,'  and  '  Now  or  Never,'  with  this  present  book. 
Read  these  to  them  in  the  order  that  I  have  named,  as  much 
at  a  time  as  you  have  leisure.  And  here  is  the  '  Saints  Rest  j'  on 
the  Lord's  days  read  oft  in  that :  and  when  you  have  done 
those,  here  is  '  A  Treatise  of  Self-denial,'  and  one  of  '  Crucifying 
the  World,'  and  one  of '  Self-ignorance  :'  I  will  trouble  you  with 
no  more.  But  if  you  have  my  '  Christian  Directory,'  you  may 
choose  still  what  subject  you  think  most  seasonable. 

For  other  men's  works,  I  would  you  had  Mr.  Joseph  Allen's 
book  of  Conversion,  and  his  Life,  and  all  Mr.  Richard  Allen's 
books ;  and  Mr.  Dod  on  the  Commandments,  and  Mr.  Perkins 
on  the  Creed  and  the  Lord's  Prayer,  that  you  might  read,  as  an 
exposition  of  the  catechism,  one  article,  one  petition,  one  com- 
mandment, expounded  at  a  time  ;  which  will  be  a  great  help  to 
vourself  and  them.  And  the  '  Practice  of  Pietv,'  and  Mr.  Scud- 
der's  'Daily  Walk,'  and  Mr.Reyner,  and  Mr.Pinke's  sermons, are 
very  good  books.  But  I  dare  name  you  no  more,  lest  I  overset 
you, 


510  THE    POOR    MAN'S    FAMILY   BOOK. 

S.  What  catechism  would  you  have  trie  use  ? 

P.  There  are  so  many  that  I  know  not  which  to  prefer  :  at 
present  I  commend  you  to  Mr.  Gouge's,  or  Mr.  Rawlet's  ;  the 
lesser  of  the  assemblies  first,  and  the  larger  after.  But  because 
you  are  one  of  my  charge,  1  will  here  write  you  two  in  the  end, 
a  shorter  for  beginners,  and  a  longer  for  proficients. 

S.  I  pray  you  next  instruct  me  how  to  worship  God  in  pub- 
lic :  you  have  before  told  me  what  church  t  must  join  with  ; 
have  you  more  to  say  of  that  ? 

P.  Yes  :  1.  I  advise  you  to  hear  the  best  teacher  that  you 
can  have  :  for  experience  telleth  us  that  the  bare  office  worfceth 
not  without  meet  abilities  ;  and  that  there  is  a  very  great  differ- 
ence to  the  hearer,  z  between  man  and  man  :  therefore  be  not 
indifferent  herein. 

S.  Whom  am  I  to  account  the  best  teacher  ? 

P.  Not  he  that  is  most  a  learned,  elegant,  and  rhetorical,  nor 
he  that  speaketh  the  loudest  and  most  earnestly  ;  but  he  that 
hath  all  the  three  necessary  abilities  conjunct;  1.  A  clear  ex- 
plication of  the  gospel,  to  make  the  judgments  of  the  hearers  b 
sound.  2.  He  that  hath  the  most  convincing  and  persuading 
reasons  to  resolve  the  will.  3.  He  that  doth  this  in  the  most 
serious,  affectionate,  lively  manner,  together  with  practical  di- 
rections, to  quicken  up  the  soul  to  practice,  and  direct  it  there- 
in. But  when  you  cannot  have  one  that  is  excellent  in  all 
these,  you  must  take  the  best  that  you  can  have. 

S.  But  what  if  the  minister  of  the  parish  be  not  such  ? 

P.  If  he  be  intolerable,  through  ignorance,  heresy,  disability, 
or  malignity,  forsake  him  utterly  :  but  if  he  be  tolerable,  though 
weak  and  cold,  and  if  you  cannot  remove  your  dwelling,  then 
public  order  and  your  soul's  edification  must  both  be  joined  as 
well  as  you  can.  In  London,  or  other  cities  where  it  is  usual,  you 
may  go  ordinarily  to  another  parish  church  :  but  in  the  coun- 
try, and  where  it  would  be  a  great  offence,  you  may  one  part  of 
the  day  hear  in  your  own  parish,  and  the  other  at  the  next,  if 
there  be  a  man  much  fitter  within  your  reach  :  hut  communi- 
cating with  the  church  you  dwell  with. 

2.  I  advise  you,  that  if  there  be  parish  churches  orderly  set- 
tled under  the  magistrates'  countenance,  whose  teachers  are 
sound,  and  promote  the  power  of  godliness  in  concord,  though 
an  abler  minister  should  gather  a  separated  church  in  the  same 

'  Matt.  vii.  29  ;  2  Cor.  iii.  G  ;  2  Tim.  i.  12 ;   Rum.  xv.  14. 

a  1  Cor.  i. ;  H.;  iii.,  and  iv.  i>  2  Tim.  i.  7. 


THE    POOR    MAN'S    FAMILY    BOOK.  511 

place,  out  of  that  and  other  neighbour  parishes,  and  should  have 
stricter  communicants  and  discipline,  be  not  too  forward  to  join 
yourself  to  that  separated  church  ;  till  you  can  prove  that  the 
hurt  that  will  follow  by  discord,  offence,  division,  encouraging 
schism  and  pride,  is  not  like  to  be  greater  than  your  benefit 
can  compensate.  But  where  liberty  is  such  as  these  mischiefs 
are  not  like  to  follow,  take  your  liberty,  if  your  benefit  require  it. 

3.  But  if  this  separated  church  be  a  c  factious  anti-church, 
set  up  contentiously  against  the  concordant  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  mind,  and  in  killing  the  love  of  Christians  to 
each  other,  and  in  condemning  other  churches  as  no  churches, 
or  such  as  may  not  lawfully  be  communicated  with,  and,  in  puf- 
fing up  themselves  with  pride,  as  if  they  were  the  only  churches 
of  Christ ;  avoid  such  separated  churches,  as  the  enemies  of  love 
and  peace. 

4.  If  a  church,  in  other  respects  sound,  shall  d  require  of  you 
any  false  subscriptions,  promises,  or  oaths,  or  require  you  to  do 
any  unlawful  thing,  you  must  not  do  it :  but  hold  communion 
with  them  in  other  lawful  things,  if  they  will  allow  you.  If  not, 
be  content  to  have  spiritual  communion  with  them  at  a  distance, 
in  the  same  faith  and  love,  and  kind  of  worship,  and  join  with 
others. 

5.  Though  your  ordinary  communion  should  be  with  the  best 
minister  and  church  that  you  can  have  without  scandal  and 
public  hurt,  yet  sometimes,  if  it  be  expected,  communicate  with 
more  e  imperfect  churches,  so  far  as  they  force  you  not  to  sin, 
that  you  may  keep  up  love,  and  show  that  you  are  for  universal 
peace. 

S.  Will  you  instruct  me  how  to  hear  with  profit  ? 

P.  You  must  have  distinct  helps  for  four  particular  uses  : 
1.  To  understand  what  you  hear.  2.  To  be  duly  affected  with 
it.     3.  To  remember  it.     4.  To  practise  it. 

S.   1.  What  are  the  helps  for*  understanding? 

P.  1.  A  plain,  clear,  convincing  teacher.  2.  Reading  the 
Scripture  and  good  books  to  prepare  you  ;  especially  catechisms. 
3.  Careful  attending.     4.  Specially  marking  the  doctrine,  de- 

Rom.  xvi.  17;  1  Cor.  i.  10;   1  Tliess.  v.  12,  13  ;  Tit.  iii.  10  ;  Acts  xx.  30. 
d  Gal.  ii.  3—5,  14  ;  iii.,  ami  iv. 

1  Luke  iv.  10,  and  v.  14;  John  xviii.  20;  Matt,  xxiii.  2. 
'  Matt.  xiii.  14,  15 ;  iv.  'd ;  vii.  14,  16,  and  xv.  10 ;  Rev.  i.  3 ;  ii.  7,  11,  17, 
29,  and  iii.  0. 


512  THE   POOR    MAN'S    FAMILY   BOOK. 

sign,  and  drift  of  the  preacher:  5.  Laying  the  severa  parts  to- 
gether. 6.  Meditating  after,  and  asking  the  meaning  of  what 
you  doubt  of.  7.  Prayer,  and  conscionable  practice  of  what  you 
know. 

S.  II.  What  are  the  helps  for  the  will  and  affections  ? 

P.  A  lively  preacher.  2.  Remember  with  whom  you  8  have 
to  do,  and  of  how  great  importance  the  business  is  which  you  are 
upon.  Go  to  church  as  one  that  is  going  to  hear  a  message 
from  the  God  of  heaven,  concerning  your  everlasting  salvation. 
3.  Remember  that  you  have  but  a  little  time  to  hear,  and  then 
you  must  be  laid  in  the  dark:  with  those  that  are  under  your  feet, 
who  lately  sat  where  you  now  sit ;  and  your  soul  must  speed  as 
sermons  did  speed  with  you  in  hearing.  4.  Observe  how  nearly 
the  matter  doth  concern  you  ;  and  stir  up  your  minds  from  sloth 
and  wandering.  5.  Remember  that  God,  who  sends  the  mes- 
sage, doth  wait  for  your  resolution  and  your  answer ;  whether 
you  will  yield  to  him  or  reject  him;  whether  you  will  have  his 
grace  or  not  ?  And  remember  how  you  will  shortly  cry  to  him 
for  mercy  in  your  extremity,  and  wait  for  his  answer  to  your 
cries.  Resolve  now  as  you  would  speed  then ;  and  answer  God 
as  you  would  be  answered  by  him.  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  yourself,  and 
never  make  you  such  an  offer  more.  6.  Bethink  you  how  the 
h  miserable  souls  in  hell  were  like  to  hear  such  offers  of  mercy, 
if  they  might  be  tried  here  again,  and  sit  in  your  places.  7-  Lift 
up  a  secret  request  to  Christ  for  his  quickening  Spirit.  8.  When 
you  come  home,  preach  over  the  doctrine  again  to  your  own 
heart,  and  urge  it  on  yourself.  9.  And  pray  it  all  over  to  God, 
by  begging  his  grace  to  make  it  powerful.  10.  And  pressing  it 
on  your  family  will  quicken  yourself. 

S.  III.  What  are  the  helps  for  memory? 

P.  1.  A  thorough  understanding.  2.  And  a  deep  affection  : 
we  easily  remember  that  which  we  well  understand,  and  are 
much  affected  with.  3.  Method  is  a  great  help  to  memory; 
therefore  observe  the  preacher's  method,  at  least  the  doctrine, 
or  subject,  and  somewhat  of  the  explication,  proof,  and  use. 
4.  Number  much  helpeth  memory.  Mark  how  many  the 
several  heads  are.  5.  Fasten  upon  some  one  significant  word 
of  every  head,  which  will  bring  in  all  the  rest.  6.  Grasp  not 
at  more  than  you  can  hold,  lest  you  lose  all ;  but  choose  out  so 
«  Heb.  iv.  13.  >'  Luke  xvi.  24,  2G,  27. 


THE    POOR    MAN'S    FAMILY    BOOK.  513 

much  of  the  chief  matter,  which  concerneth  you,  as  you  find 
your  memory  can  hear.  7.  In  the  time  of  hearing,  you  may 
oft  run  over  that  one  significant  word  of  each  head  which 
you  heard  first,  to  settle  it  in  your  memory,  without  turning 
your  attention  from  that  which  followed:,  which  is  a  singular 
help.  8.  Writing  is  the  easiest  help  for  memory.  9.  If  you 
forget  the  words,  yet  remember  the  main  drift  and  matter. 
10.  Review  it,  or  hear  it  repeated  by  others,  when  you  come 
home. 

S.  4.  What  are  the  helps  for  practice  ? 

P.  1.  If  you  speed  well  in  the  three  first,  especially  if  the 
word  take  hold  upon  your  heart,  the  practice  will  the  more 
easily  follow.  2.  Be  acquainted  with  the  corruptions  of  your 
heart,  which  need  a  cure,  and  the  wants  that  need  supply,  and 
go  with  a  desire  to  get  that  cure  and  that  supply ;  as  you  go 
to  the  market  to  buy  what  you  want,  or  to  the  physician  to  be 
healed.  An  intent  of  practice  prepareth  for  practice.  3.  Mark 
the  uses  and  the  practical  directions,  and  let  conscience  urge 
them  on  yourself  as  you  are  hearing  them  ;  resolve  to  obey 
whatever  God  maketh  known  to  be  his  will.  4.  When  you 
come  home  consider  what  you  heard  which  doth  concern  your 
practice,  and  there  let  conscience  drive  it  home,  and  revive 
your  resolutions.  5.  Especially  labour  to  get  your  radical 
graces  strengthened,  the  belief  of  the  life  to  come,  the  hope 
of  glory,  and  the  love  of  God  ;  and  these  will  carry  you  on 
to  practice.  6.  Take  heed  of  those  preachers  that  stifle 
practice.  I  mean,  1.  Libertines,  called  antinomians,  who, 
under  pretence  of  extolling  Christ  and  free  grace,  destroy  the 
principles  of  practice.  2.  '  Factious  disputers,  who  fill  men's 
heads  with  little  but  controversy.  3.  Wordy  orators,  who, 
like  sounding  brass  and  tinkling  cymbals,  make  but  a  lifeless 
noise  of  words.  4  Malignants,  who  jeer  at  holy  practice  as 
hypocrisy.  5.  Pharisees,  that  set  up  the  practice  of  their  own 
ceremonies,  k  traditions,  and  superstitions,  instead  of  the  prac- 
tice of  the  commands  of  God.  6.  Live,  if  you  can,  with  prac- 
tising Christians.  7.  Lastly,  keep  a  daily  account  how  you 
practise  what  you  know. 

S.  How  must  I  hear  and  read  the  Scriptures  themselves  ? 

P.   1.  Be  sure  you  come  to  them  with  a1  believing,  reverent, 

;  Phil.  i.  15,  and  ii.  3  ;  1  Tim.  vi.  3,  4;  2  Tim.  ii.  14,  24;  Tit.  iii.  9. 
kMatt.  xv. ;  Col.  ii.  22,  23. 

1  Heb.  iv.  2 ;  Matt.  xii.  3,  5  ;  xxi.  10,  and  x\iv.  15 ;  1  Tim.  iv.  13  ;  Neh. 
viii.  8  ;  Eph.  iii.  4. 

VOL,    XIX.  L  L 


514  THE    POOR    MAN'S    FAMILY    BOOK. 

spiritual  mind,  as  to  the  word  of  the  living  God,  by  which  you 
must  be  ruled  and  judged,  and  which  you  must  fully  resolve  to 
obey ;  as  a  humble  learner  of  heavenly  mysteries  from  the  Son 
and  Spirit  of  God,  and  not  as  a  proud  and  arrogant  m  caviller, 
or  judge ;  nor  as  expecting  philosophy,  or  curious  words, 
instead  of  the  laws  of  God  for  our  salvation.  2.  Read  most 
the  New  Testament,  and  the  most  suitable  parts  of  Scripture. 
3.  Expound  the  dark  and  rarer  passages  by  the  plain  and  fre- 
quent ones.  4.  Read  some  commentary,  or  annotations,  as 
you  go,  if  you  can.  5.  n  Ask  your  pastor  of  that  wbich  you 
understand  not. 

S.  What  must  I  do  in  public  prayer,  praises,  and  thanks- 
giving ? 

P.  l.°Join  in  them  earnestly  with  the  desires  and  praises 
of  your  heart;  and  be  not  a  bare  hearer,  for  that  is  to  be  an 
hypocrite,  and  to  seem  to  pray  when  indeed  you  do  not. 

2.  Do  not  peevishly  pick  quarrels  with  the  prayers  of  the 
church,  nor  come  to  them  with  humoursome  prejudice.  Think 
not  that  you  must  p  stay  away,  or  go  out  of  the  church,  for 
every  passage  that  is  disorderly,  unmeet,  yea,  or  unsound,  or 
untrue ;  for  the  words  of  prayer  are  the  work  of  man  ;  and 
while  all  men  are  fallible,  imperfect,  and  sinful,  their  prayers, 
and  praises,  and  preaching  will  be  like  themselves.  And  he 
that  is  the  highest  pretender,  and  the  most  peevish  quarreller, 
hath  his  own  failings.  If  I  heard  him  pray,  it  is  ten  to  one 
I  could  tell  you  of  much  immethodicalness,  at  least,  and  some- 
times falsehoods,  in  his  words.  We  must  join  with  no  church 
in  the  world  if  we  will  join  with  nothing  that  is  faulty.  Nor 
is  every  fault  made  mine  by  my  presence :  I  profess  to  come 
thither  to  worship  God  according  to  the  gospel,  and  to  own  all 
that  the  pastor  saith  which  is  agreeable  thereto ;  but  not  to 
own  all  that  he  saith,  whether  in  preaching  or  in  prayer,  in 
God's  name,  or  his  own,  or  ours. 

Yet  I  would  not  have  you  indifferent  with  what  words  you 
join :  for  if  the  words,  or  actions,  be  such  as  so  corrupt  the 
worship  of  God  as  that  he  himself  will  not  accept  it,  you  must 
not  offer  it. 

3.  In  all  the  lawful  orders,  gestures,  and  manner  of  beha- 
viour in  God's  worship,   affect  not  to  differ  from  the  rest,   but 

'"Matt,  xviii.  3. 
"  Acts  viii.  28—31. 

°  1  Chron.  xvi.  3G ;  Neli.  v.  13,  and  viii.  G  ;  Psalm  cvi.  48. 
p  Luke  iv.  ig  ;  John  xviii.  29;  1  Cor.  xiv. ;  xi.  16,  25,  &c,  a"nd  xiv.  33,  &c. ; 
Rev.  ii.  and  iii. 


THE    POOR   MAN'S    FAMILY   BOOK.  515 

conform  yourself  to  the  use  of  the  church  which  you  join  with; 
for  in  a  church  singularity  is  a  discord. 

S.  How  must  I  receive  the  sacrament  of  Christ's  body  and 
blood  ? 

P.  You  must,  l.Have  a  due  preparation  ;  2.  A  due  performance. 

S.  J.  What  is  the  due  preparation  ? 

P.  1 .  To  understand  what  you  do  :  and,  2.  To  be  what  you 
must  be,  viz.  a  true  Christian  ;  and  3.  To  do  what  you  must 
do,  in  particular  preparation. 

S.  J.  What  is  it  that  I  must  understand  ? 

P.  What  the  ends  of  the  sacrament  are,  and  what  are  the 
parts  and  nature  of  it. 

S.  What  are  the  ends  of  it? 

P.  Not  really  to  q  sacrifice  Christ  again ;  nor  to  turn  r  bread 
into  no  bread,  and  wine  into  no  wine;  which,  if  every  priest  can 
do,  he  might  consecrate  all  the  bread  and  wine  in  the  baker's 
shop,  and  vintner's,  or  any  other  cellar,  and  so  famish  men. 
But  the  Papists  themselves  say,  without  his  intention  it  is  not 
done ;  but  no  man  knoweth  the  priest's  intention,  therefore  no 
man  knoweth  whether  he  take  bread  or  the  body  of  Christ. 
And  if  all  the  sound  men's  senses  in  the  world  be  not  to  be 
trusted  whether  bread  be  bread,  and  wine  be  wine,  then  we  can 
know  nothing  ;  no,  not  that  there  is  a  Bible,  or  that  ever  God 
revealed  his  will  to  man,  or  that  there  is  a  man  in  the  world, 
and  therefore  cannot  possibly  be  believers.  Nor  is  the  use  of 
the  sacrament  to  confirm  men's  wicked  confederacies,  nor  to 
flatter  wicked  men  in  their  presumption,  nor  to  save  them  by 
the  outward  act  alone. 

But  the  end  of  the  Sacrament  is,  1.  To  be  a  solemn  s  com- 
memoration of  the  sacrifice  of  Christ  by  his  death,  until  he 
come.  That  the  church  may,  as  it  were,  see  his  body  broken 
and  his  blood  shed,  and  behold  the  Lamb  of  God,  who  taketh 
awav  the  sins  of  the  world. 

2.  To  be  a  solemn  renewing  of  the  covenant  of  grace,  on 
Christ's  part  and  on  ours ;  even  the  same  which  you  made  in 
baptism,  and  at  conversion,  but  with  some  addition  :  the  one  be- 
ing the  sacrament  of  our  new  birth  and  entrance ;  the  other  of 
feeding,  nourishment,  continuance,  and  growth.  Here  Christ 
for  life  is  delivered  to  us,  and  we  accept  him ;  and  man  deli- 
vered! up  himself  to  Christ,  and  Christ  accepteth  him. 

1  Heb.  x.  12  ;  ix.  1G,  and  vii.  27.  T  1  Cor.  xi.  26—29. 

s  1  Cor.  xi.  24— 2G,  28—30,  and  x.  16,  24  ;  Matt.  xxvi.  28;  Mark  xiv.  24; 
Luke  xxii.  20  ;  Heb.  ix.  15—18 ;  John  vi.  32,  35,  51, 58. 

L  L    2 


516  THE    POOR    MAN'S    FAMILY   BOOK. 

3.  To  be  a  lively  means  for  Christ's  Spirit  and  our  souls  to 
work  by,  to  stir  up  faith,  desire,  love,  thankfulness,  hope,  joy, 
and  new  obedience,  besides  repentance.  By  showing  us  the 
doleful  fruits  of  sin,  the  wonderful  love  of  God  in  Christ,  the 
firmness  of  the  promise  or  covenant,  the  greatness  of  the  gift, 
and  our  grateful  obligations.  Thus  we  must  here  have  com- 
munion with  God  and  Jesus  Christ,  in  the  exercise  of  all  these 
graces ;  and  receive  more  grace  through  our  sacrificed  Re- 
deemer. 

4.  It  is  a  symbol  or  badge  of  the  church,  and  a  public 
profession  of  our  continued  faith,  hope,  thankfulness,  and 
obedience. 

5.  It  is  a  sign  and  means  of  the  union,  love,  and  communion 
of  the  saints,  and  their  readiness  to  communicate  to  one 
another. 

S.  What  are  the  parts  of  the  sacrament,  and  their  nature? 

P.  I.  It  hath  three  general  parts  :  I.  The  parties  covenanting  ; 
which  are,  I.  Christ,  or  God  the  Father,  Son,  and  Holy  Ghost, 
as  the  principal  Giver;  2.  His  minister  as  his  agent;  3.  The 
receivers. 

II.  The  signs;  that  is,  I.  The  signifying  matter:  1.  Bread, 

2.  Wine.     II.  The  manner  :   1.  Broken  bread;  2.  Wine  poured 
out;  3.  Both  delivered,  or  given.     III.  The  signifying  actions: 

1.  Taking  and  breaking  the  bread ;   2.  Pouring  out   the  wine  ; 

3.  Giving  both  ;  4.  Receiving  both  ;  5.  Eating  and  drinking  both. 

III.  The  things  signified.  I.  As  the  means :  l.The  sacri- 
ficing of  Christ's  body  and   blood   on   the  cross  for  our   sins ; 

2.  The  giving  of  them  to  believers  ;  3.  The  receiving  of  them 
by  the  believers,  and  improving  them  unto  life. 

II.  As  the  ends.  1.  The  contracted  union,  and  mutual  rela- 
tion between  God  and  Creator,  Redeemer  and  Sanctifier,  and 
the  Receiver.  2.  The  souls  receiving  from  Christ  :  1 .  Pardon, 
reconciliation,  and  adoption  of  right  to  the  heavenly  inherit- 
ance ;  2.  More  of  the  Holy  Ghost  to  sanctify,  seal,  and  comfort 
us ;  3.  The  soul's  dedication  of  itself  to  God  in  Christ,  for 
future  love  and  obedience  ;    4.  And  God's  acceptance  of  him. 

S.  What  are  the  special  parts  of  the  whole  sacrament  ? 

P.  II.  They  are  three  :  I.  The  consecration.  II.  The  com- 
memoration. III.  The  communion,  or  communication  and 
participation. 

S.  I.  What  is  the  consecration  ? 

P.  Not  the  bare  pronouncing  of  the  words,  as  the  papists 


THE    POOR   MAN'S    FAMILY   BOOK.  517 

think  :  nor  the  turning  of  the  bread  into  Christ's  natural  body; 
but  it  is  the  '  separation  of  the  bread  and  wine  to  the  sacra- 
mental use,  and  making  it  to  be  no  longer  mere  or  common 
bread  and  wine,  but  the  very  body  and  blood  of  Christ  repre- 
sentative. This  is  clone  by  the  dedicating  or  offering  this  bread 
and  wine  to  God,  and  by  God's  acceptance  and  benediction,  of 
which  the  minister  is  his  agent;  which  is  most  fitly  consum- 
mate, and  declared  by  Christ's  words,  "  This  is  my  body,  and 
this  is  my  blood  ;  "  though  it  is  so  by  the  separation  and  bene- 
diction, before  it  is  so  called  and  pronounced. 

As  Christ  was  the  true  Messiah,  incarnate  before  he  was 
sacrificed  to  God,  and  was  sacrificed  to  God  before  that  sacri- 
fice was  given  to  man  for  life  and  nourishment,  so  here  conse- 
cration first  maketh  the  bread  and  wine  to  be  the  body  and 
blood  of  Christ  representative;  and  then  the  sacrificing  of 
Christ  to  God  must  be  represented  and  commemorated ;  and 
lastly,  a  sacrificed  Christ  communicated  to  the  receivers,  and 
accepted  by  them. 

S.  II.  What  is  the  commemoration  ? 

P.  It  is  the  u  visible  representation  of  the  sacrificing  of  Christ 
upon  the  cross  to  the  Father,  for  the  sins  of  man ;  to  keep  up 
the  remembrance  of  it,  and  lively  affect  the  church  thereby, 
and  to  profess  our  confidence  in  a  crucified  Christ,  for  the 
acceptance  of  our  persons  and  all  our  performances  with  God, 
as  well  as  for  the  pardon  of  our  sins. 

S.  III.  What  is  the  communication  and  participation  ? 

P.  It  is  the  x  giving  of  Christ  himself  really  for  life,  or  with 
his  covenant  benefits,  to  the  believing  receiver,  by  the  investing 
sacrament  of  the  bread  and  wine  ministerially  delivered  by  the 
pastor  in  Christ's  name,  together  with  the  acceptance  of  the 
receiver. 

S.  You  hint  to  me  that  which  seemeth  to  reconcile  the  con- 
troversy, about  the  real  presence  ;  but  I  would  entreat  you  to 
make  it  plainer  to  me  :  What  is  the  gift  and  the  donation  ? 

P.  Suppose  that  a  king  should,  under  his  hand  and  seal, 
make  a  grant  of  his  son,  and  the  son  of  himself,  to  a  poor 
woman  beyond  sea,  to  be  her  husband,  and  send  an  ambassador 
with  this  instrument,  and  with  the  espousing  signals,  his  effi- 
gies, the  ring,  or  the  like,  as  his  proxy  or  agent,  to  marry  her 

1  Luke  xxii.  16—19  ;  1  Cor.  xi.  23—26. 

u  John  i.  29,  36 ;  1  Pet.  i.  19;  1  Cor.  v.  7,  and  xi.  23—25 ;  Heb.  ix.  26,  and 
x.  8, 12. 

*  1  John  v.  9—12,  and  vi.  33,  35,  41,  50,  51 ;  1  Cor.  x.  16, 17. 


518  Ttin,  poor  man's  Family  book. 

to  the  prince  in  his  name ;  the  words  of  the  instrument  run 
thus  :  "  I  do  give  thee  my  son,  to  be  thy  husband,  and  he 
thereby  giveth  himself  to  thee,  with  thy  due  interest  in  his 
estate,  if  thou  consent  and  give  thyself  to  him  as  a  wife,  and 
have  sent  this  my  ambassador  with  the  signals  of  matrimony  to 
espouse  thee  in  my  son's  name."  Hereupon  she  consenteth, 
and  the  agent  in  the  celebration  delivereth  to  her  the  effigies  or 
image  of  the  prince  as  the  signal,  and  saith,  "  This  is  the  prince, 
who  thereby  giveth  himself  to  thee  as  a  husband."  And  he 
delivereth  her  a  key,  and  saith,  "  This  is  such  a  house,  which 
he  endoweth  thee  with." 

Now  you  can  easily  y  expound  all  this:  1.  It  is  the  very- 
prince  himself  in  person,  and  not  only  the  effigies,  that  is  now 
given  her,  but  how  ?  Not  into  present,  sensible,  physical  posses- 
sion, or  contact ;  but  in  the  true  right  of  relation  as  a  husband. 
2.  The  image  is  the  prince  representative,  not  real,  physically 
considered ;  and  is  physically  an  image  of  him  still.  3.  The 
image,  which  is  the  prince  representative,  or  signal,  is  a  means 
or  instrument  of  conveying  right  and  relation  to  the  prince  real. 
But  it  is  only  the  secondary  instrument,  viz.  of  investiture. 
4.  Another  instrument,  and  in  part  a  representer,  is  the  agent 
or  ambassador.  5.  The  chief  instrument  is  the  written  dona- 
tion, which  he  is  to  read  at  the  marriage. 

Just  so,  1.  It  is  very  Christ  himself,  and  not  only  the  signs, 
that  is  given  to  the  believer  by  means  of  the  signs ;  that  is,  he 
is  given,  not  to  contract,  but  in  right  and  relation  as  a  Head  and 
Saviour,  by  contract.  But,  2.  The  signs  are  physically  but 
signs  still,  though  representatively  they  are  the  very  body  and 
blood  of  Christ ;  that  is,  it  is  the  very  body  and  blood  which  is 
represented  and  given  by  him.  3.  And  the  Gospel  covenant  on 
God's  part  is  his  chief  instrument  of  this  right  and  relation  as 
conveyed.  4.  And  the  minister  and  the  Sacrament  are  the  two 
subservient  instruments.  All  this  is  not  only  plain  in  itself,  but 
that  doctrine  which  Christ's  church  hath  ever  held.  And  Paul 
(1  Cor.  xi.)  calleth  it  bread  three  times  after  the  consecration. 

So  that  the  minister  is  the  ministerial  instrument ;  the  pro- 
mise, or  covenant,  is  the  donative  or  entitling  instrument ;  the 
sacramental  signs  and  actions  are  the  investing  instruments,  by 

r  That  this  is  the  true  sense,  see  these  texts  :  1  Cor.  xi.  23—28,  and  x.  4, 
15,  16;  Matt.  xxvi.  29,  and  v.  13,  14  ;  Mark  xiv.  25  ;  Luke  xxii.  20;  Com- 
pared with  Exod.  xii.  11,  27  ;  John  vi.  53,  63,  and  xv.  1 ;  Isa.  xl.  17  ;  Psalm 
xxii.  6 ;   Acts  xx.  7,  11,  and  ii.  42,  46. 


THE    POOR    MAN'S    FAMILY    BOOK.  519 

which  Christ  himself,  with  all  his  covenant  benefits,  are  given 
and  delivered  to  the  believing  receiver,  in  relation  and  true 
right ;  and  by  which  Christ's  Spirit  confirmeth  the  soul.  This 
is  the  true  and  plain  doctrine  of  that  sacrament,  study  it  till 
you  understand  it. 

S.  II.  You  have  told  me  what  I  must  understand  :  now  tell 
me  what  I  must  be,  that  I  may  be  prepared  to  receive. 

P.  You  must  be  a  true  Christian  ;  that  is,  a  penitent  believer 
already  in  covenant  with  God,  by  consent. 

S.  May  every  Christian  come,  how  weak  soever? 

P.  Yes  ;  if  there  be  nothing  to  hinder  him  but  weakness,  and 
not  some  particular  let,  or  unpreparedness,  which  J  am  next  to 
speak  to  you  of. 

S.  But  what  if  he  be  in  doubt  whether  he  be  sincere  ? 

P.  He  must  do  his  best  to  be  satisfied,  and,  when  he  hath  done, 
must  do  according  to  the  best  judgment  that  he  is  able  to  make 
of  himself.  As  now  I  tell  you  that  your  consent  to  the  covenant 
is  your  Christianity,  I  ask  you  whether  you  consent  unfeignedly? 
If  you  do,  you  may  somewhat  perceive  that  you  do;  and  if  you 
say,  *  I  am  not  sure  that  I  consent  sincerely,  but  as  far  as  I  can 
know  my  heart  I  think  I  do,'  you  must  then  communicate;  for 
it  is  the  being  of  sincerity,  and  not  the  assurance  of  it,  which 
is  necessary.  And  we  are  all  so  unacquainted  with  our  own 
hearts,  that  if  we  must  not  speak  according  to  our  best  discern- 
ing of  them  without  assurance,  we  must  lay  by  our  thanksgiving, 
and  a  great  part  of  our  other  duty. 

S.  But  what  if  I  prove  mistaken,  and  be  not  sincere  ? 

P.  If  you  are  not z  sincere,  and  yet  think  you  are,  it  is  your 
great  sin  that  you  are  not  so,  and  will  not  consent  to  the  cove- 
nant and  mercy  offered  you ;  and  it  is  your  sin  to  think  that 
you  consent  when  you  do  not.  And  there  is  a  greater  weight 
lieth  upon  this  than  your  respect  to  the  sacrament ;  for  you  are 
an  heir  of  hell  till  you  truly  consent,  whether  you  receive  the 
sacrament  or  not. 

S.  But  what  if  I  find  it  a  work  too  hard  for  me,  to  try  mvself  ? 

P.  Go  to  your  pastor,  or  to  some  other  able  divine,  or  friend, 
anda  open  your  case  fully  to  them,  and  take  their  help. 

S.  Can  any  one  else  tell  what  is  in  me,  if  I  cannot  tell  mvself? 

P.  You  can  best  tell  what  you  feel ;  but  another  may  better 

tell  you  what  that  signifieth,  and  also  by  what  rules  and  signs  vou 

1  Josh.  ii.  4,  15  ;  Matt.  xvi.  15,  16  ;  1  John  v.  10—12  ;  JRev.  xxii.  17. 
•  Acts  ii.  37,  38  ;  John  iii.  20,  21. 


520  THE    POOR    MAN'S    FAMILY    BOOK. 

must  proceed  in  judging.  The  patient  knoweth  better  than  the 
physician  what  he  f'eeleth,  and  must  first  tell  that  to  the  physi- 
cian ;  but  the  physician,  then,  can  better  tell  him  what  cause  it 
cometh  from,  and  what  is  the  nature  of  the  disease,  and  what  is 
like  to  come  of  it,  and  how  it  must  be  cured.  Many  know  not 
that  covenant  consent  is  that  Christianity  and  faith  which  they 
are  to  try,  but  think  that  godliness  is  some  other  thing  than 
indeed  it  is  :  what  wonder,  then,  if  they  lie  in  doubtings  ? 

S.  But  may  not  an  unregenerate  man  come,  that  thinketh  he 
is  sincere,  and  doth  mistake  ? 

P.  He  may  not  lawfully  come  ;  for,  1 .  He  is  a  refuser  of 
Christ  and  his  benefits  ;  and  the  work  there  to  be  done  is  to 
profess  that  he  accepteth  him,  and  truly  eonsenteth  to  his  cove- 
nant ;  and  should  he  falsely  come  and  profess  acceptance  and 
consent,  who  doth  it  not  indeed,  nor  will  not  be  persuaded  to 
it  ?  The  question  is,  whether  it  be  lawful  solemnly  to  lie  ?  He 
that  is  truly  willing  to  have  God  for  his  God,  and  Christ  for  his 
Saviour,  Teacher,  and  Lord,  and  the  Spirit  for  his  Sanctifier, 
is  a  true  Christian,  and  may  come;  and  he  thatb  will  not,  must 
not  lie,  by  taking  Christ  in  representation,  when  he  refuseth 
him  in  heart  and  deed  ;  nor  may  he  outwardly  take  the  signs  of 
those  benefits,  pardon  and  life,  which,  indeed,  he  is  incapable  of. 

S.  Then,  it  seems,  the  pastor  must  not  receive  such. 

P.  The  pastor  must  receive c  hypocrites  that  are  unknown  to 
him  to  be  such  ;  for  it  is  only  God  and  conscience  that  know 
the  heart.  It  may  be  my  duty  to  receive  an  hypocrite  when  it 
is  his  sin  to  come  and  claim  it. 

S.  But  what  if  the  open  profane  shall  come  ? 

P.  The  d  pastors  have  the  church  keys,  and  are  its  guides  ; 
and  they  are  to  keep  out  all  that  are  not  baptised  and  professed 
covenanters  with  Christ,  and  to  cast  out  all  who  are  obstinate 
and  impenitent  in  a  wicked  life,  which  is  contrary  to  the  essence 
of  the  covenant;  but  they  must  do  this  in  a  regular  course  of 
church  justice,  upon  due  proof  and  trial,  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  men's  intrusion,  or  the  pastor's 
negligence,  many  such  come  in,  may  I  join  with  such  ? 

P.  If  you  do  not  your  part,  by  wise  advice,  to  bring  them  to 
repentance,  and  after,  by  accusation  and  proof,  to  cast  out  the 

«•  1  Cor.  xi.  28—30.  c  Acts  viii.  13. 

d  1  Cor.  v. ;  Matt,  xviii.  15—18;  1  Thcss.  v.  12,  13  ;  Heb.  xiii.  7,  17. 


THE   POOR    MAN'S    FAMILY   BOOK.  521 

impenitent,  this  will  be  your  sin  ;  but  the  fault  of  the  sinner  or 
of  the  pastor  shall  not  be  imputed  to  you  if  you  be  innocent. 
It  is  the  church's  duty  to  cast  out  the  incapable  ;  but  it  is  a  sin 
to  go  from  the  church  and  God's  ordinance  because  they  are 
there,  if  they  be  not  cast  out.  You  must  do  vour  best  to  pro- 
mote true  church  discipline;  but  mutt  not  separate  from  the 
church  because  it  is  neglected.  But  yet,  for  your  own  edification 
and  comfort,  you  may  remove  to  a  better  church  and  pastor,  if 
some  greater  reason,  as  public  hurt,  &c,  hinder  it  not. 

S.  III.  What  is  the  particular  preparation  which  is  necessary? 

P.  1.  To  renew  our  meditations  of  the  nature  and  use  of  the 
sacrament,  and  how  holy  a  work  it  is  to  transact  so  great  a 
business  with  God  and  our  Redeemer,  before  the  congregation, 
that  so  we  may  come  with  holy  and  reverent,  and  not  with  com- 
mon and  regardless,  minds. 

2.  Tod  examine  ourselves,  both  whether  we  continue  our  un- 
feigned consent  to  the  covenant  of  God,  and  also  whether  we 
live  according  to  our  covenant,  in  a  godly,  sober,  righteous,  and 
charitable  life,  and  live  not  in  any  wilful  sin ;  and  what  falls  we 
have  been  guilty  of;  and,  accordingly,  to  humble  ourselves  to 
God,  and  to  man  where  the  case  requireth  it,  by  true  repen- 
tance;  and  to  ask  them  forgiveness  whom  we  have  wronged, 
and  to  forgive  them  that  have  wronged  us,  that  we  may  be  fit 
to  receive  forgiveness  from  God,  and  for  loving  communion  with 
him  and  his  church. 

3.  To  consider  beforehand  what  we  are  to  do  when  we  come 
to  the  sacrament,  and  what  we  are  to  receive. 

S.  II.  You  have  told  me  what  the  preparation  must  be;  will 
you  now  tell  me  what  I  must  do  at  the  sacrament  ? 

P.  In  general,  you  must  renew  your  covenant  with  God  in 
Christ,  and  receive  renewed  mercies  from  him. 

In  particular,  I.  You  must  stir  up  and  exercise,  1.  A  firm 
belief  of  the  doctrine  of  the  Gospel,  the  truth  of  Christ,  and 
the  world  to  come.  2.  A  lively  sense  of  your  sin  and  misery, 
vour  need  of  Christ,  his  blood,  and  Spirit ;  a  loathing  of  your- 
self and  sins,  and  a  high  esteem  of  him  and  of  his  Grace.  3. 
A  hungering  and  thirsting  after  him  and  his  grace,  and  commu- 
nion with  God.  4.  A  thankful  sense  of  the  wonderful  love  of 
God  in  our  redemption.  5.  The  exercise  of  love  to  him  that 
hath  thus  loved  us,  and  of  joy  in  the  sense  of  so  great  salvation. 
Love  and  joy  are  the  life  of  our  sacramental  communion.     6. 

11  1  Cor.  v. ;  Matt,  xviii.  15—18  ;  1  Thess.  v.  12,13  ;  Heb.  xiii.  7,  17. 


522  THE  poor  man's  family  book. 

A  quieting  confidence  in  Christ  and  his  covenant  now  sealed  to 
us.  7.  A  renunciation  of  all  other  love  and  hopes,  and  carnal, 
worldly  pleasures  and  felicity ;  forsaking  all  in  heart  for  Christ, 
and  ready  to  suffer  for  him  whose  e  sufferings  save  us.  8.  A 
hearty  love  to  one  another,  and  great  desire  of  the  unity  or 
believers,  and  readiness  to  communicate  to  their  wants.  9. 
You  must  renew  the  devoting  and  giving  up  yourself  to  God, 
your  Father,  Redeemer,  and  Sanctifier,  with  a  firm  resolution, 
sincerelv  to  cleave  unto  him  and  obey  him  to  the  death.  10. 
You  must  do  all  in  hope  of  Christ's  second  coming,  and  oi 
everlasting  life.  All  these  graces  must  be  exercised  in  the 
sacrament. 

S.  What  have  I  there  to  move  me  to  all  this  ? 

P.   1.  You  bring  with    you    a    sinful   soul   to  humble   you. 
2.  You  have  God's  truth  there  sealed,  and  Christ  crucified,  re- 
presented, and  freely  offered  you,  to  exercise  your  faith ;  and  all 
his   benefits  and  salvation  given  you,  to  exercise  your  desires, 
thankfulness,  love,  and  joy.   3.  You  have  the  Bread  of  Life  there 
broken  to  you,  and  the  Spirit  of  Christ  there  given  you,  with  his 
body  and  blood,  to  stir  up  your  appetite  after  holiness.    4.  You 
have  the  odiousness  of  sin,  and  the  justice  of  God,  presented  to 
you   in  the   commemoration   of  the  sacrificed   Lamb  of  God. 
5.  You  have  a  sealed  pardon  of  sin  given  you,  to  teach  you 
thankfulness  and  resolution  of  new  obedience.     6.  You  have  a 
commemoration  of  Christ,  till  he  come  in  glory,  to  keep  up  vour 
hope  and  desire  of  that  glory  which  he  purchased,  and  prepareth 
for  you.     7-  You  have  the  most  wonderful  demonstration  of  the 
love  of  God ;  giving  his  Son,  and  all  his  mercy,  to  his  enemies ; 
and  promising  you  life  eternal  by  him,  to  win  your  heart  to  the 
love  of  God.     8.  You  have  a  sight  of  him  that  despised  all  the 
riches,  and  honours,  and  pleasures  of  the  world,  and  willingly 
hung  upon  the  cross,   as  if  he  had  been  a  malefactor.     And  all 
this  to  please  God,  condemn  sin,  and  save  souls  ;  to  show  you 
how  the  flesh,   and  world,  and  life  itself,  is  to  be  forsaken  and 
contemned;   and  at  what  rates  God  must  be  pleased,  and  how 
highly  souls  must  be  valued.     9.   You  have  the  church  before 
you,  as  one  body  partaking  of  one  bread,  one  cup,  one  Christ,  to 
show  you  how  love  and  unity  must  be  valued.      10.  And  you 
there  are  a  receiver  of  the  signs,  and  give  up  yourself  to  him  that 
giveth  them  to  you,  to  show  that  you  receive  Christ  and  his  sal- 

*  1  Cor.  xl  26—30. 


THE   POOR   MAN'S    FAMILY  BOOK.  523 

vation,  and  are  obliged,  and  absolutely  devoted  to  him,  to  serve 
him  in  thankful,  obedient  love. 

S.  Direct  me  when  and  how  to  do  all  this. 

P.  1.  When  you  are  f  called,  and  going  up  to  the  table,  re- 
member, with  humble  thankfulness,  to  what  a  feast  God's  mercy 
freely  inviteth  such  an  unworthy  sinner. 

2.  When  the  minister  is  confessing  sin,  cast  down  your  soul 
in  penitent  confession  of  your  own  sins. 

3.  When  you  see  the  bread  and  wine  provided  for  this  use,  re- 
member that  it  is  the  Creator  of  all,  by  whom  we  live,  whom  we 
have  offended. 

4.  When  you  hear  the  words  of  the  institution  read,  remem- 
ber that  g  love  which  prepared  and  gave  us  a  Redeemer. 

5.  When  you  look  on  the  consecrated  bread  and  wine,  h  dis- 
cern and  reverence  the  representative  body  and  blood  of  Christ, 
and  take  it  not  profanely  now  for  common  bread  and  wine. 

6.  When  you  see  the  bread  broken,  and  the  wine  poured  out, 
remember  the  sacrificed  Lamb  of  God,  '  that  loved  us  to  the 
death,  and  taketli  awav  the  sins  of  the  world. 

7  J 

7.  When  the  minister  prayeth  to  God  for  the  efficacy  of  the 
sacrament,  join  heartily  with  him,  and  beg  for  that  pardon, 
peace,  and  Spirit,  which  is  here  offered. 

8.  When  the  minister  delivereth  you  the  bread  and  wine,  look 
on  him  as  the  k  messenger  of  Christ,  appointed  to  deliver  to  you 
Christ  himself,  his  sacrificed  '  body  and  blood,  to  be  your  Sa- 
viour; and  with  him  the  sealed  covenant  of  grace,  pardoning 
all  your  sins,  and  giving  you  right  to  justification,  sanctification, 
and  glory ;   and,  accordingly,  with  thankful  faith  receive  him. 

9.  When  you  see  the  communicants  receiving  the  same  Christ 
with  you,  let  your  heart  be  m  united  in  love  to  all  believers,  and 
long  for  their  union,  and  think  how  perfectly  we  shall  be  one  in 
Christ,  in  the  heavenly  glory. 

10.  When  the  minister  returneth  n  thanks  and  praise  to  God, 
stir  up  your  soul  to  love  and  joy ;  and  suppose  you  saw  the  hea- 
venly society,  who  are  saved  by  Christ,  how  vigorously  they 
thank  and  praise  him,  that  you  may  endeavour  to  intimate  them 
in  your  degree. 

f  Matt.  xxii. ;  Luke  xiv. ;  Cant.  v.  1  ;  Isa.  lv.  1 — 3  ;  Rev.  xxii.  17. 

«  John  iii.  1G  ;  1  John  ii.  1.  h  1  Cor.  xi.  28,  29. 

'  Rev.  i.  5  ;  1  John  iv.  19.  k  2  Cor.  v.  19—21. 

1  1  Cor.  x.  16,  17. 

™  John  xvii.  23,  24  ;  1  Cor.  i.  10  ;  1  John  iv.  11. 

n  Luke  ii.  13, 14  ;  Heb.  viii.  5.  and  xii.  22.  23;  Rev.  v.  5—7,  11,  14. 


524  THE  poor  man's  family  book. 

1 1 .  When  the  minister  telleth  you  what  you  have  done,  and 
received,  and  what  you  must  °  do  for  the  time  to  come,  consent, 
and  resign  yourself  to  Christ,  and  resolve  to  live  in  thankful, 
obedient  love. 

12.  When  you  are  going  away,  remember;  thus  we  are 
readv  to  go  out  of  the  world,  and  church  on  earth,  where  our 
mercies  are  much  in  signs  and  means,  and  are  hastening  to  the 
place  where  we  shall  p  see  and  enjoy  the  things  now  signified, 
and  know,  face  to  face,  as  we  are  known,  and  have  higher  joys 
than  faith  can  raise. 

S.  What  must  I  do  when  I  come  home  ? 

P.  1.  Continue  to  love  and  praise  him  that  hath  feasted  you 
with  i  such  salvation ;  and  keep  up  a  life  of  thanks  and  joy. 
2.  Continue  in  the  r  use  of  all  other  means,  to  keep  up  the  life 
and  resolution  which  you  here  obtained.  3.  See  that  you  live 
as  you  have  covenanted. 

S.   How  oft  should  I  communicate  ? 

P.  As  oft  as  the  church  doth  in  which  you  live.  In  old  time, 
it  was  done  at  least s  every  Lord's  day. 

S.  I  pray  you,  next,  teach  me  how  to  meditate  profitably  in 
private  on  all  occasions. 

P.  1 .  Choose  such  matters  to  *  meditate  on  as  you  have  greatest 
use  for  on  your  heart:  which  is  above  all.  1.  The  truth  of  the 
Gospel,  and  of  the  meditation  of  life  to  come,  to  confirm  your  faith 
and  hope.  2.  The  infinite  goodness  and  love  of  God  in  Christ, 
and  the  joyful  state  of  the  blessed  in  heaven,  to  inflame  your  love, 
and  heavenly  desires  and  joys.  3.  The  sufficiency  of  Christ,  in 
all  cases,  to  exercise  your  communion  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  sin,  and  the 
ways  of  all  temptations,  that  you  may  know  how  to  avoid  or 
overcome  them.  7.  The  nature  of  all  mercies,  that  you  may 
thankfully  improve  them.  8.  The  use  of  afflictions,  and  the 
nearness  of  death,  and  what  will  be  then  necessary,  that  you 
mav  be  prepared  with  faith  and  patience,  and  all  may  be  your 
gain. 

II.  For  the  time  and  length  of  meditation,  let  it  be,  whether 

°  John  v.  14.  v  1  Cor.  xiii.  12. 

i  Rom.  v.  1—3.  r  Phil.  ii.  12. 

■  Acts  xx.  7, 11. 

1  Gen.  xxiv.  63  ;  Josh.  i.  8  ;  Psalm  i.  2  ;  lxiii.  6 ;  civ.  34  ;  cxix.  15,  97,  99 ; 
xxiii.  48,  78, 149;  cxliv.  5,  and  lxxvii.  12 ;  1  Tim.  iv.  15. 


THE   poor    man's   FAMILY  BOOK.  525 

at  your  work,  or  when  you  do  nothing  else,  at  your  best  oppor- 
tunity and  leisure.  And  let  it  be  as  long  as  your  time  will  allow 
you,  without  neglecting  any  other  duty,  and  as  your  head  can 
well  bear  it.  For  solid,  sober  men  can  carry  on  long  and  regu- 
lar meditations;  but  ignorant,  weak  men  must  take  up  with 
short  and  broken  thoughts,  like  short  prayers;  and  melancholy 
people  are  unfit  for  any  musings  or  meditation  at  all.  For  to 
do  that  which  they  cannot  do,  will  but  make  them  worse. 

I  If.  As  for  the  work  itself;  observe  how  profitable  ministers 
preach  ;  and  even  so  in  meditation  do  you  "  preach  to  your  own 
heart.  1.  Consider  of  the  meaning  of  the  matter,  and  under- 
stand it.  2.  Consider  of  the  truth  of  it,  and  believe  it.  3.  Con- 
sider how  it  is  most  useful  to  you.  And  there  convince  your 
conscience  by  evident  reasons  :  disgrace  your  sins  by  odious 
aggravations  :  invite  your  soul  to  God,  and  Christ,  and  good- 
ness, by  spreading  the  amiableness  of  all  before  it.  Chide  your- 
self sharply  for  the  sins  you  find  :  stir  up  yourself  earnestly  by 
all  the  powerful  motives  that  are  before  you.  Comfort  vour 
soul,  by  spreading  before  it  the  present  and  the  everlasting  joys  : 
support  it  by  thinking  on  the  grounds  of  faith  :  and  direct  it 
into  the  right  way  of  duty,  and  drive  it  to  resolve  and  promise 
obedience  for  the  time  to  come. 

And  in  all  this,  let  clearness  and  liveliness  concur  :  for  as  it 
is  those  that  make  a  good  preacher  ;  so  it  is  those  that  make  a 
profitable  meditation.  Preach  not  coldly  and  drowsily  to  your 
hearts,  but  even  as  you  would  have  a  minister  preach. 

1  tell  you,  the  benefits  of  such  meditation  is  very  great :  few 
men  grow  very  wise,  or  very  good,  that  use  it  not.  We  are  full 
of  ourselves,  and  near  ourselves,  and  know  our  hearts  better 
than  others  do  ;  and  many  will  hear  and  learn  of  themselves 
that  will  hardly  hear  and  learn  of  others.  And  secret  duties 
have  usually  most  sincerity. 

S.  I  would  next  entreat  you  to  teach  me  how  to  pray  in 
secret. 

P.  I  told  you  in  part  before.  I  now  only  add,  1.  Under- 
stand well  what  it  is  that  you  must  desire  in  your  heart,  and  in 
what  order;  and  then  you  will  have  a  habit  of  prayer  in  you 
when  you  have  got  a  habit  of  those  desires.  For  desire  is  the 
life  of  prayer.     To  this  end,  study  well  the  true  meaning  of  the 

u  Psalm  xvi.  2,3;  xlii.  1,  4,  5,  11 ;  xliii.  5;  lxii.  1,5;  lxiii.  8  ;  lxxxvi.  4  ; 
ciii.  1,  2,  22  ;  civ.  1,  35  ;  cxvi.  7,  See,  and  cxlvi,  1  ;  Gen.  xlix.  0. 


526  THE    1'OOR    IVfAN's    FAMILY    BOOK. 

x  Lord's  Prayer ;  for  that  is  the  platform,  and  the  very  seal 
that  should  imprint  the  same  matter  and  order  of  desires  on 
your  soul.     J  have  elsewhere  opened  that  prayer  at  large.  y 

II.  When  you  have  got  this  impression  of  holy  desires  on 
your  heart  you  are  then  a  Christian  indeed  ;  let  the  express- 
ing or  wording  of  them  be  according  to  occasions  :  you  are  not 
always  to  speak  them  just  in  the  order  as  they  are  in  your  heart 
and  in  the  Lord's  Prayer  :  for  z  particular  occasions  may  call 
you  oft  to  mention  some  particular  sins,  wants,  or  mercies, 
without  then  mentioning  the  rest;  or  to  mention  them  more 
largely  than  the  rest ;  as  there  is  cause. 

III.  Think  not  that  you  have  prayed,  when  your  tongue  hath 
gone  a  without  your  heart :  therefore,  get  the  deepest  sense  of 
your  sins,  wants,  and  mercies,  and  labour  more  with  your  hearts 
than  with  your  tongues  :  and,  out  of  the  abundance  and  trea- 
sure of  a  feeling,  fervent  heart,  the  tongue  will  be  able  so  to 
speak  as  that  God  will  accept  it. 

IV.  Go  to  God  only  in  the  b  name  of  Christ,  in  trust  upon  his 
merits  and  intercession  :  put  all  your  prayers  as  into  his  hands, 
to  offer  them  to  God  :  and  expect  every  mercy  from  God  as  by 
his  hands.  For  since  sin  defiled  us,  man  can  have  no  happy 
communion  with  God  in  himself,  but  by  a  mediator. 

V.  c  Live  as  you  pray,  and  think  not  that  confessing  sin  to 
God  will  excuse  you  for  continuing  in  it.  And  labour  for  what 
you  pray  for  :  and  think  not  that  praying  is  all  that  you  have  to 
do,  to  get  God's  grace,  any  more  than  to  get  your  food  and 
raiment:  but  you  must  labour,  and  beg,  for  God's  blessing  thereon. 

About  forms  and  family  prayer  I  spoke  before. 

S.  I  pray  you  briefly  direct  me  for  good  conference. 

P.  1.  Be  d  furnished  for  it,  by  a  good  understanding  and  a 
zealous  soul :  for  as  a  man  is,  so  will  he  speak  :  the  inward  dis- 
position is  all  in  all. 

2.  When  you  are  with  those  that  can  teach  you,  be  much 
forwarder  to  hear  than  to  speak.  Pride  maketh  men  of  a  teach- 
ing, talkative  disposition. 

~  Matt.  vi.  C,  9  ;  Rom.  viii.  26.  *  In  my  '  Christian  Directory.' 

7  So  did  the  Apostles  oft.  Acts  i.  24;  iv.  31;  vi.  6,  8,  15;  ix.  40,  and 
xxviii.  8. 

a  Psalm  cxlii.  2;  xlii.  4,lxii.  8  ;  Lam.  ii.  19;  Matt.  xv.  8. 

b  1  John  ii.  12  ;  John  xiv.  13,  14  ;  xv.  10,  and  xvi.  23,  24,  20  ;  1  Tim.  ii.  5  ; 
Heb.  vii.  25  ;  Rom.  viii.  31  ;  2  Tim.  iv.  16. 

1  Lnke  xxii.  40,  46,  and  xxi.  36. 

''  Matt.  xii.  34—36,  xiii.  52  ;  Psalm  cxix.  46,  and  cxlv.  5,  6. 


THE    POOR    MAN'S    FAMILY    BOOK.  527 

3.  Yet  if  such  be  silent  as  can  teach  you,  set  them  on  work 
by  some  seasonable  question.  For  the  best  are  too  dull  and 
backward  to  good.  And  many  are  silent  for  want  of  occasion, 
opportunity,  or  invitation. 

