A FORM of Sound WORDS, OR, A Brief Family-Catechisme, Containing the Chief Heads of CHRISTIAN RELIGION. (Fitted for the weakest Capacities.) Together with some Arguments against ATHEISM. By J. B. a Minister of the Church of England Psal. 119.124. Deal with thy Servant according to thy Mercy, and Teach me thy Statutes. 2 Tim. 3.16. From a Child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, through Faith which is in Christ Jesus. LONDON, Printed for Jonathan Robinson, at the Golden Lion in St. Paul's Churchyard, 1682. TO THE READER. Christian Reader, AS it hath been observed in War, That small Shot hath commonly done more Mischief than great. So I think (in the Christian Warfare) that small Books, especially Catechisms have done more good, than larger ones, for the most part: For as many that have most need of them, have but little money to lay out on books, and but little time to read them: So I believe They are the less apt to concern themselves with them when they see they are any thing large. Wherefore I have studied Brevity herein; And do satisfy myself the more with it, because I judge, as that Most Reverend Man of God, That a few Articles of Religion may be of that weight that they may be sufficient to make a man wise to Salvation. Bishop usher. See his excellent Sermon on Eph. 4.13. (p. 16.) of whose Judgement it were easy to show many others of the Lords Worthies * Prima ista pauca credibilia, etc. uti Doctiss. Davenant. in Adhortat. pro pace Eccles. to have been. It is needless for me to enlarge in this place, and no less vain to make an Apology for myself: for as herein I desire not to displease any, so I am confident I do no man wrong by this Paper, And am not without hopes that it may do good to some. Reader, If Thou art one that can spare a little Money, I would Request Thee to bestow a few of these Papers, or some others that are better, upon thy poor Neighbours, for their Souls good; and, if thou art a Housholder, to make use of some such for the good of them that are under thy Charge. I have no more to add but my Wishes of thy Spiritual Welfare, and to desire Thee to beg the Blessing of The God of all Grace upon all the means of Grace that are afforded us. For whose sake I am, Thy ready Servant, J. Brandon. A FAMILY CATECHISM. WHereas thou hast a God to serve, (as at the End of this Paper is plainly proved) and seeing thou shalt shortly have done with all this World; and canst have no hopes of a better World hereafter, unless thou dost serve him truly Here; I would therefore know Quest. What is the Rule according to which thou art to serve Him? Answ. The Holy Scripture is that Rule. Q. Where doth that appear? A. Isa. 8.20. To the law, and to the Testimony; if they speak not according to this word, it is because there is no light in them. Gal. 6.16. As many as walk according to this Rule, peace be upon them. Q. How far forth can the Scripture instruct us? A. It it able to make wise to Salvation. 2 Tim. 3.16. Q. How doth it so? A. By teaching us to know ourselves and our God. Q. What doth the Scriptures teach us of ourselves? A. That we are fallen from that Holy State in which Mankind was made, and are become sinful, and subject to the wrath of God through Sin. Q. How so? A. Adam (though he was made upright, as 'tis written, God made man upright, Eccl. 7.29.) turned from the Holy Commandment given unto Him, and did eat of for-bidden Fruit, Gen. 2.16, 17. compared with Gen. 3.13. And so became a Sinner. Q. But why must his posterity be 〈…〉 he himself was a sinner, may no● 〈…〉 came of him be without sin? A. No. He had Children after 〈…〉 likeness, Gen. 5.3. And who can bring a 〈◊〉 thing out of an unclean, Job 14.4. Q. Are all men become sinful? A. Yes. Who can say, My Heart is clean, I am pure from my Sin, Prov. 20.9. If we say we have no sin we deceive ourselves, 1 Joh. 1.8. Q. What are men therefore in their Natural State? A. Children of wrath, Eph. 2.3. We were by Nature Children of wrath even as others. Q. What doth sin make the sinner worthy of? A. The wages of sin is Death, Rom. 6.25. where it is to be noted, That this is not spoken of any particular gross Sin only, but of sin as such, and therefore of every sin. And the Death which the Apostle speaks of, includes Eternal Death or Damnation. It being such a Death as is opposed to Eternal Life, in that Verse. Q. Doth not this make all sins Equal? for if every sin makes a man worthy of Damnation, what can be said more of the greatest sins, than is said of the least? A. No. This doth not take away the differences or degrees of sin, for tho' all Sin deserve Damnation, (that is, Condemnation from God) yet greater sins deserve the greater Damnation; as we read of some, that they should receive the greater Damnation, because they devoured Widow's Houses, and for a pretence made long Prayers. Matth. 23.14. Q. Is it not strange, That Sin should make a man worthy of so great a Misery? A. No. No wonder at all; because it is committed against so great a God, being an Offence, and Dishonour to him, and a Transgression of his Law, Rom. 2.23. Jam. 3.2. 1 Joh. 3.4. Q. May a man therefore be ruined everlastingly for the first sin he is guilty of? A. Yes doubtless, and would be so indeed, if God should enter into Judgement with him for it, and show him no favour. Q. Can you show any Examples from Scripture to confirm this? A. Yes, The Angels (many of them) tho' greater in Power than Man, yet were ruined for their first Sin against God. 2 Pet. 2.4. God spared not the Angels that sinned but cast them down to Hell. And therefore that He hath not dealt so with all Mankind, is to be ascribed to His mere Mercy. Q. Sin being so great an Evil, because it is an offence against God; Tell me therefore what God is? A. God is a Spirit, Uncreated, Unchangeable, from Everlasting to Everlasting, Most Holy and Wise, Just and Merciful, True and Powerful; being in all Places, and seeing all things at once. First, God is not a Bodily Substance, but a Spiritual Substance, Joh. 4.24. saith Christ himself, God is a Spirit. Q. What can you gather from thence? A. Thence I gather three things especially, 1. That God must be worshipped in Spirit and in Truth, that we must glorify God with our Spirits (or Souls) as well as with our Bodies, thinking Highly and Honourably of him, as well as speaking so. 2. That 'tis Vain and Ridiculous as well as impious to make any Picture or Image of God: for no Image can be like a Spirit: let men make something like their Souls before they undertake to make the likeness of their God. 3. That they are Fools, or worse than such, that will not believe there is a God, because they never saw Him; For a Spirit, as such, cannot be seen. Secondly, God is a Spirit Uncreated; for 'tis He that is the Creator. In the Beginning God created the Heaven and the Earth. Gen. 1.1. Q. What learn you from that? A. Thus much: That the Creatures received all their perfection from God, but he received none from them. Thirdly, God is Unchangeable; Mal. 3.6. I the Lord change not. Jam. 1.17. With him is no variableness, nor shadow of turning. Q. What learn you from hence? A. 1. That we should be constant in the way of Religion and Obedience; For all those Attributes of his, (his Greatness and Goodness and the rest) that should engage us to his Service and encourage us in it, are the same at all times. 2. That we should possess ourselves in Patience, and not be discontented at any changes we meet with in the World: for God on whom all our Happiness dependeth is still the same; as able to help us, and as ready to receive us, if we return unto him, as ever he was. Fourthly, God is Eternal, Isa. 40.28. The Everlasting God fainteth not neither is weary, Psal. 90.2. From everlasting to everlasting thou art God. Q. What do you gather from that? A. 1. That All Creatures are as nothing in Comparison of Him; for they had their beginning, and could not continue but by his Power and Providence. 2. That God hath an Eternity to do all his works in, That he can punish the wicked with Everlasting punishment, and give his Servants Everlasting Joy. Fifthly, God is most Holy: Exod. 15.11. Glorious in Holiness. Isa. 6.3. Holy, holy, holy, is the Lord of Hosts. Q. What Gather you from this? A. 1. That he is holy in all his works, and cannot be the Author or approver of any Sin. 2. That an unholy Person is not fit to enjoy Him in Heaven. 3. That we must be Holy because the Lord our God is holy. 1 Pet. 1.16. Sixthly, God is most Wise. Jer. 10.12. By his wisdom he established the world. And, His Understanding is infinite, Psal. 147.5. Q. What may we gather from it? A. 1. That God knows what is best for us in the world. 2. That he alone can give us the true wisdom; and 3. That it is our wisest course to do as he commands us in his Holy Word. The fear of the Lord that is wisdom, and to departed from Evil is understanding, Job 28.28. Seventhly, God is most Just. Isa. 45.20. A just God and a Saviour. Psal. 92.15. The Lord is upright, and there is no unrighteousness in Him. Q. What can you conclude from it? A. 1. That he will do no unjustice himself nor approve of it in his Creatures. The Righteous Lord loveth righteousness, Psal. 11.7. And will punish the wicked for their iniquity, Isa. 13.11. 