PRINCIPLES MADE PRACTICAL: OR, Directions for plain Christians to Pray upon most occasions, and to prepare themselves for the Lord's Table, by the Use and knowledge of the Shorter Catechism.  
A Design different from any before extant.  John 13.17. 
If you know these things, happy are you if you do them.  
LONDON, Printed for Jonathan Robinson at the Golden Lion in St. Pauls Church-yard, 1674.   

To all those whom God shall direct to peruse this Book, and especially the People of &c, for whose use it was first conceived. The light of saving knowledge, and the Life of Grace and Glory, &c.  
Beloved Reader,  
THere are three Sins of omission, of a more heinous Nature and provocation of Divine displeasure, than the Ignorant or secure do imagine. The first is, the neglect of Prayer in Families: the Second is the neglect of the Lord's Supper; the Third is the neglect of, or else the partial preparation for it. To be Prayerless, is to forget and disown God's sovereignty, Goodness, and Providence in a high degree. To be st●angers to the Table of the Lord, is to slacken our Baptismal-Covenant, and is a degree of apostasy and drawing back from our engagement to be the Lord's. Lastly, to Eat and Drink unworthily and unpreparedly, doth stir up the Lord's insupportable wrath, which breaks out upon us in sicknesses, Diseases and Death. Not to speak of the careless, slothful, profane, and disobedient among us, many there be, who being convinced of their duty to perform all these things, are discouraged by their inability; and so knowing that they ought to Worship God in the duties mentioned, but not knowing what or how to do as they ought, they are in perplexity, and under the rebuk of the Word, and their own Consciences. To such as these this Treatise may be of use.  
Now, upon a good occasion of Discourse with some to whom I am specially related, I shewed them the use they might make of the Shorter Catechism, in which I found them to have been long exercised and instructed, for their help to perform those two duties, of Prayer and Preparation for the Communion of the Body and Blood of Christ, as followeth in this Book. For the service of those who have learned that Catechism, but cannot buy other Books, and that either cannot or will not spend much time to red many Books, and who may with more ease, in likelihood, be brought to the practise of duties in a way they know, and by means they approve of, than in a way they know not, and by other methods, though to the same end, this endeavour and design was first thought upon.  
The Scope of this little Book is to direct and persuade the plain, but willing and honest Christian, to watch to Prayer, and to continue in Prayer with thanksgiving from day to day, both with others and alone; and to examine and prepare himself for the Lord's Supper, and this, at but little more cost and labour, than the buying and learning of that Shorter Catechism.  
The matter of this little Book( answerable to the Scope) are chiefly Directions, showing how that Catechism learned in child-hood and youth, may be profitable to guide and help them in the practise of these two great duties spoken of, all their daies. And observe, that when you examine yourselves for the Communion, you try your title, and produce your Evidences for Heaven and Salvation. Yea, by a little study of this short Body of Divinity, you may both know, whether you are in a state of Grace, and how to come into it, with many other Benefits to your Souls. I have kept as strictly as I could to the very words, & all along to the matter of the Catechism, and followed the method of it, except where necessity required me to vary it.  
I have endeavoured to supply what was defective in it, namely that whole Chapter of Trial of our Love, and also New Obedience: because you are taught to Examine your Love and New Obedience, but they are not explained, as Faith and Repentance are: therefore that you might not be, at a loss therein, I have spoken to them, but therein kept to the matter, and often to the words of the Catechism. Also, I have touched some Questions and Cases which fell in my way, to make the work more profitable. And as I have done that which was not done by any upon this Catechism before, so it will not hinder the sale, or the use of any other Praxis or Exposition upon it; and therefore may be a further help, and by the blessing of God serviceable to them who are of meaner parts, and have less leisure than others to red many Volumes, and offers no contemptible assistance to Christians of a higher form.   

Principles made Practical PART I. Chiefly concerning Prayer.  

CHAP. I. Of the advantages of this Work, of taking out matter of Prayer out of the Catechism, and showing whence and how it is drawn.  
I Know there are many Forms of Devotion for several occasions, but I fear( not without cause) all that use them do not use them to their profit. Such as are not instructed in the Substantials of Christian Religion, that know not God in Christ as Mediator, that are not sensible of the sinfulness of Sin, the Corruption of their Natures and Lives, the desert of Sin, the Covenant of Grace, and the Blessings and Benefits of it, must needs offer to God the Blind and the Dead. And so the Devotion is still in the Book, but hath not caught the Heart. He that Prayeth by another Man's Book without judgement, and Affection guided by knowledge, gives that to God which costeth him nothing, but the bowing of his Knees, and the Labour of his Lip: he offers up what he hath not made his own. Again, there are extant many excellent Catechisms and Expositions; but some cannot be brought so much as to learn them, and many that learn know not how to turn them to their help in Godly Exercises: and so not knowing the usefulness of them in the progress of their Lives, lay them aside and forget them; or if they cannot forget them, yet not turning the knowledge acquired into practise, what they learned with some toil in their youn●●r time, is like a small stock that lies by a●d dead, without return or profit. But if poor Souls will but spend some time in learning this Shorter Catechism, they will get acquaintance with great and necessary Truths, and by such a Teacher as this little Book is, they may know how to glorify God, and do their own Souls Good by that Knowledge; and I humbly conceive not without manifest profit.  
1. As he will see his way, so he will be taught to walk in it: the way of Salvation is both to be known and frequented. Knowledge and practise do perfect and make the Christian complete. We have need both of eyes and feet in our Christian course. He who hath the knowledge of a Catechism, but doth not walk with God in the duties of Religion, is like a cripple who hath eyes, but cannot go for want of feet and legs. To be taught the Doctrine according to Godliness, and to exercise ourselves in Godliness by the Application of that Doctrine, must needs be profitable.  
2. And particularly, by this Catechism thus improved, wherein the Heavenly Doctrines are closely compiled, so that you have much Divinity in a little room, considerable profit must accrue; when by it you may improve both in instruction and devotion; you may come to know, and worship God by the same means.  
3. When you find that the matter of Prayer is but the same which you Learned, and for the most part in the same words and phrases: while you exercise yourselves in learning your Catechism you store up matter for Prayer, and by giving yourself to Prayer you preserve and enliven your Knowledge. And thus you will the better know the way of Salvation by walking in it.  
4. You must needs grow in your esteem of Catechisms, when you find what use is to be made of them in a Christian Conversation, and by esteeming Catechisms you shall profit by them. I speak not of this Catechism only you see: but of others also which may be turned to the further advancement of Religion, among those who have been accustomend to them. How could I here run out into a sad complaint, both for the disuse and abuse of catechizing? The grosser sort of Men look upon catechizing as good for young ones, to exercise their tongues and memories: many look upon it as a privilege, to grow too big and old for catechizing; many confess they could have said a great deal, but they have forgotten: and so we have to do with too many fools and blind in the things of God and their own Salvation, and who may be ranked among them who call not upon God. They who know not the sweetness of Religious duties, remember the torment of learning their Catechism; and that renders them evil-affected to the Word & Ordinances, as having more of Labour than reward in them. But, when they see a necessity of Praying, and preparing for the Lords Table, they shall not think it too much toil to learn a Short Catechism: and surely they cannot be so averse to duties, when they see how the knowledge of a Catechism doth enable them thereunto. And this may be hoped for, except all due sense of the necessity of following their everlasting concernment, be extinguished in them; because so little a Catechism my be soon learned, and by the often repetition of it, it becomes more familiar to them; and consequently the Duties mentioned cannot be so strange and difficult.  
5. This one little Catechism thus improved, and made Practical, may serve instead of many Books. I wish every Family in the Land, had at least one Bible for common use, one sound Catechism explained, one Treatise of Conversion or Regeneration, which handles the being or constitution of a Christian, another of the Conversation of a Christian, teaching how he ought to Govern himself, in all relations and conditions; and as I wish all our Congregations to consist of holy Communicants, so that every one would have always at hand some help for selfexamination and preparation. Charity well disposed would in few years provide some of these for the poor. This small Book may be useful for the secret and Family duty of Prayer, and the public duty of Eating and Drinking the Lord's Supper. And if it shall not happen to be given to the Poor, it may be bought for a few pence: and one Book well-studied will turn more to profit, than many slightly used.  
And that this small piece may be truly advantageous; be advised,  
1. To learn the Catechism, and to be ready in the proofs of Scripture.  
2. Do not use the forms of Prayer which follow, with neglect of the Catechism; that may be but blind devotion.  
3. Content not thyself with learning the Catechism, without the daily exercise of Prayer with thanksgiving; that knowledge will be but vain and ineffectual without devotion and obedience.  
4. Despise not this, because it grows from a Catechism, and is but Mans teaching to pray. The service I offer thee by this, is no other than to help thee to wood for the Sacrifice; the Spirit of Grace sand down his holy fire into thy Heart, that thou mayst be servant in Spirit, and that thy fervent effectual Prayers may prevail much.   

