The Art of catechising, or, The compleat catechist in four parts ...

AN EXPOSITION OF THE Church-Catechism; IN A Continued, full, and plain Discourse.

PART II.

IN Order to the Explication of this Excellent Catechism, we are to consider, 'tis made up of Five Chief Parts; which, like the Five Pillars placed near the Door of the Tabernacle (Exod. 26.36, 37.) are the fittest and best Entrance upon Christian Knowledge, after our first admission into the Church, in the whole World.

1. The First Part of it contains an account of our baptismal Benefits, Vow and Covenant; that is, it

teaches us to understand, and consider what was done for us, and in our Name, when we were re∣ceived into the Family of our Saviour; into the Christian Church: And takes care that we should know, what we then promised to do our selves.

2. The Second Part of it contains a brief Account of what is to be believed by every Man that hopes Salvation by the Name of Jesus. This is compre∣hended in short, in the Apostles Creed.

3. The Third Part of it contains an Account (in short) of what is to be done by every Christian; what is to be performed by us if we hope to see God, and desire to shew our Love of him by our Obe∣dience. And this is briefly comprehended in the Ten Commandments.

4. The Fourth Part of it contains a short and comprehensive Account, of what is to be prayed for by every Christian: And this is contained in the Lord's Prayer; which is that very self-same Prayer, which our Saviour taught his Disciples, when he came to visit us in great Humility, and lived upon Earth.

5. The Fifth Part of it contains the Doctrine of the Two Sacraments: Or, a most brief, but excel∣lent Account of the Sacrament of Baptism, and the Sacrament of the Lord's Supper.

SECTION I.

1. The First Part of the Catechism contains an Ac∣count of our baptismal Benefits, Vow and Cove∣nant: That is, it teaches us to understand and consider what was done for us, and in our Name, when we were received into the Family of our Sa∣viour;

into the Christian Church: And takes care that we should know what we then promised to do our selves.

Question.

WHAT is your Name?

Answer.

N. or M.

THE First Question is, What is your Name? and the Reason of it is this, That we may remember, that when our Name was given us, we were received into Christ's Church, made Disciples of his, and admitted into the number of his Flock by Baptism. That we may remember whose we are, and to whom we belong: That we may re∣member whose Faith, and Love, and Obedience we have undertaken here; from whose Merits and whose Gospel we derive our Hopes and Expecta∣tions of a joyful Resurrection: And that we may be constantly put in mind, that seeing we name the name of Christ, we are to depart from iniquity.

Question.

Who gave you this name?

Answer.

My Godfathers and Godmothers in my Baptism; &c.

THE meaning is: This Name was given me by them, who brought me (when I knew it not) to be admitted to the Favour of God, and to be made a Lamb of Christ's Flock.

And by my Baptism I was made (I thank God) a Lamb of that Flock, a Member of his Church, and an Heir to an Inheritance above in Heaven.

Question.

What did your Godfathers and God∣mothers, &c.

Answer.

They did promise and vow three things in my name, &c.

THE meaning is: They promised for me, what I should have promised for my self, had I been of Age; but seeing I was not, and they did pro∣mise it, I will now stand to it: And so I am sen∣sible I must, if I hope to receive the Benefits of my Baptism. These were then the Three Things they promised, which follow.

1. They promised, I should renounce the World, the Flesh and the Devil. The Pomps of the World, that is, all that Pride, Vain-glory, and Excess that is in the World, in Food, Raiment, or any thing else. All vain and sinful Companies and Customs of the World. All the Temptations of the World. All that is vain or wicked in the World. All that Friend∣ship of the World that is Enmity with God. All things of the World that may be an occasion of sin to me. All the unlawful Riches, Honours, or Pleasures of the World; and never greedily to seek, or set my heart upon those that are lawful. Thus they renoun∣ced for me the Pomps and Vanities of the World, which was the first thing they renounced in my name.

The next was, All the sinful Lusts of the Flesh. That is, all the evil Affections, sinful Desires, and unlawful Lusts of my corrupt Heart: By no means either to be led by them, to yeild to them, or con∣sent to them.

The other Branch of what they renounced in my name, was, The Devil and all his Works. Which works are; Lying, Envying, Slandering,

Pride, Murder, Hatred, but especially tempting others to sin. And the actual committing, or ha∣bitual living in any one wilful known sin. Thus in this sense they promised,

I should renounce

• The World,
• The Flesh, and
• The Devil.

Which Renunciation of all these, was the First of the Three things they did for me.

2. When they presented me to Baptism, the se∣cond thing they did for me, was, they promised in my Name, That I should believe all the Articles of the Christian Faith.

The meaning is: They promised in my Name, that I should believe all the Parts of the Christian Religion; which are briefly contained in the Creed. That is, they promised I should believe in God, and I do now believe in him.

They promised I should believe in Jesus Christ and I do firmly believe in him. That he was born of a Virgin, was crucified, died, and rose again, &c. All which I stedfastly believe. They promised, I should believe the Resurrection of the Body, and a Life eternal after Death. And I firmly believe these, and all other Parts of the Gospel.

That I should believe these things, was the second thing they did for me.

3. They promised in my name, That I should keep God's holy Will and Commandments, and walk in them all the days of my Life.

The meaning is: When they presented me to Baptism, they promised in my Name, That I should obey God's Will, in avoiding all those things which he hath forbidden me; and in performing all those things he hath commanded me: And to do this, not for a day only, or a year, but all the days of my Life.

Thus for instance, 'Tis God's Will and Com∣mandment that I should be Sober, Temperate, Chast, Pure, Just and Upright; Repent of, and Re∣form my Sins; believe in Christ; be a very chari∣table Person. That I should be meek, humble and peaceable; self-denying and mortified; fear him, love him above all things, trust in him, be patient in Afflictions, submitting to his Will and to his Wisdom; attend upon his Ordinances, attend upon his Word, attend upon Prayer, attend upon his holy Sacraments, and perform all other parts and instances of my Duty to God, to my self, and Neigh∣bour: This is to keep his holy Will and Command∣ments.

So that they who presented me to Baptism, and charitably brought me to be received into Christ's Church by it, promised (in summ) these things in my Name.

1. That I should renounce the World, the Flesh, and the Devil, so as by neither of them to be led to any known Sin.

2. That I should believe the Christian Religion, and live according to that belief.

3. That I should give God one short life of Love and Obedience, in sincerely (though imperfectly) doing what he has commanded.

As they promised this in my Name before I was baptized, so I am now to keep it afterward; that after death I may enjoy the Promises of God (which he has made me upon these three Conditions) in a joyful Resurrection, and an eternal Life of Glory.

Question.

Dost thou not think that thou art bound, &c.

Answer.

Yes verily: and by God's help so I will, &c.

THE meaning is: As they promised these things in my name (or for me) when I was an In∣fant, and could promise nothing for my self; so, I do now heartily own them all, and take them in∣tirely upon my self.

1. I will, and do renounce what they promised in my Name to renounce.

2. I will, and do believe firmly, what they pro∣mised in my Name I should believe.

3. I will ever (by divine aid) keep that holy Will, and those Commandments of my God and Saviour, which they promised in my Name I should.

And I bless God that he hath in infinite Love to me, and Compassion to my Soul, called me to this hope, this great hope of being saved when I die: And I earnestly beg his Grace, that I may continue in this Faith, this Hope, this Love, and this Obe∣dience, till the end of my Life; till I change Worlds, and come up to him.

SECT. II.

Of the Creed.

Catechist.

REhearse the Articles of thy Belief.

Answer.

I believe in God the Father, &c.

I. ARTICLE. I believe in God the Father Almighty, maker of Heaven and Earth.

THE meaning is: I do profess, that I really believe there is an infinitely knowing, just, powerful, holy, wise, good, and merciful Spirit, whom we call God, that has been from ever, and shall be for ever; that he is eternal, unchangeable, omnipresent, or, every where present; omnipotent, or able to do all things; who gave being to all things, and received his Being from none: That he orders all things in this lower World by his Provi∣dence; that being omniscient, he knows every Man's Thoughts, Words and Actions.

I firmly believe that this Almighty God, who is the Father of our Lord Jesus Christ (and through Christ of all the Faithful) did make Heaven and Earth, the World and all things in it, seen and un∣seen, out of nothing; and by his Word only. And thus I believe in God.

II. ARTICLE. And in Iesus Christ his only Son our Lord.

THE meaning is: I do solemnly profess to be∣lieve firmly Jesus Christ my Lord, to be the

Son of God; to be both God and Man. That he is the Son of God by eternal Generation, who did from Eternity derive his Godhead from the Father. As Man he is the Son of God, being conceived by the Spirit of God alone. So that as he was God from all Ages, so being born of a Woman, he was made Man for me, and my Salvation. I believe there is no other Name under Heaven by which we must be saved, but Jesus Christ: Who though he be Lord of all things by right of the First Creation, and con∣stant preservation of them, yet he is more pe∣culiarly the Lord of us, who by Faith are consecrated to his Service. That (as God) by the work of Creation, he is the Lord that made me. That (as God and Man) by the work of Redemption, he is the Lord that bought me. That he came from Heaven to visit us in great Humility, and died to satisfie God's Justice for our Sins.

I do believe this Holy Jesus (who is both God and Man) to be, and do in all humility and thank∣fulness, love and obedience, take him for my Sa∣viour, my Advocate, my Redeemer, and my Lord. And thus I believe in Jesus Christ.

III. ARTICLE. Who was conceived by the Holy Ghost, born of the Virgin Mary,

THE meaning is: I do declare that I stedfastly believe, That this holy Jesus my Saviour, when he was pleased to become Man for me, was not conceived as other Men are, but after a miraculous manner, by the immediate and only Power of the Holy Ghost, or Holy Spirit of God; was conceived in the Womb of a vertuous and holy, blessed and pure Virgin, known by the name of Mary. Who being espoused to Joseph of Nazareth, was (yet)

before and after her Espousals, a pure and unspotted Virgin: Who after the natural Time of other Wo∣men, brought forth the holy Infant, the only be∣gotten Son of God; who was still God as well as an Infant.

His holy Mother, still a most pure and imma∣culate Virgin: A Virgin who was of the House and Lineage of David, he being therefore called the Son of David.

And I Adore the infinite Wisdom of God, who caused him to be born without the least shadow of Original Corruption, who was to deliver us from the guilt of Sin.

I Adore the infinite Wisdom of God, who caused his Conception and Nativity to be perfectly Imma∣culate; that so being without Sin himself, he might be a fit Sacrifice to atone for us Sinners.

And I Adore the infinite Wisdom of God; who was pleased to order that he should be both God and Man, who was to be the Mediator between God and Man; and to reconcile God and Man. And thus I believe he was conceived by the Holy Ghost, born of the Virgin Mary.

IV. ARTICLE. Suffered under Pontius Pilate, was crucified, dead and buried. He de∣scended into Hell;

THE meaning is: I do declare that I do assent to this as an undoubted Truth, and firmly be∣lieve, that Jesus Christ my Saviour, who was both God and Man, having published his Gospel among the Jews, he was accused by them out of meer Ma∣lice, and brought before a Man called Pontius Pi∣late, who was the Roman Governor of the Country where Christ lived; which was Judea. With Grief

and Love I profess to believe, that they [the Jews] tumultuously prevailed with Pilate to sentence him to Death, though he declared he found no fault in him.

The Death which he sentenced him to, was, that most shameful, painful, and accursed Death on the Cross.

Before that Sentence was executed, the Jewish Rabble and the Roman Souldiers, mocked, spit upon, buffetted, scourged, and most vilely abused him.

I declare with Grief and Love, that I believe this my Saviour was Crucified for me; that is, that his Hands and Feet were nailed to a Cross till he died. I believe firmly, that he Died as other Men; and the reason of it was, that he might reconcile the World to his Father, and become a Sacrifice for all our Sins; or, that he might reconcile the Divine Justice and Mercy together; that, as Man, he was to die to suffer in our stead; as God, he was to merit and make Satisfaction for our Sins; and thus he became an infinite Satisfaction, to an infinite Justice.

I entirely believe, that when he had given up the Ghost and was dead, that his dead Body was by Joseph of Arimathea, wrapped in fine Linen, and buried in a new Tomb: I believe, that he being dead, and his Soul separated from his Body, that he continued in the State of Separation (or in the State of the Dead) for a time; and though between the time that he died, and the third Day on which he rose again he did descend into Hell, 'twas not to suffer any thing there, but to triumph over the Devil in his own Kingdom, and Quarters; and to shew him the Victory he had got over him: To break the Iron Bars of these lower Prisons, that

they might open and shut for ever after, only at his Command. And thus I believe, That he suffer∣ed under Pontius Pilate, was Crucified, dead and buried, and descended into Hell.

V. ARTICLE. The third Day he rose again from the dead,

THE meaning is: I do solemnly profess, That I assent to this as an undoubted Truth, that Jesus Christ our Saviour, though he was crucified and died for our Sins, and by his Death had over∣come Death, did not continue long in the State of Death; for, his Soul was separated from his Body and his Body lay in the Grave but till the Third Day.

Upon the Third Day after he was buried (reckon∣ing that very Day on which he was buried for the First) he, by his own infinite Power, as he was God, did revive, and raise himself, by uniting the same Soul to the same Body, and opened his Grave, and came out of it, and openly shewed himself a∣live; for he conversed with his Disciples for the space of Forty Days, after he arose from the Grave, till he went away to Heaven. And thus I believe that the Third Day he rose again from the Dead.

VI. ARTICLE. He ascended into Heaven, and sitteth at the right hand of God the Father Al∣mighty.

THE meaning is: I do firmly believe, that our dearest Lord, after he rose out of the Grave, stayed on Earth for the space of Forty Days. In which time he ordered his Disciples how they should preach the Gospel, and govern the Church, and promised them the Holy Ghost.

At the End of the Forty Days, he walks with them a Mile or Two out of the City of Jerusalem; and when he had blessed them, there comes down a Cloud, and in the sight of them all, carried him through the Air into Heaven; where he now sits to prepare a place for us, and intercedes to God for all faithful penitent Sinners.