2. That He will judge the told in Righteousness, Psal. 9.8. 3. That the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6.9. Eighthly, God is Merciful Exod. 34.6. The Lord God Merciful and Gracious. Eph. 2.4. God who is rich in mercy. Q. What learn you from that? A. Several things: 1. That we must seek to him in our trouble, whether should Men flee for help in Misery, but to Him who is the God of all Mercy? Psal. 50.15. God saith, Call upon me in the time of Trouble. 2. That they are utterly inexcusable that refuse to serve a Merciful God. 3. That we must be Merciful, because our Father in Heaven is Merciful. Luke 6.36. Ninthly, God is most True. Exod 34.6. Abundant in Goodness and Truth. A God that cannot Lye. Titus 1.2. Q. What do you gather thence? A. 1. That All is true that his Word tells us, and that therefore his Threaten against the wicked, and his Promises to the godly shall be accomplished in time (in that way as they are made.) 2. That He is a Lover of Truth, and that Lying Lips are an abomination to Him. Prov. 12.22. Tenthly, God is most Powerful. 2. Cor. 6.18. Saith the Lord Almighty. 1. Chron. 29.19. In thy Hand is all Power and Might. Q. What follows from this? A. 1. That we are safe enough if God defend us, whatsoever dangers we may be in. 2. That he can deliver us out of the greatest Distresses, and make a way for us to Escape, when we can see no way for it. 3. That All out States and Concerns are in his hand: He is able to save and to destroy. Jam. 4.13. Eleventhly, God is present in all Places. Wither shall I flee from thy Presence, Psal. 139.7. And Jer. 23.24. Do not I fill Heaven and Earth saith the Lord? Q. What do you gather from thence? A. 1. That no place can secure us from his Displeasure, if we provoke him by wicked Courses. 2. That if we serve and please him (in the main) we may be assured that we have a Friend at hand wherever we be, that is every way sufficient for us. 3. That seeing we cannot flee from him, we have no way left for our safety, but to return unto him in true Obedience, and to beg his Mercy, Protection and Salvation. Twelfthly, God seethe all things at once. Job 28.24. He looketh unto the Ends of the Earth, He seethe under the whole Heaven. Heb. 4.13. All things are open unto his Eyes with whom we have to do. Q. What do you infer from hence? A. That he is acquainted with all our ways, Psal. 139.3. and that therefore we are concerned to take heed to our ways, and Rule ourselves according to his Word. Psal. 119.9. 2. That it is a folly for Men to hid their Sins by lies or excuses, or any other ways. 3. That we want for Encouragement in secret Duties: We can do no good so privately but our God takes notice of it: He can see his Servants in secret, and will (one day through his Mercy) reward them openly, Matth. 6.6. Q. God being such a God as you have now said and proved, What can you most easily conclude from it? A. I conclude from Hence, that He is a glorious God indeed, and hath none like unto him; that he is every way fit to be the Ruler of Heaven and Earth, the Disposer of all Things, the Judge of all Men, the Revenger of Wickedness, the Rewarder of Welldoing, the Portion and Felicity of all his Servants. Q. God being so great and glorious, Is it not enough that we Love and Honour Him? If we do so, what matter is it how we behave ourselves as to our Neighbours or our Governors, or how we stand affected towards Them? A. No, We must keep a good Conscience towards Men also; in Acts 14.16. Paul did exercise himself thereunto, to have a Conscience void of offence towards God, and towards Men. Our Saviour also teaches us to do as we would be done by, Matth. 7.12. So, 1 John 4.21. This Commandment we have of him, that he who loveth God should love his Brother also. And for the other, St. Paul tells Christians they must needs be subject, not only for wrath but also for Conscience sake, Rom. 13.5. St. Peter also joins together Fear God and Honour the King, 1 Pet. 2.17. that none may think he doth the one as he ought, while he refuseth to do the other. Q. Having told me from Scripture what God is, tell me also who is God? A. The Father, and the Son, and the Holy Ghost, Mat. 28.19. Go (saith Christ to his Apostles) Teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Q. How doth this prove Each of them to be true and very God? A. It proves it unanswerably and plainly too: For, 1. We are obliged to worship and serve (in a Religious Manner) Him in whose Name we are Rightly Baptised. And therefore St. Paul would not have it be thought that he Baptised any in his own Name, 1 Cor. 1.15. 2. Faith and Baptism are Joined together Ephes. 4.5. But we are to believe in None but God, therefore not to be Baptised in the Name of any but God. 3. Baptism (truly so called) is but one; as 'tis said in the same Text. But if either of those Persons were a mere Creature, there would be two sorts of Baptism. For, 'Tis confessed by all Christians, that the Father of our Lord Jesus Christ is true and very God; As Christ himself said, I thank thee O Father, Lord of Heaven and Earth, Matth. 11.25. Now, If the Son of the Father, Christ himself, or the Holy Ghost, were but a Creature, than the Baptising in the Name of of those three, would bring in (apparently) Two Baptisms (vastly different also) One in the Name of God, the other in the Name of a mere Creature. And if either of those Persons be but a Creature, our Lord in commanding the Apostles to Baptise in the Name of his Father, and of himself, and of the Holy Ghost, should command them to Baptism (in the same manner and at the same time) in the 〈…〉 the glorious God, and a mere Creature; and so should give the same glory to the one as to the other therein; than which what can ever be imagined more wickedly absurd and unreasonable. Q. What Scriptures are there that do prove particularly the Godhead of the Son? A. Very many, and amongst them these two. Rom. 9.5. The Apostle speaking of Christ, saith, He is over all God blessed for ever. Joh. 20.28. The Apostle saith unto him, My Lord and my God. Q. What places prove the Holy Ghost to be true and very God? A. Amongst others, these two especially, 1 Cor. 2.10. The Spirit searcheth all things, even the deep things of God: Now 〈◊〉 deep things of God, is a Word that extendeth to all things in God, His Nature, Attributes, Purposes and Providences, (for there is no Exception or Limitation added) so to seurch them, is throughly to know and understand them. As God's infallible knowledge of what is in Man, is called in Scripture his searching the Heart. Thus the Spirit (the Holy Ghost so called) searcheth all things, yea the deep things of God; which certainly no Creatures are able to do: In respect of them, that of Paul is ever true, That God's Judgements are unsearchable and his ways past finding out. Rom. 11.33. So in Isa. 6.8, 9 What the Lord God said to the Prophet, the Apostle applies to the Holy Ghost, saying, Well spoke the Holy Ghost by Esaias the Prophet, Acts 28.25. And that very expression is a clear proof, for it was God that spoke by the Prophets, Jer. 1.9. I have put my words in thy mouth. Therefore the Holy Ghost is God also, of the same substance with the Father and the Son. Q. Then there should seem to be three Gods; and why can it be said there is but one God, when each of these three Persons is God? A. They are three Persons, and yet but one God, because one and the same Divine Nature is in each of them: which appears by this that the sarne Divine Honour is to be given to each of them: for we are to Baptise in the Name of each of them; and we are unchangeably engaged to the Religious worship and service of him in whose Name we are to be Baptised; and therefore St. Paul abhorred the thoughts of Baptizeing any in his own Name, 1 Cor. 1.15. And as Scripture tells us, (which Reason itself may inform us of) that there is One God (or but one God, as there is but one Mediator Christ Jesus) 1 Tim. 2.5. So it assures us that each of these Persons is true and very God, so that both are certainly true. Q. But how can this be? we cannot conceive so strange a thing? A. 'Tis true indeed, this Doctrine of the Trinity is the Highest Mystery in holy Story; And it were no Mystery at all if we were able to comprehend it, and conceive the manner of it. Yet we have Reason to believe what Scripture tells us, tho' it be that which is above the reach of humane Reason. As we may safely believe that the Dead shall be raised to Life (because of Scripture Testimony, Joh. 5.28. All that are in the Graves shall hear Christ's Voice, and come forth) Though we cannot conceive the manner of the Resurrection, nor answer all curious questions that may be made about it. Q. What is the Rule and Pattern of Prayer? A. The Lord's Prayer. After this manner Pray ye, etc. in Matth. 