A practical and short exposition of the catechism of the Church of England by way of question and answer. Wherein the divine authority and reasonableness of every question and answer, every doctrin and practice in it recommended, are evidenced and improved against most contemners of it and dissenters from it. With that moderation and plainness that it may engage all to adhere to, and especially may instruct children in the true Protestant religion of the Church of England. Humbly offered for the good of schools and youth. By Nathanael Taylor, M.A.

SECT. IV. (Book 4)

Q. IS Man able to fulfil the Law of God?

A. No, not without Gods Grace assisting him. * 1.1 1. Because since Adams Fall all Men have their Souls and Bodies de∣praved. 2. They have an averseness from

all good, and a proneness to all evil. 3. Have a corrupt Heart ready to betray them to the least Temptation. 4. Have Enemies to Engage with, too Powerful and Mighty therein. 5. * 1.2 The Nature of the Duties are Spiritual, and require more than a Natural Power to perform them.

Q. By what means may Man gain assistance from God to do his Will?

A. By diligent Faithful Prayer, which through Christ is prevalent, 1. To pro∣tect from all Troubles Temporal, Spiritual, * 1.3 Eternal. 2. To supply all wants of all good.

Q. What is the Rule for Prayer?

A. That which was made by our Lord and Saviour, and by him recommended to his Disciples and us.

Q. Rehearse the Lords Prayer.

A. Our Father, which art in Heaven, Hallowed be thy Name. * 1.4 Thy Kingdom come. Thy Will be done in Earth as it is in Heaven. Give us this day our daily Bread, and forgive us our Trespaises, as we forgive them that Trespass against us. And lead us not into Temptation, but deliver us from Evil. For thine is the Kingdom, and the Power, and the Glory for ever and ever. Amen.

Q. Is this a prescribed Form?

A. 1. We may use it so, Christs words being, * 1.5 When ye Pray, say, Our Father, &c. 2. We ought to Conform all our Prayers to it. When ye Pray say after this man∣ner.

Q. Are Forms of Prayer Lawful?

A. Yes. 1. Christ gives a Plea for it in the Lords Prayer. 2. Unity of Petitions in a Congregation pleads for it. 3. If every one was left to his particular Addresses it would tend to Confusion in a Congrega∣tion. 4. It is a great help to weak Chri∣stians, who hereby are instructed what to Pray. 5. It may be better accompanied with Zeal than other Prayers, because its Petitions are known by the Praying Per∣son, and may be suited with Affection. 6. Men are more confined to the conceived Prayer, or extempore Prayer of any Per∣son than to a Form of Prayer, because in a Form they know what will be Prayed for, and what Petitions will be used, and so know how to suit them, and what to say Amen to, when as in a conceived or extempore Prayer, the hearer knows not what to say Amen to, till the Petition be expressed, which probably may then be so erroneous or Blasphemous, as it ought not to be joyned with.

Q. What are the parts of this Prayer?

A. Three. 1. A Preface. 2. Its Peti∣tions. 3. Its Conclusion.

Q. Which is its Preface?

A. Our Father, which art in Hea∣ven.

Q. What is here Observable?

A. 1. That God alone is the Object of our Prayer, who is here set out to us by what may encourage our Address as a Fa∣ther, who is willing, and as one Almighty in Heaven able to help us. 2. That the Persons Praying should be Publick Spirited, not Praying solely for themselves, but also for others: It is not My, but Our Fa∣ther.

Q. Why is God only to be Prayed to?

A. 1. He only hears our Prayers. 2. Is only to be believed in. 3. He is only Om∣nipresent where ever we Pray. 4. * 1.6 He is only Omniscient to know our wants, and our sincerity. 5. He is only Omnipotent to grant all our desires. 6. Prayer is part of a Divine Worship, not to be given to any Creature. 7. * 1.7 To Pray to any Saint or Angel, supposeth them to be Omnipre∣sent, Omniscient, and Omnipotent, and so makes them Gods. 8. God is ever ready to hear us, and our Saviour ever ready to intercede for us, Heb. 7.25. 9. We know not who are Saints, and what their State and Condition is. 10. We need not Me∣diators

to God as we do here to Princes, * 1.8 God and Christ invite us to come. 11. Prayer to Saints was an Error of Celsus, and de∣rided by Heathens.

Q. What Encouragements doth Gods being our Father, give us to Pray?

A. 1. It assures us that God is willing to help and supply us. 2. That as Children we may safely go to God our Father for Supplies. * 1.9 3. It is a great Comfort against the Infirmities attending our best Duties, that we Pray not to a Critical Observer of our Words, who may mark what is done amiss, but to a Merciful Father, who kindly accepts of his Childrens Endeavours.

Q. What doth Gods being in Heaven de∣note?

A. 1. His Power. 2. His Majesty.

Q. Why is Gods Power considerable in our Prayers?

A. 1. Because we cannot ask more than God can give us, Natural Parents may be willing, but cannot often help their Children. But our Father both will and can. * 1.10 2. To teach us if we have not what we desire, it is not for want of Power in God, but either, 1. Because we sinned in asking what was sinful. Or, 2. What was not convenient. Or, 3. We desired it for bad ends. Or, 4. To try our Affections in Prayer. Or, 5. To re-mind us of our

often denying Gods calls to Holiness.

Q. What doth Gods Majesty in Heaven teach us?

A. 1. The Glory of our Father, A God in Heaven. 2. His Condescension in ad∣mitting us on Earth, to have a Commu∣nion with him. 3. The great Priviledges Prayer admits us to, which is to speak to the great God, and is the greatest Honour Creatures can enjoy. 4. * 1.11 The great Honour of Christians who are Children of such a Father. 5. To have a due Reverence for God, and to be Humble in Prayer. 6. To come with suitable Affections, Love to God, and desire for what we pray. 7. * 1.12 Earnest∣ness in Prayer, God loves Importunity, and useth much to us.

Q. What learn you from the Persons Pray∣ing, expressed in the Plural Number, Our Father?

A. 1. That there is a Communion of Saints one Praying, for another. 2. That we, as of that Number, ought to Pray for others as well as our selves.

Q. Are we Obliged to Pray one for ano∣ther?

A. 1. Precepts to it enforce it. 2. The Practice of Christ and his Apostles invite to it. 3. Others Pray for you. 4. Sin equally damning to all. 5. All want Pardon and Grace. 6. All have the same Enemies

without, and the same Corruptions with∣in. 7. All have the same God to hear, the same Christ to intercede for them, and the same Holy Ghost to assist them, and the same Promises to encourage them. 8. This is an Act of Love, which the poorest may shew each other in.

Q. How many Petitions are there in the Lords Prayer?

A. Six. The three first respecting chiefly Gods Glory. The three last our Good especially.

Q. What is the first Petition?

A. Hallowed be thy Name.

Q. What is meant by Name here?

A. Gods Name, Titles, Attributes, and Ordinances, any thing whereby he is pleased to make known himself to us.

Q. What is meant by its being Hal∣lowed?

A. 1. Our having a suitable Esteem and Reverence for them. 2. A speaking Ho∣nourably and Reverently of them. 3. A Vindicating them, and an endeavouring they may be Hallowed by others also.

Q. What then do we Pray for in this Pe∣tition?

A. * 1.13 That our Lord God, our Heavenly Father would send his Grace unto me, and unto all People, that we may duly esteem of, speak of, and Act suitably to those ways

whereby God is pleased to make known himself to us by. And thus, what God Com∣mands in the Third Command, we Pray we may be enabled to perform in this Petition.

Q. What is the Second Petition?

A. Thy Kingdom come.

Q. What is desired herein?

A. That Gods two-fold Kingdom of Grace in this, and Glory in another World may hasten as to us; * 1.14 and it implies these requests. 1. That God would be pleased in order to the bringing Jew and Gentile, * 1.15 all the World to his Kingdom of Grace, to make known the Gospel and means of Grace in all Parts, and to make them Ef∣ficacious, or else by some other dispensation to bring them to the true and saving know∣ledge of himself and his Christ. 2. I here Pray, that I and all who enjoy Gods Or∣dinances may by Gods Spirit be Converted and Translated into his Kingdom. 3. That I and all his People may willingly Obey and Serve him as our King. 4. That his Kingdom of Glory may hasten, * 1.16 when all his and our Enemies shall be destroyed, our Sins, and Troubles have a Period, and our Souls and Bodies be Glorified.

