A Plain and Brief EXPLANATION UPON THE Church Catechism.  
Different from what hitherto hath been Extant.  
Wherein the first Elements and grounds of Religion are reduced to such plain and familiar Questions and Answers, as are obvious to the meanest Capacity.  
To which is added A plain and useful TRACT OF CONFIRMATION.  
The second Edition corrected.  
By Nathaniel Blithe, M. A. Rector of Dowesby in Lincolnshire.  
London, Printed for Edw: Millington at the Bible in Little Britain, 1674.   

Imprimatur,  
Samuel Parker. May 11. 1672.   

The Reader is desired to take notice, that that gross Error, Page 16. line 7. with which the Author hath been divers times Charged, was a mistake of the Printer, which is now Corrected in this Second Edition, according to the Original Copy.   

The preface to the READER.  
WHen I consider what care the Church of England hath taken for the instruction of her Children in the matters of Religion, both by Preaching, Catechising, and reading of the Holy Scriptures (whereby plentiful provision is made for all capacities,) it is matter of very great wonder, that so considerable a number of Christians should live and die in that Ignorance, as our own experience too sadly informs us. Many amongst us, who although they attain to the full age of Man, yet they are almost as Ignorant, even in the fundamentals of Religion, as if they had all their time conversed amongst Pagans: Possibly they can rehearse the Creed, the Lords Prayer, and the Ten Commandments by rote, but they are very ignorant of the true sense and meaning of them: Perhaps also they may know at large that Christ died for Sinners, and they h●pe to be saved by him, but they understand not that vow and promise they made when they were received into the number of his members, and hereby are ignorant of those conditions which must be performed by all those that can receive benefit by his meritorious undertake: this and much more, which would be too long to insist upon, is the ignorance that divers aged Christians groan under. And I know no one reason, whereto this wretched ignorance can so justly be attributed, as either to the utter omission of that so necessary duty of Catechising, or to the irregular and indiscreet performance of it. And to the very same cause I am apt, in a great measure, to assign that wickedness and lewdness which is so confidently and universally practised amongst us. Neither is it strange that many should walk so disorderly, when they understand not those Laws and Precepts that require strictness and sobriety in their Conversations: and if we do but duly consider how apt young and tender natures are to receive any impressions, whether virtuous or vicious, we cannot not but imagine it to be a business of very great moment, by Catechising to instruct the younger sort betimes in the grounds of Christianity: for when vicious habits are by a continued practice rooted in their natures, and grown customary, it will be almost as difficult to eradicate them, as to remove a Mountain; and we shall hear divers persons when they fall into daily gross miscarriages, they will presently be complaining of their own natural weakness, and blaming their original guilt, whereas the main cause of these their vices proceeds from a corrupt and ill Education; they are so accustomed to the committance of evil, that, according to the expression of the Prophet, it is as hard for them to decline their vicious courses, as for the Blackamoor to change his skin, or the Leopard his spots; and therefore to prevent these early corrupt inclinations, Solomon adviseth us to train up a Child in the way wherein he should walk; to season his tender years with the sound knowledge of Religion, and betimes to sow the seeds of goodness and virtue in his heart, before it grows hard and impenetrable; this is the only way to give him a right understanding of his whole Duty, whether relating to God, his neighbour, or himself; to inform him what he is to believe, and what he is to do, in reference to his happiness and well living in another world: And this also is the most compendious way to implant in him such Orthodox and sound knowledge, as may fortify him against all the Juggle and Delusions of cunning Impostors; for when they rightly understand their Baptismal vow, what they are to belive, and that duty they are to perform both towards God and Man; as also the Doctrine of both the Sacraments, which our Church Catechism plainly and fully treats of; when they have a thorough knowledge of these matters engrafted in their minds, it will be impossible for them to be imposed upon by every peevish Schismatic. As unjustly as the Papists make ignorance the Mother of Devotion, so truly may we call it the Mother of Faction. It was the opinion of the learned King James, that the cause of the miscarriage of our people into Popery, and many other destructive errors, was their ungroundedness in points of Catechism: neither can it at all seem strange, that those Souls should be carried about with every wind of Doctrine, who are not well ballassed with solid information in the first principles of Religion. And upon an impartial enquiry we shall find, that the great promoters of those idle false opinions amongst us, are ignorant in a very great measure. I confess they may have a form of Godliness, and a mysterious form of words, by which to express it, that is stuffed with unintelligible nonsense; but they are very far to seek in the knowledge of the great intendment and design of the Christian Religion; they wholly busy themselves in prying into the Mysteries if Heaven, things which neither are profitable nor possible for them to know, and in the mean time let slip the plain necessary duties of Religion; and this renders them unstable in all, their ways; embracing every sudden fancy as an inspiration from God's Spirit, and delightfully entertaining every fond opinion which a  Zealot shall broach. And therefore if Gatechizing was duly and rightly performed, it would lay a good foundation, and implant the wholesome truths of Religion betimes in our natures; and so consequently our knowledge would increase with our years, and hereby we should be capable of examining opinions before we embrace them, rejecting whatsoever is contrary to our Creed, or repugnant to that duty God requires of us. There is also another great advantage we shall receive by the due exercise of Catechising; this will prepare us for the better understanding of Sermons, and the holy Scriptures; when by this means a good foundation is laid, than we have some Reason to hope that whatsoever is built upon it will prosper; when we are hereby established in the plain necessary truths of Christianity, this will give us a good insight into the more difficult mysterious truths of the Gospel, which are frequently delivered in Sermons. It was a complaint which the Author to the Hebrews made of that Church, that they were dull of hearing the deep things of God in Christ; and the reason was, because they had not well learned the first principles of the Oracles of God, Heb. 11.12. And we read in the Acts of the holy Apostles that Apollo's was first instructed or Catechised in the way of the Lord (as the Original renders it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this made him Capable of Speaking to others diligently the Words of the Lord.  
Seeing therefore these are the fruits and good effects of Catechising, we cannot assign these disorders amongst us, viz. the ignorance of some, the debaucheries of many, the factiousness of not a few, to any cause so much as to the neglect of this weighty duty. But notwithstanding these inestimable benefits that do attend this so necessary a performance, it is too apparent that a very great neglect is made, which is occasioned not only by the default of Parents, and Masters of Families, but also by those that are entrusted with the care of Souls; many of those whom God hath blessed with Children are strangely careless in their Education, being far more ready to debauch their tender years, than to endeavour (by wholesome instructions) to season them with the sound principles of Religion: an idle story, a vain song, or a wanton expression they can hear repeated by them with far more delight, than those plain necessary truths contained in the Catechism; and they will on the Lord's day rather enjoin them to employ that time in following such little worldly occasions as they are capable of, or suffer them to idle it away in play and pastime, wherein they should be rehearsing their Catechism before the Congregation: Nay, I fear there are some who do absolutely forbid, or at least seek occasions to hinder their Children and Servants from being publicly instructed in the Church Catechism: I would to God that those who are in this nature guilty, would seriously consider with themselves, that almighty God hath not only commanded us to know his sacred will, and to retain it in our memories; but also to teach it to our Children, and to instruct our families therein, according to our several capacities: And certainly those to whom God hath given that great blessing of Children, will be strangely confounded, and full of terror at the great and universal day of judgement, when they shall behold the fruits of their own loins rejected with a depart from me ye cursed, occasioned principally through their carelessness and neglect in their education. But besides these, it is too evidently manifest, that those also who should feed the flock of Christ are very remiss in administering such food to these tender Lambs as is most suitable to their weak appetites; and it is very strange they can be guilty of so great an omission, if they would but seriously ponder with themselves that charge, and duty that is incumbent upon them; that they are strictly bound, if they intent to be accounted good and faithful stewards, to give to every one his portion of meat in due season: what they can allege in defence for this their negligence, may be reduced to one of these heads; either they affirm that Catechism is an enemy to Preaching, or else they do not well relish the Church Catechism. In answer to the first of these pretences, the Church of England hath not without abundance of Prudence and Wisdom enjoined every minister under strict penalties to instruct the younger sort in the Catechism every Sunday in the afternoon; which if duly performed, we might hope to see a good reformation in the lose practices of the younger sort. Neither can it enter into my head, how this can possibly be an enemy to preaching, in regard it is the most useful way of preaching; and if this was rightly exercised, no method could be more proper & seasonable to increase the knowledge of most capacities, especially in Country congregations, where all sorts are in no mean degree ignorant of those plain common truths contained in our Church Catechism. The judicious Mr. Hooker terms the public performance of Catechising in the open hearing of the Congregation, preaching; in reference whereto he describes preaching to be the open publication of heavenly mysteries, or the making known the sum and substance of the Gospel; now which way soever this is done, whether by a continued discourse, as in a Sermon, or by question and answer, as in Catechising, it may properly enough be styled Preaching.  
But others there are who possibly may be convinced, that Catechising may be advantageous; yet they neglect it, because they cannot affect the Church Catechism, which they are enjoined to use. I must confess myself uncapable of giving satisfaction to this scruple, in regard I am altogether ignorant of the reasons they give in defence of it; I know but one, which is too frequently given in cases of this nature, viz. they do not like it, because it is the Church Catechism, that is, because it is enjoined by Authority; it contains no Doctrine but what is Orthodox; and it includes most, if not all the fundamentals of Christianity.  
Three things are required in compiling a Catechism; 1. That it be plain; 2. Methodical; 3. That it contains the grounds of Religion; all which are comprehended in the Church Catechism.  
1. It is plain, and without much difficulty to be understood; all it contains is leveled to the weaker capacities.  
2. It is Methodical; it gins with our Baptism, which is our initiation into Christianity, into the number and society of the Church; it shows us what we are by God's grace and mercy, which grace is given us at our Baptism, when as we are made members of Christ, Children of God, and inheritors of the Kingdom of Heaven; wherein also is employed, our condition by nature, that we are in a state of misery; our Souls very much defiled, and the faculties thereof very much impaired and weakened by the guilt of Original sin; it also at large explains our Baptismal vow, by showing us what we are to believe, and those commands we are to observe in order to the faithful discharging of that solemn promise; and than it manifests our insufficiency, of ourselves to do these things without Gods special grace and assistance, which we are to beg of him by prayer; and here also it gives us a rule and precedent for our prayers, viz. the Lords prayer; and afterwards in brief it explains both the Sacraments.  
From all which it appears in the third place, that it contains the first principles & elements of Religion; so that I cannot apprehend what just ground of exception can be made against the use of this Catechism; but that every Minister ought to use it, as not only being wisely and prudently composed, but also as being hereto obliged by the higher Powers, to whose lawful commands we are to yield an active obedience. But  
But these are not the only guilty per …; for besides these there are others to whose trust are committed some part of Christ's flock, who although they do not wholly omit this duty of Catechising, yet they perform it so slightly and remissly, that it is almost as good left undone: possibly they will Catechise the six Sundays in Lent, that is, they will hear the younger sort by rote repeat over those arswers contained in the Catechism; and when they are able to rehearse them readily, they believe them sufficiently instructed in the Catechistical points, although they understand very little of the true sense and meaning of what is contained therein; and the truth of this is plain from hence, if you do but propound to them one question out of order, is it is not placed in the Catechism, or vary but a very little in the words of the question from what it is in the Book, they are not able to give an account of it. I wish these persons would hearty consider that Canonical obedience they promised when entrusted with   

A PLAIN and BRIEF EXPLANATION OF THE CHURCH CATECHISM.  
Q. What is your name?  
A. N. or M.  
Q. Why begin you your Catechism with this Question?  
A. Because this name was given me when I was made a Christian; so that whensoever I call to mind this my name, I may remember that I am a Christian, and what those duties are that this my Holy Profession binds me to observe and do.  
Q. Who gave you this name?  
A. My Godfathers and Godmothers in my Baptism, wherein I was made a member of Christ, the child of God, and an inheritor of the Kingdom of Heaven.  
Q. When was this name given you?  
A. At my Baptism; and therefore it is called my Christian name; because it was given me when I was made a Christian, a member of Christ.  
Q. Was you then made a Christian?  
A. Yes: this favour was not bestowed upon me at my first birth, but at my second; when at my Baptism I was washed in the Laver of Regeneration, than I was made a Christian, admitted into the number of Christ's visible members.  
Q. In what condition was you then in before your Baptism?  
A. I was in a weak and infirm capacity, the powers and faculties of my soul being, in no mean degree, impaired and corrupted.  
Q. How came you into this miserable estate?  
A. By the fall of the first man Adam: God made a Covenant with Adam, and in him with all mankind; wherein God on his part promised to confer on mankind divers mercies; and Adam on his part promised an exact, unsinning, unerring obedience: but Adam by eating the forbidden Fruit, contrary to the express command of his Maker, became disobedient, and so broke the bond of the Covenant, and hereby brought both himself and the whole Race of mankind into this wretched miserable estate.  
Q. By what means was you raised out of this wretched estate?  
A. By the meritorious sufferings of Christ the second Adam, who by taking upon him our nature, and therein performing exact unerring obedience, according to the conditions of the first Covenant, and tasting death upon the Cross for every man, hath hereby satisfied for the sins of Adam, and for the sins of all mankind; and by this means delivered me, with the rest of mankind, out of this desperate condition.  
