divers manner of being of one and the same substance and Diviâ— Essence Consider the Divine Essence as tâ— Fountain and Principle not as the Causâ— of the Deity so it is the first person conder it as begotten of the Father so it is tâ— second person consider it as breathed for or proceeding from the Father and the Sâ— so it is the third person begetting and pâ—ceeding respects not the Divine Natuâ— but Person the Divine Nature of the Goâ— head is not begotten doth not proceed but the Divine person of the Son is begâ—ten and the Divine Person of the Hoâ— Ghost proceedeth These Three are 〈◊〉 One in Nature Essence Will Conseâ— Virtue what the One doth the Other do also Yet how in that most simple sinâ— Essence there be several subsistences of Persoâ— truly subsisting three in one and one in thâ—â— differing but not divided several yet tâ— same all one for their Nature all distinâ— for their Persons is a Mystery rather Reveâ— ently to be believed and adored than Curiously searched into Of the Creation GOD in the Beginning of Time by the Word of his Power in Six Dayes made all things of nothing for himself and â—ll very good He made the First Day Heaven and Light The Second The Firmaments The Third Earth Grass Plants and Trees The Fourth Sun Moon and Stars The Fifth Fish and Fowl The Sixth Beasts Creeping Things and Man Thus in three Dayes the Parts or Body of the World was gradually laid As The First Day He made â—he Highest Heavens and came down so low â—s Light The Second lower The Firmaments and the Ayr. The Third lowest of All He separates Earth and Water In three Dayes more and in the same order they are finished For on the Fourth Day The Heavens which were made the First Day are decked with Sun Moon and Stars The Fifth Day the Firmaments which were made the Second Day are fill'd with Fish and Fowl The Sixth Day the Earth which was made the Third Day is Replenished with Beasts and Man He provided for his Irrational and Rational Creatures Habitations and Food before he made them fills the Earth with plants and nourishment before he broughâ— them into it abundantly furnished with aâ— things for necessity and delight He first produced a Rude undigested formless Mass and out of it drew the 〈◊〉 Elements by fetching one contrary out oâ— another as Light out of Darkness Thâ— Firmament out of Emptiness dry Earth out of Water Then the compounded Boâ— dies out of the same Elements At first the confused Heap Then things without Life as Light Firmament dry Land Seasâ— Then things that had Life but no Sense a Grass Herbs Trees Then things thaâ— had Life and Sense but no Reason as Fowâ— Fish Birds Beasts Creeping Things lastly those that had Life Sense and Reason as Man the Perfection and Compendium of all In simple Bodies he began with thâ— most perfect but in mixt Bodies with things more Imperfect Of Providence PROVIDENCE is the constant Influence of the Divine Being upon the whoâ— Creation preserving and upholding the several Beings and Faculties of all his Creatures perpetuating their several kinds bâ— a continual Succession providing theâ—â— agreeable Provision permitting directing and governing their several Motions and Actions to the great end of his own Glory and other ends of their Creation subordiâ—ate to that End It reaches to Insensible (y) Ps 135.7 and 147.18 and 148.8 Mat. 6.30 and Irrational Creatures (z) Psal 36.6 and 104.21 27. and 147.9 Mat. 10.29 â—s more concern'd for Man for whom next to his own Glory â—e made all things (a) Gen. 1.28 Regards Manages and over-rules all things in the World (b) Psa 97.1 and 103.19 Ec. 5.8 Dan. 4.35 â—nd all the Actions of men in â—t whether Natural (c) Act. 17.28 Casual (d) Exod. 21.12.13 1 Sam. 9.16 and 14.42.2 Ch. â—8 33 Ps 16.33 and 18.18 Joh. 1.7 Act. 1.26 Good (e) Ezr. 7.27 Jo. 15.15 or Evil (f) 2 Ch. 10.15 Ez. 14. â— 2 Th. 2.11 Of the Angels ANGELS are Intellectual Spirits created by God good but â—utable (g) Job 4.18 the first day (h) Job 38.7 â—o do his pleasure The good Angels are secur'd from falling â—y Gods unchangeable Decree â—nd Christ their Head (i) 1 Tim. 5 21. Col. 1.20 Eph. 3.15 They â—ave degrees