Magna Charta ecclesiæ universalis the grand charter issued out and granted by Jesus Christ for the plantation of the Christian faith in all nations ... / by George Lawson ...

CHAP. 7. Of touching persons baptized to observe Christs Commandments.

Sect. 1.

THE fourth proposition is, Christ com∣manded the Apostles to teach all per∣sons baptized to observe whatsoever Christ commands them.

This implies that the parties to be bap∣t••zed must not only profess their faith, but promise obedience to Christs commands. In the words we may observe a two-fold duty. 1. Of the people, which was the ob∣servation of Christs commandments. 2. Of the Minister, who must teach the peo∣ple to observe these commandments. In the first we have

• 1. Christs laws and precepts.
• 2. The peoples obedience.

1. Laws are moral acts of a superiour power, which bind the parties subject to obedience, or upon disobedience to pe∣nalty. The sovereign and universal Mo∣nerch is God, who by creation, preserva∣tion, and redemption hath a total and abso∣lute power over man, and especially in re∣spect of his piritual capacity as he is a sub∣ject

ordinable to an eternal estate: After Christ was risen from the dead, God com∣municates a transcendent power unto him, especially as redeemer of man: therefore as Christ had received this glorious power, so he did exercise the same by making laws, and binding all the subjects of his spiritual and eternal kingdom to the obser∣vation of the same. For these laws are not only a rule to direct them what to do, but of a binding force; and the obligati∣on is so strict, that whosoever shall refuse to obey, shall be liable to eternal punish∣ments: for those Laws being written in the Scripture, are far more excellent then any humane decrees and statutes; not only because they are the Laws of God, and the other of men, but also because they are made in exact wisdom, are most fitted for man, so as to direct all acts and opera∣tions of soul and body, bind the consci∣ence and immortal soul, promise eternal rewards, and threaten eternal punishments, and aree very way so perfect, that upon o∣bedience eternal peace and happiness will certainly follow. The ignorance of these things, and want of consideration, is the cause why these laws are so little regarded, so much neglected, and disobeyed, though

they shall be the rule, according to which Christ shall judge the world, and deter∣mine of mens final and eternal estate.

Sect. 2.

There are divers laws therefore of Christ as is here implyed, and the same published, not only by word, but writing, and that long ago: and if so, it's the duty of all, to whom these laws are made known, especi∣ally of persons baptized, to obey these; and because this duty concerns us all, and that very much, therefore I will, first, in∣form you of the duty more particularly, that you may know what it is; and second∣ly, stir you up unto performance by certain reasons, and motives. This obedience doth presuppose our submission unto Christ, as our superiour Lord, upon our acknow∣ledgment of his power; and this is the condition of admission into his kingdom, and is the foundation of all obedience: for we may do many things which another wills us to do, and yet the doing of them is no obedience, because he hath no pow∣er over us, neither do we acknowledg him as our superiour.

2. As it presupposeth submission to his legal power, so it doth the promulgation of his Laws; for where there is no law,

as there can be no sin, so there can be no obedience.

3. These Laws must be known to us be∣fore we can observe them; for the laws of Christ, as in our understanding, and known by us, are the immediate rule of our obedi∣ence; yet when they are sufficiently pub∣lished, it may be our own fault to be igno∣rant of them, as through our own negli∣gence it may so come to pass.

4. This obedience is properly an act of the will of man, freely conforming to the will of Christ, and is required in the first Commandment.

5. The matter of this obedience is the law and command of God; the proper and formal object is Christ as our supreme Law∣giver.

6. When the will of Christ is once made known unto us, our liberty is so far re∣strained, nay altogether taken away in those things that are commanded, and we must have no will of our own, but his will must be ours. These things observed, we must know, 1. That this obedience must be yeilded out of love unto our Sovereign, yet with humble reverence to his Majesty, and joyned with a fear to offend him; and the more we love him, the more willingly

and freely we shall obey, and it will be our joy and delight to do his Commandments. 2. This obedience must be universal; we must do whatsoever our Lord hath com∣manded us; for though there may be an in∣equality of things commanded; yet there is the same reason why we should obey one as well as another, the least as well as the greatest, and that is the will and command of our Saviour. In this respect it's said, that he that offends in one, offends in all, because of the contempt of the will of the Lawgiver; we must not pick and chuse to do what we please, obey some, and disobey other commands; we must not expect from Christ any liberty, indulgence, tole∣ration, dispensation to transgress any of the least of Gods Laws. 3. It must be con∣stant and continued to the end; for there are no days nor hours of intermission; we must always be doing, and we must not rest till we have finished our work, & that will not be till this mortal life is ended: we must serve our God day and night whilst we have any being. And as God did not rest till he finished his work of Creation, so we must not expect our Sabbath till we have finished the work of our Salvation; our obedience must be one line drawn out

and continued from the first moment of our conversion, to the last day of our disso∣lution. 4. As we must be constant, so we must be diligent, zealous, active, watchful. God loves not lazie servants, and the work is great and difficult, and we meet with ma∣ny enemies, much opposition, and must wrestle with many difficulties, which are the greater, because of the Devil and the World without, and the Relicks of corrup∣tion within us. Therefore our Christian life is a race, and a continual warfare; therefore we must not only put on the complete armour of God, but we must strive, and fight, and put forth all our pow∣er, and never think of rest till we have ob∣tained a final and ful victory: And though we cannot reach, yet we must aim at the perfection of Angels, according to that prayer, Thy will be done on Earth, as it is done in Heaven; that is, by those immortal blessed spirits, who never sinned, but do his Commandments, hearkning to the voice of his word. 5. Yet we must know that of our selves we are frail, weak, and with∣out Christ we can do nothing, and can do all things through Christ who strength∣neth us. Christ must give us his Spirit and strengthen us within, and by this Spirit

support us and assist us without. There∣fore must continually pray, that accor∣ding to his promise he would put his Laws in our inward parts, and write them in our hearts; and to do this more and more according to his promise, we must not presume upon our strength, but always humbly▪ depend upon him who worketh both the will and deed of his good plea∣sure. If he but a little desert us, and with∣draw his hand, how suddenly may David and St. Peter fall and sin grievously? 6. Yet though we may transgress, and sometimes fall grievously, yet we must not despair nor be secure, but presently renew our repen∣tance, return unto God, & muster up all our power, and fight, and work, and strive a∣gain, and this with the greater force and power. And this is our comfort, we are not under the Law of Works, which requi∣reth perfect & perpetual obedience, or else threatneth certain and unavoidable death and destruction; but under Grace, which ministreth power, and when we fall, upon our repentance promiseth pardon & life; ane Christ will plead our Cause, & procure our Peace. From all this it doth appear that baptized Christians must not be Soli∣••idians, much less Antomonians, and Law∣less;

we must be loyal and obedient, and not live like base earthly worldlings, but like Citizens of Heaven, for upon this con∣dition we are admitted Subjects of an hea∣venly Kingdom. Thus we understand that our duty is to submit to Christ our Law∣giver, know his Laws, remember them, observe them all out of Faith, Love, Fear, with all our hearts, carefully, constantly, depending always upon our Saviour, and renewing our repentance daily. For this obedience must be universal, perpetual, sincere, free, and we must obey not only in doing good, but suffering evil, if we be put unto it.

