singing of Psalms It is proper for the Sabbath but never out of season we leave that and occasional instruction of families out of the Scripture to private Christians as God shall give them opportunities and an heart thereunto Only commending them as duties fit to be sometimes done and not wholly omitted by any 2. Having thus far offered you our thoughts for the Family-Worship of every day We come in the next place to commend to you the special sanctification of the Lords day where we shall not speak to the more publick solemn sanctification of it but keep our selves within the bounds of the private house We know our Brethren understand that by the fourth Commandment God hath reserved a seventh part of our Time to himself That what should be the seventh part under the old dispensation of the Covenant to the Jews was determined by God to be the seventh day from the Creation That our seventh part is determined by the practice of the Apostles who were wont to meet and sanctie the first day of the Week counting the seventh from our redemption when the world was as it was created anew That we are tied to the sanctification of this day by the fourth Commandment none can doubt but he must question whether there be ten Commandments or no or whether the fourth be a Moral Law Nor can any sound reason be given why the fourth Commandment should not concern Christians as much as any of the other nine Hence it is plain that it must be kept as a day of holy rest from labour and recreations at other times lawful and to spiritual services publick and private These being the confessed general duties of Christians as to the sanctification of the Sabbath we shall only offer some Propositions for particular practice in reference to these general ends 1. That all heads of families take care that no kind of civil labour necessary to be done which can be done before be left to be done in any part of the Sabbath For no work can be justified on the Sabbath as a work of Necessity which though necessary to be done might yet have been done before that day cometh 2. That all Christians would endeavour but those especially whose callings in the world do not so much hinder them the Evening before the Sabbath to direct their family-duty as much as they can both as to Instruction and Prayer to prepare the several persons of their family for the Sabbath 3. That all heads of families would take care that on the Morning of the Sabbath they their children and servants rise up from their beds either as soon as on other dayes or at least so soon that the necessary business of the family may be dispatched and family duties performed before they go to the publick service 4. That those of their families who are not employed in any necessary work of the family whiles all the rest be ready employ their time being once ready in reading the Scriptures or other good Books 5. That the heads of families so order the rising of their families that morning that they may have full time to do their houshold necessary business and also to attend family duties In which we conceive it is the duty of Christians that day to spend some more time than on other dayes because it is a day wholly dedicated to the Lord. 6. We commend to our brethren as part of their family duty that morning to instruct their families in the Nature of Worship the several acts of it The true manner both of the outward and inward performance The morality of the Sabbath the true way of sanctifying of it To which purpose we recommend to them Mr. Sheppards Treatise of the Sabbath clearing the morality and Mr. Bernards threefold Treatise of the Sabbath 6. After the publick service in the morning and dinner which we think that day should be moderate we recommend to our brethren if they have time the calling of their family together repeating the Sermon heard to them or examining them about it and prayer and the like we again recommend to them after Evening Sermon and before Supper 7. We commend singing of Psalms to our Brethren as a special duty of the Sabbath we find that David composed Psalm 92. on purpose for the Sabbath We desire that our Brethren would not omit it at least to do it once every Lords Day 8. Finally We beseech our Brethren that they take especial care of all within their gates on the Lords Day that they profane not the Sabbath by unnecessary work sleep or recreations It is a day of rest but of holy rest A day of rest and therefore profaned by labour that is worldly and unnecessary An holy rest and therefore profaned by excessive sleeping which is natural rest idleness or recreations which are but a Civil rest 3. Having thus far offered to our Brethren our thoughts in reference to their families we conclude with a word or two in reference to their personal conversation 1. We suppose our Brethren conscientious in matters of Justice to remember to do in their callings to all as they would be done to to take heed of all gross and scandalous evils and shall only mind them of some things which God requireth of them wherein they are to do more than others as having received more from God and being under a more special Covenant and Obligations as also of some duties specially to be practiced with reference to these times wherein if ever Christians are by the Providence of God called out to a more winning conversation and to a more prudent conversation fulfilling that of our Saviour Be you wise as Serpents and innocent as Doves 1. In reference to the first We seriously commend to our brethren 1. Private prayer in their closets according to our Saviours precept Mat. 6.6 at least to be performed once every day 2. Private reading the Scriptures the example of the Eunuch Acts 8. shews how much God hath owned it and is pleased with it 3. Private self-examination 2 Cor. 13.5 Psal 4.4 4. Private Meditation commended Gen. 24.63 Josh 1.8 Psal 1.2 Psal 63.6 Psal 119.15 23 48 78 148. Psal 104.34 Psal 119.97 If Christians would be particularly instructed in this duty we commend them to Mr. Joseph Symmonds Three excellent Treatises Printed at London 1653. one of which is upon this subject 2. As to the prudent conversation of Christians and something of their farther duty in these times we recommend to our Brethren 1. As much as in them lyes to avoid all meetings of people at feasts or otherwise Where they foresee they may probably be engaged in discourses which will either tempt them to any thing that is sinful or to discover their opposition to such courses of others in a place where probably their speaking will but make them odious 2. As it is their duty at all times to do good to all though more especially to those of the houshold of faith
standing or falling soul How this and you will not easily be seduced in other points The Scripture tells you P. cts 4.12 There is no other name give under heaven by which men can be saveâ— Neither is there salvation in any other It is the whole business of St. Paul almoâ—â— throughout the Epistle to the Roman and that to the Galathians to proâ—â— his St. Paul desires to be found â—â— Christ alone Phil. 3.9 10. not having his own righteousness which is of the Law but the righteousness of God the righteousness of faith Hence Christ is called The Lord our righteousness And he is said to have been made sin for us who knew no sin that we might be made the righteousness of God in him And to be made of God for us Wisdom Righteousness Sanctification and Redemption 6. That every soul thus justified is effectually called He is not only as many are called called out of the Pagan world to believe and receive the Doctrine of the Gospel but by the Spirit of God powerfully joyning with the Word he is made to see and be sensible of his lost condition out of Christ and enabled by a true and lively faith to receive and lay hold upon and trust in Christs righteousness he is also regenerated that is made a new man by a thange wrought by Gods Spirit in his heart affections whole man And without this none is justified none can be saved Joh. â— 5 Except a man be born again of water and the Spirit he can never enter into the Kingdom of God Ro. 8.13 If you live after the flesh you shall die Ro. 8.1 There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit If a man have not the Spirit of Christ he is none of his And in many other Texts Let men talk what they please of Baptismal