6.9. Q. Is it therefore only a Rule of Prayer? A. No, it is also a Prayer itself and to be used as such. For our Saviour saith thus, Luk. 11.2. when ye Pray, say, Our Father etc. that is, Say these words. Q. Is it lawful to pray in a Form, or to use the same Expressions in Prayer, over and over? A. Yes. For the Lord's Prayer is such a Form, and is to be used in those very expressions to the World's End. Say, Our Father, and so forth. And Christ's Example is beyond exception herein, He prayed the third time saying the same words, (Matth. 26.44.) So Mark 14.39. And again He went away and prayed speaking the same words. Surely he had the Spirit indeed, and could as easily have prayed in other words, if it had been better so to do. Q. But what need we pray; for God knows our wants without our Prayers, and what he gives us, he gives for his own goodness sake and not for our Prayers sake. A. Yes, we must pray for all that, because he hath commanded us to Pray; Psal. 50.15. Call upon me. Isa. 55.6. Seek ye the Lord while he may be found. He is a God that heareth Prayer, Psal. 65.2. Ask and ye shall have, Matth. 7.7. (that is, in God's due time.) And though he had promised Mercies to his People yet for those things he would be sought unto, Ezek. 36, 37. Q. How many Sacraments are mentioned for Christians to partake of? A. Two only: Baptism, and the Lords Supper. Q. May Baptism be administered in the Name of a mere Creature? A. No. For we are by Baptisine Consecrated to the Holy Worship and Service of Him, in whose Name we are Baptised. Wherhfore Paul abhorred that any should think he Baptised in his own Name. 1 Cor. 1.13, 14, 15. Q. May Infants be Baptised? A. Yes. For the command to Baptise the Nations, makes for it: for the word [Nations] includeth Infants: They therefore (being of professing Parents) may be Baptised, Matth. 28.19. And tho' Teaching be mentioned also, yet that affords no Reason to the contrary. For tho' Infants be not capable of being taught, yet they are capable of being consecrated to God by Baptism. Q. Why and how should Christians partake of the Lords Supper? A. For Christ's command sake and in Remembrance of Him, Luk. 22.19. Q. What must they do on that occasion? A. As they must rely in Christ for Acceptance, and beg acceptance for his sake; so they must be in Charity with Men, and endeavour to renew their Repentance, and Resolutions of Obedience: For they do in a special manner draw near unto Christ therein, who hath given us the best Example of good Living, and the greatest engagements and encouragements to it. And of these things aforesaid we must Examine ourselves, 1 Cor. 11.28. Q. But is the Bread in the Sacrament, the real and substantial Body of Christ? or is Christ present therewith or therein, as to his Bodily presence? A. No certainly. Christ is not now to be seen by us in Heaven much less on Earth. Ye see him not, saith St. Peter twice in a Verse, 1 Pet. 1.8. But if the Sacramental bread were the very Body of Christ, we should see Him as often as we see That. 2. We see the Bread, to be for substance Bread indeed, and nothing else: And Scripture doth not require us to believe any thing to be other than what we see it to be. The Disciples had not (nor did they need to have) any better proof, of Lazarus his being raised from the dead, than this: that they saw him Alive, after he had been Dead. Q. But how doth Christ then say, [This is My Body. A. It is spoken Figuratively; that is, 'tis his Body Sacramentally; a Sign, Token, Representation, and Memorial of it, as the Apostle saith [That Rock was Christ, 1 Cor. 10.4.] yet no man thinks therefore that Christ was really a Rock, much less that particular Rock mentioned by Moses in Exod. 17. Q. Who is Christ? A. The only begotten Son of God, even the Father, John 1.18. Jesus Christ the Son of the Father, in 2 Epist. John the 3 verse. Q. What a Son is He? A. He is such a Son as is true and very God, of the same Substance with his Father. Heb. 1.8. Unto the Son he saith, thy Throne O God, is for ever and ever. And all must honour the Son even as they honour the Father, John 5.23. Q. What is Christ. A. Christ is God and Man at once; Rom. 9.5. Of whom came Christ according to the Flesh who is over all God blessed for ever, and in 1 Tim. 3.16. He that was believed on in the world and received up into glory, (which can be none but Christ) is said to be God manifested in the Flesh. And in Matth. 1. we read of his Birth, And the Angel said to the Virgin Mary, that she should bring forth a Son, and his Name should be called Jesus, Matth. 1.21, 23. Q. Why did the Son of God became Man? A. Jesus Christ came into the World to save Sinners: 1 Tim. 1.15. Q. But why should he become Man for the saving of Sinners? A. Because he was to save them in a way of suffering for them. He came to redeem them from the curse of the Law, being made himself a Curse for them, Gal. 3.13. He came to give his Life a Ransom for many: Matth. 20.28. as St. Peter also saith, Christ suffered for Sins, the just for the unjust, that he might bring us to God, 1 Pet. 3.18 And the Prophet foretold that the Saviour of Mankind should be true man, and be born of a Virgin, which was fulfilled in Christ. Isa. 7.14. compared with Matth. 1.23. Q. What may we learn from these things? A. 1. That Man was fallen into a dreadful Depth of Misery by Sin; seeing he hath need of such a mighty Saviour to deliver him from the guilt and punishment thereof. 2. That our own works and services are not sufficient to save us: for then what need of Christ to save us through the merit of his Sufferings. 3. That Christ having done and suffered so much for Sinners, therefore Returning Sinners, fleeing to him for Mercy, shall be sure to find it for his sake: He himself saith, whosoever cometh unto me, I will in no wise cast out; Joh. 6.37. Q. But why would Christ become subject to Death, and such extreme Sorrows, for Sinners sake? A. It was his Love that moved him thus to suffer for them; He loved us, and gave himself for us an Offering and a Sacrifice as we read in Eph. 5.2. Q. But how could it be Just, that Christ should suffer so great Miseries; for he being free from evil of Sin, (Holy, Harmless, Undefiled, in Heb. 7.) did not deserve any evil of Suffering? A. Very sure; since Christ was such an one, he could deserve no Suffering; and therefore could not justly be exposed to such Sufferings upon his own Account; he became therefore a Sufferer upon the Account of Sinners; undertaking for them, and offering himself as the great High Priest of his Church and People, Eph. 5.2. He gave himself for us, an Offering and a Sacrifice. Heb. 7.26. Such a High Priest became us as is Holy, Harmless, Undefiled, and in 1 Pet. 3.18. Christ suffered for Sins, The just for the unjust. Q. But was it not a wrong to Him to be such a Sufferer? A. He suffered indeed wrongfully from Men, because he deserved not those Evils which they laid upon by crucifying him, by reproaching him and the like that we read of in the Gospel. But it was no wrong to be exposed thereto by the appointment of his Heavenly Father: who was infinitely Just and Holy, and yet delivered Him (to punishment that is) for our offences: as in Rom 4.25. And as he came to do the will of God his Father, Lo, I come to do thy will, Heb. 10.9. So it was his own will to suffer for sinners, and he came for that purpose into the World. The Son of man, said Christ of himself, came to give his Life a Ransom for many, Matth. 20.28. Q. What may this teach us? A. 1. It may teach us, that Christ was the great Example of Lowliness and Love; and to think nothing too much to do for his glory, whose Lovingkindness moved him to stoop so Low, and suffer so much for the sake and Salvation of Sinners. 2. It may assure us, that Christ who in his abundant Love, came to seek and to save lost Sinners (and to save them in a way of suffering) will not think Scorn of them when they Humbly and Penitently seek Him. 3. And especially it should move us to think often of Heaven, and to Thirst for that blessed place, where we may better understand Christ's wonderful Love, and give him the glory thereof for evermore, saying with those in Rev. 5. Blessing and Honour and Glory and Power be unto him that sitteth on the Throne, and to the Lamb for ever and ever. Q. How often did Christ offer up himself a Sacrifice for Sin? A. He did so but once (on the Cross, when he gave his Life a Ransom for many) For so the Apostle tells us saying, He needed not daily to offer up Sacrifice, for this he did once, when he offered up himself, Heb. 7.27. So Heb. 9.28. Christ was once offered to bear the Sins of many. Q. What may this teach us? A. 1. It may teach us the Horrible Folly and Impiety of the Popish Religion, in the Principal part and service of it; The Mass (as they call it) wherein they pretend to offer up Christ as a Real proper and propitiatory Sacrifice for sin. Whereas Christ's offering is passed long since; and it was but once, saith the Apostle in those places. But if Christ be really offered as a Sacrifice for Sin, so often as their Masses are used, he may be offered many times, yea, ten Thousand times ten Thousand. For there may be Multitudes of Masses in the same Hour. And there is no Reason why the Apostles [once should be should be thought to signify so many thousand times; and as little, that we should think it meaneth any more than once indeed. 