and orders aâ—ong them (k) Col. 1.16 readily execute â—e Will of God especially in praising of him and attending upon his Servants (l) Ps 91.11.12 Mat. 18.10 Heb. 1.14 The Evil Angels were and continued good it 's suppos'd until the seventh day (m) Ge. 1.31 Iâ— their fall they had a Ring leader call'd the Devil Satan the greaâ— Dragon the old Serpent Belzebub thâ— Prince of Devils Ever since their fall they have been Enemies to all Good and promoteâ— of all Evil. Their malice is a gainst all mankind especially those that are most like God (n) Ge. 3.15 Joh. 1.6 c. Zac. 3.1 Re. 12.10.17 their power is limited by him (o) 1 Ki 22.22 Job 1.12 and 2.6 Mat. 8.31 greater over the wicâ—ed than the good (p) Ma. 12.29 2 Tim. 2.26 1 Joh. 4.4 Theâ— present punishment is loss 〈◊〉 Heaven which they see other enjoy utter despair of eveâ— being happy fearful expectation of the dregs of Gods wraâ— for ever which shall coâ—pleat it (q) Mat. 8.29 and 25.4 2 Pet. 2.4 Of Man by Creation MAn was made 1. With Deliberation Consultation and Advice of the Blessed Trinity (r) Ge. 1.26 by God the Father (Å¿) Job 10.8 Psal 100.3 Son (t) Col. 1.16 and Holy-Ghost (u) Job 33.4 none ought to be proud of their Comliness or despise others for their defects or dissatisfied with their own all are Gods workmanship 2. The last work of the last Day as a Compendium of the whole and for whom he found the World furnished to his Hand But hath no reason to boast of his Antiquity the meanest Creature was made before him 3. Out of Paradise shewing he had it not by Birth-right as his natural possession his Country is elsewhere God did him no wrong to dispossess him when he sinned A Land-lord turns out his Tenant that pays not his Rent 4. Of Dust or Red-Earth shewing 1. Gods absolute Authority and Soveraignty as the Potter over the Clay (w) Ro. 9.21 2. Our worthlessness and fitness to be rejected who regards a Clod of Earth 3. The groundless nature of Pride considering the meanness and baseness of our original we 're made of that upon which every Creature may set his Foot and lay his dung which we should always remember especially in our Addresses to our Maker Behold now I have taken upon me to speak who am but Dust and Ashes (x) Gen. 18.27 4. Our frailty and mortality Dust in our original nourishment motion dissolution (y) Job 4.19 5. The power and Wisdom of our Creator who made such
a Curious piece out of such indisposed mean materials The Woman was made of Man so of the same dust mould and model of a reasonable immortal Soul stampt with the same Image of God In the same Spiritual Condition Subject to the same Lord bound to the same Law Capable of the same Felicity and by Sin liable to the same Punishment The Happiness of his Estate consisted in his Being 1. Made after the Image and likeness of God in Knowledge Righteousness and true Holiness Enjoying uninterrupted Peace and Communion with him 2. In Paradise a Place of God's own planting So delightfull as is set out by it not only the pleasantest goodliest places on Earth tho' the whole Earth was Garden-like in Comparison of what it is now (z) Gen. 13.10 Isa 51.3 but Heaven it self (a) Luc. 23.43 Rev. 2.7 3. Made Ruler over all the Creatures (b) Gen. 1.26 Psal 8.6 who submitted to him to be Governed and Ruled by him at his pleasure (c) Ge. 2.19 20. In this Estate God Entered with him into a Covenant of Works i. e. God's gracious Agreement with Adam as the Head of and all his Posterity to give them Eternal Life and Happiness upon Condition of Personal Perfect Perpetual Obedience by that strength wherewith God had endowed Him in his Creation to which he left him This Covenant was 1 an Act of Condescension Grace and Favour not of Debt for God as Creator might have dealt with him only in a way of Soveraignty and required obedience without promising a Reward which Adam could not have expected by perfect obedience having but done his Duty 2. an Agreement with him that he should obey the Moral Law written in his Heart which was the general Rule of his obedience and the positive Law of the Tree of Knowledge of Good and Evil thou shalt not Eat which was