Q. What then is the Sum of this Petition?

A. 1. I Pray, that the God of all Grace would by his Spirit and Word, or by other means Convert me and all his People, and

as our King would subdue in us all his and our Souls Enemies, our sinful Lusts, and enable us to pay him all due Obedience, and so prepare us all to meet him as King of Glory, which Kingdom of Glory I de∣sire may hasten to end Gods dishonour, sinners impiety, the Godly's Troubles, and that God may be for ever Glorified in the Eternal Hallelujahs of his People.

Q. What is the Third Petition?

A. Thy will be done in Earth, as it is in Heaven.

Q. What is herein Considerable?

A. The Matter and Manner of the Petition.

Q. What is the Matter or Thing Prayed for?

A. 1. An Obedience to Gods will, that we may Serve and Obey him as we ought. 2. A submissive Contentedness under all Corrections and Dispensations of Poverty, Affliction, Persecution. We Pray his Will may be done, and ought not to murmure when it is done, though it please us not, as in Trou∣bles, Afflictions, and Persecutions.

Q. What is the manner after which we Pray Gods Will may be done?

A. That it may be done on Earth as i•• is in Heaven.

Q. What doth that teach us?

A. 1. We Pray, it may be Obeyed by all. All in Heaven serve him. 2. That we might serve God not only so Univer∣sally,

but as sincerely, though it cannot be with that Perfection.

Q. What then is here Prayed for?

A. That the God our Father, King of Grace and Glory would so guide the Thoughts, Words, Actions of me and all others through the whole Earth, that we may all without Hypocrisie serve him in Soul and Body, and quietly rest contented in that state the All-wise God our Father hath placed us in.

Q. What is the First Petition concerning our selves especially, which is the Fourth in the Prayer?

A. Give us this Day our daily Bread.

Q. What is meant by Bread?

A. 1. Christ Jesus the Bread of Life. 2. Gods Word and Ordinances the Food of our Souls. 3. All Necessaries for our Comfortable Subsistence respecting our out∣ward State, Life, Health, Food and Rai∣ment convenient for us.

Q. Why do we Pray for Daily Bread?

A. 1. * 1.17 To teach us we cannot subsist one day without Gods Blessings. 2. To re-mind us of our daily dependance on God; so that we should not account what we enjoy (*) 1.18 our gettings, but Gods Blessings. 3. To Oblige us to Pray daily, if Blessings be worth having, they are worth our asking for.

4. * 1.19 To disswade from an Anxious Care∣fulness for many days or a long time, we know not what a day may bring forth, and God is every day ready to grant what we every day want and pray for.

Q. Why are our Enjoyments asked as an Alms from God?

A. 1. To Humble us (who are apt to be Proud) by shewing us to be Beggars. 2. To teach us we deserve nothing at Gods hand, what we have God gives. 3. To engage our importunity in Prayer as Beg∣gars, who knowing their wants, will scarce receive a denial where they know their wants may be supplyed.

Q. What then is the Sum of this Petition?

A. I Pray that God would be pleased to send to me and to all People those things which be necessary both for their Souls and Bodies: And we and all his People own∣ing our dependance on him, may daily seek our Relief from him.

Q. Which is the Fifth Petition, The Second concerning our selves?

A. Forgive us our Trespasses, as we forgive them that Trespass against us.

Q. Why are Sins in some places called Debts?

A. 1. Because our Obedience is due to God, and not being paid, we are Debtors to God. 2. We Sinners as Debtors are

exposed to the Censure of Gods Law.

Q. What is the importance of this Peti∣tion?

A. 1. An acknowledgment that we sin daily, and daily need ask Gods Pardon. 2. A begging of God to Pardon us. 3. A desiring God to Pardon our Offenders. 4. A desire to be forgiven by God, as we forgive those who Offend us.

Q. Doth not this lay a great Engagement on Christians to forgive each other?

A. Yes. 1. * 1.20 None can Offend us so much as our sins have Offended God. 2. If we forgive our Brothers small Offences, God will forgive our greater. 3. Unless we forgive our Brothers faults, God will not Pardon our Crimes. 4. He who Prays and forgives not his Brother, calls for a Curse on himself, and desires he might not be forgiven his sins.

Q. Are we bound to Pray for Pardon of sins daily?

A. 1. Yes: Scriptures witness none are without sin. 2. It is confessed by all our Mouths that we are sinners. * 1.21 And have gone astray like lost Sheep. 3. Our very Prayers are sinful; we are too cold in our greatest heat, and our thoughts wander in our nearest Addresses to God. 4. Sin if not Pardoned is Damning. 5. We cannot expect a Pardon unless we Pray for it.

Q. What is the Sum of this Petition?

A. That the God of all Mercies would through the Merits and Mediation of Je∣sus Christ, through whom he is my Father, forgive me my sins when ever Acted, and however aggravated; and that he would encline my Heart to a free pardoning and forgiveness of those who Offend me.

Q. What is the Sixth Petition, the last and third concerning us?

A. Lead us not into Temptation, but deliver us from Evil.

Q. What is meant by Temptation?

A. 1. Temptation by Satan to any sin. 2. * 1.22 Temptation from God as Tryals of our Graces.

Q. What is meant by Gods leading us into Temptation?

A. 1. By permitting what he may be pleased to hinder, Satans tempting. 2. To leave us in the Temptation, so as to sin; or under Affliction, so that we sin against him.

Q. What then is Prayed for here in this part of the Petition?

A. 1. That Almighty God our Father would preserve us and all his People from our Ghostly Enemies as far as he seeth good for us, and that however God please to suffer us to be Tempted, * 1.23 that he would be pleased to preserve us from sinning by

yielding to the Temptation, and would give us his Grace which may enable us to put Satan to flight, and may deliver us from the Temptation. 2. * 1.24 That in all Afflictions from his Hand, or for his Cause and Sake, he would not leave us to our selves, but that he would Mercifully support us under them, and in his due time deliver us out of them.

Q. What is the other part of the Petition?

A. Deliver us from Evil.

Q. What is the Evil here prayed to be de∣livered from?

A. 1. The Evil one Satan, as Tempter and Accuser, who is the Author of all Evil. 2. The evil of Sin, and its Con∣sequents, Damnation. 3. The evil of Af∣flictions so far as God seeth good for us.

Q. The Preface and Petitions of the Lords Prayer being considered, what remains?

A. The Conclusion, in these words, For thine is the Kingdom, the Power, and the Glory, for ever and ever. Amen.

Q. Is this a part of the Prayer?

A. 1. * 1.25 One Evangelist Records it so from our Saviours Mouth. 2. It may fitly be added to denote Gods ability to help us, and to evidence our Faith that he can grant our desires.

Q. What is meant by Thine is the King∣dom?

A. 1. An ascribing all Soveraignty over us to him, who as he may, so he can in∣troduce his Kingdom into our Hearts, and engage us as his Servants to Obey him. 2. It is acknowledgment of our being his Subjects, and a Resigning our selves to the Obedience of him.

Q. What is meant by thine is the Power?

A. That we believe God is able to grant the supplies we desire, and to Protect us from the dangers from which we pray to be delivered.

Q. What is meant by thine is the Glory?

A. 1. An ascribing all Honour and Glory to him of all the Gifts, Graces, Deliverances, Blessings we enjoy, and do daily receive. 2. A belief that since the Glory we desire hereafter, is his, we need the less doubt our desires after it shall be granted, and we with our Father of Mercies and God of Glory be Happy.

Q. What is meant by that Eternity ascri∣bed to God in the Words, For ever and ever?

A. 1. That God is, what he was and will be, * 1.26 what he is, for ever, without any variableness or shadow of changing. 2. That all Kingdoms, Power, Glory, that all Creatures have, do, or shall enjoy, are

derived from him, centred in him, and are to be ascribed to him. 3. * 1.27 That at all times in every Age we have encourage∣ment to Pray, he continues for ever. A God who hath Kingdom, Power, Glory.

Q. What is meant by the word Amen?

A. It is either, 1. An assent that I be∣lieve these things to be so. Or, 2. A earnest desire they may be so: Wherefore I say Amen, So be it.

