HENDERSON, SEDGWICR PARK. PARKERS OF OXFORD
THE POOR MAN'S FAMILYBOOK. Teaching him how to become a true Chriftian. 2. How toLive as a Chriftián,towardsGod, him- feif and others, in all his' kelations ; efpecially in his Family. 3. How to Die as a Chriftianin Hope and Com- fort, and fo to be Glorified with Chrift for ever. Inplainfamiliar conferences between a leacher and a Learner. Witha form of Exhortation to the Sick, Two Ca- rechifms, a Profeilìon of Chriflianity, forms of Prayer for various ufes, and force Pfahms and Hymns for the Lords Day. Written by Rich. Baxter. With a requefi to Landlords and Rich men to give to their Tenants and poor Neighbours, either this or forme fitter Book. ICbe teceno (113 ,tttorr. I. o Nn O N: Printed for Nevill Simmons, at tiffe SiLn thé Princes Arms in St. Paul's Church -yard. i6; 5.
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ItAtttlittiAtitlif,MM ARequeft to the Rich. dli! Book was intended for the ofe ofPoor Families which have nei- ther money to buy met/2y, nor time to read them: I much defired therefore to have made itfhortcr; But I could not do it, without leaving out that, which I think they cannot well gare. That which vs goken accurately and in few words, the ignorant underfland not : .end that which is large, they have neither money leifure nor memory to make their own. Being unavoidably in thisflreiçht, the frrfl remedy /yeti) inyour hands I humbly propole it to you for the fouis ofmen, and the comfort ofyour own, and the common good, on the behalf of Chrifi, the Saviour ofyour fouls and theirs, that you will be- flowone Book (either this or force fitter) upon u many poor families as you well can. if every Landlord would give one to every poor Tenant that helath, once in h s life, out of one years i 3 rent,
rent, it would be no great charge in comparifon of the benefit which may be hoped for, and in cornpar,ifon o fwhat Prodigality confumeth. The price of one ordinary dafh of' meat, will buy a Book : .dnd to abatefir every Tenant, but one difh inyour lives, is no great fel fdenial. If you indeed lay out all that you have better, 1 have done. If not, grudge not this little , to thepoor, and to your felves : It will be more comfortable to your review, . when the rekconing cometh, than that which is ffrent on Pomp , and ceremony, and (uperfluities, and fefhly pleafures. AndilLandlords (nhofe power with their Te Hants is ufually great) would alfo require them f riorfy'to read it (at leafi on the Lords dayes) it may farther the fuccefs. .And I hope rich citizens, and Ladies, and richYeomen, who can- not tbem(elvesgo talk to poor families, will rend tbent fuck a mmejèngcr.as this, or fore fitter Book, to rnfirrtt them, Peeing no Preacher can begot at (ocheap a rate. The Father offjririts , and the Redeemer of fouls, perfmade and a fi lys A to workwhile it is d,áys and ferve hts Love sand Grace, for our own and other wens falvatáon. Amen. Your humble. Monitor, Avg, 26, 1672, rAjc%. 5'axter.
1040101MMION TO THE READER R. Arthur Dent's Book called The Plain Mans Path way to Heaven, was fo well accepted becaufe it was a plain familiar Dialogue,that, about fortyyears ago, I had one, Paid to be of the thirtiethImpreífion. While I was thinking to endeavour the reprinting of it, thole reafons that hindered me,did perfwade me to do fomewhat like it to the fame Ends. Accordingly I began in the three or four firh dayes Conference to (-peak as much as I could in the language of the Vulgar, though I thought it not bell fo to hold on to the End ; i. Becaufe it would have made the Book too big, or elle have neceffitated me to leave out much that cannot(in order to prauice)be well (pared ; 2 .Becaufe I may fuppofe that riper Chri- hiansneed not fo loofe a hile or method as the ignorant and vulgar do; And the later part of the cook fuppofeth the Reader to be got above A 4 r ho
To theReader. the loweft form, thoughnot to be a Learned ac- curate man: The titleof the Book is rough ac- cording to thedefign. In the Conferencewith the Malignant I have brought inonly fuch objections, as are now molt commonly ufed, and therefore whi ch the ignorant moll; need our help againft. I have two things that fome Readers will think need an excufe: T. That I. have put, in the fixth dares Cón rence,'two fheets of Inftruetions pu® b!ifhed hertofore. Which I did, becaufe fuch fmall things alone are cart away and loft ; and becaufe I would neither write oftener than is needful, the ,fame things, nor yet omit fo. necef fary-a part.. I I. T1 A I-have publithed forms ofPrayer and catechizim' : But I havenot now fo little to do, as to confute their conceits, who think fuch forms tobeunlawful or unufeful. But that they alenot bettertdone, I confefs doth need more excufe than I can give you. I expeé that the Carechithi fhould iatisfie but few ; for neither it nor any that ever I faw cloth -fully fatisfie my felf. Ìt°is harder than moll think to fuite the words' both `Co the Matter and to theLearners. Had I ufed fewer words, I muff have left out fome of theneceliary matter. Had I ufed more, I had overmatched the memories of the weaker fort. Themore Ignorant any one is, the more . ords his i!nde3fl ndin neèdcth, ànd the fi wee r cis his;. 4I '.nosy nrea,': t ï : :and t447ho c:in KIVe the
To theReader.." the fame man few and many? I have therefore put butfew into the Catechifm to be Remembred, and put the reft in the Expoftion to be Read.Thpfe that think that fo fhort a fummary as the Creed, Lords Prayer andDecalogue, with the Baptifmal Covenant, which make up the firft Catechifm, is unufeful, are not ofmy judgement, nor of the an- cient Churches, whomade thefe the tat of mens Chriftianity,and fitnefs for Chriftian Communi- on. I know that the Expofition of the longer Catechifm, is too hard for the ignorant that have no .Inftruáer to open it further to them ; and that the firft part (about God) is harder than the reft : But that is from the incomprehenfiblenefs of God, withwhom yet order requireth us to begin; and it is fo in moft fyftemes of Theologie : And the Reader that underftandeth it not at firji, muff come back, and Rudy it again; For He that is thefirft andthe lait, muff be the firft and lait of all thefe ftudies. I had thought to have done as others, and have added another Catechifm with numerous and fhorter anfwers But I was afraid of overdoing. The hard paffages which the younger do not reach, are not unufeful to the riper, whomuff have their parts. The Lord be your Teacher, and biefs (when we are dead and gone) the Inf}ru&ions which we leave you, ac- cording to hisVVord and VVill The
