THE Christian's Manual. In Three Parts. 1. The CATECHUMEN Or, an Account given by the Young Person of his Knowledge in Religion, before his Admission to the LORD's SUPPER, as a Groundwork for his right understanding the Sacrament. 2. An INTRODUCTION to a plain and safe way to the COMMUNION-TABLE, with Prayers fitted for the Communicant, before, at, and after Receiving. 3. The Primitive Institution; Showing the great Benefit and Necessity of Catechising, to save the Souls of particular Persons, and heal the present Distempers of the Church. By L. Addison D. D. and Dean of Lichfield. London: Printed for W. Crook at the Green-Dragon without Temple-Bar. 1691. THE CATECHUMEN, OR AN ACCOUNT Given by the Young Person to the Minister, Of his Knowledge in RELIGION, Upon his first Admission to the LORD'S-TABLE. But sanctify the Lord in your Hearts: and be ready to give [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an Account to every Man that asketh you a reason of the hope that is in you, with meekness and fear, 1 St. Pet. 3.15. With the Epistles of Two Eminent Divines of the Church of England. Licenced, Dec. 2. 1689. Z. Isham. The Second Edition. London, Printed for W. Crook at the Green-Dragon without Temple-Bar, 1690. TO THE AUTHOR. SIR, I Have ever had a peculiar esteem for all such Discourses, as Peaceably tend to beget in men's Hearts a right knowledge of the Sacrament of the Lord's Supper. Which I look upon as the highest Mystery in Religion, and the best Instrument to convey Virtue, and promote it in a Christians Soul. And seeing the small Piece you sent to be perused by me, is designed to instruct the younger sort (who are the hopes of the Church) in such Principles of Christianity, as are necessary to be known by them, before they be admitted to the Holy Communion, you may well presume not only of my Approbation, but earnest Desire, to have it made Public. Yours, etc. L. A. TO THE BOOKSELLER. SIR, I Have carefully perused these Papers, and though I know not the Author of them, yet seeing you desire my Opinion, I think myself obliged to do them this Right: As for the Matter contained in them, I think it very Orthodox, and fully agreeable with the Doctrine of our Church; and as for the Composure, I think it very Regular and Clear, Judicious and Instructive; and as for the whole, I think it of very great use for all that have honest and teachable Minds, and do sincerely inquire after the Truth, as it is in Jesus, but more especially for such as have gone through their Catechise, whose Understandings I doubt not will be very much opened and enlarged by a careful and diligent perusal of it: That God Almighty may prosper the Design of it, and make it a Blessing to the Souls of Men, is the hearty Prayer of, Sir, Your truly Affectionate Friend, JO. SCOTT. From my House in Broadstreet. THE CATECHUMEN: OR, The Young Person's Account of his Knowledge in Religion, etc. THE following Account being only a Taste of the Proficiency I have made under your pious Diligence in Catechising, I have no apprehension it will be unwelcome to you. Many things I know might be said in disfavour of it; but the Piety of the Design is all I offer in excuse. Besides, I understand not the Use or Benefit of Apologies, and therefore I will begin this Account without them. It was my singular Happiness, not only to be born of Christian Parents, but of such as were true Members of the Church of England, whose Piety took care to make choice of fit Persons to present me to Holy Baptism the first Sunday after my Birth, according to the Rule and laudable Practice of this National Church. The Persons, I say, who presented me to Holy Baptism, were Canonically qualified for that Charitable Office, being of good Report, and such as had received the Holy Communion. These I call my Godfathers and Godmother, whom I bear a Reverence suitable to that Appellation. And by my Parent's approbation, these gave me that Name, which puts me in mind of the Christian Faith, in which I was baptised, and by which I was listed under Christ, and became his Soldier and Servant. And it is called my Christian Name, because by it I stand related unto Christ, and distinguished from Men of all other Religions, as Jews, Pagans, and Mahumetans. This Name was given me at Baptism, whereby being made a Christian, I was entitled to all the Privileges appertaining to those who truly bear that Name. So that I who by Nature did not belong unto the Church of Christ, which is his Mystical Body, being baptised, became a Member of the same. And being a Member thereof, I am no more, as I was by Nature, a Child of Wrath, but a Child of God by Adoption, through Christ, who is the Son of God by Nature. And being thus a Child, I am also an Heir of God, and Joint-Heir with Christ, to a Kingdom of Glory. But these Privileges were conferred upon me in Baptism not absolutely, but on Condition that I would perform what my Godfathers and Godmother did vow and promise in my behalf, when I was baptised. For notwithstanding that both mine and all Parents are expressly commanded to be diligent in teaching their Children God's Holy Word, and to bring them up in the nurture and admonition of the Lord; yet because Parents may die, and so be uncapable to do this; or they may be negligent, and so either not do it at all, or not as they ought; the Church, as 'twere, took Bond or Security of my Godfathers and Godmother for my pious Education: Who are therefore called my Sureties, and who were encharged to have a Religious Care to teach me, as soon as I was able to learn, what a solemn Vow, Promise and Profession I made by them in Baptism. Now, the things which these Sureties avouched to be performed by me, are Three, (answerable to the Three Benefits assured to me when I was baptised.) The first was an utter renouncing of all those Spiritual Enemies that incessantly war against my Soul; namely, the Devil, the World, and the Flesh. So that the first Spiritual Enemy I am to renounce, forsake, and fight against, is the Devil, that evil Spirit, that lost Angel, whose malignity against me appears in his continual soliciting and tempting me to Sin, and accusing me when I have sinned; and resisting and hindering me when I am about to do good. Whom, according to my Sureties Bond, I stand obliged to renounce, together with all his Works; which, in general, are all Sins committed by his instigation; and, in particular, all Sins committed after his Example, or which bear his Image; such as Murder, Lying, Pride, Malice, and the like. I am also bound (by virtue of the Bond my Sureties gave in my Name) to renounce this present evil World. By which I understand those wicked Men who are Enemies to Godliness, and all those other Creatures which the Devil, the Prince of this World, useth as Baits and Snares to seduce me to Sin. But besides my renouncing the World thus understood, I am also to forsake and withstand its Pomp's and Vanities, that is, all Pleasures, Pride and Wealth, when they become injurious to Religion, and divert or stop me in my Exercise of Piety: Which they will certainly do, if my Affections towards them are inordinate, immoderate, or unseasonable. And because Worldly Vanities only gratify my Carnal Part, and Sensitive Appetite, I am also bound to renounce that which they gratify: I mean, the Flesh, or my unmortified Corruption, which is Enmity against God, and doth not only hinder me from doing Good, but doth also incline and spur me on to do Evil. For I find, that from this unmortified Corruption there springs up in me many inordinate Affections, and evil Concupiscences, which are called the Lusts of the Flesh: By means whereof (until they are mortified) I am brought to entertain the Temptations of the Devil, and to abuse the good things of the World to Sin. And though the renouncing of these Lusts of the Flesh, together with the Devil and the World, be made an Article of my Christianity, and a Condition upon which the Privileges of Baptism are bestowed upon me; yet seeing they are my sorest Enemies, and continually endeavouring not only my present, but my eternal Ruin, (without any other tie) Self-preservation prompts me to withstand them. The Second thing promised in my behalf, when I was baptised, is my Belief of the Doctrine of Christianity, summed up in the Apostles Creed: My Faith of which, if it be not more than either barely Historical and Temporary, I shall not surpass the very Devil, and wicked hypocritical Men in believing; for the one believes always Historically, and the other only hypocritically for a time. But the Faith I vowed in Baptism is a firm and constant Assent unto the Word of God, and Gospel of Man's Salvation, and an unshaken Reliance upon the same: So that the whole Scripture is the General, and the Articles of the Christian Faith, summed up in the Creed, is the Particular Object of my Belief. And I look upon this Faith to be so necessary for me, and every Christian, that I forfeit that Title without it: For a Believer is but another Word for Christian. But still I know, that how necessary soever Faith is to the Salvation of my Soul, yet it is not to be got by my own Power; for it is the Gift of God, and the Gracious Work of the Holy Ghost, which doth enable me to assent unto, and rely upon the Holy Scriptures. But because Faith will not profit to my Justification, without Works of Obedience to the Commands of Christ; therefore my Sureties undertook that I should keep God's Holy Will and Commandments, and walk in the same all the days of my Life. So that I do acknowledge myself bound to pay Obedience to the whole Will of God, revealed in his word. And I cannot think myself fit to come to the Lord's Table, unless I am resolved to keep God's Law, and have regard unto all his Precepts; and that too with my whole Heart, or sincerely; and always, without intermission or discontinuance. But when I profess this to be my Duty, it is not as if I thought I were to be saved by the Tenor of the First Covenant, the Condition whereof was perfect Obedience; for this I am no way able to perform. But because I hope to be saved by the Second Covenant, called the Covenant of Grace, I think myself bound to perform the Condition thereof, namely, Obedience, or Faith fruitful in good Works; which good Works are the genuine Offspring of my Faith, and do flow as naturally from it, as Fruits from their Tree; and without which, my Faith is dead. And you have ever taught me to set a peculiar value upon good Works, because through means thereof I glorify God, edify my Neighbour, and justify and declare my Faith before Men. And according to my present Sentiments of Religion, I look upon Faith and good Works to make up my whole Duty, as a Christian: And these, I hold, are not to be separated in my Practice, because Faith without Works is dead, and Works without Faith cannot please God. And tho' it is my firm Resolution to observe them both, and to believe and do as my Sureties have promised for me; yet I know, I cannot do so, but by the assistance and help of God; and therefore I will by diligent and humble Prayer beg a continual supply of Grace, to enable me to believe and do all things which at Baptism were stipulated an● promised in my Name. And will also daily offer up my unfeigned Thanks unto God, that h●● hath called me to the knowledge of the Truth; that he hat● brought me out of my natural State of Sin; that he hath admitted me into the Church; and that there he doth vouchsafe me the appointed Means of Holiness and Salvation. And I humbly pray God by his preventing Grace to incline my Will; by his assisting Grace to give me Strength▪ and by his consummating Grace to bring me actually to perform all those Duties which in Holy Baptism my Godfathers and Godmother under ook in my stead. And as you ever minded and made me sensible how greatly I was bound to my Sureties, for what they did for me at Baptism; so you likewise have let me know the Obligation I had to take up their Bond as soon as I was able, and so to discharge them. And this I did at Confirmation, when I solemnly took upon myself to believe and do all that my Baptismal Sureties had vowed and promised I should believe and do. But now, alas! being conscious to myself that I have broken my Baptismal Covenant, it is my earnest desire to be admitted to the Lord's Table, on purpose to renew it. But before my admission to that Heavenly Entertainment, I am of opinion that I ought to have a competent Understanding of the more eminent Parts of Christianity which you have taught me; and they are these Four, namely, Faith, Obedience, Prayer, and the Sacraments. And to you who are to admit me, I think myself bound to give an Account of my Knowledge in each of these, and to desire your Judgement whether or no it be sufficient in order to my Admission. I begin with Faith (as th● without which all the rest are not only insignificant, but sinful which being considered as my A● of Believing, I have already said that it signifies my Assent unto and relying upon the Word o● God's Truth, and Gospel of Man Salvation: So that I take the Scriptures to be the general Object o● my Faith, and the Creed to contain the main Particulars to be believed by me. I mean, that Creed which bears the Name of the Apostles, as its Compilers; and which, I suppose to be that Form of sound Words to the Profession whereof Paul exhorts Timothy to keep constant and teach others. And because before my Admission to the Holy Communion, I think I ought to be able to recite the Words of the Creed, to have a competent Knowledge of their meaning, and of the influence each Article ought to have upon my Conversation: I will therefore first rehearse the Words thereof, and then give you such an Account of their Sense and Influence, as I have been taught by you. I Believe in God the Father Almighty, Maker of Heaven and Earth: And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into Hell: The third day he risen again from the dead: He ascended into Heaven, and sitteth at the right hand of God the Father Almighty: From thence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints, the Forgiveness of Sins, the Resurrection of the Body, and the Life everlasting. Amen. Having thus rehearsed the wor● of the Creed, my next Task is ● give a short plain Declaration ● what I believe in every Article. ARTICLE I. I believe in God the Father A●mighty, Maker of Heaven an● Earth. In this Article I have bee● taught to believe that there is God, and that he is an Eternal Spirit, whose Being is of himself and not from any other; and tha● from him all things have their Being. And I further believe, Tha● this God is but One, because he is the Infinite, Independent, and Omnipotent Cause, which can be but One. I believe also, That this God is the Eternal Father of Christ, and that for his sake he is also my Heavenly Father; and that being Almighty, he can do for me whatsoever he will. I likewise believe, That in Six days this God created all things of Nothing by his Word, for his Glory; and that he still preserveth all things by the same Word of his Power. ARTICLE II. And in jesus Christ his only Son our Lord. In this Second Article of the Creed I have been taught to believe in Jesus Christ, and that he is the only Son of God, and of the same Divine Essence with him: That he is called Jesus, because he is the only Saviour of Mankind: and that he is called Christ, or Messiah, which signifies Anointed, because he was anointed to the Three Offices of a Prophet, Priest, and King; which Three, under the Law, were in an especial manner Anointed. And I believe, That all these Three met in Christ; and that as a Prophet he doth instruct his Church, outwardly by his Word, and inwardly by his Spirit. And I believe, That as a Priest he made satisfaction unto God for the Sins of Mankind, when he once offered up himself upon the Cross; and that by the Sacrifice of himself, he reconciled God and Man. And further I believe, That as a Priest he continually makes Intercession for me, and all true Christians, at the right Hand of his Father in Heaven, and doth bless me in turning me from my Iniquities. In like manner, I believe, That Jesus was not only Christ, that is, Anointed to be a Prophet and a Priest in the sense now declared; but that he was also Anointed to be a King: And that, as such, he doth govern and preserve his Church: he erects and sets up his Throne in the Hearts of Believers: He gives them Grace to subdue every rebellious Lust, and habit of Sin, that it reign not in them: He conquers Satan, and restrains his Power: He overcomes Death; and having received all Authority in Heaven and Earth, he rules over all Men, and all Creatures; and that of his Kingdom there shall be no end. So that to him belongs absolute Dominion over all, and Obedience is due to him from all. ARTICLE III. Who was conceived by the Holy Ghost, born of the Virgin Mary. In this Article I profess to believe, That when Christ was made of the Seed of David according to the Flesh, he was made in all things like to myself, excepting Sin: For that could affect neither his Humane Soul nor Body, because in both he was most Holy, as being conceived only by the Operation of the Holy Ghost, and born of a spotless Virgin. For Christ, that he might be our Kinsman, and capable to redeem us, by paying our Debts in the same Humane Nature in which they were contracted, it was necessasary he should be the Seed of the Woman. And that he might plainly appear to be that Seed of the Woman which was promised, it was likewise necessary he should be born of a Virgin, who was of the Lineage and House of David. All which I believe from God's Word was accomplished in the Blessed Mother of Christ. ARTICLE iv Suffered under Pontius Pilate, etc. This is an Article that you have often told me I ought well to understand; for it respects Christ's Death, upon which the whole Hinge of my Salvation turns. I find the History of it to be clearly and fully set forth by the Evangelists; and as to the knowledge of it, St. Paul valued it so highly, that he desired to know nothing else but Jesus Christ crucified. Now by my believing of the Crucifixion, I confess, that according to the Prophecies Christ suffered in his Humane Nature. both in Soul and Body; his Divine Nature being uncapable of suffering. And that this happened at the time when Pontius Pilate was the Roman Governor of Judaea; who being addicted to Cruelty and sinful compliance, condemned Christ to be crucified: And as Moses lifted up the Serpent on the Pole in the Wilderness, so was Christ lifted up on the Cross; and by a painful, ignominious, and accursed Death, did expiate my sin, and redeemed me from all vain Conversation, and from the Curse of the Law, and gave me an Entrance into Heaven. All which unspeakable Benefits are justly to be ascribed to the Blood of Christ, because it was of infinite value, as being the Blood of that Person who was God as well as Man. And as I believe Christ voluntarily laid down his Life, and that his Soul was really separated from his Body; so I likewise believe, that as a dead Man he was buried, after the manner of the Jewish Nation; namely, that he was bound in Grave-clothes with Spices, and laid the Grave, with an heavy Stone rolled to the mouth of the Sepulchre. All which were certain Tokens of his Death, as being the usual known Rites of a Jewish Funeral. I also believe, That Christ being dead, his Soul and Body remained in a separate condition, under the Power of Death; and that his Soul was reunited to the Body before it did putrify in the Grave. But as to the various Opinions about his Descent into Hell, I think them either too high, or too unprofitable for my research. And as you have taught me, so I believe, that Christ's Birth, Death, and Burial, or being under the Dominion of Death, were the Three Degrees of his Humiliation; answerable to which were the Three Degrees of his Exaltation, namely, Resurrection, Ascension, and Glorification in Heaven. ARTICLE V The third day he risen again from the dead. Tho', being a Christian, I need no Proof of Christ's rising from the Dead; yet to confirm my belief of so eminent an Article, God has given me the Testimony of Angels, of the Men that guarded the Sepulchre, the many Apparitions of Christ after he was risen, the Effusion of the Holy Ghost upon the Apostles, the Miracles done by them in his Name. So that I have just ground to believe and profess, That the Body of Christ saw no Corruption, as did the Bodies of the Patriarches. And because it was impossible he should be holden of the Power of Death, I do believe that he did really rise again, and that the very same Body and Soul of our Saviour, which were separated by Death, were by his own Divine Power reunited in his Resurrection. And as to the time when he arose, I have been taught, and do believe, That it was the Third day after his Death, which happened to be the First day of the Week: Which Day we celebrate in memory of his Resurrection, and which has immemorially been called The Lord's Day. ARTICLE VI He ascended into Heaven, and sitteth, etc. I believe, That Christ ascended by the same Power he risen: And that this was no other Power than that of his own Divinity; by which, as an Highpriest of good things to come, he once ascended visibly and locally into the Heaven of Heavens, as the Highpriest once every Year entered into the Holy of Holies. And the End of his Ascension was, I believe, to prepare a place for Believers, and to receive them to it; that where he is, they might be also. After Christ's Ascension into Heaven, he took his Place at the Right-Hand of God. Not that I think God, who is a most absolute Spirit, hath either Right or Left Hand; but that this is spoken after the manner of Men who place those whom they will most honour upon their Right-hand. And from Christ's being thus placed in Heaven, I collect, That he there took up his Abode in a State of Majesty and Power, to show that he was above all Creatures in Heaven and Earth, and that he is exalted to be the King of Saints, and Judge of Sinners; the Prince of our Salvation, and Highpriest of our Profession: and that in him there was an Union of the Regal Power and Priestly Office, when he sat down at the Right-hand of the Father Almighty. So that by the former he is perfectly able to subdue all his Enemies; and by the latter he doth ever intercede for, and eternally save those that are his. ARTICLE VII. From thence he shall come to judge, etc. As I believe that Christ redeemed me by his death and passion, and that by his Ascension he is become my Advocate and Intercessor with God; so I believe that he shall come the second time from Heaven, with great Glory, to judge the World. For besides the particular Judgement that passeth upon every Man immediately upon his Death, when the departed Soul is set at God's Tribunal, and examined of all its Thoughts, Words, and Actions; I say, besides this particular Judgement, I believe their shall be a general Judgement, when all shall be judged, as well the Quick that shall be alive at that day, as the Dead, who shall then be raised up. And that this last Judgement Christ himself, as a Supreme Judge, shall pass the final Sentence, and that the Saints, as Assessors, shall pass their Sentence of Approbation. I believe too, That I and all Men shall be judged of all things done in the Body, whether Good or Evil: And that upon the pronouncing of the Sentence, the truly penitent shall pass to an Estate of Eternal Happiness; and finally, the Impenitent to an Estate of Eternal Misery. ARTICLE VIII. I believe in the Holy Ghost. Having briefly declared what my Faith is in God the Father, and God the Son; I am next to declare what I believe concerning God the Holy Ghost. And first, I believe, That without Faith in the Holy Ghost, I cannot believe in God the Father, nor in his Son, as my Lord. For no Man can call God Father, but by the Holy Ghost; nor can any Man say that Jesus is the Lord, but by the Holy Ghost: Whom I believe to be the Third Person in the Divine Being, and therefore True God: And that as he proceedeth from the Father and the Son, (which I believe he doth) he is a Person distinct from both. The Spirit in whom I believe is called Holy, because in himself he is without all Pollution and sin; and because he is the Author of all Holiness in me, and all who truly believe in him: So that all my Holiness is but a Ray or Effusion of the Holy Ghost, which doth furnish my Heart with spiritual and saving Graces, by the Work of Sanctification. ARTICLE IX. I believe the Holy Catholic Church, the Communion of Saints. After this plain Account given by me of the Articles which concern the Blessed Trinity, I will now give the like Account of those that follow; which respect such only as truly believe in, and obey and Worship the Trinity in Unity; and who are here called the Church. Which I plainly take to signify all those whom Christ hath called out of the World, to be his peculiar People: Over whom he hath a Sovereign Authority, in regard of which they willingly and cheerfully pay him Homage, and obey his Law and Ordinances. For by Church I have been taught to understand the Corporation and General Family of all true Believers, which Family truly deserves to be called Holy, in respect of its Head, which is Christ, who is Holy in himself, and whose Holiness is imputed to all sincere Believers: And who through the Grace given to them, do labour, study, and endeavour to be Holy. And the Church, in this familiar acception, I believe is Universal, as well as Holy; and that there are in all the Quarters of the World those who by Baptism are admitted into it, and so made Members of Christ's Mystical Body, who are guided by his Spirit, nourished by the Word and Sacrament; and who are obedient to the Rule and Government of the Bishops and Pastors, lawfully called to their Offices. And of this Society of Believers, which constitute the Church, some are in a state of War, continually fight against their own and Christ's Enemies; but yet in daily expectation of Triumph, and a Crown: And these are called the Church Militant, which is on Earth. And some are in a state of Peace; for having fought the good Fight of Faith, and finished their Warfare, they are entered into their Master's Joy: And these make the Church Triumphant, which is crowned in Heaven. Now, these I hold are not two divers Churches, but the same Church under a different State and Condition: For I believe the Church to be essentially but one. And as Christ's Mystical Body the Church has an Union with Him, as being the Head of it; so I believe there is a Common Union among the Members; both those that are glorified in Heaven, and those that in some degree are sanctified on Earth. And this is called the Communion of Saints; and is the first Privilege of the Christian Church. And by virtue of this all true Christians communicate in all Offices of Piety and Charity; in doing good to one another's Bodies and Souls. And this they do upon the account that they have in common One God, one Christ, one Spirit, one Lord, one Faith, one Baptism, one Hope. ARTICLE X. The Forgiveness of Sins. As the Communion of Saints genuinely ariseth from the Nature of the Universal Church; so Pardon of Sins follows from both. For none shall have their Sins forgiven, but those who live and die in the Communion of the Church: For unless I abide in this Ark, I shall certainly perish. Now Sin, as I have been instructed, is of two sorts; the one Original, which is the sin of my Nature; the other Actual, which is the sin of my Conversation. The former I brought with me into the World, the latter I commit while I live therein. And both these sorts of sin deserve Eternal Death and can only be pardoned by the Merits of Christ. (For sin being a Transgression of the Law of God, it can only be forgiven by him whose Law it transgresseth.) For Remission of sins is the second Privilege of the Church, which is preached to all in the Name of Christ, and sealed in Baptism; wherein I believe my Original Sin is presently pardoned, and that my Actual Sins committed after Baptism, shall be pardoned, if I truly repent me of the same. Now, this my Belief of the Forgiveness of Sins, supposes that I believe, That God graciously and freely, without any Desert on Man's part, gave his Son to die for the World; and, That for the sake of his meritorious Death, he remits the Fault, absolves from the Gild, and acquits from Punishment, all truly penitent and believing Sinners. And I do further believe, That he imputes to them the Obedience of his own Son, and his Righteousness, and by means thereof accounts them just in his sight. I believe, That all who are justified, and thus acquitted, have Holiness in some degree, according to the Condition of this Life. Which Holiness, tho' it cannot altogether discharge them from sin, yet it doth not suffer it to reign over them: So that a justified Person is not under its Dominion, nor yields himself a Vassal to it; but resists its Commands, and makes it die daily. And for the greater security of the Forgiveness of sins, God hath committed to his Ministers an indispensible Power and Charge to preach Faith and Repentance as the Condition of this Forgiveness: He hath likewise appointed them to pray and intercede, and also to baptise for the Forgiveness of sins; and to administer the Lord's Supper in memory of that Blood which was shed for the Remission of Sins. And indeed all that God hath left in the Hand and Power of his Ministers, especially tends to make Men capable of receiving what they believe, namely, the Remission of sins. ARTICLE XI. The Resurrection of the Body. It was the Hope of the Fathers under the Old Testament, as well as it is of Christians under the New, That there shall be a Resurrection both of the Just and Unjust: And if it were otherwise, Christians of all Men would be most miserable; and all that I have learned, and you have taught me, concerning Christianity, would be in vain. But I firmly and truly believe, That my Mortal Body shall be raised from the Corruption of the Grave by Virtue of the Resurrection of Christ. And this my Belief is founded upon the Power and good Pleasure of God, who both can and will raise from the dead the very same Body that died. ARTICLE XII. The Life everlasting. The Enjoyment of Everlasting Life is the last Christian Privilege, and that which crowns the rest: And I have learned to understand by this Life the Enjoyment of all true Happiness in Soul and Body. For I believe that the Faculties of the Souls of just Persons shall be perfectly enlightened and sanctified, and that their Bodies shall live after the manner of Spirits, and be exceedingly glorified. And opposite to this Life everlasting, I believe there is an everlasting Death, which is the Portion of the Wicked. And that as Life everlasting consists in the Fruition, so I believe everlasting Death consists in the Loss of God's Presence, and all other Comforts; and is the enduring of the sting of Conscience and Torments of Hell for ever. But as my believing all the Articles of the Christian Faith, as they are summed up in that which is called the Apostles Creed, supposes that I am to learn not only the Words, but likewise the Sense of the Creed; so it also implies, that I should live like them that do believe; for otherwise my consenting to the Truth of the Articles will stand me in no stead. And therefore, not meddling with remote and learned Inferences, I will draw such from each Article, as are near and familiar, short and edifying. As for Example: From my believing that God created me, I infer, I am bound to be obedient and subject to him. By my believing that Christ redeemed me, I think it my Duty to yield up myself to him as his Purchase, and to be wholly disposed by him, and employed only in his Service. My believing Christ's Conception by the Holy Ghost, and his Birth of the Virgin, should make me diligent to fit my Heart for the Holy Ghost to overshadow, and for Christ to be born in it. My belief of Christ's Crucifixion, should teach me to crucify the Flesh, with the Affections and Lusts, and to destroy the Body of sin. My belief of his Death and Burial should make me content to die for the sake of Truth, being assured, that if I suffer for Christ, I shall also reign with him. It should also keep me from being disheartened by Death, seeing that Christ by dying hath taken away the Stin● of Death, which is Sin, and ma● it an Entrance into Life. My believing the Resurrection of Chris● should make me actually rise fro● Sin to a New Life; and utterly to forsake my Sins, as Christ di● the Grave, to which (after ● was once risen from it) he returned no more. My believing Christ's Ascension, and sitting ● the Right-hand of God, shoul● teach me to set my Affections o● things above, and not on thing on the Earth. The believing Judgement to come, should mak● me careful so to walk, as that may not be condemned in i● My believing the Holy Catholic Church and Communion o● Saints, should render me might● circumspect to preserve Charity which is the Bond of Peace, and to avoid all things destructive o● Catholic Unity. The Remission of sins, which I believe, should make me highly to esteem all those Ways and Means which God hath ordained in his Church to convey unto me this Remission, and to perform the Condition on which it is promised. My believing the Rising again of my Body, should make me watchful against all things that may keep it from being in a fit condition to rise to Glory; and to practise all such Virtues as may prepare it for that Heavenly Condition to which I expect it should be raised. And my believing the Life Everlasting, should make me diligent to employ my short moment of Time here, that my Everlasting Life hereafter may be a Life of Joy, and not of Misery. And thus from all the Articles of the Creed, I am to draw Motives to strengthen me in all Christian Practice; to which end my learning and believing of them is designed. And till I do this, I cannot rationally pretend to make good what I promised when I was baptised, namely, To believe all the Articles of the Christian Faith. And without this, I think myself unfit to partake of the Lord's Supper. I now proceed to Obedience, which you have frequently taught me, is the second Head of my Christian Profession, and that it has the Ten Commandments for its Rule; and of these, as well as of the Creed, I ought to have a convenient Knowledge, both as to the Words and Meaning, before I come to the Lord's Table: Because the keeping of God's Commandments is one part of that Vow which I have broken, and come thither to renew. And first, I have been Catechised, That in ea●h Commandment there is something required, and something forbidden; so that I may be guilty of transgressing it, either by doing what I ought not to do, or by leaving undone what I ought to do. As to the things forbidden by the First Commandment, I have learned, that they are chief Atheism, or the Denial of God's Being, and the multiplying and serving of false Gods; as also the not serving the only true God aright. And of this last I look upon myself to become egregiously guilty, when I suffer any thing to share with God in my Worship of him; and when I am guilty of Hypocrisy, Irreligion, Indevotion, Lukewarmness, Heresy, Schism, Apostasy, Infidelity, Presumption, Despair, Carnal Security, Pride, Disobedience, Impatience and Murmuring, and wilful Ignorance of his Word. And I have been taught, That by this same Commandment it is required of me to acknowledge but One God, and to have him for my God, and to love, fear, obey, and trust in him above all others, and to serve him truly all the days of my life. And as to the things forbidden in the Second Commandment, I doubt not but they are, The appointing of any kind of Image for Religious Worship; the representing of God by a visible likeness of any thing; the worshipping of Creatures; the neglect of the Worship of the True God, or the worshipping him after a false manner. And the Duties enjoined in this Commandment, are, to worship the only True God, according to his own Prescription; to worship him both in my Body and Spirit; to bear a due regard to all the Parts of his Worship, as Prayer, the Word, and Sacraments; to come to them with suitable Preparation, and to yield a due Veneration to all Places, Times, Persons, and Things, rightly set apart for God's Worship. And to such as thus worship him, he hath promised Mercy and Kindness; but has threatened to be a severe Punisher of them that do otherwise. In the Third Commandment I am forbidden all irreverent Thoughts of God; all Blasphemy, or dishonourable mention of his Name; all Perjury, or Breach of lawful Oaths; all occasioning the Name of God and True Religion to be blasphemed. And, on the other side, I am enjoined, to think and speak reverently of God's Name and Attributes; to glorify him in his Holy Word and Ordinances; to use his Name with Reverence in taking Religious Oaths; to ob●●●●● such Oaths with an holy Care and Conscience; and to glorify his Name by a pious Conversation. The Fourth Commandment requires me to keep holy, or to sanctify all such days, which are separated from a Common to a Religious use. After God had in six days finished the Works of the first Creation, he sanctified the Seventh Day, and commanded his People to sanctify it. But after the Resurrection of Christ, instead of the Seventh Day from the beginning of the Creation, the First Day of the Week was hallowed, and called emphatically, the Lordsday. And the Observation of it has been the universal practice of the Christian Church. And I think myself bound to spend this day in an especial attendance on God's Service; such as Prayer, Preaching Participation of the Sacrament: Relieving the Poor, Meditating upon the Works of Creation and Redemption, etc. And on this day I have been taught, that I am forbidden all Worldly Undertake and Employments, vain Sports and Recreations, and all actions but those of Piety, Mercy, Necessity and Decency. Now these four first Commandments respect my Duty toward God; and the six that follow regard my Neighbour and myself. And the first of these six (which is the Fift of the Ten) Commandments, may be called the Commandment of Relations; For it teaches me first my Duty to my Natural Parents, and that I am to honour them. Which implieth, that I am to fear, reverence, succour, and obey them. It secondly teacheth me my Duty to my Political Parents, namely, the King, and all in lawful Authority under him: Whom also I am to honour and obey. It (thirdly) teaches me my Duty to my Ecclesiastical Parents, Spiritual Pastor and Teachers. And it likewise binds me to carry myself lowly and reverently to all my betters. In short, I have been taught, that this Commandment doth concern all the mutual Duties among all sorts and degrees of Inferiors and Superiors, from the King to the Master of a Cottage. And there is an especial Promise annexed to this Precept, to encourage all to obey it, in performing their respective Duties one to another. In the Sixth Commandment, which concerns Man's life, all those things are forbidden me which any way tend to the injury of the same; as Hatred, causeless and revengeful Anger, contrivance of Man's Death, occasions of, and actual and wilful Murder. And at the same time this Commandment requires me, as far as I am able, to preserve the life of Man; and that I sustain it with Food and Raiment, that I prudently avoid all Dangers, and conscientiously fly from all such Vices, whereby Humane Life is hazarded; and which are destructive both of the Body and Soul of him that commits them. Such as Drunkenness, Uncleanness, etc. In the Seventh Commandment, which concerns a chaste Conservation, I am forbidden all acts of Adultery, and Fornication, together with unlawful Marriage. And likewise all such Thoughts, Looks, Attire, and Words, as prompt and inveigle to Uncleanness. I have further been taught that by this Commandment all such things are forbidden as may occasion any of these, as Idleness, Excess in Eating and Drinking. So that on the contrary I am enjoined to keep my Body in Temperance, Soberness, and Chastity: to preserve Modesty in Thought, Behaviour, and Apparel. In the Eighth Commandment, which concerns Man's Estate, I am, as I have been taught, forbidden all defraudation, or deceitful Stealth, Oppression, and violent Robbery, Sacrilege, or pillaging of God; all Bribery and withholding other men's deuce, with all covetous desires. And on the contrary, I am bound by virtue of this Command, to give to all their Deuce, to live in some lawful Calling, and therein to be diligent: to restore that which hath been stolen, to give Alms to the Poor, and to avoid the Company of all such as would entice me to break this Law. The Ninth Commandment, concerns Man's Good Name, and forbids me to lie, to raise or receive, or to divulge any false or malicious Reports against my Neighbour. It likewise forbids all groundless Suspicions, together with suborning and encouraging of false Witnesses. And on the other hand, it enjoins me to love and speak the Truth; to preserve my own Reputation, and when it is seasonable to vindicate my own Innocence, and the Innocency of my Neighbour, when I know either to be unjustly aspersed. In the Last Commandment, which especially respects Man's Desires, I am forbidden to covet my Neighbour's Goods, of what nature or sort soever: And I am required, to regulate my Affections: to restrain all sinful Desires; to be content with my present Condition, to learn and labour truly to get mine own living, and to do my Duty in that state of life unto which it hath pleased God to call me. And now having given this account of the Ten Commandments, I leave it to your upright Consideration, whether my knowledge of them be fufficient to qualify me for the Holy Communion. The Obedience I own to these Precepts, is the next thing that importantly concerns me. And here I openly confess, that it is not in my power to obey God's Commandments, without his special Grace, but that if this be once shed in my heart, it will enable me to obey them. And when my Obedience is true, faithful, and sincere, though mixed with much weakness, imperfection, and many sins, yet, (if therein I live not wilfully impenitent) I do unfeignedly believe God will accept and Crown it. But I have been often taught, that this special Grace of God cannot be obtained but by diligent Prayer. Which you have told me is the Third General Branch of my Christianity, and that it has for its Rule that Divine Form Christ composed, and which from him is called The Lord's Prayer. And this consists of a Preface, six Petitions, and a Conclusion: Of each of which I will now give such an account as I have learned from you, beginning with the Preface, namely, Our Father which art in Heaven: Wherein I am taught to direct my Prayers to God, as to a Father whom I ought to approach with holy Reverence, and with humble Confidence that he will hear and grant what I pray for. And to him only Prayers ought to be made, because he only is every where present to receive them, and every way able to grant what is prayed for. The Six Petitions now follow, whereof the Three first concern God's Glory: and the Three last concern Man's Wants. PETITION I. Hallowed be thy Name. In this Petition I am taught to desire, and chief to endeavour the glorification of God's Holy Name, which Name in general signifies God himself: and in particular all his Titles, as Lord, Jehovah, etc. next, all his glorious Attributes or Excellencies, together with every thing that has a peculiar relation unto him, as his Word, his House, his Day, etc. So that in this Petition I pray, That God would strike my heart with such an Heavenly awe, that I may humbly reverence his great Name, and carry such a respect to all things that relate unto him, and his Worship, as may manifest my honour to his great Majesty: that my holy Profession be not blasphemed, but glorified by myself and others. PETITION II. Thy Kingdom come. Divines tell me, and I hearty believe, That God has a Threefold Kingdom. 