CHAP. II. showing whence and how the matter of Prayer is drawn out of the Catechism, with a Form or Pattern of Prayer thence deduced.  
THe first duty propounded to be spoken to, is Prayer; for your clearer proceeding, observe what Prayer is: Ans. to Question 98. Prayer is the offering up our desires to God, for things agreeable to his will, in the Name of Christ, with confession of our Sins, and thankful acknowledgement of his mercies.  
When you offer up your desires to God, how will you conceive of him? What Titles will you give him? Look to Ans. 4. God is a Spirit &c.( as followeth in the Prayer)  
You cannot expect to speed for your own sakes, nor presume to go in your own Names, or in the Name of any Creature, Saint or Angel, but in the Name, that is, by virtue of the Mediation of Jesus Christ. Here look to A. 25. And in making continual intercession for us.  
In your Prayers, you offer up your desires to God, for things agreeable to his will. What are your desires? You want all spiritual and Heavenly Blessings, and temporal good things, which God hath promised, and directed us in his Word to ask, particularly in that Prayer, called the Lord's Prayer. Particularly, pray for the Application of the Benefits of Redemption, and the Benefits which they who are effectually called partake of in this Life; and what B●lievers do receive at their Death, and at the Resurrection see from A. to Q. 30. to the 38. You must also pray for the means of Grace, by which you obtain these Graces, privileges and Blessings, as the continuance of the Christian Sabbath as in the 4. Commandment, A. to Q. 88. 89. 90. 91. The outward and ordinary means, &c. You cannot but desire the mercies of this Life, such as respect your outward Man. What makes Men outwardly happy; but a competency of the good things of this Life, and prosperity( as far as shall be for God's Glory and our good.) Then Men live happily upon Earth, when every one doth perform his duty, when we enjoy peace, when we live in safety, honour, chastity, good repute, outward wealth, and are content with our own condition, as you may gather from what is contained in the 6. last Commandments.  
When you Pray, you must confess your Sins. What Sins? See the sinfulness of that state into which mankind fell, and the several Sins against each Commandment. Make therefore your requests known, with humble confession of your Original Sin, bewail your guilt; the loss of Original Righteousness, the Corruption of your Nature and your many actual Sins, of thought, word, and dead, of omission, or careless performance of the duties required, and of commission of Sins forbidden in each Commandment. See, and search each Commandment, as opened in the Catechism, together with the heinousness of your Sins, and the greatness of them with their several aggravations. A. 83. 84. With a thankful acknowledgement of his Mercies. For what Mercies? For all Mercies revealed, offered, and rece●ved. Particularly, for the Covenant of Grace, for Jesus Christ the Redeemer, for all the Benefits of Redemption, for Grace, for the means of Grace, for outward Mercies, public, private, personal. We offer up our desires for what we want, and make a thankful acknowledgement of what we have and enjoy. And so, the matter of both is the same, when you know what to Pray for, you know also what to be thankful for. For this, see A. to Q. 20. 21. 31. 32. to 39. A. 85, 88. &c.  
And to humble us in the sight of God, and to make us earnest and importunate, let us lay to heart the misery of our state since the fall. A. 18. and 82, 83, 84.  

Here followeth a form, or pattern of Prayer, framed according to those Directions.  
O God, who art a Spirit Infinite, Eternal, Unchangeable, in thy Being, in thy Wisdom, Power, Holiness, Justice, Goodness and Truth. Although we are not fit to come into thy Glorious Presence, being both unlike thee, dark and foolish, impotent and unclean, guilty and corrupt, thou art Graciously pleased to Command us to draw nigh unto thee, and to seek thy Face, in the Name of the the Lord Jesus Christ our Advocate, in whom thou art well pleased. For thine Infinite Mercies, and for thy Goodness sake, be nigh unto us by thy Holy Spirit, through Jesus Christ. According to the multitude of thy tender mercies be merciful unto us, and blot out all our iniquities.  
We humbly confess and bewail; 
A short general Confession.  that the Covenant being made with Adam for himself and his Posterity, we who descend from him by Ordinary Generation, Sinned in him and fell with him; and now( O Lord most holy and just) we are guilty before thee, we have lost Original Righteousness, and our whole Nature is corrupted, whereby we are apt and prove to all maner of actual transgressions which proceed from this our Orginal Sin.  
We acknowledge, that for our Sin we are justly deprived of Communion with thee, and fallen under thy wrath and curse, and made liable to all the Miseries of this Life, to Death itself, and to the pains of Hell for ever. Oh! we have daily broken thy Commandments, in thought, word and dead, and our Sins are very heinous in thy sight, because of many aggravations.  

A large Confe●sion of sin.  Holy Lord, our Nature is so corrupted and degenerate, that we have by acting according to it, transgressed all thy Holy Commandments. Oh! we have not loved thee with all our Heart, with all our Soul, and with all our Mind; we have not loved ourselves as we ought, nor our Neighbour as ourselves. We are bound to keep all thy Commandments, because thou art the Lord our God and Redeemer. But, Oh, we have not known thee, nor acknowledged thee the only true God, and our God, nor worshipped and glorified thee accordingly. As we have confessed thee with our mouths, so in our works we have denied thee; we have not worshipped and glorified thee as the only true God, as God( infinitely Blessed and Glorious) but have robbed thee, and given that to others which is due to thee alone. And have not considered in our hearts that thou( who hatest iniquity) seest all things takest notice of, and art much displeased with such transgressors.  
We have not received, observed, and kept pure and entire all such Religious Worship and Ordinances as thou hast appointed in thy Word; nor have we considered thy sovereignty over us, Propriety in us, and the zeal which thou hast to thine own Worship.  
We have not holily and reverently used thy Names, Titles, Attributes, Ordinances, Word and Works, but have often profaned the things whereby thou hast made thyself known; neither have we laid to Heart, that though the breakers of this Commandment may escape punishment from Men, yet thou the Lord our God wilt not suffer them to escape thy Righteous Judgments.  
Glorious and Holy Lord, we have not kept holy to thee such set times as thou hast appointed, not that one whole day in seven which is our Christian Sabbath; we have not Sanctified it, by a holy resting all that day from such Worldly employments and recreations, as are lawful on other dayes, and by spending the whole time, in the public and private exercises of thy Worship, or onely in the works of( mere) necessity and merc●. But on the contrary, we have sinned by the omission or careless performance of the duties required, by often profaning the day by idleness, or that which is in itself sinful, and by unnecessary thoughts, words and works, about worldly employments, or recreations.  
And we have not, as we should, considered thy merciful allowing us six daies for our worldly employments, thy challenging a special propriety in the Sabbath day, thine own example, and thy blessing of it, all which should have moved us to keep it holy.  
Thus have we sinned against thine infinite glorious Majesty:( we have sinned against Heaven and against thee) to these great offences against thee the Lord our God, we have added many sins against our Neighbour also. We have not only failed in performing the duty, which we owe to every one in their several places and relations, but have( often and many ways) done contrary thereunto; we have sinned in not preserving the honour, in not performing the duties belonging to every one in their several places and relations, as superiors, inferiors, and Equals; but have neglected or done many things against the Honour, and Duty belonging to every one in their several places and relations.  
We have not been so careful and charitable as we ought, to do whatsoever tendeth to the preservation of our own, and our Neighbour's life; of our own and our Neighbour's chastity, in Heart, speech, and behaviour, but have sinned by unchaste thoughts, or speeches, or actions. We have not( studied) to procure and further the wealth, and outward estate of ourselves, and Neighbour, but have often hindered both. We have not laboured to maintain and promote truth between man and man, and of our own or our Neighbour's good Name; but have( either by imprudence, inconsiderateness, want of zeal, credulity, or some corrupt affection) spoken, or entertained, what is prejudicial to truth, and injurious to our own and our Neighbour's good Name.  
O Lord, we have not been fully contented with our own condition, nor have( always) had a right and charitable frame of Spirit, towards our Neighbour, and all that is his; but have been subject to discontentment, to envy or grieve at the good of our Neighbour, and to many inordinate motions, and affections.  
For these our manifold iniquities, transgressions, and sins, yea for the least of them, we deserve thy wrath and curse, both in this life, and that which is to come, but for Jesus Christ's sake have mercy upon us.  
O Lord, thou hast been pleased out of thy mere good pleasure, to decree to bring thine elect out of the state of sin and misery, by the Lord Jesus Christ the only Redeemer. He was graciously pleased to humble himself, to the death of the across to satisfy thy divine justice; to reconcile us to thee, and now he ever liveth making Intercession for poor Sinners.  

Supplication or offering up our requests in the Name of Christ.  O thou the Father of our Lord Jesus Christ,( the Father of Mercies, and the God of all Grace) for the sake of thine Eternal and Beloved Son have mercy upon us, and apply to us by thy holy Spirit the Redemption purchased by Christ, by working Faith in us, and thereby uniting us to him. We humbly pray thee, 
For effectual calling.  convince us of our sin and misery, enlighten our minds in the knowledge of Christ, renew our wills, and persuade and enable us, to embrace Jesus Christ, freely offered to us in the Gospel.  
O that thou wouldst justify us freely by thy Grace, 
For Justification.  and pardon all our sins, and accept of us as righteous in thy sight, only for the Righteousness of Jesus Christ imputed to us. 
For Adoption.  O that thou wouldest receive us( who are by Nature Children of wrath) into the number of, and give us a right to all the privileges of the Sons of God.  
Gracious Father, 
For Sanctification.  by the mighty working of the Spirit of Sanctification, renew us in our whole Man, after thine own image, and enable us more and more tody to Sin, and to live unto Righteousness.  
And being Justified, Sanctified, 
For the benefits which accompany or flow from Justification &c.  and Adopted, we beseech thee vouchsafe us assurance of thy Love, Peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein unto the end.  
And when we come to our end, we humbly pray thee at our Death to make us perfect in Holiness, to bring us immediately unto Glory, and let our Bodies being still united to Christ, rest in their Graves till the Resurrection. At the resurrection, we pray thee to raise us up in Glory, openly to acknowledge us and acquit us in the day of judgement: and to make us perfectly blessed in the full enjoyment of thee,( our God) to all Eternity. 
For Grace and a Blessing upon the means of grace.   
And Gracious and Blessed Lord, since thou hast appointed ways and means, by which we may attain these Blessings, we humbly entreat thee, to work in us Faith in our Lord Jesus Christ, and Repentance unto Life, and to make us diligent in the use of all outward means, whereby Jesus Christ doth communicate to us the benefits of our Redemption. We beseech thee by thy Holy Spirit to make the reading, and preaching of thy Word, an effectual means or convincing and converting Sinners, and building up us and others in holiness and comfort, through Faith unto Salvation. We pray thee teach us to attend to thy word with diligence and preparation, and to receive it with Faith and Love, to lay it up in our Hearts, and practise it in our Lives.  
Continue to thy Church, thy Holy Institutions and Sacraments: Bless the one to be a sign and seal of our engrafting into Christ, and partaking of the Benefits of the Covenant of Grace, and to engage us to be the Lord's. Bless the other also, that by Faith the worthy receivers of it, may be partakers of the Body and Blood of Christ, with all his benefits, to our Spiriturl nourishment and growth in Grace. 
For all men & for outward mercies.   
O Lord, thou hast commanded us to pray for all Men, we beseech thee to grant unto the King, and all our Superiors, the Spirit of Wisdom & Grace, to perform the duties of their several places; help them so to rule that our lives, chastity, wealth and outward estate, that our good names and truth between man and man, may be secured, maintained and promoted;( that under them we may led peaceable and quiet lives, in all Godliness and honesty;) Grant that in all our conversation among men, we may behave ourselves humbly, reverently and obediently towards our superiors; and may live in peace, neither doing violence to the Life of our Neighbour, nor suffering from them; that we may live, soberly, chastened, honestly, not hindering but furthering the good estate of each other; promoting of truth, and the good Name and repute( without slandering or reproaching) not witnessing falsely against one another; learning to be contented with our own condition, without envy or grief at each others good, and suppressing all inordinate motions and affections contrary thereunto.  
O thou, 
Against our Bodily and Spiritual Enemies. ( who hast all power both in Heaven and in Earth) be Graciously pleased to exercise thy sovereign Kingly Office, in subduing us wholly to thyself: in ruling and defending us; in restraining and conquering all thine and our Enemies( both within us and without us Sin, Satan, and the world; and make us more than Conquerors over all, even our last Enemy Death. 
For the calling & conversion of the elect &c. )  
Gracious Lord, who of thy mere good pleasure, didst elect some of the posterity of fallen man, and interest into a Covenant of Grace, to bring them out of the state of sin and misery, and to bring them into an estate of Salvation by Jesus Christ; be pleased according to the Riches of thy Grace, to make known the Lord Jesus Christ, the only Redeemer, in all his offices, to the World. Reveal by thy Word and Spirit, thy will for the Salvation of poor Sinners, and and cause thy word to be preached, red and heard, that it may be effectual to convince, and convert sinners, and to build them up in Holiness, and comfort, through Faith unto Salvation.  

