How Then Shall We Live, According to a Puritan

Richard Rogers, "Seven Treatises":

Sundry necessary observations for a Christian, fit also to meditate upon. 

1. That we keep a narrow watch over our hearts, words, and deeds continually. 

2. That with all care the time be redeemed, which hath been idly, carelessly, and unprofitably spent. 

3. That once in the day at the least private prayer and meditation be used.

4. That care be had to do, and receive good in company.

5. That our family be with diligence and regard instructed, watched over and governed.

6. That no more time or care be bestowed in matters of the world, then must needs.

7. That we stir up ourselves to liberality to God's Saints.

8. That we give not the least bridle to wandering lusts and affections.

9. That we prepare ourselves to bear the cross, by what means it shall please God to exercise us.

10. That we bestow some time not only in mourning for our own sins, but also for the sins of the time and age wherein we live.

11. That we look daily for the coming of our Lord Jesus Christ, for our full deliverance out of this life.

12. That we use (as we shall have opportunity, at least as we shall have neccessity) to acquaint our selves with some godly and faithful person, with whom we may confer of our Christian estate, and open our doubts, to the quickening up of Gods graces in us.

13. That we observe the departure of men our of this life, their mortality, the vanity and alteration of things below, the more to condemn the world, and to continue our longing after the life to come. And that we meditate and muse often of our own death, and going out of this life, how we must lie in the grave, all our glory put off; which will serve to beat down the pride of life that is in us.

14. That we read somewhat daily of the holy Scriptures, for the further increase of our knowledge, if it may be.

15. That we enter into covenant with the Lord to strive against all sin, and especially against the special sins and corruptions of our hearts and lives, wherein we have most dishonored the Lord, and have raised up most guiltiness to our own consciences, and that we carefully see our covenant be kept and continued.

16. That we mark how sin dieth and is weakened in us, and that we turn not to our old sins again, but wisely avoid all occasions to sin.

17. That we fall not from our first love, but continue still our affections to the liking of Gods word, and all the holy exercises of religion diligently hearing it, and faithfully practicing the same in our lives and conversations: that we prepare our selves before we come, and meditate and confer of that we hear, either by our selves, or with other: and so mark our daily profiting in religion.

18. That we be often occupied in meditating on Gods benefits and works, and sound forth his praises for the same.

19. That we exercise our faith by taking comfort and delight in the great benefit of our redemption by Christ, and the fruition of Gods presence, in his glorious and blessed kingdom.

20. Lastly, that we make not these holy practices of repentance common in time, nor use them for course.

Robert Hamilton: First 'Reformed Presbyterian'

To Sir Robert Hamilton of Preston (1650-October 20/21, 1701) is credit given for the first recorded instance of the term "Reformed Presbyterian,"* which he wrote of himself in his dying declaration. He was:

• A leader of the Scottish Covenanters;
• A combatant at the Battle of Drumclog (June 22, 1679);
• A fugitive from English justice, who was exiled in Holland for many years for his Covenanter convictions;
• The man whose influence led to the Dutch Presbyterian ordination of James Renwick, the last Scottish Covenanter minister to be publicly executed; and he was
• An author of the 1679 Rutherglen Declaration and the 1692 Sanquhar Declaration.

John Howie, biographer of the Covenanters, devoted a chapter to the record of his life in his famous "Scots Worthies." His life indeed was the stuff of heroic adventure novels. Much maligned, ever zealous, hunted and on the run, willing to sacrifice lands and title, "with Moses he made that noble choice, rather to suffer affliction with the people of God than enjoy the pleasure of sin for a season, and did esteem a stedfast adherence to the cause of Christ, (with all the reproaches that followed thereon) greater riches than all his brother's estate. For out of a true love to Jesus Christ, his covenanted cause, interest and people, he laid his worldly honour in the dust, continuing still a companion in the faith, patience, affliction and tribulation of that poor, mean and despised handful of the Lord's witnesses in these lands, who still owned and adhered unto the state of the Lord's covenanted cause in Scotland" (John Howie, Scots Worthies, p. 600).

When he finally returned to Scotland in 1689, he could not in good conscience accede to the Erastian Revolution Settlement. On account of his involvement in publishing the 1692 Sanquhar Declaration, he was arrested and spent some eight months in prison until he was released upon the magistrates' prerogative. After a life spent in the service of Christ's covenanted cause in Scotland, he left this world with a dying testimony in which he stated:

I die a true Protestant, and to my knowledge a reformed Presbyterian, in opposition to popery, prelacy, and malignancy, and whatever is contrary to truth, and the power of godliness, as well against flattering pretenders to unwarrantable zeal on the right hand, as against lukewarmness on the left; adhering with my soul to the holy sweet scriptures, which have often comforted me in the house of my pilgrimage, our confession of faith, our catechisms, the directory for worship, covenants, national and solemn league and covenant, acknowledgment of sins and engagement to duties, with the causes of God's wrath, and to all the faithful public testimonies given against defections of old or late, particularly these contained in the informatory vindication, and that against the toleration, and the two last declarations emitted since this fatal revolution, which testimonies I ever looked upon as a door of hope of the Lord's returning again to these poor backslidden lands.

And now, my dear friends, let nothing discourage you in that way. The Lord will maintain his own cause, and make it yet to triumph. The nearer to-day it may be the darker, but yet in the evening time it shall be light, and the farther distant ye keep from all the courses and interests of this generation, the greater will your peace and security be. O! labour to be in Christ, for him, and like him, much in reading of the holy scriptures, much in prayer and holy unity among yourselves. Be zealous and tender in keeping up your private fellowship for prayer and Christian conference, as also your public correspondences and general meetings, go to them and come from them as these intrusted, really concerned and weighted with Christ's precious controverted truths in Scotland, and labour still to take Christ along with you to all your meetings, and to behave yourselves as under his holy and all-seeing eye when at them, that ye may always return with a blessing from his rich hand. Now farewell, my dear Christian friends, the Lord send us a joyful meeting at his own right hand after time; which shall be the earnest desire, while in time, of your dying friend,

Sic subscribitur,R. HAMILTON.

Matthew Hutchison wrote concerning this testimony:

In such sentiments as these we find the true inner spirit, the real sustaining power of these faithful men. Religion was to them after all much more than a public testifying for the truth; it was a living and walking by faith in the Lord Jesus Christ, and the joy of his holy fellowship upheld them in all their sorrows and trials. 'In Christ, for Him, like Him,' that was the sum of their testimony, that was their aim and their glory.

James Renwick himself once wrote the following witness to the legacy of Robert Hamilton:

But let the world say what it they will, I must say this, and I say it without vanity or flattery, that a little of Robert Hamilton's spirit in such a day as this is very much worth.

John Howie adds:

The faithful Mr. Renwick called him Mi pater, my father, and ever had a high esteem and regard for him, as the contents of most part of his letters bear: Yea, in the very last letter he wrote, he accosts him thus, 'If I had lived and been qualified for writing a book, and if it had been dedicated to any, you would have been the man; for I have loved you, and I have peace before God in that; and I bless his name that ever I have been acquainted with you, &c.'

* "He left a written testimony to the cause for which he had laboured and suffered, urging his brethren to unwavering steadfastness and watchfulness against defections. In this deed, we find for the first time that we have noticed, the combination of the words that afterwards became the designation of the church, "I die a true Protestant, and to my knowledge a Reformed Presbyterian." (Matthew Hutchison, The Reformed Presbyterian Church in Scotland: Its Origin and History, 1680-1876, p. 138)

"How We Got the Name Reformed Presbyterian
...
The first recorded use of the term was in 1701. In that year Robert Hamilton died. Among his last words were these: 'I die a true Protestant, and to my knowledge a Reformed Presbyterian.'" (Peter Lippincott, ed., Psalm Singing of the Covenanters, p. 19)

Renovation of Covenant

The Necessity of Reformation by the 1679 Synod of Boston in New-England, quoted in Richard Owen Roberts, ed., Sanctify the Congregation: A Call to the Solemn Assembly and to Corporate Repentance, pp. 31-32:

Solemn and explicit renewal of the Covenant is a Scripture expedient for reformation. We seldom read of any solemn reformation but what was accomplished in this way, as the Scriptures abundantly declare and testify. As the judgments which befell the Lord’s people of old are recorded for our admonition (1 Corinthians 10:11), so the course which God led them to observe in order to gain reformation and to avert those judgments is recorded for our imitation. And this was an explicit renovation of covenant. That the Lord calls us to this work, the following considerations seem to prove.

1. If implicit renewal of Covenant is an expedient for reformation and to divert impending wrath and judgment, then much more an explicit renewal is so. The first of these is too obvious to doubt. In prayer and more especially on days of solemn humiliation before the Lord, there is an implicit renewal of Covenant. The very dictates of natural conscience put men upon such duties when they are apprehensive of a day of wrath approaching. If we are afraid to renew our Covenants with God for fear some men will not be true and faithful in doing what they promise, then we must not observe days of fasting and prayer. None will say this.