the special Trial of it 3. with all his posterity which appears from the miserable Event of Adam's breaking this Covenant both as to the guilt filth and punishment (d) Psal 51.5 John 3.5 c. Rom. 5.12 c. 1 Cor. 15.21 c. Eph. 2.3 And by God's usual way or course in all other Covenants i. e. To take in Head and Members Root and Branch The second Adam and his Posterity (e) Gen. 3.15 Noâ— ah (f) Gen. 9.9 Abraham (g) Gen. 17.7 8. David (h) 2 Sam. 7.16 Israel (i) Isa 59.21 Acts 2.39 Their Seed and their Seeds seed 4. To give them Eternal Life or the continuance of them in that good Estate under the Threatning of Death for Disobedience was promised Life for Obedience assured and confirmed by the Treâ— of Life The Tree of Knowledge was so called noâ— from the Nature of the Tree but fault of Eating In respect of 1 God's Command Things are therefore Good or Evil because he allows or forbids them 2. The Event oâ— Eating Thereby he should experimentally know to his sorrow Good by the loss of it and Evil by the feeling of it Eating of it self was not Morally or Intrinsecally Evil only in respect of God's prohibition which was for 1. Clearer Discovery of his Absolute Soveraignty over Man and Trial of his Obedience and Subjection Whether he would obey meerly because God commanded 2. Greater Aggravation of Man's Sin if he should offend in so small a matter so easie to be obey'd Especially having Liberty to Eat of all the Trees else So directly against God's Authority by doing that which was to be forborn meerly because He had forbidden it Of the Fall of Man OUR First Parents being left to the freedom of their own Will through the Temptation of Satan Sinned in Eating the Forbidden Fruit. And thereby lost their Innocency Paradise Communion with and the Favour of God brought a Curse upon the Earth became Slaves of Satan lay under the Curse of the Law Died the same day they sinned In their 1. Souls Dead spiritually to all good 2. Bodies In Respect of the Desert guilt sentence and inevitable Necessity of Dying Contracted Dead in Law as a Condemned man is before Execution They then became Mortal Dissolving by degrees Liable to the Symptoms and Harbingers of Death 3. Bodies and Souls being then under the Arrest of God's Justice Wrath and Curse liable to Eternal Death the Wages of Sin (k) Rom. 6.23 The Hainousness of the Sin appears by confidering 1. The Person that sinned Adam an Innocent Happy Publick Person 2. Against whom the great Creator and Soveraign of all the World 3. The Time when the same Day as supposed He was created and commanded 4. The Place where in Paradise where God familiarly conversed and entered into Covenant with him where no Sin Sorrow or Want was 5. The Penalty threatned upon the Breach and the Promise implied 6. The great Ease and Facility of keeping it In it was Incredulity Diffidence Pride Ambition vain Curiosity Ingratitude Idolatry Contempt of God's Word and Soveraignty Rebellion Murther Intemperance Theft Discontent with their present Condition assenting to false Witness unworthy Accusations against God the Transgression of the whole Law of Nature Adam being the Root Representative and Head of all Mankind being in his loins the Guilt Corruption and Defilement of this Sin is imputed and convey'd to all his Posterity descending from him by ordinary generation and is called Original Sin because 1. We have it from our first Parents the Original of all Mankind 2. 'T is in us from our Original as soon as we have a Being 3. 'T is the Original of all other Sins Of Man's Recovery ALL Mankind being fallen into an Estate of Sin and Misery by the Breach of the First Covenant and unable to help themselves God out of his meer Love Mercy and Compassion for recovering and restoring us to his Favour makes another Covenant with us through a Mediator wherein he promises us Grace Glory and all good things and obliges us to Repentance and Faith 1. Repentance i. e. A sincere Sorrow for and forsaking of all our Sins Or a thorough Change of our Mind and Purpose of Heart and Life from Evil to Good 2. Faith i. e. Such an unfeigned Belief of all that God hath revealed as