AN EXHORTATION TO Catechising: The long neglect whereof is sadly lamented. And the speedy reviving as earnestly desired.  
BY The PROVINCIAL Assembly at LONDON. August 30. 1655.  
LONDON, Printed by T. R. and E. M. for Samuel Gellibrand at the sign of the BALL in Paul's Churchyard. 1655.   

AN EXHORTATION TO Catechising.  
ALthough the confessed corruption of our own hearts, and unobserved cunning of Satan, have unhappily held us, too long a time, at too great a distance; so that we have not been so forward, as we ought, to contribute our mutual counsels, to the better advancing of the common good: yet can we not allow ourselves to suspect, that any of our dear Brethren, (who (blessed be God) do fully accord with us, in all the fundamentals of our holy Religion, though of different persuasions in some smaller points), will be backward to entertain that seasonable, yea, necessary motion, which we shall here, in the fear of the Lord, humbly present to them.  
What desperate defections many have lately made, from that precious faith, which was once delivered to the Saints; and what insolent invasions have been made upon it, by lose tongues, and lewder pens, we must needs all clearly see, and should as sadly lament.  
How blasphemously have some disputed against the infinite merit, yea, and Deity of our Saviour, as if they intended to justify the Jews, in sentencing him to the Cross, for avouching himself the coeternal and coequal Son of God? How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost, and while they have presumed to cry up all sanctified men as so many Gods, not feared to cry down the blessed Author of all our sanctification, as if he were at most but an Angel? 
Bid. Cat.  How wildly have they risen up, in the profane pride of their haughty wits, against most of the glorious attributes of the Deity, reckoning the unquestionable Doctrines, of God's Omniscience, Omnipresence, Immutability, with the rest of his blessed excellencies, among the absurd dreams of Transubstantiation, Consubstantiation, and the like novel and ridiculous Paradoxes? Thus pretending to make their disciples mere Christians, they have taken a fair course, to leave them mere Atheists.  
Having laid these cursed foundations, it is not to be wondered, that they raise an answerable structure of wretched fancies, about the purity of man's nature, and the sufficiency of his power to save himself, without being too much beholden to those poor means, which the simplicity of our preaching, belike in too nice a conformity to the foolishness of God hath been wont to prescribe.  
Hence they have taken the boldness to decry the Scriptures, as some what too dim, especially in comparison of their more glorious new lights; to despise the Sacraments, as if they were as beggarly elements as the Jewish ceremonies; to deride the sing●ng of Psalms, as if David's Harp were now out of tune; to reject Prayer, as if they had attained to so plentiful a measure of spiritual riches, that it were a shame for them to crave any further supplies. And then alas (think they) what should they viainly lose a seventh part of the year in the superstitious observation of a weekly Sabbath, whereas their whole life is but one continued holy day? What should they defile themselves with the infectious air of our corrupt Churches, where we never assemble, without constant confessions, of too many iniquities in our holy things? Shortly, what should they busy themselves too much in preparing themselves for Heaven? We must know they are there already; nor can they acknowledge any other Heaven, besides that in their own bosoms. What should they be too fearful of the torments of Hell, wherewith w●… are wont to terrifi●… worldlings from sin? These men have discovered, upon a profounder search, that eternal death is but a total annihilation, and so Hell is just nothing. 
Bid. Cat.  And for the souls of the wicked, though it should prove true, that they shall not be utterly annihilated, 
R. O.  yet they are satisfied they shall sleep so sound after their dissolution, that they shall not be at all sensible of their happiness, or misery.  
Thus is there scarce any one Article of the Christian Religion, yea, or that Systeme of Divinity, which may be easily framed out of the scattered notions of humane reason, as miserably as we acknowledge it to be corrupted, which hath not received many a sore blow, and that from the hands of those, whose hearts did ere whiles seem ready to expose their heads, to the greatest hazards, for the least tittle of sacred truth.  
We have the charity to think, that most of the oppositions, which have been so unhappily raised against the truths of God, though they be now attended with too much malice, yet did at first spring merely from ignorance. Had the truth been rightly understood, it had not been so unworthily undervalved, much less so treacherously undermined, and least of all so impudently affronted, as woe is us we behold it, both to our grief, and horror.  