2. When the church was overrun with idolatry and superstition, those whom the Lord raised up as reformers called for the solemn renewal of the Covenant. You can find this in the records of Asa, Jehoiada, Hezekiah and Josiah. By a parity of reason, when churches are overgrown with wordliness (which is spiritual idolatry) and other corruptions, the same course may and should be observed in order to provoke Reformation.

3. We find in Scripture that when corruption of manners (though not in worship) has prevailed in the church, renovation of Covenant has been the expedient whereby reformation has been attempted and in some measure attained. The Jews have dreaded the sin of idolatry ever since the Babylonian captivity (John 8:41). In Ezra’s and Nehemiah’s time, sensuality, Sabbath breaking, oppression, strait-handedness respecting the public worship of God (the very same sins that are found among us) were common, prevailing iniquities. In consequence, those reformers called the people to renew their covenant and to solemnly promise God that they would endeavor not to offend by those evils as formerly (Ezra 10:3; Nehemiah 5:12,13; chapter 10 in total; 13:15).

4. The things which are mentioned in the Scriptures as grounds for renewing Covenant are applicable to us. The averting of divine wrath is expressed as a sufficient reason for attendance upon this duty (2 Chronicles 29:10; Ezra 10:14). Again, being circumstanced with difficulties and distresses is mentioned as the ground of explicit renovation of Covenant (Nehemiah 9:36-38). Hence, the Lord’s servants, when so circumstanced, have been accustomed to make solemn vows, an express form of covenanting (Genesis 28:20,21; Numbers 28:1,2; Judges 11:30). Clouds of wrath are now hanging over our churches. Every one sees that we are circumstanced with some distressing difficulties. This consideration alone ought to be enough to bring us to the renewal of our solemn engagements unto the Lord our God.

5. Men are hereby brought under a stronger obligation to better obedience. There is an awe of God upon the consciences of men when so obliged. Just as is true in respect to oaths, those that have any conscience in them, when under such bonds, are afraid to violate them. Some that are merely legalists and hypocrites may, under solemn Covenants with God, feel such an awe that they are brought at least to an outward reformation, but this may be sufficient to divert temporal judgments. Those that are sincere will, thereby, be engaged unto a closer and more holy walk before the Lord and so become eminent blessings unto the societies and places whereto they belong.

6. This is the way both to prevent and to recover from apostasy. In this respect, even if there were no visible degeneracy among us, this renovation of Covenant would be of singular advantage. There was no public idolatry nor other outward transgressions allowed in the days of Joshua (Joshua 23:8; Judges 2:7). Yet Joshua persuaded the children of Israel to renew their covenant. This was doubtless so that he might thereby restrain them from future idolatry and apostasy (Joshua 24:25).

7. The churches which have lately and solemnly attended this Scripture expedient for reformation have experienced the presence of God with them, signally owning them therein. Think how much more of a blessing might be expected if there should be a general concurrence in this matter!

John Winthrop's Resolutions

In the Reformed world, the Resolutions of young Jonathan Edwards are well-known. Less well-known are the resolutions of John Winthrop a century before, scattered throughout his spiritual journal, which he faithfully recorded, along with his failings in the flesh and testimonies to the grace of God working in him.

John Winthrop, Experiencia:

The 20 of April, 1606, I made a new Covenant with the Lord which was this:
Of my part, that I would reform these sins by his grace: pride, covetousness, love of this world, vanity of mind, unthankfulness, sloth, both in his service and in my calling, not preparing myself with reverence and uprightness to come to his word. Of the Lords part that he would give me a new heart, joy in his spirit, that he would dwell with me, that he would strengthen me against the world, the flesh, and the Devil, that he would forgive my sins and increase my faith. God give me grace to perform my promise and I doubt not but he will. God make it fruitful. Amen.

December 12, 1606...In these following Experiences there be diverse vows, promises to God, or Resolutions and purposes of my heart, occasioned through the oft experience of my weaknesses in such things, and my great desire of keeping peace and holding communion with God, many of which I have in time observed that I have great need to repent (in some of them) my unadvisedness in making them, considering that they have proved snares to my Conscience, and (in others of them) my wretchedness and sin in not carefully observing them. Mr. [Thomas] Cartwright in his Answer to the Rheims Testament: Acts 5. 4. giveth some directions on this point.

1611. The 22 of August it pleased God to send me a sore sickness wherein besides the work of God's Spirit upon my conscience, I did most evidently perceive his great mercy and care in supporting me, easing the pain, giving me patience, and much cheerfulness, and willingness to abide his good will, and before the sickness was come to the height, God in mercy cut it off by sending me without any means a great relief.

One thing which I observed in this sickness was that God visited upon me many of my bold runnings out against conscience, which I then when I committed them passed over with slight repentance, and now had surely smarted well for them if I had not now stopped them by serious and speedy turning to God, whereupon I resolved not to be so bold to sin against my conscience in time to come.

Feb. [1612]...I saw my great folly in that I placed so much felicity in present outward things and in the hope of things to come, when as I am sure that I shall have them but for a short time, if at all. The danger and hurt of these earthly joys I find to be greater in that they diminish the joy of my salvation: wherefore I have resolved by the grace of God, to hold my affections in a narrower compass and not to suffer my heart to delight more in any thing than in the comfort of my salvation.

September 8. 1612. Finding that the variety of meats draws me on to eat more than standeth with my health, I have resolved not to eat of more then 2 dishes at any one meal, Whether fish, flesh, fowl or fruit or white meats etc: whether at home or abroad; the lord give me care and ability to perform it. I found that the pride of my heart, viz: these great thoughts of mine own gifts, credit, greatness, goodness etc. were like a canker in my profession, eating out the comfort of all duties, depriving God of a principal part of his right in my heart, which I daily perceived, when it pleased God to let me see my meanness in his exceeding greatness: whereupon I resolved to make it one of my chief petitions to have that grace to be poor in spirit: I will ever walk humbly before my God, and meekly, mildly, and gently towards all men, so shall I have peace.

May 23, 1613. When my condition was much straightened, partly through my long sickness, partly through want of freedom, partly through lack of outward things, I prayed often to the Lord for deliverance, referring the means to himself, and with all I often promised to put forth myself to much fruit when the Lord should enlarge me. Now that he hath set me at great liberty, giving me a good end to my tedious quartan, freedom from a superior will and liberal maintenance by the death of my wife's father (who finished his days in peace the 15 of May, 1613). I do resolve first to give myself, my life, my wit, my health, my wealth to the service of my God and Savior, who by giving himself for me, and to me, deserves whatsoever I am or can be, to be at his Commandment, and for his glory:
2. I will live where he appoints me.
3. I will faithfully endeavor to discharge that calling which he shall appoint me unto.
4. I will carefully avoid vain and needles expenses that I may be the more liberal to good uses.
5. My property, and bounty, must go forth abroad, yet I must ever be careful that it begin at home.
6. I will so dispose of my family affairs as my morning prayers and evening exercises be not omitted.
7. I will have a special care of the good education of my children.
8. I will banish profanes from my family.
9. I will diligently observe the Lords Sabbath both for the avoiding and preventing worldly business, and also for the religious spending of such times as are free from public exercises, viz. the morning, noon, and evening.
10. I will endeavor to have the morning free for private prayer, meditation and reading.
11. I will flee Idleness, and much worldly business.
12. I will often pray and confer privately with my wife.
I must remember to perform my father's Will faithfully, for I promised him so to do; and particularly to pay Mr. Meges 40 a year till he should otherwise be provided for.

[Feb. 3, 1617]...After this, settling myself to walk uprightly with my God, and diligently in my calling, and having an heart willing to deny myself, I found the Godly life to be the only sweet life, and my peace with my God to be a true heaven upon earth. I found God ever present with me, in prayer and meditation, in the duties of my calling, etc: I could truly loath my former folly in preferring the love of earthly pleasures before the love of my heavenly father. I did wonder what madness was in me, that I should leave the fellowship of my Savior, to keep fellowship with unfruitful works of darkness; I was not then troubled with the common cares and desires that I was wont to be taken up with, as of food, apparel, credit, pleasure, etc: but was well contented with what God sent: what can I say? I find a change in my heart and whole man, as apparent as from darkness to light. God of his mercy continue and increase it. I find withal that I was ready upon every object or occasion, to embrace the delight in earthly things again, which I see plainly will soon get within me again, if I slack my watchfulness never so little, so as I resolve by God's grace to keep my heart with all diligence, and to set a watch over my mouth, eyes, ears, etc, when I am alone, in company, at home, abroad, in every business, service of God, etc. O Lord my God, for Jesus Christ his sake enable me hereunto, and strengthen the poor weak faith of thy unworthy servant.

November: 1617...Still I find by continual experience that the most usual thing that turns me out of my course and breaks off my peace with my God is the embracing the love of earthly things, and seeking a kind of secure and commodious settling in these things; which as it greatly delights the wanton flesh, so it as fast quenches all delight and appetite to heavenly things; it blinds the Judgement, takes away all affection, and dulls all gifts both of body and mind, making all unserviceable, etc: I still pray, O Lord, crucify this world unto me, for surely the love of thee and the love of the world cannot stand together.

