# An Orthodox Catechism

*The first edition, 1680*

symbolics.dev/aoc1680 · public domain (CC0 1.0)

## An Appendix concerning the Ordinance of Singing

My dearly Beloved, whether Churches in general, or Christians in particular, wherever this *Appendix* may come: Forasmuch as Singing is generally owned to be a Gospel-Ordinance; but the great doubt is with many, what ought to be the matter of the Song; and what manner and mode we ought to sing in? also knowing, that it is heartily desired by many Officers, and other particular Members of some Churches of Christ, that they could agree together to perform this Ordinance of God, especially at the Lord’s Table, & Supper of the Lord, as Christ himself, and his Apostles, did; and that the Churches may come to the practice of this Ordinance, which for many years hath been lost in many Churches, (as the Feast of Tabernacles was for a long time) I mean, Singing after the Lord’s Supper: This is my great design to them that do not practise it, altho it is very clear that this Ordinance was practised at other times by the Church in general, and Saints in particular, which I hope all Churches will further practise, as God shall enlighten them into it upon their diligent search.

That Singing vocally and audibly, hath been and still is God’s Ordinance, is proved:

I. From the Command of God, in *Eph.* 5. 19. *Speaking to your selves in Psalms, Hymns, and Spiritual Songs; singing, and making Melody in your Hearts to the Lord.* Col. 3.16. *Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with Grace in your Hearts to the Lord.*

That the Apostle presetteth this as an Ordinance, is clear:

1. Because he speaketh to the whole Church, and as a publick Duty, not appropriated to any Office, but as a Command universally on all.

2. The Apostle distinguisheth this Ordinance from that of preaching, or teaching doctrinally, which belongeth to the Officers, or occasionally, to a gifted Brother: For he doth not say, as in other places, *Teach and admonish*; but gives us the modification of this Admonition, in Psalms, and Hymns, and spiritual Songs.

*Arg.* II. As praising God is a Moral Duty, so Singing is often link’d with that Moral Duty, which is universally obliging and perpetually binding, namely, Prayer: *Jam. 5. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms.* That this Duty may particularly be done, this proves; that it must be generally done, the former proveth. So *Acts* 16. 25. *Paul* and *Silas* join them together; they *hymned God,* or *celebrated his Praises with an Hymn,* or, as *Beza* saith, *with singing*; and *Justin Martyr* tells us, *In hymning they sang, and sent up Praises to God.* See also *Psal.* 95. 1, 2, 6.

Prayer, we all grant, is a Moral Duty, and is always obliging. We ought to acknowledg God the Giver of all good things, in praying unto him for them; and surely to praise God for the Mercies received, is as great a Duty; and to sing praise to God with the Heart, is one of the best ways of praising God; altho we do grant, God may be praised after another manner.

*Arg.* III. This is further confirmed by Scripture-Pattern.

1. Christ and his Apostles sung an Hymn together, *Mat.* 26. 30.

2. Godly Princes have honoured God this way, as *Hezekiah,* 2 Chron. 29. 30. So *Jehoshaphat,* 2 *Chron.* 20. 21, 22.

3. Worthy Governors, as *Nehemiah,* took care to bless God this way, *Neh.* 7. 1; So *Moses*, *Exo.* 1 5.

4. The holy Apostles and Churches in the New Testament have honoured God thus, 1 *Cor.* 14. 1 5. *Eph.* 5. 19. *Col.* 3. 16.

5. Godly Prophets were much in this Practice. 2 *Sam.* 22. is a Song of holy *David,* a little before his death, to bless God for many Mercies; so *Moses*, *Deut.* 32. closeth up his Life with a Song.

6. As Singing hath not been too low for Kings and Princes, so not too choice for Subjects. The Body of the People sang, *Numb.* 21. 17. *Then* Israel *sang this Song, Spring up, O Well, sing ye unto it,* Psal. 149. 1, 2.

7. All Sexes have practised this Work, Women as well as Men. *Miriam,* the Sister of *Moses* and *Aaron,* sings a Song to God, *Exod.* 15. 21. So *Deborah,* as well as *Barak*, *Judge.* 5. 1.

8. Primitive Christians were much in this Work. *Tertullian* saith, *When we come to a Feast, we sit not down before there is Prayer: and after Meal is past, one cometh forth with a Psalm, either from the holy Scriptures, or else some spiritual Song of his own composure.*

9. Eminent Fathers practised it. *Basil* calleth Singing, sweet Incense. *Augustin* was highly in commendation of this, and assures us, that *Ambrose* and *Athanasius* were coincident with him in this thing.

10. This Duty is further confirmed by Scripture-Prophecy. Divines observe the 100 Psalm is prophetical of Christ’s Kingdom; wherein there will be great cause of rejoycing. So *Isa.* 52. 7, 8. *Musculus* saith, Those Watchmen shall jubilee, when they consider the great Joy approaching by Christ’s Redemption.

*Arg.* IV. Let us further consider,

1. That Singing is the Musick of Nature, and shall not the Saints sing? The Vallies sing, *Psal.* 65. 13. The Mountains and Trees are said to sing, 1 *Chron.* 16. 32, 33.

2. Singing is the Musick of Ordinances. *Augustin* reports of himself, that when he came to *Millain,* and heard the People sing, he wept for Joy. *Beza* confesses, that when he entred into the Congregation, and heard the People sing the 19th Psalm, he was greatly comforted. The *Rabbins* tell us, that the *Jews,* after the Feast of the Passeover was celebrated, they sung the 111th Psalm, and the five following. And Christ and his Apostles sung an Hymn after Supper.

3. This is the Musick of Angels, *Job* 38. 7. The heavenly Host, when they proclaimed the Birth of Christ, declared it in this raised way of Singing: *Luke* 2. 13. Rev. 5. 11.

4. This is the Musick of Saints, in there triumphant State, in the Bride-Chamber, where will, be eternal *Hallelujahs,* Rev. 15. 3. & 19. 7, 8, 9, & 5. 9, 10, 11, 12, &c. *Psal.* 30. 5. Shall we not begin that Work on Earth, which will be continued in Glory?

*Arg.* V. Also it is our consideration,

1. That this Duty hath been performed in the greatest Numbers. *Numb.* 21. 17. *Psal.* 149. 1, 2. *Exod.* 15.

2. In the greatest Straits, *Acts* 16. 25. *Paul* and *Silas* sang in Prison. This may serve to rectify the Judgment of some, which ask the question; How they can sing, when in trouble? When some persuaded *Luther* of the Dangers of the Church, and what a black Cloud did hang over the Church’s head, he then called for the 46th Psalm to be sung, as a Charm against slavish Fear, since called *Luther’s* Psalm.

3. In the greatest Deliverances this Duty hath also been performed, *Exod.* 15. when *Israel* was delivered from *Pharaoh’s* Host, *Psal.* 126. So 2 *Sam.* 22. is a Song for Mercies, and great Deliverances. So shall the Gospel-Church sing after a better manner, when it is out of the Wilderness, and led into the Celestial *Canaan*, *Rev.* 5. 9, 10, 11, 12.

VI. Such hath been the constant Observation of this Duty, that it hath been performed in all places.

1. *Moses* praises God by singing in the Wilderness, *Exod.* 1 5.

2. *David* praises God in the Tabernacle, *Psal.* 27. 4, 6.

3. *Solomon* and *Hezekiah* in the Temple, extoll *Jehovah*, 2 *Chron.* 29. 30.

4. *Jehoshaphat,* in the Camp, 2 *Chron.* 20. 20, 21.

5. Christ and his Apostles, in a private Room, *Mat.* 26. 30.

6. *Paul* and *Silas,* in a Prison, *Acts* 16. 25.

7. The Primitive Saints, in publick Assemblies, 1 *Cor.* 14. 5. *Eph.* 5. *Col* 3.

*Arg.* VII. Consider how this Ordinance hath been crowned:

1. With his own glorious Appearance, 2 *Chron.* 20. 17, 20, 21.

2. Crowned with eminent Miracles, *Acts* 16. 25, 26. *As they were praising God, there was a great Earthquake, the Foundation of the Prison was shaken, all the Doors opened, and every Mans Bands loosed.*

3. Honoured with eminent Victories, 2 *Chron.* 20. 21, 22.

Consider also:

1. This Ordinance is of great Benefit to the Church: It is for Admonition, *Col.* 3. 16. and Teaching.

2. It can sweeten a Prison; so it did to *Paul* and *Silas*, *Acts* 16.

3. It can prepare the Soul for suffering; so Christ sings before he dies, *Mat.* 26. 30.

4. It enlivens and exhilarates the Soul in trouble.

*Object.* How can a serious Christian sing, where there is a mixt Multitude?

*Answ.* By the same Rule as we may pray and hear with them; for we ought to be as pure in praying as singing. Besides, Singing may be sanctified to the Conviction of Sinners, as well as Praying and Preaching is, tho Singing and Praying properly belongs to the Saints, and is best done by them; yet forasmuch as Prayer and Praises are natural Duties, as well as a part of instituted Worship; and all Men are bound by the Law of their Creation, to seek unto God for what they want, and praise him for what they have: we dare not, when we are about that Work, to shut them out, and say, *Stand by your selves,* Isa. 65. 5. For Praise is the natural Duty of all, the proper Duty of Saints, the perfect Act of Angels.

*Quest.* But what may be the right Mode and Way of Singing?

*Ans.* To sing, is not only meant the inward Frame of the Heart, but also of the Voice, is apparent:

1. Because the Word saith, *Eph.* 5. 14. *Col.* 3. 16. They should be *speaking to one another*, *and admonishing one another in Psalms, Hymns, and spiritual Songs:* But we cannot admonish one another by silent speakings, and inward rejoicings.

2. As the Apostle saith, there must be Melody in the Heart; so he saith as well, we must sing: one contains the inward Frame, the other, the outward Act. Sing with the Voice, as well as with the Heart.

3. Singing in Scripture is ever put in distinction from reading, praying, & speaking, and commonly signifies a modulation of the Tongue, or expressing any thing musically; and so ’tis a musical speaking. None will say, when they hear a Man speak or pray, that that Man is singing. This would make the greatest confusion in Ordinances imaginable. Hence ’tis said, Christ and his Disciples sung an Hymn, or praised God by singing. And that *Paul* and *Silas* sung vocally and audibly, is plain; for ’tis said, the Prisoners heard them, *Acts* 16.

*Ob.* If Singing be with the Voice, why not with Lute, Harp, Organs, and other Instruments?

*A.* In the New Testament the Voice and Heart are only God’s Instruments. The Voice is still required, because ’tis the immediate Interpreter of the Heart; and tho artificial Instruments are laid aside from God’s Worship, yet not natural ones.

2. The Union of Heart, Tongue, and Voice, make the spiritual way of Worship under the Gospel compleat. We have not any thing as typical now to look at, as the Lute and Harp were in the Law, as also those Ceremonies which typed out Christ’s Sacrifice; but when the Substance came, the Shadow ceased. So the Spirit being more abundantly poured out, we have no need of those Instruments; but there needs Soul and Body always to sing forth the high Praises of God.

*Obj.* If any hath a special spiritual Gift of singing in the Church, it may be lawful; but we cannot allow of set Forms.

*Ans.* Every Man that preaches profitably, hath a set Form in his Head and Heart, how he will deliver his message; & yet that Man may be said to preach by the assistance of the Spirit. Also ’tis lawful for a Man to consider what he wants, before he goes to God by Prayer. For Order is necessary in Prayer, as well as in Preaching, as Christ hath directed us, *Mat.* 6. in that Form of Prayer: and yet, notwithstanding this Consideration and Order in his mind, he may be said to pray with the Spirit’s assistance. So in like manner it is as lawful to compose a Hymn, grounded on the Word of God, in a set Form, and deliver it to the People, either by strength of memory, or as written, as well as deliver a Sermon in a set Form, by Notes, or strength of memory, which is alike grounded on the Word of God.