The Contents. He firs dayes Conference. page r. The cons t ion ofa f nnner : Ofend the certainly what fate his foul is , neceffity of looking after it : what are the true Evidences ? true Faith, or tru Ivepentance Helps to a true judgement of f The fecond dayes Conference. P. 53 of Converton : what it is: t Bel our and Will, andPraarce. ofLove f others. OfBaptifm, and Infants right to it. OfCovenantingwith God. p. 89. The confutation iconference. lignant contradittcrPs and The C Í. cavillers : Proving fully the Necety of a holy and heavenly heart and life, again/i the foolifh wranglings of the u íg dly, and their fcorns and reproaches off ft The fourth dayes conference. P. 149. The Refolving and aetñtlto trserton for pardon `'f Againfl. Delay. what f fn, What fns are pardonable to dofor How o after- fins are pardoned, g race to the Covenant. How to obey the spirit : and How to know its motions. what pale to Live by. what church to be of. what' f ?;ons
The Contents,. means to fife. About our Callings. whether an uncertain,or unfoundperfonmayCovenant with God ? The gooduefs ofa holy lfe : ofpublic, Confelflon offin. Thefifth th dayes Conference. - p, i So Directions to the Converted againf Temptations. i A¿ainft paxzliny difficulties in Religion. 2. Againfl Melancholy and perplexing fears. 3. Doubting your own fncerity. 4. AgainJii carnalfecarity. y. Againji fnfuality, pride and covetoufne fs. 6. From ,fed s, divi/ous and controver fes. 7. why ,God will damn o many in Hell.` what to da in cafes ofChurch- divifaons anddifputes and herefies. 8. Againft mifakins the nature o( Religion, and maiming it. 9. Againf cuflomarinef' and coldne f and decay of zeal. To. Again!! temptations to doubting ofthe truth of Chrif,the Scripture. or the life to come. Thefixth days conference. p. 246. Za/iruc ions for a holy life. i . The necellity, Reafon and Means of holinefs. 2. The parts and practice of a holy lfe (for inftruc`tini others.) Thefeventh days 287. g Of a holy family : How neceffary : etfieciply the Education of Children. How to do it. The duties ofHitsbands,wives, Matters, Servants, Children to each other : ofSubjects. How to /endevery day. How oft, when andhow to P ys &'c. The
The Contents. The eighth days Conference. ). 323. Iow to(pend the Lords day in hrJltad tFamilies, and in the Church, and in fecret order of the duties of the day. w Boo to u ao read. what Minifters t o derfland. How to remember. oread help affection. How topractife. H Scripture. of publick prayer po pf e Marat How to receive the Lords ion : what youmull underfiand, what you mull be, and whatyou mull Zlnderfland do. t. what are the Ends of the S crament : and The what are the Parts : 1. The Signs, fer Matter and Manner. 3. The things fignified : Means c and Ends. 2. Iwhat n on : i .what is the Confe the Commemoration ? 3. What is the communi- cation and participation 6e How vhtheChriflzans chrifis body. 2. What t molt come ? whether doubters,or the hypocrites ? who to joyn with. 3. what urne particular pre- paration.what t to do at the of Commu what is there to move us toit ? The order r dne' time ofSacramental duties. what t after Communion,OfMeditation : matter, time and manner. of fecret paid `T. h of conference ofHumiliation or Fall The ninth days Conference. p. 36t pirertionsfor afafe and comfortable de oth. 4 wakening thoughts ofdeath . f Th
The Contents. The great benefits of them. Preparation in health. How to keep up Faith, Repentance. Comrhitting ourpals to drill ; whether to trufi to any thing in ourfclves. ofobeying the spi- rit : OfLove to God. More directions to pre- pare for death in health: and in ficknefs. The lagprayer ofddying believer. Short inftruftions to be read to (or by) the lick that are unprepared to dye, or in a doubtful fiate. p.421, Forms of Prayer, Praife and Catechifm for the ufeof ignorant Families that need them. . THejhortefi catechifm in three Q_ieflians. 2. The explained pro, fe[fion of the Chr P. Re- ligior infleadofa Catechifm. P. 432* '3. A ,%hurt Catechifr for thole that have learned the firft, being ten Qeftions, n'lth a large Ex- po ition. 4 Morning Prayerfor afamily. .p. 434 -5. A fhorter prayer fir the morning, in the method of the L9rds prayer, being but an a . expu/itionofit. p. 468. 5. Aprayerfor morning or Ev. rein în famili°s. . Anotherfir° the rime re'ç. P 472- p. 478. 8.A
The Contents. 8. //Prayer before meat, and Thankfgiving after meat. p. 486. 9. ,A Prayer for converting grace, to be ufed by filchas arc convincedof their miferable ate. 487. 10. A confef?ion and Prayerfor apenitent fanner. p. 494.. i i . Prayer andpraifefor the Lords day. p. 499. i2. Afhorter firm ofprayer and, praife for the Lordsday. p. 511. 13." .Rformofprayer for the Fick who are unrea- dy to dye. P. 517. 14. 4hurtprayerfor children and Servants. p.52r; ,1 5. Aplain and fhort prayer for Families, for Morning and Evening. P. 525. 16. APfalrnfor apenitentfanner. p. 5 2 9. 17 APfalm ofpraife to our Redeemer: ejcially for theLords day. 531. IS. 4Hymn, or Pfalmofpraife. P. P.537. zz li Cr vn- 71 2--,
flitlftlfitUMWIAlffl Itig Pool Mano famíip The Firíic dayes Conference. The Convi¿lionofan UnconvertedSinner. Speakers, Patel, A Paftor. Said, An Ignorant Sinner. tad. Hen I faw you tart, Neighbour, I Mold you, that both my Love to you, and my Office, do bind me,befides my publick preaching, to watch over every perfon of my flock, and to inftru&, and help them man byman, as far as I am able and they content Thus(a) Chrift himfeif initructed (inners, and thus muff we You know we cannot fpeak fo familiarly, (a) 7064' d. 3. I,2, i ,,^"ce ando
'' t e Pow ano f amiip Took: and cone fo dole to every ones cafe, in a common Sermon, as we may do by conference : And in con- ference it is not a little rambling difcourfe upon the by that is fit for fo great a bufinefs ; and therefore in- treated you to allow me now and then an ho et and fober talk with you , when all other >;rnaders might for that time be laid by ; And I am now come to claim it asyou promífed. Saul. You are welcome, Sir i I. confers to you that being Ignorant and unlearned, I am loth to talk with fuch a man as you, about high matters, and things ofReligion, which Ido not well underfland : But becanfe you defired it, I could not fayyou nay. P. You Ihall fee that I come not to di/pute with you, or tocavil, or todo you any harm, nor to pofe youwith any needlefs quefions, nor to tryyour Learn. ing ; but only to help you before you die, to make Pure of everlafting life. f n y f S. Ihave fo much rea o m el , as to know, that Chrifis eiiíinifl'ers are like Nurfes that muff cut every Child his meát, as it is fitfor him ; And that ifI were lick, it is not a long fpeech of my Phyfacian, that will ferve to cure me ; but he muff come and fee me, and feel,, yny pu'lfe, and find out `yry difeafe, and then id me what will do'mc good, and how to tale it. But to tell yois the truth, Sir, there- are fo many bufe fellows , that love to meddle withotherfolks matters, and cen- fure others, and do but trouble men, either to draw them to their own opinions, or elfe to makg them felvesTeachers and to feeni bitter than they are them (elves, that I reds firft^' unwilling You, fhonld trouble me with fuch matters `Dill 1'r/3o-tight with my felfthat Lam one of your cbarre, and till I heard how dif-. cre tly, and tenderly and well, you (peak to thole tioat
