requires except we do it in a holy serious and reverent manner A. No. Q. 57. Which is the fourth Commandment A. The fourth Commandment is Remember the Sabbath day to keep it holy six days shalt thou labour and do all thy works but 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 cattel nor thy stranger that is within thy gates for in six days the Lord made Heaven and Earth the Sea and all that is in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q. 58. VVhat is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word expresly one whole day in seven to be a holy Sabbath unto himself Q. Doth the fourth Commandment require any espeâ—ial time to be kept holy A. Yes Q. What time A. Such as God hath appointed in his Word Q. Doth the fourth Commandment then determine of the special time for divine worship as the three foregoing Commands do of the Object means and manner of worship A. Yes Q. Hath God left us to keep what time we please A. No. Q. What proportion of time hath God expresly set apart in his word to be kept holy to himself A. One wdole day in seven Q. Is this Commandment to be understood of the seventh day in order that is the last of the seven or the seventh in number that is one in seven A. Of the seventh in number Q. Hath God left the determining which day in seven it should be whether the first or the last to some other precept A. Yes Q. Is the fourth Command then a Moral precept that is to say of perpetual force binding Christians now as well as Jews heretofore to the observation of it A. Yes Q. Doth it cease to be of force A. No. Q. 59. Which day of the seven hath God appointed to be the weekly Sabbath A. From the beginning of the world to the Resurrection of Christ God hath appointed the seventh day of the week to be the weekly Sabbath and the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Q. Which day of seven was at first appointed for the Sabbath A. The last Q. Which day of the seven did God since appoint to be the Sabbath A. The first Q. When was the seventh or last day of the week appointed to be the Sabbath A. From the beginning of the world Q. Was it only from the time of the giving of the Law of Moses A. No. Q. Was it ordained for man in Paradise at the beginning of the world A. Yes Q. How long did the seventh or last day of the week continue to be the Sabbath A. Until the Resurrection of Christ. Q. How long hath the first day been the weekly Sabbath A. Ever since the Resurrection of Christ. Q. Was the Resurrection of Christ and the finishing the work of our Redemption on the first day of the week the reasons why Christians do keep it as the Sabbath A. Yes Q. And is it therefore called the Lords day A. Yes Q. And is the first day of the week or the Lords day a Christian Sabbath A. Yes Q. How long doth it continue to be the Sabbath A. To the end of the World Q. What is the meaning of the word Sabbath A. A day of holy rest Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly imployments and recreations as are lawful on other days and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of necessity and mercy Q. Is the Sabbath to be sanctified A. Yes Q. In what sense is God said to sanctifie the holy Sabbath A. By making it holy Q. In what sense are we said to sanctifie the Sabbath A. By keeping it holy Q. Did God sanctifie it by way of consecration Q. Yes Q. And must we sanctifie it by way of application i.e. applying it to those ends and exercises for which God did consecrate it A. Yes Q. Is the rest of the Sabbath a part of our sanctifying it A. Yes Q. What kind of rest must it be a meer civil rest A. No. Q. Or a meer carnal and bodily rest such as the Oxe and the Asse must have on the Sabbath A. No. Q What rest then A. An holy rest Q. How long must this be A. All that day Q. From what must we rest from spiritual employments and recreations A. No. Q. From what then A. From worldly employments and recreations Q May we not do our own work upon the Sabbath day A. No. Q. Nor follow our own sports and pastimes nor spend the time in our ease and sloth A. No. Q Fro n what worldly employments and recre tions must we rest from such as are sinful in themselves and unlawful at any time A. Yes Q. And not only from such but even from those that are lawful at other times A. Yes Q. And how must we spend the time A. In the exercise of Gods worship Q. May we spend it idly A. No. Q. In what exercise must we spend it A. Both in the publick and private exercises of Gods worship Q. May we stay at home and spend our time in the Private Exercises of Gods Worship with the neglect of the Publick A. No. Q. May we not rest satisfied in giving attendance on the publick worship but must we also be careful at home in the Private A. Yes Q. May not worldly business be done in any Case upon the Sabbath day A. Yes Q. What works then may lawfully be done on the Sabbath day besides the works of Piety A. The works of Necessity and Mercy Q What do you call the works of Necessity A. Such as could not be done before and cannot be deferred until after the Sabbath Q. May works of mercy be done upon the Sabbath day such as visiting the sick feeding our bodies and our beast c. A. Yes Q. And why is this Commandment delivered as to all in general so especially to governours of families Is it because it is not enough for them to sanctifie the Sabbath themselves but they must also look that it be strictly observed in and by their families and because they are apt to hinder their housholds in and by business of their own A. Yes Q. 61. What is forbidden in the fourth Commandment A. The fourth Commandment forbiddeth the omission or careful performance of the duties required and the prophaning the day by idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly imployments or recreations Q. Doth it forbid the omission