engages us to a sincere Endeavour to do all that he hath commanded Firmly to rely on all his Promises and faithfully to obey all his Commands Or an Acceptance of our Mediator as he is offered unto us in the Gospel as our Priest Prophet and King not only to Satisfie and Intercede with God but to Teach and Guide Rule and Govern us This Mediator is the Second Person in the Trinity who being true God became true Man by taking upon him our Nature God and Man united in One Person That so having Interest in both he might be a a fit Mediator or middle Person to reconcile and bring together God to Man and Man to God whom Sin had separated The God-head did not assume a Humane Person for then
Isa 53.9 Matt. 12.40 â—o sanctifie our Burial to â—weeten and perfume the Grave to us that in the strong Holds and Fortress of Death He might overcome and loose the Sorrows and Bonds of Death (r) Acts 2.24 1 Cor. 15.55 c. V. He Descended into Hell the third Day hâ— Arose again from the Dead Christ so humbled Himself that he was deprived of his Natural Life in the Estate of the Dead and under the Power of Death for Three Days that it might appear he was truly Dead but no longer that his Body might not seâ— Corruption (s) Matt. 12.40 17.23 John 2.19 Acts 2.31 He arose the third Day being the First Day of the Week for our Justification and quickening iâ— Grace as our Head as a Pledge and Means of our Resurrection as an Evidence Divine Justice was fully satisfied the Deâ— paid in that the Judge released him out oâ— Prison VI. He ascended into Heaven and sitteth on the Right Hand of God the Father Almighty Having continued upon Earth forty Day after his Resurrection to assure his Disciple of it and instruct them in all things pertaining to their Preaching the Gospel Having finished his Work on Earth over come and Triumphed over His and our Enemies Before many Witnesses he was â—isibly taken up into Heaven where in â—ur Nature and as our Head he is Advanâ—ed by the Father to the Height of all Majesty Power Dominion Honour Digâ—ity and Glory next unto Himself Haâ—ing Authority to Rule as King over all â—â—ings in Heaven and Earth making Conâ—nual Intercession for us that for his Pleâ—ary Satisfaction all his Members Persons â—nd Services may be accepted of God who â—eing the Father Almighty is both Willing â—nd Able to grant the same VII From Thence He shall Come to Judge the â—ick and the Dead At the last Day He â—all Descend from Heaven in great Power â—â—d Glory when He shall sit upon his â—hrone and all then alive and that Dyed â—efore shall be summon'd and stand before â—im and be Judged by the Law of Nature â—d Covenant of Grace When Sentence â—all be pronounced of Absolution to the â—â—ghteous first then of Conâ—mnation upon the Wickâ— (t) Mat. 25.41 c. VIII I Believe in the Holy Ghost Or Holy â—irit who proceedeth or is as it were â—â—eathed forth from the Father and the Son Who Inspired the Prophets and Apâ— stles works in us and assists us in thâ— which is good IX The Holy Catholick Church the Communiâ— of Saints I Believe that Christ hath a Sâ—ctified People Dispersed through and â—â—parated from the Rest of the World stylâ— the Catholick General or Universal Churâ—â— Called out of an Estate of Sin and Miseâ—â— into an Estate of Grace and Salvation aâ—â— Engaged to Holiness in Heart and Lifâ— Being that Body whereof Christ is tâ— Head Militant on Earth Triumphant Heaven X. The Forgiveness of Sins I believe theâ— is Pardon to be obtained Reconciliatiâ— to an offended God and Satisfaction maâ— to a Just God a Discharge from the Gâ— of all Sin Acquittance from the Challeâ— of the Law and Constituting us Righted before God through the Undertaking aâ— Merits of our Redeemer for all who Râ—pent forsake their Sins Believe in him aâ— thankfully subject themselves to all the Pâ—cepts of the Gospel XI The Resurrection of the Body I Belieâ— that at the Day of Judgment there shâ—â— be a general Resurrection both of the Jâ— â—â—d Unjust Their Bodies raised up and united to their Souls 1. The Just the Spirit of Christ and by virtue of Resurrection their Union with him as â—â—eir Head and