2. Moreover, to speak of an extraordinary Gift to sing in the Church, is the ready way to weaken the Authority of the Scripture; for how came so many so much to slight the Scriptures, but by pretending to extraordinary Gifts, and new Revelations?

3. It is the ready way to make Hypocrites, and impose a Deceit upon the whole Church: For how easy is it for a Man to compose by strength of parts an excellent Hymn, and deliver it by strength of memory, and pretend he is immediatly inspired? How many such Cheats have been in our days?

4. God never made any such Promise of giving an extraordinary Gift of Singing: of Prayer, Supplication, Preaching, he hath: If there had been such a Gift promised, it would have been made by Christ, as the Gift of Tongues and Miracles was; and then no doubt but the Saints would have been instructed to seek for it, and such as had it, would have been commanded to wait on it, as God doth exhort his to wait on Teaching & Ruling, *Rom.* 12.

5. To be sure, Christ would not ordain an Ordinance of that consequence as Singing is of, which most of the Churches in the World must want the use of, for the want of a pretended Gift. That Christ hath appointed this Ordinance in his Church, we have shewed; that he never promised any extraordinary Gift of Singing, is clear: therefore we may conclude, as God ordinarily giveth every Christian a Spirit of Prayer, so he also hath ordinarily given them a Gift to sing Praises to God: And as many might pray better, if they used it more; so many may want a Gift of Singing for want of use.

6. As for that in 1 *Cor.* 14. 26. *One hath a Psalm*, *and another a Doctrine,* &c. It doth not concern us to expect that Gift as they had, because they had a Doctrine, a Tongue, a Revelation, an Interpretation, a Psalm after an extraordinary manner. Yet we say, tho we have not the Spirit of Prayer, as the Church had, *Act.* 4. to make the place shake, as the effect of it; nor cannot preach extraordinarily, as *Peter* did to the 3000, & to the House of *Cornelius*; yet we say not, Preaching and Prayer is ceased. So tho none should have an extraordinary Gift to sing now, as they might have in the Church of *Corinth*, yet the Duty remains still in the Church, as a standing Ordinance, as well as Prayer and Preaching.

*Obj.* But what Psalms must we sing? *David’s,* or a Composure of our own from the holy Scriptures?

*Ans.* As for singing the holy Psalms of holy *David,* as they are in Meeter; as long as they retain the sence and meaning of the reading Psalms, which I think they generally do, I have nothing against the thing, or those which shall do it.

But yet also I do think, that we are at our liberty to compose other parts or portions of God’s Word to that end; provided our Hymns are founded directly on God’s Word, these very Hymns may be called the Word of God, or spiritual Hymns. For, as a learned Man saith, ’tis the sence and meaning is the Word of God, whether in Prose, or in Meeter; and further saith, We may as well be said to sing God’s Word, as to read it; it is only orderly composed and disposed for that action. Every Duty must be performed according to the Analogy of Faith, and founded on God’s Word. All Prayer or Preaching, that doth not correspond with sacred Writ, notwithstanding any pretence of an extraordinary Inspiration, I am to explode out of God’s Worship. And as Prayer and Preaching must correspond with the sacred Record, so must Singing; And as we count them the best Prayers and Sermons, that are fullest of Scripture, so those Hyms that are founded on the sacred Scriptures, can no more be denied to be of the Spirit, than a Man’s Preaching or Prayer, which is full of the Word of God.

But how must we sing?

1. With Understanding, 1 *Cor.* 14. 15. As we must pray, so we must sing. We must not only be guided by the Tune, but Words of the Psalm, the matter more than the manner; else this would be more the work of a Chorister than a Christian. Upon this *Davenant* cries out, Adieu to the bellowing of the Papists, who sing in an unknown Tongue. God will not understand us in this Service, which we understand not our selves.

2. We must sing with zeal and affection. Love is the fulfilling of the Law. ’Tis a notable saying of *Augustin,* ’Tis not Crying, but Loving sounds in the Ears of God, that makes the Musick. *Isa.* 5. 1.

3. We must sing with Grace, *Col.* 3. 16. ’Tis Grace, not Nature, sweetens the Musick. One well notes, that Grace is the root of true Devotion. God will not hear Sinners when they pray, no, nor when they sing, they make a noise like a crack’d String of a Lute or Viol. The Raven only crokes, ’tis the Nightingale sings. The singing of wicked Men is but disturbance, not obedience. The Saints above sing their *Hallelujahs* in Glory, the Saints below must sing their Psalms with Grace.

4. We must sing with spiritual Joy. Singing is the only triumphant Gladness of a gracious Heart. We must sing, as *David* danced before the Ark, with Shouting and Rejoycing, 2 *Sam.* 6. 13.

5. We must sing with Faith. This Grace only puts a pleasantness upon every Duty, *Heb.* 4. 2. We must bring Faith always to Christ’s Table, or else, as *Augustin* saith, if Faith be asleep, Christ is asleep. Faith carrieth on this Ordinance of Singing, so as it may be accepted of God.

6. We must sing with excited Grace, not only with Grace habitual, but excited and actual; we must stir up the Grace in us, 1 *Tim.* 4. 14. And cry out as *David*, *Psalm* 57. 8. Awake Love, awake Delight. The Clock must be pull’d up before it can guide our time. God loveth active Grace in Duty, that the Soul should be ready trimm’d when it presents it self to Christ in any Worship.

7. We must sing in the Spirit, as well as pray in the Spirit, 1 *Cor.* 14. 15, 16. *Jude ver.* 20. The Spirit must breath as well as Grace acts. *Davenant* saith, they are called spiritual Songs, in point of their Original. The Spirit excits and compleats the Soul to this holy Service. Thus *Eph.* 5. 18. He exhorts to be filled with the Spirit, and so calls us to sing spiritual Songs as the effect of this Fulness. This Wind must fill our Organs before we can make any musick; ’tis so called, *John* 3. 8.

8. We must take great care to keep our Hearts while about this Work. One observes, Without this we may please Men with the artificial suavity of the Voice, and displease God with the odious impurity of the Heart.

9. Neglect not preparatory Prayer for Singing, as well as other Duties. ’Tis *Jehovah* is the great Harmonist, who must put every Heart in Tune, scrue up every Peg of Affection, and strain every String of Meditation. *Prov.* 16. 1.

10. Labour to see thy Interest in Christ clear, when thou goest about this Work. If we are not in Christ, we are certainly out of tune. It is Christ must put acceptation upon this Service as well as all others. Here the Altar must sanctifie the Gift. Christ perfumes the Prayers of Saints, *Rev.* 5. 8. And he must articulate their Singing. Though we have *Esau’s* Garments, he can give us *Jacob’s* Voice: if we are in him, he can raise our Hearts to a pleasing Elevation.

11. Let us sometimes raise our Hearts into holy Contemplations, let us think of the musick of the Bride-Chamber, there shall be no crackt Strings, displeasing Sounds, harsh Voices, nothing to abate our Melody; there shall be no Willows to hang our Harps upon, *Psalm* 137. 2. In the Bride-Chamber, there shall be no sorrow to interfere. When we sing the Song of the Lamb, there shall be no Grief to jar our Harmony: for which Day let us all pray.

*FINIS.*

## The Preface

Unto the Church of Christ, who upon Confession of Faith have bin Baptised, Meeting in *Old-Gravil-Lane London,* Grace Mercy and Peace be multiplied unto you, and the good will of him which dwelt in the Bush be with your Spirits, *Amen.*

Dearly Beloved,

*Forasmuch as there is but a small time allotted unto any of us in this World, and not knowing but my Staff standeth next the Door ready to depart, I am desirous in this respect so to bestow my precious and present time in my Lords business, as I may not return to him with my Talent wrapt up in a Napkin, but may leave behind me same poor token and testimony of my Love and Duty towards him, and his blessed Spouse the Church.*

*And forasmuch as the day we live in is very gloomy and dark, full of Error and Heresie, which spreads more and more (through the indefatigable indeavours of the maintainers of it) like an overflowing Leprosie, and eateth as doth a Canker.*

*Also considering it is a day of great declension in love to God and one to another also, from those Gospel Truths, the least of which is more worth then our lives: all which may give God just cause to say to England’s Professors, as once to* Israel, What iniquity have your Fathers found in me that they are gone away far from me? *As if God should say, Am I not the same as ever in Power, Goodness, Faithfulness? is not my Word and Ordinances the same, yea my Promises and Heaven the same now as ever?*

*Now that you may not be shaken, shattered and carried away with every wind and blast, every puff and breath of Error, and Heresie; also that you may be the better established, strengthened, and settled on that sure Rock and Foundation of Salvation, Christ’s Merits, in opposition to the poor imperfect works of an impotent Creature; also settled on the foundation of Church-constitution, on which you are already built, through the Grace of God which stirred you up to search the divine Oracle, and Rule of Divine Service, as* Ezra *and* Nehemiah *searched into the particular parts of Gods Worship, by which means they came to the practice of that almost lost Ordinance of God, the Feast of* Tabernacles, *which for many years was not practised after the due order, though a general notion was retained about it; I say, under these Considerations, I have in charitable regard to your Souls, presented you with this small (but I am bold to say) sound piece of Divinity, which may not unfitly be stiled an* Abridgment, *or* Epitome *of* Law *and* Gospel, *suited to every ones capacity in God’s House: here is Milk for Babes, and Meat for strong Men. It may not unfitly be compared to the Waters of the Sanctuary, where some may go up to the Ancles, others to the Knees, others to the Loins, and they are deep enough for others to swim in. Here you are not only taught to be* good Christians, *but* good Moralists; *the want of which among them that have the* Leaves *and* Lamps *of* Profession *(as ’tis to be feared such have little more) is of a heart-breaking Consideration to many that desire to walk wit God.*

*Now albeit here may be many things which some of you may know already, yet unto such those things I hope will be as acceptable as St.* Peter’s *Epistles were to the scattered Saints, though they knew much of the matter before; yet I dare say here is some things which may be for information as well as establishment to the most knowing among you.*

*I have not undertaken to present you with new Notions or Principles, hoping an* Athenian *Spirit is in none of you, but do believe that an old* Gospel *(to you that have tasted the sweetness of it) will be more acceptable than a new, though published by an Angel from Heaven.*

*In what I have written you will see I concenter with the most Orthodox Divines in the Fundamental Principles and Articles of the Christian Faith, and also have industriously expressed them in the same words, which have on the like occasion bin spoken, only differing in some things about Church-constitution, wherein I have taken a little pains to shew you the true form of God’s House, with the coming in thereof, and the going out thereof: but I hope my Zeal in this will not be misinterpreted by any that truly fear God. That God whom we serve is very jealous of his Worship; and forasmuch as by his Providence the Law of his House hath bin preserved and continued to us, we look upon it as our Duty in our generation to be searching out the mind of God in his holy Oracle, as* Ezra *and* Nehemiah *did the Feast of* Tabernacles, *and to reform what is amiss; As* Hezekiah, *who took a great deal of pains to cleanse the House of God, and set all things in order, that were out of order, particularly caused the People to keep the Passover according to the Institution: for it had not, saith the Text, bin of a long time kept in such sort as it was written; and albeit the pure Institutions of Christ were not for some hundred of years practised according to the due order, or very little, through the Innovations of* Antichrist; *And as Circumcision for about forty years was unpractised in the Wilderness, yet as* Josuah *puts this duty in practice as soon as God signified his mind in that particular; so we having our Judgments informed about the true way of Worship, do not dare to stifle the Light God hath given us.*

