THE Godfather's Advice TO HIS SON.  
Showing the Necessity of performing the BAPTISMAL VOW, AND The Danger of Neglecting it.  
WITH General Instructions to young persons to lead a Religious life, and prepare them for their Confirmation, and worthy Receiving of the Blessed Sacrament.  
Very necessary for Parents, etc. to give their Children, or others committed to their care.  
By John Birket, Vicar of Milford and Hordle in Hampshire.  
The Second Edition, with a Preface.  
LONDON, Printed for James Knapton, at the Crown in Saint Paul's Churchyard. 1700.  
Price Threepences. One 100 for 1 l.   

To my Loving Friends and Parishioners THE INHABITANTS OF Milford and Hordle, In the County of Southampton.  
Although I chief composed this small Treatise for the instruction of those, in whose names (upon the request of their Parents) I covenanted with God at their Baptism; yet being sensible how necessary the practice of the same Advice, may be for all others committed to my charge; I have therefore taken care that the youth of other Families in both my Parishet, may have the same to peruse at their leisure.  
But because I am sensible how backward most persons are in their younger years, to read, understand, and practise any thing that may be for the Souls health, without a great deal of care and diligence in those with whom they live; therefore it is my earnest request to all of you, who are either Parents, Masters, or any otherwise concerned in the education of youth, to be often putting them in mind of those things which are contained herein. And whereas your own good examples through the Blessing of God will be most available to beget in them a due sense of their Duty, and render this advice the more effectual, let me therefore entreat you also to take care that the practice of your own lives be conformable unto it.  
For it is not easy to suppose that this small treatise will have its due influence upon the minds of the younger sort, while you that are the Elders shall behave yourselves directly contrary thereunto.  
But consider, I beseech you, what a joyful and pleasant thing it will be when once we can be so happy as to be perfectly united in the same mind, and in the same judgement, in reference to these things; making it our Business to glorify God by a cheerful observance of our Baptismal vow, by duly sanctifying the Lord's Day, and by behaving ourselves with all Decency and Reverence, with all Fervency and Zeal, when we draw nigh unto God in those places which are set a part for his public Worship.  
Do you think it would not be a more lovely sight, and more pleasing to God as well as Man, to behold a whole Congregation offering up their Supplications and Prayers to God, with an humility both of Soul and Body, and prostrating themselves before the Throne of Grace, with a pure heart and humble voice, accompanying the Minister in the several parts of Divine Service as the Church directs, and to have every one with a audiable voice, hearty saying Amen at the end of ever Prayer, to testify his consent and Faith. Would not this be a more lovely sight, I say, than to have the greatest part of a Congregation in different postures, some standing, others sitting, a few kneeling, and many never so much as once opening their Lips, that their mouths may show forth God's praise.  
You cannot be ignorant with what frequency and earnestness, I have both privately and publicly recommended these things to your consideration, and thanks be to God there is something more of Decency and Reverence to be seen, than there was formerly; but yet there is a great deal still to be amended; and in order to this end, I have put this little Book into your hands, which if you will be so kind as to peruse and practice, I doubt not but you will thereby come to glorify God, and edify one another more than many of you have hitherto done; which, that you may do, is the hearty prayer of  
Your assured Friend, and Loving Pastor, Jo. Birket.   

The God father's Advice to his Son.  
WHereas I have, together with some others, upon the request of your Parents, undertaken the office of a Surety for you at your Baptism; at which time it was given us in charge to see that you should be taught, so soon as you should be able to learn, what a solemn vow, promise and profession you then made by us: I have endeavoured accordingly to discharge my duty thus far, and have also advised you with all due reverence to frequent the public worship of God, giving diligent attention to the ministry of his holy word and to prayer.  
Whereas it was then also given us in charge to take care that you should be brought to the Bishop to be confirmed by him, so soon as you should be duly qualified for the same, I have advised you accordingly to take the first opportunity of observing that holy ordinance.  
But because it is very probable that you may not so well remember what you have some time heard, as what you shall often read, therefore I have thought fit to compose this small Treatise for your use, wherein I have taken in hand,  
1. To explain your Baptismal Vow, which in Confirmation you are required to take upon yourself, showing you withal the possibility of keeping it, and the obligation which you are under to observe it.  
2. To show you in what manner you ought to behave yourself in the public worship of God, that so your whole service and yourself also may be accepted, through the merits of his beloved Son.  
And this I am the rather inclined to do at present, lest you should be led away with the error of those people, who boldly now adays exclaim against these things, to the very great decay of Christian piety, and the scandal of those who are truly religious.  
For, say they, what man living is able to keep this vow; and from hence they conclude, that it's a vain and sinful thing for any one to make it in another's name.  
Again, say they, what need is there of so much exactness in our bodily gestures in Gods public worship, since he expects to be worshipped by us in spirit and in truth.  
These are so plausible objections, that the generality of Christians are prejudiced against these things; and hence it comes to pass, that as in most Congregations there is so much irreverence to be seen in time of divine service, so in most places there are so few that are willing to undertake the office of Sureties for Children at their Baptism, fewer that make those answers in the Child's name which they should do with an audible voice, and fewer yet who make any conscience of discharging their duty afterwards, but come to the Font as if they had nothing else to do but to stand silent there, though afterwards they can loudly contribute to all the foolish mirth among their neighbours.  
And therefore I shall now proceed▪  

1. of all to explain the Baptismal Vow.  
2. To prove unto you the possibility of keeping it.  
3. To show you how great an Obligation you lie under to observe it.   
Therefore whereas you promised by us to renounce the Devil, etc. you must know, that by renouncing any thing is meant a declaring against it, or a forsaking it, and resolving to have no more to do with it, a refusing to comply with it, or to be governed by it.  
And thus our Church has explained the word in the first interrogatory to the Sureties. For, says the Minister unto them, Dost thou in the name of this Child renounce the Devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow nor be led by them? To which they are required to make answer and say, I renounce them all. By which is meant, that whosoever Covenants with God to be his faithful Servant, does thereby oblige himself not to be at Satan's beck, nor led by the vain customs of the world, or the lusts of the flesh.  
And in this sense we find the word renounce used by St. Paul, 2 Ep. to Cor. 4. ch. 2. where speaking in vindication of himself, he declares that he had not been slothful in the work of the Ministry, but had renounced the hidden things of dishonesty, i. e. he disdained to have any thing to do with those base Arts and cunning Tricks, which some others made use of in handling the word of God.  
So that in promising to renounce the Devil, the World, and the Flesh, you declared by us, that you would oppose all their temptations, and no way comply with them to the dishonour of God, and the destruction of your Soul.  
2. Whereas you promised also by us to believe all those fundamental Doctrines of Christianity, which are briefly comprehended in that form of sound words which is called the Apostles Creed, I cannot suppose that there is any necessity for explaining that part of your Baptismal Vow in this small Treatise, because as there are no great difficulties in it, so there are no great disputes about it, it being generally received in the Christian Church by men of all persuasions, how different soever from one another in many other points.  
However, this one thing I cannot omit letting you know, viz. that you are so to believe all these Articles, as to take care that the practice of your life and conversation be answerable to all those things which you profess to believe.  
That is to say, you must so believe in God as to dread his almighty power and greatness, and yet adore and love him for his immense mercy and goodness. You must so believe in Jesus Christ as to walk according to those excellent rules of his holy Gospel which he has given us; and you must so believe in the Holy Ghost, as not to grieve him by following any vicious or idle courses; and thus in reference to all the other Articles of our Christian Faith, you must so reflect upon them as to be admonished thereby of your duty, and effectually moved to the performance of it. And now  
3. Wheteas you promised also by us to keep Gods holy will and commandments, and to walk in the same all the days of your life, it is requisite that I give you a more large explication of this part of the Baptismal vow, because there are so many and so great mistakes among Christians about it.  
You must know therefore that you are not hereby to understand a perfect and unsinning obedience, for it is utterly impossible for any man to live, without being guilty of disobedience to God upon many accounts; but by keeping the Commandments of God now under the Gospel is meant our using the most sincere endeavours to do those things which God has required, being unfeignedly sorrowful for all our frailties and imperfections, hearty begging Gods pardon through Christ for what we have done amiss, and conscientiously putting our holy resolutions of new obedience into practice, still exercising our faith, and relying upon God's mercies in Christ Jesus towards us.  
So that in acknowledging ourselves bound to keep Gods holy will and commandments, and to walk in the same all the days of our life, we do not in the least mean that our good works are meritorious, or that we can be saved purely through any the most excellent works of righteousness which we can perform, but our obedience to the Gospel is required, as the best testimony of the sincerity of our faith.  
And hence it is that our Saviour is said Heb. 5. 9 to be the author of eternal Salvation to all that obey him.  
Let no man therefore deceive you, by extolling faith to the disparagement of good works; for as St. John has told us, 1 Ep. 5. 3. that our keeping the commandments of God is the best evidence of our love to him, so St. Paul has taught us, Ephes. 2. 10. that we are God's workmanship, created in Christ Jesus unto good works, that we should walk in them.  
