you mercy through Jesus Christ do not harden your hearts against the Lord be therefore perswaded now to forsake your sins and turn unto the Lord come unto the light out of your darkness awake from your dead sleep stand up and Christ will give you life VVe speak by expâ—rience we were dead and blinde as you are we loved pleasures as you do but by the grace of Christ we have found ligâ—t and life and we now call you to partake with us in our mâ—rcies Pauwau VVe have not only pleasures but also Prayers and Sâ—crifices we beat and aâ—â—â—ict our selves to pacifie our gods and when â—e be â—ick wâ— use such wayes to recover our health and to obtain all such things as we want and desire to obtain from our gods Pium. Your Prayers and Pauwauings are worâ—hipping of the Devil and noâ— of God and tâ—ey are among the greatest of your sins Your â—urthers lusts stealing lying c. they are great sins your Pauwauings are wâ—rse sins because by them you worship the Devil instead of God VVhen you Pauwau's use Physick by Roots and such other tâ—ings which God â—ath made for that purpose that is no sin you do well to use Pâ—ysick for your recovery from sickness but your prâ—ying to and worshipping the Devil that is your great siâ— which now God calls you to forsake Use onely such Remedies as God hath appointed and pray onely to God this we call you to do and this is the way of true wisdome Kinsm I feel my heart broken and divided I know not what to do To part with our former lusts and pleasures is an hard point and I feel my heart very loth and backward to it many objections against it yet I cannot but confess that I do not in my inward heart approve of them I know they are vile and filthy and I deâ—ire to forsake them they are like burning coals in my bosome I will shake them out if I can I am ashamed of my old wayes and loth I am to keep that which I am ashamed to be seen in The wiser men be the more they abstain from such lusts and we account such to be foolish vile and wicked that are unbridled and unperswâ—deable I would not be my self of the number of them that are vicious and vile â—bove restraint VVhat I perswade others to leave I would not do the same my self VVe do account it commendable in such as do bridle and refrain themselves from those vices and what I judge to be commendable in others would be therein exemplar and a pattern unto such as be young and foolish and run mad after such beastly courses In that point I would easily be perswaded or at least I desire so to be But the greatest difficulty that I yet finde is this I am loth to divide my self from my Friends and Kindred If I should chaâ—gâ— my course and not they then I must leave and forsake their company which I am very loth to do I love my Sachem and all the rest of you my good Friends if I should change my life and way I greatly dâ—sire that we might agree to do it together Sont I like well that we should agree upon some amendment of some bad courses that are too oft among us and I love your love that would have us agree together and do what we do in these great matters by common consent but to do that is a matter of much discourse and deep consideration This Meeting was sudden we have other matters at present to attend we have been together long enough for this time we must leave the whole matter to some other time Pium. Two dayâ—s hence is the sabbath-Sabbath-day God hath commanded all men to Remember the sabbath-Sabbath-day to keep it holy I request all of you to come together that day and then I will further teach you by the assistance of the Lord touching this matter And to perswade you to make this beginning to keep the Sabbath besides the Commandment of the Lord we have the Reasons annexed by God himself unto it God himself Rested that day to set us an heavenly pattern and God hath also blessed that day and mâ—de it holy and hath promised that when we shall â—eet together in his Naâ—e then he will come among us and bring a blessing with him And when the Disciples of Christ were met to worship God upon that day before the day was done he came among them and blessed them So if you come together on the Sabbath-day my hope and trust is that we shall finde some special token of the presence of Christ Jesus among us Kinsm I do very well like of this motion and shall willingly attend and if you think good let my house be the place or if you our beloved Sachem think good we will all come together at your house Sont I like it well let it be so come to my house and you shall be welcome All. Content we like it well so let it be Pium. Let the time of Meeting be as early as you well can about Nine of the Clock All. So let it be The Sabbath Meeting Sontim Piumbuhhou Kinsman All. Sont IT is well done my Friends and Neighbours that you have remembred our agreement and are come together about this great business And now my kinde Friend what you have further to say unto us we are here ready to hear you Pium. Six dayes God hath given us wherein to do all our own business and works Every seventh day God hath commanded us to give unto him to rest from our own works and to do his work to pray unto him to hear his Word to talk and speak of heavenly matters for the good of our Souls We are all here this day before the Lord And first of all he hath commanded us to prâ—â— together therefore let us all either stand up like servants or kneel down like sons and daughters and pray unto the Lord. Then he prayeth The next work we use to do is to Catechize that is to teach by asking of Questions and they that are taught make Answer according as they have been taught but that work you are not yet fitted and prepared for therefore we lay it by The next work which we do is to Reade some Chapter of the Word of God Then he calleth one that came with him who Realeth When that is â—iniâ—hed then he saith Now we use to sing a Psalm which is one part of Gods Word and Worship but for that work you are not yet prepared therefore wâ— lay that by also And now I will teach you out of the Word of God The Text is Matth. 7.13 14. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Because strait is the gate and narrow is the way which leadeth unto life and few there be that finde it In these words are two parts 1.
