ought to be able to recite the Words of the Creed to have a competent Knowledge of their meaning and of the influence each Article ought to have upon my Coversation I will therefore first rehearse the Words thereof and then give you such an Account of their Sense and Influence as I have been taught by you I Believe in God the Father Almighty Maker of Heaven and Earth And in Jesus Christ his only Son our Lord Who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried He descended into Hell The third day he rose again from the dead He ascended into Heaven and sitteth at the right hand of God the Father Almighty From thence he shall come to judge both the quick and the dead I believe in the Holy Ghost the Holy Catholick Church the Communion of Saints the Forgiveness of Sins the Resurrection of the Body and the Life everlasting Amen Having thus rehearsed the worâ— of the Creed my next Task is â— give a short plain Declaration â— what I believe in every Article ARTICLE I. I believe in God the Father Aâ—mighty Maker of Heaven anâ— Earth In this Article I have beeâ— taught to believe that there is God and that he is an Eternaâ— Spirit whose Being is of himself and not from any other and thaâ— from him all things have their Being And I further believe Thaâ— this God is but One because he is the Infinite Independent and Omnipotent Cause which can be but One. I believe also That this God is the Eternal Father of Christ and that for his sake he is also my Heavenly Father and that being Almighty he can do for me whatsoever he will I likewise believe That in Six days this God created all things of Nothing by his Word for his Glory and that he still preserveth all things by the same Word of his Power ARTICLE II. And in Iesus Christ his only Son our Lord. In this Second Article of the Creed I have been taught to believe in Jesus Christ and that he is the only Son of God and of the same Divine Essence with him That he is called Jesus because he is the only Saviour of Mankind and that he is called Christ or Messiah which signifies Anointed because he was anointed to the Three Offices of a Prophet Priest and King which Three under the Law were in an especial manner Anointed And I believe That all these Three met in Christ and that as a Prophet he doth instruct his Church outwardly by his Word and inwardly by his Spirit And I believe That as a Priest he made satisfaction unto God for the Sins of Mankind when he once offered up himself upon the Cross and that by the Sacrifice of himself he reconciled God and Man And further I believe That as a Priest he continually makes Intercession for me and all true Christians at the right Hand of his Father in Heaven and doth bless me in turning me from my Iniquities In like manner I believe That Jesus was not only Christ that is Anointed to be a Prophet and a Priest in the sense now declared but that he was also Anointed to be a King And that as such he doth govern and preserve his Church he erects and sets up his Throne in the Hearts of Believers He gives them Grace to subdue every rebellious Lust and habit of Sin that it reign not in them He conquers Satan and restrains his Power He overcomes Death and having received all Authority in Heaven and Earth he rules over all Men and all Creatures and that of his Kingdom there shall be no end So that to him belongs absolute Dominion over all and Obedience is due to him from all ARTICLE III. Who was conceived by the Holy Ghost born of the Virgin Mary In this Article I profess to believe That when Christ was made of the Seed of David according to the Flesh he was made in all things like to my self excepting Sin For that could affect neither his Humane Soul nor Body because in both he was most Holy as being conceived only by the Operation of the Holy Ghost and born of a spotless Virgin For Christ that he might be our Kinsman and capable to redeem us by paying our Debts in the same Humane Nature in which they were contracted it was necessasary he should be the Seed of the Woman And that he might plainly appear to be that Seed of the Woman which was promised it was likewise necessary he should be born of a Virgin who was of the Lineage and House of David All which I believe from God's Word was accomplished in the Blessed Mother of Christ ARTICLE IV. Suffered under Pontius Pilate c. This is an Article that you have often told me I ought well to understand for it respects Christ's Death upon which the whole Hinge of my Salvation turns I find the History of it to be clearly and fully set forth by the Evangelists and as to the knowledge of it St. Paul valued it so highly that he desired to know nothing else but Jesus Christ crucified Now by my believing of the Crucifixion I confess that according to the Prophecies Christ suffered in his Humane Nature both in Soul and Body his