In like manner St Peter, 2 Ep. 1. 5, 6. tells us we must not think it sufficient that we are made partakers of the Divine nature, having escaped the corruption that is in the world through lust; but (says he) besides this, giving all diligence, add to your faith virtue, and to virtue, knowledge, etc. for if these things be in you and abound they make you that ye shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. And thus (my Son) having showed you the true meaning of your Baptismal Vow, I shall in the second place prove unto you the possibility of keeping it.  
And for this, I suppose, there needs no better proof than Gods requiring these things of us in order to our Salvation, and his setting before us the examples of holy men in Scripture for our encouragement, and imitation of them in this matter.  
For so infinitely just and merciful is our heavenly father, that he expects no more from us than he knows we are able to perform, through the gracious assistance of his holy spirit, concurring with our own sincere endeavours.  
In the first place therefore, as to our renouncing the Devil, has he not commanded us by his Apostle St James, ch. 4. 7. to restst him, promising withal, that thereupon he shall flee from us. Has he not enjoined us also by his Apostle St Paul, Eph. 4. 27. not to give place to the Devil. And in like manner has he not also told us by St Peter, 1 Ep. 5. 9 that we should resist the Devil, being steadfast in the faith.  
Now surely if we are to resist him, and to give no place unto him, it must be possible for us to renounce him, by making all opposition against him, and all his temptations.  
And if it be possible for us thus to renounce the Devil, it cannot surely be impossible for us to renounce all sin, and particularly those enormities which may be more peculiarly called the works of the Devil, as pride, malice, and envy, revenge, lying and cruelty, with such like, which are his daily practice.  
Those truly Christian graces, of humility, charity, speaking the truth from the heart, love, meekness and the like, which are plainly visible in the lives of many Christians, are evident proofs of this matter, it being utterly impossible that they should be so zealous as they are in the practices of these virtues, if they did not renounce and utterly abhor those devilish practices which are contrary thereunto.  
From hence also we may infer the possibility of renouncing the pomps and vanities of this wicked world, and the sinful lusts of the flesh. For as God has commanded us by St. Paul, Rom. 12. 2. not to be conformed to this world, but to be transformed by the renewing of our minds, proving what is that good and acceptable and perfect will of God. So St. John, 1 Ep. 5. 4. plainly supposes the possibility of doing this, for, says he, this is the victory that overcometh the world, even our faith.  
And then as to our ronouncing all the sinful lusts of the flesh; as we find St. Peter supposing the possibility of doing this, when he exhorts us, 1 Ep. 2. 11. as strangers and pilgrims to abstain from fleshly lusts which war against the soul, so we find St. Paul making it necessary in order to our attainment of everlasting Salvation, telling us, Rom. 8. 13. that if we live after the flesh we shall die, but if we through the spirit do mortify the deeds of the body we shall live.  
Finally, 'tis either possible for us to keep this part of our Baptismal Vow, or else Christ has no true Disciples in the world, for St. Paul has plainly told us, Gal. 5. 24. they that are Christ's have crucified the flesh, with their affections and lusts. Now it's not to be doubted but there are a great many sincere Christians in the world, and consequently 'tis possible for us (if we be of that number) to mortify our earthly members, and to crucify our fleshly lusts. Whatever therefore some people may pretend as to the impossibility of performing this part of our Baptismal Vow, 'tis certain they are under a great mistake, since it is not possible either for sin or Satan to prevail over us, but only so far as we yield unto them; they may indeed allure and entice, but they cannot hurt us, unless we wilfully deliver over our strength into the hands of these our enemies.  
Would we but arm ourselves with the mind of Christ, firmly resolving to serve the will and pleasure of the Almighty, we need not fear what sin and all the powers of Hell can do against us.  
'Tis true, in ourselves we are weak, but that which gives us the surest grounds for our hopes of Victory over these our Enemies, is the powerful assistance of God himself, for if he be for us, who can be against us? and we may be sure that he will not be wanting to us, if we earnestly seek after him, for he never fails to help those that are engaged against his Enemies, but will certainly derive that strength and power into his People, which will at length make them more than Conquerors through his beloved Son.  
Let me therefore advise you (my Son) to be strong in the Lord, and in the power of his might, do but use your best endeavours to mortify the old man, and to crucify the Flesh with its affections and lusts, to subdue all those outward vices of Luxury and Wantonness, Revenge, Injustice, etc. and to abstain from all appearance of evil, withdrawing the fuel of any vice, which you are in danger of, and constantly applying yourself unto God by prayer; and than you need not question but you shall break Satan's head, however he may be able to bruise your heel, tho' you may suffer a little by him, yet at last you shall be victorious over him.  
In the second place, whereas we also promised in your name, that you should believe all the Articles of the Christian Faith, I shall not need to insist upon proving the possibility of your believing them, there being nothing that I know of contained in that Creed, but what all Christians of what persuasion soever do consent unto.  
I shall therefore now pass to the third and last part of your Baptismal Vow, which is to keep Gods holy Will and Commandments, and to walk in the same all the days of your Life.  
Now that there is no more impossibility in the performance of this, than the other parts of this solemn vow, we have the plain Testimony of our blessed Saviour, who for our greater encouragement has told us, Mat. 11. 28, 29. that his commands are so far from being intolerable, that they are easy and full of Comfort, for, says he, take my yoke upon you and learn of me, and ye shall find rest unto your Souls, for my yoke is easy and my burden is light.  
And St. John the beloved disciple in like manner assures us that as our keeping the Commandments of God is the best evidence of our love to him, so they are all reasonable and every way suitable to the nature of mankind, as 1 Ep. 5. 3. this is the love of God that we keep his Commandments, and his Commandments are not grievous.  
And now although these Texts of Scripture might be sufficient, one would think, to put the matter beyond all dispute, yet because it is possible you may meet with some unreasonable men, who will be ready to ask you as they have done me, whether there was ever any man in the World that was able to do these things; I shall now give some few examples of good and pious men, who (as we may conclude from what is said of them) found it possible through the grace of God to renounce the Devil, the World and the Flesh, and to walk before God in purity and holiness of Life, yielding such an uniform obedience to all his Commands as he was pleased to accept of.  
In the first place therefore, may we not reasonably suppose that Noah did this, it being said of him, Gen. 6. 9 that he was a just man, and perfect in his generation, and that he walked with God.  
And what reason have we to doubt of Abraham's doing the same thing, who as he was the father of the faithful, so he manifested the sincerity of his faith by the uniformity of his obedience; for as St. James tells us, ch. 2. v. 22. Faith wrought with his works, and by works was faith made perfect.  
In like manner, may we not conclude the same thing of Job, of whom the Lord himself was pleased to give this character, ch. 1. 8. that there was none like him in all the earth, a perfect and an upright man, one that feared God, and eschewed evil.  
And though Satan moved God against him, as it is said ch. 2. 3. to destroy him without a cause, yet the Lord would not do it, for he saw that notwithstanding all those afflictions which were befallen him, he still held fast his Integrity.  
And what shall we say of David, unto whom as we read, Acts 13. 22. the Lord himself gave testimony, and said I have found David the Son of Jesse, a man after my own heart.  
'Tis true, he grievously offended God more than once, but than it is to be considered, that the sincerity of his repentance made amends for all. And we have no reason to doubt, but that God was pleased to accept of his hearty sorrow, instead of innocency.  
Now if these and many other holy men under the Law, were able through the Divine assistance, so to walk before God as to be approved of him, how little reason have we to doubt of the possibility of the same things being done by Christians, now under the more glorious light and gracious dispensation of the Gospel? Why may not we now (as St Paul tells us he did) exercise ourselves in keeping a good Conscience void of offence towards God and towards man? It must be confessed, that we are far from being able of ourselves to do these things, but as St Paul declared of himself, Phil. 4. 13. So we may assure ourselves that we may be able to do all things through Christ that strengthens us; and we need not in the least doubt of his assistance, upon our humble request at the Throne of Grace for the same.  
So that now (my Son) you see how reasonably those people argue against our Baptismal Vow, which contains nothing in it but what God has commanded, and good men have practised. Let no man therefore deceive you, and say that we have promised more in your name than it's possible for you to perform, for if you will but in good earnest oppose these enemies of your Soul, the World, the Flesh and the Devil, you'll find the blessing of God concurring with your holy resolutions; he that hath planted these things in your heart, will also water, and make them abundantly fruitful, to the confusion of Satan, the glory of God, and the eternal Salvation of your immortal Soul.  
And now having proved unto you, the possibility of keeping your Baptismal Vow, I shall in the  
3d place show you how great an obligation you lie under to observe it.  