of the duties required A. Yes Q. What do you mean by the omission of them A. The leaving them undone Q. Doth it forbid the careless performance of the duties of the Sabbath A. Yes Q. And the prophaning of the day A. Yes Q. How many ways may the Sabbath be prophaned A. Three 1. By idleness 2. By doing that which is in it self sinful 3. By unnecessary thoughts words or works about worldly imployments and recreations Q. May we not be idle upon the Sabbath day A. No. Q. May we sleep and loiter away the time A. No. Q. Is it prophaning the day by doing that which is in it self sinful A. Yes Q. Is it enough to forbear that which is sinful though we do neglect that which is good A. No. Q. Is it a prophanation of the Sabbath to let our thoughts unnecessarily run upon worldly affairs A. Yes Q. Or to let our tongues run upon worldly business A. Yes Q. Or to set our hands to worldly imployments A. Yes Q. Must we neither work nor play upon the Sabbath day A. No. Q. But spend all the day in Gods special Service A. Yes Quest. 62. What are the Reasons annexed to the Fourth Commandment A. The reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own imployment his challenging a special propriety in the seventh his own example and his blessing the Sabbath-day Q. Are there many reasons annexed to the fourth Commandment to enforce it A. Yes Q. How many are there A. Four viz. 1. Gods allowing us six days of the week for our own imployment 2. His challenging an especial propriety in the seventh 3. His own example 4. His blessing the Sabbath day Q. Hath God allowed us any days in the week A. Yes Q. What hath he allowed them to us for A. For our own imployments Q. Is it Gods will that every one should have some imployment A. Yes Q. How many days hath God allowed us for our own imployments A. Six Q. And is it his will that men should ordinarily spend the six days of the week in their imployments A. Yes Q. And is this a reason why we should not cut short Gods allowance of one day for his work because he hath allowed six times as much for ours A. Yes Q. In which words of the Commandment is this reason hinted of Gods allowing of us six days of the week for our own imployment A. In these words Six days shalt thou labour and do all thyork Q. Must we dispatch all our work upon the six days that we may have nothing to hinder us upon the Lords day A Yes Q. In which words doth God challenge a special propriety in the seventh day A. In these words but the seventh day is the Sabbath of the Lord thy God Q. In which words is Gods own example urged as a reason why we should work six days and keep holy the seventh A. In thâ—sâ— words sor in six days the Lord made heaven and earth the sea and all that in them is and rested the seventh day Q. In which words is Gods blessing the Sabbath day hinted as a reason why we should keep it A. In these words wherefore the Lord blessed the seventh day and hallowed it Q. Hath God then blessed the Sabbath-day and appointed it to be a means of blessing unto us A. Yes Q. Doth God require us to Remember the Sabbath-day as a means for the keeping of it holy A. Yes Q. Are we apt to forget it A. Yes Q. And cannot we duly sanctifie it without we remember it before hand to prepare for it and conveniently to dispatch our worldly business in season out of the way A. No. Q. 63. Which is the fifth Commandment A. The fifth Commandment is Honour thy father and thy mother that thy days may be long upon the Land which the Lord thy God giveth thee Q. 64. What is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations as superiors inferiors or equals Q. Are all sorts of Relations comprehended under the words Father and Mother in the fifth Commandment A. Yes Q. And all sorts of duties in the word Honour A. Yes Q. What doth this Commandment require with reverence to our Relations A. Preserving the honour and performing the duty belonging to them Q. How many sorts of Relations be there A. Three Superiors Inferiors and Equals Q. What do you mean by superiors A. Such as are any way above us whether in Family Church or State Q. Are all that are above us whether in Power or Wealth or age or gifts Superiors A. Yes Q. Doth this Commandment require reverence respect submission and obedience towards Parents Masters Husbands Magistrates Ministers c. as being Superiors A. Yes Q. What do you mean by Inferiors A. Such as are below us in Gifts Place Estate or otherwise Q. Are Subjects Wives Children Servants Hearers the Poor the weak in grace or knowledg comprehended under the name of Inferiors A. Yes Q. And must their Superiors be careful in performing their duties towards them by caring for their bodies and souls governing them with meekness and gentleness correcting and reproving with moderation and wisdom A. Yes Q. Are there duties to be performed to our equals