â—y soul He hath sâ—ewed thee O man what is good and what doth the Lord require of thee but to do juâ—tly and to love mercy and to walk huâ—bly with thy God Nothing that you can do or bring to God can pacifie that divine wrath that is kindlâ—d â—gainst you but ver 8. he sheweth you the way Also consider that Text Iohn 14.6 I am the Way and the Truth â—nd â—he Life No man cometh unto the Father but by me You have been a great sinner now you lament it you would obtain a pardon and be reconciled to God This word of God sheweth you the way and thâ—â— is to humble your self before Christ Jesus believe in him and give up your self to be his servant your self to worship the Lord and to bring on all your people to do the same I remember two places in Daniel where Sachems were in trouble of minde as you now are and Daniel gave them counsel from the Lord the first place is Dan. 4.27 Wherefore O Sachem let my counsel be acceptaâ—le to thee and break off thy sins by righteousness and thy iniquities by sheâ—ing mercy to the poor if it may â—e a lengthning of thy tranquility Aâ—d my heart is perswaded with submission to the Lord that if you now turn unto God and promote praying to God among all your people you shall see better dayes tâ—en ever you have yet seen There is another sad story in the fifth Chapter of Daniel where the wicked Sachem did act profanely agaiâ—st the Gâ—d of heaven and then appeared fingers which wrote Mene Mene Tekel Vpharsin but let the interpretation of that be unto your enemies and not to you beloved Sachem I say unto you in that word of the Lord Acts 16.31 Believe in the Lord Iesus and thou shalt be saved and thy house Wiâ—â— Hope of relief is a means to ease grief and to raise the distressed heart to apply it self unto means of Remedy In the second of Chron. 33. we reade of a Sachem that was a greater sinner then you have been yet upon his repentâ—nce and change of life he obtained mercy His Name was Manasseh his sins were such as that it is an abhorring to reade them then God brought him into affliction and it is said ver 12 13. And when he was in affliction he â—esought the Lord his God and humbled himself greatly before the God of his fathers anâ— prayed unto him and he was intreateâ— of hiâ— anâ— hearâ— his supplication and brought him again unto Ierâ—â—aleâ— into his kingdâ—me Then Manasseh know that the Lord he was God So I say unto you Beloved â—achem humble your self before the Lord set up praying to God among all your people walk in wayes of wisdome and religion and you shall finde that God will be merciful to you and your latter dayes shall be blessed and be a blessing Keit. Words that come swimming in love with full sails of wisdome have great power to calm heart storms of grief and trouble I now finde it true my soul is wounded for my sin in profaning the Sabbath-day now I desire to look deeper into the matter I desire you would open unto me the Sabbath that I may know my former sins and future duty Ant. The doctrine of the Sabbath is a great Point in Religion It is one of the Ten Moral Universâ—l Commandments of God which are required of all Mankinde and the fourth Command a chief Hinge of all the rest By a religious keeping of the Sabbath we act our obedience to all the Commands By profaning the Sabbath we turn all Religion and good Order out of doors and set open a door unto all sin and wickedness so weighty a matter is the good keeping of the Sabbath-day For the opening of the Sabbath I know not a better way then to open briefly the fourth Command wâ—ich I shall do by laying it out into six parts 1. Here is the Preface in this word Remember the Sabbath-day to shew the great weight and worth of the Sabbath oâ— our proneness to â—light it and to stablish a perpetual and careful preparation to the Sabbath Neh. 13.19 And it came to pass that when the gates of Ierusalem began to be dark before the Sabbath I commanded that the gates should be shut and charged that they should not be opened till after the Sabbath and some of my servants set I at the gates that there should no burden be brought in on the Sabbath day 2. Here is the Affirmative part of the Command wherein we are commanded to keep the whole Sabbath holy both in thought word and deed Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath â— delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words 3. Here is an exact distribution of all time betwixt God and man wherein God hath appointed six parts or dayes to man and the seventh part is dedicated to God and hence it followeth that the Sabbath was capable of being changed from the lâ—st of seven to the first of seven and so the Lord hath changed it 1 Cor. 16 2â—â— Acts 20.7 Rev. 1.10 And when this Change was first made the Câ—urch kept two Sabbaths together as the Passover and the Lords Supper were together 4. Here is the Negative part of this Command wherein we are forbidden all our own works in that word or deed Thou shalt do no manner oâ— work 5 Here be the persons that be bound to keep the Sabbath All high and low rich and poor male and female in all societies â—nd relâ—tions and strangers Thou thy son thy â—aughter thy man-servant thy maid-servant thy cattel and thy stranger 6. Here be three Râ—aâ—ons to urge us to a reverent and careful keeping of the Sabbath 1. Taken from Gods most holy and wise Example who six dayes Created but on the sâ—venth dâ—y rested in his heavenly joyes 2. The second Reason is Because God hath put a blessing on the head of the Sabbath and on all that keep it holy He blessed the seventh day 3. The third Reason is Because the Lord made it holy he dedicated it to holy use aâ—d tâ—erefore may not be violated without sacriledge Mal. 3.8 Will ye rob God Thus have I opened this Command Will. I will onely adde two Texts of Scripture Ier 17.19 to the end Thus saith the Lord unto me Go and stand in the gate of the children of the people whereby the Kings of Iudah come in and by the which they go out and in all tâ—e gates of Ierusalem and say unto them Hear ye the word of the Lord ye kings of Iudah anâ— all Iudah and all the inhabitants of Ierusalem that enter in by â—hese gates Tâ—us saith the Lord Takâ— heed to your selves and bear no burden on the Sabbath day c. The other â—ext is Exod. 31 13 14 15 16