Sect. 3.

By this time we know what our duty is▪ now follows the reasons why we should perform it; And lest any man should be discourag'd with the difficulty of the work, or think it: impossible, I must first prove that it may be done. It was a famous que∣stion of old, Whether it be possible by Grace to observe and fulfil all the Commandment•• of God? And it hath been determined in the affirmative, that by Grace it is pos∣sible; for what cannot Grace do? Paul saith, I can do all things. A Christian hath a kind of Omnipotency in things necessary

to Salvation, and may truly say, That these things which are impossible with men, are possible with God; and if God be for us, who can be against us? It's true, that to deny our selves, to subdue our native and deeply∣rooted corruptions, and our sins confirm'd by custom, to bear the heavy burthen of the Cross, and suffer reproaches and bitter afflictions and persecutions for Christ's sake; to forsake all, and hate Father, Mother, dear∣est relations, and life it self, to offer an Isaac, to rejoyce in the midst of fiery trials, are very difficult things, and far above the power of nature, and so indeed they are. Yet there is a divine power in Faith, where∣by all this may be done, and hath been through the assistance of Christ: And there∣fore let none of us despair, but let us be assured, that whil'st Christ sits at the right hand of God, and his holy Spirit abideth in the Church, we shall be enabled to re∣move Mountains, subdue Sin, and conquer Satan, the great enemy of our Salvation▪ Christ did never intend to bind us to impossibilities; what we cannot do of our selves, he will enable us to do; neither did he ever require that we should observe whatsoever he hath commanded us by our own strength; but as he hath merited Grace

and Power for us by his Death, so he will give it us by his Resurrection; and then such things as are grievous to flesh and blood, shall be sweet and delightsom to sanctified souls. This being possible, let us consider the reasons.

1. We not only by God's command, but also by our promise so solemnly confirm∣ed by Baptism, are bound to observe these commandments: A loyal Subject will obey his Sovereigns command, and will remem∣ber his Oath of Allegiance and Fidelity; and an honest man will be as good as his word and promise made unto man; and shall not we obey our Saviour's Laws, writ∣ten and confirmed with his own blood? shall we promise, and promise unto him, and not perform? shall we not only be disobe∣dient, but perfidious too, and violate ou•• sacred bonds? This will make our sins most heinous, and our punishment most grie∣vous. O therefore let us remember our Baptism, and solemn Vows, and prove faithful unto God and our Saviour Jesus Christ, and do his Commandments, and never suffer our Baptism to be brought as a witness against us in the great day of our final Trial and Account.

2. Let us consider the nature and quali∣ties

of these Commandments, for there are no penal Statutes imposed by an arbitrary Power, intending to oppress us and undo us. There is no injustice can be charged upon them; they are no ways defective, but perfect every way, in respect of the end for which they were given; they are holy, just, and good, Laws of Equity, Wis∣dom, and given out of dearest love, direct∣ing us to Heaven and everlasting happiness, and in keeping them there is great content: Nothing is so grievous to Gods Saints as to transgress them, and to keep them is the joy and delight of their hearts.

3. The reward which Christ doth pro∣mise is excellent, and far greater than man could expect or hope for; rich prizes, high preferments, glorious rewards, work strangely upon the hearts of mortal men, and cause them to venture life and limb, and many times Soul and all; yet if any man could gain the Kingdom of the World, and all the Glory thereof, yet this is nothing to the reward of this obedience; the least work of obedience shall be rewarded, a cup of cold water shall not be forgotten; and this reward is certain, most certain, as depending upon the promise of an Almigh∣ty Lord, who can do what he will, and will

do what he hath promised: and the time will not be long before it shall be rendred and received; For he that shall come, will come, and will not tarry; and it shall be eternal; and eternally enjoyed; and let all those who are obedient rejoyce and be exceeding glad, for great is their reward in Heaven.

4. Yet if reward should not move us so much, yet love should even constrain us, and we should have no power to resist it. Christ loved us, and gave himself for us, and greater love, greater gifts there cannot be. Therefore let us consider whose com∣mandments these are, which we must ob∣serve. Are they not the commands of Christ our dearest Saviour, who hath re∣deemed us with his precious blood, is the propitiation for our sins, and pleads his blood for us in Heaven? and shall he love us so much, and shall not we love him a∣gain? O let us love him, love him so much as nothing more; and if we love him, we will keep his Commandments; and the more we love him, the more obedient we shall be, to the laying down of our live•• Though we love him much, yet he love•• us more; and though we should perform the obedience of Angels, yet we canno•• 〈◊〉〈◊〉 him▪ seeing therefore that we ha〈…〉〈…〉

so solemnly engaged our selves by our Ba∣ptism to this obedience, the Laws are so just, and tending effectually to our eternal good: the reward which God hath pro∣mised is so glorious, and it is our Saviour who loved us so much who commands us; therefore let us be obedient in all things to the end, and let this be our great business.

Sect. 4.

The second part of the Proposition is concerning the Ministers duty, which is to teach the persons baptized to do whatsoever Christ hath commanded them. In this we must consider,

• 1. The persons teaching.
• 2. The persons to be taught.
• 3. The act and work of teaching▪
• 4. The matter to be taught, or the heads of the Doctrine.

First, The persons teaching are first the Apostles, and after them their successors, whose duty is not only to disciple the Na∣tions, and baptize them, but also to inform them of the Laws of Christ; for they must not only begin the work of Grace, but must go on and finish: they must not on∣ly lay the foundation, but build on, and consummate the work. The business of

Pastors and Teachers is not only to bring men to the amity of Faith, but to perfecti∣on in Christ.

Seconly, The persons to be taught, are such as having professed their Faith, and premised obedience, were baptized already, and so admitted into the Church. The former teaching respected them as out of the Church, and tended to prepare them for Baptism and Admission. This latter considers them as in the Church, and tends to the further edification. The end of the former was regeneration and conversion; and the end of the latter is spiritual nutri∣tion and confirmation. For the subject of this teaching are such as as had promised, but as yet not performed obedience; such as were but babes and children, whose con∣dition required a tender and continual care in their teachers. And though they know some of the Commandments by a general and imperfect knowledge, yet they had not so clear and distinct knowledge of many of them in particular, and did need not only instruction, but exhortation.