And to this purpose I might produce many arguments, and sundry Texts of Scripture, but because I rather desire to inform your judgement than burden your memory, I shall comprehend what I have to say upon this head in as few words as I can. You must therefore know, and be convinced of this, that your eternal happiness depends upon your conscientious observation of this vow. 'Tis impossible for you to be made partakers of the mercies of God in Christ Jesus our Lord, without repentance, faith, and new obedience.  
For, as our Saviour has told us, Mat. 19 17. that if we will enter into life we must keep the Commandments; so St Paul has told us, Heb. 11. 6. that without Faith it is impossible to please God, And the same Apostle has also declared, Rom. 8. 13. That if we live after the flesh we shall die, but if through the spirit we do mortify the deeds of the body, we shall live. For these are the terms of the Covenant of grace between God and us, that he will be graciously pleased to bestow upon us the pardon of our sins, and everlasting life; but it is upon this condition, that we perform our part of the Covenant, which i● to believe, and to do those things that we have promised in our Baptism.  
And this is so plain, that I do not think there is any need of insisting upon the proof of it, because in all Covenants the party promising any benefits or privileges, is no farther obliged to make them good, than the other party performs the duties promised and required on his part.  
So that as you love your own Soul, and desire to be for ever happy in the life to come, it highly concerns you to be very mindful of your Baptismal Vow, and careful to observe it.  
But withal I would entreat you seriously to consider this one thing, that Jesus Christ came into the World, and suffered the cursed death of the Cross, on purpose to purify us; and therefore shall we still continue in our filthiness and impurities? he gave himself for us, at it's said, Titus 2. 14. that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works; and how then can we ha●e the face to delight in sin? why then should we thus prejudiee our own Souls? why should we destroy ourselves, after all the care and pains that our Blessed Lord has been at to save us?  
Have we more love for Satan than we have for God, that we should make a scruple of renouncing the Devil both in our words and works? have we more affection for sin that will ruin us, than for holiness, that will be a means to save us? through Christ we are made the Children of God by Adoption, and heirs through Grace of his Everlasting Kingdom, and shall we be such fools as to sell our Birthright, like Esau, for one sinful morsel, and to destroy both Souls and Bodies for evermore.  
Let me entreat you (my Son) to lay these things seriously to heart, and be persuaded so to lead your life here, that you may be for ever happy in the life to come; for as you may learn from the words of the Apostle, 1 Cor. 15. last, if you ●e steadfast and , always abounding in the work of the Lord, you may be assured that your labour shall n●● be in vain in the Lord.  
So that although it be certain th●●● is no other Sacrifice now under the Gospel, b●● that of Christ upon the Cross, which can be ●uf●icient to satisfy God's justice, expiate our sin and obtain Eternal Redemption for us, yet St. Paul teaches us, Rom. 12. 1. that the pre●en●●ng our B●di●s a ●iving Sacr●fice holy acceptable unto God is our reasonable ●● vice: So that although the sacrifice of ourselves wh●ch we ought to offer up to God in keeping our Baptismal Vow cannot procure Salvation, yet it is absolutely necessary for our reception of it. And therefore instead of listening to those persons who are wont to argue against the possibility of their duty, and like the faint-hearted Israelites, (when they returned from taking a view of the promised Land) cry out, who shall be able to stand before these mighty Giants? how is it possible for any man to keep this Vow? instead of giving an ear to such people, I say, if you will give up yourself in earnest to the practice of holiness, and hearty pray to the Lord for the gracious assistance of his holy Spirit, though you may probably find some difficulty in your first onset, yet it's certain that when once you are got into the way of it, you'll find the practice of holiness one of the easiest and pleasantest things in the whole world, you'll take no greater pleasure in any thing than in denying yourself, nor find any greater comfort in the world, than in getting the victory over it.  
And now I shall conclude this head with those excellent words of our Church, at the latter end of the office for Baptism, where we are told that Baptism doth represent unto us our profession, which is to follow the example of our Saviour Christ, and to be made like unto him, that as he died and risen again for us, so should we who are baptised die for sin, and rise again unto righteousness, continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue, and godliness of living.  
And now I hope you will see no reason for neglecting to be confirmed, but (as our Church has explained the meaning of this word) that being now come to the years of discretion and understanding, what your Godfathers and Godmothers promised for you in Baptism, you yourself with your own mouth and consent openly, before the Church, will ratify and confirm the same, and also promise that by the Grace of God, you will evermore endeavour yourself, faithfully to observe such things as you by your own confession have assented unto.  
Here's nothing impossible (as I have showed) required of you, nothing that's truly difficult to a willing mind, assisted by the Grace of God's holy Spirit, which is never wanting to those that hearty seek after it: nothing finally but what is attended with the greatest comfort and satisfaction of mind in this life, and which will render us capable through Jesus Christ of eternal glory in the life to come.  
Whensoever therefore you shall be informed of the Bishop's intention to confirm the youth of this Diocese, I desire you not to neglect the first opportunity, but take the best care you can to prepare yourself for it, by fasting and prayer some time before, seriously meditating upon that solemn vow, which you are to renew in the presence of Almighty God.  
And when the time comes (if no unavoidable accident shall hinder you) repair to the place appointed with all possible seriousness, and composedness of mind, there standing before the Bishop give diligent attention to him, while he asks you, together with the rest, whether you do in the presence of God, and that Congregation, renew the solemn promise and vow that was made in your name at your Baptism, ratifying and confirming the same in your own person, and acknowledging yourself to believe, and to do all those things which your Godfathers and Godmothers than undertook for you; and then make answer with an audible, but yet humble voice, and truly Christian courage, saying I do.  
After this, be sure that you hearty join with the Bp in his prayers to God for you, and all that are then confirmed, and when he shall lay his hand upon your head, praying over you while you kneel before him, let your devout affections go along with your words, saying Amen hearty to that, as to all the other Prayers of the Church.  
And lastly, when the Bp has pronounced the blessing, see that you depart with a joyful and glad heart, and yet humbly praising God in your mind, that he has spared your life till that time, and given you an opportunity of engaging yourself personally in his Service, from which you must resolve to let no temptation of the world, the Devil, or the flesh, ever draw you, but that you will continue Christ's faithful Soldier and Servant to your lives end.  
And now, my Son, having thus explained your Baptismal vow, showed you the possibility of keeping it, and the absolute necessity there is for you so to do, in order to your Everlasting Salvation; I have several other things to recommend to your pious consideration, and which (as I have opportunity) I shall either do by word or writing, but at present, I shall only give you my advice in reference to your constant attendance upon the public worship of God, and the manner of your behaviour therein.  
For having observed (not without great trouble of spirit) that as some are so lukewarm in Religion, that they do not care how seldom they go to Church, so they do not matter how irreverently they behave themselves in the House of God, and consequently receive little or no benefit by their being there; I have thought it convenient to give you some few instructions in these matters also, which if you will be careful to observe and practise, you may then through the Grace of God be edified by frequenting the Religious Assemblies of his People, and by leading the rest of your life accordingly, may at last obtain the eternal Salvation of your precious Soul.  
1. Therefore as to your giving constant attendance upon the public worship of God, I cannot but think it highly necessary in this lose and degenerate age, to give you my advice in this matter, it being commonly observed, that many young people following the ill example of those, who are old enough to have more knowledge than they seem to have by their way of living, are very negligent herein, either loitering at home, rambling about the Fields, or gadding from house to house, when they should be waiting upon God in the House of Prayer.  
You must know therefore, that whereas God has allowed us six days in the week to labour in, and to do all that we have to do, in reference to our worldly concerns, commanding us to rest the seventh day, he never intended hereby, that we should give up ourselves to idleness and vanity on that day, or to spend it in drowsiness and sleep, much less in sports and drunkenness, but the will and command of the Lord is, that we should remember to keep it Holy, i. e. to spend that day in religious exercise, giving up ourselves to the service of God, both publicly and privately, but each in its proper season.  
Thus we find that as the seventh day from the beginning was religiously observed, in memory of the Creator of all things, so the first day of the week, ever since the Apostles times, hath been piously observed in the Christian Church in memory of our Saviour's resurrection, as being the consummation of the great work of our Redemption.  
Let me therefore advise you be very careful in spending the Lords Day, in such a manner as that God may be thereby most glorified, and this certainly you cannot do better than employing yourself in the public prayers, and other religious exercises together with the congregation.  
For however private devotions, when duly performed in their proper season, may be accepted of God, yet we do edify one another, as well as Glorify God, most by the mutual examples and union of our public devotions.  
So that the Lord having been so liberal as to allow us six days for ourselves, reserving but one in the week for his more solemn worship and service, how can any of us have the face to rob him of that day by spending it any otherwise, than to his honour and glory.  