part of your question What we have gained and got by praying to God Of which Point we discoursed before we came into the house and therefore I shall but touch it now 1. We are come into the light and it is an heavenly light which leâ—deth us to God and to the eternal enjoyment of happiness by Jesus Christ. 2. VVe have attained to some measure of the true Riches by faith in Jesus Chriâ—t and love to God and his people 3. VVe are content with that portion of food and raiment which God giveth us 4. VVe enjoy the Lords Sabbath dayes for our Souls good and communion with God 5. VVe have Government and all Gods Ordinances in peace 6. VVe can lie down in peace and sleep quietly without fear In all which and many more respects our condition doâ—h far exceed what we were and had afore we prayed to God or what you have or enjoy unto this day And now let us lie down in Gods bosome and take our rest Next Morning Kinsman Kinswoman Piumbuhhou Kinsm ARe you well this morning have you slept well this night doth not your weary journey lâ—e in your bones is not the skin of your feet that was worn thin with rocks and rough wayes still tender Pium. By the mercy of God through Jesus Christ I am every way well refreshed The comfort of my Soul doth make my bodily infirmities inconsiderable And that which addeth much to the comfort of my Soul is the good attention which you and some other of our friends gave unto our disconrse and prayers the last night which giveth me hope that you are not far from the Kingdome of God Kinsm I confess my thoughts have troubled me this night I have a great strife in my heart I think your way is right I cannot gainsay any thing of which you discoursed but on the other side if I should forsake our former wayes all my friends would rise up against me like a stream too strong for me to stand against and I am not able to defend my self against them I do not know what to do Pium. God is above man VVhen I began to pray to God I had the same temptation but I quickly found how vain and weak it was God will defend all his servants against all gainsayers the light and power of Gods word and wayes will soon shame all sinners into silence But I will tell you a further help in this case VVe shall endeavour to convince and perswade all your friends to turn unto God also and then that Temptation will quite sink Let us therefore get your Friends and Neighbours together and labour to perswade them all first to heaâ— the word of God preached among you and my hope is that God will perswade so many of them as that the rest will be ashamed to oppose for darkness and sin are weak Truth and Light are powerful Kinswom My thoughts have also troubled me this night but if you shall take that course then I shall gladly joyn with my Husband in this Change I will therefore get you some Victuals to eat and then go about that business Pium. VVe are not ready for eating yet we must first go to prayer and give God thanks for his mercies the night past and this morning and we will pray unto God for his blessings all this day and pray that he would bless our endeavours to perswade them for the hearts of all men are in Gods hand and he can overcome them and perswade them Kinsm I like well what you say I pray therefore do so we will attend and joyn with you Pium. Let us humbly bow our knees and hearts before the All-seeing God and in the Name of Jesus Christ pray unto him But there come some company let them first come in it may be they will joyn with us in our prayers Kinsm A good morning to you my friends you come in a good season Our friend is come from far to visit us he is now going to prayer I pray you to joyn with us and attend unto what â—e prayeth All. VVe shall willingly keep silence and attend Pium. Prayeth Kinsm This good friend of ours is come to visit us and doth perswade us to pray unto God and you hear how heartily he prayeth unto God for us what think you of it All. VVe cannot tell we do not yet understand the matter how then should we answer to it Kinsm Your answer is right and discreet let us therefore discourse about this matter VVise men will look before they leap All. VVe are but a few and weak men let us send for the Sachem and the rest of the old and wise men and especially for the Pauwau and then let us discourse of such matters they better know what to say in these matters then we do Kinswom I like the motion And I pray you in the mean time eat soch food as I have prâ—pared for you that when they come together you may be ready without interruption to attend unto what you are purposed to do Pium. Alwayes bâ—fore we eat we must pray the last night I gave you some reasons for it by the word of God and seeing here be more of our friends come in who heard not our discourse last night I will again rehearse the same or the like Reasons for this Religious practice He discourseth of them Kinswom Your meat is ready if therefore you will please to pray according as you wisely discourse I hope we shall all attend All. VVe shall attend Pium. Prâ—yeth for a blessing Kinswom Cousin I am glad to see you eat so heartily you are very welcome to it And I see that praying to God doth not fill your bellies you need food to eat for all that All. Ha ha he Praying to God would starve them if they should â—ot eat Ha ha he Praying Indians are as weary and hungry as other men for ought we ever saw by them Ha ha he Pium. It is truâ— that you say and therefore we pray unto God to give us food and to bless it to us when we eat it This discourse bringeth to my mind a word which Christ spake Man liveth not by bread onely but by every word of God Man haâ—â—â—wo parts A Soul and a Body and both are to be fed The body â—s fed by food the Soul is fed by the Word of God and Prayer You that pray not to God you feed youâ— bodies onely but you â—tarve your Souls we that pray to God fâ—ed our Souls as well as â—ur bodies And this is one reason why we perswade you to prâ—y â—o God because we would not have you to starve your Souls Tâ—e Soul is the most excellent part of man and shall never die the â—ody shall die If you have so much wisdome as to feâ—d your â—odies we pray you be yet more wise and fâ—â—d your Souls also Kinsm Every thing that liveth doth live by feeding as Birds Beasts Fishes and so do men Pium. You
Christ reconciling the world unto himself and hath committed to us the word of Reconciliation John 5.39 Search the Scriptures for in them ye think to finde eternal life and they arâ— they that testifie of me Therefore they are the word of God 5. Because the word of God doth convert the soul from sin and Satan unto God It sanctifieth the soul and doth lead meâ—â— souls in the wayes of life unto salvation it is the sword of the Spirit to conquer the Devil Iam. 1.18 Of his own will begat â—e us with the word of truth Joh. 17.17 Sanctifie them through the trâ—th thy word is truth Ephes. 6.17 Take the sword of the Spirit which is the word of God Such grounds as these we are taught in our Catecâ—ism Keit. Who can oppose or gainsay the mountainous weight of these Arguments I am more then satisfied I am ashamed of my ignorance and I abhor my self that ever I doubted of this point and I desire wholly to give up my self to the knowledge of and obedience to the word of God and to abandon and forsake these sins which the word of God reproveth and condemneth Will. I will adde one Consideration further to manifest that the Scriptures are the word of God and that is By the great Antiquity of these writings which have been extant so many thousand years and have passed through so many enemies hands who â—ave used all art and force to abolish them or corrupt them and yet they could never dâ— it Moses wrote the first Five Books of Scripture above a thousand and four hundred years before Christ came and it is above a thousand and six hundred years since Christ came and since the Gâ—spâ—l the last part of the Scripture was written Put these two Numbers together and they make three thousand years So long the Church have had the Scriptures and all this while the Devil and wicked men have endeavoured either to abolish them or corrupt them but they could never do it we have every word of God perfect and pure unto