We are not unwilling to charge ourselves, as so fare accessary to all those Barbarous Heresies which are daily broached, and cursed Blasphemies which are as frequently belched out, against the Majesty, and truth of our holy God, that we have been less solicitous than we ought, for the due seasoning of the hearts of our people, with the first principles (which are indeed the most momentous points) of Christian Religion. A timely salting, would by the blessing of God, have happily prevented most of that unsavouriness, in the discourses, and practices, of too too many of them, which, (God be merciful to us) it is impossible not to resent, and it is as difficult to remedy. Had there been more Catechising, there would have been less Apostasy. Had it not been for want of seasonable instructions, we had not seen so many licentious insurrections, against the sacred truths, and Ordinances of God.  
It is the rare privilege of the Romish Synagogue, to have such a power over ignorance, as to command her to employ herself as a tender nurse to their blind devotions; But the Church of Christ hath ever found her such a froward piece, as that she hath churlishly handled all the genuine issues of truth and piety, and as fond cockered all the misshapen Monsters of Error, though never so strangely composed, of an Heterogeneous commixture, of superstition and profaneness. We cannot prevail with ourselves, to nourish the least hope of ever being so happy, as to see Ignorance become serviceable to true Piety. We know the affections, cannot outgo the apprehensions; that till Truth be known, she cannot be reverenced, cannot but be hated. The Principles of Christianity have nothing in them, that can at first glance, take with the prejudiced hearts of natural men; and yet they secretly carry an incomparable beauty, which is no sooner discovered, then admired and adored by all those, whose eyes God is pleased to open to a clear inspection, and whose hearts he vouchsafes to draw to a nearer embracing of them. They who have the happiness to be rightly informed in these sacred Principles, readily acknowledge that the choicest treasures of wisdom, are curiously wrapped up, under the mysterious covert of a seeming foolishness; and that what appeared but a worthless shell, secretly encloseth the invaluable Pearl. The shell being skilfully opened, the Pearl forthwith displays itself with an orient lustre. To open the shell is the Catechists task.  
The more do we wonder, and the less can we believe, what hath been sometimes suggested, that any of our Brethren of the Ministry should superciliously overlook this Exercise of Catechising, as below the dignity of their station, and accordingly put it off as a meaner chare, to the parents and governor's of private families.  
We hearty rejoice to hear, of any good hands that are pleased to employ themselves in so profitable a service; and could earnestly wish, that all those to whom the providence of God hath committed the care of young ones, would reckon it a chief part of that honourable duty, which they own to their children and servants. But withal we profess, that those privater preparations, should rather be encouragements to the brethren of the Ministry, the more cheerfully to pursue, than dispensations in any wise to omit the necessary exercise of public Catechising. They who have been taught at home, will the better learn in the Church; and having first gotten somewhat of their lesson by rote, be the more qualified to receive the reason of it. They are mistaken who think the Ministers Catechising, is but an examining of the memory; it is an informing of the understanding; and of all others the most Doctor-like part of his work. If there have been any heretofore, who have gravely required the Catechists, to ask certain questions, and as solemnly forbidden them to expound the answers, we do suppose such injunctions were laid, only on some of their Curates, of whom their wisdom saw good cause to be jealous, how it adventured to allow them to speak without book.  
But certainly Catechising is a familiar kind of preaching extempore, not to be performed without a clear insight into the greatest depths of Religion, and a proportionable gift of ready expression.  
What is there that requires more Theological abilities, than a perspicuous explication of those dark mysteries of the righteousness of God, in charging the sin of Adam on the whole world, and laying the sin of the whole world on Jesus Christ of the Hypostatical union of two natures in one person of Christ, of the communication of all the properties of each nature to the person, the limitation of all the attributes of the person to the several natures, of the offices which Christ exerciseth in his Church, the relations which all the members of the Church have to Christ, and one to another; of the subserviency of the law to the Gospel, of Christ's abrogating some parts of the law, so as to establish all? It had need be a very skilful hand, that shall lead lambs both with safety, and not without an holy delight, through those profound depths, wherein so many Elephants have most miserably miscarried.  
