to fly and cry to the God of his salvation and this is an act of faith So Psal. 35.15 But mine adversaries they rejoyced they gâ—thered themselves together yea the abjects gathered themselves together against me and I knew it not they did tear me and ceased not With hypocritical mockers in feasts they gnashed upon me with their eeeth that is some broke jests upon him at their Taverns and Tiplings and others scorned him c. all these were outward afflictions but they drove David to fly and cry to God ver 17. Lord how long wilt thou look on rescue my soul c. and this is an act of faith So it was with Iob in his affliction Iob 30.8 9 10. the basest of the people made songs and jests upon him but mark what end God made with Iob. So Iames speaks Iam. 5.12 Therefore whatever your griefs be turn them into prayers and cry to God for relief and then your grief hath a sanctified end and you will at last learn to say after David in that high strained string of Faith and Experience It is good for me that I was afflicted that I might learn thy statutes Psal. 119.71 And ver 67 of that Psalm Before I was afflicted I weâ—t astray but now I have kept thy word And therefore what though your afflictions be outward afflictions seeing God is pleased mercifully to bless them unto your spiritual and eternal good But I further observe that sundry of your expressions do hold forth a spiritual sorrow for your sin and a fear of Gods wrath and an earnest desire to flee from and escape wrath to come I pray therefore express your self what sorrows and griefs you have of that kinde for although such sorrows do not deserve any thing at Gods hand yet they are of a more spiritual nature and spring from a deep reverence and fear of God and do more immediately and effectually drive the soul for refuge to Jesus Christ who onely delivereth the soul from the guilt and condemnation of sin Utter some drops of those soul-wounding terrours which afflict you in the sense of your sin guiltiness Penit. Still my soul admireth to see the great use is to be made of the word of God which doth engage my soul more and more to a more frequent use of the Scriptures Lord Jesus help me to perform it My fore-mentioned griefs about my outward condition are but the Porch of those troubles that Iodge in my distressed soul. When I look down into the dungeon of my heart and the dunghill of my life I am filled with an abhorrence of my self and wonderment at Gods patience to suffer such a wretch as I am to live I know much of the sins of others but I know more by my self then I know by any body else considering circumstantial aggravations I can truly say with Paul 1 Tim. 1.15 sinners of whom â— am chief If my Companions have mis-led me or my leaders have caâ—sed me to erre it may aggravate their sin but be no excuse or apologie for mine I have done as evil as I could and had not God hampered me with outward affliction and trouble it is not to be said by man how vile I â—hould have been It is sometimes a quieting argument to my heart to be patient under â—y outward crosses because they be Mustard on the Worlds Nipples to keep me from surfetting upon the Creature If I look into the glass of Gods Law and behold the face of my life and of my soul as they are there represented I am afraid of my self I abhorre my self I am confounded Gods Sabbaths I have profaned Gods Word I have neglected Gods Grace I have despised and resisted I have broken the whole Law of God every Command have I violated for there be some acts of sin that I never did actually commit yet the habit of sin is in me and in inclination and desire I am guilty of it and for a foundation of this mountainous heap of guilt I am guilty of Adams fall the first the worst the root of all the sins of the sons of men My sinful habit and disposition by nature doth viciously incline me to sin against my desires purposes promises and resolutions When I strive and labour and cry and pray against my sins yet upon the opportunity and occasion offered my sin will return I am weak that is strong I am subdued and that prevaileth Oh wretched man that I am who shall deliver me When I consider the infinite Justice of God offended the infinite Wrath of God provoked the eternal Law of God violated and the eternal torments provided and prepared in hell for sinners and the insuperableness of my sin by any means I can use it will prevail over me it will keep me in bondage it will inslave me and I fear it finally will damn me In these considerations my soul is sunk and drowned If therefore there be any Balm for my sore any succour for my distressed soul shew me the way how I shall escape these everlasting burnings that are the just recompence of my transgressions Iohn The first endeavour of the heart of man is to pacifie Gods wrath with something of our own and first by mincing excusing and apologizing as they did Ier. 2.33 34 35 36 37. Why trimmest thou thy way to seek love thou teachest wayes and arts to sin cunningly and hence the blood of innocent souls is openly found in thy skirts yet thou sayest I am innocent and his anger shall be turned away But then divine Justice taketh the cause in hand Why gaddest thou about to seek so many shifts I will never leave thee till I have made thee ashamed of them all for none of them shall prosper to turn away divine wrath â—r to procure thee a pardon But I finde not your soul mincing or your â—in nor making excuses for your self The next course the heart of man will take is to purchase a pardon by giving to God some great sacrifice or by doing some great penance as it is expressed in Micah 6.6 7 8. Wherewith shall I come before the Lord and bowe my self before the high God shall I come before him with burnt offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of râ—vers of oyl shall I give my first born for my transgression the fruit of my body for the sin of my soul He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humâ—ly with thy God The inquiry is wherewith a sinner shall pacifie God he proffers great matters more then he can perform he bids low at first onely burnt-offerings and calves but when that will not be accepted he rises higher â—hewing what he would do if he had wherewith he bids thousands of rams ten thousand rivers of oyl if that will not do he offers the fruit of