this day which cannot be said of any other writing in all the world And this wonderful divine protection of this Book doth greatly manifest that doubtless it is Gods own word over which he hath bestowed such eminent care Keit. But how do you know all this How do you know what was done so many thousand years ago Will. The Scriptures themselves have kept a perfect Record of Times from the beginning of the World unto the coming of Christ and out of that Chronologie we may perfectly know how long Moses was before Christ and there be other sure wayes to know how many years it is since Christ came And thus may we know certainly how long the Scriptures have been written Keit. If this be so the Reason is strong the Antiquity of the Book requireth reverence and Gods constant care of it sheweth he hath a divine influence in it But we are now called off from any further proceeding in our discourse at this time Before we part I have one motion and request to propose unto you To morrow is your Sabbath and I have a desire that you two would teach us that day and let us see the manner how you worship God it may please God to make more of his light to shine among us You remember what passed about this motion I do now with more desire confirm shat motion Ant. We also are still of the same minde and purpose and are the more confirâ—ed in our hearts because we see that Gâ—d is on the coming hand to incline your heart unto the Lord. After the Sabbath Philip Keitassoot Anthony William Keit. I Have now lived one Sabbath many a Sabbath have I been dead and followed works of darkness and sin when I should â—ave been following the Lord in such wayes of Worship as yesterdâ—y was spent in I am wounded at my heart to remember what I have done upon the Sabbath-day I â—ave served the Dâ—vil and lust and sins of all sorts even upon the Sabbath-dayes The sins that I have committed do render me vile in the sight of God and the time wherein I have committed mâ—ny of them doth render me more vile in the eyes of the Lâ—rd my Judge You said yesterday that Christ Jesus is the Lord of the Sabbath and requires all men to spend that day in his service and when Christ Jesus shall judge the world he will examine all men how they spent every Sabbath Oh wretched man that I am what answer shall I make though I am a Sachem here on earth I sâ—all be but a subject in the day of Judgement I now sit upon the Bench to judge others then I must stand at the Barre to be judged my self Oh what mountains of sin have I heaped up in my wicked life I had forgot my sins and I thought God had forgot them too and I had thought my Conscience had forgot them also but now I see it is not so God hath numbred all my wayes my thoughts my words and works and I feel now that my Conscience remembreth them also though it hath been asleep in the times of my ignorance and profaneness Oh I am a wretch I should have been an example to my people an example of virtue of wisdome and of praying to God but I have done quite contrary to my duty I have been an example of lust of profaneness yea of all sin and in particular of this great sin of profaning the Sabbath my heart is wounded with the sense of this â—in especially and that forceth my troubled Conscience to gall and afflict my soul with the remembrance of all my sins But why say I all I now finde my sins are numberless my own personal sins are many great and vile my heart doth loath my self to remember them they make me an abhorring to God But moreover and besides my own personal sins other mens sins I am guilty of Oh how many have sinned upon my account many wayes I am a Sachem over my people to rule them in virtue and to do them good but I have done contrary to my charge I have led them out into all sin and thereby I have done them â—he greatest hurt and mischief I have been a means of their damnation Oh how many are gone and going to hell upon my account how shall I escape damnation who have led so many inâ—o that eternal pit Oh I am pained at my heart what shâ—ll I do Oh what shall I do Ant No creature can help you none but God in Jesus Christ he can help you Consider that Text Micah 6.6 7 8. Wherewith shaâ—â— I come before the Lord and bowe my self before the high God shall I come before him with burâ—â— offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thâ—usands of rivers of oyl shall I give â—y first born for my transgression the fruit of my boâ—y for the sin of
will turn to God onely at such times when praâ—â—ing is in credit leave themselves under a doubt whether it be 〈◊〉 the love of God and his wayes that they pray or for love of theâ—â— selves and their own credit But when men will take up praying to God in evil times whâ— they must expect hâ—rd measure from the world for it this is a 〈◊〉 that they love God and love praying to God better then thâ—â— love themselves and that they deny themselves for Christ his 〈◊〉 Therefore I have taken the fiâ—test time to try you and to sift yoâ— to catch none but the good Corn and to let go and lose all tâ—â— dust and chaff Kinsm Some sâ—eak of very many English people killed wiâ—â— Thunder and many burnt in their houses is it so indeed Pium. It is so indâ—ed and in many parts of the Country Boston and in many other places Very lately there were in oâ—â— Winter eight or nine persons burnt to death in one house five another one in another Sicknesses are often sent of God amoâ—â— them which kill many Their Corn is Blasted and they are pâ—â—niâ—â—ed by God many wayes by Sea and Land in these late years Kinswom These are but cold and weak Arguments to perswaâ—â— us to take up the English fashion and to serve their God when 〈◊〉 tell us how sharply he dealeth with his Servants All. You say right we are better as we are Pium. We know there be many sins among the English whiâ—â— provoke God to be angry with them and to punish them to tâ—â— end he might bring them to repentance When we exhorâ— youâ— pray and to serve the God of the English we call you 〈…〉 the virtues and good wayes of the English wherein yoâ— shall acceptable to the Lord We do not call you to imitate their 〈◊〉 whereby they and you shall provoke the anger and displeasure the Lord. Anâ— what though God doth chastise his people for thâ— sins it is his wisdome faithfulness and love so to do a Châ—â—â— will not run away from his wise and loving Father because he 〈◊〉 him for his faults but will love him the better fear him tâ—â— more and learn thereby to be a good Childe The wise Englâ—â—â— love God the more for his wise Chastisement of them for thâ— sins And why may not I use it as an Argument to perswade yâ—â— to choose him to be your God who will love and encourage you all virtue and love and punish you for all sins that he might brâ—â—â— you to repentance and amendment of life Gods Rods have moâ—â— encouragement to a wise heart then discouragement in them Kinswom Cousin had you not a great Thunder and Lightniâ—â— to day as you came and were you not afraid We had it so with us and I was very much afraid and especially since I have heard of so many English stricken and killed by it and cannot refrain my self from fear Pium. I perceived the Thunder to be more this way then it was in the place where I was at that time travelling