Regeneration who so lives to years of discretion and hath no more shall never see the face of God I know the most learned assertors of it conclude it of little value ponentibus obicem as they say that is if men after Baptism wilfully sin against God who lives and doth not So as that limitation makes their novel Doctrine but a security to baptized persons dying in infancy They have a fancy to merit the name of Blandi instead of Duripatres infantum as Augustine was called All that is to be feared of the imbibing in that new Doctrine is lest people should be luâ—led asleep with that notion of being justified in Baptism and think that iâ— afterward they run to all excess of riot they need only to wash their feet by aâ— slighty repentance and never look after a true sight of sin or an actual believing in the Lord Jesus Christ 7. That Christs Righteousness is not imputed to any soul without the exercise of faith eying receiving resting upon Christ and Christ alone for salvation Nor can any true act of sanctification flow from any other principle So as one who never in the fight of his sin and lost condition fled to Christ and laid hold upon his righteousness be he under what other circumstances of birth breeding Church-membership moral righteousness formal and constant performance of religious duties is in a state of damnation and so dying perisheth for ever John 3.18 Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Ver. 36. He that believeth on the Son bath everlasting life he that believeth not shall not see life but the wrath of God abideth on him Rom. 5.1 Being justified by faith we have peace with God And again Without faith it is impossible to please God 8. That regeneration and faith and every other habit that is truly spiritual cometh from the special distinguishing grace of God and is wrought in the soul by his alone power and by him drawn out into exercise and we have no power of our selves so much as to think one good thought Except a man be born again of water and the Spirit Joh. 3.5 John 3.5 Born not of blood nor of the will of the flesh nor of man but of God Phil. 1.29 Phil. 1.29 It is given you on the behalf of Christ to believe Faith is not of our selves it is the gift of God Ephes 2.8 Eph. 2.8 Every good and perfect gift cometh from above Jam. 1.17 James 1.17 Without me you can do nothing John 15. John 15. We have no sufficiency of our selves to think one good thought 2 Cor. 3.5 2 Cor. 3.5 Abide in this Christians Christ doth not say Without me you can do no great things nor without me you can do little but without me you can do just nothing 9. That whosoever is thus justified and regenerated sinneth often but yet in some sense sinneth not Not as others do not making a trade nor taking a pleasure in sinning not with plenary acts and consent of his will He cannot be an habitual constant Drunkard Unclean person Swearer Curser Lyar Blasphemer Prophaner of Sabbaths or the hoâ—y Name of God he cannot live in a known course of cheating and defrauding but though he falls seven times a day yet it is by sins of infirmity and if he be overcome by temptations to greater sins as Noah Abraham Job Peter David c. yet he lyes â—ot in them but with Peter weeps bitterly 10. That although a child of God may â—n many things be ignorant of his duty and wherein he knows it may sometimes â—ant strength to perform it and he who â—oth most is not perfect yet no true child of God will live in the wilful and instant omission of any known duty â—or in the wilful ignorance of any part â—f his duty but striveth to grow in â—race and knowledge and for what he knoweth To will is present with him though he hath no strength to perform and as to his inward man he will delight in the Law of God and though he â—e not perfect yet he striveth after peraction Phil. 3.12 Phil. 3.12 He followeth after that he may apprehend that for which he is also apprehended of Jesus Christ counteth not himself to have appâ—â— hended But doth this one thing forgting those things which are behind reacheth forth to those things that are fore and presseth toward the mark forâ— price of the high calling of God Christ 11. That in order to this he who â—â— would see the face of God must make Word of God his rule Isa 8.20 Mat. 15.9 Joh. 4.23 Deut. 12.32 both of faith 〈◊〉 life Believing no Divine Truth but upon credit of the revelation of it in the Sâ—â—ptures indeed otherwise it can beâ—â— Divine faith taking his Rule for Wâ—â—ip from the Scriptures Col. 2.23 Psal 119.109 both for 〈◊〉 Acts and for the manner and directâ—â— all the actions of his life
reducible to four heads 1. Reading in the Book of the Lord. 2. Prayer 3. Praise 4. Instruction 1. For reading the holy Scriptures That this is a family-duty doth appear from that of Moses Deut. 6.6 9. where we are commanded to have the Law of God wrote upon our posts and the gates of our house From that of the Apostle Col. 3.16 Let the word of Christ dwell in you a Metaphor drawn from members of Families which dwell together For the further proof of this duty we commend you to an excellent Book called Family Religion further revived by Mr. Philip Goodwin Printed at London 1655. and to a Book of Mr. Whites for the profitable reading of the Scriptures Chap. 9. 2. For Prayer We are commanded to pray alwayes and who so considereth that the Law of God requireth it of single persons and of the first and least society that of a man and his Wife 1 Pet. 3.7 cannot think 1 Pet. 3.7 that a man is excused from it with his children and servants It is the blessing with which the Superiours in families ought to bless their infeririours 3. For Praise by singing of Psalms As praising of God is a natural duty so the doing of it by Psalms Hymns and Spiritual Songs which are the three titles of the Psalms of David is commanded by the Apostle In the same place where God saith I will be the God of all the families of Israel Col. 3.16 and they shall be my people Jer. 31.1 2. he also ver 7. saith O shout with joy and sing amongst the Nations 4. Instruction is a general duty God commendeth Abraham for it Gen. 18.17 For the matter of it in our present discourse it is In the things of God Now this may be done several wayes 1. By Catechizing which is by experience found the most plain and familiar way of teaching and that by which the Papists confess the Protestant Religion hath been highly advantaged in the world We therefore urge this in a more especial manner upon all the heads of families as the nearest way to bring those under their roof to the knowledge of God and the establishing of them against the errors of the sinful times wherein they live 2. By repeating of Sermons to them an antient and profitable duty wherein every Christian is a fellow-worker with and a preparer of the work of the Holy Spirit of God Joh. 14.26 whose work it is saith our Saviour To bring to remembrance the things we have heard of God By opening the word of God read unto our families which though it be not a work to which every private Christian is fit yet may be profitably performed if any Christian will but take the pains to spend a little time before duty in fitting himself for it by reading the Annotations upon the Chapter or any of those profitable Notes wrote by Mr. Ainsworth on the five Books of Moses Mr. Jackson upon all the Historical Books of Scripture Mr. Dickson upon the Psalms Mr. Calvin on Job and Deuteronomy and Daniel Dr. Willet on Genesis Exodus and Leviticus Mr. Hutchinson on the small Prophets Mr. Dickson on Matthew Mr. Hutchinson on John Mr. Fergusson on Galatians Ephesians Philippians Colossians and many others 4. By occasional discourses of Religion and applying Scripture unto our relations according to the Precept Deut. 6.6 7 8 9. 