*Now albeit there are some differences between many Godly Divines and us in Church-Constitution, yet inasmuch as those things are not the Essence of* Christianity, *but that we do agree in the fundamental Doctrine thereof, there is sufficient ground to lay aside all bitterness and prejudice, and labour to maintain a Spirit of Love each to other, knowing we shall never see all alike here. We find in the primitive times that the Baptism of Christ was not universally known, witness the ignorance of* Apollos *that eminent Disciple and Minister, which knew only the Baptism of* John. *And if God shall enlighten any into any Truth, which they shall stifle for base and unwarrantable ends, know that ’tis God must judg, and not Man. And wherein we cannot concur, let us leave that to the comming of Christ Jesus, as they did their difficult cases in the Church of old until there did arise a Priest with* Urim *and* Thummim, *that might certainly inform them of the mind of God there-about.*

*I have proposed* three Creeds *to your consideration, which ought throughly to be believed and embraced by all those that would be accounted Christians,* viz. *the* Nicene Creed, Athanasius his Creed, *and the* Creed *commonly called the* Apostles; *The last of which contains the sum of the Gospel; which is industriously opened and explained; and I beseech you do not slight it because of its Form, nor Antiquity, nor because supposed to be composed by Men; neither because some that hold it, maintain some Errors, or whose Conversation may not be correspondent to such fundamental Principles of Salvation; but take this for a perpetual Rule, That whatever is good in any, owned by any, whatever Error or Vice it may be mixed withal, the Good must not be rejected for the Error or Vice sake, but owned, commended, and accepted. Here is also in the close of the Book a brief, but full Exposition of that Prayer Christ taught his Disciples. Also the Decalogue, or ten Commandments unfolded.*

*Now forasmuch as I have taken a great deal of pains in gathering these broken fragments together for your utility and profit, I hope you will take a little pains o reade it, and more to live it; and I pray do it seriously and observingly. Reade it humbly and frequently, reade it with prayer and meditation, then am I sure thou who art a true Christian wilt love it more & more. And as you love your own Souls, love your Childrens, and declare it in praying for them, as* Job *did for his, and instructing them as* Abraham *did his; also winning them to good by a good Example. And that this Book may be of advantage to Youth as well as others, it is catechistically handled for their more easie learning the Principles of* Christian Religion, *that so they being seasoned with the true Articles of Christian Faith, may not so easily be tainted with the sentiments of Men of corrupt minds in time of Temptation. And it is heartily desired that Parents, especially professing ones, were more concerned for the everlasting welfare of their Children, as* David *was for* Solomon, *when he charged him near his death to keep the Commandments and Judgments of God above all. And if Parents would but conscienciously read those Divine Oracles which hold forth their Duty to their Children, it would doubtless be to them of great advantage.*

*As for this that I have presented to publick view, I beg the Readers kind indulgence as to the faults escaped therein: And for those whom the Lord hath committed to my Charge, that the* Eternal God *may be your Refuge, and underneath you everlasting Arms; that Grace may be opened to your Hearts, and your Hearts to Grace; that the blessing of the God of* Abraham, Isaac *and* Jacob *may be upon you, and the eternal Spirit may be with you, shall be the Prayer of your unworthy Brother, but more unworthy Pastor,*

H. C.

## Introduction

**Q. 1. What is thy only comfort in Life and Death?**

A. That both in Soul and [1 Corinthians 6:19; 1 Thessalonians 5:10] Body, whether I live or dye, [Romans 14:8] I am not mine own, but [1 Corinthians 3:23] belong wholly unto my most faithful Lord and Saviour Jesus Christ: who by his most precious Blood [1 Peter 1:18–19; 1 John 1:7; 1 John 2:2] fully satisfying for all my Sins, hath [1 John 3:8; Hebrews 2:14–15] delivered me from all the power of the Devil, and so [John 6:39] preserveth me, that without the will of my Heavenly Father not so much as an Hair may [Matthew 10:30; Luke 21:18] fall from my Head; yea all things [Romans 8:28] must serve for my safety: wherefore by his Spirit also he [2 Corinthians 1:12; 2 Corinthians 5:5; Ephesians 1:13–14] assureth me of everlasting Life, and [Romans 8:24–25] maketh me ready and prepared, that henceforth I may live to him.

**Q. 2. How many things are necessary for thee to know, that thou injoying this comfort mayst live and dye happily?**

A.  [Luke 24:47; 1 Corinthians 6:11; Romans 8:15; Titus 3:3–8] Three. The first, what is the [John 4:41; Romans 3] greatness of my sin and misery. The second, how I am [John 17:3] delivered from all Sin and Misery. The third, what thanks I [Ephesians 5:10; 1 Peter 2:9; 1 Peter 3:10–12; Romans 6:11–13; Matthew 5:16; Titus 2:11–12] owe unto God for this delivery.

**Q. 3. Whence knowest thou thy misery?**

A. Out of the Law of [Romans 3:20; Romans 7:5,13; Romans 5:20] God.

**Q. 4. What doth the Law of God require of us?**

A. That which Christ doth summarily teach us, Matthew 22:37–40. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy [Luke 10:27] Strength. This is the first and the great Commandment; and the second is like unto it, Thou shalt love thy Neighbour as thy self. On these two Commandments hang the whole Law and the Prophets.

**Q. 5. Art thou able to keep all these things perfectly?**

A. No [Romans 3:10,23; 1 John 1:8] truly: for by nature I am prone to the hatred of God, and of my [Romans 8:7; Ephesians 2:3; Titus 3:3] Neighbours.

**Q. 6. Did God then make man so wicked and perverse?**

A. Not [Genesis 1:31] so, but rather he made him good, and to his own [Genesis 1:26–27] Image; that is, indued with true Righteousness and Holiness, that he might rightly know God his Creator, and heartily love him, and live with him blessed for ever, and that to laud and magnify [2 Corinthians 3:18; Colossians 3:10; Ephesians 4:24] him.

**Q. 7. Whence then ariseth the wickedness of Mans nature?**

A. From the fall and disobedience of our first Parents Adam and [Romans 5:12; Romans 5:18–19] Eve: hence is our nature so corrupt that we are all conceived and born in [Psalm 51:5; Genesis 5:3] Sin.

**Q. 8. Are we so corrupt that we are not at all apt to do well, and are prone to all vice?**

A. Indeed we are, except we are regenerated by the Holy [John 3:5; Genesis 6:5; Job 14:4; Job 15:16; Isaiah 53:6] Ghost.

**Q. 9. Doth not God then Injury to Man who in the Law requireth that of him which he is not able to perform?**

A. No; For God had made Man such a one as [John 3:5; Ephesians 4:24] he might perform it: but Man by the impulsion of the [Luke 10:30] Devil, and his own stubbornness bereaved himself and all his posterity of those Divine Graces.

**Q. 10. Doth God leave this stubbornness and falling away of Man unpunished?**

A. No: but is angry in most dreadful [Romans 5:12] manner, as well for the sins wherein we are born, as also for those which our selves commit, and in most just Judgment punisheth them with present and everlasting Punishments, as himself pronounceth: Cursed be he that confirmeth not all the words of this Law to do [Deuteronomy 27:26; Galatians 3:10] them.

**Q. 11. Is not God therefore merciful?**

A. Yea, Verily he is [Exodus 34:6; Psalm 5:4–6] merciful; but so, that he is also [Exodus 20:5; 2 Corinthians 6:14] just: wherefore his Justice requireth that the same which is committed against the divine Majesty of God, should also be recompenced with extream, that is, everlasting Punishment both in Body and Soul.

**Q. 12. Seeing then by the just Judgment of God we are subject both to temporal and eternal Punishments, is there yet any way or means remaining whereby we may be delivered from these Punishments, and be reconciled to God?**

A. God will have his [Exodus 20:5–7; Exodus 23:7] Justice satisfied: wherefore it is necessary [Romans 8:3] that we satisfy either by our selves, or by another.

**Q. 13. Are we able to satisfy by our selves?**

A. Not a whit. Nay rather we do every day [Job 9:2–3; Job 15:15; Matthew 6:12] increase our debt.

**Q. 14. Is there any creature in Heaven or in Earth, which is only a creature, able to satisfy for us?**

A. None. For first God will not punish that Sin in any other creature which man hath committed: and further, neither can that which is nothing but a creature sustain the wrath of God against sin, [Psalm 130:3; Job 4:18; Job 25:5] and deliver others from it.

**Q. 15. What manner of Mediatour then, and Deliverer must we seek for?**

A. Such a one verily as is very Man, and perfectly just, and yet in Power above all creatures, that is, one who also is very [1 Corinthians 15:25; Jeremiah 23:6; Isaiah 53:11; 2 Corinthians 5:14; Hebrews 7:16; Isaiah 7:14; Romans 8:3] God.

**Q. 16. Wherefore is it necessary that he be very Man, and that perfectly just too?**

A. Because that the Justice of God requireth that the same humane nature which hath sinned, do it self likewise make recompence for sin: but [Romans 5:12,17] he that is himself a [1 Peter 3:18; Hebrews 7:26] sinner, cannot make recompence for others.

**Q. 17. Why must he also be very God?**

A. That he might by the Power of his [Isaiah 55:3,8; Acts 2:24; 1 Peter 3:18] Godhead sustain in his flesh the burthen of God’s wrath, [1 John 1:2; 1 John 4:9–10; Acts 20:28; John 3:16] and might recover and restore unto us that Righteousness and Life which we lost.

**Q. 18. And who is that Mediatour which is together both very God, and a very perfectly just Man?**

A. Even our Lord Jesus [Matthew 1:23; 1 Timothy 3:16; John 14:16; 1 Timothy 2:5; Luke 2:11] Christ, who is made to us of God’s Wisdom, Righteousness, Sanctification [1 Corinthians 1:30] & Redemption.

**Q. 19. Whence knowest thou this?**

A. Out of the Gospel which God first made known [Genesis 3:15] in Paradise, and [Genesis 22:18; Genesis 49:10–11; Romans 1:2; Hebrews 1:1; Acts 3:22; Acts 10:43] afterwards did spread it a broad by the Patriarchs and [John 5:46; Hebrews 10:7] Prophets: shadowed it by Sacrifices and other Ceremonies of the Law; and [Romans 10:4; Galatians 4:4; Galatians 3:24; Hebrews 13:8] lastly accomplished it by his only begotten Son Christ our Lord.

**Q. 20. Is then Salvation restored by Christ to all men who perished in Adam?**

A. Not to all: but to those only who by a true Faith are ingrafted into him, [John 1:12; John 3:36; Isaiah 53:11; Psalm 2:12; Romans 11:20; Hebrews 4:2; Hebrews 10:39] and receive his benefits.

**Q. 21. What is Faith?**

A. It is not only a knowledg, whereby I surely assent to all things which God [Hebrews 11:13; James 2:19; Galatians 2:20] hath revealed unto us in his Word, but also an [Romans 4:16; Romans 5:1; Romans 10:10] assured trust kindled in [Romans 1:16; Romans 10:17; 1 Corinthians 1:21; Mark 16:16; Acts 16:14] my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting [Matthew 16:17; John 3:5; Galatians 5:22; Philemon 1:19] Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for [Romans 3:24–25; Acts 10:45] for the Merits of Christ alone.

**Q. 22. What are those things which are necessary for a Christian man to believe?**

A. All things which are promised us in the Gospel: the sum whereof is briefly comprised in the Articles of the Catholick and undoubted Faith of all true Christians, commonly called the Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into Hell; the third day he arose again from the dead, and ascended into Heaven, fro whence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy Catholick Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body, and the life everlasting. Amen.

**Q. 23. Into how many parts is this Creed divided?**

A. Into three: the first of the eternal Father, and our Creation: the second of the Son and our Redemption: the third of the Holy Ghost, and our Sanctification.