I believe he sits at God's right hand; that is, that he is there exalted to the greatest Power and Glory. Not that God has Hands, as we have; for God is a Spirit, and a Spirit has no Hands as we have. But, as with us, the right Hand is a Place of Ho∣nour, so I am fully perswaded, that Jesus Christ is exalted in Heaven to the greatest Honour, Power and Glory; and there pleads and mediates with God for all those that believe in him, repent of their Disobediences, and live a New and Christian Life, And thus I believe that he ascended in Heaven, and sitteth at the right Hand of God.

VII. ARTICLE. From thence he shall come to judge the quick and the dead.

THE meaning is: I do freely and fully assent to this as an undoubted Truth, That Jesus Christ, who is both God and Man, at the End of the World, shall certainly come again with Power and great Glory, from the same Heaven into which he ascended; attended by his Holy Angels, to Judge all Mankind, according as they have lived here; That every Eye shall see him, and they that pierced his Hands and Feet, shall behold his Majesty, his Ter∣ror, and his Glory.

I believe that (the World being dissolved, and the Earth and all things thereon, being burnt up) the Lord Jesus shall sit in the Air in a Glorious

Throne, and shall judge the quick; that is, all those that shall be alive at his Coming; and the dead, that is, all those that were dead before, since the World began. That the Records of their Consci∣ence shall be laid open; that is, all that ever they thought, or spake, or did, shall be brought to their Memory.

I believe firmly, That he will judge them Righ∣teously; and them that have lived unholily, irreli∣giously, and died impenitently, he shall sentence to eternal Darkness: But them that have believed in him, repented of, and reformed their Sins, and lived holy and good lives, he shall adjudge to dwell with him in Heaven and Happiness for ever. And thus I believe he shall come to judge the quick and the dead.

VIII. ARTICLE. I believe in the Holy Ghost,

THE meaning is: I firmly believe, That the Third Person in the adorable Trinity the Holy Ghost [or Holy Spirit] is God, as well as the Fa∣ther and the Son. I believe him to be a Person distinct from both the Father and the Son, eternally proceeding from both, and equally sent by both, and joint Author with both, of our Salvation: That though these are Three Persons, yet are they but One God; and though this cannot be fully under∣stood in this World, yet I believe it firmly.

I believe, That as God the Father created me, and God the Son redeemed me; so this God, the Holy Ghost, or Holy Spirit, sanctifies me; offers me his Grace and Assistance to do the Will of God; is my Comforter, and always 'tis he that puts into my Mind good Desires, and pious Purposes. So that I believe intirely, that he is not only of perfect

Holiness in himself, but also that he is the imme∣diate Cause of all Holiness in us; that by him all the Servants of God are enabled to do all things ne∣cessary to Salvation, which by the force of Nature they cannot do: That 'tis he who enlightens our Understandings, sanctifies our Will, orders and com∣mands our Affections; that 'tis by his Assistances imparted to us, that we speak, or do any thing of our Duty.

Thus I believe God the Father, God the Son, and God the Holy Ghost, not to be Three Gods; but Three Persons, and but One God: And though I shall never in this Life, fully comprehend this Mystery of the Trinity, yet I firmly believe it.

And thus I believe in the Holy Ghost.

IX. ARTICLE. I believe in the Holy Catholick Church; The Communion of Saints,

THE meaning is: I do freely profess to believe, That Jesus Christ did, by the Preaching of the Apostles, gather unto himself a Church, consisting of Thousands of beliving Persons, to which he dai∣ly added such as should be saved, and will succes∣sively and daily add to the same, to the End of the World. That this Catholick (that is, Universal) Church, is the Corporation, or general Family of all true Believers: Or, that Body or Society of Persons that profess Christ and his Gospel; and is governed and continued under Bishops and Pastors lawfully called to that Office; by whom the Word and Sa∣craments are duly Preached, and administer'd un∣der Christ their Head.

I firmly believe this Church of Christ to be One, Holy, and Catholick. One, in respect of our Faith; One, in respect of the Sacraments; One, in respect

of being guided and directed by the same Spirit; One, in respect of One and the same Head, Christ Jesus; and One, in respect of the same Hope of Glory and Immortality. Holy, in respect of its Head, the Holy Jesus; Holy, by baptismal Dedication; Holy, in respect of its Design and End; Holy, in respect of the Holy Offices performed in it, all which tend to produce Holiness; and Holy, in respect of its Calling, Profession and Hope. Catholick, in respect of that Catholick Faith, Truth, and Doctrine which it teaches. Catholick, or Universal, in respect of that Universal Obedience, which it obligeth all Men to. Catholick, in respect of time, that is, it shall universally be continued to all Ages to the End of the World. Catholick, or Universal, because 'tis made up of all the particular Churches in the World. Catholick, in respect of that universal War, which it always is to hold against all its Ghostly Enemies. Catholick, or Universal in this Sense, that it is not limitted or confined to one Nation, as the Church of the Jews was, but by the Command and Ap∣pointment of Christ, to be spread abroad, and ga∣thered from all Nations under Heaven.

I believe, That of this Catholick Church, part is on Earth, and part in Heaven; that is, the Saints de∣parted are the triumphant part of the Church; and all true Believers, Lovers and Obeyers of Jesus, are the Church Militant.

And, as I ever desire to be a Member of this Holy Catholick Church, so I believe there is and ought to be a Communion of the Saints in it; that is, a Society or Fellowship one with another, in all Holy Things: As all Saints on Earth, or all true Believers, have in common One God, One Christ, One Holy Spirit; One Lord, One Faith, One Bap∣tism: So, I believe they ever did and ought to keep

up a Holy Fellowship or Society with each other, in all the common Christian offices and duties, in Faith, in professing the Gospel, in hearing the Word, in receiving the Sacraments, in Charity and doing good to each other, and in all common Christian offices of Piety and Devotion. And I ful∣ly am perswaded that while the Saints, or true Be∣lievers on Earth do thus stedfastly keep up this Communion with each other in all holy things; in Faith, and Worship, Love and Obedience, they all have a Communion or Fellowship with the Blessed Trinity, with the holy Angels, and with the Saints departed.

So that as I am a member of Christ's Catholick or Universal Church, so I ever desire to keep Commu∣nion or Fellowship with them in all Holy Things, and that as Christ is our Common Head, and we his Members, and I never withdrawing my self from this Communion; so, my Faith may be accepted with theirs; my Prayers offered up with theirs; my profession of the Gospel may appear with theirs; my Duty, Love, and Obedience may be accepted with theirs, in the Day of the Lord Jesus. And thus I believe the Holy Catholick Church, the Communion of Saints.

X. ARTICLE. The forgiveness of Sins.

THE meaning is: I believe that whereas every Sin, whether of Thought, Word, or Action is a transgression of the Law of God, and for eve∣ry transgression the Sinner is liable to Eternal Punish∣ment, by the infinite Justice of God: Yet that God in his unspeakable Mercy, gave his Son Jesus, and the Son gave himself, to become a Surety for this Debt

of ours, and did offer up himself a Sacrifice, by his Death, to God's Justice, and a satisfaction for us.

Thus reconciling God's punishing Justice with his pardoning Mercy. Provided, that the Sinner, who had chosen amiss, chosen the ways of Sin and Death, would in Faith, and with Repentance and new Obedience, turn seasonably to God, and chuse better.

I firmly believe the first remission is obtained by the Holy Sacrament of Baptism: All original and actual Sin, being there washed away, to every one that duly partakes of that Sacrament.

But whereas, alas! 'tis too true we have some way or other stained the white Robes which we had put on, when we came from the waters of Baptism; and because every disobedience since, is a recession, or going back from our Baptismal Purity; for all such Sins, God in much Mercy through the death of Jesus, hath given us the Covenant of Repentance. Which being but this: a turning from Sin to God, a lasting, durable state of new Life and Reforma∣tion; he has promised through the Merits and the Death of Jesus, that if I have but, this to offer up to him, from a sincere and contrite Heart, it shall be accepted to my Pardon and Forgiveness; and he will be reconciled to me. And thus I believe the forgiveness of Sins.

XI. ARTICLE. The Resurrection of the Body,

THE meaning is: I do profess solemnly that I am fully perswaded of this infallible truth, That as 'tis appointed for all Men once to die, so 'tis determined that all Men shall arise from death. That the Souls separated, or parted from our Bo∣dies,

are in the Hand of God and live; That the Bodies of the Dead, although turned to dust, moul∣dered into ashes, consum'd in flames, or swallowed up of the waters, devoured by beasts, or fishes, or any way scattered, shall be gathered together a∣gain; all the scattered dust pack'd together, and in an instant be revived and come alive, by the Soul's being united to it again. The same Flesh which di∣ed shall live; the same Body which fell shall rise; the same Soul infallibly be united to the same Body. So that the Soul and Body are parted asunder by Death, yet at the last day they shall be joined toge∣ther, at the Resurrection, and shall no more be part∣ed.

And this Resurrection I firmly believe shall be U∣niversal; of all Mankind, no Man shall be left in the Grave, or Dead. That this shall be at the end of the World, when Christ shall come to Judg∣ment, when the Trump shall sound, or, when the Arch-Angel shall lift up his Voice like a Trumpet; the just, and unjust, shall both arise out of their Graves and live: The Just shall arise to the Resurrection of Life, and the Unjust to the Resurrection of Damnation. And thus I believe the Resurrection of the Body.

XII. ARTICLE. And the Life Everlasting. Amen.

THE meaning is: I do freely declare that I be∣lieve this to be an undoubted truth, That be∣sides this Life here in this World, which is but for a short time, there shall be another Life in the o∣ther World, which shall last for ever. I firmly be∣lieve that after this finite Life here is over, and the Soul departed, and the Body dead, that the Soul still

lives, and shall live for ever; and after the Resurrecti∣on, the Body shall live also, and both shall live to∣gether for Eternity: The Soul and Body of the unbelievers, disobedient, and impenitent, shall live for ever, and be Partners with the Devil and his ac∣cursed Spirits in Hell: And that the Souls and Bo∣dies of the Righteous after the Resurrection, and after their Sentence, shall enter into the fullness of their Master's Joy, beyond all possibility of Sin, and Sorrow, suffering and temptation, doubts or scru∣ples, fears or dangers; where they shall have their Understandings clarified and enriched; where the Will shall be satisfied; where the Af∣fections shall be all Love, and all Joy; where they shall securely and peacefully possess all that they breathed after, panted, sighed and languish'd for here; and enjoy it, not for Years or Ages, but for all Eternity.

Amen.

THE meaning of that Word at the end of the Creed, is;

I do declare that I do stedfastly believe all this, and desire to live accordingly.

Question.

What dost thou chiefly learn in these Articles, &c.

Answer.

First, I learn to believe in God the Fa∣ther, &c.

THE meaning is: I do according to this my con∣fession of Faith, firmly, and as I hope to see the Face of God, believe in God the Father, who is the first Person of the adorable Trinity; who created me and all Men, who made the whole

World, and all Things therein, out of nothing.

Secondly, I do likewise firmly believe in God the Son, Jesus Christ my Saviour, who is the second Person of the Adorable Trinity: Perfect God, and perfect Man, equal to the Father as touching his God∣head, but inferiour to the Father as touching his Manhood; who redeemed me and all Men, by his Death, and who has satisfied God's Justice for my Sins, upon my Faith and my Repentance, my fu∣ture Love and Obedience.

Thirdly, I do also firmly believe in God the Holy Ghost, [or holy Spirit] who is the third Person of the adorable Trinity; who proceeds from the Fa∣ther and the Son, and is co-equal, and co-eternal with them. It is he, who is my Guide, my San∣ctifier, my Comforter; who puts into my Mind good desires, pious purposes, and devout resoluti∣ons; who offers me his Grace and Assistance, to do God's Will, so truly, that he is said to be grieved when I refuse it.

And although I cannot fully understand in this Life how these three Persons can be but one God, yet I do fully and firmly assent to it as an undoubt∣ed truth, that it is so; without which Belief I cannot hope Salvation.

SECT. III.

Of the Commandments.

Question.

You said that your Godfathers and Godmothers did promise for you, that you should keep God's Command∣ments, tell me how many there be?

Answer.

Ten.

Question.

Which be they?

Answer.

The same which God spake in the twen∣tieth, &c.

I. COMMANDMENT. Thou shalt have no other Gods but me.

* 1.1THe meaning is: thou shalt acknow∣ledge but one God, and that there is none besides him. Thou shalt so ac∣knowledge me to be the only true God, as to Love me above all things: To fear me above all things, that is, to be afraid to offend me: To pay a Reve∣rential Love and awful Fear, to none (as God) be∣sides me: And to no Man equally with me. Thou shalt so acknowledge me to be God, as to hope in me: That is, comfortably to hope for my Promi∣ses, whilst thou sincerely performest the Con∣ditions.

As I am God, thou shalt in all humility submit to my Will, in doing and suffering it: that is, by Obedience or Patience. Thou shalt trust in me as God: that is, thou shalt so rely on me, and my Providence in all needs and dangers, as never to seek to deliver thy self out of them, by any unjust or unlawful means.

Thou shalt so acknowledge me to be God, as to Honour me: that is, alway to carry within thee that awful regard and reverence, which is due from a Creature to his Creator.

As God, thou shalt pay me that Worship which is due from a Creature to his Creator. Thou shalt pay this Worship both in Soul and Body; in the Soul by Prayer, and in the Body by approaching to me in those humble and reverent gestures, as may best express the inward humility of the Soul.

All thy breaches of the Commands of me thy God, thou shalt repent of; thou shalt shew the truth of thy Love by thy Obedience; and the truth of thy Repentance, by thy Reformation.

So that they sin against this Com∣mandment, who are Atheists,* 1.2 that is who deny, dis-believe, or doubt the being of a God.

Or, who have more Gods than one, (for though the adorable Trinity, Father, Son, and Holy-Ghost, are three in Person, yet they are but one God.)

Or, who pay that Worship which is due to God, to any Creature, whether Saint or Angel.

Or, who love themselves, or any of the Creatures, inordinately, or equally with God.

Or, who despise or neglect any of his Com∣mands.

Or, who make contracts with the Devil, or use any Conversation with him: Who have recourse to Witches, or Conjurers, either to recover Health, or things lost.

Or, who use Charms, Spells, superstitious Words, or superstitious Customs, either to cure Diseases, or to recover stollen Goods, or to inquire into Se∣crets.

Or, who are wilfully ignorant of his Laws, and his Commands.

Or, who take to themselves the glory of any A∣ction, or Power, or Excellency that is in them, and do not give the Glory to God.