will turn to God onely at such times when praâ—â—ing is in credit leave themselves under a doubt whether it be 〈◊〉 the love of God and his wayes that they pray or for love of theâ—â— selves and their own credit But when men will take up praying to God in evil times whâ— they must expect hâ—rd measure from the world for it this is a 〈◊〉 that they love God and love praying to God better then thâ—â— love themselves and that they deny themselves for Christ his 〈◊〉 Therefore I have taken the fiâ—test time to try you and to sift yoâ— to catch none but the good Corn and to let go and lose all tâ—â— dust and chaff Kinsm Some sâ—eak of very many English people killed wiâ—â— Thunder and many burnt in their houses is it so indeed Pium. It is so indâ—ed and in many parts of the Country Boston and in many other places Very lately there were in oâ—â— Winter eight or nine persons burnt to death in one house five another one in another Sicknesses are often sent of God amoâ—â— them which kill many Their Corn is Blasted and they are pâ—â—niâ—â—ed by God many wayes by Sea and Land in these late years Kinswom These are but cold and weak Arguments to perswaâ—â— us to take up the English fashion and to serve their God when 〈◊〉 tell us how sharply he dealeth with his Servants All. You say right we are better as we are Pium. We know there be many sins among the English whiâ—â— provoke God to be angry with them and to punish them to tâ—â— end he might bring them to repentance When we exhorâ— youâ— pray and to serve the God of the English we call you 〈…〉 the virtues and good wayes of the English wherein yoâ— shall acceptable to the Lord We do not call you to imitate their 〈◊〉 whereby they and you shall provoke the anger and displeasure the Lord. Anâ— what though God doth chastise his people for thâ— sins it is his wisdome faithfulness and love so to do a Châ—â—â— will not run away from his wise and loving Father because he 〈◊〉 him for his faults but will love him the better fear him tâ—â— more and learn thereby to be a good Childe The wise Englâ—â—â— love God the more for his wise Chastisement of them for thâ— sins And why may not I use it as an Argument to perswade yâ—â— to choose him to be your God who will love and encourage you all virtue and love and punish you for all sins that he might brâ—â—â— you to repentance and amendment of life Gods Rods have moâ—â— encouragement to a wise heart then discouragement in them Kinswom Cousin had you not a great Thunder and Lightniâ—â— to day as you came and were you not afraid We had it so with us and I was very much afraid and especially since I have heard of so many English stricken and killed by it and cannot refrain my self from fear Pium. I perceived the Thunder to be more this way then it was in the place where I was at that time travelling Touching the fear of Thunder the Word of God saith it is terrible and the bruit Beasts tremble at it it is sometime called The Voice of God by reason of the terribleness of it and the reason of its terrour to man is because we are great sinners and have deserved Gods wrâ—th and it should move our hearts to repentance for our sins and take heed of provoking the anger of that God who is able to utter so terrible a voice and can dash down destroying fire upon us worms who are no wayes able to defend our selves Kinsm Would you not lye down now you have eaten and take soâ—e rest after your long journey Pium. Nay we must first return to God and give Thanks to him for our food and health and strength by the same Kinsm I pray tell me why you are so careful to pray unto God before and after meat Pium. Let us first give Thanks and then we will discourse that point Attend all We do give humble thanks unto thy holy Name O Lord our God for our life health food raiment and for this present food whereby we are refreshed We thank thee O Lord for the love we finde among our friends and for our freedome in good discourse for the good of our Souls We do pray for a blessing upon both what our food may strengthen our Bodies and our discourse may do good to our Souls Help me so to declare thy Word and thy Works that I may win their Souls to love thee and to forsake their sins and turn unto the Lord by true Repentance These and all other mercies we pray for in the Name and for the sake of our Lord Iesus Christ. Amen All. Tabat tabat tabat Pium. Now my Kinsmen and Friends let us discourse a little about the Question propounded Why we pray unto God before and after Meat Our Lord Jesus Christ did so before meat as it is written of him in many examples and we are not to doubt but he did the same after meat because the Lord hath commanded the same so expresly saying When thou hast eaten and art full then beware lest thou forget the Lord. And to shew you what great reason we have thus to do consider that God doth some of his chief works in this world in the matter of our eating which no creature can do for take you a Tray of meat and ask Who can turn this into blood and flesh and siâ—ewâ— and bones and skin and who can give every part of our body its due proportion that one part shâ—ll not overgrow the other but every part alike Who but God can do this And who but God can make our bodies to grow to such an appointeâ— stature and then to grow no more And who but God can prâ—â—serve our health and turn away sicknesses Now these marvelloâ—â—â—hings God doth for us every day and every time we eat anâ— therefore is it not very good reason that we should pray and givâ— thanks to God at such time as he doth such great and obligiâ—â— things for us Again God provideth all our food for us he provideth Corâ— not we our selves we do but a little towards it the great work â— God 's all that we do is to put our Corn into the ground and kâ—â—â— the ground clean about it but God makes it to grow he gives 〈◊〉 a root a blade a stalk and ears whereby one Corn shall becomâ— three or four or five hundred Who but God can do this thereâ—fore Corn is of his providing Again who provideth water and watereth the Corn is it noâ— God for when Springs and Rivers are dried up what can meâ— do but cry to God and theâ— God will bring Clouds like greaâ— Bottles full of water and drop them down upon the withered anâ— parched Earth and thereby make the Corn and Grass and all fruiâ— to grow Who but God can do this Again God provides