as their Merciful Saviour â—â—d Redeemer Their Bodies shall be raiâ—â— Spiritual Incorruptible and like unto 〈◊〉 Glorious Body out of their Beds of â—â—st with great Joy and Triumph to be â—own'd with Everlasting Glory and shall â—â—ne as the Sun in the Firmament 2. The â—dies of the Wicked shall be raised in dishoâ—ur by him as an offended Judge and all come forth as out of their Prisons â—th great Fear and Trembling Horrour â—â—d Astonishment as so many Malefactors 〈◊〉 Execution as so many ugly loathsom â—rcasses to look upon Their Faces gaâ—ering Blackness and Darkness They shall â—ise to Everlasting Shame and Confusion of â—â—ce as well as to Everlasting Condemnation â—â—d Torment XII And the Life Everlasting I Believe there a future State after this Life of Endless appiness or Misery according to mens â—â—oce here of Good or Evil Life or Death â—hich God hath set before them either to â—â—turn and live or go on and perish everâ—stingly Amen I thereby acknowledge and â—â—fess stedfastly to believe the undoubâ— Truth and Certainty of this Creed in â—â—neral and of every Article thereof in â—â—ticular and to live answerable to this â—â—lief The Ten Commandments THey are a perfect Platform Summaâ— or Abridgement of the Law of Natâ— or Moral Law at first writ on Man's Heaâ— expounded by the Prophets and Apostâ— and are divided into Two Tables The 1 â—â—spects our Duty immediately to God whâ—â— to be worshipped for the true God in wâ—â— manner how we are to use and honâ—â— his Name the set Time of his publick Wâ—â—ship The Summ of this Table is Thou shâ—â— love the Lord thy God with all thy Heart 〈◊〉 with all thy Soul and with all thy Mind I 2 respects our neighbour his Honour a Dignity Life Chastity Wealth good Naâ—â— Propriety The Summ of this is Thou shâ—â— love thy Neighbour as thy self or whatsoeâ—â—â— you would that Men should do you do you e ven so to them this is the Law and the â—â—phets (v) Matt. 7.12 and 22 37 39. For understanding Them we must â—â—serve 1 The Law is Spiritual read the Powers of the Soul as well as Action of the Body 2 Where any Duty is â—â—manded the contrary Sin is forbidden 〈◊〉 where any Sin is forbidden the contraâ—â— Duty is commanded 93. In all Duties â—â—manded and Sins forbdden all of the â—e kind together with all the Causes â—â—ans Occasions Appearances Provocatiâ—â— thereunto are also commanded and forâ—â—en 4 What 's forbidden and comâ—â—ded our selves we ought to endeavour â—ay be avoided and eprformed by others Thou is used in every PRecept shewâ—â— God speaks to All and to all alike to â—â—y one in particular as if he named him Name â—he Preface contains the Reasons of our â—â—ing them â—s 1. His Surpeam Soveraignty over I am the Lord so we owe him all â—â—dience as we are his Creatures and Subâ—â— His Interest and Propreity inus Thy 〈◊〉 particular Engagern ent and Enâ—â—ment In such a manner as to none â—â—rs by taking us into Covenant a â—â—al Relationto himvelf His redeeming and delivering us out â—â—hraldom Which brought thee out of â—â—nd of Egypt A Place h of Servitude 〈◊〉 by how much Sin is worse than Suffering the Devil and his Angels power aâ—â—malice surpasses Pharaoh's and his Taâ—â— masters everlasting Troments in Hell â—â—ceed Temproal pains in the Brick-kill Fâ—nace
upon him as Children on a Father 1 With Filial Affections of Reverence Love Submission Gratitude dependance on his All-sufficiency and willingness to help Fatherly Goodness and Compassion and our Interest therein towards us that he loves us as his Children who is more ready to hear us than any Earthly Parent their dearest Off-spring (z) Lu. 11.13 and persorms all the parts of a Father in a higher and more excellent Degree as far as Heaven is above Earth 2 With an Universal Charity for others He being a common Father by Creation Regeneration Provision to all his Children That they all pray for us and that it 's our bounden Duty to pray for them as well as for our selves As the word Our minds us of that Relation between us and them so Father of that Relation between him and us Both express our Faith and total plenary Reliance on him as