Q. How come you to have a right to those benefits purchased by Christ?  
A. By Baptism, which is the Seal of the second Covenant; at the setting on of which Seal these three Privileges are bestowed; to become a member of Christ, a child of God, and an inheritor of the Kingdom of Heaven.  
Q. Are all them that are Baptised members of Christ?  
A. All that are Baptised in the name of Christ, and profess the Christian Religion, may be termed members of his visible Body; but those only who, both by profession and practice, are sincere Christians, belong to his mystical Body, that is, are united to him, live in him, and are informed by his Spirit; these are indeed Gods real Children by Adoption and Grace, and shall in the end be made inheritors of the Kingdom of Heaven.  
Q. What did your Godfathers and Godmothers promise for you?  
A. They did promise and vow three things in my name, first, that I should renounce the Devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; secondly, that I should believe all the Articles of the Christian Faith: And thirdly, that I should keep Gods holy will and Commandments, and walk in the same all the days of my life.  
Q. Why are you bound, according to the first part of your Batismal promise, to renounce the Devil and all his works?  
A. Because these are enemies to God, and hateful in his sight; and before I renounce all that God hates, it is impossible that I should be so nearly united to him, as to be his true child and member.  
Q. What is the Devil?  
A. The Devil is an evil Spirit, who once was an Angel of light, but for his Pride and Rebellion was thrown from Heaven, into the horrid Regions of Darkness  
Q. What are the works of the Devil?  
A. The works of the Devil are all manner of sin and wickedness, even whatsoever contradicts the Will and Commands of God, and defiles our own Souls.  
Q. Why are these styled the works of the Devil?  
A. Because he was the first Author of Sin, Rebellion, and Disobedience; he in the beginning acted it against God, learned it our first Parents, and makes it his whole employment daily to infuse it into the hearts of all mankind.  
Q. What do you mean by the pomps and vanities of this wicked world?  
A. By these I mean all manner of secular honours, pleasures and preferments, all those perishing delights, and transient vanities which this world may present unto us, to withdraw our hearts from intending the due performance of that promise we made at our Baptism.  
Q. What are the sinful lusts of the flesh?  
A. The sinful lusts of the flesh are all those abominations and impieties which our rebellious flesh lusteth after, and provoketh us to run into.  
Q. The next thing which you say, that your Sureties promised for you, is to believe all the Articles of the Christian Faith; what is it to believe, or what is Faith, viz. that Faith which on your behalf was promised at your Baptism?  
A. Faith is such an hearty persuasion of the truth of God's promises, and of every thing else that he hath spoken, as makes us obedient in all things to his commands.  
Q. What is the object of this Faith? or, what is it that we are bound to believe?  
A. I am to believe that Form of sound words and wholesome Doctrine, which Christ and his Apostles delivered to the World, and that we have epitomised, and briefly summed up in that Confession of Faith, commonly called the Apostles Creed.  
Q. Why is this Confession of Faith called the Apostles Creed?  
A. It is so called, either because the Apostles were the Authors of it, it being composed by them; or else because it is an abridgement of the Doctrine delivered by the Apostles.  
Q. How must your belief of this Rule of Faith be qualified?  
A. It must be entire and universal, I must neither add to, not diminish from this Confession of Faith; but I am obliged by my Baptismal vow to believe all and every Article of this Christian Faith.  
Q. The last thing which your Sureties promised for you, was to keep Gods Holy will and Commandments, and to walk in the same all the days of your life: How or by what means come you to know the will of God?  
A. He hath revealed it in his Holy Word, wherein he hath at large manifested how, and in what manner he will be worshipped and served.  
Q. For what end and purpose hath God made known his mind unto us?  
A. That we might make it the Rule of our lives, and walk according to that Rule all the days of our lives.  
Q. Dost thou think that thou art bound to believe and do as they promised for thee?  
A. Yes verily, and by Gods help so I will; and I hearty thank our Heavenly Father, that he hath called me to this state of Salvation through Jesus Christ our Saviour: And I pray unto God to give me his Grace, that I may continue in the same unto my lives end.  
Q. How comes it to pass that thou art bound to perform that promise which others made?  
A. Because they only made it in my behalf, when by reason of my tender Years I was uncapable of making of it in my own person; which promise I am bound actually to perform when I come to years of discretion.  
Q. Are you then able to perform that promise, which was made on your behalf?  
A. I am not by my own strength, but by the grace of God I am; which he hath faithfully promised to give to all those that hearty beg it.  
Q. What think you of this Estate which by your Baptism you are placed in?  
A. I think it is an excellent and blessed Estate; as far excelling my natural condition, as light doth darkness; the one being a state of death, and the other a state of life.  
Q. How come you to have a right to this excellent condition?  
A. By virtue of Christ's sufferings, who hath purchased this condition for me by his Death and Bloodshedding, in which by the help and grace of God, I do resolve to continue unto my lives end.  
Q. Rehearse the Articles of thy belief?  
A. I believe in God, the Father Allmighty, 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 arose again from the dead; he ascended into Heaven, and there be sitteth on the right hand of God the Father Almighty; from thence he shall come to judge 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.  
Q. What dost thou chief learn in these Articles of thy belief?  
A. First, I learn to believe in God the Father, who hath made me and all the World. Secondly, in God the Son, who hath redeemed me and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the Elect people of God.  
Q. In which Article do you learn to believe in God the Father?  
A. This I learn in the first Article, I believe in God the Father Almighty, maker of Heaven and Earth.  
Q. How many Gods are there?  
A. There is but one only, the true everliving and eternal God.  
Q. How can that be, when you profess that you believe in God the Father, God the Son, God the Holy Ghost: How sayest thou then that there is but one God?  
A. In the Godhead indeed there are three Persons, the Father, the Son and the Holy Ghost, but these three are but one God; and this great truth St. John thus expresseth: There be three that bare record in Heaven, the Father, the Word (that is Jesus Christ the Son of God, the Word incarnate) and the Holy Ghost, and these three are one.  
Q. What is God?  
A. God is a Spirit, Infinite in all his Attributes and Perfections.  
Q. How knowest thou that there is such a being as God?  
A. Several ways: by his wonderful work of Creation, the Heavens declare the Glory of God, and the Firmament showeth his handy work; but especially by my own Conscience, which this Infinite Being hath placed within me, to accuse me of all those Crimes I commit against his Divine Majesty.  
Q. Upon what grounds do you call God Father?  
A. He is my Father by Creation, giving me at the first my Being; he is also my Father by Adoption, having through the Gate of Baptism received me into the number of his Servants and Members.  
Q. How did God at the first create you?  
A. By his Almighty and Infinite Power; by virtue whereof he can do whatsoever pleaseth him, both in Heaven and in Earth.  
Q. And did he finish the Heavens and the Earth, and all the rest of his Creation, by his Power and Word alone?  
A. Yes: he spoke, and it was done; he commanded, and they were brought forth.  
Q. In what time did God finish his Creation?  
A. In the space of Six days, and rested the Seventh day.  
Q. Why did God at the first give you a Being?  
A. To advance his Honour, and to perform his sacred Will.  
Q. Of what did God make Man?  
A. He made his Body of the dust of the ground, and breathed into his Nostrils the breath of Life, and so he became a living Soul.  
Q. In which Article do you learn is believe in God the Son, who redeemed you and all mankind?  
A. In these: 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 on the right hand of God the Father Almighty, from thence he shall come to judge both the quick and the dead.  
Q. What is this Jesus Christ in whom you believe?  
A. He is perfect God, and perfect Man, equal to the Father as touching his Godhead, but inferior to the Father as touching his Manhood.  
Q. What Relation stands this Person in to God?  
A. He is his only Son, begotten of the Father before the world, his first born from all Eternity.  
Q. Why did this Eternal God take upon him our nature, and so become Man?  
A. That he might Redeem me and all mankind.  
Q. But how can this be, that God should be made Man?  
A. He became Man, not by turning the Godhead into the nature of Man, but by taking Man's nature into the Godhead, that so one person might be both God and Man.  
Q. What need was there that so excellent a Person as the Son of God should thus abase himself?  
A. Because there was no other person that could bring to pass this great work of man's Redemption.  
Q. Can none of the glorious Angels or blessed Saints have come down from Heaven to manage this charitable design?  
A. It was not in the power of any Angel or Saint, nay not of all the Saints and Angels, to Redeem lost Man.  
Q. Why, what was the reason?  
A. In regard none of them was able to sustain so great a burden as the sins of the whole world: He who was infinite in power, as the Son of God was, was only able to bear up under so heavy a load: besides, man, by reason of sin, was condemned to infinite torments; and therefore no less than an infinite God could rescue man from those eternal torments.  
Q. If none but the Son of God could effect this work, why did he not bring it to pass by virtue of that Almighty power which appertained to his Godhead, without taking any other nature?  
A. The Godhead is of that infinite perfection, that it cannot possibly be subject to any passion; he therefore that had no other nature but the Godhead, could not pay such a debt as this, the discharge whereof consisted in suffering and dying.  
Q. Why did he not then take some more excellent nature than that of man's?  
A. Because it was fit that God's justice should be satisfied in the same nature that had offended: Man only had sinned, and therefore it was but just, that the same nature which had offended, should suffer before it could be restored.  
Q. Did not the fallen Angels Sin?  
A. Yes, they sinned, but for them Christ died not, and therefore they are reserved in everlasting chains under darkness.  
Q. How comes it to pass that they an exempted from receiving benefit by his gracious sufferings?  
A. In regard they beheld the utmost of their own blessedness, but notwithstanding, they fell from that glory and happiness into a rebellion against their Creator, without the least provocation or temptation, either from any outward assault or inward frailty.  
Q. What was it that moved God 〈◊〉 send, and his Son so willingly to come from Heaven for the sake of lost undone ma●  
A. It was their infinite love, an● never failing mercies: God so loved the world that he gave his only begotten Son to die for it; and Christ Jesus had such a tender compassion for the sinful offspring of Adam, that he came down from his everlasting habitation of glory, to open the eyes of the blind, to call them from darkness to light, and from the power of Satan, into his own most blessed kingdom.  
Q. Did man contribute nothing towards the deserving so great a favour?  
A. No, far otherwise; he was then in an open rebellion against the King of Heaven; and instead of meriting his favour, in strict justice he deserveb the utmost of his fury and displeasure.  
Q. How did Christ bring to pass this great design?  
A. By suffering the punishment that was due unto us for sin, and by conquering and subduing all our spiritual enemies.  
Q. How did he undergo this punishment?  
A. By his humiliation: He took upon him our nature, was born of a pure Virgin, suffered under Pontius Pilate, by being crucified on a Cross; where his hands and his feet were pierced with Nails, and his side with a Spear; And by this his infinite condescension and humiliation, he offered himself a Sacrifice for the sins of the whole world.  
Q. How did he conquer all our spiritual enemies?  
A. By his exaltation; he arose again the third day a complete conqueror over Hell and Death, and all the powers of the grave, and ascended into the highest Heavens, where he ever liveth to make intercession for us.  
Q. Do you believe then that Christ died for the whole world?  
A. Yes; I do believe that the eternal Son of God hath redeemed me and all mankind.  
Q. How comes it to pass then that the greatest part of mankind shall perish?  
A. Because they are preverse and obstinate, they will not go unto him that they may have life, nor embrace those conditions that he offers in his Holy Gospel.  
Q. In which Articles do you learn to believe in God the Holy Ghost, who sanctifieth you and all the elect people of God?  
A. In this Article, I believe in the Holy Ghost.  
Q. What do you believe that the holy Ghost is?  
A. I believe that he is very God, the Third Person in the holy Trinity, proceeding from the Father and the Son.  
Q. What is the office of the Holy Ghost.  
A. It is to sanctify all the elect people of God.  
Q. Why is he styled the sanctifier of all the elect people of God?  
A. In regard he is the Author of all holiness and purity in them; all our inward gifts and embellishments proceed from him; he is the Lord and giver of life, namely, of that spiritual life which is requisite to actuate and inform every Christian.  
Q. How doth he perform this his Office?  
A. Both outwardly and inwardly.  
Q. How doth he perform it outwardly?  
A. By revealing the Will of God to the Prophets, Evangelists, and Apostles, who by his assistance and inspiration have made it known to the world, wherein is contained all things appertaining both to life and Godliness.  
Q. How doth he perform it inwardly?  
A. By renewing of us in all the parts and faculties of our souls, working heavenly dispositions in them, whereas before they were inclined to all manner of sin and wickedness, As also by fearing, directing, and governing of us in our actions and conversations, so that we may actually perform those things that are acceptable in the sight of our heavenly Father.  
Q. Is there nothing else which the Creed propounds to you as the subject of your belief?  
A. It also teacheth me to believe something concerning those persons that with true Faith and obedience worship the undivided Trinity?  
Q. What doth it teach you to believe concerning these?  
A. It teacheth me first to believe that there is a Church Holy and Catholic.  
Q. What do you believe this Holy Catholic Church to be?  
A. By the Holy Catholic Church I mean the whole congregation of Christian people professing one and the same Faith, far and wide dispersed over the face of the whole earth.  