too ? fiano famutp rook. 3 that have,been with you. 4nd now I am ready to re- ceiveyour inflruEfion. P. But I have this one requeff to you before we be- gin, that we may doall with Reverence as in the pre- fenceof God, and beg his Blejfing ; and that you will notbe offended with me, if I (peak freely, and come clofe to you; as longas you know that I have no ends of my own, but only in Love to feelt the falvation of your foul : And it is nòtflartery that will cure difeafes, or fave Souls, S. Iconfefmans nature loveth not to be fhamed or galledor troubled ; But yet, God forbid that I fhould be offended with you, for feek,ing my own good For I know you . are wirer than I, and know by your Life andLabour that it is nothing but all our falvation% that youfeek ,. P. I pray you (b) tell me, what cafe do you take your foul to be in for another world ? and what do you think would become of you if you fhould' die this day ? S. God knows what he will do with us all, I know not :'But we mußhope the bell, and put our trufl in the mercy ofGod. P, No doubt but God knows; Brit do you think that we may not (c) know our lelves ? May not a man know certainly whether he (hall be faved or not ? S. 1 think, not we can but hoe well, but not be fore. For who can tell thefecretsofGod ? P. Cannot a man know it, ifGod fhould tell him ? S. 211: But God tells no bodyhis mind. (b) I Pet. 3.15. (c) 2Cor. 13.5, B 2, 7. Do
4 CDCpow Moo feurtiipToolt. P. Doyou not think the (d) holy Scripture is Gods word ? and that whatever it tells us, that God tells us? S. Tes : Icannot deny that. 1'. Do you believe that there is (e) another life after this, and that mandyeth not like a dog, but that his Soul goeth either to Heavenor Hell ? S. Tes: that mug not be denyed. P. Seeing Heaven is an unconceiveable Glory, and Hell the mat unexpreffible jnifery, do you not think that there tnuft needs be, a (f) very great difference between thofe that go to Heaven, and thofe that go to Hell ? S. Tes, no doubt ; God is not unittfi: He would not take one to Heaven, and fend another to Hell, if they were bothalike. P. And doyou think that there is fo great a diffe. rence, and yet that it cannot be known ? Is a Godly man and a wicked man fo like, that they cannot be known afunder by themfelves, if they vtill ? S. No body knovveth the heartbut God. P. mother cannot infallibly know k, further than the life delareth it ? But cannot you (g) know your own ? Cannot you know what you love and what you bate ? S. No doubt but a manmay know his own mind. P. Very good t Andyouhear the Scripture read át Church, where there are abundance of Promifes made' (d rob. $ . 39. Mat.14.49. & 12. 24. 2 rim. ;. 16. (e) Ma ileb.9.27.(f) Mat .z5. Pfal.i d.3. 17, 18.Rom.8.5,6,7 ,9.(g) 2, Cor.l: .5. a Ph. 3.14, 24-, cj. 4.13.G 5.79)20. to
Cbe Poo? fflano famíipZook. 5 to the Godly, both for this life and that to come ; and terrible threatnings to the ungodly? Towhat ufeand pur- pofe were all thefe, if no one could know whether he were Godly or Vngodly ? Who could take any comfort in the protnifes, if he could not know that they belong to him? S. Not unlefs he have forceguefs or hope, P. And do you not hear in z Pet, i. To. that we muff give all diligence to makeour Calling and Elation fure ? And 2 Cer. 13.5. Examineyour (elves whether you be ¡nth;faithor no : Prove yourfelves. Know you not your own felves, that yefus Chrift is in you, except ye be reprobates ? Do you think God would bid men try and examine and make fure, if it were impollible S. No, Pure; we mutt do our bell : But who can tell who are Eluted and who are Reprobates, which are Godsfecrets ? P. You cannot know before they are Converted , whomGod will convert and whom not. But when he Converteth a Sinner, he fers his name and mark, upon him ; not outwardly only as you do on your Sheep or goods but inwardly, as the (h) Parents convey their own nature and likenefs to their. Children : That is, He Regenerateth and fan$ifieth them : He putteth into them a Holy nature ; a new mind, and a new will; and turneth them to a new life : And may not all this be known ? Cannot Gods Elea be known to them-. felves, when he bath given themthe Spirit of Chrif} and made them new Creatures, and fer his certa in mark upon them ? Did you never hear z 7°im, 2. 19. rb e (h)Toh3.3,5.Rom.S.ç.iT°iat.it3.3.ri.Z.t3, i:. 2 Cor:'5.17. B 3 foin
6 'eta pool ° ano fam.íip hook. foundation (or obligation) of, God flandeth five , having thisfeat ;The Lord knoweth, them that are his ; and, Let every one that nameth the name ofÇhrifß depart from iniquity : God knoweth whom he will convert and fave from eternity ; But when men Believe inChrifi and Departfrominiquity, then they have his Peal of EleFlion on them, and by it they may know themfelves that theyarehis. S. I cannot deny what youfay,for it if plain. P. I pray you tell me further ., Have you not read or heard, that one fort are called in Scripture the Children of God, and Paid to (i) have his Nature , and his Image ?and therefore are faid tobe Regenerated and born again, and Born of God, and begotten by incorruptiblefeed to a lively Hope, and a never fading Crown in Heaven, and are made Holy as he is Holy t And the other fort are called (k) the Children of the ['evil, and faid to be of him, and to be ruled as Captives by him, and to do his works and will ? And dare you think that God and the Devil are fo like, as that their Image, and Nature, and Works, and Children, cannot be known one from another ? S. ,darenot thinkfo. forbid. P. And have you not heard in Scripture abun- .dance of particular Marks laid down, by which we may know whether we are the Children of God ? And can you think that they are all laid down in vain? S. No ; noneofthe wordofGod is in vain. P. And doyou not hear exprefly that by thefe marks (i)2 Pet.I.4.I Pet.I.ÿ,,15,IÓ,I. (ÌZ)Yoh.8. 4*iO ° .. , 2 risr .2.25,26.I Job. 3,8,9,ICmf11, 13.10. Ft'