2. It may teach us the Excellency and sufficiency of Christ's Sacrifice since it need be offered but once: as the Repetition of the other Sacrifices shown the Imperfection of them. Q But how could Christ's Death and Sacrifice be sufficient for the Sins of so many, seeing he died but once and offered himself but once? A. Yes very well: for as he bore the utmost Misery, even the curse of the Law for Sin, Gal. 3.13. So he that bore it was a Person of Infinite Excellency, being the Son of God, whom all the Angels of Heaven Worship, and, in a word, very God of the same Substance with his Father, 1 Joh. 5.20. Heb. 1.6. and therefore it was more for Christ himself to Dye and be a Sacrifice for men's Sins, than for all the Angels of heaven to do so (if such a thing had been possible. And accordingly his Love (which was especially discovered in his Dying and offering himself, He loved us, and gave himself for us, Eph. 5.2.) I say, this Love of his towards sinners is said to be such as passeth Knowledge, that is all created Knowledge. (so that the most enlarged Understandings of Men or Angels are not able fully to conceive, or comprehend it. Eph. 3.19.) Q. What must a Christian do when he hath done Amiss, especially in any gross manner to the Dishonour of his holy Profession? Must he think to make God any amends by doing Better afterwards? or hope to make an atonement for himself, and Reconcile himself to God, by performing of Duties, or enduring (voluntarily) any Sufferings or Hardships? A. No by no means: these are vain Imaginations, and proceed from Pride, and Ignorance of Christ, and his Sacrifice. 'Tis true indeed, They must Repent of their sins (and must of their greatest) and resolves by God's help to Reform what is amiss; Repent and turn from your Transgressions, Ezek. 18.30. They must take care of their Duties (in the main) and call Christ their Lord to little purpose, if they do not take care to do as he commands them. They must also submit themselves to God, in the affliction that he lays upon them. Jam. 4.7. But withal (and above all) they must in this Case have Recourse unto Christ, and flee unto him (in all Humility) by Faith and Prayer, as the Rock of their Salvation, and the Refuge of a guilty Soul: beseeching their Heavenly Father to apply unto them the Infinite Merit of that All-sufficient Sacrifice which his Son Christ Jesus hath offered: Beging mercy and acceptance for his Namesake in whom he is always well pleased, Mat. 3.17. For 'tis only through him that we can be accepted, Eph. 1.6. and He is the propitiation for our Sins, 1 Joh. 2.2. and He is the Lamb of God that taketh away the Sin of the World, Joh. 1.29. (in way of Sacrifice, he means, so as to remove the condemning Power of it from Penitent and Believing Sinners. Q. By what may Sinners be made Righteous in the sight of God? A. By Christ's Obedience imputed to them, Rom. 5.19. By the Obedience of one (speaking of Christ) shall many be made righteous. Q. Why did not Christ remain under the power of Death. A. It was impossible that he should be holden of it; Acts 2.24. As the Scripture tells us, that he was the Son of God whom Angel's worship, and therefore the Lord of Life and Death; So his Resurrection is told us as plainly as his Dying. It is Christ that died, yea rather that is Risen again, Rom. 8.34. and in 1 Cor. 15.3. He risen again the third day according to the Scriptures. Q. What Use is his Resurrection of? A. 1. It is of use to confirm us in the Belief of that Satisfactory Sacrifice, which in Dying he offered for the Sins of Men. What greater Testimony of acceptance could God the Father give than by Raising him from the Dead (especially as it was a Resurrection to Glory, and in order to his Ascension into Heaven) Acts 3.15. Ye killed the Lord of Life whom God hath raised from the Dead, whereof we are witnesses. See Acts 4.10. 2. It serveth to assure us of the Truth of that Religion and Doctrine, which Christ hath Preached himself, and appointed his Apostles to preach to the World. For 'tis certain if Christ had not been a true Preacher he should not have been raised from the dead, to propagate and confirm his Doctrine: God never did Honour any Deceiver in such a Manner; And if he should, it would lay the World under a necessity being deceived by him; which may not be thought of the God of Truth and Holiness. 3. It serveth to confirm the Doctrine of the Resurrection of the Dead at the appointed time. For if the dead Rise not (or not at all) then is not Christ raised, 1 Cor. 15, 16. He arose as the Head of his Church, and therefore his People shall be raised in due time: Christ the first Fruits, afterwards they that are Christ's at his coming. 1 Cor. 15.23. Q. How did Christ (after his Resurrection) Ascend into Heaven? was it only in Mind and Affection? A. No; He ascended properly, so as to pass from Earth to Heaven indeed. Q. Where is that proved? A. Among many Scriptures, in these two, Mark 16.19. After the Lord had spoken to them, he was received up into Heaven (received from the place he was before in, into another place even Heaven) Luk. 24.50. While he blessed them, he was parted from them, and received up into Heaven. Q. How is it said by him, Matth. 28.20. I am with you always, if he be gone from Earth to Heaven? A. Yes very well: for tho' he be gone into Heaven (and so hath left the Earth) in Respect of his Bodily Presence, (as he said in the Gospel, the poor ye have always with you, but me ye have not always) yet in Respect of his Divine Presence, he was always with his People; and cannot be absent from any place seeing he upholds all things; Heb. 1.3. Q. What may these things serve for? A. 1. They serve to confute the Papists, that say, the Body of Christ is really and properly present in their Sacrament. Now Christ's Body is in Heaven, he is ascended thither in that Respect. And when he comes from it, he shall come so as he went; that is, so as to be seen of men, Acts 1.10, 11. But he shall not so come till the Day of Judgement-. Jesus Christ, who shall judge the quick and the dead at his appearing, 2 Tim. 4.1. 2. To confound the Atheists that mock at Heaven, as if it were an idle Fancy: But let them say what they please, and use their Wits to wrong their Souls, yet we may safely think that to be a Real place, and a happy place too, into which our blessed Lord is really ascended. 3. To teach Christians to look beyond this present World, and raise their Thoughts to the things above, thirsting far a nearer communion with Christ, and to see the place where his Honour dwelleth. Q. But (considering how many Enemies poor Christians may meet with) was it not ill for them, that their Saviour should leave the world? A. No, not at all; For as he would have them here to live by Faith, and not by Sight; so his care of them is as great now, as when he lived on Earth: he is the same yesterday, to day and for ever, Heb. 13.8. and in John 16.7. he saith, 'tis expedient for you, that I go away. Yea it was for their great advantage, and on their account, that he went to Heaven; For he saith in John 14.2. I go to prepare a place for you. And that Text in Heb. 9 is a wonderful ground of Comfort to all Godly Christians, where he telleth them, (ver. 24.) that Christ is gone into Heaven itself, now to appear in the presence of God for them. Q. Shall Christ continue always in Heaven, whereto he is ascended? A. No; He shall come again to Judge the World: 2 Cor. 5.10. We shall all stand before the Judgment-seat of Christ, Matth. 25.31. The Son of man shall come in his Glory, and all the Holy Angels with Him. And then shall he sit upon the Throne of his Glory, and before him shall be gathered all Nations. 2 Tim. 4.1.— before the Lord Jesus Christ who shall judge the quick and the dead, at his appearing. Behold he cometh with Clouds, and every Eye shall see him. Rev. 1.7. Q. According to what shall men then be judged? A. According to their works. Behold I come quickly, and my Reward is with me, to give to every man according as his work shall be. Rev. 22.12. Q. But men's works, are some good and some bad, (in the best Men) and the best have done evil, as well as good in God's sight; shall they therefore be rewarded then for their good works, and be punished also for their sins? A. No. There shall then be no such Mixture of good and evil upon them; but they shall be altogether Happy, or Miserable, and be adjudged to Everlasting Life (or Happiness) or else to everlasting punishment, Matth. 