A. Yes Q. May we slight them and carry our selves scornfully towards them A. No. Q. Doth this Command require kindness and affableness towards our Equals readiness to yield to them and prefer them before our selves A. Yes Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and relations Q. Doth it forbid the neglecting our duty to our relations A. Yes Q. And the doing any thing against it A. Yes Q. May we disgrace or dispise our supe riours or speak evil of them or carry our selves irreverently towards them or oppose and resist them A. No. Q. May we despise and slight our inferiours or be rigorous towards them and careless of their spiritual or temporal good A. No. Q. Is it a sin to neglect to instruct them correct them and keep them under government or to neglect to encourage and countenance them when they do well A. Yes Q. May we be discourteous or envious towards our equals or usurp over them or rigorously stand upon our terms with them A. No. Q. 66. What is the reason annexed to the fifth Commandment A. The Reason annexed to the fifth Commandment is a promise of long life and prosperity as far as it shall serve for Gods glory and their own good to all such as keep this Commandment Q. Is there any reason annexed or joined to the fifth Commandment A. Yes Q. What is the reason A. A promise of long life and prosperity Q. How far forth are these and
Christ. Q. Are believers then united to Christ A. Yes Q. By whom A. By the Spirit Q. By what A. By Faith Q. When is it that the Spirit works faith in us and by faith unites us unto Christ A. In our effectual Calling Q. 31. What is Effectual Calling A. Effectual Calling is the work of Gods Spirit whereby convincing us of our sin and misery inlightning our minds in the knowledge of Christ and renewing our wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel Q. What kind of calling is it that is here described a common external and ineffectual calling A. No. Q. A saving internal and effectual calling A. Yes Q. May men be externally called by the ministry of the Word and yet not effectually and savingly called A. Yes Q. Whose work is effectual calling A. The work of Gods Spirit Q Is effectual vocation then the proper work of the Spirit as our Redemption is the proper work of Christ A. Yes Q. What is the first thing the Spirit doth for men in effectual calling A. He doth convince them Q. What doth he convince them of A. Of their sin and misery Q. What do you mean by convincing them of their sin and misery A. Making them feeling to know what a sinful miserable and undone condition they are in Q. Are none effectually called but they that have been some way or other convinced of their sin and misery A. No. Q. What doth the Spirit do for the Elect after he hath shewed them soundly their sin and misery A. He doth farther enlighten their minds Q. Have all that be effectually called their minds enlightened with saving knowledge A. Yes Q. Is gross ignorance then a certain sign of one that remains uncalled and unconverted A. Yes Q. To the knowledge of whom doth the Spirit lead the convinced sinner A. To the Knowledg of Christ. Q. Is it sufficient to our effectual calling to have our minds enlightened and changed from ignorance to knowledg A. No. Q. Must there be a change upon our wills too A. Yes Q. What then doth the Spirit do farther for the sinner when he hath enlightened his mind A. He doth renew his Will Q. Do the Wills of men remain unchanged when they are effectually called A. No. Q. Are there new inclinations then in the Wills of those that are effectually called that they love the good that they hated before and bate the evil that they loved before A. Yes Q. Why doth the Spirit convince us of our Sins enlighten our Minds and renew our Wills A. That he may perswade and enable us to embrace Jesus Christ. Q. Doth he no more then perswade our Wills A. He doth also enable us Q. Are not we able of our selves to embrace Christ though he be offered to us A. No. Q. Are we as unwilling as unable to embrace Jesus Christ A. Yes Q. Who is it that perswadeth us and enableth us and makes us willing A. The Spirit Q. Doth the upshot of our effectual calling consist in answering Christ's call and embracing him A. Yes Q. Is Christ offered to us sinners then A. Yes Q. Where A. In the Gospel Q. How is Christ offered to them A. Freely Q. 32. What benefits do they that are effectually called partake of in this life A. They that are effectually called do in this life partake of justification Adoption Sanctification and the several benefits which in this life do either accompany or flow from them Q. What do you mean by Justification A. Making of us righteous or guil tless Q. What by Adoption A. A making of us Children Q. What by Sanctification A. Making us holy Q. Who are they that partake of Justification Adoption and Sanctification A. All they that are effectually called Q. Are no others justified sanctified and adopted but only they that are effectually called A. No. Q. When do they partake of these benfits of Justification Adoption and Sanctification A. In this life Q. And do they partake of any other benefits A. Yes The benefits that do accompany or flow from Justification Adoption and Sanctification Q. 33. What is Justification A. Justification is an act of Gods free grace wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and received by faith alone Q. Whose act is Justication A. Gods Q Is it because of something in us moving him thereunto that he doth justifie us A. No. Q What is the moving cause then of our Justification A. Gods free Grace Q. What doth God do for us in Justifying us A. Pardon our sins Q. What sins A. All our sins Q. What else doth he do for us in Justifying us A. Accepts as righteous Q. How in the sight of men or of God A. In the sight of God Q. Doth then the justification of a sinner lie in Gods pardoning of his sin and accepting of his person as righteous A. Yes Q. For what is it that God doth pardon and accept us as Righteous A. For the righteousness of Christ Q. Is it not for some merits or satisfaction of ours in part at least that God doth pardon our sins and accept us righteous A. No But only for the Righteousness of Christ. Q. What is necessary on Gods part for making this righteousness of his ours A. His imputing it to us Q. What do you mean by his imputing righteousness to us A. His accounting it ours Q. What is necessary on our part to the making of this righteousnesse of Christ ours A. Our receiving it Q. How is this righteousness received by us A. By Faith Q. Are we not justified by our works then A. No. Q. But by Faith alone A. Yes Q. How and why by Faith alone A. As that grace which alone receiveth the righteousness of Christ. Q. 34. What is Adoption A. Adoption is an act of Gods free grace whereby we are received into the number and have a right to all the priviledges of the sons of God Q. Whose act is adoption A. Gods Q. What doth move him to adopt us any desert of ours A. No. Q. What then A. His free gree Q. Are we not by nature children of God A. No but children of wrath Q. What doth God do for us in Adoption A. Receive us into the number of children and give us a right to all the priviledges of children Q. Are there any special priviledges belonging to Gods children A. Yes Q. And have we a right to all those by adoption A. Yes Q. 33. What is Sanctification A. Sanctification is the work of Gods free grace whereby we are renewed in the whole man after the Image of God and are enabled more and more to die unto sin and live unto righteousness Q. Are we able to renew or satisfie our selves A. No. Q. Whose work is it then to sanctifie us A. The work of the Spirit Q. Can none but he sauctifie us A.
Q. What then A. Our desires Q. Is it prayer to repeat a few lifeless words when our hearts and desires are not offered up A. No. Q. To whom must we offer up our desires in Prayer A. To God Q. To none but God A. No. Q. For what must we pray A. For things agreeable to Gods will Q. What to his revealed will A. Yes Q. Is not Gods secret will the rule of our Prayer A. No. Q. In whose Name must we pray A. In the name of Christ. Q. What is it to pray in the Name of Christ A. To pray at his command depending on his strength for assistance and on his merits and intercession for acceptance Q. What must our desires to God be joined with A. Confession of our sins Q. And what else A. Thankful acknowledgment of his mercies Q. How many parts are there then of Prayer A. Three Confession Petition and Thanksgiving Q. And how many things are there as the matter of these A. Three our sins wants and mercies Q. Which of these is the matter of Confession A. Our sins Q. Which of Petition A. Our desires and wants Q. Which of Thanksgiving A. Our mercies Q. 97. What rule hath God given for our direction in Prayer A. The whole word of God is of use to direct us in Prayer but the special rule of direction is that form of Prayerwhich Christ taught his Disciples commonly called the Lords Prayer Q. What is our general rule for our direction in Prayer A. The whole word of God Q. What is the special rule A. The Lords Prayer Q. Of what special use is the Lords Prayer A. To direct us in Prayer Q. 98. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is Our Father which art in heaven tacheth us to draw near to God with all holy reverence and confidence as children to a father able and ready to help us and that we should pray with and for others Q. How many parts be there of the Lords Prayer Three viz. The Preface six Petitions and the Conclusion Q. Which is the Preface A. Our Father which art in heaven Q. How must we draw nigh to God in Prayer A. As children to a Father Q. How is that A. With Reverence and Confidence Q. Must we come to God with all holy reverence and eonfidence because he is our heavenly Father A. Yes Q. What ground have we for our confidence A. Because he is a Father able and ready to help us Q. Why do we say our Father and not my Father what doth this teach us A. That we should not only pray by our selves and for our selves but with and for others Q. Must we pray for others then A. Yes Q. For whom must we pray for all A. Yes except those that have sinned the sin unto death Q. What for our enemies A. Yes Q. And especially for the Church of God for our Magistrates Ministers and those that we are most related and engaged to or desired to pray for A. Yes Q. 99. What do we pray for in the first Petition A. In the first Petition which is Hallowed be thy name we pray that God would enable us and others to glorifie him in all that whereby he maketh himself known and that he would dispose all things