Q. Is this a Perfect Pattern or Form of Prayer?

A. Yes. 1. * 1.28 Christ our Saviour its Au∣thor prescribes it as such. 2. It contains all Honour due to God, and Petitions for all good to us. 3. It contains all parts of Prayer, as Confession of Sins, begging Par∣don for Sin, and deliverance from Evil. Petition for all good, Intercession for others in all its Petitions. Gives us, and forgives us. And Thanksgiving in its Conclusion, ascribing all Honour, &c. to God.

Q. What are the Properties of a Christian Prayer?

A. 1. To pray for Spiritual and Eternal Mercies chiefly, and for good ends. 2. To pray for Temporal Blessings with submis∣sion to Gods will. 3. They must be fer∣vent, not idle. 2. With Humility. God is Holy, we Sinners. 3. In Faith, he is able and willing to grant our desires. 4. Sin∣cerely

without Hypocrisie. * 1.29 5. In Love to our Brethren. 6. Importunate and con∣stant without fainting.

Q. What are the kinds of Prayer?

A. Private in our Closets or Families, or Publick in the Church.

Q. What Reasons are there for Private Prayer?

A. 1. Christs frequent Example. 2. We have private sins, which we are ashamed par∣ticularly to Confess in publick, and private wants which we are unwilling to discover, both which we may in private make known to God without upbraiding. 3. Its neglect is a sign of Spiritual danger and death. * 1.30 4. Its Practice a sign of a Christian. The Natural Child, if active, crys, and the Child of God Prays, Acts 9.11. 1 Cor. 1.1.5. This will Evidence our sincerity, Pub∣lick Prayers may be to gain Opinion of Holiness to us, or Applause of others. Pri∣vate will manifest our uprightness. 6. God takes Cognizance of them, and will hear them, and grant their Petitions.

Q. Why ought we to Pray with our Fami∣lies?

A. 1. Our Children have God for their Father, and our Servants have him for their Master, and both are bound to Serve him. 2. Christ and his Family, his Apostles, often Prayed together. 3. Our Family hath the

same Enemies to be delivered from, need the same Pardon, the like Blessings, and are in equal danger with our selves, and have the same Promises of and Right to Blessings as we. 4. Else we cannot expect a Blessing on the Labours of our Family. 5. We meet together in all Natural Actions, as eating, drinking, sleeping, let us pray together. 6. We work together in all Worldly Employs, let us pray together for a better World. 7. Yea, we sin to∣gether too often, let us pray together for Pardon. Then, 8. The threats against Prayerless Families may awaken to it. * 1.31 9. The sad Appearance such may expect to have at the Throne of Gods Justice who never or seldom meet together before God at the Foot-stool of his Mercy-Seat by Prayer. 10. The great Advantages that Family Prayer hath attending it.

Q. What Reasons are there for more Pub∣lick Prayers, as in a Church or Congrega∣tion?

A. 1. Hereby God is more Glorified, every one and all of them owning their dependance on him, and expectance of Mercies from him. 2. * 1.32 Publick wants in the Nation, or Publick Calamities on it call for Publick Prayers to remove the one, and to gain supplies for the other. 3. We all add to the sins of the Nation where we

Live, * 1.33 and should all joyn in Prayers for its Pardon; and as we all partake of Pub∣lick Mercies, so we should every one re∣turn Thanks. 4. Publick Prayers are most prevalent. 5. It is the Practice of all Na∣tious to invocate or pray to God, especially in their Adversity, however God is slighted by them in Prosperity.

Q. What is yet remaining of the Cate∣chism?

A. The Doctrine of Sacraments.

Q. Why is that considered in the Cate∣chism?

A. 1. It is a great part of Religion. 2. That we might not only be acquainted with our Duty to God, but also of what we receive from God. 3. That the Ca∣techism might be a compleat Compendium of Divinity.

Q. How many Sacraments hath Christ Or∣dained in his Church?

A. Two only as generally necessary to Salvation, that is to say, Baptism and the Supper of the Lord.

Q. Why is there but two Sacraments?

A. 1. To Correspond with the two un∣der the Law, Circumcision and the Pass∣over. 2. The other pretended Sacraments are not so properly, nor as such are they appointed by Gods Word.

Q. How are these Sacraments said to be absolutely necessary to Salvation?

A. 1. * 1.34 They are not so absolutely neces∣sary, as that Persons not receiving them (where through Persecution they cannot, or where they being not rightly admini∣stred, they dare not receive them) shall fail of Salvation; God dispensed with the Israelites breach of Circumcision in the Wilderness, * 1.35 though it was strictly Com∣manded. 2. They are necessary as means to be used, being Seals of the Covenant of Grace, applying Gods Grace to every one receiving them aright. 3. They are thus far absolutely necessary in an Established Church, that they who slight them, of wilfully neglect their receiving them, * 1.36 may dread their being cut off from Gods Peo∣ple.

Q. What mean you by this word Sacra∣ment?

A. I mean an outward and visible sign of an inward and Spiritual Grace given unto us, Ordained by Christ himself, as a means whereby we receive the same and as a Pledge to assure us thereof.

Q. What is included in this Answer?

A. * 1.37 1. That in a Sacrament there must be an outward sign visible, subject to our Senses, and so Absolution and Confession must fall and be no Sacraments. 2. This outward sign must be signifying of an in∣ward and Spiritual Grace. Thus Matri∣mony is no Sacrament, it is common to Infidels, and by our Adversaries is forbid∣den to their Priests, which if a Sacrament is very absurd. 3. To make a Sacrament there must be also a giving and ordaining the outward sign by Christ himself, and thus extream Unction and Confirmation are no Sacraments. 4. It must be a suita∣ble means to convey the inward Grace and Pardon, and so Sacraments must not only be signs of, but means and instruments to convey. And thus Orders no Sacrament, for it hath no outward sign prescribed by Christ, nor promise of Pardon made to it. 5. It must be as a Seal and Pledge to as∣sure us of that inward Grace. Thus those Popish Sacraments which have no Autho∣rity of Christ Ordaining them, no visible sign representing, nor any promise of Grace made to them cannot be Seals of Grace and Pardon to us. * 1.38 And so according to the definition of a Sacrament, they must fall. Nor can we suppose that Christ did Or∣dain one Sacrament only for the L••aity, as Matrimony. A Second for the Clergy, as

Orders. A Third for the Catechised only, as Confirmation. A Fourth only for the Sick, as extream Ʋnction. And a Fifth only for the Lapsed, as Penance. * 1.39 These are without ground from Scriptures, Ancient Creed, Coun∣cil, Fathers, and were first devised by Peter Lombard, first Decreed by Pope Eugenius the Fourth, first Confirmed in the Provincial Council of Senes, and after in the Council of Trent.

Q. Whence is the name of Sacrament bor∣rowed?

A. 1. Some say it is brought into this Sacred use from an use among the Romans, who called that Oath Sacramentum, * 1.40 which each Souldier took to be true to his Gene∣ral, and to live and dye with him; and it may well represent the Engagement we take on us in the Sacraments, to be Christs Faithful and Constant Souldiers and Ser∣vants to our Lives end. 2. Others say, the word Sacrament is used to denote how the Ordinances should be received, Sacra mente, with an Holy mind.

Q. How many parts are there in a Sa∣crament?

A. Two: * 1.41 The outward and visible sign and the inward and visible Grace. By the sign God condescends to make known to us by things we can understand, what through our Ignorance we cannot apprehend.

Q. What is the outward visible sign, or Form in Baptism?

A. Water, wherein the Person is Bap∣tized in the Name of the Father, Son, and Holy Ghost.

Q. What is here Observable?

A. 1. The Element and outward sign by which Baptism is Administred, * 1.42 Water. 2. The Subject of Baptism in the Word Person, which denotes either those adult Persons, who being newly Converted from Heathenism or Judaism, or those who have been brought up by Parents of the Chri∣stian Profession unbaptized, or else the Children of the Professors of Christianity with our selves. 3. Here is the manner of performing it, in the word Baptize, which admits of either dipping or sprinkling, and our Church allows either. Nor can the Anabaptists (who call for express Texts from us) give us one for their dipping. 4. * 1.43 Here is the Form or Baptism, in the Name of the Father, Son, and Holy Ghost, according to Christs Commission, Mat. 28.19. And here the Anabaptists are to blame, in granting a permission to their Party to be Baptized in the Name of Christ alone.

Q. What is the inward and Spiritual Grace?

A. A Death unto Sin, and a new Birth unto Righteousness; for being

by Nature Born in Sin, and the Chil∣dren of Wrath, we are hereby made the Children of Grace.