ours and without whom we can hope for nothing Which art in Heaven Not that he is excluded from Earth or included in Heaven or any place who filleth all (a) Jer. 23.24 whom the Heaven of Heavens cannot contain (b) 1 King 8 27. But there 1 is his Throne (c) Isa 66.1 where he Rules and Over-rules all things in Heaven and Earth and from thence sends down his Mercies and Judgments 2. He more eminently manifests and communicates his Love Goodness and Glory So it teaches us to draw near unto him with 1 all Holy Reverence and Humility because of his excellent Majesty so high above us we wretched Creatures being as Worms crawling upon the Earth and he sitting in great Majesty in the highest Heavens (d) Eccl. 5.2 2 Holy Confidence he being both ready and able to do all things whatsoever he will for us (e) Ps 115.3 3 Zeal and Fervency with our Hearts and our Hands lifted up unto God in the Heavens (f) La. 3.41 Hallowed be thy Name Here acknowledging the inability and indisposition that is in us and all Men to honour God aright we pray that God would Glorifie and Magnifie himself in the World by directing and disposing all things for his own Glory and remove whatsoever hinders it That as he is glorious in himself he may be declared known and owned so by all Men. Incline and inable us and all Men to acknowledge and highly esteem him his Attributes Ordinances Word and Works and to glorifie him in Thought Word and Deed by confessing and forsaking our Sins which rob him of his Glory by admiring and adoring him in his glorious Perfections by believing loving obeying his Word attending on him in his Ordinances magnifying him in his Works using his Creatures for his Glory sincere Endeavours to promote it preferring it before our own Interest Thy Kingdom come By Kingdom is meant not so much that Universal Soveraignty which as Creator he exercises over all his Creatures disposing them all to their proper Ends for his own Glory as King of Nations (g) Ps 95.3 as his special governing ruling his Church and all things for the good of it as King of Saints (h) Re. 15.3 so that acknowledging our selves and all Mankind to be by Nature under the Dominion of Sin and Satan we here Pray that his Kingdom 1 of Power and Providence may be manifested and made apparent that all things are guided by him That he would govern all Creatures both in the Natural course of things and in the Civil and Domestical Government of Men as may best serve his own Glory and his Churche's good 2 Of Grace may be erected the exercise of his Spiritual Regal Power in our Hearts advanced and enlarged the Power of Sin whereby Satan hath Dominion may be subdued and destroyed in us and others all the world over That he would set up his Throne Reign in our Hearts bring us into intire Allegiance unto himself 3 Of Glory may be hast'ned when all his Subjects shall be Crowned all his and their Enemies vanquished Thy Will be done Here acknowledging our inability and unwillingness to know and do his Will our proneness to repine and murmur against it we Pray as to the will of his 1 Providence or that which he doth with us and to us that our selves and others may patiently submit to it chearfully comply with it and thankfully accept of it 2 Precept or that which he requires of us that our selves and others may have all blindness weakness indisposedness and perversness taken away and may be inclin'd inabled and made willing to know and understand obey and do it on Earth as it is in Heaven by Saints and Angels voluntarily and chearfully without Constraint or Repugnancy readily and speedily without delay sincerely without Hypocrisie Zealously without Indifferency Impartially without Reservation Constantly without Intermission Give us this Day our daily Bread Wherein we acknowledge 1 We have forfeited our Right unto and deserve not the least Crum of Bread nor can procure it or be refreshed by it without him whatsoever or whosoever be the Instruments to convey it he gives it us and blesses it to us else it becomes unholy polluted Bread hurtful to us 2 Our daily dependance on his fatherly Care and Providence without being