1. A Kingdom of Power, whereby he ruleth over all Creatures, even his professed Enemies. 2. A Kingdom of Grace, whereby he ruleth in the hearts of his Children, by his Word and Spirit. 3. A Kingdom of Glory, which is in Heaven. And in a more eminent manner shall begin at the last Judgement, when Christ (as Man) shall deliver up the Kingdom to God his Father: When all the Saints shall be taken in to Reign with him: And o● this Kingdom there shall be no end. And in praying that God's Kingdom may come, I desire, that God would establish his Throne, and Rule for ever in my Heart: And by the Power of his Grace subdue all those Rebellious Corruptions that exalt themselves against him: That the Gospel may be settled where it is not received, that all the Ends of the Earth may see the Salvation of Christ: That he would hasten the coming of his Kingdom of Glory, and so consummate and accomplish the Kingdom of Grace. PETITION III. Thy will be done in Earth, as it is in Heaven. I have been constantly Catechised to believe, That the Will of God is either secret or revealed: and that I am to pay Obedience to them both: patiently submitting to God's secret Will: and cheerfully performing, as far as I am able, his Revealed Will; as it is set down in his Word. And as the doing of God's Will, and not my own, is the matter of my Obedience, so the manner of my Obedience is the Example of the Holy Angels in Heaven, who execute the Commands of God with readiness, speed, faithfulness, and constancy. So that in praying Thy Will be done, etc. I desire God to enable me by his Grace cheerfully to suffer God's Will in all hi● Afflictions, and readily to perform it in all his Commands And that God would give m● of that Heavenly Zeal to his Service, wherewith the blessed Angels are inspired: that I may obey his Will, with the like Warmth and Cheerfulness: and that following them in their Obedience, while I am on Earth, I may be joined with them to sing Eternal Praises in Heaven. PETITION IV. Give us this Day our daily bread. This is the first of the Three Petitions that concerns Man's Wants, in which I am taught to profess my dependence upon God for this present life, and every thing that supports it. For by Bread I have been taught ●o understand all outward Comforts necessary for this life, and ●hat I am to pray that by direct ●nd honest means I may enjoy ●o much of this World's good, as ●s convenient and agreeable for my present Condition and just Occasions. And by saying [daily] I intimate my Contentedness with present necessaries, and my purpose to continue daily Prayer for them. And by thus Praying, I cast my Cares upon God: and declare that only from his Fatherly hand I expect the good things I want, and have the good things I enjoy; and that by his Blessings the Creatures altar sanctified to my moderate and thankful use. I likewise under the term of daily Bread pray, That God would give me that continual supply of his Grace, which may sustain and nourish my Soul unto Eternal life. PETITION V And forgive us our trespasses, etc. By Trespasses, or Debts, an● meant my Sins, for which I a● daily to beg Pardon, and to be seech God, not to exact of m● the Penalty of them; but to accept of Christ's satisfaction fo●me, and for his sake to discharge me from the Debt, which I own to his Justice. And that I may not forfeit God's Pardon, by denying mine to my Brethren; ● pray for those Bowels of Compassion to others, which I stand in so much need of from God. My forgiving others their Trespasses, being here used as an Argument to move God to forgive me mine. And if I who am prone to revenge, can by God's Grace forgive others: How much more will God, who is infinite in Mercy, forgive me! But if I ●o not forgive, I shall not be forgiven. PETITION VI And lead us not into Temptation, but deliver us from E●●ll. As in the former Petition I ●m taught to pray for deliverance from the guilt and condemnation of sin, so in this I pray ●o be delivered from the power ●f sin. And seeing I am unable ●o withstand those multitudes of Temptations that daily assault me, ● beg of God either to restrain ●hem, or in his faithfulness not to ●ffer me to be tempted above ●hat I am able, but in all my Temptations to make me a way ●o escape, that I be not overcome by them. And because ●●tan is that Evil One which always tempting me to sin, I beseech God to deliver me fro● him, and from being taken his Sn●●es. The CONCLUSION. For thine is the Kingdom, Power, and the Glory, for e● and ever. Amen. Some tell me that these Wo● are no Essential Part of Prayer, but an addition wh● I may use or omit, without a Injury to this Sacred Form. But for my own part, I th● these words ought to concla● this and all my Prayers; ●●cause they contain an Acknoledgment of God's Majesty, Po●er, Glory, and Eternity, wh● are chief Motives to pray, a which give life and spirit the Duty. For these Excellency's being all in Him to wh● I pray, they are as so many pro● to my Faith, and assurances t● I shall be heard. For it is a principal Reason for my Praying to God, That his is the Kingdom, and that he Rules over all the World; and that as a good and loving King, he is easy to be entreated by his Subjects; ready to protect and supply them amidst all their Wants and Adventures. And by my acknowledgement of God's Kingdom, I oblige myself to obey his Laws, and submit to his Government: So that while I retain any one Rebel-lust out of his Obedience, I cannot be thought to be in earnest, when I say, Thy Kingdom come, and Thine is the Kingdom. The Power. The Belief of God's Power and All-sufficiency, is a second Reason to pray unto him. It were to no purpose to make a Petition to One who is not able to bestow what I desire. For be the Will never so ready, yo● where Ability is wanting, th● Petitioner is never the nearer t● obtain his Request. But seein● God is my Father, he canno● want Will; and seeing he is a so my King, he cannot wan● Power to give what I ask him Now seeing that the Bowels of Father, and the Arm of a Kin● are both in him to whom my Supplication is directed; I not only may, but justly aught, to rel● upon him for all things necessary for this Life, and the Life t● come. And when I fail t● place my whole and final Dependence on God, instead o● honouring, I reproach him, when I acknowledge his Power. The Glory. The Glory of God, as it encourageth my Prayers to him, so it is that of which himself is most tender: My Glory I will not give to another. This is the aim of all his own Dispensations, and aught to be the end of all my Faith and Practice. And when I tell God, that his granting my Prayers is for his Glory, I lay so strong an Obligation upon him, as methinks he cannot resist. But if the Honour of all I have or am, be not as it ought to be, ascribed unto God, from whom I receive all; If I impute any thing to myself, or my own Procurement, I cannot say as I should, Thine is the Glory. For Ever and Ever. This is my acknowledgement of God's Eternity, that he is the same yesterday, to day, and for Ever. His Kingdom shall have no End, and his Power and Glory is not like that of Earthly Princes, fading and transitory; but Eternal without Beginning and End. Were I to make my Requests to a mutable and a mortal God, one subject to Change or Ending, I should want one of the most concluding Arguments for Prayer. But seeing he, whom I Petition, is for Ever and Ever the same merciful God, who hath always heard, and doth still hear the Prayers of Poor Penitent Sinners: For ever a King, and so obliged to help his Subjects; for ever a Potentate, and so able to do them good; and one, for whose Glory it is to grant my Requests; I may with comfort conclude, that this Almighty, most Merciful and Everlasting Father, will hear, and do for me, though not always according to my wish and desire, yet always as he shall see most convenient for me. Amen. With this I am told the Jews used to close all their Prayers; and that the Christian Church enjoined the People in their Liturgies to conclude all their Prayers with this also. And it was thought of so great importance, that it was called the Seal of Prayer. And by my hearty and zealous saying Amen to what is prayed for, I express— 1. My faithful assurance and reliance upon God, that he will hear me as he has promised. Call upon me in the day of trouble, and I will hear thee: Ask and ye shall have. 2. I express by my saying [Amen] with the Congregation, that I agree with them, and that we all do present but one common Vote: that with one Heart and one Voice we all petition God. And I have this to encourage me in this Harmony and Consent, That if God will grant the Requests of Two or Three gathered together in his Name, he will much more lend his Ear to a pious Multitude, to a whole Congregation. 3. My humble and zealous saying Amen, doth testify my Attention to the Prayers: that I am not asleep, or have my Thoughts wand'ring. And indeed one way to keep out drowsiness, and distracted, idle, and impertinent Thoughts at the hearing of Prayers, is the Consideration that at the end thereof I am to say Amen; that is, I am, as it were, to set my Seal to what has been prayed for, and that by so doing I challenge a share therein. And indeed if I neglect this, I can scarce expect any part or interest in the Prayers that are made. To conclude, In this word [Amen] all the Prayer is summed up and abridged: and it was, as I have been taught, of such singular importance with the Primitive Christians, that they spoke it with so great Zeal, as that he who heard their Voice would have thought it had been a roaring Sea, or Thunder; which should awaken my drowsiness, and move me with Vigour and Warmth, to declare my fervent desires to have those Prayers heard of God, to which I say such an earnest, hearty, humble, and zealous Amen. The Doctrine of the Sacraments. In the Creed I have been taught that God by his Son hath redeemed me and all Mankind; and in the Doctrine of the Sacraments (which makes the last part of my Catechism) I have been taught, how that by them God doth exhibit and seal unto Believers, that Redemption which Christ purchased for them. And as to the Number of these Sacraments, I have learned they are but Two, and only Two, namely, Baptism and the Lord's Supper. And I am convinced, that all Men ought to receive these Two, who desired to be saved: Which I do not so understand, as if God could not save without them; but that they are the Instrumental Means, and ordinary Seals, by which God hath promised to convey and assure Christ's Merits to me, and commanded me this way to receive them; so that wilfully to neglect, or to want the Sacraments when they may be had, is to cast aside God's Ordinance, which every Christian is bound to obey. And as I have been taught, so I look upon the Sacraments, as the Conditional Means which God requires to be observed of them unto whom he imparts his Grace: Not as if this Grace, whereof a Worthy Receiver partakes, were a Natural or Supernatural Quality in the Sacrament, but that it is from God himself, which is the Author of the Sacrament; so that Grace is received from God by means of the Sacraments. And this I have learned not only from you who are our Parish-Divine, but also from Mr. Hooker, whose Judgement I have heard much praised by many of our best Clergy. This (saith he) is the Necessity of Sacraments: That saving Grace, which Christ Originally is, or hath for the General Good of his whole Church, by Sacraments he severally derives into every Member thereof. Sacraments serve as the Instruments of God to that End and Purpose. Moral Instruments, the Use whereof is in our Hands, the Effect in his: For the Use we have his express Commandment; for the Effect his Conditional Promise: So that without our Obedience to the one there is no apparent assurance of the other: As contrariwise where the Signs and Sacrament of his Grace, are not either through Contempt unreceived or not received with Contempt We are not to doubt, but they really give what they promise and are what they signify. I fully acquiesce (as to this Point) in the Judgement of this Considerable Author. The Sacraments of the Christian Church, are, as I said, Two; namely, Baptism and the Lord's Supper. By Baptism I have my Admission and Entrance into the Church; and it is the washing of Regeneration, by which I am new born: And by the Lord's Supper (to which I now earnestly desire to be admitted) I believe I shall be nourished, preserved, and grow up in Christ. And these Two Sacraments I am sure were of Christ's own appointment. And seeing that by the one I am entered into the Christian Profession, and by the other I am therein strengthened and made perfect; I see no neep of any more. And not to trouble myself with the secular use of the Word Sacrament, it serves my turn to understand it in the Sense of the Church; which tells me it is an outward and visible Sign of an inward and spiritual Grace, Ordained by Christ himself, and a means whereby we receive the same Grace, and a Pledge to assure us thereof. Now, this Description of a Sacrament I have been often told, is the uneasiest Point in all my Catechism: I will therefore, in order to be better informed, set down my sense of this Description. And first, By an Outward and Visible Sign, I understand that which presents its self to my Eye, and represents somewhat else to my Understanding. As for Example, in Baptism the Outward and Visible Sign is Water, wherein the Person is dipped or sprinkled. And the inward and spiritual Grace which is thereby signified, is a Death unto Sin, and a New-birth unto Righteousness, both which by the means of Baptism are conveyed to the Baptised. I have heard you, Catechising upon this Point, declare that it was the ancient manner of Baptism, to put the Person baptised under Water, and then to take him out again; and that this was done to signify his dying unto Sin, and rising again to Newness of Life. The first declared the weakening, the deading, and putting off of sin: The latter shown the performance of those Actions of Men, who being quickened by the Spirit, endeavour to serve God all their days in Righteousness and true Holiness. And in the Lord's Supper there is also an Outward and Visible sign, namely, Bread and Wine, and an inward Part or Thing signified, to wit, the Body and Blood of Christ, which are spiritually received by all Worthy Communicants, and which being so received, their Souls are strengthened and refreshed; and the same Effect is wrought in the Inner Man, by the Holy Mysteries which is in the Outward by these Elements. And as strength is from Bread, and cheerfulness from Wine; so I hope, and expect, that when I am admitted to the Lord's Supper, my Heart will be established by Grace, and my Soul strengthened, and my Conscience made cheerful and light with the Blessings and Benefits that the Sacrament will exhibit, seal, and convey unto me; still supposing that I am in some competent measure fit to communicate. And in order to be so, I have learned from my Catechism, that these following Duties are required of me, namely, Self-Examination, Repentance, Faith, Thankfulness and Charity. And for my assistance in the Knowledge and Examination of these Graces, I have chosen The Introduction to the Sacrament, written by Doctor Addison, Dean of Lit●●field, on purpose for such if Capacities as my own: And after this familiar account of my knowledge in Religion, you (to whom I commit the care of my Soul) shall judge me competent to be admitted to the Lord's Table, I shall esteem my Condition happy, as being persuaded, that I have no other means to repair my Vow of Baptism, which by numerous ways I have broken, and to renew the Covenant I made with God when I was Christened; and to be restored to all the Benefits of Baptism, forfeited by the sins I have committed since I was baptised; I say, I am persuaded that I cannot obtain these things by any other Appointed means, but by a due receiving the Holy Communion. The Young Persons Devotions upon his first Admission to the LORD'S TABLE. Expostulation. WIlt thou then, O God, vouchsafe me to partake of that which my Soul has so long thirsted after! Shall I this day be admitted a Guest at that Divine Banquet, from which my own unworthiness ought for ever to exclude me! Wilt thou be so gracious to a miserable sinner, as to accept of a renewing of the Covenant I made in Baptism, after that by numerous ways I have violated and broken it! Then, Lord, I will not absent myself, but draw near, hoping to be found in the number of those whom thou dost invite, even of those who truly and earnestly repent of their sins, who are in Love and Charity with their Neighbours; who intent to lead a New Life, to follow thy Commandments, and to walk from henceforth in thy Holy Ways. For upon these, and no Terms else, do I come to the Holy Sacrament; which yet I dare not receive, till with all Humility of Soul and Body, I have prostrated myself, and made Confession of my sins. The Confession. ALmighty God, Father o● our Lord Jesus Christ, Maker of all things, Judge of al● Men; I acknowledge and bewail my manifold Sins and Wickedness, which I from time to time most grievously have committed by Thought, Word and Deed, against thy Divine Majesty, provoking most justly thy Wrath and Indignation against me. I do earnestly repent, and am hearty sorry for these my Misdoing, the Remembrance of them is grievous to me; the burden of them is intolerable. Have mercy upon me, have mercy upon me, most merciful Father; for thy Son, our Lord Jesus Christ's sake, forgive me all that is past, and grant that I may ever hereafter serve and please thee in Newness of Life, to the Honour and Glory of thy Name through Jesus Christ our Lord. Prayer for Pardon. FOrgive me, O Lord, whatsoever I have transgressed against thee, from the time of my Baptism, even to this very Moment, whether against Knowledge, or through Ignorance, at home or abroad, sleeping or waking, in Thoughts, Words, or Deeds: Whether occasioned through the fiery Darts of my Ghostly Enemy, or by the unclean Desires of my own Heart; Have Mercy upon me, and grant me pardon through Jesus Christ. Amen. Remember not the sins of my Youth, nor my Transgressions: According to thy Mercy remember me, for thy goodness sake, O Lord. Lord, the sins of these my Younger Days are many, the Breaches innumerable, wherewith I have ignorantly or foolishly for want of Knowledge or Consideration, offended against thee▪ Lay them not, I beseech thee, t● my Charge, but of thy ow● free Mercy and Compassion to 〈◊〉 wretched sinner, be thou pleased to be reconciled unto me, an● seal the same to my Soul by thi● blessed Sacrament. For thy Name sake, O Lord pardon my iniquity, for it is great▪ I have many ways greatly sinned against thee, and have no ground of hope for Mercy, but only from thy free abundant Pardon, which I know exceedeth my Sins, and for which I am the more abundantly qualified, by how much my state is more truly Miserable. On the account therefore of thy Free Pardon to the greatest sinners, so they be truly penitent, I beseech thee be reconciled unto me, who this day unfeignedly repent, and turn to thee. For Purifying the Heart. ALmighty God, unto whom all Hearts be open, all Desires known, and from whom no Secrets are hid; Cleanse the Thoughts of my Heart by the inspiration of thy Holy Spirit, that I may sincerely love thee, and worthily magnify thy Holy Name, through Jesus Christ our Lord. Amen. O Lord, give me Grace this day to receive the blessed Body and Blood of thy Son, my most blessed Saviour, into a Clean, Charitable and Thankful Heart, that it may perfectly cleanse me from all Dregs of sin; that being made clean, it may nourish me in Faith, Hope, Charity, and Obedience, with all other Fruits of spiritual life and growth in thee: That in all the future Course of my Life, I may show myself such an engrafted Member into the Body of thy Son, that I may nev●● be drawn to do any ●hing th● may dishonour his Name Gran● this, O Lord, I beseech the● eve● for his Merit and Mercy sake. Amen For Self-Examination. ALmighty God, and most merciful Father, give me, I beseech thee, that Grace, that I may duly examine the inmost of my heart, and my most secret thoughts that I may know how I stand before thee. Lord, I confess all my sins, and my unworthiness to present myself at thine Altar. But thou, and thou only canst forgive sin, and give true Repentance; do both, gracious Father, and them behold I am clean to come unto thee. Lord, make me a worthy Receiver of that for which I come, even Christ, and Forgiveness of sin in Christ; and that for his own Mercy-sake and thine. Amen. For belief of Christ's Presence without disputing the manner. O Lord God, hear my Prayers. And while others dispute, grant that I may steadfastly believe, behold I quarrel not the Words of thy Son my Saviour's blessed Institution: I know his Words are no gross unnatural Conceit, but they are Spirit and Life, and supernatural. He hath promised me, if I come worthily, that I shall receive his most precious Body and Blood, with all the benefits of his Passion, without amusing myself then about the manner of receiving Him. Lord, make me able, make me worthy to receive Him: For grant me this Favour, and I know I can no more die Eternally, than his Body and Blood can again die and be shed. Lord, so wash and cleanse my Soul, that I may now and at all times else come prepared by hearty Prayers and Devotion, and be made worthy by th● Grace of this blessed Sacrament the Pledge and Earnest of Eternal Life, in the Merits of the same Holy Jesus, who gave his Body an● Blood for me. Amen. Immediately before the sight of t●● Bread. O Lord God, how I receive th● Body and Blood of my mo● blessed Saviour, the price of m● Redemption, is the very wonder of my Soul: Yet that I do receiv● them, is my firm and constant belief. At this time they are graciously tendered to me and my Faith Lord, make me a worthy Receive● and be it unto me according to m● Saviour's Word. Amen. Looking upon the Bread and Win● say, O Thou that sittest on high with the Father, and art here invisibly present with us; come and sanctify these thy Creatures of Bread ●nd Wine, and those by whom ●hey are to be received. Amen. As the Bread is coming to you, say, LEt thy Body, I beseech thee, O Lord Jesus Christ, which was given for me, preserve my Bo●y and Soul unto Everlasting Life; ●nd grant that I may take and eat ●n Remembrance that thou hast died for me, and feed on thee in my Heart by Faith with Thanksgiving. Amen. As the Wine is brought, say, LEt thy Blood, I beseech thee, O Lord Jesus Christ, which was shed for me, preserve my Body and Soul unto Everlasting life: And grant I may drink this in Remembrance thy Blood was shed for me, and be Thankful. Amen. FINIS. Advertisement. THe Author of this Disco●● being certified, that m● Young Persons have made choice The Introduction to the Sacrament, Written by the Reverend D● Addison, Dean of Litchfield, (〈◊〉 now Published with Devotions) their Guide to the Communion-Tal● as being best suited to their Capacities. He thought it conveni● that this small Piece be Printed a Volume fit to be bound up with 〈◊〉 said Introduction, because it m● serve as a Prelude or Preparate● Discourse to the same. And I ha●● taken care to Print it accordingly. Farewell. W. C. The Introduction to the Sacrament. Engraving of church sermon Engraving of prayer London Printed for W: Crook at the Green Dragon without Temple Bar. F. H. Van. Hove. Sa● An Introduction TO THE SACRAMENT: OR, A Short, Plain, and Safe way to the Communion-Table. BEING An Instruction for the worthy receiving of the Lords Supper. Collected for, and familiarly addressed to every particular Communicant. By L. Addison, D. D. Dean of Lichfield. To which is added, The Communicants Assistant: BEING A Collection of Devotions to that purpose. LONDON, Printed for William Crook, at the Green Dragon without Temple-Bar, near Devereux-Court, 1686. IMPRIMATUR, Jo. Battely, Reverendissimo P. ac D no. D no. Willielmo Archiep. Cantuar. à sacris domesticis. Ex aedib. Lambeth. Apr. 1. 1686. TO THE Right Worshipful. ROB. HYDE, Esq My Truly Worthy, And much Honoured Patron. SIR, THE following Papers were at first only designed for the Help and Service of my own Parishioners, (your Tenants;) and being resolved to expose them to public Censure, I needed not deliberate to whom they were due; nor did any Thought interpose, but this one, That they were not worth your eye or owning. However, I conceived they might serve as a Witness of my deep apprehension of your Generous and Friendly Patronage. And therefore, with all heartiness and height of Gratitude, I put these. Papers into your hands, hoping that when you read them over, you may meet with something besides my Frailties, even those Truths which will make you for ever happy. And now, Sir, being no great Friend to the common Vanity of Letters Dedicatory, pardon me, that for making Court to you, I humbly apply myself to your gracious Maker, That you may enjoy Health and Prosperity, and be long, long happy in the inviolable Affection of that Honourable Lady, your truly Noble and Pious Consort: and that the God of Blessings may daily bless you both. Your most obliged and most humble Servant. An Advertisement OF THE BOOKSELLER TO THE READER. HAving twice printed the following Introduction with Success; I now, purely for the Public Good, commit it the third time to the Press. In which Edition, I have earnestly solicited the Author for Enlargements, but found him wholly deaf to any such Proposal; Assuring himself he had in this small Book made good its Title, and he hopes God will make good the Design. However, I have prevailed with him to add a Collection of Devotions, inferior perhaps to none of this kind; which, with the Reader, he humbly recommends to God's blessing. As it was before, without the Devotions, it was so well liked by a great many Ministers, that they gave them by dozen at a● time to their poor Parishioners, being found to be the fittest and the most plain to the meanest Capacities; yet very useful to all who desire worthily to be partakers of the Sacrament of the Lords Supper, I hope it will now prove more beneficial to thee. W. C. Books Printed for W. Crook, at the Sign of the Green Dragon without Temple-Bar near Devereux Court. DIVINITY. 1. SIxty one Sermons, preached mostly upon public occasions, by Adam Littleton, D. D. Folio, Price 16 s. 2. Brevis demonstratio, being the truth of the Christian Religion, proved by Reason, 12o. price bd. 10. d. 3. The Primitive Institution, showing the antiquity and usefulness of Catechising, together with its suitableness to heal the distempers of the Church, by L. Addison, D. D. price 1 s. 6 d. 4. A Sermon preached at the Funeral of a sober religious man, found drowned in a Pit, in octavo, price bound 1 s. 5. Mr. Howel's Visitation Sermon before the Bishop of Chichester, 4o. price 6 d. 6. Dr. Hascard's three Sermons in quarto. 7. Mr. Manningams four Sermons in quarto. 8. A Sermon preached at the Savoy in French, and since printed i● French and English, twelves, price bound, 8 d. 9 A modest Plea for the Clergy, wherein is considered the reason why the Clergy are so contemned and neglected, by L. A. D. D. and Dean of Lichfeild, price 1 s. 6 d. 10. Hugo Grotius, his Catechism, Greek, Latin, and English, with a Praxis of all the Greek words therein contained, in 8o. price bd. 2 s. 11 The Spirit of Prophecy, proving that Christ and his Apostle were Prophets: written by the directions of, and recommended to the Press by the right reverend Father in God, Peter, Lord Bishop o● Ely, in 8o. price 3 s. 12. The King-killing Doctrine o● the Jesuits, in a sincere Discourse to the French King; written by a Roman Catholic, in 40. price 1 s. 13. Justifying Faith; or, the Faith by which the Just do live, together with the excellency of the Common Prayer Book, in 8o. price bound 1 s. 14. Mercy Triumphant, or the Kingdom of Christ enlarged beyond the narrow bounds which have been wont to be set to it. By Ed. Lane. 15. Du Moulin's Reflections reverberated, being a full Answer to the damning Doctrine of Dr. Lewis Du Moulin: also, a Confutation of Edmund Hickeringill's railing against the Ecclesiastical Courts. By E. Lane, in quarto, 1 s. 6 d. 16. Responsio Valedictoria ad secundam Sandii Epistolam, etc. per Sam. Gardiner, S. T. D. in 8o. price 1 s. 6 d. 17. An Introduction to the Sacrament, or, a most plain and easy way to the Communion Table, in 24. by L. A. D. D. Dean of Lichfeild, price bound 6 d. 18. Chillingworth's Protestant Religion, a safe way to Salvation. Fol. 19 A Discourse about Conscience, relating to the present Differences among us, in opposition to both extremes of Popery and Fanatism, in quarto, price 6 d. 20. The Doctrine of Passive Obedience, delivered on the 30. of January, by Jo. Ellesby, Vicar of Chiswick, quarto. 21. Praise and Adoration, a Sermon preached on Trinity Sunday, 4ᵒ. 22. A short view of the most gracious Providence of God, in the Restoration and Succession. May 29. 4ᵒ. 23. A solemn Humiliation for the Murder of King Charles the First. January 30. quarto. 24. A Sermon preached at Hantshire Feast on Shrove Tuesday. 4ᵒ. 25. Two Discourses, the one of Truth, the other showing Popery the Cause of Atheism. In 8ᵒ. All these five last by Mr. Thomas Maningham, late Fellow of New College Oxford, now Preacher at the Rolls. AN Introduction TO THE. SACRAMENT. I. BEing in your behalf to inquire into the Duties you are to discharge, when you come to the Holy Sacrament; before I descend to a distinct handling ●hereof, give me leave first to ●ind you of the end of your ●oming thither: which I take 〈◊〉 be none other, than chief to renew the Covenant yo● made with God in Baptism, who is pleased in great mercy to admit you to the Lords Table, in order to repair you● Vow of Baptism, after that by numerous ways you have broken it. And when it shall b● your care worthily to Communicate, God will vouchsafe graciously to accept you, and i● the Lords Supper to restore yo● to all the forfeited benefits o● your Baptism. II. Seeing then that the renewing of your Covenant is the grea● business of your coming to th● Blessed Communion, it is highly reasonable, that you have a fu●● and clear understanding of th● nature of that Covenant whic● you are to renew. And in o●der hereunto, you are to kno● i● general, that the Covenant to ●e renewed by you, is that into ●hich you entered at Baptism: ●here the Covenant God at first ●ade with Mankind (which is ●e foundation of all Christianity) is applied to every particular person, who at Baptism solemnly give up their Names ●●to Christ, and enter upon ●●e profession of his most Holy religion. And to the end you ●ay more clearly comprehend ●is important Truth, it is convenient that you a little reflect ●pon that double Covenant God ●ade with Adam, as he was ●ot only the Patriarch, but representative of all Mankind. III. Where you may find that the ●●●st Covenant was made with ●dam immediately upon his ●eation, when he was in his flourishing Integrity, and endue not barely with a perfect knowledge of his Duty, but with sufficient power of performing it. When Adam (I say) was in most excellent State and Condition, God made an Agreement with him to this purpose; v● That if he took care to con●●nue in Obedience to his Mak● then his Knowledge and Streng● should remain; and after a lo●● and pleasant life upon Earth, last he should either put off Body, or have it together w● his Soul, taken up into Heave● and therein both be happy a● glorious to all Eternity: ● if he disobeyed, and so br● this Covenant, he was to the perfect knowledge of Duty, and his strength of affectly discharging it; and ● also to be subject to temp● death, which is a separation the Soul from the Body ● time; and to death eternal, which is a banishment from God's gracious presence for e●er. And as upon his breach ●f Covenant Adam was liable 〈◊〉 the first sort of Death, and 〈◊〉 the appointed time suffered 〈◊〉; so had he likewise under●one the second kind of Death, God in his unspeakable mer●● had not come to new Agreement with him. Now all that ●u need to know concerning ●e first Covenant, is, (1.) That ●e Condition thereof was wondered easy for Adam to have served, seeing no more was squired of him than an abstinence from one Tree only in 〈◊〉 Garden where God had iced him; which Restraint ●ld not be grievous, seeing was allowed a freedom of the rest. (2.) That A●, at his Wife's instigation, of the forbidden Tree, and by eating thereof, broke 〈◊〉 first Covenant; the effe●● whereof were no milder th● the loss both of the Knowled● and Ability of doing what G●● required of him. For imme●ately upon his transgress God's Commandment, the li●● that was in Adam became d● and his Strength (like Sa●sons upon the cutting off of Locks) was extremely we●ned; so that he became feeble and defective, and miserably crippled both in his ●●derstanding and Will, that could neither clearly disce● nor exactly execute his D●● (3.) You are to know, t●● all men being in the loins Adam, were infected with sin, and like him, became ●●●stitute of a right understanding of their Duty, and Abi● to discharge it; backward Good, and prone to Evil: ●●mane Nature upon Adam 's Fall becoming like a sick Stomach, which doth not only loathe what is wholesome, but lust after that which ●s quite otherwise. iv But when Adam by Disobedience had forfeited the benefits ●f the first, God was pleased to make with him a second Covenant; and therein to accept of ●nother, to pay the Debts and perform the Duties in his stead, ●or which he had made himself ●together unable and insolvent. ●nd this is that Covenant ●hich only now concerns you, ●nd which at the Communion ●ou are to renew, and whereof ●ou ought to have a full and ●ear understanding: for it ●ould sound very oddly for a ●an to pretend a most solemn ●newing of he knows not what! V Now in tracing out the ●●ture of this Covenant, you w● find it was made with all Mankind in Adam immediately 〈◊〉 on his Fall: I say, immediately upon his Fall; for considered the great love God ever b● Man, you may imagine 〈◊〉 would not suffer our Great ● rend to lie long under the ●●●turing reflections and hellish pa●● with which his Conscience● loaden by the consideration his sin, and which have e● been found to be the most ●●tural effects of doing vitious● but that he presently relie● his afflicted mind, by entr● into a gracious Compact w● him, and showing him how and his Offspring were to saved from that destruction had brought upon both. ● the first revelation of this Covenant is met with in Gen. 3.15. which with greater plainness is repeated, Gen. 22.17, 18. compared with Gen. 12.3. and Gen. 18.18. The contents of which Texts, the Son of Sirach calls the Blessing of all Men and the Covenant, Ecclesiasticus 44.22. VI And seeing, as has been said, that the great business of your coming to the Lords Table, is to renew the Covenant of your Baptism, which you have broken; (which Covenant of Baptism is no other than the second Covenant made with Mankind in general, applied to you in particular) you are to understand, that a Covenant (as we now consider it) is a mutual Agreement betwixt God and Man, consisting of Mercies ● God's part made over to Ma● and of Duties (or Conditions on Man's part, required by Go● So that it is necessary for yo● to know, 1. What the Mercies are which on God's part are mad● over to Man. 2. What the Conditions are which on Man's part are required by God. VII. And first, as to the Mercies which on God's part are made over to Man in the second Covenant, the sum thereof is the Seed of the Woman, or the sending Christ to take upon him the nature of Man, and to be as a second Adam to supply what was wanting in the first, and to perform that sinless Obedience which was the Condition of the first Covenant; he being both in Birth and Conversation absolutely innocent. And though the thus sending of Christ (the second Person of the ineffable Trinity) be the abridgement of all the Mercies of the second Covenant; yet under this Title many Benefits are contained. For you are not to imagine that the Son of God came only to gaze upon the Miseries, and to condole the Wretchedness of that Nature he had taken, or to pass by us as the Priest and Levite did the wounded Traveller: but with the good Samaritan, he bond up our Sores, and provided us of all those means of recovery whereof we were utterly destitute, and put us in a right way of being and continuing healthy. And this he did, VIII. First, By making known unto you, and as many as believe on him, the whole Will of God▪ assuring all such as fail not to do it, that they shall meet with ● most gracious acceptance, and bountiful reward. During the time of Christ's troublesome Pilgrimage upon Earth, you know it was one chief part of his Employment to give such Commands and Counsels, as by their own inward goodness were sufficient to approve themselves to man's rational nature. His Doctrine wore no Veil, nor was it wrapped up in Types and Shadows; but both in its Perspicuity and Justice, Christ showed himself to be the Son of Righteousness, Mal. 4.2. He would not suffer his Gospel, like Moses Law, to consist in Carnal, but Spiritual Observances; not in cleansing the Pollutions of the Body, but in purifying the Affections of the Soul. And by giving a Law proper to this end, he proved himself to be a true Prophet, whose work is not only to foretell what shall be hereafter (though in this strictest sense of the word, Christ was so far forth a Prophet as was needful for his Church) but to instruct what men are to do; to expound, signify, and make known the mind and good pleasure of God. And this he did in his Sermons, especially in that on the Mount; wherein he hath shown upon what terms eternal Blessedness is to be had under the Gospel. He also revealed some Commands of God, which were not before so expressly revealed; and expounding such as were so obscurely revealed in the Old Testament, that men thought not themselves fully obliged to obey them. IX. And as a Prophet too, or sovereign Institutor of the Church, Christ appointed Ceremonies and Discipline, or Sacraments and Ecclesiastical Censures: All which he delivered either in Parables, or plain Propositions. To which you are to give a willing and full Assent, a cheerful and ready Obedience; not despising or neglecting the use of whatever he hath thought fit to prescribe. And if you cannot at first sight so clearly comprehend some Mysteries of the Gospel, your Reason (which in itself is proud and carnal) must be subject to Faith, which can easily wade through those depths, which to Reason are unpassable. Above all, give diligent attention to Christ as your great Prophet, being ready and desirous to be duly informed of that Will of God which he came to reveal. X. And as the first Mercy of the second Covenant was to have Christ to be a Prophet in the sense now mentioned, so another benefit thereof was to have him to be your Priest. You meet in Scripture with two Orders of Priesthood, viz. one of Aaron, and another of Melchizedeck. The Office of the Aaronical Priesthood consisted chief in Sacrificing, not Excluding Blessing of the People. Gen. 14.18. But the Office of the Melchizedechian Priesthood, was principally to bless; not denying but that it had also a liberty to sacrifice. Christ was a Priest according to both these Orders. XI. And first, he was a Priest according to the Order of Aaron; by virtue whereof, he offered up himself upon the Cross; and by that Sacrifice of himself once offered, he completed the whole Work of Satisfaction for Sin, and put an end to all the old legal Sacrifices; (which had indeed an Eye to this Satisfaction, but were not able to accomplish it.) To satisfy God for our sins, not only that one of Adam, but all the sins of all Mankind that truly repent and amend; and by this means to obtain for man Forgiveness of sins, the Favour of God, and Redemption from Hell and eternal Damnation; which was the punishment due to sin. And all this he did by his death. So that if you truly and hearty repent of, and forsake your sins, you shall receive the benefits of that Sacrifice of Christ, which he offered as a Priest; and your sins, though never so many and heinous, shall be forgiven you, and you shall be saved from those everlasting Punishments which are due for them. XII. Secondly, Christ is a Priest according to the Order of Melchizedeck: and though he did not enter upon this till after he was risen from the dead, yet it shall not end until the Consummation of all things. His Aaronical Preisthood expired with himself upon the Cross; but he remains a Priest for ever after the Order of Melchizedeck. And as the Office of this Priesthood consisted in Blessing and praying for the People, (as you may collect from Gen. 14.18.) it belongs also unto Christ▪ God having sent him to bless you, as St. Peter speaks, Acts 3.26. And the following words declare, that this Blessing consists in turning every one from his iniquity. And those excellent means used by Christ for this end (which ought to be reckoned for the greatest Blessings) are (1.) A Succession of Priests, (an Holy Order of men) whom he continually employs by their Ministry to work in men's hearts a sincere Obedience to the Gospel. (2.) A giving to all humble Christians strength to enable them to overcome sin. (3.) His interceding with God for his Servants, that they may continue in well doing. And as he did this last