**Q. 24. Seing there is but one only substance of God, why namest thou those three, the Father, the Son, and the Holy Ghost?**

A.  [Deuteronomy 6:4; Ephesians 4:6; Isaiah 44:6; Isaiah 45:5; 1 Corinthians 8:4] Because God [Isaiah 61:1; Luke 4:18; Psalm 110:1; Matthew 3:16–17; Matthew 28:19; John 14:26; John 15:26; Titus 3:5–6; Ephesians 2:18; 2 Corinthians 13:14; Galatians 4:6; 1 John 5:7] hath so manifested himself in his Word, that these three distinct Persons are that one true everlasting God.

**Q. 25. What believest thou when thou sayest, I believe in God the Father Almighty, maker of Heaven and Earth?**

A. I believe the everlasting Father of our Lord Iesus Christ, [Genesis 1:1–2; Psalm 33:6; Job 33:4; Acts 4:24; Acts 14:15,&c; Isaiah 45:7] who made of nothing Heaven and Earth, with all that are in them; who likewise upholdeth [Psalm 104:3; Psalm 115:3; Matthew 10:29; Hebrews 1:3; Romans 11:36] and governeth the same by his eternal Counsel and [John 1:12; Romans 8:15; Galatians 4:5–6; Ephesians 1:5] Providence. This God I believe to be my God and Father for Christ sake; and therefore so trust in him, and rely on him, that I make no doubt but he will provide all [Psalm 55:23; Matthew 6:26; Luke 12:22] things necessary both for my soul and body; and further, whatsoever evils he sendeth on me in this troublesome life, he [Romans 8:28] will turn them to my safety; seing both he is able to do it, as being [Isaiah 46:4; Romans 10:12; Romans 8:38] God Almighty, and willing to do it, as being a bountiful Father.

**Q. 26. What is the Providence of God?**

A. The almighty Power of God, every where [Acts 17:25; Psalm 94:9; Isaiah 29:15; Ezekiel 8:12] present, whereby he doth as it were by his hand uphold [Hebrews 1:2–3] and govern Heaven and Earth, with all the Creatures therein, so that those things which grow in the Earth, as likewise rain and drowth, fruitfulness and barenness, meat [Jeremiah 5:24; Acts 14:17] and [John 9:3] and drink, health and [Proverbs 22:2] sickness, riches and poverty; in a word, all things come not rashly and by chance, but by his fatherly Counsel and will.

**Q. 27. What doth this knowledg of the Creation and Providence of God profit us?**

A. That in [Romans 5:3; Job 1:21] adversity we may be patient, [Deuteronomy 8:10; 1 Thessalonians 5:18] and thankful in prosperity, [Romans 5:4–5] and have hereafter our chiefest hope reposed in God our most faithful Father; being sure that there is nothing which [Romans 8:38; Romans 8:19] may withdraw us from his love; forasmuch as all creatures are so in his Power, that without his Will they are [Job 1:12; Job 2:6; Proverbs 21:1; Acts 17:27,&c] not able not only to do any thing, but not so much as once to move.

**Q. 28. Why is the Son of God called Jesus, that is, a Saviour?**

A. Because he saveth us from our [Matthew 1:21] sins; neither ought any safety to be sought for from any other, [Hebrews 7:25; Acts 4:12] nor can elsewhere be found.

**Q. 29. Do they then believe in the only Saviour Jesus, who seek for happiness and safety of the Saints, or of themselves, or else where?**

A. No: for although in word they boast themselves of him as their only Saviour, yet indeed they deny the only [1 Corinthians 1:13,30,&c] Saviour Jesus: for it must needs be that either Jesus is not a perfect Saviour, or that those who imbrace him as their Saviour with a true faith, possess all things in him [Hebrews 12:2; Isaiah 9:6; Colossians 1:19–20; Colossians 2:10; Isaiah 43:11,25; John 1:16] which are required unto Salvation.

**Q. 30. Why is he called Christ, that is, anointed?**

A. Because he was ordained of the Father, and anointed of the holy Ghost [Psalm 45:7; Hebrews 1:9; Deuteronomy 18:15; Acts 3:22] the chief Prophet [John 1:18; John 15:15; Matthew 11:27] and Teacher, who [Hebrews 7:21; Hebrews 10:12] hath opened unto us the secret Counsel, & all the will of his Father concerning our Redemption, and the high Preist, who with that one only Sacrifice of his Body [Romans 3:24; Romans 5:9–10] hath redeemed us, and doth [Psalm 2:6; Luke 1:33] continually make Intercession to his Father for us; and a King, who ruleth us by his Word and Spirit, and defendeth [Matthew 28:18] and maintaineth that Salvation which he hath purchased for us.

**Q. 31. But why art thou called a Christian?**

A. Because through Faith I am a member of [Acts 11:26; 1 Corinthians 6:15] Jesus Christ, [1 John 2:27; Isaiah 59:2; 1 John 2:28] and partaker of his anointing, that both I [Matthew 10:33] may confess his name, and present my self unto him [Romans 12:1; Revelation 5:8; 1 Peter 2:5; 2 Timothy 2:12; Romans 6:12–13; Revelation 1:6] a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan with free and good conscience, and [1 Timothy 1:18–19] afterwards enjoy an everlasting Kingdom with Christ.

**Q. 32. For what cause is Christ called the only begotten Son of God, when we also are the Sons of God?**

A. Because Christ alone is the eternal and natural Son of the [Hebrews 1:2–3; John 3:16] eternal Father, and [Romans 8:3; Ephesians 1:6; John 1:12; 1 John 1:3] we are but Sons adopted of the Father by Grace for his sake.

**Q. 33. Wherefore callest thou him our Lord?**

A. Because he redeeming and ransoming both our Body and Soul from Sin, not with Gold nor Silver, but with his precious Blood, and delivering us from all the Power of the Devil, hath set [1 Peter 1:18; 1 Corinthians 6:20; Ephesians 1:7; 1 Timothy 2:5–6; Romans 14:9] us free to serve him.

**Q. 34. What believest thou when thou sayest, He was conceived by the Holy Ghost, and born of the Virgin Mary?**

A. That the Son of God, who is and continueth true and [Romans 9:5; Isaiah 7:14; Isaiah 9:6; 1 John 5:20; John 20:28] everlasting [John 1:14; Galatians 4:4] God, took the [Romans 1:3] very Nature of man, of the flesh and blood of the Virgin Mary, through the working of the Holy-Ghost, that withal he might be the true Seed of [Philippians 2:7; Hebrews 4:15; Hebrews 7:26] David, like unto his Brethren in all things Sin excepted.

**Q. 35. What profit takest thou by Christ’s holy Conception and Nativity?**

A. That he is our [Hebrews 2:16–17] Mediator, and doth cover with his Innocency and perfect Holiness my Sins, in which I was conceived, that they may not come in the Sight of [Psalm 32:1; 1 Corinthians 1:30; Romans 8:3–4; Galatians 4:4–5] God.

**Q. 36. What believest thou when thou sayest he suffered.**

A. That he all the time of his life which he lead in the Earth, but especially at the end [1 Peter 2:4; 1 Peter 3:18; Isaiah 53:12] thereof, sustained the wrath of God, both in body and soul, against the sin of mankind, that he might by his passion, as the [1 John 2:2; 1 John 4:10] only propitiatory sacrifice, deliver our body and soul from everlasting damnation, and purchase us the favour of God, righteousness, and everlasting life.

**Q. 37. For what cause should he suffer under Pilate, as being his Judg?**

A. That he being innocent [Luke 23:14; John 19:4] and condemned before a civil Judg [Psalm 69:4; Isaiah 53:4–5; 2 Corinthians 5:21; Galatians 3:13] might deliver us from the severe Judgment of God which remained for all men.

**Q. 38. But is there any more in it, that he was fastened to the Cross, than if he had suffered any other kind of death?**

A. There is more: for by this I am assured that he took upon himself the curse which did ly on me; for the death of the Cross [Deuteronomy 21:23; Galatians 3:13] was accursed of God.

**Q. 39. Why was it necessary for Christ to humble himself unto death?**

A. Because the Justice and Truth of God could by [Genesis 2:17] no other means be satisfied for our sins, but by the very death of the [Hebrews 2:9,14–15; Philippians 2:8] Son of God.

**Q. 40. To what end was he buried also?**

A. That thereby he might manifest that he [Acts 13:29; Matthew 27:60; Luke 23:53; John 19:38] was dead indeed.

**Q. 41. But since that Christ died for us, why must we also die?**

A. Our death is not a satisfaction for our Sins, but the abolishing of Sin, and our passage [John 5:24; Philippians 1:23; Romans 7:24] into everlasting Life.

**Q. 42. What other commodity receive we by the Death of Christ?**

A. That by the virtue of his Death our old man is crucified, slain, and [Romans 6:6] buried together with him, (figured out in holy Baptism) that henceforth evil lusts and desires may [Romans 6:12] not reign in us, but we [Romans 12:1] may offer our selves unto him a Sacrifice of thanksgiving.

**Q. 43. Why is there added, he descended into Hell?**

A. That in my greatest pains and most grevious temptations I may support my self with this comfort, that my Lord Jesus Christ [Isaiah 53:10; Matthew 27:46] hath delivered me (by the unspeakable distresses, torments and terrors of his Soul, into which he was plunged both before, and then especially when he hanged on the Cross) from the straits and torments of Hell.

**Q. 44. What doth the Resurrection of Christ profit us?**

A. First, by his Resurrection he vanquished death, that he [1 Corinthians 15:6; 1 Corinthians 5:4–6; Romans 4:25; 1 Peter 1:3,&c and 21] might make us partakers of that Righteousness which he had gotten us by his death. Again, we are now [Romans 6:4; Colossians 3:1,&c; Ephesians 2:5] also stirred up by his Power to a new Life. Lastly, the Resurrection of our head, Christ, is a [1 Corinthians 15:12,&c; Romans 8:11] Pledg unto us of our glorious Resurrection.

**Q. 45. How understand you that he ascended into Heaven?**

A. That Christ, his Disciples looking on, was [Acts 1:9; Mark 16:19; Luke 24:51] taken up from the Earth into Heaven, and yet [Hebrews 4:14; Hebrews 7:25; Hebrews 9:11; Romans 8:34; Ephesians 4:10; Colossians 3:1] still is there for our sakes, and will be until he come again to judge the quick and [Acts 1:11; Matthew 24:30] the dead.

**Q. 46. Is not Christ with us then until the end of the World, as he hath promised?**

A.  [Matthew 28:20; Matthew 26:11; John 16:18; John 17:11; Acts 3:21] Christ is true God, and true Man, and so according to his Manhood is not now on Earth, but according to his Godhead, his Majesty, his Grace, and [John 14:17,&c; John 16:13; Ephesians 4:8] Spirit is at no time from us.

**Q. 47. Are not by this means the two natures in Christ pulled assunder, if his Humanity be not wheresoever his Divinity is?**

A. No; for seeing his Divinity is incomprehensible, and [Acts 7:48,44; Acts 17:27; Jeremiah 23:23–24] every where present, it followeth necessarily that the same is without the bounds of his humane Nature which he took unto him, and yet is nevertheless in it, [Colossians 2:9; Matthew 28:6] and abideth personally united to it.

**Q. 48. What Fruit doth the Ascension of Christ into Heaven bring unto us?**

A. First that [1 John 2:1–2; Romans 8:34] he maketh Intercession to his Father in Heaven for us; next that we have our Flesh in Heaven, that we may be confirmed thereby, as by a sure Pledge, that it shall come to passe that he who is our Head [John 14:2; John 20:17; Ephesians 2:6] will lift us up, his Members, unto him: thirdly, that [John 14:16; John 16:7; 2 Corinthians 5:5] he sendeth us his Spirit instead of a Pledge between him and us, by whose forcible working we seek after not earthly but heavenly things, where he himself [Colossians 3:1; Philippians 3:20,&c] is sitting at the Right-Hand of God.

**Q. 49. Why is it further said, he sitteth at the Right-Hand of God?**

A. Because Christ therefore is ascended into Heaven, to [Ephesians 1:20; Ephesians 5:23; Colossians 1:18] shew there that he is the Head of his Church, by whom the Father [Matthew 28:18; John 5:22] governeth all things.