â—y soul He hath sâ—ewed thee O man what is good and what doth the Lord require of thee but to do juâ—tly and to love mercy and to walk huâ—bly with thy God Nothing that you can do or bring to God can pacifie that divine wrath that is kindlâ—d â—gainst you but ver 8. he sheweth you the way Also consider that Text Iohn 14.6 I am the Way and the Truth â—nd â—he Life No man cometh unto the Father but by me You have been a great sinner now you lament it you would obtain a pardon and be reconciled to God This word of God sheweth you the way and thâ—â— is to humble your self before Christ Jesus believe in him and give up your self to be his servant your self to worship the Lord and to bring on all your people to do the same I remember two places in Daniel where Sachems were in trouble of minde as you now are and Daniel gave them counsel from the Lord the first place is Dan. 4.27 Wherefore O Sachem let my counsel be acceptaâ—le to thee and break off thy sins by righteousness and thy iniquities by sheâ—ing mercy to the poor if it may â—e a lengthning of thy tranquility Aâ—d my heart is perswaded with submission to the Lord that if you now turn unto God and promote praying to God among all your people you shall see better dayes tâ—en ever you have yet seen There is another sad story in the fifth Chapter of Daniel where the wicked Sachem did act profanely agaiâ—st the Gâ—d of heaven and then appeared fingers which wrote Mene Mene Tekel Vpharsin but let the interpretation of that be unto your enemies and not to you beloved Sachem I say unto you in that word of the Lord Acts 16.31 Believe in the Lord Iesus and thou shalt be saved and thy house Wiâ—â— Hope of relief is a means to ease grief and to raise the distressed heart to apply it self unto means of Remedy In the second of Chron. 33. we reade of a Sachem that was a greater sinner then you have been yet upon his repentâ—nce and change of life he obtained mercy His Name was Manasseh his sins were such as that it is an abhorring to reade them then God brought him into affliction and it is said ver 12 13. And when he was in affliction he â—esought the Lord his God and humbled himself greatly before the God of his fathers anâ— prayed unto him and he was intreateâ— of hiâ— anâ— hearâ— his supplication and brought him again unto Ierâ—â—aleâ— into his kingdâ—me Then Manasseh know that the Lord he was God So I say unto you Beloved â—achem humble your self before the Lord set up praying to God among all your people walk in wayes of wisdome and religion and you shall finde that God will be merciful to you and your latter dayes shall be blessed and be a blessing Keit. Words that come swimming in love with full sails of wisdome have great power to calm heart storms of grief and trouble I now finde it true my soul is wounded for my sin in profaning the Sabbath-day now I desire to look deeper into the matter I desire you would open unto me the Sabbath that I may know my former sins and future duty Ant. The doctrine of the Sabbath is a great Point in Religion It is one of the Ten Moral Universâ—l Commandments of God which are required of all Mankinde and the fourth Command a chief Hinge of all the rest By a religious keeping of the Sabbath we act our obedience to all the Commands By profaning the Sabbath we turn all Religion and good Order out of doors and set open a door unto all sin and wickedness so weighty a matter is the good keeping of the Sabbath-day For the opening of the Sabbath I know not a better way then to open briefly the fourth Command wâ—ich I shall do by laying it out into six parts 1. Here is the Preface in this word Remember the Sabbath-day to shew the great weight and worth of the Sabbath oâ— our proneness to â—light it and to stablish a perpetual and careful preparation to the Sabbath Neh. 13.19 And it came to pass that when the gates of Ierusalem began to be dark before the Sabbath I commanded that the gates should be shut and charged that they should not be opened till after the Sabbath and some of my servants set I at the gates that there should no burden be brought in on the Sabbath day 2. Here is the Affirmative part of the Command wherein we are commanded to keep the whole Sabbath holy both in thought word and deed Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath â— delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words 3. Here is an exact distribution of all time betwixt God and man wherein God hath appointed six parts or dayes to man and the seventh part is dedicated to God and hence it followeth that the Sabbath was capable of being changed from the lâ—st of seven to the first of seven and so the Lord hath changed it 1 Cor. 16 2â—â— Acts 20.7 Rev. 1.10 And when this Change was first made the Câ—urch kept two Sabbaths together as the Passover and the Lords Supper were together 4. Here is the Negative part of this Command wherein we are forbidden all our own works in that word or deed Thou shalt do no manner oâ— work 5 Here be the persons that be bound to keep the Sabbath All high and low rich and poor male and female in all societies â—nd relâ—tions and strangers Thou thy son thy â—aughter thy man-servant thy maid-servant thy cattel and thy stranger 6. Here be three Râ—aâ—ons to urge us to a reverent and careful keeping of the Sabbath 1. Taken from Gods most holy and wise Example who six dayes Created but on the sâ—venth dâ—y rested in his heavenly joyes 2. The second Reason is Because God hath put a blessing on the head of the Sabbath and on all that keep it holy He blessed the seventh day 3. The third Reason is Because the Lord made it holy he dedicated it to holy use aâ—d tâ—erefore may not be violated without sacriledge Mal. 3.8 Will ye rob God Thus have I opened this Command Will. I will onely adde two Texts of Scripture Ier 17.19 to the end Thus saith the Lord unto me Go and stand in the gate of the children of the people whereby the Kings of Iudah come in and by the which they go out and in all tâ—e gates of Ierusalem and say unto them Hear ye the word of the Lord ye kings of Iudah anâ— all Iudah and all the inhabitants of Ierusalem that enter in by â—hese gates Tâ—us saith the Lord Takâ— heed to your selves and bear no burden on the Sabbath day c. The other â—ext is Exod. 31 13 14 15 16
undertaken and promised to serve God and therefore I cannot now go back again and serve the Devil I have found that Jesus Christ is a good Master and I come to perswade you to come and be his Servant Far be it from me that now I am come among you I should forsake my Master and serve the Devil or that I should so far grieve my Master as to go unto those Games which his Soul hateth And whereas you say that many of my friends are there the more is my grief I desire that I were able to pull you all out of that deep pit and filthy puddle which to perform I should utterly be disabled if I should go in my self and so be dâ—filed with the same filth which I perswade them to forsake and cast away Kinsm Let us go unto my house that you may take there some refreshment of food after your weary journey and there we shall have liberty to discourse fully of these matters And while we are in the way let me ask you of the estate and welfare of our friends and kindred at Natik doth your praying to God exempt you from Sicknesses Poverty Nakedness will praying to God fill you with food gladness and garments Pium. Our friends at Natik were when I left