Or, who dis-believe any one Article of the Creed.

Or, who dis-believe any part of the Holy Scri∣pture, or put false Interpretations upon it, to serve their own ends and purposes.

Or, who are passionate and earnest in the things of this World, and cold and indifferent in the things of God, and of Religion.

Or, who are Hypocrites in Religion, or make Religion serve ill ends; who do good to evil purposes; or evil to good purposes.

Or, who blaspheme God; who think or speak dishonourably of him; who repine and murmur a∣gainst him.

Or, who believe him so little, as not to look up∣on him to be present every where, and not to be a Witness to all their Thoughts, Words, and Actions.

Or, who believe him so little, as not to be de∣vout in his Worship, obedient to his Commands, and penitent for every breach of them.

In short, all those Thoughts, Words, or Actions of ours, which are contrary to our Belief of him; to our Love of him; to our Fear of him; to our Hope in him; to our submission to his Will; to our Trust in him; to his Reverence and Honour; to his Worship, or to our Repentance for any disobedience to him, are here forbidden us. If we consider (as we ought) what is enjoined us in this Command∣ment, and what is forbidden in it, and then reflect∣ing upon our own Lives, find any of the duties of it neglected by us, or any of the Sins against it sadly ad∣ventured on by us in Thought, Word, or Action; how af∣fectionately should we say with the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law: That is, Lord, pity and pardon all our past breaches of this Commandment; and so incline our

Hearts to Love and Obedience for the future, that by the Grace we may very sincerely keep this Law of thine for the remainder of our days.

II. COMMANDMENT. Thou shalt not make to thy self any graven Image, &c.

THE meaning is: That as we are to take the true God for our only God, so we are not to make or frame any Image, or Picture of the Godhead: Any Image by which to represent the shape of the invisible God, or to fansie any likeness to him.

We are by no means to Worship any Image so made. That is, any pretended Image of the true God, the Idols of false Gods, or the true God by an Image.

Thou shalt not pay that Worship which is due to him, to any Creature.* 1.3 So neither shalt thou neglect the Worship of him the true God; or prophane, or a∣buse, or dis-esteem any thing that belongs, or re∣lates to his Worship; or behave thy self carelesly, irreverently, or indecently in it.

So that as these things are forbidden, so we are here commanded, to worship God in Spirit and in Truth.

* 1.4To believe him to be a Spirit, or Spiritual substance, without any visi∣ble form or shape; and therefore not to be represented by an Image, or Picture, or Re∣semblance.

We are here commanded to worship the true God in all the substantial and eternal parts of his Wor∣ship, as Prayer, hearing of the Word, attendance on the Sacraments, and all other Ordinances of his.

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us, in Thought, Word or Action; how affectionately should we say with the Church, Lord have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord pity and pardon all our past Breaches of this Commandment, and so incline our Hearts to Love and Obedience for the future, that by thy Grace we may very sincerely keep this Law of thine for the remainder of our Days.

III. COMMANDMENT. Thou shalt not take the Name of the Lord thy God in vain; for the Lord, &c.

* 1.5THE meaning is: Thou shalt not forswear thy self; or, be guilty of the dreadful Sin of Perjury: And this, either by affirming upon Oath what is untrue; or, by affirming upon Oath what is uncertain, unknown to thee, and doubtful; or, by breaking [or not keeping a lawful Oath.

Thou shalt not swear rashly, vainly and pro∣phanely, in common Discourse; either by God, or any Creature; or by the Blood, Death, or Wounds of Jesus; or any other Oath whatever.

Thou shalt not take any Oath of thy self, or swear, unless called to it by Authority; no promissory Oath (especially), or Oath by which thou dost promise any thing, shall be taken by thee, of thy own accord: For the Communication of a Christian should be Yea, yea, and Nay, nay.

Thou shalt not contentedly and patiently endure to hear the Name of God dishonoured by Oaths, Blasphemies, or otherwise.

Thou shalt by no means entertain, any murmu∣ring, unkind, or irreverent Thoughts of God.

Thou shalt not mention the name of thy God and Saviour irreverently, wantonly, vainly, and for

every trifle: Thou shalt not mention it without just and solemn Occasion; much less in telling Fortunes, in Lots, Jests and Charms. Thou shalt not Blas∣pheme or Curse God, or Repine and Murmur a∣gainst him, or Curse any Creature by him. Thou shalt not prophane any thing dedicated to the Ho∣nour of his Name: As, holy Churches, holy Uten∣sils of the Church, holy Customs, holy Sacraments. Thou shalt make no unlawful, rash Vows; neither shalt thou break a lawful Vow.

As these things are forbidden in this Command∣ment, so are we commanded in it To magnifie, exalt,* 1.6 and glorifie the Holy Name of God:

(1.) In Thought, by thinking reve∣rently of him. (2.) In Word, by speaking reve∣rently of him and his Attributes; by Praises and Thanksgivings. (3.) In our Actions, by a holy Conversation.

To perform all our faithful Promises and Vows.

To use the Name of God with a religious Reve∣rence and Awe, whenever we are called to a law∣ful Oath.

To have a due regard for all Things, Persons and Places, that have his Name and Stamp upon them.

To perform carefully and conscionably all our lawful Oaths. And among our Vows, faithfully to perform our Baptismal Vow; and all our repeat∣ed Vows of amendment; that so we may not name the Name of Christ in vain.

So that if we consider (as we ought) what 'tis that is enjoined us in this Commandment, and what is forbidden in it; and then reflecting upon our own lives, find any of the Duties of it neglected by us; or any ••f the Sins against it sadly adventured on, in Thought, Word or Action; how affectionately should we say with

the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past Breaches of this Commandment, and so incline our Hearts to Love and Obedience for the future; that, by the Grace, we may very sincere∣ly keep this Law of thine, for the remainder of our Days.

IV. COMMANDMENT. Remember that thou keep holy the Sab∣bath day. Sir days shalt thou labour, and do all that thou hast to do, &c.

THE meaning is: Thou shalt set apart some Portions of thy time for the publick Offices of Religion,* 1.7 and the Glorification of God.

That if God, or his holy Church, have appointed One Day in Seven for religious Purposes; we are carefully to employ it to these Uses.

That as the Jews kept the Seventh Day by divine Command, in memory of the Creation; so we Christians are to keep Holy the First Day of the Week (or Lord's Day) from Apostolical Practice, in memory of our Lord's Resurrection, and our Re∣demption.

That this Day be spent in holy Offices, religious Duties, in publick and private Worship; in all A∣ctions, (1.) Of Piety. (2.) Of Charity.

I. Of Piety: As (1.) in frequenting the Assem∣blies of the Saints.

(2.) In Attendance on the Word, in reading or hearing it read, preach'd or expounded to us. That we may have leisure, and ease, and freedom from the distractions of the World with Tranquillity of Mind, to hear our Lord speak to us from thence,

and acquaint us with his Will: and upon what Conditions we may be admitted to him.

(3.) In attendance on the Sacraments: in having leisure for the receiving those Tokens and Pledges of the divine Love to us.

(4.) In Catechising, or Instructing those under our Charge.

(5.) In pious Conferences, and devout Medita∣tions.

(6.) In Praises and Thanksgivings to the sacred Name of God: Beginning that bless'd Imployment here below, which shall be continued, perfected and compleated in the Mansions of Eternity above.

(7.) In stating Doubts and Scruples, to the Guides of Souls, and desiring Peace and Satisfaction.

(8.) To reflect on and consider the great Works of the eternal God: The great Work of the Crea∣tion of the World; and the greater Work of the Redemption of it, and the Resurrection of our Saviour.

II. In Actions of Mercy and Charity, according to our Abilities and Opportunities: As, (1.) To re∣concile Differences. (2.) To provide for the Ne∣cessities of the Poor and Needy. (3.) To visit the Sick. (4.) To give ease and rest to our Servants, and refreshment from their ordinary Labours. Nay, to give ease to our very Cattle, is a Mercy to them. (5.) To provoke one another to good Works. (6.) To reprove, exhort, and edifie one another in Love. To do these or any other instances of Mercy and Charity, is a proper Work of the Lord's-Day.

That the Fasts and Festivals of the Church, should in some measure be attended to, and obser∣ved by us, as she prescribes; has always been esteemed fit to be reduced to this Commandment.

That we on the Lord's Day rest from all Desires,

Lusts, Words, Works and Pleasures, which are our own: I mean, proceeding from our corrupt Na∣ture, and which are not seasoned with Grace, that so we may on the Lord's Day keep a truly Spiritual Sabbath.

And lastly, Devoutly then to remember this our Christian Sabbath, is but a Type; that is, a Figure, or shadowing out of that eternal Rest and Sabbath which we expect in Heaven.

This being commanded, what we are forbidden in it, is,

* 1.8To do, or compel, or cause others to do, any servile Works on this Day, ex∣cept Works of Necessity or Charity, De∣cency or Mercy.

To put no difference between this, and the com∣mon Days of the Week.

All Judaizing Severity is to be laid aside by us Christians; that is, we being delivered from the Rigour (though not the Piety) of the Jewish Sab∣bath, are not so to observe it, as if Works of Ne∣cessity, Mercy, Decency and Charity, were not to be done by us, on it.

We are forbidden to spend it in Idleness and Wantonness, in Sleep and Recreations (or any part of it in unlawful Recreations) in Vanity and Folly, Gluttony or Drunkenness, Drowsiness and Inconsideration, Worldly-mindedness and Lust, Sin and Iniquity.

To refuse to come to the publick Assemblies; or neglect the Duties of the Day, Publick or Private.

To Buy, or Sell, or Travel; to manage Business, or any worldly Undertaking and Imployment with∣out Necessity.

It has ever been accounted by the Church, unfit (if not unlawful) to Fast upon the Lord's-Day.

Superiors are not to suffer those under their Au∣thority, to be absent from, and neglect holy Du∣ties, nor to refuse to allow them liberty, time, and leisure for them.

If we now consider (as we ought) what 'tis that is enjoined us in this Commandment, and what 'tis that is forbidden in it; and then reflecting upon our own lives, find any of the Duties of it neglected by us, in Thought, Word or Action; how af∣fectionately should we say with the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past Breaches of this Commandment, and so incline our Hearts to Love and Obedience for the future; that, by thy Grace, we may very sincerely keep this Law of thine, for the remainder of our Days.

But before we pass from this Fourth Command∣ment, it may not be amiss, to touch upon the Rea∣sons of the Change of the Jewish Seventh Day, into the Christian Lord's Day, the First Day of the Week.

This Precept of keeping Holy the Seventh Day, or Sabbath, is partly Ceremonial, and partly Moral. Now the Ceremonial part of the Jewish Law is done away, but the Moral part of it is confirmed, perfected and compleated by the Gospel.

The Ceremonial part of this Commandment was, that God be publickly worshipped precisely on the Jewish Sabbath, or the Seventh Day.

The Moral part of it is, That a certain and deter∣mined time be set out for the publick Worship of the Eternal God: And divine Love and Gratitude in us Christians, should engage us not to come be∣hind the Jews in the return of our solemn Days of publick Worship. Nay, Equity requires we should

set out One Day in the Week, to the more imme∣diate Glorification of God, and our religious Duties.

So that the Jewish Sabbath being abolished; as they kept the Seventh Day in memory of the Creation, so the Apostles, and the Primitive Church, and all Ages of it since, kept the First Day of the Week, in memory of our Lord's Resurrection, and our Redemption.

For, as the Redemption of the World was a greater Mercy than the Creation of it: and, as God rested from his Labours of the Creation on the Se∣venth Day, and our Saviour rested from his Laboure of the New Creation, or his Labours of our Re∣demption, on the First Day of the Week, when he arose from the Dead; so the Apostles, and the Church in all Ages since, have set apart the First Day of the Week (as the Jews were to set apart the Seventh) for the peculiar Worship, and Service, and Glorification of God.

That our Lord rose from the Dead upon the First Day of the Week, we see St. John xx. That the Disciples assembled together on the First Day of the Week, we are told St. John xx. 19. That St. Paul preached, and the Disciples met to break Bread; that is, to receive the Sacrament, on the First Day of the Week, we read Acts xx. 7. That the Holy Ghost descended on the Apostles on the First Day of the Week, is certain, Acts ij. 1. And that Saint John expresly calls it the Lord's-day, we read, Rev. i. 10.

So that as the Moral Equity of the Command∣ment (as well as divine Love and Gratitude) ob∣liges us to set apart One Day in Seven for a holy Rest, and for religious Purposes; so by the Practice of the Apostles, and all following Ages of the

Church, the First Day of the Week was substituted in the room of the Jewish Sabbath; which compa∣red with the Scriptures before-mentioned, is suffi∣cient to warrant our Practice.

So that, to sum up the whole; They [the Jews] celebrated the Seventh Day by divine Command; we, the First Day, by Apostolical Practice. They the Seventh Day, or last Day of the Week, under the Law of Moses; we, the First Day of the Week, by divine Law, under the Gospel. Their Seventh Day, or Sabbath, was Blessed and Sanctified by the Lord's command; our First Day was Blessed and Sanctified by our Lord's Resurrection. Their Seventh Day was Hallowed by God's resting on it from the Works of the Creation; our First Day was Hallowed by our Lord's resting on it from the Works of the New-Creation, when he arose from the Grave.

Their Seventh Day was kept by them, in me∣mory of the great Work of the Creation of the World; our First Day kept by us in memory of the greater work of its Redemption. Their Seventh Day called the Lord's Sabbath, Lev. xxiij. 38. and elsewhere in the Old Testament; our First Day called the Lord's Day in the New, Rev. i. 10.

[As for any distinct Text in the Gospel for Christ's Abrogating the Judaical Sabbath, there is no more reason to expect it, than the like for Sacrifices, or Circumcision, or the Judaical Priesthood. Vid. Dr. Hammond in St. Mat∣thew xij. 8. a.]

V. COMMANDMENT. Honour thy Father and thy Mother, that thy days may be long, &c.

THE meaning is: Thou shalt pay a due Respect, and Love,* 1.9 and Reverence, in Heart, in outward Speech and Behaviour to all Superiors.

Thou shalt Reverence, and Honour, and Love, and Pray for thy Natural Parents, thy Father and Mother. Thou shalt obey their lawful and just Commands; and support them in their Needs, if thou art able.