25.46. Q. How then is it said that Christ will give every man according to his work? A. By [work] understand not a particular work, but his ordinary way and Course, and the main Scope of his Conversation; whereby he is in the Main, a worker of Iniquity or a worker of a Righteousness, and shows himself to be a godly or ungodly Man: In which sense the Prophet seemeth to speak, when he saith [the work of Righteousness shall be peace] or end in peace. Q. Can any thing be so closely carried, as to escape the Eye and Judgement of Christ? A. No; For God shall judge the secret Things of men by Jesus Christ; as St. Paul saith, Rom. 2.16. Q. Shall the sins of good Christians be discovered to the world at Judgement. A. No. For all their Trespasses were forgiven in this life, Col. 2.13. and if God forgive them in this life, Men have nothing to do with them in the life to come. Yea so far shall they be from having any Reproach for sin at Christ's coming, that they shall appear with him in Glory, Col. 3.4. Q. Should Christ's true Servants be afraid of the Day of Judgement? A. No; For the Judge is their Advocate; and his appearing is called, The blessed Hope, (because they shall then enjoy the happiness they hope for according to the Scriptures.) Tit. 2.13. 1 Joh. 2.1. Q. But what if through some Temptations of the Devil, and snares of the world, they should fall away, and fall off from all Grace and Religion, would not the Day of Judgement prove a Day of Perdition unto them? A. 'Tis little to the purpose what the Day of Judgement might prove to them in such a Case: For such a thing is not to be supposed; they shall not utterly fall from Grace, and Perish by any means whatsoever. For God will confirm them to the end, that they may be blameless at the Day of Christ, 1 Cor. 1.8. and in 1 Pet. 2.25. Christ is called the [Shepherd] of their Souls. A word that importeth a special and particular care of them; and therefore sure, he will not suffer them to go so far astray as to perish at last. Q. What will Christ say to the Righteous at that Day? A. He will say to them, Come ye blessed of my Father, inherit the Kingdom prepared for you. Matth. 25.34. Q. What to the Wicked? A. Depart from me ye cursed into everlasting Fire, Matth. 25.41. Q. Shall these sentences be certainly executed accordingly? A. Yes; For those shall go away into everlasting punishment, and the Righteous into Life Eternal, as we read expressly, Matth. 25, 46. Q. Shall the Righteous obtain that Happiness by their own deservings? A. No. For they were sinners before, and were by nature Children of wrath, Eph. 2.3. But Christ hath merited for them, and for his sake it is given them. The gift of God 〈◊〉 Eternal Life through Jesus Christ, Rom. 6. 2●. Q. Do the wicked deserve such punishment? A. Yes; that Eternal Death of mis●● is the Wages of Sin, Rom. 6.23. Q. But how can it be just to punish Everlastingly for the offences of a little time? A. We read it shall be so with the wicked and Impenitent. They shall go away into everlasting punishment. And if God will have it so; 'tis certainly just that it should be so (whether we can see the Equity of it or not) the Righteous God will act like himself, and may as soon cease to be a God, as lay any unjust punishment upon a Creature, whether for ever, or for one Hour. Q. But what considerations may be urged for the clearing of it? A. These following (amongst many others.) 1. That the wicked shall die a corporal Death no more after the Day of Judgement. Those of them that were dead so many ages since, shall then be raised to Life, and so continue for ever and ever. The Dead (that is, all the Dead) shall be raised incorruptible, in 1 Cor. 15.52. But the wicked shall not have an incorruptible state in Joy, therefore certainly in punishment. 2. The Desert of an Offence, as to punishment, is not to be measured by the shortness of the Time in which it was committed. An offence against a King committed in a Minute, may deserve perpetual Imprisonment, and death. 3. God, that Sin offendeth, is a God of Infinite and Eternal Majesty and Excellency. 4. God is not bound to be reconciled to Offenders, nor bound to pardon their offences at any time, therefore he may justly punish them at all times, or for ever. [Of this the Reader may see more in my Book, entitled, Everlasting Fire no Fancy. Cap. 1. Sect. 3. pag. 19] Q. But will not the Terror of the Lord against the wicked, in that Day, strike Terror into the Hearts of the Righteous? A. If it do, it shall not be overlong: nor shall be at all, in any Miserable Sense or Manner; For they shall see themselves safe in the Arms of his love, before the dreadful Sentence shall be passed upon the wicked: yea they shall meet Christ with peace, when he is coming in the higher Regions; St. Paul tells us, in 1 Thes. 4.17, that they shall be caught up together, to meet the Lord in the Air. O wondrous word indeed! Thrice Happy are they that shall partake of that Relicity. And when once they have That, they shall soon have all the privileges of Heaven, and be for Ever with the Lord, (1 Thes. 4.17.) For which inexplicable Blessedness, the Father of Mercies fit us, more and more, for His Son Christ Jesus sake; To whom be Glory for Evermore. The Lord's Prayer. OUr Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy Will be done, on Earth as it is in Heaven. Give us this Day our Daily Bread. And forgive us our Debts as we forgive our Debtors. And lead us not into Temptation, but deliver us from Evil: for thine is the Kingdom, and the Power and the Glory for ever and ever, Amen. The Creed. I Believe in God the Father Almighty, Maker of Heaven and Earth: And in Jesus Christ his only Son our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was Crucified, Dead and Buried, he descended into Hell, the third Day he arose again from the Dead, he ascended into Heaven, and sitteth on the right hand of God the Father Almighty, from whence he shall come to judge both the quick and the dead: I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints, the Forgiveness of Sins, the Resurrection of the Body, and the Life Everlasting, Amen. The Ten Commandments. Exodus XX. GOD spoke all these words, saying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of Bondage. I. Thou shalt have no other Gods before me. II. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children; unto the third and fourth Generation of them that hate me: and showing mercy unto thousands of them that love me and keep my Commandments. III. Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain. iv Remember the Sabbath day to keep it holy; six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy Daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor the Stranger that is within thy Gates: For in six days the Lord made Heaven and Earth, the Sea, and all that in them is; and rested the seventh day, wherefore the Lord blessed the Sabbath day, and hallowed it. V Honour thy Father and thy Mother, that thy days may be long upon the Land which the Lord thy God giveth thee. VI Thou shalt not Kill. VII. Thou shalt not commit Adultery. VIII. Thou shalt not Steal. IX. Thou shalt not bear false witness against thy Neigbbour. X. Thou shalt not covet thy Neighbour's house, thou shalt not covet thy Neighbour's wife, nor his manservant, nor his maid-servant, his Ox, nor his Ass, nor anything that is thy Neighbours. Proofs that there is a God. AND now, good Reader, I am to make good my word in the beginning of this Writing; and if Solomon himself would sometimes apply his Heart to know the wickedness of Folly, (Eccl. 7.) sure it cannot be below me or my Betters, to spend some thoughts about the madness of those miserable Fools that say in their Hearts, there is no God. And I fear there are too many that are not much ashamed to say so with their Lips (in effect and consequentially at least, where they do not say so expressly and directly) as if they had been instructed by the Malmesbury-Man, or thought that his Leviathan had devoured Religion, or overturned it by main Force. The Folly of such I shall make manifest by proving these two particulars. 1. That none can be sure that there is no God. 2. That a Man of sober Reason may be sure that there is a God. 1. That none can assure us that there is no God. For whence should they be sure of such a thing; Religion cannot be pretended to teach them so (for all Religion is grounded upon the Notion of a God) nor can they be assured of it by Reason; For those that believed there is a God (and forsake all Worldly Comforts in Hope of that happiness after death which none but a God can give; as the Martyrs in all Ages) yet had Reason as well as others, and great Learning also; and the subtlest Atheists as yet have not showed half so much of any kind of Learning as many of those that are followers of Godliness. I confess some few men of Ingenuity have been Atheistical: a curious Wit was sometimes so, and would delight himself in disputing against Religion: so vain a thing is the the best thing without Grace. But before he died, he was most happily humbled for it, and wished he had spent his Days in a Prison, rather than to have dishonoured his good God, as he had done: and at length (as a mighty Monument of Divine Mercy) he experienced the comforts of that good way which before he so much despised and opposed [see the Sermon preached at the Earl of Rochester's Funeral.] 