Before you go to the Word.  O Lord,( who hast compassion on the ignorant and of them who go out of the way) who hast by thy Holy Sp●rit made the reading, but especially the Preaching of thy Word, an effectual means of convincing, and converting sinners, and of building them up in holiness, and comfort through Faith unto Salvation, be pleased for Christ's sake to prepare our Hearts that we may attend to thy word, 
1 Pet. 2.1.  and receive it ( as new-born Babes) by Faith, and Love, and lay it up in our Hearts, and practise it in our lives.  
Most holy, 
Before the sacrament or Communion.  wise and Merciful Lord God, when all mankind was fallen into an estate of sin and misery, it pleased thee to enter into a Covenant of Grace: to bring thy People out of that sinful and miserable condition, into an estate of Salvation by thy Beloved Son the only Redeemer: thou art Graciously pleased to teach us, convince, convert, build up, and comfort us by thy Word; and for our furtherance in Faith, Holiness and Comfort, to represent to us Jesus Christ, and all the Benefits of the New Covenant, by sensible signs,( the Bread and Wine, broken, poured out, given and received,) and not only to represent Christ to us, but also to seal and apply him, and the Benefits of the New Covenant; be thou pleased by the Spirit of Grace to help us to receive the Bread and Wine, according to thy Divine Appointment, that we may receive them worthily, and be partakers by Faith of his Body and Blood, with all his Benefits to our Spiritual nourishment, and growth in grace. We pray thee help us to examine ourselves, and so let us Eat: O let us not Eat and Drink unworthily, not discerning the Lord's Body. But give us a clear and Saving Knowledge to discern the Lord's Body, a lively Faith to feed upon him, a renewed Repentance to Life, a pure and fervent Love, and quicken us to walk in new Obedience to all thy Commandments. O help us to Remember him, and show forth his Death( both by our profession, and holy conversation) till he come again.  

For the Lord's day  O Lord our God who hast commanded us to Remember to keep Holy the Sabbath-day, for Jesus his sake forgive us, our great forgetfulness both in preparing for it, and performing the duties of it. Thou hast been very merciful to us in allowing us six dayes for our own employments, thou hast strictly enjoined us to Sanctify this whole day, and to move us thereunto, thou hast set before us thine own example,( both of finishing all thy works in six dayes, and resting the seventh) and hast blessed the day and Sanctified it, yet we have not considered nor regarded these reasons annexed to this thy Holy Commandment, to persuade and quicken us to this great and Holy Duty. Pardon us O Lord, according to the riches of thy Grace, this our transgression, and seeing thou givest us hopes of enjoying another Sabbath, 
In reading hearing, singing Psalms, meditation Prayer, Conference  we beseech thee help us by thy Holy Spirit to Sanctify this Sabbath, by an holy resting all this day, even from such worldly employments and recreations, as are lawful on other dayes; and to spend the whole time, in the public and private exercises of thy worship, except so much as is to be taken up in the works of necessity and mercy( which thou shalt call us to:) and keep us by thy Grace, from the omission or careless performance of the duties required, from profaning the day by idleness, or any thing in itself sinful, or by unnecessary thoughts, words, or works, about our Worldly employments or recreations. And bless the whole day to us.  
Most Holy, the alwise and Almighty Lord God, who dost by thy most Holy, 
For morning, for every day, according to the Answ. 11.  Wise, and powerful providence preserve and Govern all thy Creatures, and all their Actions, we do most earnestly beseech thee, to give us thy Holy Spirit, to preserve our Souls from Sin and temptations, to govern our thoughts, wills, affections, our words and actions, that they may be holy. Over-rule our vain sinful thoughts, imaginations, designs, purposes, motions and affections to evil. Raise in us Holiness of design in our Conversation, that we may aim at thy Glory. Give us wisdom and discretion to order all our affairs according to thy Laws, give us ability and strength, that by thy power we may carry on all the affairs, and works of our particular calling, preserve us by thy power therein from our Enemies; and from all harm and danger. We humbly commit ourselves to thy Holy Wise and Powerful Providence, we desire thy Grace to depend thereupon, and to ascribe the Glory of all our success to thy Blessing. Let us see and acknowledge thee in whatsoever shall come to pass this day, for all things are by thee, and through thee, and for thee, to whom be Glory for ever.  

For Nig●t  O Lord, who hast Created the Evening and the Morning, and hast by thy great Wisdom ordained the night for rest, and that part of our time on Earth should be spent in sleep and rest, that being refreshed thereby, we might be enabled for thy further service. When we are at rest, we have neither knowledge to discern, nor wisdom to foresee, nor power to resist the evils that may befall us. But thou by thy holy wise and powerful Providence, preservest and governest all Creatures and all their Actions; therefore we adore thy Providence, and in confidence of thy wisdom, power and goodness, cast ourselves upon thee this night; humbly beseeching thee to preserve our Souls from sin,( that we imag●ne not evil upon our beds) our persons, our relations, our habitation, our comforts from danger and destruction, from all Creatures who are subject to thy Command. Keep us that we sleep not the sleep of Death, let neither men nor Devils, nor any other Creature disturb or hurt us: and thou who governest all Creatures and all their actions, govern us, our imaginations, affections, senses, actions, that sleeping or waking we may be thine.  
And all we beg as in the Name of Christ, so for the sake of Christ. AMEN.    