to his own glory Q. Which is the first Petition A. Hallowed be thy Name Q. What do you mean by the Name of God A. Any thing whereby he maketh himself known Q. What do you mean by Hallowed be thy Name A. Let thy name be sanctified or glorified Q. Are we here then to bewail the dishonour that we have brought to Gods name by our self-seeking and other sins whereby we have robbed him of and obscured his glory A. Yes Q. Do we pray that he would enable others too as well as our selves A. Yes Q. How do we here desire God to dispose of all things in the world A. To his own glory Q. Is this the first and principal thing that we should seek in our prayers that Gods name may be hallowed or sanctified and glorified A. Yes Q. What that his works may be magnified and his word glorified his worship observed and all his attributes and excellencies highly honoured commended adored and admired by us and all his creatures A. Yes Q. 100. What do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed and that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastened Q. Which is the second Petition A. Thy Kingdom come Q. Whose Kingdom do we here pray against A. The Kingdom of Satan Q. Whose Kingdom do we pray for A. The Kingdom of Christ. Q. What do we pray for with reference to Satans Kingdom A. That it may be destroyed Q. Do we here pray that our sins may be mortified in the prevalency whereof Satans Kingdom stands A. Yes Q. How manifold is the Kingdom of Christ A. Two-fold The Kingdom of Grace and the Kingdom of Glory Q. What do we pray for with reference to the Kingdom of Glory A. That it may be hastened Q. What do we pray for with reference to the Kingdom of Grace A. That it may be advanced Q. How A. By our selves and others being brought into it and kept in it Q. Are we naturally the subjects of Satans Kingdom A. Yes Q. And is this here to be acknowledged by us A. Yes Q. And are we to pray that we may be brought into and made real subjects of Christs Kingdom and that not only of his more general Kingdom the visible Church but his more special Kingdom the Church invisible A. Yes Q. Must we pray bere that the Gospel may be propagated among those that know it not and prosperously succeed among those that know it that so others may be brought into and kept in it as well as our selves A. Yes Q 101. What do we pray for in the third Petition A. In the third Petition which is Thy will be done on earth as it is in heaven we pray that God would make us able and willing to know obey submit to his will in all things as the Angels do in heaven Q Which is the third Petition A. Thy will be done Q. What do we pray here with reference to the will of God A. That we may know it obey it and submit to it Q. What do we pray for with reference to the will of his Precept A. That we may know and obey it Q. And for what with referenee to the will of his Providence A. That we may submit to it Q. Wherein are we to obey and submit A. In all things Q. Are we naturally ignorant of his will A. Yes Q. And neither able nor willing to know it A. No. Q. Are we naturally contrary to his will and unwilling
state of salvation And must not this be a pinching thought to a compassionate teacher to think that he cannot for his heart perswade men but that the most of them will wilfully throw away themselves Is it not a woful sight to behold the devils driving a great part of our miserable flocks as they did once the herd of swine the keepers themselves amazed looking on I say driving them violently down the hill till they be choked in the water drowned irrecoverably in the gulph of endless perdition Ah miserable spectacle what through the loosness and sensuality of some what throngh the wilful blindness of others what through the halving and cold and customary religion of others how great a number of our flocks is Satan like to carry utterly away from us after all that hath been done to save them Yet I cannot but call after them Hearken unto me O ye Children How long will you love vanity and follow after leasing and trust in lying words As the Lord liveth you are lost except you turn wherefore turn your selves and live ye Ah how mercy woeth you how it waiteth to be gracious to you Hear O sinners hear See you not how the merciful Saviour of the world stretcheth forth his hands all the day long and spreadeth forth his wings and calleth you as a hen doth her chicken Hear you not the soundings of his bowels he hath no need of you yet how do his compassions melt over perishing sinners his heart is turned within him and shall not this turn your hearts his repentings are kindled together and shall not this lead you to repentance Behold he standeth at the door and knocketh O man wilt thou keep Jesus at the door and lodg Barabbas in thy bosom and prefer thy cruel lusts before thy compassionate Lord Oh his melting love to sinners he calleth after them he weepeth over them he cryeth to them How long ye simple ones will you love simplicity will you not be made clean when shall it once be why will you die Turn you at my reproof behold I will pour out my spirit unto you Sinner art thou not yet melted Oh come in at his loving calls Come out from thy sins touch the scepter of grace and live why shouldest thou be dashed in pieces by his iron rod kiss the Son why shouldst thou perish in the