Satan, I doubt not, will be ready to tempt you sometimes in this case, as he tempted our first parents in reference to the forbidden Fruit, and as he then upbraided God with niggardliness, in that he had not given them freedom to eat of all the Trees in the Garden, insinuating as if the Lord had restrainted them from the use of that one, out of some self-end; for, said the Serpent, the Lord doth know, that in the day you eat thereof, you shall be as God, knowing good and evil. I doubt not, I say, but as Satan dealt with our first parents in reference to the forbidden fruit, so may he deal with you, in reference to the Lords Day, insinuating as if it were very hard, that you may not take your liberty, and recreate yourself on that day, being tired with the toil and labour of all the week beside.  
But, my Son, have a care of Satan's subtlety, and let the consideration of God's bounty to us in the concern, answer all the sly suggestions of the wicked one.  
For if God had been pleased to allow us but one day for our use, and reserve six wholly for his own, we should have had no reason to have complained, he being our Creator, and we the work of his hands, but since he has been so liberal as to grant us six days for our Worldly business, and reserved one only wholly to himself, we are the most unreasonable creatures in the World, if we are not content with so liberal a proportion▪ and strive to the utmost of our power to glorify him on that day, according to his own appointment.  
Whensoever therefore you are tempted to absent yourselves from the public Worship of God, give no entertainment to any such temptation, but reject it with an indignation. like that of Joseph to his wanton mistress, and say, how can I do this great wickedness and sin against God.  
Have a care of being so unjust and ungrateful to God, upon whom you have your whole dependence, as to be seduced by the ill example of those profane people in this licentious age, who are so insensible of the grace and mercy of God in Christ Jesus, that although without that they are liable to perish every moment, but through the Divine patience and forbearance are suffered to live year after year, yet cannot find in their hearts to spend that one day in the Lord's service, which he has purposely set apart for his own more solemn worship. Our blessed Saviour, as St. Luke tells in the parable of the wise Steward, Luke 12. 43. has pronounced the Servant blessed, whom the Lord when he cometh shall find faithful, and conscientiously discharging his duty; but what shall become then of those profane People, whom the Lord if he should come to judgement, according to the ancient tradition of the Church upon the Lord's day, shall find either sleeping upon their Beds, or busying themselves about the World, making provision for the Flesh to fulfil the lusts thereof, or any way gratifying their sensual appetites, instead of doing the work of the Lord. Do you think that if that terrible day of the Lord shall come at such a time, it will not be infinitely more comfortable to be found upon your Knees, lifting up your Heart in prayer to God, and praising him with a cheerful voice, in giving attention to the ministry of his holy Word, or finally in exercising yourself some way or other to the glory of God.  
Thus having given you my advice in reference to your constant attendance upon the public worship of God, I shall in the 2d place, show you in what manner you ought to behave yourself in the Congregation of God's people, that so your going thither may be for the better and not for the worse.  
First, therefore you must consider this, that when you go to serve the Lord in those places, which are set apart for Divine Worship, you then go into Gods more especial presence. For so David testifies, Ps. 100 1, 2. Where he exhorts the Jews to praise God the more cheerfully in the Temple, as being the special place of his gracious presence. O come, says he, let us sing unto the Lord, let us hearty rejoice in the strength of our Salvation. L●t us come before his presence with thanksgiving, and show ourselves glad in him with Psalms. And because we should not think that he is less present now in the religious Assemblies of Christians than he was in the Jewish Temple, our Saviour has expressly declared, Mat. 18. 20. that when two or three are gathered together in his name, he is there in the midst of them. And you may be sure, that if he will vouchsafe to honour so small a number with his presence, as two or three so assembled to do him worship and service, he will not deny his gracious presence to the greatest Congregation.  
And upon the account of such places being dedicated to the service of God, and of his being more especially present in them, upon these accounts I suppose it was that St Paul reproved the Corinthians so severely for their rude behaviour in the Church, 1 Cor. 11. 22. what, says he, have you not houses to eat and to drink in, or despise ye the Church of God?  
Your heart therefore being thus preposessest with an awful dread and reverence of the Divine presence in the house of prayer, I would advise you in the 2d place to make a suitable preparation before you enter into the house of God.  
See that you order your necessary business therefore every Lord's Day in the morning, so as that you may go to Church before the beginning of Divine Service.  
But before you go, among other preparations, I advise you to read over the Psalms, the first and second Lessons, as also the Epistle and Gospel appointed for that day, and as you read, observe and meditate upon the most material passages contained therein, and if there be any thing more remarkable than ordinary, which you do not understand, be not ashamed to desire information of any in the Family that may be able to give it.  
By this means you will be better able to read those portions of Scripture with the Minister in time of divine service more attentively, and in all probability the Holy Spirit may then dart more pious thoughts into your mind, and more enlighten your understanding than it did upon your first reading them over in private.  
Having thus exercised yourself till it is time for you to go to Church, so soon as you are got thither, see that you do not loiter in the Church yard, neither make it your business to discourse with others about any worldly matters (unless it be a word or two of very great necessity) for you will be in great danger of having those things run in your mind, and distract your thoughts in time of divine service, which you have much discoursed of just before.  
Repair therefore to your Seat or usual place in the Church, and falling upon your Knees offer up to God this or the like prayer, with the most devout affection, Holiness O Lord becomes thine House for ever, and therefore I beseech thee so to assist me with thy holy Spirit, that I may offer unto thy divine Majesty such a lively sacrifice of prayer and praises as may be accepted through thy beloved Son; and grant also, that I may so hear thy holy word, and attend to the Doctrine of the preacher, that I may daily grow in grace and godliness and spiritual strength, thro' our Lord and Saviour Jesus Christ, Amen. When you have thus privately begged the Divine assistance, you may then do well to exercise yourself in pious meditations, or in reading some portion of God's word, till the public service of the Church gins, which that you may be the better able to join in with all your Heart and Soul, together with all those devour Christians, who make conscience of waiting upon God in his holy Temple, I advise you in the  
3d place, to be throughly acquainted with every part of the Common Prayer, which you may do it to your satisfaction, by a frequent and serious perusal, together with an impartial consideration thereof, for I am fully persuaded, that none are so ready to despise it as those who are least acquainted with it.  
I shall not therefore now give you a particular account of its method, or of that admirable connexion, which is observable between the several parts of it, (for these things are already done by some pious and learned Divines of our Church,) but shall only show you the necessity of that reverence, which is due to the Majesty of that great and glorious God, whom we are to worship when we assemble ourselves together in those places which are dedicated to his service.  
You must know therefore that the Reverence which we own to Almighty God is twofold.  

1. Inward, which is that of our Souls.  
2. Outward, which is that of our Bodies.   
In the first place, when you come to worship the Lord, you must be sure to sanctify him in your Heart, yielding unto him that inward and spiritual worship which is due to his infinite Majesty, and this you must do by believing in him, fearing him, and loving him, with all your heart, and with all your mind, with all your soul, and with all your strength. For when our hearts are deeply affected with the love of God, our service will be abundantly the more cheerful.  
But yet we must not so love him as to neglect the getting our hearts also possessed with an awful dread and reverence of his glorious Majesty, for David tells us in Ps. 89. 7. that God is greatly to be feared in the Congregation of Saints, and to be had in reverence of all those that are about him.  
When our hearts therefore are thus possessed both with a reverential fear and love of God, we shall then also be more careful to cleanse them from all impure and worldly thoughts, and fix them with due attention upon those acts of Religion, wherein we are exercised.  
Thus, as the more inward parts of Solomon's Temple were still more and more beautiful and glorious, so we who profess Christianity, and are said to be the Temple of the living God, should be very careful that all the thoughts and intentions of our hearts be holy and spiritual, every way so prepared and beautified, that the Lord may be pleased to take up his residence in our hearts, when we draw nigh to serve him. But then  
2. You must have a care, that under a pretence of inward sanctity, you do not destroy all outward decency; for as in the first Commandment the Lord requires the inward and spiritual worship of your heart, and therein doth more especially delight, so in the second Commandment we are forbid to give any religious outward worship to any other.  
Now by this we are to understand, that the Lord expects that homage from us; and challenges it as peculiarly due to himself because his honour and authority are hereby upheld greatly in the world.  
So that we must not think it enough at all times to glorify God in our Spirits only, but upon some occasions, and especially when God is publicly worshipped by us, we ought to glorify him in our Bodies also.  
And the reason hereof, as St Paul has plainly told us, 1 Cor. 6. 20. is because he has not only created but redeemed both Soul and Body. Ye are bought with a price, says he, therefore glorify God in your Body and in your Spirit, which are Gods.  
So that you see both Soul and Body should join together in all those acts of devotion whereby God is glorified.  
For as to pretend that we can worship God sufficiently with our Souls only, shows too much irreverence and rudeness in his presence, so to imagine that we have no more to do, than to be exact in all our outward gestures, is the greatest Hypocrisy.  
We have no reason, it's true, to doubt, but in some cases the Lord may accept the inward devotion of our hearts, when we are not in a Capacity, or have not an opportunity of giving any outward testimonies of it; but we have no reason at all to hope for his acceptance of a few bare bodily actions, while our hearts are wholly unconcerned in his service.  