4.  When  you  speak  to  the  ignorant  and  sinful,  do  it  not  in 
a  contemptuous,  proud,  magisterial  way  ;  but  with  clear  convinc- 
ing reason,  and  with  great  love  and  gentleness.  Let  instruc- 
tion and  sweet  exhortation  be  instead  of  reproof,  for  the  most 
part.  And  when  you  must  reprove  them,  do  it  usually  in  secret, 
and  not  before  others ;  for  disgrace  will  provoke  them,  and  hin- 
der from  repentance. 

4.  Drive  home  all  your  holy  conference  to  some  practical 
issue,  for  your  own  affection  and  resolution  when  you  learn  of 
others,  and  to  affect  the  hearers  at  the  very  heart,  and  bring 
them  to  resolve  on  that  which  is  their  duty,  when  it  is  your  lot 
to  be  as  a  teacher  to  others. 

5.  Avoid  two  pernicious  destroyers  of  good  discourse:  1. 
Choosing e  little  things,  though  good,  to  talk  of.  As  some 
small f  controversy,  word,  or  text,  less  pertinent  to  men's  present 
necessities.  2.  An  ignorant,  unskilful  manner  of  talking  of 
weighty  matters.  Abundance  of  good  people  breed  scorn  and 
contempt  in  the  wittier  sort  of  hearers,  by  their  imprudent  man- 
ner of  speech. 

6.  Because  the  ignorant  and  unlearned  cannot  well  avoid  this, 
when  they  talk  with  those  that  are  more  witty  and  learned  than 
themselves,  I  advise  them  to  say  little  to  such,  unless  to  name 
some  plain  text  of  Scripture  which  may  convince  them  :  and, 
instead  of  the  rest,  1.  To  get  them  to  read  some  fit  books  : 
2.  And  to  get  them  to  discourse  with  some  ministers  or  others 
that  can  overwit  them,  and  silence  all  their  cavils. 

S.  I  have  but  one  thing  more  to  desire  now  :  that  you  will 
teach  me  how  to  keep  days  of  humiliation  and  thanksgiving  in 
private  and  in  public. 

P.  I  would  not  overwhelm  you  with  precepts  :  a  little  may 
serve  for  both  these,  besides  what  is  said  on  other  subjects.  1. 
In  public,  the  pastors  must  choose  the  time  of  humiliations  and 
fasts,  with  the  order,  and  words,  and  circumstances  of  perform- 
ance. But  in  private,  your  discretion  must  be  chooser.  And 
it  must  be,  1.  After  some  great  sin.  2.  Or  in  some  great  dan- 
ger or  judgment,  private  or  public.  3.  Or  when  some  great 
mercy  is  desired,  or  work  to  be  done.  And  so  thanksgiving 
are  for  great  mercies  and  deliverances. 

1  John  iv.  20,  22.  'Tit,  iii.  9. 


528  the  poor  man's  family  book. 

2.  The  manner  of  humiliation  is,  by  due  g  fasting,  and  con- 
fession, and  prayer,  to  humble  the  soul  penitently  for  sin,  and 
beg  the  mercy  which  we  want :  and  the  manner  of  thanksgiving, 
to  h  rejoice  soberly  and  spiritually,  with  moderate  feasting,  when 
that  is  convenient,  and  give  God  thanks  for  his  mercy,  and  beg 
the  grace  to  improve  it,  and  renew  our  devotion  and  resolutions 
of  obedience. 

3.  The  outward  parts  (fasting  and  feasting)  must  not  be  made 
a  form  or  ceremony  of,  nor  judged  to  he  pleasing  to  God  merely 
in  and  for  themselves  :  but  must  be  chosen  only  as  means  which 
help  us  to  their  proper  ends,  humiliation  and  thanksgiving;  and 
may  be  varied  as  men's  cases  and  bodies  differ.  The  weak  may 
be  humbled  '  without  fasting,  or  with  less  :  and  the  poor  and  the 
sickly  may  give  thanks  without  feasting,  or  with  little.  And  all 
must  take  heed  of  offering  God  a  sacrifice  of  the  sin  of  sensu- 
ality and  excess. 

4.  k  True  repentance  in  humiliation,  and  increased  love  to 
God  in  thanksgiving,  and  true  reformation  of  life  by  both,  is  the 
great  end  to  be  aimed  at  ;  and  all  that  attaineth  not,  or  truly 
intendetb  not  that  end,  is  vain.  But  so  much  for  this  present 
conference. 


THE  EIGHTH  DAY'S  CONFERENCE. 

Directions  for  a  safe  and  comfortable  Death. 


Speakers.— Paul,  a  teacher  ;   and  Saul,  a  learner. 

Saul.  Sir,  I  have  been,  since  I  saw  you,  with  divers  of  my 
neighbours  at  their  death ;  and  I  see  that  weakness  and  pain  of 
body,  and  the  terrors  of  death,  and  the  stir  of  friends  and  physi- 
cians, are  so  great  impediments  to  men's  preparation  then,  that 
I  earnestly  entreat  you  to  help  me  to  make  ready  while  I  am  in 
health.  For  I  am  loth  to  leave  so  great  work  to  so  weak  a 
state,  and  to  so  sad,  and  short,  and  uncertain  a  time. 

Paul.  It  is  God's  great  mercy  to  make  you  so  wise.  There  is 
nothing  in  which  the  folly  of  ungodly  men  doth  more  appear 
than  in  delaying  their  serious  preparations  for  death.     Is  there 

e  Est.  iv .  16  ;  Joel  i.  14—16  ;  Ezr.  via.  21 ,  &c. 

>'  Est.  ix.  17, 18  ;  Psalm  lxxxi.  3.  »  Matt.  ix.  13,  and  xii.  7. 

*  Rom.  xiv.  17-,  1  Cor.  viii.  8  ;  Isa.  Iviii.  2,  &c. ;  Psalm  1.  14,  15,  23,  and 
xvl. ;  1  Cor.  v.  8. 


THE    POOR    MAN'S    FAMILY    BOOK.  520 

any  man  so  brutish  as  not  to  know  that  he  must  die  ?  And  he 
is  scarce  a  man,  much  less  a  Christian,  who  believeth  not  that 
death  will  pass  him  into  another  state  of  life.  There  is  no  man 
can  doubt  but  this  change  is  sure,  and  very  near ;  and  no  man 
knoweth  how  near,  or  when  ;  and  O  how  great  a  change  will 
it  be  !  The  body,  which  was  spruced  up  and  pampered,  which 
must  now  be  honoured,  and  pleased,  and  preferred,  must  then 
become  a  loathsome  corpse  :  the  pleasant  cups,  the  delicious 
food,  the  adorned  rooms,  the  gay  attire,  the  soft  beds,  the  de- 
lightful gardens,  walks,  and  fields,  the  honour  and  precedency, 
power  and  command,  are  all  at  an  end,  and  turned  into  a  dark 
and  silent  grave.  The  flesh  that  must  be  daily  pleased,  and 
nothing  is  too  good  for  it,  must  be  an  ugly,  black,  and  stinking 
carcass,  many  years  rotting  out  of  sight  and  smell,  lest  it  should 
annoy  the  living,  and  mar  their  mirth,  before  it  can  come  to  be 
dry  and  less  abominable  dust,  and  equal  with  the  common 
earth.  l  House  and  lands,  wealth  and  honour,  greatness  and 
vain-glory,  sports  and  worldly  pleasures,  are  wholly  at  an  end, 
and  will  follow  them  no  further,  but  be  to  them  as  if  they  had 
never  been.  And  the  soul  must  appear  in  another  society, 
among  the  spirits  that  have  finished  their  course  on  earth,  and 
are  gone  before  to  receive  their  doom  :  there  it  must  see  what 
before  we  heard  of  3  either  the  hellish  misery  of  undone  souls, 
which  have  cast  away  all  their  hopes  for  ever,  and  the  wicked 
devils  which  deceived  them;  or  the  perfected  spirits  of  the  just, 
the  glorious  angels,  our  glorified  Redeemer,  and  the  most  glo- 
rious God.  There  they  will  soon  see  the  truth  of  that  word 
and  that  world  which  they  doubted  of;  and  quickly  feel  what 
thev  must  trust  to  for  evermore.  O  what  a  change  is  it  sud- 
denly to  pass  from  our  companv,  our  dwellings,  our  business, 
our  pleasures,  and  from  all  this  world,  and  to  see  a  world  which 
we  never  saw  before,  and  to  enter  presently  upon  the  joys  or 
sorrows  which  must  never,  never  end  or  change  !  O  what  a 
stone  is  a  hardened  heart  !  What  a  senseless  thing  is  an  un- 
godly man  !  that  can  either  forget  such  a  day,  and  such  a 
change  as  this,  or  can  think  of  it  without  awakened  resolutions, 
presently,  and  with  their  utmost  diligence,  to  prepare  !  If thev 
believe  not  God's  word,  and  the  life  to  come,  why  do  they  not 
come  and  debate  the  case  with  us,  and  hear  what  we  can  sav, 
till  they  are  resolved,  upon  the  best  inquiry,  whether  it  be  so 
indeed  or  not  ?      Do  they  think  that  we  can  give  them  no  bet- 

1  Lnk?  xvi. 
VOL.  XIX.  M    M 


530  THE    POOR    MAN'S    FAMILY    BOOK. 

ter  proof  of  it,  than  what  their  unstudied  brains  lay  hold  on; 
or  no  better  than  the  devil  giveth  them  against  it  ?  But  if  they 
do  believe  it,  O  what  self- condemning  wretches  are  they  ! 
What  !  believe  such  a  change  as  sure  and  near,  and  not  prepare 
for  it  ?  Believe  that  they  must  be  in  heaven  or  hell  for  ever, 
and  yet  live  as  if  they  cared  not  which  of  them  it  be  ? 

S.  I  confess  it  is  an  evident  truth  and  duty  which  you  urge, 
and  an  undeniable  madness  in  men  to  forget  so  great,  and  sure, 
and  near  a  change  ;  for  death  is  a  thing  past  all  dispute.  It 
is  no  controversy  whether  we  must  die.  And  a  man  that  loveth 
himself  should  think,  then,  whither  we  must  go  next. 

P.  If  we  tell  men,  in  preaching,  of  things  which  they  never 
knew  before,  they  understand  us  not ;  and,  instead  of  learning, 
they  cavil  and  question  whether  they  are  true  ;  and  when  we  tell 
them  of  such  things  as  they  know  already,  and  all  the  world 
knoweth,  they  despise  it,  and  say,  'Who  knoweth  not  this?'  But, 
by  this,  you  may  see  that  we  have  need  to  preach  nothing  more 
than  that  which  all  men's  tongues  confess.  It  is  a  shame,  either 
for  the  preachers  or  hearers,  that  so  many  sermons  are  preached 
of  death.  If  there  be  no  need  of  it,  the  shame  is  ours;  but  if 
there  be,  the  shame  is  theirs.  O  man  !  what  a  dark,  and  dead, 
and  sottish  thing  art  thou  become,  that  hast  need  to  be  told  that 
thou  must  die ;  and  need  to  be  told  it  at  every  funeral ;  yea, 
every  day ;  and  all  too  little :  as  if  the  place  which  we  meet  in 
did  not  tell  it  us,  where  we  tread  on  the  dust  of  so  many  gene- 
rations, and,  within  a  yard  or  two  of  our  feet,  some  carcasses 
lie  in  black  and  loathsome  rottenness,  and  the  skulls  and  bones 
of  others  forget  what  once  they  were  pleased  with  on  earth. 
Our  diseases  and  pains  of  body  forewarn  us ;  our  weariness  in 
our  labours  tells  us  that  we  have  a  body  that  must  break  at  last ; 
our  grey  hairs  v.  ill  tell  us,  as  the  golden  leaves  on  the  trees  in 
autumn,  that  our  fall  is  at  hand  ;  our  children  tell  us  that  others 
are  rising  up  in  our  steads,  while  we  are  going  off  the  stage. 
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  repara- 
tions are  daily  made  of  their  decays ;  our  every  night's  sleep 
warneth  us  to  prepare  for  that  sleep  from  which  the  resurrection 
only  will  awake  us  ;  all  the  poor  beasts,  and  birds,  and  fishes, 
whose  lives  must  go  to  keep  up  ours,  do  tell  us  that  our  own  will 
not  be  long,  and  that  we  must  die  as  well  as  they,  and  that  a 
life  maintained  by  so  many  lives,  at  so  dear  a  rate,  should  be  well 
spent  for  his  service  that  giveth  us  the^e,  and   all.     When  we 


THE    POOU    MAN'S    FAMILY    BOOK.  531 

plough  up  and  dig  the  earth  for  our  seed,  and  east  it  in,  where 
it  must  corrupt  hefore  it  spring  up  again,  we  do  but  represent 
the  digging  of  our  graves,  and  the  burial  of  this  body  till  the 
rising  day.  Every  time  that  the  sun  setteth  at  night  and  riseth 
again  the  next  morning,  it  warneth  us  how  our  lives  must  set 
and  rise  again  ;  and  so  doth  every  fall  and  spring.  Every  bell 
that  tolleth  or  ringeth  for  the  dead,  is  our  call  to  prepare  to 
follow  them  ;  yea,  every  bell  that  calleth  to  the  church  doth  tell 
us  that  the  same  bells  must  shortly  be  tolled  for  our  burial. 
Every  clock  that  striketh,  every  watch  that  moveth,  everv  hour- 
glass that  runneth,  hath  a  voice  to  call  senseless  sinners.  See 
and  hear,  O  man  or  woman,  how  thy  time  passeth  away  ;  how 
quickly  will  thy  last  m  hour  come;  yea,  every  breath  that  we 
fetch  ourselves,  and  every  stroke  that  our  pulse  both  beat,  doth 
call  to  sinners,  *  Your  days  are  numbered;  it  is  determined  how 
many  more  breaths  you  must  breathe,  and  how  many  times  more 
your  pulse  must  beat ;  your  last  pulse  and  your  last  breath  is 
near  at  hand  !'  O  what  abundance  of  preachers  have  we  to  tell 
us  that  we  must  die  !  and  yet  men  live  as  if  they  did  not  believe 
it,  or  never  had  been  warned  to  prepare. 

S.  But  sure,  sir,  it  is  a  thing  that  men  know  so  well,  that  they 
need  not  be  told  that  they  must  die  ;  but  only  be  told  better  how 
to  prepare  for  it. 

P.  I  tell  you,  to  the  shame  of  corrupted  nature,  that  men 
have  need  to  be  told,  and  told  again,  a  thousand  times,  with  the 
loudest  voice,  that  they  must  die.  It  was  not  a  vain  lesson  which 
the  philosopher  told  the  great  emperor,  '  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  must  die ;'  and 
could  I  speak  it  to  their  hearts,  it  would  awaken  the  secure,  it 
would  unbefool  the  dreaming  world,  who  are  playing  away  their 
lives  for  nothing.  I  tell  you,  the  preacher  that  doth  but  thunder 
this  in  the  ears  of  a  sleepy,  worldly  congregation,  'O  sinners, 
vou  must  die,  you  must  die,  as  sure  as  you  are  alive  you  must 
die,'  doth  not  preach  an  unprofitable  sermon.  If  you  believe 
me  not,  answer  me  these  few  questions  : 

Quest.  1.  Why  else  are  men  so  surprised  with  the  fears  of 
death  when  it  is  just  coming  ?  They  knew,  all  their  lives  before, 
that  it  would  come,  and  yet  they  live  merrily  and  carelessly  till 
it  is  just  upon  them  ;  and  then  when  the  physician  tells  them 
there  is  no  hope,  O  what  heart-sinking  terror  are  thev  in,  as  if 

m  Malt,  xxiv,  14,  and  XXV.  10  ;   Luke  xii.  10. 
;\S    M  2 


532  THE  poor  man's  family  book. 

they  had  never  known  that  they  must  die  till  now.  Sure  there 
is  a  way  to  make  death  less  terrible  ;  and  why  is  not  this  way 
used  in  time  ? 

Quest.  2.  And  what  maketh  such  a  difference  between  their 
healthy  and  their  dying  thoughts  ?  Now  nothing  doth  relish 
with  them  but  the  world  and  the  flesh ;  and  then  they  cry  out, 
the  world  is  vanity.  Now  nothing  is  so  unwelcome  to  them  as 
the  motions  of  a  holy  life  ;  but  then  they  cry  out,  with  Balaam, 
"O  that  I  might  die  the  death  of  the  righteous,  and  my  last  end 
might  be  as  his."  (Num.  xxiii.  1 0.)  Now  praying  wearieth  them ; 
but  then  they  cry  for  mercy,  mercy,  and  learn  to  pray  without 
book,  and  without  a  teacher.  Now  they  cannot  bear  him  that 
telleth  them  of  their  sins  ;  but  then  they  can  cry  out,  as  Judas, 
(t  I  have  sinned."  Now  they  must  not  be  stopped  nor  troubled  in 
their  sins ;  but  then  they  trouble  themselves  more,  and  cry  out, 
'  O  that  I  had  the  time  again  which  I  have  lost !  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  serious  in  thinking  of  their  change,  and  the  dread  of  it 
amazeth  them  j  and  O  that  they  could  make  sure  of  heaven  ! 
But  now  they  regard  it  as  little  almost  as  if  it  did  not  much 
concern  them,  while  they  have  time,  and  helps,  and  warning  to 
make  sure.  Either  this  change  is  wise,  or  not.  If  not,  why 
will  they  do  it  then  ?  if  it  be,  why  not  now?  That  which  is  the 
best  then  is  best  now.  Death  should  be  the  comfortable  ending 
of  a  well-spent  life ;  and  they  make  it  either  the  terrible  or  the 
senseless  conclusion  of  a  loser's  game,  or  a  doleful  tragedy ; 
and  all  because  they  be  not  awakened  to  learn  to  die  in  the 
time  of  health. 

Quest.  3.  Why  is  it  that  their  teachers  never  hear  them  once 
seriously  inquire,  '  How  shall  I  make  ready ;  and  how  shall  I 
know  where  I  must  dwell  for  ever  ?'  If  we  can  afford  them  no 
help  herein  at  all,  why  do  they  desire  us  to  counsel  them  on 
their  death-bed  ?  if  we  can,  why  do  we  not  hear  this  sooner 
from  them  ?  Do  you  understand  Christ's  parable  of  the  unjust 
steward  ?  (Luke  xvi.  4,  5.)  His  wit  is  commended,  that  when 
he  was  to  be  turned  away,  he  seriously  bethought  him  whither 
to  go  next,  and  provided  himself  of  another  habitation.  Na- 
ture taught  him  to  make  some  provision  for  his  change.  But 
we  cannot  get  men  that  know,  past  doubt,  that  shortly  they  must 
leave  this  world  for  ever,  to  bethink  them  carefully,  whither  thev 
must  go  next;  and  how  their  poor  souls  may  find  a  comfortable 
entertainment  with  God. 


THE    POOR    MAN'S    FAMILY   BOOK.  533 

S.  I  pray  you  name  some  of  the  benefits  that  would  come  to 
men,  by  the  serious  warnings  and  thoughts  of  death ;  otherwise 
we  shall  think  that  it  is  but  troubling  us  before  the  time,  with 
the  fears  of  that  which  cannot  be  prevented,  and  so  the  increas- 
ing of  our  sorrows. 

P.  O  friend!  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  them  asleep;  but  the  sentence 
of  death  doth  awaken  them  to  purpose.  1  will  begin  with  my- 
self, and  the  rest  of  mv  profession  : 

1.  The  serious  thoughts  of  death  do  teach  ministers  how  to 
preach,  and  the  people  how  to  hear.  I  am  sure,  through  God's 
mercy,  it  hath  been  the  expectation  of  death  these  thirty- four 
years  which  hath  been  a  great  means  to  help  me  to  that  little, 
too  little,  seriousness  in  preaching  which  I  have  had.  Who  is 
so  dull  that,  if  he  thought  that  this  were  the  last  day  that  he 
should  preach  and  live,  would  not  importunately  beg  of  his 
hearers  to  receive  the  Gospel,  and  repent  of  sin,  and  turn  to  God, 
and  save  their  souls  ?  But  when  men  think  that  they  have  forty 
years  more  to  live  yet,  and  preferments  to  get,  and  prosperity 
to  enjoy,  they  make  the  public  assembly  a  stage,  to  set  out 
themselves,  and  act  the  part  of  a  servant  of  Christ,  to  win  the 
prize  and  reward  of  a  worldling ;  they  play  with  Scripture,  and 
talk  of  heaven  and  hell  in  jest,  and  jingle  out  a  few  canting 
words,  contrived  by  hypocrites  to  beget  hypocrisy,  and,  from  a 
senseless  heart,  to  make  men  more  senseless,  and  teach  them 
to  take  Christianity  for  a  stage  play,  and  the  service  of  God  for 
a  common  thing.  For  all  things  would  generate  their  like;  the 
spirit  of  slumber  as  well  as  the  Spirit  of  sanctification. 

But  death  awakeneth  the  preacher  to  awaken  the  hearers. 
We  are  dying  while  we  are  speaking,  and  you  while  you  are 
hearing.  The  breath  which  we  speak  by,  is  measuring  out  our 
time.  We  have  but  so  many  breaths  to  breathe,  and  we  have 
done.  We  shall  all  be  shortly  silenced  in  the  grave.  Jt  is  your 
mercy  and  our  mercy  that  yet  we  have  tongues  to  speak,  and 
you  have  ears  to  hear.  But  we  preach  and  you  hear  as  men 
in  a  boat,  which  is  all  the  while  swiftly  carried  down  the  stream, 
and  will  be  quickly  in  the  ocean  of  eternity.  No  wonder  if 
Paul  adjure  Timothy  to  most  constant  and  importunate  preach- 
ing ;  (2  Tim.  iv.  1,2;)  and  if  Christ  so  often  call  out  to  sinners, 
"  He  that  hath  an  ear  to  hear,  let  him  hear."  All  that  we 
have  to   sav  must  be  quickly  .said,  and  all  thai   yen  will  learn 


534  the  poor  man's  family  book. 

must  be  quickly  learned ;  even  now,  or  never.  O  how  many  a 
hundred  times  have  I  risen  off  my  knees  with  shame  and  con- 
sternation, to  think  that  a  dying  man,  in  so  great  necessity, 
could  pray  no  harder  at  the  door  of  eternity  !  and  how  many  a 
time  have  1  come  down  from  the  pulpit  with  shame  and  grief, 
to  think  that  I  could  speak  with  no  more  affection  to  men  that 
are  so  near  another  world  ;  that  my  heart  did  not  melt  over 
miserable  sinners,  and  that  I  did  not,  with  tears  and  importunity, 
entreat  them  ;  that  I  could  so  easily  and  quietly  go  away  without 
a  grant  of  that  which  I  came  for,  when  I  knew  not  that  ever  I 
should  speak  to  them  more.  Methinks  death  should  make  us 
all  better  preachers,  and  you  better  hearers,  were  it  well  fore- 
seen. It  stirred  up  Peter  to  stir  up  his  flock,  knowing  that 
speedily  he  must  put  off  his  tabernacle.  (2  Pet.  i.  13,  14.)  It 
stirred  up  Paul  to  rouse  up  Timothy,  to  think  that  the  time  of 
his  departure  was  at  hand.  (2.  Tim.  iv.  1,  2,  6.)  It  moved 
him,  and  melted  his  hearers,  when  he  told  them  that  they  must 
see  his  face  no  more.      (Act.  xx.  38.) 

S.  What  other  benefit  doth  foreseen  death  bring  ? 

P.  2.  It  teacheth  us  the  wisest  estimate  of  all  the  wealth,  and 
honour,  and  greatness  of  this  world  ;  for  it  showeth  them  all  to 
us  in  their  final  state,  and  what  they  will  prove  to  us  in  our 
greatest  needs.  If  all  the  congregation  were  sure  that  they  were 
to  die  to-morrow,  or  the  next  week  or  month,  how  easily  could 
we  preach  them  into  a  contempt  of  the  world.  Though  it 
changed  not  their  love  to  it,  (for  they  would,  still  keep  it  if  they 
could,)  it  would  make  them  confess  that  all  is  vanity.  Then, 
what  is  riches  worth  ?  what  are  lands  and  sumptuous  houses 
worth?  what  are  honours  and  places  of  command  worth?  Now, 
are  these,  think  you,  better  than  a  Christ ;  or  worthy  the  pur- 
chasing with  the  loss  of  heaven  ?  Would  not  assurance  of 
salvation  now  be  better  ?  Suppose  the  preacher  that  cometh 
to  comfort  a  dying  man,  should  come  to  him  only  with  worldly 
comforts  ;  suppose  he  say,  'Sir,  be  of  good  comfort;  you  have 
had  many  a  merry  cup,  manv  a  sumptuous  feast,  many  a  gallant 
entertainment;  you  have  lived  in  honour,  and  wealth,  and  ease:' 
would  he  not  say,  'O  but  it  is  all  past  and  gone,jmd  I  must  never 
more  enjoy  it!'  If  the  priest  shall  say,  'You  have  fair  houses,  and 
a  great  estate,  to  comfort  you,'  will  he  not  say,  '  O  that  is  my 
sorrow,  for  I  must  leave  them  all  for  ever  !'  If  it  be  told  him, 
'Your  children  shall  enjoy  it  all  when  you  are  gone,'  will  he  not 
say,  'lint  they  must  leave  it  as  I  do;  and  whither  shall  my  soul 


THE    POOR    MAN'S    FAMILY    BOOK.  535 

go;  and  what  comfort  will  their  pleasure  be  to  me;  when  the" 
rich  worldling  in  hell  would  have  had  one  to  warn  his  brethren 
on  earth,  lest  thev  should  follow  him  to  the  place  of  torment?' 
The  church-yard  is  that  market-place  where  the  things  of  this 
world  are  duly  rated.  If  they  will  purchase  you  a  pardon  from 
God,  or  open  heaven  to  you,  or  make  your  bones  and  dust  more 
happy,  value  them,  and  spare  not;  seek  them,  and  keep  them, 
and  use  them  as  far  as  furthereth  the  service  of  God  and  your 
salvation,  and  will  give  true  comfort  to  a  dying  man.  But  if 
all  your  plenty  prepare  but  for  this  farewell,0  "Thou  fool,  this 
night  thy  soul  shall  be  required  of  thee,  and  then  whose  shall 
all  these  things  be  which  thou  hast  provided  ?"  such  a  parting  is 
not  worth  so  dear  a  price.     (Read  Psalm  xlis.  6,  7,  13,  14.) 

S.  What  other  benefit  can  you  get  by  the  thoughts  of  death  ? 

P.  Death  is  the  great  disgracer  of  pride.  It  will  tell  you 
whether  it  be  seemly  for  him  to  look  big,  and  boast,  and  domi- 
neer to  day,  who  must  shortly  be  buried  in  the  society  of  bones 
and  dust,  in  darkness.  Oh  !  can  that  man  be  proud  that  is  going 
to  answer  for  all  his  sins  before  that  God  that  hateth  pride,  and 
must  leave  his  beloved  body  in  the  earth,  swelling  with  haughti- 
ness to-day,  and  in  the  grave,  and  perhaps  in  hell,  to-morrow  ? 
Is  it  congruous  to  dress  that  body  with  needless  cost  and  curi- 
osity, and  spend  precious  time  in  adorning  that  flesh  which 
must  so  quickly  rot  and  stink  ?  The  grave  is  the  looking-glass 
which  will  teach  proud  gallants  how  to  dress  them.  If  they  saw 
but  what  is  now  within  them,  they  would  think  that  such  dung 
and  guts  did  scarce  well  suit  with  such  curious  coverings.  If 
you  did  but  now  see  and  smell  one  of  your  neighbour's  carcasses, 
which  was  buried  a  year  or  two  ago,  would  you  think  it  suitable 
for  him  to  be  proud  that  must  come  to  this  ?  That  skull  and 
those  bones  retain  no  signs  of  the  proud  man's  glory.  O,  foolish 
mortals  !  if  vou  know  not,  and  remember  not,  that  vou  must 
come,  and  quickly  come,  to  this. 

8.  What  else  learn  vou  bv  the  foresight  of  death  ? 

P.  4.  It  teacheth  men  how  to  value  their  mirth  and  sensual 
delight.  All  the  pleasure  of  meat,  drink,  plays,  of  lust,  and  all 
your  fleshly  accommodations,  are  now  past  and  gone,  and  never 
shall  return.  There  vou  may  see  the  skull  and  hole  where  the 
meat  and  drink  did  once  go  in,  but  the  delight  is  ended.  And 
must  all  come  to  this  ?  And  yet  will  not  men  seek  more  durable 
delights?  Your  swine  and  ox  is  fed  for  your  own  table,  and  there. 

"  Luke  xvi.  20,  27.         -  °  Luke  \ii.  20. 


536  THE  poor  man's  family  book. 

fore  it  is  worth  the  cost.  But  is  it  worth  the  wasting  of  your 
estate,  and  the  loss  of  your  soul  too,  to  feed  and  pamper  a  corpse 
for  the  worms  or  grave  ?  Is  it  more  comfortable  to  a  dying 
man  to  hear,  e  You  have  lived  a  merry  life  in  the  world,'  or  to 
know  that  he  shall  live  in  the  heavenly  joys  with  his  Redeemer  ? 

S.  What  other  lesson  will  death  teach  us  ? 

P.  5.  It  will  teach  us  how  to  spend  our  time.  O  precious 
time  !  how  basely  art  thou  esteemed  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  they  knew  not  what  to  do  with  it.  But 
when  they  hear,  'You  are  past  recovery,'  'O  then  for  more  time  ! 
O  that  we  might  live  one  year  longer  !  O  that  we  had  now  all 
that  time  to  repent  in,  and  make  sure  of  heaven,  which  we 
spent  in  sports,  and  idleness,  and  worldliness  !  O  that  we  had 
lived  as  obediently  to  God,  and  as  holy  lives,  as  the  strictest 
saints,  so  we  had  but  their  safety  and  hopes  of  heaven !  O 
time,  time,  how  art  thou  past  away  and  gone,  and  all  the  world 
cannot  call  back  one  day  or  moment !  O  what  a  hateful  word 
is  pastime  !  O  happy  men  that  have  hearts  to  use  it  for  the 
ends  that  God  created  and  redeemed  them,  before  it  be  too  late, 
and  time,  and  soul,  and  heaven  be  lost !'  It  is  death  that 
teacheth  men  the  worth  of  time. 

S.  Have  you  any  more  to  say  of  this  ? 

P.  6.  Death  teacheth  men  how  to  behave  themselves  to  each 
other.  How  peaceably  do  those  bones  and  that  dust  lie  to- 
gether. There  is  no  striving,  no  cruelty,  no  domineering  or 
abusing  others.  On  a  death-bed  you  will  say  that  you  forgive 
all  the  world.  You  dare  not  desire  revenge  then,  lest  God  be 
revenged  on  you.  And  will  you  be  worse  living  than  dead  ? 
Doth  oppression,  and  persecution,  and  treading  down  the  poor 
and  low,  beseem  them  that  must  so  soon  be  levelled  with  the 
lowest,  and  be  unable  to  stir  away  a  worm  that  feedeth  on  their 
heart  or  face  ? 

7.  I  will  add  but  one  more;  death  teacheth  us  whether  we 
should  rather  fly  from  sufferings  or  from  sin.  Die  we  must, 
whether  we  will  or  no,  and  is  it  not  better  to  die  for  Christ,  if 
he  require  it,  than  die  without  any  such  advantage  ?  Will  it 
comfort  \:s  at  death  to  think  what  sufferings  we  escaped  by  sin  ? 

S.  I  have  eft  marvel. ed  why  God  would  not  save  us  from 
dying,  seeing  Christ  died  for  u>,  Lut  now  you  have  partly 
satisfied  my  doubt. 


THE    POOR    MAN'S    FAMILY    BOOK.  537 

P.  Though  God's  great  day  of  judgment  be  to  come,  yet  he 
will  have  some  justice  done  upon  sinners  in  this  world:  and 
though  Christ  have  suffered  for  us,  there  is  a  necessity  both  to 
our  own  and  the  common-  good,  that  even  sinning  Christians 
suffer  something  themselves.  But  God  doth  so  moderate  it,  by 
his  wisdom  and  mercy,  that  even  this  punishment  becometh  a 
cure  to  the  sin  that  causeth  it,  and  a  great  means  to  our  good. 
Were  it  but  an  uncertain  thing  whether  we  should  die  or  not  j 
did  but  some  die,  and  some  not  die ;  yea,  did  but  men  live  as 
many  hundred  years  as  before  the  deluge,  O  what  a  wicked 
world  would  this  be  ! 

1.  Covetousness  then  would  have  no  restraint.     How  dearly 
would  men  love  this  world.     O  what  a  striving  then  would  be 
for  it !     They  that  would  live  in  sin,  and  sell  heaven  for  a  few 
years  uncertain  commodity   here,   what    would  they  do   for    a 
thousand  years'  riches,  or  for  the  hopes  of  living  here  for  ever  ? 
But  when  this  is  written  on  all  the  worldling's  doors,  on  his 
houses,  on  his  wealth,  on  his  flesh,  '  Thou  must  die.     Thou 
must  certainly  and  shortly  die,'  this  is  it  that  mars  the  markets 
of  the  world.     A  sober  look  on  a  skull  and  coffin,  or  a  grave, 
doth  blast  all  the  beauty  of  this  world,  and  telleth  reason  itself 
it  is  but  a  dream,     it  writeth  vanity  upon  all.     Who  would  say,p 
"  Soul  take  thine  ease,  eat,  drink,  and  be  merry,"  how   rich 
soever  he  were,  if  he  looked  not  to  possess  it  many  years,  but 
expected  to  hear,  "  Thou  fool,  this  night  shall  thy  soul  be  re- 
quired of  thee,  and  then  whose  shall  all  these  things  be  which 
thou  hast  provided?"     Now  take  thy  houses,  and  lands,  and 
monev  with  thee  if  thou  canst.     At  least  take  so  much  as  will 
buy  thee  a  drop  of  water  to  cool  thy  tongue.     If  death  did  not 
preach  to  worldlings,  no  other  preachers  could  be  heard.     It 
crieth  out  to  them,  '  What  mean  you,  sinners,  to  bestow  all  this 
labour  for  a  few  days'  vanity  ?      Is  it  worth  all  this  stir  to  make 
your  salvation   more  doubtful,  and  more  difficult,  as  a  camel's 
passage  through   a  needle's  eye  ?     To  increase  your  load,  and 
double  your  temptations,  and  all  for  the  pleasures  of  so  short  a 
life?'     If  death  did  not  preach  with  us,  we  should  preach  to 
little  purpose. 

2.  And  were  it  not  for  death,  ambition  would  have  no  bounds. 
If  Alexanders  and  Caesars  are  such  plagues  to  mankind  while 
they  are  posting  to  the  grave,  what  would  they  be  if  they  had 
anv  hope  of  an  earthly  immortality?     Then  the  great  ones  of 

y  Luke  xii.  19,20. 


538  the  poor   man's   family  BOOK.  , 

the  world  would  be  great  indeed.     How  big  would  they  look; 
how  insolently   would   they  lord  it  over  the    poor ;  and  how 
cruelly  would  thev  oppress  and   persecute  the  innocent !     No 
wonder,  then,  if  their  flatterers  were  so  many  and  so  base  as  to 
make  them  think  they  were  gods,  and  to  require  a  divine  obe- 
dience and  honour.  But  foreseen  death  doth  curb  this  arrogance, 
and  standeth   like    Hainan's  gallows  before   their   own   doors. 
As  he  was  highest,  he  had   the  honour  to  be  hanged  highest. 
When  Satan  hath  brought  them  to  the  pinnacle  of  the  temple, 
thev  see  how  low  they  have  to  fall.     When  he  hath  brought 
them  to  the  exceeding  high  mountain,  and  showed  them  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  terror 
they  are  able  to  look  down  so  low,  as  death  assures  them  they 
must  be  cast.     If  you  had  the  greatest  entertainments  on  the 
battlements  of  the  steeple,  and  were  sure  that  shortly  you  must 
be  cast  down,  it  would  spoil  the  pleasure  of  them  all.     Jt  is  a 
brave  thing  for  Absalom  to  be  a  king,  and  for  Ahithophel  to  be 
his  chief  counsellor,  but  had  they  both  foreseen   their  hanging, 
it  would  have  made  them  sooner  hang  down  the  head.     Poor 
men  and  preachers  may  thank  God  that  the  ungodly  great  ones 
of  the  world  must  die,  and  that  they  are  constrained  to  foreknow 
it ;  or  else  earth  would  be  like   hell,  and  oppression   and  per- 
secution would  be  the  state  of  mankind.     For  man,  being  in 
honour,  would  have  no  understanding;  if  now  both  they  and  their 
posterity  go  on  in  the  folly  of  their  way,  when  they  abide  not, 
but  are   as  the   beast  that  perish,   (Psalm    xlix.    12,    13,   20,) 
what  would  they  do,  if  death  were  not  their  instructor  ? 

3.  Were  it  not  for  death,  sensuality  would  have  no  restraint. 
Voluptuous  swaggerers  would  scorn  reproof.  The  fornicator 
would  not  be  ashamed  by  the  light,  nor  the  drunkard  fear  what 
is  in  the  bottom  of  the  cup.  Who  would  not  be  q  clothed  with 
purple  and  fine  linen,  and  fare  sumptuously  and  deliciously  every 
day,  that  could  ?  O  but  this  death  !  this  death  is  it  that  marreth 
all  the  mirth.  When  Belshazzar  seeth  the  hand-writing  on  the 
wall,  in  all  his  jollity,  his  joints  do  tremble.  "  Rejoice,  O 
young  man,  in  thy  youth,  and  let  thy  heart  cheer  thee.  Walk 
in  the  way  of  thy  heart,  and  in  the  sight  of  thine  eyes ;  but  know 
thou  that  for  all  these  things,  God  will  bring  thee  into  judg- 
ment." (Eccl.  xi.  9.)  This  is  it  that  spoileth  all  the  sport.  Re- 
member that  thou  dancest  about  the  grave,  and  death  must  end 

i  Luke  xvi. 


the    poor   man's   FAMILY   BOOK.  539 

the  game  at  last.  I  tell  you,  except  the  promise  of  the  life  to 
come,  there  is  nothing  that  so  much  marreth  the  devil's  markets, 
and  spits  so  much  shame  in  the  face  of  sin,  as  certain,  foreseen, 
approaching  death ;  and  therefore  the  devil  is  wiser  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 
drunkenness,  yea,  or  offer  him  lands  and  dignities,  he  knows 
they  would  do  nothing.  What  is  this  to  a  man  that  must  die 
to-morrow  ?  I  conclude,  therefore,  "  It  is  better  to  go  to  the 
house  of  mourning,  than  to  the  house  of  feasting  ;  for  that  is 
the  end  of  all  men,  and  the  living  will  lay  it  to  his  heart.  The 
heart  of  the  wise  is  in  the  house  of  mourning,  but  the  heart  of 
fools  is  in  the  house  of  mirth."   (Eccl.  vii.  2 — 6.) 

S.  It  is  a  wonder  of  stupidity,  that  reasonable  men  can  so 
much  forget  so  great,  and  near,  and  sure  a  change  ;  and  that  so 
few  do  bethink  them  whither  their  souls  must  go,  and  where 
they  must  dwell  next. 

P.  Some  would  have  no  funeral  sermons,  and  I  would  have 
almost  no  other.  All  our  religion  is  but  a  continual  prepara- 
tion for  death  ;  to  learn  to  die  well,  by  learning,  and  practising 
to  believe,  and  love,  and  live  well.  Every  sermon  must  teach 
men  this.  Men  would  have  a  funeral  sermon  when  they  are 
dead,  that  will  not  hear  the  same  doctrine  while  they  live  ;  as 
if  they  had  more  care  of  the  souls  of  those  that  survive  them 
than  of  their  own.  Look  on  their  tombs,  and  you  shall  see 
them  almost  all  in  a  praying  posture,  with  hands  lifted  up, 
who  prayed  but  seldom  and  coldly  while  they  lived ;  which 
showeth  what  conscience  telleth  men  will  be  best  at  last.  On 
their  death-beds  they  desire  us  to  pray  for  them  to  God.  And 
now  God  sendeth  us  to  prav  to  them  for  themselves,  and  they 
will  not  hear  us,  and  yet  think  God  must  hear  us  for  them  then. 
God  denieth  us  nothing  which  he  hath  promised  ;  but  if  we  beg- 
never  so  hard  of  themselves,  but  to  care  for  the  salvation  of 
their  own  souls,  we  cannot  prevail  with  them ;  no,  not  soberly 
to  remember  that  they  must  die,  and  to  live  as  men  that  do 
believe  it. 

S.  It  is  terrible  to  them,  and  they  are  loth  to  be  troubled. 

P.    1.   If  you   were  to  be  turned  out   of  your  house  at   the 
quarter's  end,  and  I  should  advise  you  to  provide  another,  would 
you  say,  *  I  would  not  think  of  going  out,  because  it  is  trouble- 
some ? '     We  must  go  whether  we  will  or  not ;    and  shall  we 
not  care  whither  ?     2.  Is  it  troublesome  to  think  of  living  for 


540  THE    POOR    MAN'S    FAMILY    BOOK. 

ever  with  Christ  in  glory?  What  then  is  pleasant  ?  or  what 
more  comfortable  thoughts  will  they  choose  ?  Is  it  better  to  die 
like  a  beast,  and  to  live  no  more  ?  If  this  miserable  world  seem 
better  than  heaven  to  them,  yet,  methinks,  seeing  they  must 
leave  it,  whether  they  will  or  not,  they, should  he  glad  to  hear 
how  thev  may  be  next  provided  for,  and  should  never  be  at 
rest  till  they  had  made  sure  of  the  everlasting  holy,  heavenly 
rest. 

S.  Well,  sir,  I  pray  you  lay  me  down  those  directions  by 
which  I  may  in  health  prepare  for  a  safe  and  comfortable 
death. 

P.  It  will  be  needful  that  I  first  tell  you,  I.  Wherein  your 
readiness  doth  consist.  II.  And  how  much  it  is  your  interest 
to  be  ready.  III.  How  much  it  is  your  work  and  duty  to  make 
ready.     And  then,    IV.  To  tell  you  how  you  must  do  it. 

S.   I  like  your  order  well ;  I  pray  you  open  the  first. 

1.  There  are  two  degrees  of  readiness  for  death  :  the  first  is 
for  a  safe  death,  that  you  may  be  saved  when  you  die.  The 
second,  for  a  comfortable  death,  that  you  may  die  also  in  peace 
and  joy. 

P.  All  those,  and  only  those,  die  safely  and  go  to  heaven, 
who  are  pardoned  by  Christ's  blood,  and  sanctified  by  his 
Spirit.  The  Spirit  of  Christ  is  your  preparation.  If  you  have 
that  Spirit  you  are  justified,  and  shall  be  saved ;  for  it  is  given 
you  on  purpose  to  fit  you  for  heaven,  and  to  be  God's  seal  upon 
you,  and  the  pledge,  and  the  earnest,  and  first-fruits  of  your 
celestial  happiness.  "  Blessed  are  the  r  pure  in  heart,  for  they 
shall  see  God." 

2.  But  that,  besides  safety,  you  may  have  comfort  in  your 
death,  it  is  also  necessary,  1.  That  you  have  some  certainty  or 
knowledge  that  indeed  you  have  the  Spirit.  2.  That  you  have 
faith,  hope,  and  love,  the  graces  of  the  Spirit,  in  suitable  exer- 
cise. 3.  And  that  the  great  impediments  of  your  comfort  be 
removed. 

S.  Wherein  is- this  readiness  to  die  our  interest? 

P.  II.  Nature  itself  may  tell  you  much  of  that,  and  faith 
more.  1.  He  that  is  not  ready  for  a  safe  death,  is  in  a  state  of 
damnation.  If  he  so  die,  he  is  lost  for  ever.  His  endless  state 
of  joy  or  misery  dependeth  on  it.  Where  then  can  a  man's 
interest  be  so  much  concerned;  especially  considering  that  our 
flesh  is  frail,  and  liable   to  many  hundred  diseases  every  hour, 

1  Matt.  v.  8. 


THE    POOR    MAN'S    FAMILY    BOOK.  541 

and  no  man  hath  assurance  to  live  another  day  or  night.  O, 
what  a  madness  is  it  for  such  a  person  to  live  one  day  in  an 
unprepared  state,  if  he  can  possibly  get  out  of  it  (as  if  he  will 
he  may).  It  is  one  of  the  most  notorious  evidences  how  much 
man's  nature  is  enslaved  by  the  devil,  that  when  they  arc  sure 
to  die  ere  long,  and  know  not  but  each  hour  or  day  may  be 
their  last,  and  hear  from  God's  word,  that  as  they  are  found  at 
death  it  must  go  with  them  for  ever,  and  that  without  holiness 
none  shall  see  the  Lord.  Yet  they  can  sleep  quietly,  and  rise 
carelessly,  as  if  all  were  well  with  them,  while  they  live  in  an 
unregenerate,  unsanctified  state.  If  such  a  person  did  indeed 
believe  God's  word,  and  were  not  dead  or  asleep  in  sin,  surely 
his  heart  would  meditate  terrors  ;  he  would  think  that  he  even 
saw  hell  ready  to  receive  him ;  he  would  dream  of  it  in  the 
night;  he  would  find  pleasure  in  nothing  in  the  world  till  he 
were  converted,  and  made  holy,  and  prepared  for  heaven  by  the 
Spirit  of  God ;  he  would,  morning  and  evening,  yea,  night  and 
day,  cry  earnestly  to  God  in  prayer  for  that  grace  which  must 
prepare  him  for  so  great  a  change ;  he  would  go  to  ministers, 
or  godly  friends,  and  ask  them  how  he  must  make  ready  for 
death.  2.  And  he  that  is  thus  unready  to  die  is  unready  for 
all  duty,  for  suffering,  for  every  thing;  and  is  but  losing  the 
time  that  he  liveth ;  and  till  he  prepare  for  death  he  is  prepar- 
ing for  hell.  No  business,  therefore,  no  other  cares,  should 
hinder  or  delay  men  ;  no  profit,  honours,  or  pleasure,  should 
quiet  them  till  they  have  got  their  souls  into  a  safe  condition, 
and  are  ready  to  die. 

S.  Of  what  moment  is  it  to  die  comfortably  ? 

P.  2.  The  knowledge  of  your  safety  is  the  ground  of  your 
comfort.  And  it  must  needs  be  a  terror  to  a  man  that  hath 
any  faith  and  sensibility,  to  be  utterly  uncertain  what  shall 
become  of  his  soul  for  ever  :  to  believe  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  shall  be  glorified,  and  not  to 
know  at  all  whether  he  be  such  or  not :  to  know  that  he  must 
shortly  be  in  heaven  or  hell,  and  never  more  have  a  change  of 
the  place  which  he  first  possesseth,  and  not  to  know  which  of 
these  it  will  be  !  This  must  needs  be  an  amazing,  dreadful 
thought.  When  the  body  is  languishing  in  pain,  and  all  worldly 
help  and  comforts  fail,  to  be  then  utterly  doubtful  of  everlast- 
ing comforts,  must  needs  be  a  most  uncomfortable  state.  To 
think,  '  1    must  now  go   to   mv  loug   home,  and  take   mv  tin- 


542  the  poor  man's  family  book. 

changeable  possession,  either  of  heaven  or  hell,  but  I  know  not 
whether  it  will  be,'  is  a  sad  thought  to  a  dying  man. 

Yea,  all  a  man's  life  must  needs  be  uncomfortable  till  he  be 
prepared  for  a  comfortable  death ;  for  it  is  not  the  perishing 
trifles  of  this  world  that  can  suffice  to  comfort  a  wise  man  that 
still  foreseeth  their  end.  If,  therefore,  he  cannot  fetch  comfort 
daily  from  heaven,  he  can  have  none  that  is  worth  the  having. 
How  can  a  wise  man  live  comfortably  till  he  can  die  comfort- 
ably, when  he  knoweth  still  that  death  is  even  at  hand  ? 

Yea,  till  we  have  some  good  preparations  even  for  a  com- 
fortable death,  we  live  in  continual  danger  of  very  heinous  sin. 
If  we  be  called  to  martyrdom  for  Christ,  the  terrors  of  death 
may  sorely  tempt  us  to  deny  him.  How  can  a  man  be  saved 
that  s  loveth  his  life  better  than  Christ  and  life  eternal  ?  And 
how  can  a  man  be  willing  to  go  out  of  this  life,  that  hath  not 
some  considerable  hopes  of  a  better  ? 

But  if  a  man  be  ready  to  die  well,  he  is  ready  to  live  well, 
and  ready  to  suffer,  and  ready  for  any  thing.  When  he  can 
fetch  l  comfort  from  the  thoughts  of  his  being  for  ever  with  the 
Lord,  what  need  such  a  man  to  fear  ?  What  is  there  that  should 
much  trouble  him?  How  quietly  may  he  sleep!  how  easily 
mav  he  suffer  !   how  joyfully  may  he  live  ! 

Nothing  can  be  more  evident  than  that  to  be  in  a  continual 
readiness  to  die  is  the  great  interest  of  man  ;  in  comparison 
of  which  nothing  else  is  worthy  to  be  minded,  or  to  be  named. 

S.  III.  What  mean  you  by  saying  that  it  is  also  our  chiefest 
work  ? 

P.  He  that  knoweth  that  it  is  his  chief  interest,  must  needs 
know  that  it  is  his  chief  work,  as  long  as  self-love  is  so  deep  a 
principle  in  nature,  and  interest  so  much  aeteth  and  ruleth  all 
mankind.  As  a  man,  when  he  beginneth  his  life,  doth  begin 
his  journey  or  race  towards  death  and  life  everlasting,  so  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  spent  in  such  preparation  is  cast 
away  and  lost.  All  the  time  and  work  of  a  Christian's  life  must 
he  holy  and  religious  ;  though  not  all  spent  in  acts  of  worship, 
all  must  be  a  seeking  of  God  and  glory,  by  the  conduct  of  Christ, 
his  Spirit,  and  word.     And  all  religion  is  nothing  else  but  a 

s  Matt.  x.  37—39;  Lukexiv.  26,  33. 

•  1  Tliess.  iv.  17,  18;  1  Cor.  w.  58;  2  Pet.  iii.  10-12;  Phil.  i.  17,21—23; 
2  Cor.  iv.  10—18,  and  v.  1—4,  6—8. 


THE    POOR    MAN'S    FAMILY    BOOK.  543 

preparing  ourselves  and  others  for  death.  Many  trouble  the 
world,  and  cheer  themselves  with  a  religiousness  which  rather 
unfitteth  men  for  death;  even  a  religion  made  up  of  unprofitable 
opinions,  contentions,  and  disputes.  But  when  they  have  wearied 
themselves,  and  corrupted  others,  with  their  opinionative,  wrang- 
ling zeal,  they  will  find  that  one  day  spent  in  learning  to  die  well 
would  have  tended  more  to  solid  comfort  than  such  a  dreaming 
kind  of  life.  I  know  that  sound  doctrine  maketh  sound  Chris- 
tians ;  but  it  is  practical  doctrine  that  must  do  it.  And  all 
Christian  practice  is  but  a  true  preparation  for  death.  Christ 
is  the  only  way  ;  but  heaven,  that  is,  God  in  the  heavenly  glory, 
is  the  only  end.  And  Christ  came  from  heaven,  and  is  ascended 
to  heaven,  and  sendeth  his  Spirit  into  our  hearts  from  heaven, 
to  call  up  our  hearts,  and  prepare  us  for  it.  Death,  therefore, 
which  is  our  passage  into  heaven,  must  be  in  our  eye  in  all  the 
exercises  of  our  religion,  and  all  the  businesses  of  our  lives. 
Away  with  those  opinions  and  practices,  whatsoever,  which  no 
way  tend  to  prepare  you  for  a  safe  and  comfortable  death. 

S.   IV.  Now  tell  me  how  this  preparation  must  be  made. 

P.  I.  The  chief  part  of  it  must  be  done  in  your  health.  II. 
And  the  rest  in  the  time  of  your  sickness. 

I.  In  your  health,  it  must  be  the  main  business  of  your  life  to 
prepare  for  death.  Particularly  bestow  much  care  and  diligence 
to  strengthen  your  belief  of  the  truth  of  God's  word,  of  the  im- 
mortality of  the  soul,  and  of  the  life  to  come.  Nothing  more 
perniciously  strengthened  temptations,  killeth  all  hope,  desire, 
and  endeavour,  than  secret  doubtings  whether  God's  word  be 
true,  and  whether  there  be  another  life  indeed  for  man  or  not. 
Uncertainties  will  hardly  prevail  against  sense,  and  present  things; 
uncertainties  will  hardly  sufficiently  comfort  a  departing  soul, 
when  all  worldly  comforts  must  be  parted  with  for  ever.  Every 
doubt  here  is  as  water  cast  upon  the  fire ;  it  quencheth  all  our 
desires  and  joys. 

Now,  the  strengthening  of  our  faith  about  the  world  to  come 
is  a  thing  that  is  not  done  with  a  wish  :  there  must  be  due  and 
constant  endeavours  used.  I  desire  you  to  read  the  directions 
I  have  given  you  in  the  second  part  of  my  'Life  of  Faith;'  and 
if  that  seem  not  enough,  read  my  '  Treatise  against  Infidelity,' 
and  my  '  Reasons  of  the  Christian  Religion,'  and  'More  Reasons.' 
Now,  I  only  advise  you, 

1.  Never  forget  the  miracles,  resurrection,  and  ascension  of 
Christ. 


544  the  poor  man's  family  book. 

2.  Forget  not  the  miracles  wrought  by  his  apostles  and  evan- 
gelists in  all  the  countries  where  they  came. 

3.  Forget  not  the  spirit  of  miracles  given  to  all  the  first- 
planted  churches. 

4.  But,  above  all,  forget  not  the  Spirit  of  holiness,  which,  in 
its  effects,  is  apparent  in  all  that  are  serious  Christians,  in  all 
ages  and  countries  ;  especially u  since  the  Spirit  is  Christ's 
standing  Witness  and  Advocate  in  us,  and  a  certain  proof  that  he 
is  the  Saviour  of  souls.  Forget  not  that  by  this  Spirit,  the  living 
image  of  God's  vital  power,  his  wisdom  and  his  goodness  is 
printed  on  the  sacred  Scriptures ;  and  the  same  image,  by  the 
Spirit  and  the  Scriptures,  is  printed  on  all  true  believers'  souls ; 
which  makes  a  notable  difference  between  them  and  the  rest  of 
the  world,  and  is  the  certain,  present,  common  evidence  that 
Christ  is  true,  and  that  he  is  preparing  for  everlasting  life. 

5.  Remember  that  God  hath  not  given  man,  in  vain,  a  soul 
which  is  capable  of  thinking  on  our  Maker  and  another  world  ; 
of  desiring  and  seeking  an  endless  home.  The  wise  Creator 
fitteth  all  his  creatures  to  their  uses. 

6.  Look  up,  and  think  whether  all  those  vast  and  glorious 
spaces  which  are  above  us  are  likely  to  be  without  inhabitants, 
when  we  see  every  corner  of  this  lower  world,  both  earth  and 
water,  are  inhabited. 

7-  And  when  we  find  by  experience  that  the  invisible  spirits 
are  our  helpers,  and  disdain  not  to  regard  and  serve  our  inte- 
rests, it  is  not  like  that  our  souls,  being  intellectual  spirits,  as 
well  as  they,  shall  have  communion  with  them  hereafter?  No- 
thing is  annihilated  j  much  less  such  noble  and  spiritual  beings 
as  men's  souls. 

8.  And  mark  but  the  common  experience  of  the  world,  which 
telleth  us  that  certainly  there  are  evil  spirits,  by  the  temptations 
which  we  feel  to  evil,  the  hinderance  of  good,  the  strange  power 
they  have  upon  corrupted  fantasies,  and  the  common  war  which 
is  maintained  against  Christ  and  Godliness  by  all  the  wicked  in 
the  world.  And  you  may  thus  learn,  from  the  devil  himself,  that 
all  this  malice  is  not  against  nothing. 

9.  And  the  certain  histories  of  witches  will  serve  to  confirm 
this  evidence. 

10.  And  so  will  the  certain  histories  of  apparitions;  for 
instance,  see  one  in  a  little  book,  called,  'The  devil  of  Mascoii.' 

u  John  \vi.;  Ro.n.  viii.  1f>.  2fi;  2  Tim.  ii.  7  ;  licit.  xii.  22-21. 


THE    POOR    MAN'S    FAMILY    BOOK.  545 

1 1 .  And  the  common  testimony  of  all  men's  consciences,  the 
consent  of  almost  all  the  world. 