Q. What is Considerable in this Answer?

A. 1. * 1.44 Here is a Death unto Sin signified by our being Buried with Christ in Baptism, Water being therein poured on us, as Dust is on our Bodies when Buried; and this teacheth us to put off the Old Man, the Body of Sin. 2. Here is in Baptism re∣presented our filthiness by sin, * 1.45 we need washing from its filth, and a Pardon of its guilt, being by Nature defiled Creatures, and Children of wrath. 3. Here are the Priviledges the Christian enjoys by Bap∣tism. Of a Sinner he is cleansed, and of a Child of Wrath made a Child of Grace. 4. Here is that effect Baptism should have on us, it should make us not to sin, but to dye to it, and as Children of Grace to live to Christ the Life of Righteousness.

Q. What is required of Persons to be B••p∣tized?

A. Repentance, whereby they for∣sake Sin; and Faith, whereby they Believe the Promises of God made to them in that Sacrament.

Q. What is Considerable in this Answer?

A. 1. That in the first Planting of the Gospel and Practice of Baptism when the World wa•• either Jews or Gentiles, with∣out

Faith in Christ; it was necessary Re∣pentance should be acted for their past sins, and a Faith in Christ professed by the Con∣verts, before they were by Baptism received as visible Members of Christs Church. * 1.46 And so it is our Churches Practice towards any Converted from Judaism or Gentilism, or brought up by their Parents unbaptized. That such should give an Account of their Faith before they be Baptized. 2. That the Chil∣dren of Pagans and Jews Converted, and the Children of Professing Christians may be Baptized as well as the Child with the Proselyted Parent under the Law was Cir∣cumcised. Yea, the Children of Pagans or Jews brought by C••ristians, who as Spiritual Parents to them will engage their Endeavours to bring up those Children in the Fear of God, and Practice of Christianity, may doubtless be Baptized and received into Christs Church.

Q. Why are Infants Baptized, when by Reason of their tender Age they cannot per∣form them, that is, cannot act Faith and Re∣pentance?

A. They Promise them both by their Sureties, which when they come to Age themselves, they are hound to perform.

Q. What Reasons are there given for In∣fant Baptism?

A. 1. * 1.47 They have in and by their Sure∣ties or God-fathers and God-mothers pro∣mised the performance of them both, and that Lawfully. 2. They are Obliged to perform that promise when they grow up.

Q. What other Reasons have you for In∣fant Baptism?

A. 1. * 1.48 In the first Ordaining of Circum∣cision, Old Abraham, the Youth Ishmael, and Child Isaac were Circumcised, and af∣ter that, all the Children of the Proselytes together with their Parents. And so in the Institution of Baptism the Aged and adult Converts were Baptized, and then their Children, and the Children of all who are Converted to the Christian Faith have the same Right to Baptism, Gen. 17. Acts 2.39. 1 Cor. 7.14. 2. Our Priviledges since Christ are as great as the Jews had before Christ. 3. Their Children were Circumcised, and ours are as capable of Baptism as theirs were of Circumcision. 4. That Covenant of which Circumcision was a Seal, was a Co∣venant of Grace through Christ not yet repealed: And in that Covenant Children had a Right to be engaged, * 1.49 and God calls them to enter into Covenant with him. Nor is there any Syllable against their being in Covenant with God through Christ in all the New Testament. They then are

still in it, and have Right to the Seal of it, which now is Baptism. 5. They have an express Right to the Promises of this Covenant, Acts 2.39. 6. They are Mem∣bers of Christ, * 1.50 Disciples of Christ, and Heirs of the Kingdom of Heaven through Christ, and so have Right to the Blessings of the Covenant, and therefore cannot reasonably be denyed the Seal of it. And if it be said that the words (of such) refer to Persons who are like them in Innocency, &c. It may be Answered, That, 1. [Of such] must respect the Persons of Children, * 1.51 who are by our Adversaries generally granted to be Heirs of Eternal Glory. 2. If God will give a Kingdom to them who are like Children, much more to Children whom they are like. * 1.52 7. They are iucluded in the Commission of Christ for Baptism, Mat. 28.19. They are part of all Nations. And as the Jews taught the Gentiles, and on their Confession of their Faith, received them by Circumci∣sion. So Christ the Messias to the Jews, as well as Light to the Gentiles, Orders his Disciples to Disciple all Nations by Preach∣ing the Gospel to them, Mark 16.16. and by Baptizing them who were Converted, to manitest their receiving to be Christs Di∣sciples. And as the Jews taught the Cir∣cumcised Pro••clvies father in their Law, so Christ orders the Discipled and Baptized

Convert to be further taught in his Gospel. The Jews first taught the Gentile Parent, and then Circumcised him and his Children, but then the Children were first Circumcised and then taught; and thus the Apostles taught the Aged, and then Baptized them and their Housholds forthwith, * 1.53 where is no mention of any ones confessing that Faith the Apostles taught, or of their Teaching any but the Jaylor, Lydia, and the Master or Mistress of that Family. 8. * 1.54 Christ calls Children to come unto him, which word is as it were to become Christs Proselyte: Now, no way can Children come to Christ visibly but by Baptism. 9. It is more safe to admit a Child to Baptism whom God accounts ca∣pable of engaging in Covenant with him, and whom Christ owns as his Disciple, and which cannot deceive us than to Baptize an adult Person, who for sinister ends may make a great Profession, and yet deceive us. And if the judgment of Charity must be allowed, then we have no Reason to think hardly on Children, to whom God and Christ makes such Promises. 10. They may have Faith in Seed and Habit as they have Reason. * 1.55 And Christ accounts them as Believers, several have been Sanctified from the Womb, and those whom they deny Baptism to may have received the Holy Ghost, and how dare Man make

himself Judge of these things? * 1.56 And for those Children which Christ calls Believers, they in that place, and in its parallel places are expressed in all Tongues to be such Children, little Children, Infants, as could not come, but were brought to Christ, and such as Christ took up in his Arms. 11. Con∣firmation and Laying on of Hands in the Order of Ordinances presupposeth Bap∣tism, * 1.57 and by our Adversaries is Practised after it. And yet Christ laid his Hands on Children and Blessed them, and was very angry with those who would have hindred their coming. It seems to be between Christ and his Apostles as between greater and infe∣riour Ministers. * 1.58 Christ Baptized none, but his Apostles Baptized, and he Consirmed. 12. It was the constant Practice of the Church of Christ in all Ages. * 1.59 13. Christ mentions it not in the New Testament because it was so fully known in the Old, that Children were within the Covenant, and admitted to the Seal of it. That Baptizing them is not a receiving them as Foreigners into the Church of Christ, but a more Solemn ma∣nifesting them to be so, and a witnessing they are Members of Christ who belonged to the Body of his Church before, Ephes. 2.12, 13. H••l. 8.6. There needed no new Com∣mand to promote an old Pract••••e, which unless cont••••ued, I see no great inducement can be

offered to perswade a Jew to become Christian. * 1.60 None of their Priviledges are infringed, but ours enlarged; the Covenant is unrepealed, and Baptism larger than Circumcision, as in∣cluding Females as well as Males, as capable Subjects of it. 14. The Error of the Ana∣baptists hath these ill consequences. 1. It throws all the World into Heathenism again. 2. Makes a Church ever gather∣ing, never gathered. 3. * 1.61 Makes Children of Turks and Jews equally happy as ours. 4. States our Children in the visible Syna∣gogue of Satan by excluding them the vi∣sible Church of Christ. 5. Gives Parents small hopes of their Salvation by disown∣ing them for Members of Christs Church, * 1.62 and not esteeming them Believers. 6. It may expose to the breach of the sixth and seventh Commandments.

Q. Why was the Sacrament of the Lords Supper Ordained?

A. For the continual Remembrance and the Sacrifice of the Death of Christ, and the Ben••sits we receive thereby.

Q. What things are Considerable in this Answer?

A. 1. That Christ Offered himself a Sa∣crifice to God for Mans sins, Heb. 5. and 9 Chap. 2. By the Death and Sacrifice of Christ we receive great Benefits. 1. Par∣don of Sin. 2. Peace with God. 3. A∣doption.