Thus having shown you the necessity both of that inward and outward reverence, which we own to God in his public worship, I shall in the next place take notice of those particular expressions of reverence to which we are obliged by the word of God, the rules of our Church agreeable thereunto, and to all which the practice of good and pious men in all ages have been conformable.  
Now this outward reverence you must know may either be expressed by words or actions.  
In words we reverence God (provided always that our Hearts go along with our Tongues) when we confess our sins unto him, and offer up our prayers and praises with an audible Voice.  
And this is undoubtedly a very great privilege, that the whole Congregation in some parts of Divine service are admitted to join with the Minister in offering up their devotions unto God, and we should rejoice in this Liberty, especially since by this means we testify to one another, how ready we are with one Heart and one Mouth to glorify God.  
And it is also to be considered, that the people bearing a part with the Minister in the public devotion may very much tend to the more inflaming one another's devout affections, and to the better fixing our mind in a diligent attendance upon our duty, and so to the rendering our devotions the more acceptable.  
Under the Law, the people indeed were to bring their sacrifices and oblations to the Temple, but the Priests only were to offer them up.  
Whereas now under the gracious dispensation of the Gospel, the people are so far become Priests unto God, as to be admitted the honour of bearing a part together with the Priest in his public worship.  
And to this great privilege the works of St. Peter (as I suppose) may have relation, 1 Ep. 2. 5. Where speaking of the whole Congregation of Christians, he tells us, that we are built up a spiritual house, an holy Priesthood, to offer up Spiritual sacrifices, acceptable to God by Jesus Christ.  
And therefore you should be sure to accompany the Minister with a pure heart and humble voice unto the Throne of the Heavenly Grace, as in repeating the Confession and the Lord's Prayer after him, so in making all such answers as you are directed by the Rubric throughout the whole service, never omitting to say Amen, but thus in a fervent zeal shutting up all your Prayers.  
And because I find that the generality of Christians are negligent in this, to the end that you may not follow the ill examples of others, and be so too, I shall now take occasion to inform you rightly in this matter, by showing you,  

1. Of all, the meaning of the word Amen.  
2. That the people of God in all ages of the Church have made use of this word in their public devotion.  
3. How great a necessity there is that this practice should bestill continued among us.   
In the first place, as to this word Amen. It is the same in all Languages, and the people of all Nations upon Earth, make use of it at the conclusion of their Prayers.  
And as to the meaning of it, it's chiefly twofold; oft it signifies either so be it or so it is. Sometime we 〈◊〉 Amen, and thereby express our hearty desire that the thing which we have prayed for may be granted, and in this sense we use it at the end of all our prayers; sometime also we use this word to testify our confidence, and the declaration of our faith, assuring ourselves thereby that the things which we profess to believe are certainly true, and in this sense we use it after the Doxology, or Glory be to the Father, etc. and the Creed. And in both these senses we find it used in Scripture, as I shall show you, by observing in the  
2d place, that the people of God in all ages of the Church have made use of it in their public devotion.  
First of all, as to the Church of God under the legal dispensation, we read Nehemiah 8. 6. that when Ezra blessed the Lord the great God, all the people answered Amen, lifting up their hands; and no doubt but their hearts were also lifted up with the greatest fervency, as appeared by their doubling the expression, saying Amen, Amen.  
Yea, we find Deut. 27. 14. that even when the Levites did use to perform divine service, and declare the curse of God to be due to such and such sinners, the whole Congregation were to answer and say Amen, i. e. be it so, or cursed be the man who does those things. Thus they were to declare their abhorrence of those things which were so eminently liable to the curse of God.  
And here by the way I cannot but observe, that if all of us were duly sensible of the great indignation of God against those sins, against which the curse of God is denounced in his holy word, we should have a care of falling into, or however of persevering impenitently in any of those sins mentioned in the Commination, which is appointed to be read on Ash-Wednesday, and then we should not scruple to say Amen at the end of every sentence, as many do, fearing thereby to call for a curse upon themselves. For though in saying Amen, we affirm with our own mouths the curse of God to be due to such sins, which is no more than what David has declared P. 119. 21. saying cursed are all they, that do err from thy Commandments, yet 'tis certain we shall not be found liable to the curse, if we be not guilty of the sin; and if we be guilty, and persevere therein impenitently, whether we say Amen or no, we shall certainly be accursed at the last day, for as we read Mat. 25. 41. then shall the Righteous Judge of Heaven and Earth say unto them on the left hand, depart from me ye cursed into everlasting Fire, prepared for the Devil and his Angels.  
But to return to the practice of the Jewish Church in saying Amen, we find that they did not only use this word at the end of their Prayers, but in the conclusion also of their Psalms and Hymns, as we read 1 Chr. 16. 36. for at the end of that Psalm, which Da●id had composed for the use of the Temple, all the people were required to say, Amen.  
Nor was it used by the Jews only under the Law, but from the beginning of the Gospel dispensation it has been practised also by he Christian Church.  
That it was used in the Apostles times is evident 1 Cor. 14. 16. For there St Paul reproving those who prayed at any time in a Language which the people did not understand, he uses this as an argument to prove the unreasonableness of that practice, because t●e People, who understood not the Language, could not say Amen to such prayers, they could tnot give their consent to what they did not understand.  
Nor did the Apostles only think sit to conclude all prayers with this word, but our Saviour was pleased also to teach us so to do, for Mat. 6. 13. we find the Lords Prayer concluding with it.  
And as this was the practice of God's people both under the Law, and in the beginning of the Gospel dispensation, so it has been continued in the Church of Christ ever since, though of late years through the great want of Zeal and true Devotion, it has been much neglected by us in this nation.  
But how great a necessity there is, that this ancient practice of all the people's saying Amen to the prayyers of the Church, aught to be continued among us, I shall now proceed in the  
3d place to show you. For whereas there are two things among several others necessarily required in prayer to make it acceptable unto God, viz. a fervent desire and lively Faith, we give a testimony of both these in saying Amen, but in neglecting this, we seem to be as bystanders, and no way concerned in the things that are prayed for, nor in the service which is performed.  
And in truth how good soever the prayers be, you have no reason to expect the benefit of them, unless you hearty join in them.  
If another man writes a Letter in your name, you ought to set your hand to it, ot make your mark to testify your consent unto that which is written; and thus if the Minister prays for you, you ought to set your Hand and Seal to his prayer (supposing the matter of it to be good) by saying Amen to it, nor should you think it enough to say Amen to all the prayers of the Church, but you should also take delight in bearing a part with your brethren in making the Responses, singing Psalms, and in all other parts of Divine service.  
And this you will certainly do, when once you have got your heart sincerely affected with a sense of God's infinite love and mercy toward you. For so we find King David speaking of himself, and telling us that the great experience which he had of God's love to him, influenced him so much, that he could not refrain from singing praises to him. Ps. 63. because thy loving kindness is better than life, my lips shall praise thee, again v. 5. my Soul shall be satisfied as with marrow and fatness when my mouth praiseth thee with joyful lips.  
Nor did that pious King desire to be singular in this matter, for in Ps. 95. v. 1. he encourages all others to the like practice, saying, O come let us sing unto the Lord, let us hearty rejoice in the strength of our Salvation.  
In the next place, as you are to reverence God by opening your lips, that your mouth may show forth his praise, so you are to reverence him by your actions and gestures, as by lifting up your hands and eyes in prayer to God, standing up at the recital of the Creed, Hymns and Gospel; by kneeling, or at least standing up in time of Prayer, and keeping your head uncovered all the time of divine service; and while the Minister is preaching, I say that you are to kneel, or at least to stand up in time of prayer, because both are allowed to be agreeable to the word of God and the practice of good men: but I must needs say that kneeling is much more commendable, and a better way of expressing your humility, than standing up is when you pray to God.  
In some cases, it's true standing up in time of prayer is not to be blamed, as in the case of some natural infirmity, when a man cannot kneel without very great pain and uneasiness, or when a Congregation is so much crowded, that it would be very inconvenient or impossible to do it, or when the rules of the Church require it, as it does of the Minister for very good reasons in some parts of divine service, even when the people are required to kneel. In these I say (and perhaps there may be some other the like) cases, to pray standing is not reprovable.  
But then in such cases, you should take care to give some other demonstrations of your humility, faith and reverence, as by lifting up your hands and eyes to Heaven, by smiting your breast, and the like.  
For to stand up all the time of prayer, when you are required to kneel down, and may do it without any inconvenience to yourself to others. and never so much as open your lips, or move your hands and eyes in honour to God, is a shrewd sign, that there's but very little true devotion in your heart.  
But for sitting still all the time of Prayer, as too many do; this (my Son) I must needs tell you is not only the greatest irreverence, but a most rude and unmannerly behaviour in the more especial presence of God and his holy Angels.  