12.  And  that  God  doth  actually  govern  the  world,  even 
among  heathens  and  infidels,  principally  by  the  hopes  and  fears 
of  a  life  to  come  :  and  God  cannot  need  a  lie  to  rule  us.  These 
and  many  such  reasons  help  to  confirm  our  faith :  but  it  is  the 
sacred  impressions  of  the  Spirit,  first,  on  the  Scripture,  and 
next  on  your  own  hearts,  and  all  the  holy  change  which  it  hath 
made  upon  you,  which  is  the  near,  the  sure,  the  constant51  witness 
in  yourself  and  with  you,  that  Christ  is  true,  and  that  he  is  pre- 
paring us  here  for  a  better  life. 

These  things  must  all  be  daily  thought  of,  and  all  suggestions. 
to  the  contrary  first  confuted,  and  then  abhorred  and  cast  away, 
till  the  soul  grow  up  to  such  a  habit  of  believing  as  will  serve? 
instead  of  sight  itself;  and  we  can  say  that  we  are  sure  that 
there  is  an  everlasting  life  for  souls. 

To  all  which  must  be  added  a  cherishing  of  the  Spirit,  which 
is  the  author  of  faith,  1 .  By  earnest  prayer  for  his  grace ;  2.  And 
by  obeying  and  improving  it. 

II.  Be  sure  that  you  truly  repent  of  your  known  sin:z  for 
nothing  makes  death  so  frightful  to  us  as  our  guilt.  Nothing  else 
can  make  us  reasonably  fear  whether  God  will  save  or  damn  our 
souls,  but  unpardonable  sin.  And  the  mercy  of  God  is  so  great, 
and  his  promise  so  sure,  that  nothing  can  reasonably  make  us 
doubt  of  pardon,  but  that  which  maketh  us  doubt  of  the  since- 
rity of  our  repentance,  and  faith  in  Christ.  Spare  not  sin,  then, 
but  repent  presently  ;  repent  deeply ;  confess  it  plainly ;  forsake 
it  resolutely ;  and  then  it  will  not  leave  such  fears  in  the  soul 
as  shall  make  the  sentence  of  death  to  be  dreadful  to  us  as  sin 
but  half  repented  of  will  do.  Sin  is  the  sting  of  death;  and 
true  repentance  hath  the  promise  of  forgiveness. 

III.  Put  your  souls,  with  all  their  sins,  and  dangers,  and  all 
their  interests,  into  the  hand  of  Jesus  Christ  your  Saviour  ;  and 
trust  them  wholly  with  them  by  a  resolved  faith.  It  is  he  that 
hath  purchased  them,  and  therefore  loveth  them.  It  is  he  that 
is  the  owner  of  them,  by  the  right  of  redemption.  It  is  now 
become  his  own  interest,  even  for  the  success  and  honour  of  his 
redemption,  to  save  them.  Be  not  too  thoughtful  about  things 
unknown  to  you,  as  how  separated  souls  do  act,  with  what  man- 
ner of  intellection  and  sense,  &c,  what  idea  to  have  of  spiritual 
bodies,  of  heaven,  &c.  But  implicitly  trust  Christ  with  all  these 

*  1  John  v.  10, 11.  ?Heb.xi.l.  '■  Luke  xiii.  3,5. 

VOf..   XIX.  N  N 


546  THE  poor  man's  family  book. 

things,  remembering  that  he  knoweth  what  you  know  not :  and 
as  he  possesseth  heaven  for  you  till  he  bring  you  to  possess  it, 
so  he  knoweth  all  these  things  unrevealed,  for  you,  till  he  bring 
you  to  see  and  know  them.  If  your  most  faithful  friend  were  in 
the  Indies,  and  invited  you  thither  with  the  promises  of  the 
greatest  wealth  and  pleasure,  you  would  trust  him,  though  you 
see  it  not  yourselves,  nor  know  the  particulars  distinctly.  It  is 
a  great  comfort  to  us  that  we  have  a  Head  and  Saviour  in  hea- 
ven, and  that  heaven  and  earth  are  in  his  power.  He  that 
saved  youa  from  sin  and  Satan's  power  will  save  you  from  hell's 
and  Satan's  torments.  If  angels  rejoice  at  our  conversion, 
Christ  and  angels  will  joyfully  entertain  victorious  souls  into  the 
heavenly  society,  and  welcome  them  to  heaven  with  dearest 
love.  Read  oft,  and  meditate  on,  his  special  promises.  "  If 
any  man  serve  me,  let  him  follow  me  \  and  where  I  am,  there 
shall  also  my  servant  be  ;"  (John  xii.  26  ;)  and  he  is  at  the 
"  right  hand  of  the  Majesty  on  high."  (Heb.  i.  3.)  "  If  I  go  to 
prepare  a  place  for  you,  I  will  come  again  and  receive  you  to 
myself,  that  where  I  am  there  you  may  be  also."  (John  xiv.  2, 3.) 
"  Father,  I  will  that  they  also  whom  thou  hast  given  me,  be 
with  me  where  I  am,  that  they  may  behold  the  glory  which 
thou  hast  given  me."  (John  xvii.  24.)  "  For  we  know  that  if  our 
earthly  house  of  this  tabernacle  were  dissolved,  we  have  a  build- 
ing of  God,  an  house  not  made  with  hands,  eternal  in  the  hea- 
vens :  for  in  this  we  groan,  earnestly  desiring  to  be  clothed  upon 
with  our  house  which  is  from  heaven,  that  mortality  may  be  swal- 
lowed up  of  life.  We  are  confident  and  willing  rather  to  be 
absent  from  the  body  and  present  with  the  Lord."  (2  Cor.  v. 
1,  &c.)  "  To  depart  and  to  be  with  Christ,  which  is  far  better." 
(Phil.  iii.  33.)  "  Blessed  are  the  dead  which  die  in  the  Lord." 
(Rev.  xiv.  13.)  "  This  day  shalt  thou  be  with  me  in  Paradise." 
(Luke  xxiii.  43.)  "  To  the  spirits  of  the  just  made  perfect." 
(Heb.  xii.  23.)  "And  so  shall  we  ever  be  with  the  Lord: 
wherefore  comfort  one  another  with  these  words."  (I  Thess.  iv. 
17.)  "  We  receive  a  kingdom  that  cannot  be  moved."  (Heb. 
xii.  2S.)  "  Receiving  the  end  of  our  faith,  the  salvation  of  our 
souls."  (1  Pet.  i.  9.)  "Lord  Jesus,  receive  my  spirit."  (Acts 
vii.  59.)  "  Him  that  overcometh  will  I  make  a  pillar  in  the  tem- 
ple of  my  God,  and  he  shall  go  no  more  out."  (Rev.  iii.  12,  21.) 
But,  above  all,  those  words  of  our  risen  Lord  I  would  have 
written  over  my  sick  bed,  and  on  my  heart.     "  Go  to  my  bre  - 

»  Acts  xxvi.  18;  Rom.  mi.  34—36. 


THE    POOR    MAN'S    FAMILY  BOOK.  54/ 

thren  and  say  to  them,  I  ascend  to  my  Father  and  your  Father, 
and  to  my  God  and  your  God."  (John  xx.  17-) 

Boldly,  then,  and  quietly,  deliver  up  thy  soul  to  the  care  of 
Christ.  There  is  all  things  in  him  which  thou  needest.  Are 
you  afraid  of  guilt,  and  the  law,  and  the  wrath  of  God,  and 
hell?  Remember  that  he  is  the  bLamb  of  God  that  taketh 
away  the  sins  of  the  world,  in  whom  the  Father  is  well  pleased: 
that  he  hath,  by  once  offering  of  himself,  perfected  for  ever  them 
that  are  sanctified  :  that  he  was  made  sin  for  us  who  knew  no  sin, 
that  we  might  be  made  the  righteousness  of  God  in  him.  He  is 
made  of  God  unto  us  wisdom,  righteousness,  sanctification,  and 
redemption.  If  any  man  sin  we  have  an  Advocate  with  the 
Father,  Jesus  Christ  the  righteous ;  and  he  is  the  propitiation 
for  our  sins,  and  not  for  ours  only,  but  for  the  sins  of  the  whole 
world.0  For  God  so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believed  in  him  should  not  perish, 
but  have  everlasting  life/1  Having,  therefore,  boldness  to  enter 
into  the  holiest  by  the  blood  of  Jesus,  by  a  new  and  living  way 
which  he  hath  consecrated  for  us,  through  the  veil,  that  is  to 
say,  his  flesh,  and  having  a  great  priest  over  the  house  of  God, 
let  us  draw  near  with  a  true  heart,  in  full  assurance  of  faith.e 
God  willing  more  abundantly  to  show  to  the  heirs  of  promise 
the  immutability  of  his  counsel,  interposed  himself  by  an  oath, 
that  by  two  immutable  things,  in  which  it  was  impossible  for 
God  to  lie,  we  might  have  a  strong  consolation,  who  have  fled 
for  refuge  to  lay  hold  on  the  hope  set  before  us ;  which  hope  we 
have  as  an  anchor  of  the  soul  both  sure  and  stedfast,  and  which 
entereth  into  that  within  the  veil,  whither  the  Forerunner  is  for 
us  entered,  even  Jesus  made  an  High  Priest  for  ever.f  Seeing, 
then,  we  have  a  High  Priest  that  is  passed  into  the  heavens, 
Jesus,  the  Son  of  God,  let  us  hold  fast  our  confession ;  for  we 
have  not  an  High  Priest  that  cannot  be  touched  with  the  feeling 
of  our  infirmities,  but  was  in  all  points  tempted  like  as  we  are, 
without  sin.  Let  us,  therefore,  come  boldly  to  the  throne  of 
grace,  that  we  may  obtain  mercy,  and  find  grace  to  help  in  time 
of  need.g  O  death  !  where  is  thy  sting?  O  grave  !  where  is 
thy  victory )  The  sting  of  death  is  sin,  and  the  strength  of  sin 
is  the  law ;  but  thanks  be  to  God  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ ;  hvvho,  by  death,  destroyeth  him 

>'  John  i.  29;  Heb.x.  14  ;  2  Cor.  v.  21,  and  i.  21  ;  1  Cor.  i.  30;  1  John  ii.  1,2. 
c  John.  iii.  16.  ll  Heb  x.  19,  20.  c  Heb.  vi.  17—19. 

f  Heb.  iv.  14-16.  ts  1  Cor.  xv.  55—  57.  h  Heb.  ii.  14, 15. 

NN  2 


548  THE    POOR    MAN'S    FAMILY    HOOK. 

that  had  the  power  of  death,  that  is,  the  devil,  and  delivereth 
them  who,  through  fear  of  death,  were  all  their  lifetime  subject 
to  bondage. 

Trust  boldly  your  soul  into  the  hand  of  such  a  Saviour,  and 
distract  not  your  mind  with  unbelieving  fears.'  He  wanteth 
neither  power,  nor  wisdom,  nor  love.  You  may  boldly  and  quietly 
trust  him  with  his  own.  He  hath  testified  his  love  at  so  dear  a 
rate  that  we  should  not  question  it.  (Gal.  ii.  20;  Rev.  i.  5.)  To 
save  us  is  his  proper  offiee  and  work.  (1  John  iv.  14;  Ephes.  v. 
23.)  It  is  his  covenant  to  save  his  body.  (Heb.  ix.  15  ;  1  Tim. 
iv.  8;  Heb.  x.  36;  Jam.  i.  12.)  He  is  our  Judge  himself. 
(John  v.  22.)  He  hath  the  keys  of  hell  and  death.  (Rev.  i.  17, 
18.)  His  work  in  heaven  is  to  prepare  a  glorious  receptacle  for 
us;  and  there  he  is  interceding  for  us  to  that  end.  (Heb.  ii.  10, 
and  vii.  25  ;  John  xiv.  1 — 3.  When  you  were  received  into  the 
state  of  grace  and  reconciliation,  you  were  entered  into  the  outer 
part  of  k  the  kingdom  of  heaven.  Here  you  were  made  l  heirs, 
co-heirs  with  Christ ;  and  here  you  had  God's  pledge  and  ear- 
nest, and  the  first-fruits  :  and  will  he  not  give  us  that  which  he 
hath  already  given  us  so  much  right  to  ?  Our  near  relation  to 
him  assureth  us  that  he  will  not  condemn  his  friends,  his  flesh. 
(John  xv.  14,  15  ;  Eph.  v.  29,  30;  2  Cor.  vi.  17,  18.)  Is  his 
love,  his  promise,  his  oath,  his  seal  as  nothing  to  us  ?  He 
would  never  have  given  us  a  heavenly  mind  and  desire,  nor  set 
us  on  seeking  it,  if  he  would  not  have  given  it  us.  (Matt.  vi.  20, 
21,  33;  John  iv.  14,  and  vi.  27;  Matt.  vii.  7,  8 ;  1  Cor.  xv. 
58 ;  Psalm  lxxiii.  24.  It  is  faith  in  Christ  which  we  must  live 
and  die  by,  if  we  will  live  and  die  in  a  well-grounded  peace. 

IV.  Devote  yourself  entirely  to  God,  and  make  it  your  trade 
of  life  to  please  him,  doing  all  the  good  that  you  can  to  others 
for  soul  and  body;  that  so  your  conscience  may  bear  you 
witness  at  death,  that  notwithstanding  your  infirmities,  the  very 
business  for  which  you  lived  in  the  world,  was  to  serve  your 
Lord,  and  to  do  good,  and  not  to  pamper  the  flesh,  nor  to  grow 
rich,  nor  to  get  into  honour  and  applause  with  men. 

Though  our  good  works  give  nothing  unto  God,  nor  can  men 
or  angels  merit  any  thing  of  him,  in  commutative  justice,  as  to 
the  value  of  the  thing,  but  only  in  point  of  governing,  paternal 
justice,  as  to  the  order  of  free  donation,  it  being  impossible 

1  Ezek.  xvi.  8,  and  xviii.  4;  1  Cor.  vi.  19  ;  Psalm  cxix.  49. 
"  Matt.  Ii  I  -  2  ;  x.  7  ;  xiii.  11,  24,  31,  33,  44,  45,  47. 

1  1  Pet.  i.  3,  4  ;  Rom.  viii.  17,  18  ;  v.  8— 11,  and  viii.  16  ;  Gal.  iv.  6;  Eph- 
i  i.  19 ;  i.  13,  14,  and  iv.  30  ;  John  xvii.  3  ;  2  Cor.  i.  22,  and  v.  5. 


THE    POOR    MAN'S    FAMILY    BOOK.  540 

that  any  creature  should  have  any  thing  from  God,  but  by  his 
gift,  under  what  covenant  soever ;  yet  God,  who  is  holy,  is  the 
lover  of  holiness,  and  them  rewarder  of  them  that  diligently  seek 
him.  And  nothing  can  reasonably  make  a  dying  man  question 
his  salvation  but  the  doubtfulness  of  his  own  sincerity  in  his 
covenant  with  God,  and  of  his  true  repentance  and  sanctifica- 
tion.  And  no  man  can  well  judge  his  faith  or  repentance  to  be 
sincere,  who  liveth  not  as  absolutely  devoted  to  God.  Therefore, 
though  you  must  abhor  all  thoughts  of  ascribing  any  thing  to 
your  own  faith,  or  repentance,  or  holiness  and  sincerity,  which 
is  proper  to  God  the  Father,  or  to  our  Saviour,  or  to  the  Holy 
Ghost,"  yet,  without  holiness  none  shall  see  God;  for  he0 
hateth  all  the  workers  of  iniquity.  And  conscience  will  be  con- 
science still ;  and  its  office  is  not  to  question  whether  God  be 
God,  and  Christ  be  Christ,  but  whether  we  be  Christians.  And 
he  that  never  so  fully  believeth  in  Jesus  Clnist,  must  find 
himself  to  be  indeed  a  believer,  and  to  be  sanctified  by  his1' 
Spirit,  before  he  can  comfortably  die,  or  have  any  assurance 
of  his  own  salvation.  If  we  are  over  the  temptations  to  infide- 
lity itself,  the  rest  of  our  fears  and  troubles  will  be  raised  by 
the  doubts  of  our  own  sinceritv,  and  by  the  discerning  of  that 
they  must  be  resolved. 

And  there  is  no  such  full  and  satisfving  evidence  of  that  as 
thisq  testimony  of  our  conscience,  that  in  simplicity  and  godly 
sincerity,  and  not  in  fleshly  wisdom,  Ave  have  had  our  conversa- 
tion in  the  world.  That  is,  that  we  really  lived  not  to  the  flesh, 
but  unto  God,  and  how  weakly  soever,  our  main  business  in  the 
world  was  to  serve  and  please  him,  with  all  the  powers  and 
estate  he  gave  us.  And  that  we  did  not  principally  live  to  the 
world,  and  put  God  off  with  the  leavings  of  the  flesh,  nor  made 
his  service  our  secondary  business,  and  seek  him  and  heaven 
but  in  the  second  place.  O  that  we  knew  well  how  much  a  life 
of  total  resignation,  devotedness,  and  serviceableness  to  God, 
doth  tend  to  a  quiet  and  comfortable  death,  we  should  live 
otherwise  than  most  do  ! 

S.  But  I  have  oft  heard  that  we  must  put  no  confidence  in 
any  works  or  holiness  of  our  own,  and  that  it  is  legal,  and  pha- 
risaical,  and  popish,  to  fetch  any  of  our  comfort  from  them. 

P.   1.  We  must  not  dream  that  any  works  or  holiness  of  ours 

mHeb.  xi.  G.  "  Heb.  xii.  14. 

0  Psalm  v.  5.  p  Rom.  viii.l,  8-11. 

•J2  Cor.  i.  12. 


550  THE    POOR    MAN'S    FAMILY    BOOK. 

can  justify  us  if  we  are  judged  by  the  law  of  works,  or  innocency, 
in  whole  or  in  part.  Because  nothing  but  perfect,  sinless  ho- 
liness will  so  justify.  But  when  Christ  hath  fully  satisfied  for 
our  violation  of  that  law,  and  made  us  a  law  of  grace  by  which 
we  must  be  judged,  that1  law  of  grace  doth  justify  or  condemn 
men,  as  they  perform  or  not  perform  its  conditions,  giving  free 
justification  against  the  curse  of  the  former  law,  through  Christ 
alone,  to  all  true  believers. 

2.  I  told  you  before  that  nothing  must  be  ascribed  to  our  own 
holiness  or  works  that  is  proper  to  God  the  Father,  or  to  Christ, 
or  to  the  Spirit.  And  can  you  desire  any  more  ?  If  nothing, 
under  Christ's  person  or  thing,  be  a  means  of  our  salvation, 
then  no  person  or  thing  must  be  loved  or  trusted,  as  a  means. 
But  who  is  it  that  dare  say  so  ? 

3.  When  any  thing  of  our  own  is  put  in  competition  with 
Christ,  or  opposition  to  him,  and  the  question  is,  whether  Christ 
or  that  is  to  be  trusted,  or  to  be  our  comfort,  it  must  not  only 
be  distrusted,  but  rejected  as  dung. 

4.  Did  Paul  sin  in  the  rejoicing  before  cited  ?   (2  Cor.  i.  12.) 

5.  Do  you  think  that  no  sin  of  our  own  should  trouble  us  ? 
Is  there  no  sin  which  is  just  cause  of  doubting  of  our  justifica- 
tion ?  What !  not  unbelief,  nor  impenitence,  nor  malignity, 
nor  a  fleshly  or  ungodly  life  ?  Shall  not  all  perish  that  continue 
such  ?  And  is  it  not  part  of  our  discomfort  to  see  that  we  are 
free  from  that  cause  of  discomfort  ?  If  there  beany  damning  sin 
in  the  world,  or  any  difference  of  the  wicked  from  the  righteous, 
must  not  our  dying  comfort  lie  much  in  finding  that  this  is  not 
our  case  ? 

V.  Take  heed  of  quenching  the  Spirit  of  grace.  He  is  our 
life  from  Christ,  our  Head.  Whatever  good  we  do  in  health  or 
sickness,  it  must  be  by  his  gracious  operations.  You  may  think 
of  Christ,  and  read  over  the  promises,  and  think  of  the  joys  of 
heaven,  and  all  will  have  little  power  upon  you,  if  the  Spirit  help 
you  not.  You  will  but  strive  and  come  off  with  discouragement, 
and  say,  e  I  cannot  get  assurance  with  all  my  examination.  I 
cannot  believe,  I  cannot  reach  to  any  powerful  apprehensions 
of  God,  or  heaven.  I  cannot  choose  but  fear  and  doubt,  even 
with  the  most  evident  arguments  before  my  eyes.  There  is  no 
effectual  light  in  any  knowledge,  no  holy  love  and  delight  in 
God,  no  spiritual  life  in  any  of  our  thoughts,  but  what  is  wrought 
by  the  illuminating,  sanctifying,  quickening  Spirit.    O,  therefore, 

1  John  Hi.  16,  18—20. 


THE    POOR   MAN'S    FAMILY   BOOK.  551 

tenderly  cherish  and  preserve  this  heavenly  guest,  as  ever  you 
would  have  joy  in  health  or  sickness,  for  it  must  be  the  joy  of 
the  Holy  Ghost ! 

S.  What  is  the  cherishing,  and  what  the  quenching,  of  the 
Spirit  ? 

P.  It  is  a  great  truth,  not  sufficiently  considered  by  the  wiser 
sort  of  Christians,  that  God,  in  his  course  of  government  over 
the  souls,  even  of  the  justified,  doth  exercise  great  rewards  and 
great  punishments  here  ;   and  these  are  much  more  upon  the 
soul  within,  than  upon  the  body  without ;  even  the  giving  of 
more  of  the  operations  of  his  Spirit,  is  his  great  reward,  and  the 
withholding,  the  withdrawing,  or  denying  its  operations,  is  his 
great  punishment.     The  sin  which  provoketh  him  is  unthankfu 
neglect  of  convictions   and  holy  persuasions  of  the  Spirit,  am; 
much  more  wilful  resistance  of  them.     When  we  sin,  it  is  not 
the  bare  sin  that  is  all,  as  to  the  act  itself,  but  especially  the 
resisting  of  the  Spirit,  which  in  that  sin  we  were  guilty  of,  which 
we  pay  dearest  for,  when  the  Spirit  convinceth   us,  reproveth 
us,   and  striveth   with  our  hearts,  and  we  will  not  yield,  but 
overcome  it.     And  the  punishment  of  withdrawing  the  Spirit's 
operations   is  the  more  dangerous  by  how  much  the  less   per- 
ceived and  lamented.     Usually  the  signs  of  this  judgment  are, 
for  men  to  lose  their  life  and  love  to  goodness  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 
affected  fervency.     To  grow  stranger  to  God  and   the   life  to 
come,  and  more  bold  with  sin,  and  more  worldly  wise,  to  prove 
duty  to  be  no  duty,  and  sin  no  sin,  and  to  plead  for  every  fleshly 
interest.     Many  a  true  Christian,  that  loseth  not  all  grace,  yet 
comes  to  so  low  a  state  of  faith,  that  faith  doth  but  live,  but 
acteth  not  with  the  conquering  and    quickening  vigour  as  it 
ought. 

And  alas  !  I  must  tell  you,  that  one  gross  sin,  or  many  wilful 
lesser  sins,  may  so  quench  the  Spirit  as  that  many  a  year's  time 
doth  not  recover  it ;  nay,  with  some  it  is  never  recovered  in  the 
same  degree  to  their  death.  O  if  we  knew  what  one  hour's 
sin  may  lose  us  this  way,  we  would  not  commit  it  for  a  world  ! 

S.  Alas  !  but  what  if  I  have  quenched  the  Spirit,  is  there  no 
way  to  recover  it  ?     What  must  I  do  ? 

P.  You  must  deal  faithfully  with  yourself,  by  deep  repentance, 
and  free  confessions.  You  must  mark  what  sinful  lust  or  af- 
fection hath  got  possession  of  your  heart,  instead  of  holy,  spiritual 


552  THE  poor  man's  family  book. 

affections  :  and  you  must  set  upon  the  mortifying  of  those  lusts 
resolvedly ;  especially  you  must  get  far  enough  away  from  the 
temptations  which  have  prevailed  with  you.  You  must  note 
what  declining  you  have  made  in  duty,  for  matter  or  fervour, 
and  you  must  set  yourself  to  all  that  duty  you  have  omitted.  You 
must  he  much  in  meditating  on  the  greatest  quickening  truths, 
and  plead  them  oft  and  earnestly  with  your  soul.  You  must 
use,  if  possible,  the  converse  of  lively  spiritual  Christians,  and, 
in  a  word,  the  same  means  must  be  used  again  which  God 
blessed  to  your  quickening  at  first :  especially  earnest  prayer 
that  God  would  restore  that  measure  of  his  Spirit's  operations 
which  you  have  lost :  and  you  must  mark  by  what  ways  of 
omission  or  commission  you  quenched  the  Spirit,  and  by  the 
contrary  must  it  be  restored  to  you.  And  then  in  health  and 
sickness  you  will  have  in  you  that  heavenly  fire  which  will  carry 
up  vour  heart  to  God ;  and  that  divine  nature  which  will  make 
heaven  and  holiness  connatural,  and  suitable,  and  desirable  to  you. 

S.  But  how  shall  I  know  whether  I  have  the  Spirit  ?  or  whe- 
ther I  have  more  or  less  of  it  ? 

By  the  love  of  God  and  holiness,  and  by  the  love  of  man,  and 
a  desire  to  do  good  :   for  these  are  its  proper  works. 

S.  But  how  shall  I  know  that  I  love  God  truly  ? 

P.  s  When  God's  holy  word,  and  the  holy  practice  of  it,  and 
the  thoughts  of  your  perfect  holiness  and  heaven,  with  Christ 
and  his  holy  angels,  in  the  perfect  love,  praise,  and  service  of 
the  most  holy  God,  are  all  most  pleasing  to  your  mind ;  and 
more  desired  by  you  than  the  riches,  honours,  and  fleshly  plea- 
sures of  this  world  ;  and  when  you  long  for  the  holiness  of  the 
world,  and  the  prosperity  of  the  church,  and  the  good  of  the 
souls  and  bodies  of  all  men  ;  and  most  heartily  pray  for  the  hal- 
lowing of  God's  name,  and  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  is  your  daily  trade  and  plea- 
sure ;  this  is  the  sure  evidence  of  the  love  of  God,  and  of  his 
Spirit. 

S.  1  have  heard  far  different  signs  of  it  from  some,  as  if  it  lay 
in  impulses,  raptures,  and  revelation  of  more  than  is  in  the 
Scripture:  and  I  have  heard  others  mock  at  all  mention  of  the 
Spirit,  as  if  there  were  no  such  thing,  besides  the  effects  of  na- 
ture, art,  industry,  and  imagination. 

»Rom.  v.  5,  and  viii.39;  John  xiv.  15,23;  1  John  ii.  5;  iii.  14,  16, 17  j  V. 
3,  and  iv.  12, 16  5  Eph.  iii.  17 ;  iv.  2, 15,  16 ;  v.  2,  and  ii.  10. 


THE   POOR    MAN'S    FAMILY   BOOK.  553 

P.  Between  these  two  malefactors  the  church  of  Christ,  in  all 
ages,  hath  been  crucified.  But  do  you  bless  God  who  hath  given 
you  that  in*  possession  and  experience  which  others  that  have 
it  not  can  hardly  know.  And  yet  it  were  easy  for  them,  were 
they  considerate,  to  discern  that  the  foresaid  love  of  God  and 
man  is  the  true  excellence  of  human  nature  ;  and  that  some 
have  it  as  I  described  it,  though  not  in  perfection  :  and  that  no 
men  are  brought  to  it,  but  by  the  Gospel  and  God's  special 
blessing  on  it ;  which  is  by  the  operation  of  his  Spirit. 

VI.  The  sixth  direction  to  prepare  for  death  is,  that  you 
make  it  your  chief  care  to  dwell  continually  in  the  sense  of  God's 
love  ;  and  be  daily  employed  in  studying  the  greatness  of  it,  in 
the  nature  of  God,  and  the  mercies  of  the  Gospel,  and  in  all  your 
own  particular  experiences  ;  and  that  praise  and  thanksgiving 
be  your  daily  work. 

Distinctly  note  the  parts  of  this  direction  : 

1.  If  you  can  but  keep  the  sensible  apprehension  of  God's  u 
love  continually  upon  your  heart,  it  must  needs  make  heaven 
desirable  to  you  :  and  the  drawings  of  God's  love  will  overcome 
the  fears  of  death. 

2.  Think  much  of  the  infinite  perfection  of  God.  Remember 
that  his  goodness  is  equal  to  his  greatness ;  and  what  that  is, 
look  up  to  the  heavens,  and  think  of  all  the  world,  and  you  may 
see.  Therefore  he  is  called  love  itself.  And  shall  it  be  hard 
for  a  soul  that  desireth  to  please  God,  to  believe  that  love  itself 
doth  love  him,  and  that  infinite  goodness  will  be  pleased  with 
him  in  Christ  ? 

3.  The  Son  of  God  incarnate,  in  his  whole  work  of  redemp- 
tion, is  so  wonderful  a  glass  to  reveal  to  man  the  love  of  God, 
that  x  the  studying  of  Christ  doth  as  aptly  tend  to  acquaint  the 
soul  with  divine  love  and  loveliness,  as  the  greatest  beneficence 
of  the  greatest  friend  doth  tend  to  convince  us  of  his  friend- 
ship. 

4.  The  y  remembering  all  the  great  mercies  of  your  lives,  to 
your  souls  and  bodies,  in  every  place,  state,  and  company,  will 
help  to  convince  you  that  he  that  hath  done  all  this  for  you, 
loveth  you.  And  you  may  trust  that  God  of  love  at  death,  who 
hath  filled  up  your  lives  with  the  benefits  of  his  love. 

«  1  John  v.  10, 11 ;  Rom.  viii.  1,  9,  13. 

u2Tim.i.7;  Gal.  iv.  G;  Rom.  v.  H,  and  viii.  17,  39  ;  Psalm  xix.  1,  2,  and 
ciii.  3,  8, 11, 17  ;  1  John  iv.  7,  8  ;  John  16,  27. 
xEph.iii.  17— 19;  Tit.  iii.3— 5;  1  John  ii.  1,2. 
y  Psalm  ciii.  1— 5  j  lxvi.,  and  cxvi. 


554  THE  poor  man's  family  book. 

5.  And  if  you  make z  praise  and  thanksgiving  to  be  half  your 
prayers  every  day,  and  employ  your  heart  and  tongue  still  in 
them,  this  exercise  of  love  to  God  will  keep  in  your  soul  a  sweet 
apprehension  of  his  love  to  you,  and  make  both  health  and 
sickness  easy,  if  not  full  of  delight. 

To  live  in  the  sense  of  God's  love ;  and  so  in  the  exercise  of 
love  to  God,  by  praise  and  holy  desires,  and  good  works,  is  the 
very  first-fruits  and  foretaste  of  heaven  and  earth,  and  is  a  fruit 
of  believing  more  excellent  than  belief  itself,  and  comforteth 
the  soul,  and  draweth  it  to  God  by  the  most  powerful  way,  even 
by  experimental  taste  of  his  love  and  goodness.  And  he  will 
most  easily  believe  that  there  is  a  heaven  for  him  who  hath  the 
beginning  and  foretastes  of  it  already. 

VII.  And  a  great  part  of  your  preparation  lieth  in  this,  that 
you  daily  live  as  in  heaven  while  you  are  on  earth,  by  faith, 
hope,  and  love,  exercised  in  heavenly  contemplation. 

if  you  live  as  a  stranger  to  heaven  in  health,  you  will  be 
strange  to  it,  it  is  like,  in  sickness ;  and  the  soul  will  rather  have 
terror  than  pleasure  in  thinking  of  going  to  a  strange  place,  a 
strange  God,  strange  company,  and  strange  employment.  There- 
fore Christ  calleth  us  to  "  lay  up  our  treasure  in  heaven," 
(Matt.  vi.  20,)  that  is,  to  make  it  the  work  of  our  lives,  so  to 
use  all  our  present  time,  and  means,  and  mercies,  as  may  best 
make  sure  of  the  heavenly  reward :  and  where  our  treasure  is 
our  hearts  will  be.  (Matt.  vi.  21.)  If  you  believe  that  you  have 
a  far  greater  happiness  reserved  for  you  with  God  than  this 
world  affordeth,  nature  will  teach  you  to  desire  your  own  hap- 
piness :  and  we  are  commanded,  (Col.  iii.  1 — 4,)  as  being  risen 
with  Christ,  to  seek  the  things  that  are  above,  where  Christ  sit- 
teth  on  the  right  hand  of  God  :  to  set  our  minds  or  affections  on 
things  above,  and  not  on  things  on  earth,  because  we  are  dead 
to  the  world,  and  our  life,  that  is,  our  felicity,  is  hid,  or  out  of 
sight,  with  Christ  in  God,  in  the  sight  and  fruition  of  God  in  hea- 
ven ;  and  when  Christ,  who  is  our  life,  (causally  and  radically,) 
shall  appear  in  his  glory  to  the  sight  of  man,  then  shall  we 
also  appear  with  him  in  glory.  Our  happiness  will  be  visible  to 
all.  And  (Phil.  iii.  20)  it  is  said]  "  our  conversation,  or  bur- 
gesship,  or  city  converse,  is  in  heaven." 

Remember,  daily,  that  there  is  your  Father,  your  Saviour, 
your  Comforter,  your  home,  your  happiness,  your  glory,  your 

z  Psalm  cxlv  ;  cix.  30 ;  lxxi.  8,  15  ;  lxiii.  3— G  ;  xxxiv.  1—3  ;  cxlviii.,  and 
cxlix.  cl. 


THE   rOOR   MAN'S    FAMILY   BOOK.  555 

friends,  your  interest,  and  your  great  business.  You  are  already3 
heirs,  and  must  quickly  be  possessors .b  "  You  are  come  to 
Mount  Zion,  and  to  the  city  of  the  living  God,  the  heavenly 
Jerusalem,  and  to  an  innumerable  company,  or  ten  thousands, 
of  angels,  to  the  general  assembly  and  church  of  the  first-born, 
which  are  enrolled  in  heaven,  and  to  God,  the  Judge  of  all,  and 
to  the  spirits  of  just  men  made  perfect,  and  to  Jesus  the  Medi- 
ator of  the  new  covenant,  and  to  the  blood  of  sprinkling,  which 
speaketh  better  things  than  Abel's. 

Therefore,  let  me  advise  and  entreat  you,  that  you  do  all  that 
you  do  in  the  world,  with  heaven  still  in  your  eye.  Hear,  and 
read,  and  pray,  as  if  heaven  were  open  still  before  you.  Resist 
temptations ;  trade,  and  follow  your  business  in  the  world,  as  if 
heaven  were  still  in  sight,  as  a  traveller  holdeth  on  his  journey 
in  remembrance  of  the  end. 

And  especially  use  often  to  set  yourself  purposely  at  season- 
able hours,  as  you  are  able,  to  meditate  on  the  heavenly  glory : 
and  though  we  must  form  no  image  in  our  minds  of  God  him- 
self, but  think  of  him  as  an  infinite  Spirit,  infinitely  powerful, 
wise,  and  good,  yet  we  may  and  must  think,  by  the  help  of 
imagination,  of  the  glorified,  human  nature  of  Christ,  and  the 
glorious  state  of  heaven  itself.  And  as,  intuitively,  we  here 
know  our  own  souls  in  act,  our  vitality,  understanding,  and 
wills ;  so,  by  knowing  ourselves,  we  may  know,  in  part,  what 
God,  and  angels,  and  holy  souls  are.  And  as  our  bodies  shall 
be  glorified,  so  we  may  have  answerable  apprehenions  of  them  : 
and  where  we  may  not  think  of  imagined  glories,  as  of  the  light  of 
the  sun,  or  shining  bodies,  as  if  the  glory  of  spirits  were  just  the 
same,  yet  we  may  think  of  them  as  resemblances  or  similitudes  :c 
as  the  new  Jerusalem  is  described,  Rev.  xxi.  and  xxii. :  and, 
from  the  sense  and  thoughts  of  all  the  delights  of  man  on 
earth,  we  may  aggravate  the  inconceivable  joys  of  heaven. 

Set,  therefore,  oft  before  your  eyes,  the  certainty,  the  near- 
ness, the  greatness  of  that  glory.  Think  how  many  millions  of 
holy  souls  are  there  in  joy,  while  we  are  here  in  fears  and  cares; 
think  of  the  excellent  servants  of  God  who  have  passed  thither 
through  a  world  of  trials,  and  were  lately  compassed  with  such 
infirmities  as  ours,  and  passed  through  death  as  we  must  do. 
Remember  that  we  go  not  an  untrodden  path  ;  but  are  followers 
of  all  the  spirits  of  the  just.     Think  how  much  better  it  is  with 

a  Rom.  viii.  15, 17, 18.  b  Heb.  xii.  22—24. 

cl  Cor.  Hi.  11,  12}  2  Cor.  iii.  18. 


556  the  rooti  man's  family  book, 

them  than  with  us ;  how  they  are  freed  from  all  our  sins  and 
sufferings,  and  doubts  and  fears.  O  think  what  it  is  for  a  per- 
fected, holy  soul  to  see  the  glorified  Redeemer,  and  all  the  holy 
company  of  saints  and  angels ;  yea,  to  see  the  glory  of  God 
himself,  and  to  have  the  knowledge  of  all  his  glorious  works; 
to  feel  his  love  poured  out  unto  us,  and  to  be  wrapt  up  in  loving 
and  praising  him  for  ever,  in  the  most  transcendent  joy  and 
pleasure  of  the  soul.  Think  of  your  holy  acquaintance  that  are 
gone  before  you,  and  frequently  fetch,  as  it  were,  a  walk  in  the 
streets  of  the  city  of  God  ;  suppose  you  saw  their  glory,  and 
heard  their  concordant  praises  of  their  Creator,  Redeemer,  and 
Sanctifier.  Let  these  kind  of  thoughts  be  so  oft  and  serious 
that  they  may  be  your  daily  work  and  pleasure,  and  the  daily 
conversation  of  your  minds  with  God  above. 

And  because  your  heart  will  be  backward,  drive  it  on ;  and, 
as  I  told  you  about  meditation,  you  must  use  to  preach,  as  it 
were,  to  yourself.  Let  heaven  be  your  subject;  convince  your 
heart  with  evidence,  urge  it  with  heavenly  motives,  solace  it  with 
heavenly  comforts  ;  and  when  it  is  dull,  turn  your  thoughts,  by 
petition,  to  God,  and  beg  his  helps.  Sometimes  speak  to  your- 
selves, and  sometimes  reverently  to  God  ;  and  thus  keep  a  holy 
communion  and  familiarity  above  ;  and  this  will  make  heaven 
desirable  to  you  at  a  dying  hour. 

But  the  fuller  directions  for  the  practice  of  this  duty  I  must 
refer  you  to  in  the  fourth  part  of  my  '  Saint's  Rest.' 

VIII.  The  next  direction  to  prepare  you  for  death  is,  that  you 
mortify  the  flesh  in  time  of  health,  and  see  that  nothing  in  this 
world  be  too  dear  and  pleasing  to  you ;  and  let  not  sense  and 
imagination  rule  you. 

If  you  be  in  love  with  any  thing  here,  you  will  be  the  lother 
to  leave  it;  and  if  the  flesh  be  too  dear  to  you,  its  sufferings 
will  be  the  more  grievous,  and  you  will  be  the  lother  to  lay  it  to 
rot  in  the  earth.  And  if  you  use  to  live  too  much  by  sight  and 
sense,  you  will  grow  so  familiar  with  things  sensible,  and  so 
strange  to  things  unseen,  that  you  will  scarce  be  able  to  see  any 
further  with  the  mind  than  vou  can  see  with  vour  eves ;  and 
scarce  any  thing  will  seem  certain  to  you,  or  be  effectual  with 
you,  which  you  see  not. 

But  if  you  get  your  affections  loosed  from  the  world,  and 
mortify  the  d  flesh  with  its  affections  and  desires,  and  become 

dRom.  viii.  13,  and  xiii.  13, 14  ;  Gal.  v.  24  ;  2  Cor.  iv.  16,  18,  and  v.  7  j 

Col.  iii,  5,6. 


THE    POOR    MAN'S    FAMILY    BOOK.  55/ 

indifferent  to  the  things  of  sense,  and  use  to  overrule  your  sense 
by  faith,  and  live  most  upon  unseen  things,  there  will  he  little 
to  entangle  and  hinder  the  willingness  of  your  departing  souls. 

IX.  Next,  1  advise  you  to  settle  well  the  state  of  your  soul, 
by  examination  and  self  acquaintance,  in  a  good  assurance  of 
your  own  sincerity ;  for,  as  I  told  you,  when  you  have  over- 
come the  doubts  of  the  truth  of  God's  promises  and  the  life  to 
come,  it  will  be  the  doubts  of  your  own  sincerity  then  which 
will  be  your  fear,  and  make  you  unwilling  to  die. 

How  you  may  do  this  I  have  told  you  oft,  and  fully,  in  a  book 
called  '  The  Method  for  Peace  of  Conscience.'  At  the  present 
I  shall  add  these  brief  instructions. 

1.  But  what  evidence  or  signs  to  judge,  I  have  here  before 
oft  told  you,e  even  by  faith  working  by  love  to  God  and  man,  or 
by  your  true  consent  to  the  covenant  of  grace,  expressed  in  a 
holy,  obedient  life;  particularly,  1.  If  God,  to  he  seen  and 
loved  in  the  joys  of  the  heavenly  glory,  be  the  chief  end  of  your 
heart  and  life.  2.  If  Christ  he  taken  for  your  only  Saviour. 
3.  If  you  are  desirous  that,  by  his  Spirit,  he  should  perfectly 
sanctify  you.  4.  If  you  have  no  sin  but  what  you  had  rather 
leave  than  live  in.  5.  If  you  love  the  word  and  means  which 
should  sanctify  you,  and  love  a  holy  life,  and  had  rather  have 
more  holiness  than  have  all  the  wealth  and  pleasure  of  the 
world.  6.  If  you  are  willing  to  use  God's  means  hereto.  7.  If 
the  main  desire  of  your  heart,  and  drift  of  your  life,  be  to 
please  God.  S.  If  you  love  God's  servants  for  their  holiness, 
and  desire  the  increase  of  holiness  in  the  world,  and  labour  to 
do  good  to  the  sou's  and  bodies  of  others,  in  your  place,  as  you 
are  able  :  all  these  will  prove  the  truth  of  your  consent  to  the 
covenant  of  God,  and  that  you  have  his  Spirit. 

2.  And  having  these  certain  marks  before  you,  examine  your 
state  impartially  by  them,  as  one  that  is  going  to  the  judgment 
of  God:  and  what  you  cannot  do,at  one  time  do  at  another  j 
and  cease  not  till  you  are  able  to  conclude  that  your  soul  is  sin- 
cerely devoted  to  God,  and  trusteth  in  Christ  for  the  pardon  of 
your  sins.  And  if  your  cannot  satisfy  your  conscience  without 
help,  advise  with  some  able,  faithful  minister. 

'3.  And  when  you  see  God's  graces  evident  in  you,  give  him 

thanks  for  them,  and  rejoice  in  his  love,  and  watchfully  study  to 

keep,  and  exercise,  and  increase  the  grace  which  he  hath  given 

e  Matt,  xxviii.  19;  v.  3— 9,  ami  vi.  20,  33;  Mark  xvi.  16;  John  iii.  10, 
18—22  i  Gal.  v.  G,  13,  22—24  Rom.  xiii.  10,  and  viii.  1,  9,  13  ;  2  Cor.  v.  tf  ; 
1  John  iii.  14. 


558  the  poor  man's  family  book. 

you ;  and  let  not  Satan  make  you  still  question  all  again  at  his 
pleasure. 

4.  Two  extremes  you  must  here  carefully  avoid.  1.  Be  not 
presumptuous  and  partial,  and  blinded  by  self-love,  to  think, 
without  proof,  that  all  is  well  with  you,  merely  because  you 
would  have  it  so.  2.  Keep  not  up  a  timorous,  scrupulous  dis- 
position, like  a  childish  servant,  who,  instead  of  doing  his  work 
as  well  as  he  can,  doth  nothing  but  cry,  because  he  cannot  do  it 
to  please  his  master  :  as  if,  when  you  sincerely  desire  to  please 
God  before  your  flesh,  and  do  your  best,  or  truly  endeavour  it, 
you  could  not  believe  that  in  Christ  he  will  accept  you  ;  but  are 
still  thinking  of  God  as  an  enemy,  or  cruel,  that  nothing  can 
please  but  the  death  of  sinners. 

When  you  have  thus  settled  the  state  of  your  soul,  and  can 
say,  I  know  that  I  am  passed  from  death  to  life ;  you  are  forti- 
fied then  against  most  of  your  temptations  to  sinful  fears,  and 
unwillingness  to  come  to  God. 

X.  The  last  part  is  more  easily  done;  that  is,  settle  your 
worldly  estate  and  affairs  so,  as  one  should  do  that  is  ready  to 
depart.  Make  your  will,  that  none  may  contend  about  your 
estate  when  you  are  dead.  If  you  have  wronged  any,  make  them 
restitution.  If  you  are  fallen  out  with  any,  be  quickly  recon- 
ciled, and  forgive  them. 

To  these  I  would  have  added,  that  you  learn  beforehand  what 
temptations  are  like  to  assault  you  in  sickness,  and  get  particu- 
lar defensatives  against  them.  But  this  1  have  spoken  to  before. 

5.  You  have  told  me  how  to  prepare  for  death  in  health.  I 
pray  you  tell  me  next  how  to  prepare  further  in  sickness  ? 

P.  I  must  not  here  overwhelm  you  with  multitudes  of  direc- 
tions, nor  set  you  upon  long  and  hard  tasks  of  meditations,  for, 
usually,  nature,  through  pains  and  weakness,  is  unable  for  much 
work.  It  is  the  time  of  health  which  is  the  working  time  : 
yet  because  something  is  then  to  be  done,  especially  by  them 
that  have  longer  sicknesses,  which  destroy  not  their  reason,  I 
shall  briefly  advise  such. 

I.  If  it  be  one  that  is  unconverted  and  unprepared  before, 
alas  !  what  shall  I  say  ?  The  time  is  short,  and  the  body  weak, 
and  it  is  hard  to  know  that  their  repentance  is  not  the  fruit  of 
mere  fears,  rather  than  of  a  changed  heart.  They  are  many 
things  that  such  a  man  hath  to  learn  and  think  on,  and  a  great 
change  to  be  made  before  he  can  be  saved.  And  is  a  little 
time  of  sickness  fit  for  all  this  ?     But  yet  there  is  some  hope, 


THE   POOR    MAN'S    FAMILY    BOOK.  559 

and  while  there  is  life  and  hope  we  must  do  our  best.  To  such, 
therefore,  I  say,  '  Be  it  never  so  late,  these  three  things  must  be 
done,  or  you  are  lost  for  ever.' 

1 .  You  must  be  convinced  not  only  that  you  are  sinners,  but 
that  you  are  ungodly,  unconverted  sinners,  and  thatGodV  dis- 
pleasure and  damnation  is  your  due,  till  your  humbled  souls  do 
feel  the  need  of  a  Saviour  and  Sanetifier. 

2.  When  you  feel  that  you  are  lost  in  misery  by  sin,  you  must 
believe  that  Christ  is  a  sufficient  Saviour,  who  hath  died  for  our 
sins,  and  is  risen  and  glorified,  and  is  our  Intercessor  with  the 
Father,  and  hath  made  a  covenant,  that  whoever  truly  be- 
lieveth  in  the  Father,  Son,  and  Holy  Ghost, g  and  repenteth  of 
his  sinful  life,  and  turneth  to  God  by  his  Son  and  Spirit,  shall 
be  pardoned  and  saved :  and  this  covenant  is  offered  to  you  as 
well  as  others ;  and  nothing  but  your  obstinate  refusal  of  Christ, 
and  his  sanctifying  Spirit,  word,  and  grace,  can  deprive  you  of 
pardon  and  salvation.  Therefore  you  must  presently  and  abso- 
lutely consent,  and  give  up  yourself,  soul,  and  body,  to  God  the 
Father,  to  your  Saviour  and  Sanetifier,  to  justify,  adopt,  sanctify 
and  save  you,  resolving,  if  you  recover,  to  live  to  God  in  a  holy 
life,  and  not  to  the  world,  the  flesh,  and  the  devil,  even  as  if 
you  were  newly  to  be  baptised  and  vowed  unto  God. 

3.  You  must  think  next  of  the  infinite  goodness  of  God,  the 
love  which  he  hath  showed  us  in  Christ  for  soul  and  body,  the 
mercifulness  of  his  nature,  the  riches  and  certainty  of  his  pro- 
mises, and  the  unspeakable  glory  which  you  shall  have  in  hea- 
ven with  God  and  your  Redeemer,  and  his  holy  angels  and 
saints,  if  you  refuse  it  not.  O  think  what  a  blessed  life  it  is  to 
be  for  ever  full  of  joy  in  the  sight,  and  love,  and  praises  of 
God,  in  comparison  of  this  life  of  sin  and  misery.  Think  of 
this  goodness  and  kingdom  of  God  till  your  heart,  your  love 
itself  be  changed,  and  till  you  had  rather  have  God  in  heaven 
than  to  have  all  the  pleasures  of  this  world ;  for,  till  then  you 
are  not  sanctified,  nor  in  a  state  of  salvation.  All  that  is  done 
by  fear  alone  (till  the  heart  and  love  be  turned  from  sin  to  God 
and  holiness)  will  not  save  you. 

And  seeing  these  three  things  must  needs  be  had,  or  you  are 
utterly  undone,  pray  hard  for  such  a  renewed  heart  yourselves, 
and  get  others  to  pray  for  you  ;  and  know  that  if  your  late  re- 
pentance have  truly  converted  your  hearts  from  the  love  of  the 
world  and  sin,  to  the  love  of  God,  and  heaven  and  holiness,  and 

f  John  iii.  18,  30 ;  Mark  xvi.  e  John  iii.  15, 1C ;  Acts  xx.  18. 


660  THE    POOR    MAN'S    FAMILY    BOOK. 

you  be  such  as  would  hold  out  if  you  should  recover,  you  shall 
be  saved,  how  late  soever  it  be.  But  if  it  be  only  the  resolu- 
tion of  a  frightened  conscience,  which  would  not  bring  forth  a 
holy  life  if  you  did  recover,  it  will  not  save  you. 

II.  But  if  it  be  the  converted  that  I  must  direct  for  their  fur- 
ther preparations,  their  duty  is  as  follovveth. 

1.  Mistake  not  sickness  and  death,  as  if  there  were  more 
harm  in  it  than  there  is  indeed.  Believe  not  flesh  and  sense  in 
this,  which  cannot  see  into  theh  love  and  wisdom  of  God,  which 
ordereth  it ;  nor  unto  that  quiet  fruit  of  righteousness,  which  is 
the  end.  Sickness  is  (though  in  its  pains  a  fruit  of  sin,  yet) 
now  an  ordinance  of  God,  on  which  you  may  as  confidently  ex- 
pect his  blessing,  as  on  his  word  and  sacraments.  Labour,  there- 
fore, to  get  the  benefit  of  it,  to  find  out  your  sin,  and  repent  of 
it,  and  abhor  it,  and  see  more  effectually  the  vanity  and  vexation 
of  the  world ;  and  remember  what  a  mercy  it  is  that  man,  who 
is  so  loth  to  die,  should  end  his  days  in  such  pain  and  weakness, 
as  make  him  weary  of  himself,  and  make  him  the  more  willing 
to  be  dissolved.  For  though  this  alone,  without  faith  and  love, 
will  draw  no  man's  heart  to  heaven,  or  save  him,  yet  such  a  help 
against  the  sinful  love  of  life,  and  fear  of  death,  is  no  small 
mercy.  Get  but  the  benefit  of  sickness,  and  experience  will  re- 
concile you  to  the  providence  of  God,  and  prevent  repining. 

2.  'Beg  of  God,  for  the  sake  of  your  Redeemer,  such  assis- 
tance and  operations  of  his  Spirit,  as  your  low  and  weak  con- 
dition needeth,  and  as  are  suitable  to  a  dying  man.  He  hath 
great  help  and  grace  for  great  necessities. 

3.  Renew  your  repentance  and  confessions  of  sin,  and  warn 
all  about  you  to  learn  by  your  experience,  and  to  set  their  hopes 
and  hearts  on  heaven,  and  to  make  it  the  work  of  all  their  lives 
to  prepare  for  such  a  change.  O  tell  them  what  deceit  and 
mischief  you  have  found  in  sin ;  what  vanity  and  vexation  you 
have  found  in  the  world  ;  what  goodness  you  have  found  in 
God  and  holiness  ;  what  comfort  you  have  found  in  Christ 
and  his  promises,  and  the  hopes  of  endless  glory ;  and 
what  a  miserable  case  you  had  now  been  in  if  you  had  had  no 
better  a  portion  than  this  world,  and  nothing  to  comfort  you 
but  the  pleasures  of  sin,  which  now  are  all  your  shame  and  dis- 
comfort. Advise  them  to  live  as  they  would  die,  and  tell  them 
how  little  all   the  world  doth  signify  to  a  dying  man;  call  on 

11  Heb.xii.  8—12  ;  1  Cor.  xi.  31,  32. 

1  Psalm  xli.  3  ;  2  Kings  xx.  1,  &c.  ;  Isa,  xxxviii.l,  &c. 


THE    POOR    MAN'S    FAMILY    BOOK.  5G1 

them  not  to  be  deceived  by  such  baits,  as  all  dying  men,  since 
Adam,  have  confessed  to  be  but  vanity ;  call  on  them  to  turn 
without  delay,  and  not  to  pamper  a  body  for  the  worms,  but  to 
set  themselves  presently,  with  all  their  hearts,  to  receive  their 
Saviour,  and  to  obey  his  Spirit  and  word,  and  to  live  to  God, 
and  to  make  much  of  their  short,  uncertain  time,  and  to  make 
sure  of  everlasting  joys,  whatever  become  of  the  flesh  and 
world. 

4.  Renew  your  believing  thoughts  of  God's  love,  and  of 
all  the  mercies  of  your  life,  which  he  hath  given  you.  Instead 
of  sorrowing  that  they  are  at  an  end,  rejoice  with  thankfulness 
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  assistance  of  God's  Spirit  which 
opened  your  eyes,  and  turned  you  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God ;  that  all  your  sins  are  par- 
doned through  Christ,  and  that  you  are  reconciled  to  God,  and 
adopted  through  him,  and  led  by  the  Spirit  to  the  heavenly  in- 
heritance. O  triumph  in  that  love  that  hath  thus  delivered  you, 
and  brought  you  so  near  your  journey's11  end,  and  saved  you 
from  so  many  temptations  of  Satan,  and  from  the  flesh,  and  this 
deceitful  world.  Think  of  God's  goodness  and  love,  as  exceed- 
ing the  goodness  and  love  of  the  best  of  creatures,  infinitely  more 
than  the  sun  exceedeth  a  candle  in  light  and  heat.  And  shall 
a  poor  servant  of  his,  who  hath  endeavoured,  in  sincerity,  though 
in  sinful  weakness,  to  do  his  will,  and  hath  a  High  Priest  inter- 
ceding for  him  in  heaven,  be  afraid  to  go  to  such  a  God  !  What 
can  encourage  and  draw  up  a  soul,  if  infinite  goodness  cannot 
do  it?  If  God  were  but  as  loving  as  my  dearest  friend:  if  he 
were  but  as  good  and  amiable  as  the  sun  is  light  and  glorious, 
as  the  heavens  are  spacious,  as  the  earth  is  firm,  as  the  sea  is 
deep;  should  I  not  joyfully  give  up  my  soul  into  his  hands; 
and  confidently  yield  to  his  disposal ;  and  fearlessly  come  to 
him  at  his  call  ?  O  that  we  knew  the  goodness  of  God  !  What 
a  full  content  and  satisfaction  would  it  be  to  us ;  and  turn  our 
fears  into  fervent  love,  and  earnest  longings  for  his  glory. 

5.  Now  steep  your  souls  in  the  believing  thoughts  of  the 
heavenly  glory,  to  which  you  are  going.  O  now  remember  that 
the  time  is  but  short,  till  you  shall  sin  no  more,  and  fear  no 
more,  and  suffer  no  more ;  till   you  shall  know  God  and  his 

w  2  Tim.  iv.  7,  8  ;  2  Cor.  v.  1— S. 
VOL.  XIX.  O  o 


SG'i  THE    POOR    MAN'S    FAMILY    BOOK. 

works,  not  only  as  much  as  you  can  now  desire,  but  as  much  as 
then  your  heart  can  wish,  and  your  enlarged  capacity  receive ; 
till  you  shall  love  him  more  than  now  you  can   desire   to   love 
him  ;  and  vour  joy  shall  be  greater  than  now  you  can  conceive 
and  wish:   when  God  shall  be  more  to  your  soul  for  ever  than 
the  sun  is  to  your  eyes,  or  your  soul  is  to  your  body  !      O  what 
an   hour  will   it  be,  when  you  shall    be  newly  entered  into  the 
city    of  God,  the  heavenly  society,  and  sing  your  first  song  of 
joyful  praise,  in  the  blessed  choir,  to  God  and  the  Lamb  !     O 
what  an  enemy,  what  an  unreasonable  thing,  is  unbelief,  that  can 
make  us  stand  trembling  without  the  doors,  and  afraid  to  enter, 
while  millions  of  our   brethren  are  rapt  up  in  triumphant  joys 
within,  while  our  Lord  prepare th  us  our  place,  and,  with  all  his 
holy  angels,  is  desirous  of  our  presence,  and  the  heavenly  host 
will  welcome  us  with  joy. 