I have found this infallibly true by oft experience since, and I am fully resolved, that if I will keep the love of God, I must cast quite off the love of the world.

January 10, 161[8]. Afterwards finding myself snared by the world, I could not be at rest until by reading Mr. [Robert] Bolton's discourse of true happiness, I was brought to a more thorough discovery of my sinful heart and ways, and thereupon to more sound repentance and resolution of reformation; when again upon sound deliberation being free from all passion, or oppression of melancholy, I did quietly, cheerfully and absolutely resign up myself again unto my God, covenanting to walk faithfully with him, and praying fervently yet without any distemper of affection, etc, that he would rather take me out of the world or cast me into any affliction, sickness, poverty, disgrace, or whatsoever, so himself would not fail me in them, then to give me up to the slavery of the world, to mine old profane, idle, voluptuous, and foolish heart; and so I beg still of him for the Lord Jesus' sake.

Aug. 22, 1619. I had been drawn from my steadfastness, and walked in an unsettled course, for the space of a year and more, before this time: I had made divers attempts to return again, but they still vanished, my zeal was cooled, my comfort in heavenly things was gone, I had no joy in prayer, nor in the Sabbath, nor in God's word, nor in the Communion of Saints, or if I had any, it was so soon gone, as it was not to be regarded; and now it pleased God to open mine eyes again upon a Sabbath day, and I found the cause of all to be, that I had again embraced this present world, eagerly pursuing the delights and pleasures of it, and I might easily observe that as the love of the world prevailed, so the love of God and all goodness decayed. Hereupon (by God's grace) I have again resolved to renounce this world, and to hold in my affections to the love and estimation of heavenly things; the Lord in mercy enable me hereunto.

December: 1628....The Lord give me grace, never to forget this kindness but to cleave fast unto him, and to hold that resolution of obedience etc, which he wrought in me.

The Covenant of Grace in Puritan Thought

For many years, the magnum opus of Dr. John Von Rohr -- former dean of the Pacific School of Religion and Professor Emeritus of Historical Theology and History of Christianity, president of the American Society of Church History, and an ordained Congregationalist minister, has been out of print and hard to find. Now, however, The Covenant of Grace in Puritan Thought (1986, Scholars Press) is available again as a reprint from Wipf & Stock (2010).

A comprehensive account of the major theological themes in the late sixteenth and early seventeenth century Puritanism of England and New England as seen through the concept "covenant of grace." The covenant of grace, von Rohr argues, enabled Puritanism to affirm both a continuation of Calvinistic predestinationism and an emergent voluntaristic pietism, pastorally both the absolute and conditional promises of God. An extensive array of primary source material is used in substantiating the author's thesis.

Dr. Von Rohr died on January 31, 2005 (providentially, my brother died on this very date), just two weeks after his wife also passed away, after they had been married for 65 years. Besides his family, this work is perhaps his greatest legacy. I am thankful that it is available once again.

Scotland's Covenants

William M. Hetherington, Poems on Various Subjects (1851), pp. 85-90:

SCOTLAND’S COVENANTS (written in 1843)

I.
Heard ye the tidings dire,
Ye Scottish Christians true?
That Rome’s remorseless ire
Is forging chains for you?

That Spain’s Armada vast
Sweeps o’er the groaning waves,
On you those chains to cast,
And make you crouching slaves!

Unconquered land! awake!
In Covenant-strength combine!
To God your great vow make
For liberty divine!

’Tis done! Her soul is free!
Spain’s Jesuit hordes are fled!
Scotland, on grateful knee,
Adores her KING and HEAD!

II.
By king-craft and dark guile
Has Scotland been betrayed;
Proud prelates scornful smile
On her all prostrate laid.

Her spirit is not dead, –
Her Covenant not disowned; –
Yet shall her KING and HEAD
In His pledged land be throned.

Faith lives, and prayers arise, –
God hears her solemn vow;
That banner o’er the skies
Again is floating now!

Free is the Covenant-land, –
Yes, free! tho’ despots rage,
And with red ruthless hand
Fierce persecution wage.

To Heaven the martyr-cries
Ascend, “O Lord, how long!”
The crownless tyrant flies, –
For God, our Judge, is strong!

III.
Again dark clouds sunk o’er
The land; faith silent grew;
No hand aloft upbore
The Covenant-banner blue.

Unhallowed scorn grew bold, –
Proud strength to rend it tried:–
Not yet is Scotland cold, –
The assailant is defied!

Let the war-cry be given!
Let the loud trumpet ring!
Free to the winds of heaven
Our ancient banner fling!

Bold in Emmanuel’s cause,
Faith’s glorious fight we wage;
For CHRIST – His CROWN – and LAWS,
We dare the foe’s wild rage!

Where stood our martyred sires
We stand – the cause is one!
Not persecution’s fires
We fear – but God alone!

What tho’ for conscience’ sake
Homeless we journey forth,
Let us one temple make
Of God’s own heaven and earth!

All sufferings, Lord, we hail,
Rejoicing – when for Thee! –
Hark! shouts rise on the gale! –
And SCOTLAND’S CHURCH is FREE!

Henry on New Year's

It was the practice of both Philip Henry and his son Matthew to reflect at New Year's on the year past and the year to come. Here are some extracts from their diaries containing New Year's meditations and resolutions for consideration as we close one decade and enter into another. Diary of Philip Henry, January 1, 1661:

This day begins the new year, the Lord make it a year of mercy.

January 2, 1670:

Vows renewed this day of better obedience. Lord, give a new heart this year that the life may be new also.

January 1, 1671:

Covenants of new obedience solemnly renewed with God, and sealed, this new year's day, in the blood of Jesus Christ. Amen! Lord, be surety for thy servant for good! I yield myself, and all my concerns, to be at thy disposal; and I am heartily glad that my times are in thy hand, and not my own. Do with me, and mine, this year, as seemeth good in thine eyes! So be it!

January 1, 1673:

At Moston at John Lawrence's. Col. I. 18. That in all thee might have the pre-eminence, Lord Jesus, thine it is, I give it thee this day, beginning the year with thee, Lord, make it to me a year of mercy.

Matthew Henry seems to have made a special point to begin memorializing his anniversary reflections at the turn of the 18th century. Diary of Matthew Henry, [presumably January 1, 1700]:

This new-year's day, I have solemnly renewed the resignation and surrender of my whole self to God, as my God, deliberately, and upon good considerations. I have renounced the world and the flesh, as knowing they cannot make me happy; and have devoted my whole self to the blessed Spirit, to be enlightened, and sanctified, and so recommended to the Son, as qualified for an interest in his mediation, according to the tenor of the gospel. I likewise devote myself, through the Spirit, to the Lord Jesus Christ, as my Advocate with the Father, and my way to him; by him to be recommended to the grace and favor of God the Father, relying upon Christ's righteousness alone; for without him, I am less than nothing, worse than nothing. I, likewise, devote myself, through the Lord Jesus Christ, to God the Father, as my chief good and highest end; as the author of my being, to whom I am obliged in duty; and the felicity of my being, to whom I am obliged in interest. O Lord, truly I am thy servant; may I ever be free in thy service, and never desire to be free from it. Nail my ear to thy door posts, and let me serve thee forever.

January 1, 1701:

I solemnly renew the dedication of myself unto God, thankfully acknowledging and admiring his patience and forbearance towards me, that he has continued such a dry and barren tree as I am in his vineyard for so many years, and continued to me the gifts of his bounty and grace; and particularly acknowledging the last year to have been a year of much mercy especially in the encouragement given to my ministry. Lamenting and bewailing my great unfruitfulness, and that I have governed my thoughts, appetites, passions, and words, no better; that I have husbanded my time and opportunities no better; and improved so little in knowledge and grace, and done so little to the honor of my great Creator and Redeemer. But being also more and more confirmed in my belief of the being and attributes of God, of the mediation of the Lord Jesus Christ between God and man, and of the reality and weight of invisible things, and being more and more satisfied that this is the true grace of God, wherein I stand, and am resolved, in the strength of God, to stand in it. I do solemnly resign and give up my whole self to God in Jesus Christ. I commit my soul and all the concerns of my spiritual state to the grace of God. and to the word of his grace, subjecting myself to the conduct and government of the blessed Spirit, and to his influences and operations, which I earnestly desire and depend upon for the mortifying of my corruptions, the strengthening of my graces, the furnishing of me for every good word and work, and the ripening of me for heaven.

I commit my body, and all the concerns of my outward condition, to the providence of God, to be ordered and disposed by the wisdom and will of my heavenly Father. Not knowing the things which may befall me this year, I refer myself to God. Whether it shall be my dying year or no, I know not; but it is my earnest expectation and hope, that the Lord Jesus Christ shall be magnified in my body, whether it be by life or death, by health or sickness, by plenty or poverty, by liberty or restraint, by preaching or silence, by comfort or sorrow. Welcome, welcome the will of God, whatever it be. The Lord give me grace to stand complete in it.