Q. Who is the supreme head and governor of this Church?  
A. Christ Jesus the eternal Son of God, he is the governor thereof, the Rock whereupon it is built; his holy Spirit is the preserver and sanctifier of it, and his blessed Apostles and Evangelists, together with those Bishops and Pastors that succeed them, do keep and maintain it in the profession of the true Christian faith and religion.  
Q. What number is there of these Churches?  
A. There is but one holy Catholic Church.  
Q. How 〈◊〉 that he, when as in the Scripture we read of several Churches, as the Church of Rome, the Church of Corinth, the Church of Ephesus, with divers others?  
A. These several congregations (every one of which is in some sense a Church, and may be so called,) are properly but one Church, in regard they are all subject to one and the same Governor, they are all built upon the same Rock, all profess the same Faith, all receive the same Sacralments, all perform the same Devotions; which, although divers congregations, yet may they very aptly be reputed members of the same Church.  
Q. But besides these several Churches, we also read of a Church Militant and a Church Triumphant; how say you then there is but one Church?  
A. These are but the different state and conditions of the Holy Catholic Church, and not two Churches: In this world it is the Church Militant, and it is so termed because always in a posture of War, continually fight against the World, the Flesh, and the Devil; And in the world to come it shall be Triumphant, for than it shall take possession of that heavenly Kingdom which the Lord Christ Jesus hath purchased for it, where its warfare shall be ended, and it shall gloriously triumph over all its enemies.  
Q. How long shall this Church continue?  
A. To the end of the world. Christ from the beginning had, and the end shall have a Church, against which all the powers of Hell shall not be able to prevail, in regard he hath promised to be with them always, even unto the end of the world; and then he shall receive the true members of it up into glory, to reign with him in his everlasting kingdom to eternal Ages.  
Q. Why do you call this a Holy Church?  
A. For divers reasons; as first, because it is called by Christ Jesus, and therefore separated from the rest of the world by a Holy calling. Secondly, in regard all her offices, administrations and powers, are ordained to produce holiness; the Religion she professeth is Holy, the laws by which she is governed are holy and good, the offices she performs are Divine. Thirdly, because whosoever is called to profess the Faith in Christ, is hereby engaged to holiness of life. Fourthly, in regard the end of constituting a Church, was for the purchasing an holy and peculiar people to God, zealous of good works.  
Q. Why do you call this Church Catholic?  
A. Catholic signifies universal or whole, under which term the largeness of the Church is comprehended; it being extended to all places and to all persons. In former time the Jews only were the Church of God: but now the partition-wall is broken down, and all Nations, and all Persons in all Nations have a capacity to be of the Church of Christ.  
Q. What benefits do those receive who are members of his Holy Cathotholick Church?  
A. There are four mentioned in this confession of Faith; the communion of Saints, the forgiveness of Sins, the resurrection of the Body, and the life Everlasting.  
Q. Who do you mean by these Saints?  
A. By the Saints, I mean such persons as are called by a holy calling, and are obedient to it, such as are endowed with a holy Faith, and purified there by; such as are sanctified by the Spirit of God, and by virtue thereof do lead an holy and unblameable life; such persons are truly and indeed Saints.  
Q. What is that Communion, or wherein doth it consist, that these holy Persons enjoy?  
A. The Saints on Earth enjoy Communion, either with those who are not of the same nature with them, as men, or with those that are of the same nature with them.  
Q. What persons are those that are not of the same nature, with whom the Saints have Communion, and wherein doth that Communion consist?  
A. First they have Communion with God the Father, they are of his Family, they are his Servants, his Sons, and therefore they may with boldness sue to him for his favours, who is as dear and tender over them as a Father is over the fruits of his own Loins.  
Secondly, that Saints living in the Church of God, have Communion with the Son of God; he is our elder Brother, our Intercessor and Advocate, all our requests are put up to the Father in his Name; who by presenting of them before the Throne of Grace, makes them available for such things as we beg.  
Thirdly, the Saints in the Church of Christ have Communion with the Holy Ghost; they become Saints and holy men by partaking of this Divine Spirit of life, and by being sanctified by him; he inhabits in them, enlivens and actuates them to the performance of every good and Religious Duty.  
Fourthly, The Saints in the Church of Christ have Communion with the blessed Angels: these are those Ministering Spirits, who are sent abroad to Minister for their sakes who are heirs of Salvation: yea, the holy Jesus hath assured us that they have a particular sense of our condition, informing of us that there is joy in the presence of the Angels of God over one sinner that repenteth.  
Q. What Persons are those that are of the same nature with the Saints, with whom they enjoy fellowship, and what Communion is it?  
A. These are of two sorts.  
Q. which is the first sort with whom they Communicate?  
A. With those who partake not of the same holiness with them. There was a Judas amongst the holy Apostles, and there ever was and will be to the end of the World, some Hypocrites in the Church of God; the Tares must must grow up with the Wheat, lest by plucking up the one, they destroy the other.  
Q. What Communion have they with these?  
A. They communicate in the same Water, being both externally baptised; they communicate in the same Creed, both making the same open confession of Faith; both agree in the acknowledgement of the same Principles of Religion; both communicate in the same word; both hear the same Doctrine preached; they communicate at the same Table; both eat the same Bread and drink of the same Cup which Christ hath appointed to be received.  
Q. If then the Saint and the Hypocrite communicate in the same benefits, how then doth the Saint differ from a Hypocrite; or what privileges doth the one enjoy more that the other?  
A. Although the Hypocrite doth communicate in the same externals with the Saint, yet he doth not communicate with him in the same saving Grace, nor in the same Faith working by love, nor in the same renovation of mind and spirit.  
Q. Are there no other matters wherein they do not communicate?  
A. They do not communicate with the Hypocrite in the same sins, in the same accursed infidelity, in the same barrenness under the means of Grace, in the same false pretence and empty form of Godliness.  
Q. What are the other sort of persons of the same nature, with whom they communicate?  
A. The Saints of God living in the Church, have communion one with another.  
Q. Wherein doth this Communion consist?  
A. They all communicate of the same Ordinances, all partake of the same promises, are all endowed with the Graces of the same mutual love and affection, keeping the Unity of the Spirit in the Bond of Peace, all engrafted into the same Stock, and all receive life from the same Root.  
Q. What is the second benefit that belong to be Members of the Church?  
A. Forgiveness of Sins.  
Q. What is Sin?  
A. Sin is the transgression of the Law of God.  
Q. What is the punishment due unto sin?  
A. Eternal death: the wages of sin is death.  
Q. Is not all mankind liable to this punishment, in regard, as the Scripture affirms, all have sinned, and come short of the Glory of God?  
A. All mankind was once in a state of death and dammnation.  
Q. How then came this benefit of the forgiveness of sins to be made over to them?  
A. The Son of God, by his active obedience, fulfilling every title of the Law, and by his passive obedience suffering the wrath of God due to us for the breach of the Law, hath made full satisfaction on our behalf, reconciled us to God, by virtue of which reconciliation our sins are forgiven.  
Q. To whom doth this favour belong?  
A. To the Members of the Church.  
Q. Shall all those that are Members of the Church, partake of this benefit?  
A. All those that by Baptism are received into the Church, by that Sacrament, receive the remission of those sins which they were guilty of before they were baptised; and hence it is that in the Nicene Creed we profess to believe one Baptism for the remission of sins: & also after they be thus made Members of Christ, they receive remission of their future sins by repentance  
Q. What is the third benefit that belongs to the Members of this Church?  
A. The Resurrection of the Body.  
Q. Can the body then arise out of th● Grave, when as it is mouldered in crumbs and dust?  
A. It shall most certainly arise ●gain, and he reunited to the So● when together they shall render an account of all their actions performed i● this life.  
Q. Shall the very same bodies arise that now we bore about with us?  
A. They shall be the same for substance, but not for qualities; whereas they are now Earthly, Mortal, and Corruptible bodies, they shall then be Spiritual, Immortal, and incorruptible.  
Q. How can this possibly be, that the same body which is devoured by Worms should again be raised?  
A. This is performed by God's infinite and unlimited power, who shall call to the dead, arise ye dead and come away to judgement; and the dead shall hear his voice, and obey it.  
Q. What necessity is there that the same body should arise?  
A. The same body must arise, and no other, to magnify God's justice, that so the same individual body that was a copartner in sin, may be punished; that which did partake in righteous actions and sufferings, may be rewarded.  
Q. Shall all bodies in general arise?  
A. The bodies both of the Godly and wicked, of the just and unjust, all that ever lived shall arise, and live again to eternal Ages.  
Q. When shall this general resurrection be?  
A. At the last and great day of accounts, when the Lord himself shall descend from Heaven with a shout; and with the voice of the Archangel, and with the Trumpet of God.  
Q. What is the fourth benefit that belongs to the Members of this Church?  
A. The life everlasting.  
Q. To whom doth this belong?  
A. To all in general; for although the life everlasting is frequently used to signify that reward, which in another life is bestowed upon the righteous; yet the wicked shall live eternally.  
Q. What shall then be the difference betwixt the godly and the ungodly in this respect?  
A. The godly shall live to all eternity in unspeakable joys, and never fading glories; and the wicked shall live eternally, or they shall remain alive in Soul & Body, to endure the Torments to be inflicted upon them by the justice of God, for all the sins committed by them whilst they were in the body.  
Q. Do you think that it is enough barely to believe all these Articles of your Faith?  
A. As I am bound to believe them, so it is my duty to frame my practice answerable to this my belief; so that I must not only know what these words signify, but likewise I must perform such actions as are agreeable thereto.  
Q. Is this all that your Baptismal vow and promise requires from you?  
A. No, it not only enjoins me to believe all the Articles of the Christian Faith, but also I am thereby bound to keep Gods holy Will and Commandments, and to walk in the same all the days of my life.  
Q. When was these Commandments given?  
A. God speak them to Moses upon Mount Sinai, who wrote them upon Tables of Stone, & made them known to the people of Israel for the regulating of their manners.  
Q. If these Commandments are part of Moses his Law, then certainly they were abrogated by the coming of Christ?  
A. This Law was before Moses was, although not literally recorded; and it shall continue after him to the end of the World: and therefore it is called the Moral Law, because it is to be a perpetual rule of good manners to mankind.  
Q. To whom did God make it known before Moses?  
A. He did implant it in man's nature by Creation; and for this reason St. Paul calls it the Law of Nature: but when man's light and knowledge was decayed and impaired by the fall of Adam, God again renewed this Law to his Servant Moses; and likewise our blessed Lord in his first Sermon, that most excellent Sermon he preached on the Mount, reinforces this Law, and rescues it from those corrupt glosses the Scribes and Pharises had put upon it.  
Q. How many Commandments doth this moral law contain?  
A. Ten.  
Q. Which be they?  
A. The same which God spoke in the twentieth Chapter of Exodus, saying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of Bondage.  
1. Thou shalt have none other gods but me.  
2. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the waters under the Earth, thou shalt not how down to them, nor worship them; For I the Lord thy God am a jealous God, and visit the iniquities of the Fathers upon the Children, unto the third and fourth generation of them that hate me, and show mercy unto thousands, unto them that love me and keep my Commandments.  
3. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.  
4. Kemmember that thou keep holy the Sabbath-day: six days shalt thou labour, and do all that thou vast to do, but the Seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy manservant, and thy maid-servant, the  and the Stranger that is within thy Gates; for in six days the Lord made Heaven and Earth, the Sea, and all that in them is; and rested the Seventh day; wherefore the Lord blessed the Seventh day, and hallowed it.  
5. Honour thy Father and thy Mother, that thy days may be long in the Land which the Lord thy God giveth thee.  
6. Thou shalt do no Murder.  
7. Thou shalt not commit Adultery.  
8. Thou shalt not Steal.  
7. Thou shalt not bare false witnese against thy Neighbour.  
10. Thou shalt not covet thy Neighbour's house, thou shalt not covet thy Neighbour's Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.  
Q. What dost thou chief learn by these Commandments?  
A. I learn two things, my duty towards God, and my duty towards my Neighbour.  
Q. In which of these Commandments do you learn you duty towards God?  
A. In the four first, commonly called the first Table.  
Q. In which of them do you learn your duty towards your Neighbour?  
A. In the six last, commonly called the second Table.  
Q. What is your duty towards God?  
A. My duty towards God is to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my soul, and all my strength, to worship him, to give him thanks, to put my whole trust in him, to call upon him, to honour his holy name, and his word, and to serve him truly all the days of my life.  
Q. In which of the four first Commands, do you learn to believe in God, to fear him, and to love him with all your heart, with all your mind, with all your soul, and with all your strength?  
A. This part of my duty towards God, I learn in the first of the Commandments, Thou shalt have no other Gods but me: in which precept I am bound, first, to believe that there is a God; secondly, I am to believe that there is but one God; thirdly, I am to believe in the true everliving God, and to have him for my God; and when I have thus chosen him to be my God, it can be no less than my duty to stand in awe of so glorious a Majesty, and to be fearful of displeasing him: and also to love him above all things, and for himself alone; and to love him not faintly or languidly, but sincerely and cordially, with my whole mind, with all my soul, and with all my strength.  
Q. Is this all that you learn from this Command?  
A. No, every Command, besides that duty, it positively enjoins, also forbids the contrary vice, as likewise that command which forbids a vice, also enjoins the contrary virtue; so that by this command, I not only learn to believe in God, to fear him, and to love him, but also I am forbidden infidelity, not to believe the one true God, or those Laws he hath delivered to the world; careless presumption, not fearing to offend him; hatred of him, or of whatsoever he commands.  