4. Gift of Holy Ghost. 5. Gra∣ces. 6. Glory. 3. That these Benefits and this Death of Christ ought to be re∣membred. * 1.63

Q. How is the Sacrament a Commemora∣tion of Christs Death?

A. 1. The Bread and Wine set apart for the Use of the Sacrament denotes Christs separation for the Work of our Redemp∣tion, the Breads breaking, Christs Cruci∣fying; its eating, our receiving Christ, and our Union with him. 2. The Wine shews Christs Blood distinct from his Body, as shed for us. The pouring out the Wine shews the shedding his Blood, and our drinking it, our applying Christs Blood to cleanse us from sin.

Q. Why is Christs Death called a Sacri∣fice?

A. 1. It was Typified by all the Sacri∣fices under the Law. 2. Christ Offered himself a Sacrifice for us.

Q. Why is it not yet counted a Sacrifice?

A. 1. Christ is not again Offered. 2. Christ is not ours, nor in our power to Offer. 3. * 1.64 His Offering himself once for all is suf∣ficient.

Q. What are the outward parts of the Lords Supper?

A. Bread and Wine, which the Lord hath Commanded to be Received.

Q. Is not the Bread in the Sacrament turned into Christs Body after the words of Consecration, since Christ said, This is my Body?

A. No. 1. * 1.65 Sacraments are spoken in a Figurative sense. Circumcision is called the Covenant, and the Paschal Lamb the Pass∣over, which were but signs of the Cove∣nant: And so this is my Body, signifieth this is the sign of my Body; and our Ad∣versaries grant a Figurative Speech in the use of the Cup, where it is said, This Cup is the New Testament in my Blood, of which the Blood of Christ signified by the Wine was a Seal. 2. Transubstantiation against all our Senses. We see, feel, smell, taste Bread. 3. Then is there no Sacrament be∣cause the Sign is destroyed. 4. Its Institu∣tion i•• in Remembrance of Christ, which implies his Absence. 5. It destroys Christs Humanity, which cannot be in many places at once. 6. It exposeth Christs Body to Rude Accidents, our eating him, Mice de∣stroying him, its moulding and corrupting against, Psal. 16.10. 7. Then the Infidels eating the Bread shall be saved, for all eat∣ing Christ shall. 8. Their Pleas from John 6. unsound, Christ spoke there Spiritually, nor indeed was the Sacrament then Institu∣ted, but some time after, a little before his Death. 9. Either Christ is in the Sacrament,

or he is not: If in it, they Act horrid things, to tear Christs Body with their Teeth; and if he be not there, they Act gross Ido∣latry in Worshipping a piece of Bread; it is a madness to eat our God, or adore what we eat in the Heathens account. (16) 10. It was Confirmed but in the Year 1215. after Christ.

Q. May not the Cup of Wine be forbid∣den?

A. 1. No. This Error succeeded the for∣mer, * 1.66 for if Christs Body be in the Bread his Blood is there also, and therefore our Adversaries deny the distinct Administra∣tion of it. But, 2. Against the Command and Practice of Christ and his Apostles, 1 Cor. 11.24. Mat. 26. 3. Pope Gelasius De∣creed this Act to be Sacrilegious, and he was as Infallible as his Successors, if one be Infallible for them, another is so against them. 4. No Ancient Council, Father, or Example of Primitive Church was for it, saith the same Gelasius. 5. It was De∣creed about 1415 after Christ in the Council of Constance.

Q. What is the inward part or thing sig∣nified?

A. The Body and Blood of Christ, which are verisy and indeed taken and received of the Faithful in the Lords Supper.

Q What is here Observable?

A. 1. That the Body and Blood of Christ are Offered in the Sacrament to be received by the Communicants. 2. That the true faithful Communicant doth receive them and their Benefits. 3. His receiving them is by Faith, Spiritually applying them to his Soul.

Q. What are the Benefits we are made Partakers of hereby?

A. The strengthening and refreshing of our Souls and Bodies by the Body and Blood of Christ, as our Bodies are by the Bread and Wine.

Q. What is herein Considerable?

A. 1. That as Bread and Wine are great strengtheners and refreshers of our Bodies, so doth Christs Body and Blood with the Benefits thence flowing to the Worthy Re∣ceiver, * 1.67 much strengthen and refresh our Souls in the sense of the Pardon of our sins, of our Peace with God, comforts of the Holy Ghost, Grace against sin, our sense of Gods Love, Union with him, and Right to Glory.

Q. What is required of Persons who come t•• the Lords Supper?

A. To Eramine themselves whether they Repent them truly of their former sins, steadfastly purposing to lead a new Life, have a lively Faith in

Gods Mercy through Christ, with a Thankful Remembrance of Christ's Death, and be in Charity with all Men.

Q. What is Considerable in this Answer?

A. 1. The Duties of a Communicant before he Receives, as, 1. Examination of himself, of his Sins, and truth of Repen∣tance. 2. Repentance of sins past. 3. Re∣solution of Amendment. 2. The Duties of a Communicant at his Receiving. 1. A Lively Faith Acted on Christs Merits, and Gods Love to see him able and willing to save us. 2. True Thankfulness to him who so Loved us. 3. A suitable Remem∣brance of Christ with sorrow for sin, de∣sires after a Living to him, earnest Thirst and Longing after Benefits of his Death. 3. The Duties of a Communicant after Receiving. The Practice of all these Du∣ties in our Lives, in the Practice of our stead∣fast Resolution of Amendment; so that we may not Act the sins again we Repented of, but may daily by Faith so derive Grace from Christ, that we may live the life of Faith in so remembring Christs Death for sin as to dye to sin, and so Thankful for our Redemption, as to live to the Honour of our Redeemer, and as to God, so to Man, to act all duties that Love may oblige us to.

And now the God of all Power and Grace, who brought our Lord Jesus Christ from the Grave, raise us from the Death of Sin to the Life of Righteousness, and so enable us to believe aright, to Obey so sincerely, to Pray so Christianly, and partake of the Sacraments so suitably, that we may be here Christs Faith∣ful Souldiers and Servants, and hereafter his Glorified Saints. Amen.

I now hasten with as much brevity as I can to cite those Heathens Sayings, whereby the several parts in this Treatise referring to the Heathens by a Figure in such a mark () are Answered, and to shew what Morality they enjoyned, the Practice of which must shame the remissness of us Christians.

I have only made references in some, lest the Appendix might exceed its propor∣tion to the Book, but if these serve and please, I may more largely afterwards Treat of them.

(1.) There is a God by the Testimony of the Heathen.

OMnibus innatum est, & in animo quasi insculptum Deos esse — Esse Deos ita perspicuum est ut id qui neget, vix eum sanae mentis existimem. Balbus in Lib. 2. de na∣tura Deorum apud Ciceron. — Qui est tam vecors, qui aut cum suspexerit in Coelum, Deos esse non sentiat? Cicer. Orat. de Aruspic. respons. — Quae est enim Gens? Aut quod genus hominum? Quod non habet, sine doctrina anticipationem quandam Deorum? Epicurus in lib. 1. Ciceron. de natura Deorum — Et Paulo post haec habet; Cum non instituto ali∣cuo, aut more, aut lege, sit opinio constituta: Maneatque ad unum omnium firma consensio, intelligi necesse est esse Deos: quoniam insitas eorum, vel potius innatas cogitationes ha∣••emus. De quo autem omnium Natura con∣sentit; id verum esse necesse est: Esse igitur Deos confitendum est.

Si aliquid est quod Homo efficere non possit, cui id efficit melior est homine, Homo autem haec quae in mundo sunt efficere non potest: Qui potuit igitur praestat homini, Homini autem prae••tare quis possit nisi Deus. Chrysippus apud Ciceron. lib. 3. de Nat. Deor.

In homimbus nulla gens est neque tam im∣mansueta, neque tam fera: quae nen, etiam••••

ignoret qualem habere Deum deceat, tamen habendum sciat. Cicero. lib. 1. de Legibus.

Nulla gens tam fera, nemo omnium tam sit immanis, cujus mentem non imbuerit Deorum opinio: — Omnes esse vim & naturam Di∣vinam arbitrantur, nec vero illud collocutio hominum, aut consensus efficit: non institutis opinio confirmata, non legibus. Omni autem in re consensio omnium Gentium Lex naturae putanda est. Cicero Tuscul. Quaest. Lib. 1.

(2.) As they Witness the Being of a Deity, so they ascribe to him Mans Creation.