while he was upon Earth, praying that his Disciples Faith might not fail: so he still pursues the same Office of praying for the Church, now that he is ascended up into Heaven; where, sitting at the right hand of God, he makes request for us, Rom. 8.34. And it is your duty, as a Christian, to comply with Christ herein, and to be willing to be thus blessed by him, in being turned from your sins: and not to resist his Prayers and Intercessions, not to render all his Blessings, the means of Repentance, void and fruitless, by your wilful continuance in iniquity. But when you shall use these Blessings to the end they are designed by your Saviour, and shall cease to do evil, and learn to do good, not expecting Forgiveness, or Salvation, upon other terms than Christ has propounded them; when you shall be careful to run diligently the Race Jesus has set before you; then may you expect to receive the Prize, even a Crown that fades not, which God the righteous Judge shall set upon your Temples; not for your own, but the Merits of your Highpriest: who according to the Order of Aaron offered himself a Sacrifice; and according to the Order of Melchizedeck, blesses and prays for you. XIII. And as the second Mercy of the second Covenant is, thus to have Christ for your Priest; so the third is, to have him for your King. And he exerciseth this Supreme Office by reigning in your heart by his Holy Spirit, (if you do not resist and quench it) which gives you strength to overcome Temptations to sin; and enables you to do what God requires of you. And that you might have no pretence to refuse the Kingly Government of Christ, as too heavy and difficult, he has made his Yoke easy, and Burden light; having taken off from the hardness of the Law first given to Adam, and instead of that sinless Obedience, or the never committing the least sin upon pain of death (which was required of him) he now looks for no more than your honest and hearty Endeavour to do what you are able, and accepts of sincere Repentance where you fail or miscarry. And it being the gracious nature of Christ's Kingly Office thus to govern and rule you, and to subdue your Enemies, it would be something worse, if possible, than disingenuity and ingratitude, to disobey, and hold out any disloyal passion or rebel-lust against him; not to vow and pay unto him perfect Loyalty and entire Allegiance, not to entrust him with your Protection; not to have Peace or War with any but his Friends and Enemies; not to pay him your Homage and Reverence; not to give him a tribute of your Substance, by Relieving his necessitous Members, etc. Now to keep you from flattering in these particulars, and to oblige you to a cheerful discharge thereof, Christ, as your King, hath promised, and will not fail, to prefer you in his Celestial Court to an eternal weight of Glory, and to make you co-heir with himself of that Kingdom of Heaven, which he went to take possession of at his Ascension, and which he will give to all who by their impenitent continuance in iniquity make not themselves unfit ●o receive it. Your duty herein ●s, to be exceeding careful not ●o forfeit your share in that kingdom which Christ has purchased for all that faithfully o●ey him; which certainly you ●o, if you continue impenitent ●n any sin. XIV. And when you have thus plainly considered the Mercies ●hich in the second Covenant ●re on Gods part made over to Man, you are next to consider that those Conditions are ●hich on Man's part are requi●ed by God; and which you ●re to observe, if ever you hope ●o be partaker of the Benefits of ●e second Covenant. And ●ese you will find to be not ●1.) a perfect, absolute, exact Obedience, so as never to ●●fend in any kind; this was t● Condition of the first Covenant Nor, (2.) never to have formerly committed any deliberate sin. Nor, (3.) never 〈◊〉 have gone on in any habitu● or customary sin for the tim● past; though this be be mo● heinous and provoking, an● may justly throw you into th● fearful apprehension of the D●vine displeasure: But it is th● New Creature, or a renewe● sincere, honest, faithful Obedience to the whole Gospel giving up the whole heart un● Christ; the ready performing of that which God enables yo● to perform, and bewailing yo● frailties; and cordially sorrowing for the iniquity both of yo● past and present life, and beseeching Gods pardon in Christ i● all that you have done amis● sincerely labouring to morti● every sin, and perform Uniform Obedience unto God; and from every Fall, rising again by Repentance and Reformation. In short, the Condition required to make you capable of the Benefits of the second Covenant, is first by Faith to accept of Christ as your Priest to Save, your Prophet to Teach, and your King to Rule you: Next, to have all those Graces, Faith, Hope, Charity, Self-denial, Repentance, etc. (mentioned in the Gospel) united, and truly and sincerely rooted in your heart; though mixed with much weakness and imperfection, and perhaps with many sins: which if not wilfully and impenitently lived and died in, cannot debar you of the Benefits of the second Covenant. But if you neglect these things, your condition will be worse than if no second Covenant had been made: for you shall the● be to answer, not for the breach of the Law only, but for the abuse of Mercy; which is of all sins the most provoking. XV. Now if your guilty mind tells you, that you have broken these Conditions, and therefore forfeited the Mercies of the second Covenant; then know, that it cannot be renewed but by a worthy receiving of the Secrament; and worthily you cannot receive it, till you repent o● your sins: and all those thing are to be accounted sins an● transgressions of the Covenant which are disagreeable to you Vow of Baptism, in which th● general parts of your Duty an● contained; and it is a competent Rule, by which all you actions ought to be measur'● Knowing then what in Baptism you have vowed to do, by applying your actions unto that Vow, you may easily conclude wherein you have done amiss. Only take heed you deal not partially with your Soul, by looking upon your sins in gross; but do your utmost endeavour to discover the particulars: Recall, as far as you can, all the passages of your life: Consider all the instances wherein your Vow has been transgressed; as, wherein you have yielded to the Temptations of Satan and the World, to gratify the sinful lusts of the flesh: How you have failed of that holy Conversation to which you solemnly bound yourself when you promised to believe all the Articles of the Christian Faith; every one of which Articles is a Pledge of good living: And how you have wandered from those Commandments in which you vowed to walk all the days of your life. XVI. And you will find this particular search of your sins, bot● proper and necessary in order to their Forgiveness; which cannot be expected without confessing and forsaking them But how either of those can b● done, without a distinct knowledge of your sins; or how yo● can distinctly know them, without this particular search, I a● not yet so far under the powe● of Fancy, as to imagine. An● albeit that by no possible diligence you can discover or ca● to mind every sin committe● since Baptism; and albeit to● there is no particular confession required of the sins when of you are insuperably ignorant yet ignorance of your sins will be no Plea, when it is supine, and occasioned through neglect, and proceeds from a want of timely considering what you have done. XVII. In drawing up a List of your sins, take heed of setting down such only as hang scandalously in the Eye of the World, and ●re so notorious, as that the Sun bears witness of their commission: But you are to search your Soul to the bottom, to ●ifle every corner of your heart; as knowing you have ●o deal with God, whose Law ●n nothing more declares its peculiar excellency, than in reaching man's thoughts and desires; ●nd forbidding him no less to ●ovet, than to steal his Neighbour's goods; and no less to lust after another man's Wife than to commit adultery with her. And this consideration is argument enough to incline● you to an accurate search an● enquiry, first, into all the several sorts of sins whereof yo● may justly suspect yourself t● be guilty; carefully looking into such, which by reason of thei● abstruser nature, are not so soo● taken notice of, either by you● self or others: and researchin● into the sorts and kinds of sin● you will find them all reducib● to those of Thoughts, Speec● and Action. XVIII. The first sort of these sin those of Thoughts, you m● learn from Gods own Observation, Gen. 6.5. when he saw th● every Imagination of ma● heart was only evil continually. To which our Saviour had respect (St. Mat. 15.19.) when he said, that out of the heart proceed evil thoughts And though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there spoken of, may reach further than Reasonings and bare Thoughts, even to some subsequent Actions, because they are said to come out of the heart, and Mark 7.20. to come out of the man; yet this excludes not ordinary evil thoughts thereby to be signified. For these are doubtless the seeds and beginnings of all those wicked Contrivances, Designs, and Machinations which men act, and are guilty of in the world. XIX. Thoughts indeed are of so vanishing and transient a nature, so easily escaping your observation, and so apt to leave ●ou ignorant how therein you have offended, that you have great cause to be signally diligent in their search. Besides men are apt to imagine, thoughts are not so evil, as indeed the● are, because Custom hath taught them to say, Thoughts are free● Whence they vulgarly conclude they may think as they please without offence. And had yo● only to do with Creature● like yourself, ther● might be some ground for s● saying: But being to deal wit● God, whose Law reaches you● Thoughts, and forbids them t● be wicked, you want no Reasons moving you to search ho● far therein you have offended and to repent thereof yo● come to the Holy Table. Evil thoughts are the more immediate defilers of the heart they pollute the very spring 〈◊〉 all your Words and Actions and till the thoughts of you heart be cleansed by the inspiration of the Holy Spirit, it will be no more fit to receive Christ in the Sacrament, than the Manger was to lodge him at his birth. XX. The second sort of sins you are to seach into, are those of your Words; which being spoken in earnest, are Testifications of what is in your heart, and nothing else but your thoughts made audible. And though the inconsiderate make little account of their words, deceiving themselves by fancying they are but wind; yet seeing there is a day coming, when all such as are idle, that is, wicked, shall be accounted for by God, in bestowing Rewards and Punishments upon men, you have all imaginable reason to examine how you have sinned in your Tongue. XXI. Among the several way● whereby your Words become sinful, I shall reckon up a few leaving the rest to your own observation. XXII. And first, your Words are wicked, when they are filthy. All filthiness is so abominable to God, as that he will not admit it in your very Tongue; having by his Apostle, commanded you to let no corrupt communion proceed out of your mouth, Ephes. 4.29. That you avoid all unclean discourse, as you would putrid and rotten Meats, which turn to contagion; and instead thereof, to use such Language as is wholesome, profitable, and instructive both for yourself and them who hear you. Otherwise your Speech will be so noisome, that it will drive from you the Holy Spirit of God, and leave you without the Soul and Mark of a Christian. XXIII. Next, Words become sinful, when they are scoffing and reproachful, tending to the vilifying and disparagement of others. To which the most Holy Jesus had respect, when under the abusive and scurrilous words of Fool and Racha, he forbade Division, Scoffing, with all such Language as might impair the Credit; which wise men generally prize next to Life, and often above it. And when Christ forbade Reproach as well as Killing, and required of all professing his Religion, to be no less tender of the good Names, than Persons of their Brethren, he displayed t● excellency of his Doctrine showing how far it surpassed bo● the Law of Moses and the Hithen Theology. For though M●ses in the Law to the Jews strictly commanded they should 〈◊〉 no Murder, and that he who d● so, was to be tried for his life b● the Court of twenty three, o● lesser Sanhedrim (to whom belonged the Cognizance of capital and greater matters) ye● by what Christ superadds t● that precept in Mat. 5.22. i● may seem Moses had made n● provision against vilifying an● deriding Language. And as to the Heathen Theology, though in many instances it forba● Murder, yet it did not so to Calumny: For when Minerva (one of their Deities) counselled Achilles not to draw the Sword against Agamemnon, she gave him leave to rail against and revile him, (Hom. Iliad. 1.) But Christ will have your Tongue as free from contemptuous Language, as your Hands from Violence; and that you carry yourself as harmlessly towards the Reputation, as the life of your fellow Christian. XXIV. Words are (thirdly) egregiously wicked, when they are false: for Truth gives them all their substance and solidity, making the Tongue answer the end for which it was given man, namely, to speak the truth in his heart; and not to have one thing upon the Lip, and another in the Mind: which deceitful carriage (though never so usual) was ever thought so abominable, that Agur earnestly prayed God to remove it far from him, Prov. 30.8. And the Apostle declared against it, when he said. Lie not one to another: Making it a principal part of that Heathen course renounced by the Colossians, to suggest or say any false thing to the injury of others, Col. 3.9. or to use craftiness, or any of the evil Arts of deceiving. And the Divine Revel. 22.15. excludes all who love and make a Lie, all hypocritical treacherous persons, from being any more than Equivocal Members of Christ's Church; which instead of having any part of the benefits of Christians, shall have their part in the Lake that burneth with fire and brimstone, Rev. 21.8. XXV. Words are (fourthly) eminently wicked, when they run out into Oaths and Execrations; which were utterly prohibited by Christ, when he confined all Discourse among his Proselytes, to Yea, yea, and Nay nay; to serious and earnest affirmations and denials; asserting, that what else is used in ordinary conversation, proceeds from an evil principle, or that evil One, the Devil; who hath variety of Snares wherewith to catch Souls, and entrap them in Idolatry, Error, and Unbelief: Such as is swearing by Heaven, Earth, etc. as Christ instanceth, St. Mat. 4.34. where all needless promissory Oaths are wholly forbidden. When you therefore hear vain men replenishing their Discourse with Oaths, 'twill be no breach of Charity for you to conclude, that this ill Custom proceeds either from a vain glorious humour, delighting in big and swelling Language, out of an idle conceit that it is an argument of a great Spirit; or, that it comes of a want of Reverence to the holy Name of God; or, that men using such Oaths, think others are like themselves; namely, so faithless, as not to be believed without them. And as to Execrations and Curse of yourself or others, consider, I beseech you, what David hath said, not barely by way of wish, but also of prophecy, in Psal. 109.18, 19, etc. I shall mention no other ways whereby you may sin in your Speech, (1.) because all the fault thereof may be reduced to these four; and (2.) because men are more eminently liable to offend by speaking filthily, reproachfully, falsely, or profanely. XXVI. And having thus brought your Thoughts and Words to the Test, you are in like manner to deal with your Actions, in order to find out their obliquity and pollution. And because every Christian is no less accountable for the good he has omitted when it was in his power, than for the evil he hath committed when he might have prevented it: You are therefore, in the search of your Actions, to begin with the things you have left undone, which you ought to have done; and then to proceed to consider the things that you have done, which you ought not to have done. The former are usually called sins of Omission; the latter, sins of Commission. And here give me leave to tell you, that besides a search into the sorts, you are also to seek into the degrees of your sins: For though sins considered naked in themselves, and as bare transgressions of a Rule, may seem to be all equal; yet looked upon in the circumstances wherewith they are clothed, some will manifestly appear greater than other. And though no sin whatsoever, can be said to be little, every one being a transgression of that Law which God has appointed to be the Instrument of his own Glory, and man's Salvation; yet there are circumstances which raise even little sins into high provocations. XXVII. And you need no other Star to guide you in taking the degrees of your sins against God, than the consideration of the circumstances by which you are to measure the injuries done to yourself. And I need not tell you, how the harm a man doth you is the more heinous, if he do it knowingly and willingly, than if he did it ignorantly and against his mind: Next, when he doth it purposely and with deliberation, than when he doth it suddenly and at unawares; when he doth it in the heat of Passion and blindness of Zeal, and according to his present sentiments, than when he doth it contrary to the checks and resistances of his Conscience, and the cool dictates of his Reason. You likewise judge the injury more grievous and provoking, the oftener it is repeated: and you can with less trouble forgive a few, than many faults. You also find yourself more sensible of the wrong done by him you often pardoned and long spared; whom by many benefits you have obliged, and who has vowed and promised to do so no more. And in the last place, it makes the wrong intolerable, that it is become customary; and that he that doth it, can by no reproof, threatening, exhortation, advice, or punishment, be diverted; but that notwithstanding all means used to the contrary, he goes on, and takes pleasure to trespass against you. XXVIII. But these and the like circumstances, you find the injury aggravated that is done against yourself; and by application, you may also conclude how your sins against God become aggravated: Whom you may find you have too often offended, knowingly, deliberately, against the checks and motions of your own Conscience; after vows and promises of amendment; after the private admonitions of Friends, the public exhortations of the Ministry, the menaces and promises of the Word. XXIX. And when you have thus proceeded in the search both of the kinds and degrees of your sins, you are to know, that the end of all this unpleasing travel, is to bring you to Repentance. To which you can want no motives, when you apprehend that by your sins you have incurred his displeasure, who is a consuming fire, and as an impartial Judge, will render to every man according to his deeds. And were your heart never so hardened, it will melt at the apprehensions of those misdoings by which you may (perhaps) have incensed God's Mercy as well a● Justice; and set his bowels n● less than his hand against you Sins in Scripture (you know) are called debts; which you ar● altogether unable by any other way to discharge, but by Repentance: A Duty, though a● all times, yet now in an especial manner required of you, whe● you come to the Sacrament And Repentance being the sur● and abridgement of all the Duties to be discharged by you a● your coming thither, I sha● briefly mind you what it is, 〈◊〉 wherein it consists. XXX. And not to trouble you wit● the Opinions of Schools, Father's Doctors, and Divines, you may find out the nature of Repentance toward God, by considering what the Repentance is which is required by one man from another. Where from him that has injured you, you expect no less than that he should confess how he hath offended you: Next, that he be sorry for having done so: And thirdly, that he make reparation, and resolve to do so no more. So that that which in Religion is properly called Repentance, consists in Confession, Sorrow, Reparation, and Resolution. XXXI. And first, as to Confession of sins, it is upon the account of common Ingenuity to be expected from every one who knows himself to be guilty. Now that Confession which is valuable with the Almighty, ariseth from an abhorrence of the iniquities you confess, tha● thereby you have displeased God, and worthily deserved his Vengeance. And it runs through all the sorts of sins whereof yo● know yourself to be conscious Aggravating them with a● their heightening circumstances and comprising your unknown sins in David's penitent form Who can tell how oft he offendeth Cleanse me, O Lord, from my secret sins. But if in Confession of sins, you should be never 〈◊〉 particular, yet if it be done wit● any milder purpose toward them, than their utter destr●ction, it will look rather like 〈◊〉 Inventory than a Confession a counting up the goods ye● have a mind to preserve, rath●● than an acknowledgement 〈◊〉 the sins you resolve to abandon God forbidden you should be ev●● so infatuated and befooled b● your own fancy, as to imagin● the pure Eyes of God should be taken with the sight of your filthiness and obliquity! or that you should think he is delighted in the Narrative of those iniquities, whose committing he hath so strictly forbidden, and doth so greatly abhor! When you open your Ulcers unto God with any other intent than to have them healed, their view will excite his indignation, and not his pity. When therefore you do not really intent to forsake the sins you confess, you do ●n truth defend them, how loudly soever your Tongue may accuse them. He only who confesseth and forsaketh, shall find mercy. If you thus forsake your sins, God is faithful and ●ust to forgive you your sins, and cleanse you from all unrighteousness, 1 John 1.9. He ●s bound in Fidelity and Justice ●o fulfil that promise of Pardon to you, which he has made to all Penitents, upon their humble Confession of sins, and sincere Reformation. This being the only course whereby you may free yourself from all punishment of sins, and become capable of Mercy. XXXII. But besides this Confession thus to be made to God, the● is also a Confession to be mad● unto the Guide of Souls, in case of a troubled and doubting Conscience; and to the Church, 〈◊〉 point of public Offence and Scandal. Which sorts of Confession as to their conduct, profitableness and necessity, I shall not now handle, having designed them a distinct Treatise. XXXIII. The second branch or ingredient of Repentance, is Sorrow; which naturally results from Confession. For when by this you (as you must needs) have informed yourself how you are guilty of many and heinous sins, and the miseries to which they have exposed you; it were strange if the sight thereof should not make you sorrowful. XXXIV. But seeing sorrow for sin has vulgarly engrossed the whole Notion of Repentance, and that men are prone to think they have quite extinguished the wrath kindled by sin, when they have dropped a few tears upon it; I shall here mind you of the nature of that sorrow which accompanies true Repentance. And first, you will find it to have a double spring; the one a fear of danger, the other a dislike of sin. And first, XXXV. That sorrow which ariseth only from a sense of the danger to which your sins have betrayed you, it doth not, say the Schools, break the heart, but only fret it. So that this sense or fear of present danger being blown over, the sorrow caused by it doth also vanish, not leaving any mark of amendment behind it. And yet to this sorrow that we shall be punished (called Attrition) though never so empty of reformation by the absolution of the Priest is turned into Contrition, say the Roman Casuists. Which is a● most unkind deceit of Souls; the Scripture having made no● promise, that flying from the wrath to come, shall be sufficient to obtain pardon, without bringing forth meet fruits of Repentance. XXXVI. Secondly, There is a sorrow arising from a dislike to sin, and conscientious thoughts, that thereby you have undutifully grieved and provoked so good a God, so compassionate a Father, so gracious a Redeemer, and so blessed a Sanctifier. And this never misses of producing the effect of true sorrow; which is, to sin no more. For, for a man to be sorrowful out of an apprehension of the punishments God has annexed to sin, rather than that hereby his Law has been transgressed, and the Conscience polluted; this is to grieve rather that God is just, than you are guilty. XXXVII. Sorrow for sin, is very prope● to turn your stomach against it and you must have less sense than the Brute you ride on, i● you eat not that has caused you to smart, and put you to pain. But yet there are other fruits of Repentance, that mus● deliver you from the wrath to come: for mere fear of dange● can be no further reasonable, o● useful, than as it disposeth you to forsake the sins that cause● it. But if you should be so fa● bewitched, through the deceitfulness of sin, that you will no● leave it, though you die in it arms; or if you grieve tha● you have sinned, and yet still go on to sin; if knowing the malignity, and having poised and found the weight of sin to be as a talon of Lead upon your Soul, and notwithstanding all this, you still venture on to commit it; this will leave you unpardoned, because unreformed, and make all your tears as water spilt upon the ground. XXXVIII. Sorrow for having offended God, the greater it is, the more acceptable it is to him, and profitable for yourself. For it being a sort of punishment, the more afflictive it is, the more surely it will accomplish the intent of all punishments, even the amendment of the Offender: And if you once have felt the pain and trouble of a wounded Conscience, you will have no great mind to venture afresh upon the sins that caused it. In short, sorrow arising out of fear of danger, proceeds from love to yourself, and therefore can never avail you for pardo● But godly sorrow, working ●pentance to salvation, arisen from a love to God, whom 〈◊〉 more you love, the more yo● will grieve to have offende● him. Sorrow arising from se● of God's vengeance, usually te●minates and ends in a sullen despondency, and desperate dejection of Spirit; but sorrow 〈◊〉 having provoked God, change● the mind, turns you from 〈◊〉 to holiness, and the consta●● practice of all those Christi●● Duties which the Gospel requires at your hands. But you find yourself herein to ●●lumpish and heavy, and th● you cannot grieve to that degree you ought; then the wa● to quicken up your penitenti● sorrow, is to quicken up yo● love to God, to which his continual favours do most powerfully oblige you. Wicked men love those that love them: and if you were sensible (which is impossible) of no other of God's kindnesses but his sparing you when you deserved punishment, and his giving you space to repent, when he might have cut you off in your sins; this were enough to engage you to love him with all the kinds and degrees of the purest affection. Imagine how many have been snatched hence in a moment, whose offences have (perchance) not been so provoking as your own. Consider what could move God to spare you in a continued course of many years' disobedience against him, but his own unspeakable goodness, and because he was loath to have you perish. Let pure thoughts of Gods love dwell in your heart, and they will melt it down into an humble and contrite sadness, that you have dealt so unkindly as to forsake the Lord. XXXIX. And if the sole consideration of God's long-suffering, be so ingenuous an Engagement, to make you grieve for having sinned against him; you will find the multitude of his other mercies to cause Rivers of waters to run down your eyes for having broken his Laws. And if your heart be so hard, that it will not relent upon these considerations, then have you great reason to importune God with humble prayer, that he would smite that Rock, your heart, that it may flow with the tears o● true repentance, the waters o● a second Baptism; that he would give you such a clear sight of your sins, as may at once cause you to sorrow for, and abandon them. XL. Reparation is a third branch of true Repentance; and is due to God, to Man. First, to God, who in all injuries is the first party injured: For though you may offend both against yourself and Neighbour, yet the Law is God's which thereby is transgressed; and therefore Reparation in the first place is to be made to him. And seeing sins have both the nature and name of Trespasses and Debts, Justice requires they be satisfied and paid: and all that you can do in order hereunto, is Repentance. In which God receives a sort of Reparation, because he requires no other satisfaction for your faults, but that you truly bewail and amend them; which is the sum of Repentance toward God, Acts 20.21. XLI. But for Trespasses done against your Neighbour, there is another-guess satisfaction required. For to those from whom you have exacted more than is due, you are bound to make restitution. Which was esteemed such a principle of common Equity, that it was acknowledged by those whom the Jews esteemed the worst sort of men: For the Publican (in St. Luke 19.8.) finding himself bound; freely offered to make fourfold restitution (according to the Law for Thiefs) of whatever he had falsely taken from any man. And though this may have a harsh and unpleasing sound, yet if you consult Divines, ancient and modern, in this paticular, you will find them all concluding Repentance without Restitution, to be like an arm of flesh without strength and service; or as a City wanting walls, unfit to secure the Inhabitants. And therefore fail not to make satisfaction to those you have wronged, if it be in your power: but if wholly unable, then let your desire of so doing be so express, manifest, and plain, that good men, no less than God, may be moved to accept the will for the deed. But to tell him whom you have injured, You are sorry for what you have done, and yet offer him no further amends, when you are able, I leave it to common construction, whether this can be deemed satisfactory. XLII. Minds truly Christian, cannot be at ease, till they have repaired the wrongs they have done: for it is a burden upon the Conscience, of which you cannot be rid, but by satisfying yourself in making satisfaction to him you have injured. If you wrong your Neighbour, it is your fault; and you, and not he, aught to repent and be grieved for it: but if the injury be done to you, either quite forget it, being content that God, to whom Vengeance belongs, keeps it in memory; or if the injury be of that nature that you are obliged to take notice of it, then implore God to direct you to such ways of satisfaction, as are agreeable to Peace and Honour, free from Blood and Cruelty. Ever remembering, that Charity and Meekness are more noble and worthy, than Impatience, or even Valour itself. The tops of those Mountains which are above the Clouds, are not beaten with Hail and Rain: and Spirits truly high and generous, are above the insolences of unadvised persons, and enjoy serenity and a calm during such tempests. It is in your power to falsify the Italian Maxim, Chi offend non perdona Mas: He that offends never pardons. In a word, if Jesus our great Master, forgave those who put him to death, and was careful to heal the wound his Disciple had given Malchus; you can never refuse to cure the wounds you have either given or received. XLIII. The last branch of Repentance, is a resolution to sin no more; or a steadfast purpose to lead a new life, to follow the Commandments of God, and to walk in his most holy ways. For without this, all other parts of Repentance will be to no more purpose, than it is to pump in a Ship without stopping the leak. In the Law, if a man held the unclean thing in his hand, he was unclean, though he washed his hands never so often. Which is easily applicable to those persons, who confess and sorrow for their sins, but take no care to avoid them. Whereas the very Heathen, according to A. Gellius (Noct. Attic. lib. 17. cap. 1.) never thought that a man repent, till he was displeased with the things he had done, and changed his mind concerning them, and became another man. Your Repentance then is imperfect, till you resolve against all sorts and degrees of sin for the time to come. XLIV. And because your Duty consists in Obedience to God's Commandments, your Resolution must have a respect unto them all. And being each sin is a trnsgression of some one Command in particular, and that you, as all men, are proner to some than other sins; you are to inquire what the sins are to which you are pronest, and to have the Commandment continually in your eye, which you are so apt to violate; and so to watch more especially against the violation of that particular Commandment. XLV. And having resolved upon every branch of Duty, and entire observance to every Commandment apart, you are then to make trial of the sincerity of your Resolutions, whether they be not only formal and customary, such as people usually put on when they come to the Sacrament; or, but only politic and carnal, to keep up your credit with the World, to further some design you have on foot; or to quiet some present troubles of mind. For if your Resolutions are of this sort, they will soon vanish; but if they are sincere, and truly religious, then will they prove lasting, and you will use all possible endeavours to continue them unto the end, and to bring all your good purposes to good effect. XLVI. Nothing is more certain, than that you cannot worthily receive the holy Sacrament, without a perfect hatred of every sin: and it is also most certain, that your hatred of sin is not perfect, if you are not fully resolved to forsake and avoid it: For who can imagine you hate what you ever embrace and pursue? Resolutions, though never so good, are seldom durable, if they are sudden and vehement: He that makes a Resolution, without due consideration, will in like manner break and reverse it. And though you need not consult whether you are to turn from Satan unto God, and to forsake Wickedness and follow after Virtue; yet the means of keeping such a holy purpose, aught to fall under your most sober and serious thoughts. And you ha● need herein to be careful ho● you advise with flesh and blood for these will counsel you t● take part with your ease, an● seduce you to reject even th● fittest means of keeping you Resolutions, when they become difficult and unpleasing. An● therefore as you resolve upo● the end, so you must also upo● the way thither, though neve● so irksome to the flesh; considering that even the recover● of bodily health seldom is procured, without the use of disgustful Medicines. XLVII. And as you are thus to resolve upon the use of the likeliest means to further and complete your holy purposes, so likewise to avoid all things tha● may divert and hinder them▪ And amongst the fatal Impediments of your religious intentions, all things are to be reckoned which any way lead, ●empt, and invite to sin. And you may here do wisely to call to mind, by what occasions, and with what baits you have been ●nd still are apt to be drawn away and enticed; to the end you may with greater vigilance and courage avoid and resist them. For common Prudence will teach you to strengthen the Fence where the Beast useth to break in; and to reinforce that Avenue, where the Enemy is wont to make and prevail in his Attack. XLVIII. The last thing I shall mention concerning your Religious Resolutions, is their speedy execution: for delay therein, has ever been thought dangerous, a● having a throat wide enough t● swallow the biggest opportunity. And you cannot be su●● till you practise what you purpose: for seeing your life continually walks (to and fro) ● a breath, and that you have 〈◊〉 warrant of being able to do th● the next hour, which this yo● neglect and put off; this thoroughly concludes for the present d●ing of what you purpose. An● if holy Resolutions might safe●● be delayed, yet they can be delayed no longer than your com●ing to the Scarament; because you cannot safely approach th● Ordinance, without stedfast● purposing to lead a new lif● for till you are a new Creature or begin to lead a new life, yo● are, in sense of Scripture, dea● And how absurd a thing is it 〈◊〉 put Bread and Wine into a dea● man's mouth, none so stupid a● not to imagine. You may indeed naturally eat and drink the Bread and Wine, receive into your stomach the elements of the Sacrament; but if you live in the liking, much more in the commission, of any thing you know to be sin, you can receive no more spiritual nourishment in the Sacrament, than a dead Carcase at the best Entertainment. XLIX. And this is another consideration that lays upon you a necessity presently to renounce your sins, to give them a Bill of Divorce, and to withdraw from them all degrees of kindness and respect: For without this, you can be in no fit disposition to be married to Christ, and to embrace all the Graces flowing from him. In short, that Resolution which I call a branch of Repentance, and which is indispensible required of you when you come to the Lords Table, is made up of these two things. First, Renouncing of all sin: Secondly, Embracing of all Christian Virtues. The first without the second, is but sweeping the house without furnishing it: And therefore when you have cleansed your Soul of the nastiness and dirt of sin, you are not to let it lie empty; but to furnish it with all those Graces commanded you in the Gospel, such especially as are required in every one coming to the Supper of the Lord. And those are chief three; namely, Faith, Charity, and Devotion. L. The necessity of Faith is expressly taught you by your first Catechism; where it saith, That a lively Faith in God's Mercies through Christ, is required of every Communicant: and that the Body and Blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper. For it is by Faith that you there look upon him, whom God hath set forth to be the Propitiation for your Sins, even Jesus Christ, the Lamb of God that taketh away the Sins of the World, Rom. 3.25. John 1.29. You easily perceive the necessity of Faith, when you mind that in receiving the Holy Sacrament, you are to believe that Jesus is the true Seed of the Woman, which was promised in the beginning, and was sent in the fullness of time, that in hi● all the Nations of the Earth (i● they will) may be blessed; he being the Universal and Mighty Saviour, who both will and can save all that come unto him, there being no other in whom Salvation is to be expected. Yo● are likewise to believe, that he was crucified, or died an ignominious or cursed death; and that the Merits of his death are sufficient to save all Sinners; and that all those Merits are conveyed to you in the Sacrament, when it is worthily received. LI. But as to the clear Nature o● that Faith now required of you the Church fairly intimates wha● it is, when she calls it, a lively Faith in God's Mercy through Christ. LII. And Faith is said to be lively, when it works through Love, showing itself in well doing: for where Life is, there will be Action. And the Life of Faith, like that of Nature, will show itself in the Heart, Tongue, and Hands. In the first, by sincereness of Devotion and holy Thoughts: in the second, by wholesome and gracious Communication: And in the last, by works of Justice and Charity. LIII. The Object of this lively Faith, is God's Mercy; upon which it reflects, as the Fountain whence the Scriptures have proceeded; in which Gods Covenant for Man's Redemption is established; and his Promises to believing penitent Sinners, are contained. And if you shall inquire into the reason of all this, you will find that nothing but his mere Mercy moved God to make known his Will; and in the Holy Scriptures to reveal the Means of Salvation, and make the way to Heaven plain and easy. It was only to show the great love wherewith he loved you, and the exceeding Riches of his Grace, that prevailed with God to be thus kind unto you. LIV. But all this is through Christ; he is the Conduit of all these Blessings, being of God made unto all Believers, Wisdom, Righteousness, Sanctification, Redemption. He is the Author o● all true Knowledge, the cause o● your Justification, your Sanctification, and will be also of your Deliverance and rescue from all Calamities that you are subject to in this Life, and at last from Death itself, by raising you again, 1 Cor. 1.30. And as by a voice from Heaven God declaed with Solemnity, that he was well pleased with Christ: so he hath likewise declared, that he is well pleased with Believers only for his sake. By Christ you are predestinated, adopted, accepted, and pardoned, and shall be glorified. So that in your own Person you may speak as the Apostle did in the Name of all Christians, Ephes. 1.3, 4, 5, etc. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed me with all spiritual Blessings in heavenly things in Christ; according as he hath chosen me in him, that I should be holy, and without blame before him in Love. LV. In whom I have Redemption through his Blood, the forgiveness of Sins, according to the riches of his Grace, etc. It is impossible in any Duty, without Faith, to please God, or to be accepted of him; because whatsoever is not of Faith, is Sin. But in the matter of the Holy Sacrament, Faith hath a more appropriate Office: for by it, as by a Hand, Mouth, and Stomach, you receive, eat, and digest the spiritual Food and heavenly Sustenance by which your Soul is nourished to eternal Life. And in the sense of the Spirit, to eat and drink the Body and Blood of Christ, is properly to believe on him in the Sacrament: which doth not only represent unto you the manner of Christ's Death, and in visible Actions set before you what he suffered on the Cross: Nor doth the Sacrament only convey unto you that Grace which flows from Christ's Death; but it doth seal and confirm unto every worthy Communicant all the Benefits of Christ's Passion. For God, to magnify his Mercy and Goodness towards Believers, was not content to give them only a general offer of his Promises in Christ; but thought sit to seal them to every particular penitent Christian, and in the Sacrament actually to deliver him them. Faith apprehending and applying the benefits of Christ, which are all comprised in the Forgiveness of Sins, and Salvation; the sum of all the Happiness of this World, and of that which is to come. LVI. And having tried and found your Faith toward God to be such, as he has promised not to be displeased with; your next business is to examine your Charity toward your Neighbour: for it is required of them who come to the Lords Supper, to be in Charity with all Men. If thou bringest thy Gift to the Altar, and there rememberest that thy Brother hath aught against thee, leave there thy Gift before the Altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy Gift. This was our Saviour's advice to the Jews, and may thus be translated to yourself and every Christian: If at any time you are coming to the Lords Table, and there call to mind that you have done any man any Injury, do you repair first to that Person whom you have injured, use means to reconcile him to you, repair the wrong, and if you cannot, let him know your willingness, and request his Pardon; and having done thus, return to complete your intention, and receive the Sacrament in testimony of your Peace with God and your Neighbour. This reconcilement with your Brethren, is absolutely necessary, not only to make your participation of the Sacrament, but all other performances acceptable to God. And you see it consists in a confession of your wrong, and repairing it; it being reasonable, that in order to obtain his pardon whom you have injured, you acknowledge your fault to him, and to the utmost of your Ability make him amends. LVII. And as to this Charity here spoken of, the very Elements of the Lords Supper figure and enforce it: for the many grains made up into one Loaf, and the many Grapes pressed into one Cup, signify, how we being many, are made one Bread and one Body. And nothing can make all Christians to be affectionately one, but Charity; or mystically and spiritually one, except Charity, the Bond of Peace and Union. And this is that heavenly temper of Mind, to which Christians are obliged, upon the account of the nearness of that relation which is amongst them: for they have all but one Father, one Saviour, one Sanctifier; they all profess one Faith, have all received one and the same Baptism, and all expect one and the same Inheritance. But if in spite of all this you trample Charity under Feet, and instead of being reconciled to your Neighbour, you malice and hate him: you are no more fit for the Sacrament than a Murderer: for such are all those who hate their fellow Christians; according to St. John, in the third and fourth Chapters of his first Epistle. LVIII. And as Charity binds you to seek to be reconciled to those whom you have injured, and to obtain their Pardon; so it likewise engageth you to forgive those by whom you have been wronged. And indeed the forgiving others their Trespasses, is the condition of obtaining the forgiveness of your own: for if you forgive Men their Trespasses, your heavenly Father will forgive you; but if you forgive not men their Trespasses, neither will your Father forgive your Trespasses. This was our Saviour's own Doctrine (Mat. 18. from verse 23. to the end) and also his Practice, when he prayed for the forgiveness of his Crucifiers, and that at a time too when his own most grievous Agonies and Pains might justly have diverted all respect to others, especially to those who were then actually putting him to death. How dismal then is your Condition, if instead of having your Heart replenished with Charity, it be full of Malice! if instead of obeying the Doctrine, and following the Example of Christ, you act quite contrary! If you find your breast barren of this kindness to your fellow-Christians, pretend not to any real respect to the blessed Author of that Name. 1 John 4.20. For if a man say, I love God, and hateth his Brother, he is a Liar: for he that loveth not his Brother, whom he hath seen, how can he love God, whom he never saw? You never beheld God with any Eye but that of Faith; and therefore could never have Opportunity (if he needed it) to show any kindness to his Person. So that all you can do to testify you love him, is your Obedience to his Commands; whereof this is the sum, That he who loveth God, loves his Brother also, 1 John 4.21. LIX. And if this love be without dissimulation, such as Scripture and common Equity requires at your hands, it will not only appear in a merciful forgiveness of Offenders, but also in a liberal relief of the needy. And I mention this latter Act of Charity, because I find that something was ever given to the Corban of the Poor by those who came to the Sacrament. If you consult the practice of the Primitive (the best Guide for the present) Church, you will hardly find that the Lords Supper was ever administered without an Offertory. In Acts 2.45, 46. you have mention made of selling Possessions and Goods, and parting them to all as every man had need. And that this was done at the solemn times of public Prayers, and receiving of the Sacrament, there is light enough in the Text to clear it. You read likewise of a Command, That upon the first day of the Week, every man should lay by him in store, as God hath prospered him. The first day of the Week was that we now call Sunday, and the Lords day, whereon the Lords Supper was constantly received; 1. Cor. 16.2. unto which they never came empty, but according as God had increased their Goods, the Communicants gave to the relief of the Poor. And if you look into the ancient Liturgies, you will find them generally taking notice of this Religious Custom. And that this was intended by our own Church, is concludible from her placing Texts to persuade to this sort of Charity, and desiring God to accept our Alms and Oblations in the Communion-office. Apol. 2. In Justin Martyr, a Father of the second Age, we read how the Christians brought forth some of the good Fruits of the Earth, and offered them at God's Table; and the Bishop, or in his absence the Presbyter, received them as an Abel's Offering, and blessed God for the Fruits of the Season. After the Sacrament was celebrated, there was one common Table for Rich and Poor, whereat they did eat promiscuously; and what was left was given to those in want. And this I take was the Agape, or Feast of Love mentioned by St. Judas, and described by Tertullian. Apol. c. 38. LX. And in proportion to this Custom, when you come to the Sacrament, you are to bestow something on the Poor, that you appear not before the Lord empty, and serve him of that which cost you nothing. And though you are, as to the quantity of your Alms, left at liberty, yet you had best to be merciful according to your Power. If you have much, give plenteously; if you have little, do your diligence gladly to give of that little: for so you gather yourself a good Reward in the day of Necessity. In the Sacrament, by a joint communicating in the same divine Mysteries, you attest to the World your being united to Christ your Head, and to every true Christian as a fellow-member of the same Body. And as Faith unites you to Christ, so Charity also to his Members; and by virtue of these two Graces, the Sacrament seals the Communion of the Members with the Head, and of the Members one with another. But when you come to the Sacrament with Malice in your Soul, you can have no true Communion with either; but are guilty of the vilest Hypocrisy, by making profession of that Christian or Brotherly Charity, whereof your Heart is void and empty. In this case I refer you once more to the counsel of our Saviour, St. Matth. 5.23, 24. where two things appear for your Instruction; viz. (1.) That though the Gift be already at the Altar, it must be left there rather unoffered, than be offered by one who is not at perfect Peace with his Neighbour. (2.) That he is not to neglect or quite put off the Offering of his Gift, Tobit. 4.8. but presently to remove the occasion of his not offering it aright. LXI. And when you find your Heart duly furnished with Faith toward God, and (the proper effect thereof) Charity toward man, you must once more go down into your Soul, to see if it have that holy and heavenly temper called Devotion; which is a Grace so suitable to the receiving of the Sacrament, that it seems to make up the whole Office. And if Devotion be not so warm and vigorous in your Soul as it ought, and you would have it to be, you must inquire into the Impediments thereof, in order to their speedy removal. Now amongst the fatal hindrances of Devotion, the Cares of the World are with too great Justice chief to be reckoned: for they naturally fasten your Thoughts to the Earth, and set your Affections on things below; and are as so many depressing weights upon the Soul, which unluckily keep her from those Transports of Devotion, by which the would soar to Heaven. And therefore upon your coming to the Sacrament, you had need to allow yourself some time wherein to withdraw from worldly Business, and to cast off earthly Thoughts, and by holy Meditation to lift up your Heart unto the Lord, and to give yourself unto Prayer; which is indeed the principal instance of that Devotion now spoken of. And your Prayer must at this time be chief for Pardon of bypast Sins, for strength against them for the future, and that God would grant you all those Graces which he now requires at your hands when you come to the Sacrament. Be sure then to be diligent in this Duty: for should your other Endeavours be never so vigorous and constant, regular and uniform; yet without Prayer for God's blessing and assistance, you appear to trust to your own arm, and to rely upon your own strength; not considering that all your sufficiency is from God, that he gives you the Will and Power to do well: and therefore unto him direct your Prayer with Humility, Sincerity, and Zeal, to assist you with his Spirit, that you may come so prepared to the Holy Table, as that you may partake of the Benefits there reached out to every worthy Receiver. LXII. Thus you see with what Graces your Soul must be furnished when you come to the Communion: And if you find them to be but weak and feeble, and in a low degree, it must be your care to quicken and stir them up, begging the assistance of God's Spirit to that end. And you may much quicken your Faith, by due meditation on the many gracious Promises God has been pleased to make to the truly Penitent. You may likewise instance your Love to God, by considering his manifold Mercies, those especially whose remembrance you celebrate in the Sacrament, summed up in the death of his Son for your sake, even when you, in the Loins of your Forefathers, were his Enemy. And this last consideration is both proper and powerful to move you to that Charity we have above treated of. For coming to the Lords Supper, you are in a more especial manner to follow the Example of Christ; first, in a perfect forgiveness of all that have done you wrong; and next, in manifesting your kindness to them in all Offices of Christian Love and Friendship. And when you thus labour to stir up and increase these Graces in your Soul, they become her Wedding-garment, wherein she is fit to appear at this great Feast. But if this be wanting, she cannot expect to be otherwise entertained than an Intruder. And what this is, you have it illustrated in the Parable of him, who coming to the Marriage without a Wedding Garment, was cast out into a place of extreme misery. And though this Judgement may not fall suddenly, (nor strait upon your communicating) yet you know not how soon that he that will come may come; and who may abide the day of his coming? For who can dwell with everlasting burning? Ep. 33.14. Who can endure an unquenchable Fire? LXIII. But if after all your care in the Duties already mentioned, you still doubt of your Condition, and suspect the insufficiency of your Preparation for so holy a Performance; if you find, that notwithstanding your Resolution and Labour to the contrary, you are ready to fall back into those Sins which you have confessed and lamented, and abjured: than you must confess Sorrow, and resolve afresh; resist and fight against both your Sins and their Occasions. And if they still return, you must still strive they get not the Victory; which be sure they cannot, while you labour in good earnest to have them subdued and mortified. But if you still find the Law of your Members continually to war, and often to prevail against the Law of your Mind, and the Affections to prove too strong for your Reason, and that this causeth you to be jealous you are not worthy to communicate; Then be pleased to consider, LXIV. First, That the end of your coming to the Lords Table, is not to make protestation of your Righteousness and Perfection, but to seek for both in Christ; that you now seek to be at peace with God, and to have your Sins cleansed with the Blood of that Spotless Holy Lamb, which takes away the Sins of the World. LXV. You are (secondly) to look upon the Sacrament as a Medicine and Cordial for sick and weak Souls; and that our Lord is pleased to invite none to his Supper, but those who are weary and heavy laden with the burden of their Sins. He calls you, not because of your Merits, but of his Goodness; not that you are a worthy Guest, but that he is a gracious Entertainer. And though you are not prepared according to the Holiness of the Mystery, yet God in Christ will accept of the good intentions of your Heart: He will make this blessed Sacrament a means to quiet your Conscience, to increase your Faith, to enliven your Charity, to amend your Life, and to assure you, that you are in the number of those, who at the last shall be called to the Table of the Lamb. LXVI. You are (thirdly) to consider, that when reconciled and converted unto God, you still remain a man; and that there is no Repentance so great, as that it entirely destroys all sin. And therefore in the greatest assurance of your condition, have always in mind that advice of the Apostle, 1 Cor. 10.12. Let him that thinks be stands, take heed lest he fall. And when you find you are fallen, presently raise up yourself again by faithful Repentance. The more you are advanced and confirmed in Holiness, the more you will distrust yourself, and be watchful against Temptations. After holy resolutions and transports of Zeal and Devotion, it often happens that men commit great sins; because the Conscience is apt to be less wary, as thinking itself secure: like the besieged, who after a brave Sally, grow negligent; and by contemning the Enemy they have repulsed, are surprised through their own carelessness. Conscience may, but Satan can never sleep, nor fail to take advantage of your Security. LXVII. Some Sins are quickly felt; like a Scorpion, they leave a sting behind them, which inevitably would prove mortal, if not speedily cured by Repentance. And there are other sins which are not so soon felt, growing upon us unperceived; but they leave a weight upon the Soul, which makes it move slowly to Piety and good Works, lessening the sentiments of Religion, and withdrawing the Heart from God. You ought therefore often to visit the state of your Conscience, and to call yourself to an account, to the end you may find out, and cleanse that filthiness which sticks to it through the Corruption of the World, and your own: For the Conscience resembles Iron, tha● grows cankered and rusty, if i● be not frequently dressed. The unclean Spirit will not dwell in a man, if the house be not swept, that is, empty and garnished; much less will the Spirit of Purity stay in the heart which is not neat from the ordure of Iniquity, and furnished with Religion. If you then are studious to purge your Heart by Repentance, God will delight to dwell there, and take pleasure in the lodging. LXVIII. And your Repentance must return daily, because it will then take your sins in their fresh circumstances, and so the better correspond to their aggravations. It will also keep you from running too far in Arrears, which ever makes the payment both difficult and unpleasant. Above all, your daily repenting will render this Duty easy to be performed, when you come to the Lords Table. LXIX. No man, saith our Church, aught to come to the Holy Communion, but with a full trust in God's mercy, and with a quiet Conscience. And if you cannot quiet your Conscience with those excellent Rules there laid down by the Church, but that you require farther counsel and comfort; then she adviseth you to repair to some discreet and learned Minister of God's Holy Word, that you may receive the benefit of Absolution, together with Ghostly counsel and advice, to the quieting of your Conscience, and avoiding of all scruple and doubtfulness. LXX. And this Advice you have good reason to embrace, not only when you come to the Sacrament, but at all other times, when you have any material doubting concerning the state of your Soul: for through a neglect thereof, Time may either cause your doubts to fester, or, what is worse, you may be tempted to make use of deceitful Remedies, and give up yourself to those idle and desperate courses, which may not only stifle your present doubts, but harden you against all doubting for the future. LXXI. In the resolution and satisfying of your doubts, both upon your coming to the Sacrament, and at all other times, I would advise you not to become your own Casuist, nor to rely upon your own Judgement: for your Soul, if truly humbled, will be apt to deal severely, and to pass a very hard Sentence upon its Condition: And if it be not truly humbled, it will be ready to handle your Scruple too softly, and to give too favourable a Construction of your state; and so instead of searching, skin over the Wound. LXXII. Be your Scruples what they will, they ought to be satisfied before you come to the Supper of the Lord; or else you will plunge yourself into more Scruples, by your Negligence to have those satisfied which you have already. Beware too you suffer not Scruples to keep you from the Sacrament: for if a groundless Scruple occasion your absence from the Communion, then is your absence also groundless, and consequently sinful. But if your Scruple be material and weighty, you ought to be the more diligent to have it satisfied: for though it may indeed justly stay you from the Sacrament till it be satisfied, yet so long as you suffer it to keep you thence, you deprive your Soul of the benefits of that heavenly Ordinance. Delay not then to have your Scruples solidly satisfied by some discreet Minister: To whom you are to make your case plain, without disguise or reservation; that the Guide of Souls having a full discovery of it, may be the better able to help you to a satisfactory Resolution. LXXIII. And because boldness herein may prove as dangerous as distrust, the Confident have need to advise with the holy Guide as well as the Doubting; and both had best to rely upon more equal and impartial Judgements than their own. For men are generally inclined to side with a too good Opinion of themselves; which makes it dangerous to trust our own Verdict in the great concernment of our Soul, and even necessary more than once to consult with a Spiritual Guide; to the end we may receive from him such directions as may, through God, keep us from splitting upon either of those opposite Rocks, too great Confidence, or too great Distrust. LXXIV. Nor can I imagine aught should render you backward to make known your Doubts, unless it be an improvident surmise that the ripping up of them will discover your Nakedness, and expose you to shame with others, and beget a discountenance in yourself. But there will be no ground left for this surmise, when it is duly considered, that the Person to whom you are thus to reveal yourself, is a pious and discreet Minister of God's Word; one who will be as faithful to conceal, as you are to discover your infirmities; and as ready to heal your sores, as you are to rip them up: one too, who will be so far from insulting over your Weaknesses, or thinking ill of you for discovering them, that he will love and encourage your ingenuous and Christian dealing, and restore you in the Spirit of meekness, and help to set things at rights between God and your Soul. But suppose the discovery of your Scruples should indeed turn to your shame, which is the worst you can fear; yet to abstain from doing it upon this account, is to betray in you a less care of your Soul than of your Body. For the foulest and most shameful Diseases of the Body, you can, without blushing, lay open to your Physician; and will you then be coy and squeamish to confess the sickness of your Soul! of which your care ought to be infinitely greater than of your Body, as no less excelling it, than the heavenly Manna did the Earthen Pot that contained it. So that neither fear of shame, nor any thing else, aught to keep you from using such means as any way tend to its Salvation. LXXV. And thus having, with what brevity and plainness I was able, run through the several Duties to be performed at your coming to the Communion, and brought you as it were to the Rails of the Holy Table; before I leave you, I will take the freedom to mind you how you are there to carry yourself. Where two things are now required of you; namely, a Devout frame of Mind, and a decent gesture of Body. LXXVI. As to that Devout frame of Mind required of you at the time of receiving, it chief consists in thoughts of your own unworthiness of being a Guest at so Divine a Banquet. And in order to raise in, and to humble you under a due sense of this Unworthiness, call to mind the sins you have committed since you were last at the Sacrament; because you are now come again to repeat and renew that Covenant which thereby you have broken. LXXVII. Be attentive to the actions of the Minister; and when you see him breaking the Bread, and pouring out the Wine, meditate, How Christ's Body was broken, and his Blood shed upon the Cross. And above all, think with yourself, that it was your Sins that drove the Nails into his Hands and Feet, and pierced his blessed Side with the Spear: That it was your sins, with the sins of others, occasioned all his Sufferings, the pains of his Body and Soul; and that if he had not suffered once upon the Cross, you had been tormented to everlasting Ages. And upon these sober Thoughts, you will even abhor yourself, and with indignation behold your cruel dealing with your Gracious Lord. Consider too, how nothing but the Blood of Christ can cleanse your sins; and that it doth not, like Abel's, speak for Vengeance, but loudly calls for Mercy upon them who spilt it, if they repent and reform; and still draws down Blessing upon all who worthily receive it in the Sacrament. Consider too, how Christ by those Sufferings, which are represented and commemorated in the Sacrament, has made an Atonement for your sins, appeased the Wrath, and satisfied the Justice of God, which you have provoked and incensed against your Soul. And this will raise up your hopes, and make you come with an humble and religious boldness to the Communion; being assured, God will not only there seal unto you, but put you in possession of the benefits of Christ's Sufferings; namely, Reconciliation with God, and Pardon of your Sins. LXXVIII. Let your Tongue and Heart join with the Minister in that excellent Prayer wherewith he delivers the Bread and Wine: The Body of our Lord Jesus Christ, which was given, etc. The Blood of our Lord Jesus Christ, which was shed, etc. Lift up your Heart unto the Lord. Let your Thoughts be wholly set upon Christ's death and its benefits: for the remembrance of Christ's death, as it was one main end of the Institution, so is it of your receiving of the Sacrament. And look not upon the Bread and Wine being consecrate and blessed, as ordinary things, but as they are after a spiritual manner the Body and Blood of Christ. LXXIX. And as these and the like considerations may serve to render your Soul devout, so will they also make your Body humble: For though Humility properly belongs to the Heart, yet it cannot be outwardly expressed, but by gestures of the Body. And you are to manifest your Reverence at the Lords Supper, by using such gestures as the custom of the place where you receive it account most decent, humble, and reverend. Kneeling is the posture appointed by our National Church, as fittest to signify your humble and grateful acknowledgement of the benefits of Christ therein sealed to every worthy Receiver; and for the avoiding of such profanation and disorder in the Holy Communion, as might otherwise ensue. LXXX. If you look to the first Institution of the Sacrament, you will find Christ employing therein such a singular care, that nothing low or mean appears about it. And in all times, where Schism and Faction were excluded, nothing but solemnity and expressions of greatest reverence appeared at the receiving it. But to proceed: LXXXI. Besides Humility and Reverence, there is required of them who come to the Lords Supper, a thankful remembrance of Christ's death. And this you cannot want, when you reflect upon what he suffered for you, both in credit and Body, when he underwent the most painful and ignominious sort of dying; and in those sharp and fearful Agonies of his Soul, which forced him to cry out, His God had forsaken him. And seeing all this was to save you from perishing, this must needs awaken you to an holy ambition of making your Thankfulness, if possible, as unspeakable as his Sufferings. And how can you but praise and magnify his Goodness, who hath redeemed you at so dear a rate! especially when you come to the Sacrament to make solemn Commemoration of God's mercies, in sending his Son to die for you, and appointing the Sacrament to be a continual Pledge of your Thankfulness for the same. With Angels therefore, and Archangels, and all the Company of Heaven, laud and magnify his glorious Name, praising him, and saying, Holy, holy, holy Lord God of Hosts, Heaven and Earth are full of thy Glory: Glory be to thee, O Lord most high. Thanksgiving or praising of God, was the devout practice of the first Christians at the receiving of the Lords Supper, Acts 2.46, 47. And in after-Ages Thanksgiving was thought so necessary at its celebration, that the Sacrament itself thence got the name of Eucharist: A word, though it be not found in Scripture in this sense, yet Casaubon doubts not but it was derived from the time of the Apostles. Exercit. 16. ad Annal. Baron. cap. 33. LXXXII. No man can express greater love to his dearest Friends, than to adventure to die for them. And yet Christ's love was of a higher degree: for he died for you when you were his Enemy; and that death too which was all full of reproach and pain, John 15.13. And this love of Christ obligeth you to love him again; and if not, you come short of the Publicans (whom the Jews esteemed the worst sort of men) for even they love those that love them, St. Matt. 5.46. And if your love to Christ be without dissimulation, it will admit of no Rival, nor hold any intelligence with his Enemies; but you will be glad of the happy occasion (you now have at the Sacrament) of sacrificing all vile affections, and mortifying every lust; as the best Testimony of your own love, and requital of his, who delivered himself unto death, to redeem you from all iniquity and vicious living, and to oblige you to advance toward the highest pitch of all Virtue. And when your love to Christ is in some due measure proportionable to his love to you, it will make you (with St. Paul) ready not to be bound only, but also to die for his Name, when his Command shall bring you to such an expression of your Obedience. LXXXIII. And the few things now mentioned, may, through God, help you to such a pious government of yourself at the time of receiving the Sacrament, as may make it turn to your great and endless comfort. What now remains to finish these abrupt, but well-intended Meditations, respects your deportment after you have been at the Communion. LXXXIV. And first, being that at the Sacrament your Covenant is renewed, give all diligence not to break it for the future; because this will make all you have done, to little purpose: For he (saith Ben Sirach) that washeth himself after the touching of ● dead Body, if he touch it again, what availeth his washing? So it is with a man that fasteth ●or his sins, and goeth again and ●oth the same: who will hear his Prayer? or what doth his humbling profit him, Ecclesiasticus 34.25, 26. An impious falling back into your former Vices, is signified by a Dog and Swine, two Creatures held to be so profane and unclean, that the Jews were neither to offer them in Sacrifice, nor to eat them; and both are proverbially observed for this quality: That the Dog licks up what he has vomited; and the Swine, though never so clean washed, takes pleasure to tumble again in the next Mire i● comes to. LXXXV. Those who after their Con●version to the Christian Fait● did again return to the sins o● their former unconverted Lif● they made their Christian Heathenism worse than their b●● Heathenism was at first. 〈◊〉 that it had been more for t●● advantage of such, never to have been taught the Doctrine of Christ and Christian Practice, than when they had been taught and undertaken to obey it, to fall back again into their heathen and vicious courses, 2 Pet. 2.20, 21. And you know what happened to the man in St. Mat. 12.43. who (after the evil Guests were cast out of his Soul) kept it empty of those that were good: Which is easily applicable to all those who wilfully and knowingly run again to those evil ways which at their coming to the Sacrament they pretend to repent of and abandon. LXXXVI. Secondly, Keep continually in your mind all those Resolutions that you now put on, to the end you may have them always ready to oppose against the things that would tempt you to break them, and to relapse into the evils you have taken leave of. And it will be seasonable, that you here think with yourself, with what face you can commit that sin which you but no● have solemnly vowed against. Think too, what an affront you offer unto God, in breaking that League of Friendship you entered into with him at the Sacrament. Think likewise, that if to keep God's favour be your only happiness and safety, then to lose it will prove your extremest danger and misery. And then finish your other Thoughts herein with this: That every sin you wilfully commit, after your being at the Sacrament, breaks that Covenant yo● there renewed; and may justly make God, of your best Friend, become your sorest Enemy. And ● God be once against you, no matter who is on your side. LXXXVII. Thirdly, Consider how that to fall back willingly into your old Iniquities, as it sets God against you, so it likewise makes your own Conscience fly in your face; and to upbraid, arraign, accuse, condemn, and punish you for breaking Covenant with him. And it doth not only fill you with present Pain and Agony, but also with a fearful Expectation of Wrath to come. For what can you expect but extreme Misery, when you break League with him who is a consuming Fire, and who will render Indignation, Wrath, Tribulation and Anguish to every Soul that thus doth evil? Rom. 2.9. These are the Considerations whereby you may confront all Enticements to break the Covenant you have renewed. And when you maturely look into the nature and design of Temptations, you will find the most taking to be but as so many cheats, which, under the Visor of some delight or profit, would rob you of your Integrity, and betray you to Enmity both with God and yourself. And therefore, when you entertain any Temptation to Sin, you do as wisely as he who takes those into his House, whom he knows are come on purpose to spoil him of what he esteems most precious. LXXXVIII. Some have drunk in such a preposterous Opinion of God's long-suffering, that instead of being led thereby unto Repentance, as God would have them they are carried on unto a horrid presumptuous offending. But no Wickedness can be greater, nor Ingratitude more provoking, than to sin against God, because he is long-suffering: And yet this is such common Logic, and of so great Antiquity that Solomon observed it, Ecclesiasticus 8.11. But to sin upon hopes, or rather presumption of finding Mercy, and to break your Covenant with God afresh, because you have done so, and yet he has spared you, is so absurd, vile, and disingenuous a way of arguing, that it carries with it its own Confutation. Why should you not rather conclude, that God will forbear your breach of Covenant no longer, because he has forborn it so long already? LXXXIX. Fourthly, The last part of your Baptismal Vow, binds you to keep Gods holy Will and Commandments, and walk in the same all the days of your Life. And as to the breach hereof, it matters not whether it be at the Morning, Noon, or Evening of your Life; sooner or later makes no difference in the neglect of that, which you are bound to do continually. It may indeed add to your reproach, to break that Vow at last, which you have kept so long: for this speaks it your want of Will, and not of Power; and that it was not your Weakness, but something else, that moved you to leave the Road, wherein you had walked so long a time with ease and safety. XC. Use makes hard things easy: the chief, if not only difficulty in Holiness, is want of practice, and a being accustomed to the contrary. The ways of God's Commandments neither waste the Spirits, nor gall the Feet of those who use constantly to walk in them. Let the like serious and holy Thoughts possess your Soul for the future, that you have the day of receiving; and continue to cooperate with that Grace God gives you at the Sacrament, and I see not why your whole Life may not be all of the same piece, and your Conversation continue as virtuous and well-governed after, as it was at the time you came to the Holy Communion: from which I will no longer stay you, than with this hearty Wish, That when you come thither to renew your Covenant in Vows and Purposes of better Obedience, God may vouchsafe to assist you with his Grace, and to strengthen you with his Power, that you may pay the Vows you then make unto him; and that by Virtue of the heavenly Nourishment you there receive, you may grow up in Grace and Holiness, till at last you come to be a perfect man in Christ. Amen. THE Communicants Assistant. BEING A COLLECTION OF DEVOTIONS To that purpose. A Prayer before communicating. WHY should I, O God, who by innumerable ways have offended thee, why should I dare to come to thy Table, which none ought to approach but obedient Children, and faithful Servants! But seeing thy fatherly Goodness this day doth invite me to receive the blessed Pledges of my Peace and Reconciliation with thee; and seeing thy wellbeloved Son, whose Death I now with all Thankfulness commemorate, doth call unto him those, and only those, who travail and are heavy laden; to whom the remembrance of their Sins is grievous, and the burden of them is intolerable. Finding myself in this number, I know thou wilt not reject me. Raise, O raise up my Heart and Spirit unto thee. Strengthen my Faith, and help my Infirmities. Grant me power to perform and to persevere in all those good things thou now requirest at my hands; and grant that the whole course of my Life may be answerable to the present purposes of my Heart: and bring me at last to the enjoyment of those Blessings which at this thy holy Table thou art pleased to propound unto me. Amen. O My God raise up my Thoughts unto thee, increase my Faith, Hope and Charity; warm my Heart with the divine Fire of thy Love, purify my Conscience with the Spirit of Sanctification. Grant this day I may with full affiance in thee receive the Pledges of thy Goodness, and the Seals of that Covenant, which thou hast graciously contracted with me by the Mediation of thy Son my Saviour. O My God, save and deliver me from all my Offences, and at the end of my Life receive me into thy heavenly Kingdom; to the accomplishment of all those things which are represented at thy holy Table: Let my future Conversation be as one of thy Sheep, living in thy Church an Example of Peaceableness, Charity, Humility, Patience and Justice. Give me a firm reliance upon thy Promises, a holy zeal for thy Worship, and a sincere obedience to all thy Commands. Fill my Heart with spiritual Joy, keep me from the immoderate Cares of the World, and among all disquiets here, give me that Peace which the World can neither give nor take away from me. For forgiveness of Sins. FOrgive me my Sins, O Lord, forgive me the Sins of my Youth, and the Sins of mine Age, the Sins of my Soul, and the Sins of my Body, my secret and my whispering Sins, my presumptuous and my crying Sins, the Sins that I have done to please myself, and the Sins that I have done to please others. Forgive me my wanton and idle Sins, forgive me my serious and deliberate Sins, forgive me those Sins I know, and those Sins which I know not; the Sins which I have striven so long to hid from others, that at last they are even hid from mine own Memory: Forgive them, O Lord, forgive them all, and of thy great Goodness let me be absolved from all mine Offences. Amen. PRAYERS FOR The several things required of those who come to the Lords Supper. 1. To repent them truly of their former Sins. A Prayer for true Repentance. TO thee, O God, all Hearts are open, all desires known, and from thee no Secrets are hid; so that if I would, I cannot conceal my Sins from thee. And now that I confess my Sins unto thee, it is not to inform thy infinite Knowledge, but to obey thy gracious Pleasure; and to make me capable of that forgiveness promised to all who confess their Sins. With a sorrowful Heart therefore I confess my Sins unto thee, I accuse myself here before thee of innumerable wicked thoughts and desires, which I have conceived, formed, and fostered in my Heart; of infinite corrupt and evil Words that I have uttered with my Tongue, of many naughty and ungodly Deeds, which I have wrought with my Hands, by all which I have provoked most justly thy Wrath and Indignation against me; but it is thy Nature and Property always to have mercy and to forgive the Sins of them that are penitent. Grant me therefore, Holy Father, the Grace of true repentance; create in me a clean Heart, O God, and renew a right Spirit within me: Grant I may truly lament my Sins, whose burden is intolerable, and whose remembrance is so grievous unto me. And for the future enable me to cease from evil, and learn to do well; to cast away the Works of Darkness, and to put on the Armour of Light: and to bring forth Fruits of Repentance in amendment of Life, to the Praise and Glory of thy Grace in Jesus Christ my blessed Redeemer. 2. Steadfastly purposing to lead a new Life. A Prayer for Perseverance in good Purposes. GRant, O God, that I may bring the good Purposes with which this day I come to thy Holy Table, Grant I may bring them to good effect; I know I am light and unconstant, turned with every blast, diverted by every allurement, and ready to yield to every Temptation: But do thou, O God, who art the same Yesterday, to Day, and for ever, do thou graciously impart some of thy unchangeableness to establish my Understanding in Truth, and to keep it from the Snares of all seducing Spirits, that I may not be led away with the Errors of those who are cunning to deceive. Fix my irresolute and wavering Will, and cause it faithfully to adhere unto that which is good; Let neither the Flatteries of the World, nor of my own Heart, so far work upon my Affections, as to draw me from that entire Obedience which I resolve from this day forward to yield unto thy Word. But grant that I may continue steadfast, unmoveable, always abounding in the Work of the Lord, and by patiented continuing in well doing, seek for, and in the end obtain eternal Life. Suffer not my own weakness, nor the number or strength of Temptations, to turn me from that holy course upon which I have now resolved to enter. But grant that I may ever hereafter serve and please thee in newness of Life, to the Honour and Glory of thy Name, through Jesus Christ. Amen. 3. To have a lively Faith in God's Mercy through Christ. A Prayer for the same. SEeing, O God, that it is impossible without Faith to please thee, and that whatever I do without Faith, is Sin; Pour into my Heart this most excellent Grace of Faith, for it is thy Gift, and not my procurement. Let thy Spirit work in my Heart such a Faith as may be acceptable in thy sight, and which at this time may be as a Hand to receive, a Mouth to eat, and a Stomach to digest and turn the Elements of this blessed Sacrament into the Food and Nourishment of my Soul. O let me not rest in a dead ineffectual Faith, but grant it may be such as may show itself in good Works, enabling me to overcome the World, and to conform to the Image of that Christ on whom I believe; that so at the last I may receive the end of my Faith, even the Salvation of my Soul, by the same Jesus Christ. Amen. 4. With a Thankful remembrance of his Death. THou, O God, expectest not other return for all thy Mercies but Praise and Thanksgiving; let me, O Lord, never defraud thee of that so easy tribute, but let my Heart be ever filled with the Sense, and my Mouth with the Acknowledgement of thy Mercies. It is a joyful and pleasant thing to be thankful; O suffer me not I beseech thee, to lose my part in that Divine Pleasure, especially grant that with humble and sincere Devotion I may now and after, with all imaginable Thankfulness celebrate the Memorial which thy Son hath commanded to be made in remembrance of his most blessed Passion and Sacrifice: that by the Power thereof, now represented before thy Divine Majesty, I, and all thy whole Church, may obtain remission of our Sins, and be made Partakers of all other benefits of his most precious Death and Passion. Grant that as often as thou vouchsafest me this blessing, so often I may thankfully receive it, and with an affectionate and devout Heart offer up thanks to thee for the same. And grant that I may not only with my Lips, but with my Life show forth thy Praise, by consecrating myself to thy Service, and walking in Righteousness and Holiness before thee all the days of my Life. Amen. 5. And to be in Charity with all Men. A Prayer for the same. O Merciful Lord, who hast made of one Blood, and redeemed by one ransom all Nations of Men, let me never harden my Bowels against any tha● partake of the same Nature an● Redemption with me, but gran● me an universal Charity toward a● Men. Give me, O thou Father o● Compassions, such a tenderness o● Heart, that I may be deeply a●fected with all the Miseries and Calamities, outward, or inward of my Brethren, and diligently employ all my Abilities for their succour and relief. Let thy Spirit of Love enter and dwell in my Heart, and cast out thence Malice, Envy, Hatred, and all Uncharitableness; make me seek not to please myself, but my Neighbour, for his good to Edification, even as Christ pleased not himself. Thou hast taught me, O Lord, that all my do without Charity are nothing worth, pour into my Heart that most excellent Gift of Charity: without which whosoever liveth is counted dead before thee. Grant this for thine only Son Jesus Christ's sake. Amen. A SHORT OFFICE OF Private Devotions, To be used, 1. Before, 2. At, and 3. After the receiving of the Blessed Sacrament. 