Cue pm? ,Famíi*p Zook. 7 we may f new that we (1) are the Children of God ? And that knowing it, we may :Rejoyce, even with un- füeakable glorious joy ? And that Believers are Com- manded to Rejoyce in the Lord, yea alwayes to Re- joyce ? And Gods word cannot be falle, nor doth it command the (m) ungodly thus to Rejoyce : There- fore certainly aman may knowwhether he is the Child of God, ornot. S. I never thought offo much before ass you have toldme : I cannot deny it. Tut I mujß confefs that I have nofueh knowledgeofmyfelf. P. lie not offended with me, if I freely proceed upon your own confeffion. Have you no affuranceof your falvation ? nor certain knowledge what cafe your foul is in ? Tell me truly, what care, what (n) di- ligent, labour have you ufed to have made all lure ? Is it becaufe you could not get affurance ? or becaufe you would not doyour part ? Can you truly fay that you have fet your heart upon the matter, and made it the greateft ofyour care and labour in this world, and left nothing undone which you were able to do,tomake lure ofeverlafting life ? S. I would Icould fayfo ; But I confefss I cannot : God forgive me, I have had fame Pallor thought of thefe matters upon the by ; But I never laid outjuch ferious thoughts, filch earneji labours upon them as you fpcak.of. P. Have you not ? I am lorry to know it : I3 ut I pray you tell me what is it that hath hindred you ? (i) 2 Cor.r.r2. Ga1.6.4. Heb.3.6. Phil.3.i, G 4, 4, PM. 33.r.Roná.5.7.. 17'hef r6. r Pet.1.6,8.(rn)I. 9.1.h) 2 Pet. 1.1o. Ifa.55.1,6, 1o.Mat.G. 33. ¡ui7, 6.27 ; B 4 S.
Poiv fflam( fan2413od. S. 414e, Sir, many things have (o) kindred the s One is thecares andbufinefs and croffes ofthis world, which have talon tap mymind and time. Rod another is the vain pleafures of the flefh, the delights offenfe, anda daily contentednefs in the particulars ofmy pro-, ffierity. Something or otherfo tookmc up, that my mind hadno leifure nor roomforGod, P. And do you think you have donewell and wifely ? will this courfe ferveyour turnfor ever ? what have you now to Thew of all the pleafures that fin afforded you, everfence you were born ? what now are you the (b)bet- ter for every merry hour that's part ? for every fweet delicious dith ? for every pieàfant merry cup ? for every playful day or company ? for everywanton tuft and dalliance ? Tell me now what good, what fweetnefs, what inward comfort, is left behind? what the betterare younow for all ? } S. ou neednot suk,me fucha ynetlion. the pleafure is gone of all that's pall. ; but I am fill in hope of more, P. And how longwill that endure which you -hope for? Are you fure to liveanother week, or day or hour ? And are you not lure that an end will come and (q) fhortly come, and unrefiftibly come ? And itvhere 'th n e areall . 0 your delights and merrtments ? Do you think that death is made more fafe and comfortable, or more d tngerous and terrible, by the remembrance of finful pi eafures of a flefhly life ? Go try, ifyou can comfort a dying man,(that is not mad) by telling ¡ litt ttiat he path had a 'life of fport and pleafure , or (o) Alat.13i22. Lul;S p r4.& 2i. 34Iom.8.b,7 g® rii.3.z9.P also. 34(p) Eccl.r.2,3,&c.Allis Vani- u ndvexation. / Lu .12.19 zo. t
SOe Poo?Mano famitp 13oo14. 9 that he had hiscups and feafts and whores and honours, for fo long a time ; and that. he (r) bath hadhis good things here ; and that this world hath donefor him all that it can do, and now he muff part with it for ever. Go try, whether death be more comfortable to Dives, wh,o is cloathed in purple and filk,and fareth fumptuou- fly or delicioufly every day,than to a Lazarus that wait_ eth in patient poverty for a better life ? And as for all your poffeffions and wealth, what will they do for you, more than to be the fuel of theft tranfitory delights ? that your flefhly lufts may not lack provifion? Will you carry any of it with you? Will it make your death morefafe or eafe ? or do you not know that unfanctified wealth and pleafures do all leavenothing but their fting behind, and prepare for e- verlafting woe ? S. 1 1, iow all this ; Andyet this world bath a mar- wellous power to blind mens minds, and take up their . heartf, and turn their thoughtsfrom betterthings. P. It's true with thofe that are blind already, and never had fpiritual wifdom or holy inclination , to mindCod or any thing truly good. But ifmen were well in their v(rits, could the beaftly pleafures of the flefh fora moment, be preferred before holy ever- lafting pleafures 3 Could they be quieted in all their" mifery, with the pride and pelf of a few dayes, and which they know they mutt fhortly leave for ever? Coulda life that is pofting fo fpeedily to its end, make men forget an endlefs life? But tell me, Neighbour ; Did you not know all this while that you mull. die ? youmull certainlydie ? you (r.) Luk;i6.Z5,
10 OpPoo? s ano fanü[p oo . muff jhortly die? And did you not know thanwhen death cometh, Time is gene, for ever gone, and all the world cannot recai it ? Did you not know that your O f)bufinets in this world. was to prepare for Heaver; and to do all that ever muff be done, for your ever- laftinghope and happinefs ? And that it muff go with all then in Heaven and Hell, as they have prepared here ? S. 'have heard all this, but it was with a duR and freepy mind ; It didnot firme up tofober confidcration, becaufe Poopedfill for longer life. P. But you know that the longeff life muff have an End : Where now are all that lived before us ? And alas what are an -hundred years when they are gone? what now is all your Time that is paff ? But tell me further ; What fhift made you all thiswhile with your Confcience ? Did you never think of the (t) end ofall your profperity ? and of your fouls appearing in another world ? Do younot pats through the Church- yard, and fee the Graves, and tread upon the duff of thofe that have lived in the pleafures ofthe world before you ? Have you not feen the Graves opened and the Carcafes of your neighbours left there in the filent darknefs, to rot unto ugly loathfomenefs and duff? Have you not Peen the bones, the skulls of your Fore- fathers, and the holes where meat and drink went in ? And did you not know that all this muff be your own condition ? And is fuch a life better than Heaven ? And fuch a corruptible body fit to be pampered Withall the é (f) 1'vat.6. t 9, (t) I Pet04..7. L4, j Zrr9,2o. z Pet.3, t r.Pfcl.3737,33,d'G'R©rn.G.2I,22o2 Cor.II. I 5.Phai. 3. i 9. care