Thou shalt obey, honour, and love the King; pray for him, and pay him Tribute. Thou shalt obey Magistrates.

If thou art a Servant, thou shalt be faithful and obedient to thy Master, and serve him with a con∣scionable care and diligence.

Thou shalt esteem, respect; and love, and obey the Doctrines of thy Pastor, which are faithfully tendred to thee from the Gospel, and pay him his just Dues and Maintenance.

Thou shalt respect and honour the Aged, thy Betters, and those that are above thee, in Learning, Wisdom, Goodness, or any other Gifts and Graces.

It is here to be remembred too, that all Supe∣riors are to perform their Duties to their Inferiors.

Kings, and those in Authority, to protect, defend and govern their Subjects.

Parents to nourish, baptize, provide for, and in∣struct, and bless their Children, by their Example and their Prayers.

Husbands to be faithful, to love, to defend, to protect the Wife; (as the Wife is to be obedient, faithful, and affectionate to the Husband.)

Masters to be just, to admonish, to instruct, to be examples to their Servants.

Ministers to feed the Flock faithfully and diligent∣ly by Life and Doctrine.

* 1.10These things are commanded in it; and the contrary Vices are forbidden: As,

Inferiors are forbidden to behave themselves proudly, scornfully, and rudely toward their Bet∣ters, in Age, Gifts or Estate.

Children forbidden to be undutiful, stubborn, disobedient, and unkind to their Parents.

Subjects forbidden to rebel against, dishonour, disobey the King; or those in Authority under him.

People forbidden to despise, reject, hate or defraud their lawful Pastor.

Servants forbidden to be stubborn, negligent, un∣faithful, or disobedient to their Masters.

And to encourage all to the Duties of this Com∣mandment (as well as to disswade them from the Sins forbidden in it) here is added a Promise to the con∣scionable observers of it, of a prosperous and peace∣able living upon Earth, a long and happy life here, as well as an eternally happy Life hereafter. For, what length of days in Canaan was to the Jews, that, to us, is immortal Life in Heaven; what be∣ing excluded thence was then, that now is ever∣lasting Death, or Banishment into the Regions of Misery.

So that here again, if we reflect on what is in∣joined us in this Commandment (as we ought) and what is forbidden in it; and then, reflecting upon our own Lives, find any of the Duties of it neglected by us, or any of the Sins against it adventured on, in Thought, Word or Action; how earnestly and de∣voutly

should we say with the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past Breaches of this Commandment, and so incline our Hearts to Love and Obedience for the future; that, by thy Grace, we may most sincerely keep this Law of thine, for the remainder of our Days.

VI. COMMANDMENT. Thou shalt do no Murder.

* 1.11THE meaning is: Thou shalt not commit either the murder of the Heart, the murder of the Tongue, or the murder of the Hand and Actions.

Thou shalt not be guilty of the murder of the Heart, by Malice, Envy, Revenge, Contention, inward Cruelty, or Hatred; for, he that hateth his Brother is a murderer. Or, by inward ill Wishes, Curses, or Desires of mischief, to his Life or Health.

Thou shalt not be guilty of the murder of the Tongue, by any virulent, bitter, intemperate, and contumelious speaking, railing or reviling; by any rash, causeless, immoderate or implacable Anger, that expresses it self in foul, provoking, and re∣proachful Language, calling of names, Fool, Raca, or the like.

Thou shalt not commit the murder of the Hand and Actions, by beating, maiming, wounding, kill∣ing any other; or, by doing hurt to the Body, Life, and Health of thy Neighbour.

Thou shalt by no means fight a Duel.

Thou shalt not procure Abortions, or Miscar∣riages.

Thou shalt not be a quarreller, or unpeaceable, or contentious person, or sow strifes and dissen∣tions.

Here also is forbidden all unjust and unlawful War.

Thou shalt not willingly hasten thy own, or any others Death.

Thou shalt not by oppression or violence, so im∣bitter any Man's Spirit, as to make his Life sad and miserable, or his Death hasty.

Thou shalt not conceal the dangers of thy Neigh∣bour, which thou canst safely discover.

Thou shalt not willfully vex, threaten, keep in fear, disquiet, or grieve thy Neighbour.

Thou shalt not contrive with, or imploy any other to harm him.

Much less shalt thou murder, or injure the Souls of others, by encouraging, ensnaring, tempting, commanding, or any way drawing them to sin.

Thou shalt not be guilty of unmercifulness, cru∣elty, inhumanity, grudging, repining, and rancour, and disdain against others.

Thou shalt not be a person given to irreconci∣liation, frowardness, implacableness, mocking, scof∣fing, brawling, clamour, detraction, or censori∣ousness.

* 1.12So that, these things being forbid∣den; it follows, that what we are here commanded, is,

That we use all lawful endeavours, and means to preserve our own, and our Neighbour's Life, and Health, and Safety.

As much as in us lies, to preserve and follow Peace with all Men.

To prevent (as far as possible,) and hinder all murther of the Tongue, Heart, or Hand.

To be merciful, bountiful, and charitable to all that are necessitous, and in distress.

To be gentle, long-suffering, courteous, affable, and kind to all Men.

To love one another; forbear one another; for∣give one another; to do all offices of Charity for one another; to be easily pacified and reconciled to one another; ready to return good for evil; to repay injuries with kindness; to compassionate, suc∣cour, and relieve one another in necessity, misery, or danger, according to our abilities and opportuni∣ties; to be compassionately zealous to save the Life, the Eternal Life of Souls, by endeavouring to re∣claim the Wicked, by friendly, seasonable, and af∣fectionate advice, reproof, and exortation.

And now if we consider here as we ought, what 'tis that is enjoined us in this Commandment, and what is forbidden in it, and then reflecting upon our own lives, find any of the Duties of it neglected by us, or any of the Sins against it adventured on, in Thought, Word or Action; how affectionately should we always say with the Church, Lord, have mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past Breaches of this Commandment, and so incline our Hearts to love and obey thee for the future; that, through thy Grace, we may most sincerely keep this Law of thine, for the remainder of our Days.

VII. COMMANDMENT. Thou shalt not commit Adultery.

THE meaning is: Thou shalt watchfully preserve thy Soul and Body in the Purity and Chastity either of single Life,* 1.13 or lawful Marriage. Thou shalt keep all the Parts of thy Body (which is the Temple of the Holy Ghost) chast and undefiled.

Thou shalt be Chast in Heart, in Tongue, and in Behaviour.

Thou shalt have a Chast Hand, and Eye, and Ear.

Thou shalt avoid all opportunities, means, oc∣casions, and instruments of defiling, either thy Neighbour or thy self.

Thou shalt use that sobriety, temperance, and moderation in Meats and Drinks; and that modesty in Behaviour and Apparel, as may be most condu∣cive to the preservation of Chastity and Purity.

Thou shalt by Watching, Fasting, and Prayer; by keeping sober, honest, and chast Company, by avoiding Idleness, or by Lawful and Holy Marriage, offer up to God that most acceptable Sacrifice of a pure Soul, and a chast Body.

These things being here commanded us; we are forbidden as follows:

Thou shalt not commit, or be Sins forbidden. guilty of any actions of unclean∣ness, with thy self, or any other.

Thou shalt not use any filthy, or unchast words; immodest, or impure Communications, or Gestures.

Thou shalt not violate thy Neighbour's Bed, or break thy own Marriage Vow, or cause others to break theirs by Adultery.

Thou shalt not commit Incest, Beastiality, So∣domy, Polygamy, (or having more Wives than one) Whoredom, or Fornication.

Thou shalt not willingly admit, or delight in unchast, and unclean thoughts, fancies, desires, and imaginations.

Thou shalt not commit the Adultery or For∣nication, or unchastity of the Eye, Hand, or Heart.

Thou shalt not be guilty of wanton dalliances with others, or of pollution of thy own Body.

Thou shalt not tempt or betray thy self (or o∣thers) to the least degrees of Uncleanness by those things that provoke and feed Lust; as, Lascivious Company or Discourse, Songs, Books, or Pictures, by Luxurious Diet, Idleness, wantor. Dresses, and immodest Actions.

Here also if we seriously consider (as we ought) what 'tis that is enjoined us in this Command∣ment, and what is forbidden in it, and then reflect∣ing upon our own Lives, find any of the duties of it neglected by us, or any of the Sins against it sadly ad∣ventured on by us, in Thought, Word, or Action; how af∣fectionately should we say with the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past breaches of this Commandment; and so incline our Hearts to Love and Obedience for the future, that through thy Grace we may most sincerely keep this Law of thine, for the remainder of our days.

VIII. COMMANDMENT. Thou shalt not steal.

* 1.14THE meaning is: Thou shalt ren∣der to every Man this due; and permit all Men peaceably to enjoy their own.

Thou shalt by just and lawful means, not only further thy own, but also thy Neighbour's Wealth and outward Estate.

Thou shalt in all things do unto others, as thou wouldst they should do unto thee, were they in thy condition, and thou in theirs.

Thou shalt live in a Lawful Calling, and be di∣ligent in that Calling, that so thou mayest avoid all temptation to the breach of this Command∣ment.

Thou shalt be Just and Upright in all thy Bar∣gains, Contracts, and Dealings.

Thou shalt be so frugal and provident of thy E∣state, and so contented with it, that thou mayest fly all Inticements to Fraud and Injustice.

Thou shalt buy and sell by Just Weights and Measures.

Thou shalt conscionably pay Debts and Wages: Not only thy own proper Debts, but also those for which thou art bound, and become a Surety, if the Principal cannot or will not.

Thou shalt use this World so, as not to abuse it; but be upright and faithful in trusts, trade, and a∣greements.

Thou shalt be willing to give, and lend, and remit, and forgive, according to thy Ability and Prudence, and thy Brother's Necessities.

Although thou mayest go to Law for a conside∣rable and just Right, yet if thou art forced to do it, thou shalt contend more for Right than Victory; and still carry a friendly, Christian, and charitable temper towards the Party.

Thou shalt manage all thy temporal Blessings, or the Goods of this World with Thankfulness to God, Sobriety to thy self, and Charity and Justice to all beside.

Thou shalt surely make restitution, or satisfacti∣on according to thy Power for such wrongs as thou hast done to any, when they come to thy know∣ledge.

Thou shalt either by thy self or others, make that restitution to himself, if he be living, and thou canst find him: Or, to his Heirs or Executors, if he be dead: Or, to the Poor, if thou knowest him not.

This being commanded, the chief things for∣bidden are these:

Thou shalt not injure any Man in his Possessions, or Estate, by open Violence or Robbery; by secret theft, by fraud or cozenage, extortion, oppression, or any injustice.

Thou shalt not use false Weights, or Measures.

If thou find any thing, thou shalt not by any means keep it from the owner, if thou know him, or canst understand who 'tis.

Thou shalt not refuse to pay thy Debts, if thou art able.

It is not fit thou shouldst take Use,* 1.15 or Interest of the Poor and Needy.

Thou shalt not rob God of his Dues by Sacri∣lege, and detaining Tithes: Nor the King of his Dues, by withholding his Tribute and Custom.

Thou shalt inherit nothing of another's, that is committed to Trust, and Charge.

Thou shalt not use deceit, fraud, and cozenage in Bargains, Contracts, Buying and Selling, and Coin.

If thou art a Seller, thou shalt not conceal the faults of the thing sold, either by denying them, or by using arts and tricks to hide those faults of it.

If thou art a Seller, thou shalt not pick out ig∣norant Chapmen, that thou mayest, by reason of their unskifulness, put off thy faulty Wares upon them.

If thou art a Seller, thou shalt not take advan∣tage of the ignorance, indiscretion, or necessity of the Buyer, to over-reach him, or over-rate the thing sold.

If thou art a Buyer, thou shalt not take advan∣tage of the Ignorance of him that knows not the worth of what he sells.

If thou art a Buyer, thou shalt not take advan∣tage of the necessities of the Seller; nor grate, and lie hard upon him, because his wants compel him to sell, though at any rate.

Thou shalt not be guilty of the Sin of Covetous∣ness, by getting, or keeping any thing by unlawful, unjust, or uncharitable means; or to permit any Interest to rob thee of thy Innocence, or thy Duty.

Thou shalt not torment thy self, with immode∣rate, inordinate, anxious, vexatious, distracting and distrustful Cares.

Thou shalt not be guilty of commencing Con∣tentions, and Vexatious Law-suits; either for Revenge, Stoutness of Humour, or to defend an inconsiderable Right.

Thou shalt not refuse to pay what thou hast borrowed.

Thou shalt not defraud Orphans, Widows, or detain Hirelings Wages.

Thou shalt not take Bribes, to pervert Equity and Justice.

Thou shalt not break thy Faithful Promises, tho' made to thy own disadvantage, or refuse to stand to thy Bargain.

Thou shalt not refuse to make Restitution.

Thou shalt not by wasteful Prodigality, Negli∣gence, Sloth, or Idleness, or covetous Gaming, waste thy own, or other Mens Estates and Posses∣sions.

Seeing all these things are breaches of this Com∣mandment, if we seriously consider (as me ought) what it is that is enjoined us in it, as well as what's forbidden, and then reflecting upon our own Lives, find any of the Duties of it neglected by us, or any of the Sins against it adventured on, in

Thought, Word, or Action; how earnestly and de∣voutly should we say with the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past breaches of this Commandment: And so incline our Hearts to thy Love and Obedience for the fu∣ture, that through thy Grace we may most sincerely keep this Law of thine, for the remainder of our Days.

IX. COMMANDMENT. Thou shalt not bear false Witness against thy Neighbour.

THE meaning is: When thou art called by a Magistrate to be a Witness,* 1.16 thou shalt speak the truth of thy Neighbour: that is, any other Man.

Thou shalt labour as much as lieth in thee, to preserve the good name of thy Neighbour.

Thou shalt (as far as thou canst with Justice and Charity to others) conceal, or excuse thy Bro∣ther's Infirmities.

Thou shalt judge the best, and speak the best of him.

Where thou knowest him innocent, thou shalt be ready to vindicate his good-name, on all oc∣casions.

Thou shalt put as candid and fair Interpretations upon his Actions, as they will bear.

Thou shalt be loth to hear, slow to believe, and unwilling to spread an evil Report.

Thou shalt be courteous and affable to all Men.

Thou shalt religiously observe Truth in Speak∣ing.