6.  Now  confidently  deliver  up  your  souls  into  the  hand  of 
your  Father  and  vour  Redeemer,  and  give  over  distrustful  eare- 
ing  for  yourselves. 

1 .  Will  you  not  trust  the  God  and  Father  of  your  spirits,  who 

is  love  itself  i     Will  you  not  trust  your  Saviour,  that  hath  saved 

you  so  far  already;  and  hath  saved  so  many  millions  before 

you  ?     Trust  him  with  his  own  ;  believe  it,  he  loveth  you  better 

than  you  love  yourself.    He  is  as  loth  that  you  should  be  damned 

as  you  are  to  be  damned,  and  more  willing  to  save  you  than  you 

are  to  be  saved  !     O,  wo  to  you,  if  through  all  your  life,  he  had 

not  showed  himself  more  willing  than  you  !     Trust  him  against 

all  the  accusations  of  the  law  ;  trust  him  as  the  Satisfier  of  God's 

legal   justice,  trust   him  as  the  Meriter   of  life  eternal ;  as  the 

Justifier  of  those   that   could  not  be  justified  by  the  law  of  in- 

nocencv,  and   their   righteous  works.     As  the  Mediator  of  the 

new  covenant,  sealed  by  his  blood,  by  which  free  forgiveness  and 

life  is  given  to  all  true  believers.     Trust  him  as   the  King  and 

Judge  of  all ;  and  as  the  Advocate  of  the  faithful,  and  our  great 

High  Priest  who  intercedeth  for  us/and  hath  himself  possession 

of  the  glory  to  which  he  hath  promised  to  bring  us  ! 

And,  2.  Trust  him  implicitly  and  absolutely,  and  give  over 
Eve's  desire  to  know  good  and  evil  for  yourself.  We  little  con- 
sider how  much  that  desire  did  let  in  at  once  of  corruption  and 
calamity  upon  the  nature  of  mankind  !  When  Adam  and  Eve 
should  have  only  desired  to  know  God's  perfection  of  power, 
wisdom,  and  goodness,  as  the  first  and  last,  the  fountain  and  end 
of  all  our  good,  and  to  know  their  own  relation  to  him  and  their 


THE    POOR    MAN'S    FAMILY    KOOK.  .r)63 

duty,  expecting  his  love,  which  is  better  than  life,  upon  their 
love  and  obedience ;  they  were  tempted  to  selfishness  and  inde- 
pendency, and  to  leave  their  trust  and  rest  in  God,  and  to  de- 
sire to  be  their  own  carvers,  and  as  gods  to  themselves  :  like  a 
child  that,  instead  of  trusting  his  father  for  his  food  and  raiment, 
must  become  judge  what  is  best  for  himself;  or  like  a  patient 
who,  instead  of  trusting  his  physician,  and  obediently  taking 
what  he  giveth  him,  must  needs  know  the  ingredients  of  his 
medicines,  and  the  reasons  of  them  all  ;  thus  foolish  man  fell 
from  God  to  himself,  and,  not  putting  all  his  trust  in  God,  would 
fain  be  his  own  guide,  and  judge,  and  carver,  and  take  that  care 
of  his  own  affairs  which  belonged  not  to  himself,  but  unto  God. 
And  as  this  misguideth  all  our  lives,  so  this  tormenteth  us  with 
cares  and  fears  in  life  at  death. 

But  Christ  came  to  recover  us  from  ourselves  to  God.  Care, 
then,  how  to  know  your  Creator  and  Redeemer  ;  his  power, 
wisdom,  and  love ;  care  how  to  trust  him  with  soul  and  body, 
and  to  do  your  duty ;  and  then '  care  for  no  more ;  but  leave 
soul  and  body  more  quietly  and  comfortably  to  his  love  and 
will,  than  if  they  were  absolutely  at  your  own  will,  to  be,  and 
do,  and  have,  what  you  would  wish.  For  God  is  fitter  to  choose 
for  you,  and  dispose  of  you  than  you. 

Take  not,  then,  one  careful  thought  of  the  corruption  of  your 
flesh,  or  of  any  of  the  amazing  unsearchable  difficulties  of  the 
nature  of  spirits,  and  the  things  unseen,  which  overwhelm  and 
bewilder  those  that  must  know  good  and  evil  themselves. 
But  rest  your  soul  in  the  will  of  God  through  your  Redeemer ; 
in  that  will  which  is  infmitelv  good,  and  which  is  the  begin- 
ning, guide,  and  end  of  all  things,  and  the  only  felicitating  rest 
of  souls. 

7.  Let  all  these  holy  affections  be  exercised  in  your  expres- 
sions, if  your  disease  allow  you  an  expressing  strength.  Magnify 
God's  goodness,  and  speak  good  of  his  name,  and  word,  and 
ways;  not  by  a  dissembled  affectation,  but  from  your  heart; 
make  others  to  see  that  there  is  a  reality  in  the  comforts  of  faith 
and  hope  ;  and  that  the  death  of  the  righteous  is  so  desirable,  as 
maketh  their  lives  desirable  also.  Your  tongues  are  given  you 
to  praise  the  Lord  ;  they  have  but  a  little  while  more  to  speak ; 
let  their  last  work  be  done  to  his  glory,  as  strength  will  bear. 
Tell  men  what  you  have  found  him,  and  speak  of  the  glory  of 

1  Matt  vi.  23—27,  31,  34  ;   Lnke  xii.  22  ;  Pet.  xii.  22,  an.l  v.  7  ;  Phil  iv.  G. 

oo2 


.564  the  poor  man's  family  book. 

his  kingdom  which  you  expect,  that  the  hopes  and  desires  of 
others  may  be  excited. 

And  turn  your  last  words  to  God  in  prayers  and  praises,  begin- 
ning the  work  which  you  must  do  in  heaven.  Imitate  your  dying 
Lord,  "  Father  into  thy  hands  I  commend  my  spirit ;"  (Luke 
xxiii.  46  ;)  and  his  first  martyr,  "  Lord  Jesus  receive  my  spirit." 
(Acts  vii.  59.) 

Tlie  Prayer  of  a  Dying  Believer. 

Th  y  mercy  brought  me  into  the  world ;  thy  mercy  chose  my 
parentage,  education,  and  habitation ;  it  brought  me  up;  it  kept 
me  from  a  thousand  dangers  ;  it  attempered  my  body,  and  fur- 
nished my  mind  ;  it  gave  me  teachers,  books,  and  helps  ;  yea, 
it  gave  me  a  Redeemer,  and  a  promise  of  life,  and  the  word  of 
salvation  !  It  gave  me  all  the  operations  of  thy  Spirit,  which 
touched  and  turned  my  sinful  heart.  All  my  repenting  and  re- 
solving thoughts ;  all  the  forgiveness  of  my  manifold  sins ;  all 
the  sweet  meditations  of  thy  love,  and  the  experience  of  thy  good 
and  pleasant  service ;  the  comfortable  hours  which  I  have  had 
in  secret  thoughts,  in  public  worship,  on  thy  holy  days,  at  thy 
holy  table,  among  thy  people ;  all  these  have  been  the  dealings 
of  thy  love.  All  my  deliverances  from  temptation  and  sin ; 
from  enemies,  death,  and  danger ;  all  my  preservations  from 
the  deceits  of  the  world,  and  from  its  troubles ;  from  errors 
against  thy  sacred  truth,  and  from  backsliding;  all  my  recoveries 
from  my  too  frequent  falls,  and  pardon  of  my  daily  sins ;  the 
quietness  thou  hast  given  my  troubled  conscience;  and  the  tran- 
quillity of  my  life,  notwithstanding  my  sins  :  all  the  use  which 
it  hath  freely  pleased  thee  to  make  of  me,  an  unworthy  wretch, 
for  the  good  of  any,  for  soul  or  body  :  all  these  are  the  pledges  of 
thy  wondrous  love  ;  and  shall  I  be  afraid  to  come  to  such  a  God  ? 
Hath  mercy  filled  up  all  my  life,  and  brought  me  now  so  near 
the  end,  and  shall  1  not  trust  it  after  so  much  trial  ?  It  is 
heaven  that  thou  madest  me  for ;  and  heaven  that  Christ  did 
purchase  for  me  ;  it  is  heaven  that  thou  didst  promise  if  I  would 
be  thine  ;  and  it  is  heaven  which  I  consented  to  take  for  my 
portion,111  and  for  which  I  did  covenant  to  forsake  the  world  : 
and  O  that  I  had  more  entirely  done  it ;  for  I  now  find  how 
little  reason  I  have  to  repent  of  my  covenant.  It  is  heaven 
which  thy  Spirit  of  Grace,  and  merciful  providences  have   all 

»L»kexviii.22,23i  Mutt.  vi.  20,21,33;  Col.iii. 2,  4. 


the  pooh  man's  family  book.  565 

this  while  been  preparing  me  for;  and  shall  I  now  be  fearful  and 
unwilling  to  possess  it  ? 

O  thou  that  knowest  how  deadly  an  enemy  unbelief  is  to  thy 
honour  and  my  soul,  I  beseech  thee,  show  that  thou  takest  not 
me  but  it  for  thy  foe.  O  send  that  heavenly  light  to  my  mind, 
which  may  banish  and  confound  it ;  let  it  not  blaspheme  thy 
truth,  and  imprison,  blind,  and  torment  my  soul.  O  thou 
that  givest  the  world,  the  Saviour,  the  heaven,  which  I  must 
believe,  deny  me  not  that  faith  by  which  I  must  believe  them  : 
earth  and  flesh  are  dungeons  of  darkness  and  despair  :  there  is 
with  us  no  sun  to  show  us  thy  face.  It  must  be  thy  glory  whose 
reflections  must  reveal  thy  glory  to  us  ;  and  a  light  from  heaven 
which  must  show  us  heaven  !  O  send  one  beam,  one  beam, 
Lord,  of  that  heavenly  light  into  this  darkened,  sinful  soul  ;  that, 
with  Stephen,  I  may  see  in  my  passage  the  glory  of  my  blessed 
Lord,  to  whom  I  go  !  and,  with  Simeon,  may  gladly  say,  "  Lord 
now  let  thy  servant  depart  in  peace,  for  mine  eyes  have  seen 
thy  salvation  !"  One  beam  of  thine  will  drive  away  the  powers 
of  darkness,  and  banish  all  these  doubts  and  fears,  and  let  in 
somewhat  of  heaven  into  my  soul,  before  it  is  let  into  heaven. 
O  blessed  Spirit,  the  illuminator  of  dark,  imprisoned  souls,  re- 
member not  all  my  resistance  of  thy  grace,  and  forsake  me  not 
in  this  last  necessity  of  my  life,  and  leave  me  not  to  the  power 
of  darkness  and  unbelief  !  Though  glory  be  not  openly  seen  till 
it  is  enjoyed,  let  me  now,  when  I  am  so  near  it,  have  such  a 
sight  of  it  by  faith,  as  is  suitable  to  this  low  and  darker  state.  O 
thou  that  art  the  Spirit  of  life,  so  quicken  and  actuate  this  slug- 
gish soul,  that  the  last  part  of  my  race  may  be  run  with  vigour, 
and  the  last  act  of  my  life  may  be  done  in  evidence  of  the  hea- 
venly influence,  and  may  be  liker  to  the  heavenly  employment 
than  all  the  rest  hath  been  !  O  thou  that  art  the  Sanctifier  and 
Comforter  of  souls,  now  kindle  the  fire  of  heavenly  love  in  me, 
and  give  me  some  taste  of  the  celestial  joys,  which  may  feelingly 
tell  me  that  there  is  a  heaven  indeed ;  and  may  be  the  witness 
within  me,  and  the  pledge  and  earnest  that  I  shall  live  with 
Christ  !  My  flesh  and  my  own  heart  now  fail :  the  world  and 
all  therein  is  nothing  to  me  ;  I  am  taking  my  everlasting  fare- 
well of  them  all  :  but  one  beam  of  his  face,  and  one  taste  of  his 
love,  who  is  my  portion  for  ever,  will  be  strength  and  joy  to  my 
departing  soul,  and  "  better  than  this  life  and  all  its  pleasures. 
Come,  Lord,  with  these  seasonable  comforts  into  my  soul,  that 

"  Psalm  Ixxiii.  25,  26. 


566  THE  poor  man's  family  book. 

my  soul  may  comfortably  come  to  thee  !  My  Life  had  been  but 
death,  and  darkness,  and  disaffection  to  God,  if  thou  hadst  not 
been  in  me,  a  spirit  of  life,  and  light,  and  love;  the^empter  had 
else  been  still  too  strong  and  subtle  for  me  ;  and  how  then  shall 
I  deal  with  him  myself,  when  the  languishing  of  my  body  dis- 
ableth  my  soul  ?  Thou  despisest  not  art  and  reason  :  I  thank 
thee  for  the  use  I  had  of  them  in  their  season.  But  one  beam 
of  thy  light,  and  spark  of  thy  love,  one  motion  of  thy  heavenly 
life,  will  better  confute  the  enemy  of  faith  than  my  disputes 
can  do  :  the  divine  nature,  incited  by  divine  inspiration,  must 
do  much  more  than  human  art.  Teach  me,  effectually,  but  to 
love  and  praise  thee,  and  it  shall  powerfully  prove  to  me  that 
there  is  a  heaven,  where  1  shall  joyfully  love  and  praise  thee  for 
ever. 

Alas,  dear  Lord,  I  am  ashamed  that  to  love  and  praise  thee, 
should  be  to  my  soul  a  work  of  difficulty  !  That  it  is  not  more 
natural  and  easy  to  me,  than  to  love  and  praise  any  created 
thing  or  person  whatsoever  !  What  shall  I  love,  if  not  good- 
ness and  love  itself,  which  made  me  purposely  to  love  him  ? 
who  redeemed  me,  that  by  love  he  might  win  my  love  ;  and 
sanctified  me,  to  dispose  my  soul  to  love  him  ?  What  shall  I 
praise,  if  not  infinite  perfection  ;  the  glory  of  whose  power, 
wisdom,  and  goodness,  doth  shine  forth  in  the  whole  creation  ? 
Heaven  and  earth  praise  thee  ;  and  am  I  no  part  of  heaven  or 
earth  ?  The  whole  creation  doth  proclaim  thy  glory ;  and 
am  1  none  of  thy  creation  ?  Thy  very  enemies  when  redeemed 
reconciled,  and  forgiven,  do  praise  the  love  and  grace  of  their 
Redeemer  ;  and  am  I  not  one  of  these  ?  The  great  teacher 
of  the  church,  is  the  schoolmaster  of  love  and  praise  ;  and 
have  I  not  learned  them  yet,  who  have  so  long  had  so  excellent 
a  teacher  ?  Thy  saints  all  love  thee  ;  for  it  is  the  essence  of  a 
saint :  they  praise  thee  ;  for  it  is  the  work  of  saints  :  and  am  I 
none  of  these  ?  I  am  less  than  the  least  of  all  thy  mercies. 
But  it  is  not  the  least  of  thy  mercies  which  I  have  received  : 
and  if  a  life  full  of  mercies  have  not  brought  forth  a  life  full  of 
love  and  praise  ;  O  yet  let  it  end  in  a  loving  and  a  praising 
death  ! 

Glory  be  to  God  in  the  highest;  on  earth,  peace  ;  and  good- 
will towards  men  !  Holy,  holy,  Lord  God  Almighty,  who  was, 
and  is,  and  is  to  come  :  of  thee,  and  through  thee,  and  to  thee 
are  all  things;  thine  is  the  kingdom,  the  power  and  the  glory. 

0  Psalm  Ixiii.  3. 


THE    POOR    MAN'S  "FAMILY    HOOK.  56/ 

For  thou  hast  created  all  things,  and  for  thy  pleasure  they  are, 
and  were  created.  Blessing  and  honour,  and  glory  and  power, 
he  to  him  that  sitteth  on  the  throne,  and  to  the  Lamh  for  ever 
and  ever  ;  even  to  our  Redeemer  who  washeth  us  in  his  hlood, 
and  maketh  us  kings  and  priests  to  God.  Great  and  marvellous 
are  thy  works,  Lord  God  Almighty  !  Just  and  true  are  thy 
ways,  thou  King  of  saints  !  Who  shall  not  fear  thee,  O  Lord, 
and  glorify  thy  name ;  for  thou  art  holy.  Amen;  Hallelujah! 
For  the  Lord  God  omnipotent  reigneth.  Praise  our  God  all  ye 
his  servants  ;  and  ye  that  fear  him,  both  small  and  great.  Praise 
ye  the  great  Redeemer  of  the  world,  who  is  our  wisdom, 
righteousness,  sanctification,  and  redemption :  the  beloved  Son, 
in  whom  we  are  reconciled  and  adopted,  and  in  whom  the  Father 
is  well  pleased  :  who  will  smite  the  nations  with  the  sword  of  his 
mouth,  and  rule  them  with  a  rod  of  iron,  and  treadeth  the.  wine- 
press of  the  wrath  of  God  :  who  hath  the  keys  of  death  and  hell, 
and  is  King  of  kings,  and  Lord  of  lords.  My  soul  doth  magnify 
the  Lord,  and  my  spirit  rejoiceth  in  God  my  Saviour  ;  who 
hath  redeemed  me  from  my  low  and  lost  estate  ;  for  his  mercy 
endureth  for  ever.  Bless  the  Lord,  O  my  soul ;  and  all  that  is 
within  me,  bless  his  holy  name  :  bless  the  Lord,  O  my  soul,  and 
forget  not  all  his  benefits  :  who  Forgiveth  all  thine  iniquities, 
and  hath  often  healed  thy  diseases.  Who  redeemed  thy  life 
from  destruction,  and  crowneth  thee  with  love  and  tender  frier  • 
cies.  Whom  have  I  in  heaven  but  thee  ?  And  what  is  there 
on  earth  desirable  besides  thee  ?  The  Lord  taketh  pleasure  in 
his  people  ;  he  will  beautify  the  meek  with  salvation.  In  thy 
light  we  shall  see  light;  thou  shalt  make  us  drink  of  the  rivers 
of  thy  pleasure.  In  thy  presence  is  fulness  of  joy,  and  at  thy 
right  hand  are  pleasures  for  evermore.  Goodness  and  mercy 
have  followed  me  all  my  days,  and  thou  hast  showed  me  the 
path  of  life.  Let  my  heart,  therefore,  be  glad,  and  my  glory  re- 
joice ;  and  let  me  leave  this  flesh  to  rest  in  hope.  Let  the  hea- 
vens rejoice;  and  O  that  the  earth  were  taught  to  imitate  them 
in  thy  praise  !  Thy  angels  and  the  triumphant  church  do  glo- 
rify thee  :  O  train  up  this  militant  church  on  earth,  in  love  and 
concord,  to  this  joyful  work  !  And  let  all  flesh  bless  thy  holy 
name,  for  ever  and  ever  !  Let  every  thing  that  hath  breath, 
praise  the  Lord  !  And  so  let  me  breathe  out  my  departing 
soul  !  And  thou  wilt  not  cast  awav  the  soul  that  cometh  unto 
thee  in  love  and  praise.  Father,  into  thy  hands  I  commend  my 
spirit ;  who   art  the  Father  of  spirits,  and  my  Father  in  Christ ! 


5G8  THE  poor  man's  family  book. 

Lord  Jesus,  receive  my  spirit ;  and  present  it  justified  and  spot- 
less to  the  Father  !  And  O,  our  Forerunner,  take  me  to  thyself ! 
■who,  being  risen,  sentestthis  message  even  to  sinners  :  "  Say  to 
my  brethren,  I  ascend  to  my  father  and  your  father  ;  to  my 
God  and  your  God."    Amen. 

Short  Instructions  for  the  Sick,  to  be  read  by  the  Master  of  the 
Family  to  them,  or  by  themselves  ;  the  unprepared. 

Those  happy  persons  who  have  made  it  the  chief  care  and 
business  of  their  lives  to  be  always  ready  for  a  dying  hour,  have 
least  need  of  my  present  counsel.  It  is,  therefore,  those  un- 
happy  souls  who  are  yet  unprepared  whom  I  shall  now  instruct. 
And  O  that  the  Lord  would  bless  these  words,  and  persuade 
them  yet,  ere  time  be  gone. 

Jf  sin  had  not  bewitched  men,  and  made  them  monsters  of 
senselessness  and  unbelief,  it  could  not  be  that  an  endless  life, 
so  sure,  so  near,  could  be  so  sottishly  made  light  of  all  their 
lives,  as  is  by  most,  till  they  perceive  that  death  is  ready  to 
surprise  them.  But,  poor  sinner,  if  this  have  been  thy  case, 
supposing  that  thou  art  unwilling  to  be  damned,  I  earnestly  en- 
treat thee,  in  the  name  of  Christ,  for  the  sake  of  thy  immortal 
soul,  that  thou  wilt  presently  lay  to  heart  these  instructions, 
before  time  and  hope  are  gone  for  ever. 

I.  At  last,  bethink  thee  what  thou  art;  and  for  what  end  and 
work  thou  earnest  into  the  world.  Thou  art  a  man  of  reason, 
and  not  a  brute;  and  hast  a  soul  which  was  made  to  know,  and 
Move,  and  serve  the  Maker;  and  that  not  in  the  second  place, 
with  the  leavings  of  the  flesh,  but  in  the  first  place,  and  with 
all  thy  heart  and  might.  If  this  had  been,  indeed,  thy  life,  God 
would  have  been  thy  Portion,  thy  Father,  and  thy  Defence,  and 
thou  mightest  have  lived  in  peace  and  comfort  with  God,  and 
then  have  lived  with  God  for  ever.  And,  should  not  a  creature 
live  to  the  ends  and  uses  which  it  was  made  for  ?  Must  God 
give  thee  all  thy  powers  for  himself,  and  wilt  thou  turn  them 
from  him,  to  the  service  of  the  flesh,  and  that  when  thou  hadst 
vowed  the  contrary  in  thy  baptism  ?  How  wilt  thou  answer  for 
such  treacherous  ungodliness  ? 

II.  It  is  time  for  thee  now  to  have  serious  thoughts  of  the 
life  thou  art  going  to.     If  thou  couldest  sleepily  forget  it  all  the 

r  Dent.  vi.  5  ;  x.  12,  and  xi.  1, 13. 


THE    POOR    MAN'S    FAMILY  BOOK.  569 

way,  it   is  time   to   awaken  when   thou  comest   almost  there. 
When  thy  friends  are  burying  that  flesh  in  the  earth  which  thou 
didst  more  regard  than  God  and  thy  salvation,  thy  soul  must 
appear  in  an  q  endless  world,  and  see  those  things  which  God 
foretold  thee  of,  and  thou  wouldest  not  believe,  or  set  thy  heart 
upon.     As  soon  as  death  hath  opened  the  curtains,  O  what  a 
sight  must  thou  presently  behold  !     A  world  of  angels,  and  of 
holy  souls,  adoring,  and  praising,  and  admiring  that  God  whom 
thou  didst  refuse  to  mind,  and  love,  and  serve ;  a  world  of 
devils  and  damned  souls,  in  torment  and  despair,  bewailing  their 
contempt  of  Christ  and  grace,  their  neglect  of  God  and  their 
salvation,  their  serving  the  flesh  and  loving  the  world,  and  wil- 
fully losing  the  time  of  mercy,  and  all  the  means  which  God 
vouchsafed  them.     Believe  it,  sinner,  there  is  an  endless  joy  and 
glory  for  the  saints,  and  an  r  endless  misery  for  all  the  ungodly  ; 
and  one  of  these  must  quickly  be  thy  case.     Thy  state  is  change- 
able while  thou  art  in  the  flesh  ;  if  thy  soul  be  miserable,  there 
is  yet  a  remedy;  it  is  possible  Christ  may  renew  and  pardon  it; 
but  as  soon  as  thou  goest  hence,  thou  enterest  into  a  state  of 
joy  or  torment,  which  must  never  change  ;  no,  not  when  millions 
of  years  are  past.     And  dost  thou  not  think  now,  in  thy  con- 
science, that  such  an  endless  misery  should  have  been  prevented 
with  greater  care  and  diligence  than  all  the  sufferings  of  this 
life  ;  and  that  the  attaining  of  such  an  endless  glory  had  been 
worthy  thy  greatest  care  and  labour ;  and   that  it  is  far  better 
to  see  the  glory  of  God,  and  be  filled  with  his  love,  and  joyfully 
praise  him  with  his  saints  and  angels  for  evermore,  and,  by  a 
holy  life,  to  have  prepared  for  this,  than  to  please  the  flesh,  and 
follow  the  world  a  little  while,  and  be  undone  for  ever  ?     Hast 
thou  got  more  by  the  world  and  sin  than  heaven  is  worth  ?    Thou 
art  almost  at  the  end  of  worldly  pleasures,  and  hast  all  that  ever 
they  will  do  for  thee  ;  but  if  God  had  had  thy  heart  and  service, 
he  would  not  thus  have  cast  thee  off;  and  his  rewards  and  joys 
would  have  had  no  end.     O  how  much  happier  are  the  blessed 
souls  in  heaven  than  we  ! 

HI.  And  seeing  you  are  so  near  to  the  judgment  of  God, 
where  your  soul  must  receive  its  final  sentence,  it  is  high  time 
now  to*  judge  yourself,  and  know  what1  estate  your  soul  is  in; 

i  Deut.  xxxii.2;  Matt.  vi.  19,  20,33,  and  xxv.;  Rom.ii.;  2  Cor.  iv.  18,  and 
v.  1,  7—9  ;  Phil.  iii.  18,20. 

»  2  Thess.  i.  9,  10  ;  1  Pet.  iv.  1,  8. 

s  1  Cor.  xi  31 ;  2  Cor.  xiii.  5.  «  2  Pet.  i.  10. 


5/0  THE    POOR    MAN'S    FAMILY    HOOK. 

whether  in  a  state  of  justification  or  of  damnation  ;  for  this 
may  be  certainly  known  if  you  are  willing.  And,  first,  you  must 
know  who  they  be  whom  Christ  will  justify,  and  whom  he  will 
condemn ;  and  this  the  word  of  God  will  tell  you,  for  he  will 
judge  them  by  that  word.  In  a  word,  "all  those  whom  Christ 
will  justify  and  save,  are  made  new  u  creatures,  by  the  renewing 
work  of  the  Holy  Ghost ;  their  x  eyes  are  opened  to  see  the  vanity 
of  this  world,  and  the  certainty  and  excellency  of  the  glory  of 
heaven,  and  to  see  the  odiousness  of  sin,  and  the  goodness  of  a 
holy  life,  and  to  believe  that  Christ  is  the  ?  only  Saviour  to 
cleanse  them  from  their  sins,  and  bring  them  to  that  glory.  And 
therefore  they  forsake  the  sinful z  pleasures  of  the  flesh,  and  set 
their  a  hearts  on  the  everlasting  blessedness,  and  seek  it  before 
all  things  ;  and  lamenting  and  hating  their  former  sins,  they 
give  themselves  sincerely  to  their  God  and  Father,  their  Saviour 
and  their  Sanctifier,  to  be  b  taught  and  ruled,  justified,1-  sancti- 
fied, and  saved  by  him  ;  resolving,  whatever  itd  cost  the  flesh, 
to  stand  to  this  choice  and  covenant  to  the  death."  This  is  the 
case  of  all  that  Christ  will  justify  and  save  :  the  rest  who  never 
were  thus  renewed  and  sanctified  will  be e  condemned,  as  sure  as 
the  Gospel  is  true.  Therefore,  let  it  be  speedily  your  work  to 
try  whether  this  be  your  case  or  not.  Have  vou  been  thus  en- 
lightened, convinced,  and  renewed  to  helieve  in  Christ,  and  the 
life  to  come,  and  to  give  up  yourself  in  a  faithtful  covenant  to 
God  your  Father,  your  Saviour,  and  Sanctifier,  to  hate  your  sin, 
and  to  live  and  love  a  holy  life,  in  mollifying  the  flesh,  and 
seeking  heaven  before  the  world  ?  If  this  be  not  your  case,  I 
should  but  flatter  and  deceive  you  to  tell  you  of  any  hope  of 
being  saved,  till  vou  are  thus  renewed  and  justified.  Never 
imagine  a  lie  to  quiet  you  till  help  is  past.  No  one  that  is  un- 
regenerate,  or  unholy,  shall  ever  dwell  with  God.  Yet  you  may 
be  saved,  if  yet  you  will  be  truly  converted  and  sanctified  ,  but 
without  this,  assuredly  there  is  no  hope. 

IV.  Therefore  I  counsel  vou,  in  the  name  of  Christ,  to  look 
back  upon  your f  sinful  life  with  sorrow ;  not  onlv  because  of 
the  danger  to  yourself,  but  also  because  you  have  offended  God. 
What  think  you  now  of  a  sinful,  and  of  a  holy  life  ?      Had  it 

■  John  iii.  3,  5  ;  2  Cor.  v.  17.  x  Epli.  i.  18. 

y  John  iii.  10, 19.  z  Gal.  v.  21 ;  Rom.  viii.  9. 

a  Matt,  vi.21,23.  h  Matt,  xxviii.  20. 

c  Heb.  xii.  14.  <i  Rev.  ii.  7,10. 

e  Prov.  xi.  7  ;  Job  viii.  13, 14. 

'  Luke.  xiii.  3,  5,  and  xv. ;  Matt  xviii.  3. 


THE    POUR    MAN's    FAMILY    BOOK.  5/1 

not  been  better  that  you  had  valued  Christ  and  grace,  and  lived 
in  the  love  of  God,  and  in  the  joyful  hopes  of  the  life  to  come, 
and  denied  the  sinful  desires  of  the  flesh,  and  been  ruled  by  the 
law  of  God,  and  spent  your  time  in  preparing  for  eternity  ?  Do 
you  not  heartily  wish  that  this  had  been  your  course  ?  Would 
you  take  this  course  if  it  were  to  do  again,  and  God  recover 
you  ?  Repent,  repent,  from  the  bottom  of  your  heart,  of  the 
time  you  have  lost,  the  mercy  you  have  abused,  the  grace  vou 
have  resisted  ;  of  all  your  fleshly,  worldly  desires,  words,  and 
deeds  ;  and  that  you  gave  not  up  your  soul  and  life  to  the  love 
of  God,  and  life  eternal. 

V.  And  now  resolvedly  g  give  up  yourself  in  a  hearty  covenant 
to  God  :  though  it  be  late,  he  will  yet  accept  and  pardon  you, 
if  you  do  it  in  sincerity.  Take  God  for  your  God,  your  portion, 
and  felicity,  to  live  in  his  love  and  praise  for  ever  ;  take  Christ 
for  your  Saviour,  to  teach,  and  rule,  and  justify  you,  and  bring 
you  unto  God ;  and  the  Holy  Spirit  for  your  Sanctifier  ;  and 
certainly  he  will  take  you  for  his  child.  But  see  that  you  be 
truly  willing  of  his  grace,  and  resolved  never  to  forsake  him 
more.  O  happy  soul  !  if  at  last  the  Lord  will  make  this  h  change 
upon  thee  :  and  I  will  tell  you  certainly  how  to  know  whether 
this  late  repentance  will  serve  for  your  salvation  or  not.  If  it 
be  but  fear  only  that  causeth  your  repentance,  and  the  heart 
and  will  be  not  renewed,  but  you  will  turn  again  to  a  fleshlv, 
worldly,  and  ungodly  life,  if  you  be  recovered,  then  it  will  never 
save  your  sold ;  but  if  your  heart,  vour  will,  your  love  be  changed, 
and  this  change  would  hold  if  God  recovered  you  to  health 
again,  then  doubt  not  of  pardon  and  salvation. 

VI.  And  if  God  have  thus  changed  your  heart,  and  drawn  it 
to  himself,  be  thankful  for  so  great  a  mercy.  Oh  !  bless  him 
for  giving  you  a  Redeemer  and  a  Sanctifier,  and  the  pardoning 
covenant  of  grace.  And  now  be  not  afraid  or  loth  to  '  leave  a 
sinful  world,  and  come  to  God.  Pray  harder  for  grace  and  par- 
don than  for  life.  Commit  and  trust  your  souls  to  Christ  :  he 
had  never  done  so  much  for  souls,  if  he  had  not  loved  them  and 
been  willing  to  receive  them.  How  wonderfully  came  he  down 
to  man,  to  bring  up  man  to  the  sight  of  God  !  He  is  gone  be- 
fore, to  k  prepare  us  a  mansion  in  the  city  of  God  ;  and  hath 
promised  to  take  us  to  himself,  that   we   may  dwell  with  him 

S2  Cor.  viii.5  ;  Acls  xi.  23. 

h  Psalm  lxxviii.  3 1—37  ;  Heb.  viii .  10,  and  x.  16 ;  Jer.  xxxii.  40. 

;  Phil.  i.  21,  23;  2  Cor.  v.  8;  Rev.  xiv.13;  Actsvii.9. 

k  John  xvii.  24,  and  xii.  26. 


5/2  THE    POOR    MAN'S    FAMILY    BOOK. 

and  see  his  glory.  The  world  which  you  are  going  to  is  '  unlike 
to  this  :  there  is  no  pride,  or  lust,  or  cruelty,  oppression,  deceit, 
or  any  sin ;  no  wicked  men  to  scorn  or  persecute  us ;  no  vanity 
to  allure  us  ;  no  devil  to  tempt  us  ;  no  corruption  of  our  own  to 
burden  or  endanger  us ;  no  fears,  or  cares,  or  griefs,  or  discon- 
tents ;  no  poverty,  sickness,  pain,  or  death ;  no  doubtings  of 
the  love  of  God,  or  our  salvation  ;  but  the  sight  of  God,  and  the 
feelings  of  his  love,  and  the  fervent  flames  of  our  love  to  him, 
will  be  the  everlasting  pleasure  of  the  saints.  These  will  break 
forth  into  triumphant  and  harmonious  thanks  and  praise  in  the 
presence  of  our  glorified  Redeemer,  and  in  concord  with  all  the 
heavenly  host,  the  blessed  angels,  and  the  spirits  of  the  just. 
This  is  the  end  of  faith  and  holiness,  patience  and  perseverance ; 
when  hell  is  the  end  of  unbelief,  ungodliness,  sensuality,  and 
hypocrisy.  How  justly  are  they  condemned  who  sell  their  part 
of  endless  joys  for  a  shadow,  and  a  dream  of  transitory  pleasures ; 
and  can  delight  more  in  the  filth  of  sin,  and  in  a  fading  vanity, 
than  in  the  love  of  God,  and  the  forethoughts  of  glory  !  What 
love  can  be  too  great ;  what  desires  too  fervent ;  what  prayer 
and  labour  can  be  too  much  \  what  sufferings  too  dear,  for  such 
a  blessedness  ? 

VII.  Lastly,  because  there  are  many  cases  of  the  sick  which 
require  the  presence  of  am  judicious  divine;  if  it  be  possible, 
get  the  help  of  such  ;  if  not,  remember  that  God  is  just  in 
denying  of  men  that  mercy  in  their  distress  which  in  time  of 
their  health  and  prosperity  they  rejected  with  scorn  and 
contempt :  and"  cleave  to  him  whom  you  may  enjoy  for  ever. 

The  Shortest  Catechism. 

Q.   1 .  What  is  the  Christian  religion  ? 

A.  The  Christian  religion  is  the  baptismal  covenant  made 
and  kept :  wherein  God  the  Father,  Son,  and  Holy  Ghost,  doth 
give  himself  to  be  our  reconciled  God  and  Father,  our  Saviour 
and  our  Sanctifier ;  and  we  believing,  give  up  ourselves  accord- 
ingly to  him,  renouncing  the  flesh,  the  world,  and  the  devil, 
which  covenant  is  to  be  oft  renewed,  specially  in  the  sacrament 
of  the  Lord's  Supper. 

Q.  2.  Where  is  our  covenant  part  and  duty  more  fully  opened  ? 

A.  1.  In  the  Creed,  as  the  sum  of  our  belief.  2.  In  the 
Lord's  Prayer,  as  the  sum  of  our  desires.     3.  And  in  the  Ten 

'Rev.  xxi.,and  xxii.  mMal.  ii.T;  Jam.  v.  li.  "  Psalm  lxxiii.  20. 


THE    POOR    MAN'S    FAMILY    BOOK.  5/3 

Commandments,  as  given  us  by  Christ,  with  the  Gospel  expli- 
cations, as  the  sum  of  our  practice.     Which  are  as  followeth  : 

The  Creed. 

I  believe  in  God,  the  Father  Almighty,  Creator  of  heaven  and 
earth.  And  in  Jesus  Christ,  his  only  Son,  our  Lord ;  who  was 
conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered 
under  Pontius  Pilate,  was  crucified,  dead,  and  buried.  He  de- 
scended into  hell :  the  third  day  he  rose  again  from  the  dead ; 
he  ascended  into  heaven,  and  sitteth  on  the  right  hand  of  God, 
the  Father  Almighty  :  from  thence  he  shall  come  to  judge  the 
quick  and  the  dead.  I  believe  in  the  Holy  Ghost,  the  holy 
catholic  church,  the  communion  of  saints,  the  forgiveness  of 
sins,  the  resurrection  of  the  body,  and  the  life  everlasting.  Amen. 

The  Lord's  Prayer. 

Our  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  trespasses, 
as  we  forgive  them  that  trespass  against  us.  And  lead  us  not 
into  temptation  j  but  deliver  us  from  evil.  For  thine  is  the 
kingdom,  the  power  and  the  glory,  for  ever.  Amen. 

The  Ten  Commandments. 

I.  I  AM  the  Lord,  thy  God,  who  have  brought  thee  out  of  the 
land  of  Egypt,  out  of  the  house  of  bondage.  Thou  shalt  have 
no  other  Gods  before  me. 

II.  Thou  shalt  not  make  unto  thee  any  graven  image,  or  any 
likeness  of  any  thing  that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  water  under  the  earth.  Thou 
shalt  not  bow  down  thyself  to  them,  nor  serve  them.  For  I 
the  Lord  thy  God  am  a  jealous  God,  visiting  the  iniquity  of  the 
fathers  upon  the  children,  unto  the  third  and  fourth  generation 
of  them  that  hate  me,  and  showing  mercy  unto  thousands  of 
them  that  love  me,  and  keep  my  commandments. 

III.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain ;  for  the  Lord  will  not  hold  him  guiltless  who  taketh  his 
name  in  vain. 

IV.  Remember  the  Sabbath-day  to  keep  it  holy.  Six  days 
shalt  thou  labour  and  do  all  thy  work ;  but  the  seventh  day  is 


574  THE    POOR    MAN'S    FAMILY    BOOK. 

the  Sabbath  of  tbe  Lord  thy  God  :  in  it  thou  shalt  not  do  any 
work ;  thou,  nor  thy  son,  nor  thy  daughter,  thy  man  servant, 
nor  thy  maid  servant,  nor  thy  cattle,  nor  the  stranger  that  is 
within  thy  gates  :  for  in  six  days  the  Lord  made  heaven  and 
earth,  the  sea,  and  all  that  in  them  is,  and  rested  the  seventh 
day  :  wherefore  the  Lord  blessed  the  Sabbath-day,  and  hal- 
lowed it. 

V.  Honour  thy  father  and  thy  mother,  that  thy  days  may  be 
long  upon  the  land  which  the  Lord  thy  God  giveth  thee. 

VJ.  Thou  shalt  not  kill. 

Vfl.  Thou  shalt  not  commit  adultery. 

VIII.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  witness  against  thy  neighbour. 

X.  Thou  shalt  not  covet  thy  neighbour's  house ;  thou  shalt  not 
covet  thy  neighbour's  wife,  nor  his  man  servant,  nor  his  maid  ser- 
vant, nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy  neighbour's. 

Quest.  3.  Where  is  the  Christian  religion  most  fully  opened, 
and  entirely  contained  ? 

Answ.  In  the  holy  Scriptures,  especially  of  the  New  Testa- 
ment ;  where,  by  Christ,  and  his  Apostles,  and  Evangelists,  in- 
spired by  his  Spirit,  the  history  of  Christ  and  his  Apostles  is 
sufficiently  delivered,  the  promises  and  doctrine  of  faith  are  per- 
fected, the  covenant  of  grace  most  clearly  opened,  and  church 
offices,  worship,  and  discipline  established.  In  the  understand- 
ing whereof  the  strongest  Christians  may  increase  whilst  they 
live  on  earth. 

The  Explained  Profession  of  the  Christian  Religion. 

I.  I  believe  that  there  is  one  God,  an  infinite  Spirit  of  life, 
understanding,  and  will,  perfectly  powerful,  wise,  and  good  ;  the 
Father,  the  Word,  and  the  Spirit ;  the  Creator,  Governor,  and 
End  of  all  things;  our  absolute  Owner,  our  most  just  Ruler, 
and  our  most  gracious  Benefactor,  and  most  amiable  Good. 

II.  I  believe  that  man,  being  made  in  the  image  of  God,  an 
embodied  spirit  of  life,  understanding,  and  will,  with  holy  viva- 
city, wisdom,  and  love,  to  know,  and  love,  and  serve  his  Creator, 
here  and  for  ever,  did,  by  wilful  sinning,  fall  from  his  God,  his 
holiness,  and  innocencv,  under  the  wrath  of  God,  the  con- 
demnation of  his  law,  and  the  slavery  of  the  flesh,  the  world, 
and  the  devil :  and  that  God  so  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  con- 


THE    POOR    MAN'S    FAMILY    BOOK.  5J5 

ceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  called 
Jesus  Christ,  vvhow  as  perfectly  holy,  sinless,  fulfilling-  all  righte- 
ousness, overcame  the  devil  and  the  world,  and  gave  himself  a 
sacrifice  for  our  sins,  by  suffering  a  cursed  death  on  the  cross,  to 
ransom  us,  and  reconcile  us  unto  God,  and  was  buried  and  went 
among  the  dead  :  the  third  day  he  rose  again,  having  con- 
quered death.  Aud  he  fully  established  the  covenant  of  grace, 
that  all  that  truly  repent  and  believe,  shall  have  the  love  of  the 
Father,  the  grace  of  the  Son,  and  the  communion  of  the  Holy 
Spirit ;  and  if  they  love  God,  and  obey  him  sincerely  to  the 
death,  they  shall  be  glorified  with  him  in  heaven  for  ever;  and 
the  unbelievers,  impenitent,  and  ungodly,  shall  go  to  everlasting 
punishment.  And  having  commanded  his  apostles  to  preach 
the  Gospel  to  all  the  world,  and  promised  his  Spirit,  he  ascended 
into  heaven ;  where  he  is  the  glorified  Head  over  all  things  to 
the  church,  and  our  prevailing  Intercessor  with  the  Father  ;  who 
will  there  receive  the  departed  souls  of  the  justified,  and  at  the 
end  of  this  world  will  come  again,  and  raise  all  the  dead,  and 
will  judge  all  according  to  their  works,  and  justly  execute  his 
judgment. 

III.  I  believe  thatGod,the  Holy  Spirit,  was  given  by  the  Father 
and  the  Son  to  the  Prophets,  Apostles,  and  Evangelists,  to  be 
their  infallible  guide  in  preaching  and  recording  the  doctrine  of 
salvation,  and  the  witness  of  its  certain  truth,  by  his  manifold 
divine  operations ;  and  to  quicken,  illuminate,  and  sanctify  all 
true  believers,  that  they  may  overcome  the  flesh,  the  world,  and 
the  devil.  And  all  that  are  thus  sanctified  are  one  holy  Catho- 
lic church  of  Christ,  and  must  live  in  holv  communion,  and 
have  the  pardon  of  their  sins,  and  shall  have  everlasting  life. 

Believing  in  God  the  Father,  Son,  and  Holy  Spirit,  I  do  pre- 
sently, absolutely,  ami  resolvedly,  give  up  myself  to  him,  my 
Creator  and  reconciled  God  and  Father,  my  Saviour  and  Sanc- 
tifier;  and,  repenting  of  my  sins,  I  renounce  the  devil,  the 
world,  and  the  sinful  desires  of  the  flesh  ;  and,  denying  mvself, 
and  taking  up  my  cross,  I  consent  to  follow  Christ,  the  Captain 
of  my  salvation,  in  hope  of  his  promised  grace  and  glory. 

A  Short  Catechism  for  those  that  have  learned  the  First. 

Q.  1.  What  do  you  believe  concerning  God  ? 

1 .  Assent.  Answ.  There  is  one  only  God,  an  infinite  Spirit  of 
life,  understanding,  and  will,  most  perfectly  powerful,  wise,  and 
good ;    the   Father,  the  Word,   and   the   Spirit :   the  Creator, 


ft'jQ  THE    POOR    MAN'S    FAMILY   BOOK. 

Governor,  and  End  of  all  things ;  our  absolute  Owner,  our  most 
just  Ruler,  and  our  most  gracious  and  most  amiable  Father. 

1 .  The  word  '  God,'  signifieth  both  the  nature  and  the  re- 
lations. 

I.  God's  nature  or  essence  is  not  known  to  us  in  itself  imme- 
diately, but  in  the  glass  of  the  creatures,  as  the  cause  in  the 
effects,  and  especially  by  God's  image  on  our  own  souls.  There- 
fore we  have  no  name,  or  words  of  God,  but  such  as  are  bor- 
rowed from  creatures,  as  the  first  things  signified  in  our  use  of 
them.  Though  God  only  be  signified  by  them  in  this  our  appli- 
cation. Therefore  we  are  fain  to  describe  God  in  terms.  1. 
Of  generical  notion.  2.  Of  formal  or  specifical  notion.  3.  Of 
accidental  notion.  Though  God  is  not  properly  matter  or  form, 
genus  or  species,  nor  accident. 

1.  The  generical  notion  is  that  he  is  a  Spirit,  which  includeth 
the  more  general  notions  of  a  substance  and  a  being,  as  distinct 
from  accidents  and  nothing.  A  spirit  chiefly  signifieth,  not  only 
negatively  that  which  is  no  body,  but  also  positively  a  pure 
substance,  transcending  our  sensitive  conception  or  apprehen- 
sion, which  some  call  metaphysical  matter  :  for  before  we  think 
what  form  or  virtue  a  spirit  is  possessed  of,  we  think  it  of  a 
something  substantial,  though  not  corporeal.  But  of  the  sub- 
stance of  a  spirit,  as  different  from  a  body,  before  we  come  to 
the  formal  virtues,  we  can  have  no  satisfying  conception  but  its 
purity,  and  transcending  the  most  perfect  sense.  Whatsoever 
some  say  of  penetrability  and  indivisibility,  which  are  also  con- 
siderable, if  any  say  that  the  true  nature  of  fire  is  a  spirit, 
and  so  that  a  spirit  is  sensible,  as  far  as  motion,  light,  and  heat 
are,  I  only  say,  if  that  were  true,  yet  motion,  light,  and  heat  are 
not  sensed  by  us  in  pure  fire,  but  only  as  from  fire  incorporate 
in  air  at  least.  But  the  word  e  spirit'  also  includeth  the  formal 
special  notion  of  it,  by  which  we  most  clearly  discern  it  from  a 
body,  called  matter ;  which  is,  that  it  is  formally  a  life,  or  an 
active  nature  ;  in  which  is  included  the  three  notions  of  power, 
force  (vis),  and  inclination,  and,  altogether,  may  be  called  a 
virtue ;  so  that  to  be  a  pure  substance,  transcending  sense,  not 
accidentally  having,  but  naturally  being,  an  active,  vital  virtue, 
is  to  be  a  spirit. 

2.  But  though  this  formal  notion  be  included  in  the  word 
'  spirit,'  yet  it  is  of  distinct  conception  from  essence  and  sub- 
stance :  and  this  one  formal  virtue  in  God  is  wonderfully, 
yet    certainly,    therein    one,    that    is,    1.  Vital,    active    virtue. 


THE    POOR    MAN'S    FAMILY    BOOK.  57/ 

tue.  2.  Intellective  virtue.  3.  Volitive  or  willing  virtue.  This 
spiritual  virtue  is  not  an  accident  in  God,  but  his  essence ;  not 
his  essence  as  essence,  but  his  essence  in  its  formal  or  specific 
notion  as  distinct  from  other  essences.  It  is  one  substantially 
and  formally.  It  is  three,  as  active  on  a  three-fold  object,  or  by 
connotation  of  the  object,  at  the  least.  All  this  we  certainly 
gather  from  our  souls,  which  are  God's  image,  of  which  anon ; 
and  yet  the  word  '  spirit,'  understanding,  will,  and  life  of  man, 
signify  that  which  is  not  at  all  of  the  same  kind  or  sort  with 
that  which  the  same  words  signify  of  God :  but  yet  there  is  in 
us  an  image  of  what  is  in  God. 

And  when  I  speak  of  active  virtue,  it  must  be  remembered 
that  it  is  another  property  of  spirit,  that  it  is  not  passion  from 
a  body,  or  any  inferior  nature ;  for  all  action  proceedeth  or- 
derly from  the  first  active  cause,  and  so  down.  God  worketh 
upon  all  things.  An  intellectual  spirit  can  operate  on  a  sensi- 
tive, and  that  on  a  vegetative,  and  that,  as  the  rest,  on  passive 
matter  or  bodies,  but  not  contrarily. 

3.  Though  we  are  fain  to  use  names  of  God,  which  sig- 
nify but  modes  or  qualities  in  men,  and  so  mention  powerful, 
wise,  and  good ;  yet  these,  in  God,  are  his  very  essence,  under 
the  notion  of  modal  perfection. 

4.  As  we  think  of  creatures,  in  respect  of  quantity  and  de- 
grees, as  well  as  kind,  so  we  are  fain  to  mention  God's  attri- 
butes :  and  I  comprehend  a  multitude  in  one,  which  is  infmite- 
ness,  or  perfection,  which  have  the  same  signification,  saving  that 
one  soundeth  better  as  applied  to  essence,  and  the  other  as  to 
quality.  When  I  say  that  God  is  infinite,  it  respecteth,  1.  Du- 
ration, or  time,  and  so  it  is  his  eternity.  2.  Or  space  and  ex- 
tension, by  analogy  to  which,  it  is  his  immensity ;  and  perfec- 
tion of  power,  wisdom,  and  goodness,  excludeth  all  imperfec- 
tion, and  includeth  that  which  to  man  is  incomprehensible, 
though  certainly  known.  This  one  God  is  three  persons,  the 
Father,  the  Word  (or  Son),  and  the  Spirit  (or  Holy  Ghost), 
whose  properties  are  to  beget,  to  be  begotten,  and  to  proceed. 
The  mystery  is  fulliest  opened  in  Athanasius's  Creed ;  and  we 
have  no  reason  to  think  it  contradictory  or  incredible,  when  the 
aforesaid  Trinity  of  principles,  life,  understanding,  and  will,  in 
one  spiritual  virtue  and  essence,  is  so  clear  and  sure  in  our  own 
souls,  and  so  in  God. 

2.  The  relations  of  God  respect  his  creatures :    1.  Tn  their 
being,  and  so  he  is,   I.  Fundamentally  their  Creator.     2.  And 
vol..   XIX.  p  v 


57H  THE    POOR    MAN'S    FAMILY    BOOK. 

thence  their  Owner.  2.  Or  in  their  well-being,  and  so  he  is 
their  Benefactor,  or  the  first  cause  of  all  their  good.  3.  Or  their 
Action,  and  so  he  is,  1.  The  Mover,  2.  The  Ruler,  and,  3. 
The  End  of  every  thing  in  its  kind  ;  but  of  man,  in  a  special 
manner,  agreeable  to  his  intellectual  nature.  But  the  moral 
relation  which  we  have  here  reason  practically  to  note,  are  all 
comprehended  in  the  word  '  Father,'  which  signifieth  that  he  is 
fundamentally  our  Creator;  and  thence,  1.  Our  Owner.  2. 
Our  Ruler.  3.  Our  most  amiable  Good.  For  a  father  giveth 
being  to  his  child  ;  and  thence,  by  nature,  the  child  is  his  own, 
and  being  incapable  of  self-government,  it  is  the  father  who  hath 
1.  That  authority,  2.  wisdom,  3.  And  love  which  make  him 
meet  to  be  the  ruler ;  and  nature  teacheth  the  child  to  love  his 
father,  as  the  cause  of  his  very  being.  But  in  this  last  consi- 
deration God  is  more  than  a  father,  and  is  to  be  loved  more  than 
ourselves,  and  more  for  his  own  goodness,  which  is  his  amiable- 
ness,  than  for  ourselves.  I  had  put  the  word  c  Friend  '  for  the 
third  relation,  as  being'most  short  and  full  to  the  sense  intended, 
but  that  it  will  he  thought  to  sound  too  familiarly;  though 
Abraham  and  Christ's  disciples  have  that  title. 

The  attribute  of  God,  as  our  Owner,  is  absolute,  and  as  our 
Ruler,  he  is  just,  in  which  his  truth,  which  is  the  justness  of  his 
sayings,  is  included  ;  and  as  our  Father  or  Friend,  he  is  doubly 
considered  :  1.  As  good  to  us,  and  so  he  is  gracious,  or  loving 
and  merciful.  2.  As  good  in  himself;  and  so  he  is  our  ulti- 
mate end,  and  the  ultimate  object  of  our  love,  where  the  soul 
resteth  in  the  perpetual  act  of  loving  him,  and  in  feeling  his 
love.  And  this  is  the  highest  notion  of  God's  relation  to  us, 
and  of  all  relation. 

Note,  that  the  attributes  of  God  must  not  be  cast  together 
on  a  heap,  but  distinctly  laid  down.  First,  the  attributes  of 
his  essence,  that  he  is  One,  eternal,  immense,  necessary,  inde- 
pendent, immutable,  &c.  Then  the  attributes  proper  to  each 
person,  and  those  proper  to  each  active  principle,  which,  sum- 
marily, are  perfection;  and  then  the  attributes  of  God's  relations, 
which  are  so  many  that  I  may  not  here  stav  to  name  any  more. 

The  proof  that  there  is  a  God,  is  so  evident  in  nature,  that 
he  is  well  called  a  fool  in  Scripture  (Psalm  xiv.  1)  who  denieth  it. 
All  things  which  we  see  in  the  world  preach  God  to  us,  telling 
us  that  they  have  a  cause  above  them  and  in  them  which  must 
needs  be  able  to  make  and  uphold  the  world,  because  we  see  that 
it  is  made  and  upheld,  while  every  part  is  insufficient  for  itself; 


THE    POOR    MAN'S    FAMILY    BOOK.  5J9 

and  lie  must  have  as  much  wisdom  as  is  visible  in  the  effects,  in 
the  order  of  the  universe  ;  and  more  goodness  than  all  the  world 
hath,  because  it  hath  none  but  from  its  first  cause.  So  that  one 
most  powerful,  wise,  and  good  first-cause,  that  is,  God,  is  so  no- 
torious to  reason,  that  he  is  mad  that  questioneth  it. 

And  this  God  can  be  but  one,  because  two  Infinites,  two  Al- 
mighties, most  wise,  most  good,  and  first  causes,  &c,  it  is  a 
contradiction.  For  if  there  be  two,  one  is  but  half,  and  so  not 
infinite  or  perfect ;  and  that  one  is  not  the  cause  of  the  other, 
nor  his  end,  &c. 

That  God  is  immense,  is  evident,  because  all  the  world  must 
be  contained  in  him,  else  he  had  made  that  which  is  greater 
than  himself,  and  operateth  where  he  is  not :  and  he  can  have 
no  bounds  who  hath  nothing  to  bound  him,  and  hath  no  proper 
locality.  And  he  that  is  infinite  in  duration,  must  be  so  iti  de- 
gree or  essence. 

That  God  is  eternal,  is  most  evident,  because,  else,  there  was 
a  time  imaginable  before  there  was  a  God,  and  so  before  any 
thing  ;  and  then  there  never  would  have  been  any  thing  ;  for 
nothing  can  make  nothing.     The  rest  I  pass  by. 

I  must  tell  the  reader  here,  that  though  this  first  lesson,  what 
God  is,  be  the  hardest  and  highest  in  divinity,  vet  order  com- 
mandeth  us  to  set  it  first ;  and  till  God  be  known,  nothing  is 
well  known.  Therefore  1  advise  you  to  read  this  over,  and  un- 
derstand as  much  of  it  as  you  can,  and  then  pass  on  to  the  rest ; 
and  when  you  have  gone  through  all,  come  back  again  and  learn 
this  better ;  for  God  is  as  the  sun,  most  certainly  known,  but 
least  comprehended,  and  still  most  unknown.  He  is  the  first 
and  last:  you  must  begin  and  end  with  him.  You  must  know 
something  from  him,  that  you  may  know  Christ  and  Scripture ; 
and  then  you  must  know  Christ  and  the  Scriptures,  that  you 
mav  know  more  of  God  ;  for  all  other  knowledge  is  but  a  means 
to  help  vou  to  know,  love,  and  serve  him,  in  which  you  must 
still  grow  to  the  last,  till  vou  come  to  the  world  of  true  perfection. 