3. Therefore this teaching was not a bare instruction for to inform their understand∣ding, but also exhortation to stir them up diligently, constantly, and zealously to ob∣serve

the Commandments made known unto them: and besides, with exhortation sometimes must be some admonition and reproof, with directions in particular cases. First, knowledge was necessary; for how can they obey, when they know not the particular commands to be obey'd? and to what purpose is knowledge, though ne∣ver so clear and distinct, if they do them not? When our Saviour had given his Apo∣stles a commandment, and improved it by his own example, he adds, If you know these things, blessed are ye if ye do them, 13. 17. So that it's plain, that the end of this teaching is the doing and observation of Christ's Commandments; and therefore as they must represent them clearly to their understanding, so they must press the o∣bedience upon the strongest motives, and let them know, that though their know∣ledge should be sufficient, and they should have perfect directions▪ yet without the continual supply of God's Grace they will not be able to perform any thing; and from all this we may observe, that profes∣sion and knowledge will not be sufficient to Salvation. This is the reason why the A∣postles do labour so much, not only to con∣firm their Disciples and Con••••rts, but also

exhort them to obedience: profession and practice must go hand in hand, and never part assunder: profession and knowledge without obedience is but hypocrisie, an outward form and shadow of Christianity without the soul and power; but where obedience accompanies profession, it will be an evidence of the sincerity of their Faith, and of their happy condition, that they are passed from death to life.

4. The principal thing in this Propositi∣on is the matter of this teaching, and that is the observation of all Christ's Command∣ments. The matter of the former Doctrine was, Truths to be believed and professed; the matter of this latter is, Commandments to be known and obeyed. 2. These Command∣ments must not be the Traditions, Super∣stitions, and inventions of men; nor the Laws and Edicts of Temporal Princes, but they must be the Commandments of Christ. 3. They must be all the Com∣mandments of Christ, whatsoever Christ had commanded his Apostles. 4 As these, and as these alone, and all these, must be taught, so they must be taught and repre∣sented unto them as to be observed, and that freely, constantly, and with delight,

out of love unto their dearest Saviour. If they teach any other Commandments but these, the knowledg of them will be in vain: if they teach some and not all, their know∣ledg will be imperfect: if they teach all these, so that their knowledg should be per∣fect, and yet not effectually stir them up to obedience, their knowledg will be in vain: if they exhort them to observe some, and not all, their obedience will be short, and not reach the end for which these Laws and Commandments were given.

Sect. 5.

But because many may be ignorant o•• these Laws, I will

• 1. Premise some general observations.
• 2. Note some places of Scripture where: the morals are contracted.
• 3. Shew how Love is the performance and fulfilling of them all.
• 4. Deliver the Doctrine of the Eucha∣rist.
• 5. Reduce the matter of these Com∣mandments into the form of a vow.

1. The observations are these.

1. That the Commandments of Christ are either moral, as the precepts, and the prohibitions of the moral Law▪ or ceremo∣nial▪

as the two Sacraments of Baptism and the Eucharist, which we call the Com∣munion of the Lords Supper.

2. That the morals are to be understood Evangelically, in which respect they ad∣mit of divers additions, whereby they dif∣fer much from the morals as given to Adam in innocency, or to Israel in the Wilder∣ness; for they were given to Adam by God as Creator, to Israel by God as choosing them, and bringing them out of Egypt; but they are given in the Gospel, especially since the exhibition of Christ by God, as redeeming us by Christ already come; therefore called Christ's Commandments: and so obedience in them must be perfor∣med unto God, not only as Creator, but as Redeemer.

3. The blood of Christ's death made the transgressions against these morals pardo∣nable, and the punishment due unto the transgressors avoidable upon certain terms; but according to the Covenant made with Israel, and the Law of Works, neither was transgression once past remissible, nor the punishment possible to be avoided.

4. According to the Law and Covenant of Works, perfect, personal, perpetual O∣bedience,

was the only condition of life: according to the Gospel, Faith in Christ is the condition; so that though the sins of man against this Law may be many & hei∣nous, yet upon Faith in Christ they are no•• only pardonable, but shall be pardoned.

5. Obedience to this Law was to be per∣form'd by Adam, according to that suffi∣cient power which he had received in his creation, and lost by his transgression; bu•• obedience of Believers is performed ac∣cording to the power of the Spirit, resto∣red in regeneration.

6. Tho' our obedience under the Gospel be imperfect, and therefore by it we cannot be justified, yet it's accepted of God, and rewarded ugon the account of Christ's Me∣rit and Intercession.

7. We are strictly bound under the Go∣spel unto these morals; and therefore the sincere and constant obedience unto them is so much urged and professed by Christ and his Apostles in the New Testament. For Christ died not to free us from obedi∣ence to these Laws, but to sanctifie us that we may keep them better; and that upon our transgressions we should renew our Repentance and Faith.

8. Though these moral Laws are more

at large expressed and made known unto us by Moses, the Prophets, the Evangelists, both in the Old and New Testament; yet in many places they are contracted in a few words, and reduced to a few heads.

Sect. 6.

These things premised, I will in the se∣cond place observe some places where they are contracted. 1. We are informed tha•• in the Decalogue published upon Mou•• Sinai, all moral Duties are reduced to to∣words, or heads, and that in an excelle•• method and manner. And indeed upo•• due consideration it will appear that th•• model of the Law was from God, as bein•• ••ar above the wisdom of men and Ange•• •••• Because every Commandment hat•• ••egative and an affirmative consideratio•• and consists of a Precept requiring goo•• and a prohibition of the contrary ev〈…〉〈…〉erefore we find this moral Law contr••∣c••ed divers times to two Heads; the 〈…〉〈…〉ewing of evil, and doing good, Psal. 14. Isa. 1. 16, 17. 3. Because that ma•• whom this Law is given, hath relation God and man his Neighbour; there•••• the whole is reduced to two parts, the Ou•• duty towards God. 2. Our duty tow〈…〉〈…〉 Neighbour; therefore the whole b••

of the Law is reduced to these two heads, according to that of the Prophet: He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and love mercy, and to walk humbly with thy God? Micah 6. 8. Where to do justly and love mercy, is our whole duty to man; to walk humbly with God, is our whole duty to God. 4. But that contra∣ction of the whole to one head, which is Love, is most excellent; yet this Love is two-fold. 1. The Love of God. 2. Of our Neighbour. For our blessed Saviour deter∣mined the first and great Commandment to be the Love of the Lord our God; and the second, which is like unto it, is to love our Neighbour as our selves. Yet, though this latter be like unto, yet it's not equal with the first; for there is so great an inequality between the love we owe to God, and that which we owe unto man, that if the love of man come in competiti∣on with our love to God, so that they can∣not consist together, we must hate Father, and Mother, and nearest Relations, for Christ's sake. Our Saviour further adds, that upon these two Commandments hang the Law and the Prophets; that is, all the mo∣ral Duties mentioned in the Law and the

Prophets are comprized in these two, Mat. 22. 37, 38, 39, 40. The Apostle tells us, that love is the fulfilling of the Law, Rom. 13. 10. that is, of the second Table.