Thou shalt be charitably tender of thy Neigh∣bour's good-name; for how can I love him if I take that from him, which I know to be very dear to him.

As these things are commanded, so the things following are forbidden.

* 1.17Thou shalt neither in Judgment, nor in ordinary Discourse, speak what is untrue of thy Neighbour.

Thou shalt raise a false Report of non Man.

Thou shalt wound no Man with the Sword of the Tongue, openly or secretly.

Thou shalt not by whispering, slandering, back∣biting, detraction, or defamation, injure the good∣name of any Man.

Thou shalt not raise Jealousies, and Suspitions of thy Neighbour causelesly.

Thou shalt bear no false Witness of thy self, by bragging or boasting thy self.

Thou shalt not be a Tale-bearer thy self; nor readily hear, and encourage Tale-bearers.

Thou shalt not be a Dissembler or Flatterer.

Thou shalt in no case tell a Lye; or counsel or pervert Right and Truth, by Equivocations.

Thou shalt not mock and scoff at the Infirmities of others.

Thou shalt not be guilty of false Accusations, false Pleadings, false Testimonies, or false Sentences in Courts of Judicature, [or Judgment.]

Thou shalt not give rash, severe, and unmerciful Censures of other Men.

Thou shalt not be a Railer or Reviler, nor re∣port and scatter false or doubtful Reports of thy Brother.

Thou shalt not be a Busie-body in other Mens matters.

Thou shalt not be guilty of false Acts, or For∣gery in any Deed, or Writing.

Thou shalt neither deny, conceal, or oppose the truth.

Thou shalt not observe and judge other Mens Words and Actions severely, and without Mercy.

Thou shalt not divulge or publish the faults of o∣thers, without a design to do thereby Charity or Justice to some other Person.

Here now if we duly consider, and seriously weigh what 'tis that is enjoined us in this Command∣ment, and what is forbidden in it, and then refle∣cting upon our own Hearts and Actions, find any of the Duties of it neglected by us, or any of the Sins against it sadly adventured on, in Thought, Word, or Action; how affectionately should we say with the Church, Lord, have Mercy upon us, and incline our Hearts to keep this Law? That is, Lord, pity and pardon all our past breaches of this Command∣ment; and so incline our Hearts to love and obey thee for the future, that through thy Grace we may sincerely and acceptably keep this Law of thine, for the remainder of our Days.

X. COMMANDMENT. Thou shalt not covet thy Neighbour's House, &c.

* 1.18THE meaning is: Thou shalt not wish or desire to be pos∣sessed of what is thy Neighbour's, by his loss, or without his Consent.

Thou shalt not consent to any motions of thy Heart, of contriving how thou mayest unjustly come by any thing that is another's.

Thou shalt not envy the Prosperity of any Man, or grieve at it.

Thou shalt not repine or murmur, or be discon∣tented with thy own state and condition.

Thou shalt not inordinately seek, or desire Rich∣es, Honours, or Pleasures.

Thou shalt not torment thy self with vexatious, carking, distracting, perplexing, distrustful Cares.

Thou shalt not by Idleness, and refusing to la∣bour in an honest Calling, bring upon thy self the temptation of coveting what is another's.

Thou shalt not neglect to stifle Sin in the first in∣ward seeds and motions of it in the very Thoughts and Intentions; for even those are hateful to a Ho∣ly God.

These things being forbidden, the things com∣manded are;

* 1.19If thou hast any Temptation to come by any thing of thy Neighbour's unjustly, thou shalt resist it, and la∣bour to mortifie, crucifie, and subdue it.

Thou shalt cast off all such motions of thy Heart.

Thou shalt be content with thy own state and condition, whatever it is, without any desire of change, murmuring, repining, or disquieting of others.

Thou shalt be well pleased and thankful for the Portion which God in his Wisdom has chosen for thee.

Thou shalt keep thy Heart clean from all con∣sent, approbation, desires, and intentions of In∣justice, Wrong, or Uncharitableness, to any Man.

Thou shalt diligently and honestly labour in the Vocation, to which God hath called thee.

Thou shalt be well pleased that those things be

thy Neighbour's, which God hath given him.

Thou shalt stop and stifle all Sin whatever in the be∣ginning, and never permit thy Heart to consent to it.

This being the last of the ten Commandments, if now upon the whole we duly weigh, and seriously consider (as we ought) what 'tis that is enjoined us in this and the other Commandments, as also what is forbidden in them, and then reflecting upon our own Hearts and Lives, find any of the duties of them neglected by us, or any of the Sins against them sadly adventured on, in Thought, Word, or Action; how affection rely should we say with the Church, Lord, have Mercy upon us, and write all these thy Laws in our Hearts, we be∣seech thee? That is, Lord, pity and pardon all our past breaches of these Commandments; and so incline our Hearts to Love and Obey thee for the future, that through thy Grace all these Laws of thine may be written in our Hearts, and expressed in our Lives; most sincerely and acceptably kept, for the remainder of our days.

Question.

What dost thou chiefly learn by these Commandments?

Answer.

I learn two things: My Duty towards God, and my Duty towards my Neighbour.

THE meaning is: I learn by these Command∣ments, the chief parts of my Duty towards God and Man. By my Neighbour is meant any o∣ther Person besides my self; though he be of ano∣ther Nation and Religion; yea, though he be my spiteful and professed Enemy.

Which Commandments, and Holy Will of God's, I am to obey and keep, and walk in, all the days of

my Life, as was promised in my Name I should do when I was Baptized: And I will henceforward labour to do accordingly.

Question.

What is thy Duty towards God?

Answer.

My Duty towards God, is to believe in him, to, &c.

THE meaning is: 'Tis my indispensable Duty to God, to believe him to be the only true God: To be three Persons, and but one God. To fear him; that is, to be afraid to offend him: To fear him in all actions more than Man; so to fear him, as al∣way to chuse rather to displease any Man than God.

To love him with all my Heart, Mind, Soul, and Strength, is so to love him, as to love nothing equal with him, or above him: To love him, so as a∣bove all things to desire to please him, and to de∣sire to enjoy him.

To Worship him with my Soul and Body: In∣wardly with my Soul, and outwardly with my Bo∣dy. In Prayer to worship him with an humble Soul, and an humble Body: With the devout af∣fections and humiliations of the Soul, and with the lowly and reverent gestures of my Body.

To give him Thanks for all his Mercies, tempo∣ral and spiritual, whether to my Soul or Body, ei∣ther with reference to this Life, or that to come.

To put my whole Trust in him in all needs, wants, and dangers whatever, whether of Soul or Body, for deliverance, support, and aid: So to trust in him as never to seek to deliver our selves by any unjust or unlawful means.

To call upon him in all such needs and dangers for relief and assistance, by Prayer.

So to Honour his Holy Name, as not to use it ir∣reverently, vainly, falsely, or wantonly, by any Perjuries, Oaths, or other Prophanations of it.

So to Honour his Word, as to believe all the parts of it to be true: To perform the conditions, upon which I hope to receive the Promises there made to me; to obey sincerely the Commands of it, and to get out of the way of the Threats of it.

And lastly, so truly and conscionably to serve him here in this Life, that I may live with him in a life Eternal hereafter.

Question.

What is thy Duty towards thy Neighbour?

Answer.

My Duty towards my Neighbour is to love him as, &c.

THE meaning is: So to love all Men, as that we may in all things do unto others as we would they should do unto us, were they in our condition, and we in theirs.

For instance, as we are willing to have no evil done to our own Souls, so to do none to the Souls of others.

As we are willing to have no Evil done to our own Bodies, so to do none to the Bodies of o∣thers.

As we are unwilling to have our own Goods, or Possessions injured by others, so to injure no Man's our selves.

As we are willing, not to have our own good

Name taken away by slander or evil-speaking, so to do so to no other Man's.

As we are willing to have our own Needs and Di∣stresses relieved, so to be ready and willing, ac∣cording to our Ability, to relieve the Needs of o∣thers.

To respect, support, pray for, and honour our natural Parents, who supported us, when we were so unable to support our selves, that we had pe∣rish'd every moment without them.

To honour, pray for, pay Tribute to, and obey all the lawful Commands of my lawful King; and of those Governours that receive Command and Authority from him.

To respect, esteem, pray for, pay the dues, and obey the Christian Doctrines of all my Spiritual Pastors: that is, all true Ministers of God's Word and Sa∣craments.

To obey and honour, to be diligent and faithful in the Service of my Master or Mistress; and not to be stubborn and irreverent to them.

To pay a due regard, esteem, and honour to all my Betters, in Age, Gifts or Estate.

To desire, intend, wish, or speak, or act the hurt of no Man.

To be plain and honest, just and upright in all dealings with any other man.

To cherish or keep no grudges, heart-burnings, uncharitable intentions, or desires of revenge in my breast, against any man whatever, but to be ready to do good to all men, freinds and enemies.

To render to every Man his due; to defraud, steal from, or be any way unjust to no man.

To keep my Tongue from all evil, bitter, viru∣lent, reproachful, and railing language, even to∣wards them who revile and rail at me.

Alway to speak the truth, or nothing: And in my whole Conversation to hate a Lye, which is so hateful to the God of Truth.

To be meek and humble, sober and temperate, chast and pure, both in my Soul and Body.

And in what soever State or Calling God shall please to place me, to manage it prudently and con∣scionably, diligently and holily to the end of my life; till he shall call me to lay aside my business here, and enter upon a New World.

Catechist.

My good Child, know this, that thou art not able to do these things of thy self, nor to walk in the commandments of God, and to serve him without his special Grace, which thou must learn at all times to call for by diligent Prayer. Let me hear therefore if thou canst say the Lord's Prayer.

THE meaning is: That though these Command∣ments of God are to be kept and obeyed most sincerely by us, yet of our selves we are not able to keep them, without his Grace: that is, without the gracious Assistance of his Holy Spirit to enable us, and give us strength to keep them.

Now God will deny his Grace and Aid to none, who faithfully beg, and faithfully use it. We must therefore diligently employ, and use what we al∣ready have, in labouring to keep his Commands: And we must daily beg more Grace of God by Prayer; in which we should never leave out that Divine Prayer following, which was taught us by the Savi∣our of the World.

SECT. IV.

Of the Lord's Prayer.

The PREFACE. Our Father which art in Heaven,

THE meaning is: O God, thou art our Father as thou hast created us, and thou art our Fa∣ther as we are made thy Sons by Adoption.

In the first Sence, that is, by Creation, all Man∣kind are thy Children: In the other Sence, we Christians were made thy Children, by our Holy Baptism.

Thou hast, O our Saviour, taught us to call God Father, that we may pray with the Affections of a Child, and with the holy Fear and Love of a Child; and rely upon the paternal Care and Boun∣ty of our Father, and be encouraged to run to our heavenly Father, with all our Needs and our Com∣plaints, as Children do to a Father.

Thou hast taught us to say, Our Father (not my Father) that we may learn to pray for others as well as our selves; and, with a brotherly Affection, beg of our common Father the same Blessings for others, which we do for our selves.

Thou art our Father, and therefore willing to hear us; and as willing to help us. Thou art in Hea∣ven, and therefore able to help us.

Thou art our Father, O let this endearing com∣pellation, move our Love and win our Obedience. Thou art in Heaven, and that's our proper Coun∣try; thither we thy Sons are travelling; there our Inheritance and our Treasure is; thither we direct our Prayers; exalt and raise our Affections, before we come thither.

I. PETITION. Hallowed be thy Name.

THE meaning is: Let thy Name be sanctified and adored, praised and magnified, honoured and glorified, by me and all Mankind: and that both in Private and in Publick; in our Hearts, Tongues, and Actions.

So that, in this Petition we pray, that God would enable us and others, to confess and glorifie him a∣bove all, in thought, word and deed.

That we may never dishonour or prophane his Name; but, as affectionate and obedient Sons, have a reverential Love and Honour for the Name, the Titles and Attributes, and every thing that relates to our Father which is in Heaven.

Thy Kingdom come.

THE meaning is: We pray that his Church may be inlarged, his Gospel spread and propagated; that his Kingdom of Grace may come to us here, and his Kingdom of Glory may be enjoyed by us hereafter.

We beg too, that God would destroy, and pull down the Kingdom and Power of Sin and Satan in us; and, instead of that, that he would set up his Spiritual Kingdom there. That, as King, he would Rule in our Hearts, and make us obedient to his Laws: and subdue every rebellious Lust or Desire, Thought or Imagination. That all our Affections being Subject to his Laws and Rules, his Grace may so Reign in us here, that at last we may Reign with him in his Glory hereafter.

Thy will be done in Earth, As it is in Heaven.

THE meaning is: We pray that God would en∣able us and others, to obey his Will, or do what he Commands, with that Love, that Zeal, that Readiness, that Chearfulness, that Sincerity, Universality and Constancy, as may make our O∣bedience like the Holy Angels above in Heaven.

We pray also in this Petition, That we may be enabled not only to do his Will, but that we may submit to his holy Will and his Wisdom, in all things. That his Will may be done by us, and his Will may be done in us. That so, instead of murmuring at his Providence, we may humbly submit to, and patiently acquiesce in his Will; and, instead of inclining to do the Will of the Flesh or the Devil, we may ever chearfully, readily, and faithfully obey his Will, here below, as the Angels do above.

Give us this day our daily bread.

THE meaning is: We pray that God would give us all the Necessaries of this Life, Health Serength, Food and Raiment, and a competent Portion of the good Things of this World. That he would bless our lawful Endeavours to this End and Purpose.

That seeing by our own Industry alone we can∣not procure the outward Comforts of this Life, he would so bless that Industry, as to give us what may conveniently support and suffice us here; and bear our Charges to Heaven.

That seeing these our Bodies are liable to hunger and thirst, cold and nakedness, inconveniencies and dangers, weariness and want, he would by his providential Care, and fatherly Provision, supply

all our Needs, and give us such a portion of Tem∣poral Things, as may enable us with Comfort to do our Duty.

Here then we are taught to beg but for Bread; that is, such a competency as our Father sees fittest for us; not for Vanities, Excesses, and Superflui∣ties.

Daily bread, this Day; that we may be content with our present Portion, and not be anxiously, di∣stractedly, and distrustfully careful for the Morrow. That as we shall need it again to Morrow, so we may be put in mind, and invited too, to beg it again to Morrow.