Quest.  2.  What  believe  you  of  the  creation,  and  the  nature 
of  man,  and  the  law  which  was  given  to  him  ? 

Answ.  God  created  all  the  world;  and  made  man  in  his  own 
image,  an  embodied  .spirit  of  life,  understanding,  and  will,  with 
holy  liveliness,  wisdom,  and  love,  to  know,  and  love,  and  serve 
his  Maker,  here  and  for  ever  ;  and  gave  him  the  inferior  crea- 
tures for  his  use  ;  but  forbade  him  to  eat  of  the  Tree  of  Know- 
ledge, upon  pain  of  death. 

pp  2 


580  THE    POOR    MAN'S    FAMILY    HOOK. 

1.  To  create,  is  to  make  of  nothing,  in  the  first  notion;  and 
so  God  created  only  spirits,  and  the  elements,  fire,  air,  water, 
and  earth ;  but  all  the  rest  of  his  works  he  made  of  these,  as  the 
sun,  and  moon,  and  stars,  &c,  which  is  creating  in  the  second 
notion,  because  they  never  were  before. 

2.  The  whole  world  which  God  made  is  to  us  incompre- 
hensible. It  is  like  that  it  is  but  a  small  part  of  it  which  we 
see  ;  we  know  not  how  much  more  is  unseen  ;  and  no  part  is 
perfectly  known  by  mortals.  But  we  have  so  much  knowledge 
of  all,  as  is  needful  to  the  ends  of  our  own  creation  in  this  im- 
perfect state.  And  to  spend  our  days  in  searching  after  more, 
is  but  to  lose  and  neglect  things  possible  and  profitable,  while 
we  seek  things  impossible  and  unprofitable,  and  to  trouble  our- 
selves and  the  world  with  pretensions  and  contentions,  mere 
names.  But  all  the  true  knowledge  of  God's  works  which  we 
can  really  attain  is  useful  to  us,  though  in  great  diversity  of 
degrees. 

3.  When  I  call  man  c  an  embodied  spirit,'  I  determine  not 
that  this  body  is  not  a  part  of  him  ;  but  only  that  the  soul  or 
spirit  is  so  noble  a  part,  as  that  the  body  is  but  a  habitation  and 
servant  to  it,  though  a  part  of  the  man,  being  made  of  the 
common,  passive  elements. 

4.  The  image  of  God  on  man  is  threefold,  or  hath  three  parts  : 
1.  Natural;  the  image  of  God's  being  and  nature.  2.  Moral; 
which  is  the  image  of  God's  perfection  or  holiness.  3.  Domini- 
on ;  which  is  the  image  of  God's  dominion  over  all. 

I.  In  God's  natural  image,  man's  soul  hath  a  notable  trinity 
in  unity:  1.  In  one  soul  there  are  the  vegetative,  sensitive,  and 
intellective  powers.  2.  In  one  superior,  intellectual  soul,  as  such, 
there  is  the  virtue  of  superior  life,  or  vital  activity,  and  the  virtue 
of  understanding,  and  of  free-will.  The  will  is  not  the  under- 
standing, nor  the  understanding  the  will,  nor  the  vital  power 
either  understanding  or  will ;  nor  is  any  one  of  these  a  part  of 
the  soul :  but  the  whole  soul  is  life,  the  whole  is  understand- 
ing, and  the  whole  is  will ;  yet  not  wholly ;  that  is,  no  one  of 
these  words  express  all  that  is  essential  to  the  soul. 

II.  The  moral  image  of  God  on  the  soul  is  nothing  but  the 
rectitude  or  health  of  these  three  faculties,  which  is  their  holi- 
ness:  that  is,  1.  The  holy  liveliness  of  the  vital  faculty,  when 
it  is  lively  towards  God.  2.  The  holy  wisdom  of  the  under- 
standing to  know  God.  3.  The  love  of  God  and  goodness, 
which  is  the  holiness  of  the  will. 


THE    POOR    MAN'S    FAMILY    BOOK.  581 

III.  Our  dominion  over  other  creatures  is  the  image  of  God's 
dominion,  by  which  we  are,  1.  Their  owners,  under  God;  and 
they  are  our  own.  2.  Ther  governors,  under  God,  according  to 
their  capacities;  and  they  are  ordered  by  us.  '3.  Their  bene- 
factors under  God ;  we  provide  for  them,  feed  them,  manure  the 
ground ;  and  their  end,  under  God  ;  they  are  given  us  for  our 
use. 

5.  The  end  of  man's  nature,  evident  in  the  faculties'  aptitude 
thereto,  is,  as  (1.  In  general,  God,  who  is  the  end  of  all  things, 
so,  2.  specially,)  holiness,  living  to  God ;  that  is,  1.  To  know 
God  practically.  2.  To  love  him.  3.  To  serve  him.  God 
maketh  nothing  in  vain  ;  much  less  the  nobler  natures.  When 
he  made  man's  nature  capable  and  apt  to  know,  love,  and  serve 
him,  it  plainly  telleth  us  that  he  made  him  for  that  use.  Those, 
therefore,  who  deny  this  to  be  natural  to  Adam,  deny  humanity, 
and  make  man  a  brute  by  nature,  and  suppose  a  supernatural 
grace  to  come  after,  and  make  Adam  as  of  another  species ;  as 
if  grace  only  made  him  a  man.  And  they  that  deny  man  to 
have  such  faculties  know  not  what  a  man  is. 

6.  Man's  soul  being  made  apt  for  perpetual  duration,  is  truly 
said  to  be  immortal ;  for  God  having  made  it  a  simple  spirit, 
it  is  not  liable  to  dissolution  of  parts  and  corruption  of  substance. 
Therefore  if  it  perish,  it  must  be  by  annihilation,  or  by  turning 
it  into  another  species  of  being;  both  which  being  operations 
or  effects,  which  must  be  contrary  to  the  established  course  of 
nature,  it  is  not  to  be  supposed  that  God  will  do  them,  though 
he  can. 

6.  But  man,  consisting  of  soul  and  body,  was  not  so  immortal 
as  his  soul  is,  yet  God  could  have  perpetuated  his  life  ;  yea,  and 
would  have  done  it,  so  far  as  that  he  should  not  have  died,  had 
he  not  sinned.  But  it  is  most  probable  that  he  should,  at  a  cer- 
tain period  of  time,  have  been  changed,  as  Enoch  and  Elias 
were,  and  Christ,  at  his  ascension  ;  and  the  saints  shall  be,  who 
are  found  alive  at  Christ's  coming ;  and,  it  is  like,  the  bodies 
that  rose  and  appeared  at  Christ's  death  were  so  in  their  as- 
cension. 

7.  Seeing  the  soul,  yea,  Adam,  was  to  be  thus  far  immortal, 
his  felicity  must  be  so  too  :  which  is  no  other  than  the  perfect- 
ing of  his  knowledge,  love,  and  service  of  God,  in  his  perfected 
state.  And,  therefore,  briefly  I  sum  up  all  in  '  Here,  and  for 
ever.' 

S.  It  pleaseth  God  to  try  and  exercise  Adam's  obedience,  by 


582  THE  1'OOR  man's   family  book. 

forbidding-  him  the  fruit  of  one  tree,  on  pain  of  death.  But  this 
positive  law  presupposed  the  law  of  nature,  which  is  not  men- 
tioned as  spoken  to  man,  because  it  was  in  the  very  nature  of 
him  and  the  creatures  compared  together,  which  objectively 
signified  to  him  what  was  God's  will  as  to  his  duty;  from  which 
signification  his  duty  did  result. 

9.  Whv  it  is  called  the  Tree  of  Knowledge  of  Good  and  Evil, 
is  very  hard  to  know.  It  is  said  by  most,  because  by  it  he  was  to 
have  the  sad  experimental  knowledge  of  good  by  the  loss  of  it, 
and  of  evil  by  the  feeling  of  it.  Others  hold,  that  Adam  had 
before  all  holy  necessary  knowledge  of  God  and  his  own  duty, 
with  which,  had  he  been  content,  he  had  been  happy,  but  that 
God  had  really  made  this  fruit  apt  to  breed  in  man  a  subtle, 
inquisitive  wit,  and  that  kind  of  needless  troublesome  knowledge 
which  multiplieth  sin  and  sorrow  still  in  the  world.  Such  as 
is  a  great  deal  of  the  present  philosophy,  and  vain  formalities 
of  sciences,  and  wordy,  wrangling  craft,  and  the  presumptuous, 
distrustful  search  into  God's  secrets,  and  into  that  which  is  not 
our  part  but  his ;  as  if  the  patient  must  needs  know  all  that 
the  physician  giveth  him,  and  why ;  and  it  seemeth  that  some 
addition  of  knowledge  sin  brought  them ;  and  doubtless  it  was 
not  of  the  good  of  duty,  nor  a  holy  knowledge,  but  an  inflicting 
unnecessary  apprehension  of  natural  good  and  evil. 

10.  Death  threatened  is  all  that  penal  evil  that  man's  nature 
was  capable  of;  which  is,  I.  The  desertion  of  the  sinful  soul. 
2.  The  pain  and  dissolution  of  the  body.  3.  The  perpetuity  of 
the  soul's  sufferings,  at  least,  it  being  a  capable  subject,  without 
a  resurrection. 

Q.  3.  What  believe  you  of  man's  fall  into  sin  and  misery  ? 

A.  Man,  being  tempted  by  Satan,  did  by  wilfully  sinning  fall 
from  his  holiness,  his  innocency,  and  his  happiness,  under  the 
justice  of  God,  the  condemnation  of  his  law,  and  the  slavery  of 
the  flesh,  the  world,  and  the  devil.  When  sinful,  guilty,  and 
miserable  natures  are  propagated  to  all  mankind,  and  no  mere 
creature  is  able  to  deliver  us. 

1 .  It  was  Satan  in  the  serpent  that  tempted  Eve  :  and  Satan, 
by  Eve,  having,  bv  her  sin,  got  power  to  use  her  as  his  instrument, 
that  tempted  Adam.  2.  Man  sinned  not  till  he  was  tempted. 
But  he  was  but  tempted,  and  not  forced  to  sin,  much  less  was  he 
forced  or  necessitated  to  it  by  God  himself.  3.  God  could  have 
made  man  indefectible,  or  prevented  his  fall;  but  he  is  no  more 
bound  to  tell  us  why  he  did  not,  than  to  tell  us  why  he  made 


THE    POOR    MAN'S    FAMILY    HOOK.  v>83 

not  all  men  angels,  or  all  beasts  men.  But  \vc  know  that  he  will 
be  no  loser  by  it,  but  equally  be  glorified,  and  pleased  in  the 
way  of  recovering  grace.  4.  God  gave  man  free  will,  which  was 
mutable,  and  not  unchangeable  in  holiness,  for  he  would  have 
such  a  free  will  to  be  the  subject  of  his  earthly  government, 
which  is  but  preparatory  to  a  perfect  and  unchangeable  state. 
Not  that  an  undetermined,  mutable  will  is  our  perfection,  but 
fitted  on  this  life  and  work  which  God  would  have  to  be  a  lower 
degree  and  way  to  perfection.  And  free  will  was  the  first  cause 
of  sin,  by  an  omission  of  its  duty,  and  then  by  an  ill  determin- 
ation of  itself,  though  objects  and  temptation,  and  the  under- 
standings and  senses'  apprehensions,  were  antecedents  and 
occasions. 

5.  The  very  act  of  sin  was  departing  from  holiness,  from 
innocency,  and  from  happiness.  Sin  itself,  becoming  man's 
unholiness,  his  guilt  and  misery. 

b'.  Hereupon  without  any  change,  yea,  or  act  of  God,  1 .  The 
justice  of  God  stood  related  to  the  sinner,  as  to  one  to  whom 
death  by  right  was  due.  2.  And  the  law,  without  any  change 
in  it,  did  virtually  condemn  him.  3.  And  by  God's  bare  per- 
mission and  desertion,  the  flesh,  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  should 
recover  and  deliver  him. 

7.  The  three  forementioned  evils,  which  Adam  contracted  to 
himself,  are  all  propagated  by  him  to  his  posterity.  By  natural 
propagation  infants  are,  1.  Polluted  with  a  sinful  pravity. 
2.  Guilty  both  of  that,  and,  in  their  kind,  of  Adam's  sin.  .3.  And 
miserable  by  this  sin  and  guilt,  and  the  forementioned  penal 
consequents.  To  all  which  it  is  wonderful  to  consider  well  how 
much  is  done  by  the  sinner  himself,  and  how  little  by  God,  either 
as  to  the  sin  or  punishment. 

8.  They  that  deny  original  sin  go  against  plain  Scripture, 
reason,  and  the  experience  of  mankind:  and  do  make  infants 
saved  without  a  Saviour,  either  pardoning  or  purifying  them. 

9.  It  is  an  error  to  lay  our  guilt  of  Adam's  sin  upon  anv  such 
supposed  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  so  in 
themselves,  nor  judge  them  falsely  that  men  did  what  they  did 
not.  Adam  was  a  public  person,  first  naturally,  and  then  repu- 
tatively.     We  were  not  then  in  him  as  persons,  and  therefore 


584  THE  poor  man's  family  book. 

sinned  not  in  him  as  distinct  persons,  nor  are  reputed  by  God  so 
to  have  done,  but  we  were  in  him  virtually  and  seminally ;  not  as 
a  house  is  in  the  workman,  as  its  cause  by  art,  but  as  those 
whose  essence  is  generated  by  his  essence.  And  as  all  of  us,  that 
were  then  in  him  were  guilty  then,  so  when  we  become  persons, 
those  persons  are  then  guilty,  as  becoming  now  personal  subjects 
of  it ;  and  all  our  personality  is  derived  from  a  defiled,  guilty, 
and  miserable  sinner,  who  can  generate  no  essence  or  person 
better  than  he  was  himself.  But  yet  the  due  difference  between 
the  principal  agent  and  his  offspring  must  be  still  acknowledged. 

10.  The  guilt  which,  from  our  nearest  parents,  we  contract 
also,  with  such  additional  pravity  and  penalty  as  our  natural 
capacity,  and  the  tenour  of  the  New  Covenant  allow,  is  too 
sadly  overlooked  by  most  divines,  contrary  to  the  whole  scope 
of  Scripture,  from  the  days  of  Cain  to  the  rejection  of  the  Jews, 
and  contrary  to  the  second  commandment :  which  matter  de- 
serveth  a  larger  explication. 

11.  If  we  dream  of  any  other  deliverer  or  saviour,  we  fall 
from  Christ. 

Quest.  4.  What  believe  you  of  man's  redemption  by  Jesus 
Christ? 

Answ.  God  so  loved  the  world,  that  he  gave  his  only  Son  to 
be  their  Saviour :  who  being  God,  and  one  with  the  Father, 
took  our  nature,  and  became  man  ;  being  conceived  by  the 
Holy  Ghost,  born  of  the  Virgin  Mary,  and  called  Jesus  Christ : 
who  was  perfectly  holy,  without  sin,  fulfilling  all  righteousness ; 
and  overcame  the  devil  and  the  world ;  and  gave  himself  a  sa- 
crifice for  our  sins,  by  suffering  a  cursed  death  on  the  cross  to 
ransom  us,  and  reconcile  us  unto  God ;  and  was  buried,  and 
went  among  the  dead  :  the  third  day  he  rose  again,  having  con- 
quered death.  And  having  sealed  the  new  covenant  with  his 
blood,  he  commanded  his  apostles  and  other  ministers  to  preach 
the  Gospel  to  all  the  world;  and  promised  the  Holy  Ghost ; 
and  then  ascended  into  heaven,  where  he  is  God  and  man,  the 
glorified  head  over  all  things  to  his  church,  and  our  prevailing 
Intercessor  with  God  the  Father. 

1.  God's  free- love,  without  either  merit,  suit,  or  condition  on 
man's  part,  gave  Christ  for  a  Saviour  to  the  world.  It  is  not 
possible  for  any  good  to  befall  a  creature,  which  cometh  not 
from  the  free  gift  of  God. 

2.  God  is  said  to  love  men,  either  when  he  willeth  some  good 
to  them,  or  when  he  is  pleased  or  delighted  in  them  :  with  the 


THE    POOR    MAN'S    FAMILY   BOOK.  585 

first  (called  a  love  of  benevolence)  he  loveth  man,  not  beeause 
he  is  good,  but  to  make  him  good  :  but  this  is  less  properly 
called  one  when  it  goeth  alone.  With  the  other  more  proper 
love  (of  complacence)  he  loveth  every  thing  so  far  only  as  it  is 
good  and  lovely.  Both  these  concurred  to  lost  mankind ;  but 
the  first  most  eminently  :  the  good  which  remained  in  fallen 
man,  as  lovely,  was  his  nature,  which  was  God's  work,  and  partly 
his  image ;  and  therein  his  capacity  of  that  grace,  and  all  that 
holy  duty,  and  that  heavenly  perfection,  in  which  he  would  be 
fully  amiable. 

3.  Christ  is  called  the  Saviour  of  the  world,  with  different 
respects  to  the  several  parts  of  the  world,  not  as  if  he  were 
equally  the  Saviour  of  all.  So  far  as  he  saveth  any,  he  is  their 
Saviour  :  he  hath  so  far  saved  all  men,  as  to  make  so  sufficient 
a  satisfaction  to  the  justice  of  God  for  their  sins,  that  none  of 
them  shall  perish  for  want  of  such  a  satisfaction  made ;  and  so 
far  as  to  make  an  universal  gift  of  free  pardon,  justification, 
adoption,  and  the  Spirit  to  all  mankind,  on  condition  of  accept- 
ance ;  so  that  nothing  but  their  ungrateful  refusing  it,  can  de- 
prive them  of  it ;  and  hath  commanded  his  ministers  to  pub- 
lish and  offer  this  to  all  the  world.  And  he  giveth  men  various 
degrees  of  help,  towards  the  winning  of  their  own  consent.  But 
the  consent  of  some  he  effectually  and  insuperably  procureth  : 
and  actually  justifieth,  sanctifieth,  and  glorifieth  them.  So  that 
"  he  is  the  Saviour  of  all  men,  especially  of  those  that  believe  :" 
when  yet  those  that  had  a  Saviour  as  to  the  antecedent  satis- 
faction, the  covenant-offer  and  common  helps  only,  will  perish 
for  ever,  for  unthankfully  refusing  the  salvation  offered  them,  to- 
gether with  their  other  sins  :  for  none  are  forgiven,  where  the 
Forgiver  and  his  grace  are  not  accepted. 

4.  That  Christ  is  both  God  and  man  is  evident  in  Scripture  : 
God,  and  therefore  one  substance  with  the  Father,  from  eternity ; 
but  man  in  the  fulness  of  time,  about  four  thousand  years  after 
the  creation  of  the  world  ;  because  he  is  God,  he  is  of  perfect 
sufficiency  for  all  the  work  of  our  redemption,  and  his  sacrifice 
merit,  and  intercession  of  full  force  ;  because  he  is  man,  he  was 
fit  to  be  the  Head  of  the  church,  and  to  be  a  messenger  from 
God,  familiarly  to  teach  men,  and  to  show  them  a  perfect  ex- 
ample of  holiness,  and  to  suffer  for  us  in  our  stead,  and  to  pos- 
sess heaven  in  our  nature,  and  to  intercede  for  us  as  the  Medi- 
ator between  God  and  man.  So  that  there  is  nothing  wanting 
in  Christ's  person,  as  to  sufficiency,  or  compassionate  condes- 
cension and  nearness,  to  the  consolation  of  penitent  believers. 


0S6  THE    POOR    MAN*S    FAMILY    BOOK. 

5.  That  Goc^  the  eternal  Word  of  the  Father,  should  take  to 
him  the  nature  of  man,  is  the  most  astonishing  wonder  of  all 
God's  works:  but  having  given  us  full  proof  of  it  by  his  Spirit, 
in  his  doctrine,  miracles,  and  the  sanctifying  of  believers,  it  is 
the  grand  article  of  our  certain  faith,  yea,  he  giveth  us  to  believe 
it,  as  well  as  commandeth  it.  That  God  is  most  intimatelv  near 
to  all  men,  and  specially  all  saints,  is  no  wonder ;  for  he  is 
more  than  the  soul  of  the  world ;  but  his  union  with  the  man- 
hood of  Christ  is  an  extraordinary  conjunction  for  an  extraordi- 
nary work  ;  though  the  manner  of  it  is  above  our  reach.  It  was 
not  by  turning  the  Godhead  into  man,  nor  the  manhood  into 
the  Godhead,  nor  doth  the  divine  nature  lose  by  it  any  of  his 
perfection,  or  honour.  And  he  that  seeth  how  the  same  sun 
doth  insinuate  itself  into  some  creatures  as  their  very  life,  and 
yet  leave  others  lifeless,  will  not  think  it  incredible  that  God 
should  more  nearly  unite  himself  to  Christ's  humanity  than  to 
others.  We  can  hardly  keep  some  philosophers  from  believing 
that  all  men's  souls  are  parts  of  God  ;  and  yet  as  hardly  get 
others  to  believe  that  God  is  so  united  to  one  man  as  to  make 
one  person. 

6.  Yet  we  must,  in  this  mystery,  take  heed  what  notions  we 
use ;  we  must  not  say  that,  the  Godhead  is  a  part  of  the  person 
of  Christ,  for  God  cannot  be  part  of  any  thing,  for  he  is  infinite  ; 
and  a  part  is  less  than  the  whole,  and  therefore  not  infinite. 
Nor  vet  must  we  say  that  the  Godhead  is  the  whole  person  ;  part 
and  whole  are  not  words  to  be  here  used  ;  but  God  and  man  are 
one  Christ;  as  God  and  creatures  are  one  universe  of  being;  and 
yet  God  is  not  to  be  called  the  whole  or  part  of  that  universe. 

7.  Nor  must  we  think  that  the  Godhead  is  instead  of  a  human 
soul  to  Christ's  flesh,  and  that  he  had  no  other  soul  ;  for  he  was 
perfect  man,  having  human  soul  and  body,  which  the  Godhead 
assumed  into  personal  union,  and  was  as  a  soul  to  his  soul.  Much 
less  was  the  Godhead  turned  into  humanity,  or  any  way  altered. 

8.  Christ  was  not  generated  as  other  men  are,  but,  without 
man,  was  conceived  bv  the  Holv  Ghost ;  that  is,  by  the  Godhead 
operating  outwardly  by  the  divine  effectual  will  or  love,  and  emi- 
nently by  the  third  person  in  the  Trinity.  Yet  is  Christ  rather 
called  the  Son  of  the  Father  than  of  the  Holy  Ghost,  because 
the  Father  is  the  first  in  order  of  operation. 

Adam's  soul  was  created,  and  not  generated.  Our  souls  are 
generated,  and  not  merely  created  of  nothing;  that  is,  God,  as 
the  fountain  of  natural  being,  giveth  multiplied  essences  whollv 
from  himself,  yet  not  as  he  first  created  things  of  nothing,  but 


THK    POOR    MAN'S    FAMILY    TiOOK.  58/ 

l>y  an  incomprehensible  influence  on,  and  use  of,  the  generating 
souls,  which,  under  God,  have  a  causality  in  the  multiplication; 
hut  Christ's  soul  was  neither  merely  generated  nor  merely  cre- 
ated, but  was  principally  created  so  far  as  it  was  conceived  by 
the  Holy  Ghost;  and  yet  there  was  a  participation  of  generation, 
so  far  as  there  was  a  concourse  of  the  Virgin's  soul.  And  by 
this  wonderful  conception  Christ  was  free,  both  from  the  guilt 
and  corruption  of  original  sin  ;  for  though  he  be  called  the  Son 
of  David  and  of  man,  totally  as  a  man,  and  not  as  to  his  flesh 
alone,  yet  was  he  not  so  by  a  proper  and  full  generation,  as 
others  are;  but  the  Spirit's  creative  conception  made  him,  even 
as  to  his  humanity,  more  eminently  the  Son  of  God  than  the  Son 
of  man. 

9.  The  name  'Jesus  '  signifieth  his  office,  even  ( A  Saviour  ' ; 
and  the  name  '  Christ,'  signifieth  the  appointment  of  God,  his 
mission  and  authority,  and  qualification  for  this  office,  'The 
Anointed  of  God,' 

10.  Christ's  perfect  holiness  and  righteousness  was  both  ha- 
bitual in  his  perfect  nature,  and  active  in  his  perfect  actions  ; 
that  is,  in  perfect  resignation,  obedience,  and  love  to  God.  The 
perfection  of  his  divine  nature  advanced  the  merit  of  his  human 
perfection  two  ways,  1.  Causally,  as  it  had  the  chief  causality 
in  producing  it.  2.  Relatively,  as  it  was  the  perfection  of  the 
same  person.  The  active  righteousness  of  Christ  consisted  in 
his  conformity  to  the  divine  will,  as  signified  in  that  law  which 
was  given  to  himself  by  God;  which  was,  1.  That  he  should 
fulfil  the  law  of  nature  as  a  man,  2.  And  the  Mosaical  law  as 
a  jew,  3.  And  a  proper  law  of  mediation  bv  his  proper  media- 
tory works,  doctrine,  miracles,  sufferings,  justifications,  &c.  So 
that  the  perfection  or  righteousness  of  Christ,  by  which  we  were 
justified  and  saved,  as  the  meritorious  cause,  is  all  this  in  one, 
even  his  perfect,  habitual,  and  actual  holiness,  caused  and  rela- 
tively dignified  by  his  divine  perfection.  Not  as  if  one  part 
merited  one  benefit  for  us,  and  another  part  another  ;  but  all 
entirely  merited  all  for  us  ;  for  altogether  was,  that  one  condi- 
tion required  of  Christ  by  the  law  or  covenant  of  mediation  ; 
upon  which  condition  performed,  he  had  right  to  all  the  pro- 
mised fruits  of  that  mediation,  as  to  give  us  the  pardoning  and 
saving  covenant,  &c. 

1 1.  Christ's  conquering  the  devil  and  the  world,  as  tempters, 
and  the  flesh,  so  far  as  without  sin  its  natural  desires  were  to 
be  denied,  as  in  the  love  of  life,  &c,  was  a  great  and  needful 


588  the  poor  man's  family  book. 

part  of  his  work,  that  he  might  deliver  us  from  the  tempters  that 
had  overcome  us,  and  might  confound  God's  enemies,  and  break 
the  serpent's  head,  and  vindicate  the  truth  and  holiness  of  God's 
law,  by  demonstration. 

12.  The  reason  of  Christ's  sufferings  were,  as  a  sacrifice  to 
expiate  our  sins  by  his  suffering  in  our  stead,  to  demonstrate  the 
holiness  of  God,  his  justice  and  truth,  and  the  authority  and 
equity  of  his  law,  that  God  and  his  laws  may  not  be  despised, 
nor  the  world  encouraged  by  impunity  to  unbelief  and  sin.  By 
suffering,  he  fulfilled  that  law  which  required  him  to  suffer,  but 
he  did  not  fulfil  that  law  which  made  suffering  due  to  us ;  for  it 
was  not  the  punishment  of  another  for  him,  but  of  every  sinner 
himself,  which  was  due  by  that  law.  But  it  was  satisfaction  to 
the  lawgiver,  which  he  made  by  his  sufferings,  by  giving  him  that 
which  was  equivalent  to  all  our  sufferings ;  not  that  same  thing 
by  which  the  threatening  of  the  law  is  properly  and  fully  per- 
formed, for  that  is  nothing  but  our  destruction  ;  but  it  is  some- 
thing in  its  stead.  Not  altogether  of  the  same  kind  neither ; 
for  our  great  punishment  is  to  be  left  in  our  sin  itself,  which  is 
the  misery  of  the  soul,  and  to  be  denied  the  Spirit  of  life,  and  to 
be  hated  of  God  as  unholy  creatures,  and  deprived  of  that  love 
of  his  which  all  holy  souls  are  the  proper  objects  of,  and  to  be 
tormented  of  our  guilty  consciences  for  each  sin,  and  to  be  tor- 
mented by  devils  in  hell,  and  to  despair  of  deliverance :  all 
which  Christ  was  never  capable  of,  nor  did  undergo ;  but  he 
suffered  the  cursed  death  of  the  cross,  after  a  life  of  humiliation ; 
and  sensible  sorrows,  also,  in  his  soul ;  and  not  a  little  in  his 
intellectual  nature,  so  far  as  was  consistent  with  perfect  holiness, 
and  its  necessary  consequences. 

And  Christ's  sufferings  are  satisfactory  to  divine  justice,  not 
because  they  are  the  very  same,  in  subject,  matter,  or  duration, 
with  what  was  due  to  us;  but  because  they  better  attain  the  ends 
of  the  Governor  and  Lawgiver  aforesaid,  than  the  damnation  of 
all  the  world  would  have  done.  Their  aptitude  to  that  end,  was 
their  satisfactory  and  meritorious  dignity. 

13.  Christ  suffered  for  our  sins,  and  in  our  stead,  because  it 
was  to  free  us  from  sufferings ;  and  it  freeth  us  as  certainly 
(supposing  us  believers)  as  if  we  had  made  satisfaction  ourselves  ; 
but  yet  he  suffered  in  the  person  of  the  Mediator,  who,  indeed, 
is  one  that  undertook  to  suffer  in  the  sinner's  stead  ;  but  never 
was,  nor  consented  to  be,  esteemed  the  very  sinner  himself.  If  a 
man  pay  a  debt  by  his  servant,  it  is  imputed  to  him  as  his  own  act 


THE   POOR    MAN'S    FAMILY    BOOK.  589 

and  payment:  because  the  law  alloweth  him  to  do  it  by  a  servant ; 
and  the  servant  is  but  his  instrument.  But  this  is  not  our  case. 
Christ  suffered  in  our  stead  ;  but  not  as  our  delegate,  nor  in  our 
name  and  person  properly,  but  as  a  voluntary  Mediator,  who  may 
use  us  after  as  he  pleaseth,  and  give  us  the  benefits  as  he  will. 
We  did  not  pay  our  own  debt  by  him  :  his  sufferings  were  not 
ours  in  deed,  nor  in  law  :  we  were  not  crucified  in  him  ;  we  did  not 
satisfy  God's  justice  by  him  ;  and,  therefore,  the  effects  are  not 
ours  till  he  after  give  them  us  :  and  that  in  the  degree  that 
pleaseth  him.  It  is  not  the  suffering  in  itself  which  he  giveth 
us,  (that  were  a  sad  gift,)  nor  the  first  effect  in  itself,  (satisfaction,) 
for  that  is  made  to  God  for  us,  and  not  to  us  j  but  it  is  the  fruits 
hereby  procured  of  God. 

14.  Much  less  can  it  be  truly  and  properly  said,  that  Christ 
in  our  person,  and  we,  in  and  by  Christ,  did   fulfil  the  law  of 
works,  by  perfect  habitual  holiness,  and  outward  obedience  and 
love,  and  this  dignified  by  a  divine  perfection.  The  same  habits, 
and  acts,  or  righteousness,  being  accidents,  cannot  be  in  divers 
subjects.     We  are  not  justified  by  the  precept  and  promise  of 
the  law  of  works,  as  if  we  had  fulfilled  it  all  by  Christ,  but  by 
the  law  of  grace.     Had  we  fulfilled  all  the  law  of  innocency  by 
Christ,  we  could  have  no  need  of  his  death,  or  any  pardon  j  be- 
cause we  should  have  no  sin  to  pardon,  either  of  omission  or 
commission  from  birth  to  death.     To  forgive  all  our  sins,  and  to 
repute  us  to  have  neither  sinned,  but  perfectly  obeyed  by  another, 
are  contradictory  ;  and  God  jucigeth  not  falsely  ;   nor  supposeth 
us   to  do   what  we  never  did  ;  therefore,  we  have  not  present 
right  to  all  the  benefits  of  Christ's  merits  or  righteousness.  Our 
punishments  are  no  wrong  to  us,  while  he  correcteth  us.     He 
giveth  us  pardon  and  life,  on  condition  that  we  be  penitent  be- 
lievers, and  doth  not  tell  us,  that  we  repented,  believed,  and  per- 
severed in  and  by  him,  which  shall  be  imputed  to  us ;  nor  that 
we  need  it  not  because  we  are  innocent  in  him.   Nor  did  Christ 
by  his  death  only  save  us  from  punishment,  and  by  his  perfection 
only   merit  our  justification  and  salvation.     For  to  be  acquit 
from  all  punishment  of  sense  and  loss,  is  to  have  right  to  life  ; 
and  to  be  innocent  from  all  sin  of  omission  and  commission,  is 
to  be  just.  But  we  are  not  justified  by  Christ  against  this  charge, 
'  Thou  art  a  sinner,'  simply;  but  against  this  charge,  'Thou  art 
to  be  condemned  for  thy  sin  ;'  not  by  imputation  of  innocency 
in  itself  to  us,  and  reputing  us  innocent ;   but  by  pardoning  our 
sins,  and  giving  us  right  to  life,  and  so  accepting  us.     And  so 


590  THE    POOR    MAN?S    FAMILY    BOOK. 

Christ  is  the  Lord  our  righteousness  ;  and  as  he  was  made  sin 
for  us,  not  in  deed,  nor  did  God  so  repute  him,  but  as  one  that' 
was  to  suffer  for  sinners  ;  so  are  we  made  the  righteousness  of 
God  in  him.  Being  righteous  by  God's  gift  of  pardon  and  life, 
purchased  by  his  righteousness,  demonstrating  God's  righteous- 
ness. 

15.  God  is  said  to  be  reconciled  to  the  world  in  general  upon 
Christ's  death,  in  that  he  is  no  more  obliged  in  justice  to 
punish  them  as  mere  sinners  by  the  law  of  works ;  but  hath 
granted  a  conditional  pardon  to  all  mankind,  and  that  free,  upon 
condition  of  meet  acceptance  of  Christ  and  life. 

God  is  said  to  be  reconciled  actually  to  believers,  in  that  he  is 
not  at  all  obliged  by  justice  to  condemn  them,  but  hath,  as  it 
were,  obliged  himself  by  a  covenant  of  grace  to  forgive  and  save 
them.  So  that  it  importeth  no  real  change  in  God,  but  in  us, 
and  in  God's  covenant,  and  a  change  in  God's  relation  to  us. 
Yea,  2.  Though  also  he  judge  us  now  just,  and  love  us  as  just, 
who  before  judged  us  unjust,  and  loathed  us  as  such,  this  change 
is  in  us,  and  not  anv  other  in  God  than  in  relation  and  deno- 
mination. 

Hi.  Christ  was  buried,  that  he  might  be  at  the  lowest  before 
he  was  exalted  ;  death  seemed  to  have  conquered  him  before 
he  showed  his  conquest  of  it.  So  is  it  with  us.  The  word 
translated  '  hell '  in  English,  in  the  Greek  and  Latin  ancient 
creeds  is  a&ijs  and  inferi,  and  signitieth  not  necessarily  the  place 
of  the  damned.  But  it  is  more  than  his  burial  that  is  here 
meant,  and  respecteth  his  soul ;  and  signifieth  that  '  his  soul 
went  among  the  souls  of  the  dead/  without  determining  it  to 
heaven  or  hell  :  the  very  separating  it  from  the  body  being  part 
of  Christ's  humiliation.  To  paradise  it  went,  but  whither  else, 
or  what  it  did,  we  are  necessarily  ignorant.  But  hence  it  is 
plain  that  the  soul  liveth  itself  when  it  is  separated  from  the 
body.  And  believers  may  joyfully  follow  Christ  to  the  grave, 
and  the  state  of  separation. 

17-  Christ's  resurrection  was  the  great  victory  over  death,  the 
beginning  of  his  triumph,  and  of  the  eminent  church-state 
under  the  Messiah,  and  the  great  proof  of  his  truth  as  the  Son 
of  God,  and  is  the  great  comfort  of  believers,  assuring  them 
that  they  have  a  victorious  and  a  living  Saviour,  and  that  his 
word  is  true,  and  that  they  shall  rise  again. 

IS.  The  making  of  the  new  covenant  sealed  with  Christ's 
blood,  and  commissioning  a  ministry  to  publish  it  to  the  world. 


THE    POOR    MAN'S    FAMILY    BOOK.  591 

was  the  great  ordained  means,  by  which  Christ  would  give  out 
the  fruits  of  his  merits  and  sacrifice  with  himself,  for  men's  jus- 
tification and  salvation  ;  of  which  more  anon. 

19.  Christ's  ascension  was  the  second  step  of  his  exaltation. 
His  bodily  presence  was  more  necessary  in  heaven  than  on 
earth ;  there  he  is  still  God  and  man,  his  body  and  soul  being- 
glorified,  and  natural  flesh  and  blood  changed  into  an  incor- 
ruptible, spiritual  body  ;  for  so  it  will  be  with  believers,  for  flesh 
and  blood  cannot  enter  into  the  kingdom  of  God.  So  absurdly 
do  they  err  who  say  that  bread  is  no  bread,  but  Christ's  flesh, 
and  wine  is  no  wine,  but  his  blood,  when  his  glorified  body 
hath  no  flesh  and  blood  at  all.  It  is  unspeakable  joy  to  be- 
lievers, that  we  have  a  head  in  heaven  that  is  over  all.  20.  The 
Apostle  distinguishes  Christ's  headship  as  it  is  "  over  all,"  and 
as  it  is  to  "  the  church."  For  to  this  end  he  died,  and  rose,  and 
revived,  that  he  might  be  Lord  of  the  dead  and  living.  He 
hath  dominion  over  the  uncalled  to  call  them,  and  over  believers 
to  defend  and  glorify  them,  and  over  rebels  to  destroy  them. 

21.  The  intercession  of  Christ  is  a  great  article  of  the 
christian  faith,  and  signifieth  not  only  that  he  prayeth  for  us, 
but  that  he  is  the  heavenly  High  Priest  and  Mediator  with  God. 
And  that  when  once  sin  hath  defiled  us  there  is  no  coining  to 
God,  but  by  a  Mediator ;  no,  not  in  our  thoughts,  or  hopes,  or 
affections.  We  must  expect  no  acceptance  of  our  persons,  or 
prayers,  or  duties,  but  through  Christ.  We  must  put  all  into 
his  hands,  that  he  may  present  them  to  God  :  we  cannot  so 
much  as  love  God  but  by  him,  as  the  glass  and  revealer  of  God's 
love  and  goodness.  And  also  we  must  look  for  nothing  from 
God  now  but  through  him,  and  by  his  hands;  that  is,  by  his 
merits  and  his  administration.  The  Spirit  and  special  grace  are 
given  by  him  even  as  Mediator;  ministers  and  ordinances  are 
by  him;  magistrates,  and  the  rule  of  the  natural  world,  for  the 
ends  of  redemption,  are  by  him  ;  for  all  power  is  given  him,  and 
he  judgeth  all. 

Q.  .">.  What  is  the  new  testament,  or  covenant,  or  law  of 
grace  ? 

A.  God,  through  Jesus  Christ,  doth  freely  give  to  all  man- 
kind himself  to  be  their  reconciled  God  and  Father,  his  Son  to 
be  their  Saviour,  and  his  Holy  Spirit  to  be  their  Sanctifier,  if 
they  will  believe  and  accept  the  gift,  and  will  give  up  themselves 
to  him  accordingly;  repenting  of  their  sins,  and  consenting  to 
forsake  the  devil,  the  world,  and  the  flesh,  and  sincerely,  though 


592  THE  poor  man's  family  book. 

not  perfectly,  to  obey  Christ  and  his  Spirit  to  the  end,  accord- 
ing to  the  law  of  nature,  and  his  gospel  institutions,  that  they 
may  be  glorified  in  heaven  for  ever. 

1.  It  is  the  same  thing  which  in  several  respects  is  called 
Christ's  new  testament,  law,  and  covenant.  It  is  his  testa- 
ment, because  it  established  it  by  and  at  his  death;  and  it  con- 
tained a  free  gift,  or  legacy  to  man.  It  is  his  covenant,  be- 
cause God  on  his  part  bindeth  himself  by  promise  to  do  all  that 
is  there  offered  ;  and  requireth  men  to  consent  and  covenant 
accordingly  with  him,  if  they  will  have  the  benefit.  It  is  his 
law,  in  that  he  containeth  his  established  terms  on  which  men 
shall  obtain  remission  and  salvation,  or  miss  of  it  and  be  con- 
demned, if  they  refuse  ;  and  by  which  men  shall  be  judged  to 
heaven  or  hell. 

2.  This  law  hath  two  parts  :  1 .  The  first  is  a  presupposed 
part,  which  is  the  law  of  nature,  as  to  its  obligation  to  duty ; 
which  Christ  doth  not  new  make,  but  find  made,  and  taking 
nature  itself  and  man  as  his  own,  upon  the  title  of  redemption, 
that  law  also  falleth  into  his  hand.  And  as  he  doth  not  destroy, 
but  perfect  our  nature  ;  so  he  doth  not  destroy  the  law  of 
nature,  but  superadd  his  remedying  law.  2.  Which  is  the 
second  part,  newly  made  by  the  Redeemer,  and  called  the  law 
of  grace  :  the  first  being  now  as  a  part  or  appurtenance  to  this, 
as  used  to  our  sanctification,  and  yet  the  obedience  of  it  part  of 
the  end  of  this.  This  special  law  and  covenant  of  grace  con- 
taineth, 1.  A  free  deed  of  gift,  though  conditional,  of  God 
himself,  the  Father,  Saviour,  and  Sanctifier,  as  aforesaid,  with 
pardon  of  all  sin,  and  right  to  the  love  of  the  Father,  the  grace 
of  the  Son,  and  the  communion  of  the  Holy  Ghost,  and  to  the 
heavenly  glory.  2.  The  imposed  condition  of  this  free  gift, 
which  is  sincere  belief  and  consent  by  covenanting  accordingly 
with  God  as  is  expressed.  3.  The  preceptive  part,  which  is  to 
be  the  rule  of  sincere  obedience,  as  it  is  in  gospel  institutions, 
(the  law  of  nature  supposed.)  4.  The  penal  part,  as  it  leaveth 
men  unsaved,  and  threateneth  a  sorer  punishment  to  all  impe- 
nitent and  unbelieving  refusers  of  the  offered  grace.  And  this 
is  now  the  law  and  covenant  by  which  we  must  live  and  be 
judged.  And  which  is  God's  instrument,  like  an  act  of  obli- 
vion, and  a  deed  of  gift,  by  which  the  benefits  of  Christ  are, 
with  himself,  to  be  regularly  conferred  on  mankind,  and  on 
which  we  must  trust  as  our  title  to  Christ  and  life. 

Q.  6.  What  believe  you  of  the  Holy  Ghost  ? 


THE    POOR    MAN'S    FAMILY    BOOK.  593 

A.  God  the  Holy  Spirit  was  given  by  the  Father  and  the. 
Son  to  the  prophets,  apostles,  and  evangelists,  to  be  their  infal- 
lible guide  in  preaching  and  recording  the  doctrine  of  salvation; 
and  the  witness  of  its  certain  truth  by  his  manifold  divine  opera- 
tions ;  and  he  is  given  to  quicken,  illuminate,  and  sanctify  all 
true  believers,  and  to  save  them  from  the  devil,  the  world,  and 
the-  flesh. 

1.  The  Holy  Spirit  is  God,  the  third  person  in  the  Trinity. 
To  him,  in  Scripture,  is  oft  ascribed  eminently,  1.  The  love  of 
God,  and  the  gift  of  love  to  man,  as  to  the  Son  is  ascribed  the 
wisdom  of  God,  and  the  word  of  wisdom.  2.  The  exterior  ope- 
rations of  God  on  the  creature,  as  the  sun  operateth  on  the 
earth  by  its  motive,  enlightening,  and  healing  beams,  which  are 
indeed  itself.  3.  The  perfecting  of  God's  operations  especially  ; 
and  so,  though  the  three  persons  are  undivided,  and  all  work 
together  on  the  creature;  yet  eminently  the  Father  is  called  the 
Creator  and  the  Original  of  Nature  ;  the  Son  is  called  the  Re- 
deemer and  the  Giver  of  Grace ;  the  Holy  Spirit  is  called  the 
Sanctifier  and  the  Beginner  of  Glory ;  or,  the  nature  of  man  is 
of  the  Father,  his  medicine  of  the  Son,  and  his  health  of  the 
Holy  Ghost  given  by  the  Father  and  the  Son. 

2.  The  Holy  Ghost  is  given  in  several  measures  to  men,  and 
for  several  uses,  for  the  church's  edification.  When  any  new  law 
or  doctrine  was  revealed  to  the  world,  God  gave  the  Spirit  of  mi- 
racles to  prove  it  to  be  of  him.  So  it  was  when  Moses  gave  the 
law,  and  sometimes  to  the  prophets,  when  they  brought  any  new 
message  ;  and  as  they  prophesied  of  Christ,  so  they  had  the 
Spirit  of  Christ  to  inspire  them.  But  the  great  and  wonderful 
measure  of  the  Spirit  was  given  to  the  apostles,  and  other 
Christians  in  the  first  age  of  the  gospel  church,  to  enable  them 
infallibly  to  preach  and  record  the  history,  and  doctrine,  and 
commands  of  Christ,  and  to  seal  it  with  miracles,  by  healing 
the  sick,  raising  the  dead,  speaking  various  languages,  &c. 
Therefore,  the  Scripture  written  by  the  Spirit  in  them  is  left  as 
the  rule  of  our  faith  and  life ;  and  all  the  motions  or  revelations 
that  seem  to  come  from  the  Spirit  now,  are  to  be  tried  by  the 
Scripture,  because  we  have  not  the  same  gifts  or  measure  of  the 
Spirit  as  the  apostles  had  ;  so  that  to  try  the  Spirit  by  the  Scrip- 
ture, is  but  to  try  our  doubtful  and  smaller  gifts  of  the  Spirit  by 
the  apostles'  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  Ghost. 

VOL.  XIX,  Q,  Q 


594  THE  poor  man's  family  book. 

3.  The  ordinary  renewing  work  of  the  Holy  Spirit  is  the  ac- 
cessory beginning  of  our  salvation;  and  without  holiness  none 
can  see  God.  So  great  a  work  is  this  on  man,  that  Christ's 
own  death  and  resurrection,  and  mediation  in  heaven,  is  the 
means  to  procure  and  give  us  this  Spirit ;  and  its  work  is  God's 
image  on  us,  and  called  '  the  divine  nature.'  There  are  three 
parts  of  this  operation  on  us.  1.  Its  quickening  work  to  make 
us  alive  to  God,  who  were  dead  and  dull  to  all  holy  acts.  2.  Its 
illumination  to  open  the  eye  of  our  darkened  understanding,  by 
knowledge  and  faith,  curing  our  ignorance  and  unbelief.  3.  Its 
converting  or  sanctifying  work  on  the  will,  turning  us  from  the 
love  of  sensual  and  worldly  pleasures  to  the  love  of  God  and 
holiness,  which,  because  it  is  the  perfective  act,  love  is  taken  in 
Scripture  for  the  sum  of  all  sanctification ;  and  to  give  the 
spirit  of  adoption,  and  to  give  us  the  love  of  God,  is  the  same 
thing;  to  which  faith  in  Christ  is  the  means  :  and  yet  the  Spirit 
worketh  also  that  faith  in  us.  But  when  he  worketh  faith  in  us, 
he  is  but  opening  the  door  and  entering,  that,  by  love,  he  may 
dwell  and  work  within  us.  As  one  compareth  it  to  a  bird  that 
first  maketh  her  nest,  and  then  layeth  her  eggs  and  hatcheth 
them.  Faith  in  Christ  is  as  the  bellows  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  Spirit's  work  and  all  our  religion  :  for  mortification, 
and  conquest  of  the  flesh,  the  world,  and  the  devil,  is  here  com- 
prised. 

This  work  of  the  Spirit  is  a  certain  proof  that  Christ  is  the 
true  Saviour  of  the  world,  and  his  Gospel  true  ;  for  none  but 
God  can  thus  renew  souls,  and  God  would  not  do  it  by  false  doc- 
trine. 

This  article,  therefore,  of  our  belief  in  the  Holy  Ghost  is  of 
grand  importance  to  be  understood  and  well  considered ;  for 
while  Christ  is  in  heaven,  his  Spirit  is  his  advocate  and  agent  in 
the  souls  of  men  on  earth,  and  his  witness  in  all  true  believers,  to 
plead  Christ's  cause,  and  prove  his  truth,  and  finish  his  saving 
works,  and  fit  men  for  the  love  of  God,  and  for  glory  :  and  this 
Spirit  is  to  our  souls  as  our  souls  to  our  bodies,  in  some  sort; 
without  which  we  can  do  nothing  holily  :  it  is  our  life,  light, 
and  love ;  it  is  our  earnest,  pledge,  and  first-fruits  of  heavenly 
glory,  giving  us  the  foretastes  of  it  by  love,  and  so  our  witness  or 
evidence,  that  we  are  the  children  of  God. 

But  it  is  a  dangerous  error  to  think  that  this  Spirit  is  given  us 
to  do  all  at  once,  or  to  do  all  absolutely,  however  we  use  it.     It 


THE    POOR    MAN'S    FAMILY    BOOK.  595 

vvorketh  the  love  of  God  in  us  by  degrees,  and  is  to  be  working  it 
in  us  while  we  live.  It  worketh  it  by  means,  even  by  the  Gospel 
understood,  believed,  and  considered ;  and  we  may  no  more  look 
for  the  Spirit  without  the  word  and  means  used  by  us,  than  for 
health  without  food  and  physic.  Though  he  worketh  insuperably 
when  and  where  he  please,  yet  men  may,  by  resistance,  forfeit 
and  quench  his  operations.  And,  mark  it  well,  the  greatest  re- 
wards for  obedience  and  punishments  for  sin,  which  God,  as 
judge,  doth  execute  in  this  life,  are  by  giving  men  more  of  the 
Spirit,  or  by  denying  or  withholding  its  operations  on  men's 
abuse,  which  is  more  to  be  feared  than  all  other  judgments  in 
this  world. 

Q.  7.  What  believe  you  of  the  Holy  Catholic  Church,  the 
communion  of  saints,  and  the  forgiveness  of  sins  ? 

All  that  truly  consent  to  the  baptismal  covenant  are  one 
sanctified  church  or  body  of  Christ,  and  have  communion  in  the 
same  spirit  of  faith  and  love,  and  have  the  forgiveness  of  all 
their  sins;  and  all  that  by  baptism  visibly  covenant,  and  that 
continue  to  profess  Christianity  and  holiness,  are  the  universal 
visible  church  on  earth  ;  and  must  keep  holy  communion  with 
love  and  peace  in  the  particular  churches,  in  the  doctrine,  wor- 
ship, and  order  instituted  by  Christ. 

1.  The  world  is  Christ's  kingdom  by  right,  and  governed  by 
his  wisdom  and  power.  The  church  is  Christ's  consenting  king- 
dom, ruled  by  wisdom  and  special  love.  He  is  head  over  all 
things  to  the  church  :  it  is  his  body  political,  relatively,  yet 
really  quickened  by  his  Spirit :  it  is  his  office  to  be  both  the 
constitutive,  governing,  and  quickening  head.  The  form  of  the 
church  is  its  relation  to  him  as  its  head.  He  giveth  it  laws,  and 
judgeth  and  executeth  them  ;  and  appointeth  officers  to  it  by 
his  word  and  grace.  He,  as  a  mediating  head,  is  the  conveyer 
of  the  Spirit  from  God  to  us. 

The  church  hath  no  universal  head  but  Christ.  None  else 
hath  right ;  none  else  is  capable  or  able,  either  as  principal  or 
vicar  under  him.  He  hath  commissionated  none  to  such  an 
office.  "Ye  are  the  body  of  Christ,  and  members  in  particular, 
and  God  hath  set  some  in  the  church  :  first,  apostles  ;  seconda- 
rily, prophets,  &c.  Are  all  apostles?  are  all  prophets?"  &c. 
(1  Cor.  xii.  27 — 29.)  Here  Christ  only  is  the  head  ;  the  church 
is  only  his  body.  Apostles  are  but  chief  members,  and  not  the 
head  ;  and  apostles  are  the  first  rank  of  members,  who  were 
twelve  at  least ;  therefore  there  is  no  one  as  a  head  over  them. 

GQ  2 


596  the  poor  man's  family  book. 

Peter  never  governed  the  apostles  ;  they  were  never  bid  obey  him. 
It  was  one  of  the  Corinthians'  schisms  for  some  to  make  him  a 
head,  as  others  did  Paul,  and  others  Apollos ;  and  to  say,  we 
are  of  Cephas.  The  schism  was  not  cured  by  calling  them  all 
to  take  Peter  for  the  head.  The  pope  is  no  more  Peter's  suc- 
cessor than  the  bishop  of  Antioch  is,  and  others:  if  he  had,  he 
had  not  been  either  constitutive  or  governing  head  of  the  church. 
He  that  is  head,  as  Christ's  vicar,  must  be  an  universal  prophet, 
universal  priest,  and  universal  king  of  the  church.  The  church 
is  not  the  pope's  body  or  kingdom  ;  he  is  an  usurper  of  much  of 
Christ's  prerogative,  by  a  false  pretence  of  being  a  vicar-head; 
and  so  will  any  general  council  be  that  shall  claim  the  same 
office.  The  church  of  Rome  materially,  so  far  as  they  are 
Christians,  are  a  part  of  the  catholic  church,  though  a  corrupt 
part;  but  formally,  as  they  are  a  bodv  headed  by  the  pope,  they 
are  a  sinful  policy,  and  no  church  of  Christ  at  all ;  for  he  com- 
mandeth  not,  but  eondenmeth  such  a  policy. 

This  church  of  Rome  is  a  sect  or  schism  of  the  catholic  church ; 
it  is  but  about  the  fourth  part  of  the  Christians  in  the  world,  who 
all  make  up  the  universal  church.  The  Abyssines,  Coptics,  Syri- 
ans, Armenians,  Indians,  the  Greeks,  and  Moscovites,  with  all 
the  reformed  churches,  are  as  many  ;  calculate  four  parts  of  five, 
but,  at  the  least,  two  parts  in  three,  of  the  church.  The  cutting 
off  of  all  these  as  none  of  Christ's  church,  and  making  none  in 
the  world  to  be  Christians  but  the  subjects  of  the  pope,  and 
contending  for  this  with  fire  and  sword  and  false-railing  volumes, 
is  the  grand  schism  in  the  world,  and  that  which  still  keepeth 
open  the  wounds  of  the  church,  and  the  scandalous,  pernicious 
contentions  of  Christendom. 

The  pope  had  the  same  original  with  the  patriarchs,  being 
but  the  first  of  them,  which  all  confess  was  human.  Had  not 
the  Greek  church  (then  far  bigger  than  the  Latin)  thought  his 
primacy  to  be  human,  they  could  never  have  claimed  that  right 
to  Constantinople,  which  they  knew  had  none  but  human  right. 
The  truth  is,  the  pope  was  at  first,  and  for  many  hundred  years, 
but  the  chief  bishop  in  one  empire,  as  the  archbishop  of  Can- 
terbury is  in  England  ;  and  it  was  the  churches  of  that  empire 
that  made  up  the  councils  called  general,  being  called  by  the 
emperors,  who  had  no  power  any  where  else  through  the  world  ; 
and  in  time,  his  usurpation  turned  the  Roman  world  into  the 
whole  world,  and  his  kingdom  must  be  the  whole  circumference 
of  the  earth,  which  is  most  unknown,  and,  but  three  or  four 


the  rooti  mam's  family  book.  597 

times,  was  never  so  much  as  compassed  by  sea.  And  seeing  it 
is  the  apostolic  office  to  convert  souls  as  well  as  rule  them,  and 
he  undertaketh  that  universal  hardship,  which  never  any  apostle 
did,  what  a  world  of  people  in  Tartary,  India,  the  Turkish  em- 
pire, Africa,  at  the  Antipodes,  and  the  unknown  world,  hath 
this  desperate  undertaker  to  answer  for  !  A  true  catholic  must 
he  of  a  greater  church  than  that  of  Rome ;  even  the  universal 
church  contained!  all  Christians.  He  must  be  of  no  sect  or 
schism,  and  therefore  no  papist,  for  they  are  but  a  sect. 

