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 advis'd you with all due reverence to frequent the publick 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 qualify'd for the same, I have advis'd 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 requir'd to take upon yourself, shewing you withal the possibility of keeping it, and the obligation which you are under to observe it.

2. To shew you in what manner you ought to be­have yourself in the publick worship of God, that so your whole service and your self also may be accept­ed, through the merits of his beloved Son.

And this I am the rather inclin'd 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 [Page 2] 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 publick worship, since he expects to be worshipp'd by us in spirit and in truth.

These are so plausible objections, that the genera­lity of Christians are prejudic'd 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 Childs 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, tho 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 shew you how great an Obligation you lye under to observe it.

Therefore whereas you promised by us to re­nounce the Devil, &c. 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 go­vern'd by it.

And thus our Church has explain'd 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 Divil 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 [Page] himself not to be at Satans 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 us'd 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 perswa­sions, 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 [Page 4] 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 guily 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, heartily 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 Gods mercies in Christ Jesus to­wards us.

So that in acknowledging our selves 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 sav'd 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 Gods 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 [Page 5] 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 vertue, and to vertue, know­ledge, &c. 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 shew'd 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 enjoin'd 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 stedfast 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 call'd 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 [Page 6] 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 transform'd 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 dye, 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 Christs 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 mortifie our earthly mem­bers, and to crucifie 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 our selves with the mind of Christ, firmly resolving to serve the will and pleasure [Page 7] of the Almighty, we need not fear what sin and all the powers of Hell can do against us.

'Tis true, in our selves 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 engag'd 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 mortifie the old man, and to crucifie the Flesh with its affections and lusts, to subdue all those outward vices of Luxury and Wan­tonness, Revenge, Injustice, &c. and to abstain from all appearance of evil, withdrawing the fuel of any vice, which you are in danger of, and constantly applying your self unto God by prayer; and then you need not question but you shall break Satans 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 promis'd 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 perswasion 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 [Page 8] 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 burthen 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 altho 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 tho Satan moved God against him, as it is said ch. 2. 3. to destroy him without a cause, yet the Lord [Page 9] 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 then 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 our selves in keeping a good Conscience void of offence towards God and towards man? It must be confess'd, that we are far from being able of our selves to do these things, but as St Paul declared of himself, Phil. 4. 13. So we may assure our selves 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 practic'd. Let no man therefore deceive you, and say that we have promis'd 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 prov'd unto you, the possibility of keeping your Baptismal Vow, I shall in the

3d place shew you how great an obligation you lye 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 judgment than burthen 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 convinc'd 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 declar'd, Rom. 8. 13. That if we live after the flesh we shall dye, but if through the spirit we do mortifie 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 pleas'd 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 promi [...]'d 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 priviledges, is no farther oblig'd to make them good, than the other party performs the duties promis'd 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 [Page 11] Cross, on purpose to purifie 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 red [...]em 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 our selves, 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 Birth-right, 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 perswaded 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 stedfast and immoveable, 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 altho 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 Gods 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 r [...]sonable [...] vice: So that al­tho the sacrifice of our selves 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 listning to those persons who are wont to argue a­gainst the possibility of their duty, and like the faint­hearted [Page 12] Israelites, (when they return'd from taking a view of the promised Land) cry out, who shall be a­ble to stand before these mighty Gyants? 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 your self in earnest to the practice of holiness, and heartily pray to the Lord for the gracious assistance of his holy Spirit, tho 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 your self, 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 [...]present 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 rose again for us, so should we who are baptiz'd dye 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 confirm'd, but (as our Church has ex­plain'd the meaning of this word) that being now come to the years of discretion and understanding, what your God-fa­thers and God-mothers promised for you in Baptism, you your self 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 your self, faithfully to observe such things as you by your own confession have assented unto.

Here's nothing impossible (as I have shew'd) re­quired of you, nothing that's truly difficult to a wil­ling mind, assisted by the Grace of Gods holy Spirit, which is never wanting to those that heartily 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 inform'd of the Bishops intention to confirm the youth of this Diocess, I desire you not to neglect the first opportunity, but take the best care you can to prepare your self 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 your self to be­lieve, and to do all those things which your Godfathers and Godmothers then 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 heartily join with the Bp in his prayers to God for you, and all that are then confirm'd, 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 heartily to that, as to all the other Pray­ers of the Church.

And lastly, when the Bp has pronounc'd the bles­sing, see that you depart with a joyful and glad heart, and yet humbly praising God in your mind, that he has spar'd your life till that time, and given you an opportunity of engaging your self 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 Christs faithful Sol­dier and Servant to your lives end.

And now, my Son, having thus explain'd your Bap­tismal vow, shew'd 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, [Page 14] 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 publick worship of God, and the manner of your behaviour therein.

For having observ'd (not without great trouble of spirit) that as some are so luke-warm 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 edify'd 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 publick worship of God, I cannot but think it highly necessary in this loose and degenerate age, to give you my advice in this matter, it being com­monly observ'd, 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 loytering 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 allow'd 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 our selves 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 our selves to the service of God, both publickly 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 Saviours 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 your self in the publick 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 publick devotions.

So that the Lord having been so liberal as to allow us six days for our selves, 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 your self on that day, being tir'd with the toyl and labour of all the week beside.