**Q. 50. What profit is this Glory of our Head Christ unto us?**

A. First, that through his Holy Spirit [Ephesians 4:16] he poureth upon us his Members heavenly Graces, then that he shieldeth and [Psalm 2:9; Psalm 110:2; John 10:28; Ephesians 4:8] defendeth us by his Power against all our Enemies.

**Q. 51. What Comfort hast thou by the coming of Christ again to judge the quick and the dead?**

A. That in all my Miseries and Persecutions, I look with my [Luke 21:28; Romans 8:23; Philippians 3:20; Titus 2:13] Head lifted up, for the very same who before yielded himself unto the Judgment of God for [2 Thessalonians 1:6–7; 1 Thessalonians 4:16; Matthew 25:41] me, and took away all Malediction from me, to come Judge from Heaven to throw all his and my Enemies into everlasting Pains; but to [Matthew 25:34] translate me with all his chosen unto himself, into Celestiall Joys, and everlasting Glory.

## Of the Holy Ghost

**Q. 52. What believest thou concerning the Holy Ghost?**

A. First, that He is true and Coeternal God, with the [Genesis 1:2; Isaiah 48:16; 1 Corinthians 3:16; 1 Corinthians 6:19; Acts 5:3–4] eternal Father, and the Son; secondly, that he is [Matthew 28:19; 2 Corinthians 1:2] also given unto me, to make [Galatians 3:14; 1 Peter 1:2; 1 Corinthians 6:17] me, through a true Faith, Partaker of Christ and all his Benefits, to [Acts 9:31] comfort me, and to [John 14:16; 1 Peter 4:14] abide with me for ever.

**Q. 53. What believest thou concerning the Holy and Catholick Church of Christ?**

A. I believe that the Son of God doth from the beginning of the World to the End thereof, gather, [Isaiah 59:21; Ephesians 5:26] defend, and preserve unto himself by his Spirit [Acts 2:4,42; Ephesians 4:3–6] and Word, out of [Matthew 16:18] whole Mankind, a [1 John 3:21; 2 Corinthians 13:5] Company chosen to everlasting Life, and agreeing in true Faith; and that I am a lively Member of that Company, and so shal remain for ever.

**Q. 54. What mean those words, The Communion of Saints?**

A. First, that all and every one who believeth, are in [1 John 1:3; Romans 8:32; 1 Corinthians 1:2; 1 Corinthians 12:13; 1 Corinthians 6:17] common Partakers of Christ and all his Graces, as being his Members; and then that every one ought [1 Corinthians 12:21; Philippians 2:4–6] readily and chearfully to bestow the Gifts and Graces which they have received to the common Commodity and Safety of all.

**Q. 55. What believest thou concerning Remission of Sins?**

A. That God, for the Satisfaction made by Christ, [1 John 2:2; 2 Corinthians 5:19,21] hath put out all the [Jeremiah 31:34; Psalm 103:3–4; Psalm 10:11; Romans 7:24–25; Romans 8:1–3] Remembrance of my Sins, and also of that Corruption within me wherewith I must fight all my life time, and doth freely indow me with the Righteousness of Christ, that I come not at any [John 3:18] time into Judgment.

**Q. 56. What Comfort hast thou by the Resurrection of the Flesh?**

A. That not only my Soul, after it shall depart out of my Body, shall [Luke 23:43; Philippians 1:23] presently be taken up to Christ, but that this my Flesh also, being raised up by the Power of Christ, shall be again united to my Soul, and [1 Corinthians 15:53; Job 19:25–26; 1 John 3:2; Philippians 3:21] shall be made like to the glorious Body of Christ.

**Q. 57. What Comfort takest thou of the Article of everlasting Life?**

A. That forasmuch [2 Corinthians 5:1–3] as I feel already in my Heart the beginning of everlasting Life, [1 Corinthians 2:9; John 17:3] it shall at length come to pass that after this Life I shall enjoy full and perfect Bliss, wherein I may magnify God for ever, which Blessedness verily neither Eye hath seen, nor Ear heard, neither hath any Man in thought conceived it.

**Q. 58. But when thou believest all these things, what profit redoundeth thence unto thee?**

A. That I am righteous in Christ before God, and an Heir [Romans 1:17; John 3:36; Romans 3:4,22,24–25,28; Romans 5:1; Galatians 2:16; Ephesians 2:8–9] of eternal Life.

**Q. 59. How art thou righteous before God?**

A. Only by Faith in Christ Jesus. So that although my Concience accuse me that I have grievously trespassed against all the Commandments of God, and have not [Romans 3:9,&c] kept one of them, and further am as yet [Romans 7:23] prone to all Evil; yet notwithstanding if [Romans 3:22; John 3:18] I embrace these Benefits of Christ with a true Confidence and Perswasion of mind, the full and [Titus 3:5; Ephesians 2:8–9] perfect Satisfaction, Righteousness and Holiness of Christ, without any [1 John 2:2] Merit of Mine, of the [Romans 3:24; Deuteronomy 9:5–6; Ezekiel 36:22] meer Mercy [1 John 2:1,&c] of God is [Romans 4:4–5; 2 Corinthians 5:19] imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me; yea as if I my [2 Corinthians 5:21] self had perfectly accomplished that Obedience which Christ accomplished for me.

**Q. 60. Why affirmest thou that thou art made Righteous by Faith only?**

A. Not for that I please God through the Worthiness of meer Faith, but because only the Satisfaction, Righteousness and Holiness of Christ is my Righteousness [1 Corinthians 1:30,&c; 1 Corinthians 2:2] before God, and [1 John 5:10] I cannot take hold of it, or apply it unto my self any other way than by Faith.

**Q. 61. Why cannot our good Works be Righteousness, or some part of Righteousness before God?**

A. Because that Righteousness which must stand fast before the Judgment of God, must be in all Points perfect [Galatians 3:10; Deuteronomy 27:26] and agreeable to the Law of God. Now our Works, even the best of them, are imperfect in this Life, and [Isaiah 64:6] defiled with Sin.

**Q. 62. How is it that our good Works merit nothing, seeing God promiseth that he will give a Reward for them both in this Life, and in the Life to come?**

A. That Reward is not given of merit, [Luke 17:10] but of Grace.

**Q. 63. But doth not this Doctrine make Men careless and profain?**

A. No, For neither can it be but they who are incorporated into Christ through Faith, should bring forth the [Matthew 7:18; John 15:5] Fruits of Thankfulness.

## Of the Sacraments

**Q. 64. Seeing then that only Faith maketh us Partakers of Christ and his Benefits, whence doth it proceed?**

A. From the Holy Ghost [Ephesians 2:8; Ephesians 6:23; John 3:5; Philippians 1:29] who kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and [Matthew 28:19–20; 1 Peter 1:22–23] confirmeth it by the use of the Sacraments.

**Q. 65. What are the Sacraments?**

A. They are sacred Signes, and Seals, set before our Eyes, and ordained of God for this cause, that he may declare and seal by them the Promise of his Gospel unto us, to wit, that he giveth freely Remission of Sins, and [Genesis 17:11; Romans 4:11; Deuteronomy 30:6; Leviticus 6:25; Hebrews 9:8–9; Ezekiel 20:12; Isaiah 6:6–7; Isaiah 54:9–10] Life everlasting, not only to his all in general, but to every one in particular that believeth, for that only Sacrifice of Christ which he accomplished upon the Cross.

**Q. 66. Doth then both the Word and Sacraments tend to that End, as to lead our Faith unto the Sacrifice of Christ finished on the Cross as to the only ground of our Salvation?**

A. It is even so; for the Holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice [Romans 6:3; Galatians 3:17] of Christ offered for us upon the Cross.

**Q. 67. How many Sacraments hath Christ ordained in the new Testament?**

A. Two; Baptism, and the Lord’s Supper.

**Q. 68. What is Baptism?**

A. Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ. [Matthew 3:16; John 3:23; Acts 8:38–39; Romans 6:4]

**Q. 69. Who are the proper Subjects of this Ordinance?**

A. Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ. [Acts 2:38; Acts 8:36–37]

**Q. 70. Are no Infants to be baptized?**

A. None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.

**Q. 71. Doth the Scripture any where expressly forbid the Baptizing of Infants?**

A. It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar. [Matthew 28:18–19; Mark 16:16; Leviticus 9:24; Leviticus 10:16]

**Q. 72. May not the Infant Seed of Believers under the Gospel be baptized as well as the Infant Seed of Abraham under the Law was circumcised?**

A. No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptise their Infants Seed under the Gospel. [Genesis 17:9–12]

**Q. 73. Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abrahams Infant Seed was circumcised under the Law?**

A. By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostacy of any Infant seed of Believers from the Covenant, but all must be saved then. [Jeremiah 32:38–40; John 10:28] Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Priviledges of it. This being their sence, I then demand what real spiritual priviledg the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant? [Isaiah 56:3–8; Acts 10:34–35; John 3:16] I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents. [Isaiah 56:3–8; Acts 10:34–35; John 3:16] 3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptise their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper. [Acts 2:41–42] 4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to [Genesis 17:19,21; Genesis 21:10; Galatians 4:30] Abraham, and [Acts 2:39; Romans 9:7–8,&c] all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of [Galatians 3:16,28–29] Abrahams Seed, but bought with his Mony, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised. [Romans 4:9–14] 2. This Promise consisted of temporal good: so God promised Abrahams Seed should injoy the [Genesis 15:18; Genesis 17:8–11; Genesis 12:6–7; Genesis 13:15–17; Genesis 15:16] Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then [John 1:12; Romans 2:28–29; Philippians 3:3; Galatians 3:26–28] Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretence there may be for the Infants of Believers to be Baptised first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretence might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptised, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administred; unto which Prophet we shall all do well to hearken, Acts 3:22.

**Q. 74. How art thou admonished and assured in Baptism, that thou art Partaker of the only Sacrifice of Christ?**

A.  [Matthew 28:19; Acts 2:38] Because Christ commanded the outward washing of Water, adjoyning [Mark 16:16; Matthew 3:11; Romans 6:3] this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am [Mark 1:4; Luke 3:3] washed outwardly with Water, whereby all the Filthiness of the Body useth to be purged.

**Q. 75. What is it to be washed with the Blood and Spirit of Christ?**

A. It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which [Hebrews 12:24; 1 Peter 1:2; Revelation 1:5; Zechariah 13:1; Ezekiel 36:25,&c] he shed for us in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and through his sanctifying of us to become Members of Christ, that we may more and more dy to Sin, and [John 1:33; John 3:5; 1 Corinthians 5:11–13; Romans 6:4; Colossians 2:12] live holily and without blame.

**Q. 76. Where doth Christ promise us that he will as certainly wash us with his Blood and Spirit, as we are washed with the Water of Baptism?**

A. In the Institution of Baptism, the words whereof are these, [Matthew 28:19] Go, teach all Nations, baptising them in the Name of the Father, the Son, and the Holy Ghost: [Mark 16:16] he that shall believe, and be baptised, shall be saved; but he that will not believe, shall be damned. This Promise is repeated again when as the Scripture calleth Baptism the washing of the New-birth, and forgiveness of Sins. [Titus 3:5] the washing of the New-birth, and [Acts 22:16] forgiveness of Sins.

**Q. 77. Is then the outward Baptism of Water the washing away of Sins?**

A. It is not; for the [1 Peter 3:21; Ephesians 5:25–26] Blood of Christ alone cleanseth us from [1 John 1:7; 1 Corinthians 6:11] all Sin.

**Q. 78. Why then doth the Holy Ghost call Baptism the washing of the New-birth, and forgiveness of Sins?**

A. God speaketh so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are [Revelation 1:5; Revelation 7:14; 1 Corinthians 6:11] purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledg, that we are as verily washed from our Sins with the inward washing, as we are [Mark 16:16; Galatians 3:27] washed by the outward and visible Water.