way set up Jesus as thy King lest he count thee for his enemy because thou wouldest that he should not reign over thee and so thou be called forth and slain before him Oh how dreadful will this case be to perish under the pitiful eyes of his mercy and to die by the hand of a Saviour Oh double hell to have thy redeemer become thine executioner and the hand that was so long stretched forth to save thee to be now stretched forth to slay thee and the merciful heart of Christ himself hardned against thee so as that he should call thee forth and with his own hand hew thee in pieces as Samuel did Agag before the Lord. But I have been too too long in prefacing to what I intended forthwith to have fallen upon indeed I am apt to run out in matters that do so nearly touch upon your greatest concernments Beloved I despair of ever bringing you to salvation without sanctification or possessing you of happiness without perswading you to holiness God knows I have not the least hope ever to see one of your faces in heaven except you be converted and sanctified and exercise your selves unto godliness This is that I drive at I beseech you study to further personal godliness and family godliness 1. Personal godliness Let it be your first care to set up Christ in your hearts See that you make all your worldy interests to stoop to him that you be entirely and unreservedly devoted unto him If you wilfully and deliberately and ordinarily harbour any sin you are undone See that you unfeignedly take the Laws of Christ as the rule of your words thoughts and actions and subject your whole man members and mind faithfully to him If you have not a true respect to all Gods Commandments you are unsound at heart Oh study to get the image and impress of Christ upon you within Begin with your hearts else you build without a foundation Labour to get a saving change within or else all external performances will be to no purpose And then study to shew forth the power of godliness in the life Let piety be your first and great business 'T is the highest point of Justice to give God his due Beware that none of you be a Prayer-less person for that is a most certain discovery of a Christless and a graceless person of one that is a very stranger to the fear of God Suffer not your Bibles to gather dust See that you converse daily with the word That man can never lay claim to blessedness whose delight is not in the Law of the Lord. Let meditation and self-examination be your daily exercise else the Papists yea the Pagans will condemn us That the short questions which I have given you as a help to self-examination may be daily perused by you is the matter of my passionate request unto you If ever you come to any growth in holiness without the constant use of this practice I am grosly deceiv'd and therefore I would beseech yea even charge you by the Lord that you would daily examine your selves by these questions till you have found a better help to this duty But Piety without Charity is but the half of Christianity or rather impious hypocrisie We may not divide the Tables See therefore that you do justly and love mercy and let Equity and Charity run like an even thread throughout all your dealings Be you temperate in all things let Chastity and Sobriety be your undivided companions Let Truth and Purity Seriousness and Modesty Heavenliness and Gravity be the constant ornaments of your speech Let patience and humility simplicity and sincerity shine out in all the parts of your conversations See that you forget and forgive wrongs and requite them with kindness as you would be found children of the most High Be merciful in your censures and put the most favourable construction upon your brethrens carriage that their actions will reasonably bear Be slow in promising punctual in fulfilling Let meekness and innocency affableness yieldingness and courtesie commend your conversations to all men Let none of your relations want that love and loyalty that reverence and duty that tenderness care and vigilancy which their several places and capacities call for This is throughout godliness I charge you before the most high God that none of you be found a swearer or a lyar a lover of evil company or a scoffer or malicious or covetous or a drunkard or a glutton unrighteous in his dealing unclean in his living or a
quarreller or a thief or a backbiter or a railer for I denouce unto you from the living God that destruction and damnation is the end of all such 2. Family godliness He that hath set up Christ in his heart will be sure to study to set him up in his house Let every family with you be a Christian Church every house a house of Prayer every houshold a houshold of faith Let every housholder say with Johua I and my house will serve the Lord and resolve with David I will walk within my house with a perfect heart Let me press upon you a few duties which I have been long harping upon but alas I speak it to your shame with many too too many of you to little purpose in general First Let Religion be in your families not as a matter by the by to be minded at leisure when the world will give you leave but the standing business of the house Let them have your prayers as duly as their meals is there any of your families but have time for their taking food wretched man canst thou find