Our Bread; that is, that which is our own, by lawful Labour, or a lawful Title; and not the Bread of others.

We pray also in this Petition, not only for Bodily Bread, but for the Bread, or Food of the Soul; that is, the Food of continual Grace. For, as the Body cannot sustain it self without daily Food, so nei∣ther can the Soul sustain its self, in its daily Tem∣ptations, without the constant supply of Grace.

We therefore beg in this Petition, that God would give us day by day, for the remainder of our Days, all Things necessary for our Souls and Bodies.

And forgive us our trespasses, As we for∣give them that trespass against us.

BY Debts and Trespasses, is meant Offences or Sins against God. So that the meaning is: We pray, that through the Satisfaction of the Holy Jesus, we may be acquitted from the Guilt and Pu∣nishment of all our Sins, whether of Omission or Commission; thought, word or deed; known or secret.

But in this Petition here is a caution, or a qua∣lification to be in us, whereby we may be capable of receiving God's Pardon.

As we forgive them that trespass against us. That is, as we forgive them that have injured us, so free∣ly as not to desire to revenge our selves on them: But, on the contrary, do endeavour sincerely to love Enemies, and to do good upon all occasions to them that hate us, whenever they need our relief, or assistance.

Now although in weightier and considerable mat∣ters, we may seek and sue for reasonable Satisfaction for Damages and Injuries, yet if it be not done without rigour, spite, malice, and desires of Re∣venge, it cannot be lawful for a Christian. If in this seeking satisfaction, and legal reparation, (where the Loss and Damage is great and considerable) we give way to revengeful Desires, or do it only to satisfie our revengeful Humour, it is still vn∣lawful.

As for the Prosecuting a Malefactor, as Murthe∣rer, Thief, Robber or the like, this is not made utterly unlawful by Christ, nor inconsistent with the safe and devout use of this Petition; provided it be not done barely to satisfie our own revengeful Hu∣mour: But, in Obedience to the King, and the Laws who command it; for the good of the Com∣mon-wealth, which is injured by the Impunity of Malefactors; for an example to others; and al∣way with Pity, Compassion, and Charity to the Person Prosecuted.

For although we may and ought to forgive In∣juries done to our selves, yet we may not dispose of the Rights of the Prince, and the Community: Be∣sides, in criminal Cases the Plea is in the behalf of the King, and not the injured Person.

So that (at least) in greater Cases not to Prose∣cute, is Disobedience to the King, a plain Breach of the Laws, and an Act of Injustice and Uncharita∣bleness to the Community. Further yet, 'tis a known Rule, That the Receiver is as bad as the Thief; and the Accessary, in some proportion, is punishable as the Principal; and the Concealer is certainly an Accessary. Though still, when all is done, we should have a very watchful Eye upon our selves, that we neither desire, nor design the gratifying our own revengeful Humour, in such Pro∣secutions; and, to that end, alway labour to subdue and mortifie all such vile Affections, as incline us to Revenge.

So that we pray in this Petition, that God would forgive us our Offences against him, as we forgive our Brethren, so as not to desire to revenge our selves on them here, or that they may fare the worse for their wrongs toward us in the Day of Judg∣ment.

We pray also in this Petition for the Grace of Charity and Forgiveness: That God would vouch∣safe us Hearts to forgive others their Offences a∣gainst us, according as we expect forgiveness from God: That we may see and consider the easie con∣dition of Pardon that is set us; to forgive our Brother a few Pence in this Life, to have Ten thou∣sand Talents forgiven us in the next.

So that this Petition cannot piously and safely be used by us, unless we lay aside all hatred, ma∣lice, and desires of Revenge, towards our Brethren: And if ever, in Case of great and considerable Da∣mages, we do seek for legal Satisfaction, it ought to be without such hatred, spite, and intentions of Revenge; and managed with a charitable and friend∣ly temper and disposition toward the Person, or else it cannot be innocent.

Behold here the absolute necessity of Hu∣mility and Charity, Meekness and Self-denial, For∣bearance and Forgiveness in a Christian, or Disciple of the Holy Jesus; who cannot so much as sue rightly for reparation or satisfaction for Losses and Damages done him by others, unless it be without hatred of the Person, and for considerable Matters, (not for trifles) and without Malice, Spite, Ri∣gour or intentions of Revenge.

And may the good God grant us the Know∣ledge and the Practice both of the true Christian Charity, and Meekness, that by this Character the Holy and Meek Jesus may discern us to be his Sons and Servants: And that the difficulty of this Duty may never discourage us from the practice of it; especially considering we are undone for all Ages, if we are not forgiven a thousand times more by God than ever we can forgive our Brother: And considering too that we have such glorious Rewards before us, that it is a shameless Impudence to ex∣pect so great Glories at a less rate than the bearing Christ's easie Yoke, and light Burthen; at a lower rate than one short, but holy Life here.

And lead us not into temptation.

THE meaning is: We pray that the allurements of the World, the Flesh, and the Devil, may be so restrained by God, that if we should by any of them be tempted to sin against him, he will not leave us to be overcome by the temptation, and fall into sin by it: Or if at any time we shall fall into a sin by their Temptations (which God forbid) we pray that we may not impenitently live in it.

Thus we pray in this Petition that seeing we are neither willing nor able of our selves, to re∣sist and overcome their temptations, that God by his Grace would enable us to do it.

That seeing we have vile Inclinations, and cor∣rupt Affections of our own, ready to betray us; seeing we have a tempting World ready to deceive us; and seeing there is a busie, crafty, watchful Devil, that studies to undoe us; and all of them constantly alluring us to Sin, or discouraging us from our Christian Duties; we pray that God would not withdraw his Grace from us, so as to leave us to be overcome by them: But by the assistance of that Grace, by being always upon our guard, by holy Resolutions, and a watchful Spirit, we may be enabled (when we are in danger, and are tempted) to resist, subdue, and conquer the Temptation.

In short, we pray in this Petition, that when∣ever we are tempted, God would please either to restrain the Temptation, or give us Grace to with∣stand it.

But deliver us from evil.

THE meaning is: We pray that God would please to deliver us from all the Evils of this Life, and that to come: Especially from the Evils to which we are tempted.

That he would deliver us from the Evil of Sin, from the Evil One, that is, the Devil: From the power of the Tempter. From all Evils and Mise∣ries of Soul, and Mind, and Body, either tempo∣ral, spiritual, or eternal, Evil Thoughts, Evil Words, and Evil Actions.

And if in his Wisdom and Mercy he see it fit for us to be our Lot and Portion, to suffer some E∣vils or Afflictions here in this Life, yet that he will

reserve nothing of his Wrath in store for us in ano∣ther; but deliver us from an Evil Eternity, the un∣known Evils of the Kingdom of Darkness, the in∣tolerable Evil of Everlasting Burnings, which he has prepared for the Devil and his Angels.

The CONCLUSION. For thine is the Kingdom, and the Pow∣er, and the Glory, for ever and ever.

THE meaning is: This is no Petition, but a praising and glorifying of God; that we may hence learn not only to pray for what we want, but return him Love, and Praise, and Adoration for what we receive, and the end of all may be his Glory.

So that as we begun this Prayer with Hallowed, or Sanctified, and Glorified be thy Name, so when we have begged of God all necessaries for our Souls and Bodies, we then conclude our Prayers with Praises, as it is fit we should.

Thine is the Kingdom. Thou art King, the great King of Heaven and Earth, and we are thy Sub∣jects: Vouchsafe us thy Subjects what we humbly petition for, and beg. Thou hast commanded us, O our good and great King, to come to thy Throne of Grace and ask; and thou hast said, Ask and ye shall have: Be thou then intreated by us to hear and grant our Petitions.

For thine is the Kingdom, thine is the Sove∣raignty and Dominion over all the World, and therefore hast an infinite right to dispose of all things.

Thine is the Power: That is thou art Omnipo∣tent, or able to do all things, and therefore sure

able to grant what we humbly ask and sue for. It were to no purpose to come and ask a thing of him that were not able to bestow on us what we seek for: Here therefore we acknowledge God's infinite Power.

In all Requests or Suits, the two chief things to be considered in the Person we address to, are these:

• 1. That he be able to grant us: And,
• 2. That he be willing to grant what we beg for.

Now here in the end of this Prayer, we ac∣knowledge God to be able to grant, when we say Thine is the Power: In the beginning of it, we ac∣knowledge him to be willing, when we call him by the endearing name of Our Father; for what Fa∣ther will not readily grant a Child what he sees necessary for him?

Lastly, we not only praise God, by ascribing to him the Kingdom and Dominion over all the World, and by ascribing to him the Power of being able to do all things, but by ascribing to him all Glory and Honour. And this also is necessary in all our Petitions, not only because God says, Them that ho∣nour me I will honour, 1 Sam. 2.30. but because the right end of our Prayers should be the Glory of God.

Thine is the Glory: To thee we give Honour, Praise, and Adoration in these and all our Devoti∣ons; and if thou please to answer our Petitions, and grant what we beg, to thee shall be returned the Praise and Glory for all Ages.

Amen.

By Amen, we declare our firm Belief that he can grant us what we pray for, and our earnest

Hope, and fervent Desire that he will do it, for the sake of him, in whom all the Promises are Yea and Amen; even the Lord Jesus.

Question.

What desirest thou of God in this Prayer?

Answer.

I desire my Lord God our heavenly

Father, who, &c.

THE meaning is: I desire God, who is my Hea∣venly and compassionate Father, and from whom every good and perfect gift comes, and from whom alone I have Grace and Strength to do my Duty, that I may Worship him aright, when I say, Hal∣lowed be thy Name.

I desire Grace to serve him sincerely and accep∣tably here, and the favour to enjoy him for ever hereafter in Glory, by Praying that his Kingdom of Grace may come to us here, and we may come to his Kingdom of Glory hereafter. This we do when we say, Thy Kingdom come.

We desire that we may obey him as we ought to do, and (in acceptable degrees and measures) as the Holy Angels do in Heaven, when we say, Thy Will be done in Earth as it is in Heaven.

We pray unto God to send us all things needful both for our Souls and Bodies, when we say, Give us this day our daily Bread.

We request him to be Merciful to us and forgive us our Sins, when say, And forgive us our Trespasses, as we forgive them that trespass against us.

We pray that he will please to save and deliver us, in all dangers Ghostly and Bodily, when we say, Lead us not into Temptation.

We request him to keep us from all Sin and Wicked∣ness, from our Ghostly Enemy, and from Everlasting Death, when we say, Deliver us from Evil.

And this upon our faithful Industry, and sin∣cere endeavour and labour; and our constant peti∣tioning and begging his Grace, we are to trust he will do for us. This we know he can do, for his Kingdom and Power is infinite: And this we trust he will do, for the glory of his Mercy and Good∣ness. Amen.

SECT. V.

Of the Sacraments.

Question.

HOW many Sacraments hath Christ ordained, &c.

Answer.

Two only, as generally necessary to Salvation, &c.

THE meaning is: A Sacrament signifies a Holy Rite, or Ordinance, used in the Service of God. Now Christ, when he was upon Earth, or∣dered that two Sacraments only should be necessary to be received by all Men in general, that would attain Salvation.

Now as all Mankind are first Born, and then grow up to full Stature: So by the first Sacra∣ment of Baptism we are new Born, and are recei∣ved into Christ's Church: And by the Sacrament of the Lord's Supper we are nourished to Salva∣tion.

Again we are Born but once, but we are nouri∣shed daily: So in this case we are baptized but once, Born anew but once; but we receive the other Sa∣crament of the Lord's Supper frequently, as we have frequent need of Nourishment.

Two Sacraments then Christ ordained, as the Seals of that Gracious Covenant, which through him was made between God and us; and as the means by which his Merits should be conveyed and made over to us, and to all Believers to the end of the World: And therefore necessary to all Believers in general.

'Tis true, God can save if he please without them: But seeing these are the Seals of the Covenant of Grace, (and what that is we shall see presently) and the ordinary instrumental means of Salvati∣on; willfully to neglect them, or want them when they may be had, is to neglect God's Ordi∣nance, to disobey his Command, and a manifest hazard of our own Salvation.

Some there are that have five Sacraments more; as, Confirmation, Confession, Ordination, Marri∣age, and Extream Unction. Now although our Church retains of all these as much as is necessary, or useful, and truly primitive; yet these two, Bap∣tism and the Lord's Supper, only were by Christ made necessary for all Men in general to Salva∣tion.

Question.

What meanest thou by this Word Sa∣crament?

Answer.

I mean an outward visible Sign of an inward and, &c.

THE meaning is: A Sacrament is an outward Sign of an inward Grace and Favour. Thus for Instance in the Sacrament of Baptism, the bap∣tizing the Person with Water (in the Name of the Father, Son, and holy Ghost) that is the outward Sign: But then the inward and spiritual Grace and Favour is this, That we receive pardon of Sin, and Grace (or Strength to do our duty) and are made God's Children, and have a right to Glory. Which we shall not fail of if we sincerely perform the Con∣ditions that are required on our part.

So that a Sacrament (I say) is an outward Sign of an inward Favour bestown on us. And not on∣ly so, but 'tis also a means and instrument of con∣veying that favour to us; and besides that 'tis a Pledge or Token of assurance that God has admitted us to his Favour, and his Love, and received us into the Covenant of Grace. Of which Covenant, if we perform our part, God will most surely per∣form his.

Question.

How many parts are there in a Sa∣crament?

Answer.

Two: The outward visible Sign, and the inward Spiritual Grace.

THE meaning is: In both these Sacraments (as we said before) there is an outward part or sign to be seen by the Eye; and an inward Grace and Favour to be received by Faith. Thus (as we said) for instance in Baptism, the outward part to be seen by the Eye is the washing with Water, (in the name of the Father, &c.) The inward Favour is this, That we are made Heirs of Christ's King∣dom,

and received into the Covenant Grace. Which Covenant of Grace is; God promises Pardon of Sin, Grace here, and Glory hereafter, if we per∣form our Conditions of the Covenant; which are, Faith, Repentance, and a sincere Obedience.

Question.

What is the outward visible Sign, or Form in Baptism?

Answer.

Water: Wherein the Person is bapti∣zed, In the, &c.