December 31, 1701:

Believing prayer to be an instituted way of communion with God, and fetching in mercy and grace from him, I have comfort in it daily; my daily prayers are the sweetest of my daily comforts. Having of late had my body feasted above the ordinary meals, I desire this day to have my soul fed more plentifully with the duty of prayer, and thus to close the year, which (Janus-like) looks both ways. I have not had this year such remarkable afflictions as some other years. The greatest has been the death of my dear and honorable friend, Madam Hunt of Boreatton. But my errands to the throne of grace to-day are,

1. By way of lamentation and humiliation.

I have reason to lament greatly the strength of my own corruptions, and weakness of my graces. By reason of the former I am as smoking flax, by reason of the latter as a bruised reed. I am still full of vain thoughts, and empty of good thoughts; many of my secret prayers are wretchedly disfigured and spoiled, by a multitude of distractions and diversions of mind; the flesh, and the things of the flesh still minded, to the prejudice of the Spirit, and the neglect of the things of the Spirit.

I have lost a great deal of precious time, and not filled it up, or else I might have gone forwarder in my notes on the Evangelist John. [This was written before Matthew Henry began to write his famous Commentary on the Bible.] Sins easily beset me, and I do not do the things that I would.

I have very much reason to bewail my manifold defects in my ministerial work, my coldness in prayer, that I speak not of the things of God with more clearness and concern. O, how many, how great, are the iniquities of my holy things! 

I bewail the little success of my ministry, and the miscarriages of some this year, for hereby my God will humble me. Grief also, great grief for this sin of ------; some of the young ones whom I have catechised and taken pains with are no comfort to me. Lord, show me wherefore thou contendest with me? 

The low condition of the church of God ought to be greatly lamented; the protestant interest small, very small; a decay of piety; attempts for reformation ineffectual. Help, Lord!

2. By the way of prayer and supplication. I have many errands at the throne of grace this day. 

The pardon of sin, victory over my corruptions and temptations, mortifying of my lusts, which go not forth but by prayer and fasting. In reference to sin, I desire I may be enabled to act faith upon Rom. vi. 14. 'Sin shall not have dominion over you, for ye are not under the law, but under grace;' and Ezek. xxxvi. 25, 26, 27. 'Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from your idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you,' &c.

The increase of my ministerial gifts, a sound judgment, a clear expression, a door of utterance, readiness in the Scriptures; in reference to which I desire I may be helped to act faith upon Exod. iv. 12. 'Go, and I will he with thy mouth, and teach thee what thou shalt say;' and John xiv. 26, ' He shall teach you all things.'

The success of my ministerial labors, that sinners may be converted, saints built up, and the congregation flourish; in reference to this, I desire to act faith on Matt, xxviii. 20. 'Lo, I am with you always;' and Isaiah iv. 10, 11. 'As the rain cometh down,' &.c.

The blessing of God upon my wife and children; that God will give his grace to my dear little ones, and drive out the foolishness bound up in their hearts; in reference to which I desire to act faith on Isaiah xliv. 3. 'I will pour out my Spirit upon thy seed, and my blessing upon thine offspring.'

My other dear relations I would recommend to God's protection and blessing in prayer; my friends, acquaintance, brethren in the ministry, in London, in Dublin, in Cheshire, and Lancashire particularly; and the congregation at Broad Oak, and their minister, some Members of Parliament, and other gentlemen of my acquaintance.

January 1, 1702:

The covenant of grace being a new covenant, because ever new, and often to be renewed, I have, this new year's day, early in the morning, while it is yet dark, solemnly renewed it upon my knees; and be it a memorandum indeed, ever remembered, and never forgotten. 

Humbly acknowledging my dependence upon God, as my Creator and the Author of my being; my obligations in duty to him as my Sovereign Lord and Ruler, and my engagements in gratitude to him as my Protector and Benefactor; and mentioning, with thankfulness, the many mercies of my life hitherto, and particularly those of the year past; during which, I have found myself the care of a very kind Providence, which has made the steps of my pilgrimage comfortable; which has preserved to me the use of my reason and understanding, limbs and senses; hath continued my liberty and opportunity to exercise my ministry; hath provided plentifully for me and my family, and loaded me daily with his benefits. For all which I praise his name, and for the mediation of Jesus Christ, to which I owe all. 

Acknowledging, also, and lamenting the remaining strength of my corruptions, and my bent to backslide from the living God, taking to myself the shame of my many defects and follies, notwithstanding my frequent renewing of my covenant with God, and flying to Christ for righteousness, pardon, and peace.

I once more bind my soul with a bond to be the Lord's wholly, and only, and for ever his. Into thy hands, O God, I commit my spirit, to be ruled, cleansed, and sanctified throughout, qualified for thy service in this world, and for the fruition of thee in the other. My body I present unto thee a living sacrifice, holy and acceptable for it is my reasonable service. My ministry I devote to thy honor, and the continuance and success of it I submit to thy will. All my worldly comforts I lay at thy feet, to be disposed of as thou pleasest. My life itself is thine; O God of my life, 'my times are in thy hand.' Whatever maybe the events of this year, let divine grace be sufficient for me, to enable me to accommodate myself to the will of God in them; and then nothing can come amiss. If God will be with me, and keep me in the way that I go, throughout the remaining part of my pilgrimage, in the world where I am but a stranger, and will gfve me bread to eat and raiment to put on, and a heart to love him, and serve him, and live to him, so that I may come at last to my heavenly Father's house in peace, then shall the Lord be my God, my Lord, and my God forever. Amen. Hallelujah.

December 31, 1702:

1. As to myself and family, the days of another year are numbered and finished, a year not made particularly remarkable by any great change in my circumstances; no new thing created, but, as usual, (1.) The usual matter of complaint against myself; folly is still found, yea, bound up, in my heart; though I hope, through grace, corruption is dying, yet not without some struggles, and much opposition from a naughty heart. I desire to lament my unskillfulness, and unreadiness in scripture, my dullness in holy duties, particularly in secret. I wish I had prayed more for the success of my ministry, but sometimes I have thought I should pray for more grace, to make me faithful myself, that I may be accepted of God, though not of men; but, perhaps, I should pray more for the prosperity of the work of God, even in my hand, though most unworthy; vain thoughts, crowds of them, are matter of complaint daily; never was more corrupt soil more fruitful in weeds. (2.) The usual matter of thanksgiving to God. I have had great measure of health, few of my brethren so much. I note it, because, perhaps, the ensuing year may bring sickness or death with it. I have not ailed any thing considerable, and sometimes the highest degree of health is the next degree to sickness. I have not so many sensible memorandums of my frailty, as those have that are often ailing. The Lord grant I may, by the power of grace, be kept more mindful of it. Ever since brother Radford died, which is now three years ago, death has made no breach among my relations. Since I set out in the world, I never was so long without the death of children, or others near and dear to me. My children are very healthful, and have had no ill accident. My dear wife, though often indisposed, yet, blessed be God, under no languishing distemper ; and my dear mother still continued in usefulness. As to my ministry, that which has been most discouraging this year is, that few young ones have come into communion, I think fewer than any other year.

As to my estate, I have lived comfortably upon it with what I have received here, but while in these circumstances I cannot expect to lay by much; perhaps troubles may come which may sweep away all. I have some comfort, that I hope I do some good with what I have, and spend none of it ill.

2. As to the public, the death of the king [King William III] this year has made a great change in the face of things, though not yet such a change as many feared. Our successes abroad, both by sea and land, have been very great, which magnifies the present government, and that we have reason to rejoice in. The discontented in the last reign are now pleased. I wish they may ever be so. The high-church are very high, both against the low, and dissenters. Now, Lord, behold their threatenings. We are alarmed to think of sufferings, and we need such alarms.

I have heartily wished that the bigotry of some violent conformists, on the one side, and of some dissenters, on the other, might drive the sober, moderate, and peaceable on both sides, nearer together, and prepare things for a coalescence when God's time is come, which I earnestly pray for, and which, perhaps, might he effected if they could disentangle themselves as much from the high-church as I think we are from the high dissenters, or I wish we were.

January 1, 1703:

'Looking for the blessed hope.' This new-year's day I have in much weakness, and compassed about with many infirmities, upon my knees, made a fresh surrender of myself, my whole self, all I am, all I have, all I can do, to God the Father, Son, and Holy Ghost, my Creator, Owner, Ruler, and Benefactor; all my affections to be ruled by the divine grace, and all my affairs to be overruled by the divine providence, so that I may not come short of glorifying God in this world, and being glorified with him in a better.

Confirming and ratifying all former resignations of myself to God, and lamenting all the disagreeableness of my heart and life therewith, and depending upon the merit of the Redeemer to make this and all my other services acceptable, and the grace of the Sanctifier to enable me to make good these engagements, I again bind my soul with a bond to the Lord, and commit myself entirely to him; particularly as to the events of this year which I am now entering upon, not knowing the things that may abide me in it.