them in good state of health peace and comfort for which we give God thanks who is the Father of all mercies Touching your question Whether praying to God doth exempt us from Sicknesses Poverty and fills us with food and garments I answer If praying to God did bring with it outward plenty and worldly prosperity then all carnal people would pray to God not because they love God or praying to God but because they love themselves and love food clothing and worldly pleasures but the benefits of praying are spiritual and heavenly it teaches us to know God and the evil of sin it teacheth us to repent of sin and seek for pardon and it teacheth us to forsake sin for ever and if we are loth to part with sin God will chastise us with Sicknesses Poverty and other worldly crosses to call us to repentance and therefore many times we fare worse in the world then wicked men do that thereby we might be weaned from the world and brought and taught to love and long for heaven And yet I further tell you that Religion doth teach the right way to be rich and prosperons in this world and many English especially have learned that way For Religion teacheth us to be diligent in labour six dayes and on the seventh day to rest and keep it an holy Sabbath and God hath promised that the diligent hand shall make rich and when we walk with God in godliness and obedience â—e will give us the blessing of this life so far as is best for us he will withhold no good thing from us if any thing be withheld from us or taken away from us it is because it is not good for us Our Father better knoweth what is good for us then we our selves know Kinsm If your praying to God do indeed teach you the true way of being rich as you say how then cometh it to pass that you are so poor still for you have prayed to God these twenty years and more and I do not see that you have increased in riches verâ— much you are still poor where be your Riches where be youâ— flocks and herds of Cattel where be your Clothes what greaâ— Houses have you built where be your fields of Corn Barns anâ— Orchards Alas you are not like the English and therefore â— doubt upon this point it is not as you say that praying to Goâ— teacheth you the right way to be rich Pium. This is one of the least the last the lowest of those things that our Religion teacheth us There be two sorts of riches Earthly riches of which onely you speak and Heavenly riches which Gods Word calleth true riches These Earthly riches are but temporary and shall soon perish but the true riches are heavenly and eternal they last for ever And we have spent these twenty Years in seeking chiefly after heavenly riches for so God commandeth us in his Word Seek first the Kingdome of Heaven as for these earthly riches they shall be added to you so much as you need And the Word of God commandeth us to be content if we have food and clothes Now we have food and clothes more then we were wont to have before we prayed to God and we have contented our selves therewith and have bent our mindes more to look after heavenly riches and in those things we have increased more then in earthly riches Kinsm I pray tell me what are those heavenly riches of which you speak so highly and upon which you do bestow your chief care and pains and so much prefer before earthly riches which we account so much of and think to be the best things attainable in this world Pium. The true riches which we spend our time to seek after are 1. The knowledge of the great God who hath made this vast World and governeth the same by his Wisdome and Power and who hath made Man and governeth us by his holy Laws and Commandments 2. The knowledge of our selves to be miserable sinners and do daily oâ—fend and sin against God provoking his wrath against us to puâ—â—â—◠〈◊〉 for our transgressions against his holy Laws and Commandments 3. The knowledge of Jesus Christ the Redeemer of the world who hath in unspeakable love took a course to deliver us from the wrath of God for whereas we have by our sins deserved Death Damnâ—tion Christ became a Man and died for us and thereby hath pacified the Justice and Wrath of God and opened a way of Salvation for us obtaining a Pardon for us and offering grace unto us whereby we may be saved and be brought to eternal glory and â—appinesâ— 4. The knowledge of the grace of God in Jesus Christ whereby he bringeth us to repent of our sins to convert and turn from all our evil wayes and to believe in the Lord Jesus and to walk with God in the wayes of holiness and righteousness before him 5. The knowledge of the Means of grace the Ordinances of God whereby we walk with God in wayes of Civil Government in wayes of Justice and good Order And in the Ordinances of Worshipping God in the sanctifying of the Sabbaths and walking in the Communion of Saints by the Word of God and Prayer and Singing of Psalms 6. In the knowledge of the estate of all men after death how the godly men that penitently believe in Christ go to Heaven when they die and the wicked that refuse to repent and believe they go to Hell and there abide till the Day of Judgement at which day or time when it cometh all men shall rise again and be judged according to their deeds in this life and then shall the godly go with Christ to eternal Glory
by the Law of God was evident to me as the light Gods pure and â—nchangeable Justice which sentenced me by the Law unto hell I saw I could not possibly answer seeing I am a poor finite worm and what have I to satisfie infinite offended Justice and therefore my soul mourned and lamented and sunk into despair for Gods Justice is unchangeable and his Law must be satisfied which I am never able to do and therefore I must be eternally damnâ—d under that just sentence I dâ—rst not pray God to pardon my transgression by any absolute soveraign act of mercy for then he should have offended his own Justice which is unchangeable and abolished his own Law whose perfection is such that it must be fulfilled and satisfied and to satisfie Gods just Law was not in the power of any finite creature Man or Angel and therefore I despaired no ransome could be found in all the world for me a poor sinner Oh tâ—e bitterness that my soul felt in the horrour of my damned estate No tongue can utter what my soul felt I had a taste of hell torments in my soul my meditation of Gods Omniscience whereby he knew all my sins not onely open but secret ones brought innumerable sins to my remembrance one of which was enough to damn me but I had mountains of guilt heaped upon my distressed soul the impossibility for me to satisfie divine Justice and the impossibility of pardon without satisfaction because God cannot be unjust and his Law