Divine Nature being uncapable of suffering And that this hapned at the time when Pontius Pilate was the Roman Governour of Judaea who being addicted to Cruelty and sinful compliance condemned Christ to be crucified And as Moses lifted up the Serpent on the Pole in the Wilderness so was Christ lifted up on the Cross and by a painful ignominious and accursed Death did expiate my sin and redeemed me from all vain Conversation and from the Curse of the Law and gave me an Entrance into Heaven All which unspeakable Benefits are justly to be ascribed to the Blood of Christ because it was of infinite value as being the Blood of that Person who was God as well as Man And as I believe Christ voluntarily laid down his Life and that his Soul was really separated from his Body so I likewise believe that as a dead Man he was buried after the manner of the Jewish Nation namely that he was bound in Grave-clothes with Spices and laid the Grave with an heavy Stone rolled to the mouth of the Sepulcher All which were certain Tokens of his Death as being the usual known Rites of a Jewish Funeral I also believe That Christ being dead his Soul and Body remain'd in a separate condition under the Power of Death and that his Soul was reunited to the Body before it did putrifie in the Grave But as to the various Opinions about his Descent into Hell I think them either too high or too unprofitable for my research And as you have taught me so I believe that Christ's Birth Death and Burial or being under the Dominion of Death were the Three Degrees of his Humiliation answerable to which were the Three Degrees of his
Exaltation namely Resurrection Ascension and Glorification in Heaven ARTICLE V. The third day he rose again from the dead Tho' being a Christian I need no Proof of Christ's rising from the Dead yet to confirm my belief of so eminent an Article God has given me the Testimony of Angels of the Men that guarded the Sepulcher the many Apparitions of Christ after he was risen the Effusion of the Holy Ghost upon the Apostles the Miracles done by them in his Name So that I have just ground to believe and profess That the Body of Christ saw no Corruption as did the Bodies of the Patriarchs And because it was impossible he should be holden of the Power of Death I do believe that he did really rise again and that the very same Body and Soul of our Saviour which were separated by Death were by his own Divine Power reunited in his Resurrection And as to the time when he arose I have been taught and do believe That it was the Third day after his Death which hapned to be the First day of the Week Which Day we celebrate in memory of his Resurrection and which has immemorially been called The Lord's Day ARTICLE VI. He ascended into Heaven and sitteth c. I believe That Christ ascended by the same Power he rose And that this was no other Power than that of his own Divinity by which as an High-Priest of good things to come he once ascended visibly and locally into the Heaven of Heavens as the High-Priest once every Year entred into the Holy of Holies And the End of his Ascension was I believe to prepare a place for Believers and to receive them to it that where he is they might be also After Christ's Ascension into Heaven he took his Place at the Right-Hand of God Not that I think God who is a most absolute Spirit hath either Right or Left Hand but that this is spoken after the manner of Men who place those whom they will most honour upon their Right-hand And from Christ's being thus placed in Heaven I collect That he there took up his Abode in a State of Majesty and Power to shew that he was above all Creatures in Heaven and Earth and that he is exalted to be the King of Saints and Judge of Sinners the Prince of our Salvation and High-Priest of our Profession and that in him there was an Union of the Regal Power and Priestly Office when he sat down at the Right-hand of the Father Almighty So that by the former he is perfectly able to subdue all his Enemies and by the latter he doth ever intercede for and eternally save those that are his ARTICLE VII From thence he shall come to judge c. As I believe that Christ redeemed me by his death and passion and that by his Ascension he is become my Advocate and Intercessor with God so I believe that he shall come the second time from Heaven with great Glory to judge the World For besides the particular Judgment that passeth upon every Man immediately upon his Death when the departed Soul is set at God's Tribunal and examined of all its Thoughts Words and Actions I say besides this particular Judgment I believe their shall be a general Judgment when all shall be judged as well the Quick that shall be alive at that day as the Dead who shall then be raised up And that this last Judgment Christ himself as a Supream Judge shall pass