5. By examining their children and servants what they remember upon hearing Chapters read or Sermons preached or repeated 2. Particularly we commend unto Christians A more extraordinary care to inform their families concerning the true Nature of Worship in general concerning the several acts of Gospel Worship and the right way and method of performing of them as well the external as internal manner by which means they will not only be armed against temptations to Superstition and Will-Worship which is abomination to the Lord but also kept from a formal and perfunctory slighty service of the great and living God And the better to enable Christians to do this we do by the blessing of God intend to contribute our pains to the utmost in some exercises of this nature 3. If any one ask us how often these duties are to be performed We answer that we have in this no stated rule but as we are sure they cannot be too often and reason teacheth that they should be so often as to reach their ends So the Scripture doth not obscurely hint some kind of Instruction and Prayer to be used Morning and Evening Deut. 6. We are commanded to talk to our children of the Law of the Lord when we lye down and when we rise up God of old required a Morning and Evening Sacrifice David Psal 55.17 and Daniel Chap. 6. v. 10. prayed thrice a day which possibly may hint to us that those who have more leisure from the world than others ought to spend more time than others in this worship But we should press upon our Brethren 1. That none of them would omit praying and reading the Scriptures or some other way of instructing their families twice each day viz. in the morning and evening The morning is an excellent time 1. Because no excuse can be for the omitting it It may be done and is fittest to be done before the world calleth us off 2. It is the time when our spirits are most refreshed and fit for duty when worldly occasions have not seized on our thoughts 3. We are bid to say Prosper thou the works of our hands upon us and that is the time when the works of our hands begin 4. It is commended to us by many Scriptures Psal 5.3 Psal 59.16 Psal 88.13 Psal 92.2 Psal 119.147 The Evening is also a proper time 1. To beg pardon for the sins of the day and to give thanks for the mercies of the day and to beg the Protection and sleep of the night 2. The work of our hands is done and it is reasonable to beg Gods blessing upon it 3. Our sleep is the image of death and many never rise from their beds it is reasonable we should therefore commend our spirits and the spirits our of relations to the Lord. 4. It is commended in Scripture Psal 141.2 Psal 55.17 2. That if possible these constant duties may be performed before we be disadvantaged for them Either 1. By intermedling with the world or 2. By inclinations to rest and sleep which usually make the performance of religious duty late at night or after supper a very slightly perfunctory serving of God 3. We commend the Reading of the Scripture repeating a Sermon or singing of a Psalm before prayer not only as duties in themselves but as excellent means to call home the thoughts prepare the heart and fix the mind to a more steddy contemplation of God and devotion toward him in prayer 4. We commend to our brethren the repeating of Sermons and Catechizing to be at least once performed every week besides on the Lords Day 5. For
disowning or denying any of them 2. We are called to for a conversation close to the revealed will of God and conformable to that of Christ and to take heed of any loosness or remisness in the practice of holiness whether referring to our more religious homage to God in acts of Worship or to our more ordinary conversation in our behaviour towards men This is that abiding in Christ which I say is a duty of so high a concernment to Christians and that especially in evil times I shall First Evince it of general concernment to Christians Secondly I shall shew the special conconcernment of it in evil times First I say it is of general concernment to profession in all times This will appear to us if we consider it as an End as a Means or as a Condition or as an Evidence 1. As an End I mean as a duty of it self falling under a multitude of Divine Precepts Obedience to God in the great business of our lives In these two words Believe and Obey is summed up the whole duty of man Obedience is our duty to God as our Soveraign Lord should not the Servant obey his Master As the fountain of our Life and Motion and Preservation Should not the Child obey his Father though he be but in the hand of God a Second Cause of Being and Life and maintenance to him Obedience unto Christ is yet our further duty upon the account of redemption and manumission as he who hath bought us and that by no mean price out of the hand of our greatest Enemy and hath brought us into the glorious Liberty of the Sons of God It is he that hath said to us Abide in me and again v. 10. Abide in my love I might multiply many Texts speaking though not in those words yet to that sense all those precepts that oblige to perseverance to a further progress and continuance in the wayes of God or that caution us against final or gradual Apostacy speak all to the same sense So as if it be any thing the concernment o◠Christians to fulfill the Will of their Lord who hath purchased them unto his service with his blood It is their concernment to abide in Christ 2. But Secondly Let us consider it as a means Many things which are not i◠themselves desirable are yet valuable with reference to their end Finis da◠amabilitatem mediis this is desirable a◠an end and as a means also I will open this in a few particulars 1. It is a necessary means in order to the Christians bringing forth fruit If he abides in Christ he shall bring forth fruit if he abideth not in him he shall not bring forth fruit You have both these Propositions from the mouth of him that could not lye and both brought us an argument to inforce this duty John 15.4 5. Abide in me and I in you as the branch cannot bring forth fruit except it abide in the Vine so no more can you except you abide in me V. 6. He that abideth in me and I in him the same brings forth much fruit It is highly the concernment of Christians to bring forth fruit the fruits of the Spirit the fruit of righteousness unto life It is necessary in order to the glory of God Herein saith our Saviour is my Father glorified if you bring forth much fruit It is necessary in order to their own salvation But without their abiding in Christ they cannot bring forth much fruit nay they can bring forth no fruit you have this in the words of our Saviour John 15.5 Without me you can do nothing Nothing spiritually and formally good nothing that will bring God any glory or do us any good It is 〈◊〉 very emphatical Text he doth not say◠Without me you cannot do any great thing 〈◊〉 but without me you can do nothing Not without me you can do little but without me you can do nothing Yea and in the Greek are two Negatives which in their Idiome make a more vehement negation◠as much as if he said you cannot you cannot do any thing But if we had not so direct a Scripture reason standing upon a Scripture foundation would conclude it 1. It is a Principle in Natural Philosophy Operari sequitur esse and evident to every Vulgar eye that where there i◠no life there can be no motion or operation proper to that life All life lyes in some union Natural life in the union betwixt the soul and body spiritual life in the union betwixt the soul and Christ So as till there be such an union there can be no spiritual operation nor can it be any longer than that union holdeth 2. Nay further Operation depends not only upon union but upon communion Suppose a man to be alive the union betwixt the soul and body not dissolved if any thing hinders the souls communion with any part as in the dead palfie c. it moves it acts nothing So it is with the soul suppose the union with Christ not dissolved that once made cannot be dissolved yet if there be not a communion if the soul receives not from Christ it brings forth no fruit Yea and according to the degree that it receiveth influence from him so will its fruit be 3. Again it appeareth by the similitude used by our Saviour John 15.4 Saith he I am the Vine you are the branches Cut off the branch from the Vine it brings forth no fruit nay let it abide in the Vine if any thing hinder it that it receiveth no influence from it it brings forth no fruit let it receive but a little influence it keeps alive but it brings forth but little fruit let it on the other side receive much influence from the Vine then it brings forth much fruit It is the high concernment of the soul to bring forth fruit and to bring forth much fruit Hereby God hath a great deal of glory and the glorifying of God is the great end of our lives hereby a Christian hath much comfort and Peace and satisfaction in his own soul The fruit of righteousness is peace and assurance for ever and the End of it will be much glory he that brings forth much fruit shall sit upon a Throne This is my first Demonstration from the duty considered as a means Secondly Saith our Saviour John 15.6 If a man abide not in me he i◠cast forth as a branch and is withered and men gather them and cast them into the fire and are burned All in a parable but the sense is easie Abiding in Christ is the means and only means for 〈◊〉 Professor to keep up his beauty and glory and vigour and to keep him out of He fire This is the sense in short of this Parabolical expression A branch separated from the Vine is cast aside as an useless thing not suffered to lye near th◠Vine being thus separated and cast out it withereth wanting the sap and juice of the Vine by vertue of