Q. In which of these four first commands do you learn to worship this true everliving God, to give him thanks, to put your whole trust in him, and to call upon him?  
A. This part of my duty towards God I learn in the second Commandment, Thou shalt not worship any graven Image; wherein, as I am expressly forbidden, the making any graven Image, or the worshipping of them when made, so also I am implicitly enjoined to worship that supreme infinite Majesty of Heaven and Earth uprightly and sincerely, with all bodily worship and external forms of address; to adore him with all humility and reverence, in all my wants to call upon him, who is a ready help in time of need; and when he hath fulfilled my desires, to give him hearty thanks for his mercies: in all straits and dangers, to put my whole trust in him, who is a sure rock of defence; in a word, in all respects to pay him that homage, reverence, and adoration, as his greatness and goodness requires from me.  
Q. Wherefore are you bound to worship no Idol, nor any representation of God, but only the true God?  
A. Because he is a jealous God, and will not suffer the least contempt that is offered to his honour to pass by unpunished?  
Q. In which of these commands dost thou learn to honour his Holy name?  
A. This part of my duty towards God I learn in the third command; Thou shalt not take the name of the Lord thy God in vain: wherein I am bound to honour Gods Holy Name, by not abusing of it in my daily communication, not using it rashly, foolishly or vainly in my common discourse; not cursing either my neighbour or any of his possessions in God's name, not swearing by his name falsely, or at all, unless it be in a just cause, before 〈◊〉 lawful Magistrate, for the deciding of some controversy: As also by this precept I am obliged to honour God's name, by esteeming highly of it, and speaking of it with reverence and sobriety; and at all times, and upon all occasions, praising, magnifying, exalting, and honouring the most holy and reverend name of God, his Attributes, or any thing whereby he hath made himself known unto us.  
Q. What punishment do you incur if you are failing in your duty in this respect?  
A. God will proceed against me as against a malefactor, or guilty person; and although possibly in this life I may escape without chastifinent, yet in another I cannot but expect to be severely punished.  
Q. In which command do you learn to serve. God truly all the days of your life?  
A. This part of my duty towards God, I learn in the last of these four commands, Remember that thou keep holy the Sabbath Day; wherein I am bound to devote that time to the worship and service of God, which the Church by her authority hath set apart for that purpose.  
Q. Are you not then bound to observe the Sabbath day, that is, the seventh day, on which God rested from the works of his creation?  
A. I am bound to observe one day in seven as a Sabbath, that is, a day of rest; but the primitive Christians, instead of the Jewish Sabbath, which was to be abolished after the Resurrection of Christ, made choice of the first day of the week on which he arose from the grave, to be observed as the Christian Sabbath, and also honoured it with the title of the Lords day.  
Q. What are the duties required for the right observation of this day?  
A. They are two, Sanctification and Rest.  
Q. How must this day be Sanctified?  
A. In must be sanctified by setting it apart to the Worship and service of God.  
Q. What is that service of God which on this day must be performed?  
A. It may be reduced to these three heads, either that public service we are obliged to perform in the Church; or that charitable service we are to do towards our neighbour; or that private service we are to perform at our own houses.  
Q. Wherein consists that public service of God we are bound to perform on this day?  
A. It consists in meeting together at the house of Prayer, the Church, and unanimously joining together in the public prayers of the Church, in hearing the word of God read and preached, in Catechising, and in receiving the Holy Sacrament of Christ's most precious body and blood; and in all these offices behaving ourselves with all reverence, decency, and humility.  
Q. Wherein consists that service we are on this day bound to perform towards our neighbour?  
A. It consists in forgiving offences, reconciling such of them as are at variance, exhorting and edifying one another in love, giving of alms, and visiting the sick.  
Q. What is that private service we are bound to perform to God on this day?  
A. Reading good and profitable books, meditating, instructing our families in the principles of religion, together with the performance of our private devotions, which is every day's duty.  
Q. What is that rest which on this is required?  
A. It is a rest from our common affairs, and all servile works and labours, unless of charity and necessity.  
Q. Is this all the rest required on this day?  
A. No, we must not only rest ourselves, but also we must suffer our Servants, our , and all that belongs unto us to rest on this day.  
Q. What is your Duty towards your Neighbour, which you learn in the second Table, or in the sixth following command?  
A. My Duty towards my Neighbour is to Love him as myself, and to do to all men as I would they should do unto me: to Love, Honour, and Secure my Father and Mother: to honour and obey the King, and all that are put in Authority under him: to submit myself to all my Governors, Teachers, spiritual Pastors and Masters: to order myself lowly and reverently to all my betters: to hurt no body by Word or Deed: to be true and just in all my Deal: to bear no malice nor hatred in my Heart; to keep my Hands from picking and stealing, and my Tongue from evil speaking, lying, and slandering; to keep my Body in temperance, soverness, and chastity; not to covet nor desire other men's goods; but to learn and labour truly to get my own living, and to do my Duty in that state of life into which it shall please God to call me.  
Q. Who is your Neighbour?  
A. Every man, without exception; unless the Church of God, by its power, hath for some notorious offence, cut him off from her communion.  
Q. Are we then bound to love our enemies, those that hate us and persecute us?  
A. These we are also to love, and hereto we are strictly bound by our Blessed Saviour's express command: But I say unto you, love your Enemies, bless them that curse you, pray for them that despitefully use you and persecute you.  
Q. In which of these six commands do you learn to love your neighbour as jour self?  
A. This general duty I learn in all of them, wherein is contained that kindness, mercy, and compassion, which one man ought to entertain towards another; it being the great design of this Table to maintain amity & friendship amongst brethren.  
Q. In which of these commands do you learn to do unto all men as you would they should do unto you?  
A. This duty towards my neighbour, I likewise learn from them all in general, which teach me to give to all their just due and right; not to detract from my neighbour by word nor deed, neither to injure him either in body, goods, or name.  
Q. In which of these commands dost thou learn to love, honour, and secure thy Father and Mother, to honour and obey the King, and all that are put in authority under him, to submit yourself to all your teachers, governor's, spiritual pastors and Masters, to order yourself lowly and reverently to all your betters.  
A. This part of my duty towards my neighbour, I learn in the first precept of this Table, or of the fifth in order; honour thy Father and thy Mother.  
Q. How can you learn thus much by this precept, when as it only enjoins you to honour your father and mother?  
A. These terms Father and Mother are very comprehensive; under which are included all that are above us, in what relation soever, whether natural, civil, or Ecclesiastical.  
Q. What is that duty which this command requires from you towards your natural relations, that is, your parents?  
A. It is first to love them with so cordial an affection, as so near a relation requires. Secondly, to honour them as those from whom I received my being, who take care and provide for me in all respects next under my Creator. Thirdly; to secure them, if providence should ever cast them into distress, in every respect, according to the best of my ability.  
Q. What is that duty which this command requires from you towards your civil relations, that is, the King, who is the Father of his Country, and all that are put in authority under him?  
A. It is to give them that honour which is due unto them, such as their eminent places and qualities require; hearty to obey all their just commands; patiently to suffer the penalties of their Laws when inflicted; never upon any account whatsoever to rebel against them, but quietly to submit myself to every ordinance of man for the Lords sake.  
Q. What is that duty which this command requires from you towards your Ecclesiastical relations, that is, towards your Teachers, spiritual Fathers, Pastors?  
A. It is to obey those good instructions they give me, to follow their good examples, patiently submitting to all those censures, which for my extravagancies they inflict upon me, and to endeavour by my true penitency to be absolved from them.  
Q. So then, I perceive there is a general duty by this command required of you towards all your Superiors?  
A. Yes, this Law enjoins me to order myself lowly and reverently to all my betters, that is, to give unto them that due subjection, reverence, honour, and respect, that their several qualities and employments challenge from me.  
Q. In which of these commands dost thou learn to hurt no body by word nor deed, to be true and just in all thy deal, to bear no malice nor hatred in thy heart?  
A. This part of my duty towards my-Neigbour, I learn in the second command of this Table, or in the sixth of them all; thou shalt do no murder: wherein I am forbidden to offer any violence to my Neighbour, either by word or deed: not to take away his life, either by open force or private treachery, or any other way; neither to harbour any murderous, malicious, or envious thoughts against him, nor to utter any reviling, railing, bitter speeches: In general, here is forbidden all cruelty or unmercifulness either to men or beast.  
Q. In which of these commands: dost thou learn to keep thy hands from picking and stealing?  
A. This part of my duty towards my Neighbour, I learn in the fourth command of this second Table, or in the eighth of them all; thou shalt not steal: wherein I am forbidden picking, stealing, secret purloining, open robberies, violence, plundering and rapacity, or any other way whereby I endeavour to encroach upon the goods and estate of my Neighbours: as also I am hereby strictly enjoined to be content with that portion of worldly goods which God hath given me, to use justice in all mydealing, to preserve my Neighbour's goods, and to suffer every man to enjoy his own propriety quietly and peaceably.  
Q. In which of these commands dost thou learn to keep thy tongue from evil speaking, lying and slandering?  
A. This part of my duty towards my Neighbour, I learn in the fifth command of this second Table, or in the ninth of them all; thou shalt not bear false witness against thy Neighbour: in which I am forbidden all lying, slandering, backbiting, evil speaking, bearing false witness, and all other vices of this nature, whereby the Reputation or good Name of my Neighbour, or his goods and life may be impaired or wronged. As also by this Law I am enjoined the contrary virtues, that is, to set so sure a guard over my tongue, as nothing may proceed out of my mouth, that may injure my brother.  
Q. In which of these commands dost thou learn to keep thy body in temperance, soberness and chastity?  
A. This I learn in the third command of this Table, or in the seventh of them all; Thou shalt not commit Adultery: wherein I am forbidden all manner of sensuality, lasciviousness, wantonness, or uncleanness; as also by this Law I am enjoined to keep my body chaste and clean from the sinful lusts of the flesh, and to make use of all means conducing hereunto; such are sobriety and temperance: and if by a high and full diet my body should grow wanton and unruly, then to bring it into subjection by prayer, watching and fasting.  
Q. In which command dost thou learn not to covet nor desire other men's goods, but to learn and labour truly to get thy own living, and to do thy duty in that state into which it shall please God to call thee?  
A. Thus much I learn both in the last command of this Table, and of them all, wherein I am forbidden all covetous desires towards my Neighbour, the envying his wealth or prosperity, all carking over-solicitous distracting thoughts in the purchasing this world's goods; as also, I am by this Law commanded to be content with mine own, to labour honestly in that employment wherein divine providence hath placed me, without harbouring one evil thought against my brother's welfare.  
Q. Are you able to keep these commands, and hereby to make good that part of your promise you made at your Baptism?  
A. In some measure I am able to observe them; otherwise God would be unjust in exacting that obedience I am uncapable of performing.  
Q. How are you able, whether by your own strength, or must you have the assistance of some higher power?  
A. I am not able by my own innate power to observe these Laws: but that God who commands me to keep them, hath promised to assist my hearty endeavours in the observation of them.  
Q. What means must you use to procure the assistance of your heavenly Father?  
A. The only way to gain his aid, is by earnestly and affectionately begging it by prayer; and hence it is that my Catechism warns me at all times to beg Gods special Grace by prayer.  
Q. How are you assured that God will help you when you pray unto him?  
A. In regard that he hath faithfully promised, that all such as ask shall have; and his blessed Son hath passed his word, that whatsoever we ask the Father in his Name it shall be given unto us.  
Q. How comes it to pass then, that all the requests, even of the faithful, are not granted?  
A. Possibly they may beg such favours as may not be convenient for them, at least not expedient, to be bestowed upon them at that present.  
Q. By what means may we know how to pray as we ought?  
A. Our blessed Lord hath left us a form or precedent for the composure of our prayers, and therefore it is that we call it the Lords Prayer.  
Q. But what warrant have we to justify our so frequent using the Lords Prayer?  
A. We have the Authority of God's holy word. St. Matthew bids us when we pray, to pray after that form; and St. Luke enjoins us to pray the very same words; from whence we may gather, that when we do not use the very words, yet at least we ought to compose our prayers answerable to that most excellent pattern.  
Q. Let me hear if thou canst say the Lord's Prayer?  
A. Our Father which art in Heaven, hallowed be thy Name, thy Kingdom come, thy will be done in Earth, as it is in Heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive them that trespass against us; and lead us not into temptation, but deliver us from evil, for thine is the Kingdom, the Power and the Glory, for ever and ever, Amen.  
Q. What desirest thou of God in this Prayer?  
A. I desire my Lord God, our heavenly Father, who is the giver of all goodness, that he will send his Grace unto me, and unto all people; that we may worship him, serve him, and obey him, as we ought to do: and I pray unto God, that he will send us all things that be needful both for our Souls and Bodies; and that he will he merciful unto us, and forgive us our Sins; and that it will please him to save and defend us from all dangers, ghostly and bodily; and that he will keep us from all sin and wickedness, and from our ghostly Enemy, and from everlasting Death: and this I trust he will do of his Mercy and Goodness, through our Lord Jesus Christ, and therefore I say, Amen, so be it.  