is unchangeable Such meditations cast me into the horrible pit of darkness and desperation The redemption of the soul is precious it ceaseth for ever Psal. 498. Then God opened the mouth of this dear Servant of his who told me that the infinite mercy and wisdome of God had found out a ransome a way to satisfie Justice and fulfil the Law and to save poor condemned sinners and that he himself had found mercy in that way This bred some hope in my soul and stayed me from sinking quite down when I heard of a possibility but still I was in distressing doubt and fear that it was but some delusion because I could not see a possibility for Man or Angel or any Creature to satisfie and give a ransome to infinite Justice Then he declared to me that it is true that no Creature could give a ransome to satisfie Justice but God himself was able to satisfie the infinite Justice of God To that I yielded that God himself might satisfie his Justice but still I was in the dark I could not see this could possibly be Then he opened me that adored Doctrine of God his being One and Three how God was one in Essence three in Persons God the Father God the Son and God the holy Ghost how the Father doth by an eternal inâ—ellectual act conceive the Image of Himself as being the only adequate Object he understands himself and this is called the Begeâ—ting of the Son by an intellectual conception of his own Image and these two Subsistencies do by an eternal act of Volition love each other and this Love is the third Person in Trinity proceeding from both the Father and the Son Now the eternal Majesty of God agreed within himself that God the Son the second Person in Trinity should assume humane Nature to himself and become a man subject to the Law This glorious Person is the greatest subject that ever the Law had and this glorious Person is able perfectly to fulfil the Law and perfectly to pay a raâ—some satisfactory to infinite Justice who hath done it This depth of divine Wisdome my soul admired and shall do to eternity But still I was at a loss how I should be interested in the ransome that this glorious Person hath paid Then did this Messenger of God declare unto me that this glorious Person Jesus Christ had undertaken both parts of this work First to atone and reconcile God to man by paying the ransome required and by perfect fulfilling the Law Secondly to subdue the soul and will of man to turn and submit to be reconciled to God But this work of converting â— soul to God is such that as no man can convert himself so no other Creature is able to do it onely God himself can do it and for that end both the Father and Son have sent forth the holy Ghost the eternal Spirit to work upon the hearts of men and to create the work of Faith in them by the Word and then to take possession of and dwell in believing souls to mortifie their lusts to sanctifie their hearts and lives and to lead them in the way of grace unto glory And he further declared to me that this blessed Spirit of Gâ—d by the Word of God had already begun this great work in my soul for a new light is set up in my soul a work beyond the reach of man and that light hath convinced me of sin and of my my damned estate by sin it had made a separaâ—ion and divorce betwixt sin and my soul it had cut me off the old stock and lâ—id my soul down at the foot of Christ capable with all humble thankfulness to accept salvation not by any merit of mine but by free-grace of Christ unto a vile and unworthy sinner This I could not deny but I did finde such conviction and such a submission to Christ and this he declared to be the first step and beginning of the work of sound Conversion I crave your patience for a few words more Then he proceeded to shew me that the work was finished by the Promise which also the Spirit of God doth bring home unto the soul and makes up the match betwixt Christ and the soul. And to that purpose he brought Mat 11.28 29. by which Text he shewed me as in a glass 1. The distress my soul was in 2. The call of Christ to such distressed soul. 3. The promise of Rest to such as come to him 4. The obligation to learn meekness both to do and suffer the will of Christ. And here my soul resteth Ah friends we poor Indians are great sinners but Câ—rist is great salvation for the greatest sinners What â—inite creature can out-sin infinite satisfaction Nish I see you are strongly changed and transported but my feeble Age needeth rest and so may you also by this time Wab. Aged Uncle to morrow is the Sabbath-day if you like of it order all your people to come together in the morning and by the Lords assistance I will further teach you by the Word of God Nish I like it well Send out to all parts of the Town that all meet to morrow morning The Sabbath Many being met Waban THe Lord hath appointed that in our publick Worship first of all supplications prayers intercessions and giving of thanks be made for all men For Kings and for all that are in authority that we may lead a quiet and peaceable liâ—e in all godliness and honesty For
this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to coâ—e unto the knowledge of the truth 1 Tim. 2. â— 2 3 4. According to this appointment let us pray Which finished He took that Text Matth. 20.1 2 3 4 5 6 7. In these words we may observe these things 1. The Vineyard where men labour is the Church and this waâ— of praying to God and sheweth that it is a laborious and a good work and will cause us to bring forth good fruits grapes and wine which is pleasing to God and man But beware of bringing forth sowre grapes especially suffer no briars and thorns but cuâ— them down and root them up and cast them out 2. The Lord of this Vineyard is Jesus Christ who calleth all meâ— to come into this his Vineyard and do these works And thâ—â— day I do in the Name of the Lord Jesus call you all to pray to God come and work in this Vineyard Hearken to this Call and be no longer idle follow your sins no longer you have lived in 〈◊〉 long enough stay no longer but come in when you are called Happy are you if you obey and come woe be to you if you refuse 3. Here be the several seasons of mens coming in or the severâ—â— Ages of men that do come in 1. Some come in while it is morning that is while they bâ— young therefore I call you Boyes Youths aâ—d Girls come yoâ— unto the Lords Vineyard and give unto God the first-fruits oâ— your dayes 2. The Lord went forth at the third hour and called in younâ— men and young women into his Vineyard Hearken therefore yoâ— young men and young women to the Call of God and come in 3. The Lord went forth at the ninth hour that is he called iâ— men and women full grown to ripeness of parts and strength