Itbe pow atto farrtíip 113ooti. II care and labour of our lives, whilft our fouls are al-, molt forgotten and neglected ? S. God forgive zu ; we forget all this, though we have dailyand hourly remembrancers, till death isju,i upon as, and then we do (u) perceive our folly. I ac once fack,, and like to die, and then I was troubled for fear what would become of me: And Y fully reflved to mend my life : But when .1 was re- covered, all wore off, and the world and the fíefh tool;, placeagain. P. But you are a Man and have the ufe of Reafon. Whenyou confefs that you are unready to die , and havedone no more to make fure work for your foul, tell me, what fhift make you to lie down quietly to fleep, left you fhould die and be paff hope before the morning? Are you not afraid in the morning left you Mould die before night, and never have time of Re- pentance more? What fhift make you to forget that if you die unready and unconverted, you are a loft and miferable man for ever ? Are you fure at (w) night to live till morning ? Are you fure in the morning to live till night ? Are you not fure that it will not be long? Do you not know by what a wonder of provi- dence we live ? How many hundred veins and arteries and finews and other parts our bodies have, which muff every one be kept in order ? So that if one break or be ftopt, or ifour blood do but corrupt or fowre, or our other nourifhing moiflure be diftempered, or our fpi- rits be quenched, how quickly are we gone ? And dare youwilfully or negligently live one day, unpre- (u) Pfal.7833,34,354-c. (w) Prov.27.I.Mat.24. 44. 4,14k:12.19,20,4. pared
i,: 2 epe Poo? anz famiipZook. pared for death in fo llippery and uncertain a life as this ? S, "oufay well :Butforall this uncertainty I than, Ood Ihave liveduntil now. P. And will you turnGods patience and mercy into prefiamption, to the hardening of your heart, and the delaying of your Repentance ? Will he alwayes wait your leifure ? As long as you have lived, will not Death come, and !hardy come ? And where are you then? and what will you do next? Have you ever foberly bethought you, what it is for a foul to take its ,farewel of this world, and prefently to ap- pear inanother world, a world of fpirits good or bad , and ro be (x) judged according to our preparation in this life, and to take up a place in Heavenor Hell, with- out any.hope ofever changing ? S. Tau trouble me and make me afraid by this talk: Put Death will not be prevented : And why then Mould we begin our fears too foon ? They will come txmc enough of the1,¡elves, Thefear of death is agrea- terpain than death itfelf. P. Alas, is dying all that you look at ? Though Beath cannot be prevented, Damnation may be pre- vented. Dying is a fmall matter, were it not for what cornett] next. But can Hell be efcaped without fear and care and ferious diligence ? Or had you rather be condemned for ever, than be frightened to your duty, and from your fin and danger ? Is Hell eater than a little neceffary Fear and Care ? If. you were either a `Beall or a Devil, there were fotne fenfe in what you fay. For ifyou were a Beall, you had noshing, after (x) ,r1Mat.25. death
ano faanítp 'Zoott. 13 death to fear , And therefore the fear of death before- hand, would do no good, but increafe your forrow. And ifyou were a Devil, there were-no hope : And therefore you might delire not to be tormented before the time ; for it will come time enough at laft. But God be thanked, neither of thefe isyour Cafe : You muß live for ever : And you may live in Heavenly Teyes for ever ifyou will. And are not thefe things then to be fore-thought of ? S. Really Sir, I. am afraid if I fhould bite fee my Pelfto think, of another world, and the State of my foul,as ferioufly as you talk of it, it would frighteis me out of my wits ; it would make me Melancholy or mad. I have feen fore people moped and melancholy with beingfo ferions about fah things ; and therefore donot blame me to be afraidofit. P. Godbe thanked that youhave yet your Reafon And feting you have it, will you Rudy of these few Queftions following ? r. What did God give you your Reafon for, and differenceyou from a Beaft, but to ufe it in prepara- tion for an endlefs life ? And is iteí`lladnefs to ufe our Reafonfor that, which it was given us for, and which we are made and live for ? 2. Is not that man at-1744y mad already, who hash a God to fervei and a foul to fave, and a Heaven to get, and a Hell to efcape, and a death to prepare for, and fpends his life in worldly (y) fooleries that all periíh in the ofng, and leaveth all this work undone ? is henot mad and worfe than mad, that fetteth more (y) Lul. i 2.2o.Pfal.14. I.& 92.6. Jeer, 17. Ir. Pro. 14, q!Eccl. 5.i,4. Lts:íL,24.25. by
14 Abe loo? 9, an famííp 'Zook. by there trifles than by his God ? and fetteth more by a little meat and drink and beaftly pleafure, for a few dayes, than by an endlefs Heavenly Glory ? That careth more for a body that muff rot in the earth, than for a never dying tout ? That fpareth no pains to avoid Marne and poverty and ficknefs; and will do little or nothing to avoid everlafling Ihame and pain and horrour in Hell ? Tell me, if your wife and child fhould behaverhemfelves but half as madly about the . things of this world, would you not fend them to Bedlam, or ro a ;Phyfician prefently, or bind them . and ufe them as the mad are ufed ? And is it not a pitiful hearing, to hear one that is thus mad for bis poor foal, to neglect it Rill and cart it away, and fay hedoth it for fearof being mad ? More pitiful a thou- fand times, than to hearone in Bedlam fay ; I dare not take Phyfick left it make me mad. Were fuch madnefsa difeafe, it were but like a fever or another ficknefs, for which God would not punifh us, but pity us If you should fall into direafedmadnefs or melancholy, though it is a fad difeafe, it would not damn you for iris no fin. But when teen have Reafon for trifles and none for their falvation, and are wife in nothing but unprofitable vanities, and cunning to cheat them- felves out ofall their hopes of Heaven, and to go to Hell with eafe and honour, God biefs us from fuch wit as this. 3. But I ask you further, what is there in God, in Chrifl, in Heaven, or in a Holy life,, that fhould make a manmad to think of it ? I befeech you, Neighbour, Confider what weare talking of. Is not (z) God bet ter than your houfe and land and fports ? Is he not a (z.) Pfal,73 , 25,26128s Pfa4Pf.63. Phi/.3., 8. better
