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overmatched the memories of the weaker sort. The more ignorant any one is, the more words his understanding needeth, and the fewer words his memory needeth: and who can give the same man few and many? I have therefore put but few into the catechism to be remembered, and put the rest in the exposition to be read. Those that think that so short a summary as the Creed, Lord's Prayer, and Decalogue, with the baptismal covenant, which make up the first catechism, is unuseful, are not of my judgment, nor of the ancient churches, wha made these the test of men's Christianity, and fitness for christian communion. I know that the exposition of the longer catechism is too hard for the ignorant that have no instructer to open it further to them, and that the first part (about God) is harder than the rest but that is from the incomprehensibleness of God, with whom yet order requireth us to begin; and it is so in most systems of theology: and the reader that understandeth it not at first, must come back, and study it again; for he that is the first and the last, must be first and last of all these studies. I had thought to have done as others, and have added another catechism, with numerous and shorter answers; but I was afraid of overdoing. The hard passages which the younger do not reach, are not unuseful to the riper, who must have their parts. The Lord be your teachers, and bless (when we are dead and gone) the instructions which we leave you, according to his word and will!

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THE

POOR MAN'S FAMILY BOOK.

I. TEACHING HIM HOW TO BECOME A TRUE CHRISTIAN.

II. HOW TO LIVE AS A CHRISTIAN TOWARDS GOD, HIMSELF, AND OTHERS, IN ALL HIS RELATIONS; ESPECIALLY IN HIS FAMILY.

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III. HOW TO DIE AS A CHRISTIAN IN HOPE AND COMFORT, AND SO TO BE GLORIFIED WITH CHRIST FOR ever.

THE FIRST DAY'S CONFERENCE.
The Conviction of an Unconverted Sinner.

Speakers.—Paul, a pastor; and Saul, an ignorant sinner.

a

PAUL. WHEN I saw you last, neighbour, I told you, that both my love to you, and my office, do bind me, besides my public preaching, to watch over every person of my flock, and to instruct and help them, man by man, as far as I am able, and they consent: thus Christ himself instructed sinners, and thus must we: you know we cannot speak so familiarly, and come so close to every one's case, in a common sermon, as we may do by conference and in conference it is not a little rambling discourse upon the by that is fit for so great a business; and therefore I entreated you to allow me now and then an hour's set and sober talk with you, when all other matters might for that time be laid by: and I am now come to claim it, as you promised.

SAUL. You are welcome, Sir. I confess to you that, being ig

John iv., and iii. 1, 2, &c.

norant and unlearned, I am loth to talk with such a man as you about high matters and things of religion, which I do not well understand. But because you desired it, I could not say you nay.

P. You shall see that I come not to dispute with you, or to cavil, or to do you any harm, nor to pose you with any needless questions, nor to try your learning: but only to help you, before you die, to make sure of everlasting life.

S. I have so much reason myself as to know, that Christ's ministers are like nurses, that must cut every child his meat as it is fit for him; and that if I were sick, it is not a long speech of my physician that will serve to cure me; but he must come and see me, and feel my pulse, and find out my disease, and then tell me what will do me good, and how to take it. But to tell you the truth, sir, there are so many busy fellows that love to meddle with other folk's matters, and censure others, and do but trouble men, either to draw them to their own opi nions, or else to make themselves teachers, and to seem better than they are themselves, that I was at first unwilling you should trouble me with such matters; till I thought with my- self that I am one of your charge; and till I heard how discreetly, and tenderly, and well you speak to those that have been with you. And now I am ready to receive your instruc

tion.

P. But I have this one request to you before we begin, that we may do all with reverence, as in the presence of God, and beg his blessing; and that you will not be offended with me if I speak freely, and come close to you, as long as you know that I have no ends of my own, but only, in love, to seek the salvation of your soul and it is not flattery that will cure diseases, or save souls.

S. I confess man's nature loveth not to be shamed, or galled, or troubled; but yet God forbid that I should be offended with you for seeking my own good: for I know you are wiser than I, and know by your life and labour that it is nothing but all our salvation that you seek.

b

P. I pray you tell me what case do you take your soul to be in for another world; and what do you think would become of you if you should die this day?