The consideration hereof doth little less than amaze us, when we observe how some of our people, (in whom (be it spoken without offence) we never discerned any extraordinary measure of spiritual knowledge, beyond the common size of their neighbour's attainments,) do overly reject this exercise of Catechising, and hold it unworthy of such wise ones as themselves, to vouchsafe their presence at it. We had thought the strongest men among us needed not have disdained to taste some few spoonfuls of milk. We are sure that that which they please to slight as but milk, costs us more the dressing then any other provisions wherewith they can expect to be entertained. The lowest principles of Christianity, are the highest mysteries. Those are the greatest stones which are laid in the foundation. These are they which support all the rest of the building. These are they which bear the greatest brunt of opposition. What controversies ever troubled the Church of God, like those about the corner stone? The conclusions of our Religion are for the more part beyond contradiction, all the greatest quarrels have been against our principles. Witness in elder times the heresy of Arius, which struck so audaciously at the Deity of Christ; that of Macedonius, which dealt as full a blow at the Deity of the holy Ghost; and in our days that of the Socinians who have assayed to knock down at once all the received Articles of the Catholic faith, and to set up most of the stigmatised heresies in their room. Hereof we have too full evidence in the Racovian Catechism, not long since Englished, and more lately enlarged, by Master Biddle; Such men's publishing their Catechisms for the propagation of their Blasphemies, minds us of the true use of Orthodox Catechising, for the suppressing and preventing of them.  
And we seem to have just cause to conceive the higher thoughts of its usefulness to this purpose, when we sadly reflect on the many difficulties whereof we have had heretofore too frequent experience, and have now as jealous expectations. We have all along observed that the better any practice is, the worse reception it doth usually find. The general averseness of young ones from this exercise of Catechising, is not the least argument of its singular usefulness. The more unwilling they are to present themselves to be catechised, the more reason have we to press them to it, by the greatest violence of persuasion.  
We would not seem to fear, that any of them will have the face to tell us, of a tedious longsomenesse whereunto the addition of catechising will draw out the exercises in the Church. For besides that the pleasing variety will sweetly detract from the sense of prolixity, we hope they are not to learn, that the Lords day would be wholly spent in the Lord's service; and that every moment of it is more precious, then to be idly squandered away in such vain triflings, as wherein too many are wont to misspend it. And as for some necessary employments, which may chance to be alleged as exceptions against this exercise, it may suffice to say, that coming to the Church a little sooner in the morning, will so sufficiently lengthen out the afternoon, as that it will conveniently enough afford a competent time for it in the shortest days. Nor will any of the other services complain of being wronged, in being now and then drawn somewhat closer together, for the opening a place to Catechising, considering how exceeding much it is like to deserve of them all.  
For other things, we shall all readily give them, whatever assurance they can reasonably desire, that we will have a tender eye to the slowness of apprehension in some of them, to the slipperiness of memory in others, to the bashfulness of most, to the reputation of all of them; that we shall opportunely prevent their grosser mistakes, and candidly palliate their lesser ones. That we shall give the best sense to the worst of their answers, and put some necessary words into their mouths, the better to facilitate the expression of their thoughts; that we shall carefully manage every part of this business, with the best of our wisdom, and endeavour to credit them, as well as to instruct them; and to procure them both the more esteem in the Church, and favour when they come home.  
And if any of them shall yet chance to look upon it as some indignity to them, to sit under the Desk, when some of their fellows advance themselves to stand in the Pulpit, we doubt not but to convince them, that all intelligent men account such forwardness, not a specimen of more knowledge, but less modesty, than their years seem to bespeak. Alas, it is only their ignorance that oils their tongues: had they but had the patience to have been duly Catechised, they had not had the presumption to preach, or rather, prate so impertinently. Their want of learning is the principal faculty that qualifies them for such exercises. Had they been swifter to hear, they would have been slower to speak.  