you are called this day to come into the Lords Vineyard be yoâ— perswaded to come in and serve the Devil no longer now tuâ—â— unto the Lord. 4. The Lord went forth the eleventh hour that is a little bforâ— night and this doth mean you old men and old women comâ— you into the Lords Vineyâ—rd you see the Lord will accept you 〈◊〉 you come Do not think you are too old to serve the Lord 〈◊〉 your dayes be near finished you had the more need come in quicâ—â— ly lest you die in your sins and perish for ever When he had finished an Objection was made by one We dâ—â— not come in to pray to God for we hear you are very severe if any 〈◊〉 found in sin of lust or the like you Whip them and punish them 〈◊〉 maketh us afraid to pray to God â—nsw Wab. God hath appointed punishments of sin to be Phâ— sick for their souls and though Physick be bitter and sharp yâ—â— it s very wholesome good and needful If you were invited 〈◊〉 dwell at such a Town where there is a Physician would you saâ— No I will not dwell there because if I be sick I must take Physicâ—â— sure you would therefore go dwell at that place So it is in thâ—â— case you should therefore desire to pray to God because they use Physick to heal the sickness of your souls Afternoon They being met Waban having first prayed then taketh this Text Psal. 2.8 9 10 11. In these words see these three things 1. Christ Jesus taketh possession of the heathen and utmost ends of the earth and this is one description of our Country And now Jesus Christ calleth us to come to him Some of us have submitted unto Christ and he hath mercifully accepted us and so he will accept you if you will come in unto him 2. See what Christ will do to them that will not come in He will break them with a Rod of Iron and dash them in pieces like a potters vessel Thus Christ will deal with our sins if we submit to him But if we will not submit to him he will thus deal with our persons and destroy them that refuse to serve him Luke 19.27 3. Here is the effect of Gods severity against sinners Be wise therefore O ye Kings be instructed ye Iudges of the Earth serve the Lord with fear and rejoyce with trembling Do not say Because Christ is severe against our sins therefore we will not come unto him but fly from him do not so for then he will destroy you but come trembling to him and say Lord take away our sins by sharpness that our souls may be saved for ever DIALOG III. Anthony and William Ahauton were sent to Paganoohket where Philip is Sachem When they first came to the Town they went to the Sachems house Anthony William Philip Keitassoot All the Company Anthony SAchem we salute you in the Lord and we declare unto you that we are sent by the Church in the Name of our Lord Jesus Christ to call you and beseech you to turn from your vain conversation unto God to pray unto God and to believe in Jesus Christ for the pardon of your siâ—s and for the salvation of your soul. We do unto you according to the holy Example which we finde Iohn 1.40 to 47. where Andrew called Peter and Christ himself called Philip and Philip called Nathaniel So we are come this day unto you in the Name of Jesus Christ to call you to come unto the Lord and serve him This Argument we perswade you by because we hear that many of your people do deâ—â—re to pâ—ay to God only they depend upon you We pray you to consider that your love to your people should oblige you to do them all the good you can In this point it lieth in your hand to do the greatest good in the world unto them to do good to their souls as well as to their bodies and to do them good to eternity as well as in this present world All this good you will do to your people if you will accept of this offer of mercy you will not only your self turn from sin unto God to serve the true and living God but all your people will turn to God with you so that you may say unto the Lord Oh Lord Jesus behold here am I and all the people which thou hast given me we all come into thy service and promise to pray unto God so long as we live Oh how welcome will you be unto the Lord And oh how happy and joyful will â—ll your people be when they and their Sachem are all owned by God to be in the number of his Children and Servants It will be a joy to all the English Magistrates and Ministers and Churches and good people of the Land to hear that Philip and all his people are turned to God and become praying Indians We reade in Luke 15.7 that there is joy in heaven over one poor sinner that repenteth and turneth unto God what great joy will it then be in heaven when so
Christ reconciling the world unto himself and hath committed to us the word of Reconciliation John 5.39 Search the Scriptures for in them ye think to finde eternal life and they arâ— they that testifie of me Therefore they are the word of God 5. Because the word of God doth convert the soul from sin and Satan unto God It sanctifieth the soul and doth lead meâ—â— souls in the wayes of life unto salvation it is the sword of the Spirit to conquer the Devil Iam. 1.18 Of his own will begat â—e us with the word of truth Joh. 17.17 Sanctifie them through the trâ—th thy word is truth Ephes. 6.17 Take the sword of the Spirit which is the word of God Such grounds as these we are taught in our Catecâ—ism Keit. Who can oppose or gainsay the mountainous weight of these Arguments I am more then satisfied I am ashamed of my ignorance and I abhor my self that ever I doubted of this point and I desire wholly to give up my self to the knowledge of and obedience to the word of God and to abandon and forsake these sins which the word of God reproveth and condemneth Will. I will adde one Consideration further to manifest that the Scriptures are the word of God and that is By the great Antiquity of these writings which have been extant so many thousand years and have passed through so many enemies hands who â—ave used all art and force to abolish them or corrupt them and yet they could never dâ— it Moses wrote the first Five Books of Scripture above a thousand and four hundred years before Christ came and it is above a thousand and six hundred years since Christ came and since the Gâ—spâ—l the last part of the Scripture was written Put these two Numbers together and they make three thousand years So long the Church have had the Scriptures and all this while the Devil and wicked men have endeavoured either to abolish them or corrupt them but they could never do it we have every word of God perfect and pure unto this day which cannot be said of any other writing in all the world And this wonderful divine protection of this Book doth greatly manifest that doubtless it is Gods own word over which he hath bestowed such eminent care