walk crying out with David Lord When wilt thou comfort me How hardly and heavily doth it come off with any spiritual duties How weakly doth it perform them When these locks are shaven off in which its great strength lyes it becometh as another soul And this evinceth it to be a great point of a Christians Wisdom to abide in Christ You meet with a Promise in the Old Testament to this purpose I will make an everlasting Covenant with them Jer. 32.40 that I will not turn from them to do them good but I will put my fear into their hearts that they shall never depart from me Mark how God twists these both together the same Covenant that ensures us Gods abode with us to do us good engageth us also not to depart from him Thus far now I have evinced this as a piece of a Christians wisdom to abide in Christ by considering it as an End 2. As a Means A Means in order to our keeping Christs abode with us 2. In order to our bringing forth fruit and much fruit 3. In order to the preservation of our selves from the greatest evils of being cast forth withering and burning 3. Let us consider it as a condition to which indeed all the Promises of the Gospel are annexed You may observe all the promises annexed to a continuance in the words of Christ to overcoming to an holding on to the end which expressions and many more of like import signifie the same thing as abiding in Christ It is a question amongst Divines whether the Covenant of Grace be absolute or conditional If we understand by the Covenant of Grace that Eternal Paction which was betwixt God the Father and his Eternal Son as the head of the Elect it is no question absolute and nothing is required of the Elect in order to their Salvation but what God in some other branch of that sacred Stipulation hath engaged to do for them give unto them or work in them but because in what we are to perform our own endeavour is required and we are workers together with God to use the Apostles expression in another cause therefore in all Exhibitions and Declarations of this Everlasting Covenant unto men which were gradual according to the different periods of the world and as God was pleased more or less darklier or more clearly to reveal his mysteries it is propounded conditionally And this is the Condition annexed to all the great Promises of the Covenant that we should abide hold fast persevere continue to the end not draw back c. I shall only particularize in one and that is no mean one John 15.7 If you abide in me and my words abide in you you shall ask of me what you will and I will give it you For poor worms to have a liberty to go to God to ask of him to ask of him what we will and this under an assurance from the only Son of God that we shall have it Is it nothing to us Seemeth it to you Sirs a small thing to have this liberty of access to the Throne of Grace this is promised by him that â—annot lye and the condition annexed is your abiding in him If you abidâ— in me you shall ask what you will Certainly I shall need say no more to evince this Abiding in Christ the great concernment of Christians 4. But once more let us consider it as an Evidence An Evidence of the truth of our Vnion with him An Evidence to our selves An Evidence unto others 1. We can no other way evidence to ourselves that we ever had any true union with Christ than by our abode and continuance with him There is a real difference betwixt a seeming and a real and sincere Professor but not discernable other than to him that searcheth the heart and trieth the reins any way but by a steady and constant abode in our profession God hath said if the righteous man forsake his righteousness and commit iniquity his righteousness shall never be remembred And again If any one draws back my soul shall have no pleasure in him Whiles those and such like Texts abide this assertion must be true The Apostle speaking of some that wert gone out from the Church sayes They were not of us if they had been of us they had continued with us That day a Christian steps back he loseth all his hope all his joy peace comfort satisfaction 2. It is our only Evidence unto others Put case a Christian hath a truth of Grace and be really united to Christ by an union which sin shall not dissolve and this Christian apostatizeth from his profession though it shall not be totally and finally gradually What ever he be other Christians during his Apostacy before his return cannot judge him a Christian indeed but must look upon him as a temporary Professor till they see him renewing himself by repentance for De secretis non judicat Ecclesia The Church of God can judge only from what appeareth and interpret his heart by the Comment which his actions make of it The summ now of all is this If a Christian be concerned to keep the manifestative and influential presence of Christ with him to bring forth the fruit of holiness to the glory of God and much fruit to maintain his communion with Christ and his Church his vigor credit and glory with the Church of God to keep himself out of Hell fire to maintain his unspeakable privilege oâ— going to God asking of God what he pleaseth with assurance of receiving from Christ what he asketh if he be concerned to preserve unto himself and to have to give unto others an Evidence that he hath not mockt God deceived men in his profession acted an odious dissembler counterfeit in Religion It is then his wisdom and high concernment to abide in Christ I added further that it is his more especial concernment to look that he abide in Christ in evil times Let me evince that a little and it will appear to you if you consider with me these things 1. That in such times it is most difficult to do it It is a known saying Difficilia quae pulchra No brave thing is easie It is an easie thing when the Jews prosper to lay hold on the skirt of a Jew and say we will be called by thy name to swim with the stream alas in such a day there are bladders enough to hold us up from sinking besides the force of the stream alone will do it but an evil time is the time of trial Peter himself found it easier to abide with Christ when all the world ran after him than when all his Disciples â—rsook him and fled Evil times ordinarily afford three disadvantages which make an abode in our profession more difficult to Professors 1. The first is from the loosening the â—kin to wickedness There is this charaâ—teristical difference betwixt a good and evil time in a spiritual sense In 〈◊〉