We are so sufficiently acquainted with the untractable temper of such impetuous spiritati, that we begin to excuse their parents and masters, that they forbear to interpose their interest and authority for the further restraining them. What hope is there that they who pretend God doth immediately Commission them to preach, will yield obedience to any mortal man that shall command them to be silent? But we must needs say we extremely marvel, how it comes to pass, that any parents and masters (albeit they hereupon neglect to forbid these bold yonkers to preach, yet) should pretend a secret check in their consciences, and make a pitiful doubt whether they may require them to learn. We wonder how they have been so strangely inveigled, as to tolerate all things by scrupling them; and to let the reins lose purely out of strictness; to think it a sin in themselves to press a duty on others, and a breach of God's holy Laws to enjoin the keeping of them; how it comes about that they who can allow themselves to be severe enough to their servants for loitering in their shops, cannot find it in their hearts to rebuke them for neglect of the Church; that they who hold themselves bound in conscience, to inform their servants in all the secrets of their trade, should think themselves as much tied up, from pressing them to learn the mysteries of Religion.  
We shall say but this, that we see too much cause to fear, lest they who use not all the means they can, to bring their children and servants to the Faith, be themselves brought at last to an unprofitable repentance. Sure we are, they who have not learned their duty to God, will never rightly perform their duty to men. We wish that sawey behaviour, and lame accounts, be not too sad proofs of this unhappy truth. We take it to be so necessary that all Parents and Masters bring their young ones to be Catechised, that we think it needless to press it any further.  
Only we are sorry to consider, that some who profess themselves convinced of the usefulness of Catechising, are at a stand about those Catechisms which we would commend to their use; we mean those excellent ones, which were not long since composed by the Reverend Divines assembled at Westminster, attested by the Church of Scotland, recommended to this Nation by the High Court of Parliament.  
If we be not too much mistaken, the larger Catechism is as complete a body of positive Divinity, as any we know extant this day; and we believe that whosoever shall peruse it with a judicious, and unprejudiced eye, will easily observe the singular skill of those eminent workmen, who so accurately folded so much variety of choice matter in so few plain words, so artificially digested the questions, so irrefragably confirmed every branch of the answers, by so many clear proofs of Scripture, all along quoted in the margin. We profess to look on that larger Catechism, as an excellent card, not only for vulgar Christians, but all younger Divines to steer the course of their studies.  
Nor yet do we think higher, than some most Reverend men have been pleased to speak of it, and they such, as by reason of their interest in the Episcopal cause, were not like to overvalue any labour of the Assemblies, beyond the just rate of its apparent desert.  
The truth is, we judge that larger Catechism to be an useful Comment for ourselves to have recourse to, in the explication of the lesser, which we esteem better tempered to the capacities, and memories of younger people. And this testimony we may freely give to this lesser Catechism, that it hath this considerable excellency, above all those we have seen, that every answer is an entire proposition without relation to the question preceding.  
In short, we humbly bless God, for so great a help, as he hath graciously afforded these Churches in this little piece; and we as hearty blush to think of our own unexcusable neglect, of so precious a means, for the instruction of our people.  
And yet too, though we most passionately wish, that all our Brethren would unanimously concur in the joint use of one and the same, and that the Assemblies Catechism; yet shall we abundantly rejoice, to see them persuaded, to use any other Orthodox Catechism, which they in their wisdom, shall judge better calculated, to the condition of their people. We see indeed too much cause, and so we doubt not, do all our Brethren, to abhor the Racovian and Biddles Catechism; but for all those which have been ordinary amongst us (however it hath pleased some body, in a sullen gravity to put them to rebuke, yet) 
Red. Red. P. 555.  we profess to receive them with reverence, and could readily comply with our Brethren in the use of any one of them. So that the younger people may be taught to know who made them, and why be made them, how good and happy man was made by God, how evil and wretched he hath made himself, what need he had that the Lord Jesus should die for him, that the Holy Ghost should regenerate him, what privileges he doth enjoy, and may expect by Christ, what duties he is obliged to by those privileges, how he is to present his petitions to God, how to receive the seals of Gods gracious Covenant, with other particulars of like nature, we shall think them singularly happy, what ever be the form wherein they shall learn them. We shall not too morosely stand upon circumstantial differences, where there is a fair accord in material principles.  