Keit. But how do you know all this How do you know what was done so many thousand years ago Will. The Scriptures themselves have kept a perfect Record of Times from the beginning of the World unto the coming of Christ and out of that Chronologie we may perfectly know how long Moses was before Christ and there be other sure wayes to know how many years it is since Christ came And thus may we know certainly how long the Scriptures have been written Keit. If this be so the Reason is strong the Antiquity of the Book requireth reverence and Gods constant care of it sheweth he hath a divine influence in it But we are now called off from any further proceeding in our discourse at this time Before we part I have one motion and request to propose unto you To morrow is your Sabbath and I have a desire that you two would teach us that day and let us see the manner how you worship God it may please God to make more of his light to shine among us You remember what passed about this motion I do now with more desire confirm shat motion Ant. We also are still of the same minde and purpose and are the more confirâ—ed in our hearts because we see that Gâ—d is on the coming hand to incline your heart unto the Lord. After the Sabbath Philip Keitassoot Anthony William Keit. I Have now lived one Sabbath many a Sabbath have I been dead and followed works of darkness and sin when I should â—ave been following the Lord in such wayes of Worship as yesterdâ—y was spent in I am wounded at my heart to remember what I have done upon the Sabbath-day I â—ave served the Dâ—vil and lust and sins of all sorts even upon the Sabbath-dayes The sins that I have committed do render me vile in the sight of God and the time wherein I have committed mâ—ny of them doth render me more vile in the eyes of the Lâ—rd my Judge You said yesterday that Christ Jesus is the Lord of the Sabbath and requires all men to spend that day in his service and when Christ Jesus shall judge the world he will examine all men how they spent every Sabbath Oh wretched man that I am what answer shall I make though I am a Sachem here on earth I sâ—all be but a subject in the day of Judgement I now sit upon the Bench to judge others then I must stand at the Barre to be judged my self Oh what mountains of sin have I heaped up in my wicked life I had forgot my sins and I thought God had forgot them too and I had thought my Conscience had forgot them also but now I see it is not so God hath numbred all my wayes my thoughts my words and works and I feel now that my Conscience remembreth them also though it hath been asleep in the times of my ignorance and profaneness Oh I am a wretch I should have been an example to my people an example of virtue of wisdome and of praying to God but I have done quite contrary to my duty I have been an example of lust of profaneness yea of all sin and in particular of this great sin of profaning the Sabbath my heart is wounded with the sense of this â—in especially and that forceth my troubled Conscience to gall and afflict my soul with the remembrance of all my sins But why say I all I now finde my sins are numberless my own personal sins are many great and vile my heart doth loath my self to remember them they make me an abhorring to God But moreover and besides my own personal sins other mens sins I am guilty of Oh how many have sinned upon my account many wayes I am a Sachem over my people to rule them in virtue and to do them good but I have done contrary to my charge I have led them out into all sin and thereby I have done them â—he greatest hurt and mischief I have been a means of their damnation Oh how many are gone and going to hell upon my account how shall I escape damnation who have led so many inâ—o that eternal pit Oh I am pained at my heart what shâ—ll I do Oh what shall I do Ant No creature can help you none but God in Jesus Christ he can help you Consider that Text Micah 6.6 7 8. Wherewith shaâ—â— I come before the Lord and bowe my self before the high God shall I come before him with burâ—â— offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thâ—usands of rivers of oyl shall I give â—y first born for my transgression the fruit of my boâ—y for the sin of
his body for the Sin of his soul whether macerations of the body or any other fruit but alas all will not do And then ver 8. he shews what is the onely thing that will satisfie onely Jesus Christ belived on by faith held forth in those works of sanctification and holy life for so the Scripture testifies 2 Cor 5.19 God was in Christ Iesus reconciling the world unto himself And Acts 4.12 There is no other Name under heaven by which we can be saved Acts 16 3â— Belâ—eve in the Lord Iesus and thou shalt be saved and thy house I do not mention such Texts of Scripture as call to repentance because the end of repentance being â—o dispose the heart to believing it seemeth to me by your many gracious and penitent confeâ—â—ions thâ—t the Spirit of Gâ—d hath wrought in you a penitent heart already and your soul lyeth in the very next capacity of believing in our Lord Jâ—sus Christ by the Promise Yea further I say that your gracious acceptance of the Word of God love unto it and submission â—o its light and conduct these aâ—ts of grace in you are so powerful sweet and savoury that I know not but that the work of faith is already wrought in your poor mourning trembling but blessed soul and therefore be no more so disconsolate hope in the Lord and do as it is said Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say upon the Lord. Penit. I do perceive that you take that to be a great work of grace and faith in my heart so gladly to receive the Word of God and submissively to give up my self to the conduct thereof I cannot deny but confess that my heart is really so as I have expressed and every thing that hath passed in this Conference hath had something in it to strengthen that frame of heart it me and now lastly and especially that you do bring forth that work which is wrought in me to be an evidence of faith this doth so much the more incline and oblige my heart to a great love and reverence to the Scriptures and a resolution through the grace help and assistance of Jesus Christ to spend the rest of my life in a more diligent and abundant attendance on the hearing reading meditating on and obeying of the Word of God If this be an act of faith I desire to live that part of the life of faith all the dayes of my life Lord help me to perform this promise unto God Iohn I will shew you the reason why I lay so much weight upon â—hat fâ—â—r of heart to embrace the Word to love it to obey it c. â—irst I finde that it is the character of those famous primitive