The  true  consenters  to  the  baptismal  covenant  are,  the  church 
in  the  first  sense,  truly  holy  ;  but  the  baptised,  not  apostatised, 
who  are  visible  consenters  and  professors  of  Christianity,  are  the 
church,  as  visible,  and  are  holy  by  visible  separation  to  God,  and. 
dedication  to  him.  The  confounding  of  the  church,  mystical 
and  visible,  tempteth  some  to  separate  from  the  church  visible, 
as  if  it  were  not  holy;  and  the  papists  have  made  a  church 
visible,  of  their  own  invention,  which  is  a  body-politic,  headed 
by  a  pretended  human  head  :  some  call  it  i  The  Church  Con- 
gregate,' to  insinuate  that  it  is  such  a  policy.  But  the  grand 
point  in  which  we  renounce  popery  is  this,  and  we  hold,  that 
there  is  no  such  political  church  on  earth  that  hath  any  universal, 
constitutive,  or  governing  head  besides  Christ ;  who  is  visible  in 
heaven,  and  who  was  once  visible  on  earth,  where  his  church  is 
still  visible. 

3.  The  unity  of  the  spirit  of  faith  and  love  is  the  chief  part 
of  the  communion  of  saints  ;  and  the  second  is  in  the  exercise  of 
that  faith  and  love  in  external  communion,  which  is  in  doing  all 
the  good  they  can  for  each  other,  and  communicating  for  the 
relief  of  those  that  need,  as  men  will  do  who  love  others  as 
themselves  ;  and  also  in  a  concordant,  holy  worshiping  of  God  ; 
for  which  end  particular  churches  arc  appointed  by  Christ,  who 
are  to  be  guided  by  their  several  pastors,  who  are  ministers  un- 
der Christ,  in  his  teaching,  priestly,  and  ruling  office.  And  that 
worship  is  instituted  by  Christ  in  which  this  communion  must 
be  exercised,  saving  that  the  ordering  and  circumstances  are 
much  left  to  the  church  guides  :  and  the  Lord's  day  is  separated 
from  this  solemn,  holy  communion.  And  discipline  is  to  keep 
clean  the  church,  that  it  may  be  a  communion  of  saints. 

4.  The  remission  of  saints  is  the  other  part  of  the  salvation 
of  the  church  ;  the  fruit  of  Christ's  blood,  and  the  gift  of  his 
covenant,  as  sanctification  is  the.  work  of  his  Spirit.  Remission 
of  sin  is  our  justification,  including  the  gift  of  right  to  life  : 


598  the  poor  man's  family  book. 

and  it  hath  three  degrees,  or  is  of  three  sorts  :  1  Constitutive, 
which  giveth  us  right  to  impunity,  and  dissolveth  our  guilt  or 
obligation  to  punishment  :  this  is  God's  act  as  legislator  and 
donor  by  the  new  covenant,  which  is  the  gift  of  our  right. 
2.  Sentential,  by  which  God,  as  Judge,  pronounceth  us  pardoned 
and  just.  3.  Executive,  by  which  God  actually  freeth  us  from 
punishment,  of  sense  and  loss,  and  giveth  us  life. 

Remission  is  1.  Universal,  of  all  sins  past;  and  this  is  given 
at  once  :  Really,  by  God  at  the  time  of  our  true  believing  and 
consenting  to  the  covenant ;  but  by  solemn  ministerial  delivery 
in  baptism  visibly  ;  in  which  Christ  with  pardon  is  solemnly 
delivered  by  God's  appointment  to  true  believers  and  their  seed, 
that  by  them  are  dedicated  to  God.  2.  Particular,  of  every  sin 
after  baptism  and  conversion  :  for,  upon  particular  repentance 
God  giveth  us  the  pardon  of  particular  sins  from  day  to  day. 
Sin  may  be  said  to  be  virtually  forgiven  before  it  is  committed, 
because  the  causes  of  forgiveness  are  existent :  but  that  is  not 
properly  actual  forgiveness  3  for  that  which  is  not  yet  sin,  cannot 
be  forgiven  sin. 

The  condition  of  pardon  and  justification  is  sometimes  called 
faith  simply,  sometimes  also  repentance,  and  indeed  is  a  penitent 
believer's  consent  to  the  covenant  of  grace,  which  is  the  condi- 
tion of  his  title  to  this  and  the  other  rights  of  the  covenant  at 
once ;  it  being  a  free  gift  purchased  by  Christ's  sacrifice  and 
meritorious  righteousnessj  and  by  this  covenant  made  ours  : 
this  is  the  plain  and  full  doctrine  of  remission  and  justification  ; 
beyond  which,  a  good  Christian  need  not  trouble  his  head  with 
the  invented  words  and  niceties,  and  controversies  of  these  times. 
The  sentential  and  executive  justification  or  remission  is  begun 
on  earth,  but  perfected  at  the  final  judgment  ;  and  both  pass 
according  to  our  constitutive  remission  and  justification  by  the 
covenant.  Adoption  addeth  some  further  dignity  to  believers, 
above  what  is  in  bare  remission  and  justification,  which  cometh 
from  the  same  merits  and  gift  of  Christ. 

Q.  S.  What  believe  you  of  the  resurrection  and  everlast- 
ing life  ? 

A.  At  death  the  souls  of  the  justified  go  to  happiness 
with  Christ,  and  the  souls  of  the  wicked  to  misery.  And  at  the 
end  of  this  world,  Christ  will  come  to  glory,  and  wdl  raise  the 
bodies  of  all  men  from  death,  and  will  judge  all  according  to 
their  works.  And  the  righteous  shall  go  into  everlasting  life, 
where,  being  made  perfect  themselves,  they  shall  see  God,  and 


THE    POOR    MANJS    FAMILY    BOOK.  599 

perfectly  love  and  praise  him  with  Christ,  and  all  the  glorified 
church  ;  and  the  rest  into  everlasting  punishment. 

1.  The  souls  of  the  righteous  go  presently  at  death  to  Christ, 
in  paradise  or  heaven  ;  and  the  wicked  to  misery,  which  is  hell. 

2.  Christ's  second  glorious  coming  is  the  day  of  our  great 
deliverance  and  joy,  which  all  true  believers  love  and  should 
long  for. 

3.  The  doctrine  of  the  resurrection  is  fully  opened  by  Christ, 
(John  v.,)  and  by  Paul,  (1  Cor.  xv.,)  of  which  Christ's  own  re- 
surrection is  our  pledge. 

4.  The  last  judgment  is  that  which  endeth  all  controversies, 
and  finally  and  perfectly  justifieth  believers,  who  were  but 
initially  and  preparatorily  justified  before.  Christ  will  be  both 
judge  and  our  advocate.  The  law  of  grace  and  not  innocency 
is  it  that  we  must  be  judged  by  ;  but  according  to  the  divers 
editions  of  that  law  which  men  lived  under.  And  the  works 
that  they  shall  be  judged  by,  are  the  performance  or  not  per- 
formance of  the  conditions  of  this  law  of  grace.  For  by  the 
works  of  the  law  of  Moses,  or  of  innocency,  none  can  be  justi- 
fied. Nor  yet  by  any  commutative  merit  of  his  faith,  love,  or 
gospel  obedience ;  but  only  as  they  are  the  terms  on  which  God 
giveth  the  life,  which  is  purchased  by  the  death  and  perfect 
righteousness  of  Christ ;  which  in  the  thing  itself  and  value  is  a 
mere  gift,  though  the  order  of  giving  it  is  by  the  law  of  grace, 
by  which  we  must  be  judged.  So  that  Christ  justifieth  by  his 
own  merits,  satisfaction,  and  free  gift  thereon,  against  the  charge 
of  our  deserving  damnation  for  sin,  as  sin  against  the  law  of 
innocency  and  works,  so  be  it  we  be  otherwise  justifiable  against 
the  charge  of  being  infidels,  impenitent  and  ungodly.  For 
Christ  did  not  repent  and  believe  for  us,  nor  was  holy  to  excuse 
us  from  being  holy  j  but  we  must  believe,  repent,  and  be  holy 
ourselves  by  his  grace  ;  and  by  these  themselves  be  justified 
against  the  false  accusation  that  we  are  unbelievers,  impenitent 
and  unholy. 

Christ  doth  not  take  away  the  faultiness  of  our  actions,  or 
the  guilt  of  sin,  as  sin  simply  in  itself,  so  that  we  shall  be  reputed 
innocent  or  sinless ;  but  he  taketh  away  the  guilt  of  punish- 
ment, and  the  guilt  of  sin,  respectively  as  binding  to  punishment, 
and  no  more. 

5.  The  glory  of  saints  will  be,  1.  In  the  full  perfection  of 
their  o\yn  souls  and  bodies  ;  2.  In  the  perfect  knowledge,  love, 
and  praise  and  service  of  God,  for  his  own  sake,  as  the  infinite 


600  the  poor  man's  family  book. 

Good  and  object  of  love  and  praise;  3.  And  in  the  full  recep- 
tion and  joyful  sense  of  God's  love  to  us,  and  to  all  the  church. 
4.  And  in  the  fruition  of  Christ  in  glory  ;  5.  With  the  blessed 
society  of  all  the  glorified  angels  and  saints  ;  and  this  to  all 
eternity.  This  faith  foreseeth,  love  fore-tasteth,  and  we  must 
joyfully  expect  by  hope,  and  seek  in  obedience. 

f>.  The  wicked  shall  be  miserable  with  the  devil  and  his  ser- 
vants in  their  own  sin,  and  the  loss  of  the  favour  of  God  and  the 
tormenting  sense  of  both  on  their  consciences,  and  in  bodily 
misery,  and  despair  of  all  remedy  for  ever. 

Q.  9.  You  have  told  me  what  you  believe  :  tell  me  now 
what  is  the  full  resolution  and  desire  of  your  will,  concerning 
all  this  which  you  believe. 

A.  Believing  in  God  the  Father,  Son,  and  Holy  Spirit,  I 
do  presently,  absolutely,  and  resolvedly  give  up  myself  to  him, 
my  Creator,  and  reconciled  God  and  Father,  my  Saviour,  and 
my  Sanctifier;  and,  repenting  of  my  sins,  I  renounce  the  de- 
vil, the  world,  and  the  sinful  desires  of  the  flesh  ;  and  denying 
myself,  and  taking  up  my  cross,  I  consent  to  follow  Christ  the 
Captain  of  my  salvation,  in  hope  of  the  grace  and  glory  pro- 
mised; which  I  daily  desire  and  beg,  as  he  hath  taught  me, 
saying,  "  Our  Father  which  art  in  heaven,"  &c. 

1.  The  will  is  the  man,  and,  according  to  the  will,  we  are 
esteemed  of  God.  Knowledge  and  belief  is  but  the  entrance  of 
grace  to  the  heart  and  will,  where  love  is  the  heart  of  the  new 
creature.  The  hour  when  we  truly  make  this  heart-covenant 
and  consent  we  are  converted,  sanctified,  justified,  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  whose  will  chooseth 
for  them  till  they  have  natural  reason  and  will  to  use  them- 
selves. 

It  is  faith  in  God  the  Father,  Son,  and  Holy  Ghost,  which  is 
only  saving,  and  not  in  one  alone  ;  even  a  consenting  practical 
faith,  which  is  our  true  Christianity  itself;  nor  are  we  justified 
by  any  other. 

2.  The  Lord's  Prayer,  being  the  sum  of  our  desires,  belong- 
eth  to  this  head  ;  it  being  but  the  will's  prosecution  of  that 
good  which  it  consented  to,  and  hopeth  for. 

Q.  10.  What  is  this  practice  which,  by  this  covenant,  you 
are  obliged  to  ? 

A.   According    to  the  law   of  nature,  and  Christ's  institu- 


THE    POOR    MAN'S    FAMILY    BOOK,  601 

tions,  I  must  (desiring  perfection)  sincerely  obey  him,  in  a  life 
of  faith,  and  hope,  and  love  :  loving  God  as  God,  for  himself, 
above  all ;  and  loving  myself  as  his  servant,  especially  my  soul, 
and  seeking  its  holiness  and  salvation  ;  and  loving  my  neigh- 
bour as  myself  :  I  must  avoid  all  idolatry  of  mind  or  body,  and 
must  worship  God  according  to  his  word  ;  by  learning  and  me- 
ditating on  his  word  ;  by  prayer,  thanksgiving,  praise,  and  use 
of  his  sacrament  :  I  must  not  profane,  but  holily  use  his  holy 
name  :  I  must  keep  holy  the  Lord's  clay,  especially  in  commu- 
nion with  the  church-  assemblies  :  I  must  honour  and  obey  my 
parents,  magistrates,  pastors,  and  other  rulers :  I  must  not 
wrong  my  neighbour  in  thought,  word,  or  deed,  in  his  soul,  his 
body,  his  chastity,  estate,  right,  or  propriety  ;  but  do  him  all  the 
good  I  can,  and  do  as  [  would  be  done  by ;  which  is  summed 
up  in  the  ten  commandments,  "  God  spake  all  these  words,  say- 
ing," &c. 

Because  the  Ten  Commandments  are  plain  themselves,  and 
parents  yet  must  read  fuller  expositions  of  them  to  their  fami- 
lies, than  I  must  here  lay  down,  I  shall  give  no  other  expositions 
of  them  but  only,  l.That  every  Commandment  both  forbiddeth 
evil,  and  commandeth  the  contrary  good.  2.  That  every  com- 
mandment reacheth  to  thoughts  and  affections,  words  and  ac- 
tions. 3.  That  the  things  commanded  are  not  to  be  done  al- 
ways, but  in  their  proper  seasons  ;  but  nothing  absolutely  for- 
bidden must  ever  be  done  ;  but  things  forbidden  only  in  some 
cases,  may  be  clone  out  of  those  cases.  4.  That  the  Command- 
ments must  be  understood  by  Christ's  exposition  with  the  addi- 
tion of  his  gospel  institutions  :  and  obeyed  as  Christ's,  joined  to 
the  new  covenant ;  and  not  as  given  by  Moses,  as  belonging  to 
the  covenant  of  works  made  with  the  Jews,  or  as  part  of  the 
covenant  of  innocencv  made  with  Adam  at  the  first. 


Forms  of  Prayer,  Praise,  and  Catechism,  for  the  use  of  Igno- 
rant Families  that  need  them. 

Reader,  I  purposely  avoid  overdoing  and  preparing  thee  too 
much  work,  lest  my  intended  help  should  prove  a  hinderance. 
But  because  all  have  not  the  same  leisure,  I  have  given  you 
both  longer  and  shorter  forms  that  you  may  use  that  which  is 
fittest  for  the  time  and  persons. 


602  THE  poor  man's  family  book. 

I.  When  you  awake,  let  your  hearts  thus  move  towards  God  : 
Thou,  Lord,  who  art  the  life  of  all  the  world,  hast  mercifully 

preserved  me  in  life  this  night,  when  I  could  do  nothing  to  keep 
myself.  I  thank  thee  for  my  health,  and  rest,  and  peace.  Oh  ! 
now  let  thy  mercies  to  me  be  renewed  with  the  day :  and  let 
me  spend  this  day  in  thy  protection,  by  the  help  of  thy  Spirit, 
in  love  and  faithful  service  to  thee,  and  in  watchfulness  against 
my  corruptions  and  temptations ;  for  the  sake  of  Jesus  Christ. 
Amen. 

II.  Those  that  have  opportunity  to  pray  secretly  before  family 
prayer,  should  speak  freely,  without  book,  from  the  feeling  of 
their  own  wants,  if  they  are  able  :  if  not,  they  may  use  the 
same  prayer  which  is  for  families,  so  far  as  their  wants  and  cases 
are  the  same. 

III.  A  Morning  Prayer  for  a  Family. 

O,  all-mighty,  all-seeing,  and  most  gracious  God,  who  hast 
created  us  and  all  things  for  thy  glory!  we,  sinful  worms,  en- 
couraged by  thy  own  command  and  promise,  and  the  mediation 
of  Jesus  Christ  our  Redeemer,  do  humbly  cast  down  ourselves 
before  thee,  to  acknowledge  thy  mercies,  to  confess  our  sins,  to 
beg  thy  grace,  and  to  tender  thee  our  praise  and  service. 

We  thank  thee  that  thou  hast  made  us  reasonable  creatures, 
to  know,  and  love,  and  serve  our  Creator,  and  capable  of  ever- 
lasting happiness  in  thy  glory.  We  thank  thee  that  we,  who 
were  born  in  sin,  and  were  thy  enemies  in  our  fleshly  state,  were 
not  forsaken  by  thee  in  our  sins,  nor  left  with  the  devils  to  help- 
less desperation ;  but  have  a  sufficient  Saviour  given  us  by  thy 
love,  who  hath  redeemed  us  by  his  blood,  and  given  a  free  par- 
don 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  Gospel,  for  his  holy  example,  for  his  Holy  Spirit,  given  to 
his  apostles,  ministers,  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.  We  thank  thee  for 
our  public  teaching  and  our  private  helps,  the  comfort  of  thy 
holy  worship,  and  all  the  means  of  our  salvation  ;  but  especially 
that  thou  hast  blessed  any  of  it  to  our  good,  and  didst  not  forsake 
our  sinful  souls,  and  give  us  over  to  the  blindness  of  our  own 
minds,  and  the  hardness  of  our  hearts,  and  the  slavery  of  our 
fleshly  desires  and  wills.  How  great  was  that  mercy,  which  did 
not  only  spare  our  lives,  and  keep  us  out  of  hell  while  we  were 


THE    POOH    MAN3S    FAMILY    BOOK.  ()03 

binning,  but  at  last  convinced  any  of  us  of  our  sin  and  misery, 
and  awakened  our  sleepy  souls  unto  repentance,  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  seek  thee,  our  end 
and  happiness  !  How  great  was  thy  mercy,  Which  opened  to  us 
the  mysteries  of  thy  Gospel,  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  sinful  lives  ;  our  childhood 
and  youth  was  spent  in  too  much  folly,  and  fleshly  sensuality  ! 
How  long  did  we  forget  our  God  and  our  souls,  our  death  and 
our  everlasting  state,  as  if  we  had  no  life  to  live  but  this,  and 
we  had  been  made  to  live  and  die  like  beasts  !  How  long  did 
we  live  in  ignorance  and  unbelief,  and  little  knew  the  nature  and 
office,  our  want,  and  the  worth  and  riches  of  Christ !  How 
long  did  we  live  before  thy  love  in  Christ  did  melt  us;  and  before 
we  knew  the  life  of  faith;  and  before  we  were  brought  to  the 
hatred  of  sin,  and  love  of  holiness,  and  before  that  ever  we 
loved  thee,  our  God,  and  the  heavenly  kingdom,  above  this 
world  !  Alas  !  we  were  deceived  by  the  vanities  here  below, 
and  followed  the  sinful  desires  of  the  flesh,  and  resisted  thv 
Spirit  which  moved  us  to  repent  and  turn  to  thee.  And  since 
we  consented  to  thy  holy  covenant,  we  have  too  often  yielded  to 
temptations,  and  loved  thee  so  coldly,  and  served  thee  so  sloth- 
fully,  and  lived  so  unfruitfully,  and  made  so  ill  an  use  of  thy  mer- 
cies, and  of  our  afflictions,  that  thou  mightest  justly  have 
taken  thy  Spirit  from  us,  and  suffered  us  to  return  to  our  for- 
mer misery. 

But  O  do  not  enter  into  judgment  with  us  ;  forgive  us  for  his 
sake,  who  is  the  sacrifice  and  propitiation  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  omission  or  com- 
mission, of  knowledge  or  of  ignorance,  of  rashness  or  negligence, 
of  sinful  lust,  passion,  or  of  sloth.  Wash  us  in  the  blood,  and 
accept  us  for  the  merits  of  the  perfect  holiness  and  sufferings,  of 
our  Redeemer.  We  dare  not  come  to  thee,  but  in  his  name,  nor 
expect  any  pardon  or  mercy  from  thee,  but  for  his  sake,  and  by 
his  hand.  Let  our  hearts  be  sincere  in  consenting  to  his  cove- 
nant by  a  lively  faith,  that  we  may  be  one  with  him,  our  blessed 
Head,  and  may  receive  the  continual  communications  of  his 
Spirit.  Our  souls  are  by  corruption  dead  to  God,  and  dark 
through  ignorance,  error,  and  unbelief,  and  disaffected  to  thee 


604  THE    POOR    MAN'S    FAMILY    BOOK. 

and  to  thy  holy  ways,  till  that  Spirit  do  quicken,  illuminate,  and 
sanctify  us.  O  give  us  this  Spirit,  the  greatest  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  know  thee  in 
Christ,  and  know  thy  word,  and  believe  thy  truth ;  and  with 
holy  love,  that  our  whole  desire  may  be  to  thee,  and  our  delight 
be  in  thee  ;  and  being  pleased  in  thee,  we  may,  through  Christ, 
be  pleasant  to  thee  for  ever.  O  let  not  our  ignorance  and 
unbelief  prevail  !  Let  not  our  love  to  thee  be  still  so  cold, 
our  desire  so  dull,  nor  our  endeavours  so  slothful  :  nor  our 
hopes  of  heaven  so  faint  and  weak  !  Let  not  the  pleasures, 
or  riches,  or  honours  of  this  world  ever  steal  our  hearts  away 
from  thee  :  nor  our  fleshly  desires  overcome  thy  Spirit  :  govern 
our  affections,  thoughts,  words,  and  actions,  our  senses,  our 
appetites,  and  our  passions  by  thy  grace.  Deliver  us  from 
selfishness,  and  teach  us  to  love  our  neighbours  as  ourselves, 
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  devilish  sin  of  pride,  and  all  the  fruits  of  it ; 
and  make  us  humble  and  low  in  our  own  eyes,  and  to  loathe  our- 
selves for  all  our  sins  ;  and  to  be  patient,  if  we  are  vile  in  the 
eyes  of  others.  Save  us  from  temptations,  and  confirm  our 
wills,  that  thev  may  not  easily  be  drawn  to  sin.  Especially  save 
us  from  those  great  heart-distempers,  which  are  most  powerful 
in  us,  and  which  we  least  hate  and  resist.  Give  us  such  public 
and  private  helps  for  our  souls,  as  we  most  need  ;  and  bless  them 
to  us.  Make  us  faithful  in  all  the  duties  of  our  relations,  in 
kingdom,  church,  and  family,  as  we  are  superiors,  inferiors,  or 
equals  ;  that  we  may  have  the  comfort  of  them  all.  Mercifully 
dispose  of  our  persons,  our  friends  and  affairs.  Provide  for  and 
protect  our  bodies,  and  make  us  contented  with  our  daily  bread, 
and  patient  if,  for  our  sins,  we  want  it.  Be  merciful  to  the 
afflicted,  and  give  such  seasonable  deliverance  to  the  sick,  the 
poor,  the  oppressed,  and  the  broken-hearted,  as  is  most  for 
their  own  and  others'  good,  and  for  thy  glory.  Continue  thy 
gospel  to  these  and  all  the  rest  of  the  churches  ;  furnish  them 
all  with  skilful,  holy,  and  diligent  pastors ;  and  bless  their 
labours  to  the  increase  of  holiness,  love,  and  peace.  Rebuke 
the  ignorance,  pride,  and  uncharitableness  which  do  still  divide 
us;  and  give  us  the  knowledge,  humility,  and  love,  which  must 
unite  and  heal  us.     Bless   the  King,  and  all  in  authority,  with 


THE    POOR    MAN'S    FAMILY    BOOK.  ()05 

the  wisdom,   holiness  and  justice,  which   are  necessary  to  the 
welfare  of  themselves  and  us.     Teach  them  to  govern,  and  us 
to  obey,  as  the  subjects  of  thee  the  King  of  kings.     Revive 
knowledge  and  holiness  in  all  the  churches  through  the  world, 
and  lead  them  into  the  way  of  peace  and  concord,  and  save 
them  from  their  sins  and  enemies  !     Deliver  all  deceived  and 
oppressed   nations,    especially    Christians,    from    the    tyranny, 
seduction,  and  malignity  of  their  deceivers  and  oppressors.    Pity 
the  many  kingdoms  of  the  world  that  are  drowned  in  heathenism, 
infidelity,  and  Mahometanism.     Suhdue  the  powers  that   rebel 
against  thee,  and  let  the  kingdoms  of  the  world  be  the  kingdoms 
of  Christ.    Open  a  way  for  the  Gospel  to  them  ;   and  send  them 
meet    teachers   for  so  great  a  work  ;   that  thy  name   may   be 
hallowed,  and  thy  kingdom  come,  and  thy  will  be  done  on  earth 
as  it  is  in  heaven  ;  give  us  this  day  our  daily  bread  ;   forgive  us 
our    trespasses   as   we    forgive  them  that  trespass    against  us. 
Lead  us  not  into  temptation,  but  deliver  us  from  evil ;   for  thine 
is  the  kingdom,  the  power  and  the  glory,  for  ever.     The  world 
and  all  therein  are  thine  :  whatever  pleaseth  thee  thou  dost. 
Thy  enemies  and  ours  are  in  thy  power  ;   thou  givest  life  to  all 
the  living  ;  and  thy  mercies   are  over  all   thy  works.     Heaven 
and  earth  are  continued  by  thy  power  and  will  ;   and  all  things 
in  them  are  ordered   by  thy  wisdom.     Great  art  thou,  O  Lord, 
and  greatly   to  be   feared  ;   wise   art   thou,  and    absolutely  to, 
be   obeyed.     Good  art  thou,   and  unmeasurably  to    be    loved. 
The  image  and  glory  of  thy  perfection  shineth  in  thy  wonderful 
works.     But  above  all  in  our  glorified  Redeemer  and  his  trium- 
phant church,  where  thy  light  enlighteneth,  thy  love  infiameth, 
and  thy  glory  glorifieth  the  blessed  spirits  of  that  glorious  world, 
where  angels  and  saints  in  beholding,  and  loving,  and  praising 
thy    glory,  are    filled   with   everlasting  joy  :    for   of   thee,  and 
through  thee,  and  to  thee,  are  all  things.     To  thee  be  the  glory 
for  ever.     Amen. 

A  shorter  Prayer  for  the  Morning,  in  the  method  of  the  Lord's 
Prayer,  being  but  an  exposition  of  it. 

Most  glorious  God,  who  art  power,  and  wisdom,  and  good- 
ness itself,  the  Creator  of  all  things,  the  Owner,  the  Ruler,  and 
the  Benefactor  of  the  world,  but  specially  of  thy  church  and 
chosen  ones  :  though  by  sin  original  and  actual  we  were  thy 
enemies,  the  slaves  of  Satan  and  our  flesh,  and  under  thy  dis- 


GOG  THE    POOR    MAN'S    FAMILY    BOOK. 

pleasure  and  the  condemnation  of  thy  law.  yet  thy  children 
redeemed  by  Jesus  Christ,  thy  Son,  and  regenerated  by  thy 
Holy  Spirit,  have  leave  to  call  thee  their  reconciled  Father  :  for 
by  thy  covenant  of  grace  thou  hast  given  them  thy  Son  to  be 
their  Head,  their  Teacher,  and  their  Saviour  :  and  in  Him  thou 
hast  pardoned,  adopted,  and  sanctified  them,  sealing  and  pre- 
paring them,  by  thy  Holy  Spirit,  for  thy  celestial  kingdom,  and 
beginning  in  them  that  holy  life,  and  light,  and  love,  which 
shall  be  perfected  with  thee  in  everlasting  glory.  O  with  what 
wondrous  love  hast  thou  loved  us,  that  of  rebels  we  should  be 
made  the  sons  of  God  !  Thou  hast  advanced  us  to  this  dignity, 
that  we  might  be  devoted  wholly  to  thee  as  thine  own,  and 
might  delightfully  obey  thee,  and  entirely  love  thee,  with  all  our 
heart,  and  so  might  glorify  thee  here  and  for  ever. 

O  cause  both  us,  and  all  thy  churches,  and  all  the  world,  to 
hallow  thy  great  and  holy  name,  and  to  live  to  thee  as  our  ul- 
timate end ;  that  thy  shining  image  on  holy  souls  may  glorify 
thy  divine  perfection. 

And  cause  both  us  and  all  the  earth  to  cast  off  the  tyranny 
of  Satan  and  the  flesh,  and  to  acknowledge  thy  supreme  au- 
thority, and  to  become  the  kingdoms  of  thee  and  thy  Son,  Jesus, 
by  a  willing  and  absolute  subjection.  O  perfect  thy  kingdom 
of  grace  in  ourselves  and  in  the  world,  and  hasten  the  kingdom 
of  glory  ! 

And  cause  us,  and  thy  churches,  and  all  people  of  the  earth, 
no  more  to  be  ruled  by  the  lusts  of  the  flesh,  and  their  erroneous 
conceits,  and  by  self  will,  which  is  the  idol  of  the  wicked ;  but 
by  thy  perfect  wisdom  and  holy  will,  revealed  in  thy  laws,  make 
known  thy  word  to  all  the  world,  and  send  them  the  messengers 
of  grace  and  peace  ;  and  cause  men  to  understand,  believe,  and 
obey  the  Gospel  of  salvation,  and  that  with  such  holiness,  unity, 
and  love,  that  the  earth,  which  is  now  too  like  to  hell,  may 
be  made  liker  unto  heaven,  and  not  only  thy  scattered,  imperfect 
flock,  but  those  also  who  in  their  carnal  and  ungodly  minds  do 
now  refuse  a  holy  life,  and  think  thy  word  and  ways  too  strict, 
may  desire  to  imitate  even  the  heavenly  church  where  thou  art 
obeyed,  and  loved,  and  praised,  with  high  delight,  in  harmony 
and  perfection. 

And  because  our  being  is  the  subject  of  our  well  being,  main- 
tain us  in  the  life  which  thou  hast  here  given  us,  until  the  work 
of  life  be  finished.  And  give  us  such  health  of  mind  and  body, 
and  such  protection  and  supply  of  all  our  wants,  as  shall  best  fit 


THE    POOR    MAN'S    FAMILY    BOOK.  (507 

us  for  our  duty.  And  make  us  contented  with  our  daily  bread, 
and  patient  if  we  want  it.  And  save  us  from  the  love  of  the 
riches,  and  honours,  and  pleasures  of  this  world,  and  the  pride, 
and  idleness,  and  sensuality  which  they  cherish.  And  cause  us 
to  serve  thy  providence  by  our  diligent  labours,  and  to  serve 
thee  faithfully  with  all  that  thou  givest  us.  And  let  us  not  make 
provision  for  the  flesh,  to  satisfy  its  desires  and  lusts. 

And  we  beseech  thee,  of  thy  mercy,  through  the  sacrifice  and 
propitiation  of  thy  beloved  Son,  forgive  us  all  our  sins,  original 
and  actual,  from  our  birth  to  this  hour ;  our  omissions  of  duty, 
and  committing  of  what  thou  didst  forbid;  our  sins  of  heart, 
and  word,  and  deed ;  our  sinful  thoughts  and  affections ;  our 
sinful  passions  and  discontents  ;  our  secret  and  our  open  sins ; 
our  sins  of  negligence  and  ignorance,  and  rashness;  but  espe- 
cially our  sins  against  knowledge  and  conscience,  which  have 
made  the  deepest  guilt  and  wounds.  Spare  us,  O  Lord,  and  let 
not  our  sin  so  find  us  out  as  to  be  our  ruin;  but  let  us  so  find 
it  out  as  truly  to  repent  and  turn  to  thee.  Especially,  punish 
us  not  with  the  loss  of  thy  grace  !  Take  not  thy  Holy  Spirit 
from  us,  and  deny  us  not  his  assistance  and  holy  operations. 
Seal  to  us  by  that  Spirit  the  pardon  of  our  sins,  and  lift  up  the 
light  of  thy  countenance  upon  us,  and  give  us  the  joy  of  thy 
favour  and  salvation  :  and  let  thy  love  and  mercy  to  us  fill  us,  not 
only  with  thankfulness  to  thee,  but  with  love  and  mercy  to  our 
brethren,  and  our  enemies,  that  we  may  heartily  forgive  them 
that  do  us  wrong,  as  through  thy  grace  we  hope  we  do. 

And,  for  the  time  to  come,  suffer  us  not  to  cast  ourselves  wil- 
fully into  temptations,  but  carefully  to  avoid  them,  and  reso- 
lutely to  resist  and  conquer  what  we  cannot  avoid  :  and  oh,  mor- 
tify those  inward  sins  and  lusts,  which  are  our  constant  and 
most  dangerous  temptations ;  and  let  us  not  be  tempted  by 
Satan  or  the  world,  or  tried  by  thy  judgments,  above  the  strength 
which  thy  grace  shall  give  us.  Save  us  from  a  fearless  confi- 
dence in  our  own  strength ;  and  let  us  not  dally  with  the  snare, 
nor  taste  the  bait,  nor  play  with  tljje  fire  of  thy  wrath,  but 
cause  us  to  fear  and  depart  from  evil,  lest,  before  we  are  aware, 
we  be  entangled  and  overcome,  and  wounded  with  our  guilt  and 
with  thy  wrath,  and  our  end  should  be  worse  than  our  begin- 
ning :  especially,  save  us  from  those  radical  sins  of  error,  and 
unbelief,  pride,  hypocrisy,  hardheartedness,  sensuality,  slothful- 
ness,  and  the  love  of  this  present  world,  and  the  loss  of  our  love 
to  thee,  to  thy  kingdom,  and  thy  ways. 


608  THE    POOR    MAN'S    FAMILY    BOOK. 

And  save  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  tender  our 
praises  with  our  future  service  to  thee.  Thou  art  the  King  of  all 
the  world,  and  more  than  the  life  of  all  the  living.  Thy  king- 
dom is  everlasting:  wise,  and  just,  and  merciful  is  thy  govern- 
ment. Blessed  are  they  that  are  thy  faithful  subjects;  but  who 
hath  hardened  himself  against  thee,  and  hath  prospered  ?  The 
whole  creation  proclaimeth  thy  perfection ;  but  it  is  heaven 
where  the  blessed  see  thy  glory,  and  the  glory  of  our  Redeemer; 
where  the  angels  and  saints  behold  thee,  admire  thee,  adore  thee, 
love  thee,  and  praise  thee  with  triumphant,  joyful  songs,  the 
Holy,  Holy,  Holy  God,  the  Father,  Son,  and  Holy  Ghost,  who 
was,  and  is,  and  is  to  come ;  of  thee,  and  through  thee,  and  to 
thee,  are  all  things  :   to  thee  be  glory  for  ever.     Amen. 

IV.  A  Prayer  for  Morning  or  Evening  in  Families. 

O  God,  the  Infinite  Eternal,  Spirit,  most  perfect  in  power, 
wisdom,  and  goodnes ;  though  mortal  eyes  cannot  behold  thee, 
nor  any  created  understanding  comprehend  thee ;  thou  art  pre- 
sent with  us,  and  seest  all  the  secrets  of  our  hearts ;  our  sins 
and  wants  are  known  to  thee  :  but  thou  requirest  our  confessions 
as  the  exercise  of  our  repentance,  and  our  petitions  as  the  exer- 
cise of  our  desires  and  filial  dependence  upon  thee.  And  O 
that  our  souls  were  more  fit  for  thy  holy  presence,  and  for  this 
great  and  holy  work  !  O  thou  whose  mercy  inviteth  miserable 
sinners  to  come  unto  thee  by  the  new  and  living  way,  meet  us 
not  in  thy  justice  as  a  consuming  fire,  but  accept  us  in  thy  right- 
eous and  beloved  Son,  in  whose  mediation  is  our  trust. 

Thou,  who  art  the  great  Creator  of  all  things,  didst  make  us 
in  thine  image,  to  know  thee,  to  love  thee,  and  to  serve  thee. 
But  sin  hath  corrupted  all  our  powers,  and  turned  them  from 
thee,  and  against  those  holy  ends  and  uses  for  which  thou  didst 
create  us.  In  sin  we  were  conceived,  and  in  sin  we  have  lived, 
increasing  our  original  guilt  and  misery.  Though  we  know 
that  thou  art  our  Owner,  we  have  lived  as  if  we  were  at  our  own 
disposal.  We  have  called  thee  our  King  and  Ruler,  but  we 
have  rebelled  against  thee,  and  obeyed  our  carnal  wills  and 
appetites.  Thou  art  goodness  and  love  itself,  and  the  Author 
of  all  that  is  good  and  amiable  in  all  the  world,  and  our  souls 
should  have   loved   thee   with   fervency  and   delight;    but   our 


THE    POOR    MAN'S    FAMILY    BOOK.  609 

hearts  have  been  estranged  from  thee,  and  have  sought  delight 
in  worldly  vanities,  and  in  the  pleasing  of  our  fleshly  minds  and 
lusts.  This  deceitful  world  hath  had  our  love,  our  care,  our 
thoughts,  our  words,  our  time,  our  labour,  as  if  it  had  been  our 
home  and  portion,  and  we  had  been  to  continue  here  for  ever, 
whilst  our  God  and  our  immortal  souls  have  been  neglected. 
Thou  hast  made  us  capable  of  endless  glory,  and  called  us  to 
seek  it,  and  to  set  our  hearts  above  on  thee  ;  but  we  have  lived 
as  if  we  believed  not  thy  word,  and  have  despised  the  joys  of 
heaven,  which  thou  hast  offered  us,  and  preferred  our  short  and 
sensual  pleasures.  We  have  trifled  in  thy  worship,  and  served 
thee  hypocritically  with  our  lips  alone.  We  have  taken  thy 
dreadful  name  in  vain.  We  have  misspent  thy  holy  day,  we 
have  dishonoured  our  superiors,  and  neglected  our  inferiors. 
Our  family,  which  should  have  been  ordered  in  holiness,  as  a 
church  of  God,  hath  been  a  house  of  vanity,  worldliness,  and 
discontent.  Our  thoughts  have  been  guilty,  not  only  of  vanity, 
folly,  and  confusion,  but  of  malice,  and  of  unclean  and  filthy 
lusts.  Our  tongues  have  been  guilty,  not  only  of  idle  and  foolish 
talk,  but  also  wrathful  words  and  railings,  of  filthy  and  immo- 
dest speech,  and  of  evil  speaking  and  backbiting  others,  and  of 
many  a  lie.  We  have  not  loved  our  neighbours  as  ourselves, 
nor  done  by  all  others  as  we  would  have  had  them  done  by  us  ; 
but  we  have  been  all  for  our  carnal  selves,  proudly  desiring  our 
own  exaltation  and  commodity,  and  sensually  desiring  pleasure 
to  ourselves,  whilst  we  have  too  little  cared  for  the  corporal  or 
spiritual  good  of  others.  We  have  been  very  backward  to  love 
our  enemies,  and  heartily  to  forgive  a  wrong.  We  have  been 
unprofitable  abusers  of  thy  talents,  and  have  wasted  our  precious 
time  in  vanity,  and  done  but  little  good  in  the  world. 

And  though  thy  wonderful  mercy  hath  given  us  a  Redeemer, 
and  in  him  a  sufficient  remedy  for  our  sins  ;  and  thou  hast  posed 
the  understandings  of  men  and  angels  in  this  strange  expres- 
sion of  thy  wisdom  and  thy  love  ;  yet  have  we  staggered  at  thy 
word  in  unbelief,  and  stupidly  neglected  this  great  salvation. 
How  carelessly  have  we  heard  and  read  thy  gospel  !  How  little 
have  we  been  affected  with  all  the  love  and  sufferings  of  our 
Saviour  !  We  could  have  been  thankful  to  one  that  had  saved 
our  lives,  or  enriched  us  in  the  world;  but  how  unthankful 
have  we  been  to  him,  who  hath  done  so  much  to  save  our  souls 
from    endless  misery?   Alas,   our    hard   unhumbled   hearts    do 

VOL,    XIX.  It  K 


610  THE    I'OOR    MAN'S    FAMILY    BOOK. 

make  light  of  our  sins  and  of  thy  just  displeasure,  and  therefore 
make  light  of  Christ  and  grace.  And  it  is  just  with  thee  to 
deny  us  for  ever  the  mercy  which  we  set  so  light  hy. 

But  deal  with  us,  O  Lord,  according  to  thy  goodness,  and  ac- 
cording to  our  great  necessity,  and  not  according  to  our  deserts. 
We  have  sinned  as  inen,  hut  he  thou  merciful  as  God.  Where 
our  sin  aboundeth,  oh,  let  thy  grace  abound  much  more.  Thou 
gavest  mankind  a  Saviour  when  we  were  thine  enemies,  and  thou 
wast  in  Christ  reconciling  the  world  unto  thyself:  and  it  is  thy 
great  design  to  glorify  thy  wonderful  love  and  mercy,  by  the  ad- 
vantage of  our  great  unworthiness  and  misery,  and  to  forgive 
much,  that  we  may  love  thee  much  ;  and  if,  after  all  this,  we 
should  doubt  of  thy  willingness  to  forgive  believing,  penitent 
souls,  we  should  greatly  wrong  the  riches  of  thy  grace.  Thou 
soughtest  us,  when  we  sought  not  after  thee  ;  and  it  is  by  thine 
own  command  that  we  seek  thee,  and  beg  thy  mercy  ;  and  thou 
givest  us  the  very  desires  which  we  pour  out  before  thee  :  thou 
beseechest  us  to  be  reconciled,  and  to  receive  thv  grace  ;  and 
shall  we  question  then  whether  thou  art  willing  to  give  it. 
There  is  enough  in  the  sacrifice  and  merits  of  thy  Son  to  expi- 
ate our  sins,  and  justify  penitent  believers  in  thy  sight.  Thou 
hast  made  him  the  infallible  teacher  of  thy  church  :  he  is  a  King 
most  fit  to  rule  us,  to  defend  and  justify  us  :  thy  Spirit  is  the 
Sanctifier  of  souls  ;  and  thy  love  is  sufficient  to  be  our  everlast- 
ing felicity  and  rest.  We  therefore  humbly  give  up  ourselves 
to  thee  our  God  ;  to  thee  our  Father,  our  Saviour,  and  our 
Sanctifier ;  beseeching  thee  to  receive  us  upon  the  terms  of  thy 
covenant  of  grace.  Remember  not  against  us  our  youthful  folly, 
ignorance,  and  lusts  :  forgive  our  secret  and  open  sins  :  our  sins 
of  negligence,  rashness,  and  presumption  :  especially  those  sins 
which  we  have  deliberately  and  wilfully  committed,  against  our 
knowledge  and  the  strivings  of  thy  grace.  Henew  and  sanctify 
us  thoroughly  by  thy  Spirit :  take  from  us  the  old  and  stony 
hearts,  and  give  us  hearts  more  tender  and  tractable  ;  and  give 
us  the  divine  and  heavenly  nature  ;  and  make  us  holy  in  the 
image  of  thy  holiness.  Cause  us  to  resign  and  devote  ourselves, 
and  all  that  thou  givest  us,  entirely  to  thee  as  being  thine  own. 
Bring  all  the  powers  of  our  souls  and  bodies  into  a  fid!  subjec- 
tion to  thy  government.  O  show  us  thine  infinite  goodness  and 
perfections,  and  the  wonderful  mercy  which  thou  hast  given  us 
in  Christ ;   and  shed  abroad  thy  love   upon  our  hearts,  by  the 


tTHE    POOR    MAN  S    FAMILY    BOOK.  61  I 

Holy  Ghost,  tliat  we  may  he  constrained  by  thy  love  to  love  thee 
above  all  things,  with  all  our  heart,  and  soul,  and  might.     Let 
the  beams  of  thy  love  so  fire  our  hearts,  that  we  may  love  thee 
fervently,  and  delight  to  love  thee,  and  taste  the  beginning  of  the 
heavenly  felicity  and  pleasures  iu    thy  love,   and  may  perceive 
that  we  can  never  love  thee  enough  ;   but  may  still  be  longing  to 
love  thee  more.     We  dare  not  say  '  O   that  we  could  love  thee 
as  thou  art  worthy  !'  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  most  blessed  state,  where  we  shall  love  thee 
more  than  now  we  can  desire  !      If  we  had  never  sinned  in  word 
or  deed,   the  want    and  weakness  of  our  love  to   thee   is  a  sin 
which  we  can  never  sufficiently  lament ;  and  the  very  shame  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 
possess  us  with  all  child-like  affections  to  thee,  as  our  reconciled 
God  and  Father  in  Christ.     Cause  us  to  make  thee  our  ultimate 
end,  and  to  seek  thy  glory   in   all  that  we  do.     Let  it  be   our 
chiefest  study  in  all  things  to  please  thee,  to  promote  thy  king- 
dom, and  to  do  thy  will.     Set  up  thy  glory  above  the  heavens, 
and  let  thy  name  be  sanctified  in   all  the  earth.     Convert  the 
heathen  and  infidel  world,  and  let   their  kingdoms  become  the 
kingdoms  of  thy  Son.    Give  wise  and  holy  rulers  to  the  nations; 
and  let  the  Gospel  of  Jesus  go  forth  as  the  sun,  to  the  enlight- 
ening of  all  the  quarters  of  the  earth.     O  that  the  world  which 
is  ruled  by  the  malicious  prince  of   darkness    might  receive  and 
obey  thy  holy  laws  ;  and  in  the  beauty  and  harmony  of  holiness 
be  made  more  like  the  saints  in  heaven.     Reform  the  churches 
which  are  darkened  and  defiled,    and   cast  down  that  tyranny, 
ungodliness,  heresy,  and  schism,  which  keep  out  knowledge,  ho- 
liness, and  peace.     Preserve  and  bless  the  reformed  churches  ; 
especially  in  these  kingdoms  where  we   live.     Bless   the  king, 
and  all  in  authority  ;  teach    our  teachers,   and  give  both   able 
and  faithful  pastors  to  all  the  congregations  of  these  lands.  And 
give  the  people  obedient,  pious,   and  peaceable  minds.     Cause 
us    to  seek  first   thy  kingdom    and  righteousness;    and   let  all 
other  things  be  added  to  us.     Give   us   all   necessaries   for  the 
sustaining    of  our  natures  ;   and    make   us   contented   with   our 
daily  bread;   and  patient,  if  for  our  sins  we  want  it.     Teach  us 
to  improve  our  precious  time,  and  not  to  spend  it  in  idleness,  or 
sin  ;   but  despatch  the  work    upon   which    our   endless   life   de- 
ft r  2 


612  THE    POOR    MAN'S    FAMILY   BOOK. 

pendeth  ;  and  to  live  as  we  shall  wish  at  last  that  we  had  lived. 
Let  our  daily  sins  be  daily  and  unfeignedly  repented  of;  and  be 
daily  pardoned  through  Jesus  Christ :  and  let  us  live  in  the  be- 
lief of  his  mediation,  according  to  our  continual  necessities.  Let 
thy  exceeding  love  and  pardoning  mercy  teach  us  to  love  our 
neighbours  as  ourselves  :  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'against  the  flesh,  the  world,  and  the 
devil,  that  we  may  not  only  resist,  but  overcome.  Keep  us  from 
the  baits  and  snares  of  sin;  and  let  us  not  thrust  ourselves  into 
temptations.  Save  us  from  ignorance  and  unbelief,  from  un- 
godliness and  hypocrisv,  from  pride,  and  worldliness,  and  sloth- 
fulness,  and  all  sinful  pleasing  of  the  flesh.  Cause  us  to  wor- 
ship thee  in  holiness,  and  reverently  to  use  thy  dieadful  name, 
and  to  remember  the  keeping  holy  of  thy  day.  Keep  us  from 
sinful  disobeying  our  superiors ;  and  all  unfaithful  neglecting 
our  inferiors  ;  and  from  injuring  any  in  thought,  word,  or  deed. 
Keep  us  from  sinful  wrath  and  passions  :  from  all  unchastity  in 
thoughts,  desires,  words,  or  actions.  Keep  us  from  stealing  and 
defrauding  others,  from  lying,  slandering,  and  backbiting ;  and 
mortify  that  selfishness,  which  would  set  us  against  our  neigh- 
bour's welfare  :  keep  us  from  the  judgments  which  we  deserve  : 
and  let  all  afflictions  work  together  for  our  good.  O  help  us  to 
spend  this  transitory  life  in  a  faithful  preparation  for  our  death, 
and  let  our  hearts  and  conversation  be  in  heaven ;  and  forsake 
us  not  in  the  time  of  our  extremity ;  and  take  our  departing 
souls  to  Christ. 

Add  in  the  Morning. 

Protect,  direct,  and  bless  us  this  day,  in  all  our  lawful  ways 
and  labours,  that  in  the  evening  we  may  return  thee  joyful  thanks, 
through  Jesus  Christ,  our  only  Saviour  :  in  whose  words  we  sum 
up  all  our  prayers :  Our  Father,  which  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  trespasses,  as  we  forgive  them  that  trespass  against  us. 
And  lead  us  not  into  temptation,  but  deliver  us  from  evil.  For 
thine  is  the  kingdom,  the  power,  and  the  glory,  for  ever.  Amen. 

Add  in  the  Evening. 

Preserve  us  this  night,  and  give  us  such  rest  of  body  and 
mind,  as  may  fit  us  for  the  labours  of  the  following  day,  for  the 


THE    POOR   MAN'S    FAMILY    BOOK.  613 

sake  of  Jesus  Christ,  our  Saviour :  in  whose  words  we  sum  up 
our  requests  :  Our  Father  which  art  in  heaven,  &c. 

Another  Prayer  for  Families :  For  Evening,  or  Morning. 

O  eternal  God,  infinitely  great,  and  wise,  and  good,  our 
reconciled,  merciful  Father  in  Christ ',  reject  not  us  vile  and 
miserable  sinners,  who,  constrained  by  our  necessities,  and 
invited  by  thy  goodness,  cast  down  ourselves  in  the  humble 
confession  of  our  sins,  and  thankful  acknowledgment  of  thy 
manifold  mercies,  and  earnestly  beg  thy  further  grace. 

We  were  born  with  corrupted,  sinful  natures,  which  from  our 
childhood  we  increased  by  actual  sin.  And  though  thy  great 
mercy  had  given  us  a  sufficient  Saviour  and  a  covenant  of  grace, 
and  betime  engaged  us  to  thee  in  that  covenant  by  our  baptismal 
vow,  and  gave  us  the  great  mercy  of  the  Gospel,  and  christian 
education,  yet  did  we  sinfully  forget  our  Creator,  unthankfully 
neglect  our  Redeemer,  and  rebelliously  resist  the  Holy  Ghost. 
How  blindly,  how  wilfully,  and  how  long  did  we  follow  our 
fleshly  minds  and  lusts,  and  loved  pleasure  more  than  God,  and 
lived  brutishly  by  sense  and  appetite,  and  minded  little  but  the 
vanities  of  this  world  !  Yet  all  this  while  didst  thou  preserve, 
our  lives,  and  supply  our  wants,  and  save  us  from  many  a  danger 
and  calamity,  when  thy  justice  might  have  cut  us  off  in  our 
sins,  and  sent  us  to  hell  as  we  deserved.  But  we  abused  thy 
patience,  and  all  thy  mercies,  and  wasted  our  precious  time  in 
sin,  and  refused  or  delayed  to  repent,  and  hearkened  not  to  the 
voice  of  thy  Spirit  and  word,  thy  ministers  or  our  consciences, 
but  hardened  our  hearts  against  them  all.  We  knew  that  we 
must  die,  but  we  prepared  not  for  it,  nor  seriously  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  con- 
sider, that  except  we  are  born  again  of  the  Spirit,  we  cannot 
enter  into  the  kingdom  of  heaven.  We  were  never  sure  one 
day,  or  night,  or  hour,  to  see  one  another,  and  we  knew  our  time 
could  not  be  long,  and  we  were  oft  told,  that  as  we  lived  here, 
we  must  speed  in  heaven  or  hell  for  ever  :  and  yet,  alas  !  how 
senselessly  have  we  heard  and  known  all  this  !  And  how  little 
care  have  we  taken  for  our  souls,  that  they  might  be  saved  from 
sin  and  hell,  and  live  with  Christ  in  the  heavenly  glory,  in 
comparison  of  the  care  that  we  have  taken  for  our  bodies,  which 
we  know  must  turn  shortly  to  dust.  Alas  !  pride  and  folly,  and 
the  vanities   of  this  world,  and  examples  of  sinners,  and  the 


(U4  riiE  poor  man's  family  rook. 

sloth,  and  appetite,  and  lusts  of  our  own  flesh,  have  deceived 
us,  and  turned  away  our  hearts  from  thee.  And  while  we 
quieted  our  conscience  with  the  name  of  Christianity,  and  a  dead 
and  outside  show  of  worship,  we  were  strangers  to  a  holy  and 
heavenly  heart  and  life,  and  drew  near  thee  with  our  lips,  while 
our  hearts  were  far  from  thee.  And  those  of  us,  whom  thy  grace 
hath  turned  from  this  sin  and  vanity  to  thyself,  did  too  long 
stand  out  and  delay  our  conversion,  and  resist  thy  Spirit.  And 
since  we  have  served  thee,  alas  !  how  poorly,  how  coldly,  how 
unconstantly,  with  what  wavering  and  divided  hearts,  as  if  we 
were  loth  to  leave  the  world  and  sin.  And  by  how  many  fail= 
ings  have  we  quenched  thy  Spirit,  and  wronged  thy  glory,  and 
our  brethren's  souls,  and  hindered  our  own  comfort  and  increase 
of  grace  !  We  have  too  little  differed  in  heart  and  life  from  the 
ungodly,  and  from  our  former  state  of  sin,  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  sins  !  Wo  to  us  that  ever 
we  were  born,  if  thou  deal  with  us  as  we  deserve.  How  quickly 
then  shall  we  be  in  hell,  past  all  remedy,  in  endless  pain  and 
desperation  ?  Where  we  shall  have  time  to  lament  that  sin  in 
vain,  which  we  would  not  forsake  in  the  day  of  our  visitation. 
But  we  appeal  from  the  justice  of  thy  law  of  innocency,  to  the 
blood  and  merits  of  Jesus  our  Redeemer,  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  satisfied  for  our  sins  :  we  are  worthy  of  misery  ;  but 
he  is  worthy  for  whom  thy  mercy  should  forgive  our  sin !  Oh ! 
wash  us  in  his  blood  ;  justify,  adopt,  and  accept  us  in  him.  O 
take  possession  of  our  souls  by  that  Spirit  which  is  the  advocate 
and  witness  of  Christ,  and  which  may  dwell  in  us  as  a  principle 
of  spiritual  life,  and  may  form  us  fully  to  thy  will  and  image,  and 
overcome  in  us  the  flesh,  the  world,  and  the  devil,  and  be  our 
seal,  and  pledge,  and  earnest,  and  first  fruits  of  everlasting  life. 
Let  his  quickening  virtue  heal  our  deadness,  and  make  us  lively 
and  strong  for  thee.  Let  his  illuminating  virtue  heal  our  igno- 
rance, error,  and  unbelief,  and  fill  our  minds  with  faith  and  wis- 
dom. Let  his  converting,  sanctifying  virtue  kill  in  us  the  love 
of  the  pleasures,  honours,  and  riches  of  this  world,  and  give  us 
a  settled  hatred  of  all  sin,  and  fill  our  hearts  with  a  fervent  love 
to  thee,  thy  word,  thy  ways,  and  servants,  and  to   all  men   in 


THK    POOR    MAN'S    FAMILY  HOOK.  615 

their  several  capacities  ;  and  cause  us  to  delight  our  souls  in 
thee.  Leave  us  not  to  serve  thee  outwardly  and  unwillingly 
from  fear  alone  :  but  make  thy  love  and  service  to  be  our 
food  and  our  feast,  our  business  and  our  recreation.  O 
make  thy  ways  so  pleasant  to  us,  that  we  may  have  no  need  to 
beg  pleasure  at  the  devil's  door,  nor  to  steal  the  forbidden 
pleasures  of  sin.  Let  the  thoughts  of  thy  precious  love  in  Christ, 
of  our  pardon  and  peace  with  thee,  and  of  the  heavenly  endless 
joys  with  Christ  which  thou  hast  promised  us,  be  the  readiest 
and  sweetest  thoughts  of  our  minds  ;  and  a  daily  cordial  at  our 
hearts,  to  rejoice  them  under  all  the  crosses  and  vexations  of 
this  world,  and  the  pains  of  our  flesh,  and  the  fore-sight  of 
death,  and  to  comfort  us  at  a  dying  hour.  O  cause  us  all  the 
days  of  our  lives  to  comfort  ourselves  and  one  another  with 
these  words,  'That  we  shall  for  ever  be  with  our  glorified  Lord, 
more  than  with  the  possession  or  hopes  of  life,  or  health,  or 
wealth,  or  any  thing  which  earth  affordeth.  Teach  us  to  redeem 
our  short  and  precious  time,  and  to  cast  away  no  part  of  it  on 
vanity ;  but  to  lay  up  our  treasure  in  heaven,  and  first  to  seek 
thy  kingdom  and  its  righteousness,  and  to  give  all  diligence  to 
make  our  calling  and  election  sure,  and  to  work  out  our  salva- 
tion with  fear  and  trembling,  remembering  that  we  must  be 
adjudged  according  to  our  works.  Teach  us  to  worship  thee 
spiritually  and  acceptably  through  Christ :  to  reverence  thy 
name,  and  word,  and  ordinances,  and  to  sanctify  thy  holy  day  : 
to  honour  our  superiors,  and  behave  ourselves  aright  to  our 
equals  and  inferiors  :  to  wrong  none  in  their  bodies,  chastity, 
estates,  or  names  ;  but  to  do  as  we  would  be  done  by  :  to  love 
our  neighbours  as  ourselves  ;  to  love  and  forgive  our  enemies, 
and  those  that  do  us  wrong.  Cause  us  to  hate  and  overcome 
our  selfishness,  pride,  sensuality,  woildliness,  hypocrisy,  and  all 
our  fleshly  lusts,  which  fight  against  the  spirit,  and  are  odious 
in  thv  sight.  Help  us  to  govern  our  thoughts,  affections,  senses, 
appetites,  words,  and  actions,  by  thy  word  and  Spirit;  to  labour 
faithfully  in  our  callings,  to  fly  from  idleness,  and  yet  to  be  con- 
tented with  our  daily  bread.  Prepare  us  for  all  sufferings,  with 
faith,  hope,  and  patience.  Cause  us  to  overcome  in  all  tempta- 
tions, and  to  persevere  unto  the  end  ;  that  having  lived  soberly, 
righteously,  and  godly  in  this  world,  we  may  joyfully  receive  the 
sentence  of  death  ;  and  that  that  may  be  the  day  of  our  entrance 
into  the  heavenly  joys,  which  is  the  terror  of  the  wicked,  and 
the  beginning  of  their  endless  misery. 