and apprehensions of their own consciences be the troublers of Israel be the persons more or less approved and accepted of God I say the issue will be tryed again upon appeal at the tribunal of Christ Live therefore in this hope and let not the deferrings of your hope make your heart sick He that shall come will come and shall not tarry The blessed Apostles sixteen hundred years since saw him preparing his Chariot and making ready and in the view of it endured cruel mocking courgings imprisonments fiery tryals the loss of all and counted all but dung that they might in that day be found in him Your salvation is nearer now â—ea it is nearer than when you first believed Maintain this blessed lively glorious hope Maintain it and it will maintain you It is a grace will not be your debtor Without it your heart will break under it it cannot break But remember Hope which is seen is no hope You may for ought I know endure many a cold night in derisions reproaches c. in Prisons in other Lands Whiles you keep that faith and good conscience which your Master hath given you in charge before the dayes of your servitude be expired yea the long night of death may come and your flesh may rest in hope some years But still maintain your hope Rachel will come at last eternity is coming A joyful resurrection a day of Judgement is coming you have done your work and are doing of it serving God with faithfulness others must dâ— theirs too in filling up the measure of their iniquity persecuting him in his members whose person they cannot reach unless by their profane Oathes God will judge both you and them according to your works The men â— this world it may be pierce your heart as with a sword when they say When is your Christ become Where is the Promise of his coming It is not more than sixteen hundred years and all things remain as they were But you shall see him Christians you shall see and they shall see that Christ riding in triumph with all his Angels and ten thousands of his Saints whom you have desired to serve faithfully with your spirits whose Kingdom you have desired to advance and they shall see him whose Name they have profaned whose Gospel they have obstructed whose Kingdom they have opposed whose Ministers whose Members and Servants they have abused imprisoned I say they shall see him Revel 6.15 16. and endeavour to hide themselves in Dens and Rocks of Mountains and say to the Mountains and to the Rocks fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to abide it Abide in this hope 3. Abide in your patient waitings for God Adherence to Christ secureth the soul it setteth it on the Rock that is higher than it and secureth it as to Eternity It puts the soul into a certain state of Salvation and keeps it so Hope keeps it alive and full of vigour and chearfulness and strength in that state so as it fainteth not under all the delayes of Providence Patience stayeth the soul and maketh it to stand still and wait for Gods time so that neither in its heart nor in its actions it makeeth hast but having chosen its ground and found it to be such as will bear a soul and such as a soul ought to stand upon it standeth still without weariness or murmuring or discontent and notwithstanding all the Artifices of the World Flesh and Devil all the vollies of shot that are made against it all the discouragements that it hath yet it standeth and waiteth still and will not stir from the ground which it hath chosen but sayes This way this course I have chosen in expectation of an happy issue I yet see it not but yet here I will stand here I will abide here will dye if I perish I perish The blessed Apostle tells the Hebrews Heb. 10.36 He. 10.36 You have need of patience thâ— after you have done the will of God mâ— inherit the promise There is a passâ—â— patience which lyes in a quiet submitsion to and a glorifying of God under the frowns of his Providence Christians in suffering times have need â— this Lu. 21.19 In your patience saith our Saviour possess your souls There is â—active patience which is the souls quiet waiting for the promise while it goes on doing his will It is opposed to a souls making haste Of the Believer it is said He that believeth maketh not haste Christians I know many of you have had patience Abide in your patience those that can wait on the Lord without limiting the Holy One to the uncertainties of years and moneths in the end shall not be ashamed You cannot abide in Christ if you cannot abide in patience God will be waited for Les patience therefore have its perfect work Say not to your Lord Wilt thou at this or that time restore the Kingdom to Israel It is not for you to know times or seasons It is an ill principle that hath hitherto kept thee in the wayes of God if this be all because by such a time thou expectedst sensible encouragements What hast thou to do but to perform thy duty and to wait for the mercy if thou hast hitherto thus or thus walked because God required it of thee and it was thy duty The will of God is the same still and consequently thy engagement the same still But I proceed to the third thing by which I opened this branch of Exhortation 3. Abide in thy Obedience Faith and patience and hope are all parts of obedience but I understand here by it an ordering of thy conversation still in exactest conformity to the will of God Duties of Obedience fall under a double head as our conversation more immediately respecteth God or man 1. Therefore Whatsoever acts or ways of Worship thou hast formerly performed and walked in in conscience to the command of God those abide in Men alter God changeth not What was the rule of his Worship is so still if thy foot formerly swerved from it thou hast reason to reduce it if not take heed how thou forsakest it The Lyons Den did not scare Daniel from praying to the God of Heaven as he was accustomed Acts of Worship are immediate homages to God they are the souls approaches unto him A Christian stands concerned to be very curious and diligent as to them I know nothing which formally distinguisheth true and false Worship but the immediate command of God for the one and the want of it for the other Think it not a light matter how you worship God If you any way fail as to the immediate or mediate object It is Idolatry of all sins the highest than which nothing so soon divorceth a soul from Christ and therefore in Scripture it is compared to
whoredom the only just moral cause of a Divorce and the highest offence in conjugal relation Babes keep your selves from Idols saith our blessed Apostle If the failer be in the external mode it is Superstition or what the Apostle Col. 2.23 calls Will-Worship no light transgression Who hath required it at your hands It is not enough for any to tell you the Acts of Worship are commanded so were the Sacrifices which Jeroboam made Israel to transgress by If the failer be in the inward manner of performance then the sin is hypocrisie take need of all Abide in the Acts of Worship which Christ hath prescribed an Angel from Heaven cannot be allowed you to dictate any thing new as to them Abide in the manner of Worship for which you find a Divine Rule nâ— fear of transgressing in sticking close tâ— the word there I am sure the leaâ—â— swerving is not without its danger When I speak of the manner of worshipping I exclude from it such circumstances as are necessary to Acts oâ— Worship as they are humane acts without respect-to Religion These are variable by men according to circumstances of prudence but for other Variations I understand them not Do not only abide in your acts of more publick Worship but oâ— more domestick and private Worship tâ— Be not ashamed to own the teaching oâ— Christ to your Children and Servant to own praying in your families c. to own publick and private Sanctification of the Sabbath have you practised these things O abide in them 2. Abide in your Obedience to God in the just performance of your duties toward men Abide in your holy anâ— just in your meek and humble conversation Christ expounds our abiding in him by our continuing in his words and his words abiding in us Joh. 15.7 John 15.7 Holiness and godliness of conversation is never the worse for the discouragement it meets with in the world O abide in it No abiding in Christ without an abiding in universal holiness Thus far I have opened the Exhortation Shall I need add any Arguments to enforce it Surely I have said enough in the confirmation of the Proposition But I shall summ that up here and add a word or two 1. Do it with respect unto God It is the will of God concerning you It is the way to glorifie God I have spake to both these 2. Do it with reference to your selves That you may have the presence of Christ with you John 15.4 Abide in me and I in you That you may preserve your union That you may bring forth fruit and much fruit John 15.4 5. That you may not be branches cut off cast forth withered to be gathered up for everlasting burnings That you may evidence your selves to your selves and to others also to have had and have a true and real union That you may be entitled to all the priviledges of the Gospel especiall to this John 15.7 Tâ— ask what you will of God and you shall receive it These I have opened and more That you may shew your selver to have that constancy which becometh men That fortitude which becometh Christians the want of which is the highest reproach both in the world and in the Church of Christ That Christ may not be ashamed of you