5. Because man is indebted to himself, to his Neighbour, to his God, therefore some think the Law is contracted in the words of the Gospel, which teacheth us to live soberly in respect of our selves, righte∣ously towards man, and godly towards God, Tit. 2. 12.

6. The Divine Apostle & Disciple whom Christ loved, comprehends all in two Commandments, Faith and Love, saying, And this is his Commandment, That we be∣lieve in the name of his Son Jesus Christ, and that we love one another, as he hath com∣manded us, 1 3. 23.

7. And here we must observe, that pro∣hibitions, reproofs, threatnings, examples, exhortations, dehortations, promises, denuntiations, and executions of judg∣ments belong, and are to be referred to the Law of God.

8. Repen••••nce, Faith in Christ, Self-de∣nial, bearing Christ's Cross, are duties not naturally, but supernaturally moral, and may be reduced to the first Commandment Evangelically understood. Repentance,

as it hath God Creator and Governour in general for it's object; faith as it is an assent to God as the first truth, revealing his mind to man, or a reliance upon him as promising some thing to men; Self-denial and bearing the Cross, as they are a total resignation of our selves unto the will of God made known unto us: I say, all these in this sense are naturally moral. But con∣sider these as terminated upon God as Re∣deemer in Christ, either promised or exhi∣bited, and as conditions upon which the Salvation of sinful man depends by divine Ordination, they are not only naturally, but supernaturally moral.

9. When the Commandments of God are contracted and reduced to the love of God and our Neighbour, we must under∣stand that the love of God, or the love we owe to God is not only antecedent, and the first in order of nature, but also of digni∣ty, & far higher & greater then the love of our Neighbour, or which is due unto our Neighbour: For we must love God with all our heart, soul, mind, might: and so we must love nothing else. God is wor∣thy of infinite love, and therefore he loves himself infinitely; yet he requires not in these words an infinite love from us who

are infinite, yet we must love him more then any other thing, yea far more; we must love him with the highest degree of love that possibly we can, and should be willing if we could to love him infinitely; we may exceed in loving our selves or any other thing; in loving God we cannot; they that love him most, love him far less then he deserves. To love God with the whole heart is not only to love God sincerely and truly, but to love him so as that his love may take up, and fill the whole heart; & this is to love God as God; & if the whole heart be wholly taken up with this love, then all the powers and faculties of soul and body go along with the heart, and are taken up with it. Therefore these words, all the Soul, Mind, Strength, are added to that of the whole heart, to signifie the great measure of this divine love.

10. The love of our Neighbour as our selves pre-requireth the love of God: for if we do not love God first, we can neither love our selves or our Neighbour aright. For our love of God must measure and qualifie both the love of our selves and our Neighbours, and render it acceptable to God.

11. This love of God presupposeth our

knowledge of God both as excellent and amiable in himself, and as good and loving to us, especially in Christ; and therefore some acts of faith in Christ must go before this love of God as God, and our God Re∣deemer and Sanctifier. And as it presupo∣seth knowledge, and in us Christians faith in Christ already come, so it vertually in∣cludes all subsequent duties and acts of o∣bedience.

Sect. 7.

Therefore after 1. The general obser∣vations premised, and 2. This discourse upon the several abridgments of the moral Law, I will in the third place manifest that love is the fulfilling of the Law.

1. The love of God is against all A∣theism, Idolatry, Apostasie; renounceth all confidence in any other thing, and will take God alone to be our God, who crea∣ted us, preserveth, redeemeth, sanctifieth us unto everlasting life, and will serve him, fear him, trust in him, be loyal and obedient unto him in the highest de∣gree, and will give all praise, glory, honour, and power to him as the only supreme Lord.

2. This love will not make any image or likeness of any thing visible or sensible to

represent him, nor cause any such thing to be made for that end; neither will it a∣scribe any divine power or sanctifying vertue unto any such thing; nor make it a sign of Gods special presence, nor worship or serve it, or serve God by it. It will re∣ject all traditions of men and all superstiti∣on in Religious Worship, and will faithful∣ly observe the institutions of God in Di∣vine Service.

3. This love will not swear falsly or vainly, to the dishonour of God and Christ our Saviour. It will be careful to swear the truth. It will not prophane or pol∣lute the name of God in the performance of his service, but will worship God and perform all religious duties with humility and reverence, so that God in them may be glorified.

4. This love will not prophane the times determined and hallowed by God for his more solemn worship, and will lay aside at those times, not only all sinful, but all se∣cular imployments; and will apply it in publick and private, to the performance of holy and heavenly duties. It will observe the first day of the week in acknowledge∣ment of Christs Resurrection, and the co∣ming down of the Holy Ghost, and by this

observation signifie our belief of the aboliti∣on of the Law, the taking down of the par∣tition wall, & the uniting of Jew & Gentile in one body Christian; neither will love so confine it self to one day in seven as not to observe those standing occasional times of humiliation or thanksgiving appointed by Authority both Ecclesiastical and Civil for the publick service and solemn Worship of God.

5. If we love God, we will love our selves in God; and as our selves our Neighbours, and that not only our Ac∣quaintance, Friends, near Relations, but Strangers, Enemies especially the Chil∣dren of God; and will do as we would be done unto. This love will honour, obey, and submit unto all our Superiors; whe∣ther in Family, or State, or Church, accor∣ding to their places, and will not disho∣nour, disobey, or any ways as such, dis∣respect them.

6. This love will not give way to An∣ger, malice, envy, implacable revenge, or any such violent and destructive passion, which tends to the endangering of limb or life: but it will account the life of our neighbour very precious, and will use all means to preserve it, and to live in peace, concord, and safety.

7. This love will detest adultery, whore∣dom, fornication, incest, and all unclean∣ness, with all the causes and occasions there∣of; it will endeavour chastity in body and spirit, and use all means to preserve it.

8. This love will not by any fraud or force take away or detain the goods of his neighbour out of covetousness, or any o∣ther iniquity, but will be careful to give e∣very one their own; and so not only be just, but also merciful, and liberal when God requires it.

9. This love will not bear false witness against his Neighbour, though his Enemy, nor any way seek to hinder or pervert just judgment, but will desire and use their best means to right his Noighbour, and to promote justice in all judicial proceed∣ing.

10. This love will not covet any thing that is his Neighbours, though he want it himself, will not envy his prosperity, will not rejoyce in the misery of an enemy; it will seek the good of every one, rejoyce in their happiness, look upon every one, espe∣cially a godly man, as his brother.