Touching the fear of Thunder the Word of God saith it is terrible and the bruit Beasts tremble at it it is sometime called The Voice of God by reason of the terribleness of it and the reason of its terrour to man is because we are great sinners and have deserved Gods wrâ—th and it should move our hearts to repentance for our sins and take heed of provoking the anger of that God who is able to utter so terrible a voice and can dash down destroying fire upon us worms who are no wayes able to defend our selves Kinsm Would you not lye down now you have eaten and take soâ—e rest after your long journey Pium. Nay we must first return to God and give Thanks to him for our food and health and strength by the same Kinsm I pray tell me why you are so careful to pray unto God before and after meat Pium. Let us first give Thanks and then we will discourse that point Attend all We do give humble thanks unto thy holy Name O Lord our God for our life health food raiment and for this present food whereby we are refreshed We thank thee O Lord for the love we finde among our friends and for our freedome in good discourse for the good of our Souls We do pray for a blessing upon both what our food may strengthen our Bodies and our discourse may do good to our Souls Help me so to declare thy Word and thy Works that I may win their Souls to love thee and to forsake their sins and turn unto the Lord by true Repentance These and all other mercies we pray for in the Name and for the sake of our Lord Iesus Christ. Amen All. Tabat tabat tabat Pium. Now my Kinsmen and Friends let us discourse a little about the Question propounded Why we pray unto God before and after Meat Our Lord Jesus Christ did so before meat as it is written of him in many examples and we are not to doubt but he did the same after meat because the Lord hath commanded the same so expresly saying When thou hast eaten and art full then beware lest thou forget the Lord. And to shew you what great reason we have thus to do consider that God doth some of his chief works in this world in the matter of our eating which no creature can do for take you a Tray of meat and ask Who can turn this into blood and flesh and siâ—ewâ— and bones and skin and who can give every part of our body its due proportion that one part shâ—ll not overgrow the other but every part alike Who but God can do this And who but God can make our bodies to grow to such an appointeâ— stature and then to grow no more And who but God can prâ—â—serve our health and turn away sicknesses Now these marvelloâ—â—â—hings God doth for us every day and every time we eat anâ— therefore is it not very good reason that we should pray and givâ— thanks to God at such time as he doth such great and obligiâ—â— things for us Again God provideth all our food for us he provideth Corâ— not we our selves we do but a little towards it the great work â— God 's all that we do is to put our Corn into the ground and kâ—â—â— the ground clean about it but God makes it to grow he gives 〈◊〉 a root a blade a stalk and ears whereby one Corn shall becomâ— three or four or five hundred Who but God can do this thereâ—fore Corn is of his providing Again who provideth water and watereth the Corn is it noâ— God for when Springs and Rivers are dried up what can meâ— do but cry to God and theâ— God will bring Clouds like greaâ— Bottles full of water and drop them down upon the withered anâ— parched Earth and thereby make the Corn and Grass and all fruiâ— to grow Who but God can do this Again God provides
died for us to satisfie divine Justice for the sin of man with this Sacrifice God hath said he is â—atisfied for the sin of man Thus Jesus Christ hath honoured Gods Law by sâ—tisfying of divine Justice and now Jesus Christ hath power to pardon whom he will Pen. These are strange and deep things which you say in this way I do see that a person is found that is able to pay a ransome to God and satisfie his Justice But still I am in the dark about my self how shall I be interâ—sted in this Redemption wrought by Jesus Christ If you have obtained it I have some hope that so may I. I pray tell me how I may be mâ—de partaker of this great Redemption from the condemnation of sin pronounced against me by the Law of God Wab. According to my poor ability as well as I can I will tell you and I will tell you â—ow I have obtained it and in the same way you also may obtain it Pen. O how this hope by your experience beginneth to raise my heart I pray go on and declare it to me Wab. God hath made a new Covenant of grace which he hath opened in the Gospel and Jesus Christ hath published it to all the world and the sum of it is this That whosoever shall penitently turn from sin towards God and believe in Jesus Christ he shall have a pardon of all his sins and be partaker of eternal life through the grace and mercy of God in Jesus Christ. Iohn 3.16 God so loved the world that he gave his onely begotten Son that whosoever â—elieveth in him should not perish but have everlasting life Pen. This puts me into another great difficulty can I penitently turn from sin and believe in Jesus Christ Alas I know not how to go about such a work much less do I know how to accomplish the same therefore I still am under great straights and know not what to do Wab. You say true it is a work past your ability to do But Jesus Christ hath undertâ—ken two great works in the salvation of sinners The first is to pacifie Gods Justice and satisfie the Law and to reconcile God toward us and that he hath done and finished effectually when he was here on earth 2. Christ hath undertaken to conquer the world of all Gods Elect for it is onely the Elect of God whom Christ hath undertaken for and the Father and the Son have sent forth God the holy Ghost to effect this work for none but God himself is able to convert â— Soul and create faith in the heart of man We cannot do it of our selves neither you nor I can do it but by the assistance of the Spirit of God by the Word of God Pen. Still the difficulty lyeth before me I am at a loss and know not what to do I fully believe I am not able to do it my self Wab. I will help you as well as I can and the Lord help you by his Word and Spirit Your heart is now in some measure already turned away from sin that part of the work is wrought in your heart which I will demonstrate to you thus I ask you will you hereafter live and walk in the wayes of sin as you have formerly done Pen. Oh no no I hope God will keep me and help me I will never live again as I have fâ—â—merly done I will binde my self from it I abhor to do so I will forsake them for ever Lord help me so to do Wab. Well therefore you are now converted from your sins and who wrought this great Change in you it was not your self did it nor was it I that did it I onely opened unto you the word of God but the Spirit of God by the conviction of the Law and by the word of God hath wrought this work in you Pen. I cannot gainsay you I yield to what you say and wonder at it Wab. In the sâ—me manner the Spirit of God by the word is able to creâ—te Faith in you to believe in Jesus Christ. This work the Lord useth to work in us by the Promises of the Gospel Now I will propound unto you at present but one Promise