And how much soever those people who won't be dissuaded from it, may pretend to honour God in their hearts, yet 'tis certain they dishonour him before men, which I am sure is a very great provocation, for the Lord hath said, them that honour me I will honour, but they that despise me, shall be lightly esteemed. I will not pretend to judge the secrets of such men's hearts, but let them ask their own consciences what the reason is that they kneel down to prayer in their own houses, and yet fit down all the time of Prayer in the House of God, and then tell me whether the true reason of their irreverence in the Church does not proceed from their want of a true love and respect for the public service, and if so, where's their sincerity.  
For as it may reasonably be suspected, that that pretended invisible piety, which is not attended with visible purity, is a false, or rather no piety at all, and that those persons who make no conscience of serving God publicly, take little or no care to serve him privately, so it may without breach of charity be supposed that those persons, who refuse to give unto God the outward reverence of their Bodies in the public congregation, where he is more especially to be honoured, have but very little reverence toward him in the heart.  
For if they kneel down to prayer in their own Houses, out of a hearty reverence to God they are certainly much more obliged to do it in the house of prayer, because in so doing they give a more public Testimony of that honour and reverence which is due to the Almighty.  
It is very observable, that in the Prophet Malachy's days, as we read Ch. 1. 7. the People were come to that degree of Profaneness, that they thought any thing was good enough to be offered up in sacrifice to the Lord, and yet still they would be thought to have a mighty reverence for him and his worship: but see how God resented their irreverent behaviour toward him, a Son, says he, honoureth his Father, and a Servant his Master, If I then be a Father, where is my honour, and if I be a Master where is my fear. And yet notwithstanding the contempt of the Lord and his Ordinances, they would be still ready to vindicate themselves, and say wherein have we despised thy name, and wherein have we polluted thee?  
And therefore the Lord tells them plainly, that they had dishonoured him, in thinking that it was no great matter, what it was that they offered in Sacrifice, any thing as they thought was good enough to be killed.  
So that the Lord would have them consider, whether an earthly Prince would be pleased with a Subject, that should behave himself toward him in such a manner, if ye offer the blind for Sacrifice is it not evil, and if ye offer the lame and the sick is it not evil, offer it now unto thy Governor, will he be pleased with thee, or accept thy person.  
Here you see, that however some people may pretend to an inward reverence of God, while they give no outward Testimony of it in their words and actions, yet the Lord is not satisfied with it, he does not think himself to be honoured by those ways which our superiors take to be a dishonour to them.  
For should these persons behave themselves in the presence of an earthly King, or of an inferior Magistrate, as they do in the presence of the King of Heaven and Earth, they would be looked upon to be very rude and unmannerly; and it cannot reasonably be supposed, but that the Almighty God will in like manner resent the behaviour of those, who act directly contrary to that rule prescribed in his holy words, of doing all things in his worship decently and in order; most certain it is that all the holy men of old, I mean the religious Kings and Priests and Prophets before Christ were of this opinion: and therefore we read often of their kneeling down, and sometime of their standing up, but never of their sitting down, when they went to Prayer.  
Thus we read, 2 Chr. 6. 13. Of King Solomon's kneeling down upon his knees. D●n. 6. 10. of Daniel 's kneeling down 3 times a day and praying. Ez. 9 5. of Ezrah 's falling upon his knees and spreading out his hands to the Lord.  
Nor was this outward reverence peculiar to the Church of God before Christ, for under the New Testament we find it also practised as well by our Saviour himself as his Disciples. For Luke 22. 41. It's said Jesus kneeled down and prayed. Acts 7. 60. Stephen kneeled down and prayed for his murderers, Peter in like manner, Act 9 40. kneeled down and prayed for Dorcas, Paul also, as it's said, Acts 20. 36. kneeled down and prayed for the Disciples at Miletus: and not only Paul himself but the Congregation of the Disciples, that were with him at Tyre, upon the taking leave of one another, kneeled down on the shore and prayed. Act 21. 5.  
Now can it be supposed that our Saviour and his disciples did not understand the will of the Lord in this matter, as well as any of us do now adays, or shall we pretend to a more pure and spiritual way of worshipping God, than they did; since therefore they thought fit to practise outward reverence in prayer, let us walk by the same rule and follow their example, And then as to keeping off your Hat all the time that the Minister is preaching and expounding unto you the word of God, this also you must be careful to observe and do.  
For still you should suppose yourself to be in God's more especial presence, as well while his Ambassador is expounding unto you the Scripture, as while he is offering up his prayers to God in your behalf. If therefore you are not able, through some natural infirmity, to be bareheaded all the time of Divine Service and Sermon, you may then make use of a decent Cap; for though the Head be partly covered with that, yet it being not such a common covering as your Hat, but such a one as is accounted to be consistent with reverence among men, therefore it is no dishonour to God, for he expects to be reverenced by us in those ways, by which we reverence one another.  
As therefore we would not presume to go and sit down in the presence of an earthly King, when we petition his Majesty for some favour to be granted us, nor confidently put on our Hats while he speaks unto us, but would behave ourselves with that humility and reverence which is usual in those cases, so neither should we presume to behave ourselves irreverently and proudly in God's presence.  
But besides, such irreverence is to be avoided, because of the great scandal which is thereby given to those of the Congregation, who are truly devout, for so St. Paul teaches us, 1 Cor. 10. 32. that we should give no offence, neither to the Jew nor to the Gentiles nor to the Church of God.  
And lastly, it is to be considered that such irreverence is a very great piece of injustice, a robbing God of that honour which is due unto him, for as he made, and doth preserve, not only the Heart but the outward members, as the Hands, Eyes, Tongue and the whole man, so all of them should concur in, rendering their tribute of reverence and service to him.  
And thus having shown you the necessity of reverencing God, both outwardly in your Body, and inwardly in your Soul, you may from hence learn to avoid the two dangerous extremes, of profaneness and superstition, and neither be discouraged from the practice of outward reverence, by those who shall censure you for being formal, nor encouraged to the neglect of inward reverence by those who place the whole of their religion in an outward show.  
And therefore, as I said at first, be persuaded at all times when you go to the House of God to consider with yourself before hand what you are going about, and compose your thoughts in such a manner, as that you may behave yourself all the time of prayer, and other parts of Religious Worship with all seriousness and gravity, as in the presence of an Allseeing infinitely pure and glorious God.  
And now because I am sensible that there are many who are guilty of some mistakes in expressing their reverence in public Worship according to the rules of the Church of England, through want of a right information in the matter, to prevent your being also guilty of the like, I shall here take occasion to let you know wherein one or two of their mistakes do lie.  
In the first place therefore, it is very usual with many who kneel at the Confession, to stand up or sit down at the Absolution. And perhaps the reason of their standing up is, because they observe the Minister does so.  
Whereas you must know, that there is not the same reason for the one, which there is for the other; for as to the Ministers standing up at the Absolution, this is done to signify that Authority, by which he pronounces to those who are truly penitent, the pardon and remission of their sins, it being more proper that all Ministerial acts of Authority should be done standing; but at the same time it is fit that the whole Congregation should continue kneeling as at their Confession, and behave themselves in the humble posture of Penitents, while with the most submissive attention, they hear Gods Gracious Declaration of pardon, pronounced unto them by the mouth of his Minister.  
In the next place it is also usual with many to stand up at the Communion Service, or at least so soon as the Minister gins to read the ten Commandments; and this it's probable they use to do, because they observe the Minister then standing up; but as I said before, so here again it is to be considered, that there is not the same reason for both; the Minister stands up because it is the most proper gesture for him, while he declare the Law of God unto the people; but at the same time it is most proper for the Congregation to kneel, because at the conclusion of every Commandment, they are to pray to God for the pardon of their former transgressinos, and for Grace not to transgress again, saying Lord have mercy upon us, and incline our hearts to keep this law.  
That you may not therefore follow the example of others, who are either ignorant or careless in this matter, you may do well to ask your own conscience, whether there be any of the ten Commandments, which you have not broken either in thought, word or deed, and whether you are not still in danger of transgressing the same, and then say whether you have not need with all humility both of Soul and Body, to pray unto the Lord for mercy and for grace in that pious Ejaculation, which the Church has directed, saying Lord have mercy, etc.  
But now after all, though it highly concern you (as I have showed) so to behave yourself in the public worship of God, that you may offer up to him such a reasonable service, as he will be pleased to accept of through the merits and meditation of his beloved Son, yet I must withal tell you that you must have a care of limiting your devotion to the Temple, you must not think it enough to seem very serious there, if at other times you be vain and wicked.  
If you desire that both your person and your performances should be accepted of God, you must be truly religious at all times, and the zeal which you pretend to have for God's glory must be visible through the whole course of your life and conversation.  
Be persuaded therefore to remember your Creator in the days of your youth, have a care of thinking (as too many do) that you have still time enough to prepare yourself for another world, for there's no man knows how soon the great Judge of Heaven and Earth may call him hence.  
It is certainly the greatest piece of ill husbandry that you can be guilty of, to think that you can easily redeem that time when you please, which you shall mortgage for a few vain and insatisfactory delights.  