the final Sentence and that the Saints as Assessors shall pass their Sentence of Approbation I believe too That I and all Men shall be judged of all things done in the Body whether Good or Evil And that upon the pronouncing of the Sentence the truly penitent shall pass to an Estate of Eternal Happiness and finally the Impenitent to an Estate of Eternal Misery ARTICLE VIII I believe in the Holy Ghost Having briefly declared what my Faith is in God the Father and God the Son I am next to declare what I believe concerning God the Holy Ghost And first I believe That without Faith in the Holy Ghost I cannot believe in God the Father nor in his Son as my Lord. For no Man can call God Father but by the Holy Ghost nor can any Man say that Jesus is the Lord but by the Holy Ghost Whom I believe to be the Third Person in the Divine Being and therefore True God And that as he proceedeth from the Father and the Son which I believe he doth he is a Person distinct from both The Spirit in whom I believe is called Holy because in himself he is without all Pollution and sin and because he is the Author of all Holiness in me and all who truly believe in him So that all my Holiness is but a Ray or Effusion of the Holy Ghost which doth furnish my Heart with spiritual and saving Graces by the Work of Sanctification ARTICLE IX I believe the Holy Catholick Church the Communion of Saints After this plain Account given by me of the Articles which concern the Blessed Trinity I will now give the like Account of those that follow which respect such only as truly believe in and obey and Worship the Trinity in Unity and who are here called the Church Which I plainly take to signifie all those whom Christ hath called out of the World to be his peculiar People Over whom he hath a Sovereign Authority in regard of which they willingly and chearfully pay him Homage and obey his Law and Ordinances For by Church I have been taught to understand the Corporation and General Family of all true Believers which Family truly deserves to be called Holy in respect of its Head which is Christ who is Holy in himself and whose Holiness is imputed to all sincere Believers And who through the Grace given to them do labour study and endeavour to be Holy And the Church in this familiar acception I believe is Universal as well as Holy and that there are in all the Quarters of the World those who by Baptism are admitted into it and so made Members of Christ's Mystical Body who are guided by his Spirit nourished by the Word and Sacrament and who are obedient to the Rule and Government of the Bishops and Pastors lawfully called to their Offices And of this Society of Believers which constitute the Church some are in a state of War continually fighting against their own and Christ's Enemies but yet in daily expectation of Triumph and a Crown And these are called the Church Militant which is on Earth And some are in a state of Peace for having fought the good Fight of Faith and finished their Warfare they are entred into their Master's Joy And these make the Church Triumphant which is crowned in Heaven Now these I hold are not two divers Churches but the same Church under a different State and Condition For I believe the Church to be essentially but one And as Christ's Mystical Body the Church
other Appointed means but by a due receiving the Holy Communion The Young Persons Devotions upon his first Admission to the LORD'S TABLE Expostulation WIlt thou then O God vouchsafe me to partake of that which my Soul has so long thirsted after Shall I this day be admitted a Guest at that Divine Banquet from which my own unworthiness ought for ever to exclude me Wilt thou be so gracious to a miserable sinner as to accept of a renewing of the Covenant I made in Baptism after that by numerous ways I have violated and broken it Then Lord I will not absent my self but draw near hoping to be found in the number of those whom thou dost invite even of those who truly and earnestly repent of their sins who are in Love and Charity with their Neighbours who intend to lead a New Life to follow thy Commandments and to walk from henceforth in thy Holy Ways For upon these and no Terms else do I come to the Holy Sacrament which yet I dare not receive till with all Humility of Soul and Body I have prostrated my self and made Confession of my sins The Confession ALmighty God Father oâ— our Lord Jesus Christ Maker of all things Judge of alâ— Men I acknowledge and bewail my manifold Sins and Wickedness which I from time to time most grievously have committed by Thought Word and Deed against thy Divine Majesty provoking most justly thy Wrath and Indignation against me I do earnestly repent and am heartily sorry for these my Misdoings the Remembrance of them is grievous to me the burden of them is intolerable Have mercy upon