Converts Acts 2.41 42. Then they that gladly received his word were â—aptized and the same day there were added unto them about three â—housand souls and they continued stedfastly in the Apostles doctrine â—nd fellowship Their obedience to and walking in the Word is a â—hief effect and Sign of the true and thorough work of grace in â—hem in that point their Conversion shined and it seemeth to me â—hat your Conversion doth in this point shine Again Iam. 1.21 it is said Lay aside all filthiness and superfluity â—â— naughtiness and receive with meekness the ingrafted word which is â—ble to save your souls Here be three things in this Text the first â—â— the preparative work to cast away all filthiness and out boilâ—ngs of naughtiness This work God hath wrought in your diâ—â—ressed heart which appeareth in your penitent confessions The â—econd work is to receive the word with meekness and so that it â—ay appear to be an ingrafted word connaturalized in your heart â—â—d this is the work which I observe to be wrought in your heart â—hich is the work of faith whereby you are united to Christ by â—â—e word so received and submitted unto The entrance of thy â—ord giveth life Psal. 119.130 Then the third thing this Word â—â— received and ingrafted whereby you are united to Christ this â—ill save your soul you are a veâ—â—el of grace and shall be a vessel â—â— glory fear it not God that cannot lie hath spoken it Again 1 Pet. 2.1 2. Laying aside all malice and all guâ—le and hyâ—â—crifies and envies and evil speakings As new-born baâ—es desire the 〈◊〉 milk of the word that ye may grow thereby Here see 1. A 〈◊〉 born babe that is a soul converted a new creature formed in the heart by faith laying hold on Christ and from him receiving the Spirit to dwell in him and to form this new creature in hiâ— heart Now what acts of life doth this babe perform they arâ— two 1. By mortification and repentance he purgeth out all hiâ— sins and this act of life you effectually do by your penitent coâ—fessions The second act of life is he desires the sincere milk oâ— the word that he may grow thereby The new creature is fed bâ— the same means by which it was begotten the word of God is tâ—â— seed of God to beget the new creature 1 Iohn 3.9 and then tâ—â— word of God is milk to feed and nourish the new creature Noâ— this is the thing that I observe in you that as a new â—orn babe yoâ— desire the milk of the word and note this word Sincere milk â— living babe of Christ cannot abide humane mixtures added to tâ—â— word of God he loves the pure word he cannot rellish mixâ—tures Penit. My dearest friend God hath made you an instrument â—â— his hand to lay before me unspeakable consolation and I cannâ—â— deny but I feel it in my heart I am another man then what I waâ— I looked on my self the most miserable of men I now am hapâ—â— being united to Christ. O blessed change I am in admiration 〈◊〉 this I admire the grace of Christ to a dead lost damned sinnâ—â— I am come into a new world I have other desires then I had 〈◊〉 other purposes I see things in another frame then I was wont see them I must live a new life and steer a new course But in this point my soul desires to begin I am not mine own am the servant of Jesus Christ he died for me and by his grace deâ—â—â—e to live unto him And now I finde my self greatly to 〈◊〉 Counsel how to order my self in my future course what shaâ—â— do for the Lord who hath done so much for me My dear frieâ—â— your Counsel hath been greatly owned and blessed by the Lord my new birth I desire to have great respect to your Counsel for ordering of my wayes in my new life You do partly know that my people and some chief ones amoâ—â— them have had but a final measure of respect for me but I have grâ—â—â— reason to overlook it and bury it because in his infinite 〈◊〉 Christ hath turned it about for my better good my heart tellâ— me that I must seek the good of my people how to manage 〈◊〉 work wisely is my difficulty wherein I need your Counsel â— would to God that all my people were as I am and tasted and 〈◊〉 what I have found but that is not yet so I desire to bring tâ—â— to be the Lords people how I shall accomplish that is my grâ—â—â—â—ifficulâ—y You know I have been frequently among you prâ—â— Indians and in my heart have adhered to you and it may be 〈◊〉 have found the less acceptation for it but I leave that God must do and perform the trust charge and duty that my Lord 〈◊〉 hath committed to me My question therefore is How 〈◊〉 comport with the present affairs and state of things how shall I bring the matter about to bring about my people to pray to God Iohn It joyes my heart to hear these gracious breathings of Gods Spirit in you I taste in your discourse evident tokens of a living childe of God I see that my judgement about the spiritual state of your soul was not a product of precipitate charity but an effect of the spirit of right discerning I will encourage you in your godly purposes with a modest application of some of the Angels words to Gideon Judg. 6.12 14. Go on thou mighty man of valour and go in this thy strength and thou shalt save thy people The Lord will be with thee But for the manner of your proceeding in this matter my thoughts incline me to propose this way Be open to own the grace of God bestowed on you to confess your former known crooked and dark wayes and the change which God by his grace hath wrought in you At present let your first motion be to stay a while at Natik adjoyn your self to the Church who when they hear your Confession will joyfully receive you In due season request of the Church to send some able pious and fitting Teachers with you among your people Prudent Counsel may be taken how to prepare and predispose your people for such a motion I do not doubt but the Governour and Magistrates of the Massachusets will be easily intreated to interpose in so good a work which may tend to the bringing in so many people to the service of Jesus Christ. Penit. I do well approve and accept of your Counsel it savoureth of discretion and wisdome in all things God hath guided your lips to drop like the honey-comb into my heart And now I have one request further unto you That while we are together in this solitary opportunity we may spend some time in conversing with God in Prayer turn all those things that have passed into Prayers and the future matters also let us spread them before the Lord and beg his guidance and blessing Iohn I do greatly accept this motion and it is another sign of the truth of the work of Gods grace in your heart because this is the property of the new creature a new-born babe that he will cry Abba Father Here we leave them at Prayer FINIS