**Q. 79. What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?**

A. Laying on of Hands, as in Hebrews 6:1–2

**Q. 80. What is the form and end of this Ordinance?**

A. Christ’s Ministers laying their hands solemnly upon the Head of the Baptised, with Prayer to Almighty God for an increase of the Graces [2 Timothy 1:6; Acts 2:38–39] and Gifts of the [John 14:16–18,26; John 16:7] Holy Ghost, to inable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the [Ephesians 1:13–14] World, Flesh, and the Devil.

**Q. 81. Is it the Duty of every Christian to be under this Practice?**

A. It is so: And appeareth plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost. [Hebrews 5.1–2; Acts 7:38; Hebrews 1:2] What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptised, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle layeth his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason sheweth us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptised. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 telleth them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptised, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptised which we have no mention of. Shall we conclude many of the Apostles were not baptised, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, wch is perpetually binding, and universally obliging; also called a [Hebrews 5.1–2; Acts 7:38; Hebrews 1:2] Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?

**Q. 82. Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?**

A. It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honoured and crowned that Ordinance with Signes and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spake with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Saviour Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoycing. Now, Beloved, as Prayer, Baptisme, Preaching, doth not cease, though it be not so miraculously owned as in the Primitive times; neither doth laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practise, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.

## Of the Lord’s Supper

**Q. 83. How art thou in the Lords Supper admonished and warranted that thou art Partaker of that only Sacrifice of Christ offered on the Cross, and of all his Benefits?**

A. Because Christ hath commanded me and all the Faithful to eat of this Bread broken, and to drink of this Cup, distributed in Remembrance of him, with this Promise [Matthew 26:27–28; Mark 14:22–24; Luke 22:16,20; 1 Corinthians 10:16–17; 1 Corinthians 11:23–25; 1 Corinthians 12:13] adjoyned, first, that his Body was as certainly broken and offered for me upon the Cross, and his Blood shed for me, as I behold with my Eyes the Bread of the Lord broken unto me, and the Cup communicated unto me: and further, that my Soul is no less assuredly fed to everlasting life with his Body, which was crucified for me, and his Blood which was shed for me, than I receive and taste by the Mouth of my Body, the Bread and Wine, the Signs of the Body and Blood of our Lord, received at the Hand of the Minister.

**Q. 84. What is it to eat the Body of Christ?**

A. It is not only to imbrace, by an assured Confidence of Mind, the whole Passion and Death of Christ, and thereby, [John 6:35,40,47–48,50–51,53–54] to obtain Forgiveness of Sins, and everlasting Life, but also by the Holy Ghost, who dwelleth both in Christ, and us, so more and more to [John 6:56] be united to his sacred Body, that though he be [Acts 3:21; Acts 1:9,&c; 1 Corinthians 11:26] in Heaven, and we on Earth, yet nevertheless we are Flesh of his Flesh, and Bone of his [Ephesians 5:29–30,32; 1 Corinthians 6:15,17,19; 1 John 3:24; 1 John 4:13; John 14:23] Bones: and as all the Members of the Body are quickned by one Soul: so are we also quickned and [John 6:56–58; John 15:1–6; Ephesians 4:15–16] guided by one and the same Spirit.

**Q. 85. Where hath Christ promised that he will as certainly give his Body and Blood so to be eaten and drunken, as they eat this Bread broken, and drink this Cup?**

A. In the Institution of the Supper, the Words whereof are these. [1 Corinthians 11:23,&c; Matthew 26:26,&c; Mark 14:22,&c; Luke 22:19] Our Lord Jesus Christ in the Night that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. Likewise also he took the Cup, when he had supped, and [Exodus 24:8; Hebrews 9:20] said, This Cup, is the new Testament in my [Exodus 13:9] Blood; this do as often as ye shall drink it in Remembrance of me: for as often as ye shall eat this Bread, and drink this Cup, ye shew the Lords Death till he come. This Promise, is repeated by St. Paul where he saith, The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of [1 Corinthians 10:16–17] Christ? for we that are many, are one Bread, and one Body, because we are all Partakers of one Bread.

**Q. 86. Are then the Bread and Wine made the very Body and Blood of Christ?**

A. No, verily; but as the Water of Baptism is [1 Corinthians 10:16–17; Matthew 26:28; Mark 14:24] not turned into the Blood of Christ, but is only a Signe and Pledge of those things that are sealed to us in Baptism; so neither is the Bread of the Lords Supper the very Body [1 Corinthians 10:16,&c; 1 Corinthians 11:26,&c] of Christ, although according to the manner of Sacraments, and [Genesis 17:10,&c; Exodus 12:26–27,43,48; Exodus 13:9; Acts 7:8; Exodus 24:8; Leviticus 16:10; Leviticus 17:11; Isaiah 6:6–7; Titus 3:5; Acts 22:16; 1 Peter 3:21; 1 Corinthians 10:4] that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.

**Q. 87. Why then doth Christ call Bread his Body, and the Cup his Blood, or the new Testament in his Blood; and St. Paul calleth Bread and Wine the Communion of the Body and Blood of Christ?**

A. Christ not without great Consideration speaketh so, to wit, not only for to teach us that as the Bread and Wine sustain the Life of the Body, so also his crucified Body, and Blood shed, are indeed the Meat and Drink of our Souls, whereby they [John 6:51,55–56] are nourished to eternal Life; but much more that by this visible Signe and Pledg, he may assure us that we are as verily Partakers of his Body and Blood, through the working of the [1 Corinthians 10:16–17] Holy Ghost, as we do perceive by the Mouth of our Body, these holy Signes in Remembrance of him; and further also, that his Sufferings and Obedience is so certainly ours, as though we our selves had suffered Punishments for our Sins, and had satisfied God.

**Q. 88. What Difference is there between the Supper of the Lord, and the Popish Mass?**

A. The Supper of the Lord testifieth unto us, that we have perfect Forgiveness of all our Sins, for that only Sacrifice of Christ, which himself once [Hebrews 7:27; Hebrews 9:12,26,28; Hebrews 10:10,12,14; John 19:30; Matthew 26:28; Luke 22:19–20] fully wrought on the Cross; then also that we by Faith are grafted into [1 Corinthians 6:17; 1 Corinthians 10:16; 1 Corinthians 12:13] Christ, who now according to his Human Nature is only in Heaven at the Right Hand of [Hebrews 1:3,6,8,&c] his Father, and there will be [John 4:21–23; John 20:17; Luke 24:5; Acts 7:55–56; Colossians 3:1; Philippians 3:10; 1 Thessalonians 1:9–10] worshipped of us. But in the Mass it is denied that the quick and the dead have Remission of Sins, for the only Passion of Christ, except Christ also be daily offered for them by their Sacrificers: Further, also it is taught, that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so the very Foundation of the Mass is nothing else but an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.

**Q. 89. Who are to come unto the Table of the Lord?**

A. They only, who are truly sorrowful they have offended God by their Sins, and yet trust that those Sins are pardoned them for Christ’s sake; and what other Infirmities they have, that those are covered by his Passion and Death; who also desire more and more to go forward in Faith and Integrity of life: but Hypocrites, and them which do not truly repent, do eat [1 Corinthians 10:21; 1 Corinthians 11:28–29,&c] and drink Damnation to themselves.

**Q. 90. Are they also to be admitted to the Lords Supper who in Confession and Life declare themselves to be Infidels, profane, and ungodly?**

A. No; For by that means the Ordinance of God is profaned, and the Wrath of God is [1 Corinthians 11:20,34; Isaiah 1:11,&c; Isaiah 66:3; Jeremiah 7:21,&c; Psalm 50:16,&c] stirred up against the whole Assembly, wherefore the Church by the Commandment of Christ and his Apostles, inspired by the Holy Ghost, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they shall repent and change their Manners.

**Q. 91. How ought this Ordinance of the Lords Supper to be closed?**

A. In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to dy, what cause have we to sing for whom he died, that we might not eternally dy, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory. [Matthew 26:30]

**Q. 92. You told us but now, that those who in Confession and Life declare themselves to be Infidels, profane and ungodly, should by the Keys of the Kingdom of Heaven be driven from this Supper: what are the Keys of the Kingdom of Heaven?**

A. Preaching of the Gospel and Ecclesiastical Discipline, by which Heaven is opened to the Believers, and [Matthew 16:19; Matthew 18:18] is shut against the Unbelievers.

**Q. 93. How is the Kingdom of Heaven opened and shut by preaching of the Gospel?**

A. When by the Commandment of Christ it is publickly declared to all and every one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they imbrace by a lively Faith the Promise of the Gospel: but contrarily is denounced to all Infidels and Hypocrites, that so long the Wrath of God doth ly on them, as they [John 20:21–23; Matthew 16:19; John 12:48] persist in their Wickedness, according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.

**Q. 94. How is the Kingdom of Heaven opened and shut by Ecclesiastical Discipline?**

A. When according to the Commandments of Christ, they who in Name are Christians, but in their Doctrine and life shew [Romans 12:7–9; 1 Corinthians 12:28] themselves Aliens from Christ, after they have been some time admonished, will not depart from their Error, Heresies, or Wickedness, are made known unto the Church; and if neither then they obey the Churches Admonition, are by the same Church kept from the Sacrament, and shut out by Authority received from Christ, from the Congregation [Matthew 18:15–17; 1 Corinthians 5:3–5; 2 Thessalonians 3:14–15] or Church, and by God himself out of the Kingdom of Heaven. And again, if they profess and declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to [2 Corinthians 2:6–7,10–11] be received in Love & Tenderness as Members of Christ and his Church.

## The third Part is of Man’s Thankfulness

**Q. 95. Whereas we are delivered from all our Sins and Miseries without any Merit of ours, by the Mercy of God, only for Christ’s sake; for what cause are we to do good Works?**

A. Because, after that Christ hath redeemed us with his Blood, he reneweth us also by his Spirit to the Image of himself, that we receiving so great Benefits, [Romans 6:1,3; Romans 12:1–2; 1 Peter 2:5,9; 1 Corinthians 6:20] should shew our selves all our life time thankfull to [1 Peter 2:12] God, and honour him; secondly that every one of us be [2 Peter 1:10; Matthew 7:17–18; Galatians 5:22] assured of his Faith by his Fruit; and lastly, that by our good Conversation we may [1 Peter 3:1–2; Matthew 5:16] win others to Christ.

**Q. 96. Cannot they then be saved which be unthankful, and remain still careless in their Sins, and are not converted from their Wickedness to God?**

A. By no means; for as the Scripture beareth Witness, neither unchast Persons, nor Idolaters, nor Adulterers, nor Thievs, nor Covetous nor Drunkards, nor Slanderers, nor Robbers, [1 Corinthians 6:9–10; Ephesians 5:5–6; 1 John 3:14–15] shall enter in to the Kingdom of God.

**Q. 97. Of what Parts consisteth the Conversion of Man unto God?**

A. It consisteth of the [Romans 6:4–6; Ephesians 4:22–24; Colossians 3:5,8–10; 1 Corinthians 5:7; 2 Corinthians 7:11] mortifying of the old Man, and a quickning of the new Man.

**Q. 98. What is the mortifying of the old Man?**

A. To be truly and heartily sorry that thou hast offended God by thy Sins, and daily more and more hate [Romans 8:13; Joel 2:13; Hosea 5:5] and eschew them.

**Q. 99. What is the quickning of the new Man?**

A. True Joy in God [Romans 5:1; Romans 14:17; Isaiah 57:15] through Christ, and an earnest Desire to order thy Life according to God’s Will and to [Romans 6:10–11; Galatians 2:20] do all good Works.