2. If a man tell us seriously that he believes there is no God; I would fain know how such a Man can in reason be believed by us? For if he be of that persuasion, we can never be assured that he means Honestly unto us, or makes Conscience of Deceiving us. But secondly, a sober mind may be easily assured, that there is a God indeed; on these following grounds (amongst many others that might be named.) 1. Either all things are things made, or else there is something which was not made, and by whose power the other things were made. The first can never be said with any show of Reason: For if all things (in general) were things made, then there must be something that made them; and so there should be something besides and beyond the number of [all things] which is impossible. But (on the other side) if they grant that there is something that was not made (as they must grant this, if they deny the other) than they do in effect grant that there is a God. For that Being that is beholding to none above it for its Being, is the very same we call [God] or in the Prophet's words. The Everlasting God the Creator of the Ends of the Earth. 2. It is very necessary for the world to believe that there is a God; (yea such a God as the Scripture tells us of, that is the Maker and Judge of Men, that loveth Righteousness and hateth Iniquity, and is acquainted with all their ways) I say it is very needful for men to believe that there is such a God to take notice of them. Therefore there is such a God indeed—, that must needs follow (upon that supposal:) For certainly it is not necessary that the world in all Ages and in all places should believe a Lie; He that can think that a Lie is so needful for men generally to believe, will think there is no Necessity of being True; and so will as little deserve to be trusted for his Honesty, as to be admired for his Wit. So then, 'tis plain. A Lie is not necessary to be believed in the world; therefore it must needs be true that there is a God: (and such a God as was said before) for 'tis highly necessary that men should believe there is such an one. For if they believe that there is none, they will believe they are bound in Conscience to do any thing that is Evil; seeing Conscience hath to do with God in the first place, and with none other but for his sake; I have lived in all good Conscience before God, saith the Apostle, Acts 23.1. And if a Man should but once declare that he is of such principles as move him to make Conscience of nothing, He need say nothing more to prove than He is full of mischief and throughly fitted for every evil work. Thus we have seen that it is necessary for men to believe there is a God; and that it is not necessary to Believe a Lye. Therefore there is a God, and the belief thereof is the belief of a Truth. 3. If there be no God, than all that the Scripture tells us of God, as to his Majesty, Might and Mercy, our Duties to him, and Dependence upon him, and all things relating thereto for this world and the world to come, are but so many Lies and Cheats upon Mankind. But we are sure these are not Lies; for then Falsehood should be the ground of all true goodness in the world, and afford the greatest engagement to it, and encouragement in it, as the Scriptures confessedly do; And so no man should have any Real Reason for well-doing until he be deceived into it, by a belief of those Commands and Promises and Rewards which have nothing of Real weight and truth; And he that can believe an Atheist that should say [A Lie is the Foundation of all good living] may also, with as good warrant believe a Fool; if he should tell him, that a Dunghill is like the Sun, and would seem as Bright if it were but as far off, as the Sun is. 4. There could be nothing of Sin or Duty, Good or Evil (or as Moralists call it, Virtue or Vice) if there were not a God to Require the one, and to forbid the other. But we are well assured that there is such a thing as good and evil; and the Atheists themselves will not count it any absurdity to call a faithful Servant a good Servant, and an unfaithful Servant a bad Servant. Now let us but consider whence it is that any thing is really good, or matter of Duty. For Example, to live Soberly and deal justly: why is it indeed a good thing, or a matter of Duty so to do? Surely 'tis not so because of men's Opinions; for if we should live in a place where were Men generally so wicked as to have no good opinion of Justice and sobriety, yet they would be the same things still, and of the same excellency, as 'tis plain in itself. Nor is it a good thing (or a Duty) to deal justly or to live soberly because men are pleased or profited in the world by our doing so; For what if most of those men that take notice of it, or are concerned at it (as to their profit or approbation) should die; yet that would not make Justice and Sobriety to be less our Duties than they were before. For if there were but three Men left alive in a whole Country, yet it would be every one's Duty to be a sober man himself, and a Just man towards the other two (and it could never be proved that men ought to be just towards many, if they ought not also to be just towards a Few.) Nor is it a Man's Duty to deal Justly (only or chief) because men's Laws require him so to do. For if he had been living before those Laws of the Land were made, yet just dealing would have been his Duty, and unjust dealing his fault; as any Man of sober Reason will grant. And no wise man did ever make Laws to engage men to deal justly, that thereby he might make it a Duty upon them so to do: but rather that he might bring them to that which they were bound in Duty to do, whether he had made a Law for it or not. What remains therefore as the true ground and Reason why Sobriety and Justice should be good things indeed and Duties indeed, but this, that there is a God that requires us to practise them? Which also is, if possible, more clearly to be seen in the Nature of Sin. For Instance; for a Man to make Malicious Lies of his Neighbours that never did him wrong: This all sober-minded men will confess is a great Evil, Sin, or Fault (call it what you please) Now it must be thus evil or sinful, either because it is contrary to some changeable Good, or to some unchangeable Good. (For if it be not contrary to good, it would not be evil truly so called.) If it be thus Evil because it is contrary to an unchangeable Good, then there is an unchangeable good, and therefore a God. And that it is not Evil, only or chief, because it is contrary to a changeable good, is very plain: For such malicious Lies are unchangeably Evil and hateful things, and cannot be made good or harmless by any means, or ends whatsoever. (And if one should tell us that such vile things may be allowable at sometimes and in some Cases, I doubt not but we should think him to be a wicked Fellow at all times.) Thus we have seen that such Sins are unchangeably Evil and Hateful Things. (And if they were not so, a man might commit them, and be never the more to blame for it, which is impossible.) And we have no more Reason to think that any Sin can have an unchangeable Evil in it, as it is contrary to, or committed against, a changeable Being; than to think a Building may be safe and sure while it stands upon an unsound Foundation. 5. And especially, observe good Reader, the wonderful works of Mercy and Judgement that have been showed in the world, which as plainly declare a God to whom Mercy and Judgement belongeth, as a curious Building discovers that there was some understanding Agent that employed himself about it. 1. Works of Mercy that have been showed upon Men, and the wondrous supports and comforts that good Men have had in the world (especially in Times of persecution for the gospel sake) are no small proofs of a Divine Power and Goodness as the Author and giver of them. Besides many Marvellous Deliverances that are mentioned in Scripture, as of the Israelites from Pharaoh and his Host, by a way made for them in the Red Sea, whereby they went in the midst of the Sea upon dry ground; Exod 14.22. And that of Daniel from the Lions, and the three Worthies from the Fiery Furnace (in the 3d. and 6th. Chapters of Daniel) which Josephus the Jew makes mention of in his Antiquities, (and would not have any to look upon as incredible Matters) I say besides these and many more mighty Deliverances mentioned in Scripture, and Humane History. Those that our Land hath had experience of from time to time (and especially of late Time) are so strange and great, so signal and so seasonable, that He who cannot, or will not acknowledge them for the Effects of a Divine Providence, is fit to be called a Block than a Man, and may be thought to have a Plot against all True Religion in the World. And what shall we think of that happy Victory over the Fears of Death which many Good Men have had in the World? How manifest was this in those worthies of the Lord, that with Caleb followed him fully, and wore the Crown of Martyrdom in Q. Mary's Days. Dr. Taylor told his friends, that he