when he shall come in the glory of his Father and with his holy Angels But further yet Consider your selves as you are in the Text represented 1. As children 2. As little children 1. As children that 's a relative term and the next question is who is your Father Our Saviour hath answered it when he bid his Disciples Call no man Father on Earth for one was their Father in Heaven Mat. 23.9 And again when he taught his Disciples to pray saying Our Father Where should the child abide but in his Fathers will in his Fathers love in his Fathers house because you own God as your Father therefore abide in him 2. We are the children of the Apotles and Prophets they are no fountains of being or good to us but from them under Christ we derive our faith therefore the Apostle faith We are built upon the foundation of the Apostles and Prophets and the Apostle tells the Corinthians though they had many Instructers yet not many Fathers Look back upon those first and greatest Disciples and see what they did you shall not find an Apostate amongst them Peter indeed in an extremity of temptation for an hour was ashamed of his Master but he went out you know and wept bitterly Yet their temptations were greater than yours you have not â—t resisted to blood sighting against sin You that are the children of so great Fathers the followers of so great examples Abide in him 2. Consider your selves as little children Little is a term of weakness and ufirmity It speaks you 1. Vnable to absist in your selves Take the Vine from the wall it dieth take the branch from the Vine it much sooner dieth You are little branches that cannot live in your own sap cannot stand in your own strength 2. It speaketh you unable to resist any opposition In the work saith our Saviour John 16. you shall have trouble That you may grapple with this opposition that you may not falâ— in a day of trial abide in him In mâ— saith he you shall have peace be â— good comfort I have overcome the world He it is that must be your peace your strength your support When the Assyrian comes into the Land when the World the Flesh the Devil all set themselvs in utmost opposition to your souls This is the way for little children to be strong and to quit themselves like men in the day of trouble Abide therefore is him out of love to your selves 3. Ahide in him out of some respect to us who have been the Ministers oâ— Jesus Christ to you I should not have instanced in this had it not been before me in the Text That when he shall oppear we may have considence and not â— ashamed before him at his coming God hath secured unto his faithful Servant in the work of the Gospel their happiness under all the frowardness rebellion and backslidings of the people committed to their charge Ezek. 3.18 19. If they live them warning they have delivered their own souls 2 Cor. 2.16 We are a sweet sapour to God both as to those that are saved and as to those that perish Isaiah comforted himself in this Isa 49.5 Though Israel be not gathered yet I shall be glorified My judgement is with the Lord and my work with my God This now would be enough to an hireling Yea the Lord knows far less than this satissieth many Ministers such as are called so They are not ashamed almost to speak it Let us have but their Tythes and let the Devil take their souls Whether they speak it or no their miserable starving some at nurse others it their own dry breasts their carelesness to feed the flock of Christ
iniquity Judas in all probability was baptized yet a Son of perdition Will it relieve thee to think thou hast believed the Scriptures to be the Word of God and Christ to be the Son of God so do the Devils believe and tremble Will it relieve thee to think that thou hast been obedient to the orders of the Church Dost thou not see that those are most universal in that Obedience which is so called whose lives proclaim the greatest opposition to the plain letter of Scripture in almost all the moral precepts of it Shall they also have peace 2. For thy new Practices Heretofore thou wer 't wont to pray in thy family and to instruct them in the things of God to spend thy time in reading the holy Scripture to spend dayes in fasting prayer communion with the Saints of God Believing thy obligation from a moral Precept to keep the Lords Day holy thou wer't wont in it to exercise thy self in reading the word hearing of it in prayer instructing thy children Now thou hast forgotten thy family duties thy chamber practice in Religion thy religious care of thy children and servants and all thy Devotion is turned into a little Formality of which thou makest no great conscience neither Thy Sabbaths are spent in vain and idle discourses and in a vain conversation and if any acts of devotion still continue possibly they are such as to which God will say to thee Who hath required these things at your hands Where did I ever speak a word to you or your Fathers of such homage to be performed to me nor did it ever come into my heart The time on other dayes which thou wer't wont to spend in fasting is now spent in feasting what was wont to be spared for hearing Sermons is now spent in hearing Playes Hark my friend shalt thou not one day thinkest thou be sick unto death as Hezekiah was Isa 38.1 will the Providence of God thinkest thou never speak to thee saying Set thy house in order for thou shalt dye and not live Wilt thou upon these practices be able to say as Hezekiah ver 3. Remember now O Lord I beseech thee how lâ—â— have walked before thee in truth and with a perfect heart and have done that which was good in thy sight Doth thy conscience tell thee these things are good in the sight of the Lord. Such an absurd verdict may possibly be given in by the conscience of one muffled up in ignorance but thou hast known thou hast proved better things thy conscience must tell thee the courses which I formerly took were better than these Thou after thou hast escaped the pollution of the world 2 Pet. 2.20 through the â—nowledge of the Lord and Saviour Jesus Christ art again entangled therein and overcome Thy latter end is worse than thy beginning It had been better for you never to have known the way of righteousness then having known it to turn from â—he holy commandment delivered unto you 3. For thy new Company Thou heretofore wer 't a companion to those that â—eared the Lord. The Excellent on the Earth were those in whom thou didst delight or at least pretend to do so Ministers of the Gospel who had beside their habit something else to approve them such powerful constant Preachers of the word that knew hâ—â— to speak a word in season to the weary how to satisfie a doubt resolve case of conscience give to every oâ— their portion c. People who math a conscience of their wayes aâ— though they had possibly their error and failings yet they were not such 〈◊〉 the very light of nature and reason shewed abominable such as cursing aâ— swearing blaspheming the God whoâ— they served reviling persons an things that had ought of his Imâ—â— and Superscription upon them Thâ— art now become a companion of soeâ— such I mean as the Scripture calls 〈◊〉 leud profane persons Sons of Bâ—â— that live without any yoke either Scripture or Moral Principles thâ— catest with the Glutton and sittest with the Drunkard and thy Chair is set 〈◊〉 them who sit in the seat of the scornsâ— and whiles they are smiting thy onâ— fellow servants if thy hand be not wâ— them yet thy heart is if thy â— throwest no stones at the Lord 's Sâ—phen's yet thou holdest the cloaths them that do it Will thy day of vâ—tation thinkest thou never come Send in that day for those that have sat at the Tavern with thee and see â—f they be able to speak a word to thy â—oul weary of life Remember Saul who had rejected Samuel enough when he was in distress he goes to a Witch and who must she raise up but Samuel What satisfaction wilt thou have â—n an evil day in a dying day from â—hose whom living thou hast preferred to be thy companions before such as have feared the Lord. I shall shut up this Head with minding you that by this Argument God by his Prophet Jeremiah endeavoured to reduce backsliding Israel Jeremiah 2.28 Jer. 2.28 But where are thy gods that thou hast made thee Let them arise if they can save thee in the day of trouble I will only add one thing for thy termor It is like enough that in the day