In families some are (too ordinarily) ungodly, in a carnal, unrenewed state; and some are godly, in a state of grace.[8] These are considerable as christians simply, with respect to God, or in their relations to others: these relations are either ecclesiastical, civil, or domestical (family relations).
Accordingly, my intended method is, 1. To direct ungodly, carnal minds, how to attain to a state of grace. 2. To direct those that have saving grace, how to use it; both in the contemplative and active parts of their lives; in their duties of religion, both private and public; in their duties to men, both in their ecclesiastical, civil, and family relations. And, by the way, to direct those that have grace, how to discern it, and take the comfort of it; and to direct them how to grow in grace, and persevere unto the end.
And if any reader should be discouraged at the number of duties and directions set before him, I entreat him to consider, 1. That it is God, and not I, that imposeth all these duties on you: and who will question his wisdom, goodness, or power to make laws for us and all the world? 2. That every duty and direction is a mercy to you; and therefore should not be matter of grief to you, but of thanks. They are but like the commands of parents to their children, when they bid them eat their meat, and wear their clothes, and go to bed, and eat not poison, and tumble not in the dirt; and cut not your fingers, and take heed of fire and water, &c. To leave out any such law or duty, were but to deprive you of an excellent mercy; you will not cut off or cast away any member of your body, any vein, or sinew, or artery, upon pretence that the number maketh them troublesome, when the diminishing of that number would kill or maim you. A student is not offended that he hath many books in his library; nor a tradesman that he hath store of tools; nor the rich at the number of his farms or flocks. Believe it, reader, if thou bring not a malignant quarrelsome mind, thou wilt find that God hath not burdened, but blessed thee with his holy precepts, and that he hath not appointed thee one unnecessary or unprofitable duty; but only such as tend to thy content, and joy, and happiness.[9]
O let it be the daily, earnest prayer of me and thee, that our hearts prove not false and unwilling to follow the directions which are given us, lest we condemn ourselves in the things which we allow. Your practice now will show, whether it be through want of will or skill, if henceforth you unfaithfully neglect your duty. If you are willing, obey now what is plainly taught you, and show by your diligence that you are willing.
[CHAPTER I.]
PART I.
Directions to unconverted, graceless Sinners, for the attaining of true saving Grace.[10]
If ungodly, miserable sinners were as few, as the devil and their self-love would make themselves believe,[11] I might forbear this part of my work as needless. For the whole need not the physician, but the sick. If you go into twenty families, and ask them all, whether any of them are in an unsanctified state, unrenewed and unpardoned, and under the wrath and curse of God? you will meet with few that will not tell you, they hope it is better with them than so; and though they are sinners, as all are, yet that they are repenting, pardoned sinners. Nay, there is scarce one of many of the most wicked and notoriously ungodly, but hope they are in a penitent, pardoned state. Even the haters of God will say they love him; and the scorners at godliness will say that they are not ungodly; and that it is but hypocrisy and singularity that they deride: and it were well for them, if saying so would go for proof, and he that will be their Judge would take their words. But God will not be deceived, though foolish men are wise enough to deceive themselves. Wickedness will be wickedness when it hath clothed itself with the fairest names: God will condemn it when it hath found out the most plausible pretences and excuses. Though the ungodly think to bear it out in pride and scorn, and think to be saved by their hypocritical lip-service, as soon as the most holy worshippers of the Lord, yet "shall they be like chaff which the wind driveth away: they shall not be able to stand in judgment, nor sinners in the congregation of the righteous," Psal. i. 4-6. And if God know better than foolish men, then certainly the flock is little to whom the "Father will give the kingdom," Luke xii. 32. And "wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it," Matt. vii. 13, 14. When Christ was asked, "Lord, are there few that be saved?" he answered, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able," Luke xiii. 23, 24. But, alas! we need no other information than common experience, to tell us whether the greatest part of men be holy, and heavenly, and self-denying; that seek first the kingdom of God and his righteousness, and love God above all, and will forsake all they have for the sake of Christ: and undoubtedly none but such are saved; as you may see Heb. xxi. 14; Matt. vi. 20, 21, 33; Luke xiv. 33.
Seeing then the godly are so few, and the ungodly so many; and that God will take nothing for holiness that is not such indeed; and seeing it is so terrible a thing to any man that hath his wits about him, to live one day in an unconverted state, because he that dieth so, is lost for ever; methinks it should be our wisdom, to be suspicious of ourselves, and careful lest we be deceived in so great a business, and diligent in searching and examining our hearts, whether they are truly sanctified or not; because it can be no harm to make sure work for our salvation; whereas presumption, carelessness, and negligence, may betray us to remediless misery and despair.