If this year should be a year of continued health and comfort, I commit myself to the grace of God, to be preserved from carnal security, and to be enabled in a day of prosperity to serve God with joy. 

If my opportunities, as a minister, should be this year continued, I commit my studies, and ministerial labors at home and abroad, to the blessing of God; having afresh consecrated them all to his service and honor, earnestly desiring mercy of the Lord to be faithful and successful.

If I should be this year at any time tried with doubts concerning my duty, I commit myself to the divine conduct, with an unbiased desire, praying to know what God will have me to do, with a fixed resolution by his grace to follow his direction in the integrity of my heart.

If I should this year be afflicted in my body, family, name, or estate, I commit my all to the Divine disposal. The will of the Lord be done; only begging that the grace of God may go along with the providence of God in all my afflictions, to enable me both to bear them well, and to use them well.

If this year I should be disturbed or molested in the exercise of my ministry, if I should be silenced, or otherwise suffer for well doing, I commit the keeping of my soul to God as a faithful Creator; depending upon him to guide me iu my call to suffer, and to make that clear, and to preserve me from perplexing snares : depending upon him to support and comfort me under my sufferings, and to bring glory to himself out of them; and then, welcome his whole will.

If this year should be my dying year, as perhaps it maybe, I commit my spirit into the hands of my Redeemer, to .be washed with his blood, and presented in his arms with exceeding joy. My wife and children I commit to him to be owned, blessed, and preserved by him when I am gone. 'In thee, O Lord, have I put my trust, let me never be ashamed.'

December 31, 1703:

[After reciting, as on some former occasions, his sins and mercies, and observing that, even under the gospel, there must be a remembrance of sins every year, he proceeds—] Not such as speaks any deficiency in the sacrifice, as that under the law did, but such as speaks deficiency in my daily repentance,—which ought, therefore, to be renewed,—and the imperfection of the work of sanctification,

Unfixedness of thought, a wretched desultoriness. Some speak of time well spent in thinking, but I find, unless in speaking, reading, or writing, my thinking doth not turn to much account. Though I have had comfort in some broken good thoughts, yet I can seldom fix my heart to a chain of them. O that the thought of my heart may be forgiven.

I have oft bewailed my barrenness in good discourse, and unskillfulness in beginning it, and coldness of concern for the souls of others ; and in reflection on this year, I find it has not been much better. I bless God I love good discourse, and would promote it, but I want zeal. The Lord pity me.

I have great reason to be thankful for continued health, for comfort in my soul, not made a terror to myself. I have oft thought this year, what a mercy it is to be kept out of the horrible pit and miry clay.

I have had much satisfaction this year in my nonconformity, especially by reading Mr. Hoadly's books, in which I see a manifest spirit of Christianity unhappily leavened by the spirit of conformity.

January 1, 1704:

Acknowledging my continued dependence upon God as my Creator, Preserver, and chief good; and my continued obligations to him in duty as my Lord and Ruler; and in interest, as my Benefactor and Protector; believing that he is, and that he is the rewarder of them that diligently seek him.

Relying upon the merit, mediation, and everlasting righteousness of my dear Lord and Saviour Jesus Christ, who loved me and gave himself for me, as my way to the Father, and the spotless robe wherein alone lean appear before him.

And submitting my soul to the operation and influences of the blessed Spirit of grace, without which, l am nothing, and can do nothing.

Thankfully owning God's goodness to me the last year, in lengthening out my life, health, comfort in soul, peace, plenty, settlement, relations, liberty, and opportunity: and admiring his patience, forbearance, longsuffering, in sparing me in his vineyard, who deserved to have been cut down and cast into the fire as a barren tree.

Lamenting my foolishness, the foolishness which is still bound up in my heart, and that which still breaks forth in my life; and particularly that my improvements in grace and usefulness last year did not answer the covenants which began it.

Because of all this I make a sure covenant and write it.

In the strength of the grace of Jesus Christ, on which alone I depend to work all my works in me and for me, I covenant for this new year, for my whole life, to walk closely with God in all holy conversation, to keep my heart with all diligence; and to thee, O my God, I commit the keeping of it. To take heed to my ways, that I sin not with my tongue; and do thou set a watch, O Lord, before the door of my lips. I covenant to redeem my time, and to thee, O God, do I consecrate this year, and all the hours of it. The Lord enable me to fill it up with good according as the duty of every day requires. I bind myself to follow the spirit of God in all my affections, and the providence of God in all my affairs, whatever God shall appoint me. to this year; to health or sickness, to plenty or loss, to evil report, or good report, to liberty or restraint, to the house of mourning or the house of rejoicing, to life or death. Behold, here I am, let him do with me as seemeth good in his eyes. Only, whatever the providence of God allots for me, let the grace of God be sufficient for me, to enable me to accommodate myself to it; and then welcome the will of God.

January 1, 1705:

Not renouncing, but repeating and ratifying., all my former covenants with God, and lamenting that I have not lived up more closely to them, I do, in the beginning of this new year, solemnly make a fresh surrender of myself, of my whole self, body, soul, and spirit, to God the Father, Son, and Holy Ghost; my Creator, Redeemer, and Sanctifier; covenanting and promising, not in any strength of my own, for I am very weak, but in the strength of the grace of Jesus Christ, that I will endeavor this year to stand complete in all the will of God. I know this is the will of God, even my sanctification. Lord grant that this year I may be more holy, and walk more closely than ever in all holy conversation. I earnestly desire to be filled with holy thoughts, to be carried out in holy affections, determined by holy aims and intentions, and governed in all my words and actions by holy principles. O that a golden thread of holiness may run through the whole web of this year.

I know it is the will of God that I should be useful, and by his grace I will be so. Lord, thou knowest it is the top of my ambition in this world to do good, and to be serviceable to the honor of Christ, and the welfare of precious souls. I would fain do good in the pulpit, and good with my pen; and, which I earnestly desire to abound more in, to do good by my common converse. O that the door of my opportunities may be still open, and that my heart may be enlarged with holy zeal and activity for God this year; and that I may be thoroughly furnished with knowledge, wisdom, and grace, for every good word and work.

If it be the will of God that this year should be a year of affliction to me, a year of sickness or reproach, or loss; if my family should be visited, if my liberties should be cut short, if public troubles should arise, if any calamity should befall me, which I am least apprehensive now, I earnestly desire to submit to the divine disposal. Welcome, the holy will of God. Let me have God's favor, and the assurances of that, and by his grace nothing shall come amiss to me.

If it be the will of God that I should finish my course this year, let me be found of Christ in peace, and by the grace of God, death shall be welcome to me. My wife and children, and relations, my congregation, which is very dear to me, my ministry, myself, and my all, I commit to God, whose I am, and whom I desire to serve. Let me be the Lord's only, wholly, and forever. Amen. The Lord say Amen to it.

December 31, 1705:

We bring our years to an end, like a tale that is told. Lord teach us to number our days.

In the review of the year I find,

1. That I have as much reason as ever to be thankful to God. It has been a year of much mercy. My life has been continued to the end of it, though many of my brethren in the ministry have been removed in the midst of their days, who, had they lived, would have done God more service than I can; particularly my dear brother Mr. Chorlton. I have had a good measure of health for my ministry and study; no returns or remains of my last year's illness.

God has this year brought my children through the small-pox, and borne up my dear wife under great weakness.

My mother also, though brought low, has been helped.

My door of opportunity continues open at home and abroad; and I am willing to hope some good is done.

That which is especially remarkable, as the mercy of this year, is the nappy posture of our public affairs, particularly at home. After a mighty struggle moderate counsels have prevailed. God has wonderfully inclined the queen's heart to such counsels; and useth her as an instrument of great good to the land, that the excellency of the power may be of God. Patrons of our liberty have been strangely raised up among those who have no kindness for us, or our way. The intemperate acts of bigots have proved to make mightily against themselves; there are many adversaries, and yet the door continues open. Great endeavors used to render us contemptible, odious, dangerous, and what not, and yet we live and go on, and young ones are coming in, and some hopeful ones. O that the power of godliness, holiness, seriousness, and heavenly-mindedness, might prevail more among us, and then we should have a very hopeful prospect. And who can tell but Infinite Wisdom may yet find out a way for comprehending us, though the present temper of our neighbors rather sets it at a greater distance than ever.

2. I have reason to make the old complaint of dullness and weakness, and coldness of affection to divine things. The Lord strengthen the things which remain!

Care about my children, providing something for them, has been often in my head; and perhaps, more than it should be. Lord, I cast the care upon thee, who hast provided well for me; the Lord care for them, and teach me my duty, and then with him I will leave the event.

January 1, 1706:

It is of the Lord's mercy that I am not consumed. By night, on my bed, I endeavored to seek him whom my soul loveth; and now I begin this new year,

1. Earnestly praying for the graces of the year with a humble subjection of soul to the blessed Spirit of God, that I may, some way or other, eminently honor and glorify God this year; that I may live this year to some purpose; to better purpose than I did the last. O that no temptation may so overtake me this year as to overcome me. To the conduct of divine grace, which is, I know, sufficient for me, I here solemnly resign myself, my thoughts, my affections, my will, and all the intents of my heart, to be directed into the right way, and kept and quickened in it Let me this year receive grace for grace.