THE meaning is plain: That the outward sign in Baptism to be seen by the Eye, is Water; with which, according to Christ's Command, (Matth. 28.19.) we are baptized in the name of the Father, &c. And being so baptized, we are then made Heirs of the Kingdom of Heaven: The guilt of original Sin is washed away: We are received into the Family of our Saviour, and if (while we continue in that Fa∣mily) we believe firmly in Christ, repent of our Sins, and obey him, we shall not miss of that In∣heritance to which we were then Intituled.

Question.

What is the inward and spiritual Grace?

Answer.

A death unto Sin, and a new birth unto Righteousness, &c.

THE meaning is: Before Baptism, we were guilty of Original Sin, and liable to the Wrath of God: But by Baptism the guilt of Original Sin is pardoned, we are dead to Sin, and we receive a

new Birth unto Righteousness: That is, we are endued with strength and ability to live righteously, if we will diligently and faithfully make use of the Grace of God given us, and humbly beg for more; we are restored, and admitted to God's Favour, and have a title given us to glory in Heaven.

This is the benefit of our Baptism, this is the in∣ward and Spiritual Grace. The Guilt (I say it a∣gain) of Original Sin is pardoned, and done away; we receive Strength and Power to live righteously, in acceptable and evangelical degrees and measures; we are admitted into the Covenant of Grace, and are intitled to the Kingdom of Glory. But then there is something to be performed on our part, and that follows in the next Question and Answer.

Question.

What is required of Persons to be baptized?

Answer.

Repentance, whereby they forsake sin and Faith, &c.

THE meaning is: That Persons to be bapti∣zed are to promise to discharge their Conditi∣ons of the Covenant of Grace, which are, Faith and Repentance: Faith, or a firm Belief of Christ and his Gospel, so as to live in a holy Obedience to it: And Repentance, that is, of renouncing and for∣saking all Sin and Vice.

Now Persons of Age, and years of Discretion, are to declare this Faith in Jesus, and this Repentance themselves when they are baptized; and to declare their purposes and resolutions of obeying Christ: Which seeing Infants are not able to do themselves, it is very fit it should be done for them by the Mouth

of others; even those who bring them to Bap∣tism: Which Promise nevertheless, when they come to Age and Knowledge, they are to take upon themselves, and are bound to perform, and stick to, if they hope to receive and enjoy the be∣nefits of their Baptism. As we shall see pre∣sently.

Question.

Why then are Infants baptized, when by reason of, &c.

Answer.

Because they promise them both by their Sureties, &c.

THE meaning is: They promise this Repentance, and this Faith which is to be shewn by a holy Obedience, by their Sureties, by their Mouths; which Promise if they will themselves faithfully stand to, and take upon themselves when they come to Knowledge, they shall receive all the Benefits that can be conveyed by the Holy Sacrament of Baptism: Their Baptism shall be as effectual, or in as full Power, Force, and Vertue, as any ad∣vantageous Bargain, which was, or could be made for them, by their Trustees or Guardians, when they were under Age: And if they persevere in this Faith, and this Obedience, shall not fail to receive their Crown and Kingdom.

But yet notwithstanding all this, this is the great Objection made by the Anabaptists against baptizing Infants, That they do not believe; can un∣derstand nothing of the Christian Religion, nor promise Faith, or Repentance, or Obedience for the future.

I shall therefore in a word or two (as we pass along) shew, that Infants are to be Baptized, from Scripture (although it be not commanded there in express Words); from the Practice of the Church of Christ, and from Reason.

1. As to Scripture: That command given to the Apostles to baptize all Nations (who are no where forbidden to baptize the Children of Christian Parents) seems to look favourably enough this way.

Thus when we read of a whole City, as Sama∣ria; or a Family, as the Jaylor's, and Crispus's, and Stephanas's, baptized, though none be expres∣sed to be baptized, but those that believed; yet, what other can be thought, but that even the Children also of these Believers, if they had any in their Town or Family, were baptized? Since it was agreeable with the Jewish Baptism (where∣in our Saviour's was founded, and from which, in that particular it is never said in the least to have differed) to receive to Prospelytism by Bap∣tism, the Infants of those that were converted and baptized, as well as the Converts them∣selves.

2. The Scripture seems rather to command it, St. Mark x. 14. Suffer little Children to come unto me, and forbid them not; for of such is the Kingdom of God. Which intimates, that their coming to him was for entrance into that Kingdom, and to be made Mem∣bers of his Church. And what, shall we forbid these to be brought to Christ, to come to him, whom he calls? God forbid.

3. 'Tis said, Acts ij. 38, 39. That Peter said unto them, Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of Sins, and ye shall receive the gift of the Holy Ghost:

For the Promise is unto you and your Children.

When he here bad the Parents be baptized for the Remission of Sins, can it be thought his meaning was, That the Children should rather go without Remission, than have Baptism? as if he had some compassion indeed for the Parents, but none for the Children. Ay, but he bids them Repent, which Children could not do. 'Tis hard-heartedness in∣deed, and that to a high degree, for want of that Duty, which they have not need, nor ability to perform, to deprive them of that Benefit which they have need of, and capability to receive; to deny them the means of being made partakers of the Holy Ghost; who, as they do not act Repentance, so they need not to repent; and need not to repent, because they act no Sin.

4. To mention (among others) but one Scri∣pture more, 1 Cor. vij. 14. For the unbelieving Hus∣band is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband: else were your Children unclean, but now are they holy. If Chil∣dren of a believing Parent are Holy, surely then they have a right to Baptism: For none can be said to be Holy without the Merits of Christ, and Baptism is the way to apply and convey Christ's Merits to us. Now that Infants of Christian Parents, should have a right to Christ's Merits and Holiness, and yet no right to the means of conveying them, is not to be supposed.

As for what the Anabaptists object from St. Mat∣thew xxviij. 19, 20. that 'tis said, Teach all Nations and baptize them, it makes little or nothing for them, but rather against them. For (1.) the word Teach is after the word Baptizing, as well as before it, and that makes the Case even. But (2.) the exact rendring of the place is this: Go ye therefore

and make Disciples of all Nations, baptizing them, In the name, &c. teaching them to observe all things, &c. Now 'tis certain, there were Three things formerly in Use in the Jewish Church, for the ad∣mitting of Disciples, viz. Circumcision, Sacrifice and Baptism; and our Saviour did lay aside the Two former, Circumcision and Sacrifice, and did think fit only to continue the latter, namely, Baptism.

Now put the Case he had continued Circumcision to be the only Ceremony to be used in his Church for the admitting of Disciples, and had laid aside Sacrifice and Baptism;* 1.20 and that instead of saying, Go ye therefore, and make Disciples of all Nations, baptizing them, &c. he had said, Go ye therefore, and make Disciples of all Nations, cir∣cumcising them, &c. who then remembred that Infants, as well as others, had usually in that Case been circumcised, would ever have interpre∣ted his Words, to the excluding of Infants from Circumcision, or ever have once imagined or phan∣sied any other, but that Children should now, and henceforth, as well as formerly, be circum∣cised. Even so now our Saviour having dis∣continued Circumcision and Sacrifice, and conti∣nued Baptism alone, to be the Sacrament of the initiation of Disciples into his Church; who that remembers that it was the use before our Saviour's time, to admit Infants into the Church by Bap∣tism, can imagine any other, but that his mind was, they should still be so admitted? or but ra∣tionally phansie, that in saying, Make Disciples of all Nations, baptizing them, he meant to exclude Infants from Baptism?

II. As to the Practice of the Catholick Church. 'Tis now above Sixteen hundred and fifty Years ago since our Saviour, after he had wrought out our Redemption, ascended up to Heaven. And in every Age of the Church, home to the very Age wherein the Apostles lived, Church-Histories tell us, it was the Practice of the Church of Christ, to Baptize the Children of Christian Parents; which has been continued to this Day. So that this Custom is Ca∣tholick or Universal in point of Time.

And no less Universal or Catholick is it in point of Place: For all Parts of the Church Militant on Earth (excepting the few Anabaptists of this and the last Age) ever did, and still do Baptize their Infants: All Parts, both of the Eastern and Western Church; the Church of England; the Church of Rome; the Greek Church; all that vast number of Christians, that now inhabit in or near that Country where our Saviour was pleased to live, when he was here on Earth; all those of Russia and Mos∣covy, who, as themselves say, received their Reli∣gion from St. Andrew; all those of India, who were converted to Christianity by the Preaching of St. Thomas; all that sort of Christians called Jaco∣bites, who inhabit in Syria, Mesopotamia, Babylon and Palaestine, and under other Titles are said to be spread abroad in Forty Kingdoms; all the Cophti, or Christians in Aegypt, where Religion was plan∣ted in the Apostles Days; all the Habustine Chri∣stians inhabiting the Midland of Africa; all the Armenian Christians spread in Multitudes over the Turkish Empire; the Maronites, a Sort of Chri∣stians inhabiting Aleppo, Damascus, and Mount Libanus and elsewhere, all consent for the baptizing their Infants.

To which I might add, nearer Home, all the Protestant Churches, as appears by the Harmony of the Confessions of Helvetia, Bohemia, Belgia, Auspurge, Sweveland, Wittemberg, Saxony, and the French Confession, all unanimously declaring for Baptizing Infants. Thus much for the Practice of the Church.

III. A word or Two from Reason. Infants of Old in the Church of the Jews (which was the true Church before Christ's coming) were in Cove∣nant with God; which was a blessed Privilege and Favour: And what? have we lost any Privilege by Christ's coming? any Favour by our Redeemer? any Mercy by the coming of the Holy Jesus, the great lover of Souls? 'Tis Blasphemy to say it, when we have got so many. They were by Cir∣cumcision in Covenant with God, at Eight Days old; and are we such losers by Christ's coming, that our Infants shall not be received into Covenant with God? Is it to be imagined, that our Saviour took away this Privilege? No surely. Besides, St. Paul's Answer in a Controversie once was this, 1 Cor. xi. 16. If any Man seem to be contentious, we have no such custom, neither the Churches of God. So may we very fitly say in this Case; If any that name the Name of Christ, refuse to Baptize their Infants, and seem to be contentious, we have no such Custom, neither the Churches of God.

Again, it may very rationally be asked, What, have Infants of Christian Parents no Privileges at all, above the Infants of Heathens? Must our In∣fants be Strangers to the Covenant of Promise, till they enter by choice and disputation, as the Chil∣dren of Heathens may? No surely. St. Paul says, Else were your Children unclean, but now are they holy: And St. Peter says, Acts ij. The Promise is to

you and your Children: And therefore, if they have a Right to the Covenant of Promise, surely they must have a Right to the Seal of that Covenant, which is Baptism.

Lastly, we may reasonably ask, What, are there no Babes in Christ? Are all strong Men? Can the Blood of Christ do Infants no good? Is there in them no Original Sin to be cleansed? Or cannot the Blood of Christ cleanse it? God forbid. What, no Lambs in Christ's Flock? Are all old Sheep that make up the Fold of which he is Shepherd? All this is unreasonable to suppose. But thus much in few words, touching infant Baptism, from Scripture, from the Practice of the Church, and from Reason. But to return.

Well then, the first of the Two Sacraments, or∣dained by Christ, and by him made necessary for all Men in general, to Salvation, is the Sacrament of Baptism. In this Sacrament there is an outward visible Sign, and that is the washing the Person with Water, In the Name of the Father, &c. The inward Grace and Favour is, that the Guilt of Ori∣ginal Sin is washed away: We have Grace, that is, Power and Strength given us to live the new Life of Righteousness, in acceptable degrees and measures: We are restored to God's Favour; are received into the Covenant of Grace, made Members of Christ, Children of God, and Heirs to Glory. And all this upon condition, that we do afterward sincerely and conscionably perform our part of that Covenant; which is Faith, Repentance, and Obedience to the Will of God.

Now although this was promised in our Name by others when we were baptized, because we could then promise nothing our selves, yet being now come to knowledge, we are thankfully to take these

advantageous Terms upon our selves, and perform these Conditions of Faith, Repentance, and a holy Love and Obedience: Then, according to God's Promise, we shall not fail of the Benefit of Baptism. But if we persevere in this Faith and Obedience to the end of our Life, we shall, through Christ, find that we were truly made Heirs of his Kingdom in Baptism; and from his Kingdom of Grace here, pass to his Kingdom of Glory, for all futurity.

And thus much of the Holy Sacrament of Baptism.

Of the Lord's Supper.

Question.

WHY was the Sacrament of the Lord's Supper ordained?

Answer.

For the continual remembrance of the sacrifice, &c.

THE meaning is: Our Blessed Saviour, besides the Sacrament of Baptism, was pleased to in∣stitute One Sacrament more, which is necessary to Salvation, for all Men in general, where it can be had.

By the Sacrament of Baptism we are entred into Christ's Church, and admitted to his Favour. We are born again of Water, and of the Holy Ghost. By the Sacrament of the Lord's Supper we are nou∣rished up in our Christian Faith; we commemorate the Death and Sufferings of our Saviour; we receive his Body and Blood to all intents and purposes whatever, to which he did speak them so to be, and

to which he meant them, and designed them to us.

In the Sacrament of Baptism we were first ad∣mitted into the Covenant of Grace with God, be∣fore we knew it: In the Sacrament now of the Lord's Supper, we our selves in our own Persons, ratifie and confirm this gracious Covenant, being come to knowledge: And as, since our Baptism, we have too often broken our part of that Cove∣nant, so we come humbly here to renew it with our God and Saviour. The Sacrament therefore of Baptism is to be administred (as we said) but once; this being our New-birth, and we are born but once. But then the Sacrament of the Lord's Supper is administred often, because we have need of constant Nourishment, though we are born but once. We are admitted into the Covenant of Grace but once solemnly, and that is in our Baptism; but then, as we break it often (too often) so we have need to renew it often; and that is done (if we come aright) in the Sacrament of the Lord's Supper.

Well them, Two things this other Sacrament of the Lord's Supper was ordained for. (1.) For a continual remembrance of the Sacrifice of Christ's Death. That as our Saviour offered up himself upon the Cross a Sacrifice for the Sins of the World, so in this Sacrament we shew forth this his death till he come; we have a lively representation of that Sacrifice, and he himself is effectually and really, but spiritually, given and exhibited to all worthy Communicants. And,

(2.) It was appointed for a Seal or Confirmation, and renewing of that Covenant of Grace, which God made with us, in and by Christ Jesus: which is the great Benefit we receive by his Death. 'Tis true,

we were (as I said) admitted into this Covenant by Baptism; and 'tis as true, that we have since that time, by Disobedience, broken our part of it: But here we are graciously admitted to confirm it; we renew it here. Here we come to own that though we are Sinners, yet we are no Apostates; have not fallen from the Christian Faith. Here we come solemnly to own our Crucified Master; and to declare, that as we were admitted into a gracious Covenant with God in Baptism, so we now desire to confirm it, desire to renew it; humbly desire to receive the benefit of it, to all Ages.