of trouble God may leave thee to fetch thy relief from these empty cisterns When Judas's conscience smote him God left him to his Masters the Scribes and Pharisees alone to comfort him how cold a cup of consolation they afforded him the Gospel tells you When the Jewes had apostatized and the Philistins and Ammonites opposeâ— them and they cryed unto the Lord they met with a rough answer ver 13. Jude 10.11 12 13 14. I will deliver you no mâ—â— Go and cry untâ— the Gods whom you haâ— chosen and let them deliver you in the day of your tribulation Take heed thâ— the Providence of God speaks not that language to your souls in the day oâ— their tribulation Go and fetch their comfort from the principles practice and company which you have chosen 7. I will add but one Argument more That shall be from the mercy 〈◊〉 God which he hath for backsliding children making timely returns unto him This is an Argument which the Prophet Jeremy largely insisted upon Chap. 3. v. 1 2 3 4 5 12 13 14 22. First He sheweth them that this is above the mercy of men If a mâ— putteth away his Wife shall he take bâ— again c. It is very observable that the Jews defection chiefly insisted upon by the Prophet was in matters of Divine Worship where the sin charged upon them was the highest in genere suo idoâ—try which is a failer in the object of Worship either more immediate or meâ—iate and therefore exprest in Scripture by the sin of whoredom which is the highest error in conjugal relations There 's no sin so separates a people or person from God as this sin Superstition which is failer in the more external manner and rites of
the propagation of it in the power thereof is and having observed some decays thereof in present Professors from the life zeal and power thereof in our fore-fathers and withall how many temptations are daily offered to the corruption which yet remaineth in the best to divert them from the streight and narrow way which leadeth to the Kingdom of God That through our negligence the study and powerful practice of godliness wherein England hath been famous above any other sort of Christian people may not abate and Religion evaporate into a meer formality and the souls of you our Brethren might not be hindred of that joy and peace which usually attendeth a strict and close walking with God have thought fit to propose our serious thoughts unto you for the revival and preservation of Religion wherein we shall rather give you a copy of the conversation of our fathers who walked with God in their generation than propound any new thing unto you There are three things in Religion observed as the glory of England wherein our Church hath exceeded other Reformed Churches 1. The diligent practice of Family-Worship 2. The strict sanctification of the Christian Sabbath 3. The severe personal strictness in the Conversation of Professors And as these things have been the the beauty of England so we doubt not but they have been the strength of it We therefore as Ministers of Christ do beseech you and so much the rather by how much our condition in respect of publick communion is more sad than in former times that you would joyn with us in your particular places so much as in you lies to recover unto God an England that antient Revenue of his glory which he hath formerly had from our fathers in these things 1. The first thing which we commend unto you is the promoving of Family Religion and that both in reference to the week-day and to the Lords day Families are the lowest Societies and such wherein we have further advantages to propagate Religion than in any others and that not only in respect of our daily converse in them but of the authority with which God hath there cloathed superiours They are the Societies in which alone every private person who is the Head of the family is a King Priest and Prophet And he that cannot rule his own house well is by the Apostle determined unfit to rule the Church of God In order to which we propound 1. That every one who is Head of a family would by a constant deportment to his or her children or servants vindicate the honour which God in the Fifth Commandment hath reserved for him neither by too much familiarity divesting himself of his authority nor by too much severity estranging the hearts of his Relations from him but by a wise gravity so deporting himself that while his relations fear him as being in the stead of God unto them they may also love him for his tenderness to them both in their temporal and eternal concernments In order to which we desire Christians to consider That he or she is rarely dishonoured by his child or servant who have not by too low and unhandsome carriage dishonoured themselves before them God ordinarily vindicating the honour of superiours till themselves have unduly prostituted it that they may read their sin in their punishment 2. That being cloathed with this authority from God you would make it your business to vindicate his glory not enduring any in your families who after due admonition and the use of other means to reclaim him or her shall live in the practice of any moral vice or what shall have an evident appearance of it If any therefore in your families shall be given to drinking swearing lying prophaning the holy Name of God reviling of his people any species of uncleanness or any other scandalous sin if they be such as you can turn away if they will not be reclaimed remember the resolution of David Psal 101.6 7. If they be such as either by natural obligation or moral contract you are obliged to keep let it be your business to endeavour all possible ways by instruction admonition correction begging the help of others to reclaim them that their sins may not be laid to your charge Consider with what face he can blame the Magistrate for not punishing these offences who neglecteth it in his own family where the body to be ruled is less and his authority as to some kind of punishment far greater than the Civil Magistrates is And as a means in order to this we desire That giving your children and servants all due liberty of recreation especially with such company as you shall commend to them you would restrain them as much as may be from Plays Fairs Meetings for Dances and others Revels and from Recreation at undue hours 3. That seeing an ability to read the Scriptures and other good Books is the foundation of all knowledge you would not only see to the bringing up your children to this capacity but if the providence of God casts any under your roof that cannot read you would exhort encourage and by all means help them till they attain this faculty What knoweth the Master but he may thus be a means to save the soul of his servant by bringing him to the knowledge of God We urge this rather because we observe divers well disposed persons grown up miserably disadvantaged for the want of this 2. The family being thus ordered and disposed is prepared for a joint communion with God And surely if there were no Scriptures evincing Worship a family-duty such as that of Joshua resolving with his house to serve the Lord. Cornelius fearing God with his whole house and praying there about the ninth hour of the day Davids walking in his house in a perfect way Abrahams instructing his houshold The Prophet Jeremy's imprecation upon the families which call not on the name of the Lord. The mutual prayers of husband and wife 1 Pet. 3.7 which the Apostle hinteth that he would not have hindred Daniels praying in his house thrice a day which we cannot tell how it should have been proved against him had he done it alone We say that were there none of these evidences from holy Writ yet every Christians reason can tell him that the providence of God hath cast us into family societies not meerly for natural and civil ends but for to be joynt blessings each to other in those things which he hath commanded us first to seek Now if any desire to be more particularly instructed concerning those duties which God expecteth from families we answer We know no act of divine Worship but may be performed in so small a society as that of a family if a lawfully ordained Minister be the Head of it or assumed into it for that time But we shall only speak to those duties which God expecteth of every family without any respect to a Minister in it c. Those we conceive are