2. Patiently waiting for the events of the year, with a humble submission to the holy will of God. I know not what the year shall bring forth; but I know it shall bring forth nothing amiss to me, if God be my God in covenant; if it bring forth death—that I hope shall quite finish sin, and free me from it—Lord let thy servant depart in peace, according to thy word. I commit my family to my heavenly Father, to God, even my own God, my father's God, my children's God. O pour out thy Spirit upon my seed, thy blessing, that blessing, that blessing of blessings, upon my offspring, that they may be praising God on earth when I am praising him in heaven. Amen, amen.

January 1, 1707:

My own act and deed, through the grace of God, I have made it many a time, and now I make it the first act of this new year, to resign myself afresh unto the Lord, not only for the year ensuing, but for my whole life, and forever.    

1. To thee, O God, I give up myself, to be used and employed for thee. I desire to live no longer than I may do thee some service. Make what use of me thou pleasest, only let me obtain mercy of the Lord, to be found diligent, humble, and faithful. O that the work of this year may be better done than that of the last, and my time more filled up; and that I may never grow weary of well doing.

2. To thee, O God, I give up myself, to be disposed of by thee as thou pleasest. I know not what the year may bring forth to me, or to my family. But welcome the holy will of God; and God, by his grace, make me ready for it. If it be the last year of my life, my dying year, may I but finish my course with joy; and farewell this world. Whatever afflictions may this year befall me, I desire none of them may move me from God and my duty.

December 31, 1707:

As to the year past I have as much reason as ever to lament my barrenness, and unfruitfulness, that I have not made a better proficiency in knowledge and grace. I find myself growing into years, being now turned forty-five. I begin to feel my journey in my bones, and I desire to be thereby loosened from the world, and from the body. The death of my dear and honored mother this year, has been a sore breach upon my comfort; for she was my skillful, faithful counsellor; and it is an intimation to me that now, in the order of nature, I must go next. My estate is somewhat increased: the Lord enlarge my heart to do good with it; but as goods are increased, they are increased that eat them. My children are growing up, and that reminds me that I am going down. As to my ministry here, Mr. Mainwaring's leaving me, and his wife, has been very much my discouragement. But Providence so ordered it that Mr. Harvey's congregation are generally come in to us, or else we begin to dwindle, so that I should have gone on very heavily.

January 1, 1708:

early. Christ is a Christian's all, and he is my all.

Unto thee, O blessed Jesus; my only Saviour and Redeemer, do I make a fresh surrender of my whole self this morning, body, soul, and spirit; to me to live is Christ, particularly this ensuing year. 

All my time, strength and service, I devote to the honor of the Lord Jesus; my studies and all my ministerial labors, and even my common actions. It is my earnest expectation and hope, and I desire it may be my constant aim and endeavor, that Jesus Christ may be magnified in my body.

In every thing wherein I have to do with God, my entire dependence is upon Jesus Christ for strength and righteousness; and whatever I do in word or deed, I desire to do all in his name, to make him my Alpha and Omega. The anointed of the Lord is the breath of my nostrils; through his hand I desire to receive all my comforts. I have all by him, and I would use all for him.

If this should prove a year of affliction, a sorrowful year upon my account, I will fetch all my supports and comforts from the Lord Jesus, and stay myself upon his everlasting consolations, and the good hope I have in him through grace.

And if it should be my dying year, my times are in the hand of the Lord Jesus; and with a humble reliance upon his mediation, I would venture into another world, looking for the blessed hope. Dying as well as living, Jesus Christ will, I trust, be gain and advantage to me.

Good Lord, keep this always in the imagination of the thought of my heart, and establish my way before thee.

January 1, 1713:

Firmly believing that my times are in God’s hand, I here submit myself and all my affairs for the ensuing year, to the wise and gracious disposal of God’s divine providence. Whether God appoints for me health or sickness, peace or trouble, comforts or crosses, life or death — may His holy will be done! 

 

All my time, strength, and service, I devote to the honor of the Lord Jesus–and even my common actions. It is my earnest expectation, hope, and desire, my constant aim and endeavor–that Jesus Christ may be magnified in me. In everything I have to do – my entire dependence is upon Jesus Christ for strength. And whatever I do in word or deed, I desire to do all in His name, to make Him my Alpha and Omega. 

I have all from Him – and I would use all for Him. 

If this should prove a year of affliction, a sorrowful year to me – I will fetch all my supports and comforts from the Lord Jesus and stay myself upon Him, His everlasting consolations, and the good hope I have in Him through grace. 

And if it should be my dying year–then my times are in the hand of the Lord Jesus. And with a humble reliance upon His mediation, I would venture into the eternal world looking for the blessed hope. Dying as well as living – Jesus Christ will, I trust, be gain and advantage to me. 

Oh, that the grace of God may be sufficient for me, to keep me always a humble sense of my own unworthiness, weakness, folly, and infirmity – together with a humble dependence upon the Lord Jesus Christ for both righteousness and strength.

Promises to God

Cotton Mather writes (Magnalia Christi Americana, Vol. 1, pp. 408-409) that among his grandfather's private papers was found a manuscript containing Richard Mather's promises to God, written in 1633, and renewed in 1636.

Promissiones Deo factae, per me, Richardum Matherum.

21 D. 6 M. 1633. [June 21, 1633]

Psal. lxvi. 13, 14.
Psal. cxix. 106.
Psal. lvi. 12.
Neh. ix. 33, with x. 29, 30, 31, &c.

I. Touching the Ministry.

1. To be more painful and diligent in private preparations, for preaching, by reading, meditation, and prayer; and not slightly and superficially. Jer. xlviii. 10. Eccl. ix. 10. 1 Tim. iv. 13, 15.

2. In and after preaching, to strive seriously against inward pride, and vain-glory.

3. Before and after preaching, to beg by prayer the Lord's blessing on his word, for the good of souls, more carefully than in time past. 1 Cor. iii. 6. Acts xvi. 14.

II. Touching the Family.

1. To be more frequent in religious discourse and talk, Deut. vi. 7.

2. To be more careful in catechising children. Gen. xviii. 19. Prov. xxii. 6. Eph. vi. 4. And therefore to bestow some pains this way, every week once; and if by urgent occasions it be sometimes omitted, to do it twice as much another week.

III. Touching My self.

1. To strive more against worldly cares and fears, and against the inordinate love of earthly things. Mat. vi. 25, &c. Psal. lv. 22. 1 Pet. v. 7. Phil. iv. 6.

2. To be more frequent and constant in private prayer. Mat. vi. 6. and xiv. 23. Psal. lv. 17. Dan. vi. 10.

3. To practise more carefully and seriously, and frequently the duty of self-examination. Lam. iii. 40. Psal. iv. 4. Psal. cxix. 59; especially before the receiving of the Lord's Supper. 1 Cor. xi. 28.

4. To strive against carnal security, and excessive sleeping. Prov. vi. 9, 10, and Prov. xx. 13.

5. To strive against vain jangling, and mispending precious time. Eph. v. 16.

IV. Touching Others.

1. To be more careful and zealous, to do good unto their souls, by private exhortations, reproofs, instructions, conferences of God's word. Prov. x. 21, and xv. 17. Lev. xix. 17. Psal. xxxvii. 30.

2. To be ready to do offices of love and kindness, not only, or principally, for the praise of men, to purchase commendation for a good neighbour, but rather out of conscience to the commandment of God. Phil. ii. 4. 1 Cor. x. 24. Heb. xiii. 16.

Renewed with a profession of disabilities in my self, for performance, and of desire to fetch power from Christ, thereunto to live upon him, and act from him, in all spiritual duties.

15. D. 6. M. 1636. [June 15, 1636]

Richard Mather

God's Covenants

Francis Roberts, who wrote many theological works and a version of the metrical Psalms, is the author of the largest single Puritan treatise on covenant theology. In the introduction The Mysteries and Marrow of the Bible: viz. God's Covenants with Man, he wrote that his compendium was the product of "weekly lectures, to treat of God's Covenants, [which he commenced] on Sept. 2, 1651, and have persisted therein till the very publication of this book, in May, 1657." It consists of 1,721 pages in folio.

Charles Pastoor and Galen K. Johnson, Historical Dictionary of the Puritans, pp. 270-271:

ROBERTS, FRANCIS (1609-1675). English Puritan preacher. Roberts was born at Methley, near the town of Leeds. He studied at Trinity College, Oxford, and became a proponent of Presbyterianism, subscribing to the Solemn League and Covenant of 1643. In that same year, Roberts became the pastor of the St. Augustine's Church on Watling Street. He served doubly as the chaplain to the Earl of Essex in Dublin, and, in 1649, he became the rector at Wrington, Somerset. His theological legacy lies chiefly in his book The Mystery and Marrow of the Bible, a massive tome that elaborates the history of God's dealings with the human race in terms of six covenants, arranged successively through Adam, Abraham, Moses, David, the Jewish exiles in Babylon, and Jesus Christ. His additional writings include Believers Evidences for Eternal Life, The Key of the Bible, and True Way to the Tree of Life.