But our hearts even bleed, to consider, how many precious souls, are in daily danger of perishing eternally, for want of meet instruction in these necessary points. Woe is us! while we have too supinely neglected the seasonable sowing of better seed, how wickedly diligent hath the envious man been in scattering his tares? We estimate his excessive pains in sowing, by the cursed plenty of his harvest. Not to take notice of lesser weeds, though such as have all but too much poison in them, how do we see Popery, Libertinism, Socinianism, Ranting, Quaking, spreading themselves so widely, as if they meant to overgrow the whole face of the Nation, and scarce leave room to the true Religion to put forth its head among them? How often do we see several Sects in the same family, and many a subdivision in each Sect? How do we see sundry perverse doctrines as perniciously practised, that which some please to call Religion (quite contrary to the nature of what is such indeed) sacrilegiously breaking all the bonds of society, and yokes of government, which are the only securers of true liberty? We pray God the State do not one day feel, what it is to let all lose in the Church: sure we are that too many masters of private families, are already feign to sit down under the unsufferable loss, of a considerable parcel of their authority; and well were it for them, if they missed it but one day in seven: We do not despair, but they will at last grow so wise, as to see how much of their own interest, is involved in the cause of God; and that it is an apparent disadvantage to their secular affairs, to neglect the spiritual instruction of their children and servants. But for our Reverend and dear Brethren of the Ministry, we cannot easily admit the least doubt that they are not fully convinced of an especial duty they own to God, who hath honoured them to set them as Stewards in his house, to give every one his proper portion in due season: and of all others young ones would be most carefully provided for; to the truth, whereof God hath appointed them to take a peculiar care, as the most precious treasure in his house; to the souls of their hearers, who are not capable of being saved without the knowledge of the truth; to the souls of young men especially, who if they be not taught the truth in their greener years, will more difficultly learn it when they are grown elder, and the more ripe the more rotten; to themselves, who own a just account for every particular soul committed to their charge. They know how great a price the least soul hath cost, that the weakest lamb stood Christ no less than the strongest sheep, how rich a prey Satan hath ever reckoned on in the poorest soul; how industrious he is in hunting, how many nimble beagles he hath that rejoice to do their best in the worst service he lists to employ them; how great advantages they have at this time by the many sad breaches in all our hedges; how little we can answer it, that so many breaches have been made, while we so speciously pretended, and solemnly vowed to repair them; how heavy censures are daily cast on our sincerest endeavours of a pure Reformation, as if they aimed only at ruining. We have good hopes that all who unfeignedly love God and his truth, will in the serious consideration of these particulars, and many more, which their own wisdom will readily prompt them, immediately lay aside whatever pretences, and conscientiously join with us, in a speedy reviving of that most necessary, though neglected exercise of Catechising; which seems of all others the most probable means, both for the timely baying back of that fearful inundation of pestilent Heresies, which hath too fare broken in upon us, and for the better preventing of those mischievous effects, which they daily threaten.  
We cannot entertain the least surmise, of any of our Reverend Brethren, that they will look on this Work, as too troublesome an addition to their other labours, on the Lord's day. We are confident they rejoice, to spend themselves in the service of God and his Church; and reckon not on the consuming of their oil, while they may lend their light; yea, that they feel no greater burden, than the heaviness of their people in hearing.  
Besides, we easily foresee, how much their Catechising will seasonably conduce, to a just vindication of the honour of their Doctrine, from those absurd reproaches, with which some slanderous Pamphleteers endeavour to blast it, impudently saying any thing, and proving nothing; yea, saying nothing, but what hath been as often answered, as objected.  
We doubt not but that model of Divinity which is commonly taught in our Churches, hath a fair conformity to the pattern in the Mount. We are sure its aim is to advance, the glory of God's grace, to stain the pride of man's nature; to make the Saints walk much the more comfortably, nothing the less carefully; to dam up that cursed fountain of self-conceit, whence daily issue so many impure streams, not to open a sluice to any of those horrible abominations, which threaten to over-whelme the face of the world. The known practices of those blessed men, who have been the most zealous Preachers, and resolute Champions for our Doctrine, have all along sufficiently vindicated it, from these both senseless and frontless calumniations.  