And to love their enemies to do good to them that hate them c. So more especially to be careful of it in these times That whereas men speak evil of them 1 Pet. 3.16 as evil doers they may be ashamed that falsly accuse their good conversation in Christ 1 Pet. 2.12 yea they may by your good works which they shall behold glorifie God in the day of visitation 3. That above all even to the worst men They render their dues fear to whom fear honour to whom honour owing no man any thing but to love one another and remembring that Love worketh no ill to his neighbour according to that of the Apostle Rom. 13.7 8. 4. That they do not give holy things to Dogs nor cast pearls before Swine but wisely watch all advantages where they may meekly and acceptably and seasonably apply any word to their neighbour to convince him of any sin or duty forbearing it where they see any in any madness of passion or the like 5. That if God calleth them to suffer any thing in the doing of his will they remember to do it with meekness and patience and also with Christian courage and boldness committing themselves to him that created them and who will judge righteously 6. That they Remember their Brethren who are in bonds as if they were bound with them considering that themselves also are in the body Heb. 13.3 Hebrews 10.34 Coloss 4.18 Phil. 1.7 7. That if they discern any of their Brethren overtaken in a fault they would endeavour to restore such a one in the Spirit of meekness considering themselves also lest they be tempted according to that Gal. 6.1 and if need be they further acquaint some godly Ministers with it 8. That especially at such a time as this is they cover and conceal the weaknesses of each others and avoid all manner of exceptions one against another or reproaches of each other for any particular differences of perswasion in the things of Religion as to such who are agreed in the two main things 1. The Doctrine of faith 2. A joint study to promove practical Godliness 9. That they take especial heed that no particular provocations from any of their brethren upon civil accounts be a temptation to them to turn Persecutors of them i.e. to seek a revenge upon them for matters concerning their God it being certain that none can deserve a persecution from his Neighbour These things our dearly beloved Brethren are all which at present we shall commend to you The nature and reasonableness of them is such as we are assured they have an evidence to all your consciences either as necessary or highly useful only as we are prone to make excuses in any duty and especially where the revival of it may seem to condemn our former neglect so we are afraid least as to that part which relates to the order and worship of families we should hear some excusing themselves Either 1. From want of time or 2. From want of fit matter in their families or 3. From want of parts and abilities or 4. From the want in the world of servants that will be brought under such discipline 1. As to the first we know there is a great difference of men as to leisure and therefore as we said before we believe more of this nature is required from a Daniel or a David than from a private person but 1. This cannot be pleaded as to Sabbath Dayes Service 2. It cannot be pleaded as to Morning duties there the time may and ought if need be be redeemed from sleep 3. So that all the dispute is about one half hour at night and we leave it to every Christian that is serious and conscientious to think whether this plea will not argue a greater want of a good heart Besides if this duty be necessary we hope that our brethren who let their trade and business be what it will will find a time to dine and sup because they are naturally necessary will also find a time for these duties which are spiritually necessary 2. As to those who complain that their families neither do nor can consist of fit matter for these duties It only reacheth to Catechism and that too only as to servants for surely Parents can command their children As to them we say Servants are either Apprentices or hired by the year or by the day for the latter sort they are not properly members of our families For the former doubtless Masters have a great power over them and though if they be stubborn they cannot directly force them to this yet they may keep them to such a strictness in labour that they will be glad to purchase some relaxation there by a complying in this with the desires and endeavours of Governours for the good of their souls For yearly servants it is true they are but transient members of our family but for their hired time Governours have the same power over them as over Apprentices and there is no question but better may be provided if they will not comply Besides Servants that shall thus refuse must be 1. Either such as have some particular different Perswasion in religion who it may be understand much of the Principles of Religion or 2. Such stubborn refractory persâ—ns as will be kept under no better Civil Government than Religious and so unfit to be continued in our houses But we are verily perswaded that they are very few who by fair and gentle treating with them might not be brought to this order however as to children the duties may proceed 3. For those who complain for want of parts to discharge this work The plea only holds as to prayer and set discourses on Scripture We should therefore commend to Christians 1. That no heads of families be patient till they have learned to read the want of this being a most inexcusable sin in these dayes wherein are so many means for it 2. That as many as possible would learn to write and practice writing and as many as can would learn to write Characters writing by Characters being of infinite use in this work 3. Though we cannot commend Christians tying themselves to forms of prayers made by others Yet rather than not pray at all that Christians would read a Prayer Morning and Evening to their families out of some good Book such as the Practice of Piety c. at least at first setting up such a Reformation 4. That no Christian would rest here but being assured that the gift of prayer is attainable by any Christian that will take pains that they would use all means to attain unto it and to that end we shall not only be ready our selves to give such as come to us Directions but we earnestly commend unto them the reading and study of Dr. Wilkin's Book concerning the gift of prayer 5. As to opening the Scriptures and from them speaking to people Though we could wish that as many as have time and leisure would apply themselves to get such knowledge as might enable themselves by study to find out the sense of a Text. Yet in regard that all cannot do that we have before commended to our Brethren some such English Books as may in this be helpful to them And in regard every one hath not an ability to purchase such Books we shall only offer it to our Brethren whether four or five might not joyn together in buying such an English Library as they shall be advised to each sharing in it that so the whole number may be amongst them all and ready to be mutually Aent and if they please they may so agree as when any one dyeth the others may purchase his share at a certain rate The most of these things Brethren especially which concern the Worship of God in their families and the private Sanctification of the Sabbath though we believe them to be in a great measure the practice of many of you and from your Parents you have been instructed in the practice of them yet considering the great moment the reviving of Religion in families is of at such a time as this and the great neglect in many families occasioned possibly for that some had not such good examples in the families of their education we have thought good to use the Apostle Peters expression 2 Pet. 3.1 To stir up your minds by way of remembrance Thus we conceive God may be glorified our own souls and the souls of all under our charges highly advantaged Religion would be revived preserved and propagated and much of the glory of the Professors of England recovered and the Adversaries of Religion and Godliness would gnash their teeth to see every family become a Church and the Nursery of that Religion and lively practice of Godliness which by so much profane scoffing they endeavour to discourage and by so much activity they labour wholly to extirpate FINIS