There are too many I doubt in the world that flatter themselves, and think that they go upon good grounds, while they defer to give up themselves to God's service in the vigour of their youth, hoping that they may repent when they see their own time.  
But (my Son) I beseech you to consider, that although God has promised pardon to all the true penitents, yet he has not particularly promised to w●it on any man's leisure.  
He does indeed bear with some a long time, waiting for their conversion, and such is his infinite goodness, that he does sometime grant repentance and pardon after men have for many years put off that necessary duty, but he never does this upon any precontract with them, nor does any thing more provoke him to deny his favours, than men's presuming thus to dispose of them.  
To this purpose I shall offer unto your consideratition a remarkable passage, 2 Chr. 33. where we find that the Lord forbore King Manasses forty years, and at length upon his repentance pardoned him: After his death Amon his Son reigned in his stead, and having observed, it's like, how merciful God had dealt with his Father, he presumed upon the like forbearance and mercy, thinking that as his Father had done before, so he might redeem the offences of his youth by a late repentance in old age; but we find that God was not pleased to accept of Amon's assignment, and therefore though he had spared Manasses the Father forty years, yet he cut off his Son at the end of the second year of his wicked Reign.  
Know therefore and consider this, that it is good for you to bear the yoke of Religion in your youth; if you habituate yourself to the practice of holiness in the prime of your years, you will afterwards find all, even the severest Duties of Christianity, to sit wonderful easy upon your mind, if you should live to be old.  
You'll then have nothing of that regret and anxiety to discompose your thoughts, which others will feel who have neglected the service of God in their youth, and enslaved themselves to the World, the Flesh, and the Devil.  
It is observable that John the Evangelist is called the disciple whom Jesus loved; it is not said indeed for what reason this Title was given him above all the rest of the Twelve Apostles, but it being supposed that he was ●he youngest of them all, for that reason possibly Jesus might have the greater love for him, because even then in the days of his youth, he had learned to despise all the bewitching vanities of the world, to deny himself, and hearty to embrace the Doctrine of the Gospel.  
If therefore (my Son) this advice which I have here given you, may through the Grace of God prove beneficial to you, and answer the end for which it is designed, in furthering the Salvation of your Soul, I shall be hearty glad, and hope, that both you and I shall ascribe the whole Praise and Glory to God.  

An Appendix, touching Baptismal Sureties.  
BEing very sensible, that there is seldom any thing which occasions greater disputes and differences between many Ministers and their Parishioners, than the business of Baptismal Sureties, and that nothing is more commonly pretended by some for the reason of their departing from our Church, than their being dissatisfied about this matter, I have here thought fit to add something in reference hereunto, hoping thereby to remove the scruples, at least, of those who are unprejudiced and well meaning persons.  
In order to this end I shall show you, 

1st. What is meant by Godfathers and Godmothers.  
2d. What reason our Church has to justify the use of them.  
3d. How advantageous the due execution of this Office may be both to Sureties and Children.    
First, as to the meaning of Godfathers and Godmothers, our Church hereby understands those persons who are engaged as Sureties to the Church by solemn promise at the Baptism of Children, to see them virtuously brought up, to lead a Godly and a Christian Life.  
So that although the Christian Church for th●t reason has thought fit to call them Sureties, yet to let them know, how they ought to be affected toward their Children, in whose names they covenant with God, viz. that they ought to be as Fathers and Mothers in God, i e. spiritual parents. And affectionately concerned in the furtherance of their children's Salvation, therefore they are called Godfathers, etc.  
And this way of expressing themselves in this matter we may suppose the ancient Christians at first received from some expressions in Scripture of the like nature, as when all true believers are said to be brethren in Christ, and therefore are called Christians, as also from St. Paul's way of speaking concerning those persons, in whose education, and in the furtherance of whose Salvation he had been concerned.  
For as he signifies to the Corinthians, 1 Ep. 4. 15. that he was their spiritual Father, having begotten them in Christ Jesus through the Gospel; so 1 Tim. 1. 2. he calls Timothy his own Son in the Faith. In this sense also he calls Onesimus his Son, Ep to Philem. v. 10. I beseech thee for my Son Onesimus, whom I have begotten in my bounds.  
Now as St Paul was father to the Corinthians, and as Timothy and Onesimus were his Sons, in a Spiritual sense, so why may not those persons who undertake the office of Sureties for Children, when they bring them to Baptism, which is their new and spiritual Birth, be called spiritual Parents, or Godfathers and Godmothers, especially when they are as they ought to be, and as they may be, spiritually affected toward their Children.  
And how far soever many are now a days from being so, it's not to be doubted but that they were much more tenderly affected toward them in ancient times.  
For names are usually given at first according to the nature of things, and therefore it is not reasonable that any of us should be so averse both to the name and the office, because some are so very careless in the performance of what they do undertake.  
It is our duty rather conscientiously to undertake and discharge this office (which we may do if we will) to the glory of God, the spiritual advantage of one another's Children, and the comfort of our own Souls.  
Let no one therefore deceive you, and make you believe, that there is any thing of Popish superstition in the use of Sureties, for it is certain from the ancient Histories of the Church, that there were Godfathers in the Christian Church, many years before there was any such thing as Popery known in the world.  
And such Sureties are at this day retained not only here in England, but in those Churches beyond the Seas, who never did embrace the Popish Religion.  
Thus having showed you what is meant by Godfathers, etc. I shall in the  
2d place show you what reason our Church has to justify the use of them; for it being matter only of Ecclesiastical discipline, I do not suppose that there is any necessity of an express command, or example in Scripture for it.  
It may suffice us therefore, that it be go runded upon good reason, and so I suppose it is.  
For if we will allow, that Children should be baptised, (as we very well may, and not doubt but that God will also allow the same) we must by consequence allow them the benefit of having others to Covenant with God for them, and who may be obliged afterward to see them instructed in the principles of the Christian Religion.  
And that it's no new or impossible thing for Children to covenant with God by others, we may learn from Deut. 29. 10, 11, 12. for there we find that not only the elder Persons, who could understand and speak for themselves, but even their little ones were brought to covenant with God, which they could not do but by others, and yet those Children were as much obliged to stand to that Covenant, as the elder persons who were of age and understanding to Covenant for themselves; as appears by those and the following verses in the  Ch. of Deut. Besides, this is no more than what is daily practised in behalf of Children in worldly matters, for when Parents die, and leave Estates and Portions for their young Children, they leave some Friends in trust with them; and these persons contract and make bargains in their names, and if those be fair and advantageous, the Children, in whose names they are made, are obliged to stand to them, and make them good when they come of age.  
And that we have no reason to doubt of God's accepting the Faith of Sureties in behalf of Children, may appear not only from God's acceptance of Abraham's Faith for circumcising his Son, but from Christ's ready acceptance of the woman of Canaan's faith for the cure of her Daughter, Mat. 15. 22. as also from his accepting the charitable intention of those that brought the man sick of the Palsy to be cured by him, Mark 2. 5. Thus having showed you that the Churches use of Baptismal Sureties is grounded upon good reason, and therefore has been so long approved of through all parts of the world where the Gospel has been preached, from the Apostles times, or very near them, to this day, one would think there should not be so much dispute among Christians about this matter; but because there are many Objections made against this order of our Church, therefore I shall now proceed to give as satisfactory answers as I can to those Objections which I have met with.  
Obj. 1. Therefore, say some, we find no such thing commanded in Scripture, as Godfathers and Godmothers, nor example of any such matter, nor so much as any such words therein mentioned, and therefore we cannot think fit to make use of them.  
Answ. In answer whereunto it is to be considered that God has no where in his holy word tied us up so strictly in matters of Church discipline, that we must do nothing but just what is expressly commanded, or what we have an example for; for what Sect of Christians is there who do not for love and order's sake, observe some things for which they have neither a particular precept no● example.  
It may be sufficient that such things are agreeable to the general rule of the Apostle, 1. Cor. 14. 40. that all things be done decently and in order, and tending to edification, v. 26. This rule supposes that the particular matters of Church Discipline should be left to Church Governors, and to the custom of the Church, not contrary to the rule of Scripture, and no way derogating from the Glory of God.  
So that this having been the constant custom of the Church, in the purest times of the Gospel after the Apostles days, to require Sureties for Children at their Baptism, why may not the Church's custom justify our practice? especially in this case, wherein there is nothing of indecency but what may very much tend to edification and the Glory of God, if it be rightly observed.  
As to your finding no mention made of the words in Scripture, that's no argument against the things; for neither do we find the word Trinity, nor the word Sacrament in Scripture, and yet we think fit to make use of those words, the one being most proper to express the three persons in the Godhead, and the other to signify the two great ordinances of the Gospel, viz. Baptism and the Lords Supper. But,  
2. It is not good (say some) to undertake this office, nor to desire others to do it, because there are none that discharge their duty in this matter.  