time to eat it and not find time to pray in Secondly settle it upon your hearts that your souls are bound up in the souls of your family They are committed unto you if they be lost through your neglect will be required at your hands Sirs if you do not you shall know that the charge of souls is a heavy charge and that the blood of souls is a heavy guilt O man hast thou a charge of souls to answer for and dost thou not yet bestir thy self for them that their blood be not found in thy skirts wilt thou do no more for immortal souls thèn thou wilt do for thy beasts that perish What dost thou do for thy children and servants Thou providest meat and drink for them agreeable to their natures and dost thou not the same for thy beasts Thou givest them medicines and cherishest them when they be sick and dost thou not as much for thy swine more particularly 1. Let the solemn reading of the word and singing of Psalms be your family exercises 2. Let every person in your families be duly called to an account of their profiting by the word heard or read as they be about doing your own business This is a duty of consequence unspeakable and would be a means to bring those under your charge to remember and profit by what they receive See Chists example in calling his family to an account Mat. 16. 11. 13. 15. 3. Often take an account of the souls under your care concerning their spiritual estates make inquiry into their conditions insist much upon the sinfulness and misery of their natural estate and upon the necessity of regeneration and conversion in order to their salvation Admonish them gravely of their sins incourage beginnings Follow them earnostly and let them have no quiet for you till you see them in a saving change This is a duty of high consequence but I am afraid fearfully neglected even by some that are godly Doth not Conscience say Thou art the man 4. Look to the strict sanctifying of the Sabbath by all your housholds Many poor families have little time else O improve but your Sabbath days as diligently in labouring for knowledg and doing your Makers work as you do the other days in doing your own work and I doubt not but you may come to some proficiency 5. Let the Morning and Evening Sacrifice of solemn Prayer be daily offered up in all pour families Beware they be not found among the families that call not upon Gods name for why should there be wrath from the Lord upon your families O miserable families without God in the world that are without family Prayer What have you so many family sins family wants family mercies what and yet no family Prayers How do you pray with All prayer and supplication if you do not with family prayer Say not I have no time What hast thou all thy time on purpose to serve God and save thy soul and yet is this for which thou canst find no time Find but a heart and I will find time Pinch out of your meals and sleep rather than want for Prayer Say not my business will not give leave This is the greatest business to save thy self and the souls committed to thee Besides a whet will be no let In a word the blessing of all is to be got by prayer and what is thy business without Gods blessing Say not I am not able Use the one talent and God will increase Helps are to be had till thou art better able But if there be no other remedy thou must join with thine abler neighbour God hath special regard to joint-prayer and therefore you must improve family advantages for the performing of it 6. Put every one in your families upon private prayer Observe whether they do perform it Get them the help of a form if they need it till they are able to go without it Direct them how to pray by minding them of their sins wants and mercies the materials of prayer This was the practice of John and of Jesus Luke 11. 1 2 c. 7. Set up Catechizing in your Families at the least once every week It was my parting dying request that you would set up and maintain this duty constantly in your families Have you done it all accordingly Cannot your consciences witness cannot your families witness you have not Well I thought my parting words would have done something with you I hoped the fervent request of a dying Minister would have prevailed for such a small matter with you What to this day without solemn catechizing in yonr houses Ah what a discouragement to your Teacher is this Brethren shall I yet prevail with you will you reject me now also O let me perswade you before you take off your eyes from these lines to resolve to set upon the constant exercise of this duty Surely I have done and suffered more for you than this comes to will you now deny me I beseech you let me find if ever God do again bring me to visit your houses that the words of a suffering Minister have some power with you I have sent you an help on purpose what shall all my perswasions be but speaking in the wind and all my pains but labouring in the fire Beloved have you no dread of the Almighties charge That you should teach these things diligently to your children and talk of them as you sit in your houses c. and train them up in the way wherein they should go Hath God so commended Abraham that he would teach his children and houshold and that he had many instructed servants and given such a promise to him thereupon and will not you put in for a share neither in