Won Taek Lim in The Covenant Theology of Francis Roberts, pp. 3-4, writes:

Among the works of those inappropriately neglected Puritan thinkers, Roberts' immense book on covenant stands out. In 1657 Roberts published The Mysterie and Marrow of the Bible: viz. God's Covenants with Man.... Considering the size of books published at that time, it was extraordinary to write more than 1,700 pages in folio on a single subject. In God's Covenants Roberts' citation of authors ranges widely from the early church to his own days. Roberts cites St. Augustine and John Calvin more often than any individual Puritan thinkers, including the divines of the Westminster Assembly.

Roberts outlines the plan of his work ("a plan devised and partially executed by John Ball," Charles Augustus Briggs, General Introduction to the Study of Holy Scripture, p. 465, and referenced by Thomas Blake in Vindiciae Foederis; or, a Treatise of the Covenant of God Entered With Man-Kinde in his preface to the reader (1653)):

A Work of vast extent, comprising in it: all the methods of divine dispensations to the Church in all ages; all the conditions of the Church under those dispensations; all the greatest and precious promises, of the life that now is, and of that which is to come; all sorts of blessings promised by God to man; all sorts of duties repromised by man to God; all the gradual discoveries of Jesus Christ, the only Mediator and Saviour of sinners; the whole mystery of all true religion from the beginning to the end of the world; and which as a continued thred of gold runs through the whole series of all the Holy Scriptures,...because I have set my heart exceedingly to the Covenants of my God, which (in my judgment) are an universal basis or foundation of all true religion and happiness, I have shunned no diligence, industry, or endeavor that to me seemed requisite for the profitable unveiling of them.

Ernest F. Kevan, The Grace of Law: A Study of Puritan Theology, p. 116, records the diagram of God's Covenants that Roberts sets forth (p. 16, cf. pp. 177, 739 f.), which I have reformatted here:

God's COVENANT is twofold

1. A Covenant of Works, in the first Adam, before the Fall.

2. A Covenant of faith, in the second Adam, after the Fall; comprehending [1 and 2 below].

1. The Covenants of Promise, under the Old Testament. (1) With Adam. (2) With Noah. (3) With Abraham. (4) With Israel in Mount Sinai. (5) With David. (6) With the Jews about their return from Babylon.

2. The Covenant of Performance, or the New Covenant under the New Testament.

In 2007, I had the privilege to visit the Puritan Resource Center at Puritan Reformed Theological Seminary in Grand Rapids, Michigan, which owns a copy of Roberts' tome. A dear friend took a picture of me with that book, along with some others, including another by Roberts, The Key of the Bible (along with the Works of William Perkins and Daniel Rogers' Naaman the Syrian, his Disease and Cure). It is my prayer that one day, massive though it is, someone will take on the project of republishing God's Covenants, for the benefit of the Church, which always stands in need of a deeper understanding of covenant theology.

Thomas Blake on the Covenant of God Republished

As mentioned last month, Puritan Publications has reprinted Thomas Blake's masterful treatise on The Covenant of God. It is now available both in hardcopy and in digital form. This is a Puritan classic not to be missed!

Vindiciae Foederis to be Republished

I am pleased to report that Thomas Blake's classic treatise on covenant theology, Vindiciae Foederis, A Treatise of the Covenant of God with Mankind, is being reprinted by Puritan Publications. It is expected to be released in September 2009, dv. Thanks to C. Matthew McMahon for making this great work available to 21st century readers.

Geerhardus Vos, The Doctrine of the Covenant in Reformed Theology:

[Thomas Blake] wrote a detailed treatise with the title: Vindiciae Foederis, a Treatise about God’s Covenant Made with Man, in its Various Types and Degrees. The first publication dates from [1653] the second, notably modified and amplified, from 1658. Blake was a clear thinker. He deals with all the thorny questions to which the doctrine of the covenant had given rise and discusses them in a manifold fashion. He develops his own opinion with a consistency which arouses admiration, even where it cannot always be accepted precisely because of this consistency. Because he clearly carries through the doctrine of an external covenant, he occupies a unique position.

Memorial Concerning Personal and Family Fasting

Thomas Boston, A Memorial Concerning Personal and Family Fasting, in The Whole Works of the late Reverend Thomas Boston of Ettrick, Vol. 11, pp. 343-349:

Zechariah xii. 12, " And the land shall mourn, every family apart—their wives apart."

CHAPTER I.

OF PERSONAL AND FAMILY FASTING AND HUMILIATION IN THE GENERAL.

Religious fasts, kept in secret, by a particular person apart by himself, and by a particular family apart by themselves, concerning which this Memorial is presented both to saints and sinners, are not indeed the stated and ordinary duties of all times, to be performed daily, or at set times recurring; such as prayer, praise, and reading of the Word are : but they are extraordinary duties of some times, and to be performed occasionally, as depending entirely, in respect of the exercise of them, on the call of providence, which is variable.

They are authorised, and enjoined us, in the Word of God; and therefore, when we shall have performed them, we must say, "we are unprofitable servants, we have done that which was our duly to do;" and must abhor the least thought of meriting thereby.

The particular seasons of them are determined by providence. Wherefore they who would be practisers of them must be religions observers of providence; otherwise God may be calling aloud for weeping and mourning, and girding with sackcloth, while they, not heeding it, are indulging themselves in joy and gladness, Isa. xxii. 12,13; a dangerous adventure! Ver. 14, " Surely this iniquity shall not be purged from yon, till ye die, saith the Lord."

Hence the most serious and tender among knowing Christians, will readily be found the most frequent in these exercises. It is on the pouring out of the Spirit, that the land is to mourn, every family apart and their wives apart, Zech. xii. 10, 12. Paul was a scene wherein corrupt nature shewed her cursed vigour, he being, when he was bad, very bad; and grace, in its turn, its sacred power, he being, when he was good, very good, and then in fastings often, 2 Cor. xi. 27.

These duties consist of an external and circumstantial part, and an internal and substantial part.

To the external and circumstantial part of them belong time, place, and abstinence.

I. First of all, a proper time must be set apart for these duties. And this is to be regulated by Christian prudence, as best suits the circumstance of the person or family.

We find the saints in scripture ordinarily kept their fasts by Day. But we have an instance of a personal fast kept by Night, 2 Sam. xii. 16, " David fasted, and went in, and lay all Night upon the earth." This I do the rather notice, to obviate the excuse of those who quite neglect this duty, under the pretence of their not being masters of their own time. If the heart can be brought to it, one will readily find some time or other for it, either by day or else by night. It is recorded to the honour of one of the weaker sex, viz., Anna, that she "served God with fastings and prayers night and day." Luke ii. 36, 37.

As to the Quantity of time to be spent in personal or family fasting and humiliation, the duty, I judge, is to regulate it, and not it to regulate the duty. The family fast of Esther with her maidens, observed also by all the Jews in Shushan, lasted three days, Esth. iv. 16. We read of the fasting-day, Jer. xxxvi. 6. Sometimes, it would seem, it was but a part of a day, that was spent in such exercise ; as in Cornelius, his personal fast, which seems to have been over before the ninth hour, that is, before three o'clock in the afternoon; Acts x. 30, ''Four days ago I was fasting until this hour, and at the ninth hour I prayed in my house," before which time of the fourth day, Peter, to whom Cornelius saith this, might be come; there being but thirty-six miles from Joppa to Cesarea, whither he came on the second day after he set out from Joppa, vers. 23, 24; compare vers. 8, 9, 17. Much about that time of the day, Daniel got the answer of his prayers, made in his personal fast, namely, about the time of the evening oblation, or the ninth hour, Dan. ix. 21. And the people being "assembled with fasting, (Neh. ix. 1,) they read in the book of the law of the Lord their God, one-fourth part of the day, and another fourth part they confessed and worshipped the Lord their God," ver. 3. So they continued in the work six hours, from nine o'clock in the morning, as it would seem, till three afternoon; that is, from the time of the morning sacrifice, to the evening sacrifice, with which the work seems to have been closed, as, it may be presumed, they spent the morning in private preparation for the public duty.

Wherefore I judge, that none are to be solicitous as to what quantity of time, more or less, they spend in these exercises, so that the work of the time be done. Nay, I very much doubt, men lay a snare for themselves in tying themselves to a certain quantity of time in such cases. It is sufficient to resolve, that, according to our ability, we will take as much time as the work shall be found to require. .

II. A proper place is also to be chosen, where the person or family may perform the duty without disturbance from others. Time and place are natural circumstances of the action; and all places are alike now, tinder the gospel; none more holy than another. Men may pray everywhere, whether in the house or in the field, "lifting up holy hands," 1 Tim. ii. 8. Only forasmuch as family fasting is a private duty, it requires a private place; and personal fasting a secret duty, it requires a secret place; according to the caution given us by our Saviour; Matth. vi. 18, "That thou appear not unto men to fast, but unto thy Father which is in secret."