tat Poop ano Unfit) 'Zook. I 5 better friend toyou, than any you have in the world ? And will it make you mad to think of your houfe or land or pleatres ? Do not all men confefs that we should love God above all ? And if it make you not mad to love your friend, or your riches, or yourPelf, why fhonld it make you mad to live in the Love ofGod? Is not Love, and the noblefl Love, the fveetefl' de- light ? And will delight and the highefl delight diftra you? Tell me, Do you think that Heaven is a defrea- ble place, andbeiter than this miferable world, or noti Ifyou fayno, you bear witnefs againft your felf that you are unfit for Heaven who do not Love it or de- fire it, and God will deny you but that which you had no mind of. But if you fay, yea ; then tell me why the Hopes ofeverlafting Heavenly joyes, and the fore- thoughts theroffhouldmake one mad ? Alas man, we have no other Cordial againft all our Calamities in this world, but the Hopes and fore-thoughts of the yoyes ofLeaven. What have I to keep me from be- ingmelancholyor mad, but the Promife and belief of endlefs Glory ? If God and Heaven be not our Best;, what are we but beafts orworfe ? and what do we live for in the world? and what have we for one day to keep up our hearts under all our Croffes, but the comfortable fore-thought, that we íhall for ever be with the Lord and all his holy ones ? Take away this, and youkill our comforts I Our Hearts would fink and die withinus. And do men u fe to go mad for fear of theirfelicity ? and with delightful thoughts of the only Good ? -S. All this is true ifa man were fore of Heben But when he muff think of Hell too, andhis fears are ,g-reater than his hopes ,the Cafe is otherwii. P. Now you fay foraething : But I pray you con:. fider
16 szpe PowMano fantílp Zook. rider, That it is one thing to think of Hell defpairing y as thofe that have littleor no hopes to efcape it : This might make a man mad indeed : But this is not your Cafe. Iut. it is another thing to fear Hell, as that which you (a) may molt certainly avoid, and with- al! attain eternal life, if you will but content to the oarsof that Saviour, who will freely fave you. No man (hall be damned that is truly willing to be : faved ; To be faved I fay, from Sin and Hell. S. I pray you tell me then, what maketh the thoughts ofthe world to-comefo terrible to us? and what maketh fomany that are troubled in Confcience, to bemelanchoä 4y, or to livefofadalife? P. I will tell you what. I have had to do with as. many Melancholy Confcientious perfons as any one that I knowof in England And I have found that a , there isnot oneof many of them, but it is forne (b) worldly crop which makes them Melancholy, and then it turneth to matters of Confcience afterwards, when they have a while had the difeafe. 2. And for the moft part, it befalleth very few but either weak, irited tender Women, whofe brains are fo weak and their fancies and paons fo ffrong and violent, that they can bear notrouble nor ferrous thoughts, but their Reafon is prefently difturbed and born down or elfe forne men that by natural diftempers of body, either from their parents, or contrac`tcd by fame difeafe, are fpecially inclined to it. 2. And when I have known it befal force few in their firft Repentance, it bath ufually been fame very heiaoic (a)Ifa.S5. z,a, 3,6,7.e.Mact.l 1.z8.Rev.z2.17.Mar. 16.16.10h03.16,18,19. (b) z Cor.74o,11. fnnera,
Pow fflano famitpZook. 17 !inners, who have lived fo debauchedly in drunken- nefs, or whoredom, or committed Perjury or murder, that Confcience did more terrifie them than they were able tobear. But thiswas not from any harm that the y apprehended in a Godly life, but becaufe they had been fo ungodly: This was bury the fruit of their former rcickednefs, and partly Gods jufiice that will not pardon heinous finners, till he hath made them per- ceive fin is evil, and that they muff indeed be be- holden tohis mercy and to Chrift. But ufually when God hath broken the hearts of fuchmen by his terrours, he tenderlybinds them up with comforts, and maketh thofe terrours very profitable to them, as long as they live. O how precious is Chrift to fuch ? How fweet are the promifes of pardon and falvation ? flow odicus is fin to them all their lives after ? But if it (hould fall out, that fuch a wicked man Repenting, fhould never recover from his melancholy fadnefs, it is a thoufand times better and more hopeful State, than he was in before, whenhe went on in fin with prefumption and delight. 3. And there is another ufe too Common, like the cafe of force women that in travel are hurt by an un- skilful Midwife. Every poor Repenting finner is not fo happy as to fall into the hands of a wife experienced Counfellour to dire& him : But fotne do diftra& mens minds about different opinions in Religion , and talk to a poorinner for this fide, and again& that fide, or about matters that are paf} their underffan- dings : And force do not clearly and fully open the nature of the Covenant of Grace, which giveth Chrift and life to all true Confenters, nor feek fuificiently by opening the Riches of Grace and Glory, to wiry mens hearts o±r ,,Dove to God ; but bend thetnfelves much C more
more to raife mensfears, and tell them more of what they deferve and what they are in danger of, if they repent not,- than of what they (hall enjoy with God through Chrift, when they come home. The ftrfi muff in its time and place be done ; but the (c) later is the great work that muff Pave the fouls. For a man is not converted and fancfied indeed, by any change that is made by Fear alone, till Love come in, and win his heart, and repair his Nature. S. You havefail fO much, as doth convince me that 'muff not forfear ofthe trouble caft away the thoughts ofmyfoul and eternity. But trulySir, I have thought of thofe thingsfo little that I am but puzzled and loft, andknow not what to do. And therefore you muff help to guide my thoughts, or I can do nothing with them: P. You havenow hintedyour felf another càufe that fo many are puzzled about Religion, and turn it to á melancholy life. When a firmer hath lifted ignorantly, carelefly and finfully all his dayes, and cometh at Taft . by themercy of God to fee his mifery, itcannot be ex -, peed that he íhould prefently be acquainted with all thofe great myfteriòus things which °h`e never did fe- rioutly mind before. And fo is like ár in that hath a` way to go that he never went, andta -book to leant` that he never learnt before. And all young Scholars do find the eafieft Lefl'uns hard, till they have time to be acquainted with them. They are like a man that was born and bred in a dungeon, where he had only candle (c) 7át. 3.34,5.Ron<.5.5.1 Pet.1.8,9.Read Luk. 15. 7òh.5.4,2. 1 Cor.16.zZ.Eph.6.24. Rom. '$. 28. 1 Cor. 2. 9.,am.I.12 G%`"' 2.5. ), light,'