This love of God and our neighbour will desire, endeavour, and intend the obser∣vation of all these commandments from

the heart and soul, & that in obedience to Jesus Christ, who loved us, and gave him∣self for us: it will repent and grieve for disobedience, and speedily return sincerely to God Redeemer, seek for pardon in the name of Christ, and pray for the Spirit of sanctification to renew us more and more.

Sect. 8.

In the next place after these natural and supernatural morals, follow the ceremonials of the New Testament, which are Baptism and the Lords Supper. Of Baptism I have spoken at large; it remains therefore that I further add something concerning the Eucharist, which is a Sacrament of the New Testament, as Baptism is, and follows it, because as that is a Sacrament of our initi∣ation and regeneration, so this is of our continuance in Christ and the Church, and of our spiritual nourishment and increase. In this, as in Baptism, we may observe,

• 1. The Elements, or Signs.
• 2. The Actions.
• 3. The Words.

In Baptism the sensible Sign and Element was single, and only one, which was Water; but in this Sacrament we have two.

• 1. Bread.
• 2. Wine.

Both these presupposing life in them who use them, are great blessings of God, given to continue and preserve the same, and were singled out and determined by Christ to be used in this Sacrament to signifie the spiritual food and repast of our souls; and by these two in his heavenly discourse con∣cerning the meat that perisheth not, but en∣dureth to everlasting life, did represent un∣to his hearers the food of life, which came down from Heaven, whereby sinful men live for ever. Bread did signifie his Flesh and Body which he gave and offered for the life of the world, and Wine did signifie his Blood: And as Bread must be eaten, and Wine must be drank, that we may live thereby, so by a divine Faith we must eat his Flesh, and drink his Blood, that we may live for ever. In this respect this Sacra∣ment agrees with the Eucharistical Offe∣rings, and Sacrificial Feasts, wherein the Sacrifice was first slain and offered to God, and then part of it given to men to eat and drink before God in his Sanctuary. Christs Body was the Sacrifice, and was crucified, slain, and offered upon the Cross; and in this Sacrament given and received for our spiritual food. The Bread and Wine signi∣fie his Body; the breaking of the Bread, &

pouring out the Wine, signifie his Death and Sacrifice: the eating of this Bread, and the drinking of this Wine, the participation of those spiritual and heavenly Blessings which he merited by his Sacrifice, Death, and Passion.

2. The Actions are, according to some,

• Consecration,
• Distribution,
• Participation;

Yet may be reduced to two: the

• 1. Of Administration, the
• 2. Of Participation.

The Administration, which in this Com∣mission is proper to the Minister of the Go∣spel, is performed in

• Consecrating, or blessing,
• Breaking, and pouring out.
• Distribution.

The Participation is

• Taking,
• Eating,
• Drinking.

• 1. The Consecration is by word and prayer, thanksgiving, and petition.
• 2. The breaking of the Bread, & pouring out of the Wine, do serve not only for the better distribution, but also to signifie

• the Death and Sacrifice of Christ, offering himself for our sins.
• 3. The distribution it self puts us in mind of God's giving us the benefit of his passion unto our eternal Salvation; for as in death he was given for us, so in this Sa∣crament he is given unto us.
• 4. The taking, eating, drinking, signifies our receiving by Faith, first of Christ him∣self, then of all his benefits.
• 5. The words are such as our Saviour used at the first Institution and Administration of this Sacrament in the distribution of the Bread and the Cup.

1. The words used in giving the Bread, are, Take, eat, this is my body, given, broken for you; do this in remembrance of me. In them we may observe, 1. The body of Christ. 2. The offering of this body. 3. The giving of it unto Communicants.

• 1. The body of Christ was the Sacrifice, or thing to be sacrificed.
• 2. The giving and breaking this for us, signifies the offering of this Sacrifice unto God for to expiate the sins of man.
• 3. The commanding of man to take, &c. signifies God's promise, and readiness for to give Christ sacrificed with all his benefits, commanding, and by command binding

• man to take; This is the mystical & hidden matter of this part of the Sacrament. In the outward sensible matter is 1. Bread, to signifie the body of Christ. 2. This Bread broken, to signifie the offering of this body. 3. The taking and eating of this Bread, to signifie the receiving of Christ sacrificed in∣to our hearts by Faith. 4. The manner and end of this receiving, which is expressed in the words, Do this in remembrance of me. In these words we have
  • 1. The Death and Passion of Christ.
  • 2. The Covenant.
  • 3. The sealing and confirmation of the Covenant.

1. The Death of Christ, and the Redem∣ption by this death, is expressed in these words, My body given, broken for you. 2. The Covenant, which consists of a Promise & a Precept: The promise is implyed in the words, Take, eat, this is my body; the pre∣cept expressed in these words, Do this in re∣membrance of me. To take and eat is an acti∣on of the body; to take and eat in remem∣brance of Christ, is an action of the soul: The promise offers remission of sin, the precept requires Faith and remembrance of Christ's Death, the principal object of this Faith. 3. The Covenant is sealed and

confirmed on Gods part of giving th•• bread upon condition of remembrance of Christs death; or mans part by taking and eating in remembrance of Christ: so that the bread blessed, broken, given, taken eaten in remembrance of Christ, is a signe and a feal.

2. The words used in giving the Cup, are, This cup is the New Testament in my blood; this do, as often as ye drink it, in remem∣brance of me; Thus Luke and Paul; Drink ye all of it, for this is my blood of the New Te∣stament, which is shed for the remission of the sins of many. Thus Matthew; where we have many things observable, and amongst others these.

• 1. The blood of Christ shed.
• 2. The remission of sins.
• 3. The New Testament.
• 4. The Cup.
• 5. The drinking of it in remembrance of Christ.

1. The Blood of Christ shed, and the Body of Christ broken and given, are no∣thing else but the Death of Christ, which he suffered upon the Cross for the expiati∣on of our sins, whereby Gods justice was satisfied, his wrath appeased, sin made just∣ly pardonable, and man savable. This un∣spotted

blood of Christ the great High Priest, was of infinite value, the great ran∣some whereby heaven gates were opened, and eternal life merited.

2. The end of this blood shed, and this cruel, cursed, and ignominous death was the actual remission of the sins of many; even of all such as should believe in him. The shedding of this purest blood accepted of God, made sin pardonable; the belief in this blood-shed and accepted, obtains actual remission. For God was so just that he would not pardon any sin without effu∣sion of this blood, and yet so merciful, that for an inconsideration of the same belie∣ved on by guilty man on Earth, and plead∣ed by Christ in heaven, he will fully and for ever pardon sin, and justifie the guilty.