III. Abstinence is included in the nature of the thing; abstinence from meat and drink, and all bodily pleasures whatsoever, as well as ceasing from worldly business. The Jews are taxed for finding pleasure, and exacting their labours in the day of their fast, Isa. Iviii. 3. A time of religious fasting, is a time for one's "afflicting his soul," ver. 5, by denying himself even those lawful comforts and delights which he may freely use at other times. Exod. xxxiii. 4, "The people mourned, and no man did put on him his ornaments." Dan. ix. 3, "I set my face unto the Lord God, to seek by prayer, and supplications, with fasting, and sackcloth and ashes." 1 Cor. vii. 5, "Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer."

The rule for abstinence from meat and drink, cannot be the same as to all; for fasting, not being a part of worship, but a means to dispose and fit us for extraordinary worshipping, is to be used only as helping thereto; but it is certain, that what measure of it would be helpful to some for that end, would be a great hindrance to others. Wherefore weakly persons, whom total abstinence would disfit and indispose for duty, are not called to fast at that rate; in their case, that saying takes place; Hos. vi. 6, ''I desired mercy and not sacrifice." Yet ought they not in that case to indulge them, selves the use of meat and drink, with the same freedom as at other times; but to use a partial abstinence, altering the quantity or quality of them, or both, so as they may thereby be afflicted, as the Scripture expresseth it. Lev. xxiii. 29. So Daniel in his mourning, Dan. x. 5, ''Eat no pleasant bread, neither came flesh nor wine into his mouth."

Meanwhile, all these things are but the outward shell of these duties; the internal and substantial part of them lies in the following spiritual exercises.

1. Serious meditation, and consideration of our ways, Hag. i. 5. Such times are to be set apart from conversing with the world, that we may the more solemnly commune with our own hearts, 93 to the state of matters between God and us. In them we are diligently to review our past life. "Search and try our ways."—Lam. iii. 40. And we are to search out our sins, by a sorrowful calling lo remembrance the sins of our heart and life, and that as particularly as we can; and to search into them, by a deep consideration of the evil of them, and of their aggravations, the light, love, mercies, and warnings, we have sinned against; tracing them up to the sin of our nature, the impoisoned fountain from whence they have all proceeded. And the more fully and freely we converse with ourselves upon them, we will be the more fit to speak unto God anent them, in confession and pleading for pardon.

2. Deep humiliation of soul before the Lord; the which was signified by the sackcloth and ashes used, under the law, on such occasions. The consideration of our ways is to be pursued, till our soul be humbled within us ; our heart rent, not with remorse for sin only, but with regret and kindly sorrow for it, as an offence to a "gracious and merciful God," Joel ii. 12, 13; our face filled with shame and blushing before him, in the view of our spiritual nakedness, pollution, and defilement, Ezra ix. 6; and we loathe ourselves as most vile in our own eyes, Ezek. xxxvi. 31; Job xl. 4.

3. Free and open confession of sin before God, without reserve. This is a very material part of the duty incumbent on us in religious fasting; and the due consideration and deep humiliation just now mentioned, do natively issue in it; producing, of course, extraordinary confession of sin, an exercise most suitable on such an occasion. Hence the Jews spent "one fourth part of the day in confessing and worshipping," Neh. ix. 3 ; and the angel, who brought the answer to Daniel's supplications about the time of the evening oblation, found him still praying and confessing his sin, Dan. ix. 20, 21. For here the sinner duly humbled has much ado, acting against himself the part of an accuser, recounting before the Lord his transgressions of the holy law, so far as he is able to reach them; the part of an advocate opening up the particulars, in their nature, and aggravating circumstances ; and the part of a judge, justifying God in all the evil he has brought upon him, and condemning himself as unworthy of the least of all his mercies, and deserving to perish under eternal wrath.

4. The exercise of repentance in turning from sin unto God, both in heart and life, the native result of deep humiliation and sincere confession; Joel ii. 12, "Turn ye even to me—with fasting, with weeping, and with mourning." In vain will we fast, and pretend to be humbled for our sins, and make confession of them, if our love of sin be not turned into hatred; our liking of it into loathing; and our cleaving to it, into a longing to be rid of it; with full purpose to resist the motions of it in our heart, and the outbreakings thereof in our life; and if we turn not unto God as our rightful Lord and Master, and return to our duty again. If we are indeed true penitents, we will turn from sin, not only because it is dangerous and destructive to us; but because it is offensive to God, dishonours his Son, grieves his Spirit, transgresseth his law, and defaceth his image; and we will cast away all our transgressions, not only as one would cast away a live-coal out of his bosom, for that it burns him; but as one would cast away a loathsome and filthy thing, for that it defiles him.

But withal, it is to be remembered, that the true way to deal with a hard heart, to bring it to this temper, is to believe the gospel. As ravenous fowls first fly upward, and then come down on their prey; so must we first soar aloft in believing, and then we shall come down in deep humiliation, sincere and free confession, and true repentance—Zech. xii. 10, "They shall look upon me whom they have pierced, and shall mourn." Therefore the Scripture proposeth the object of faith in the promise of grace as a motive to repentance, that by a believing application thereof the hard heart may be moved and turned; Joel ii. 13, "Turn unto the Lord your God, for he is gracious." One may otherwise toil long with it; but all in vain. "Without faith it is impossible to please God," Heb. xi. 6; and therefore impossible to reach true humiliation, right confession, and sincere repentance, which are very pleasing to him, Jer. xxxi. 18, 19, 20. The unbelieving sinner may be brought to roar under law-horror; but one will never be a kindly mourner, but under gospel influences. When guilt stares one in the face, unbelief locks up the heart, as a keen frost doth the waters; but faith in the Redeemer's blood melts it, to flow in tears of godly sorrow. Hard thoughts of God, which unbelief suggests to a soul stung with guilt, alienate that soul more and more from him; they render it like the worm, which, when one offers to tread upon it, presently contracts itself, and puts itself in the best posture of defence it can; but the believing of the proclaimed pardon touchesthe heart of the rebel so that he casts down himself at the feet of his Sovereign, willingly yielding himself to return to his duty.

5. Solemn covenanting with God, entering into, or renewing covevant with him in express words. As a fast-day is a day to "loose the bands of wickedness," so it is a day for coming explicitly into the bond of the holy covenant; Jer. 1. 4, "Going and weeping, they shall go, and seek the Lord their God." Ver. 5, "Saying, come, and let us join ourselves to the Lord, in a perpetual covenant that shall not be forgotten." Accordingly, this was an eminent part of their fast-day's work, Neh. ix. 38. It follows of course, on due humiliation, confession, and the exercise of repentance, whereby the league with sin is broken. And it lies in a solemn professing before the Lord, that we take hold of his covenant, believing on the name of his Son as the Saviour of the world, and our Saviour, and that in and through him, he will be our God, and we shall be his people; and that we are from the heart content, and consent to take him for our portion, Lord and Master, and resign ourselves to him only, wholly, and for ever. Heb. viii. 10, "This is the covenant, I will be to them a God, and they shall be to me a people." Isa. xlix. 8, "I will give thee for a covenant." Chap. Ivi. 6, "Every one that taketh hold of my covenant." John i. 12, "As many as received him, that believe on his name." Psalm xvi. 2, "O my soul, thou hast said unto the Lord, thou art my Lord." Isa. xliv. 5, " One shall say, I am the Lord's."

6. Lastly, Extraordinary prayer, in importunate addresses and petitions unto our covenanted God, for that which is the particular occasion of our fast. The confession and the covenanting are, both of them, to be done prayer-wise, as appears from Dan. ix. 4—15 ; Neh. ix. 6—38. But besides, there must be prayers, supplications, and petitions made for what the person or family hath particularly in view in their fast; Psalm xxxv. 13, "When they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer returned into mine own bosom." And, indeed, the great end and design for which such fasts are to be kept, is, that thereby the parties may be the more stirred up unto, and fitted for wrestling with God in prayer, anent the case which they have particularly at heart. So the Ninevites having their threatened overthrow at heart, it was ordered, that "man and beast" should be "covered with sackcloth, and cry mightily unto God."—Jon. iii. 8; that is, that the men should cry in prayer for pity and sparing; and to the end they might be moved to the greater fervency in these their praying cries, it is provided, that they and their beasts too should he covered with sackcloth; and that their beasts, having fodder and water withheld from them on that occasion, should be made to cry for hunger and thirst, even to cry unto God, namely, interpretatively, as the "young ravens cry unto him."—Job xxxviii. 41. At which rate, the cries of the beasts, being mixed with the cries of men, would make the solemnity of that extraordinary mourning very great; and the hearts of men being, every now and then during that solemnity, pierced with the cries of the harmless brutes, would be stirred up to a more earnest, fervent, and importunate pleading with God for mercy.

Thus far of personal, and family fasting and humiliation in the general.