Sanctius his animal mentisque capacius Altae Deerat adhuc, & quod dominari in caetera possit; Natus Homo est, sive hunc Divino semine fecit Ille Opifex rerum, * 1.68 mundi melioris origo Sive recens tellus seductaque nuper ab alto Aethere, cognati retinebat semina Coeli Quam satus Iapeto mistam fluvialibus undis Finxit in Effigiem moderantum cuncta Deorum. Pronaque cum spectant animalia caetera ter∣ram Os Homini sublime dedit, Coelumcue vile•••• Juss••, & erectos ad sydera tollere vult••••. Ovid. Met. Lib. 1.

Animum ipsum, mentemque homi••••, ra∣••nem, consilium, prudentiam, qui non Di∣vina

cura perfecta esse perspicit, is his ipsis rebus mihi videtur carere.

Cicero lib. 2. de nat. Deorum.

Animal hoc providum, sagax, multiplex, acutum, memor, plenum rationis & consilii quem vocamus Hominem praeclara quadam con∣ditione generatus est a summo Deo.

Cicer. lib. 1. de Legibus. Ubi plura.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — Phocil. v. 102.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag. v. 63.

(3.) The Heathen not ignorant of the Souls Spirituality and Immortality.

Humanus animus decerptus ex mente Di∣vina, cum alio nullo, nisi cum ipso Deo, 〈◊〉〈◊〉 hoc fas sit dictu, comparari potest.

Cicer. lib. 5. Tusc. Quaest.

C. Caesar compluribus parricidarum viola∣tus mucrontbus, inter ipsum illud tempus, qu•• Divinus Spiritus mortali discernebatur a co∣pore — manu utraque togam demisit, ut ••••∣feriori parte corporis tecta collaberetur.

Va•• Max. lib. 4. cap. 5. num. 6.

Socratem dixisse fertur, Animos Homin•••• esse Divinos, iisque omne corpus excessissem reditum in Coelum patere, optimoque, justifi•• moque cuique expeditissimum.

Cicero. 〈◊〉〈◊〉 Amicit. in praefat.

Deus ortu & interitu antiquiorem genuit a••∣vium, eum{que} ut Dominum at{que} imperantem ob••∣dienti

praefecit corpori— Animum cum ille procreator mundi Deus ex sua mente & divini∣tate genuisset: tum omne quod erat concre∣tum at{que} corporeum substernebat animo.

Cicer. de Univer.

In Animis nostris doctissimi illi veteres inesse quiddam coeleste & divinum putaverunt.

Cice∣ro lib. 2. de finibus.

Morte carent Animae, semper{que} priore relicta Sede novis domibus vivunt, habitant{que} receptae. Cum volet illa dies quae nil nisi corporis hujus Ju•• habet, incerti spatium mihi finiat aevi, Parte tamen meliore mei super alta perennis Astra ferar. Ovid in perorat. oper. ad fi∣nem Metam.

—Divinae particulam aurae.

Horat. Serm. lib. 2. Sat. 2

Quod si in hoc erro quod aenimos hominum immortales esse credam, libenter erro, neo mihi hunc errorem quo delector, dum vivo, ex∣torqueri volo.

Cicero de senect.

Infra lunamnihil est, nisi mortale & cad•••• cum praeter animos hominum Deorum munere datos.

—Sic habeto te non esse mortalem, sed cor∣pus hoc, fragile corpus animus semp••••ernu•••••• vet.

Cicero in Somn. Scip.

Animae origo non a terrenis, sed a Pe•• ideoque immortalis.

Animos posse cume corporibus excess••••int 〈◊〉〈◊〉 Coelum quasi in domicilium 〈◊〉〈◊〉 Ph••∣losophi

losophi quidam credunt.

Cicero lib. 1. Tuse. Quaest.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phccyl. vers. 100, 102, 103, 110.

(4.) The Heathens had clear thoughts of the checks of Conscience.

Animus impurus, Diis hominibus{que} infestus, ne{que} vigiltis, ne{que} quietibus sedari poterat; ita Conscientia mentemexcitam vexabat.

Salus. Bell. Catil. de Catilina.

Nolite putare quemadmodum in fabulis saepe∣numero videtis, eos qui aliquid impie scelerate{que} commiserint, agitari & perterreri furiarum taedis ardentibus, sua quem{que} fraus & su•••• ter∣ror maxime vexat: suum quem{que} scelus agi∣tat, amentia{que} afficit; suae malae cogitationes conscientiae{que} animi terrent. Hae sunt impiis assiduae domesticae{que} furiae, quae dies noctes{que} Pa∣rentum poenas a fil••is consceleratissimis repetunt.

Ciccro pro Sext. Rosc. Amerino. & lib. 10. de Legibus. & orat. in Pisonem occurrunt eadem.

Magna vis est Conscientiae Judices; & magna in utram{que} partem ut ne{que} timeant, qui nihil commiserint; & poenam semper ante oculos versari putent qui peccarint.

Cic. orat. pro T. Annio Milone.

—Hic murus aheneus esto Nil conscire sibi, nulla palle scere culpa. Ho∣rat. Epist. lib. 1. Epist. 1.

—Rubet auditor cui frigida mens est Criminibus, tacita sudant praecordia culpa. Juv. Sat. 1. v. 166.

—Prima est haec ultio, quod se Judice nemo nocens absolvitur. Juv. Sat. 13. v. 2.

—Quos diri conscia facti Mens habet attonitos, & surdo verbere caedit, Occultum quatiente animo tortore flagellum. Poena autem vehemens, ac multo saevior illis Quas & Coeditius gravis invenit & Rhada∣manthus, Nocte die{que} suum gestare in pectore testem. Hi sunt qui trepid ant, & adomnia fulgurapal∣lent. Juven. Sat. 13 v. 193, 194, 195, 196, 223.

Nihil est miserius, quam animus hominis con∣scius. Plaut. Mostell. act. 3. scen. 1.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pyth. v. 11.

(5.) The Heathens have granted to be but one Supreme Being or God, as appears thus:

Principi illi Deo qui omnem hunc mundum re∣git. Cic. in som. Scip.

Jupiter Optimus Maximus. Suet. in Jul. Caes.

Magne pater Divum. Pers. Sat. 3. v. 35. & Horat. od 5. lib. 4. odarum.

Deus ille Aeternus. Cic. de Univ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoc. eidyl. 25. v. 159.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Il. B. v. 412.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — Homer. Il. B. de navibus v. 176.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. il. Δ v. 68.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. il. E. v. 877.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. op. lib. 2. v. 286.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phocil. v. 49.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So. lon Eleg. 13.

As for the Polytheism of the Heathens, it vail'd to their one God Jove, which may be a contract of the Jews and our Jehovah: The Heathens Diviners like those Saints whose Memories we honour: Their boni and mali Genii seem to resemble the good and evil Angels Scripture speaks of, and they had Temples also for Vertue, Honour, Fortune, &c. Honouring every thing that brought them near Heaven, or by which God manifested himself amongst them, as Cicero lib. 2. de legibus & lib. 2. de nat. Deor. abundantly manifests; as also Senecade be∣nesiciis lib. 4. cap. 7, 8. So that Dr. Cud∣worth hath brought the wisest of the Hea∣then centring their Polytheism in the Unity of the Deity, in his learned intello∣ctual System of the Universe.

(6.) The power and Soveraignty of this God was not unknown to the Hea∣thens.

—Valet ima summis Mutare. Horat. od. lib. 1. od. 34.

Qui terram inertem, qui mare temperat Ventosum, & urbes, regnaque tristia, Divos, mortales{que} turbas

Imperio regit Ʋnus aequo.

Horat. od. lib. 3. od. 4. vide

huic simile apud

Horat. od. 12. lib. 1. odarum.

Summe Imperator Divumat{que} hominum Jupiter.

Plaut. Amphit. act. 5. scen. 1. & Capt. act. 3. sc. 4. & Rud. in prologo.

Pater Omnipotens: saepissime occurrit apud Poetas. —Immensa est, finem{que} potentiacoeli Non habet, & quicquid superi voluere peractum est. Ovid. Met. lib. 8.

—Cedunt Jovis omnia regno. Ovid. Met. lib. 10.

—O qu••res hominum{que} Deum{que} Aeternis Regis impertis, & fulmine terres. Virg. Aeneid. 1.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. Scut. Herc. v. 328.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Il. A. v. 178.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. il. B. v. 115,

116, 117. vide & Θ. v. 144. lib. 1. v. 25. Etiam 17. ad 27.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Linus Poem. 2. apud Vet. Min.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theog. v. 373.