Mat. 11.28 29. Come unto me all ye that laâ—our and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall finde rest unto your souls Now I ask you Are you weary and heavy laden with your sins Pen. Oh yes God knows I am so I never fâ—lt the like distress in my Soul since I was born sin is the bitterest thing in the world to my Soul Wab. Then hearken to this call of Christ for he calls you in particular to come to him and this coming is believing are you willing to come to Christ and ask a pardon of him and beg his mercy Pen. Yea with all my heart Lord help me Wab. Then see the next words what he promises I will give you rest Pen. Oh Lord let it be so according to thy Word and Promise thy will be done Wab. Well wait here and see if God doth not quiet your Soul and give you rest Mean while I will further ask you in the next words Are you willing to take upon you Christ his yoke and this yoke consisteth of two parts 1. The yoke of Commandments to do whatever he commandeth And 2. his yoke of Sufferings in this world for his Name sake for now that you are converted the carnal world will hate you mock you injure you speak all evil against you and it may be if they can they will kill you as they did Christ but are you willing â—o suâ—â—er all for Jesus Christ his sake who hath died for you And further are you willing to learn meekness of Jesus Christ For they are the next words and I do assure you that you will have great need of patience when you have done all the duties he commands to suffer patiently what God himself shall inflict upon you by sicknesses crosses and temptations or what wicked men shall inflict upon you Pen. These things which you speak are against the flesh and fâ—aâ—e that I used to be in and I do finde that they are not so fully killed but that they have a little stirring in them when you propound these cases to me But the experience I have now found of the love of God and of Jesus Christ to my Soul doth lay such an engagement upon my heart that I will by his grace and assistance be for him onely serve him onely do all that ever he shall command me suffer whatever he shall impose upon me I will no more be for my self but for him who hath done all this for me Oh what shall I render unto the Lord for all his benefits to my poor Soul Wab. We are surprized by the night we must rest under these Trees this night I do account this day well
by the Law of God was evident to me as the light Gods pure and â—nchangeable Justice which sentenced me by the Law unto hell I saw I could not possibly answer seeing I am a poor finite worm and what have I to satisfie infinite offended Justice and therefore my soul mourned and lamented and sunk into despair for Gods Justice is unchangeable and his Law must be satisfied which I am never able to do and therefore I must be eternally damnâ—d under that just sentence I dâ—rst not pray God to pardon my transgression by any absolute soveraign act of mercy for then he should have offended his own Justice which is unchangeable and abolished his own Law whose perfection is such that it must be fulfilled and satisfied and to satisfie Gods just Law was not in the power of any finite creature Man or Angel and therefore I despaired no ransome could be found in all the world for me a poor sinner Oh tâ—e bitterness that my soul felt in the horrour of my damned estate No tongue can utter what my soul felt I had a taste of hell torments in my soul my meditation of Gods Omniscience whereby he knew all my sins not onely open but secret ones brought innumerable sins to my remembrance one of which was enough to damn me but I had mountains of guilt heaped upon my distressed soul the impossibility for me to satisfie divine Justice and the impossibility of pardon without satisfaction because God cannot be unjust and his Law is unchangeable Such meditations cast me into the horrible pit of darkness and desperation The redemption of the soul is precious it ceaseth for ever Psal. 498. Then God opened the mouth of this dear Servant of his who told me that the infinite mercy and wisdome of God had found out a ransome a way to satisfie Justice and fulfil the Law and to save poor condemned sinners and that he himself had found mercy in that way This bred some hope in my soul and stayed me from sinking quite down when I heard of a possibility but still I was in distressing doubt and fear that it was but some delusion because I could not see a possibility for Man or Angel or any Creature to satisfie and give a ransome to infinite Justice Then he declared to me that it is true that no Creature could give a ransome to satisfie Justice but God himself was able to satisfie the infinite Justice of God To that I yielded that God himself might satisfie his Justice but still I was in the dark I could not see this could possibly be Then he opened me that adored Doctrine of God his being One and Three how God was one in Essence three in Persons God the Father God the Son and God the holy Ghost how the Father doth by an eternal inâ—ellectual act conceive the Image of Himself as being the only adequate Object he understands himself and this is called the Begeâ—ting of the Son by an intellectual conception of his own Image and these two Subsistencies do by an eternal act of Volition love each other and this Love is the third Person in Trinity proceeding from both the Father and the Son Now the eternal Majesty of God agreed within himself that God the Son the second Person in Trinity should assume humane Nature to himself and become a man subject to the Law This glorious Person is the greatest subject that ever the Law had and this glorious Person is able perfectly to fulfil the Law and perfectly to pay a raâ—some satisfactory to infinite Justice who hath done it This depth of divine Wisdome my soul admired and shall do to eternity But still I was at a loss how I should be interested in the ransome that this glorious Person hath paid Then did this Messenger of God declare unto me that this glorious Person Jesus Christ had undertaken both parts of this work First to atone and reconcile God to man by paying the ransome required and by perfect fulfilling the Law Secondly to subdue the soul and will of man to turn and submit to be reconciled to God But this work of converting â— soul to God is such that as no man can convert himself so no other Creature is able to do it onely God himself can do it and for that end both the Father and Son have sent forth the holy Ghost the eternal Spirit to work upon the hearts of men and to create the work of Faith in them by the Word and then to take possession of and dwell in believing souls to mortifie their lusts to sanctifie their hearts and lives and to lead them in the way of grace unto glory And he further declared to me that this blessed Spirit of Gâ—d by the Word of God had already begun this great work in my soul for a new light is set up in my soul a work beyond the reach of man and that light hath convinced me of sin and of my my damned estate by sin it had made a separaâ—ion and divorce betwixt sin and my soul it had cut me off the old stock and lâ—id my soul down at the foot of Christ capable with all humble thankfulness to accept salvation not by any merit of mine but by