S. God knows what he will do with us all, I know not. But we must hope the best, and put our trust in the mercy of God. P. No doubt but God knows; but do you think that we may

1 Pet. iii. 15.

not know ourselves? May not a man know certainly whether he shall be saved or not?

S. I think not. We can but hope well, but not be sure, for who can tell the secrets of God?

P. Cannot a man know it, if God should tell him?

S. Yes, but God tells nobody his mind.

P. Do you not think the and that whatever it tells us, 'S. Yes, I cannot deny that.

holy Scripture is God's word; God tells us ?

P. Do you believe that there is another life after this, and that man dieth not like a dog, but that his soul goeth either to heaven or hell?

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S. Yes, that must not be denied.

P. Seeing heaven is an inconceivable glory, and hell the most inexpressible misery, do you not think but there must needs be a very great difference between those that go to heaven, and those that go to hell?

S. Yes, no doubt; God is not unjust: he would not take one to heaven, and send another to hell, if they were both alike. - P. And do you think that there is so great difference, and yet that it cannot be known? Is a godly man and a wicked man so like that they cannot be known asunder by themselves, if they will?

S. Nobody knoweth the heart but God.

· P. Another cannot infallibly know it, further than the life declareth it. But cannot you

know what you love and what

know your own? Cannot you hate?

you

S. No doubt but a man may know his own mind.

P. Very good. And you hear the Scriptures read at church, where there are abundance of promises made to the godly, both for this life and that to come, and terrible threatenings to the ungodly? To what use and purpose were all these, if no one could know whether he were godly or ungodly? Who could take any comfort in the promises, if he could not know that they belong to him?

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S. Not unless he have some guess, or hope.

P. And do you not hear, that "We must give all diligence to make our calling and election sure?" (2 Pet. i. 10.) And "Examine yourselves, whether you be in the faith or no

e 2 Cor. xiii. 5.

d John v. 39; Matt. xiv. 49, and xii. 24; 2 Tim. iii. 16,
Matt. xxv.; Heb. ix. 27.

Matt. xxv.; Psalm i.; Mal. iii. 17, 18; Rom. viii. 5-7, 9.
2 Cor. i. 5; 1 John iii. 14, 24; iv. 13, and v. 19, 20.

Prove yourselves. Know you not your own selves that Jesus Christ is in you, except ye be reprobates?" (2 Cor. xiii. 5.) Do you think God would bid men try and examine, and make sure, if it were impossible?

S. No, sure, we must do our best. But who can tell who are elected and who are reprobates, which are God's secrets?

P. You cannot know, before they are converted, whom God will convert and whom not. But when he converteth a sinner, he sets his name and mark upon him; not outwardly only, as you do on your sheep, or goods; but inwardly," as the parents convey their own nature and likeness to their children. That is, he regenerateth and sanctifieth them: he putteth into them a holy nature, a new mind, and a new will, and turneth them to a new life. And may not all this be known? Cannot God's elect be known to themselves, when he hath given them the Spirit of Christ, and made them new creatures, and set his certain mark upon them? Did you never hear, “The foundation (or obligation) of God standeth sure, having this seal; the Lord knoweth them that are his; and let every one that nameth the name of Christ depart from iniquity?" (2 Tim, ii. 19.) God knoweth whom he will convert and save from eternity. But when men believe in Christ, and depart from iniquity, then they have his seal of election on them, and by it they may know themselves that they are his.

S. I cannot deny what you say, for it is plain.

P. I pray you tell me further, have you not read, or heard, that one sort are called in Scripture the children of God, and said to have his nature and his image and therefore are said to be regenerated and born again, and born of God, and begotten by incorruptible seed to a lively hope, and a never-fading crown in heaven, and are made holy as he is holy? And the other sort are called the children of the devil, and said to be of him, and to be ruled as captives by him, and to do his works and will? And dare you think that God and the devil are so like, as that their image, and nature, and works, and children, cannot be known one from another?

S. I dare not think so. God forbid !

P. And have you not heard in Scripture abundance of particular marks laid down, by which we may know whether we

b John iii. 3, 5; Rom. viii. 9; Matt. xiii. 3; Tit. ii. 13, 14; 2 Cor. v. 17.

i 2 Pet. i. 4; 1 Pet. i 3, 4, 15-17.

k John viii. 48; 2 Tim. ii. 25, 26; 1 John iii. 8-10; Acts xiii. 10.

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