(7.) The Creation of all things is also ascrib'd to this God by the Heathens.

Ante mare & terras, & quod tegit omnia coelum Ʋnuserat toto Naturae vultus in orbe Quem dixere Chaos, rudis indigesta{que} moles Nec quicquam nisi pondus iners, congesta{que} eodem Non bene junctarum discordia semina rerum. Hanc Deus, & melior litem Natura diremit: Nam coelo terras, & terris abscidit undas; Et liquidum spisso secrevit ab aethere coelum. Astra tenent Coeleste solum, forme{que} De••rum Cesserunt nitidis habitandae piscibus undae. Terra feras capit, volucres agitabilis aer. Vide de creatione hominis.

Coelum, stellas, &c. contemplantes, profecto & Deos esse, & haec tanta opera Deorum esse arbitrarentur, dixisse fertur Aris••oteles.

Cicero lib. 2. de Nat. D••or.

Cum multitudinem pecorum, partim ad ••escendum, partim ad cultus agrorum, par∣tim ad vehendum, partim ad corpora vestien∣d••••; Hominem{que} ipsum quasi contemplatorem cael••; & De••rum ipsorum cult••••em, at{que} ho∣tia,

minis utilitaeti agros omnes, & Maria paren∣tia, haec & alia innumerabilia cum cernimus; possumus ne dubitare? quin his praesit aliquis Conditor vel Effector vel moderator tantioperis & muneris.

Cic. lib. 1. Tusc. quaest.

(8.) Which Almighty God they made to dispose of all things by his Providence.

Jupiter ingentes qui dus, adimis{que} dolores. Horat. Ser. lib. 2. sat. 3.

—Dii tibi formam, Dii tibi divitias dederant, artem{que} fruendi. Horat. Epist. lib. 1. Epist. 4.

Servis regna dabunt, captivis fata triumphos. Juven. Sat. 7. v. 201.

Nil ergo optabunt homines, si consilium vis Permittes ipsis expendere Numinibus quid Conveniat nobis, rebus{que} sit uttle nostris: Nam pro jucundis aptiss••••a ••uae{que} dabunt Dii; Charior est illis homo quam sibi— Juven. Sat. 10. v. 346.

Juppiter supreme servas me, meas{que} auges opes. Plaut. Captiv. act. 4. sc. 1.

Juppiter! qui genus colis alis{que} hominum, per quem vivimus vitale aevum: Quem penes spes vitae sunt hominum omnium, da diem hunc sospitem quaeso rebus meis agundis.

Plaut.

Poenul. act. 5. sc. 4. Cicero acknowledg∣eth Rome to be preserv'd more by Gods help then mans wit, and ends one Oration against Catiline thus: V••s qui veneramini il∣lum

Jovem, Custodem hujus urbis. Cicero in fine 3. Orat. in Catilinam, & in orat. pro C. Rabirio. Cui simile occurrit in orat. pro P. Sextio & Philip. 5. De providentia in rebus Coelestibus, Terrestribus, in hominum corpore & amma multa perpulchre per varias paginas videas in Cicerone lib. 2. de nat. Deorum, ubi tandem sic concludit ••albus: Sic undi{que} omni ratione concluditur, mente consi∣lio{que} divino omnia in hoc mundo ad salutem omnium conservationem{que} admirabiliter admi∣nistrari. Et Paulo post haec habet: Nec uni∣verso generi hominum solum, sed etiam singu∣lis a Diis immortalibus consuli & provideri solet.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. il. B. v. 197.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sol. Eleg. 1. v. 74.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. il. Δ. v. 84.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. il. z. v. 156.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theog. v. 14••.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He••••od. lib. 2. oper. v. 335.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theogn. v. 157.158.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. oper. l. ••. v. 3, 4, 5, 6, &c.

(9.) The Heathens had some apprehensions of Gods Son becoming Man.

Te duce siqua manent sceleris vestigia nostri Irrita perpetua solvent formidine terras. Ille deum vitam accipiet—Virg. Ecl. 4.

which Mr. Ogilby refers to Sybyl Cumaea's Prophecy of Christ.

Pacatum{que} reget paetriis virtutibus orbem Chara Deum soboles, magnum Jovis incremen∣tum.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orpheus de Deo.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. — Orpheus poemate 10. ubi plura.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Orph. Po. a

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — Vide plur••ma in b••n••rem Christi lo•••• citato.

(10.) The Heathen speak of Christ and of his Crucifixion.

Corn. Tacitus speaking of Nero's laying the blame of the burning of the City (which he had set on fire) upon the Christians, speaks thus, Auctor ejus nominis Christus, qui Tiberio imperitante per procuratorem Ponti∣um Pilatum supplicio affectus erat.

Corn. Tacit. Annal. lib. 14.

(11.) The Heathens had thoughts of a fu∣ture state, witness what is said of the Souls Immortality, and what they fanci∣ed about Hell, and their Elysian Fields, their Judges of Hell, &c. to which add,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phocyl. v. 7, 8, 9.

Dextera quae Ditis magni sub maenia tendit Hac iter Elysium nobis; at laeva malorum Exercet poenas, & ad infima Tartara mittit. Virg. Aencad. 6.

Non mihi si linguae centum sint, ora{que} centum, Ferrea vox, omnes scelerum comprendere formas, Omnia poenarum percurrere nomina possun. Ʋbi plurima de peccatis & eorumpaenis.

Discite justitiam moniti & non temnere Divos. —Pauci laeta arva tenemus.

(12. That the Heathens granted an Holy Spirit, appears thus:

Nemo vir magnus sine afflatu divino.

Balbus in Cicer. lib. 2. de nat. Deorum.

Valer. Maxinaus, lib. 4. cap. 7.

Externo∣rum 1. de amicitia Damonis & Pythiae haec habet — Fida hominum pectorae quasi quo∣dam San••to Spiritu referta Templa sunt.

(13.) How the Heathens were affected at the Death of Friends, appears thus.

Thraces hominum exequias hilariter celebrant. Val. Max. Lib. 2. c. 6. Num. 12.

Fumu•• tristis interi•• Nonnunquam collacrumabat Haec ego putabam esse omniae humani ingeni Immansuetique animi Offic••a.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.69 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antipha••. Poem. 6.

So the Roman Custom to take leave of the Buried Corps, was in these words, Vale, Vale, Vale. Nos te ordine quo natura per∣miserit sequemur. God wins Antiquit. lib. 2. s. 3. cap. 21.

(14.) What the Heathens thought of the Law of Nature, will be manifested by taking notice of all the Ten Command∣ments briefly.

1. Non bove mactato Coelestia numina gaudent; Sed quae praestanda est, it sine teste fides.

Ovid. Epist. 19.

Deos maxime aequum est metuere & vereri.

Plaut. Amphit. Act. 2. Sc. 2. Pseud. Act. 1. Sc. 3.

2. Ʋt templi tetigere gradus procumbit uter{que} Pronus humi, gelidoque parens dedit oscula saxo.

Ovid. Met. Lib. 1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Hom. Il. A. 447 add

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 453 & Hom. il. r v. 2••6, 277, 278.

Cultus Deorum optimus, idemque castissimus atque Sanctissimus, ut eos semper p••ra, in∣tegra, incorrupta & mente & voce veneremur.

Balbus in lib. 3. de nat. Deorum.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. oper. lib. 1. v. 333, 334.

3. The Heathen observe this, in that they never mention Jupiter but with a great Honour, as, Jupiter Opt. Max. Bonus, Sanctus, Immortalis, Aeternus, Rex Su∣perum, Pater hominum Deumque, or the like; and herein they shame us, who by Oaths and Curses employ our Tongues oftner, I fear, to Gods Dishonour, than in Prayer and Praise for his Glory.

4.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Hesiod. Dies. v. 6.

5.

— Age chare pater cervici imponere nostrae, Ipse subibo humeris, nec me labor iste grava∣bit. Virgil. Aeneid. lib. 2.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag. v. 4. Phocyl. v. 6.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Il. Δ. v. 477, 478.

Nil dictu foedum visuque haec limina tangat Intra quae puer est.

Juven. Sat. 14. v. 30. Againt the ins of Parents.

6.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phocyl. v. 2. & 31.