1. Before Receiving. When you enter into the Church. I. LOrd, I have loved the Habitation of thine House, and the place where thine Honour dwelleth. II. I will wash mine Hands in Innocency, O Lord, and so will go to thine Altar. When you are kneeling before the Communion Table. I. THou art worthy, O Lord, to receive Glory, and Honour, and Power, for thou hast created all things, and for thy Wills sake they are and were created. II. Blessing, and Glory, and Wisdom, and Thanks, and Honour, and Power, and Might, be unto our God for evermore. Amen. III. Holy, holy, holy Lord God Almighty, which was, and is, and is to come, receive my Prayer. I. ALmighty Lord, who hast of thine infinite Mercy vouchsafed to ordain this dreadful Sacrament for a perpetual memory of that blessed Sacrifice, which once thou madest for us upon the Cross; grant me with such diligent remembrance, and such due reverence, to assist at the holy Celebration of so heavenly and wonderful a Mystery, that I may be made worthy of thy Grace to obtain the Virtue and Fruits of the same, with all the Benefits of thy precious Death and Passion, even the remission of all my Sins, and the fullness of all thy Graces; which I beg for thy only Merits, who art my only Saviour, God from everlasting, World without end, Amen. II. O Lord, our heavenly Father, Almighty and everlasting God, regard, I beseech thee, the Devotion of thy humble Servant, who does now celebrate the memorial which thy Son our Saviour hath commanded to be made in remembrance of his most blessed Passion and Sacrifice; that by the Merits and Power thereof, I, and all thy whole Church may obtain remission of our Sins, and be made Partakers of all other the Benefits of his most precious Death and Passion, together with his mighty Resurrection from the Earth and his glorious Ascension into Heaven, who liveth and reigneth with thee and the Holy Ghost, ever one God, World without end, Amen. III. BE pleased, O God, to accept this our bounden Duty and Service, and vouchsafe that the Prayers and Supplications, together with the remembrance of Christ's Passion which we now offer up unto thee, may be received into thy heavenly Tabernacle, and that thou not weighing our own Merits, but looking upon the blessed Sacrifice of our Saviour, which was once fully and perfectly made for us all, mayest pardon our Offences, and replenish us with thy Grace and heavenly Benediction, through the same Jesus Christ our Lord. Devout Thoughts immediately before the receiving of the blessed Sacrament. I. I Will go to the Altar of God, even to the God of my Joy and Gladness. II. I will offer thanksgiving unto my God, and pay my Vows unto the most highest. III. O Lamb of God, that takest aw●y the Sins of the World, have mercy upon me. iv O Lamb of God that takest away the Sins of the World, grant me thy Peace. V Grant me, gracious Lord, so to eat the Flesh of thy dear Son, and to drink his Blood, that my sinful Body may be made clean by his Body, and my Soul washed through his most precious Blood. At the receiving of the Bread. LOrd, I am not worthy tha● thou shouldest come unde● my Roof, but speak the Word, and my Soul shall be healed. Adding with the Priest. THE Body of our Lord Jesu● Christ, which was given fo● me, preserve my Body and So● unto everlasting Life. Amen. At the receiving of the Cup. WHat Reward shall I give unto the Lord for all the Benefits that he hath done unto me? I will take the Cup of Salvation, and call upon the Name of the Lord. Adding with the Priest. THE Blood of our Lord Jesus Christ which was shed for me, preserve my Body and Soul unto Everlasting Life. Amen. Immediately after your receiving of the Sacrament, say, OH, my God, thou art true and holy; Oh my Soul, thou art blessed and happy. Oh, the depth of the Wisdom and Knowledge of God how incomprehensible are his Judgements, and his ways past finding out. Praise the Lord, O my Soul, and all that is within me, praise his holy Name; which saveth thy Life from Destruction, and feedeth thee with the Bread of Heaven. Glory be to God on high, and in Earth Peace, good Will towards men. I praise thee, I worship thee, O Lord, and I magnify thy Name for ever; who hast vouchsafed to fill my Soul with Gladness, and to feed me with the heavenly Mysteries of Christ's sacred Body and Blood. I humbly beseech thee, that from henceforth I may walk in all good Works, and serve thee in holiness and pureness of living▪ to the Honour of thy Name Amen. Meditations whilst others are Communicating. HAppy are those Servants, whom when their Lord cometh, he shall find thus doing. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any one defile the Temple of God, him will God destroy. Behold thou art made whole, sin no more, lest a worse thing happen unto thee. Be ye followers of God, as dear Children, and walk in love, even as Christ loved us, and gave himself an Offering and a Sacrifice of a sweet savour unto God for us. As you go from before the Communion Table, this Doxology. TO thee, O King eternal, the immortal, invisible, and only wise God, be all Honour and Glory now and for evermore. Amen. A Thanksgiving after the receiving of the Communion, to be said at Home. THou, O my God, hast comforted my Soul, thou hast strengthened and refreshed me with thy Blessings, and rejoiced my Heart with the tokens of thy Love. O how sweet are thy comforts, how ravishing are the Effects of thy Goodness toward them that fear thee! Wondered vouchsafement! Thou hast treated a vile wretched Sinner at th● own Table, and fed me with th● Bread that came down from Heaven. Wherein am I better than those to whom thou dost not grant this Favour? It is not, it is not for my Merits, but because thou wilt be glorified in doing good to the most unworthy; thou hast this day made me a happy Example of this thy free Grace and Bounty. Vouchsafe me this favour also, O my God, that through the whole course of my Life I may give thee Praise and Glory; and that the due sense of thy Mercies may make me unfeignedly thankful: and that my thankfulness may appear in my care to walk before thee in Holiness, Sobriety, and Righteousness, all the days of my Life. Amen. FINIS. Books Printed for W. Crook, at the Sign of the Green Dragon without Temple-Bar, near Devereux Court. HISTORY. 1. AN Institution of general History, or, the History of the World; being a complete Body thereof, in two Volumes, by W. Howel, late Chancellor of Lincoln, in folio. price 2 l. 10 s. 6 d. 2. Clelia, the whole Work, in five parts, written in French, now put into English, in folio, price 1 l. 5 s. 6 d. 3. 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Wherein is a true and faithful Relation of all the Expeditions, Attempts, Designs, Successes, and Errors, both of the English and Spanish, in the Wars from the year 1585., to the said Queen's Death. With a full account of the eminent Speeches and Debates, etc. in the said time. To which is added Dr. Parry's Trial in the year 1584. All written at the time of the Actions by Persons that were eminently acting therein, folio, price bound 10 s. 8. A Description of Candia, with an exact account of the last Siege and Surrender of it to the Turks, in octavo, price bound 1 s. 9 A Discourse of the Dukedom of Modena, containing the Original, Antiquity, etc. of that Dukedom, in 40. price 6 d. 10. The Travels of Ulysses, how he went to Hell, and came back again, etc. by Tho. Hobbs, price 1 s. 11. The present state of London, containing the Antiquity, Fame, Walls, Rivers, Gates, Churches, Bridge, with the Customs and Infranchizements, by J. Bridal, Esq price 1 s. 12. The Life and Death of Mahomet, being the first estate of Mahometism, showing all the Designs that that Impostor Mahomet had to carry on and settle the Turkish Religion. Written by L. Addison, D. D. and Dean of Lichfield, price 1 s. 6 d. Engraving of priest The Primitive Institution: OR, A Seasonable DISCOURSE OF CATECHISING. Wherein is shown, The ANTIQUITY, BENEFITS and NECESSITY thereof: TOGETHER With its Suitableness to heal the Present Distempers of this National CHURCH. By LANCELOT ADDISON, D. D. Dean of Litchfield. The Second Edition: LONDON: Printed for William Crook, at the Green Dragon without Temple-Bar, near Devereux-Court, 1690. TO THE Right Reverend Father in God, SETH, Lord Bishop of SARUM. My LORD, YOur Name is here prefixed to the Ensuing Discourse, neither for Charm nor Amu● to save it from the Rude and Censorious; for it doth not at all agard what Entertainment it meets ●ith at such hands. But it assumes ●is Honour upon the Account of ●s Author, who having the Happi●ess to be one of your Diocesan Clergy, thinks all he can perform in that Relation, aught to be devoted to your Lordship, as a sincere Testimony of his bounden acknowledging your Paternal Government. I need not represent to your Lordship the many and great Evils which are befallen this Church, through a want of duly observing what this Discourse commends. For as your Singular Prudence labours to redress, and your Pious Soul deeply resents them; so your Great Discernment plainly sees that they are scarce (now) to be removed by any other Method, but a timely, diligent and Regular Catechising. And that the most likely means to establish Truth and Holiness with Posterity, is firmly and early to imprint the Younger Minds, who are the hopes of Religion, with that Catechism which our Church out of her singular prudence and affection hath provided for them. But I may not pursue this, lest I should too much falter in the Laws of Dedication; which oblige me to admire and praise that Apostolical Care, Prudence, Candor, and Severity, which are Eminent in your Lordship's Government; and which I dare scarce name, for fear I should offend that Heroic Modesty and Lowliness so conspicuous in your Great Conduct. Besides, I am so averse to the usual Modes of Dedication, that I cannot comply with them in any thing, unless in my hearty Prayers for your Lordship's Good Health, and Long Life; and in testifying to the World that I am, MY LORD, Your Lordship's most Humble and most Devoted Servant, LANC. ADDISON. TO THE READER. THE Condition of this small Treatise is so little agreeable to the present Genius of the Age, that there needs no great Sagacity to foretell its Entertainment. But those who value Books not by their Dress and Fashion, but Matter and usefulness; and who look not so much upon what will take with a corrupt Generation, as help to amend it; when they maturely weigh the Subject and Design of the Ensuing Papers, instead of censuring will be ready to resent the weak management of so concerning a Theme, ●nd pity to see it fallen into the hands of 〈◊〉 unskilful an Artificer. For which this is the only Apology, 〈◊〉 what is here written, was not 〈◊〉 for Perfection, but Essay; and that it had never left its retirement, had it not been forced thence by impulse of the present Necessity. For it is too evident, that this is a Season which not only warrants, but exacts our greatest endeavours to persuade to such things as may beget, restore, and establish Truth and Union among us. And that Catechising by a more peculiar Energy is thereunto subservient, appears upon this account, that the Church in all Ages has used it to that purpose. The raising up of which Institution (so disastrously fallen in our Borders) in hopes of the great edification which thereby will accrue unto this Church, as it was the first motive of this Essay, so it is the last Design; for which I shall think myself largely recompensed, if by this contributed Mite, I may provoke the more able to cast richer gifts into the same Corban. If what I now write of were to be backed with the Example either of professed Infidels or Romanists, I could from a long Conversation with both produce their unwearied care in Catechising; to which I ever thought the paucity of Converts both from Infidelity and Romanism ought chief to be imputed. The Mahometans (as in another Discourse I have observed) have their Mustadarif, out of which the younger sort are trained up in the Principles of a Mussulman. And the Jews Sepher Chinnuck, and Sepher Ikkarim yield sufficient attestation that they are no Truands in this School. The Romanists from being our Rivals in this particular, are become our Masters; for not only the Jesuits, but also other Religious, glory to have made Catechising their Profession; only with this difference, That the Jesuits Catechise the Rich and Ingenious, and other Orders the Poor and Dull. But their Diligence herein herein first sprang from an imitation of ours. For till on Sundays and holidays we both preached in the Morning and Catechised in the Afternoon, the Papists did neither. And it was undeniably happy with the Protestant Religion, when diligent Catechising was the chief Engine employed to supplant Popery, and give deeper Roots to the Reformation. But Catechising (as all things else, whereof human weakness hath the Custody and Government) is greatly fallen from that Observation which it had once in this Church; yet methinks if nothing else, this alone should provoke us to a little more diligence in this excellent Institution, to see our Adversaries manage it to our reproach and damage. But, Reader, in Mercy to your Patience, I will only add, That the Author is none of those who impose upon others what they will not do themselves; for he is a constant Labourer in that Vineyard, wherein he desires his Brethren to take a little more pains. Next, That he is really of Opinion, the Minister may sleep with a good Conscience of having well discharged his Duty, when every Lordsday, he observes (as he is bound) the Churches 59 Canon. And as for those who do otherwise, he leaves them to the Reflections of their own Breasts. ADVERTISEMENT. 1. THE Catechumen, or an Account given by a Young Person to the Minister of his Knowledge in Religion, upon his first Admission to the Lords Table; with the Prefaces of Dr. Addison, and Dr. Scot Price stitched 6 d. 2. The Case of Resistance of Supreme Powers Stated and Resolved, according to Doctrines of the Holy Scriptures; by W. Sherlock, D. D. Master of the Temple. Price 2 s. bound. 3. The Righteous the best Subjects to the King: Or Godliness no Friend to Rebellion, or Enemy to Civil Government, 40. P ice 6 d. THE Primitive Institution. The INTRODUCTION. THat in the same Church and Nation, there should be no less Ostentation and Noise of Religion and Holiness among some, than of Profaneness and Impiety among others, will prove a matter of no great wonder to such as duly inquire into the causes of both: Especially when it is considered, that as Ignorance may be the Mother of blind Devotion, so it may be likewise of desperate Presumption; because all Iniquity among Men, proceeds from the want of a right knowledge of God. And as the Foundation of all true Happiness, and of all true Religion, which is the proper means of attaining it, grows ●rom a right Opinion touching things Divine; so the misapprehension thereof is the ground of all Misery, and of all those Vices by which it is occasioned. But that which may justly awaken in us a greater wonder, is, to see all those Methods proving ineffectual which have been so powerfully managed for the removal of this pernicious misapprehension; and that we should be still as much under the same Distempers both in Judgement and Manners, as if nothing had been administered for the cure of either. That our own Church in this Age (which for its wickedness seems to be the last) doth make careful Provision, both for the present and future welfare of her Children, is a truth apparent to all that with unprejudiced Minds peruse her holy Offices, Catechism, Articles, Homilies, Rubrics, and Canons. For how meanly soever some may think hereof, yet if they were once thoroughly considered in their circumstances, we shall find that such a prudent and affectionate care is taken therein, that both our Opinions and Lives may be duly informed and regulated, as in no Church of a particular Denomination can be paralleled. So that it cannot but be admired, how any of this Church should be either Vicious or Erroneous; considering tha● there is nothing wanting on the Church's part, that may keep our Actions Virtuous, and Sentiments Orthodox. But as in matters of the Civil State, many Evils arise from a neglect, or remiss execution of those Laws which are appointed to prevent and suppress them: So in the Church, a lack of seeing her Institutions duly observed, when there wanted no circumstances to exact it, may claim a large share in her present Disorders. For, the letting of Discipline be too lose, emboldened not a few to break it. However, leaving the mischiefs that accrue from this, and the unhandsome and cold Celebration of the Divine-Service; the neglect of guiding Sermons by the Articles; the almost utter disusage of the Homilies; the lame observance of the Rubrics, and slight execution of the Canons of the Church: leaving, I say, these for the Animadversion of others, I shall only take notice that the omission, or lazy and lukewarm use of Catechising, aught to be blamed, for much of that Visciousness and Error, which is so sadly visible both in Conversation and Judgement. And I am deeply engaged in this Persuasion, that till public Catechising fall under a diligent, constant, and unanimous Practice, there is but little likelihood of ever seeing that Union and Holiness, Peace and Truth, flourish in this Church, for which she was once so famous. Now that those to whom the great charge of Souls is consigned, may be awakened to a little more vigour and diligence in Catechising, and that they would shake off that Supineness, which in this case they cannot retain, but to the aggravation of their own Gild, and the increase of the Church's Misery: And that every Station of Men, moved with the Sense of Duty and Emolument, may contribute to the raising up of the fallen Practice of Catechising, is the Design and Aim of the ensuing Discourse: wherein no Method at all was projected, but every thing spoken to as ●t ●●eely offered itself. And as for Ends, the Searcher of Hearts knows, there was none other purposed in the Publication hereof, but God's Glory, and the Edification of his Church. CHAP. I. Of Catechising. It's Name, Use Secular and Religious. AND the first thing that comes to be spoken of concerning Catechising, is its Name. And ●the rather ●●use to begin here; because that the true notice of the Name, will help us ●o that of the thing. Now that there ●s a peculiar Force and Significancy, in Words, and that we cannot thereof be safely ignorant, is but too evident by those many Errors, that have in all Ages risen from mere Verbal Mistakes. And therefore if we could once be so ●appy as to find out the true Importance of Words, and to hit upon such an agreement between them and things, ●s not to cloud in Speech, what is clear in Nature, but plainly to express things as they are in themselves; that then ●●e great cause of Error, in all sorts of Learning, would be removed: For it is an Observation that will not quickly be antiquated, That the confounding those ●hings in Language, which in their Nature are distinct, and the expressing of different Matters by the same, or Words of near affinity and likeness, hath in all Sciences been a fruitful Mother of Erroneous Apprehensions. And this is also plain in the Affairs of Religion; in which not only a perverse mistake in old Words, but a liberty of introducing new, has ever proved fatal, and destructive: For out of new words, New Opinions insensibly creep into the Church, and with Age grow too strong for her Discipline: which being foreseen by the Holy Nicene Fathers, it moved them to decree against the use of such Words in matters of Faith, as were not easily to be deduced from, or directly found in Sacred Scripture. And upon the same account Tertullian would not have our Ears accustomed to New words. Socrat. lib. 1. c. 6. Advers. Haeret. Cap. 16. And for the like reason St. Basil could not be induced to forego one jota in the old Form, when he was solicited by the Arians. A cautiousness which we may conceive, was wisely made use of by those Reverend Persons, through whose means, by God's Blessing, we enjoy our Religion in its present Reformation: For we find that they had an especial care not to innovate in Words or Forms, when they could with due security retain the old. And ●o instance in what has nearest affinity with our present Subject, we see that they have styled that Breviary of Religion, which they compiled, or rather collected out of the best and most ancient Models of that kind, by the name of Catechism: Which in its general notice signifies a familiar and easy Method of instilling the rudiments of any Art, Science or Faculty. Which being done by a frequent repetition of the same thing, Catechising is derived from a Word importing the reciprocation of the Voice, after the manner of an Echo. And in this Sense it is often to be met with in Secular Authors, from whom it was adopted into Religion, and there retains the same Notion and Office. For by Catechising, the Church hath always taught the Fundaments and chief Principles of Religion viuâ voce. And those that were thus taught, the Greek Writers usually call Catechumen, and the Latin Hearers; which might as well respect the manner of their Instruction, as their Fellowship and Communion with the Church: in which they went no further than to be admitted to hear the Principles of Christian Faith, made plain unto them. And to Catechising, thus understood, there will be no inconvenience to affirm, that St. Paul alluded, Rom. 10.17. the Ear being as properly the Door of Religion, as of any other Science. That Catechising was a way of Instruction, not to be restrained to those Catechumen so frequently mentioned in Church History, and the Ancient Canons; but that all Believers did therein Communicate, will be made good in another Place of this Discourse. But if it be doubted whether this be the native meaning of Catechising, it than follows that we have recourse unto the occasion whence it arose. For if Words are notes of that which the Speaker conceiveth, and Conceptions are Signs representing that which is spoken of; it is necessary that he who would rightly understand Words, should have recourse unto the things whence they come. Now the Church (which is God's School) hath ever used Catechising as a Term of Art; and we are therefore to understand it with restraint to such matters as the Church is accustomed thereby to instruct. Following herein the Rule of Thomas, that in Words we must not so much respect their original, exact, and precise signification and derivation, as whereunto by use of Speech they are applied. 2. 2. q. 92. Art. 1. Now seeing that the Church, which is God's School, hath still by Catechising taught the first notices of Religion, we may safely it with this Definition: Catechism is a short and easy Instruction, which explains the Mysteries of Faith, and the whole Body of Christian Doctrine, in ●uch a manner as may be plainly understood ●y the lowest Capacities. And if there be any thing cloudy in this definition, it will receive sufficient light from what is spoken of in the following Chapter. CHAP. II. The Age of Catechism. The Institution of Adam's and Abraham's Family. The Schools of the Prophets. The continual use of Catchising among the Jews, particularly after the Erection of Synagogues. Their Benefit thereby. HAving found that Catechism is but Greek for a peculiar manner of Instruction, and that since it was received into the Church, doth signify a brief and plain Institution of the first and chief grounds of Religion; we may by the Laws of concluding, infer that Catechising is as ancient as the Principles which are thereby instructed; and these are as old as the first Man. For Religion began when God was Adam's Catechist, and gave and instructed him in that Law; in whose observation consisted the main Articles of his continuing in a state of excellent Felicity. In which if he had tarried till he had had an Offspring grown up to a Capacity of a Religious Education, he would, no doubt, have taught them to observe that Law, which his Maker for that end had assigned him. For we need not be scrupulous to suppose that Adam would have been as careful of his children's Instruction before the Fall, as he was after it. Some traces of whose care are to be perceived in his Son's Deportment, when they brought their Offerings to God's Altar as Testimonies of Gratitude and Devotion: Which could not be the effect of mere Natural Instinct, but of Adam's Pious Diligence to bring them up Religiously. And though mere Natural Reason may teach Man a Belief and Worship of God, yet to do it with the circumstances of the two first Brethren exceeds, its Power. The Understanding and Practice of ●ne Primordial Law, of not eating the forbidden Fruit, would have been sufficient for Adam and all his Posterity; as having in its Womb (to use Tertullian) all those Moral Precepts which were afterwards delivered by Moses, Exod. 20. and by our great Lawgiver reduced to Two Heads: Love to God; Love to our Neighbour, St. Mark 12.30, 31. For if they had observed the first, they would not have broken God's Commandment; and if they had done the like to the Second, they would not by yielding to the persuasion of the Serpent, have destroyed themselves; but by love to both, have fulfilled the whole Law. As Tertullian argues, advers. Judaeos', Cap. 2. That it was needful for Adam's first Issue to be instructed in this Primordial Law, wherein the whole Morality consisted, none I think will gainsay: That Adam (for there was none else to do it) did therein instruct them, we may conclude, not only from the necessity of the thing, which so Wise a Man as the first could not but perceive; but also from Adam's Justice, to make some amends to his Children in their Education, for what he had damaged them by his own Disobedience. And if the manner of the Instruction be demanded, I shall content myself with the Opinion of that Rabbin, who ventured (discoursing him upon this Subject) to derive their [Leback] or present Catechism from Adam, whom they rationally imagine to have taught his Sons a short and plain Description of the necessary Principles of Holiness and Honesty: which are the Sum of all Catechism. But that which yet affords us a more evident attestation of Catechising, or delivering and instructing the Rudiments of Religion, viuâ voce, in the First Ages of the World, is the unquestionable Tradition of those Precepts which pass under the name of Noah: Into which if we look attentively, they will easily be discerned to have been the Universal Catechism of all Mankind, and to contain a complete Scheme of Duties towards God and the Neighbour. Now among these Precepts some were greater and more Famous, others of an Inferior and Obscurer rank. Those of the former condition are here spoken of, and usually set down after this manner. 1. Against strange Worship or Idolatry. 2. Against Blasphemy, or the Cursing of the most Holy Name. 3. Against Effusion of Blood, or Murder. 4. Against Revealing of Nakedness, or Adultery. 5. Against Theft and Rapine. 6. concerning Civil Justice, and Odience. 7. Against Eating the Limb of a living Creature. Whereof the two first respect our Demeanour toward God; the next Four belong to the Carriage of one Man toward another; and the last forbids all outrageous cruelty to other living Creatures. But how this last should be reckoned in the number of those Precepts of Natural Right, common to the whole Human Race, is not so easily to be apprehended; especially when 'tis considered that it was not heard of till after the Flood, when God said unto Noah, coming out of the Ark, Flesh with the Life, thereof, which is the Blood thereof, shall ye not eat, Gen. 9.4. Where the eating of Flesh is not simply prohibited, but the abscinding and Eating the Limbs of living Creatures. And a late Author gives an Instance hereof in Lambs stones. The Reasons usually rendered of this Seventh Precept, are the avoidance first of Cruelty; and next, of Communicating in the Customs of Idolatrous Nations: Which at once protest both against its Age and Morality. And upon this account it is, that learned Persons have excluded it the number of Natural Precepts, and set it in Noah's Ritual of Ceremonies. But there is a general Agreement among the Jewish Masters, that the first Six Precepts were given to Adam from the very beginning of things, and were the common Law of all Nations under Heaven. But no such matter can be found concerning the Seventh: Which is so totally passed over in silence by Job: who yet takes notice of all the rest, and justifies his integrity by their observance. And because this perhaps is not obvious to every Reader, it may be no way impertinent, to note the Texts, where the Idumaean makes his profession. 1. Against Idolatry, Job 31.26. 2. Against Blasphemy, Job 1.5. 3. Against Homicide, Chap. 31.29. 4. Against Adultery, Chap. 31.9. 5. Against Theft, Chap. 31.7. 6. Against Injustice, Chap. 29.7. etc. And though these six Precepts, without any remote Collection, may be deduced from the abovesaid Texts; yet in his whole Book, Job has not left the least intimation of the seventh: which could not have escaped the observation of so wise a Prince, if therein a Natural Equity had been concerned. St. Augustine, in his Eighteenth Book and Fourtyseventh Chapter of the City of God, affirms that Job was neither Native, Israelite, nor a Proselyte adopted by their Law; but born and bred in Idumaea: And therefore professed not the six Precepts upon the account of a Jewish Tradition, but because they were the common Religion of Mankind. Before the Law, saith Tertullian, was written in Tables of Stone, there was an unwritten Law, which was given neither in Horeb, nor Sinai, nor in the Desert; but in Paradise. And was naturally both known and kept by the Fathers; who from the observing of the Equity and Justice of this Natural Law, received Titles of Approbation and Honour; as Noah was called a just man, and Abraham the friend of God: Tertul. c. 2. adversus Judeos. And that this unwritten Law given in Paradise, was the six Precepts, we may conclude from what Mr. Seldon tells us out of Mosche ben Maimon, who (saith he) peremptorily delivers, that the six Precepts were given to the first Man from the very beginning of the World. And therefore ought rather to bear the name of Adam than of Noah; for the latter can be entitled to them no otherwise, than as in him all Mankind was preserved, as in the former they had been begun. In which sense all Nations and Kindred's of Men, were called the Sons or Children of Noah: Among which there was no exterior Badge of distinction, till God gave Abraham the Sacrament of Circumcision; which did not lessen or abate the extent and power of the six Precepts: for after Circumcision, the Jews as well as the rest of Men stood obliged to their observance. Nor indeed was it possible to be otherwise, seeing that therein was contained the Universal Religion. And at the coming of Moses, these Precepts were so far from being evacuated, that they were confirmed, with the addition of others concerning the Sabbath, the Reverence of Parents, and the very thought of defalking other men's Goods. All which make up the Ten words or Decalogue. And that was now Engraven in Tables of Stone, which before was only written in Tables of Flesh. But the six Precepts were the Catechism of the World from Adam to Noah, who received the Seventh. In which condition Religion continued till Abraham received the Precept of Circumcision, upon which came the great distinction of Nations in respect of Worship. And now the Jews had eight Precepts for the Rule of Duties, under which they continued until the time that God at Mara gave them a Statute and an Ordinance; and by spaces filled up their Ritual. But that which most imports the present Subject, is the manner how the First six Precepts were instructed: Which without doubt was viuâ voce, or by an Oral Institution: for certainly of things unwritten, there can be no other means to instil and propagate their knowledge: For notwithstanding that these Precepts contained such an apparent Equity and Right, as could be by none denied, who therein had once been duly informed, yet there was a necessity of competent means to procure this Information. For let Characters be never so large and evident in themselves, yet the fairest Paper cannot exhibit them, till thereon they be duly placed. And if the Soul of Man be at first as a Book wherein nothing is, and yet every thing may be written; then either Education or Instruction, Use or Discipline must of necessity fill up this blank. And the Rasa Tabula of man's Soul, as it is most susceptive, so is it likewise most concerned to be first Engraven with those things which indispensibly respect his Duties toward God and his Neighbour; (the Contents of the six Precepts) And that the Soul cannot be otherwise furnished therewith, than by Oral Institution or Catechism, will be granted by all who would not have this Table writ upon just like those which Moses received in the Mount. But what in this case may seem but darkly probable in the two Patriarches of Mankind, is conceived to be clear and evident in the Father of the Faithful. For Authors of no contemptible Credit, collect from that Encomium God gave Abraham, for his foreseen care to instruct his Children and Household [to keep he way of the Lord, and to do Justice and Judgement] Gen. 18.19. that this manner of instruction is there spoken of. For albeit that to do Justice and Judgement is a Principle naturally imprinted upon Man's Soul, in a Character no Mortal Power can efface; yet it was Morally impossible for Abraham's Family to keep the [way of the Lord:] That is, to be acquainted with the Purport and Condition of that Covenant God had made with Abraham; where there was no Divine Inspiration, nor any Written Word to guide them; unless Abraham by a gentle and easy Method, introduced them into the knowledge of what so intimately concerned them. And not to be scrupulous about words or forms of Speech, it is more than probable, that this Holy Man taught his Family viuâ voce, or familiarly by word of mouth, which is the true and genuine Sense of that whereof we now speak. But not to place any strength in this Instance, nor in what is observed to this Purpose, either in the Institution of Jehoash by Jehoiada the Priest, nor what Solomon insinuates concerning himself; nor in what the Rabbins assert of the many houses of Catechism that were in Jerusalem; nor in what some writ concerning the Schools of the Prophets, how that one part of their employment was to Catechise: not placing, I say, any strength in these Instances, which might be urged, as they have been, in favour of the Antiquity of Catechism; I shall fix upon that which yields both a more obvious and certain Testimony of its Ancientness, namely; That the Jews have continually had, and to this day have the practice of Catechism, by which they introduce their Youth into the knowledge of God, and the Rites of his Worship. 'Tis true, there is some difference in the time when this Institution is begun: For the Ancient Jews began not to Teach their Children the Principles of their Religion, till they were complete Thirteen years of Age; but the Modern Jews in the Eastern Parts especially, begin much more early. And this they do, (as Aaròn Benetás a Sabio in Barbary told me) because of their unsettlement, and for fear a sudden removal should prevent them in this Duty. It is very remarkable, that no Footsteps of Catechising appears in the Service of the Temple; which was indeed so wholly Ceremonious, that it may be doubted whether aught of Moral Religion (the chief of Catechism) was therein either thought of or designed. Indeed after the Erection of Synagogues there appear great indications, that this way of instruction was in no vulgar request: But then in fixing the certain time when these Religious Edifices were Erected, there is small agreement among the Learned. That Synagogues were built before the Jews return from Babylon, is very uncertain. But after they were returned, it is plain that their Land was full of these Houses dedicated to God's public Service: wherein all parts of Divine Worship (except Sacrificing) were celebrated. And they may be said to have had that Relation to the Temple, which Parochial Churches have now to the Cathedral. But not to dispute about the Antiquity and Quality of Jewish Synagogues, that which I would observe therein, as most agreeable to the thing in hand, is, That Catechising was (at feast) a Principal part of that Teaching, which was therein frequented. And to attest this remark, one known Passage ●ut of Epiphanius, compared with another in Fl. Josephus, are all the Authorities that are thought needful to be produced. Epiphanius speaking of the Scribes (who were the chief Masters of the Synagogues) saith that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reporters of the Law; and that they taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of Grammatical knowledge therein. And Josephus writes, that by virtue of this Teaching the Law, the Jews were as ready to answer any Question demanded of them concerning it, as to their own Name. And the reason he renders of this readiness, is very observable, as to the present Theme, which is this, Because learning the Principles of their Religion as soon as ever they were come to knowledge, they kept them firmly imprinted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their Souls or Minds. And how well the Circumstances of this way of instructing the Law, suits with Catechising in the most obvious Notion, I leave the impartial to judge. Now that the things thus taught were not barely the mere words of the Law, and their naked Reading (as some have supposed,) may be concluded from the good effect and influence which this instruction had upon the instructed. For we find that it preserved them in the true Worship of the true God; which was a work too high to be accomplished by such low means, as naming, spelling, joining Letters and Syllables together, and such other Abcedarian and Grammatical Niceties. And that by this instruction the Jews were preserved in the true Worship of the true God, is excellently observed in this particular, namely, That albeit the Hebrew Nation, before their Captivity, had Prophets to instruct them in the true Worship of God, yet they were always falling into Idolatry. But when they were returned out of Babylon, though they wanted Prophets, yet they kept close, and faithfully adhered to the Worship of the True God. (Though it must not be denied but that many Corruptions and hetrodox Conceits were therein retained.) And the Reason that hereof is rendered, is, the instruction used in the Synagogues: Whereby they were so throughly grounded in what they professed, and so firmly and early rooted in the Knowledge and Service of God, that their defection there from was even Morally impossible. But when they wanted this plain way of being thus Catechised, they fell into all those Evils, which are the undeniable Consequences of the want of Catechising, even Diversities of Opinions, Sects, and Divisions. St. Paul Arguing with the Gnostick, and concluding him excuseless in what he did, useth this Topick: That he had not only the Law in readiness to Teach him otherwise, but had already therein been a Catechumen: But whether we may hence infer, That the Old Synagogue had a formal Catechism like the Modern, I shall not temerariously pronounce. Yet something to this purpose may be collected from those Commentaries which pass under the name of St. Ambrose: Where we find the Office of those Doctors mentioned, 1 Cor. 12.28. thus expounded: Illos dicit Doctores, etc. He calls those Doctors or Teachers, who in the Church instructed Children in Reading and retaining their Lessons, according to the Custom of the Synagogue; for their Tradition hath passed unto us. If you ask me what the Lessons were, which the Doctors taught the Children; I answer, The Principles of Religion. If you demand the manner how they were Taught; I reply, In a manner suitable to their Capacities. If again you demand what that manner was; I return, Catechising, in the native and common acception of the Word. But if Catechising should be ill looked upon, as being a Tradition derived from the Jews; then the greatest part of Christianity may be had under a jealous aspect upon the same account: for it is most certain, that a large share both of Christian Rites and Doctrines were derived f●om Judaisme, which was not to be laid desolate by Christianity, but completed and reform. The Primitive Christianity being (according to Mr. Selden) the lawful and Prophetic Offspring of the Old Judaisme. CHAP. III. Catechising in times of the Apostles. Evidences thereof in St. Paul's Epistles. The Contents of their Catechism. BUt how dim soever the traces of this kind of instruction be in the Jewish Dispensation, yet the Footsteps thereof are more traceable in the Gospel. Where Catechism is not obscurely intimated, if we may rely any thing on the Words and Sentences which therein occur to this purpose. And in the First place, it cannot be denied, but that in the inspired Epistles we plainly read of two sorts of Christians, namely, such as were newly admitted into the Church, compared by St. Peter to Newborn Babes, 1 Pet. 2.2. and such as had been therein a longer time; called by St. Paul the Perfect, in respect of their greater Progress in Christian Religion; or the wisdom which descends from above, or which Christ came to Teach and Infuse, St. Jam. 3.17. To the former or these they gave Milk, and instructed them in the easier Points of Religion: But strong Meat was ordained for the later. Who having been first well Catechised in Christianity, were capable of higher Mysteries. And of this we have a clear illustration in the sixth to the Hebrews, where we first read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Doctrine, or Discourse, of the beginning of Christ! Or (as we now read it) the Principles of the Doctrine of Christ: That is, a Catechism which contained a brief Summary of those Principles which were necessary for every Christian to learn, and to be laid as a Foundation meet for the Superstructure of higher Mysteries, and matters of a deeper reach; such as the Priesthood of Melchizedeck, and how he was a Type of Christ, Heb. 7. And of these later St. Paul would not entreat, till he saw the former so faithfully received, believed and practised, as that they might be laid aside for the present. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Principles wherein Christians were first instructed, are thus reckoned by the Apostle: First, Repentance from dead works: Secondly, Faith towards God: Thirdly, The Doctrine of Baptism: Fourthly, Imposition of hands, or Confirmation: Fifthly, The Article of the Resurrection from the dead: And Lastly, The certainty of Eternal Judgement. These were the chief and main Points of the Apostles Catechism, the first Principles of the Oracles of God, the Rudiments of Christian Religion, saith our Old Marginal Note, or the Catechism wherein the younger sort of those times were instructed. And these Articles now mentioned, or some such like, were (no doubt) that Form of Doctrine, that manner of Catechising which was delivered to the Romans, Rom. 6.17. or as our Margin reads out of the Greek, whereunto ye were deliv●red or given up: Where the ordinary Phrase is changed by the Apostle. For albeit to say, To this form of Doctrine you were delivered, is not so agreeable either to the Latin or English speech, as, This form of Doctrine which was delivered unto you: Yet the Apostle makes use of the first, to tell us, saith Cajetan, That not so much the form of Religion was delivered to Men, as that Men were delivered to the form of Religion. That so by this means Religion might be known to have Authority and Power over Man, and not Man over Religion. But not to insist upon this; it need not be doubted that this form of Doctrine spoken of by St. Paul, was a Summary of Christianity, or the Catechism used in those early and best times of Christianity, which contained the first Principles of the Oracles of God. By which some understand the Creed, as Cyril of Jerusalem in his Catech. 4. styled by him the milky Introduction, in allusion to St. Paul, 1 Cor. 3.2. Heb. 5.12. Others, of the Creed and Lords Prayer, as Bede: Others, the Creed and Decalogue, as Aquinus: Others, all those Elements which the Catechumen learned, and professed at Baptism; whereof the Creed was the Principal. Which with the Lords Prayer the Clergy was enjoined to Teach the People, Concil. Mogunt. cap. 45. And it was a general command of the Church, that those who were to be Baptised, should have a certain time allotted for the learning and rehearsing of the Creed. Which the Eastern Christians always repeated with a clear Voice, when they came to the Holy Communion of Christ's Body and Blood: As appears in the Twenty second Canon of the Council of Toledo. But if this seem to restrain Catechising only to such Catechumen as in the History and Canons of the Church are frequently mentioned; and that this kind of instruction was not used toward those whom by Baptism the Church had already received into her Communion: It than follows, that we show how Catechism was a plain Institution wherein all Believers did Communicate. And in the first place it is manifest out of Oecumenius (expounding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) That there were some Points of Christian Religion wherein the Novices were Catechised before Baptism, and some after. Those in which they were Catechised before Baptism, were, The necessity of Repentance: to renounce the Devil and all his works: To believe in God, etc. And those Points which they learned after Baptism, were the Mysteries of our Saviour's passion and Priesthood, his taking our sins on himself, and working our Salvation; the Mysteries of our Resurrection, of the last Judgement, and everlasting reward, or life. And the Catechism of these was common to all Believers, because necessary. Secondly, That Catechising belonged to all within the Church, and was not confined only to the Novices in Religion, and Candidates of Christianity, we may confidently infer from the express words of St. Paul. Gal. 6.6. where he divides the whole Church, to which that Letter was directed, into Catechist and Catechised. Whereby the later cannot be meant only those who were not yet admitted to Holy Baptism, Styled by the Church Canons Catechumen: For than we must conclude that the Catechumen and Believer were all one: contrary to Tertullian de Paenit. Cap. 6. de Coronâ Milit. Cap. 2. and all the Fathers: And that there was a Christian Church in Galatia, consisting of Catechumen or Unbaptised Persons, i. e. a Church of Christians without Christians. Which absurd inconveniences cannot be evaded, unless by those Catechised spoken of by the Apostle, we understand such as had received Baptism already, and were still to be instructed in that Religion whereinto by that Divine Rite they had been admitted. So that in St. Paul's time Catechising in its Native acception was continued even to those who had attained already to so much knowledge in the Principles of Christianity, as rendered them, in the Language of the Ancients, Competentes, or Persons fit for Baptism, and to be admitted to the higher Mysteries of Religion. The same Apostle told the Corinthians, that he had fed them with Milk, that is, by the consent of all, with Catechetical Doctrines. And there is no doubt that those Texts in Heb. 5.12. Act. 18.25. Heb. 6.1. are pregnant intimations of this truth. The like may be affirmed of what St. Luke S. Luke 1.4. has recorded concerning the Introduction of the Eloquent Apollo's, and his most Excellent Theophilus, into the knowledge of Christ. And what has been said, affords sufficient ground of asserting Catechism to have been in use with the Apostles, and that it descended from the Synagogue. How it was the Practice also of the Primitive Church, is the Subject of the ensuing Chapter. CHAP. IU. The Apostles Catechists in several Provinces. The Declension and Restauration of Catechising. Catechists Styled Exorcists, etc. BUt if we imagine that the marks of Catechising are less apparent in the New Testament, yet if we look into Ecclesiastical History, we shall there find that the Apostles had their several Provinces wherein they were Catechists. And that by means of constant Catechising, many Kingdoms within Forty years after the Passion received an alteration in their Pagan Ceremonies. Although it must be confessed that it was not long till the Malice and Envy of the Devil and Man brought a decay in this most useful Institution. For in the second Age, we read that Catechising was so far declined, that Origen (living in the Two hundred and thirtieth of Christ) was honoured with the Title of its Restorer. But where this Restauration of Catechising by Origen was affected, is not so evident. There is a great probability that Judea was the Scene of so good an Action. For we read that he was very kindly received there, after he fled out of Alexandria, upon his falling into disgrace with the Christians of that Country, because in the time of Decius he had offered Incense to an Idol, to save his Body (of which his care was not always justifiable) from being defiled by a filthy Ethiopian. In Alexandria, Origen could not be said to restore Catechising, for it is expressly affirmed, that there he succeeded in Cathedrâ Catecheticâ his Master Clemens, as Clemens had done his Master Pantenus in the same Chair. And of these two later, we are told, that they made it their Employment to Teach the Grounds of Religion, not by Sermons or Homilies, but by Catechism, in such Schoolls and Colleges, as in great likelihood they themselves had founded for that purpose. So that we see how in Alexandria (and we may hope that the like was in other Parts) there was a succession of Catechists; who were also called Exorcists, not only because (as Isidore explains the word) by Prayer in the Name of Jesus they cast unclean Spirits out of those who were possessed: Nor merely in regard of Exorcising the Pagan Catechumen, when they came to be Baptised (as is to be seen at large in Burchardus Unormatensis) but because that by their diligent Catechising the Principles of Christianity, they pulled down Idolatry, and thereby cast Satan out of his Kingdom, and dispossessed him of that Tenor which by Idol-worship he had so long usurped. And the first part of the Vow of Baptism, binds the Baptised to renounce Idolatry under the name of Devil. That Exorcising was an Office of good repute in the Ancient Church, and not to be invaded by the Laity, is clear out of Tertullian, who in his Book advers. Haeret. Cap. 41. tells, how the very Heretical Women were become so shameless and malapert, that they durst Teach, Dispute, Exorcise, and even Baptism. Mr. Calvin makes it a probable conjecture, that the Epistle to the Hebrews was not Penned till some time after the Gospel was, and the Church had erected a form of Government, and had Constituted among other things, an Order of Instruction, or Catechism, in which both the Adult Converts, and Children of Believers were to be Taught: And he further adds, that those Principles mentioned Heb. 6. had respect unto the usual and established form of Catechism. Now if this conjecture be argumentative, and referred to its proper place, there will need no more to prove Catechising to be of Apostolical Institution and Practice. CHAP. V The Antiquity of Catechism probable upon the account of its convenience: In respect of the Object; Method of Instruction. BUt suppose that all which has hitherto been observed be not evident, nay, that nothing of this way of Teaching was ever in use with the Primitive Instructors of Christianity, which would be a very uncouth supposal; yet this doth only conclude against the Age, but not the convenience of Catechism. It no way proves that such a way of instruction had not been highly rational, to introduce ignorant Infidels into the knowledge of the true Faith. For all those who by ordinary means were to be converted to Christian Religion, were no less ignorant of its Principles, than those Infants who are born within the Church; and therefore to be Catechised therein, was as proper and requisite for them, as for these: For the ignorance of the one, as well as of the other, was to be removed by such means as all discreet Teachers have thought suitable to that end. Now it is obvious to every Capacity, that no Man's ignorance can be removed by Rhetoricating Harangues, Pompous Discourses, profound Researches, etc. But by humble and plain Lessons: Easie and obvious Rules: And such A. b. c. Rudiments, as fall under the comprehension of the rude and unlearned; and which are proper to prepare them for higher Lessons. In brief, though the things which are taught be in themselves sublime and difficult, yet the manner of Teaching them must be humble and easy. And this way of instruction was (no doubt) pursued by the Primitive Doctors, who did not only prepare by Catechising the ruder Infidel to receive Baptism, but did also by the same course build up and educate those into a more perfect knowledge of Christianity, whom they had already Baptised. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Catechise and Edify, are with Grammarians terms expressive of each other. And this makes Catechising highly convenient in respect of the true Method of learning: For therein is observed the natural path of instruction, which ever gins with short and obvious notions, to the end the Learner may not be discouraged with a difficult and perplexed entrance. For if the minds of Novices, or young Disciples, should be loaden and puzzled with multitude and variety, or with obscureness and prolixity of Rules, they would be in danger to reject the whole Institution, for the irksome painfulness of its first Grounds. And albeit that all beginnings are attended with Hardships: Yet they ought in all reason to be reduced to as great an easiness as their Nature will afford; to the end that they may not dishearten the Undertaker. This we see is the course of all Arts and Sciences, both Liberal and Mechannick, which have their Introductive and Initiatory Systems, containing such easy Elements as being first known, fit the Learner for deeper Documents. And these lower Rudiments hold some resemblance with that lesser size of Virtues, which some Platonists call Purgative, because they are first taken into the Soul to cleanse and prepare her for the reception of Greater. And in Religion it is as requisite as in human Arts, that the first Lessons be framed according to the weak and slender Capacities of youngest Beginners. Now as there is small probability that in Writing he should ever be able to give the true proportion of Words, who never learned the first draught of Letters: So there is no great assurance, that any one should make any solid and firm Progress in the Mysteries of Christianity, who was never acquainted with the Principles thereof: or, That those should be able to give any good account of the hope that is in them, who never learned the Articles of Faith, on which their hope is founded. And this is a Clue that leads us to the right way of grounding Religion: for by what is said, it is easy to perceive, that solid Catechising is to the orderly Structure of Spiritual Knowledge, what a sure Foundation is to any material Fabric. And therefore he that would edify himself, or others, in Christianity, without this Groundwork, build but a Visionary Church, or a House upon the Sand. As hath been sadly visible in those Persons who being not founded upon this Rock, have been quickly shaken and blown down with every Wind of Corrupt Doctrine, vented by Men crafty to contrive deceit. It being impossible that those should be steadfast in such Principles of Religion, wherein they were never rightly and duly instructed. CHAP. VI Catechism necessary in respect of the increase and advancement of Spiritual Knowledge: To have a distinct Understanding of things necessary to Salvation, etc. AND not only the sure grounding, but also the regular and solid advance and increase in the Knowledge of Things Divine, makes Catechising a necessary Introductive. For unless by this means we be firmly principled in Christianity, our knowledge therein will be both small and unstable: and as a pernicious consequent thereof, we shall become trifling and affected in that little we know. For it fares in Divinity as Philosophy, wherein a little smattering Knowledge makes Men vain and assuming, whom a deeper insight therein would render composed and settled. And this has been, and is still, miserably apparent in the Ancient and Modern Sectaries, whom a mere conceit of knowledge hath tempted to assume and usurp the Place and Function of Teachers, understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. And indeed their ignorance is the Mother of such assuming Knowledge, as is seen in our great Pretenders to Spiritual Science, who but too exactly prove themselves descended of those Old Gnostics, who were so pestilential to the Primitive Church; being notoriously addicted to Blaspheme, rail at, and speak evil of the things they know not; and in a peculiar manner are gifted with Maliciousness, Avarice, Schismaticalness, Rebellion, and Contumacy: According to their description in St. Judas 10.11.12, etc. And the want of having been duly acquainted with the true grounds of Religion, is one main reason why they are in that Divine Science such Smatterers and half-witted; whereof there is small hopes ever to have them cured, but by a full Institution in those Elements which are undeniably requisite to sound Knowledge. But Catechising is not only necessary upon the account of a regular entrance and increase of Knowledge in Religion, but also to give us a clear intuition of those particular Truths whereof we cannot be ignoran●●ut with the peril of our eternal Happiness. For notwithstanding that all things necessary to Salvation are clear and plain in Scripture, yet the Scripture itself is so spacious a Field, that even a wary Traveller may therein lose himself. And besides this, the things necessary to be known by us in order to our future Welfare, are in Sacred Writ so often mingled with things that are otherwise, that it exceeds the generality of Capacities to find them out, and rightly to sever. Those that are idle (as the most are in this Study) will not take pains; and those that are ignorant have not the ability to distinguish, collect, and reduce such necessary Points to their respective Chapters. And yet till such Points be plainly digested into several Heads, many, at least the the illiterate Multitude, will unavoidably want a competent Knowledge of what is necessary both to their Temporal and Immortal Happiness. Now that the gathering of these necessary Truths into Sums and Models, is the proper Work of Catchism, is visible in all those Systems which have ever born that Name. And of this Truth, our own Church-Catechism yields a sufficient Testimony: In which all things that concern Faith, Practice, Prayer, and Doctrine; are collected into such short and plain Sums, that the weakness of no Man's Wit can either hinder altogether the Knowledge, or excuse the utter ignorance of things necessary to Salvation. For whosoever, with a mind free from Prejudice, shall impartially peruse the Church Catechism, he therein may observe all saving Truths, reduced to such short, but full Heads, that the weak are not left to the hazardous, nor the slothful to the laborious re-search thereof in Holy Scriptures. CHAP. VII. Catechising the most suitable means to heal the Distempers of this Church. Seveveral Propositions to be supposed. A short digression concerning our Disorders. BUT we will yet suppose that all which hitherto has been delivered, aught to receive no better estimation than mere ordinary Discourse; and that we are to proceed upon a new Ground, and examine the necessity of Catechising in respect of the present Temper and Disposition, or indeed rather Distempers and Disorders of this Church and People. And in order unto this, it will not be altogether impertinent and useless, a little to consider what our present Disorders are. And in the First Place we cannot but observe, that our Declension both from the Design and Rule of the Gospel, ●s not conspicuous only in those grand Debauchees, who grow weary of the Name of Christ, or profess it only to disgrace it: But also in those who seem strict and severe in performing all the Formal and Exterior part of Discipleship. Even those I mean, who are zealous Hearers of Christ's Word, and constant Communicants at his Table, not professing Devotion to any other. For even these are content (as occasion serves) to abandon that Purity, Continence, Meekness, Humility, Candour, Mercifulness, and other instances of a sweet Nature, so vehemently urged by our Divine Lawgiver, and which are the genuine result of true Christian Principles, for that one Law of sordid Interest, brutal Passion, and churlish Self-preservation, although they cannot but acknowledge, that all these are totally opposite to the true Spirit of Christianity. And besides professed Politicians, there are others who seem to look upon Religion as a mere Engine of State, and a thing that is as tractable for Battery as Defence. And who, notwithstanding their contrary Pretences, live as if they regarded not what Christ chief aimed at by his Incarnation, Death and Resurrection. And how that he gave himself for us (both in his Birth and Death) to redeem us from all iniquity, and to purify unto himself a peculiar People zealous of Good Works. And that he risen from the dead to bless us, in turning every one of us from our Iniquities. And that the main design of our inspired Christianity, is the entire Reformation of our Lives, and to make us as good as our Profession. But besides this sort of Nominal Christians there is another, which are so far transported with the opinion of that Union which they fancy already to enjoy with Christ, that they dream to be in present Possession of that Vision which is peculiar to the future State. And they are so dazzled with the supposititious Glory of their Spiritual Perfection, that they contemn the means ordained to make them truly perfect, because they fancy they have arrived at it already. And with these may be joined all such who are so closely addicted to their own Opinions, that they think it a matter of Conscience, Piety and Religion to oppose and condemn whosoever are not of their Mind and Persuasion. Since whose rise we have been under a sensible decay of Charity, and (as a natural consequent thereof) an increase of wickedness. But if these engross not all the occasions of our Disorders, there is another sort of People who will fill up their measure: Those I mean who pervert the plainest Scriptures to such a meaning, as doth best help to carry on their Designs: And what is yet worse, who make it matter of Conscience to assert that Sense of the Text which they have perversely mista●en. And this deifying our own Interpretations, and tyrannically enforcing ●hem upon others: This restraining of the Word of God from that Latitude and Generality, and the Understandings of Men from that liberty wherein Christ and his Apostles left them, is, and hath been the only Fountain of all the Schisms of the Church, and that which makes them Immortal: The common Incentaries of Christendom, and that which ●ears into pieces, not the Coat, but the ●owels and Members of Christ: Ridente ●urcâ, nec dolente Judaeo, Take away these Walls of Separation, and all will quickly be one. Take away the damning of Men for not subscribing to the Words of Men, as the Words of God; require of Christians only to believe Christ, and to call no Man Master but him only. Let those leave claiming Infallibility, who have no Title to it; and let them that in their Words disclaim it, disclaim it likewise in their Actions. In a word, take away tyranny in Opinions, by which the Devil withstands the Power of Truth, and restore Christians to their just and full liberty of captivating their Understandings to Scripture only, and as Rivers, whose Passage is not interrupted, run all to the Ocean; so it may well be hoped by God's Blessing, that Universal Liberty thus moderated, may quickly reduce us to Truth and Unity. These thoughts of Peace may come from the God of Peace, to whose Blessing I recommend them. And that this may not be looked upon for some singularity in my own Persuasion, I have transcribed the Words out of Mr. Chillingworth, and he out of another, and enclosed them in a Parenthesis. But taking no delight to travel further in search of those Distempers which I am unable to remedy; the only comfort is, that they cannot be looked upon as the Issues of our Religion, nor any way be charged upon the Principles we profess. And therefore we must seek elsewhere to lay the Imputation: and I shall go no further than to what I mentioned in the Introduction, even, the Omission, or Lukewarm use of Catechising. And here in the First place, it cannot be denied, how that the generality of the People of this Kingdom, have for many Years (at least during the time of our Intestine Wars) either been destitute of all Catechising, or have been Catechised only in such Principles, as were good for nothing but to establish the Elder in a cursed Schism and Rebellion, and to infect the Younger with the same Contagion. The sad effects whereof are still visible in the unpeaceable Tenets of some, and in the want of a due understanding of Religion in most. In respect of which, we have need to be taught again, which be the first Principles of the Oracles of God; being become such as have need of Milk, and not of strong Meat. The greatest part of the common People, being so far unable to reap any benefit from the handling of abstruser Mysteries in Eloquent and Elaborate Discourses, (which is so studiously pursued by our Junior and Florid Theologues) that they want instruction in the plainest parts of Catechistical Doctrines. For notwithstanding that we boast much of our Knowledge of Christ, and that our Proficiency is so great in Religion, that we conceive ourselves wiser than our Teachers; yet if the Tree may be judged by its Fruits, we shall be found shamefully ignorant of what we assume to know, and to have little of that Wisdom which descends from above, which Christ came to teach and infuse, and which is Pure, Peaceable, Gentle, easy to be entreated, merciful, without Hypocrisy and Wavering. In the Second place, we cannot but with deep Resentments observe, that since the time God turned again our Captivity, and restored this Church to the free use of his Ordinances, Catechising has met but with cold Entertainment, even from those by whom it ought to have been most lovingly caressed. For in most places it has been looked upon rather as a Foreigner, than a Native of the Church; and as Fruits of their Mouth, never in Season but for a few Days in Lent: And even then too, the Church-Catechism is generally taught, without any such explanation as is needful, in respect of those slender Capacities to whose instruction it is chief devoted. And if, in the Third place, we consider who those are, which on the one hand hinder the progress and settlement of Unity, Peace, and Concord in this Church, by an undutiful froward resisting of her Laws: Or, who they are that on the other hand Apostatise and utterly forsake her Communion; it will be found upon due examination, that we have laid the ground of the Disobedience of the one, and of the defection of the other, in a want of a timely and diligent Catechising. And as for the First sort, namely, the disobedient and refractory (who are now known by the very candid Name of Dissenters) they cannot pretend to a more plausible excuse of their Undutifulness, than that they were never du●y Catechised to the contrary. For granting them to be Persons not totally forsaken of all Ingenuity and right Reason, we cannot imagine that they should so foully violate their bounden Duties both to God and Man, had they ever been fully taught, or did clearly retain any thing but an imperfect and prejudicated knowledge of those Duties, as they are plainly set down in the Church-Catechism. And as for the Latter sort, to wit, those who have Apostatised and fallen from ours to the Roman Persuasion, they have been so far from having their first Tinctures and Foundation in Religion according to our public Catechism, that they might say thereof as those in Acts 19.2. did of the Holy Ghost. But we must limit this Observation chief to those who had the unhappiness to be born in this Church when she was under the Cross, and wore the Marks of her great Master. And as for those who had been instructed in our Church Catechism; yet before they left us, they had so far unlearnt it, as that they had retained of that System of our Religion, such lose, rambling, and incoherent Notions, as if it were wholly Enthusiastic, or had been compiled by Persons deeply Hypochondriacal. And for closure of this Paragraph, I shall only add, That none could ever be met with, who for Ends truly Spiritual and Religious, did ever abandon this for the Roman Church, who had been throughly grounded in her Catechism. And there will want no Reasons to support this Assertion, if it be duly considered, how the very Frame and Con●exture of the Catechism doth obviate and oppose all the main Errors of Po●ery, as they relate either to Faith or Practice; to Prayer or Doctrine. And First, he that has been duly Catechised in the Apostles Creed, will not only be armed against a spurious Explication of the Old Articles of our Faith, but also against a needless addition of New ones. For he will find, that the first Twelve contain such a perfect Summary of all saving Truths simply necessary to be believed, that those Articles added thereunto by the Council of Trent, aught to be rejected upon the account of being Superfluous. And ●t the same time he will find ground enough to explode that Implicit Faith, so much relied upon in the Romish Church, who considers the necessity of a personal Belief, as it is clearly required in the ●irst Word of the Creed, which in La●ine gives name to the whole. And in the next place, as to those Errors of Popery that concern our Practice, they will be certainly discovered and refuted by a right understanding of the Decalogue, which by all is granted to be a clear and perspicuous Rule of what we are to do both toward God and our Neighbour. And a Man that is well grounded in the Doctrine of the First Commandment, knows, that he must reserve all Divine Honour, Trust, Devotion to God alone, and that he may bestow no part thereof upon the Creature; and therefore cannot but avoid and abhor those Romish Doctors that would make him a Client to the Saints, and a constant Votary to the Blessed Virgin and his Guardian Spirit. He that is well grounded in the Doctrine of the Second Commandment, will never be induced to believe, that the Image is to be adored with the same Worship that is due to what is worshipped: He will be wary of admitting any bodily representations of the Holy Trinity: and look jealously upon all the Doctrine of Image worship, which he sees to be vindicated with a few remote and suspicious Distinctions, devised by the Fathers of that Doctrine on purpose to maintain its Credit. He that is throughly instructed in the Doctrine of the Third Commandment, and hath thence been taught to tremble at, and reverence the Holy Name of the Almighty, will never be induced to believe, that frequent Cursing and Swearing, if customary, is Venial, or a Sin which is pardonable in its own Nature, and for which the Favour of God cannot be forfeited: That equivocating in Oaths is lawful: That our most Solemn Oaths may be dispensed with: That the dreadful Name of God may be used in the unwarrantable exorcisation of the Creatures: That Understanding and Devotion are not necessarily required to our Invocations upon God. He that has been throughly informed of the mind of its eternal Author in the Fourth Commandment, will never give up himself to a Religion that prefers a Man's Day before Gods, or a Saint's Day before the Lords: Which would alter the Institution of God himself, as was designed by Pope Silvester, who decreed that Thursday should be kept for the Lords Day. He that hath well learned the Fifth Commandment, must do great Violence to his Understanding, before he can choose to be of a Religion that loves to drink the Blood of princes: That absolves Subjects from their Allegiance to their Lawful Sovereign: That gives Power to a Vicar to depose Princes at Pleasure: That Arms Subjects with Power to murder their King. The like may be said of all the Precepts of the Royal Law of God, which is the most perfect Rule of our Obedience, and which we are Taught to violate, so soon as we have given up ourselves to Popery, and to the Service of the Roman Moloch. And though these are Mysteries which the Romish Seducers carefully conceal, and sometime zealously inveigh against, while they are compassing easy Proselytes, with whom they deal in the most specious Pretences; yet they have no sooner deluded them to give up their Names to Popery, and thereupon to shake Hands with all liberty of judging for themselves, than by degrees they let them know what is to be done. And if they startle at doing what is commanded them, this is presently censured for a Relic of their Old Heresy, and that there was something wanting in their Conversion, which cannot be supplied, but by acting throughly all the most horrible Injunctions of their New Faith. And by the same means of being well Catechised in the Lord's Prayer, a Man will be able to apprehend and reject the many Errors Popery would impose upon him in that high concern. For thereby he will clearly perceive that Prayer ought be made to God only, and that none to can share with him in that, or any other part of Divine and Religious Worship. And that for this reason he ought not to embrace a Religion which enjoins him to pray unto Saints and Angels, and that too not only to have them intercede to God for him, but also to help him in his Necessities, and to deliver him both in Bodily and Ghostly Dangers. And that this may not be thought the fault of Rosaries, Hours, and Books of private Devotions (for which the Church of Rome is accountable, as having confirmed them by her Authority) it is also the Tenor of her public Service: as is plainly to be seen in the Collects, Hymns, and Litanies of that Breviary which was restored by the Council of Trent, and authorised by several Popes, and which is at this day in use through all the Papal Dominions. And we might also observe the like concerning the Doctrine of the Sacraments in which whosoever is once fully instructed according to the Catechism of this Church, will quickly discern the Abuses thereinto introduced by Popery. To mention no more than what belongs to the Author of a Sacrament; which our Catechism asserts, and which is an undeniablle Truth, to be only Christ. And therefore all those things are to be excluded the number of Sacraments, that are not of his immediate and clear appointment. And that Orders, Penance, Confirmation, Marriage, Extreme Unction (all Romish Sacraments) are not of Christ's Institution, is easily discernible to Men but slenderly versed in the Holy Bible; and therefore not to be received for the Sacraments of Christ, but Inventions of those, who teach for Doctrines the Commandments of Men. Now by these imperfect intimations we may safely infer, That those who have had their Foundation in Religion surely laid according to the publicly allowed Catechism of this Church, must have other Ends to serve than those of Religion, and drive other projects than God's Honour, and their own Salvation, who forsake her Communion for that of Rome. But to return: What ever hath unhappily contributed to our Revolting to the one hand or the other from the Established Religion of this Church, there is none that will deny but that the lack of a plain and solid Catechising has had therein a very large share. And therefore we may conlude, That the careful practice of that, will be a chief means to restore Union and Peace, the Omission whereof hath occasioned the contrary: And indeed, Catechising seems the only proper way not only to strengthen those that do stand, but to raise up those that are fallen; if we consider how ineffectual all other ways have proved, which have been managed to this end. Which now come to be surveyed. CHAP. VIII. The Methods used for our reclaiming, surveyed, proving ineffectual, etc. AND here we need not be told, how Indulgence and Clemency, Acts of Amnesty and Grace, have been so far unable so much as to work us up to a good Humour, that like fresh Pastures to unruly Beasts, they have only served to strengthen us for a sturdier resistance. Nor need we be told of making Converts with the Church's Patrimony: for though by this means some may be invited to bear the Ark of God, yet they do it but like the Philistines Kine, who were still lowing after the Calves they had left behind them. It needs not be demonstrated, that our frowardness and opiniastrè are not to be cured by such Methods: But that which I would chief take notice of, is, that Disputation and Preaching, which out of an agreeableness that they are generally thought to bear to our distempers, and the powerfulness of their management, have obtained a Name to be the only proper remedies. But the continuance of the Malady, is a convincing Argument that these are not so proper for this purpose, as is so generally supposed. And give me leave to speak of these two freely; and first of Disputation, which is a mere empiric prescription in order to heal our present distempers. For though Disputation, as it is managed by the Pen, may have got a great Vogue in the World, yet we can never hope that our Dissenting Judgements should hereby be reconciled, if with due seriousness we consider; First, the manner of their conduct: Secondly, the matter to be disputed: Thirdly, the persons thereby to be wrought upon. And First, If the conduct of disputes fall under a calm, unprejudiced and reflexive review, (as they appear in Print) the Penmen thereof seem to have intended rather the defamation, than conviction of each other; and to have been of an opinion that men were to be refuted, as Mercury of old was worshipped, by throwing dirt and stones in their Face. But we have been taught by miserable experience that the lashing of a Few, hath been subservient to no better end than to exasperate the whole Party: And that our keenest Arguments, if we may judge by the Event, have only served to alarm the Adversary into a better provision for future resistance, and to strengthen their opinion in that part wherein the Attack had discovered it to be the weakest. But grant (as indeed we must) that the Dissenters (to whom this Paragraph chief relates) are not able to stand in Argument before their Opponents; yet we must also grant, that there is a want of Decorum in the Victor's carriage, while his Argument loseth its efficacy, through the looseness, luxury, or rigour of its expression. For it is too apparent to conceal, that there are so many unmanly reflections in most of our late Controversies, that discreet and sober persons loathe the reading of those Pages where they occur. Which gives occasion for doubting that such arguings so managed, proceed not from that Spirit of meekness wherewith the overtaken Brother should be restored; nor were designed to procure Unity and Concord among us, seeing that so little of that Charity can therein be discerned, which is the bond of Peace, and sure groundwork of all true Reconcilement. And if the conduct of our Debates were throughly considered, we might find this Church complaining like the Eagle in the Greek Epilogue, which seeing her Breast wounded with a feathered Dart, cried out with Tears, Alas! my own kind hath destroyed me. But to proceed. It cannot be doubted, but that some opinions sooner die by being contemned, than taken notice of. And I am persuaded, that this National Church is now troubled with many Opinions which long ere this would have found their own Graves, if they had not been kept alive with opposition. In so much that it may be said of this particular Church, what was of the Catholic, That if she had stopped and damned up the Originals and Springs of Controversies, rather than determining for one part, to give them as it were a Pipe and Conduit to convey them to Posterity, she had not suffered that Inundation of Opinions with which at this day she is overrun. A policy still in practice in the Popish Countries, where those Books of Controversies are scarce to be met with, wherein their Religion is maintained against Reformed Churches. By which means they live free from those Dissensions wherewith their Neighbours are afflicted, to their scandal and ruin: And I hope we may safely imitate their Wisdom, whose Errors we abhor. But if Controversies were as necessary, as by some they are pretended to be, yet their conduct ought so far to be reform, as that at least there be a cessation from hostile Expressions, which have hitherto been of no better use than to exasperate Men into a petulant and peevish vindication of that Name, under which they conceived themselves to be reviled. Next, that the Disputers would not vent and foam out their personal Piques and Animosities under the pretence and cloak of asserting Religion and the Church. Lastly, that they would aim at Peace and not Revenge. For how seemly soever the present carriage of Disputes may be accounted in persons of another Character, yet it is very ill-becoming those who are styled Ambassadors of Reconciliation, and who ought to express the Emphasis of that Title, in reconciling men's Wills with their Duties, and their Understandings with the Truth; in bringing the wicked to repentance, and the malicious to Charity; and to win all to a holy compliance with the design and Rule of the Blessed Author of Christianity; which was, to heighten our Conversation to the most elevated pitch of true Virtue, Peace, and Holiness; and that our Righteousness should exceed all theirs that ever went before us. CHAP. IX. The Just Matter and Subject of Controversy in Religion examined. How by Catechising, and not Dispute, we are therein to be reconciled. AND not only the present conduct of Disputes render them unsuitable Medicines for our Disease; but also the things concerning Religion, which can with any Reason be pretended to be the matter thereof. Now whatever in Religion can be pretended to be disputable, must either respect its Dress and Ornaments, or its Body and essential Parts; the Exterior Appendages, or the Principles of Religion. If the Scruple, or the Dispute be about the Dress, outward Rites, Circumstances, and Fashion of Religion: than no contrivance seems more rational, or method more probable to assoil and remove it, than a due Catechising and instructing the scrupulous in the indispensible Duties of the Fifth Commandment, and to tender him a plain Scheme of the Obligation that lies upon his Conscience; To honour and obey the King, and all that are put in Authority under him; to submit himself to all his Teachers, Spiritual Pastors and Masters. How the Supreme Powers have Authority in the Externals of Religion. How in Religion things indifferent in themselves may pass into a Law, which ought to be obeyed, as much as any Laws in indifferent things which relate to the good of the Civil State. How things of never so low a stature, or indifferent concernment, having once received the Image and Superscription of a Law, aught to be obeyed, both for the sake of God and Conscience. How it can no way comply with the design of Government, to make good their Institutions by dint of Argument: For if Authority were obliged to satisfy every meddling and capricious Brain, they would have little or no time left to be obeyed, etc. And when indiscretion of zeal, or pride of Wit, engage to vindicate every thing that is lawfully commanded, it is to have a better opinion of our own, than the Magistrates Prudence; to think our Arguments will be more prevailing than their Commands; or that the former were requisite to support the latter, etc. That these and the like things are proper for Catechism, and thereby the most gently and indiscernably to be infused, none I presume will gainsay. For they naturally fall in with those Truths which belong to our duty toward man, of which we must be duly informed, ere we can therein be exact. If the Dissenter yield an obedient ear to this Instruction, there will be little fear of his continuing scrupulous to obey what his Superiors have a just power and right to enjoin: If he do not hearken, then let him be devoted to the Civil Power, and leave the Magistrates to vindicate their own Authority; and to make that be done for Wrath, which would not for Conscience. And I am tempted to think, that if at the Happy Restauration this way had been pursued, we long ere this had been sensible of its good Effects. And I will add this moreover, That if the Orthodox Clergy, ever since God wonderfully restored them, had devoted the greatest share of their pains to plain Expositions and Paraphrases of the Church-Catechism, they might long before this have gently gained both upon their Opinions and Affections, who (by the indiscretion of other Methods) seem to be now alienated beyond retrieve. Conscience of Obedience will answer all the Scruples of Minds disposed to Peace; and for the Turbulent let them be answered with Rods and Axes. The next thing that can be disputed ●n Religion, besides its dress and exterior adherencies, are its Body, or Principles; such I mean, as are absolutely necessary to Salvation; for we need be solicitous for no more than what will save us. Now these are both few and plain. For as for those numerous places of Scripture, Notices of Oral Tradition, which are da●k and difficult, they are no further necessary to be understood in their primitive intention and meaning, than that we sincerely believe, that whatsoever God thereby meant and intended, is infallibly true. And things thus truly necessary, are as few as plain: St. Paul has reduced them to Two Articles: To believe that God is, and that he is a Rewarder of all them that come unto him. And to whom only thus much is given, it shall not be damnable that they believe no more. And if this (as it seems to) be the lowest degree of Faith, God will therewith be pleased, if the means be wanting of rising higher. Cornelius in Acts 10. who because of his Alms and Prayers was accepted of God, had not been safe in that State, had he gone no further, after God had sent St. Peter to inform him what he was to do more. The Charities and Devotions performed in the time of his Jewish Proselytism, how far they might have stood him in stead, had he been vouchsafed no farther Illumination, is not the Question; yet if he had stayed there, when means of going farther was afforded him, or if he had refused to believe in Christ after a sufficient Revelation, he had then justly incurred the condemnation of loving Darkness more than Light, when Light was come unto him. These instances are usual in this matter, and tell us plainly, That as few Articles are of absolute necessity, yet that their number is not the same unto all, some more, some less, as God hath given to every man, all that is necessary for a Man to believe, which for that purpose is sufficiently revealed unto him, and which God requires him to believe and practise. But there is none can set down how much every man should believe, no more than he can set down how much every man should eat. But if notwithstanding this paucity and plainness of the Principles of Religion, any should therein be still contentious, this Evil is not to be removed by Disputation, but plain Catechising; whereby the Mysteries of Faith, and the Duties of Holy Life are to be explained. For Catechism is a brief and plain Institution appointed for that end; and it takes care that the Principles of Religion be made so easy, that the meanest capacity may apprehend them; and yet in so concise and short a manner, that the weakest Memory may not therefore be surcharged. CHAP. X. Disptuation unfit for the capacity of the generality of Dissenters: Catechising proper, etc. Reasons against Disputes. IN the last place, it will not a little import the clearing of the present subject, to inquire into the nature of Disputes, and their Capacities who should thereby be wrought upon. As to the former, it will suffice to observe, that Disputation must be guided by Terms and Rules of Art, which when managed with the greatest plainness whereof they are capable, fall short of that obviousness and familiarity, which is natural to Catechism. And as to the latter, it is very remarkable, 1. That the vulgar and common People make incomparably the greater number of Dissenters. 