over-solicitous for to morrow or superfluities desiring for our selves and others only a daily Allowance of necessaries agreeable to our nature charge and station as he sees meet for us with our purpose every day in the use of Lawful means and by Thankfulness for what we have commiting our ways to him to seek at his Hands that we may enjoy them as gifts of his Fatherly love a sanctified use of and Contentment with our Allowance without Envying others Plenty seeing God gives to whom and what he will 3 That we must possess and use every Creature as from God and to him Else our own Prayers will condemn us if we be beholden to Satan any unlawful means for Bread or use the good things we ask against the Giver of them 4 That God's Children ought not to desire other Mens Bread That none Eat their own Bread but They our Bread is that which comes to us by his Blessing on our Honest Endeavours so that God nor Man can Implead us for it That 's woful Bread which comes not from Him And forgive us our Trespasses We Here Pray That God for his Mercy for his Son's sake would Pardon all our Sins and afford us the Conditions Evidences and Effects of it i.e. Faith and Repentance and keep us from whatsoever may obstruct the same As we forgive them that Trespass against us Which is 1 A prevalent Argument to press him to Pardon us we plead notfrom Merit but from the Model of God's Mercy and Grace in us which being Infinitely Inferiour to that in him yet disposing us to forgive may both move his Compassion towards us and assure us of it If we wretched Creatures can forgive others much more will the Father of Mercies forgive us 2 A
Temper and hainousness of the Crime Forgive them often in things not sinful Take not notice of every small Offence Passion makes Severity look like Revenge Reforms not but provokes and exasperates Be rather lov'd than fear'd a Master than a Tyrant a Lion in thy Family Let your Dominion be that of the Soul over the Body not for its hurt but help advantage edification guidance and instruction Reward allure them praise them openly reprehend them secretly Be chearful and pleasant with them that they may love not avoid or be weary of your Company Have a great care of your Carriage Nothing will please from one whose Person is distasted Give them good Example by a Prudent Pious Honest unblameable Conversation which much tends to the bettering of them and maintaining your Respect Esteem Authority over them Betray not your Natural weaknesses by Passion or Imprudent words and deeds Command your selves if you expect they should obey you Suffer not that in your selves which you discountenance in Them Conscience of our own Crimes Choaks the Accuser and not like to amend the Offender An Inferior cannot but stoop in Heart to that Superior in whom God's Image appears The heaviest work is made light by seasonable enjoyning it As much as possible settle a constant order in your Family and of your Business that every ordinary work may know its Time and Confusion and Distraction may not shut out or hinder Godliness which is much furthered and made easie by skill and foresight Be in your Family as a Prophet to Teach and Instruct them as a King to govern and take care of them as a Priest to offer up the daily Sacrifice of Prayer and Thanksgiving with and for them Always Remembring who hath committed them to your Charge and that at your Hands it will be Required His Morning Prayer with his Family MOst Holy and Infinitely glorious Lord God who art in thy self a Consuming Fire but in thy Son a Reconciled Father We desire in all Humility to Prostrate our Souls before thee acknowledging our selves far less than the least of all thy Mercies unworthy to breath in thy Air to tread upon thy Earth to lift up our eyes to Heaven to have any thing to do with thee in a way of Grace and Mercy Thou hast nourished and brought us up and we have Rebelled against thee Requited thee Evil for Good and Hatred for thy good will It 's a wonder of thy Patience and Forbearance that we are alive before thee Praying unto thee and Praising of thee and not spending a sad Eternity in that place of Torment from