CHAP. III. Containing further Directions to use this Form, persuasions to Family Prayer especially, and Resolution of some Questions briefly touched.  
YOu see what store of Spiritual and Divine matter your Catechism doth afford you, to enable you for Prayer, and Thanksgiving. You shall not have cause to complain of want of matter, such as you ought, and such as you may make use of. You need no more to say you know not what to pray for, for here is a treasure digged up in your own ground, if indeed you make this little Catechism your own. Now Labour with your own Hearts, and in this small Treatise, and the Lord by his own Spirit teach you how to pray. I perceive these prayers to grow to such a length, that I fear, some will be discouraged from the length and seeming tediousness of all this, therefore receive these few Counsels and Directions.  
1. You may use this as a Form of Prayer, or only as a Copy or Pattern, if you be so well skilled and instructed, as to be able to improve your Knowledge in these Principles of Religion, to this Duty of Prayer. But those who cannot attain to that Liberty and boldness may use so much of the Prayer every day, as is not proper to some special occasions, as that for the Lord's day, and that before the Sacrament, and that before hearing of the Word; and leaving these out of the Ordinary course, to their proper seasons, the rest may be drawn together, to serve either for Morning or Evening, or any other convenient time.  
2. If you cannot spend so much time at once for Prayer, then let that which is omitted at one time, be used at another; and particularly on the Lord's day, and before the Sacrament, it is requisite to be more large and full.  
3. The least Prayer you can use at any time, is the Shorter Confession noted in the margin, with those Petitions for effectual Calling, and the Benefits of Redemption, for grace, the means of grace, and outward Mercies, for the Morning and the Evening which are all noted in the margin.  
4. Though I have not drawn up a Form of thanksgiving for you, yet as it is your duty to return thanks for mercies received, as much as to pray for mercies; so if you observe how good God hath been to you, in granting your requests, it is but turning that which was before the matter of your request, into the matter of thanksgiving and presenting your returns of praise in Name of Christ.  
5. You may use this Prayer alone, as well as with others, changing we for I, and I for we? us into me, and me into us.( This is necessary for the younger, and weaker sort to observe.)  
6. Take heed of praying by root, in mere form, as a laudable custom. But st●●ve for the Spirit of Supplication and Adoption; affect your hearts with your exigencies, and the excellency of the things you pray for.  
In the next place, I warn and exhort you to take heed,  
1. Of neglecting this holy duty both in your Families and in secret also.  
2. Of the careless, sleepy, and could performance of it.  
1. Consider that God never had, nor hath a child who doth not use to call upon him. Prayer is the first exercise of a convert. Acts 9.11. They who are born of God, and adopted, have the Spirit of Sons, Rom. 8.15. Gal. 4.6. They who are effectually called, are a Royal Priest-hood every one of them offereth up Spiritual Sacrifices to God 1 Pet. 2.5.9.  
2. No Master or Superior in Families, can neglect set and solemn Prayer, in and with his Family without sin and danger.  
1. Not without sin, for to pray without ceasing, to continue in prayer, and and watch in the same with thanksgiving, are joined with other duties, which belong to relations and members of a Family, see Ephes. 6. to v. 10. and v. 18. and very clearly, Col. 4.1, 2. It is as much your duty to continue in prayer &c, with your Families, as it is for your Masters, to give to your Servants that which is equal. Secondly, You cannot omit Prayer, but with hazard and danger, Jer. 10.25. He is as a Heathen who calleth not upon God, and lies open to the fury and wrath of God. Prayer is a Protection to Families, and Persons, Ezek. 9.4. 'Tis true many thrive and live in ease and peace, who call not upon God; but is their prosperity and peace blessed to them? See 1 Tim. 4.5.  
2. Take heed of the could and careless performance of Prayer, see Ma. 15.8. Ro. 12.11. as you must not be slothful in your own business, so not could but fervent in the Service of God, Ja. 5.16. And take head of formality, hypocrisy and boasting. Luk. 18.10. &c.  
But how shall I bring my Heart, 
Qu.  to be serious and earnest, in this holy duty?  
1. By the gracious assistance of the Spirit of Supplication, who teacheth and exciteth the Soul to Prayer, and maketh intercession in us, Rom. 8.26.  
2. Study well and work upon thy Heart, a serious consideration of those Answers, that unfold the state of Sin and misery, and the places of Scripture out of which they are taken.  
3. Know and be assured that the multitude of thy sins are against a higher law & power, than mans; against the infinite & sovereign Majesty of the most high God. Arraign thyself before his highest Tribunal. Let Conscience indite thee of the Omissions of what is Commanded by the Holy Law of God, and which thou art engaged, by Solemn promise in Baptism, to obey and keep; and what thou hast committed which is expressly and clearly forbidden. And then consider against whom thou hast offended; even that God who is infinite in holiness, hating sins in righteousness, taking vengeance upon all impenitents, in wisdom knowing where to find you out, and where to punish you; in power, able to undo thee, and to torment thee in Hell for ever, and to make this World a Hell to thee. 4. Lay to Heart the desert of every sin: God's wrath and curse, all the miseries of this life( though he forbear and spare thee) the sting of death, and the pains of Hell. 5. Affect thy Heart with the heinousness of thy Sins, and their many aggravations, whereby thou deservest far forer punishment. And if ever thou wilt be serious, these considerations will make thee.  
But what do you mean by the aggravations of sin?  
By aggravations of sin are meant those circumstances, which render the sin greater. To aggravate is to greaten, magn●fy, to make to weigh heavier. Such as these, the person offending, if of age, place, office, experience, profession, doth more offend even in the same sin, than others do. Thou that teachest another, &c. Rom. 2.21. Hebr. 5.12. for instance. The quality of the Person offended. As God, Christ, Spirit superiors, &c. Sins against the Gospel are greater than against Moses Law, as being against clearer Light, and Grace more amply revealed. Sins often repeated, long continued in, against reproof, purposes &c, and the circumstance of time, makes the Sin the greater: as to serve sin, the Devil, and the World, on the Lord's day, or any other time of Divine Worship. These and other circumstances, do aggravate, that is, do add to the greatness and weight of the offence.  
But when I see my iniquity and my sin, and am humbled for them, how shall I deal with God for Mercy? What shall I say, and pled?  
1. Confess thine iniquity, and lament thy perishing condition without a Redeemer, if God had lest thee to perish in the estate of sin and misery.  
2. pled this that God out of his own mere good pleasure without thy seeking, or the motion of any for thee, did elect some to Eternal Life, and did enter into a Covenant of Grace, to bring them out of the state of sin and misery, and to bring them into an estate of Salvation by a Redeemer.  
3. pled that the Eternal Son of God became Man, &c; That he offered up himself a Sacrifice to satisfy Divine Justice, to reconcile us( sinners) to God( that that satisfaction is accepted by the Fathers and that he maketh continual Intercession, for all that come unto him heavy laden and weary.  
4. Seeing that God was graciously moved of his own good pleasure, to contrive the Redemption of sinners by his Son Christ, and seeing that Jesus Christ had given satisfaction to the Divine Justice and finished his work, and seeing it is the office of the Holy Spirit to apply the Benefits of Redemption to miserable sinners in the work of Effectual Calling; be instant with him that he would be pleased to convince thee of thy sin and misery, and to enlighten thee in the Knowledge of Christ, and renew thy will, and to persuade and enable thee to embrace Jesus Christ who is freely, and as he is freely, offered to thee in the Gospel. Beg earnestly to be taken into the Covenant of Grace, and to be taken into the number of Elect Children.  
5. Be not sparing to insist upon this, that Jesus Christ, with all the Benefits of Redemption, is freely offered to thee, aswell as others, being offered to all in the Gospel; and therefore though thou art unworthy, pled the freeness of the Grace offered, and urge that thou mayst have a share and portion in that free grant, and that thou dost come to declare thy acceptance of it.  
And so much shall suffice for the first part,( principally) concerning Prayer.    

PART. II. Of the Lord's Supper.  

CHAP. I. Containing directions for the worthy receiver how to go about his work of Preparation, Examination, Explication, of what falls in our way, and of discerning the Lord's Body.  
IT followeth now, that I direct and assist you to the worthy receiving of the Lord's Supper. To this end you must keep in memory and have in your eye, three points of your Catechism. First, What a Sacrament is, see Answ. 92. Secondly, What the Sacrament of the Lord's Supper is, Answ. 66. Thirdly, What is required of the worthy receivers of it, Answ. 97.  
What do you understand by Worthy receiving?  
Not that any of us can be Worthy of it, but that we must be fitted and prepared for it, and so Worthy for it, we coming in a manner suitable to it, and rightly disposed, it doth not signify merit and desert, but disposedness, fitness, suitableness and preparation according to the rule of the Gospel, and the institution of Jesus Christ, as more fully spoken of by the Apostle, 1 Cor. 11.24. to the 30. In a right manner and for the end appointed, to Remember Christ, and show forth his Death.  
For your better instruction, three things must be resolved. First, What is to be done by worthy receivers, before they come? Secondly, What in the time of receiving, and communicating? Thirdly, What's to be done afterwards?  
For the first of these your Catechism shows you, An. 97. It is required of them that would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's Body, &c.  
To examine yourselves; what's that? A. 
Qu. Ans.  To put yourselves to it( as the common phrase is) to demand and urge to know wh●ther you have knowledge, to discern the Lord's Body, and Faith to feed upon him, and so on as in the particulars in that Answer. It is to inquire in general into your Spiritual state, what manner of Christians you are, and in particular to know, how you are disposed towards Christ in this Ordinance, and to know this by search and trial, not by guesses and presumption.  
The Graces and Dispositions of Soul which you are to examine, in order to your Eating and Drinking Worthily are Five.  
1. Knowledge to discern the Lord's Body. 2. Faith. 3. Repentance. 4. Love. 5. New Obedience.  
I begin with Knowledge to discern the Lord's Body.  
What is the meaning of this, discern the Lord's Body? 
Qu.   
For your understanding of this, keep in your mind the Notion of a Sacrament: remember what this Sacrament is. Yet to help you herein, observe the Elements or outward matter of the Sacrament, and what they( the Bread and Wine broken, poured out, given and received, Eaten, and Drunken) do signify, betoken or stand for. You see plainly Bread and Wine. But observe the Actions of the Minister. 1. He blesseth, that is; he prayeth; and setteth them a part according to Divine appointment. 2. He breaketh the Bread & poureth out the Wine; which doth represent and bring to your mind, the Death of Jesus Christ, as shedding his Blood even to Death, to satisfy Divine Justice, &c. 
Col 3.4. 1 Joh. 5.12  And know that he who gave his Life, a ransom for many, for so doing he is the Life of them that believe, and therefore he that hath the Son hath Life. 3. In the third place, observe the Bread and Wine thus blessed, broken and poured forth, are given to you by the hand of the appointed Officer, denoting that God doth exhibit, offer and give to every Faithful Soul, his crucified Son, with all his Benefits to be Life and nourishment.  
And lastly, as a hungry Man receiveth food, Eateth, and Drinketh for the maintenance of his Life, which is maintained when the food which he eateth is digested by him, so also you when you take, Eat, Drink the Body and Blood of Jesus Christ by Faith, you are united to him Spiritually; which Union is signified, by taking, Eating and Drinking the Bread & Wine: & receive Spiritual Life, nourishment and growth in Grace. Now therefore, if you discern the Lord's Body, you do sensibly perceive that what is given and received, eaten and drunken is not the same natural Body and Blood of Christ crucified, and  shed at Jerusalem, and now in Glory. You know by your senses, that it is truly and substantially Bread and Wine. Yet 2ly, you observe that though this Bread and Wine, be the very same with other common Bread and Wine yet it is not common bread and wine in the use of it, nor to a common end; but you see it blessed, broken, given, taken, and eaten, as betokening the Body & Blood of Jesus Christ, which was offered as a sacrifice to satisfy Divine Justice, and is now offered and given to you of God, with all the Benefits of the New Covenant, which is confirmed by that precious Blood. So then you perceive the bread and wine, but discern the Body and Blood of Christ signified and represented by it. When you see the Bread and Wine so blessed to this blessed end, you must believe and know that the Redeemer and all his benefits are communicated to you. Examine now your knowledge. 1. That it is Bread and Wine. 2. The Actions( Sacramental) and what they signify. 3. The use and end for which they are applied. Say then, here are Bread and wine, the signs of that blessed Body and Blood, which were given for Sin, and are now in Heaven. And because it is not common bread and wine, they should not eat and drink it in a common manner, but worthily, i.e. e. in a manner befiting so great a mystery, and divine signification.   