thanked God, that he had no fears of Death upon him after he was condemned to be burned. Rawlins White, a poor Fisherman, that went crooked by Age and weakness, and was naturally of a Sad and Melancholy Disposition, when he was going to die for the Truth of Christ that he had professed, went upright to the Fire, and had his Countenance filled with Cheerfulness and Joy. W. Carver (a mean man also, and one that could not read well till he was persecuted for living well) had the same Spirit of Power and Peace in the like Condition, saying a little before his Death,— Lord have Mercy upon me; into thy Hands I commit my Spirit, and my Soul rejoiceth in thee. (Surely one Hour of such Joy is more worth than an Age of worldly mirth) Mr. Laurence Saunders a faithful Minister, called upon his Friends to Rejoice with him; and having prayed he risen up, and took the Stake in his Arms saying [Welcome Cross of Christ, welcome Everlasting Life!] Mr. Thomas Hawkes a Gentleman of Note in that time, told his Friends, that he would give them a Token, by which they should see, that it was no such grievous thing to be burned for God's Cause, as men were apt to think. And accordingly when he had been in the Flame a considerable time, his speech was taken from him, his Skin drawn together, and his fingers most of them consumed, so that the People thought he had been dead; on a sudden he lifted up his hands above his Head, and clapped them together three Times, in a most Joyful and Triumphant manner. At which the Protestants rejoiced much, and gave great thanks to the God of all Comfort. Mr. Bainham also told them, that the Fire was not painful to him, but pleasant as a Bed of Roses. So that famous Martyr Bishop Farrar, when a Friend seemed to be very much troubled that he should suffer such a painful death, declared, He was not concerned for it; and had an Assurance that he should not so much as shrink from the Fire, saying [If you see me stir in the Fire, Believe not my Doctrine.] Many others also, who died in their Beds, have been Eminent Instances of Victory over the Fears of Death. O Lord, (said B. Jewel a little before his Death) break off all delays, and suffer thy Servant to come unto thee. Mr. Robert Bolton (on his Deathbed) being desired by one, that as he had discovered to others the Comforts of Christ, he would also tell them what he felt in his own Soul. He answered [Alas! I now want Breath to speak: Yet to give you satisfaction, I am by the wonderful Mercies of God as full of Comfort as my heart can hold; and feel nothing in my Soul but Christ, with whom I do infinitely desire to be. He that sees his house as light for many hours time as ever he saw it in all his Life, will easily believe that this light came from the Fountain of Light. So he that well consider's these High and Holy Conquering Comforts that possessed the Souls of such good Men; (that believed a Judgement, and an everlasting State hereafter, and lead their lives according to such Principles) I say, He that duly considers hereof will need no Arguments to prove that such Comforts came from the Fountain of Goodness, and had a God indeed for their Author. And if I could as easily assure myself to have such Comforts when I have most need of them, as I can that those Comforts came from the God of Heaven, I should think myself a happy Man, tho' all the World should despise me. And so I come to the last particular mentioned, even, The works of Judgement that have been showed in the world; which must needs convince the blindest Sinners, unless they be as blind as those that will not see. The Lord is known by the Judgements that he executeth, Psal. 9.16. And I am confident, he that considers of them with the Reason of a Man, shall not (at the same time) have ignorance enough to become an Atheist. Some Examples whereof it will be proper to set down. 1. A Soldier of King Pyrrhus being found dead, and his Dog by him, and could not be driven from him, the King had notice of it, and caused his Soldiers that were in those parts, to be brought to the place, and to pass in order (two and two) by the dead Body; when the Murderers came, the Dog fell upon them with the greatest fierceness imaginable: upon which they confessed the Murder, and died for it. Which none can judge to be a story feigned in favour of Christanity, since 'tis reported by Plutarch a Heathen Writer, in his Book De solertia Animalium. Doth not this prove, that there is a Supreme Being that takes notice of men's wickedness, and to whom it belongeth to execute wrath for it? He that can think a Dog should do thus Naturally or by chance, is a Person too brutish to be disputed with. Sallust also, a Heathen Writer, tells us of Jugurtha, that after the many Villainies he had committed, and the disturbances he had made, his Mind and Conscience was so struck with Terrors, that he would go from one Room to another several times in the Night Season, in a manner utterly unbecoming a Prince; he durst not trust any man in any place; he feared all, Friends and Foes, and would look pale at every noise he heard. From whence the Author, though a Heathen Man (as was said) concludeth that there is a God that observeth men's Actions. It is not my purpose to mention the Examples of God's Judgements recorded in Scripture (or Church History) for tho' those are most considerable in themselves, yet too many in this Age can make light of these things, supposing them to be the Politic Inventions of Christians to make their Religion regarded in the World. But Arguments to the Eyesight (one would think) may signify something to these Men; and are such as Mr. Hobbs his Philosophy, will not teach them to deny or doubt of. And such they might have had in various Instances. One having stolen some things (at Reading in Berks) being eating, said, If I know of them I wish to God this Bit may be my Death. And by that next Bitten he was choked presently and fell down dead in the sight of those that accused him; and the things were found about him. The Truth of which hath had Testimony enough in that place. And more lately, An Example beyond exexception was given us in the Year of our Lord, 1677. one that had stolen a Bible, wished, That if he had done so, his Hands might Rot off. A few days after this wish, there began to be a Blackness about his wrists, which turned to a swelling exceeding painful to himself, and as loathsome and offensive to others, after it broke; at length there came out worms. And having been a Spectacle of God's just Displeasure to Multitudes that came to see him for many weeks, his hands did Rot off, and he died a little time after on the 21. of June 1677. in King's Swinford in Staffordshire; of which there is a Narrative in print, published by Dr. Simon Ford, with such concurrent Testimony as no sober man can cavil against. If this doth not prove, that there is a God that took notice of his Stealing, and his wicked Wish aforesaid, and that God was highly offended thereby, I shall never know what is a sufficient proof of any thing. And if any man shall impute this great thing to Fortune or Chance, or to any thing else than to a Divine power that judgeth in the Earth, I shall fear he is one of those who the Devil and Sin hath blinded to Destruction. Thus, Reader, I have proved that an Atheist is a Fool; and if thou art so wise as to live like a Christian, endeavour to serve thy Lord with Joyfulness of Heart, whatsoever Sorrows may threaten thee in the World; For his mercy is to everlasting upon them that fear him. Psal. 103.17. Whatsoever changes may be in thyself or others, yet He who is thy Happiness changeth not, Mal. 3.6. If all thy Friends on Earth should forsake thee, yet thou shalt live under the care and compassions of thy Heavenly Father, who will never leave thee nor forsake thee, Heb. 13.5. If thou art never so weak, and thy Enemies never so strong, yet thou shalt always have an Infinite Goodness, and Everlasting strength to trust unto. If all the Streams of Creature Comforts should fail thee at once, yet still thou shalt have a God to enjoy. To whom be Glory for Evermore. A Morning Prayer for A Family. O Most Great and Glorious Lord our God, thy Name alone is Excellent, and thy Praise above Heaven and Earth: we confess thou art infinitely pure and perfect in thyself, and hast been abundantly good and gracious towards us: Thy great goodness hath followed us daily, and thy Mercies have been renewed upon us every Morning; And it is thy goodness alone, O God, that we have awaked in Comfort and not in Torment. To thee therefore we desire to offer up our Morning Sacrifice of Prayer and ; And tho' we are unworthy to offer thee any Sacrifice. yet we beseech thee, O Lord, Accept of us and our services in the worthyness of thy Son Jesus Christ the Righteous; for his sake we humbly pray thee forgive us all our Sins of what number or nature soever against thee, by Thought, Word or Deed, by Negligence and Ignorance, by Presumption and Wilfulness; O let thy mercy be magnified in the pardon of them all; And let them never be charged upon us