free-grace of Christ unto a vile and unworthy sinner This I could not deny but I did finde such conviction and such a submission to Christ and this he declared to be the first step and beginning of the work of sound Conversion I crave your patience for a few words more Then he proceeded to shew me that the work was finished by the Promise which also the Spirit of God doth bring home unto the soul and makes up the match betwixt Christ and the soul. And to that purpose he brought Mat 11.28 29. by which Text he shewed me as in a glass 1. The distress my soul was in 2. The call of Christ to such distressed soul. 3. The promise of Rest to such as come to him 4. The obligation to learn meekness both to do and suffer the will of Christ. And here my soul resteth Ah friends we poor Indians are great sinners but Câ—rist is great salvation for the greatest sinners What â—inite creature can out-sin infinite satisfaction Nish I see you are strongly changed and transported but my feeble Age needeth rest and so may you also by this time Wab. Aged Uncle to morrow is the Sabbath-day if you like of it order all your people to come together in the morning and by the Lords assistance I will further teach you by the Word of God Nish I like it well Send out to all parts of the Town that all meet to morrow morning The Sabbath Many being met Waban THe Lord hath appointed that in our publick Worship first of all supplications prayers intercessions and giving of thanks be made for all men For Kings and for all that are in authority that we may lead a quiet and peaceable liâ—e in all godliness and honesty For
one and they will be found light and of no value Our desire is to deal fully with you and hear all that you have to say Cobwebs may seem thick and strong until they be handled but when they be touched and opened they will be found altâ—gether weak Keit. I perceive that in your praying to God and in your Churches all are brought to an equality Sachems and people they are all fâ—llow-brethren in your Churches Poor and Rich are â—qually priviledged the Voâ—e of the lowesâ— of the people hath as much weight as the Vote of the Sachem Now I doubt that this way will lift up the heart of the poor to too much boldness and debase the Rulers too low this bringing all to an equality will bring all to a confusion Ant. This also I confess is a great and weighty Point and must be looked upon with much prudence and caution The weight of a Vote lieth not so much in the man as in the matter wherein he Voâ—eth A poor wise man may give a better Reason then a rich man or a Ruler and then it is the Reason that prevaileth not the man We must all be ruled by the Word of God both Sachemâ— and people The Word of God in the mouth of a poor man must be regarded for the Words sake and not for the mans sake be he rich or poor The management of Church Liberties is a narrow edge and may easily be miscarried and prove hurtful which difficulty must be helped by good conduct the well-ordering of a Church is a point of great wisdome and care but we must not therefore fly off from a Rule because it is difficult but it must be acted with the more fear care and prayer There is such a Rule in the Gospel-way of the Churches as Equality of Vote among Believers in the matters of Jesus Christ And herein is a great point of Self denial in Sachems and chief men to be equal to his Brethren in the things that appertain to Christ who is no respecter of persons So it is said Col. 3.11 Where there iâ— neither Greek nor Iew Circumcision nor Vncircumcision Barbarian Scythâ—an â—ond nor free but Christ is all and in all And as Faith â—aâ—es all Believers equal in Christ so doth the Order of the Gospel all that are in Gospel-order are equally concerned in the â—ffairs of Jesus Christ. And this should not be a trouble but a comfort and joy to every one and therefore it is said Iam. 1.9 10. Let the brother of low degree rejoyce in that he is exalted but the riâ—h in that he is made low for by both these Christ is exalâ—ed and in that we must rejoice Will. All that my Brother hath said is weighty I will adde â— word further to the edge of your Objection Church-Order doth not abolish Civil Order but establish it Religion teacheth and commandeth reverence and obedience to Civil Rulers and when â— religious Ruler doth deny himself for Christ his sake to be equaâ— with his Brethren in Church-Order it obligeth all godly hearâ—â— the more to honour him in his Civil Oâ—der 1 Tim. 6.2 the Lord saith And they that have believing Masters let tâ—em not despise theâ— because they are brethren but the rather do tâ—eâ—â—ervice because theâ— are â—aiâ—hâ—ul and beloved partakers of the â—enefit These things â—eacâ— and exhort Do not fear any loss of honour by submiâ—â—ing â—o Gâ—spâ—â— Community in Church-Order but know that it is the rigâ—â—est way to true honour The hearts of all will honour those Rulers that are humble and holy And when you shall do this for the honour of Christ then Chriâ—â— will take care to honour such Rulers for God hath promised 1 Sam. 2.30 Tâ—em that honour me I will honour Believe the word of Gâ—d for you shall finde it true Keit. What second thoughts may come into my minde I cannot tell but at present I finde nothing in my minde to oppose against what you say But yet there is another tâ—ing that I am much afraid of and that is your Church-Admonitions and Excommunications I hear that your Sachems are under that yoke I am a sinful man as well as others but if I must be admonished by thâ— Câ—urch who are my Subjects I know not how I shall like tâ—at â— doubâ— it will be a bitter Pill too hard for me to get down and swallâ—w Ant. Still your Objections are great and weighty Sin is the sickness of the soul even as diseases are the sickness of the body Admonitions in the Lord by the holy Scriptures are the Pâ—ysicâ— of the Soul even as outward Medicines are Physick to the body Now if your body be sick you will not refuse Physick because iâ— is bitter or sharp and difficult to bear No but you will bear iâ— patiently because you know it is wholesome and a means to cure your sickness The same I say about the sickness of your soul that Medicine which God hath appointed to purge away your sinâ— you must patiently submit unto because it is wholesome and good for your soul. Yea and you must be so much the more careful and willing to submit thereunto by how much the danger oâ— soâ—l-sicknesses are deeper and greater then bodily sicknesses be A bodily sickness at the worst doth but kill the body but soul-sicknesses if not cured do damn both body and soul in hell with the Dâ—vil and his Angels for ever It is a desperate danger to lâ—â— soul sicknesses go uncured It is pleasant and dâ—lightful to the flesh to sin without controll but remember what the end of it wilâ— be Sâ—lo on that wise King saith Eccles. 11.9 Rejoyce O 〈◊〉 man in thy youth and let thy heart cheer thee in thy youth and waâ—â— in the wayes of thy heart and in the sight of thy eyes but know thâ—â— that for all â—heâ—e things God will bring thee into judgeâ—ent This is â— treâ—bling word Felix a great Ruler trembled when he heard thâ—â— word Acts 24.25 It is therefore against all wisdome to refuâ—â— to be subject to soul-physick It is a great mercy when God giveth a skilfâ—◠〈◊〉 to cure our bodies but it is a greater mercy to have a skilful Pâ—ysician to heâ—l and cure our souls This thereâ—â—â—e is so faâ— from being a discouragement from praying to God as that it is rather an encouragement Make haste â—o come into that way which provideth well fâ—r your souls health because eternal salvation dependeth upon it Will. I am willing to adde a word or two by way of lenitive Though the matter be harsh and bitter yet the manner of applying must be with all reverence gentleness meekness tenderness and love so as to â—void all exasperation or provocation So the Lord hath commanded Galat. 6.1 If a manâ—e overtaken in a fault ye which are spiritual restore such an one in the spirit of meekneâ—s considering thy self lest thou also be tempted And for your fuâ—ther encouragement we finde in the Scripture that