me have mercy upon me most merciful Father for thy Son our Lord Jesus Christ's sake forgive me all that is past and grant that I may ever hereafter serve and please thee in Newness of Life to the Honour and Glory of thy Name through Jesus Christ our Lord. Prayer for Pardon FOrgive me O Lord whatsoever I have transgrest against thee from the time of my Baptism even to this very Moment whether against Knowledge or through Ignorance at home or abroad sleeping or waking in Thoughts Words or Deeds Whether occasion'd through the fiery Darts of my Ghostly Enemy or by the unclean Desires of my own Heart Have Mercy upon me and grant me pardon through Jesus Christ Amen Remember not the sins of my Youth nor my Transgressions According to thy Mercy remember me for thy goodness sake O Lord. Lord the sins of these my Younger Days are many the Breaches innumerable wherewiâ—â— I have ignorantly or foolishlâ— for want of Knowledge or Coâ—sideration offended against thee Lay them not I beseech thee tâ— my Charge but of thy owâ— free Mercy and Compassion to 〈◊〉 wretched sinner be thou pleased to be reconciled unto me anâ— seal the same to my Soul by thiâ— blessed Sacrament For thy Name sake O Lord pardon my iniquity for it is great I have many ways greatly sinn'd against thee and have no ground of hope for Mercy but only from thy free abundant Pardon which I know exceedeth my Sins and for which I am the more abundantly qualified by how much my state is more truly Miserable On the account therefore of thy Free Pardon to the greatest sinners so they be truly penitent I beseech thee be reconciled unto me who this day unfeignedly repent and turn to thee For Purifying the Heart ALmighty God unto whom all Hearts be open all Desires known and from whom no Secrets are hid Cleanse the Thoughts of my Heart by the inspiration of thy Holy Spirit that I may sincerely love thee and worthily magnifie thy Holy Name through Jesus Christ our Lord. Amen O Lord give me Grace this day to receive the blessed Body and Blood of thy Son my most blessed Saviour into a Clean Charitable and Thankful Heart that it may perfectly cleanse me from all Dregs of sin that being made clean it may nourish me in Faith Hope Charity and Obedience with all other Fruits of spiritual life and growth in thee That in all the future Course of my Life I may shew my self such an engrafted Member into the Body of thy Son that I may nevâ—â— be drawn to do any â—hing thâ— may dishonour his Name Granâ— this O Lord I beseech theâ— eveâ— for his Merit and Mercy sake Amen For Self-Examination ALmighty God and most merciful Father give me I beseech thee that Grace that I may duly examine the inmost of my heart and my most secret thoughts that I may know how I stand before thee Lord I confess all my sins and my unworthiness to present my self at thine Altar But thou and thou only canst forgive sin and give true Repentance do both gracious Father and them behold I am clean to come unto thee Lord make me a worthy Receiver of that for which I come even Christ and Forgiveness of sin in Christ and that for his own Mercy-sake and thine Amen For belief of Christ's Presence without disputing the manner O Lord God hear my Prayers And while others dispute grant that I may stedfastly believe behold I quarrel not the Words of thy Son my Saviour's blessed Institution I know his Words are no gross unnatural Conceit but they are Spirit and Life and supernatural He hath promised me if I come worthily that I shall receive his most precious Body and Blood with all the benefits of his Passion without amusing my self then about the manner of receiving Him Lord make me able make me worthy to receive Him For grant me this Favour and I know I can no more die Eternally then his Body and Blood can again die and be shed Lord so wash and cleanse my Soul that I may now and at all times else come prepared by hearty Prayers and Devotion and be made worthy by thâ— Grace of this blessed Sacramenâ— the Pledge and Earnest of Eternâ—â— Life in the Merits of the same Holy Jesus who gave his Body anâ— Blood for me Amen Immediately before the sight of tâ—â— Bread O Lord God how I receive thâ— Body and Blood of my moâ— blessed Saviour the price of mâ— Redemption is the very wondeâ— of my Soul Yet that I do receivâ— them is my firm and constant belief At this time they are graciously tender'd to me and my Faith Lord make me a worthy Receiveâ— and be it unto me according to mâ— Saviour's Word Amen Looking upon the Bread and Winâ— say O Thou that sittest on high with the Father and art here invisibly present with us come and sanctifie these thy Creatures of Bread â—nd Wine and those by whom â—hey are to be received Amen As the Bread is coming to you say LEt thy Body I beseech thee O Lord Jesu Christ which was given for me preserve my Boâ—y and Soul unto Everlasting Life â—nd grant that I may take and eat â—n Remembrance that thou hast died for me and feed on thee in my Heart by Faith with Thanksgiving Amen As the Wine is brought say LEt thy