CHAP. II. trial of Faith.  
THe second Grace about which you must examine yourselves, is Faith; search and inquire whether you have it in you. To that end, you must attend to two things. 1. You must remember what Faith is. 2. Examine whether that saving Faith be in you.  
For the first observe Answ. 86. Faith in Jesus Christ is a Saving Grace, whereby we receive and rest upon him alone for Salvation, as he is offered to us in the Gospel.  
For your better proceeding in the 2d. thing viz. your examination, whether you have this Saving Faith in Jesus Christ; begin with the latter end of your Answer: How is Jesus Christ offered in the Gospel? To that end look back to Answ. 23. 24. 25. 26. Christ as our Redeemer executeth the Offices of a Prophet, of a Priest, and of a King, both in his state of Humiliation and Exaltation. See and observe the three other Answ. distinctly. Let us go on therefore, how is Jesus Christ offered in the Gospel? Answer. As the only Redeemer of God's Elect, as the onely Saviour, exercising a threefold Office, of a Prophet, of a Priest, of a King &c. Such as he is, in such a way, he is freely offered in the Gospel.  
Now examine the particulars. 1. Do I receive Jesus Christ as my Prophet, to teach me by his Word and Spirit, the will of God for my Salvation? He is made a Prophet to his Church; as he is the only Mediator, so the only Prophet who teacheth by his Word and Spirit, the will of God for &c. Do I believe that God hath revealed, or made known his will for my Salvation? That Jesus Christ hath revealed that will of God, clearly and fully? Am I sensible of my going astray from the way to happiness? Am I sensible of my ignorance of the way to life? Is there any other way, or any other Prophet, to direct me to Eternal Life? Do I renounce all other that are contrary to this? Do I believe this to be the sure word of prophesy, to which I do well to take heed; that was given by inspiration of God, and is profitable for all things? Do I know that I need both the Word, and the Spirit of Christ? Do I take Jesus Christ, as my infallible Prophet to teach me by his word and spirit? Not cleaving to the word without the spirit, nor pretending to the Spirit, and neglecting the Word? Who is my Prophet and Teacher? What is the rule of my inward and outward man, to direct my Heart and Conversation? Do I keep to this rule? can I rest upon this teaching of Jesus Christ by his Word and Spirit, as alone sufficient for my Salvation?  
2. Examine, do I receive Jesus Christ in his Priestly Office? Do I know and believe that I am a vile sinner, in the sight of the Holy God? Do I know that for sin, I deserve the Eternal wrath of God? that I am guilty before him? that he must be satisfied or I can never be pardonned? do not I know that I am voided of all self-righteousness and merit? that I cannot satisfy for my sin, nor reconcile God to me? nor any other Creature for me? Am I vile, guilty, wretched in mine own eyes? Do I believe that Jesus Christ hath once offered up himself,( Body and Soul) as a sacrifice to satisfy Divine Justice, to reconcile me to God? Hath he fully and for ever satisfied his Fathers justice? was his satisfaction accepted in full? is the Father well pleased in him? Is not he offered to me as Righteousness and Redemption? Do I receive him alone, renouncing all self-righteousness and merit, or the merit and intercession of Saints and Angels? and do rest upon him alone for my Salvation, as my only mediator and intercessor?  
3. Ask your own Souls, whether you receive Jesus Christ in his Kingly Office? hath he by the mighty working of his holy Spirit( by whom he rules his Church) convincing, humbling and converting me, subdued me to himself? What? am I still a rebel, a revolter, a gainsaying adversary, as I was by Nature? Are the high thoughts, and lofty imaginations of my Soul subdued, and brought into the obedience of Christ? are my carnal Affections, passions and lusts subdued? To whom do I yield myself a Servant to obey? Do I receive him and own his power to rule in me, and over me? over my thoughts, imaginations purposes, my will & all my faculties & senses? Am I willing that he should reign over me? Do I take his yoke upon me? Submit to be ruled by his Spirit, and Holy Laws? Have I not many subtle, spiteful, cruel adversaries, that seek to destroy my soul, the flesh within, the Devil, and the wicked world without me, beside the last Enemy Death? Oh! how unable am I to go out against them! are they not more and mightier than I? Can any but the Lord Jesus, the only Potentate, King of King's; restrain and conquer them? Can he do both, not only restrain, but also conquer them all? Are they not his Enemies as well as mine? O then, do I receive him, to subdue me wholly to his obedience? Do I own him as my sovereign King? And do I rest upon him? That he will subdue my sinful lusts, though they are often too hard for me? Do I rest upon his Power, to protect me, or to restrain h●s and mine Enemies? Do I believe that he is able to bring me to Glory, notwithstanding all opposition from all mine Enemies? How shall I withstand Temptations, mortify my lusts and passions, overcome the world, endure persecutions, and go forth to meet the last Enemy?— Then O my Soul, rest upon him still. In a word examine if you receive him as Prophet for wisdom, for righteousness as a Priest, for Sanctification and Redemption as a King; see. 1. Cor. 1.30. Do you rest upon Christ alone, whole Christ, and none but Christ? what answer doth thy Heart make to these demands?   

CHAP. III. Trial of Repentance.  
THat you try and examine your Repentance, remember what it is. Ans. 87. Repentance unto life, is a Saving Grace, whereby a Sinner out of a true sense of his sin, and apprehension of the Mercy of God in Christ, doth with grief and hatred of his Sin, turn from it unto God, with full purpose of, and endeavour after new obedience.  
1. Have I any sense of sin? do I know that sin is any want of conformity unto, or transgression of the Law of God, of the Law of God who is Infinite in Holiness, Justice, Truth, Power, and Goodness? Oh what an evil is that which is contrary & offensive to the Nature of this God. Do I perceive & feel verily in my Conscience, my sins to be very many and great? Have I a sorrowful sense of my darling-bosom, common-sins, and of their several aggravations?  
Here you may desire to know, 
Qu. Ans.  when a sinner is duly sensible of his Sin? Ans. You may know by what accompanies it, when he doth with grief of Heart, and hatred of his sin( his old, beloved, secret sin) turn from it, unto God, with full purpose of, and endeavour after new obedience. No man is sensible of sin, as highly offensive and contrary to God, but doth grieve and sorrow for it; no man is sorry in a Godly sort, that doth not turn from it unto God, as hating it, and endeavouring to please God. Men may hear of sin, and talk of it without these effects, but they were never sensible of what they speak.  
2. Do I apprehended that it is Mercy, mere mercy, tender mercy, and wonderful, if ever I turn from sin, and escape damnation? is this Mercy in and through and for the sake of Jesus Christ, if ever I escape the curse and wrath due to me for sin? doth the apprehension of God's mercy in Christ, melt me, win me, overcome me, and prevail upon me, to forsake all my sin, and to turn to him?  
3. Do I grieve for sin? what is my grief? is it deep and hearty; arising in me from a clear sight, and conviction of sin? do I grieve that I ever sinned at all; that I have dishonoured and displeased God, though I should not go to Hell nor fear it? doth it break my heart and make me mourn before God, when I remember it?  
4. Do I hate it? do I hate all sin in general, for its corrupt base and devilish nature and qualities? do I hate mine own sin in special? do I fly occasions and watch against temptations to it? do I pray against it to be delivered from it, and enabled against it? do I dy to it, and mortify it, and cease to make provision for it? these are signs of hatred of sin.  
5. Have I turned from sin? do I turn further and further from it? whose am I, to whom do I belong? Satan, or am I turned from him to God? am I really turned, so that I yield those members, which were instruments of unrighteousness unto sin, to be instruments of righteousness unto God? do I turn to love, fear and serve him as the Lord my God?  
6. How do I turn, feignedly, weakly, and in pretence, or with a purpose of Heart? is my purpose full and fixed, or but half-perswaded? am I so turned, that I resolve in the strength of Grace to return back no more but to go forward? do I so purpose that I will endeavour always, by all means, by the Use of all Ordinances, to walk in new obedience, as a New Man? Do I turn to God as well as cease from sin, and doth this grief and hatred of sin? whence are these resolutions and purposes arise? do they arise from that Saving Grace of the Spirit working in me a sense of sin, and an apprehension of the Mercy of God in Christ? mark what Conscience doth answer to these interrogatories.   

CHAP. IV. The trial of Love.  
THe 4th. Grace to be examined, is that of Love; and though your Catechism tells you, you must examine your Love, yet it helps you not to try it as you are helped in the Trial of Faith and Repentance. It will be necessary for me to open to you the Nature and properties of this divine grace; and that by showing you the objects of it, or towards whom this Grace of Love is exercised Examine your Love 