to our Discouragement in this world, or our Destruction in the world to come. And O Lord, we pray thee let us not only find Mercy with thee hereafter, but also let us obtain powerful and effectual grace to live as becomes thy Servants Here. O turn our Hearts still more unto thee, and fix our Affections on the things that are Above; and give us Hearts suitable to those blessed Laws which thou hast commanded us to walk in: O Lord we know thou hast the greatest Right unto us, O do thou maintain thy Right within us: Set up thy Throne in our Souls, and let thine own Arm Rule for thee there; And graciously subdue every Thought, Affection and Passion that exalts itself against thy Law. Give us thy Holy Spirit to Sanctify our Natures more and more, and to instruct us savingly in the Truths of thy Holy Word: Lord help us so to make it the Rule of our Lives, as that it may be our Comfort at our Deaths: We know O God, it is not in Man to direct his ways; we pray thee, do thou undertake the work, and make our ways acceptable to thyself: To this End, increase our Knowledge of thee, quicken our Love to thee, and confirm our Resolutions of serving thee. Help us by Faith to overcome the world, to deny ourselves and our own wills to follow thee. Lord let thy Mercy Compass us about this day, and preserve us from outward and Bodily Mischiefs, for thou Lord only makest us to dwell in safety: And especially be pleased to keep us from those things that may be hurtful to our Souls: O let us not meet with Temptations to dishonour thee, or else give us Grace and strength to Resist and overcome them. And in the midst of all oppositions and Hindrances whatsoever, Help us, O God, to look unto thee by Faith, to wait upon thee by Prayer, and to encourage ourselves (in thy ways) by the Hope of that Eternal Salvation which thou hast assured to them that truly obey thee. Be gracious we beseech thee, O Lord, to this sinful Land, and turn thy wrath away from us, in the Causes of it. Maintain thy true Religion among us, and grant unto us and our posterity the blessed Liberty of looking into thy perfect Law, for the Direction and comfort of our precious Souls. Lord, Bless in a special manner, and with the choicest Blessings our Sovereign Lord the King (and his Relations and Councils) and grant, That under Him, we may lead quiet and peaceable Lives in all Godliness and Honesty: Let his Reign be Prosperous and his Days many, and make True Religion to flourish in his Time. Bless our Relations Friends living in the World, Lord give and continue to them what is needful for this Life, and chief what is most needful for the Life to come. And now also, O our God we desire to Bless thy Holy Name for all thy Mercies to us, sleeping and waking, throughout all the parts and passages of our Lives, that we have not this Night slept the sleep of Death; but have awaked again, because thou, O Lord, hast sustained us. O help us still to live unto thee by whom we live; And let our little time, through thy Mercy and Grace, prepare us for a Happy Eternity: And all we beg in the Name, and for the sake of the same, thy Son Jesus Christ our Lord, who hath taught us to pray, saying, Our Father. etc. An Evening Prayer for a Family. MOst great and gracious Lord God who hast brought us by thy good Providence to the end of this Day, thou art more than worthy of our evening Sacrifice of praises and Thanksgiving; And though we are not worthy to lift up our Hands in thy Name, yet O Father of Mercies accept our Prayers and Services which we offer up unto thee in the name of thy Son Jesus Christ. O Lord we must needs Acknowledge we are by Nature Children of wrath: we are sinful in our Natures and Sinful in our Lives, transgressing thy Law daily, and do not know how often we have offended: But all our offences are known unto thee, who searchest the Hearts, and art acquainted with all our ways. We confess O God, the least of them, as committed against thy glorious Majesty, makes us justly liable to thy Wrath and Displeasure for ever more; O then into what a Depth of Destruction and Misery would all our sins together cast us, if thou shouldst enter into Judgement with us, and call us to strict Accounts for them: (even the sinning Angels could not stand in thy sight, How then could we, in such a Case) But blessed be thy Name, thou hast told us that thou art a Merciful God, and that there is Forgiveness with thee. O be gracious, we beseech thee, And let that Rich Mercy be showed upon us. O let the whole multitude of our Sins be blotted out in the greater multitude of thy tender Compassions. Remember not any of our offences against us, but pardon and Accept us, O Heavenly Father, for the sake of thy Son Jesus Christ, in whom thou art always well pleased; For his sake we pray thee be Reconciled to us, and show us thy Salvation. And as we Beg of thee that sin may not ruin us hereafter, so we beseech thee, O God, Let it not Reign in us here; but do thou vouchsafe to Rule us by thy Word and Spirit, and so put thy Fear in our Hearts that we may not grossly departed from thee. O teach us to do the things that please thee, For thou art our God, and there is none that teacheth like thee. In the light of thy Law, O Lord, let us see light; and know in this our Day the things that most concern our Everlasting Peace. Give us such a deep sense of our own sinfulness as may make us prise us prise thy Christ above all this world, and enable us so to come unto Him as that we may find in him true Rest for our Souls. Lord make us to see the vanity of the Earth, the vileness of Sin, the beauty of Holiness, and the benefit of thy Service; And let our Hearts be in love with those holy Commandments in keeping of which there is great Reward. And enable us so to be Followers of Righteousness, as that the Day of our Death may be unto our Souls a Day of Peace. And with us, O God, we pray thee be merciful to all thy Afflicted people that call upon thee; send them help in time of need; And let them find thy peace in due season, that truly seek thy Mercy and Grace. Be gracious to the Land wherein we live, Lord forgive the crying Sins of the Nation; O Consult thy own Compassions, and turn from us those heavy Judgements that we have deserved. And when the Day of Evil comes upon us, O Remember us in thy goodness. Lord, mercifully grant to us and our Posterity the purity of thine Ordinances, the liberty of thy Word and Worship: O let thy Testimonies be our Heritage for ever: And never leave us in the Hands of those Men, that would hid thy Commandments from us. And let thy Mercy, O God be magnified upon, and continued towards thy Servant and our Sovereign that now is over us: Let thy Wisdom be his Guide, and thy providence his Guard against all his Enemies: Help him to Rule for thee in Earth, and fit him to Reign with thee in Heaven. Bless, we pray thee also, our Friends and Relations wheresoever dispersed upon the face of the Earth: Lord grant them the protections of thy Providence, and call not for them out of this Life till thy grace hath fitted them for a Better. Let our Enemies also find thy Favour; fit them for thy Mercy and show thy Mercy upon them. Bless, O Lord, we pray thee, All that belong to our Family: and make all of them that are capable of knowing thy Name, to serve thee acceptably, with Reverence and Godly Fear. And now, O thou powerful preserver of Men, without whom nothing is able to keep us in safety. we pray thee keep us safe from the power of Evil Men or Spirits, from Fire, Frights, and all dreadful Dangers whatsoever. And now also, O God, we desire to offer up our unfeigned Praise and Thanks for All the manifold Benefits that we have received at thy merciful Hand. For Food and Raiment, Rest and Peace, and all those things that are needful for our Bodies; But especially for all those advantages that are afforded us for our Soul's good; O help us so to improve them for all purposes of Holiness as that at the Day of Jesus Christ, we may find Peace, and not be ashamed before Him at his Coming: And all we humbly beseech at thy Hands, for the same Christ Jesus sake, in whose blessed Name and Words, we pray as he hath taught us, saying, Our Father which art in Heaven, Hallowed be thy Name. Thy Kingdom come. Thy Will be done, on Earth as it is in Heaven. Give us this Day our Daily Bread. And forgive us our Debts as we forgive our Debtors. And lead us not into Temptation, but deliver us from Evil: for thine is the Kingdom, and the Power and the Glory for ever and ever, Amen. O Everlasting Lord most High Vouchsafe to hear for Jesus' Merit, And to my Soul do thou draw nigh By th'Influences of thy Spirit. Thy Greatness cause me to Adore Who all my Breath haste in thy Hand, And thine Assistance to implore That dost the Hosts of Heaven command. And as the Hart that Hunted is Doth for the Streams of water Thirst, So make me seek the path of Bliss, And prise the Riches of thy Christ. Oh fix my Thoughts on things Above And let my Soul more often Taste Even here on Earth, by Faith and Love, The Pleasures that for ever last. FINIS.