**Q. 100. What are good Works?**

A. Those only which are done by a [Romans 14:23] true Faith, according [1 Samuel 15:22; Ephesians 2:10] to God’s Law, and are [1 Corinthians 10:31] referred only to his Glory, and not those which are imagined by us as seeming to us to be right and good, or which [Deuteronomy 11:32; Ezekiel 20:18–19; Isaiah 29:13; Matthew 15:9] are delivered and commanded by Men.

**Q. 101. Which is the Law of God?**

A. The Decalogue, or [Exodus 20; Deuteronomy 5] ten Commandments.

**Q. 102. How are these Commandments divided?**

A. Into [Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:3–4] two Tables, whereof the former delivereth in four Commandments, how we ought to behave our selves towards God: the latter delivereth in six Commandments, what duties we [Matthew 22:37–39] owe unto our Neighbours.

**Q. 103. What is the Preface to the ten Commandments?**

A. I am JEHOVAH, the Lord thy God, which brought thee out of the Land of Egypt, out of the House of Bondage.

**Q. 104. What learn we from this Preface?**

A. Three things: first he sheweth to whom the right of all Rule belongs, that is, to God himself. for I am (saith he) JEHOVAH. Secondly, he saith, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he saith, which brought thee out of the Land of Egypt; as if he should say, I am he who have manifested my self unto thee and bestowed all those Blessings upon thee, therefore thou art bound to shew Thankfulness and Obedience unto me. [Exodus 20:2]

**Q. 105. Do these things belong unto us?**

A. They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance atcheived by Christ.

**Q. 106. What is the first Commandment?**

A. Thou shalt have no other Gods before me.

**Q. 107. What doth God require in the first Commandment?**

A. That as dearly as I tender the Salvation of my own Soul, so earnestly should I shun and sly [1 Corinthians 6:9–10; 1 Corinthians 10:7,14] all Idolatry, Sorcery, [Leviticus 19:31; Deuteronomy 18:11] Inchantments, Superstition, praying to Saints, or any [Matthew 4:10; Revelation 19:10; Revelation 22:8–9] other Creatures, and should [John 17:3] rightly acknowledg the only and true God, [Jeremiah 17:5] trust in him [Hebrews 10:36; Colossians 1:11; Romans 5:3–4; 1 Corinthians 10:10; Philippians 2:14] alone, submit and subject my self unto him with all [1 Peter 5:5–6] Humility, and [Psalm 10:4; Isaiah 45:7; John 1:17] Patience, look for all good things from him alone, and lastly with the intire Affection of my Heart [Deuteronomy 6:5; Matthew 22:37] love, [Deuteronomy 6:2; Psalm 111:10] reverence, and [Matthew 4:20] worship him, so that I am ready to renounce and forsake all Creatures rather [Matthew 5:29; Matthew 10:37–38] than to commit the least thing that may be against his Will.

**Q. 108. What is Idolatry?**

A. It is in Place of that one God, or besides that one true God who hath manifested himself in his Word and Works, to make or imagin, and account any other thing wherein thou reposest [Philippians 3:19; Ephesians 5:5; Galatians 4:8; Ephesians 2:12; 1 John 2:23; John 5:23] thy Hope and Confidence.

**Q. 109. What is the second Commandment?**

A. Thou shalt make to thee no graven Image, nor the Likeness of any thing which is in Heaven above, or in the Earth beneath, nor in the Waters under the Earth: thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and shew Mercy to thousands of them which love me, and keep my Commandments.

**Q. 110. What doth this second Commandment require?**

A. That we should not [Deuteronomy 4:15,&c; Isaiah 40:18,&c; Romans 1:23,&c; Acts 17:29] express or represent God by any Image or shape and figure, or worship him any otherwise then he hath commanded himself in [1 Samuel 15:23; Deuteronomy 12:30,&c; Matthew 15:9] his Word to be worshipped.

**Q. 111. May there then at all any Images or Resemblances of things be made?**

A. God neither ought, nor can be represented by any means: and for the Creatures, although it be lawful to express them, yet God forbiddeth notwithstanding their Images to be made or had, as thereby to worship or honour either them, or God by them: [Exodus 23:24; Exodus 34:13–14,17; Numbers 33:52; Deuteronomy 7:5; Deuteronomy 12:13; Deuteronomy 16:22; 2 Kings 18:4]

**Q. 112. But may not Images be tolerated in Churches, which may serve for Books unto the common People?**

A. No, for ’tis not seemly that we should be wiser then God, who will have his Church to [2 Timothy 3:16–17; 2 Peter 1:19] be taught by the lively preaching of his Word, and not with [Jeremiah 10:8,&c; Habakkuk 2:18–19] dumb Images.

**Q. 113. What is the third Commandment?**

A. Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.

**Q. 114. What doth God decree in the third Commandment?**

A. That not only by cursing [Leviticus 24:11,&c; Leviticus 19:12] or forswearing, but also by [Matthew 5:37; James 5:12] rash swearing we should not use his Name despitefully, or unreverently, neither should by silence nor connivance be Partakers of these horrible Sins in others, but that we use the sacred and holy Name of God ever with great Devotion [1 Timothy 2:8] and Reverence, that he may be worshipped and honoured by us with a true and [Romans 2:24; 1 Timothy 6:1; Colossians 3:16–17] stedfast Confession [Matthew 10:32] and Invocation of his Name; and lastly, in all our Words and Actions whatsoever.

**Q. 115. Is it then so grievous a Sin by swearing, or banning, to take the Name of God in vain, as that God is also angry with them who in as much as in them lieth do not forbid or hinder it?**

A. Surely [Leviticus 5:1] most grievous: for neither is there any Sin greater, or more offending God, than the despiting of his sacred Name; wherefore also he would have this Sin to be punished with Death. [Leviticus 24:15–16]

**Q. 116. May a Man swear religiously and lawfully, by the Name of God?**

A. He may when as either the lawful Magistrate exacteth it, or otherwise necessity requireth it: by this means the Faith and Truth of any Man, or thing to be ratified and established, whereby both the Glory of God may be advanced, and the safety of others procured: for this kind of Swearing is [Deuteronomy 6:13; Deuteronomy 10:20; Isaiah 48:1; Hebrews 6:16] ordained by God’s Word, and therefore was well [Genesis 21:24; Genesis 31; Joshua 9:15,19; 2 Samuel 3:35; 1 Kings 1:29; Romans 1:9] used of the Fathers both in the old and new Testament.

**Q. 117. Is it lawful to swear by Saints, or other Creatures?**

A. No, for a lawful Oath is an Invocation of God, whereby we desire that he, as the only searcher of Hearts, bear Witness unto the Truth, and will punish the Swearer if he [2 Corinthians 1:23] wittingly swear falsely: but this Honour [Matthew 5:3–4,34–36; James 5:12] agreeth to no Creature.

**Q. 118. What is the fourth Commandment?**

A. Remember that thou keep holy the Sabbath Day: six Days shalt thou labor, and do all that thou hast to do, but the seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, Thou, nor thy Son, nor thy Daughter, thy Man-Servant, nor thy Maid-Servant, nor thy Cattel, nor the Stranger that is within thy Gates: for in six Days the Lord made Heaven, and Earth, the Sea, and all that in them is, and rested the seventh day, and hallowed it.

**Q. 119. What are we taught by the fourth Commandment?**

A. That one Day in seven be kept in the Worship of God, which under the old Testament was the last Day of the Week, but under the Gospel changed to the first Day of the Week, and this Lord’s Day to be spent in private and publique Devotion, as hearing the Word diligently, practising the Gospel-Sacraments zealously, and doing Deeds of Charity conscionably, and resting from servil Works, cases of necessity excepted, this being the laudable Practice of the holy Apostles, who best knew the Mind of Christ as to the time of Worship; neither do we find in all the new Testament, that any Gospel Church in the Apostles times did set any other Day apart solemnly to worship God, save the first Day: and well might they so do, for if Israel, the natural Seed of Abraham, was to keep the seventh Day, to keep up the Remembrance of their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us from eternal Bondage? [Psalm 40:9–10; Acts 2:42,46; 1 Corinthians 14:19,29,31; Acts 20:7; 1 Corinthians 11:33; 1 Timothy 2:1–3,8–9; 1 Corinthians 14:16; 1 Corinthians 16:1–2; Isaiah 66:23; John 20:19–20; Revelation 1:10; Deuteronomy 5:15]

**Q. 120. What is the fifth Commandment?**

A. Honour thy Father and Mother, that thy dayes may be long in the Land which the Lord thy God giveth thee.

**Q. 121. What doth God enjoin us in the fifth Commandment?**

A. That we yeild due honour, love, and faithfulness to our Parents, and so to all who bear Rule over us, and [Ephesians 6:1–2,5,&c; Colossians 3:20,22–24; Ephesians 5:22; Proverbs 1:8; Proverbs 4:1; Proverbs 15:20; Proverbs 20:20; Exodus 21:17; Romans 13:1] submit our selves with such obedience as is meet to their faithful Commandments and chastisements; and further also by that our patience [Proverbs 23:22; Genesis 9:25; 1 Peter 2:18] we bear and suffer their manners, ever thinking with our selves that God [Ephesians 6:4,9; Colossians 3:19,21; Romans 13:1; Matthew 22:21] will govern and guide us by their hand.

**Q. 122. What is the sixth Commandment?**

A. Thou shalt do no Murder.

**Q. 123. What doth God exact in the sixth Commandment?**

A. That neither in thought nor in gesture, much less in deed, I reproach, or hate, or harm, or [Matthew 5:21–22; Genesis 9:6; Matthew 26:52] kill my Neighbour, either by my self, or by another, but cast away [Ephesians 4:26; Romans 12:19; Matthew 18:35] all desire of revenge; furthermore, that I hurt not my self, nor cast my self [Romans 13:14; Colossians 2:23; Matthew 4:7] wittingly into any Danger. Wherefore also that Murther might not be committed, he [Genesis 9:6; Exodus 21:14; Matthew 26:52; Romans 13:4] hath armed the Magistrate with the Sword.

**Q. 124. But this Commandment seems to forbid Murther only?**

A. But in forbidding Murther, God doth further teach, that he hateth the Root, to wit, [James 1:20; Galatians 5:20–21] Anger, [Romans 1:29] Envy, [1 John 2:9,11] Hatred, and Desire of Revenge, and [1 John 3:15] doth account them all for Murther.

**Q. 125. Is it enough then that we kill no Man, in such sort as hath been said?**

A. It is not enough; for when God condemneth Anger, Envy, Hatred, he requireth that [Matthew 22:39; Matthew 7:12] we love our Neighbour as our selves and that we [Romans 12:10] use Humanity, Lenity, [Ephesians 4:2; Galatians 6:1–2; Matthew 5:5; Romans 12:18; Matthew 5:7; Luke 6:36] Courtesie, Patience, [Exodus 23:5] and Mercy towards him, and [Matthew 5:45] turn away from him as much as we may whatsoever may be hurtful unto him; in a word, that we be so affected in Mind as that we [Romans 12:20] stick not to do good also unto our Enemies.

**Q. 126. What is the seventh Commandment?**

A. Thou shalt not commit Adultery.

**Q. 127. What is the meaning of the seventh Commandment?**

A. That God hath [Leviticus 18:27–28] in Execration all Turpitude and Filthiness, and therefore we also [Jude 22,23] must utterly hate, and detest it, and contrary-wife, live temperately, modestly, and [1 Thessalonians 4:3–4] chastly, whether we [Hebrews 13:4; 1 Corinthians 7:4] live in holy Wedlock, or in single life.

**Q. 128. Forbiddeth God nothing else in this Commandment but actual Adultery, and such kinds of uncleanness?**

A. Yea, for seeing both our Body and Soul are the Temples of the Holy Ghost, God will have us to possess both in Purity and Holiness, and therefore Deeds, [Ephesians 5:31; 1 Corinthians 6:18,20] Gestures, Words, [Matthew 5:27–28] Thoughts, filthy Lusts, and whatsoever inticeth a Man unto these, all these God [Ephesians 5:18; Job 31:1; Psalm 39:1] wholly forbiddeth.