2. That the Understandings of such are usually heavy, gross, and dull, as symbolising with their Callings and Conditions; and by consequent, are unable to comprehend any profound and learned conclusions. And what is yet more considerable, the greatest part of Dissenters have no clear understanding of the very Errors which a Logical Disputation would confute. The most of them being ignorant of their own Opinions, and of the things against which they have imbibed a secret and spiteful prejudice. For it was, and is still the policy of those who seduce the Vulgar into Faction and Schism, not to acquaint them further with the Opinions they were to abet, than to let them see that they were contrary to what they disliked in the Church. Insomuch that the poor Vulgar being deluded into Separation, retain but a very confused and imperfect Notion of what with great impetuousness they strive both for and against. And therefore it must needs be a very Melancholy Enterprise, to go to confute their Errors with depth of Argument, who are in a great measure ignorant of the very Errors themselves, and who do not distinctly know the opinions whereof they are to be convinced. The case of such people much resembling theirs, whom St. Paul thought to stand in need of Milk, and not of strong Meat; of a Catechism and not a Controversy; and to be taught Christianity from the very beginning. And the same Author being to confute those miscreant Heretics, who said the Resurrection was already past, and thereupon gave themselves to lewd living; he did it not with the heat and briskness of a Disputant, but with the gravity and moderation of an Apostle: and having barely and calmly named the wild Opinions, he positively and plainly laid down those Truths that confronted them, 2 Tim. 11.18, 19 And he would have the Gnostick Heretics to be encountered with Ecclesiastic Censures or Discipline, and not Dispute, whereof cometh envy, strife, rail, evil surmises, 1 Tim. 6.4, 5. Tit. 3.10. If we were to set down the several Confessions of the Persuasions of all the Christians in the World, they will be found to agree in more than is purely and simply necessary to Salvation. And it may seem very vain to dispute and quarrel about the rest. And therefore the whole business may be resolved into a diligent, sincere, and plain Instruction, how we ought to practise what we all acknowledge to be true; and to fall close to doing those duties which are unquestionable, and of universal acceptance. To perform what in Baptism we vowed, and live what we profess to believe. To make ourselves fit to be justified, and not waste time in controverting all the particulars that are made to relate to Justification. There is a knowledge in Religion which many earnestly pursue, without which thousands have entered into happiness. We need seek for no more therein, than will perform the great work of Salvation, and bring us to the end of our Hope. And all this is either most assuredly to be had in our own Catechism, or we have been most dangerously imposed upon. But before we dismiss this Topick, there are a few things more, chief relating to the persons to be converted; which methinks aught to give Catechising precedency of Controversy in that affair. And the first thing is the long standing of the Errors: For if the person has sucked them in with his Milk, and been therewith at the first seasoned, then there is Education in the case, upon whose account alone not a few stick close both to truth and falsehood: and if their Ancestors have lived and died, and they have been brought up in such a persuasion, it is, and indeed aught to be hard to remove it. One main reason why the Pagans were so backward to entertain Christianity, was its enjoining them to renounce those Institutions wherein they had been educated, and their Forefathers had lived, and thought themselves secure and happy. And Trypho derided Justin Martyr for a man of an easy Persuasion, and too much Inconstancy, because he forsook Plato and embraced Christ. And Caecilius in Minutius Felix, would have his Antistes Veritatis, a firm adherent to the Principles which his Ancestors had delivered him. And they whose Pens were so excellently employed in confutation of Paganism, have generally complained that their greatest sweat was to pull down the strong hold of Education; it being become the last refuge of Gentilism, out of which they would not be driven: For they resolutely retained what they had received from their Ancestors. For both Jew and Mahometan are at this day of the same Opinion: For the former makes prescription his Religion; and thinks it enough to outface all Arguments brought against it, because so many Rabbis live and die therein▪ and the latter has recourse to his Education, and thinks himself secure in what he doth, because he follows the Footsteps of those many Cenerations that went before him. Indeed, all men are willing to die in the Religion wherein they were born. And Caecilius' Prioribus credere goes far with Christians, as well as others; the first seasoning being incomparably more prevailing than any second. Now, if those evil Opinions are to be removed, in which we have been educated; it can never be so well accomplished by tearing them down with the strength of Logic, as by instilling such easy Principles, necessary and uncontroverted points, with simplicity and plainness, as of themselves will subvert the Errors of the first Instruction, and become the foundation of future Peace and Truth. And no way of teaching can so naturally be hereunto entitled as Catechising. For as to Disputation, it is generally had under a jealous aspect, as being thought subtle and reaching, and intended rather to celebrate a Triumph, than to effect a Conversion; and ●o advance the Disputer, not the Truth. Besides, it being so apt to mingle and blend with captious Sophisms, and false, but specious ways of proving, that men are ready to account it Imposture, not Conviction, that by such means is effected. And as for Preaching, a new Chapter will manifestly make it appear not to be so proper for this purpose a● most imagine. But in Catechising there ●s such an honest simplicity, clear and plain way of procedure, that none can therein suspect any Sophism or artificial dealing, disguises or shadowings. In the next place, most men are either so modest in the apprehension of their own abilities, or so fearful to be ensnared in the great concerns of Religion, that they are unwilling to depend upon their own judgements in those instances, especially which they see are most disputed and questioned. And therefore they think it no sufficient Reason to forsake an Opinion, because they cannot answer all the Objections, which by the subtle Advocate of a different Persuasion are brought against it. And so long as a man can really believe that there are others who can answer what is objected against his Opinion, he will never quit it, because he cannot answer it himself. For to think an Argument cannot be answered, because not by me, were to think the Lady must be carried by none, because neither A. nor B. can win her; as if there were no more men in the world sufficient for that purpose, but they two. But if Disputation should be able to force men from these refuges, and to cast away the groundless, Opinions they embrace; yet if their Opinions twist with some worldly Interest, and yield any secular advantage; if the Opiniatres can say, By this craft we get our wealth; then great is Diana, and your Argument is answered. And he who considers how many ●omporal ends men serve with their Opinions, will have little hope to confute them, at least by a way which is so generally suspected. If the Opinion please the humour of ●n eating Avarice, or a swelling Ambition; and bring either Wealth or Honour. If it make its Abettors notorious for singularity, or get them a Vogue of being more Holy and Religious than their Neighbours. If it place them in the pretended num●er of Sufferers and Persecuted. If it gratify their Spleen, and give them but a more plausible pretence to be stubborn, refractory, contradicting of Authority, gainsayers of the established Region, etc. then the cure must begin with the Affections and not the Judgement; and therefore a Dispute is not sit Prescription. All that by Argument ●an be effected, before the Passion be duly chastised, will but bring the Opinionist ●o this: I see and approve the better, but follow the worse; my Passions are too powerful for my Reason. We might here also add, how Quarrels in Christian Religion contradict the Errand whereon it was sent into the World, which was for Love and Peace; to reconcile men to God, and among themselves. And if it yield contrary Fruits, they come as the Tares among the Wheat, by the craft and malice of the wicked One. For Strifes and Controversies are no more the effects of Religion, than of the Law: Were all men just and honest, we needed not disturb the Ashes of a moth eaten Statute; and had we no Self-ends and Interests, no base passions and designs, the itch of Disputation would not disquiet and make us so restless. Before we close up this Chapter, it will not be much impertinent to observe how Disputation was at first opening of the Reformation an excellent Engine to advance it: And we find that the Reformers made importunate suits for public Audience and Judgement; and the offer of open Disputation greatly assured the People of the soundness of their Cause, when they saw they were ready to put it upon public Trial. And more may be supposed to have followed the first Essays of the Reformation, out of an Opinion that it was good and true, being defended with such freedom, simplicity and assurance, than by the strength of those Arguments which were at first brought to assert it. But than it is to be considered that the Reformers offered this kind of trial to those with whom they began to be at no less distance, than with members of a distinct and different Communion; and in places where they were in hope to gain, but in no danger to lose Proselytes. For they wisely invaded the Adversary in his own Country, and challenged him to a Dispute in his own Cities, and in the throng of his Adherents. But upon how different Terms Disputes can now be managed, either with Dissenters or the common Enemy, I leave the truly considerate to determine. But since we are resolved to fight, I could wish our valour were more discreet, than to encounter the Enemy within our own Bowels; to controvert our Religion in the place where it is legally established. A thing not heard of in other Countries, where there is a greater Peace and more outward Religion. But I shall close up this Topick with setting down what is usually observed upon this Subject, viz. 1. That Religion is like neither to get nor save by Disputes. 2. That Disputes on this subject may have the ill-luck to make some suspect the truth of all Religion, because it is so much controverted. For weaker Heads seeing the Roof totter, are apt to suspect there is no firmness in the foundation; and to conclude nothing is certain, if any thing be questioned. 3. That in so great a mist of Disputes, many may grow halting and lukewarm, and think it their only safety to stand still, or sit down in Neutrality. 4. That for one sin Disputes have cured, they have begot innumerable. 5. That the strength and practice of Religion have been sensibly impaired, since by the distempered heats of men's Spirits it hath been rarified into subtle Controversies. 6. That suspense of Judgement, and exercise of Charity were safer and seemlier for Christian men, than the hot pursuit of those Controversies, wherein they that are most fervent to dispute, are not always the most able to determine. But what is more natural to the present purpose, it should seriously be considered, That the People are neither to be confuted of their false, nor established in the true Notices of Religion, by Doubtful Disputes, but plain Catechistical Doctrines. And as to ourselves of this Church, seeing there can come nothing of our Contentions, but the mutual waste of the parties contending, till a common Enemy dance in the Ashes of us both; I shall ever wish, and most hearty pray, that the strict commands of Peace and Unity, so frequent in the Gospel, may at the last so prevail in this Nation, to the burying and utter oblivion of strife, together with the causes that have either bred or brought it up: That things of small moment never disjoin them, whom one God, one Lord, one Faith, one Spirit, one Baptism, bands of so great force, have linked together: That a respective Eye towards things wherewith we should not be disquieted, make us not unable to speak peaceably one to another. Finally, that no strife may ever be heard of again, but who shall hate strife most, and pursue peace with the swiftest paces. CHAP. XI. Preaching, what it is: the several ways thereof used by the Church. What kind of Preaching among the Old Jews, and Primitive Christians. The Homilies considered. HAving in the antecedent Chapter discharged Disputes and Controversies from being any suitable and proper means of reducing the Dissenters of our own Church, or winning the Members of the Roman: The next thing pretending to our healing is Preaching, which I here take to be An open, solemn and Authoritative publication of Divine Mysteries. And this the Church doth two several ways: 1. As a Witness. 2. As an Expositor. And first, The Church Preacheth as a Witness, by public reading the Sacred Scriptures, and by relating and testifying the Divine Truths which God in the inspired Volumes hath consigned her. And that this is no spurious sense of Preaching, we have him to assure us, who well understood the sense and importance both of the Word and Thing. For in Acts 15.21. the reading of Moses in the Synagogues every Sabbath-day, is by St. Paul in the genuine and native signification of the Word, styled Preaching. That this Preaching of Moses, was a naked reading of his Law, we have a whole cloud of Expositors to attest it, besides the clearness of the thing itself. But I cannot be of their judgement who assert, That neither the Ancient nor Modern Jews had any such thing as weekly Preaching upon any part of the Law of Moses, and that upon this ground solely conclude the preaching of Moses to be mere reading. For we find that the Old Jews had divers Men among them, who used to contribute their Talents to the Exposition of the Lesson that was read: and these in ordinary course were the Sons or Scholars of the Prophets, who were trained up in learning of the Law, and at the age of Thirty received the Title of Doctors; and till they obtained the Grace of immediate Inspiration, or the Spirit of Prophecy, they continued to expound the Scriptures (not by Revelation, but) according to that knowledge which the ordinary blessing of God upon their Studies was able to compass. Answerable whereunto (as some think) was that custom among the Christians, mentioned 1 Cor. 14.29. And also those Disciples of the Prophets of the New Testament called Doctors, because they were admitted to teach in the Church. But for mine own part, I rather understand the Word Doctor in St. Paul, of all such Presbyters as had abilities of Preaching and Teaching the People in their Assemblies. And that Presbyters and Doctors were all one, we may conclude from Tertull. de Prescript. c. 3. Quid ergò si Episcopus, etc. What then if a Bishop, if a Deacon, if a Widow, a Virgin, if a Doctor, if even a Martyr shall fall from the Rule? In this Catalogue of principal Ecclesiastic Orders, Presbyters must be understood by Doctors, unless we will deny them to have any room among the chief Ranks of the Church; which were both false and absurd. And that incestuous person, with an Opinion of whom the Corinthians were puffed up, was (as is observed out of Chrysostom and Theodoret) one of their Doctors, that is, one of the Presbyters of that Church, that exercised the Office of Preaching, and by that means bore a great sway among the People, But to return to the reading of Moses, which began with the Moral Service of the Synagogue; when we find that the Mosaical Law was distinguished into Divisions answerable to the number of Weeks in the Year, that the whole Law in that space might be read over: correspondent to which Lessons out of the Law, there were others out of the Prophets: one of which the Holy Jesus took for his Subject at Nazareth, when after the manner of the Jewish Doctors he made his Exposition, St. Luke 4.16. And he did the like, St. Mat. 9.35. where he is said to teach [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the Synagogue; which might be done without any pretention to such Authority as was supposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Preaching; which in the Christian use of the word in the New Testament differs from Teaching. Christ did both, St. Mat. 9.35. He taught the Law, and preached the Gospel: At Thirty years old he expounded Moses, as a Doctor (before which time the ancient Church made none Presbyters) and at the same time he preached the Gospel of the Kingdom. But still the matter is plain enough, that the bare reading of Moses in the Synagogues, is Preaching in the proper meaning: which sort of Preaching is still practised in the appointed Lessons of the Church. The former out of the Old Testament, being derived like many wholesome things from the Synagogue; and the Second Lesson out of the New Testament, which was appointed, as most suppose, by the 16th Canon of the Council of Laodicea, celebrated in the year of Grace 364. Albeit Justin Martyr (who lived in the Second Age) seems to give the Lessons an elder date. For in his second Apology, he tells us, how all those who abide in Cities, and the adjacent Countries, meet in one place, on the day called Sunday; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Memoires and Records of the Apostles, together with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Writings of the Prophets are read unto them, as far as the time and occasion serves: And that the Reader ceasing, the Precedent in a Speech makes an Exhortation that they would imitate those good things which had been read. From which it is evidently to be concluded, that the Church in the first and best Ages of Christianity preached as a Witness, when she read, and thereby attested the truth of the Holy Scriptures. And all men are in some degree capable thereby to be edified. For there is none understands the Scriptures so well, but he may improve by hearing them read in the Church. And if we look into the Efficacy of the Word, it is wonderful that it should be less as it is read, than as it is expounded; seeing that the one is the Word of God as it was inspired by the Holy Ghost, and the other can no farther be so accounted, than as it keeps close to the sense and meaning thereof; which is not so easy, so long as Men are subject to Errors and Mistakes, and have base Ends to serve, and carnal Circumstances to be accomplished. 2. But because all men ought to have such a knowledge in God's Word as may be sufficient to Salvation: and because all will not attain to so much by bare reading thereof, therefore the Church Preacheth as an Expositor, by discovering and explaining what in Sacred Scripture is mysterious and obscure; and by a seasonable application of those things which are more obvious and evident. And in this sense Preaching is an Office in our own Church, which cannot be too highly magnified, nor too frequently celebrated, if it be agreeable to those Homilies which were intended, not only to supply those who have not the Gift of Preaching, sufficiently to instruct the people committed to their Cure; but also to be a wholesome Rule, by which even those who are able to preach should guide themselves in that public Ministry. But if Discourses at this day made in Pulpits ought only so far forth to be accounted Preaching, as they are agreeable to the Church's Sermons; then all is not Preaching which bears that name, and takes up the Circumstances thereunto allowed. In the pious Sermons of the Church, we find Principles of Christianity solidly explained, Rules and Motives of honest and holy Life clearly laid down, and Perorations and Persuasions to continue therein, devoutly and charitably directed and applied. I shall not draw this into comparison; but only say, That I hope there is none need think it any diminution or disparagement to his Parts and Learning, to write after such a Copy. And however the Homilies may be decried through popular Ignorance, Prejudice, and Passion, yet no doubt but they are still necessary upon their first design, which was to help the Inabilities of some, to restrain the Indiscretions of others, and to take away those strifes about what is fitting to be preached, caused by the variety of men's Judgements, the extraugance of their Fancies, and the Byasses of several Interests. And as for the Homilies of this Church, they deserve a much better esteem than generally they receive; and would need no elaborate Vindication, if duly considered in their circumstances. For in the first place, they are be to looked upon as popular Sermons, fitted unto the Capacities and Conditions of the Vulgar; who being more led by Passion than Reason, have need of such Discourses, as will rather regulate their will, than inform their judgement. They standing in more need to have their Hearts and Consciences wrought upon for good Life and Conversation, than their understanding and apprehension with any curious piece of Learning or Science. And that the greatest share of the Church-Homilies deals herein, there will need no other proof than their diligent perusual. In the Second place, The Church-Homilies are not to be looked upon as her Dogmatical Resolutions and Positions, but as they contain godly and wholesome Doctrine [Teaching] and necessary for the times when they were composed. For so much we are taught in the 35. Article. And therefore I humbly suppose, that every passage in the Homilies is not to be pressed for the Faith and Doctrine of the Church, but that the whole aught to be considered as confronting the evil Opinions and Manners that at their composing were held and practised: and if ought of either be remaining, the Homilies may still be needful upon their Primitive account. In the last place, the very time in which the Homilies were compiled may excuse many a Period therein. For our Ancestors were lately come out of Popery, and conversed daily with Persons of that Persuasion; and therefore severe dehortations were requisite to preserve them from Apostasy into those Practices out of which they had so lately been recovered: which makes it no wonder if Enforcements and Exhortations to that purpose, etc. are sometime too hardly stretched. And as for mine own part, I am so far from undervaluing the pious Sermons of the Church, that considering their circumstances, I greatly esteem them for their own Worth, and respect them above any other for their Authority. And as to those who reject Homilies upon the account that Apocryphal Writings are not to be used in the Church, it may suffice briefly to reply, 1. That Apocryphal Writings were publicly read in the Church in Primitive times: as the Epistle of Clemens in that of Corinth. 2. That Hermes (the same whom St. Paul saluted, Rom. 16.14.) his Pastor was publicly read in the Churches, and used by some of the most ancient Writers, and thought highly necessary. Vide Euseb. l. 3. c. 3. What may be said to this purpose of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Theophilus B. of Antioch, I leave to the judgement of others. Vid. Euseb. l. 4. c. 23. 3. That in the Reformed Churches (not long since) calvin's Sermons upon Job were publicly read, by which means (saith Beza in his Preface to those Sermons) the want of Preachers was supplied. 4. That it is all one to the People, whether the Sermon was made and printed in 1587., or on the last Sunday-Eve; whether it be out of a Book, or ex tempore of the Brain, if thereby they be truly edified. The Council of Vaus appointed the Homilies of the Fathers to be read by the Deacons in those Churches, where the Presbyters through infirmity were absent, Concil. Vassu. c. 4. Vid. Mr. Hooker Eccles. Pol. lib. 5. 5. That there is more security in a Homily than a Lecture; as there is in the Learning, Piety and discretion of many, than a single person. In short: there can be no mischief in the word [Homilies] seeing the best Sermons (St. Chrysostoms') that ever were writ by any but an inspired Pen, bear that Title. Homileticus and Tractator are often used indifferently: and the latter is sufficiently known to signify a Preacher, as Tractare to Preach, among the Writers of the Latin Church. And the Exposition Augustine made upon St. John is called Tractatus, etc. And the Reason of the Name, was the handling of the Scriptures that had been read; the custom being to Expound or Preach upon such Portions of Scripture as were appointed for the Lessons of the Day; as hath been observed out of Justin Martyr's Second Apology. Something of this has been in use with our own Church, when the Sermon was spent in pressing the intention of the Gospel for such a day unto the people; which is still the custom of the Romanists. But leaving every one to his own Sentiment herein, I cannot perceive why in stead of vilifying the old Homilies, we should not rather desire a supply of new ones: such as may contain a familiar Orthodox instruction in the whole Body of Christian Doctrine, and of all the capital Duties therein required; That thereby an Uniform way of instruction might be maintained as no unlikely means both to regain and preserve Peace and Unity in this Church. But without further pursuing the notion of Preaching, we will here understand it in the most trodden and common acception, namely, as A way of instructing the people contradistinct to Catechising; and to which it stands in usual comparison as strong meat to Milk. Now that Preaching in this obvious sense is no proper means to recover us of our Dissensions, and to beget in us a sober and fixed Judgement in the things of Religion (as it is generally supposed) comes to be made manifest in this following Chapter. CHAP. XII. Preaching insufficient to restore our Dissensions. Catechising proper for that purpose, etc. A Scruple removed. THat Difference which Divines make of things necessary to Salvation, either as a Means without which it cannot be had at all, or as Commands without whose observation those cannot be saved to whom those Commands are given, might have place here, if we were to speak of Preaching, as by some it is looked upon, for an Instrument without which not one poor Soul can be delivered from destruction, nor any Sabbath hallowed either by Priest or People as God requireth. Which was the Opinion of T. C. and is still of his Proselytes. But it belongs not to the purport of this Discourse, to set down how far Preaching (in the common Notice) is necessary as a means of Salvation: For than we must descend to particular Persons, in respect of whom the true value of its necessity must be taken, seeing that none will say it can be alike necessary to the Salvation of all. There is none shall give more to the worth and necessity of Preaching, and be more frequent therein than myself. But yet I doubt not, but that a man may be saved without it. For if a person who in his Infancy hath received Holy Baptism, at years of Discernment, shall by Catechism be minded of all that he then vowed and promised, and be careful to believe and do them, I see not what such a Person wants of being set in a state of Salvation, that with equal esteemers can be accounted necessary as a means thereof; tho' he knew no more of Preaching, than they in Act. 19 did of the Holy Ghost. But let Preaching be a means never so necessary to save our Souls; yet that it is not so suitable and proper to reform and fix our erroneous and inconstant Judgements (as is conceived) seems clear and evident upon the force and obviousness of this single instance; namely, That those who have been, and still are the greatest admirers of popular Preaching, and the most eager hearers of many Sermons, and the most restless followers of several Lecturers, have notwithstanding all this, been, and are, 1. The most inconstant, 2. The most erroneous in their Opinions. And first, as for their Giddiness and Unconstancy, there needs no other demonstration thereof, than their rolling from one Opinion to another. For if they have stuck fast to any one, yet that being evil, their adherence thereunto ought not to be accounted Constancy, but Perverseness. Now if we inquire into the cause of this fickleness of judgement so notorious among the zealous Sermonists, and Vulgar Sectaries, we shall find that it is a want of Catechising; and that they were never duly instructed in those Primary Principles of Religion, which would have rightly informed and established their Judgements. Through the want whereof, they have proved like unballasted Vessels, liable to be tossed, torn, and blown about with every gust of contrary Doctrine, vented by those who were crafty to deceive; and who have proved themselves to be lineally descended of those great pretenders to Godliness and Knowledge (mentioned in the Inspired and Ecclesiastic Scriptures) and egregiously charactered, for creeping into houses, and seducing silly women, who were ever learning, but never able to come to the knowledge of the Truth. Vide Euseb. Eccles. Hist. lib. 2. lib. 3, & 4. Nor need it create our wonder that such persons are so bad proficients in Religion, seeing they began to learn it at the wrong end, and ran to the Lecture before they had been at the Catechism. And indeed it cannot be imagined that those should make any laudable progress either in Divine or Humane Knowledge, who in the Rudiments and first grounds thereof, have had either none, or a very slight Education. And as the most unsatiable Hearers of Sermons have proved wavering and unconstant in their judgements, for want of a timely and through Catechising; so likewise upon the same ground they have been very erroneous and Opiniative. For this want of a plain Institution in the Principles of Truth, hath left them destitute of a proper Test, whereby they might be able to explore and try what is preached, and to separate the precious from the vile. Through the want whereof, they as greedily imbibe a false as true Doctrine; and are ready to change their Opinions according to the impression which the affectionate noise of the last Sermon has made upon their Senses. Nor are they happier in their reading Holy Scriptures, than in hearing of them (thus) preached. The Un-catechized run upon the same Rock in both. For albeit the Divine Word is in itself the pure Fountain of all saving Truths: yet persons not trained up in a competent apprehension of Catechistical Principles, make it a sink of pernicious Errors; sucking Contention from the Breasts of Peace; turning the sincere Milk of God's Word into the Poison of Asps, and perverting the Scripture to their own destruction; while they make the Oracles of God not to speak their own, but such a Sense and Language, as may best adjust their Designs and Interests. And as no malice proves more implacable than that which ariseth out of the Ashes of an Apostate love: So no Errors are more dangerous than those which proceed from a wrong interpreting and application of the Word of Truth. And as those whose fancy has been playing with sounds, think every thing they hear is tuneable to their fancy: So those whose minds are once infected with evil Opinions, think every Text speaks according to the Opinions wherewith they are infected. And it is an Hypothesis will meet with few Adversaries, That Men who are prejudiced and prepossessed with Errors in Religion, cannot be reduced but by getting them therein rightly principled, which was never yet attempted but by solid and perspicuous Catechising; it being by this that Men prove in Religion like the House in the Gospel founded upon a Rock, which by no force of storms and winds could be subverted. And therefore if this groundwork be not surely laid, all superstructures in Religion lie upon the lose Sand, and are easily washed away by the insinuating suggestions of false Teachers. And what is yet further to be considered, we see the rest of the Building sink with the Foundation: if that be shaken, all will go to ruin. And Christians not well grounded in the Elements of Truth and Holiness, will quickly be persuaded to give themselves up to any wild Opinion, or lose Practice, and turn Schismatic or Traitor, to the great hazard and confusion both of Church and State. But if it be objected that Catechising is a Plaster too narrow for our Sore, because it cannot reach those whose Age, or some other Circumstance, excludes them the number of those for whom this sort of Instruction is appointed, notwithstanding they have no less need thereof than others: To this it will be enough to return the succeeding considerations, viz. 1. That the Church obviated this Scruple, when in the last Edition of the Liturgy, she appointed the Catechism to be learned of every person. And in her Fifty ninth Canon enjoined the Clergy to instruct all the ignorant Persons of their Parishes in the public Catechism. And that those who bear the heavy load of many years might not decline this way of Institution, they may see it founded in the Apostolical practice; which was to Catechise the adult; as before was observed. 2. To be duly instructed in the Principles of Christianity, is a duty incumbent upon all, who by the Knowledge and Practice thereof hope to be eternally saved. And therefore if the Aged be therein ignorant, they have more reason to blush at their ignorance, than to be thus instructed; and with diligence and humility to wait at this Gate of Knowledge, rather than with scorn to disdain it. 3. If the Elder sort have either not been taught at all, or have forgot the chief Heads and Catechetical Fundamentals of Christianity, they now meet with a fair occasion bo●h to learn and call them to mind. For by being present and attentive in hearing the Younger Catechised, the Ancient (and all) may be brought to know what they do not understand, to remember what they have forgot, and to be informed in what they have erred. So that at the same time Catechising will instruct the Ignorant, remember the Forgetful, and inform the Erroneous: and therefore administer a Physic proper and suitable to our several Maladies: which cannot be pretended to by those other Methods, that have hitherto been so eagerly pursued. CHAP. XIII. The Benefits of Catechising, 1. In respect of the Civil State. 2. The Clergy. 3. The People. The Mischiefs of private Schools. Objections against the constant practice of Catechising removed. BUt besides what has been discoursed, there are other good Effects of Catechising, which at least may be as so many motives to enforce its practice. And in the first place, Catechising is in an eminent manner conducive to the Peace and Welfare of the State; because it takes care that the Younger sort, who are the hopes of a Nation, be duly educated in those Principles, on whose practice the safety and happiness of a State depends. For to sow in the pure minds of Youth the Seeds of Virtue and Truth, before the Tares of Vice and Error, and the Weeds of the World, have cankered and spoiled the Soil, is by the consent of all wise men, a point of incomparable force and moment for the well ordering and Government of all kind of Societies, and for making Commonwealths ever flourishing and happy. For by the means of Catechising, the Younger sort will be planted and grow up in a due Conformity and Obedience to the Laws in being; which is undeniably a proper expedient to uphold States in the Terms wherein they are, and to free them from the danger of being so easily obvious to alteration and change. For the Opinions, of what nature soever, wherewith we are first seasoned, are of double force to any second Persuasion and Usages. And this makes the Spanish Nation early and careful in Catechising their Children; by which Method (ever since its use) they have not suffered the least disturbance and alteration in Church or State. That serious people having largely experienced the Truth of their own saying: No es menos importante el ser de la Doctrina que el de la Naturaleza. And in confirmation of this remark, it were easy to load the Margin with a numerous Quotation, and the Line with a tedious recital of many excellent Passages out of Plato, Aristotle, Socrates, Seneca, Tacitus, Agell, and almost all the learned Heathen: Plutarch's Education of Children doth abridge them all. But we need not go sharpen our Tools with the Philistines, seeing an Israelite can do it better. For Solomon is plain, That the way to have Men Religious and Honest; to be peaceable both in Church and State; is from their Childhood to train them up (the Margin) to Catechise them, in the Duties that they own unto both, Prov. 22.6. And the Ecclesiastic and Politic Parents, as well as the Natural, will find great safety in observing the wise advice of Ben Sirach. Bow down his neck while he is young, and beat on the sides while he is a child; lest he wax stubborn, and disobedient, and so bring sorrow to thine heart. Ecclus. 