1. To God.  
2. To Man.    
1. Concerning your Love to God, you must observe, that we are bound to Love God, in those three distinct relations in the God-head, that is, we must Love the Father, the Son, and the Holy Ghost: for in our Baptism, we take these three Glorious Persons in the God-head, for our God; And what duties we are engaged to in our Baptism, we must exercise, and engage ourselves anew to perform, when we come to the Lord's Table: for then and there we renew our Covenant with God. And as we are bound to believe in God the Father, the Son and the Holy Ghost, so we are bound to Love the Father, the Son, and Holy Ghost.  
This being spoken on the way, I shall describe this Grace of Love, as near as I can, as Faith and Repentance are described before; and that by pointing out the cause and reasons, and the effects of it, by which you may try the Truth of it.  
Love to God is a Saving Grace; 
Rom. 5.8. Luk. 7.37. Psa. 116.1 2.3. to 10. Cant. 1.3. c. 5. 9.10. 1 Jo. 4.9.10.19. Ps. 63.2.3. Deut. 30.20. c. 10.20. c. 11.22. 1 Joh. 5.3. 1 Joh. 3.1.6. 1 Joh. 4. Jo. 14.15.10.11.  whereby a Sinner out of the sense of his Sin, baseness, corruption and misery, and from an apprehension of the infinite perfections of God, especially his Grace, Goodness, and all-sufficiency, he doth adore and admire him, he doth desire him and cleave to him, he laboureth to do the things that please him, and to comform to him in all things.  
Examine yourselves. 1. Your love to God proceedeth from your knowledge and apprehension of his infinite excellencies, expressed in his Attributes. Do you therefore aclowledge God, and look upon him, as infinite in Wisdom, Holiness, Power, Righteousness, Faithfulness and Truth, rich in Grace, &c. see Exod. 34.6.7. Dost thou believe the Love of God to thy Soul: is he thy God? hath he engaged his Attributes and Glory to thee, to be on thy side and for thy good? Dost thou believe thyself to be corrupted, polluted, guilty, and helpless? dost thou look upon the Creatures as vain, and unable to make thee happy? that God is all-sufficient for thee in all conditions at all times? dost thou adore and praise him? see Psal. 103. from 1. to 19. v. Dost thou believe that God is infinitely better than all Creatures, and to be loved above all? and dost thou esteem and love him above all the World even with all thy Heart, Strength, Soul, and Mind. Mat. 22.37. Luk. 10.22. Even above Father, above Mother, Wife, House, Lands, yea Life itself? dost thou desire him, prise him, and prefer him before all? Psa. 16.5, 6. Psa. 4.6, 7. Psa. 144.15. Dost thou Labour to be like him, to imitate him, to keep his Commandments? 1 Joh. 4.10.11. 1. Pet. 1.17. And still to give God the precedence, to choose him above all, to fear him more than Men or Devils, and to obey him rather than Man? This in General.  
But to go on to particulars, examine your Love to the three Glorious Persons in the God-head distinctly. And know this, that he that loveth the Father, loveth the Son and the Holy Ghost likewise, and he that loveth Christ, loveth the Father and the Holy Ghost also.  
1. Examine your Love to God the Father: say to thy Soul, O my Soul, what am I about to receive? Bread and Wine: but what is represented thereby? the Body and Blood of thy dear Saviour, the only begotten of the Father; as crucified, with all the Benefits of his Death. But whence came this to pass? How came he to be one of us, in our Nature, to be thus abased and crucified, to become a propitiation and a ransom for sin? O behold and wonder; Rom. 5.5, 8, 9. This is an Act of the Fathers Love and Grace. Dost thou perceive and admire the Fathers Love, in making a Covenant of Grace, to bring thee and such as thou art, out of the state of sin and misery?( mark that) and to bring thee into the state of Salvation by the Redeemer?( pause and stop here a little) and that Redeemer, the Eternal Son of God equal with God? and that to stoop so low, to be Abased, Killed, Crucified: and this for Enemies and sinners? when Sacrifice and offerings God would not. Heb. 10.5 O dost thou not Love the Father; 1. Because he was pleased of his mere good pleasure, to decree the Salvation of poor sinners. 2. Because he took that way to bring his chosen ones out of sin and misery, to obtain Everlasting Salvation? 3. Because he sent his Son in the Form of a Servant, 
1 Joh. 4.9. Joh. 3.16  to humble himself to Death, even the Death of the across, to take away sin, by that kind of ignominious and painful Death. 4. For fitting him thereunto; for it pleased the Father that in him should all fullness dwell. Col. 1.19. Heb. 2.10, 11. v. 17. c. 7.26.  
5. And that when all other means could not do it( as was intimated before) Heb. 10.5.  
6. And who and what are they, for whom the Infinite Wisdom doth consult, Infinite Mercy and Grace act in such a wonderful way and manner? even sinners, Enemies, when weak, weak and without strength, and therefore worthless and good for nothing. Ro. 5.6, 7, 8.  
7. And to make this Love more admireable, that every one that believeth should become a child of God. 1 Joh. 3.1.  
Study and behold this Infinite Mercy and Grace, he gave his Son to be thy Redeemer, and giveth every one that shall be saved to his Son. And though they are given to the Son in Election, to be Redeemed by him, they must come to Christ; but they cannot come except the Father draw them, Joh. 6.39, 44, 45. Doth not thy Love grow warm, and gather strength, by these considerations.  
Herein is Love! God gives and sends his Son to be thy Saviour, a complete and perfect Saviour he is, and he with the Glorious Purchase of his Blood, things present and things to come, a Testament full of Blessings, sealed in that precious Blood, is set before thee upon the Table. Now the Father of Mercies is ready to receive thee, and if thou receive thy Saviour, thou shalt be made a Son, even a coheir with Christ.  
Perceivest thou not the Love of God in all this? examine thyself now. Is not God better than Father and Mother to thy Soul? What saith thy Heart to this Father's Love? Wilt thou Love him better than Father and Mother? wilt thou honour and reverence him, as a Father high above all? wilt thou serve and imitate him: Eph. 5.1. and pass the time of thy sojourning here in his fear. 1 Pet. 1.17? show thy Love by keeping all his Commandments. Wilt thou refuse to be abased, shamed, afflicted, persecuted, and even to dy when he calls thee to it, for his sake, and for his Glory? Herein thou wilt manifest thy Love to him, who hath Blessed thee, &c. Eph. 1.3.  
Secondly, Try thy Love to thy Redeemer, the Lord Jesus: if thou lovest him, thou knowest for what, Cant. 1.3. Because of the savour of thy good ointment, &c, therefore do the Virgins Love thee. The reasons of thy Love to Christ may be reduced to two heads. 1. What he was, and became for thee. 2. What he is to thee, and for thy Benefit.  
1. What he was and became for thee; and here observe, that thy Love must run out towards him, as thy Redeemer in his threefold office. And take notice of this, whatever Christ was for thee, in reference unto God, he performed as thy High-Priest, and because he discharged that Office, He is become a Prophet & a King: had he not satisfied the Divine Justice, and reconciled God to sinners, he could never have taught his Church the way of Salvation, because there would have been no Salvation wrought or purchased; and he should have had no People to rule and defend. Now examine thyself, dost thou not wonder that the Eternal Son of God, should become thy Redeemer? thy Redeemer who art the sinful off-spring of sinful Parents! that he should take upon him, the seed of Abraham, and not the Nature of Angels! that he should save thee by his own debasement, dishonour, 
Heb. 2.16.  and bitter sufferings! hast thou not cause to Love him, 1. for taking thy Nature so much below him, into Union with his Glorious Person. 2. For taking thy Nature with all the Afflictive meanness of it; not with honours, ease, pleasure, reputation, 
Mark 10.45.  and pomp. He who was the Lord of all, came not to be ministered unto, but to Minister.  
3. For Suffering the wrath of his own Father, as a most provoked mighty judge, who spared not his own Son.  
4. For taking on him the guilt of sin, which is most odious and contrary to him; that hue how as holy, harmless, undefiled should be numbered among transgressors, and to suffer the most bitter and reproachful, 
Isa. 53.11.  cursed death; and this for the transgressions of his apostatised, and revolted Creatures! And now still he makes Intercession for thee, he pleads his own sufferings for thy Salvation; and his merits for thy discharge. Ask thine own Soul seriously, what wouldst thou have done had not he thus low abased himself, and been thy Surety? how couldst thou have reconciled the provoked Majesty of Heaven? couldst thou have born the wrath and curse which was due to thee for thy sin? O how should the sense of sin, guilt and damnation due to thee, beget a deep sense of thy Saviour's Love; and thereby inflame thy Love!  
2. Consider what he is to thee and for thee, surely he is all in all: a merciful and faithful Saviour. Hast thou any Knowledge of thy fallen, depraved, cursed woeful condition? and doth it not make thy love to burn within thee? He was a Surety for thee, and he is a Saviour to thee. He gave himself for thee, and now he gives himself to thee, with a large share, and full portion of the purchase of his most precious Blood. Knowest thou not that the Holy and Jealous God was angry with thee? that all the miseries of Life, Death and Hell were due to thee, and that neither thy tears nor blood could wash away thy sin? And that Christ hath done all that was required for thy atonement? O dost not love him entirely, and intensely to the highest degree, who procured thy pardon by his own condemnation, and bitter Death, who hath obtained for thee an acquittance from thy trespasses and Debts, a Patent for Adoption, and a Kingdom with that Prerogative, even a Coheirship with himself?  
Now thy Love to Christ as thy Priest and Advocate will appear.  
1. In thy high prising his righteousness, and counting thine own, even all things but loss for him. Phil. 3.8, 9.  
2. In esteeming thy Life to be wrapped up in him. 1 Joh. 5.12. Col. 3.34.  
And so for our Love to Christ in respect of his Priestly Office. Secondly examine thy Love to him as thy Prophet.  
1. Dost thou Love and delight in his word, & his ordinances? dost thou keep his word, & treasure it up in thy heart? Jo. 14.23. 2. Dost thou submit thy carnal reason to the Spirit and Word of Christ? dost thou embrace the motions of his blessed Spirit, though contrary to the inclinations, of thine own carnal affections and lusts: thy obedience to his teaching will prove thy love to him, and thy delight to hear him.  
3. Examine thy love to him as King. 1. Art thou glad that there is a Law forbidding sin: that there is a Law in thy mind warring against the Law in thy members? dost thou yield thyself to his rule and government: and dost account it thy liberty, and thy happiness to be under his Command?  
2. Dost thou bring all thy lusts to his across to be crucified: and deliver up thy most beloved sins, to be mortified by his Spirit? This is a sure sign of love to him, when we do not tolerate any lust against his will.  
3. Art thou for Christ against all that rise up against him? Dost thou seek his Glory, endeavour that his sceptre, and throne may be set up and exalted in the World, and in thine own Heart?  
4. Art thou prepared to follow him, the Captain of thy Salvation, to leave all and follow him: as one that goes a warfare after Christ, to fight the good fight of Faith, and withstand the Flesh, World and Devil?  
Thus far of thy Love to the second Person, with the reasons and effects of it.  
The third head of examination, is of our Love to the Holy Ghost. There is unspeakable cause for it.  
1. For his Infinite excellencies as God.  
2. For his Work and Office, which is to apply to us the Benefits of our Redemption. The Spirit of God doth these things for thee, in order to thy Salvation, for which thou art Infinitely obliged to love him.  
1. He reveals the deep things of God, the Mysteries of Redemption.  
2. He enlighteneth thy mind, to see and know the things of thy peace.  
3. He doth convince thee of thy sin and misery, and thereby he prepares thee for cure, and deliverance.  
4. The renewing of the will is from him, who is the Spirit of Regeneration.  
5. He persuades and enables every one to believe and embrace Jesus Christ; that shall be called and saved.  
6. He sanctifieth the Heart, yea the whole man throughout and makes thee Holy, that thou mayst see God, if ever thou see him.  
7. He teacheth thee to cry Abba-Father, as the Spirit of Adoption.  
8. He seals all that are sealed to the day of Redemption.  
9. And all the Spiritual true joy, peace and comfort, which any one hath, come from him, Gal. 5.22. together with all ability for any service, fruit and Benefit from Ordinances, which would not have been effectual to Salvation, if he had not blessed them. So that if you love Grace, or hope for Glory, you cannot but adore and Love the Holy Ghost, even as the Father and the Son.  
show and manifest your sincere Love to the Holy Ghost, by your Love to the Word given by his inspiration, and all holy Ordinances. And for what do you love the Word and Ordinances, try it, is it not for the Heavenly Wisdom, holiness and the Divine efficacy and tendency of them, to make you wise to Salvation.  
2. If you Love the Holy Ghost, you will desire, and improve Communion with him, in all Divine institutions, and Ordinances, in which he is graciously pleased to communicate his Graces: as in Preaching the word, Isa. 61.1. in Prayer, Rom. 8.26, 27. In Sacraments, Mat. 3.11. He makes the Christian within, Rom. 2.29. engrafting us into the body, 1 Cor. 12.13. He makes the flesh of Christ to be bread indeed, and his blood to be drink indeed, and his words to be Spirit and Life, Joh. 6.63. Ep. 5.18, 19.  
3. You will walk in the Spirit, and bring forth the fruits of the Spirit, Gal. 5.22. and 16.  
And thus much of our Love to God.  
2. The second General Branch of examination, is of your love to man, to every man being your neighbour in true sense.  
Your Neighbour is either a 