Si veneno fit, Jovis numen nunquam celare potuisset. Cicero de Rege Deiotaro.

The Murderers of Julius Caesar, scarce any Lived three Years after it. Suet. in Jul. Caesar. c. 89. Nero Claudius, who Mur∣thered

his Mother, was haunted with her. Suet. in Cl. Ner. c. 34.

7. Philemon in few Verses mentions the Duties of the 6, 7, 8, 9, and 10th. Com∣mandments thus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—&c. Philem. Poem 3. where the express words of the Tenth Command∣ment are.

As for the 7th. Phocylides shews us the Species of that sin, v. 166. to 188. And Virgil its Punishment. En. 6.

The 8th. is taken notice of in Hesiod. Lib. 1. Operum 319. to 324. and 353. to 357. with a Threat of severe Punishment to the least Theft.

About the 9th. we may read this, Men∣dacem odi. Plaut. Mostel. Act. 1. Sc. 3.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Home••. Il. Δ. v. 235.

Perjurii poena divina exitium, humana dede∣cus. Cicer. lib. 2. de Legibus.

Perjury hurtful to himself and Posterity, and makes God hate them. Hesiod. lib. 1. oper. v. 280. Phocyl. v. 14, 15.

— Ambiguae siquando citabere testis Incertaeque rei Phalaris licet imperet, ut sis Falsus, & admoto dictet perjuria Tauro Summum crede nefas Animam praeferre pudori, Et propter vitam vivendi perdere finem. Juv. Sat. 8. v. 80.

That the Heathens who were Sober derided Idolatry, appears thus.

Olim truncus eram ficulnus, inutile lignum: Cum faber, incertus, scamnum faceretne Priapum; Maluit esse Deum, Deus inde ego. Horat. Serm. lib. 1. Sat. 8.

Quis nescit — qualia demens Aegyptus portenta colat, Crocodilon adorat, Oppida tota Canem venerantur — Porrum & caepe nefas violare & frangere morsu: O Sanctas gentes quibus haec nascuntur in hortis Numina! — Juven. Sat. 15. ubi plura.

(16.) They have also a smart Reproof of Transubstantiation.

Cum fruges Cererem, vinum Liberum dici∣mus, genere nos quidem sermonis utimur usitato: Sed ecquem tam amentem esse putas? Qui illud, qu•• vescatur, Deum credat esse.

Cotta in lib. 3. Ciceronis de nat. Deorum.

FINIS.

Notes

• * 1.1

  Rom. 3. at large.
• * 1.2

  Phil. 2.13, 14.
• * 1.3

  James 1.5. John 14.13.
• * 1.4

  Mat. 6.9. to 13.
• * 1.5

  Luke 11.22.
• * 1.6

  Ames. Bell. Enerva••. T••m. 2. Cap. 3.
• * 1.7

  S. Tay∣lors disswa∣sive. l. 2. sect. 9. Hom. of Engl. on Prayer.
• * 1.8

  A. Bish. Usher against Jesuit. p. 42.
• * 1.9

  Rom. 8.32.
• * 1.10

  James 4.3. Prov. 1.16.
• * 1.11

  Dr. Say∣well, Orig. Plots, pag. 427.
• * 1.12

  Mat. 15. Rev. 3.20.
• * 1.13

  Cat. of Ch. on Lords Prayer.
• * 1.14

  Psal. 2.8.
• * 1.15

  Med. lib. 4. p. 766, 767.
• * 1.16

  Rev. 7.
• * 1.17

  Acts 17.28.
• (*) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. opera. l. 1. v. 313.
• * 1.19

  Mat. 6.25. to the end.
• * 1.20

  Mat. 6.14 15. Mat. 18. latter end.
• * 1.21

  Hooker on Halak. 1.4. Mornaeus de Relig. cap. 16. 1 John 8, 9, 10.
• * 1.22

  James 1.5.
• * 1.23

  1 Cor. 10.13.
• * 1.24

  Isa. 41.10, 11.
• * 1.25

  Mat. 6.13. Leigh's Bod•• of Divinits, p. 85.
• * 1.26

  James 1.17.
• * 1.27

  Rev. 1.8.
• * 1.28

  Walter Brute in Fox Acts vol. 1. p. 649. B. Wil∣kins of Prayer. Bowles de cura pastorali, lib. 2. p. 195. cap. 6.
• * 1.29

  James 5.16.
• * 1.30

  B. Tay∣lors Holy Living, p. 298. Hookers Polity. l.b. 5. sect. 23. Mat. 6.6. Acts 9.11.
• * 1.31

  Jer. 10.25.
• * 1.32

  2 〈◊〉〈◊〉 7.••.
• * 1.33

  ••oel 2.13, 15.
• * 1.34

  Leighs body of Divinity, p. 910.
• * 1.35

  Gen. 17. Josh. 5.45. Hookers Polity, lib. 5. sect. 60, 61.
• * 1.36

  Gen. 17.14.
• * 1.37

  Sir Chr. Wyvel's Triple Crown examined p. 43, 44, 45. H••mil. of Engl. on Sac. Calvin Instit. lib. 4. Cap. 19. Sect. 34. Calvin Institut. lib. 4. Cap. 19. Sect. 5, 6, 20. Homil. of Engl. on Sac. Ames. Bel. Enerv. Tom. 3. Lib. 7. Cap. 1.
• * 1.38

  Sr. Chri∣stopher Wyvel's Triple Crown ex. un. ned. p. 43.44.
• * 1.39

  B. Bram∣hall cited in Leighs Body of Divinity, p. 913, 914.
• * 1.40

  Dr. Ar∣row∣smiths Tac. Sac. Lib. 1. Cap. 5. sect. 1. Book of Common Prayer it. Pub. Bap∣tism.
• * 1.41

  Calvin. Irstir. li••. 4. cor. 1. sect. 6
• * 1.42

  Book of Common Prayer, Order for Baptism of Riper Years.
• * 1.43

  Their Ar∣ticles gi∣ven to R. C. 2. 1660. And re∣printed in Gran∣tam's Works.
• * 1.44

  Rom. 6.3, 4.
• * 1.45

  Ephes. 2.2, 3. 1 Pet. ••, 21, 2••.
• * 1.46

  Order for ••aptism of those of Riper sears.
• * 1.47

  See about God-fa∣thers.
• * 1.48

  See Dr. Ham∣mond's 6 Princi∣ples, and his Cat. p. 388. B. Ushers body of Divinity, p. 518. Harmony of Confes. Confes. Helvetia. Belgia. Bohem. Saxony.
• * 1.49

  Deut. 29.10, 11. Dr. Pa∣tricks Aqua Ge∣nitalu.
• * 1.50

  Leigh's body p. 922. Mat. 19.13. Mar. 10.13.
• * 1.51

  B. Tow∣ers in locum.
• * 1.52

  Craggs against Tombs.
• * 1.53

  Acts 16.15, 31.
• * 1.54

  Walkers Modest Plea. Cap. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  Mat. 18.6.
• * 1.56

  Jer. 1.4, 5. Luke 1.15.
• * 1.57

  Mat. 19.13.
• * 1.58

  John 4.2.
• * 1.59

  Mr. Wal∣kers Mo∣dest Plea, Cap. 26, 27, 28. Calvin. Inst••••ut. lib. 4. 〈◊〉〈◊〉. 15. 〈◊〉〈◊〉. 22.
• * 1.60

  Wills against Danvers, Second Part, p. 36.
• * 1.61

  1 Cor. 7.14.
• * 1.62

  Mark 16.16. Baxters Infant Church∣memb.
• * 1.63

  Mat. 26.1 Cor. 11 24.
• * 1.64

  Heb. 9.25, 26.
• * 1.65

  Gen. 17.10. Exod. 12 Funeral of Mass. Brevint against Mass. p. 57.
• * 1.66

  Ames. Bell. Enervat. Tom. 3. Lib. 4. Cap. 7. Fox Act. Vol. 2. pag. 460. A. Bishop Ushers Answer to Jesuit. pag. 3. B. Tay∣lors dis∣swasive, Cap. 1. Sect. 6.
• * 1.67

  Dr. Pa∣tricks Mensa Mystica. p. 382.
• * 1.68

  Huic simile occurrit Virgilu Aenead. 6. — illis Coe∣lestis Origo.
• * 1.69

  Terent. Andr. Act. 1. Sc. 1.