But, my Son, have a care of Satans subtilty, and let the consideration of Gods 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 your selves from the publick 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 dependance, 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 altho 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 Lords 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 Lords day, shall find either sleeping upon their Beds, or busying themselves about the World, making provision for the Flesh [Page 17] 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 chearful voice, in giving attention to the mi­nistry of his holy Word, or finally in exercising your self some way or other to the glory of God.

Thus having given you my advice in reference to your constant attendance upon the publick worship of God, I shall in the 2d place, shew you in what manner you ought to behave your self in the Congregation of Gods 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 chearfully in the Temple, as being the special place of his gra­cious presence. O come, says he, let us sing unto the Lord, let us heartily rejoice in the strength of our Salvation. L [...]t us come before his presence with thanksgiving, and shew our selves 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 expresly 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 sutable preparation before you enter into the house of God.

See that you order your necessary business therefore every Lords 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 your self till it is time for you to go to Church, so soon as you are got thither, see that you do not loyter 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 [Page 19] 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 begg'd the Divine assistance, you may then do well to exercise your self in pious meditations, or in read­ing some portion of Gods word, till the publick ser­vice of the Church begins, 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 perswaded, 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 our selves together in those places which are dedicated to his service.

You must know therefore that the Reverence which we owe 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 sanctifie 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 chearful.

But yet we must not so love him as to neglect the getting our hearts also possest 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 possest 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 exercis'd.

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 beau­tify'd, that the Lord may be pleas'd 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 publickly 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 [Page 21] 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 joyn 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 unconcern'd in his service.

Thus having shewed you the necessity both of that inward and outward reverence, which we owe to God in his publick 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 priviledge, that the whole Congregation in some parts of Divine ser­vice are admitted to joyn with the Minister in of­fering up their devotions unto God, and we should rejoyce in this Liberty, especially since by this means we testifie to one another, how ready we are with one Heart and one Mouth to glorify God.

And it is also to be consider'd, that the people bear­ing a part with the Minister in the publick devotion may very much tend to the more inflaming one ano­thers [Page 22] devout affections, and to the better fixing our mind in a diligent attendance upon our duty, and so to the rendring 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 publick worship.

And to this great priviledge 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 Ru­brick 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 shewing 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 publick 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 cheifly twofold; oft it signifies either so be it or so it is. Sometime we [...] Amen, and thereby express our hearty desire that the [Page 23] 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 testifie our confi­dence, and the declaration of our faith, assuring our selves 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, &c. and the Creed. And in both these senses we find it us'd in Scripture, as I shall shew 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 publick 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 denounc'd in his holy word, we should have a care of falling into, or however of persevering im­penitently in any of those sins mention'd 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 tho 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. [Page 24] 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 compos'd 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 practis'd also by he Christian Church.

That it was us'd 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 p [...]ove 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 Gods 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, tho 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 peoples saying Amen to the pray­yers of the Church, ought 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 by-standers, 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 heartily joyn 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 Gods 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 Gods 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 heartily rejoyce in the strength of our Salvation.

In the next place, as you are to reverence God by opening your lips, that your mouth may shew forth his praise, so you are to reverence him by your acti­ons and gestures, as by lifting up your hands and [Page 26] 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 re­proveable.

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 smitting 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 your self 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 disswaded from it, may pretend to honour God in their hearts, yet 'tis certain they dishonour him before [Page 27] 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 mens 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 dos not proceed from their want of a true love and respect for the publick 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 publickly, 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 publick 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 publick 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 [Page 28] 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 offer'd 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 superiours take to be a dishonour to them.

For should these persons behave themselves in the presence of an earthly King, or of an inferiour Magi­strate, as they do in the presence of the King of Hea­ven and Earth, they would be lookt 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 practis'd 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 pray'd for his murtherers, Peter in like manner, Act 9. 40. kneeled down and pray'd 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 pray'd. 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 practice 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 your self 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 bare-headed all the time of Divine Service and Sermon, you may then make use of a decent Cap; for tho the Head be partly cover'd 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 reverenc'd 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 [Page 30] us, but would behave our selves with that humi­lity and reverence which is usual in those cases, so neither should we presume to behave our selves irreve­rently and proudly in Gods 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 consider'd 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, rendring their tribute of reverence and service to him.

And thus having shewed 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 extreams, of profaneness and superstition, and neither be discouraged from the practice of outward reverence, by those who shall censure you for being formal, nor incouraged to the neglect of inward reverence by those who place the whole of their religion in an outward shew.

And therefore, as I said at first, be perswaded at all times when you go to the House of God to consider with your self before hand what you are going about, and compose your thoughts in such a manner, as that you may behave your self all the time of prayer, and other parts of Religious Worship with all seri­ousness and gravity, as in the presence of an All-see­ing 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 publick 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 [Page 31] you know wherein one or two of their mistakes do lye.

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, pronounc'd 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 begins 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 consider'd, 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, [Page 32] 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, &c.

But now after all, tho it highly concern you (as I have shewed) so to behave your self in the publick 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 Gods glory must be visible through the whole course of your life and conversation.

Be perswaded 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 your self 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 Gods 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 altho God has promised pardon to all the true penitents, yet he has not particularly promised to w [...]it on any mans 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 mens 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 pardon'd 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 tho 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 your self 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 easie 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 [Page 34] learned to despise all the bewitching vanities of the world, to deny himself, and heartily 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 heartily glad, and hope, that both you and I shall ascribe the whole Praise and Glory to God.