kept so long for this speaks it your want of Will and not of Power and that it was not your Weakness but something else that moved you to leave the Road wherein you had walked so long a time with ease and safety XC Use makes hard things easie the chief if not onely difficulty in Holiness is want of practice and a being accustom'd to the contrary The ways of Gods Commandments neither waste the Spirits nor gall the Feet of those who use constantly to walk in them Let the like serious and holy Thoughts possess your Soul for the future that you have the day of receiving and continue to co-operate with that Grace God gives you at the Sacrament and I see not why your whole Life may not be all of the same piece and your Conversation continue as vertuous and well-govern'd after as it was at the time you came to the Holy Communion from which I will no longer stay you than with this hearty Wish That when you come thither to renew your Covenant in Vows and Purposes of better Obedience God may vouchsafe to assist you with his Grace and to strengthen you with his Power that you may pay the Vows you then make unto him and that by Virtue of the heavenly Nourishment you there receive you may grow up in Grace and Holiness till at last you come to be a perfect man in Christ Amen THE Communicants Assistant BEING A COLLECTION OF DEVOTIONS To that purpose A Prayer before communicating WHY should I O God who by innumerable wayes have offended thee why should I dare to come to thy Table which none ought to approach but obedient Children and faithful Servants But seeing thy fatherly Goodness this day doth invite me to receive the blessed Pledges of my Peace and Reconciliation with thee and seeing thy well-beloved Son whose Death I now with all Thankfulness commemorate doth call unto him those and only those who travail and are heavy laden to whom the remembrance of their Sins is grievous and the burthen of them is intolerable Finding my self in this number I know thou wilt not reject me Raise O raise up my Heart and Spirit unto thee Strengthen my Faith and help my Infirmities Grant me power to perform and to persevere in all those good things thou now requirest at my hands and grant that the whole course of my Life may be answerable to the present purposes of my Heart and bring me at last to the enjoyment of those Blessings which at this thy holy Table thou art pleased to propound unto me Amen O My God raise up my Thoughts unto thee increase my Faith Hope and Charity warm my Heart with the divine Fire of thy Love purifie my Conscience with the Spirit of Sanctification Grant this day I may with full affiance in thee receive the Pledges of thy Goodness and the Seals of that Covenant which thou hast graciously contracted with me by the Mediation of thy Son my Saviour O My God save and deliver me from all my Offences and at the end of my Life receive me into thy heavenly Kingdom to the accomplishment of all those things which are represented at thy holy Table Let my future Conversation be as one of thy Sheep living in thy Church an Example of Peaceableness Charity Humility Patience and Justice Give me a firm reliance upon thy Promises a holy zeal for thy Worship and a sincere obedience to all thy Commands Fill my Heart with spiritual Joy keep me from the immoderate Cares of the World and among all disquiets here give me that Peace which the World can neither give nor take away from me For forgiveness of Sins FOrgive me my Sins O Lord forgive me the Sins of my Youth and the Sins of mine Age the Sins of my Soul and the Sins of my Body my secret and my whispering Sins my presumptuous and my crying Sins the Sins that I have done to please my self and the Sins that I have done to please others Forgive me my wanton and idle Sins forgive me my serious and deliberate Sins forgive me those Sins I know and those Sins which I know not the Sins which I have striven so long to hide from others that at last they are even hid from mine own Memory Forgive them O Lord forgive them all and of thy great Goodness let me be absolved from all mine Offences Amen PRAYERS FOR The several things required of those who come to the Lords Supper 1. To repent them truly of their former Sins A Prayer for true Repentance TO thee O God all Hearts are open all desires known and from thee no Secrets are hid so that if I would I cannot conceal my Sins from thee And now that I confess my Sins unto thee it is not to inform thy infinite Knowledge but to obey thy gracious Pleasure and to make me capable of that forgiveness promised to all who confess their Sins With a sorrowfull Heart therefore I confess my Sins