To this I answer, that some have discharged their duty is most certain, and I could give you some instances to prove, that to the pious care of Baptismal Sureties in instructing some of your Royal Princes in the Principles of sound Religion, we own in a great measure the enjoyment of the Protestant Religion in this Nation. And that all others do not discharge ●heir duty, is not because there is any impossibility in the nature of the thing; for cannot any of us use our best endeavours to see that a Child be taught so ●oon as he shall be able to learn what a solemn Vow, Promise and Profession he has made by his Sureties? cannot they take care that he may learn the Church Catechism, which contains in it all the fundamental truths which a Christian ought to know and believe to his Soul's health? cannot they call upon him to hear Sermons, unless they happen to be removed at too great a distance from each other? and finally, cannot they do what in them lies to have him confirmed, and so to discharge them by taking the obligation upon himself?  
Surely there is nothing of impossibility in any of these things, and yet these are the chief things that are given in charge to the Sureties. But  
3. Say some, why should not the Parents rather than others be obliged to undertake these things?  
To this I answer, that Parents are already obliged both by the Law of God and Nature, to take care of their Child's Souls and Bodies, and there can be no greater obligation laid upon them, by requiring a solemn promise from them.  
And therefore, as a Reverend and Learned Bishop of our Church observes, The Church's intention in having Sureties, is not to supersede the obligation of Parents, but to superinduce a farther obligation upon others for greater security of performance. Or, as another has expressed it, the Church thinks fit to lay the charge upon others, not to exclude or excuse the Parents care, but to be joined with them in the more certain and easy accomplishment of so pious a work. But,  
4. Say some, how can Sureties declare in the Child's name, that he does renounce the Devil and all his works, etc. and that he does believe in God, or how can they promise that the Child shall serve him, since we find it so hard a matter to do these things ourselves.  
To this I answer in the first place, that these words of the Baptismal Vow are not directly words of promise, obliging the Sureties to performance, but expressions of contract relating to the Infant, and declaring to what Duties he is obliged by his Baptism, which are no other than what every one of us ought to do (as I have already showed) who expects to be saved.  
In the second place, it is indeed more than we know, whether the child when he comes to years of discretion, will perform those things which at his Baptism were promised in his name.  
But then, does not the same objection lie against those who oppose us in this matter; for is it not altogether as uncertain, whether those Parents, who (as they are enjoined by the Presbyterian Directory) shall solemnly promise to bring up their Children in the grounds of the Christian Religion, and in the nurture and admonition of the Lord, shall be able to do it, who knows whether the incapacity or perverseness and obstinacy of the Child, (admitting that the Parents were careful in the matter) may not hinder the performance of their promise?  
Yea, is it not altogether as uncertain whether those persons who are not dipped till they come to ripeness of years, will conscientiously observe and keep the Covenant which they make then with God after their way? And yet notwithstanding this uncertainty on all hands, 'tis fit all parties should promise those things which it is their duty to perform.  
However, we have the greater encouragement to hope for the Child's well-doing, because as the prayers of the Church are put up unto God in his behalf, that he may have power and strength to have victory, and to triumph against the Devil, the World and the Flesh, so we have God's promise, that he will grant those things which we ask faithfully at his hands.  
And therefore, by the way, this consideration should oblige all people who were present at the ministration of Baptism, to put up their hearty prayers to God in behalf of those who are baptised, and not to sit down or stand gazing about, as if they were no way concerned therein.  
The Prayers of the Church therefore being put up to God in the Child's behalf, and God having promised to hear our prayers, if afterward the Sureties take care (as they may do if they will) when the Child is come to years of discretion, to let him know what they had promised for him, and persuade him the best they can to be mindful thereof, they have done their duty, and they may reasonably expect the blessing of God upon their endeavours. But,  
5. Say some, why should any persons be desired to take this charge upon them, since it very often falls out, that either the Sureties are removed at a great distance from the Children, or the Children from them, before they are capable of being instructed as they should be, so that the duty cannot possibly be discharged according to promise.  
To which I answer, that it is very certain these things may, and do happen very often, and therefore all Parents would do well, to make choice of such Sureties as are Inhabitants, and not Strangers or Servants, and such as have no settled place of abode, unless they are known to be persons religiously inclined, who may take care, though they live at some distance, to discharge their duty.  
But supposing that the circumstances of either party should be such, that there is an unavoidable necessity of removing from one another, and that the thing cannot be done so well as if they continued still in the same neighbourhood, the Sureties are in such a case discharged from so much of their duty, as they cannot possibly perform. But then they should be mindful of such Children in their private devotions, beseeching God to direct them by his holy Spirit, in the ways of truth and righteousness, and to grant unto them minds capable of receiving such good instruction as may be tendered unto them; that if he would season their hearts with grace, and that he shall pleased to prolong their days here upon earth, they may live to him, and be instruments of his glory, by serving him faithfully, and doing good in their generation.  
This supposition therefore of a removal on either side, is of no more force against Sureties, than that of their death, which may happen in a little time after the Child is baptised, for in all such cases of uncertainty we ought to do our duty, and leave the Issue to the alwise disposer of all things.  
Thus we act in leaving our Children to Guardians, who are to take care of their worldly concerns, and why shall not we trust providence in the other cases as well as this.  
And now having showed you the reasonableness of our Church's practice in requiring Baptismal Sureties, and having answered those objections, which I have heard made against it, I shall add but one argument more, which yet ought to be of great weight with us in such like cases, and that's the necessity of every Christians submitting to all the Lawful orders of that Church, whereof he is a member. For so S. Peter teaches 1. Ep. 2. 13. submitting yourselves to every ordinance of man for the Lords sake.  
Here you see we are in conscience obliged to be obedient to our Governors in all those things which they may lawfully require us to do, and not only to the civil Magistrate, but also to the Church Governors, for so St Paul has taught us, Heb. 13. 17. Obey them that have the rule over you, and submit yourselves, for they watch for your Souls, as they, that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you.  
Now that there is no unlawfulness in the use of Sureties, I have showed already, and consequently these general rules of the Apostle should oblige us to yield obedience in this case.  
It being therefore expressly required in the 29th Canon of our Church, that no Parent should be urged to be present, nor admitted to answer as Godfather to his own Child, and that there should be for every male Child two Godfathers and one Godmother, and for every female two Godmothers and one Godfather.  
And that no person should be admitted Godfather or Godmother, before the said person hath received the Holy Communion; it is to be wished, that all who profess themselves Members of our Church, would behave themselves more regularly in this matter, than generally they do, and not contradict the general rule of the Gospel, by acting contrary to this particular order of the Church; which if duly observed, would be of very great advantage both to Sureties and Children upon several accounts, as I shall now in the third place proceed to show you.  
3. For to be Surety for a Child is a very Christian and charitable work; if it be an act of great charity to take pity upon a poor forlorn infant, who is almost naked and ready to be starved for want of food, how much better is it to be instrumental in delivering a Soul from death, as Sureties may be through the blessing of God, upon their sincere endeavour thro' the merits of Jesus Christ.  
Besides, a Surety by furthering the Child's Salvation, may bring com●ort unto his own Soul: for you know if a man do but plant a young Tree, and by taking great care of it, finds it thrive and prosper, he seems to take some delight and pleasure in it; but how much greater is a Christians comfort, when by God's blessing upon those good instructions and exhortations, which according to his promise he bestows upon a Child, he finds the Child grow in Grace, and Godliness, and Spiritual Strength, and bringing forth the Fruits of Holiness and Virtue.  
Finally, by this means every one of us may considerably advance the Interest of Religion, and give a check to the prevailing wickedness, and great debaucheries of the Age we live in.  
If it shall please God therefore (my Son) to give you the great blessing of Children, let not their Baptism be neglected, but see they be dedicated unto the Lord by ●ha● 〈◊〉▪ according to the Directions of the C●●●●● 〈…〉, 〈◊〉 the first or second Sunday 〈…〉 upon some Holiday fa●ling 〈…〉 is public prayer in the Church.  
And be 〈…〉 y●u take the best care you can to provide such 〈…〉 may make conscience of discharging their duty; and if when you are capable of undertaking that office yourself, any one shall desire the like kindness of you, see that you readily comply with their request, resolving with yourself to contribute all you can toward promoting the Glory of God, and the peace of Christ's Holy Church; and in carrying on that great work of Reformation, which is now adays so very needful in the world.    

BOOKS printed for James Knapton, at the Crown in St Paul 's Church-yard.  
DIscourses on the Revenues, and on the Trade of England, in 2 parts.  
An Essay on the Balance of Trade.  
Discourses on Grants and Resumptions. These 4 by the Author of the Essays on Ways and Means.  
Captain Wm. Dampiers' Voyages, 2 vol. 8vo.  
Wafers Voyages in 8vo.  
Malbranch Treatise of Morality, 8vo.  
Hacks Collection of Voyages, 8vo.  
arks' Essays, 8vo.