30.12. But there needs hereof neither illustration nor enlargement. And therefore we shall close this Period with that excellent Spaniard, Son los afetoes en la Ninez como el Veneno, etc. Vices in Youth are as poison, which if it once take seizure of the Heart, the paleness it introduceth no Physic can remove. Saavedra, Idea de un prin. pol. Christ. p. 8. Obedience, by a Catholic agreement, is the Crown and Pillar, the Glory and Strength of all Government. But this Obedience can never be firm and durable, if it be not founded in Conscience. For according to the information of this, we shall find the expresses of the other. And notwithstanding that unparallelled Villainies have been every where acted under the pre●ence of Conscience, yet this is so far from making it reasonable to neglect and deride Conscience, that it should engage us by all good means to have it so regulated and instructed, that it may be no less serviceable to Peace and Union than it hath been (the pretence) to carry on Dissension and Schism. And we need not doubt but a right Conscience will as powerfully oblige to Peace, as an erroneous instigate to Sedition: And that if Men were once fully Catechised in the Duties of the Second Table, they would no longer be able to resist the Ecclesiastic or Secular Power under the Banner of Conscience. In the second place, an Unanimous use of Catechising the People in the same things, will not a little redound to the credit of the Clergy. For by this means they will testify to the World their Harmony and Consent: That they all teach the same things; and are not, as for lack hereof some imagine, like the Naturalists two-headed Serpent, pulling contrary ways, but all looking on the same Objects as the Seraphims on the Mercy-Seat. And doubtless one end of a Church-Catechism was to preserve an Uniform procedure in teaching the Common grounds of Religion. It being requisite and convenient, that they who profess but one God, one Christ, one Baptism, and one Gospel, should consent and be trained up in one Catechism. The inconvenience arising from the use of divers, being observed by Pope Clemens the Eighth, caused him to have a Catechism compiled, which, exclusive of all others, should be taught in all those Countries that call themselves Catholic. Ut sublatâ modorum docendi varietate, uniform, faciliusque instruendi idiotas & simplices de rebus fidei exercitium reddatur; saith the Congregatio Reformationis, which revised and approved it, And in the Geneva Liturgy, we find their Pastors limited not only to the same Catechism, but also to how much thereof they shall teach every Lord's day, without any interpolations of their own. A thing which ought carefully to be provided for in our own Church: For if the Clergy be either left to a liberty of using divers Catechisms, or to use the Churches as they please; and under a pretence of the legal Instruction, take a more secure occasion to instil into the minds of the unwary people their own Opinions and Fancies, they may most maliciously deceive the intention of the Church, and for feeding, poison their Congregations. They will prove false to their trust, and most perniciously contradict the name they bear. For the Clergy are Catechists in the most important sense of their Office, and are bound by that Title not to sound their own words, but to echo and repeat what the Church has spoken; not only the Words and Syllables, but the sense and meaning. But if the Clergy were never so unanimous and diligent both in the interpretation and practice of the Catechism, the benefit thereof will not be so visible, while there are those who unteach in private what is taught at Church. Which is the undermining practice of many of those Petite Schools, wherewith the Nation is surcharged and abused. The most whereof being subservient to no better end than to give the Youth an ill seasoning as well in the Rudiments of Religion as Grammar. And albeit the redressing of this mischief has been piously recommended by the Sovereign Head of this Church, to Persons proper for that purpose; yet it is to be feared that the issue will be rather an Increase of Licenses, than any Abatement of undue School-Teachers, contrary to the 77 and 79. Canons. Till Israel wanted Smiths of their own, they never went to the Philistines to sharpen their Mattocks. It seems no less a want of Policy than Affection in the Church, while her own Breasts are full to suffer her Children to suck such Nurses, as with their Milk will infuse Disobedience against her. The Jesuits usually say, That they never doubt to replant their Religion, where they have once planted a College; because this being obtained, they will have opportunity to instruct the Youth (which is an employment they every where labour to engross to their Society) whereby they fear not but in time to eat out the Father's Principles with those they shall instil into the Son. And the present state of Affairs will easily turn this into no unseasonable Allusion. But in the last place, the unanimous usage of the same Church-Catechism, and the modd'ling, ordering, and directing all public Instructions according to this Form of Sound Words, will bring no less safety to the People, than Honour to the Clergy. For by this means the people will be delivered from the fear and peril of hearing contrary Doctrines, and consequently be edified and built up in such an Uniformity both of Belief and Manners, as may at once secure as well their Conversations as Judgements from Ungodliness and Error; which yields a fair probability of closing our present breaches, and preventing future. And now seeing that the welfare of the State, the credit of the Clergy, and safety of the People do greatly importune and solicit the practice of Catechising; there is nothing on the Clergies part that can retard it, but what I should be loath to name or imagine. But if it be said in behalf of the Laity, That Catechising being a constant repetition of the same thing, will so cloy the people, that they will grow weary of God's House; to which we see them sufficiently backward, even when they are there entertained with variety: Then I shall only wish all those of the Holy Function maturely to consider, 1. How low they have sunk in their esteem with the people, since their Office was so much devoted to please their humours. 2. That they ought not so much to respect the People's Fancies, as proficiency in Religion; the informing of their judgements, and directing their Consciences, and not the humouring of their caprices, aught to be their chief aim and travel. 3. That they cannot deserve the Name of Guides, who are ruled by those whom they should rule: the issue whereof will be no better than that of the blind leading, etc. 4. That if Catechising be a way of Instruction, which will best preserve the Unity and Peace of the Church, and most solidly and securely advance the edification of the people; then there is no need to be solicitous for any other ends or interests. 5. And as for the constant repetition and audience of the same Truth's necessary to Salvation (as they are the Contents of the Church-Catechism) it may be justified by that old saying [Nunquam satis docetur, quod nunquam satis discitur;] Those Lessons can never be too much taught, which can never be too much learned. For repetition in this case is to make the Catechism, what indeed it is, the Words of the Wise fastened like Nails by the Masters of Assemblies. And though in all the blows of the Hammer the act be the same, yet there is no stroke superfluous, while every one tends to complete the Work. We may bring the same quarrel against reading Books, and hearing Sermons: for they are but old matter in new words; and if stripped of Dress and Disguise, they would easily be discerned to be but so many varied repetitions. In Religion, if any thing be pretended to be new, we may safely conclude it is false. 6. But to evacuate the whole Objection, a diligent Catechist will find enough in the Church-Catechism to entertain his Congregation with variety, and to delight and profit all but itching Ears. For it wants nothing that is requisite to defend us in our Journey, or to save us when come to our long home. And those who are therein duly instructed, will find themselves so sufficiently guarded, that no Machinations of Heresy or Schism will be able to batter or undermine them. Indeed the diligent use of Catechising will be its best Vindication, and most effectually answer all Objections against it. And without all Controversy, there was never a greater necessity of enforcing what we now treat of, than the conjuncture wherein we live. For we see Satan is let lose, and lays hard at the Souls of Christians; not only by such Opinions as disturb our Peace, but would utterly destroy our Christianity. Insomuch that we have great need to speak to every one, as that famous Anchorite to his Pillars upon the approach of an Earthquake, Stand fast, for ye shall be shaken: And stand fast we cannot, if we want a sure Foundation in Religion; and this cannot be expected, where it is not laid in a full and timely Catechising. CHAP. XIV. The Church-Catechism to be preferred before others, for its Authority, Usefulness, Accomplishment, Contents, etc. BUt if after all that hath been or can be said concerning the antiquity and benefits of Catechising in general, or more particularly in regard of its necessity and advantages in respect of the present temperament of our own Nation, it should be disputed what Catechism ought to be of public use: I shall return, first, that although there are many excellent Catechisms both in our own and Foreign Languages, composed by private persons, out of the consideration of the great emolument accrueing to the People from this of Teaching; yet there is none which with those of this Communion ought to be of equal esteem with the Catechism of the Church, if we consider, as we ought, its Authority, Usefulness, and Accomplishment. And in the first place, as for its Authority, the Church-Catechism hath no less pre-eminence above others, than the Decrees of Councils above the Instigations of a private Spirit. For the difference betwixt this and Catechisms penned by particular persons, is like that between the Laws and Statutes of the Kingdom, and the advice and judgement of private Subjects. This is not to cast any imputation or disrespect upon those Catechisms penned by grave and learned Divines; which are good in themselves, and useful in their station: but to show, that the Church-Catechism commands of us a peculiar Veneration, by reason of its public Authority. In the next place, by virtue of its Authority, the Church-Catechism hath an especial Usefulness, in being the common Test by which we may try who are of, or against our Communion. It is likewise an excellent Form of Religion, whereby particular persons may examine their own Opinions and Sentiments, and give an account of their Faith to those who would therein either establish or subvert them. In the last place, the Accomplishment of the Church-Catechism greatly enhanceth its Commendation. For if its Contents fall under an upright Review, it will merit no less praise than those Composures, which are so exact, that they are neither defective nor redundant. For although some have objected its deficiency, as not taking any notice of the great Points of Faith, Justification, Sanctification, etc. It may hereunto be truly answered, That these Points are rather briefly expressed, than totally omitted; and that it is not the omission, but the short and Orthodox Expression thereof, which is the ground of the Exception. But if the nature of a Catechism were rightly weighed, it would be no Objection against the Churches, that some things are therein either more darkly or more succinctly set down. For if every point of Doctrine were in a Catechism discussed at length, it would lose and forfeit its Name. But besides all this, it is easy for a Clerk of ordinary Industry and Letters to make all those Points plain and obvious out of the Church-Catechism, whose want is objected against its compleatness. And we have no reason to wonder or repine, that the Church hath left something to exercise the labours and abilities of her Clergy. But to conclude: If we maturely examine the Catechism, we shall find therein such a natural evenness in the Method and Style, and such a consistency and soundness in the Matter, as is not in any like composition easily to be matched. As for the Introduction, it naturally carries us to all the circumstances of our admission into the Church, showing when, by whom, after what manner, and by what means we became Christians. Next, it acquaints us with the great Privileges, Benefits and Duties of Christianity, as also how by solemn Vow we stand obliged to perform them. The Question is plain and short; the Answer full and pithy. wnd the Compilers thereof have manifested a singular wisdom and care, in delivering the Rule in the fewest and plainest words. For if they had loaden it with long indicative Periods, they might at once have both puzzled the understanding, and oppressed the memory of those tender Capacities for whom chief it was designed. If we look into the principal Chapters of the Catechism, the Church therein has followed the Copy of the best and ancientest Catechists: For like them, she hath reduced to four general Heads, all that is truly necessary to Salvation. For retrenching what is but artificially necessary to acquire the Felicity of the future state, all truly necessary thereunto, is reduceable, 1. To Faith, or things to be believed. 2. To Obedience, or things to be done. 3. To Prayer, or things to be received. 4. To Sacraments, or things to admit and establish us in the Church. As for the things we are to believe, they are summed in Twelve Articles, bearing the Name of the Apostles Creed, because it was either of their composing, or contains the substance of all which they taught to be necessary for single Belief; and was collected by Apostolical Men, out of their Writings, into this Form or Breviary that we now profess. As for Obedience, the Decalogue is its Rule and Object, which compriseth a pure draught of practical Duties. Prayer, which makes another Head of the Catechism, is an Auxiliary to the two former; for unless we beg and obtain the Divine Assistance, we can neither believe nor obey as we ought.— Know this, that thou art not able to do these things of thyself, nor to walk in the Commandments of God without his special Grace, which thou must learn at all times to call for by diligent Prayer. And the most absolute Form and Pattern of this Duty, is that which Christ collected when he reform their Euchologus, out of the Traditions of the Elders, and recommended to his Church, and which bears his Name, The Lord's Prayer. The Sacraments are the fourth Head of Catechism, which God ordained in compliance with Man's infirmities and weakness. For being that those things which concern the Endless Welfare of the Rational Soul, are like itself of Spiritual and Divine Nature, and therefore not easily to be comprehended by those who have their Understanding limited by their Senses; it pleased God to appoint certain Holy Rites called Sacraments; which by outward and visible Signs represent unto us that inward and Spiritual Grace which he bestows upon us; and which are also means whereby we are partakers of that Grace, and Pledges to assure us of that participation. CHAP. XV. An Account of some Objections usually brought against the Church-Catechism. IT hath been generally observed, That Zeal, if it be not soberly governed when it striveth against any thing, that either in reality or but appearance, opposeth Religion, doth usually proceed with so great impetuousness, that Religion itself is in danger. And as it not seldom falls out, That an over-eager desire to pluck up Weeds, doth hazard the extirpation of the good Grain; so a sinister zeal against what is Superstitious, or but so pretended to be, doth often put both the Truth and Practice of Religion into suspense and debate. And although this is an Observation which might be easily attested through all the Periods of the Church, yet we need not look so far back for Testimony thereof, if we revolve what has happened among ourselves within the Annals of our Memory. For we have seen the malice of the Detracting Spirit of Faction and Sedition exposing every Institute of the Church to contradiction and reproach; accounting it Argument enough to abandon every thing used by the Church, on which there could any way be fastened the odious Names of Popish and Superstitious. And though this might be exemplified through the whole Body of the Church's Liturgy, yet the present Theme obliges me to remark only such Cavils as with greater speciousness are brought against the Catechism. For as for other Exceptions, the smallness of their importance renders very needless to return them any solid answer. Now the first thing objected against the Catechism, respects its two first Questions, which are traduced as superfluous and trifling, as being to no more purpose, than to ask what we know already, and to be informed of that which we perfectly understood before: Seeing that usually falls out, that the Catechist is well acquainted with the Catechumens' Name, and all the circumstances of its imposition. Now seeing that Catechism s pretended to be an Abridgement, and that all know how it is the proper Duty of Abridgements to leave out nothing necessary, and 〈◊〉 nothing unnecessary in; the Ch●●ch Cate●hi●● ●all be far from deserv● an Abridgement, if its 〈…〉 or any thing therein be 〈◊〉 and Redundant. But this Objection will appear of small force and importance, when it is considered, that the Church in her Catechism observes the Method which is natural to Discourses framed by Question and Answer; whose entrance is ever some familiar Interrogative agreeable to the matter which is to be discoursed. And seeing that the Church in her Catechism designed to instruct the ignorant and younger sort the Principles of that Religion which they profess, it was very proper to begin her Instruction with an enquiry for that Name in which they first undertook that Profession. And in this respect our public Catechism is more apposite and genuine, than either the Roman Catechism established by Pope Clement the Eighth, or that of Geneva annexed to their Liturgy: for after a long Preamble, the one gins with, Quidnam Doctrina Christiana? The other with, Quelle est la Principale fin de la Vie human? But the entrance of our Church-Catechism will be further vindicated from the imputation of levity or superfluousness, when it is rightly considered, That it doth naturally guide the Catechised to the knowledge of what most nearly imports him: For (as 'twere by the hand) it gently carries him to all the concerning circumstances of his admission into the Church; by whom; at what time; and after what manner, he was made a Member of Christ, or received into the Congregation of his Flock, and had a Right conferred upon him to partake of all the Promises and Privileges of the New Covenant. Baptism being an inauguration into that Religious Society which Christ founded. And as we read that the People of God have from the beginning had names of special signification (as Adam, Chava, Abram, etc.) whereby they were put in mind of some signal mark of God's Providence toward them, and of their bounden duty of being piously thankful: So the Catechised, when he is demanded the Name in which he became a Christian, it minds him of his obligation: 1. To departed from Iniquity, and thereby to walk worthy of that Name by which he is called. 2. To perform what in that Name he vowed and promised. 3. To examine his proficiency in that Religion into which by this name he was first initiate. 4. To express a thankful remembrance of Christ's singular favour, that he so far condescended, as to call him after his own Name. But the Catechumen may upon another account be first called upon for his name, because it is the badge and cognizance of that Holy Religion in which he is to be instructed, and of which he must give an account both to God and his Church, now and at the last. And superseding all other Reasons, those that have been thus briefly intimated, may (at least) assist to clear the first question and answer of the Catechism from the guilt of Trivialness, Vanity and Impertinency. As to what is objected against the Second question and answer, it will be sufficient to reply, That our Church therein is confo mable to the Primitive. For Tertullian (a Father of the Third age) saith positively, That it was the custom of the Church in his time, to adm t none to the benefit of the Scriptures, or to any dispensation concerning sacred and divine things, or to the scanning and examination of particular Questions of Religion, who could not first give a clear account of all material circumstances of their Reception into the Ark of Christ's Church. By whom, at what time, and after what manner they were received (which are the Ingredients of the second answer in the Church-Catechism) and whether they did steadfastly believe and maintain all those general Principles, wherein there ever was an universal an unanimous agreement among all Christians. And those who could not give an account thereof, were looked upon as such who had no right to the Communion of Christ's Church, and the Privileges of his Kingdom. This Testimony of the Church's practice is to be seen in Tertullian's Praesc. advers. Heretic. A piece which was written by him, as I conceive, before the provocations of the Roman Clergy tempted him to turn a Montanist, and to be led away with the Enthusiastic delusions of that Sect. He lived in the third age, and was so high in the esteem of the humble and modest St. Cyprian, that he usually called him his Master. Hierom. in Cat. Script. Eccles. Abraham Buchol. Chronolog. The imposition of the Name being confined to the precise time of Baptism, is by some looked upon as an impertinent Rigour, and tasting highly of Superstition. But they would be of another mind, if without prejudice they would have recourse to the Use of the Church, which hath always given Names to those Children she admitted into her Fellowship, at the punctual time of their admission▪ And this will be plainly discerned, if we look back unto Circumcision (the first Characteristical Sacrament) for from the time of its Institution, to that of its legal abolishment, the Male received his name at the Celebration of that truly primitive Initiatory. Nor doth it any way evacuat this Assertion, that we read of some who had names before they were circumcised (after that admissory Rite was appointed) as Benoni, Gershom, and the Israelites born in the Wilderness; Gen. 35.18. Exod. 2. & 4. Josh. 5.2. whom we may suppose not to have wanted Names, as they did Circumcision. But as touching the Example of Benoni, it affords little of Objection, seeing that at Circumcision his Name was changed. And what happened concerning Gershom, it was as the instance of the Israelites in the Desert, in this case not at all argumentative, because it was extraordinary, and when necessity forced them to dispense with Law. So that notwithstanding all this, we may conclude that Circumcision was the usual time for the imposition of Names. And the like custom has always been observed at Christian Baptism; the Church thinking it most convenient that the Baptised should at the same time receive his Christian Name, whereat he became a Christian. But that for which the Church seems least accountable, and which makes the greatest noise, and which is objected with the fairest plausibility, is that which concerns Sureties in Baptism, whose Office is decried as unwarrantable, because they undertake what they cannot discharge. And the very name (of Godfathers and Godmothers) is spoken against, as a profanation of the most Holy Name, being a Transgression of the Third Commandment. And this is an Objection which cannot be better assoiled, than by laying down a clear Scheme of the Antiquity and Reasonableness of Sureties in Baptism. And in the first place the antiquity of Sureties, at and for the reception of Persons into the Church, is indisputable. For if we look into the Jewish Church when she was in her best Purity, we shall find, that ever since the institution of Circumcision there were still some appointed to be present, and hold out the Male to the Mohel to be circumcised. And the person allotted for this Office, was some special Friend of the Fathers, who is called the Master of the Covenant (but usually in Latin, Initiationis Arbiter, Susceptor, Compater,) who at the Door of the Synagogue receives the child from the women, who are permitted to go further; and entering the Synagogue, the Susceptor holds the child till the Hammohel, Circumciser, has taken away the Foreskin. And how this custom was primitively observed among the Jews, and in point of Sureties derived to the Christians, may be collected from what Junius has intimated upon Esay 8. compared with Saint Luke 1. from the 57 to the 60 Verse. Now this custom of Sureties in the Jewish Church, need not at all reflect upon the like in the Christian. Being it was in the power of the latter to retain any Rite of the former that was apparently decent, significant, and edifying. For if every thing used by the Jew were to be rejected by the Christian, than most of our Religion must be cast out of doors. For it was not the design of our great Lawgiver to abolish Judaisme, but to amend, supply, and heighten it. Besides, we find not that those who were, or are the greatest Impugners, and most impetuous gainsayers of Sureties in Baptism, ever did it upon the account that it was a Rag of Judaisme. But how dark and questionable this custom may seem to some in its derivation and pedigree, yet its practice is clearly to be found in the first times of Christianity. As they must needs know who have observed how frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occur in the Greek Fathers; and Susceptores, Sponsores, and Fide jussores, in the Latin. And how in both, the words signify and refer to Undertakers at Baptism. Platina ascribes the Institution hereof unto Hygin, who, saith he, ordained, that at the least one Patrimus or Matria should be present at Baptism, and there hold the Infant till he was baptised. Patrimus and Matrima are old Words, which by new imposition denoted those who undertook for the Virtuous and Pious education of the Baptised. Now if it be granted, that Hygin Bishop of Rome was the Author of Godfathers and Godmothers, than this custom is of an ancientness; for Hygin lived in the Second Age, and was a Martyr in the 144 of Salvation. And it is generally granted, that this good Bishop took occasion from those Persecutions which were heavy upon the Church, to appoint Sureties in Baptism. That in Case the Parents should fall into violent restraint, banishment, or death, there might be some to take care of their children's instruction in the truth of that Religion into which they were initiate. But whatever was the first occasion or ground of this Suretyship, we are certain that for its great standing in the Church, it may take place among those Primitive Rites, which were in all descending Ages to be retained. And this will appear from the very Nature and Reason of the thing itself. And a custom or Law, though it cannot be elder, yet it may safely be supposed to be as old as its chief Motive and Reason. Now the nearest Method to prove the reasonableness of this custom of Baptismal Sureties is to examine both what they do for the Child at the instant of his Baptism, and what they undertake for him for the future. And as to what the Sureties do for the Child at the time he receives this Sacrament; Platina tells us, that was no more than to hold it in their arms till it was baptised, and to give it a name according, or at least not contrary to the Parent's Directions. And this is a thing so harmless, that none can have any colour to quarrel or reject it. And as for what the Sureties undertake in the child's stead for the future, it can merit no just reprehension; seeing it is no more than to be careful that the child be virtuously brought up to lead a Godly and a Christian Life, and be taught such things as are necessary to the attainment of Eternal Happiness: according to the Exhortation of the Office of Public Baptism. And to the end that this might not be over-burthensom to the Sureties, the Church provides that her Curates shall diligently teach whom she has baptised; and so to instruct them, that they may be fit for confirmation. At which time the Sureties are discharged of their Bands, because at Confirmation the Baptised answer and undertake in their own Names, what their Sureties have done in their stead. But it may still be replied, That the Parents are fittest to engage for their Children, and that so weighty a concernment ought not to be transferred unto Strangers. I must confess, this was once my own Persuasion; out of which I could not argue myself, till I considered: 1. That by the Law both of God and Nature, Parents are obliged to instruct their children in the things of God; and therefore need not to enter into Bonds. 2. That Parents may die before their Children arrive to a capacity of being instructed; or they may be ignorant and unable, or negligent and careless to instruct them. 3. That the Parents may be corrupted with Schism and Heresy, and by reason thereof be altogether unfit to perform this Office. And indeed, if we reflect upon the temperament of the Age we live in, the Church may seem never to have had more need of Sureties for their Orthodox instruction, whom she takes into her Communion. For so many Parents are infatuated with erroneous Opinions, that none are more improper to engage for the regular Catechism of their children than themselves. And if there were none of these Reasons herein argumentative, yet the thing itself is of so great importance, that the Church hath ever thought it insecure to have none bound but the Parents. And there are, who upon no contemptible account, esteem it very incongruous, that those should present the Child to be washed of that pollution which it derived from them. And upon this score it might be, that the Father was wont not to be admitted to be present at the Baptism of his Child, but stood at the Church-door while the Infant was carried in and baptised. Zanchius, who was well read in the Writings of the ancient Fathers of the Church, speaking of this custom of Godfathers and Godmothers in his Commentaries upon the Ephesians, assures of its antiquity; that it opposeth no period of Holy Writ; that it is an Effect of the Parents love and care to their children thus to make all possible provision for their Religious Institution: That it is beneficial for the Infant in case of the Parents death, and an assistance to the Parents if they live: That it is a means to beget and increase mutual kindness among Neighbours; because hereby a spiritual alliance is contracted, which may greatly conduce to the propagation and maintenance of Christian charity. And we may add to all this, that not a few children would inevitably be debarred of Holy Baptism, if none but their Parents could be admitted thereunto to present them, and to stipulate in their Names. But it is in the next place strongly objected against what is vowed by the Sureties in behalf of the Baptised, as also that it looks very contrary to the Nature of a Vow for one to make it in behalf of another. And here not to meddle with the Nature of Vows in General, nor particularly of that of Baptism; it may sufficiently evacuate all Scruples, plainly to consider, that no more is done in this Baptismal Suretyship, than is both done and approved in Secular affairs, in which it is allowed, that Infant's act by their Tutors, Proxies and Guardians, and that too in matters of no smaller concernment than Espousals and Estates, &c, and at a time when they are as uncapable to understand and perform what is undertaken in their Names, as here at Baptism. It has also been ever thought both just and reasonable for debtors to procure others to be bound with them for payment of that for which at present they are insufficient. And we may safely suppose that God will be as merciful in such cases as ourselves; and that he will as readily accept of Sureties for the Christian Education of an Innocent Infant, as we for an insufficient Debtor. But for a more evident comprehension of the whole case, I conceive it may be thus stated. At the Font when the Infant is brought to Holy Baptism, the Sureties put on his Person, and substitute themselves into his place: They represent his Voice, and answer in his stead. [All which is to be seen in the demands and answers in the administration of Public Baptism of Infants to be used in the Church.] And the Infant engageth under this Personation, That when he comes to years, he will perform the Vow and Promise thus made by his Substitutes. He and they being by interpretation but as one person; and therefore the Infant, when grown up, is as much bound to discharge what at Baptism was promised in his Name, as if he had done it himself. Now by this Substitution the Sureties perform a great act of Charity: for they do that for the child, which by no means he could do for himself; for they get him an early interest in the privileges of Christianity, which in the ordinary way of procedure, cannot be had without Baptism: and this cannot be had without making the Vow thereof; and it is impossible for the Infant to make this Vow, but by its Proxies; who oblige themselves no further, than to see that the Infant be taught so soon as he shall be able to learn, what a Solemn Vow, Promise, and Profession he has made by his Substitutes, or Sureties. And by this short account of what the Godfathers and Godmothers do for the Infant in Baptism, it is easy to apprehend, that none need withdraw from this Pious Work, for the supposed Difficulty of its Discharge. And therefore those who rightly understand this Suretyship, and yet refuse it, they may be thought rather to want Charity than Power; and that they are unwilling, and not unable to perform it. Nor doth it less reflect upon their deportment, who turn this pious Custom into an idle Ceremony, by privately devolving upon the Parents, what they publicly undertook for their children; which doth at once frustrate and contradict the intendment of the Ohurch, and delude the Congregation of God's people. But it may be further objected, That the Vow of Baptism being made by others, renders the Performance and Observation thereof by the Child, a thing of constraint, and not of election: for the baptised, when grown up, doth not follow his own choice, but his Sureties; and allows of what was at Baptism promised in his behalf, not out of willingness but pre-engagement; all which is oppposite to the genuine Nature of a Vow. And in Answer to this Objection, it will be convenient to observe, That the Vow and Promise made by Sureties in Baptism is not absolute; for in an absolute sense, no man can undertake for another. But the Vow is conditional; and the Child when come to age, must either own it, or forfeit the benefits of Baptism. And as those who are married, being Minors, when come to mature years, may choose whether the Marriage shall be ratified or rescinded: So it is in the power of the Baptised at years of discretion, to acknowledge or renounce the Vow of Baptism. If he allow of, and consent to what at holy Baptism was vowed in his Name (which is still supposed at the making of the Vow,) than he is bound actually to believe and do it. But if he disclaim it (which is in his power) than he disowns all Interest and Privilege in Christ, with all the benefits of that Society into which by Baptism he became incorporate. The Catechism teacheth us out of the Creed, to believe, That God the Son hath redeemed all mankind; which cannot be true (say many) because he died only for the Elect. But they would have no reason to impugn the Church's Doctrine in this particular, if those Scriptures were impartially considered by them, Ezek. 18.23, 32. S. Joh. 3.16. Heb. 2.9. Rom. 1.4, 5. S. Joh. 4.42. 1 Tim. 4.10. S. Joh. 1.7. 2 S. Pet. 3.9. whereon this Position is founded. A few of which are here barely quoted in the Margin, on purpose to show the ground of the Church's Doctrine, and to guide those to the Topics of their confutation, who gainsay this, I believe in God the Son, who hath redeemed me and all mankind. That his death was both sufficient and intentional to save all mankind, but is effectual and efficacious for none but true Believers, is a distinction which being wisely and soberly understood, would remove that clashing, which some fancy there is, betwixt the Catechism and the Seventeenth Article of the Church. Many other Scruples brought against this excellent Catechism, are purposely omitted, because they will easily be obviated in its (intended) Exposition. Besides, I have bound myself to observe the Laws of an Essay; which I must unavoidably violate, if I should venture upon all such Enlargements as the Subject would naturally endure. I had rather be censured for having said too little than too much. Deus dedit his quoque finem. THE CONCLUSION. WE have hitherto examined the Age and Advantages of Catechising, and found it to stand above the imputation of being either Novel or Superfluous. So that the only remaining Enquiry concerns its Practice. And this will exact no long disquisition, seeing every Station of men are therein so perfunctory and negligent. Now, as in a common Contagion, no less care must be had of the sound than infirm; and the cure of single persons is required to the removal of the Epidemical Disease: So remissness in Catechising being become a common Malady, it behoves every one to look after amendment, to the end that the Church may be healed of all those Distempers fallen upon her through lack of Catechising, and which, if not prevented with a timely interposition thereof, will effect that destruction which they threaten and prognosticate. And if we look into the persons who are capable herein to be delinquent, they may be reduced either to such as the Church has ordained to administer, or receive this Sovereign Medicine. The former are the Clergy in the whole denomination; for he among them who excepts, deceives both himself and the Church. And notwithstanding that the Clergy in Sacred Writ, bear divers appellations, importing the Dignity, Power, Holiness, Excellency, Care, Tenderness, Discretion, and Incommunity of their Functions; yet there is no Title wherein they are more concerned than that of Catechist. For it doth (first) more immediately relate to that Errand on which from the beginning they were sent into the world— Go teach, etc. And next, unto the want and supply of those over whom God hath made them Overseers. And while they own themselves to be the Church's Ministers, they should take care to serve her in her own way. For since that was left for paths of their own, and more oil and labour has been spent in arguing, than in teaching the Principles of Christianity, it is sadly visible how Religion has thriven among us. For from endeavouring to support Christianity with Buttresses of our own, captious and malicious Enemies take occasion to conclude that it cannot stand without them. The superstructure seems to be the proper matter of our care, where we believe the Groundwork lies . And blessed be the Author and Finisher of our Faith, that he has founded it upon a Rock; and maketh it so strong, that the Gates of Hell, the strength and subtlety of her greatest Enemies can never be able to prevail against it. Were we to deal with open Adversaries of the Faith (Jew, Mahometan, Pagan) the Ancient Fathers have shown us an excellent way of procedure; but having to do with Professors, whose evil manners have corrupted their Understanding, not the proving of the verity of the Christian Religion, but the enforcement of its Practice, seems to be the only necessary prescription. But without being decisive, or stinting the spirit of any man, I hope it may be lawful to wish that the Clergy (out of a true sense of what they are enjoined and bound to obey, by the 59th Canon) would return to the good old way of Catechising: for since this was shouldered out by Sermoning, the people have been possessed w●●h strange Whimsies in Religion, and hurried on by the Spirit of Schism and Sedition into all manner of Villainies. A learned and pious Bishop of this Church doth (as I am told) in his own Person and Cathedral perform this Office. A few such leading Examples would soon raise the sunk Esteem of Catechising, and vindicate it from being thought a Drudgery fit only for children and Curates. And I humbly conjecture, that there is no Clergyman need think it any lessening of his Greatness and Learning, to be seen teaching God's People after the manner of the Holy Apostles and Primitive Bishops. Our Ancestors (who knew something as well as we) were not ignorant of the necessity and benefit of what is now most affectionately recommended; when Queen Elizabeth made it her 44th Injunction, and King James his command, That afternoon-Lectures should be converted into Explanations of some necessary Rudiments of the Catechism; out of a prudent foresight that this would be more advantageous to the People, than some ex tempore eruptions, or enlarging a few contrived Breviates, upon desultory Texts. The Laity are the next sort that herein can he faulty, to whose attentive thoughts I would most earnestly recommend, first, the serious perusal of the Rubric adjoined to the Catechism, together with the 59th Canon: Next, the examination of their knowledge in Religion; that by that former they may know their Duty; and by the latter their want of being catechised: And by both be induced to embrace what to their own damage and the Church's affliction they have undutifully neglected. FINIS. THE CONTENTS. The Introduction. Fol. 1. CHAP. I. OF Catechising. It's Name, Use Secular and Religious. p. 5. CHAP. II. The Age of Catechism. The Institution of Adam's and Abraham's Family. The Schools of the Prophets. The continual use of Catchising among the Jews, particularly after the Erection of the Synagogues. Their Benefit thereby. p. 9 CHAP. III. Catechising in times of the Apostles. Evidences thereof in St. Paul's Epistles. The Contents of their Catechism. p. 25. CHAP. IU. The Apostles Catechists in several Provinces. The Declension and Restauration of Catechising. Catechists Styled Exorcists, etc. p. 32. CHAP. V. The Antiquity of Catechism probable upon the account of its convenience: In respect of the Object; Method of Instruction. p. 35. CHAP. VI Catechism necessary in respect of the increase and advancement of Spiritual Knowledge: To have a distinct Understanding of things necessary to Salvation, etc. p. 39 CHAP. VII. Catechising the most suitable means to heal the Distempers of this Church. Several Propositions to be supposed. A short digression concerning our Disorders. p. 42. CHAP. VIII. The Methods used for our reclaiming, surveyed, proving ineffectual. p. 57 CHAP. IX. The Just Matter and Subject of Controversy in Religion examined. How by Catechising, and not Dispute, we are therein in to be reconciled. p. 62. CHAP. X. Disputation unfit for the capacity of the generality of Dissenters: Catechising proper, etc. Reasons against Disputes. p. 68 CHAP. XI. Preaching, what it is: the several ways thereof used by the Church. What kind of Preaching among the Old Jews, and Primitive Christians. The Homilies considered. p. 80. CHAP. XII. Preaching insufficient to restore our Dissensions. Catechising proper for that purpose, etc. A Scruple removed. p. 92. CHAP. XIII. The Benefits of Catechising, 1. In respect of the Civil State. 2. The Clergy. 3. The People. The Mischiefs of private Schools. Objections against the constant practice of Catechising removed. p. 99 CHAP. XIV. The Church-Catechism to be preferred before others, for its Authority, Usefulness, Accomplishment, Contents, etc. p. 102. CHAP. XV. An Account of some Objections usually brought against the Church-Catechism. 115 The Conclusion. p. 135