3. The Testament is the Covenant▪ which is so called, because in some respect it's like a Testament which is confirmed and made effectual by the death of the Testa∣tour; so the Covenant being grounded upon the death of Christ, whereby he be∣came mediatour of the same, is confirmed by the blood and death of Christ, and is made eternally effectual: It's called the New Testament or Covenant, to distin∣guish it from the Old, which was also con∣firmed

with blood, Exod. 24. And is a Co∣venant not of works and strict justice, but of faith and Gods mercy; and its said to be the New Covenant in this blood, because confirmed by this blood, and to be the New Covenant in this blood, and the blood of the New Covenant, are the same. For both signifie the Confirmation of it by Christs Blood.

4. We have the Cup, that is, the Wine contained in the Cup, which signifies the Blood of Christ shed for the Remission of sins, and puts us in mind of Christs Death, and Blood shed; and its given and taken to confirm the Covenant renewed between God and the Communicant.

5. The Communicants are command∣ed to drink of this Cup in remembrance of Christs Blood shed for the remission of sin. And by this command they are bound to drink, and also to drink it in remembrance of Christ; that so by faith they may re∣ceive Christ into their hearts for their spi∣ritual life and comfort. In this part we have as before in the former, the Redempti∣on, the Covenant, the fealing of the Cove∣nant. The Redemption was signified be∣fore by the bread broken and given; and here by the Wine in the Cup poured out:

for both signifie but one and the same death and sacrifice of Redemption. The Cove∣nant as formerly, hath a promise of remis∣sion of sins, and a precept commanding to take and drink of the Cup in remembrance of his death. And this remembrance pre∣supposing knowledge and faith with sense of our sins, is practical and effectual to stir up to love and thankfulness in an high de∣gree. For how can we remember and seriously consider the greatest love of our Saviour unto us his enemies, his cruel suf∣ferings for us, and the incomparable bles∣sings merited thereby; and not be made sensible of our sins, relie upon his suffer∣ings, love our enemies, and be for ever thankful to our God!

3. The sealing of the Covenant in this part is like unto the former. And here it's to be observed, that the Covenant is sealed and confirmed in this Sacrament two seve∣ral times, that God may more fully assure man that as by his Minister he gives both Bread and wine, so certainly he will give Christ and all his benefits, and continue constant in his Covenant; and as certainly as he receives bread and eats it; wine, and drinks it in remembrance of Christ; so cer∣tainly he shall receive remission of sins and

eternal life by Christ. And by the Cele∣bration of this Sacrament, doth more deep∣ly engage himself to God for to continue faithful in his Covenant unto the end.

Sect 9.

Before I conclude this Doctrine of the Eucharist, I will add some observations upon the same. For,

1. As Christ in Baptism contracted all Purifications, Cleansings, and Lustrations in the Law; so in this he abridged all the Ilastical and Eucharistical sacrifices, with their Meat-offerings, Drink-offerings, and sacrificial Feasts.

2. The Author, institutor and first ef∣ficient cause of this Sacrament is Christ the Son of God our Saviour.

3. The subject and principal matter thereof, is the death of Christ, and the be∣nefits procured thereby.

4. The form is the use of the Elements, with the words according to the first insti∣tution.

5. The end is the continued remem∣brance of the sacrifice of Christ upon which depends our eternal salvation.

6. This is one of the Laws of Christ, which we are bound to observe till his co∣ming to judgment; as appears by these

words: Do this in remembrance of me.

7. The dispensation of it belongs to the Minister of the Gospel; for he that must baptize, must administer the Eucharist, and he that dispenseth the one, must dispense the other Sacrament.

8. The reason why this Sacrament is ad∣ministred in two several Elements, is more fully and distinctly to represent the death of Christ, to signifie the plenty of food God hath prepared for our souls; and the more strongly to confirm the Cove∣nant.

9. It's to be celebrated not only once, but often; and is to be continued in the Church unto the worlds end.

10. In it we have many points of Chri∣stian Doctrine concerning mans sin, Gods love, the Redemption, the Covenant, and therein of Gods promises, mans duty, as Repentance and Faith; the benefits were∣ceive thereby, and the Confirmation of the Covenant.

11. In it we have many parts of Gods worship imployed, as confession of sin, pro∣fession of faith, prayer, charity, thanksgi∣ving: and the whole Celebration of it, is a piece of Divine Service.

12. By receiving of this Sacrament, we

profess our Christianity, our continuance in the Christian faith, and in the Communion with the holy Catholick Church, and the Renunciation of all other Religions.

13. By the Doctrine of this Sacrament, and the tenor of Christs commission, we understand something of Church Disci∣pline. For as no man before he by the profession of his faith and promise of obe∣dience manifest himself to be a Disciple, can be baptized; so no man except he ap∣pear to be baptized, continue in the Chri∣stian faith, keep Christs Commandments, may be admitted to this Table: neither may one grosly ignorant before he be in∣structed, or guilty of scandal, before he signifie his repentance and be absolved, be received as a guest of this heavenly Feast. They also who do neglect it when they are invited and have opportunity, are unworthy. Therefore besides the power which God gives unto the Minister, it is fit that in every Church there should be some order established, and some trusted with power to judge what persons are fit and worthy, and who are not.

14. No man can have benefit by this Sacrament, but such as are truly penitent and believing; of whom God can only

judge, and the Minister doing his duty ac∣cording to his best judgment, and the ap∣pearance of such as desire to communicate, must refer all such as he admits to the judg∣ment of God, who alone knows the hearts of men. And here its to be noted that such as are habitually penitent and believing, may so come unto the Sacrament as that they may offend God because not actually pre∣pared at such a time.

Sect. 10.

The last work to be done for to close up this Chapter, is to reduce the matter of these Commandments into the form of a more explicit vow; that so every one that owns his Baptism, may know what by ver∣tue thereof he is more particularly bound to perform.

1. I believe in one eternal infinite glorious Lord, who hath by his Almighty power created Heaven and Earth, and all things therein; Redeemed mankind by the precious blood of his Eternal Word made flesh; sanctifies his Elect people, and by a Covenant of grace is become my God in Christ; do renounce the Devil, the World, and the Flesh, and all false Gods, and Idols, and all Profane Irreligious thoughts. I deny my self, and wholly re∣sign

up my self unto him, with all the pow∣ers and faculties of my soul and body. I take him for my supreme Lord, Lawgiver, Judge, Redeemer by Jesus Christ, upon whom alone I depend for Salvation; and for whom I am ready to bear the Cross, and sacrifice my self at any time, when called unto it. He alone shall be the ob∣ject of my great Love, Fear, Service, Re∣verence, Confidence, Joy, Solace and De∣light. To him alone I will present my Pray∣ers, Praises, Thanksgiving, Glory, Ho∣nour, as only eternally worthy of it; and abhorring all Pride, I will with greatest humility adore his glorious Majesty and be nothing in my self, that I may be all in my God. I tremble to think of Apostasie or denying my Saviour, to whom I will be faithful to the end as I expect glory and life everlasting from my God by him.