unto thee I accuse my self here before thee of innumerable wicked thoughts and desires which I have conceived form'd and foster'd in my Heart of infinite corrupt and evil Words that I have utter'd with my Tongue of many naughty and ungodly Deeds which I have wrought with my Hands by all which I have provoked most justly thy Wrath and Indignation against me but it is thy Nature and Property always to have mercy and to forgive the Sins of them that are penitent Grant me therefore Holy Father the Grace of true repentance create in me a clean Heart O God and renew a right Spirit within me Grant I may truly lament my Sins whose burden is intollerable and whose remembrance is so grievous unto me And for the future inable me to cease from evil and learn to do well to cast away the Works of Darkness and to put on the Armour of Light and to bring forth Fruits of Repentance in amendment of Life to the Praise and Glory of thy Grace in Jesus Christ my blessed Redeemer 2. Stedfastly purposing to lead a new Life A Prayer for Perseverance in good Purposes GRant O God that I may bring the good Purposes with which this day I come to thy Holy Table Grant I may bring them to good effect I know I am light and unconstant turn'd with every blast diverted by every allurement and ready to yield to every Temptation But do thou O God who art the same Yesterday to Day and for ever do thou graciously impart some of thy unchangeableness to establish my Understanding in Truth and to keep it from the Snares of all seducing Spirits that I may not be led away with the Errours of those who are cunning to deceive Fix my irresolute and wavering Will and cause it faithfully to adhere unto that which is good Let neither the Flatteries of the World nor of my own Heart so far work upon my Affections as to draw me from that intire Obedience which I resolve from this day forward to
yield unto thy Word But grant that I may continue stedfast unmoveable always abounding in the Work of the Lord and by patient continuing in well doing seek for and in the end obtain eternal Life Suffer not my own weakness nor the number or strength of Temptations to turn me from that holy course upon which I have now resolved to enter But grant that I may ever hereafter serve and please thee in newness of Life to the Honour and Glory of thy Name through Jesus Christ Amen 3. To have a lively Faith in Gods Mercy through Christ A Prayer for the same SEeing O God that it is impossible without Faith to please thee and that whatever I do without Faith is Sin Pour into my Heart this most excellent Grace of Faith for it is thy Gift and not my procurement Let thy Spirit work in my Heart such a Faith as may be acceptable in thy sight and which at this time may be as a Hand to receive a Mouth to eat and a Stomach to digest and turn the Elements of this blessed Sacrament into the Food and Nourishment of my Soul O let me not rest in a dead ineffectual Faith but grant it may be such as may shew it self in good Works inabling me to overcome the World and to conform to the Image of that Christ on whom I believe that so at the last I may receive the end of my Faith even the Salvation of my Soul by the same Jesus Christ Amen 4. With a Thankful remembrance of his Death THou O God expectest no other return for all thy Mercies but Praise and Thanksgiving let me O Lord never defraud thee of that so easie tribute but let my Heart be ever filled with the Sense and my Mouth with the Acknowledgment of thy Mercies It is a joyful and pleasant thing to be thankful O suffer me not I beseech thee to lose my part in that Divine Pleasure especially grant that with humble and sincere Devotion I may now and after with all imaginable Thankfulness celebrate the Memorial which thy Son hath commanded to be made in remembrance of his most blessed Passion and Sacrifice that by the Power thereof now represented before thy Divine Majesty I and all thy whole Church may obtain remission of our Sins and be made Partakers of all other benefits of his most precious Death and Passion Grant that as often as thou vouchsafest me this blessing so often I may thankfully receive it and with an affectionate and devout Heart offer up thanks to thee for the same And grant that I may not only with my Lips but with my Life shew forth thy Praise by consecrating my self to thy Service and walking in Righteousness and Holiness before thee all the days of my Life Amen 5. And to be in Charity with all Men. A Prayer for the same O Mercifull Lord who hast made of one Blood and redeem'd by one ransom all Nations of Men let me never harden my Bowels against any thaâ— partake of the same Nature anâ— Redemption with me but granâ— me an universal Charity toward aâ— Men. Give me O thou Father oâ— Compassions such a tenderness oâ— Heart that I may be deeply aâ—fected