And howbeit it be pretended, that we impose on other men's belief, and suffer ourselves to be overruled by corrupt inierests; Yet we doubt not but it clearly appears to the children of wisdom, that we make God's Word our only rule, and his glory our only aim; and drive no other design, but to bring our people to the saving knowledge of the only true God, and Jèsus Christ whom he hath sent. It is our grief to see poor souls, taught to hate our Doctrine, before they know it. If they were duly Catechised, we hope, many of them, would both acknowledge, and adore, that beauty of holiness, which gloriously shines in every lineament of it.  
Can we dispense with ourselves, to borrow a wild strain from the ranting Rhetoric, of a Thrasonical adversary, we should term it an Apocryphal diabolisme, to say that we will not suffer the Lord Jesus, quietly to inherit: the glory and praise of his ever-blessed work of Redemption, in the just compass and extent of it; that we set bounds and bars to the grace of God which he never set; that we preach this (in effect) for Gospel to the world, that God never bore any good will to the greatest part of them; but decreed peremptorily from eternity, eternally to torment them, with the vengeance of eternal fire, how innocently, blamelessely, spotlessely soever they should live in the world all their days. 
I. G. Catabapt. Epist. to Read. p. antepen.   
Be it known, we extend the glory of the work of Redemption, fare more than they who accuse us of restraining it: We not only teach that God gave his only begotten ●…ne, that whosoever believes, should not perish, but have life everlasting; but also add, that Christ redeemed his people from their sins, as well as from the wrath due to them; from the world and themselves, as well as from Hell and Satan. We teach that Christ purchased our faith in order to our salvation, as well as our salvation in consequence on our believing; and profess to owe to Christ's purchase the changing of our hearts as well as the saving of our souls: We acknowledge ourselves indebted to Christ, for that which our adversaries have learned to put on their own account, and to thank themselves for it. And whereas they are pleased to represent Christ, but such a Redeemer, as whose redemption notwithstanding, the whole world possibly might have been damned, yea it was impossible that any man should be saved, (it being as much beyond the power of nature to believe of itself without special grace purchased by Christ, as for a man though never so gracious to merit the glory of heaven;) we have learned, and accordingly teach, that not one of all Christ's sheep shall eternally miscarry. So fare are we from straightening the grace of God, that we allow no bounds, or bars to be set to the invincible efficacy of it. We indeed set bounds to nature, none to grace; as acknowledging a sufficiency of the grace of God to conquer all the oppositions which can be made by the corruptions of man; denying a sufficiency in man, to the least spiritual work, without a blessed superaddition of God's special grace. In the mean time we deny, that God decreed, to punish any of the sons of men but for their sins; only we affirm that he bore not such good will to the greater part of men, as to decree to give them his special grace; and that without this, no man how innocent, blameless, and spotless soever his conversation may seem to men, is other than a desperate enemy against God. Nor yet do we preach this as a branch of the Gospel; but only maintain it as a part of the counsel of God revealed in the Scriptures, not repugnant unto it.  
All that we aim at, is, to convince God's people how much they own to God's grace; how miserable they had been, if he had left them (as justly he might) to the corruption of their own nature. We open a door of hope to the poorest souls that groan under the sad sense of their loathed corruptions: that though of themselves they can do nothing toward their salvation, yet by the grace of God, who works in us both to will and to do of his own good pleasure, they shall be happily enabled to work it out in a pleasant fear and comfortable trembling. We are fare from saying, what we are shamelessly reported to do, That the Elect, though they prove the first sons of Belial, yet may be true believers, namely, while they continue such; we only say the Elect are many of them all as wicked, as any of the Reprobates, till by the grace of God they be brought to believe; and that though after they believe, they may possibly fall into horrible abominations, yet God out of his unchangeable love in which he elected them from all eternity, mercifully preserves his seed though miserably withered in their souls, and will in his good time graciously quicken it, infallibly reduce them to a hearty repentance, and bring them in repentance to salvation. We never dreamt of an impossibility of the Saints falling as of themselves, nor of a possibility of their being saved without repentance through the grace of God. This distempered pen strikes no less boldly at the Apostle, than ourselves; and doth but in a restless impotence, kick against the pricks.  