Vae Poo? st_., anz famílp Zan. I 9 light, who when he firft cometh into theopen world . and feeth the Sun, is aftonifhed at the change, but. muff have time, before (by all that light) he can be- acquainted, with all the things arid perlons which he ne-. ver before faw. Long (d) ignorance will not be cured in a day : And darknefs naturally feedeth fears. But time and patience in the light will overcome them. But to anfwer your defire,I will direct your thoughts: And I think that now the next thing you have to think on, is to look intoyour heart, and look backupon your life, and come to a clear refolution of this queflion ,. whether you are yet a truly Converted firmer , and are forgiven, and reconciled to God, or not ? and whether you are yet in the way to heaven or no ? I pray you tell me now what you think of your felt? Ifyou die this night in the cafe you are now in,do you think you Mall be Paved or not ? S. God knows :hold tol you that I do not know , But I hope well: For no man mnfl de/air. P. To defpair of ever being converted and laved, is onething that you muff not do : And ro know that a man is notyet converted and to defpair of being laved without converfion , is another thing : That is your duty, if you are yet unrenewed. But as for your Hoping well, I muff tell you that there is a Hope of Godsgiving,and there is a Hope of our own and of the Devils making: And you (e) muff not think that Godwill make good the Devils word, nor our word, but only his own word. To a Repenting Believer, (d)yoh. 3 . 4,6,7 , 8. Hebo 5. Ì I,I 2,Ì 0, 3 30.4...//e1.8.3 1.4' (e) i Coro6. 9. Ga1.6.7. i Cor. 3. i 8. Eph. ). 64 I Yoh. I g 8. f4,iYel"eZZ;26r C God
1! 20 ITO "Pool 3anu jamilp 113oeit. Godpromifcth forgivenefs: and falvation : And fuch a one muff Hope for it; And God will never difappoint his Hopes : But to unbelievers, ungodly impenitent perfons the Devil and their own deceitful hearts only do promife forgivenefs and falvation. And they that promife it muff perform it, if they can ; for Cod will not. Doyou think that God hath promifed that Al! keen fhall be' faved, anywherein hisword ? S. No, l dare notfayfv. P. 133 'you think then that ifall men fhall Hope to be faved, that this would fave themever the more ? S. Nor but yet there isfomecomfort in Hoping well. P. But how little a while will deceitful comfort tart ? Doyounot know that there are forme men thatGod hath toldus thathe will not fave ? AsLta r 3.3, 5 Except ye Repent ye fhhait all perifh ? Mat.8. '13. Except ye be Converted and become as little Children ye Mall not enter into the Kingdomof Heaven. Rom. 8. 13. If- ye live after the flcfhye (hall die ? The text is plain you cannot deny it. Tell me then, If any one of thefe fhall Hope to be faved, in fuch a condition in which God faith that No man (hall be faved, fhould fuch a man do-well to Hope for the contrary ? Is not this to Hope that Gods word is falfe ? And fhould a man Hope that Godwill lie ? or-will Godgo contrary to his word ?" S, But may we not hope that God will be better than his word ?There is no harm inThar. P. That whichyou call Better is not Better but worfe. TheKing bath made Laws for the hanging of mur- derers : Ifhe fhould pardon them all, they would call it Buter to them ; But the Common-wealth . would call it worfe. For no,man could have any fecurity for his life but every one that bad a mind of his 'monpor that hated
trbe; poo2 :li anz famfípZook. hated him, would kill him if he could. And where thenwere Juftice? What is the Law made for,but to be the Rule of, thefubjefts life , and of the Judges Sentence, and to tell men what they muff expec4 ? And if it be not fulfilled, it is vain and deceitful, aid . fireweththat the Law-maker either had not wit enough tomake itwell, or hadnot power enough toexecute it. A BenefaCtor orfriend indeed may give more than he bath promifed, if he fee caufe : But a (f) Righteous Governour mutt Rule according to his Laws, or elfe he deceived] men by them ; which is not to be imputed to God. At leaft, he will not (g) lie, and falfifie his word. S. Butfirall that theKing maypardon an ofender. P. That is becaufe that weak man can make no Law fo perfeft, but on force occafions there will be need of a difpenfation. But it is not fo with God. And a Righteous King will never pardon crimes, but in Tome rare extraordinary cafe, which !hail be no difpa- ragement tohis Laws, nor hurt to his fobjec`ls : which is no comfort to all the reft ofthe malefaftors. But I doubt you do not underf}and, that God did at firft make a perfect (h) Law, which forbad all fin on pain of death : And man did break this Law, and we all 1 i11 break it from day to day by every fin ; and God heing merciful bath given us a Saviour, and by, him the forgivenefs ofall our fins : But how ? Not all, folutely : But he pardoneth us all by an Aft of oblivion, a pardoning Law : And this Law tuaketh our Faith and (f)yob 8.3.7'.1-41.8).14..H:b.12.2.1, 29.(g)7át.I. ÿ. Fleb.6. i F'. Ro m. 3. , ijoh.5. i o.(h) Ro Z I, 5. throw bout. C 3 true
true Repentance (lox Converfon);. to be the Condition ofparon. And in itGod affirmeth and protefteth hat he will pardon and fave (i) all that Believe and ire Converted, and that he will never pardon or fave them that continue unconverted in their fin and unbe- lief. God hath already givenout a pardon to all the world, ifthey will but take it thankfully on his terms , and çeafe their rebellion and turn to him and bath re- folved that they that continue to refufe this pardon and mercy, (hall be doubly punilhed, firft for their com- mon fins, and then for their bafe unthankfulnefs and Contempt of mercy. And now bethink you whether it be not fooliíhnefs, for any to fay [I hope God will forgive me, and be better than his word ?] He bath álready forgiven you if you Repent and turn to him ; Butifyouwill nor, it is impudencefora man at the fame time to Re fufe forgivenefi and yet to Hope for it to defpife merry and fay, Ihopefor mercy. What if the King make an Aft of Pardon to the kill' Rebels, forgiving them all on Condition they will thankfully take his pardon, and lay down their rebel- lious arms, were it not impudency in them to continue in arms, and refufe thefe conditions, and yet fay we Dope the King will pardon us? There are two things that. may fully refolve you that Oodwill pardon and fave no unconverted firmer : The fire is, h°caute that in his very Pardoning Law k felt (that is, the Gape! ; he hash laid and protefted that h: will not: And it is impoffihle for God to lie. The j'cond is, that the thing it feif is incongruous and unfit _(i)/1.4ir I 6.i 6. Yoh. 3. I 6, 1.8, I 9. 2,7"he fZ.7,$,p, I O. gYb _? , ; )i. fiyl,«sl.. 4 , HeG I 2. 27,.?8,29. for