(516  THE    POOR    MAN'S    FAMILY    BOOK. 

O  send  the  word  of  life  to  the  dark  and  miserable  nations  of 
the  earth;  call  the  kingdoms  of  heathens  and  infidels  to  the 
saving  knowledge  of  Jesus  Christ ;  let  every  knee  bow  to  him, 
and  every  tongue  confess  him  to  thy  glory.  Subdue  the  proud 
and  rebellious  tyrants  of  the  earth,  who  keep  out  the  Gospel, 
and  keep  up  wickedness  ;  and  set  up  their  interest  against  the 
kingdom  and  interest  of  Christ.  Deliver  the  churches  from  all 
their  oppressors  and  deceivers  ;  and  reform  them  to  such  wis- 
dom, holiness,  and  concord,  that  their  light  may  shine  to  Maho- 
metans and  other  infidels,  and  do  more  to  win  them  to  Christ, 
than  the  scandal  of  their  ignorance,  wickedness,  and  divisions, 
Lath  done  to  hinder  the  world's  conversion  and  salvation.  O 
show  to  partial,  blind,  uncharitable,  and  contentious  Christians, 
the  true  way  of  peace,  in  returning  to  the  ancient  simplicity  and 
purity  of  doctrine,  worship,  discipline,  and  conversation.  Save 
all  the  churches  from  their  sins  and  enemies.  Bless  these  king- 
doms, and  never  take  thy  Gospel  from  us  !  Bless  the  King, 
with  all  his  nobles,  judges,  and  magistrates ;  that  they  may  rule 
as  being  ruled  by  thy  laws  and  Spirit,  promoting  knowledge, 
holiness,  and  peace ;  and  suppressing  deceivers,  ungodliness, 
and  injustice,  that  we  may  live  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty.  Be  merciful  to  all  christian  congrega- 
tions, and  give  them  able,  holy,  and  laborious  pastors,  who  will 
guide  the  flocks  in  the  way  of  life  with  the  wisdom  from  above, 
which  is  first  pure,  and  then  peaceable  and  gentle  ;  even  by 
sound  doctrine,  and  holy  living,  and  by  love  and  concord  among 
themselves,  according  to  the  blessed  example  of  our  Lord.  Be 
merciful  to  the  afflicted,  by  sickness,  pains,  wants,  dangers,  or 
distress  of  soul :  bless  their  sufferings  to  their  sanctification  and 
salvation,  and  relieve  them  in  the  time  and  way  as  is  most  for 
thy  glory  and  their  good.  Save  the  prosperous  from  the  tempta- 
tions of  prosperity.  Be  merciful  to  this  family,  and  let  there  be 
no  ignorant,  ungodly,  fleshlv,  worldly  persons  in  it ;  that  shall 
serve  the  flesh  and  the  devil,  instead  of  serving  thee,  and  sell 
their  souls  for  the  pleasures  of  sin.  Keep  us  all  in  holiness, 
love,  and  peace,  and  in  our  duties  to  one  another;  and  let  thy 
blessing  be  on  all  our  souls  and  bodies,  and  on  our  labours  and 
affairs  ;  and  let  not  thy  judgments  seize  upon  us. 

Add  this  at  Night. 

We  thank  thee  for  all  the  mercies  of  our  lives  to  soul  and 
body,  and  particularly  for  preserving  us  this  day.    We  have  had 


THE    POOR    MAN'S    FAMILY   BOOK.  617 

another  day's  time  of  repentance,  to  prepare  for  our  last  day : 
but,  alas,  how  little  good  have  we  got  or  done  !  Forgive  all 
our  sins  of  omission  and  commission  ;  and  protect  us  this  night 
from  the  evils  that  we  deserve.  Refresh  us  with  safety,  rest, 
and  sleep ;  and  let  our  meditations  of  thee  be  sweet,  and  thy 
comforts  still  delight  our  souls.  Prepare  us  for  the  mercies  and 
duties  of  the  day  following  ;  and  teach  us  to  live  in  thy  service 
and  praise,  that  we  may  live  with  thee  for  evermore,  through 
Jesus  Christ  our  Lord  and  Saviour ;  in  whose  name  and  words 
we  sum  up  our  prayers,  as  he  hath  taught  us  to  say — 

Our  Father  which  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  trespasses,  as 
we  forgive  them  that  trespass  against  us.  And  lead  us  not  into 
temptation  ;  but  deliver  us  from  evil :  for  thine  is  the  kingdom, 
the  power  and  the  glory,  for  ever.     Amen. 

Add  this  in  the  Morning. 

We  thank  thee  for  all  thy  mercies  to  our  souls  and  bodies 
this  night,  and  all  our  days  and  nights  :  for  our  rest  and  safety, 
and  this  morning's  light.  Cause  us  to  spend  this  day  in  thy 
fear  and  faithful  service.  Preserve  our  souls  from  sin,  and  our 
bodies  from  all  dangers  or  hurt  which  would  hinder  us  from  thy 
service.  Cause  us  to  live  as  in  thy  presence,  and  let  us  do  all  to 
please  thee,  and  to  thy  glory,  and  to  the  good  of  our  own  souls 
and  one  another :  and  let  thy  love,  and  praise,  and  service,  be 
our  continual  delight ;  for  Jesus  Christ's  sake,  our  Saviour  and 
Intercessor,  at  thy  right  hand ;  in  whose  name  and  words  we 
sum  up  our  imperfect  prayers,  as  he  hath  taught  us  to  say — 
Our  Father,  &c. 

V.  A  Prayer  before  Meat. 

Most  bountiful  God,  who  maintainest  us  and  all  the  world ; 
we  thank  thee  for  our  life,  health,  peace,  and  food,  and  all  thy 
mercies  given  to  us  in  Christ.  Bless  these  thy  creatures,  to 
nourish  our  bodies,  and  fit  them  for  thy  service.  Cause  us  to 
receive  them  soberly,  and  to  serve  thee  holily,  cheerfully,  and 
diligently  :  devoting  ourselves  and  all  our  receivings  to  thy 
glory,  through  Jesus  Christ  our  Lord  and  Saviour.     Amen. 

A  Thanksgiving  after  Meat. 
Merciful  Father,  we  thank  thee  for  Christ,  and  all  the  hies- 


G1S  THE    POOR    MAN'S    FAMILY    BOOK. 

sings  which  thou  hast  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  hodies  at 
this  time.  O  !  let  us  not  turn  thy  mercies  into  our  sin,  nor  use 
them  against  ourselves  and  thee,  by  gratifying  any  sinful  desire ; 
but  cause  us  to  use  them  to  the  increase  of  our  love,  and  thank- 
fulness, and  obedience ;  and  to  relish  and  labour  for  the  food 
that  perisheth  not,  but  endureth  to  everlasting  life ;  for  Jesus 
Christ's  sake.     Amen. 

VI.  A  Prayer  for  convertiny  Grace,  to  be  used  by  the  uncon- 
verted which  are  convinced  of  their  sinful,  miserable  state. 

O  most  holy,  just,  and  dreadful  God,  yet  gracious  and  ready 
to  receive  poor  sinners,  who  penitently  return  unto  thee  by  faith 
in  Christ.  Pitifully  behold  this  miserable  sinner,  who  is  pros- 
trate at  thy  feet,  and  fleeth  with  fear  from  thy  terrible  jus- 
tice, in  hope  of  thy  pardoning  and  saving  mercy.  I  hear  from 
thv  word  that  thou  hast  redeemed  the  world  by  Jesus  Christ, 
and  he  hath  satisfied  thy  justice  as  a  propitiation  for  our  sins, 
and  hath  merited  thy  pardoning,  saving  grace  for  all  that  truly 
believe  and  repent,  and  heartily  accept  of  Christ  for  the  saving 
work  and  benefits  of  his  mediation.  But  1  hear  that  except  we 
repent  we  shall  all  perish,  and  that  he  that  believeth  not  shall 
be  damned;  and  that  except  we  be  born  again  of  the  Spirit, 
and  be  concerted,  and  become  as  little  children,  we  cannot  enter 
into  the  kingdom  of  God  ;  and  that  without  holiness  none  shall 
see  thee  ;  and  that  if  any  man  have  not  the  Spirit  of  Christ  he 
is  none  of  his  ;  and  that  all  that  are  in  Christ  are  new  creatures, 
old  things  are  passed  away,  and  all  things  are  become  new;  and 
that  the  carnal  mind  is  enmity,  and  neither  is  nor  can  be  subject 
to  thy  law ;  and  that  if  we  live  after  the  flesh  we  shall  die ;  and 
that  Christ  is  the  Author  of  eternal  salvation  to  all  them  that 
obey  him. 

I  am  convinced,  O  Lord,  that  thou  art  my  Creator,  and 
therefore  my  Owner,  and  that  1,  and  all  that  I  have,  and  can  do, 
should  he  used  to  thy  glory  as  thine  own.  As  also  that  thou 
art  the  rightful  Governor  of  the  world  ;  that  thy  laws  are  holv, 
and  just,  and  good  ;  that  my  baseness,  and  follv,  and  corrupted 
will,  do  make  me  unfit  to  rule  myself.  I  am  convinced  that 
thou  art  best,  and  best  to  me,  and  that  1  should  love  thee  with 
all  my  heart,  and  vilify  all  the  pleasures,  and  riches,  and  ho- 
nours of  this  world,   in   comparison  of  thee.     I  am  convinced 


THE    POOR    MAN'S    FAMILY    BOOK.  619 

that  this  world  is  vanity,  and  that  heaven  alone,  where  thou 
art  seen,  and  perfectly  loved  and  praised,  is  the  only  felicity  of 
souls  5  and  should  he  sought  before  all  transitory  things.  I  am 
convinced  that  thou  art  the  first  and  last,  of  whom,  and  through 
whom,  and  to  whom,  both  I  and  all  things  are.  And  I  am 
convinced  that  my  forsaking  thee  and  turning  to  my  carnal 
self,  and  this  deceitful  world,  and  all  my  sins,  deserve  thy  wrath 
and  my  destruction  j  and  that  I  have  no  hope  but  in  penitent 
sincere  conversion  to  thee,  by  faith  in  Christ  the  only  Re- 
conciler. 

But  alas,  the  hardness  of  my  heart,  the  power  of  unbelief 
and  fleshly  lusts,  prevaileth  against  all  this  conviction  !  I  fear 
lest  all  my  knowledge  will  but  condemn  me  to  be  beaten  with 
many  stripes  !  When  I  know  that  I  should  do  good,  evil  is 
present  with  me  ;  and  the  will  of  the  flesh  prevaileth  against 
thy  holy  will.  The  custom  of  sinning  hath  increased  my  sin- 
ful inclination  ;  and  I  have  not  a  will  which  hateth  my  pleasant 
and  grateful  sins  ;  I  forbear  them  often  through  fear,  while 
I  love  them,  and  wish  that  thou  didst  not  forbid  them.  Long- 
have  I  been  wishing  and  purposing  to  repent,  and  come  to 
thee ;  but  alas,  how  many  purposes  have  I  changed,  and  how 
many  promises  have  1  broken,  and  how  many  wishes  have  come 
to  nothing  ?  My  corrupted  will,  enslaved  by  my  sense,  will  not 
change  itself,  nor  forsake  the  pleasant  vanities  which  it  loveth. 

0  that  I  had  a  heart,  a  will,  to  love  thee  as  much  above  all 
the  world,  as  I  know  I  should  love  thee  !  And  to  delight  in  thee, 
and  in  thy  holy  ways,  in  thy  grace,  and  in  the  hopes  of  glory, 
as  much  as  1  know  thou  art  more  delectable  than  all  the  plea- 
sures of  the  world  and  sin  !  O  that  I  had  a  heart  that  would 
enlargedlv  run  the  way  of  thy  commandments,  and  did  delight 
to  do  thy  will,  O  God  ;  and  did  still  obey  thee  from  the  power 
of  love  !  O  that  the  new  nature  did  more  strongly  incline  me  to 
thee,  and  to  thy  service,  than  my  corrupted  nature  inclineth 
me  to  the  interest  of  carnal  self  and  sense  !  O  that  I  had  a 
heart  to  believe  in  Christ,  as  strongly  as  I  know  I  should  believe 
in  him,  and  to  hate  sin  as  much  as  I  am  convinced  that  I 
should  hate  it;  and  to  live  by  faith,  and  not  by  sight ! 

And  though  these  desires  may  be  but  from  the  power  of  self- 
love,  and  the  fears  of  hell,  O  that  I  had  more  spiritual  and  sin- 
cere desires  ! 

1  have  corrupted  this  heart,  O  Lord,  but  I  cannot  renew  it. 
I  have  defiled  it,  but  I  cannot  cleanse  it.     T  have  kindled  in  it 


620  THE    POOR    MAN'S    FAMILY   BOOK. 

the  fire  of  sinful  lusts,  but  I  cannot  quench  it.  I  have  undone 
myself,  and  rejected  that  Saviour,  and  resisted  that  Holy  Spirit, 
which  should  have  sanctified  and  saved  me.  And  I  have  not  a 
thought,  nor  a  desire,  a  will,  nor  an  endeavour  for  my  own 
recovery,  but  of  thy  gift.  Nor  shall  I  so  much  as  forbear  my 
own  sin  and  destruction,  unless  thy  mercy  turn  me  or  restrain 
me.  I  have  none  to  fly  to  now,  or  in  the  hour  of  my  last  extre- 
mity, but  that  God  whom  I  have  so  heinously  offended  !  I  have 
none  to  trust  in  but  the  Saviour  whom  I  have  so  unthankful ly 
neglected !  I  have  none  to  regenerate  and  make  clean  my  soul 
but  the  same  Spirit  whom  I  have  so  long  resisted  1 

Have  mercy  upon  me,  O  God,  according  to  the  greatness  of 
thy  mercy.     I  have  sinned  like  a  frail  and  foolish  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  design  of  thy  love  in  saving  lost  sinners  by  Jesus 
Christ,  and  at  what  a  rate  he  hath  redeemed  souls,  it  reviveth 
my  hope,  and  fainting  heart !     When  1  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  men's  souls, 
save   Christ's,  that  are  now  in  heaven,   were   once  sinners  on 
earth,  as  I  now  am  ;  and  that  thou  hast  glorified  none,  but  such 
as  were  first  condemned  by  thy  law,  and  had  deserved  everlast- 
ing death  ;  it  emboldeneth  me  to  hope  for  mercy  and  salvation. 
Create  in  me  a   clean  heart,   O  God,  and  renew  a  right  spirit 
within  me.    I  am  dead  in  sin,  and  almost  past  feeling  !    Owhen 
wilt  thou  quicken  me,  and  cure  my  stupidity  !     I  have   a  heart 
as  hard  as   stone   itself;  it   feeleth  not  sin:  it  feareth  not  thy 
judgments  as  it   ought :  it  relisheth  not  aright  thy  mercy :  it 
trembleth  not  to  think  of  death,  and  hell,  though   I   have  no 
assurance  to  be  thence  one  day.     O  when  wilt   thou  turn  this 
stone  into  a   new  and  tender  heart !      I   have  a   presumptuous 
and  self- flattering  heart,  that  will  hardly  fear  what  it  would  not 
feel.     1  have  a  careless,  sottish  heart,  which  little  regardeth  the 
things  of  everlasting  consequence  ;  as  if  it  cared  not  where  I 
dwell  for  ever.     O  when  wilt    thou  give   me  a  necessary  care 
of  my  own  salvation  !     The  spirit   of  slumber  hath   seized  on 
me  !     I  see  my  sins,  and  cannot  forbear  them  !     I  see  my  duty, 
and  have  not  a  heart  to  do  it  !      I  see  my  danger,  and  yet  run 
upon  it  !     I  foresee   the  dreadful  awakening  day  of  death  and 
judgment,  when  the  most  senseless  sinners  shall  feel  and  fear: 
and  yet  I  have  not  a  heart  to  stir,  and  cry  for  grace,  and  strive 


THR    POOR    MAN'S    FAMILY    BOOK.  621 

as  for  the  life  of  a  miserable  soul,  nor  fly  to  Christ,  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  must 
be  done  for  heaven,  must  be  quickly  done  !  I  know  that  I  must 
now  be  saved  from  sin,  or  else  I  shall  never  be  saved  from  hell ! 
And  yet,  alas,  my  slumbering,  senseless  soul  awaketh  not  !  I 
see  time  is  swiftly  posting  away,  my  glass  is  almost  run  out  : 
the  frailties  of  my  decaying,  corruptible  flesh  are  daily  warning 
me  to  prepare  !  But  I  cannot ;  I  cannot,  alas  !  Lord,  I  cannot  S 
There  is  not  a  heart  in  me  to  believe  and  feel,  and  to  set  on 
duty,  and  to  do  my  part.  My  time  is  going  !  O  precious  time  ! 
It  is  going,  Lord,  and  almost  gone  !  Many  that  have  gone  to 
the  grave  before  me  have  been  my  warnings  !  I  have  but  a 
few  breaths  more  to  breathe,  and  I  am  gone  from  hence  for 
ever ;  and  yet,  alas  !  my  work  is  undone  !  my  soul  is  unready  ! 
If  I  die  this  night,  O  where  shall  I  awake,  and  where  must  I 
take  up  my  endless  dwelling  !  It  is  thy  wonderful  mercy  which 
hath  kept  me  alive,  and  from  hell  so  long  !  The  time  that  is 
past  will  never  return  !  It  is  in  vain  to  call  it  back.  When  I 
am  once  gone  hence,  there  is  no  returning  to  live  better  or  die 
better,  and  make  a  better  preparation  for  eternity.  It  must  be 
now  or  never  :  and  yet  my  senseless,  sluggish  soul  scarce  feeleth 
or  stirreth  at  all  this.  O  thou  that  art  the  living  God,  and 
raisedst  Jesus  Christ  from  the  dead,  revive  and  raise  this  stupid 
soul.  Lord  Jesus,,  raise  me  by  thy  quickening  Spirit,  which 
hath  raised  millions  that  were  dead  in  sin.  O  speak  effectually 
that  word  of  life,  Awake  thou  that  sleepest,  and  stand  up  from 
the  dead,  and  Christ  shall  give  thee  light.  Awake  me  by  thy 
grace,  lest  the  thunder  of  thy  wrath  and  the  fire  of  hell  too  late 
awake  me  ! 

And,  Lord,  I  have  a  dark,  an  ignorant,  a  prejudiced,  and  an 
unbelieving  heart.  It  staggereth  at  thy  word  ;  it  questioneth 
the  Scriptures:  it  looketh  strangely  upon  Christ  himself:  it 
looketh  doubtingly  and  amazedly  towards  the  world  to  come.  I 
am  so  captivated  in  flesh,  and  used  to  live  by  sight  and  sense, 
that  I  can  scarce  believe  or  apprehend  the  things  unseen,  though 
thou  hast  revealed  them  with  certain  evidence.  O  for  one  beam 
of  thy  heavenly  illumination  !  Pity  a  dark  and  unbelieving 
soul  !  Alas,  if  unbelief  prevail,  Christ  will  be  as  no  Christ  to 
me,  and  the  promise  as  no  promise,  and  heaven  as  no  heaven. 
O,  heal  this  evil  heart  of  unbelief,  which  hath  neglected  Christ, 
his.  sacrifice,  merits,  doctrine,  example,  his  covenant,  and  his  in- 


622  the  poor  man's  family  hook. 

tercession,  and  hath  departed  from  the  living  God.  A  promise 
is  left  us  of  entering  into  rest  ;  O  let  me  not  fall  short  by  un- 
belief !  Let  me  be  taught,  by  the  inward  light  of  thy  Spirit,  to 
understand  the  light  of  thy  holy  word,  and  leave  me  not  in  the 
power  of  the  prince  of  darkness. 

And,  Lord,  my  will  is  as  sinful  as  my  mind.  Jt  is  biassed 
by  sense,  and  followeth  the  rage  of  lust  and  appetite.  O  how 
little  is  it  inclined  to  thee,  and  to  heaven,  and  to  any  holy 
work  ;  I  can  love  my  flesh,  I  can  love  my  food,  and  ease,  and 
wealth,  I  can  love  my  friend  ;  yea,  wretch  that  I  am,  I  can  love 
my  sin,  my  brutish  God-provoking  sin.  But  O  that  I  could 
say,  I  love  my  Saviour,  and  love  my  God,  and  love  the  place  of 
glorious  perfection  above  all  these  !  O  touch  this  heart  with  the 
loadstone  of  thy  love  !  O  kindle  in  it  this  heavenly  fire  !  No- 
thing will  do  it  but  the  holy  Spirit  of  love,  working  with  the 
revelation  of  thy  wonderful  love  in  Jesus  Christ.  Hold  the  eye 
of  my  soul  upon  my  Saviour;  upon  my  humbled,  crucified  Savi- 
our ;  upon  my  ascended,  glorified,  interceding  Saviour  !  And  let 
me  never  cease  gazing  on  this  glass  of  love,  and  hearing  this 
heavenly  messenger  of  thy  love,  till  thy  blessed  co-operating 
Spirit  of  love  have  turned  my  heart  into  love  itself;  even  into 
that  love  which  is  the  living  image  of  thy  love.  And  then* 
in  Christ,  1  shall  be  lovely  to  thee. 

As  ever  thou  hadst  mercv  on  a  miserable  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  Christ's  advocate  and  witness  in  me,  and  the 
witness,  earnest,  and  pledge  of  my  salvation.  Of  all  plagues, 
O  save  me  from  the  plague  of  a  heart  forsaken  by  thy  Spirit, 
and  left  in  death,  and  darkness,  and  disaffection  !  Is  it  not  thy 
will  that  I  should  pray  for  grace  ?  Hast  thou  not  said,  that  thou 
wilt  give  thy  Holy  Spirit  to  them  that  ask  it  ?  I  hope  it  is  not 
without  thy  Spirit  that  1  beg  thy  Spirit,  though  1  know  not 
whether  it  be  his  common  or  special  grace.  Had  I  asked  for 
riches,  and  honour^,  and  the  pleasures  of  sin,  no  wonder  if  my 
prayer  had  been  denied,  or  granted  with  a  curse.  But  wilt  thou 
deny  me  the  grace  which  thou  hast  bid  me  ask  ?  the  holiness 
which  thou  lovest  ?  without  which  I  cannot  love  or  serve  thee, 
but  shall  serve  thine  enemy  to  my  own  destruction  ?  O  thou 
that  hast  sworn  that  thou  hast  not  pleasure  in  the  death  of  the 
wicked,  but  that  he  turn  and  live,  have  mercy  upon  me;  sanctify 


THE    POOR    MAN'S    FAMILY    BOOK.  623 

this  sinful,  miserable  soul,  that  I  may  live  in  the  fruitful  and 
delightful  exercise  of  thy  grace  unto  thy  glory  here,  and  may 
live  in  the  delights  of  thy  glorious  love  for  evermore,  through 
the  merits  and  intercession  of  my  blessed  Saviour,  who  hath 
encouraged  me  with  the  publican  to  hang  down  this  ashamed 
face,  and  smite  upon  this  guilty  breast,  and  in  hope  through  his 
name  to  cry  unto  thee,  "  God  be  merciful  to  me  a  sinner  !  " 
Amen,  Amen. 

VI  f.  A  Confession  and  Prayer  for  a  penitent  Sinner. 

O  most  great,  most  wise,  and  gracious  God,  though  thou 
hatest  all  the  workers  in  iniquity,  and  canst  not  be  reconciled 
unto  sin  ;  yet,  through  the  mediation  of  thy  blessed  Son,  with 
pity  behold  this  miserable  sinner,  who  casteth  himself  down  at 
the  footstool  of  thy  grace.  Had  I  lived  to  those  high  and  holy 
ends  for  which  I  was  created  and  redeemed,  I  might  now  have 
come  to  thee  with  the  boldness  and  confidence  of  a  child,  in 
assurance  of  thy  love  and  favour.  But  I  have  played  the  fool 
and  the  rebel  against  thee.  I  have  wilfully  forgotten  the  God 
that  made  me,  and  the  Saviour  that  redeemed  me,  and  the 
endless  glory  which  thou  didst  set  before  me.  I  forgot  the 
business  which  I  was  sent  for  into  the  world,  and  have  lived  as 
if  I  had  been  made  for  nothing  but  to  pass  a  few  days  in  fleshly 
pleasure  and  pamper  a  carcass  for  the  worms.  I  wilfully  forgot 
what  it  is  to  be  a  man,  who  hath  reason  given  him  to  rule  his 
flesh,  and  to  know  his  God,  and  to  foresee  his  death,  and  the 
state  of  immortality.  And  I  made  my  reason  a  servant  to  my 
senses,  and  lived  too  like  the  beasts  that  perish.  O  the  pre- 
cious time  which  I  have  lost,  which  all  the  world  cannot  call 
back  !  O  the  calls  of  grace  which  I  have  neglected  ;  and  the 
teachings  of  God  which  I  have  resisted  ;  the  wonderful  love 
which  I  unthankrully  rejected,  and  the  manifold  mercies  which 
I  have  abused,  and  turned  into  wantonness  and  sin  !  How  deep 
is  the  guilt  which  I  have  contracted,  and  how  great  are  the 
comforts  which  I  have  lost:  I  might  have  lived  all  this  while 
in  the  love  of  thee,  my  gracious  God,  and  in  the  delights  of  thy 
holy  word  and  ways ;  in  the  daily  sweet  foresight  of  heaven, 
and  in  the  joy  of  the  Holy  Ghost,  if  I  would  have  been  ruled  by 
thy  righteous  laws.  But  I  have  hearkened  to  the  flesh  and  to 
this  wicked  and  deceitful  world  ;  and  have  preferred  a  short  and 
sinful  life  before  thy  love  and  endless  glory. 

Alas !   what  have  I  been  doing  since  I  came  into  the  world  ? 


624  THE  toor  man's  family  book. 

Folly  and  sin  have  taken  up  my  time.  I  am  ashamed  to  look 
back  upon  the  years  which  I  have  spent,  and  to  think  of  the 
temptations  which  I  have  yielded  to.  Alas  !  what  trifles  have 
enticed  me  from  God !  How  little  have  I  had  for  the  holy 
pleasures  which  I  have  lost  !  Like  Esau,  I  have  profanely 
sold  my  birthright  for  one  morsel.  To  please  my  fancy,  my  ap- 
petite, and  my  lust,  I  have  set  light  by  all  the  joys  of  heaven : 
I  have  unkindly  despised  the  goodness  of  my  Mak*er;  I  have 
slighted  the  love  and  grace  of  my  Redeemer  :  I  have  resisted  thy 
Holy  Spirit,  silenced  my  own  conscience,  and  grieved  thy  mi- 
nisters and  my  most  faithful  friends,  and  have  brought  myself 
into  this  woful  case,  wherein  I  am  a  shame  and  burden  to  my- 
self, and  God  is  my  terror,  who  should  be  my  only  hope  and  joy. 

Thou  knowest  my  secret  sins,  which  are  unknown  to  men : 
thou  knowest  all  their  aggravations.  My  sins,  O  Lord,  have 
found  me  out ;  my  fears  and  sorrows  overwhelm  me.  If  I  look 
behind  me,  I  see  my  wickedness  pursue  my  soul,  as  an  army 
ready  to  overtake  me  and  devour  me  :  if  I  look  before  me,  I  see 
thy  just  and  dreadful  judgment,  and  I  know  that  thou  wilt  not 
acquit  the  guilty  :  if  I  look  within  me,  I  see  a  dark  denied 
heart  :  if  I  look  without  me,  I  see  a  world  still  offering  fresh 
temptations  to  deceive  me  :  if  I  look  above  me,  I  see  thine 
offended,  dreadful  Majesty.  And  if  I  look  beneath  me,  I  see  the 
place  of  endless  torment,  and  the  company  with  which  I  deserve 
to  suffer.     I  am  afraid  to  live,  and  more  afraid  to  die. 

But  yet  when  I  look  to  thine  abundant  mercy,  and  to  thy 
Son,  and  to  thy  covenant,  I  have  hope.  Thy  goodness  is  equal 
to  thy  greatness.  Thou  art  love  itself,  and  thy  mercy  is  over 
all  thy  works.  So  wonderfully  hath  thy  Son  condescended 
unto  sinners,  and  done  and  suffered  so  much  for  their  salvation, 
that  if  yet  I  should  question  thy  willingness  to  forgive,  I  should 
but  add  to  all  my  sins,  by  dishonouring  that  matchless  mercy 
which  thou  dost  design  to  glorify.  Yea,  more  :  I  find  upon 
record  in  thy  word,  that  through  Christ  thou  hast  made  a  cove-, 
nant  of  grace,  an  act  of  oblivion,  in  which  thou  hast  already 
conditionally,  but  freely,  pardoned  all,  granting  them  the  forgive- 
ness of  all  their  sins,  without  any  exception,  whenever,  by 
unfeigned  faith  and  repentance,  they  turn  to  thee  by  Jesus 
Christ.  And  thy  present  mercy  doth  increase  my  hope,  in  that 
thou  hast  not  cut  me  off,  nor  utterly  left  me  to  the  hardness  of 
my  heart,  but  showeth  me  my  sin  and  danger  before  I  am  past 
remedy. 


THE    POOR    MAN'S    FAMILY    BOOK.  C25 

O,  therefore,  behold  this  prostrate  sinner,  which,  with  the 
publican,  smiteth  on  his  breast,  and  is  ashamed  to  look  up 
towards  heaven.  O  God,  be  merciful  to  me  a  sinner  !  I  confess 
not  only  my  original  sin,  but  the  follies  and  fury  of  my  youth, 
my  manifold  sins  of  ignorance  and  knowledge,  of  negligence 
and  wilfulness,  of  omission  and  commission,  against  the  law  of 
nature,  and  against  the  grace  and  Gospel  of  thy  Son.  Forgive 
and  save  me,  O  my  God,  for  thy  abundant  mercy,  and  for  the 
sacrifice  and  merit  of  thy  Son,  and  for  the  promise  of  forgiveness 
which  thou  hast  made  through  him ;  for  in  these  alone  is  all 
my  trust.  Condemn  me  not,  who  condemn  myself.  O  Thou 
that  hast  opened  so  precious  a  fountain  for  sin  and  uncleanness, 
wash  me  thoroughly  from  my  wickedness,  and  cleanse  me  from 
my  sin.  Though  thy  justice  might  send  me  presently  to  hell, 
let  thy  mercy  triumph  in  my  salvation.  Thou  hast  no  pleasure 
in  the  death  of  sinners,  but  rather  that  they  repent  and  live. 
If  my  repentance  be  not  such  as  thou  requirest,  O  soften  this 
hardened,  flinty  heart,  and  give  me  repentance  unto  life.  Turn 
me  to  thyself,  O  God  of  my  salvation,  and  cause  thy  face  to 
shine  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.  Cast 
me  not  away  from  thy  presence,  and  sentence  me  not  to  depart 
from  thee  with  the  workers  of  iniquity  :  thou  who  didst  pa- 
tiently endure  me  when  I  despised  thee,  refuse  me  not  now  t 
seek  unto  thee,  and  here  in  the  dust  implore  thy  mercy.  Thou 
didst  convert  and  pardon  a  wicked  Manasseh,  and  a  persecuting 
Saul,  and  there  are  multitudes  in  heaven  who  were  once  thine 
enemies.  Glorify  also  thy  superabounding  grace  in  the  for- 
giveness of  my  abounding  sins. 

I  ask  not  for  liberty  to  sin  again,  but  for  deliverance  from  this 
sinning  nature.  O  give  me  the  renewing  Spirit  of  thy  Son, 
which  may  sanctify  all  the  powers  of  my  soul.  Let  me  have  the 
new  and  heavenly  birth  and  nature,  and  the  spirit  of  adoption  to 
reform  me  to  thine  image,  that  1  may  be  holy  as  thou  art  holy. 
Illuminate  me  with  the  saving  knowledge  of  thyself,  and  thy  Son, 
Jesus  Christ.  O  fill  me  with  thy  love,  that  my  heart  may  be 
wholly  set  upon  thee,  and  the  remembrance  of  thee  may  be  my 
chief  delight.  Let  the  freest  and  sweetest  of  my  thoughts  run  after 
thee,  and  the  freest  and  sweetest  of  my  discourse  be  of  thee, 
and  of  thy  glory  and  kingdom,  and  of  thy  word  and  ways.  O 
let  my  treasure  be  laid  up  in  heaven,  and  there  let  me  daily  and 

vol.  xix.  s  s 


(V26  THE    POOR    MAN  S    FAMILY    BOOK. 

delightfully  converse.  Make  it  the  great  and  daily  business  of 
my  devoted  soul  to  please  thee  and  to  honour  thee,  to  promote 
thy  kingdom,  and  to  do  thy  will.  Put  thy  fear  into  my  heart, 
that  I  may  never  depart  from  thee  :  this  world  hath  had  too 
much  of  my  heart  already.  Let  it  now  he  crucified  to  me,  and 
J  to  it,  by  the  cross  of  Christ.  Let  me  not  love  it,  nor  the  things 
which  ate  therein,  but,  having  food  and  raiment,  cause  me 
therewith  to  be  content.  Destroy  in  me  all  fleshly  lusts,  that  I 
may  not  walk  after  the  flesh,  hut  the  Spirit.  Keep  me  from 
the  snares  of  wicked  company,  and  from  the  counsel  and  ways 
of  the  ungodly.  Bless  me  with  the  helpful  communion  of  the 
saints,  and  with  all  the  means  which  thou  hast  appointed  to 
further  our  sanctification  and  salvation.  O  that  my  ways  were 
so  directed  that  I  might  keep  thy  statutes  !  Let  me  never  return 
again  to  folly,  nor  forget  the  covenant  of  my  God.  Help  me 
to  (juench  the  first  motions  of  sin,  and  to  abhor  all  sinful  desires 
and  thoughts ;  and  let  thy  Spirit  strengthen  me  against  all 
temptations,  that  I  may  conquer  and  endure  to  the  end.  Prepare 
me  for  sufferings,  and  for  death,  and  judgment,  that  when  I 
must  leave  this  sinful  world,  I  may  yield  up  my  departing  soul 
with  joy  into  the  faithful  hands  of  my  dear  Redeemer;  that  I 
be  not  numbered  with  the  ungodly  who  die  in  their  unpardoned 
sin,  and  pass  into  everlasting  misery,  but  may  be  found  in  Christ, 
having  the  righteousness  which  is  of  God  by  faith,  and  may 
attain  to  the  resurrection  of  the  just.  That  so  the  remembrance 
of  the  sin  and  miseries  from  which  thou  hast  delivered  me,  may 
further  my  perpetual  thanks  and  praise  to  thee,  my  Creator, 
my  Redeemer,  and  my  Sanctifier. 

And  O  that  thcu  woiildest  call  and  convert  the  miserable  na- 
tions of  idolaters  and  infidels,  and  the  multitudes  of  ungodly 
hypocrites  who  have  the  name  of  Christians,  and  not  the  truth, 
and  power,  and  life.  O  send  forth  labourers  into  thy  harvest,  and 
let  not  Satan  hinder  them  !  Prosper  thy  Gospel,  and  the  kingdom 
of  thy  Son;  then  sinners  may  more  abundantly  be  converted  to 
thee,  and  this  earth  may  be  made  liker  unto  heaven;  that  when 
thou  hast  gathered  us  all  into  unity  in  Christ,  we  may  all  with 
perfect  love  and  joy  ascribe  to  thee  the  kingdom,  the  power, 
and  the  glory,  for  ever  and  ever.  Amen. 

VIII.  Prayer  and  Praise  for  the  Lord's  Day. 

Glorious  Jehovah,  thou  art  infinitely  above  the  praise  of 
angels  ;  much  more  of  such  sinful   worms  as  we  are  :  far  be  it 


THE    POOR    MAN'S    FAMILY    BOOK.  627 

from  us  to  think  that  thou  needest  any  thing  that  we  can  do, 
or  that  all  our  praise  can  add  unto  thy  blessedness  !  But  thy 
love  and  mercy  hath  advanced  us  to  this  honour,  and  made  our 
own  felicity  our  duty  :  for  all  that  are  far  from  thee  shall  perish  ; 
but  it  is  good  for  us  to  draw  near  to  thee.  And  lest  the  vanities 
and  business  of  this  world  should  hinder  us,  thou  hast  appointed 
us  this  thy  special  day,  that  our  composed  minds  might  be 
taken  up  with  thy  love  and  praise,  and  might  attend  upon  thee 
without  distraction,  and  might  foretaste  our  everlasting  rest. 
O  be  thou  now  to  thy  servants'  souls  the  Spirit  of  life,  the  Spirit 
of  light,  and  love,  and  power,  that  the  heavenly  life  may  quicken 
us  to  this  holy  and  heavenly  work  ;  that  by  faith  we  may  see 
thee  in  thy  own  communicated  light ;  and  that  our  love 
may  rise  with  fervour  and  delight  through  the  sweet  com- 
munication of  thy  love  ;  and  that  all  within  us  which  doth 
resist,  may  be  overpowered  by  thy  strength,  which  is  mani- 
fested in  our  weakness  ;  that  so  the  sacrifice  of  our  persons 
and  of  our  praises,  which  we  humbly  offer  at  thy  command, 
may  be  such  as  are  fit  for  thine  acceptance,  through  Jesus  Christ. 
Thou,  and  thou  alone,  art  God,  the  immortal  and  invisible 
Spirit ;  eternal  and  infinite  in  being  and  perfections  !  Before 
the  forming  of  the  world,  from  everlasting  to  everlasting,  thou 
art  God.  Thy  understanding  is  infinite.  Thou  perfectly 
knowest  thyself  and  all  things  ;  but  art  comprehended  by  none. 
Thy  will  is  good,  yea,  goodness  itself,  and  perfect  love  ;  loving 
thyself  and  all  thy  works.  Thou  art  the  Almighty,  and  nothing- 
is  too  hard  for  thee.  Thou  art  the  Creator  of  all  the  world  : 
thou  broughtest  all  things  out  of  nothing  !  Thou  spakest  the 
word,  and  they  were  made.  Thou  gavest  their  being  to  the 
glorious  angels,  and  all  the  intellectual  spirits  !  All  the  heavens 
were  made  by  thee.  Thou  saidst  let  there  be  light,  and  there 
was  light.  Thou  madest  the  sun  and  all  the  stars  :  thou  gavest 
them  their  wonderful  powers,  and  their  offices  ;  that  by  their 
light,  and  heat,  and  motion,  they  might  be  for  life  and  action, 
and  for  times  and  seasons  here  below.  How  glorious  art  thou, 
O  God,  in  these  thy  wondrous  works  !  the  greatness,  the  glory, 
and  the  virtues  whereof  are  so  far  beyond  our  dark  apprehen- 
sions. The  higher  spirits  who  better  know  them,  and  possess 
the  high  and  glorious  mansions,  do  better  praise  thee,  the  great 
Creator,  whose  word  did  form  that  noble  frame,  when  the 
morning  stars  did  sing  together,  and  all  the  sons  of  God  did 
shout  for  joy.     Thou  madest   the  earth,  the  land  and  sea,  and 

ss  2 


628  the  poor  man's  family  book. 

all  the  creatures  that  dwell  therein.  All  fowls,  and  fishes,  beasts 
and  plants ;  in  wonderful  variety,  beauty,  and  virtue  hast  thou 
made  them  all.  The  air  and  clouds,  the  thunder  and  lightning, 
rain  and  snow,  the  winds  and  earthquakes,  the  marvellous  motions 
of  the  sea,  are  all  thy  great  unsearchable  works.  The  smallest 
worm  or  flower  doth  far  surpass  our  knowledge.  How,  then, 
should  mortals  comprehend  the  greatness  and  harmonious  order 
of  the  world  ?  how  thou  hast  founded  the  earth  upon  nothing ; 
and  what  is  in  the  depths  thereof :  how  thou  movest,  and 
maintainest,  and  preservest  the  order  of  the  universal  frame, 
and  causest  the  sweet  and  powerful  influences  of  the  fiery  and 
celestial  parts,  upon  the  things  below  :  how  thou  shuttest  up 
the  sea  with  sandy  doors,  and  makest  the  clouds  to  be  its 
garments,  and  the  darkness  as  its  swaddling-bands,  and  sayest, 
hitherto,  and  no  further  shalt  thou  come.  How  great,  O  Lord, 
and  manifold  are  thy  works  !  In  perfect  wisdom,  goodness, 
and  power  thou  hast  made  them  all. 

But  it  is  man  whom  thou  hast  made  the  noblest  inhabitant  of 
this  lower  world.  Thou  breathest  into  his  body  the  breath  of 
life,  and  he  became  a  living  soul.  Thou  madest  him  little  lower 
than  the  angels,  that  thou  mightest  crown  him  with  glory  and 
honour.  Thou  gavest  him  dominion  over  the  works  of  thy 
hands  ;  and  hast  put  all  things  below  us  under  his  feet.  Thou 
madest  him  in  thine  image,  with  an  understanding  mind,  and 
an  unforced  will,  and  executive  power,  to  know,  and  love,  and 
serve  thee,  his  most  wise,  and  good,  and  great  Creator.  Thou 
placest  him  in  this  lower  world,  that  he  might  pass  through  it 
to  the  blessed  presence  of  thy  glory.  Thou  becamest  a  Father 
to  him,  being  his  Owner,  his  Ruler,  and  his  chiefest  Good  ;  even 
his  great  Benefactor,  and  his  ultimate  End  ;  that  he  might  live 
in  absolute  resignation,  subjection,  and  love  to  thee.  Thou 
gavest  him  in  nature,  and  in  thy  precept,  a  law  which  was  holy, 
just  and  good,  that,  by  following  thy  conduct,  he  might  please 
thee,  and  attain  to  full  felicity.  Thou  didst  furnish  him  with  all 
things  necessary  to  his  obedience,  and  oblige  him  thereto  by  the 
abundance  of  thy  blessings.  But  he  quickly  fell  from  his  inno- 
cency  and  honour,  by  turning  from  his  God.  He  believed  the 
false  and  envious  tempter,  even  when  he  accused  thee  of  false- 
hood and  envy,  as  if  all  thy  wondrous  works  and  mercies,  had 
not  proved  thee  to  be  true  and  good.  Thus  did  man  foolishly 
requite  the  Lord,  and  forsook  the  rock  of  his  salvation.  And  by 
one  man  sin  entered  into  the  world,  and  death  by  sin.     But 


THE   POOR    MAN'S    FAMILY    BOOK.  629 

mercy  rejoiced  against  judgment,  and  thou  didst  not  let  out  all 
thy  wrath  ;  but  with  the  sentence  of  death  thou  didst  join  the 
promise  of  a  Redeemer.  O  that  men  would  praise  the  Lord  for 
his  goodness,  and  for  his  wonderful  works  for  the  children 
of  men  ! 

As  thou  gavest  the  mercies  of  the  promise  to  the  fathers  ;  so 
in  the  fulness  of  time  thou  didst  send  thy  Son.  He  came  and 
took  our  nature  to  his  Godhead ;  being  conceived  by  the  Holy 
Ghost ;  made  of  a  woman,  under  the  law ;  born  of  a  virgin. 
He  made  himself  of  no  reputation  ;  but  took  upon  him  the  form 
of  a  servant,  and  was  made  in  the  likeness  of  man.  O  wonder- 
ful, condescending  love  !  Angels  proclaimed  it ;  and  angels 
admire  it,  and  search  into  it,  and  in  the  church's  glass  they  still 
behold  the  manifold  wisdom  of  God  :  how  low,  then,  should  re- 
deemed sinners  fall,  in  the  humble  admirations  of  his  grace! 
how  high  should  they  rise  in  the  thankful  praise  of  their 
Redeemer ! 

He  came  on  earth  and  conversed  with  men,  to  make  known  to 
men  the  invisible  God,  and  the  unseen  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,  harmless,  and  undefii- 
ed,  separated  from  sinners,  and  fulfilling  all  righteousness,  that 
he  might  be  a  meet  High  Priest  and  effectual  Saviour  of  sinners. 
He  taught  us,  by  his  perfect  doctrine  and  example,  to  be  hum- 
ble and  obedient,  and  to  contemn  this  world  ;  to  deny  ourselves, 
and  bear  the  cross,  that  we  may  attain  the  everlasting  crown  of 
glory.  He  humbled  himself  to  the  false  accusations  and  re- 
proach of  sinners,  and  to  the  shameful  and  bitter  death  of  the 
cross,  to  make  himself  a  sacrifice  and  propitiation  for  our  sins, 
and  a  ransom  for  our  guilty  souls,  that  we  might  be  healed  by 
his  stripes.  O  matchless  love,  which  even  for  enemies,  did  thus 
lav  down  his  precious  life  !  He  hath  conquered  and  sanctified 
death  and  the  grave  to  all  believers.  He,  therefore,  took  part 
of  flesh  and  blood,  that  he  might  by  death  destroy  the  devil  that 
had  the  power  of  death,  and  deliver  them  who,  through  the  fear 
of  death,  were  all  their  lifetime  subject  unto  bondage.  He 
hath  procured  for  mankind  a  covenant  of  grace,  and  sealed  it 
as  his  testament  with  his  blood.  And  now  there  is  forgiveness 
with  thee,  that  thou  mightest  be  cheerfully  feared  and  oheyed 
in  hope.  It  was  thine  own  love  to  the  world,  O  Father,  which 
gave  thine  only  begotten  Son,  that  whosoever  truly  believeth  in 
him   should  not  perish,  but  have  everlasting  life.     Thou  wast  in 


630  THE    POOR    MAN'S    FAMILY    BOOK. 

Christ  reconciling  the  world  unto  thyself,  and  not  imputing 
their  sins  unto  them.  Thou  hast  committed  the  word  of  recon- 
ciliation to  thy  ministers,  to  beseech  sinners,  even  in  thy  name, 
and  in  the  stead  of  Christ,  to  be  reconciled  to  thee.  Thou  com- 
mandest  them  to  offer  thy  mercy  unto  all,  and,  by  importunity, 
to  compel  them  to  come  in,  that  thy  house  may  be  filled,  and. 
thy  blessed  feast  may  be  furnished  with  guests. 

Thou  refusest  none  that  come  to  thee  by  Christ.  Thou  deniest 
thy  mercy  to  none  but  the  obstinate  and  final  rejectors  of  it. 
Thou  givest  eternal  life  to  them  who  were  the  sons  of  death  ; 
and  this  life  is  in  thy  Son  ;  for  he  is  able  to  save  to  the  utter- 
most all  that  come  to  thee  by  him.  To  as  many  as  receive  him 
thou  givest  power  to  become  the  sons  of  God.  Thou  givest 
them  also  the  Spirit  of  thy  Son;  even  the  Spirit  of  adoption,  to 
renew  them  to  thv  holy  image,  that  they  may  be  like  their 
heavenly  Father  ;  to  sanctify  them  to  thyself,  and  by  shedding 
abroad  thy  love  upon  their  hearts,  to  draw  up  their  hearts  in 
love  to  thee.  Thou  makest  them  a  peculiar  people  to  thyself, 
and  zealous  of  good  works,  for  which  thou  dost  regenerate  them. 
Thou  givest  them  all  repentance  unto  life ;  and  crucifiest  their 
flesh,  and  all  its  lusts  ;  thou  teachest  them  to  live  soberly,  righte- 
ously, and  godly,  and  savest  them  from  this  present  evil  world, 
and  mortifiest  their  sinful  love  thereof,  that  thou  mayest  have 
their  love,  and  be  their  felicity.  O,  with  what  love  hast  thou 
loved  poor  rebellious  sinners,  that  they  should  be  converted  and 
made  the  sons  of  God,  yea,  heirs  of  heaven,  and  co-heirs  with 
Christ ;  that  when  we  have  suffered  with  him,  we  may  also  be 
glorified  with  him. 

Thou  dost  build  thy  church  upon  a  rock,  the  blessed  Media- 
tor ;  that  the  power  of  hell  may  not  prevail  against  it.  Thou 
hast  made  him  its  Teacher,  Priest,  and  King:  of  him  we  learn  to 
know  thee  and  thy  will.  By  him  we  have  our  peace,  our  ac- 
ceptance, and  access  to  thee.  He  is  the  Lord,  both  of  the  dead 
and  living.  Thou  hast  delivered  all  things  into  his  hands,  and 
made  him  head  over  all  things  to  the  church.  When  he  as- 
cended up  on  high  he  appointed  his  ministers  to  gather,  and 
order,  and  edify  this  universal  church,  which  is  his  body.  He 
gave  his  Apostles  the  infallible  Spirit,  to  lead  them  into  all  truth; 
and  the  Spirit  of  power,  to  be  his  witness,  by  miracles,  to  the 
world.  They  have  taught  us  all  things  whatsoever  he  com- 
manded them,  and  committed  that  doctrine  in  the  sacred  Scrip- 
tures to  those  pfistors  and  teachers  whom  thou  hast  appointed  to 


THfi    I'OOtt    MAN  5    FAMILY    BOOK.  63  J 

preserve  and  preach  it,  and  to  feed  thy  flock  to  the  end  of  the 
world  :  and  though  .sin,  alas,  hath  wofully  defiled,  and  schism 
divided,  these  thy  churches,  yet  art  thou  still  amongst  them,  and 
nearest  with  their  infirmities,  and  givest  them  thine  oracles,  and 
callest  them  to  holiness,  love,  and  peace,  and  knowest  thy  wheat 
among  the  chaff. 

O  that  men  would  praise  the  Lord  for  his  goodnes,  and  for  his 
wondrous  works  for  the  children  of  men  !  How  glorious  art 
thou,  O  Lord,  in  holiness,  to  be  reverenced  in  the  assemblies  of 
the  saints,  and  honoured  of  all  that  are  about  thee  !  Holiness 
becometh  thy  house  for  ever  :  in  thy  temple  shall  every  man 
speak  of  thy  glory.  We  bless  thy  name,  O  our  great  Creator  ; 
we  bless  thy  name,  our  gracious  Redeemer ;  we  bless  thy  name, 
most  Holy  Spirit.  O  that  our  souls  could,  with  greater  thank- 
fulness, magnify  the  Lord,  and  our  spirits  rejoice  in  God  our 
Saviour  !  who  hath  pitied  us  in  our  lost  estate  ;  for  thy  mercy 
endureth  for  ever.  We  thank  thee  for  our  being ;  we  thank 
thee  that  thou  hast  redeemed  us  from  sin  and  hell ;  we  thank 
thee  that  thou  hast  brought  us,  by  baptism,  into  thy  covenant 
and  church.  We  thank  thee  for  these  high  and  sacred  privileges, 
that  we  are  not  foreigners  or  strangers  among  the  heathen  and 
infidel  world,  but  fellow-citizens  with  the  saints,  and  of  the 
household  of  God,  that  we  may  stand  in  the  presence  of  thy 
holiness,  and  praise  thee  in  the  assemblies  of  believers,  and  are 
not  banished  from  these  sacred  societies  and  works.  A  day  in 
thy  courts  is  better  than  a  thousand.  We  had  rather  be  door- 
keepers in  the  house  of  God,  than  to  dwell  in  the  palaces  of 
wickedness.  Blessed  are  they  that  know  the  joyful  sound,  and 
fruitfully  live  under  the  dews  of  heaven.  They  shall  walk,  O 
Lord,  in  the  light  of  thy  countenance  ;  in  thy  name  shall  they 
rejoice  all  the  day,  and  in  thy  righteousness  shall  they  be  ex- 
alted ;  for  thou  art  their  glory  and  their  strength  ;  and  in  thy 
favour  they  shall  be  safe,  and  glad,  and  great. 

But  especially  those  whom  thou  hast  brought  into  the  invisible 
church  of  the  regenerate  can  never  sufficiently  magnify  thy 
grace.  When  we  lived  as  without  thee  in  the  world,  and  never 
sincerely  loved  or  desired  thee,  but  followed  our  fleshly  lusts,  and 
the  deceitful  vanities  of.the  world  ;  when  God  was  not  in  all  our 
thoughts,  and  we  had  no  pleasure  in  thy  holy  ways  ;  when  we 
despised  grace,  and  resisted  thy  Spirit,  and  went  on  adding  sin 
to  sin  ;  then  didst  thou  pity  us  in  our  blood.  Thou  sentest  us 
thy  word  ;  thou  mrulest   it  powerful  on  our  hardened  hearts  ; 


632  THE   POOR    MAN'S    FAMILY   BOOK. 

thou  broughtest  us  to  consider  of  our  state  and  ways,  and  gavest 
us  some  relenting  and  contrition.     It  is  comfortable  to  us  to 
review  the  stirrings  and  victories  of  thy  grace,  the  meltings  of 
thy  mercy,  and  the  comforts  of   thy  love.     When  we  feared  lest 
our  sins  would  have  been  our  damnation,  and  that  thou  wouldest 
never  receive  such  wretched  rebels,  how  freely  didst  thou  pardon 
all ;  how  graciously  didst  thou  embrace  us  ;   delighting  to  show 
mercy,  and  overcoming  our  hearts  with  the  greatness  of  thy  love  ! 
O  how  many  sins  didst  thou  forgive ;  what  work  had  thy  Spirit 
to  do  upon  these  ignorant,  proud,  and  selfish  minds  ;  upon  these 
carnal,  worldly,  disobedient  hearts  ;  how  many  mercies,  preser- 
vations, comforts,  hast  thou  since  that  time  vouchsafed  to  us ; 
how  many  desires  hast  thou      st  given  us,  and  then  accepted 
from  us;   how  many  afflictions  hast  thou  shortened  or  sanctified; 
liow  many  joyful  or  profitable  hours  have  we  had  with  thee  alone 
in  secret,  and  with  thee  and  thy  people  in  the  communion  of 
saints !      Many,    O   Lord,   are  thy  wondrous  works,   and  thy 
thoughts  of  mercy  towards  thy  servants ;  if  we  would  reckon 
them  in  order,  and  declare  them  before  thee,  they  are  more  than 
can  be  numbered.     And  after  all  these,  as  priests  to  God,  we 
are  here  to  offer  thee  the  sacrifice  of  praise;  rejoicing  in  thee, 
our  portion  and  salvation. 

And  when  this  short  and  troublesome  life  is  ended,  we  have 
thy  promise  that  we  shall  rest  with  thee  for  ever.  If  in  this  life 
only  we  had  hope,  we  should  be  of  all  men  most  miserable.  But 
thou  wilt  conduct  us  through  this  wilderness,  and  guide  us  by 
thy  counsel,  and  bring  us  in  season  to  thy  glory.  For  thou  hast 
not  given  us  these  faculties  to  see  thee,  and  know  thee,  and 
love  thee,  and  delight  in  thee  in  vain  :  thou  wilt  surely  perfect 
nature  and  grace  ;  and  cause  them  to  attain  their  end.  The 
great  undertaking,  work,  and  sufferings  of  our  Redeemer,  shall 
not  be  in  vain.  Thy  sealed  promise  shall  not  be  broken.  Thy 
Spirit  hath  not  in  vain  renewed  us,  and  sealed  us  to  that  blessed 
day  :  nor  shall  thy  pledge,  and  earnest,  and  witness  within  us, 
prove  deceits.  These  desires  and  groans  shall  not  be  lost;  and 
these  weak  beginnings  of  light  and  love,  do  foreshow  our  full 
fruition  and  perfection.  This  seed  of  grace  portendeth  glory  : 
and  the  foretastes  of  love  do  tell  us  that  we  shall  be  happy  in  thy 
love  for  ever.  Our  hope  in  thy  goodness,  thy  Son,  and  thy  co- 
venant, will  never  leave  us  frustrate  and  ashamed. 

We  therefore  bless  thy  name,  O  Lord,  as  those  that  are  re- 
deemed from  death  and  hell ;  as  those  who  are  advanced  to  the 


THE    POOR    MAN'S    FAMILY    BOOK.  633 

dignity  of  sons;  as  those  whom  thou  savest  from  all  their  ene- 
mies, but  especially  from  ourselves,  and  from  our  sins  !  We 
bless  thy  name,  as  those  who  are  entering  into  glory  ;  and  hope 
to  be  with  Christ  for  ever  ;  where  sin  and  sorrow,  enemies  and 
fears,  shall  be  shut  out,  and  shall  molest  our  souls  no  more  for 
ever. 