Q. Why do you invoke God after this manner, call him your heavenly Father?  
A. Because when I consider him as my Father, this gives me confidence to approach his sacred presence; and also gives me assurance that he will supply my wants according as my necessities require.  
Q. But why do you say, our Father & not my Father and also put up all the following petitions in general terms?  
A. In regard I am bound not only to pray unto him for myself, but also for all those who have God for their Father.  
Q. But why do you call him your Father which is in Heaven?  
A. To distinguish him from my temporal Father, and to acknowdedge my being and well-being solely to depend upon this my everliving and eternal Father.  
Q. Is their any thing else you learn from this comfortable title?  
A. Yes, when I consider that he is in Heaven, and I on Earth, that there is so great a distance and disparity betwixt us; this teacheth me to use all reverence and humility, when in his presence; to have clean hands and a pure heart, when I appear before so great, so infinite a Majesty.  
Q. In which petition dost thou beg of God to send his grace unto you and unto all people, that ye may worship him and serve him?  
A. Thus much I beg of him in the two first Petitions, hallowed be thy Name, thy Kingdom come; wherein I desire that Satan's Kingdom may be abolished; and the kingdom of grace daily increased, and therefore I pray unto God to send his grace unto me, and to all people, that so the Devil may lose ground; and there may daily be added unto the Church such as shall be saved: that so all may both in word and deed serve and worship the true God, and reverently sanctify and hollow his glorious Name.  
Q. In which petition dost thou beg that we may obey him as we ought to do?  
A. This I ask in the third petition, Thy will be done in Earth, as it is in Heaven; wherein I desire that both myself, and all people, may know what is that good, that acceptable will of God, and then make it the rule of our actions; & that his heavenly will maybe performed by us, as it is by the blessed Angels in Heaven, that is, cheerfully, without grudging or murmuring; readily, without delay or procrastination; sincerely, without guile or hypocrisy; constantly, without intermission; and universally, without picking & choosing.  
Q. In which Petition do you pray unto God, that he will send us all things that be needful both for our Souls and Bod●●s?  
A. This I beg in the fourth petition, Give us this day our daily bread; wherein I entreat God to take us into his fatherly care and tuition, to provide for our subsistence, to give us daily, or day by day, our bread, that is all manner of food and sustenance that is requisite for us; and withal to fend along with it his heavenly blessing, that so it may nourish our bodies, and make them fit for their several employments.  
Q. Herein indeed you desire God to give you necessaries for your bodies; but wherein do you desire him to give you necessaries for your souls?  
A. The Holy Scripture, besides this ordinary bread, informs us of bread that came down from Heaven, that is, Christ and his benefits represented in the holy Sacrament of the Lords Supper; and this is that bread wherewith we desire God to feed out Souls, which most certainly will nourish them to life eternal.  
Q. In which Petition do you desire God to be merciful unto us, and forgive us our sins?  
A. This I beg of him in the fifth Petition, Forgive us our Trespasses; wherein I beseech God to pardon unto me and all his servants, all those crimes, offences, and trespasses, what ever we are guilty of.  
Q. But wherefore is that clause adjoined to this Petition, as we forgive them that trespass against us?  
A. For very good reason; to teach us how we must be qualified before we can be capable of God's pardon; we must be in charity with our brethren, otherwise God will not be in charity with us; for if we forgive not men their trespasses, neither will our heavenly father forgive us our trespasses.  
Q. In which petition do you desire God to save and defend us from all dangers, ghostly and bodily, and that he will keep us from all sin and wickedness, and from our ghostly enemy, and from everlacting death?  
A. This I beg of him in the sixth petition, And lead us not into temptation, but deliver us from evil?  
Q. Doth God then lead his servants into temptation?  
A. There are temptations of trial or probation, and God doth lead his servants into these temptations, either to exercise their graces, or to chastise them for some miscarriage, or to prevent them from some gross fall; but besides these, there are temptations of seduction and ruin; which the Devil offers, and God by withdrawing his grace suffers us to fall into them; and therefore in this Petition I beg of God, that he will continually defend us with his grace, as with a shield, that so temptations may make no impression upon; and that he will deliver us from all those spiritual evils and dangers that our souls are liable unto, howsoever occasioned, whether by the treachery of Satan, by the enticements of this world, or by the provocation of our own lusts; as also from the horrid danger that follows our compliance with these, the evil of eternal death.  
Q. Wherefore is it that you have so great confidence and trust that God will grant all these things that you have here prayed for?  
A. First, because his is the kingdom, he is the King of all the earth, a loving tender King, willing to hear and relieve the wants of his subjects. Secondly, because his is the power, he is a powerful King, and thereby able to give plentiful and suitable returns to the requests of his humble suppliants. Thirdly, because his is the glory, he is a glorious King; and it is a clear manifestation of his glory and goodness, to hear from Heaven a company of miserable wretches that deserve nothing of kindness at his hand; and thereupon I say Amen, so be it; resting fully satisfied that God both hears me, and will answer my requests, as my necessities require.  
Q. How many Sacraments hath Christ ordained in his Chrurch?  
A. Two only as generally necessary to Salvation; that is to say, Baptism, and the Supper of the Lord.  
Q. When did Christ ordain these Sacraments?  
A. The first of them, namely, Baptism, he hallowed in his own person, by passing through the Waters of it; and also immediately before his ascension he enjoined his Disciples to Baptise all Nations: And the other Sacrament he celebrated with his Disciples presently before his Passion; and withal charged his Disciples, and in them his whole Church, to do it in remembrance of him.  
Q. What is meant by Baptism?  
A. It is derived from a Greek word which signifies to wash, dip, dive, or sprinkle.  
Q. Why is the other Sacrament called the Lords Supper?  
A. Because it was instituted by the Lord of Glory, at or after supper.  
Q. How or in what sense are these Sacraments generally necessary to Salvation?  
A. They are the Instruments, or the means whereby the merits of Christ are conveyed and made over to us, and by which God hath commanded us to receive them; and therefore those that wilfully refuse and neglect them when they may be had, do neglect the ordinary means of Salvation.  
Q. What do you mean by this. word Sacrament?  
A. I mean an outward visible sign of an inward spiritual grace, given unto us, ordained by Christ himself as a means whereby we receive the same, and a pledge to assure us thereof.  
Q. What is the end or final cause why Christ ordained Sacraments?  
A. He ordained them as a means whereby great blessings and graces are conveyed to us, and as a pledge to assure us of his favour and loving kindness.  
Q. What is that grace which by Sacraments is conveyed unto us?  
A. The whole obedience, merit, death and passion of our Saviour, and the benefits that flow from thence.  
Q. Is Christ alone the ordainer of Sacraments?  
A. He only hath right to institute a Sacrament, in regard he is the sole Author of those graces, that by Sacraments are made over to true believers.  
Q. How many parts are there in a Sacrament.  
A. Two, the outward visible sign, and the inward spiritual grace.  
Q. Why are the one part in these Sacraments, namely, water in Baptism, and bread and wine in the Lord Supper, termed outward and visible signs?  
A. They are termed outward and visible, in regard they are apparent to our senses, no eye but seethe them; and they are called signs, because they are resemblances of some higher things, signify or specify some favours that by them are conferred upon mankind.  
A. Wherefore is the other part of these Sacraments styled an inward and spiritual Grace?  
A. It is termed inward invisible, because it is not to be discerned by the eye of men, but it is represented to us by these signs; and therefore it is called a grace, because the benefits that by these Sacraments are made over unto us, proceed from the mere grace and mercy of God through Je-Christ our Lord.  
Q. What is the outward visible form or sign in Baptism?  
A. Water, wherein the person Baptised is dipped, or sprinkled with it, in the name of the Father, of the Son, and of the Holy Ghost.  
Q. What Analogy or proportion doth this outward Sign, Water, bear to the thing signified?  
A. Very much, Baptism is the washing away of sin; and therefore the outward washing in water doth very fitly represent the inward washing of our Souls, both from the guilt and spot of sin in the blood of Christ.  
Q. Wherefore is Baptism administered in the Name of the Father, of the Son, and of the holy Ghost?  
A. This is done for divers weighty reasons. First, that the congregation may know that what the Minister doth, he doth not of or from himself, but by commission and good authority, even by the authority of the whole Trinity. Secondly, This is done for the comfort of the Baptised, in regard they may be assured, that the whole Trinity do ratify and confirm what is promised in Baptism, viz. remission of Sins, and acceptance into Favour.  
Thirdly, This is done to lay a strict obligation on the party Baptised, to acknowledge and believe in these three persons, and to deliver up himself to follow the instructions of these, and no other, in the mysteries of Religion; to be obedient to their injunctions, and to ascribe all honour and glory to the whole Trinity.  
Q. What is the inward spiritual grace in Baptism?  
A. A death unto sin, and a new birth unto righteousness; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace.  
Q. What do you mean by a death unto sin, and a new birth unto righteousness, which you say is the inward grace given you in baptism?  
A. By a death unto sin, I mean, a getting out of the power, and from under the guilt and punishment of sin: And by a new birth unto righteousness, I mean a denying all our former ungodliness and worldly lusts, and a living soberly righteously and godly in this present evil world.  
Q. But how is baptism a means of working this in us, and a pledge to assure us thereof?  
A. In regard in Baptism there is that measure of strength given us by Christ as will enable us to get out of that servile dangerous condition, notwithstanding before the administration of this Sacrament we were in a state of sin, and children of wrath, that is, had strong inclinations and violent propensions to evil; yet hereby we are made children of grace, that is, are endowed with a sufficiency of power and strength to walk as children of light.  
Q. What is required of persons to be baptised.  
A. Repentance, whereby they forsake sin; and faith, whereby they steadfastly believe the promises of God made to them in that Sacrament.  
Q. Why is Repentance a necessary qualification to baptism?  
A. In regard we then change our condition, we are received from an estate of wrath into an estate of grace and favour; and therefore it is requisite we should change our minds, after their dispositions & inclinations, as also this grace is necessary, because it disposeth us, and makes us capable of the mercies in Baptism.  
Q. What is Repentance?  
A. Repentance is a turning from sin to God, and it is such a sincere repentance as this that is required before Baptism.  
Q. The other qualification is faith; wherein lieth the necessity of this grace to dispose us for Baptism?  
A. It lies in this, because the promises of God have not their effect upon us, unless they are accepted by us, and it is Faith only that can apply them; and therefore it is necessary that those who partake of this Sacrament should by Faith believe the promises of God made to them in that Sacrament.  
Q. Why then are Infants Baptised, when by reason of their tender years they cannot perform these conditions, that is, they cannot Repent and Believe?  
A. Because they promise the performance of both these by their sureties; which promise, when they come at age themselves are bound to perform.  
Q. But what power hath the Church of God to administer this Sacrament to Infants, merely upon the engagement of others for the performance of these conditions?  
A. Herein the Church follows the example of our Saviour Christ; who commanded young children to be brought unto him, when by reason of their tender years they were uncapable of coming themselves; and although they could not in that capacity, by any act of their own, dispose themselves for his favours, yet he took them up in his arms, as Ministers do Infants; laid his hands upon them, as the Minister doth water; and blessed them, as his Ministers pray over them, and for them; and our Saviour affirms that of such is the kingdom of Heaven, that is, those who do not receive it as little children, that is, with innocence, without any let or hindrance, cannot enter into it: and in conformity to this great exemplar, the Church admits Infants (in regard they are part of the kingdom of Heaven, that is, to them it belongs) into the Covenant of the Gospel, by setting on the seal of it, Baptism, when they are not in a capacity themselves actually to repent and believe.  
Q. But suppose infants do not perform this promise made on their behalf when they come at age?  
A. Then they forfeit that grace given in Baptism: For Baptism is a Covenant, wherein God makes over to mankind divers favours; and man on his part promises an entire forsaking of sin, a steadfast believing of God's word, and a hearty obedience to his commands; now man by breaking his part of the Covenant, forfeits his right to those favours by it held forth.  
Q. Why was the Sacrament of the Lords Supper ordained?  
A. For the continual remembrance of the Sacrifice of the death of Christ, and of the benefits we receive thereby.  
Q. Why do you call the death of Christ a Sacrifice?  
A. In regard he freely offered up himself upon the Cross, as a Sacrifice, to make explation and satisfaction for the sins of the World.  
Q. How is this Sacrament a remembrance of this Sacrifice?  
A. In regard in this Sacrament we have as it were Christ crucified before our eyes, represented lively before us on the Cross: when the bread is broken, it calls to mind how his sacred body was broken with the Crown of Thorns, the scourges, the nails, the spear; and when the wine is poured out, it remembers us how his precious blood issued forth out of his hands, feet, head and side.  
Q. What other end was thereof Christ's instituting this holy Sacrament?  
A. For the remembrance of those benefits we receive by the sacrifice of his death and passion; that is, that we should continually, that is, frequently remember and commemorate with joy and thanksgiving before God and man, those benefits purchased by his death.  
Q. What is the outward part or sign of the Lords Supper?  
A. Bread and Wine, which the Lord hath commanded to be received.  
Q. Why are these two Elements rather than any other used in this Sacrament?  
A. Because these do very fitly represent the inward spiritual grace, which is the body and blood of Christ. As Bread and Wine is the chief nourishment of our Bodies, the great preservatives of life and health, so the Body and Blood of Christ is the only food of our Souls, which must hourish them to life eternal.  