CO op? .,,. anofamttp 'book. for the wife, holy and righteous God to do.. For a pardoned perfon is .reconciled to God and bath Com- munion with him : And what Communion bath light withdarknefs, or Godwith the Devil and his works ? it is blafphemy to fay that God can be a ually Re- conciled to ungodly fouls, and take them intohis coat- placencie and Kingdom. Yea what if I fail that it is a thing Impollible and a contradic`fion for a man to be forgiven and faved that is unholy and unconverted ? Ifyou knew what fin is, you would know that it is a felf punifhment and the .foreft evil ; the ficknefs and miferyof the foul : And to forgive a man, is to de* liver him from this mifery ; and to Pave him, is to (10 fave him from his fin. For fin is as it were a fpark of Hell fire, kindled in the foul, which is not faved till it be quenched. And what is Heaven it felf but the perfeft light and Love of God ? And to fay that a man is faved that Loveth not God above hisfin, and is not holy, is to fay that he is faved and not faved. S. I underflandthefe things better than I did : But Ican hardly dig-eft it, thatyou thrtisfeem to drive men tq deJ air. P. You greatly miftake : 1 am driving you from defair. There is no Hope of the falvajon of a firmer that continueth unconverted : Flatter not . your fell with fooliCh hopes of the Devils maling ;: As lure as Gods word is true, there is no Hopei of ir. Everlafl:ing Defpair in Hell is the por- tion Pf all that die unconverted and unfanai- tied. They will then cry out for evr, Ail oar -(Q.Mat. r.21. 7'it.335 C 4 ;., Ilope
24 VePon; Mang; Pmiïp 113od. (I) Hope is pall andgone : we had once hope of mercy , eat we refejid it, and now there is no hope. This thought, that there is no more Hope , will tear the ¡inners heart for ever. This is the State that I would -keep you from : And do I not thenfeek to keep you fromdeJair ? Suppofeyou met a man riding poft toward Tork, and thinketh verilyheis in the way to London, and tells You I ride for life, and muff be at London at night : You tell him that he muff turnback again then ; for he is going the quite contrary way, and the further he goeth the further he bath to go back again : tig an- fwereth you, Alas, I hope I have not loft all this time and travail ; I hope "I may come this way to London . Will not you tell him that his hopes will deceive him ; ,there isno hopeof coming to London that way, but he 'mull needs turn back ? And if be anfwer you , Tog woulddrive me to deßair ; Iwill hope well andgo on; What would you fay to this man ? Wouldyou not take him for a fool ? and tell him, If you will not believe nie,ask force body elfe, anti know better before you go on any further. So fay I to you, Ifyou are out of the way to Heaven, you tpiuft del-pair of ever coming thither (n,) till you tsars ; but that is not CO depir of çonverfon and falva Lion, but defpair of being Paved in the Devils way, that yot'i 't;riaY be'favëd inGods way and not defpair for evermore. (''anging falfehopes for foùrrd hopes, is not Ao cafl .i aya iglpe. There is nothing more hindereth (l) 'Tab ó. I 2)I4.t,i I I. 20. 6' 27.g Prav. 11.7 . ;1 32.Ifa 37.:Q. Pei vl.3;2 , tT' 3.15.I Yoh-3- 3. (rn) mq?
CO Pooh nano familp took. 2 S men fromRepenting and being faved, than Hoping to be faved without true Repentance : For who will ever (n) turn to God, that Rill Hopeth to be faved in the worldly ungodlyway that he is in ? who will turn back again that hopeth he isright and fafc already ? Tell me Ipray you, muff not every wife man have fome ground and reafon for his hope ? And thould a mans foul and evertafting State be ventured upon un- found and uncertain hopes ? S. No, ifwe canhave better. P. Tell me freely then, What are the grounds and Reafons of your hopes ? Heaven is not for all men. What have you to thew that will truly prove your title to it ? S. 1groundmy hopeon thegreat mercy ofGod. P. But Godsmercy favethnone but by Converfion Devils nor (o) unconverted men are not faved by ir. It is the refuting andabufingofmercy that condemneth men : The queftion is whither this mercy will fave you? S. Iplace my hope in lefus Chrift, who :le my Sa- viour. P. T fay as before : Chrift faveth not all men : What Hope have you that he will fave you more thanothers ? S. Is it notfaid that he is theSaviour of all men, and that he-is the Lamb of God, that takethaway thefins of the world ? P. That is becaufe that (p) Paving is his office for which he is all-fufficienr, and by his facrificeehe bath (n) Yam.3.4o. Ez k..3 3.9,1 1,49. 18.21,30,32. 14.6.(o) f.27. I1.2Thef iv7,8,d c. 2.10, 12. Rom. .zo,to the cn.,i.(p) 1011.3.16, 2 Cor.s.:9,20. pardoned
26 Sigpoo) : ßßn0 fam tp pardoned all the world on Condition that theÿ e lieve andturn toGod. But till they believe and repent they are not actually pardoned. He may be the Phy_ tìcian ofall the City or Hofpital, who undertaketh to cure all in the City or Hofpital that will truít him and rake his remedies : And yet all may die that will.not truft him, and be ruled by him. S. But Ido believe in Chrift , andBelievers arefor- given. F. Ifyou truly Believe, you have good reafon for your hopes;. But I am loth yob Mould be miftaken in fogreat a bufinels. Í ntua firft tell you therefore what; true Believing is, Every true Believer loth at once believe in GodtheFather, the Son, and the Holy Ghoft. And he believeth all Gods word to be True, and he heartily confenteth that Godbe his only God, and that Chrift be his only faviour, and the holy G )oft his fin.. EFier, and he Trufteth hinnfelf wholly to God alone , for Happinefs,, and for uftification and Saníifacation and Salvation. Do you do this ? S. I hope I do :. Ibelieve inGod and truft him. P. Let us a little confiderall the parts of faith, and trywhether you thus Believeor nor. i. Do you truly believe that without Regeneration, Repentance, Con- verfion, and Holinefs,. none can be faved and fee God ? Yob. 3. 3, 6. Luk 13.3,5. Atzttb. 18. 3. Heb. I2. 14. And that ifany man have not the fjirit of Chrift he is none ofhis ? Rcm.8.9. If yqu do nor, ydu Believe not theword ofGod. 2. Do you take the (q)Love ofGod and the -Hea- venly Cloy to be your only Happinefs, and Trull to (q}'Pral.;3.25. 63.3.& 4.6,7. nctliinö
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