We  foresee,  by  faith,  that  happy  day.  We  see,  by  faith,  the 
New  Jerusalem  ;  the  innumerable  angels  ;  the  perfect  spirits  of 
the  just;  their  glorious  light;  their  flaming  love  ;  their  perfect 
harmony.  We  hear,  by  faith,  their  joyful  songs  of  thanks  and 
praise.  Lately  they  were  as  low  and  sad  as  we  ;  in  sins  and 
sorrows,  in  manifold  weaknesses,  sufferings,  and  fears  ;  but  by 
faith  and  patience  they  have  overcome  ;  and  in  faith  and  pa- 
tience we  desire  to  follow  our  Lord  and  them.  The  time  is 
near;  this  flesh  will  quickly  turn  to  dust,  and  our  delivered 
souls  shall  come  to  thee  ;  our  life  is  short,  and  our  sins  and  sor- 
rows will  be  short;  then  we  shall  have  light:  we  shall  no 
more  groan,  and  cry  out  in  darkness,  '  O  that  we  could  know 
the  Lord  !'  then  shall  we  love  thee  with  pure,  unmixed,  perfect 
love;  and  need  no  more  to  groan  and  cry:  O  that  our  souls 
were  inflamed  with  thy  love  !  then  shall  we  praise  thee  with 
thankful  alacrity  and  joy,  which  will  exceed  our  present  appre- 
hensions and  desires. 

O  blessed  streams  of  light  and  love,  which  will  flow  from  thy 
opened,  glorious  face,  upon  our  souls  for  ever !  How  far  will 
that  everlasting  sabbath,  and  those  perfect  praises,  excel  these 
poor  and  dull  endeavours,  as  far  as  that  triumphant  city  of  God 
excelleth  this  imperfect,  childish,  discomposed  church. 

Quicken,  Lord,  our  longing  for  that  blessed  state  and  day  ! 
O,  come,  Lord  Jesus,  come  quickly,  and  fulfil  thy  word,  that  we 
may  be  with  thee  where-  thou  art,  and  may  behold  thy  glory  ! 
Stay  not  till  faith  shall  fail  from  the  earth.  Stay  not  till  the 
powers  of  darkness  conquer  all  the  remnant  of  thine  inherit- 
ance, and  make  this  world  yet  like  unto  hell;  nor  till  the  godly 
cease,  and  the  faithful  fail,  from  among  the  children  of  men  !  O 
when  shall  the- world  acknowledge  their  great  Creator  and  Re- 
deemer, and  abhor  their  idols,  and  cease  from  their  unbelief! 
When  shall  the  rest  of  the  heathens  and  infidels  he  thy  son's 
inheritance,  and  the  kingdoms  of  the  world  become  his  king- 
dom ?  O  when  shall  heaven  be  made  the  pattern  of  this  earth, 
and  men  delight  to  do  thy  will  ?     When  shall  the  proud,  the 


(534  THE  took   man's   family   BOOK. 

worldly,  and  the  sensual,  renounce  their  deceits,  and  walk  hum- 
bly and  holily  with  their  God  ;  and  the  fool,  whose  heart  denieth 
the  Lord,  and  calleth  not  upon  thee,  but  eateth  up  thy  people 
as  bread,   return  unto  thee,  and  fear  thy  name,  and   fight  no 
more  against  his  Maker  !     Hasten,  O  Lord,  the  salvation  of  thy 
people,  and  keep  them  in  uprightness  and  patience  to  the  end. 
Have  mercy  upon  all  the  ignorant  and  unreformed  churches  in 
the  world  :   deliver  them  from  the  eastern  and  western  tyranny, 
which  keepeth  out   the   means  of  knowledge  and  reformation, 
and  restore  them  to  the  primitive  puritv,  simplicity,  and  unity, 
that  their  light  may  shine  forth,  to  the  winning  of  the  heathen 
and  infidel  world  whom  now  their  pollutions  drive  from  Christ. 
Preserve  and  repair  the  churches  which  are  reformed,  and  revive 
among  them  knowledge,  holiness,  and  peace.    Bless  these  king- 
doms with  the  light  and  power  of  the  gospel,  and  with  peace. 
O  bless   the  king,  and  all  in  authority,  with   the  wisdom,   holi- 
ness, and  prosperity,  which  are  needful   to  their  own  and   the 
common  good;  and  keep  the  subjects  in  their  duty  to  thee  and 
their  superiors,  that  we   may  live  a  quiet  and  peaceable  life,  in 
all  godliness  and  honesty.     Let  all  the  congregations  be  blessed 
with  burning,  shining  lights  ;   and  let  the  buyers  and  sellers  be 
cast  out  of  thy  temple  ;   and  let  not  the  malice  of  Satan,  or  the 
sacrilege  of  men,  be  able  to  hinder  the  Gospel  of  thy  kingdom, 
nor  alienate  thy  devoted,  faithful   labourers,  from  thy  harvest 
work. 

Give  us  the  necessaries  of  this  present  life,  and  a  contented 
mind  with  what  thou  givest  us;  and  kill  in  us  our  worldly  love, 
and  fleshly  lusts. 

Teach  us  to  live  daily  by  faith  on  our  Redeemer  :  and  by  him 
let  us  have  continual  access  to  thee ;  and  the  daily  pardon  of 
our  daily  sins;  and  a  heart  to  love  and  pardon  others. 

O  save  us  from  all  the  suggestions  of  Satan,  and  from  the 
snares  of  this  world,  and  the  allurements  of  sinners,  and  from 
all  the  corrupt  inclinations  of  the  flesh ;  and  give  us  not  up  to 
sin,  nor  to  our  own  concupiscence,  nor  to  the  malice  of  Satan  or 
ungodly  men,  nor  to  any  destructive  punishment  which  our  sin 
deserves. 

O  teach  us  to  know  the  work  of  life,  and  the  preciousness  of 
our  short  and  hastv  time,  and  to  use  it  as  will  most  comfort  us 
at  our  last  review.  Teach  us  so  to  number  our  days  that  we 
may  apply  our  hearts  to  wisdom,  and  not,  like  fools,  to  waste  in 


THK  poor  man's  family  book.  (i35 

vain  those  precious  hours  on  which  eternity  dependeth,  and  which 
all  the  world  cannot  call  hack.  Let  us  do  thy  work  with  all  our 
might,  especially  in  our  particular  callings  and  relations.  Let 
us  make  our  calling  and  election  sure,  and  spend  our  days  in  the 
delightful  exercise  of  faith,  hope,  and  love.  Keep  us  still 
watchful,  and  in  a  continual  readiness  for  death  and  judgment, 
and  longing  for  the  coming  of  our  Lord.  Let  our  hearts  and 
conversations  he  in  heaven,  from  whence  we  look  for  our  glorious 
Redeemer ;   in  whose  words  we  sum  up  all  our  prayers. 

Our  Father  which  art  in  heaven,  hallowed  he  thy  name.  Thy 
kingdom  come  ;  thy  will  he  done,  on  earth,  as  it  is  done  in  hea- 
ven. Give  us  this  day  our  daily  bread  :  and  forgive  us  our 
trespasses,  as  we  forgive  them  that  trespass  against  us  :  and  lead 
us  not  into  temptation  ;  but  deliver  us  from  evil ;  for  thine  is 
the  kingdom,  the  power,  and  the  glory,  for  ever.     Amen. 

A  shorter  Form  of  Praise  and  Prayer  for  the  Lord's  Day. 

Glorious  Jehovah  1  While  angels  and  perfected  spirits  are 
praising  thee  in  the  presence  of  thy  glory,  thou  hast  allowed 
and  commanded  us  to  take  our  part  in  the  presence  of  thy 
grace.  We  have  the  same  most  holy  God  to  praise ;  and 
though  we  see  thee  not,  our  head  and  Saviour  seeth  thee,  and 
our  faith  discerneth  thee  in  the  glass  of  thy  holy  works  and 
word.  Though  we  are  sinners,  arid  unworthy,  and  cannot 
touch  these  holy  things,  without  the  marks  of  our  pollution, 
yet  have  we  a  great  High  Priest  with  thee,  who  was  separate 
from  sinners,  holy,  harmless,  and  undefiled,  who  appeareth  for 
us  in  the  merits  of  his  spotless  life  and  sacrifice,  and  by  whose 
hands  only  we  dare  presume  to  present  a  sacrifice  to  the  most 
holy  God.  And  thou  hast  ordained  this  day  of  holy  rest  as  a 
type  and  means  of  that  heavenly  rest  with  thy  triumphant 
church,  to  which  we  aspire,  and  for  which  we  hope.  Thou 
didst  accept  their  lower  praise  on  earth,  before  they  celebrated 
thv  praise  in  glory.     Accept  ours  also  by  the  same  Mediator. 

Glory  be  to  thee,  O  God,  in  the  highest ;  on  earth  peace  ; 
good-will  towards  men.  Holy,  holy,  holy,  Lord  God  Almighty, 
who  wast  and  art  to  come  ;  eternal,  without  beginning  or  end  ; 
immense,  without  all  bounds  or  measure  ;  the  infinite  Spirit, 
Father,  Word,  and  Holy  Ghost.  The  infinite  Life,  Understand- 
ing, and  Will,  infinitely  powerful,  wise,  and  good.     Of  thee,  and 


636  THE  poor  man's  family  book. 

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  pleasure 
of  thy  holy  will,  didst  thou  create  them.  The  heavens,  and  all 
the  hosts  thereof ;  the  sun,  and  all  the  glorious  stars;  the  fire, 
with  its  motion,  light,  and  heat ;  the  earth,  and  all  that  dwell 
thereon,  with  all  its  sweet  and  beauteous  ornaments ;  the  air, 
and  all  the  meteors ;  the  great  deeps,  and  all  that  swim  therein  : 
all  are  the  preachers  of  thy  praise,  and  show  forth  the  great 
Creator's  glory.  How  great  is  that  power  which  made  so  great 
a  world  of  nothing ;  which,  with  wonderful  swiftness,  moveth 
those  great  and  glorious  luminaries  which  in  a  moment  send 
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  preserveth  this  frame  of  nature,  which  thou  hast  made. 
How  glorious  is  that  wisdom  which  ordereth  all  things,  and 
assigneth  to  all  their  place  and  office,  and  by  its  perfect  laws 
maintaineth  the  beauty  and  harmony  of  all  !  How  glorious 
is  that  goodness  and  love  which  made  all  good,  and  very  good ! 

We  praise  and  glorify  thee,  our  Lord  and  Owner ;  for  we, 
and  all  things,  are  thine  own.  We  praise  and  glorify  thee,  our 
King  and  Ruler ;  for  we  are  thy  subjects,  and  our  perfect  obe- 
dience is  thy  due.  Just  are  all  thy  laws  and  judgments  ;  true  and 
sure  is  all  thy  word.  We  praise  and  glorify  thee,  our  great 
Benefactor ;  in  thee  we  live,  and  move,  and  are ;  all  that  we 
are,  or  have,  or  can  do,  is  wholly  from  thee,  the  cause  of  all ; 
and  all  is  for  thee,  for  thou  art  our  End.  Delightfully  to  love 
thee,  is  our  greatest  duty,  and  our  only  felicity  ;  for  thou  art 
love  itself,  and  infinitely  amiable. 

When  man,  by  sin,  did  turn  away  his  heart  from  thee,  be- 
lieved the  tempter  against  thy  truth,  obeyed  his  sense  against 
thy  authority  and  wisdom,  and  forsaking  thy  fatherly  love  and 
goodness,  became  an  idol  to  himself;  thou  didst  not  use  him 
according  to  his  desert.  When  we  forsook  thee,  thou  didst 
not  utterly  forsake  us.  When  we  had  lost  ourselves,  and,  by 
sin,  became  thine  enemies,  condemned  by  thy  law,  thy  mercy 
pitied  us,  and  gave  us  the  promise  of  a  Redeemer,  who  in 
the  fulness  of  time  did  assume  our  nature,  fulfilled  thy  law,  and 
suffered  for  our  sins,  and,  conquering  death,  did  rise  again, 
ascended  to  heaven,  and  is  our  glorified  Head  and  Intercessor. 
Him  hast  thou  exalted  to  be  a  Prince  and  Saviour,  to  give  us 


THE    POOR    MAN'S    FAMILY    HOOK.  037 

repentance  and  remission  of  sins.  In  him  thou  hast  given  par- 
don and  justification,  reconciliation  and  adoption,  by  a  cove- 
nant of  grace,  to  every  penitent  believer.  Of  enemies  and  the 
heirs  of  death,  thou  hast  made  us  sons  and  heirs  of  life. 

We  are  the  brands  whom  thou  hast  plucked  out  of  the  fire  ; 
we  are  the  captives  of  Satan,  whom  thou  hast  pardoned  !  We 
praise   thee,   we  glorify  thee,   our  merciful   God   and   gracious 
Redeemer !    Our  souls   have  now  refuge  from   thy  revenging 
wrath.     Thy  promise  is  sure ;  Satan,  and  the  world,  and  death, 
are  overcome ;   our  Lord  is  risen ;  he  is  risen,  and  we  shall  rise 
through  him.   O  death  !  where  is  thy  sting  ?  O  grave  !  where  is 
thy  victory  ?   Our  Saviour  is  ascended   to   his   Father   and  our 
Father,  to  his  God  and  our  God,  and  we  shall  ascend  !    To  his 
hands  we  may  commit  our  departing  souls  !  Our  head  is  glori- 
fied, and  it  is  his  will  and  promise  that  we  shall  be  with  him 
where  he  is,  to  see  his  glory.    He  hath  sealed  us  thereunto  by 
his  Holy  Spirit.   We  were  dead  in  sins,  and  he  hath  quickened 
us.     We  were  dark   in  ignorance  and  unbelief,   and   he   hath 
enlightened  us.     We  were  unholy  and  carnal,  sold  under  sin, 
and  he  hath  sanctified  our  wills,  and  killed  our  concupiscence. 
We  praise  and  glorify  this  Spirit  of  life,  with  the  Father  and 
the  Son,  from  whom  he  is  sent,  to  be  life,  and  light,  and  love 
to  our  dead,  and  dark,  and  disaffected  souls.     We  are  created, 
redeemed,  and  sanctified,  for  thy  holy  love,   and  praise,  and 
service  :    O  let  these  be  the  very  nature  of  our  souls,  and  the 
employment  and  pleasure  of  all  our  lives  !  O  perfect  thy  weak 
and  languid  graces  in  us,  that  our  love  and  praise  may  be  more 
perfect  !  We  thank  thee  for  thy  word  and  sacred  ordinances  ; 
for  the  comfort  of  the  holy  assemblies,  and  communion  of  the 
saints,  and  for  the  mercy  of  these  thy  holy  days.     But  let  not 
thy  praise  be  here  confined,  but  be  our  daily  life,   and  breath, 
and  work. 

Fain  we  would  praise  thee  with  more  holy  and  more  joyful 
souls  !  But  how  can  we  do  it  with  so  weak  a  faith,  and  so  great 
darkness  and  strangeness  to  thee;  with  so  little  assurance  of  thy 
favour  and  our  salvation  ?  Can  we  rightly  thank  thee  for  the 
grace  which  we  are  still  in  doubt  of?  Fain  we  would  be  liker  to 
those  blessed  souls  who  praise  thee  without  our  fears  and  dul- 
lness. But  how  can  it  be,  while  we  love  thee  so  little,  and  have 
so  little  taste  and  feeling  of  thy  love  ;  and  whilst  this  load  of 
sin  doth  press  us  down,  and  we  are  imprisoned  in  the  remnant 
of  our  carnal  affections?     O  kill  this  pride  and  selfishness,  these 


638  THE    POOR    MANS    FAMILY    BOOK. 

lusts  and  passions  !  Destroy  this  unbelief  and  darkness,  and  all 
our  sins,  which  are  the  enemies  of  us,  and  of  thy  praise.  Make 
us  more  holy  and  more  heavenly ;  and  O  bring  us  nearer  thee 
in  faith  and  love,  that  we  may  be  more  suitable  to  the  heavenly 
employment  of  thy  praise  ! 

Vouchsafe  more  of  thy  Spirit  to  all  thy  churches  and  servants 
in  the  world  ;  that  as  their  darkness,  and  selfishness,  and  imper- 
fections,   have  defiled,  and  divided,  and  weakened  them,  and 
made  them  a  scandal  and   hardening  to  individuals  ,  so   then- 
knowledge,  self-denial,   and  impartial  love,   may  truly  reform, 
unite,   and  strengthen    them  ;    that  the  glory  of  their  holiness 
may  win  the  unbelieving  world  to  Christ.     O  let  not  Satan  keep 
up  still  so  large  a  kingdom  of  tyranny,  ignorance,  and  wicked- 
ness in  the  earth,  and  make  this  world  as  the  suburbs  of  hell. 
But  let  the  earth  be  more  conformable  to  heaven  in  the  glorify- 
ing of  thy  holy  name,  the  advancing  of  thy  kingdom,  and  the 
doing  of  thy  just  and  holy  will.     Let  thy  way  be  known  upon 
earth,  and  thy  saving  health  among  all  nations.    Let  the  people 
praise  thee,   O  God,   let  all  the  people  praise  thee  !   Yea,  give 
thy  Son  the   heathen   for    his    inheritance,    and  let  his  Gospel 
enlighten  the  dark,  forsaken  nations   of  the   earth.     Let  every 
knee  bow  to  him,  and  every  tongue  confess  that  he  is  Christ,  to 
their  salvation  and  thy  glory.     Provide  and  send  forth  the  mes- 
sengers of  thy  grace  through  all   the  earth.     Deliver  all  the 
churches    from    sin,   division,   and   oppression.     Let   thy  holy 
word    and   worship    continue   in   these   kingdoms,   whilst   this 
world  endureth.     Bless  the  king,   and   all  in  authority,  with  all 
that  wisdom,  justice,  and  holiness,  which  are  needful  to  his  own 
and  his  subjects'  safety,  peace,  and  welfare.     Let  every  congre- 
gation among  us  have  burning   and   shining   lights,   that   the 
ignorant   and  ungodly  perish   not   for   want   of  teaching   and 
exhortation.     And  open  men's  hearts  to  receive  thv  word,  and 
cause  them  to  know  the  day  of  their  visitation.      Be  merciful  to 
the  afflicted  in  sickness,  dangers,  wants,  or  sorrows,  according 
to  thy  goodness  and  their  necessities.     Let  all  the  prayers  and 
praises  of  the  faithful  throughout  the  world,  sent  up  this  day  in 
the    name   of  our   common    Mediator,    by   him    be   presented 
acceptable   unto   thee,  notwithstanding  the  imperfections  and 
blemishes  that   are   on  them,  and  the  censures,   divisions,  and 
injuries,  which  in  their  frouardness  they  are  guiltv  of  against 
each  other  !   Let  them  centre  as  one  in   Christ,  our  Head,  who 
are  too  sadly  and  stiffly  distant  among  themselves.     Prepare  us 


THE    POOR    MAN'S    FAMILY    BOOK.  639 

all  for  that  world  of  peace  where  the  harmony  of  universal  love 
and  praise  shall  never  he  interrupted  hy  sins,  or  griefs,  or  fears, 
or  discord,  hut  shall  he  everlastingly  perfect,  to  our  joy  and  to 
thy  glory,  through  our  glorified  Mediator,  who  taught  us  when 
we  pray  to  say,  Our  Father,  which  art  in  heaven,  hallowed 
he  thy  name.  Thv  kingdom  come.  Thy  will  he  done,  on 
earth,  as  it  is  in  heaven.  Give  us  this  day  our  daily  bread. 
And  forgive  us  our  trespasses,  as  we  forgive  them  that  trespass 
against  us.  And  lead  us  not  into  temptation  ;  but  deliver  us 
from  evil.  For  thine  is  the  kingdom,  the  power  and  the  glory, 
for  ever.     Amen. 

IX.  A  form  of  Prayer  for  the  Sick,  who  are  unready  to  die. 

Merciful  God,  reject  not  this  sad,  unworthy  sinner,  who  in 
pain  and  sorrow  fleeth   to  thyself  in  Jesus  Christ  !     Though  I 
have  trifled  away  too  much  of  the  day  of  my  salvation,  and  sin- 
fully neglected  thy  Son  and  his   saving  grace,  O  say  not  that  it 
is  now  too  late,  for  thy  promise  through  Christ  is  large  and  free, 
forgiving  all  without  exception,  who  in  the  time  of  this  life  are 
penitent   believers.     O   that   1   had    better   found   out   mv  sin, 
before  it  found  me  out;  and  that  it  had  been  more  my  grief 
before  it  was  so  much  mv  pain  ;   and   that  I  had  better  known 
the  evil  of  it  by  thy  word  and  grace,  before  my  flesh  and  bones 
had  felt  it !     But  pity  my  misery,  and  forgive   my  sin,  through 
the  propitiation  which   thy  mercy  hath  provided   and  accepted. 
Remember  not  the  iniquities  of  my  youth,  nor  the  sins  which  I 
have  since  committed  against  thy  great  and  manifold  mercies, 
the  motions  of  thy  Spirit,  and  the   reproofs   of  my  own  con- 
science.    1  have  sinned  foolishly  as  a  man,  but  do  thou  forgive 
me  mercifully  as  a  gracious  God.     If  the  sufferings  of  my  flesh 
do  seem  so  grievous,  how  should  I  bear  thy  burning  wrath  for 
ever  on  mv  soul.     O  give  me  true  repentance  unto  life  !     Let 
not  pain  and  fear  only  make  me  purpose  to  amend,  but  let  thy 
Spirit  of  grace  renew  my  soul,  by  the  powerful  sense  of  thy  love 
in  Christ.     Let  this   be  the  fruit  of  my  affliction,  through  his 
grace,  to  purge  and  take  away  my  sin,  and  to  make  me  partaker 
of  thv  holiness.     And   have    mercy  on    this  weak    and    pained 
flesh.     O  spare  a  little,  and  give  me  space  to  make  a  better  pre- 
paration  for   my  change,  before   I  go  hence,  and   am   seen  no 
more  !     O  let  not  my  fearful  soul  appear  before  thee,  the  holy, 
dreadful  God,  in  an  unpardoned  or  unrenewed  state  !     Renew 


C40  THE    POOR    MAM'S    FAMILY    BOOK. 

my  time,  and  renew  my  soul,  that  I  may  live  to  thee,  before  I 
die.  I  have  abused  thy  long-suffering  :  J  have  forfeited  both 
health,  and  life,  and  hope  :  I  have  foolishly  and  sinfully  lost 
many  an  hour  of  precious  time,  which  never  can  be  called  back  ! 
1  foresaw  this  day,  and  was  oft  forewarned  of  it  by  thy  servants 
and  by  my  conscience,  but  I  took  not  warning,  and  now,  alas  ! 
how  unready  is  my  soul  to  appear  before  thee  !  My  sins  affright 
me;  thy  justice  and  holiness  affright  me;  eternity,  eternity, 
doth  amaze  my  soul.  I  have  no  assurance  to  escape  thy  wrath 
and  everlasting  misery  !  I  have  not  so  set  my  heart  on  heaven, 
nor  lived  in  a  heavenly  conversation,  as  to  desire  to  depart  that 
I  may  be  with  Christ,  and  to  come  with  boldness  and  comfort- 
able hope  before  the  Judge  of  all  the  world ;  forgive  my  sin 
through  the  sacrifice  and  intercession  of  my  Redeemer.  O  try 
me  once  more  with  opportunities  and  means  of  grace  !  Return, 
O  Lord,  deliver  my  soul  !  O  save  me  for  thy  mercies'  sake. 
Kill  me  not  till  my  sin  be  killed.  End  not  this  life  till  thou 
hast  prepared  me  for  a  better.  Though  it  be  a  life  of  vanity 
and  vexation,  it  is  all  the  space  that  ever  I  shall  have  to  prepare 
for  the  endless  life  which  followeth.  Cut  not  off  my  time  till  I 
am  ready  for  eternity.  Let  me  not  die  in  my  sins,  nor  fall  into 
the  hands  of  thy  revenging  justice.  I  condemn  myself;  do  not 
thou  condemn  me.  H  thou  wilt  renew  my  days,  it  is  the  reso- 
lution of  my  soul  to  hearken  to  thy  Spirit,  to  obey  my  Saviour, 
to  study  thy  wondrous  love  in  Christ,  to  seek  the  things  that  are 
above  with  him,  and  to  forsake  my  sin,  and  live  to  thee  :  but 
because  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,  sanctify  it 
by  thy  Spirit,  and  wash  it  in  the  blood  of  Jesus  Christ,  and  shed 
abroad  thy  love  upon  it,  and  give  me  such  a  sight  of  the  hea- 
venly glory,  that  in  the  lively  exercise  of  faith,  hope,  and  love, 
my  soul  may  willingly  forsake  this  world,  and  come  to  thee. 
Though  I  have  departed  from  thee,  and  delighted  not  to  know 
thee,  refuse  not  to  know  me,  and  bid  me  not  depart  with  workers 
of  iniquity.  And  if  this  be  all  the  time  that  ever  I  shall  have, 
to  beg  thy  saving  grace  and  mercy,  though  it  be  short,  let  it  be 
an  accepted  time.  Have  mercy,  mercy,  mercy  Lord,  upon  a 
sinful,  undone  soul,  and  let  me  not  be  the  firebrand  of  thy  hot 
displeasure.  Now  glorify  thy  grace  in  Jesus  Christ,  who  is  an 
all-sufficient  Saviour,  to  whom  I  fly,  and  on  whom  I  cast  my 
miserable  soul.     Merciful  Saviour,  receive  it  as   thine   own  1 


THE    POOR    MAN'S    FAMILY    BOOK.  641 

Refuse  it  not  as  unworthy,  but  for  thy  worthiness  justify  it,  and 
let  thy  Spirit  now  renew  it,  and  let  thy  grace  abound  where 
my  sin  aboundeth.  It  is  thy  promise,  that  him  that  cometh 
unto  thee  thou  wilt  in  no  wise  cast  out.  Let  this  enemy  by 
thee  be  reconciled  to  the  Father,  and  adopted  as  a  son  and 
heir  of  life,  and  present  me  spotless  and  acceptable  to  God. 
Whether  I  live  or  die,  I  desire  to  be  thine :  and  though  I  have 
broken  my  covenant  with  thee,  I  here  again  renew  it.  I  give 
up  myself  to  thee,  my  reconciled  God  and  Father,  my  Saviour 
and  my  Sanctifier.  Accept  me,  and  assure  me  of  the  blessings 
of  thy  covenant.  And  then,  though  I  deserve  to  dwell  with 
devils,  I  shall  see  thy  glory,  and  be  filled  with  thy  love,  and 
with  saints  and  angels  shall  joyfully  praise  my  Creator,  Re- 
deemer, and  Sanctifier  for  ever.  Amen,  Amen. 

X.  A  Prayer  for  the  Faithful  before  Death,  is  the  end  of  the 
ninth  day's  Conference. 

A  short  Prayer  for  Children  and  Servants. 

Ever-living  and  most  glorious  God,  Father,  Son,  and  Holy 
Ghost.  Infinite  is  thy  power,  thy  wisdom,  and  thy  goodness. 
Thou  art  the  Maker  of  all  the  world,  the  Redeemer  of  lost  and 
sinful  man,  and  the  Sanctifier  of  the  elect.  Thou  hast  made  me 
a  living  reasonable  soul,  placed  a  while  in  this  flesh  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  should  have  been  the  greatest  care,  and 
business,  and  pleasure  of  all  my  life.  I  was  bound  to  it  by  thy 
law  :  I  was  invited  by  thy  mercy  :  and,  in  my  baptism,  I  was 
devoted  to  this  holy  life,  by  a  solemn  covenant  and  vow.  But, 
alas!  I  have  proved  too  unfaithful  to  that  covenant;  I  have 
forgotten  and  neglected  the  God,  the  Saviour,  and  the  Sanc- 
tifier, to  whom  I  was  engaged,  and  have  too  much  served  the 
devil,  the  world,  and  the  flesh,  which  I  renounced  :  I  was  born 
in  sin,  and  sinfully  I  have  lived  :  I  have  been  too  careless  of  my 
immortal  soul,  and  of  the  great  work  for  which  I  was  created 
and  redeemed  :  I  have  spent  much  of  my  precious  time  in 
vanity,  in  minding  and  pleasing  this  corruptible  flesh.  And  I 
have  hardened  my  heart  against  those  instructions,  by  which  thy 
Spirit,  and  my  teachers,  and  my  own  conscience,  did  call  upon 
me  to  repent  and  turn  to  the*'. 

VOI,.  XIX.  T  T 


(542  the  poor  man's  family  book. 

And  now,  O  Lord,  my  convinced  soul  doth  confess  that  I 
have  deserved  to  he  forsaken  by  thee,  and  given  over  to  my  lust 
and  follv,  and  to  he  cast  out  of  thy  glorious  presence  into  damn- 
ation. But  seeing  thou  hast  given  a  Saviour  to  the  world,  and 
made  a  pardoning  and  gracious  law,  promising  forgiveness  and 
salvation  through  his  merits,  to  every  true  penitent  believer,  1 
thankfully  accept  the  mercy  of  thy  covenant  in  Christ  :  1  hum- 
bly confess  my  sin  and  guiltiness  :  I  cast  my  miserable  soul  upon 
thy  grace,  and  the  merits,  and  sacrifice,  and  intercession  of  my 
Saviour.  (),  pardon  all  the  sins  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  principle  of  holy  life,  and 
light,  and  love,  and  thy  seal  and  witness  that  I  am  thine.  Let 
him  quicken  my  dead  and  hardened  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  wonders  of  thy  love  in 
Christ,  and  fill  it  with  love  to  thee  and  my  Redeemer,  and  to  all 
thy  holy  word  and  works ;  till  all  my  sinful,  carnal  love  be 
quenched  in  me,  and  my  sinful  pleasures  turned  into  a  sweet 
delight  in  God.  Give  me  self-denial,  humility,  and  lowliness, 
and  save  me  from  the  great  and  hateful  sins  of  selfishness, 
worldliness,  and  pride.  O  set  my  heart  upon  the  heavenly 
glory,  where  1  hope,  ere  long,  to  live  with  Christ,  and  all  his 
holy  ones,  in  the  joyful  sight,  and  love,  and  praise  of  thee  the 
God  of  love  for  ever.  Deny  me  not  any  of  those  helps  and 
mercies  which  are  needful  to  my  sauctification  and  salvation. 
And  cause  me  to  live  in  a  continual  readiness,  and  for  a  safe  and 
comfortable  death  :  for  what  would  it  profit  me  to  win  all  the 
world,  and  lose  my  soul,  my  Saviour,  and  my  God  ? 

Additions  for  Children. 

Let  thy  blessings  be  upon  my  parents  and  governors  :  cause 
them  to  instruct  and  educate  me  in  thy  fear,  and  cause  me  with 
thankfulness  to  receive  their  instructions ;  and  to  love,  honour, 
and  obey  them,  in  obedience  to  thee.  Keep  me  from  the 
snares  of  evil  company,  temptations,  and  youthful  pleasures 
and  let  me  be  a  companion  of  them  that  fear  thee.  Let  my 
daily  delight  he  to  meditate  on  thy  law  ;  and  let  me  never  have 
the  mark  of  the  ungodly,  to  be  a  lover  of  pleasures  more  than 
of  God.  Furnish  my  youth  with  those  treasures  of  wisdom  and 
holiness,  which  may  be  daily  increased  and  used  to  thy  glory. 


THE    POOR    MAN'S    FAMILY    BOOK.  643 

Additions  for  Servants. 

And  as  thou  hast  made  me  a  servant,  make  me  conscionable 
and  faithful  in  my  place  and  trust,  and  careful  of  my  master's 
goods  and  business,  as  I  would  be  if  it  were  my  own.  Make 
me  submissive  and  obedient  to  my  governors  ;  keep  me  from 
self-will  and  pride,  from  murmuring  and  irreverent  speeches, 
from  falsehood,  s'othfulness,  and  all  deceit ;  that  I  may  not  be 
an  eye-servant,  pleasing  my  lust  and  fleshly  appetite ;  but  may 
cheerfully  and  willingly  do  my  duty,  as  believing  that  thou  art 
the  revenger  of  all  unfaithfulness ;  and  may  do  my  service  not 
only  as  unto  man,  but  as  to  the  Lord  ;  expecting  from  thee  my 
chief  reward. 

All  this  I  beg  and  hope  for,  on  the  account  of  the  merits  and 
intercession  of  Jesus  Christ,  concluding  in  the  words  which  he 
hath  taught  us  ;  Our  father  which  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  for 
give  us  our  trespasses,  as  we  forgive  them  that  trespass  against 
us.  And  lead  us  not  into  temptation  ;  but  deliver  us  from  evil. 
For  thine  is  the  kingdom,  the  power  and  the  glory,  for  ever. 
Amen. 

A  plain  and  short  Prayer  for  Families  for  Morning  and 

Evening. 

Almighty,  all-seeing,  and  most  gracious  God  !  The  world 
and  all  therein  is  made,  maintained,  and  ordered  by  thee.  Thou 
art  everv  where  present,  being  more  than  the  soul  of  all  the  world. 
Though  thou  art  revealed  in  thy  glory  to  those  only  that  are  in 
heaven,  thy  grace  is  still  at  work  on  earth  to  prepare  men  for 
thy  glory.  Thou  madest  us  not  as  the  beasts  that  perish,  but 
with  reasonable,  immortal  souls,  to  know,  and  seek,  and  serve 
thee  here,  and  then  to  live,  with  all  the  blessed,  in  the  everlast- 
ing sight  of  thy  heavenly  glory,  and  the  pleasures  of  thy  perfect 
love  and  praise.  But  we  are  ashamed  to  think  how  foolishly  and 
sinfully  we  have  forgotten  and  neglected  our  God  and  our  souls, 
and  our  hopes  of  blessed  immortality ;  and  have  overmuch 
minded  the  things  of  this  visible,  transitory  world,  and  the 
prosperity  and  pleasure  of  this  corruptible  flesh,  which  we 
know  must  turn  to  rottenness  and  dust.  Thou  gavest  us  a  law 
which  was  just  and  good,  to  guide  us  in   the  only  way  to  life ; 

T  T  2 


644  THE  poor  man's  family  book. 

and  when  by  sin  we  had  undone  ourselves,  thou  gavest  us  a 
Saviour,  even  thy  eternal  Word  made  man,  who  by  his  holy  life 
and  bitter  sufferings  reconciled  us  to  thee,  and  both  purchased 
salvation  for  us,  and  revealed  it  to  us,  better  than  an  angel  from 
heaven  could  have  done,  if  thou  hadst  sent  him  to  us  sinners  on 
such  a  message.  But,  alas  !  how  light  have  we  set  by  our  Re- 
deemer, and  by  all  that  love  which  thou  hast  manifested  by  him, 
and  how  little  have  we  studied,  and  understood,  and  less  obeyed 
that  covenant  of  grace  which  thou  hast  made  by  him  to  lost 
mankind. 

But,  O  God,  be  merciful  to  us,  vile  and  miserable  sinners  ; 
Forgive  the  sins  of  our  natural  pravity,  and  the  follies  of  our 
youth,  and  all  the  ignorance,  negligence,  omissions,  and  com- 
missions of  our  lives ;  and  give  us  true  repentance  for  them,  or 
else  we  know  that  thou  wilt  not  forgive  them.    Our  life  is  but  as 
a  shadow  that  passeth  away ;  and  it  is  but  as  a  moment  till  we 
must  leave  this  world,  and  appear  before  thee  to  give  up  our  ac- 
count, and  to  speed  for  ever  as  here  we  have  prepared.     Should 
we  die  before  thou  hast  turned  our  hearts  from  this  sinful  flesh 
and  world  to  thee  by  true  faith  and  repentance,  we  shall  be  lost 
for  evermore.     O,  wo  to  us,  that  ever  we  were  born,  if  thou 
forgive  not  our  sins,  and  make  us  not  holy  before  this  short,  un- 
certain life  be  at  an  end  !   Had  we  all  the  riches  and  pleasures  of 
this  world,  they  would  shortly  leave  us  in  the  greater  sorrows. 
We  know  that  all  our  life  is  but  the  time  which  thy  mercy  allot- 
teth  us  to  prepare  for  death ;  therefore  we  should  not  put  off  our 
repentance  and  preparation  to  a  sick  bed.    But  now,  Lord,  as  if 
it  were  our  last  and  dying  words,  we  earnestly  beg  thy  pardon- 
ing and  sanctifying  grace,  through  the  merits  and  intercession  of 
our  Redeemer.     O  thou  that    hast  pitied  and  saved  so  many 
millions  of  miserable  sinners,  pity  and  save  us  also,  that  we  may 
glorify  thy  grace   for   ever ;  surely  thou  delightest  not  in  the 
death  of  sinners,  but  rather  that  they  return  and  live  :  hadst 
thou  been  unwilling  to  show  mercy,  thou  wouldest  not  have  ran- 
somed us  by  so  precious  a  price,  and  still  entreat  us  to  be  recon- 
ciled unto  thee.     We  have  no  cause  to  distrust  thy  truth  or 
goodness ;  but  we  are  afraid  lest  unbelief,  and  pride,  and  hypo- 
crisy, and  a  worldly,  fleshly  mind,  should  be  our  ruin.     O  save 
us  from   Satan  and  this   tempting  world,  but  especially  from 
ourselves  !     Teach  us  to  deny  all  ungodliness  and  fleshly  lusts, 
and  to  live  soberly,  righteously,  and  godly  in  this  world.    Let  it 
be  our  chiefest  daily  work  toplease  thee,  and  to  lay  up  a  trea- 


THE    POOR    MAN'S    FAMILY   BOOK.  645 

sure  in  heaven,  and  to  make  sure  of  a  blessed  life  with  Christ, 
and  quietly  to  trust  thee  with  soul  and  body.  Make  ns  faithful 
in  our  callings,  and  our  duties  to  one  another,  and  to  all  men ; 
to  our  superiors,  equals,  and  inferiors ;  bless  the  king,  and  all 
in  authority,  that  we  may  live  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty.  Give  wise,  holy,  and  peaceable  pastors 
to  all  the  churches  of  Christ,  and  holy  and  peaceable  minds  to 
the  people.  Convert  the  heathen  and  infidel  nations  of  the 
world ;  and  cause  us  and  ail  thy  people  to  seek,  first,  the  hal- 
lowing of  thy  name,  the  coming  of  thy  kingdom,  and  the  doing 
of  thy  will  on  earth  as  it  is  done  in  heaven.  Give  us  our  daily 
bread,  even  all  things  necessary  to  life  and  godliness,  and  let  us 
be  therewith  content.  Forgive  us  our  daily  sins,  and  let  thy 
love  and  mercy  constrain  us  to  love  thee  above  all ;  and  for  thy 
sake  to  love  our  neighbours  as  ourselves,  and  in  all  our  dealings 
to  do  justly  and  mercifully,  as  we  would  have  others  do  by  us. 
Keep  us  from  hurtful  temptations,  from  sin,  and  from  thy  judg- 
ments, and  from  the  malice  of  our  spiritual  and  corporeal  ene- 
mies ;  and  let  all  our  thoughts,  affections,  passions,  words,  and 
actions,  be  governed  by  thy  word  and  Spirit,  to  thy  glory.  Make 
all  our  religion  and  obedience  pleasant  to  us,  and  let  our  souls  be 
so  delighted  in  the  praises  of  thy  kingdom,  thy  power,  and  thy 
glory,  that  it  may  secure  and  sweeten  our  labour  by  day,  and 
our  rest  by  night,  and  keep  us  in  a  longing  and  joyful  hope  of 
the  heavenly  glory  :  and  let  the  grace  of  our  Lord  Jesus  Christ, 
and  the  love  of  God  our  Father,  and  the  communion  of  the  Holy 
Spirit,  be  with  us  now  and  for  ever.     Amen. 


046  m   poor  man's   FAMILY   fcOOK. 


SACRED  HYMNS. 


The  Prayer  of  a  Penitent  Sinner,  collected  out  of  the  Psalms. 

Lord,  from  the  horrid  deep  my  cries  Psalm  cxxx.  1. 

Ascend  unto  thine  ear  \ 
Do  not  my  mournful  voice  despise, 

But  my  petition  hear. 
I  do  confess  that  I  receiv'd  li.  5. 

My  very  shape  in  sin  : 
In  it  my  mother  me  conceiv'd, 

And  brought  me  forth  therein. 

Numberless  evils  compass  me,  xl.  12. 

My  sins  do  me  assail : 
More  than  my  very  hairs  thev  be, 

So  that  my  heart  doth  fail. 
But  there  is  mercy  to  be  had  cxxx.  iv. 

With  thee,  and  pardoning  grace, 
That  men  may  be  encouraged 

With  fear  to  seek  thy  face. 

Have  mercy,  Lord,  and  pity  take  li.  1. 

On  me  in  this  distress ; 
For  thy  abundant  mercies'  sake 

Blot  out  my  wickedness. 
My  youthful  sins  do  thou  deface,  xxv.  7. 

Keep  them  not  on  record ; 
But  after  thine  abundant  grace 

Remember  me,  O  Lord. 

If  thou  the  failings  should'st  observe  cxxx.  iii. 

Ev'n  of  the  most  upright, 
And  give  to  them  as  they  deserve, 

WTho  should  stand  in  thy  sight  ? 
O  blessed  is  the  man  to  whom  xxxii.  1. 

Are  freely  pardoned 
All  the  transgressions  he  hath  done; 

Whose  sin  is  covered. 


THE    1'OOR    MAN'S    FAMILY    BOOK.  (>4/ 

Blessed  is  he  to  whom  the  Lord  Psalm  xxxii.  2. 

Imputeth  not  his  sin ; 
Whose  heart  hath  all  deceit  abhorr'd, 

And  guile's  not  found  therein. 
Lord,  hide  thy  face  from  all  my  sins,  li.  9,  10. 

And  my  misdeeds  deface. 
O  God,  make  clean  my  heart  within, 

Renew  it  by  thy  grace. 

O  then  let  joy  and  gladness  speak,  li.  S. 

And  let  me  hear  their  voice  ; 
That  so  the  hones  which  thou  didst  break 

May  feelingly  rejoice  ! 
O  that  my  ways  thou  wouldst  direct,  exix.  5,  6. 

And  to  thy  statutes  frame! 
Which  when  entirely  I  respect 

Then  shall  I  know  no  shame. 


What  mortal  man  can  fully  see 

The  errors  of  his  thoughts? 
Then  cleanse  me,  and  deliver  me 

From  all  my  secret  faults. 
From  every  presumptuous  crime 

Thy  servant  Lord  restrain; 
And  let  them  not  at  any  time 

Dominion  obtain. 

Thou  art  my  God;  thy  spirit  is  good  ; 

Thv  servant's  soul  instruct 
In  thy  commands,  and  to  the  land 

Of  uprightness  conduct ; 
With  upright  heart  I'll  speak  thy 

When  I  have  learn'd  thy  word. 
Fain  would  I  keep  thy  laws  always ; 

Forsake  me  not,  O  Lord. 


xix.  12. 


cxjiii.  10. 


praise,cxix.  7,  8. 


A  Psalm  of  Praise  to  our  Redeemer :  especially  for  the  Lord's 

Day. 


THE    FIRST    FART. 


Bless  thou  the  living  Lord,  my  soul ; 

His  glorious  praise  proclaim  : 
Let  all  my  inward  powers  extol 

And  bless  his  holv  name. 


ciii.  1. 


2. 


648  THE    POOR    MAN'S   FAMILY   BOOK. 

Forget  not  all  his  benefits ; 

But  bless  the  Lord,  my  soul :  Psalm  ciii.  3. 

Who  all  thy  trespasses  remits, 

And  makes  thee  sound  and  whole.  4. 

Who  did  redeem  and  set  thee  free 

From  death's  infernal  place; 
With  loving-kindness  crowneth  thee, 

And  with  his  tender  grace.  12. 

As  far  as  is  the  sun's  uprise 

In  distance  from  its  fall ; 
So  far  our  great  iniquities 

He  sep'rates  from  us  all.  John  i. 

Behold  what  wondrous  love  on  us 

The  Father  hath  bestowed  ! 
That  we  should  be  advanced  thus,  Psalm  lxiii.  3. 

And  called  the  sons  of  God. 
Because  thy  loving-kindness  is 

Better  than  length  of  days, 
And  preciouser  than  life  itself, 

My  lips  shall  speak  thy  praise. 

Thus  will  I  bless  thee  all  my  days, 

And  celebrate  thy  fame : 
My  hands  I  will  devoutly  raise 

In  thy  most  holy  name. 
With  marrow  and  sweet  fatness  filled, 

My  thankful  soul  shall  be; 
My  mouth  shall  join  with  joyful  lips 

In  giving  praise  to  thee. 

For  whom  have  I  in  heaven  but  thee  ?  xiii.  25, 

Nor  is  there  any  one 
In  all  the  world  desired  of  me 

Besides  thvself  alone. 
My  flesh  consumed,  my  heart  as  broke,  26. 

I  feel  do  fail  me  sore  : 
But  God's  my  heart's  unshaken  rock, 

And  portion  evermore. 

For  they  shall  all  destroyed  be  27. 

That  far  from  Thee  are  gone: 
They  that  a  whoring  go  from  thee 

Shall  all  be  overthrown. 


THE  POOR  MAN  S  FAMILY  BOOK. 


640 


Nevertheless  I  do  remain 

Continually  with  Thee : 
By  my  right  hand  thou  dost  sustain 

And  firmly  holdest  me. 

And  in  the  crowd  and  multitude 

Of  troubling  thoughts  that  roll 
Within  my  breast,  thy  comforts  rest, 

And  do  delight  my  soul. 
With  the  just  counsels  of  thy  word 

Safely  thou  wilt  me  guide ; 
And  wilt  receive  me  afterwards, 

In  glory  to  abide. 

THE    SECOND    PART. 

O  God  how  doth  thy  love  and  grace 

Excel  all  earthly  things  ! 
Therefore  the  sons  of  men  do  place 

Their  trust  under  thy  wings. 
With  fatness  of  thy  house  on  high 

Thou  wilt  thy  saints  suffice, 
And  make  them  drink  abundantly 

The  rivers  of  thy  joys. 

Because  the  spring  of  life  most  pure 

Doth  ever  flow  from  thee  : 
And  in  thy  light  we  shall  be  sure 

Eternal  light  to  see. 
Therefore  the  gladness  of  my  heart 

Is  by  my  tongue  express'd ; 
And  when  I  must  lie  down  in  dust, 

My  flesh  in  hope  shall  rest. 

The  path  of  life  thou  wilt  show  me  j 

With  thee  are  all  the  treasures 
Of  joy,  and  at  thy  right  hand  be 

The  everlasting  pleasures. 
Goodness  and  mercy  all  my  days 

Shall  surely  follow  me  ; 
And  in  the  house  of  God  always 

My  dwelling-place  shall  be. 

O  still  draw  out  thy  love  and  grace 
To  them  that  have  thee  known  ! 


Psalm  xciv.  19. 


Psalm  lxxiii.  24. 


xxxvi.  7. 


9. 


xvi.  9. 


11. 


xxiii.  G. 


xxxvi.  10. 


650  THB    POOR    MAN'S    FAMILY    liOOK. 

And  with  thy  righteousness  embrace 

The  upright-hearted  one. 
That  so  my  tongue  may  sing  thy  praise,      Psalm  xxx.  12. 

And  never  silent  be. 
O  Lord  my  God,  ev'n  all  my  days 

Will  I  give  thanks  to  thee  ! 

THE    THIRD    PART. 

Glory  to  the  eternal  God,  Luke  ii.  14. 

In  his  transcendent  place  ! 
Let  peace  on  earth  make  her  abode  : 

Let  men  receive  his  grace. 
Praise  ye,  the  Lord  !   sing  unto  him  Psalm  cxlix.  1 . 

A  song  not  sung  before  : 
In  the  assemblies  of  his  saints, 

With  praises  Him  adore. 

The  holy  God  his  great  delight  4. 

Doth  in  his  people  place : 
And  the  most  high  will  beautify 

The  meek  with  saving  grace. 
Therefore  let  God's  redeemed  saints  5. 

In  glory  joyful  be  ; 
And  let  them  raise  in  his  high  praise  6. 

Their  voice  continually. 

Lord,  all  thy  works  do  speak  thy  praise,  cxlv.  10. 

And  Thee  thy  saints  shall  bless  : 
They  shall  proclaim  thy  kingdom's  fame,  1 1 . 

And  thy  great  power  express  ! 
To  make  known  to  the  sons  of  men  12. 

His  acts  done  mightily  : 
And  of  his  kingdom  powerful, 

The  glorious  majesty. 

Thy  kingdom  everlasting  is,  13. 

It's  glory  hath  no  end  : 
And  thine  alone  dominion 

Through  ages  doth  extend. 
The  elders  and  the  blessed  saints,  Rev.  iv.  8. 

Who  do  thy  throne  surround, 
Do  never  cease  by  night  or  day 

These  praises  to  resound. 


JHE    POOS    MAN'S    FAMILY    BOOK.  651 

O  holy,  holy,  holy  Lord, 

Almighty  God  alone ! 
Who  ever  hath  been,  and  still  is, 

And  ever  is  to  come. 
Worthy  art  thou,  Lord,  to  receive 

Glory  and  honour  still. 
For  all  the  world  was  made  by  Thee, 

To  please  thy  blessed  will. 

The  song  of  Moses  and  the  Lamb,  Rev.  xv.  3. 

They  sing  with  one  accord  5 
Great  are  thy  works  and  marvellous, 

Almighty  God  our  Lord  : 
Just  are  thy  ways,  thou  King  of  saints, 

And  true  is  all  thy  word. 
Who  would  not  fear  and  glorify  4. 

Thy  holy  name,  O  Lord  ? 

The  Lamb  is  worthy,  that  was  slain,  xii. 

Of  power  and  renown, 
Of  wisdom,  honour,  and  to  wear 

The  royal,  glorious  crown. 
For  thou  our  souls  redeemed  hast,  9. 

By  thy  most  precious  blood, 
And  made  us  kings,  and  sacred  priests,  10. 

To  the  eternal  God. 

THE    FOURTH    PART. 

O  that  mankind  would  praise  the  Lord,        Psalm  cvii.  8. 

For  his  great  goodness  then  ; 
And  for  his  works  most  wonderful 

Unto  the  sons  of  men  ! 
And  let  them  offer  sacrifice  22. 

Of  praise  unto  the  Lord, 
And  with  the  shouts  of  holy  joys 

His  wondrous  works  record. 

Sing  to  the  Lord,  and  bless  his  name  ;  xcvi.  2. 

His  boundless  love  display  : 
His  saving  mercies  to  proclaim 

Cease  not  from  day  to  day. 
O  worship  ye  the  world's  great  Lord  :     xxix.  2,  and  xcvi.  9. 

In  beauteous  holiness  ! 


652  THE    POOR    MAN'S    FAMILY   BOOK. 

Let  all  the  earth  with  one  accord 
With  fear  his  name  confess, 

Let  the  exalted  heavens  rejoice,  Psalm  xcvi.  11* 

And  let  the  earth  he  glad  ; 
The  sea,  with  its  applauding  noise, 

Triumphant  joys  shall  add 
Before  the  Lord ;  for  he  doth  come,  13. 

He  comes  the  earth  to  try ; 
The  world  and  all  therein  to  doom, 

With  truth  and  equity. 

O,  all  his  angels,  bless  the  Lord  !  ciii.  20. 

Ye  that  in  strength  excel ! 
That  hearken  to  his  holy  word, 

And  all  his  laws  fulfil. 
O  bless  the  Lord,  all  ye  his  hosts,  21. 

And  ministers  of  his ; 
And  all  his  works  through  all  the  coasts  22. 

Where  his  dominion  is. 

Bless  thou,  the  Lord,  my  soul,  my  mouth  23. 

His  praises  shall  proclaim.  cxlv. 

'Bless  him  all  flesh;  all  that  hath  breath  cv,  cvi. 
Praise  ye  the  Lord's  great  name. 

A  Psalm  of  Praise  to  the  Tune  of  Psalm  cxlviii. 

THE    FIRST   PART. 

Ye  holy  angels  bright,  Angels. 

Which  stand  before  God's  throne, 
And  dwell  in  glorious  light, 
Praise  ye  the  Lord  each  one ! 
You  there  so  nigh, 
Fitter  than  we 
Dark  sinners  be, 
For  things  so  high. 

2.  You  blessed  souls  at  rest,  The  glorified  saints. 

Who  see  your  Saviour's  face, 
Whose  glory,  ev'n  the  least, 
Is  far  above  our  grace, 

God's  praises  sound 
As  in  his  sight 
With  sweet  delight, 
You  do  abound. 


THE   POOR    MAN'S    FAMILY   BOOK. 

653 

3.  All  nations  of  the  earth 

The  world. 

Extol  the  world's  great  King : 
With  melody  and  mirth 

His  glorious  praises  sing ; 
For  he  still  reigns, 
And  will  bring  low 

The  proudest  foe 
That  him  disdains. 

4.  Sing  forth  Jehovah's  praise,  The  church. 

Ye  saints  that  on  him  call ! 
Him  magnify  always 
His  holy  churches  all ! 
In  him  rejoice, 
And  there  proclaim 
His  holy  name 

With  sounding  voice. 

5.  My  soul,  bear  thou  thy  part,  My  soul. 

Triumph  in  God  above ; 
And  with  a  well- tuned  heart, 
Sing  thou  the  songs  of  love. 
Thou  art  his  own, 
Whose  precious  blood 
Shed  for  thy  good 

His  love  made  known. 

6.  He  did  in  love  begin, 

Renewing  thee  by  grace  ; 
Forgiving  all  thy  sin, 

Showed  thee  his  pleased  face. 
He  did  thee  heal 
By  his  own  merit ; 
And  by  his  Spirit 
He  did  thee  seal. 

7.  In  saddest  thoughts  and  grief, 

In  sickness,  fears,  and  pain, 
I  cried  for  his  relief, 

And  did  not  cry  in  vain. 

He  heard  with  speed, 
And  still  I  found 
Mercy  abound 
In  time  of  need. 


654  THE    POOR    MAN'S    FA  Mr  NY    BOOK. 

8.  Let  not  his  praises  grow, 

On  prosp'rous  heights  alone  ; 
But  in  the  vales  below 

Let  his  great  love  be  known  ! 
Let  no  distress 
Curb  and  control 
My  winged  soul, 

And  praise  suppress. 

THE    SECOND    PART. 

9.  Let  not  the  fear  or  smart 

Of  his  chastising  rod, 
Take  off  my  fervent  heart 
From  praising  my  dear  God. 
Still  let  me  kneel, 
And  to  him  bring 
This  offering, 
Whate'er  I  feel. 

10.  Though  I  lose  friends  and  wealth, 

And  bear  reproach  and  shame  ; 
Though  I  lose  ease  and  health, 
Still  let  me  praise  God's  name  : 
That  fear  and  pain, 
Which'  would  destroy 
My  thanks  and  joy, 
Do  thou  restrain. 

11.  Though  human  health  depart 

And  flesh  draw  near  to  dust, 
Let  faith  keep  up  my  heart 
To  love  God,  true  and  just ; 
And  all  my  days 
Let  no  disease 
Cause  me  to  cease 
His  joyful  praise. 

12.  Though  sin  would  make  me  doubt, 

And  fill  my  soul  with  fears ; 
Though  God  seem  to  shut  out 
My  daily  cries  and  tears  : 
Bv  no  such  frost 
Of  sad  delays 
Let  thy  sweet  praise 
Be  nipp'd  and  lost. 


THE    POOR    MAN'S    FAMILY    BOOK.  655 

13.  Away  distrustful  care  ! 

I  have  thy  promise,  Lord  : 
To  banish  all  despair, 

I  have  thy  oath  and  word  : 
And  therefore  1 
Shall  see  thy  face, 
And  there  thy  grace 
Shall  magnify. 

14.  Though  sin  and  death  conspire 

To  rob  thee  of  thy  praise, 
Still  tovv'rds  thee  I'll  aspire ; 

And  thou  dull  hearts  canst  raise. 
Open  thy  door  ; 
And  when  grim  death 
Shall  stop  this  breath 
I'll  praise  thee  more. 

15.  With  thy  triumphant  flock, 

Then  I  shall  numb'red  be ; 
Built  on  th'  eternal  rock, 
His  glory  we  shall  see. 
The  heavens  so  high 
With  praise  shall  ring, 
And  all  shall  sing 
In  harmony. 

18.  The  sun  is  but  a  spark 
From  the  eternal  light; 
Its  brightest  beams  are  dark 
To  that  most  glorious  sight. 
There  the  whole  choir, 
With  one  accord, 
Shall  praise  the  Lord 
For  evermore. 


END  OF  THE  NINETEENTH  VOLUME 


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