So that by coming to this last Sacrament of the Lord's Supper, for the constant remembrance of his Death for us, for the real and effectual receiving him; and for a renewing of the Covenant of Grace with God, we solemnly own whose we are, to whom we belong, what Religion we are Professors of. We here most solemnly distinguish our selves from Jews, Infidels, and Mahometans. We come to own and evidence solemnly to God, and the World, whose Name we profess and own, and upon whose account 'tis we hope Salvation. We come to own, for whose Death and Sufferings-sake 'tis that we do humbly expect and hope to be blessed for ever, happy for ever, secure for ever, so sit down in peace and glory for ever. We shew by frequenting it, upon whose account 'tis we humbly hope to be safe then, when the whole World shall be in Flames, and the Earth, with the Works thereof, shall be burnt up. Here we come solemnly to own upon whose account 'tis we hope to have all our Prayers heard; and to have our Obedience (though imper∣fect) accepted, and all our religious Actions and Instance of Duty to be united to his Merits and his Intercession.

Question.

What is the outward part or sign of the Lord's Supper?

Answer.

Bread and Wine which the Lord hath commanded, &c.

THE meaning is: As the outward part or sign in the One Sacrament, is Water, wherein the Person is Baptized, In the name, &c. So the out∣ward part or sign of the Other Sacrament is Bread and Wine.

Here now an ill Person may say, 'Tis strange there should be so much in pouring a little Water on an Infant, and in eating and drinking a little con∣secrated Bread and Wine. To this I answer; This is a great instance of our Lord's Love, and Tender∣ness, and Mercy to us, that he would enjoin us no such painful, troublesom, and chargeable ways of Service of him, as were in the Jewish Church, when That was the true Church.

Their Circumcision was a painful way of admit∣ting them into Covenant with God. Their Bul∣locks, Sheep, Goats and Lambs, were offered up in Sacrifice to him. But our Blessed Jesus requires of us no such expensive and painful Rites and Sacri∣fices in his Service, and his Worship.

No, he will please to admit us into Covenant with him, into his Church, and his Favour, by be∣ing Baptized with Water, In the name, &c. if we afterward sincerely stand to our Conditions of Faith, Repentance, and Obedience; these easie and reasonable terms.

Then again, in the other Sacrament of the Lord's Supper, he permits and invites us to renew this Co∣venant,

and injoins us to remember the Death and Sufferings of him our Master, not by any painful, troublesom, chargeable ways of Sacrifice, or the like; but by coming with Faith and Repentance, Charity and Devotion to his holy Table, there to Feast to∣gether on his Body and Blood, represented and ex∣hibited to us, by Bread and Wine.

Question.

What is the inward part or thing sig∣nified?

Answer.

The Body and Blood of Christ, which are verily, &c.

THE meaning is: As Bread and Wine are the outward parts or signs of the Lord's Supper to be seen by the Eye, so the thing signified, or inward part, is this: All faithful receivers do after a spiritual manner feed on the Body and Blood of Christ, as truly and really as they do on the Bread and Wine.

They are by this heavenly Duty united more closely to him. They behold in the broken Bread, his Body broken on the Cross for us. They behold and see represented in the Wine poured out, his Blood shed for us. Having beheld this, they then truly, spiritually, and effectually receive the Body and Blood of Jesus in this Supper; that is, their cru∣cified Saviour is really exhibited and given to the Souls of all faithful Communicants; all the bene∣fits of his Death and Sufferings conveyed to them.

Question.

What are the Benefits whereof we are made partakers thereby?

Answer.

The strengthening and refreshing of our Souls, by &c.

THE meaning is: That all penitent, faithful, sincerely worthy Communicants, are, by the receiving of the body and blood of our Saviour, strengthened and refreshed both. They are streng∣thened, by the Grace of God hereby conveyed to them; and they are refreshed, by the comfortable hope of Pardon, and of being admitted to his Fa∣vour. Thus

By this heavenly Duty their Faith is strengthened, by beholding the lively representation of their cru∣cified Saviour's Body broken, and Blood shed before their Eyes.

By this Duty their Hope is strengthened, when they see before them what great Things Christ has done and suffered for their Salvation; how willing he is to be reconciled, and that now there is nothing wanting to their Pardon and Salvation, but a sin∣cere Repentance, Reformation, and a persevering new Obedience.

By this Duty their Love to God is strengthened, by considering and beholding his Love to them, in sending his Son to die for their Sins; and by behold∣ing the Love of Jesus, in laying down his Life for their Redemption.

By this Holy Duty their Love and Charity to∣wards each other is strengthened: when we consider how freely Christ laid down his Life for us all, and that we are all Members of his Body, how must

this needs unite us with Peace and Love, as we are Travelling on together to Jesus and Jeru∣salem?

By this Duty our Repentance would be streng∣thened, and made more serious, deep, and per∣severing, when we behold what bitter sufferings our Iniquities brought our Jesus to, and in these sufferings behold the great hatred of God to Sin.

By this Duty our resolutions of Obedience would be strengthened: For as the Representa∣tion of the sufferings of our dearest Lord for our Interest, would encrease our Love, so would that Love fix and endear our Obedience.

By the frequent and devout performance of this Duty, our Souls would, through the Grace of God then conveyed to them in it, be streng∣thened in a lively and active Faith, in a Sera∣phick Love, in Divine Obedience, and in a Primitive Piety.

As in this Duty our Souls are thus strengthened, so are they refreshed too by the comfortable Appre∣hensions of having renewed the Covenant of Grace with our God and Saviour; to the Conditions of which, if we sincerely stand on our part, we are certainly intituled to Heaven, and Glory, and Im∣mortality. We are refreshed (as we before inti∣mated) by the comfortable Hopes of Pardon of Sin, and of being restored to the Divine Favour; which we certainly then are, if we fail not of our part. These are strengthenings and refreshings of the Soul, as great as any that can be given to the Body, by bread and wine.

Question.

What is required of them who come to the Lord's Supper?

Answer.

To examine themselves, whether they repent them, &c.

THE meaning is: All that come to this Sacra∣ment, if they hope to feast comfortably on the body and blood of their Saviour, and to partake of all the benefits of his Death and Sufferings, are to come daily prepared: And, to that end, are (as the Apostle advises, 1 Cor. 11.28.) to examine themselves.

Now this Examination is chiefly to be touching these Five things, which are here summed up toge∣ther in this Answer. (1.) touching their Repentance. (2.) Touching their Resolutions of a new Life, or Obedience. (3.) Touching their Faeith. (4.) Touch∣ing their Charity. (5.) Touching their Thankfulness and Devotion.

(1.) Touching their Repentance. Repentance in short is this; A change of Life, a turning from Sin to God, with Confession and Contrition; a lasting, durable State of new Life and Reformation.

(2.) Touching resolutions of a new Life and Obe∣dience. That is, a future, sincere, universal, con∣stant, and persevering discharge of all known Duty to our God, our Selves, and Neighbours: and where at any time we fail of perfection, through Infirmity, there instantly to rise again, by Repen∣tance, a greater diligence and watchfulness.

(3.) Touching our Faith. Faith in short is this: Such a belief of Jesus Christ and his Gospel, as makes us sincerely obedient to his Laws, and to live ac∣cordingly.

We are to come with Faith in God's Mercy, that is, stedfastly believing, that for the sake of our Saviour, our God will not fail to be reconciled to us upon Repentance, Reformation, and a perse∣vering future Obedience.

(4.) Touching our Charity. Charity in brief is this, A sincere Love of God, and of our Neighbour for God's sake. Now this Charity is to shew its self to our Neighbour, in a readiness to Give and Forgive. To forgive Injuries, that is, all lesser and more inconsiderable Injuries, so as to seek no satisfaction: In greater instances, or in considerable and insupportable matters, though we may seek for legal Reparation from the injurious Person, yet we are so far to forgive, as not to seek it with spite, and rigour, and malice, and hatred, and with de∣signs of gratifying our revengeful Humour. But still to carry a treatable and friendly, a Christian and charitable Disposition toward the Person: And to be ready to make satisfaction to, and to seek a reconciliation with them, whom we have injured.

In giving to them of need; and in this holy Sa∣crament never to appear before the Lord empty. In short, to be charitably inclined to all Men, not only our Friends, but even our bitterest Enemies; and not to be hindred from it by the difficulty of the Duty, considering the Example of our Master, and the Crown before us.

(5.) Touching our Thankfulness and Devotion. That is, to come to these holy Mysteries, with a thankful remembrance of Christ's astonishing and most endearing Love, in dying for us: with a Heart, and Soul, and Mouth full of Thanks, and Praises, and Zeal, and Devotion, Divine Love, and pur∣poses of Obedience; full of the most affectionate

admiration, that our God and Saviour should do so much more for us fallen Men, than he did for the fallen Angels.

As for that unworthiness the Apostle speaks of, in not discerning the Lord's body, that consists in these Four Things.

• (1.) In not discerning it by Faith, from a com∣mon meal, or from common food: Not discerning Christ's body in the consecrated bread, and Christ's blood in the consecrated wine.
• (2.) In not by Faith discerning this holy Sacra∣ment from the Jewish Passover, as some of the half converted Jews did not.
• (3.) In not discerning Christ's body and blood in the consecrated bread and wine, so as to come to it irreverently.
• (4.) Not so to discern Christ's body, as to come to it with a remaining affection to sin: with a known willful sin unrepented of, unresolved against, par∣ticularly hatred and malice.

These are the chief parts of unworthiness.

So that if we examine our selves touching the Five things mentioned, (1.) Repentance, (2.) Faith in the Holy Jesus, (3.) Resolutions of a Christian Life and a new Obedience, (4.) Our Charity, (5.) Our Thankfulness and Devotion; and find them in the Soul, though in lower degrees and measures; yet if we find there withal, desires of having them greater, let us not then fear of eating and drinking our own Damnation, but ever come with a holy, chearful, humble and devout heart to this most heavenly Duty.

Thus have I briefly explained the Nature, and the meaning, and the benefits of the Two Sacraments, which are necessary for all men in general to Salva∣tion: and which our blessed Saviour, a little before

he left this lower World, appointed and ordered to be continued by us in his Church, to the Worlds end; to be dispensed by the Ministers of the Gospel, to all believers, as the ordinary way and means to keep us in Covenant with him, and to convey Grace to his People. Accordingly he has appointed, and set apart a whole Order of Men, in succession down from the Apostles, to administer the Word, and both these Sacraments, to all faithful People, till his second coming to judge the World.

The First of these, I mean Baptism, is the Sacra∣ment by which we are admitted into his Church: the Second of these the Lord's Supper, is the Sacrament by which we solemnly and thankfully own our having been so.

The First of these is the Sacrament by which we are admitted to the Favour of our God and Saviour; the Second, is that Sacrament by which we are to continue our selves in that Favour.

Again, The First of these is the Sacrament by which we are admitted and received into the Cove∣nant of Grace, before we knew it; the Second of these is the Sacrament by which we renew and confirm this gracious Covenant with our God and Saviour.

The First of these the Sacrament by which we have a Title given us to a Kingdom of Glory; the Second is the Sacrament to which God mercifully invites us to ratifie, confirm and renew that Title of ours to a Crown of Life.

The First of these the Sacrament by which we are new-born to Righteousness; the Second of them is the Sacrament by which we are nourished up in it.

The First of these the Sacrament by which we are made Christians, or Disciples of the Holy Jesus; the other, the Sacrament by which we solemnly de∣clare and own our selves to be so.

The First of these the Sacrament by which we be∣gin our journey for Heaven and Immortality; the Second of them the Sacrament by which we continue it onward to the end of our days.

To conclude, seeing the first Sacrament, that of Baptism, was administred to us in our Infancy, be∣fore we knew it; and we are now come to the know∣ledge of it, far be it from us to withdraw our selves from the other Sacrament of our Lord's Supper, lest we be found in any degrees to have renounced or dis∣pised our Baptism; or to have renounced or neglected the Communion of Saints. But as we happily begun for Heaven and Immortality, by the Waters of Re∣generation, so let us by our constant preparation, to receive the blood of the Covenant, and to attend on these holy Mysteries, keep pace with our Lord to the end of this our Pilgrimage here, till we come to meet him in his Kingdom.

And seeing in our Baptism, when we were admitted into Covenant with God, we promised on our part Faith, Repentance, and a sincere Obedience to him; but by reason of our Infirmities in this imperfect State, we have too frequently broken our Conditi∣ons of it; Oh let us ever take all advantages and op∣portunities of renewing it with our God again in the Sacrament of our Lord's Supper: still labouring to grow from Grace to Grace, till all shall end in Glory.

And may we be so constant in our devout Atten∣dances on this Ordinance; so pant, and sigh, and languish after the divine Grace and Favour, by our frequenting it, that as the Sacrament of Baptism was one of the First Blessings we received in this World, so the Sacrament of the Lord's Supper may be one of the Last. Amen.

Notes

• * 1.1

  Duties com∣manded.
• * 1.2

  Sins forbidden.
• * 1.3

  Sins forbidden.
• * 1.4

  Duties com∣manded.
• * 1.5

  Sins forbidden.
• * 1.6

  Duties com∣manded.
• * 1.7

  Duties com∣manded.
• * 1.8

  Sins for∣bidden.
• * 1.9

  Duties com∣manded.
• * 1.10

  Sins for∣bidden.
• * 1.11

  Sins for∣bidden.
• * 1.12

  Duties com∣manded.
• * 1.13

  Duties com∣manded.
• * 1.14

  Duties com∣manded.
• * 1.15

  Sins forbidden.
• * 1.16

  Duties com∣manded.
• * 1.17

  Sins forbidden.
• * 1.18

  Sins forbidden.
• * 1.19

  Duties com∣manded.
• * 1.20

  See Walker's Mo∣dest Plea for In∣fants Baptism cap. 30. §. 15.