Brother, or  
Enemy.    
1. Try your Love to all the Saints, and holy Brethren, not only in that particular Society of Christians, with whom you hold Communion, but to all that are scattered abroad, though under different Governments, and administrations as to circumstances of Worship; even all that are in the Body, and that love our Lord Jesus Christ in sincerity, Eph. 6.24. You cannot Love Christ, except you love the Brethren, 1 Jo. 4.20. Jo. 13.34, 35. 1 Cor. 10.17. For we being many are one Body.  
Examine yourselves; First, Do you love them, as being all one in Christ Jesus, 1 Cor. 16.24. As fellow-heirs of the same Grace; Eph. 3.6. And do you love them for the Truth's sake, and for the sake of Grace, even against all the prejudices of custom, education, and smaller private differences: without difference? see Gal. 3.27, 28. 1 Cor. 12.13. Secondly, Do you love them though they excel you in Gifts, and Graces, degree and place; or them that are many steps below you in the World? see 1 Cor. 12.24, 25. c. 13.4. Thirdly, Can you sympathise with them, and svit affections to their various conditions? 1 Cor. 12.26. Bear one anothers burdens: Gal. 6.1, 2. Can you visit them and take part with them in their reproaches, and sufferings for Christ and righteousness: Acts 7.23. Hebr. 11.25, 26. Fourthly, Doth your love extend to all the Saints? Eph. 6.24. 1 Cor. 16.24. Fifthly, Can you break with all the World rather than with them, and do and suffer more for them, than for any other, and count Jerusalem your chief joy? Psal. 137.6.  
2. Try your Love to Enemies, we must do good to all, and love men as men. First, Do you pray for them that God would turn them, and forgive them? Mat. 5.44. Acts 7.60. Luk. 23.34. Secondly, 
Lnk. 11.4.  Can you forgive them their trespasses, as far as they are against you? as they are against the Law of God you cannot forgive, but so considered you must pray for them: but as the sin is an offence against you, 
Ephe. 4.32. Collo. 3.13.  Charity requires you to forgive them; and not only the offence is to be forgiven, but the injury and damage, if it be small and tolerable. But though you cannot without sin, remit the damages, yet you must seek your right with a charitable Heart. Thirdly, Can you seed your Enemy, when hungry, and cloath him when naked: Rom. 12.20. In a Word, endeavour to carry yourself according to the Law of Love.   

CHAP. V. Trial of New Obedience.  
THe fifth part of your task of self examination is, your New Obedience. For your better undertaking of it, be pleased to observe what it is, and why 'tis called New. The thing itself, o● New Obedience, is a hearty sincere, respect or aim at God's Glory, in keeping all his Commandments; or having a respect to all God's Commandments, and walking before God, in righteousness and holiness all the dayes of our Life, being redeemed from the hand of our Enemy. It is called New Obedience, in opposition to the service of sin, or obeying the Law in our members. For we being sinners by Nature; and corrupted with Original sin, we are inclined and given to serve sin, and to live after the flesh, Rom. 6.11, 12, 13.16, 17, 18, 19, 20. But when we are united to Christ in our Effectual Calling, and have Repentance towards God, and Faith in our Lord Jesus Christ, then we become dead to sin, and free from the dominion of it: we are married unto Christ in Covenant, that we may abound in fruits of R●ghteousness, which are by Jesus Christ, to the praise and Glory of God, Philip. 1.11. Rom. 7.4. We are bound to do whatsoever he commandeth us, Mat. 28.20.  
Now three things must be inquired after. First, The Subject and Principle, or root of this New Obedience. Secondly, The Rule of it. Thirdly, The End and design of it.  
1. Whence is it that you perform service, or Obedience unto God? Do you serve him from Faith, Love, and unfeigned Repentance, towards God? Are you effectually called( remember what that is) are you united to Christ by Faith?( see what that is) are you turned from all sin, from your bosom-darling-costly sin, to God to obey his Law?( try your Repentance) have you a new Heart? have you the Image of God renewed upon you? are you sanctified by the Spirit?( look to Ans. 35.) For New Obedience proceeds from the Heart renewed and sanctified.  
2. Try your obedience by the Rule of it. That is the whole Word and will of God. Psal. 119.105. Thy Word is a Lamp to my Feet &c, v. 6. When I have respect to all thy Commandments; at all times, always even to the end; Psal. 119.112. Philip. 2.12. He that is such an one, doth not live in any known Sin, nor neglect any known Duty. He makes Conscience of duty to God and Man. Acts 24.16.  
3. Try and examine the end of your obedience, what you aim at and design. New Obedience proceeds from a Principle of renewing Grace, is regulated by the Word of God, and directed to his Glory. And so what you learn first in your Catechism, is the end of your Conversation and Obedience, See Col. 1.10. Phil. 1.11. 1 Pet. 2.9. 1 Pet. 4.11.  
And thus much for the first duty before the Communion.  
The second is the duty of Preparation for the Lord's Supper.  
Having examined your hearts, if you find these Graces in you, then the work of Preparation is, to stir up the Grace of God given you, in putting your Souls in a readiness to receive Jesus Christ, as offered to you, with all the Benefits of the New Covenant, by adding to your self-examination, humble confession of sin, earnest supplication for forgiveness of sin, and grace, if you find a want, or a weakness of Grace, then sharpen your desires after it, and pray for it, and add your thanksgiving for the means of Grace, and for Grace received.  
Thus much for the Duties before the Sacrament.   

