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.'
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.
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 . W T hat 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
t he 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 r to 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 Egyptian s 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
r 2 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 ?
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.
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. -
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.
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.
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. 5 3 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.
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.
c Matt. 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.
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.
a Johnxvu.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 have 1 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.
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
i 1 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.
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.
c 2Sam. 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 ; P r0 v. 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.
m Jer. 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. 12 r
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 pow r er 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
s Mal. 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, &c l
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.
Q. 6. Who are the subjects of this kingdom?
A. There are three sorts of subjects. 1. Subjects only as
to obligation, 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.
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 the p 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.
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 man r 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
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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.
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. !
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.
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.
k Prov.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.
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.
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. 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.
' 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 man b 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 did 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 Hos t 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.
e Deut. 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.
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.
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.
u Roin. 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 Cain 3 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.
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.
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. 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
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.
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-
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
r Nabal. 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. > I s ,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.
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.
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. b 2Tim. 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.
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.
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.
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. d l 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.
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.
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.
z 2Cor. v. 1, 3, 8; Phil. i. 21,23.
THE CATECHISING OF FAMILIES. 289
Q. 3. ! 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.
not 1 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 have 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 worldlv 2
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 perfect 1 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 save 1 '
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 to 1 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 ever 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 the r 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 a s 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 vou y 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; 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
and f 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
precious 11 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 the 1 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 you m 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.
k 2 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, or r 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 you 1 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 be 1 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 mercy b 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 that c 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 is f 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 they r 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, and 1 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 the 11 fulness of time, God sent his Son, his eternal
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 ; E t »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 nature 1 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 we m
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.
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 men b 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 of c 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 to d 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 your e
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. To m 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 our 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 ?"
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. W T ould 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,) and k 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 then 111 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 that 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
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 of 1 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; that x
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 not 5 ' 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 was z 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 have b 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 but e 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 v can 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. 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
sectary 3 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 is c
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 be e 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 a f 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
the 5 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 no h 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 by 1 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 we 1 ' 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.
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 to a
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 he c 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 Do e 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
h 2 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. c Holy life, or vivacity
toward God. 2. Holy light, to know and believe God. 3. Holy
love, to love God, and his government, and children. If you have
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,
only e 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 and 1 ' 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 not 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,
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 have 1 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, and y 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 and a 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 a b 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. My c hopes revive, and I have had already more
b Eph. 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.
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 seeming e 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 not f 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 must 1
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, and 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 a e 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 those 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
f Gal. 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 must 1 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 aud y 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 least a 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 to c 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. The d 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, and e 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 into f 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 authoritative 1 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 to 1 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 to m 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
be n divine believers : and if you do believe any thing merely
on your teacher's word, say plainly, e 4 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, to 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?
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 by 4 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.
f l 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
a k man. 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 God a 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 a b 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, the 1 ' Holy Ghost
c John i. IS. d Acts ii. 22 ; Ileb. ii. 3, 4. c Matt. iv.
f l 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 they 1 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 to r 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 by s 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 of 1 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 the f 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
to g 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
an 1 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 a k 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.
k Rom.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
many 1 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
first 11 pure, and then peaceable ; most spiritual, heavenly, cha-
ritable, and just.
XIX. Away from that 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© to 1 " justify a holy life. But yet 1 must tell thee, it is not
true holiness, if thou do but try it with 3 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 thou 1 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 not x 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 true a 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.
2 Thess. iii. 5 ; 2 Cor. xiii. 14.
474 the rooR man's family book.
V. Live in the belief and hopes of heaven, ancU 1 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 the 8 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 your x 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. s Prov. 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.
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 families 1 * 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 his 11 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 do 3 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
from 1 ' 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. To 1 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.
l Eph.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 this 3 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 a 1 believing, reverent,
; Phil. i. 15, and ii. 3 ; 1 Tim. vi. 3, 4; 2 Tim. ii. 14, 24; Tit. iii. 9.
k Matt. 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,
and a 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 that b 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. To d 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, "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 constant 51 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 you a 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 b Lamb 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. 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 ; h vvho, 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 the m 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 he
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 his 1 '
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
this q 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
m Heb. xi. G. " Heb. xii. 14.
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, that 1 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.
u 2Tim.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.
x Eph.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 already 3
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.
c l 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
d Rom. 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 the h 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's 11 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.
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 what 1 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 it d 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 a m 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. m Mal. 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 MAN J S 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 MAN 3 S 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
t THE 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.
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,
W T ho 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
LONDON :
PRINTED BV MILLS, JOWETT, AND MILLS,
BOLT-COURT, FLUBT-STRBST.
BINDING SECT. NOV 10 W
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