whence there is no Redemption O glorifie thy Mercy in the Pardoning and Saving of us and not thy Justice in our Destruction Justifie us freely by thy Grace through the Redemption that is in Jesus Christ and sanctifie us by thy Holy Spirit Let the time past of our lives be too too much that we have been so Careless in serving thee and saving our Souls for the Time to come let us work out our Salvation with fear and trembling and give all diligence to make our Calling and Election sure And in our several Relations and Places give us Grace to behave our selves as becomes thy Children and Servants with Care and Conscience and Soberness of Mind as having thy Law writ upon our Hearts and thy fear always before our Eyes and a sence of thine Omniscience and Omnipresence that thine Eye runs too and fro through the whole Earth that thou art the Witness and wilt be the Judge of all our Thoughts Words and Actions And seeing thou hast been pleased to Encourage us to our Duty by many great and precious Promises let us cleanse our selves from all filthiness of Flesh and Spirit perfecting Holiness in thy fear Let this be our great Care notwithstanding all Temptations that we never leave thee nor forsake thee and this our great Comfort in all Conditions that thou hast said thou wilt never leave us nor forsake us Let us not be weary of well-doing knowing in due season we shall reap if we faint not Let the End of our Dayes be often at the End of our Thoughts Give us Grace so to live now as we shall wish we had done when we come to Die that then we may be able to Reflect upon a well-spent life and on good Grounds to resign up our Souls into thy Hands as into the hands of a Faithful Creator and Merciful Redeemer Remember all Mankind in much Mercy Send thy Gospel where it is not Preached make it very successful where it is Pardon our Crying Sins in these Three Nations Reform our wicked Lives Continue our forfeited Mercies prevent our deserved Judgments Let our Soveraign and all our Magistrates be Terrors to Evil Doers Incouragers of those that do well Make the Ministers of thy Gospel faithful painful religious their labours successful Let all our Relations be related to thy self and all thine afflicted Servants relieved by thee according to the multitude of thy tender Mercies We Praise thee for our last Night's Preservation and Refreshment and for all the Instances of thy Goodness to us all our Dayes Go along with us this Day Bless us in all our ways preserve us from all Evil especially from the Evil of Sin Work in us a greater Care of pleasing and fear of offending thee that living this Day and all our Dayes in thy fear we may dye in thy favour thorough thy Son who hath taught us when we Pray to say Our Father c. His Evening Prayer with his Family ETernally Blessed and Infinitely glorious Lord God the great and terrible Majesty of Heaven and Earth at whose Dreadful Appearance all Impenitent Sinners shall e'er long in vain call to the Rocks and the Mountains to cover them for fear of thy Wrath and for the glory of thy Power So often as we come into thy Presence we have abundant Cause to be covered with Shame and Confusion of face for the vileness and sinfulness of our Natures Hearts and Lives We are by Nature Children of Wrath and by our Lives Children of Disobedience have broken all thy Holy Laws in Thought Word or Deed so that it were Righteous with thee to make us miserable in this World and that which is to come But O deal not with us according to the multitude and hainousness of our Provocations but according to the multitude and tenderness of thine own Compassions for thy Goodness sake Remember us O Lord. And for the Time to come make us to amend our Lives according to thy Word Enlighten our dark Understandings subdue our Wills and Affections wholly to thy self Let us know and do the things that belong to our Peace before they be hid from our Eyes Let us chearfully perform what thou requirest of us and patiently bear what at any time thou shalt lay upon us Be stedfast and unmoveable always abounding in the Work of the Lord for as much as we know our labour shall not