Q. Where hath the Lord commanded these elements to be received?  
A. At his first institution of it, he gave this command to his holy Apostles, and in them to his whole Church; when he had broke the bread, he gave it unto them, and said, take, eat, this is my body; and when he had blessed the cup, he gave it them, saying, drink ye all of this.  
Q. What is the inward part, or thing signified in this Sacrament.  
A. The Body and Blood of Christ, which are verily and indeed taken and received by the Faithful in the Lord's Supper.  
Q. How can it possibly be that the very body and blood of Christ can be received in the Lord Supper?  
A. In this Sacrament there is a true and real participation of Christ, for as verily as every worthy communicant eats the Bread, and drinks the Wine, so verily God in heaven bestows on him, and communicates unto him the body and blood of his Saviour; and also makes over unto him all the benefits and advantages that proceed from the sufferings of his body, and the effusion of his Blood.  
Q. By whom is it that the body and blood of Christ are verily and indeed received in this holy Sacrament?  
A. It is only by the faithful; that is, such as worthily prepare themselves before they adventure to present themselves, that behave themselves devoutly and reverently in the time of the administration of it, and also after the receiving of it, walk as becometh such who are united to Christ by so near a tye.  
Q. Do not all then that come, receive his body and blood?  
A. This holy Sacrament is offered to all that judge themselves worthy of it; but those only receive benefit from it, who are worthy in deed and in truth.  
Q. But suppose others do adventure to come who are unworthy, what do they receive?  
A. They receive their own destruction, being guilty of the body and blood of Christ.  
Q. Certainly then it is far better to abstain from this sacred banquet?  
A. There is a necessity lies upon all Christians to come, as also to come prepared, in regard this is the food of our souls, without which nourishment they will starve and perish; and also by neglecting this weighty concern, we shall disobey the command of our dear Saviour, who hath solemnly enjoined us to keep this feast in remembrance of him.  
Q. What are the benefits whereof we partake by receiving the Lords Supper?  
A. The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the Bread and Wine.  
Q. How many are these benefits in number?  
A. They are two, first to strengthen, and secondly, to refresh our Souls.  
Q. In what measure are souls hereby strengthened?  
A. In the very same degree as out bodies are by bread, for as bread is the staff of life, without which the body is not able to subsist, but grows feeble and weak, and at length drops into the grave, even so the body of Christ doth nourish and strengthen our souls, enable them to the performance of good works, without which they have no power to decline the ways of sin and death.  
Q. In what measure are our souls refreshed in this Sacrament?  
A. In the same degree as our bodies are refreshed by Wine; for as Wine refreshes the body, not only when it is thirstly, but also when it is faint and feeble, so doth the blood of Christ refresh our Souls, wash them from the guilt of Sin, which exposed them to the wrath of God, which is the greatest refreshment, the most powerful cordial that can be administered to them.  
Q. But how is it possible for so small a piece of Bread, or one spoonful of Wine to produce such rare effects?  
A. These proceed not from these outward elements, but from the will and power of Christ, who was pleased to ordain these Elements as means and instruments to convey these graces unto us.  
Q. What is required of those that come to the Lords Supper?  
A. To examine themselves whether they repent them truly of their former fins, steadfastly purposing to lead a new life to have a lively faith in God's mercy through Christ, with a thenkfull remembrance of his death; and to be in charity with all men.  
Q. What is the general duty here required?  
A. Examination; which is not only enjoined by the Catechism, but the very same duty St. Paul requires of every one that come to this Table: let a man examine himself, and so let him eat of that bread, and drink of that Cup.  
Q. What are those matters about which every Christian is not enquioe, or examine himself before this Feast?  
A. They are principally four; Repentance, Faith, Thankfulness, Charity.  
Q. What is the first thing his examination must spend itself upon?  
A. The first matter must be Repentance.  
Q. What kind of repentance must a man find in himself, before he partakes of these Viands?  
A. It must consist of these two parts; First, there must be an entire renouncing and forsaking of sin, of every evil way; and Secondly, a steadfast purpose and resolution by God's grace and assistance for the time to come to lead a new and innocent life.  
Q. What is the second matter he must bring under examination?  
A. His Faith.  
Q. How must this Faith be qualified?  
A. It must be a lively Faith; which life it must show forth by well doing; and it must also be a Faith in God's mercy through Christ, that is, steadfastly believing, that it is God alone, who, through the merits and sufferings of his Son, hath given to mankind so great blessings as are bestowed in this Sacrament?  
Q. What is the third thing we must examine.  
A. That is, our thankfulness.  
Q. What is it we must be thankful for?  
A. We must thankfully remember the death of Christ, what great things he hath done and suffered for us; and also with heart and voice we must make our returns of thanks unto this our compassionate Redeemer for this his infinite goodness and loving kindness.  
Q. What is the last duty we must examine ourselves about?  
A. It must be concerning our charity. As by repentance we must reconcile ourselves to God, so by charity we must reconcile ourselves to our neighbours, before we dare come to this love-feast.  
Q. Wherein consists this Christian duty of Charity?  
A. It consists of to parts; first, in giving to, and relieving the necessities of our poor distressed brethren; Secondly in forgiving and pardoning those injuries and affronts which are offered to us by our neighbours.  
Q. How must this our Charity be qualified?  
A. It must be entire and universal, we must be in Charity with all men. And those who come to this holy communion thus disposed and prepared, their Souls shall be strengthened and refreshed by the body and blood of Christ, as their bodies are by the Bread and Wine.   

A Short TRACT of CONFIRMATION.  
THE Church of England enjoins Godfathers and Godmothers, to take care that those Children for whom they engage be brought to the Bishop to be confirmed by him, so soon as they are well instructed in the Church Catechism; that is so soon as they can readily rehearse it, and give a reasonable account of the principles therein contained. But how remiss and careless Sureties are in discharging this trust which is reposed upon them in the presence of God and the Congregation, our own experience too badly enforms us; by which means this holy Rite of Confirmation is almost quite disused: and it is to be feared, that it will in a short space of time be laid aside, (notwithstanding the pious care of our Reverend Father in God, not only by their Articles requiting all Ministers in their several charges to prepare the younger sort for the receiving of this divine Rite by Catechising, and to bring them unto them, when by this means duly prepared, but also in their triennial visitations confirming all such as are brought unto them) if Ministers and Sureties are not more diligent in instructing Children in the Elements of Religion; and, when by that means fitly qualified, in bringing them to receive this blessing from the hands of the Bishop. And if we do but duly consider the necessity of this Rite, and those great blessings that do attend upon it (as hereafter I shall manifest) it will then appear strange, it should be so generally slighted and omitted. The main causes of this negligence are either faction or ignorance. There are a generation of men in the world, who being possessed with the Spirit of contradiction, disuse it, because the higher Powers enjoin it; they are heady, highminded, despising dominion, and speaking evil of dignities: and the great character of their Saintship consists in their opposition to the lawful Powers in those matters which themselves cannot prove to be illegal; and therefore because confirmation is enjoined by the Canon Law, because it cannot be received but by the Ministry of the Bishops (which they abominate as the members of Antichrist, and sworn servants to the Pope of Rome) they resolve to reject it (notwithstanding the most evident reason that can be given to the contrary) as a superstitious innovation, and a Popish Relic; and indeed so strangely perverse many of this rude hard are, that I am apt to persuade myself, should the Supreme Magistrate strictly enjoin those fond opinions, which they do so zealously entertain, they would forthwith Cashier them, to prevent the Powers from infringing their Christian Liberty; and this that Rebellious Principle which is generally entertained amongst them, doth too evidently declare, viz. That those things which in themselves are lawful, become unlawful when enjoined by a lawful Authority: and as for these it will (I say) be a vain attempt to endeavour their conversion; indeed their own obstinacy gives me reason to say, that it will prove almost as easy a task to wash the Blackamoor white, as to persuade these zealous sons of Korah, to entertain that against which they are prepossessed with too much prejudice and passion.  
But besides these, there are another sort of persons who neglect this primitive institution, out of pure ignorance; they understand little or nothing of the true meaning of it, and hence proceeds their omission; neither can it at all seem strange that so considerable a number of Christians should be altogether ignorant of the true notion of Confirmation, in regard it hath been generally disused for so many years; so that they have scarce heard so much as the name of it until of late years, since the establishment of Episcopacy; since which time they have possibly seen the name of it either in the Common Prayer Book, or in the Bishop or Archdeacon's Articles of Enquiry, and that is all the knowledge they have of it; and therefore to remove their Ignorance, I principally design this short Treatise: neither am I altogether without hopes, but that it may have some good success upon those who propound to themselves no other reason for their omission, but their ignorance; for the removal wherefore, and the improving of their knowledge in a matter of so great weight (as hereafter I shall prove this to be,) I shall endeavour with as much clearness and plainness and brevity as may by, to show, 1. What Confirmation is. 2ly. The lawfulness of it. 3ly. The necessity that all Christians have to receive it.  
1. As to the true notion of Confirmation, it is very well expressed in the word itself, which is very full and significant, for than we do confirm and are confirmed; from whence we may infer, that Confirmation consists of two main Branches.  
1. It is an Act of Confirmation on our part, in regard we do hereby farther ratify and establish that contract or covenant which formerly, viz. at our baptism, was made betwixt God and us; and by confessing of it to be valid and Good, and by personally undertaking the strict performance of it, we do profess ourselves Gods faithful servants, and bind ourselves faster still unto him, whose we were before; we do at the performance of this holy Rite, confirm what others, in our minority acted on our behalf; we do then profess ourselves bound both to believe and to do what our Godfathers and Godmothers promised for us; we do publicly own our Christian profession, professing that we will be faithful in the discharge of our Baptismal vow.  
And it is very meet and convenient, that every Christian should personally resume & ratify those solemn engagements, that charitable persons made for him in his infancy; neither can any man be reputed a true and complete member of the Church, until he do publicly own and profess, that he will faithfully stand to those conditions and terms that were made in his Name, when through the gate of Baptism he was graciously received into the number of Christ's Holy Catholic Church; that he will not be ashamed to confess the faith of Christ crucified, but courageously continue & persevere in that high calling, wherein he is called, magure all opposition to the contrary, and manfully fight under Christ's Banner against sin, the world, and the Devil; and continue Christ's true and faithful Servant and Soldier to his lives end.  
And that this is the Church of England's sense of confirmation, is very plain from the office which is then to be used; which requires, that all persons who are confirmed, shall audibly and publicly in the presence of God and of the Congregation, renew that solemn promise and vow that was made in their names at baptism, ratifying and confirming the same in their own persons; and acknowledging themselves bound to believe and do all those things which their Godfathers and Godmothers than undertook for them; She only hereby intends that we should be in reality and truth, what we outwardly profess ourselves; that as we at large bear the name of Christians, Because of the number, and living amongst the Society of them, and in communion with them, so likewise we should specify as much by our actions; having our Conversation such as becometh the Gospel of Christ denying all ungodliness and worldly lusts, and behaving ourselves soberly, righteously, and godlily in this present evil world: which is no more than that duty which the Grace of God that hath appeared unto all men, and bringeth salvation, hath taught us; It is no more than what we have strictly obliged ourselves to perform, when we took upon us the honourable name of Christians; for than we faithfully engage to renounce the Devil and all his works, that is, to deny all ungodliness and worldly lusts, and to keep Gods holy will and Commandments, walking in the same all the days of our lives; whose sacred Laws teach us to behave ourselves soberly, righteously, and godlily in this present evil world. So that the Church's design is very good and pious in continuing this wholesome Institution; and as clearly opposite from either Superstition or Will-worship, as light is from darkness; it is only the spiritual good of her sons that she would advance by the administration of this Rite; cause them openly to acknowledge themselves Gods faithful Servants; that they are resolved by his assistance so to continue, cheerfully and hearty performing his sacred pleasure; stopping up their cares, and barring up their hearts against all corrupt and wicked insinuations that may tempt them to the contrary.  
2ly. It is an Act of Confirmation on God's part, who confers a new Grace to strengthen in those persons that are confirmed, those holy principles and that good resolution, of which they have made a faithful profession, and to enable them to continue and persist in it; so that God doth confirm our confirmation, that is, he doth by the assistance of his good Spirit, confirm and corroborate our resolutions and purposes in performing our vow made at Baptism.  