CHAP. VI. Duties at, and after the Communion together with motives and perswaons to perform, the whole Duty in a due manner.  
WHile you attend upon God at his Table, shake off all drowsiness and vanity of mind; consider at whose Table you are to Eat and Drink, and what the feast is. Therefore draw near with a holy reverence, with a clear knowledge, and lively Faith. Attend to what is set before you, the outward signs & what is done according to the Institution of Christ, observe the breaking of the Bread, the powring out the Wine, and the giving of both to you. Know that you are to remember Jesus Christ, and to show forth his death, discern his Body; thirst and hunger for him, receive him by Faith and the Benefits of the New Covenant: look unto Christ crucified with a broken heart, sorrowing for sin: meditate on the Love of God in his Son Jesus, on the sufferings of Christ, on the satisfaction given, Redemption and Victory obtained for thee; cast thyself upon him, trust to him, give thyself to him, delight in his love, apply him for what thou dost most stand in need of; renew thy Covenant, & thy engagement to be the Lord's, and excite thy love to all Saints, and be thankful.  
After the Sacrament, reflect upon yourselves, review your carriage. First, Consider, have you discerned the Lord's Body: made an affectionate remembrance of him? Have you received him by Faith? Are you nourished by him  
Secondly, If you find quickening and comfort then bless God for it, beg a continuance of it, watch against relapses, fulfil your vows, encourage yourselves to a frequent attendance on that Ordinance. But thirdly, If you find not present benefits by it, then you must more exactly review your preparation, and carriage at the Sacrament. In both which if you can approve yourselves to God and your own Conscience then wait for the fruit in due time; but if you find that you have failed in either( preparation or carriage) you must be humbled, and attend upon it afterwards with more care and diligence.  
The motives and arguments to persuade to a frequent, and becoming celebration of the Lord's Supper.  
Having directed you, and brought some assistance towards the holy and comfortable receiving the Communion, of the Body and Blood of the Lord, I might expect that you will say, you have now what you much desired, and only wanted; for so great should be the forwardness and zeal of every one, who bears the Christian Name, to obey every Command of Christ, and particularly to address themselves to this Holy Ordinance, wherein the Love of Christ is set forth in his most precious Blood, that they should not need motives to spur them on. But alas! how commonly do we see Men and Women excommunicate themselves, and Non-Communicants crowding out at the Church-doors, leaving but a little flock behind, to feed upon his Body, and Blood, who laid down his Life for the sheep. Truly, to see many depart who have been earnestly invited to this feast of love, hath brought to my mind, the separation that will be in the last day, between the sheep and the goats. Wo, wo, to them when Christ shall bid them depart from him, who for love of ease, ignorance, and wilful impenitence go away from him, represented at his Table:  
I shall draw out a few Arguments to persuade poor Souls, to a Conscientious well-prepared address to the Table of the Lord out of the same store-house, your very Catechism.  
Advantage or disadvantage, are the prevailing motives, to persuade or dissuade. Now if you shall find the advantages very great of right and worthy receiving, and the loss and sin great of neglecting, or unworthy receiving, then I hope hope you will be won, and brought over to my earnest request. That you would be constant Communicants, but not ignorant, unprepared, and unreformed.  
1. I beseech you to consider the great and gracious condescension of the most high and holy God, to reveal to you, the great Mystery of Redemption, by his Beloved Son, and to make it plain, and to confirm weak Faith, to represent it by sensible signs. The Bread and Wine admonish you of the necessity of Christ, without whom you cannot live, and of the Benefit of Christ, whose effect is spiritual nourishment and growth in Grace. You have need of this plain way of information, by sensible signs: God stoops very low therein; neglect it not. What an advantage is this to be doubly taught, by the word, and by teaching signs. Secondly, Consider once again what is conveyed to your Souls by these visible signs. First, Jesus Christ as dying, yea as dead in our stead for our sins, to satisfy for them, and procure forgiveness: to reconcile us to God; and that his Death was effectual for these great purposes, because we show forth the death of Christ, by which all Heavenly blessings, are become Legacies in the New Testament. Secondly, Is it not profitable for you to see Jesus Christ, and all the benefits of Redemption set before you, that God withholds nothing from you, if you will receive Christ; but sets him and all things with him before your eyes; invites you to take him, and all his benefits: He offers him, yea gives, yea seals the gift of Righteousness and Life, to make it sure to you for ever, if you will but take and receive, as he hath appointed you. And what can be more to you than Jesus Christ, and the purchase of his most precious Blood? are the forgiveness of sins, Reconciliation, Adoption, supplies of all Grace, the Promises, which are exceeding great and precious, such vile and common things, that you will not have them, though for coming for? have you no need of Christ, or no need of receiving him in this Ordinance? surely if he enjoined it to them who had been trained up in his Doctrine, known his Life, seen his miracles; how gracious is God to us, in appointing us such a help, who have more need of such repeated confirmations of his Grace? can you do as well without? or what need you care to have your graces strengthened, or forgiveness sealed? can you be so unthankful, and could in your Love, as to neglect to remember him, in a way of his own appointment? Or would you be so careless to have the Act of Oblivion sealed, by the great seal, and to be sure of Life? Or are you so rich, that you can be without a part in the Everlasting Covenant? Is he a Child of God that never inquires for the legacy bequeathed by will? what is this, but the New Testament confirmed by the Death of the Testator.  
2. You are invited, nay required to come, by one who must not be despised, a great King. This charge, this do in remembrance of me, was given by the Lord, in the same night wherein he was betrayed. That which you are invited to, is with greatest earnestness to be desired, you will certainly dy for ever without Christ; come Soul take me and live, saith Christ: whosoever will, let him come. And will you not come? can neither the authority of God, nor his Love, nor the last charge of a dying Saviour prevail with you? Oh will you not observe his charge, which was given in the same night wherein he was betrayed! when he was ready to sacrifice his Body and Blood for your sins! when he was ready to drink the bitter cup of God's wrath, appointed to be drunk by Infinite Justice; when he was ready to  shed his Blood for the remission of sin, and to make the Covenant of Grace of force by his Death? so that thereby, all the Children might come in for their portions and share, because the Testator being dead, the Legacies became due to all that claim them. Will none of these things move you? but rather let all be lost, than you trouble yourselves to examine yourselves, to repent of sin, and embrace Christ, or to shake off your damning security and Spiritual sloth! the Lord rebuk you in mercy, that you may be saved.  
3. Doth the offended God, declare that he is well pleased with the death of his Son? Doth the Lord Jesus Christ show forth his own death, for sin to Redeem your Souls? Do not you hear him say, Thus was my Body broken, thus was my Blood  shed, thus my hands, and my feet, and my side were wounded, thus I gave up the Ghost for you?— And upon this, that Christ died, a Proclamation is made to all, that have any thing to accuse the Soul of, 
Rom. 8.33.  Who can lay any thing to the charge of God's Elect? It is Christ that died: and to all sinners that are cast in law, that cannot deny nor mitigate their offences, nor bear the sentence, much less endure damnation by that sentence, I say, to all sinners, notice is given, 
1 Joh. 1, 2,  if any man sin, there is an Advocat with the Father, who is also the propitiation for sin. O Sinner, wilt not thou come to see this Death shewed forth? Soul, what hast thou to show, or pled, wherefore the sentence of Eternal Death should not be pronounced against thee, but this? Hast not thou sinned against the Infinite God? Doth not thy Conscience accuse, judge, and condemn thee according to the Law, which thou hast transgressed? What canst thou say for thyself: If thou offer to pled any thing of thine own, either good intentions, desires, purposes, works, or any circumstances, to extenuate, and pare off the grossness of thy sin, thy Conscience( except the ignorant and erroneous) like an upright judge, well Learned in the Law and Gospel, must needs stop thy mouth; overrule all thy pleas, and tell thee that without shedding of Blood there is no remission of sin; and that no Blood but the precious Blood of Christ, as of a Lamb without Spot, can cleanse thee from thy sin. Wilt not thou therefore cast thyself upon the Free Grace of God, reconciled and Satisfied with the Death of his dear Son? And wilt thou not come to that Ordinance; which he commanded his People to the end of the World to observe, in which his Death is shewed forth, and there show him to God as the Death of thy Mediator, who hath made peace, and taken away sin? and show him also, to all thy adversaries and accusers, Lo, all you that seek my Soul to destroy it This is he who gave his Life a ransom for me, he hath fulfilled the Law, satisfied the Divine Justice, what have you to say against me? Against all your accusations, this I pled and allege that Christ died, and overcame Death, and that he died for me. And be it known to all Infidels, and Blasphemers, that the crucified Christ, is my Lord and Saviour: into him I was Baptized, to him I am joined, I am his. And O you the blessed Saints of God, take notice that I hope to be saved even as you, by him whose Name is Jesus, who came to save his People from their sin.  
O you careless ones, who will not be at the cost of a Sacrament, who will not come to the light, forsake your sins, not be joined to the Lord, to be his, by a renewed Covenant, you that will not take pains to know the Lord Jesus, in the great work of Redemption, in which you are deeply concerned, that will not take time and pains to prepare yourselves for the Supper of the Lord, give me leave to ask you these few questions.  
1. Have you sinned at all?  
2. What doth every sin deserve?  
3. Is there any other Redeemer but the Lord Jesus Christ?  
4. Do you think that his Death is shewed forth, in this Holy Sacrament?  
5. Ought you not to obey his last will to make a remembrance of him? And will you not come to remember him? Oh what a sight doth the broken-hearted penitent see, when the Father sheweth the death of his Son, as fully satisfied, and pleased in him? and when Jesus Christ sheweth forth his Death as satisfying for all, with a full discharge to all that repent and believe the Gospel, O how must the Heart needs melt, and love, as Mary wept and loved!  
Let me add, Wouldst not thou hate and abhor that Minister that would refuse to Baptize thy Child? or account thee as a Heathen, or a Publican? And is it nothing to thee, that thou carriest thyself like a Heathen, by thy strangeness, sinful, and slothful refusing to come to this Ordinance: Thou dost discover the ineffectualness of thy vow in Baptism to bind thee to be a thorough Christian, and that thou art not the better for it; that thou thinkest that the preaching of Christ, is but a dry thing, of no power upon thy Heart; that there is not that good to be had by communion with Christ, that we say there is. In a word, thou art backward to renew thy Covenant in thine own Person, in thy riper years, and wouldest be as slacken to be Baptized, if it were now to be done, as thou art to eat the Lord's Supper, for both are seals and signs of the same Covenant, and by consequence thou art backward to become a Christian. And what wilt thou be accounted in the last day!  
The other motive is the loss and disadvantage by not receiving, and also by unworthy receiving. The Non-Communicants lose all that true Believers get, that satisfaction, peace, joy, comfort, strength and growth. The unworthy-receiver and unsound-Communicant, comes for the worse. First, Sin is a great discommodity to any one: the sin of unworthy eating and drinking, is a sin of great indecency, and misbehaviour, towards Jesus Christ crucified for sin thou art guilty of the Body and Blood of the Lord, that is, thou profanest that which is most holy, and abusest that which should be most dear to thy Soul. Secondly, Thou eatest and Drinkest judgement to thyself: for they who eat and drink unworthily, provoke God to punish them, they draw down Judgments upon themselves, and others also. Thirdly, Thou losest the Benefit of Spiritual nourishment and growth in grace, thy sins grow, thy Heart waxeth worse and worse, more deceitful and hard, if not more profane, even to nauseate that from which thou receivest no saving Benefit. In a word, thou hast no Communion with the Father in his Love, with Christ in his merits, with the Holy Ghost in his Grace and comforts, nor with the Saints of God in Love, and Heavenly privileges. Oh what a loss, and disadvantage is this! Consider what I say, and resolve by the Grace of God against affencted ignorance, Spiritual and killing sloth and ease, against unbelief and falseness of Heart, shrinking from thy Covenant, Vow and Promise, and see that thou sin no more, by omission of this great duty, and neglect of this high privilege, nor by an unworthy eating and drinking. But hunger and thirst after Christ, and thou shalt be filled with his Grace and Glory. Come with thy wedding Garment, and thou shalt never be cast out. If thou wilt show forth his death until he come again, when he comes, he will receive thee to himself, and thou shalt be for ever with the Lord. So be it, Amen, Amen.   
FINIS.