2. I will not make any Image or Like∣ness of any thing in Heaven and Earth, or in the Waters under the Earth, for to re∣present his glorious and eternal excellen∣cy and God-head, but will abandon all false and base conceits and apprehensions of him, and look upon him as represented in his mighty and wonderful works, and his holy and most blessed word. I will not

bow down unto any Image or Likeness for to worship it; nor perform any service unto it, as though it had any Divine excel∣lency or sanctifying power in it, or were any sign of Gods special presence without his institution. I renounce all Traditions, Ceremonies, Customs, Inventions, Practi∣ces of men in Religious Worship that are contrary to Gods Word, or imposed and enjoyned as necessary parts of Worship. I will serve and worship my God with that kind of worship which he hath instituted in the Gospel, which shall be the rule, ac∣cording to which I will pray, confess, give thanks, praise, hear the word, celebrate the Sacraments, and perform all other Religi∣ous Service unto him in the name and me∣diation of Jesus Christ, and not of An∣gels, Saints, or the blessed Virgin. And this shall move me much, because the Lord my God is a jealous God, and will not en∣dure Superstition in Worship; the de∣vices of men which pollute and debase his service, tend unto, and many times end in Idolatry, which he will punish not only in the Fathers who begin it, give exam∣ples to others, but also in the Children unto the third and fourth Generation, and will shew mercy to such as worship him

with a pure Virgin love according to his institution, unto a thousand Generations. Both the fear and love of my God, and the hope of Reward according to his gracious promises, shall work much upon me.

3. I will not swear vainly or falsly, nor call upon my God to be a witness against my soul, in affirming or denying any thing which I do not certainly know to be so, as it is affirmed or denyed by me, or in promi∣sing that which I know I have no power to do, or no sincere intention to perform; for so I should dishonour his glorious name, deceive and disappoint my neighbour, lose my interest in my God, and bring his curse upon me: for he will certainly punish, and severely revenge all such iniquity. I promise that when I take up the name of my God in swearing, praying unto him, praising of his name, and in performing all other his religious service, I will do it with humility, reverence, deliberation, due preparation, the sincerity of my heart, that so I may be innocent before God, just towards men, and that my service may be accepted of him, and effectually conducing to his glory. I will abhor all prophane cursing, all blas∣phemous thoughts and words against his Majesty, his word, and holy Institution.

4. Seeing my God requires a set and de∣terminate time to be set apart for religious worship, and his more solemn service, I will remember, and have a special care to observe that holy rest, and apply it to the performance of more holy duties, converse with my God, and prepare my self for that eternal sabbath, and full communion with him, which he hath promised and prepared to be enjoyned by his people in the place of eternal glory. And seeing he hath grant∣ed mesix days for my wordly business, and secular imployments, I will endeavour in that time so to order and dispatch my bu∣siness, that I may not be distracted in his service upon that day, which he hath appro∣priated to himself, and in a peculiar man∣ner made his own: And I will have a care not only to rest and sanctifie that time in mine own person, but I will command such as are under my power, and use all means to cause them both to rest and sanctifie it with me. And seeing according to the Go∣spel the first day of the week is honoured, blessed, hallowed by the Resurrection of my Saviour, and the coming down of the Holy Ghost, upon both which depends our eternal Salvation, I will weekly observe and sanctifie that day in remembrance of

the great benefits of Redemption by Christ and of sanctification by the Holy Ghost and of taking down the partition-wall and the shadows of Moses Law, the body and sub∣stance whereof is Christ. And by the observation of this time, I will renounce all Heathenism, Mahometism, and Judaism; and testifie my self a Christian believing in Christ already come. This day I will not neglect or profane by idleness or any works, and so profanely mispend it to the dishonour of my God, and the hindrance of my Salvation. As for works of neces∣sity, of charity towards man or beast, or such as tend to the sanctification of the day, I will take liberty to do them accor∣ding as my God hath allowed; neither will I neglect those solemn times of prayer and thanksgiving appointed by Ecclesiastical and Civil Authority for the publick service of God. And I shall account the free and quiet enjoyment of these holy times, and the Communion of Saints to be a great bles∣sing.

5. Next unto my God, I must love my Neighbour, made in his image, and re∣deemed with the precious blood of Christ; and I must love him as my self. These are natural Parents, civil Powers, and Magi∣strates

in the State, Ministers in the Church, and all such as God hath set over us for our good. These I promise to reverence and honour according to their excellency and dignity; I will submit unto their lawful power, obey their just commands, and give them and all others my superiours due re∣spect according to their places. If I my self be either Father, or Mother, or Ma∣ster, or Magistrate, or Minister, Tutor, Guardian and Governour, I will endea∣vour in these several relations to do my duty and seek the good of these that shall be under my power, and committed to my charge. I will not dishonour, or disobey, or resist, and rebel against my lawful Supe∣riours; neither will I be perfidious unto them, nor vex and discomfort them, but so carry my self towards them, as I desire my inferiours to carry themselves towards me, that so my God may bless me in that place of my pilgrimage where he hath ap∣pointed me to live and sojourn on Earth. For I know that upon the performance of these duties, according to the promise of God, the peace and welfare of Family, Church, and State, and all other Societies do much depend; and that God will curse and punish all disobedient, rebellious, and

unthankful wretches, and such as envy, de∣spise, mock, dishonour, vex, discomfort their betters.

6. I will put away all wrath, anger, violent passion; and will beware of all quarrels, dissentions, batteries, wicked thoughts, words, deeds; all secret plots, designs, and enterprises which may any ways prejudice or endanger the life, limbs, safety, health of my Neighbour. I will ab∣hor hatred, malice, purposes to revenge my self, and endeavor to keep my self inno∣cent and free every way from the inno∣cent blood of others, even of mine ene∣mies. I will neither be principal or accesso∣ry, either by neglect or doing any thing a∣gainst any mans life. The health, peace, safety, life and blood of my Neighbour shall be as precious to me as mine own. I will be patient, meek, loving, kind, peace∣able, ready to be reconciled, forbear, suf∣fer long, forgive, and every lawful way seek to perserve and keep the life of my Neighbour as mine own.

7. I will abhor all leud, wanton, unchast thoughts, purposes, words, deeds, ge∣stures, apparel, books, immodest compa∣ny; all adultery, whordom, fornication, incest, and other kinds of uncleanness.

And because idleness, glottony, drunken∣ness, and all other kind of intemperance give advantage to the Devil to tempt us to this sin; therefore I will take heed of them, and all other things which may be causes and occasions of the same. Marriage with me shall be honourable, and the marriage bed undefiled. My thoughts, words, deeds, gestures and carriage shall be chast; and seeing my body being redeemed with a price, should be a member of Christ, and the Temple of the Holy Ghost, I will not defile and dishonour it. I will endeavour chastity in body and spirit, in marriage or single life; I will not joyn with any other in this sin, and so bring the judgments of God upon me.