The Reverend Bishop of Down enforms us in his Epistle before his Treatise writ upon this very subject, that some wise and good men have piously believed (which is no small addition to the honour of this Ministration) that when baptised persons are confirmed and blessed by the Bishop, that then it is, that a special guardian Angel is appointed to keep their souls from the assaults of the Spirits of darkness: And all that he adds to it of his own sentiments, is this, that the piety of this supposition is not at all disagreeable to the intention of this Rite: for since by this, the holy spirit of God (the Father of all spirits) is given, it is not unreasonably thought by them, that the other good Spirits of God, the Angels, who are ministering spirits, sent forth to minister for their sakes who are heirs of Salvation should pay their kind offices in subordination to their Prince and Fountain. Neither can I discover any thing in this opinion which is Heterodox, but that it may be very safely entertained; for if these glorious Angels (as the Scripture enforms us) minister for the good of mankind, namely, that part of it as are obedient to the divine Laws of the great Sovereign of the Universe, then certainly there cannot be a more proper season for them to enter upon this charitable employment, than about that age as it is requisite for confirmation to be administered; and it is very agreeable both with the goodness & wisdom of Almighty God, then to place the securest guard over his Servants, when they are the most vigorously assaulted by their spiritual enemies, which is at the public owning of themselves to be Christ's real members, and declare a professed enmity against the Devil and all his works: when we openly profess Christianity, and acknowledge out Baptismal vow, than it is that the rage of the Devil is most furious and violent, imagining if ever he can seduce us it will be at the first hand, before we are well settled and throughly grounded in our holy resolutions: But howsoever, as the above mentioned Bishop very well observes, there are greater and stranger things than this that God does for the soul of his Servants, and for the honour of the Ministries which himself hath appointed: and in this very Ministry will have the powerful assistance of the spirit of all spirits; the eternal spirit of God is our guide and our coadjutor to assist our own abilities and undertake, in abiding in that high calling whereunto we are called at our Baptism; he now by his gracious influence and blessed aid, helpeth our infirmities, and supplies our natural imperfections, making us able to do that which is good, and what the Lord requires of us. As in Baptism the Holy Ghost was conveyed as a sanctifier, so herein as a comforter and strengthener, now that the person is entering upon a great contest and conflict with himself, his own unruly lusts, the world, and principalities, and powers, and spiritual wickednesses in high places. It is true, in Baptism we receive the Spirit of God, by it we are then regenerated, made members of Christ Children of God, and shall in the end be made inheritors of the Kingdom of Heaven, that is, if we continue constant in the profession of the Faith of Christ crucified, performing our part of the Covenant made in Baptism; to do which it requires a greater and more powerful assistance of the Holy Ghost, which is given in confirmation.  
By Baptism we are Heirs, and are adopted to the inheritance of Sons, admitted to the Covenant of Repentance, and engaged to live a Godly life: yet, as the judicious Prelate learnedly observes, this is but the Solemnity of the Covenant, which must pass into other Acts, by other influences of the same Divine Principle, until we receive the Spirit of Obsignation and Confirmation; we are but Babes in Christ, in the meanest sense, Infants that can do nothing, that cannot speak, that cannot resist any violence, exposed to every rudeness, and perishing by every temptation: But therefore, as God at the first appointed us a Ministry of a new birth in Baptism, so also hath he given to the Church the consequent Ministry of a new strength in Confirmation. The spirit moved a little upon the waters in Baptism, by virtue of which motion it is made the Laver of Regeneration; so that by virtue of this Sacrament we receive the first Principles of life, are adopted into Christ's family, made his living members, who before were dead in sins and trespasses. But in Confirmation he makes us able to move ourselves; he so bountifully assists us, and so powerfully supplies our manifold infirmities, that we are able to work out our own Salvation with fear and trembling: In the first, he is the Spirit of life; but in this, he is the Spirit of strength and motion: Baptisma est nativitas, unguentum vero est actionis instra & motus, as a learned Author observes; At the adminstration of Baptism we are born again, we are received into the Congregation of Christ's Flock, and are entitled to the glorious inheritance which he by his bloodsheding purchased for mankind; but in Confirmation we are enabled to move and act as becometh those who are redeemed with so high a price. As in our natural birth we are first Infants unable to help ourselves, and are assisted by Nurses or others, who take the charge of us, to feed us and to lead us, and to assist us in every respect: but after some years our strength increases, and we are able to move and help ourselves. Even so it is in our spiritual birth; first we are Babes in Christ, unable to move one step in the paths of holiness; and therefore the Church in her wisdom provides Sureties, who receive the charge of us, to feed us with such food as is convenient for us, to nourish us, to assist and advise us in the weighty affairs of our souls; but when we are at age to help ourselves, than we take their care and trust upon our own shoulders, stand upon our own legs, publicly promising to live the lives of Christians, strictly performing our solemn engagements which in time past was covenanted on our behalf: and to preserve us from slipping and falling, the Spirit of God is given to assist our pious undertake, and to strengthen us in the encountering of those raging enemies which we must expect to be assaulted with: and when good Christian people had this notion of Confirmation, rightly understood the true nature of it, they were then very zealous for it, and flocked in great multitudes to receive this divine ministry from the hands of the Bishop. And time was in England (as Bishop Taylor relates) even since the first beginnings of Reformation, when Confirmation had been less carefully ministered for about six years, when the people had the first opportunities of it restored, they ran to it in so great numbers that Churches and Churchyards would not hold them, insomuch that the Bishop of Chester was forced to impose hands on the people in the fields, and was so oppressed with the multitudes, that he had almost been trod to death by the people, and had died with the throng, if he had not been rescued by the civil Power: And it might have been hoped, that the disuse of it of late for so considerable a number of years, might have made it more highly prized now that it is again restored; but alas our own experience finds it far otherwise, it continues still too much neglected, not only for want of a right understanding of this holy Rite, but also by entertaining a belief that it is unlawful: many are deterred from desiring this ministry, in regard that they are informed that not one tittle of this is to be found in God's word; and hereupon supposing it hath no Divine Warrant, they presently condemn it as an Innovation, a piece of Will-worship, and so consequently sinful. Wherhfore I shall in the next place prove the lawfulness of this Discipline; it is a plant of our Heavenly Fathers planting, and so no Innovation or Will-worship; it is a Primitive and Apostolic Rite, and hath been continued in the Church in all Ages as a wholesome Discipline; and so no upstart invention, or new device, to raise the Power, or advance the Grandeur of proud Prelates: and when I have cleared these two, than the lawfulness of this Rite will appear as clear as the Sun at the Noon day.  
This Divine Rite of Confirmation proceeds from above, it is warranted unto us by no meaner a person than the Eternal Son of God, who in his own person hath instituted and hallowed this Rite by submiting unto it: no sooner came he out of the waters, where he had been baptised by John, but immediately he is confirmed by the Spirit, which in the shape of a Dove descended upon him. He is now to enter upon the stage of the world, and to conflict with divers enemies; he is forthwith to be led into the Wilderness to be assaulted by the Prince of darkness, who now exercises all his cunning and malice to make a prey of this tender Lamb of God: But before he undertakes these hard tasks, the Spirit of the living God rests upon him; not that he had any need of the descent of the Holy Ghost, or of his powerful assistance, in regard that infinite power that appertained to his Godhead was able to repel the greatest rage of the Devil, and all his accursed instruments; but all this was done for our sakes, to instruct us in this solemnity of our Religion: he submitted to this Rite, that we might follow his example, and work out our Salvation by the same graces in the like solemnities; which St. Augustine hath very well expressed, affirming, Christi in Baptismo Columbam unctionem nostram presigurasse, the Dove in Christ's Baptism did represent and prefigure out unction from above, that is, the descent of the Holy Ghost upon us in the Rite of Confirmation. And therefore to this and other external ministrations, we must believe ourselves obliged to submit, and make use of them in the working out our own Salvation, being encouraged thereto by the precedent of this great Captain of our Salvation. Christ was Baptised and so must we; but after Baptism he had a new ministration for the reception of the Holy Ghost; and because this was done upon our account, therefore we must follow so good an example: And this being done immediately before his combat with that proud infernal Spirit, it plainly describes unto us both the time when it ought to be received, as also that great advantage that attends the ministration of it.  
After we are baptised, when we are capable of understanding the solemn engagement of our Baptism, and enter upon the personal performance of it, we have then great need to be confirmed in those holy resolutions and good purposes, and also strengthened against those fierce batteries and desperate assaults that will be made upon us: We are now actually to renounce the Devil, the World, and the Flesh, to bid a bold and open defiance to all the works of Hell and Satan; and therefore we must receive the assistance of the good Spirit of God, which is the design and proper work of Confirmation. And this doth evidently manifest, not only the lawfulness but likewise the necessity of this Divine Rite; in imitation of the excellent pattern of our Saviour Christ, who is the head of the Church, he entered this way upon his Duty and Work, not being thereto urged by necessity, but only to point out to us, which is the most proper and compendious way to gain a competency of strength and power to enable us to perform our Christian duty: him whom we are strictly charged to follow as dear Children, was over shadowed with the Holy Ghost, just when he was entering upon the performance of that weighty work about which he came down from Heaven. Neither is this useful ministry only warranted unto us, by the precedent of the Holy Jesus, the great exemplar to all succeeding ages, but also we find it diligently observed and duly practised in the first and purest ages of Christianity. The blessed Apostles in imitation of their great Lord and Master, and by virtue of that Authority they received from him, confirm their converts, after that, by Baptism they are admitted into the number of Christ's Flock. After the Disciples were endowed with power from on high, by being miraculously inspired with the gifts of the Holy Ghost, they communicate of the same Spirit to their Proselytes to help their imperfections; and for this we have the plain express words of Scripture, the relation whereof is recorded, Acts 8.14, 15, 16, 17. when the Disciples that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the Holy Ghost; for as yet he was fallen upon none of them, only they were baptised in the name of the Lord Jesus; then laid they their hands on them, and they received the Holy Ghost. Now if we do but duly observe these words, they give us a clear and full account of the whole order of this Divine Ritual.  
1. Here are the Persons that are capable of this ministry, those that are baptised; and it is to such only that the great blessing of the Holy Spirit doth belong: it is only those that through the Gate of Baptism are received into the number of Christ's flock, upon whom he will power down the gifts and graces of his holy Spirit by the ministration of his Ambassadors.  
2. Here is the time when this Apostolic Rite is administered, after Baptism. When by this holy Sacrament they had engaged themselves in the practice of the true Christian Religion, than was the season that the holy Apostles by the laying on of hands, communicated unto them a larger measure of the holy Spirit, to strengthen them in the performance of those Solemn engagements they then made.  
3. Here was the manner how Confirmation was by these devout Persons administered; it was by Prayer and laying on of hands.  
4. Here are the only Ministers of this Rite, two of the select Apostles, Peter and John: Philip the Evangelist who converted and baptised them, gave not the Holy Ghost, for he had not power so to do, for this gift was proper only to the Apostles, to none of the inferior Pastors or Teachers.  
And this very order doth the Church of England punctually observe in the administration of this Primitive Discipline; she confirms none but those that are baptised; and the time when she administers it, is after baptism: and here indeed she something varies from the primitive practice, who confirmed their converts presently after Baptism, but she not until a considerable time afterwards, until the baptised are grown to years of discretion to understand their Baptismal vow; but there is very good reason for it, in regard those Heathens which in the beginning were converted to the Christian Faith, were at age, when baptised, to understand that promise they then made, and so were in a fit capacity to be confirmed at that very instant. She likewise administers this Rite by prayer, and the laying on of hands; as also the Administers hereof are the Bishops, who succeed in the place and ordinary office of the Apostles: So that the same thing that is now done in imposition of hands, is no other than what was done by the first publishers of the Gospel, such as were inspired and miraculously assisted by an infallible Spirit; all deriving from the very same Authority. Our Church doth no more than what was practised in the first and purest ages of Christianity, even by those whose precedent is a very good Authority in this case.  
And now I am not able to conjecture what can be said against the lawfulness of confirmation, unless it should be objected, that it was only ordained for a time, viz. for the Apostles time, and after it was to expire. But if I can prove that this ministry was not temporary and relative only to the Apostles time, but was to descend to the Church, and to continue with it for ever, and hereby to become a perpetual and never-ceasing Ministry, I cannot then conceive what there is farther to be objected against the justness and lawfulness of this Rite. And first in order to this performance, let it be observed, that confirmation is established and passed by St. Paul (if he may be supposed to be the Author or the Epistle to the Hebrews) into a Christian doctrine; in that very Epistle we shall find the Apostle to make imposition of hands, namely, that which is the Ceremony in Confirmation, by which it was usually known, a fundamental point, Heb. 6.1, 2. I shall set down the very words, as tending very much to my present purpose. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of Faith towards God, of the Doctrine of Baptism, and of laying on of hands, and of the Resurrection of the dead, and of eternal judgement.  
Here are six fundamental points of St. Paul's Catechism, which he laid as the foundation or beginning of the institution of Christianity; and amongst these, imposition of hands is reckoned as a part of the foundation: and it appears very plain to me, that the Apostle intends the very same imposition of hands as was used in confirming the baptised, in regard it is placed immediately after baptism, as being a discipline which was to follow upon it in order to the building up of a Christian; now this being a ground work of Christianity, it must of necessity follow, that it must have the very same continuance with it; the shallowest capacity easily apprehending, that when the foundation is rooted up, the whole Fabric must be thrown down.  