**Q. 129. What is the eighth Commandment?**

A. Thou shalt not steal.

**Q. 130. What doth God forbid in the eighth Commandment?**

A. Not only those [1 Corinthians 6:10] Thefts and [1 Corinthians 5:10] Robberies, which the Magistrate punisheth, but by the name of Theft he comprehendeth whatsoever Evil, Crafts, Fetches, and Devices, whereby we seek after other Mens Goods, and indeavour with force, or with some shew of Right, to [Luke 3:14; 1 Thessalonians 4:6] convey them over unto our selves; of which sort are [Proverbs 11:1; Proverbs 16:11] false Weights, false Ells [Ezekiel 45:9,&c; Deuteronomy 25:13,&c] uneven Measures, deceitful Marchandize, counterfeit Coin, [Psalm 15:5; Luke 6:35] Usury, or any other way or means of furthering our Estate, which God hath forbidden: to these we may add all [1 Corinthians 6:10] Covetousness, and the manifold wast and [Proverbs 5:15] abusing of Gods Gifts.

**Q. 131. What are those things which God here commandeth?**

A. That to my Power, I help and further the Commodities and Profit of my Neighbour, and that I so deal with him as I would desire to be dealt with my self, and that I do my own Work plainly and faithfully, that I may thereby help others who are distressed with any need or Calamity. [Matthew 7:12; Ephesians 4:28]

**Q. 132. What is the ninth Commandment?**

A. Thou shalt not bear false Witness against thy Neighbour.

**Q. 133. What doth the ninth Commandment exact?**

A. That I bear no [Proverbs 19:5,9; Proverbs 21:28; Psalm 15:3] false Witness against any Man, neither falsifie any Man’s words, neither backbite [Romans 1:29–30] nor reproach any Man, nor [Matthew 7:1,&c; Luke 6:37] condemn any rashly, or unheard, but avoid, and [John 8:44] shun with all carefulness all kind of Lies, and Deceipts, as the proper Works of the Devil, except I mean to stir [Proverbs 12:22; Proverbs 13:5] up against me the most grievous Wrath of God; and that in Judgments and other Affairs, I follow the Truth, and freely and constantly [Ephesians 4:24–25] profess the matter as it indeed is, and moreover defend and increase as much as in me lieth, the good Name and Estimation of others. [1 Peter 4:8]

**Q. 134. What is the tenth Commandment?**

A. Thou shalt not covet thy Neighbours House, nor his Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his. [Exodus 20:17]

**Q. 135. What doth the tenth Commandment forbid?**

A. That our Hearts be not at any time moved by the least Desire or Cogitation against any Commandment of God, but [Romans 7:7,&c] that continually and from our Heart we detest all Sin, and contrarily delight in all Righteousness.

**Q. 136. But can they who are converted to God, perfectly observe, and keep these Commandments?**

A. No, but even the holiest Men as long they live, have only small Beginnings of [Romans 7:14–15; Ecclesiastes 7:22] this Obedience, yet so that they [Romans 7:22; James 2:10] begin with an unfeigned and earnest desire and endeavour to live not according to some only, but according to all the Commandments of God.

**Q. 137. Why will God then have his Law to be so exactly and severely preached seeing there is no Man in this life able to keep it?**

A. First, That all our life time we more & more [1 John 1:9; Psalm 22:5] acknowledg the great proneness of our Nature to Sin, and so much the more [Romans 7:24] greedily desire remission of Sins, and Righteousness in Christ. Secondly, That we be doing of this always, and always thinking of it, and so implore and crave of the Father the [1 Corinthians 9:24,&c; Philippians 3:12–14] Grace of his Holy Spirit, whereby we may daily more and more be renewed to the Image and likeness of God, until at length after we are departed out of this life we may joyfully attain unto that Perfection which is promised unto us.

## Of Prayer

**Q. 138. Wherefore is Prayer necessary for Christians?**

A. Because it is the chief part of that thankfulness which God requireth of us, and also because God giveth them only his Grace and Holy Spirit, who with unfeigned gronings beg them continually of him and yeild him thanks for them. [Matthew 7:7–8; Luke 11:9,13; Matthew 13:12; Psalm 50:15]

**Q. 139. What is required unto that Prayer which shall please God, and be heard of him?**

A. That we ask of the only true God, who hath [John 4:22,&c] manifested himself in his Word, all things which he hath commanded to be [Romans 8:26; 1 John 5:14] asked of him with a true affection and desire of our Heart, and through an inward [John 4:23–24; Psalm 145:18] feeling of our need and misery cast our selves down prostrate in the presence of his Divine Majesty, and [Psalm 2:11; Psalm 34:19; Isaiah 66:2] build our selves on this sure foundation, that we though unworthy, yet for Christ’s sake are [Romans 10:14; Romans 8:15–16; James 1:6,&c] certainly heard of God, even as he hath [John 14:13; John 15:16; John 16:23; Daniel 9:17–19; Psalm 7:7–8; Psalm 143:1] promised us in his Word.

**Q. 140. What are those things which he commandeth us to ask of him?**

A. All things [Matthew 6:13; James 1:17] necessary both for Soul and Body, which our Lord Jesus Christ hath comprised in that Prayer, which himself hath taught us.

**Q. 141. What Prayer is that?**

A. Our Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy Will be done on Earth, as it is in Heaven. Give us this Day our daily Bread: And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into Temptation, but deliver us from Evil: for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.

**Q. 142. Are Christians tied to this very Form of Prayer?**

A. We are not; our Lord here delivereth to his Church a brief Sum of those things which we are to ask of God, but yet Christ will have us also to descend unto specials, and to ask particular Benefits: for this Form prescribed is nothing else but a Set or Course of certain Heads or Generals, whereunto all Benefits both corporal and spiritual may be referred; but yet all particulars of Prayer must agree & correspond with this general Form, although we are not tied to this Form, as appeareth from James 1:5 where the Apostle exhorts the Saints, if any did lack Wisdom, they should ask of God, which giveth to all liberally, but these as touching the Words, are not in the Form of Prayer particularly expressed, though they are included. Besides, we have Examples of Prayer both in the old and new Testament, which are not the very Form here expressed, albeit, all they asked was comprehended in this Prayer, wherefore the Form of Prayer delivered unto us by Christ, is wholly a thing indifferent.

**Q. 143. Why doth Christ teach us to call God our Father?**

A. That presently in the very Entrance and Beginning of the Prayer, he might stir up in us such a Reverence, and Confidence of God as is meet for the Sons of God, which must be the ground and foundation of our Prayer, to wit, that God through Christ is made our [Matthew 7:9–10; Luke 11:11] Father, and will much less deny us these things which we ask of him with a true Faith, than our earthly Parents deny unto us earthly things.

**Q. 144. Why is that added, which art in Heaven?**

A. That we [Jeremiah 23:24; Acts 17:24–25,27] conceive not basely nor terrenely of God’s Heavenly Majesty, and also that we [Romans 10:12] look for, and expect from his Omnipotency whatsoever things are necessary for our Soul and Body.

**Q. 145. What is the first Petition?**

A. Hallowed be thy Name; that is, grant us, first to [John 17:3; Jeremiah 9:23–24; Jeremiah 31:33–34; Matthew 16:17; James 1:5; Psalm 119:105] know thee right, and worship, praise, [Psalm 119:137–138; Luke 1:45–46,&c; Luke 1:68,&c; Psalm 145:8–9,17; Exodus 34:5–7; Psalm 143:1–2,5,10–12; Jeremiah 31:3; Jeremiah 32:18–19,40–41; Jeremiah 33:11,20; Matthew 19:17; Romans 3:3–4; Romans 11:22–23; 2 Timothy 2:19] and magnifie thy Almightiness, Goodness, Justice, Mercy and Truth, shining in all thy Works; and further also to direct our whole Life, Thoughts, Words, and Works to this end, that thy most Holy Name be not reproach’d by us, but rather be [Psalm 115:1; Psalm 71:8] renowned with Honour, and Praises.

**Q. 146. What is the second Petition?**

A. Thy Kingdom come; that is, rule for us so by thy Word and Spirit, that we may [Matthew 6:33; Psalm 119:5; Psalm 143:10] humble and Submit our selves more and more unto thee. Also preserve and increase thy [Psalm 122:6–7; Psalm 51:18; 1 John 3:8; Romans 16:20] Church, destroy the Works of the Devil, and all Power that lifteth up it self against thy Majesty; make all those Councils frustrate, and void, which are [Revelation 22:17,20; Romans 8:22–23] taken against thy Word, until at length thou raign fully and perfectly, when thou shalt be all [1 Corinthians 15:28] in all.

**Q. 147. What is the third Petition?**

A. Thy Will be done in Earth, as it is in Heaven. That is, grant that we, and all Men, renouncing [Matthew 16:24; Titus 2:12] and forsaking our own Will, may readily, and without any [Luke 22:42] grudging, obey thy Will, which is only holy; and that so every one of us may [1 Corinthians 7:24] faithfully perform that Duty and Charge which thou hast committed unto us, even as the blessed Angels do [Psalm 103:20–21] in Heaven.

**Q. 148. What is the fourth Petition?**

A. Give us this Day our daily bread; that is, give unto us all things which [Psalm 145:15–16; Psalm 10:4; Matthew 6:25,&c] are needful for this Life, that by them we may acknowledg and confess thee to be the only Fountain from whence all good things [Acts 17:27–28; Acts 14:16–17] flow; and all our Care and Industry, and even thine own Gifts to be unfortunate [1 Corinthians 15:58; Deuteronomy 8:3; Psalm 27:13] and noisom unto us except thou bless them; wherefore grant that turning our Trust away from all Creatures, we [Psalm 62:11] place and repose it in thee alone.

**Q. 149. What is the fifth Petition?**

A. Forgive us our Trespasses, as we forgive them that trespass against us. That is, even for the Blood of Christ do not [Psalm 51:1; Psalm 143:2] impute unto us most miserable and wretched sinners all our Offences, neither that Corruption which still cleaveth unto us, even as we also feel this Testimony of thy Grace in our Hearts, that we stedfastly purpose unfeignedly from [Matthew 6:14] our Hearts, to pardon and forgive all those who have offended us.

**Q. 150. What is the sixth Petition?**

A. Lead us not into Temptation, but deliver us from Evil. That is, because we our selves, are so feeble and weak by Nature, that [John 15:5; Psalm 103:14] we cannot stand so much as one Moment or Instant, and our most deadly Enemies [1 Peter 5:8; Ephesians 6:12] Satan, the [John 15:19] World, and our own [Romans 7:23; Galatians 5:17] Flesh do incessantly oppugne and assault us, uphold thou us, and establish and strengthen us by the might of thy Spirit, that we may not in this spiritual [Matthew 26:41; Mark 13:33] Combat yield as vanquished, but may so long stoutly withstand them, until at length [1 Thessalonians 3:13; 1 Thessalonians 5:23] we get the full and perfect victory.

**Q. 151. How concludest thou this Prayer?**

A. For thine is the Kingdom, the Power, and the Glory for ever. That is, we ask and crave all these things of thee, because seeing both thou art our King, and art Almighty, thou art both willing and able [Romans 10:11–12; 2 Peter 2:9] to give them all unto us; and these things we therefore ask, that out of them, not unto us, but unto thy holy Name all Glory [Psalm 115:1; Jeremiah 33:8–9] may redound.

**Q. 152. What meaneth this Particle, Amen?**

A. That the thing is sure, and out of doubt: for my Prayer is much more certainly heard of God, than I feel in my Heart that I unfeignedly [2 Corinthians 1:20; 2 Timothy 2:13] desire the same.