8. Seeing God hath made the Earth and the fulness thereof, given it to the Sons of men, disposeth and dispenseth of these Earthly goods as it pleaseth him; maketh rich and poor, and giveth to men some∣thing that is justly their own: I do there∣fore renounce all unjust thoughts, words, deeds, which tend unjustly to endammage and impair the estate of my Neighbour. I will neither by fraud or force, secretly or openly take away or detain that which is anothers right. I will not be unjust to any

man, nor unmerciful unto the poor, the fatherless, the widow, or any that are in need, and cannot help themselves; and I will endeavour to deliver them out of the hand of such as do oppress them. And that I may be free from this sin of injustice, I will shun idleness and prodigal courses, and vain and unnecessary expences. I will not be covetous, and use any unlawful means to enrich my self; neither will I be improvident, or unbelieving, orimmode∣rately, orinordinately careful. I will not be unjust, or unfaithfull in my contracts, commerce, and dealing with other men: nor carelesly waste my estate by gaming, unnecessary law-suits or rash suretiship. I promise to be just, honest, faithful in all my dealing, give every man his due, restore that which is unjustly taken away, with∣hold no mans goods trusted in my hands. I will rather lose then gain to the wrong and dammage of another man. I will not only be just, but merciful and charitable to the poor and needy, and especially to the indigint and persecuted Saints of God, and to them I will be liberal according to mine ability. I will be careful that God, the Church, the State, and every private per∣son may have their due. And that I be not

tempted to injustice, I will painfully labour in some honest way that I may maintain me and mine; and will be frugal, mode∣rately sparing, provident, and use just and lawful means of getting and keeping a competent estate, I will be content with little, and trust in God for these earthly necessaries.

9. God hath appointed in all Common-Wealths Courts of Judicature, to relieve the oppressed, right such as are wronged, punish offenders, and rightly judge all causes, and determine all controversies. And the end of all judgment is justice; and one means, and the same principal, tending to that end, is evidence, which often de∣pends upon witnesses; therefore I pro∣mise neither as Party, Plaintiff, or Defen∣dant, nor as Witness, nor Juror, nor Sol∣licitour, nor Atturney, nor Advocate, or Counsellour, nor Judge, nor Register, to cause men to believe that which is false, conceal the truth, oppose a just cause, or by forgery, neglect, infidelity, out of ma∣lice, fear, favour, partiality, covetousness, go about to hinder or pervert just judg∣ment. I will endeavour to discover the truth, to oppose the unjust cause of a friend, promote the just cause of an enemy

or stranger I will use all means both by my self and others to do what I can, to take away all needless and unjust delays, help the helpless, punish offenders, right the in∣nocent, and endeavour to my power that justice and judgment may have a free pas∣sage and flow down like a mighty stream. I will pray for just Judges, and for integri∣ty in all such as act in judicial proceed∣ings.

10. Many times it falls out that my Neighbour hath such things as I want, or somthing better then I have; is in a bet∣ter condition then I am, and in prosperity, when I am in adversity; and then such is, or may be the corruption of my heart and self-love, that I begin to envy him and co∣vet that which is duly his, and I have no right unto. And out of this envy, and co∣veting that which is another mans, much wickedness, if not prevented, may be com∣mitted, therefore I promise and vow by the help of Gods grace to mortifie and suppress betimes these envious thoughts, and unjust covetings, will be content with mine own estate though poor and mean; I will neither envy anothers prosperity, nor rejoyce in his Adversity. But I will love my Neighbours as my self, rejoyce

with them that do rejoyce, and mourn with them that mourn, and will be inward∣ly touched with their misery. I will seek their temporal and eternal good, relieve mine enemies, do good for evil, and over∣come evil with good, pray for them that despitefully use me, bless them that curse me, think none evil, and have charitable thoughts till I have evidence of the truth to the contrary. I will endeavour to re∣form such as do amiss, and wander out of the right way. I will do all the acts and good offices of love, and will not do any thing contrary to true love and charity. Thus I will love, not only my private but my publick Neighbour, and I will not deny it to strangers or enemies: and out of this love will endeavour to do as I would be done unto, and be perfect as my heavenly Father is perfect, and follow the example of my dearest Saviour.

These are the moral Laws of my Savi∣our, which by my Baptism I am bound to observe. By them I understand my sins to be many, and grievous, and my self guilty, and liable not only to temporal but eternal punishments; even the regenerate Chil∣dren of God cannot obey them perfectly; but have their failings, and sometimes grie∣vously

fall, so that by the works of the law no man living can be justified; yet this is my comfort, that my Saviour by suffering for these my sins, hath made them pardo∣nable, and the punishments deserved by them avoidable. And he not only dyed for mine offences, but rose again for my justification, makes intercession in heaven, and pleads his blood for all penitent sin∣ners. These things I verily believe, and according to this belief I rely upon my Sa∣virous propitiation and intercession; and renewing daily my supplications before the throne of grace, hope to obtain remis∣sion of all my sins against this Law and his other commands. I acknowledge it a great unspeakable mercy, that my God hath made faith and not perfect obedience the condition of life. As this Law doth dis∣cover my sins, so it is a rule of my life; and as I will renew my repentance daily, and seek remission of sin past, so I will daily pray for the sanctifying power of his Spirit to write th••se Laws more and more in my heart, to strengthen me against all temptations, enable me to observe them willingly and with delight; beseeching him to accept my poor endeavours and to look upon me as washed in the blood of my Saviour.

There is another positive and ceremonial Law of my Saviour, which I by Baptism am bound to observe together with these morals; and that is the Sacrament of the Eucharist, which is to be Celebra∣ted by all Christians to the worlds end, in remembrance of the Sacrifice sof Christ death. Therefore I promise with an hum∣ble, penitent, and believing heart to come unto this heavenly Table, when I am in∣vited and called to eat the blessed Bread in remembrance of my Saviours body, which was broken and offered for me, and drink the blessed▪ Cup in remembrance of his blood, whereby the New Covenant is confirmed, as being shed for the remissi∣on of my sins. And as my God by his Ministers giving this Bread and this Cup, doth seal and confirm anew his promises unto me to strengthen my faith and hope, so I will by receiving these Elements accor∣ding to the first institution, solemnly re∣new and confirm my engagement for the performance of the conditions of the Co∣venant, and thereby I will testifie my union with the Church, my charity to all, my thankfulness to Christ, and will never for∣get his unspeakable love to my poor soul, manifested in his sacrifice of everlasting

vertue, and will hope according to the in∣tegrity of my heart, though my failings be many, that he will increase my graces and heavenly comforts upon the receiving of the same.