But then again, this Ministry will appear to be of a larger continuance than the Apostles time, in regard that blessing which by this Ministry is conferred, is to abide with the Church for ever, viz. The benign influence and assistance of the Holy Ghost. When Our Saviour made this gracious promise at the first to his Disciples, to give them the comforter, he was to abide with them to the end of the world, John 14.16. And I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever, even the Spirit of Truth. And we shall find, that when this gift was so miraculously bestowed upon the holy Apostles at the day of Penticost, insomuch that those who were Eye-witnesses were strangely amazed, and marvelled to hear them speaking in divers languages, at that very same time St. Peter, to take off the strangeness of the wonder, and the envy of the power, tells them in plain terms, that upon condition they would Repent and be baptised, they should every one of them receive the Gift of the Holy Ghost; not the meanest, the most inconsiderable amongst them but should receive that great thing which they observed in them; and not only themselves, but their Children also: For the promise is to you and to your Children, and to all that are afar off, even to as many as the Lord our God shall call, Acts 2.38, 39 Now it is very unreasonable to suppose, that the Rite (which is partly moral and partly ceremonial, the first is prayer, the other is laying on of hands) that this should be transient only for a short time, when as the promise itself is to continue for ever. It cannot but seem very strange, that a solemn Rite annexed to a perpetual promise should be transient and temporary. The promise is of a blessing to endure for ever, the Ceremony or Rite was annexed to the promise, and therefore this also must be for ever. And as this Ministry was to continue for ever, so was it duly observed and actually practised by the succeeding Ages of the Church, as the Reverend Bishop of Down in his Treatise upon this subject hath very learnedly proved: And certainly, next after the plain words of Scripture, the universal tradition of the Church is the best argument for the probation of Rituals; And what I have hitherto discoursed of, the lawfulness of this Rite, is certainly sufficient to satisfy every reasonable person of the necessity of it: for that which is Authorized by no meaner a Person than the Eternal Son of God, which was practised by the Holy Apostles, was observed in the purest ages of Christianity, and is a never-ceasing Ministry, must of necessity both be lawful to be done, and very meet and convenient to be retained in practice.  
But in regard there is nothing more powerfully prevails with mankind than their interests, I shall in the last place (in order to the proving the necessity of this wholesome Discipline, and to encourage all to the due observation of it,) endeavour to manifest those great graces and excellent privileges which are consequent to the worthy reception and due Ministry of it. When Confirmation is rightly performed and worthily received, it will be highly advantageous to us, and will greatly promote the Spiritual good and interest of every Christian, and therefore ought not by any means to be neglected: And in this respect the Scripture hath spoken so fully & plainly, as is abundantly sufficient to prove that great blessing that waits upon us.  
It is recorded by St. Luke in the Acts of the Holy Apostles, that at the first ministration of this Rite they received the Holy Ghost, that is, according to the expression of the Holy Jesus to his Disciples, when he commanded them to tarry at Jerusalem in expectation of the accomplishment of his glorious promise; they are endowed with virtue from on high, that is, with strength to perform their duty, to persevere in their Christian profession, notwithstanding all the opposition of Satan and his accursed instruments. So that this power from on high, which is the proper blessing of Confirmation, was expressed, not only with speaking of Tongues and doing Miracles, but it was effected in spiritual and inward strengths; They were not only enabled for the service of the Church, to speak in a languages for the benefit of all nations, and to do mighty works to convince Gain-sayers, but also they were endowed with courage and wisdom, and Christian fortitude, and boldness, openly to confess the faith of Christ crucified, and manfully to fight under his Banner, against Sin, the World, and the Devil, and to continue Christ's faithful Servants and Soldiers to their lives end.  
And if we do but duly consider how apt we are to err out of the way of God's Commandments, to start aside like a broken Bow, and what great opposition we meet with in running the Race that is set before us, we shall find abundance of reason to make use of all lawful means to gain a greater measure and assistance of God's good Spirit, That Body of death which St. Paul so earnestly desired to be delivered from, that old man of Sin, our Rebellious Wills and Affections, do fatally resist all good motions and inclinations within us.  
This Law in our members is continually warring against the Law in our minds, and bringing us into captivity to the law of sin, that is in our members; but when this Almighty Spirit descends upon us, he supplies us with such a measure of strength as enables us to mortify all our earthly Members, to keep them under subjection, to vanquish all those proud lusts of the flesh which lead us Captive to the committance of evil.  
But besides these inward, we have also outward enemies, the Devil and his accursed Retinue, which bandy together their Forces to overcome us, and draw us into their snares and Vassalage; these exercise all their malice and cunning to provoke us to renounce our solemn Baptismal engagements, and to walk in a downright opposition to that duty our Maker expects from us. When we are once engaged in a holy profession, and have faithfully covenanted to forsake every evil practice that is unworthy this our high calling, then is the time that our grand adversary, fearing that he shall lose a prosellyte, will violently oppose us, he will make us promises as large as heart can either wish or desire; nay he will not stand out for any thing, rather than lose a Disciple; he will out of design court us at an exceeding high rate, telling us, as he did our Saviour, that all the kingdoms of the world, with their glory, are at his disposal; so that nothing shall be wanting to complete our desires, that this world can afford, will we but throw off the yoke of our dear Saviour, and list ourselves under his accursed banner: And we shall find these such prevailing temptations as flesh and blood cannot easily resist. But when we are endowed with virtue from on high, it will enable us both to discover his delusions and to resist his greatest force and fury. That infinite power which at the first threw the Prince of darkness from his primitive estate of happiness and perfection, is able to guard us from all his assaults, that we may pass on cheerfully in the performance of what the Lord requires of us. And indeed this is the principal blessing of Confirmation; our spiritual strength hereby is augmented; that new life which we receive at Baptism, is now so heightened and improved, that we are able to live the lives of good Christians, and in a very good measure to perform what our Sureties promised for us. So that Confirmation is the consummation and perfection, the corroboration and strength of Baptism and baptismal grace; for in baptism we undertake to do our duty, but in confirmation we receive a new supply of strength for the doing of it; in baptism others promise for us, in confirmation we undertake for ourselves; we ease our Godfathers and Godmothers of their burden, and taken it upon our own shoulders: In Baptism we give up our names to Christ, but in confirmation we put our seal to the profession and God puts his Seal to the promise; we enter then upon the actual performance of our Baptismal vow, which includes the whole of our Christian duty; and than it is that God pours down his holy Spirit upon us, to direct and guide us in those weighty things that relate to our eternal peace, so that in confirmation we receive an increase of the Spirit of grace whereby we are strengthened unto battle, prepared to receive the desperate assaults and fierce encounters of our mercyless adversaries: to which I shall only add what St. Cyrill argues from the descension of the holy Ghost upon Christ after his baptism, whose words I shall set down as I find them quoted by the Bishop of Down: When he was baptised in the River Jordan, he ascended out of the Waters, and the holy Ghost substantially descended upon him, like resting upon like: And so you also, in like manner, after ye have ascended from the waters of baptism, the unction is given which bears the image or similitude of him by whom Christ was anointed; that as Christ after Baptism and the coming of the holy Spirit upon him, went forth to battle in the wilderness, and overcame the adversary; so ye also after holy Baptism and the mystical unction (or confirmation) being vested with the armour of the holy Spirit, are enabled to stand against the opposite powers so that certainly were this excellent favour duly considered that attends confirmation, it would be strictly observed by all those who in any competent measure intent their own eternal good and happiness.  
But besides all this, many benefits will accrue to us by performing our parts in confirmation, that is, by publicly in our own persons undertaking those solemn engagements that was by others made on our behalf at Baptism: It is the opinion of a very learned person, That there could never be a well constituted Church without this practice; nor can we tell that men are not Heathens and Pagans, and have not revoked their word, unless they will openly acknowledge that they understand what they then did, and will not stir from it. Will any man be ashamed (saith the same Author) to make such a profession, and to tread in the way of Christ's Church, because it hath been of late disused or turned into another thing? Why shouldest thou blush to own holiness, to say before Christ's Church, thou art resolved to lead a Christian life, and renounce the Devil and all the ways of wickedness? why shouldest thou be ashamed of thy Religion, as if it were fit to be professed only in a private corner, where none should hear thee? Why should it be accounted a strange thing to protest love to God? it is an honour and glory unto us that we may be Christians, and so should we esteem it: we should be right glad of an opportunity, wherein we may do ourselves so much honour, as to tell the world that we are and resolve to be the real disciples and faithful followers of the eternal King of Glory. We shall also find divers great benefits to ensue upon the renewing of our vow in the presence of the Congregation.  
1. This will be a means to make us more strictly and conscientiously observe the rules and duties of Christianity: when we consider, that we have acquainted the world with our good resolutions, that they know what a solemn profession we have made to lead a virtuous and a Christian life in all godliness and honesty, than we cannot for shame but practice what we have so openly professed, our own credit will make us afraid to commit a sin against which we have so solemnly and publicly professed; and we shall easily believe that every one will upbraid us with the breach of promise, when they see us to act contrary to what we once told the congregation; we shall hereby force the world to believe us false and perfidious, not our words Master; neither can we imagine that any person that understands his own interest will take our word, or trust to our promise in any matter that relates to these temporal affairs, when as we dare break those solemn promises, upon every slight occasion, every inconsiderable temptation that is offered, that we make in the presence of God and a whole congregation: so that our credit will engage us, when we have once made a public engagement, to stand by it, not to shrink from it, but to be diligent in the observation of every part of it. Secondly, This renewing our Baptismal vow in the presence of the congregation, will be a sovereign antidote against the allurements of Satan; neither can we have a better preservative against his force and fury, than to tell him what we told the congregation, that now we are resolved (having passed our word for it) that we will renounce him, and all that appertains unto him, and be Gods faithful servants to our lives end. When we are able confidently to tell this bold tempter, that we have no room to entertain him, having engaged ourselves in the face of the world to wage a continual war against him, and also vowed Loyalty & Fidelity to our eternal Maker, we need not doubt but that this will drive him away from us, and also for the time to come discourage him from making such frequent attempts upon us. Neither will this only be a means to preserve us from the daring onsets of the Prince of Darkness, but also it will very much secure us from the insinuation of his agents, the profane sons of Belial. Wicked men certainly cannot have the con●●●ence to ask us to sin, when we have so publicly professed against it; evil company will shun and avoid us, when they know that we are not of their foot-marks, but have publicly disowned their ungodly practices, and principles. You complain of lewd society, of friends and acquaintance that draw you into many inconveniences; do but let them know that you intent to be religious, and they will let you alone. The Philosophers openly professed a severe and unusual life, that all men might let them live Philosophically, and not be a disturbance unto them. Let but us do so, and be professedly religious, and they will have the less boldness for to trouble us. Our work is half done when we are hearty resolved; and more than half done, when we publicly profess these our good resolutions.  
Thirdly, This open renewing of our Baptismal engagements will very much lead to the bringing of Religion into fashion, and to make it a thing very creditable and honourable: When men openly appear for it, and are not ashamed publicly to confess and acknowledge it, than the perverse sons of Belial, will be discouraged from scoffing and reproaching of it; it will stop the mouths of all gainsayers, when they behold the greatest and soberest part of mankind to countenance it, by professing seriously to practise it. And this certainly will mightily prevail with all those as have any kindness or honour for Religion, openly to renew their vows, especially in this careless age, wherein Atheism and profaneness have joined forces to discountenance, yea, utterly to banish all Religion from amongst us.  
Fourthly, The open owning of our Baptismal vow, will be a great preparatory, in order to the receiving the holy Sacrament of Christ's most precious body and blood; neither is it meet that any should be admitted to so near a communion with Christ, who will not openly acknowledge and promise fealty and obedience to his Sacred commands And therefore what our Church enjoins in this case, is very reasonable, viz. that none should be admitted to the holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed: and therefore if we intent to receive Christ in the Sacrament, to feed upon his body and blood, which is such excellent food, as most certainly will nourish our souls to life eternal, it is but very meet and convenient that we should first openly profess ourselves his members and servants, and that we resolve so to continue; this will reduce us into a fit capacity to feed at the Lords Table, whereby we may increase in strength, & enjoy a more intimate communion with the Father, Son, and Holy Ghost. And indeed, until this is done, I may justly say, men are but imperfect members, babes and infants in Christ, and not to be admitted (in the judgement of all ages) to taste of the meat of men, until they show themselves to be men by speaking for themselves.  
And to all this I shall only add the misery that in the end shall attend those that will not make an open profession of Christ; as also the privilege that they shall enjoy who are free to perform this so reasonable a duty; and this I shall give you in our Saviour's own words, Mat. 10.72. Whosoever shall confess me before men, him will I confess before my Father which is in Heaven; That is, will confess him to be one of my flock, my true disciple and member, and accordingly will reward him; but whosoever shall deny me before men (and certainly he that is ashamed openly to profess Christ, will not be afraid to deny him, if moved thereto either by fear or advantage) him will I also deny before my Father which is in Heaven. And it is not within the power of any man to imagine how dreadful and insupportable their doom will be, who are denied and disowned by the great Judge of Heaven and Earth. So that now I cannot see what there is to deter men from submitting to this wholesome discipline, it being not only necessary, but also highly reasonable, that we should openly promise to be his faithful servants, who both created us, and redeemed us. Why should we not as freely and readily promise in the face of the congregation, obedience to God's sacred pleasure and commands, as we do allegiance and loyalty to our Prince before a Court of Justice? If it is reasonable that we should be obedient to the laws of our Maker, which no Christian will deny; what harm is their in making an open profession that we will be so? and therefore it would be very happy, and cannot but be earnestly desired by all good Christians, that all animosities and vain janglings might be quite laid aside, and that we may all join together in practising whatsoever may advance us forward towards the end of our hopes, the Salvation of our Souls.  
FINIS.