It will be much for the honour of our Doctrine to have the younger people receive the sum of it from our own mouths in Catechising, and not from the malicious pens of the wilful depravers of it, and defamers of us.  
As for expedients for the better accomplishing of so good a work, whatsoever any of our Reverend Brethren shall please to communicate to us, beside those which we are bold to commend to them in a short draught hereunto annexed, we shall as thankfully receive, as they shall lovingly propose them. And we earnestly desire that all sinister misconstructions being charitably laid aside, we would all readily join both our hearts and hands, to the happier promoting of whatever may conduce to the propagation of the Truth, and preservation of the peace in the Churches of Christ; as knowing that who in these things serveth Christ is acceptable unto God, and approved of men. And though perhaps we may not find the issue of our endeavours, answerable to our aim; yet shall we sweetly satisfy ourselves with this, that our labour is with our God, and that he will not reward us the less, where our trouble is the greater.  
We shall add no more, but that we humbly bow our knees to the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would mercifully pardon all our failings, graciously prosper all our good endeavours; that he would knit the hearts of his people each to other, and all to himself; that he would vouchsafe to watch over his Ministers, and help his Ministers to watch over his people; that he would bless all those who love the Lord Jesus Christ in sincerity, that mercy and peace may be on them and upon the Israel of God.  
FINIS.   

August 30. 1655.  
ORdered by the Provincial Assembly that Doctor Kendal be desired to take care for the printing of the Exhortation now brought in and read.  


Samuel Balmford Moderator.  
John Jackson Scriba.     

Ordered at a Meeting of the Provincial Assembly of London, November 23. 1648. That Copies hereof be sent to the Classes within the Province of London.  
THe Provincial Assembly of London taking into their serious consideration how singularly useful a diligent course of Catechising in all public Assemblies within this Province, will be for the promoting of sound knowledge in the Fundamentals of Christian Religion, and of the power of godliness against all manner of Errors in Opinion, and Profaneness in conversation; have thought it necessary, most earnestly to recommend this pious and profitable Exercise to all the several Classes within this Province, that they in their zeal to God's glory and the Church's edification, may take such course, that it be speedily and effectually put in execution within all their respective Congregations.  
And for the more orderly and uniform carrying on of this excellent and needful work, It is desired that these following directions be observed; 

I. That the several Ministers on some Lord's day when they give public notice of their purpose to set upon Catechising, do in their Sermons effectually demonstrate the great necessity and utility thereof, earnestly exhorting all Parents and Masters of families to prepare their children and servants by Catechising them at home, that they may more readily and cheerfully give account in public.  
II. That the Catechism to be made use of through this whole Province be the lesser Catechism, drawn up and presented by the Reverend Assembly of Divines to the Honourable Houses of Parliament, and published by their Authority, to be used throughout the Kingdom of England and Dominion of Wales, this Catechism herein excelling all others, that every answer is a perfect Proposition without the Question.  
III. That the persons to be Catechised, be children and servants, that have not been admitted to the Lords Table by the Eldership.  
iv That the time of Catechising be on the Lords days in the afternoon before the Sermon, to the end that the whole Congregation may receive benefit thereby.  
V That the Catechism be briefly explained at the first going over it, that so the people may in a short time have a taste of the ●hole body of Divinity.  
VI That Parishioners be desired at the common charge of the Parish to provide Catechisms for the poor sort, who cannot well provide for themselves, and that the distribution of them be referred to the respective Ministers.  
Lastly, it is desired, that an account in writing [what progress is made in the Premises] be returned from the Classes, to the Provincial Assembly, within forty days after the receipt hereof.    
Signed in the Name and by the appointment of the Provincial Assembly. 

Edmund Calamy Moderator.  
William Harrison Scribe.  
William Blackmore Scribe.