17. Speak thou also unto the children of Israel saying Verily my Sabbaths ye shall keep for it is a sign â—etween me and you throughout your generatâ—ons that ye may know that I am the Lord that doth â—anctifie you c. Keit. I am now in a great strait my heart is bent within me to keep the Sabbaths but alas neither I nor any of my people know how to do it unless we have some body to teach us Ant. It is true that you say and I return you this answer When we return and make report of the grace of God poured out upon you and of your acceptance of the word of God and resolution to keep the Sabbath â—nd your desire of a Teacher We know that the Church will presently take care to send a Teacher unto you Or further we will propose If you and your people shall choose any one whom your souls desire and send your request unto the Church that he might be sent unto you We doubt not but the Church will readily grant your desire A penitent Soul in great distress cometh unto John Speen one of the Teachers of the Church at Natik where we shall finde the Penitent pouring out his griefs and John ministring Counsel and Comfort Penit. OH my friend I am glad I have met you in so opportune a time and place My heart is broken with griefs I am ready to â—ink into the ground because of my distressed mind I desire to pour out my melted heart into your loving bosom it may be you may give me Counsel what I shall do in my distress and advise me if there be any way or means to comfort this distressed soâ—l of mine Iohn Alas your sorrowful countenance doth indeed discover that your minde is oppressed with grief and in such cases men are miserable comforters God onely knoweth how to speak a word of Comfort to the heart he made the heart of man he knoweth all the sorrows and griefs thereof and usually God doth afflict the heart with grief out of great love that he might call the distressed soul to come to him and to make its griefs known to him and he is very gracious and pitiful to such afflicted souls for Christ hath said Mat. 11.28 Come unto me ye that labour and are heavy laden and I will give you rest My first Counsel therefore is that you would pray unto God and believe in Jesus Christ and he will surely give you rest Bâ—t as for man especially such a poor creature as I am I cannot help you nor is there any help for you in the hand of man Penit. But the words of a true-hearted loving friend may minister some comfort and I do already feel that your words have relief in them in that you tell me Jesâ—s Christ is so tender-hearted towards those that are of an afflicted spirit Iohn True it is that God hath said The Priests lâ—ps shall preserve knowledge and thou shalt enquire the Law at his mouth I am very weak but I am willing to help your afflicted soul to go to Jesus Christ who will not fail to comfort you Seeing therefore it is your desire let me hear your griefs and troubles it may please God to put a word into my mouth whereby the good Spirit of God may speak comfort to your sorrowful heart Penit. My outward condition is full of affliction and those frowns in the brow of Providence do make me fear that the wrath of God is set against me and will wear away my life with grief and then cast me away into hell among the damned where I shall perish for ever Iohn This is a wholesome fear and you shall finde it will end well My Counsel is mingle hope with your fear viz. that God doth outwardly afflict you that he might drive your distressed soul into the bosome of Jesus Christ who will graciously pardon all your sins and save your soul from those eternal flames which you so much dread It is Gods usual way of grace to put his Lambs into distress that he might cause them to fly for refuge into â—is bosome and I hope that it is his meaning so to deal with you because I see that his afflicting hand doth so kindly melt your heart and causeth you to seek refuge to save you from those everlasting burnings These distresses will make the salvation of Câ—rist precious unto you Consider that Text Eccles 7 3 4. Sorrow is better thâ—n laughter for by the sorrow of the countenance the heart is made better The heart of the wise is in the house of mourning But what are those outward distresses which do so aâ—â—â—ict you Penit. I know not where to begin or end The world hath alwayes promised me fair but it hath ever failed me my mornings have had some brightness but my rising day is alwayes clouded and full of darkness and I know not but my Sun will set in thick darkness and despair You know my Father was a Sachem of the Blood I was brought up under such high Capacities Expectaâ—â—â—tions I have been Chosen and Advanced as you know to the â—egree of a Sachem but so filled with Crosses and Distresses that I â—ever enjoy my self nor one quiet day my griefs are multiplied â—â—ke the waves of the Sea they break in upon me and are ready to overwhelm me Iohn You say the world hath ever failed you and so it alwayes dealeth with Gods children but I will shew you who will never â—â—il you Psal. 73.26 My flesh and my heart faileth but God is the â—â—rength of my heart and my portion for ever Let your soul ponder 〈◊〉 feed upon this Promise See also Heb. 13.5 He hath said I â—ill never leave thee nor forsake thee Mark that word Never leave â—hee nor forsake thee the word will hold both in this life and to â—ternity You further say that your bright mornings prove black and â—loudy dayes It hath been so with other of Gods Children Reade â—he 88 Psalm and you shall finde the Prophet just in your case in â—any verses of that Psalm I will mention some of the words â—er 6 7 8 9. Thou hast laid me in the lowest pit in darkness in the â—â—eps Thy wrath lyeth hard upon me and thou hast afflicted me with â—ll thy waves Thou hast put away mine acquaintance far from me â—hou hast made me an abomination unto them I am sâ—ut up and I â—â—nnot come forth mine eye mourneth by reason of affliction Lord â— have called daily upon thee I have stretched out mine hand unto â—â—ee c. And ver 15. I am afflicted and ready to die from my youth 〈◊〉 while I suffer thy terrours I am distracted c. Behold a dear â—â—ilde of God in as bitter distresses as you are yet the first sentence of this Psalm is a word of Faith he sâ—ith O Lord God of my sâ—â—vation Iâ— is some comfort to a distressed soul to havâ— good company with them you have