with all the Miseries and Calamities outward or inward of my Brethren and diligently imploy all my Abilities for their succour and relief Let thy Spirit of Love enter and dwell in my Heart and cast out thence Malice Envy Hatred and all Uncharitableness make me seek not to please my self but my Neighbour for his good to Edification even as Christ pleased not himself Thou hast taught me O Lord that all my doings without Charity are nothing worth pour into my Heart that most excellent Gift of Charity without which whosoever liveth is counted dead before thee Grant this for thine only Son Jesus Christ's sake Amen A SHORT OFFICE OF Private Devotions To be used 1. Before 2. At and 3. After the receiving of the Blessed Sacrament 1. Before Receiving When you enter into the Church I. LOrd I have loved the Habitation of thine House and the place where thine Honour dwelleth II. I will wash mine Hands in Innocency O Lord and so will go to thine Altar When you are kneeling before the Communion Table I. THou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Wills sake they are and were created II. Blessing and Glory and Wisdom and Thanks and Honour and Power and Might be unto our God for evermore Amen III. Holy holy holy Lord God Almighty which was and is and is to come receive my Prayer I. ALmighty Lord who hast of thine infinite Mercy vouchsafed to ordain this dreadful Sacrament for a perpetual memory of that blessed Sacrifice which once thou madest for us upon the Cross grant me with such diligent remembrance and such due reverence to assist at the holy Celebration of so heavenly and wonderful a Mistery that I may be made worthy of thy Grace to obtain the Virtue and Fruits of the same with all the Benefits of thy precious Death and Passion even the remission of all my Sins and the fulness of all thy Graces which I beg for thy only Merits who art my only Saviour God from everlasting World without end Amen II. O Lord our heavenly Father Almighty and everlasting God regard I beseech thee the Devotion of thy humble Servant who does now celebrate the memorial which thy Son our Saviour hath commanded to be made in remembrance of his most blessed Passion and Sacrifice that by the Merits and Power thereof I and all thy whole Church may obtain remission of our Sins and be made Partakers of all other the Benefits of his most precious Death and Passion together with his mighty Resurrection from the Earth and his glorious Ascension into Heaven who liveth and reigneth with thee and the Holy Ghost ever one God World without end Amen III. BE pleased O God to accept this our bounden Duty and Service and vouchsafe that the Prayers and Supplications together with the remembrance of Christs Passion which we now offer up unto thee may be received into thy heavenly Tabernacle and that thou not weighing our own Merits but looking upon the blessed Sacrifice of our Saviour which was once fully and perfectly made for us all mayest pardon our Offences and replenish us with thy Grace and heavenly Benediction through the same Jesus Christ our Lord. Devout Thoughts immediately before the receiving of the blessed Sacrament I. I Will go to the Altar of God even to the God of my Joy and Gladness II. I will offer thanksgiving unto my God and pay my Vows unto the most highest III. O Lamb of God that takest awâ—y the Sins of the World have mercy upon me IV. O Lamb of God that takest away the Sins of the World grant me thy Peace V. Grant me gracious Lord so to eat the Flesh of thy dear Son and to drink his Blood that my
Homilies Rubricks and Canons For how meanly soever some may think hereof yet if they were once thoroughly considered in their circumstances we shall find that such a pâ—udent and affectionate care is taken therein that both our Opinions and Lives may be duly informed and regulated as in no Church of a particulaâ— Denomination can be parallel'd So that it cannot but be admired how any of this Church should be eitheâ— Vicious or Erroneous considering thaâ— there is nothing wanting on the Churches part that may keep our Actions Vertuous and Sentiments Orthodox But as in matters of the Civil State many Evils arise from a neglect or remiss execution of those Laws which are appointed to prevent and suppress them So in the Church a lack of seeing her Institutions duly observed when there wanted no circumstances to exact it may claim a large share in her present Disorders For the letting of Discipline be too loose emboldened not a few to break it However leaving the mischiefs that accrue from this and the unhandsom and cold Celebration of the Divine-Service the neglect of guiding Sermons by the Articles the almost utter disusage of the Homilies the lame observance of the Rubricks and slight execution of the Canons of the Church leaving I say these for the Animadversion of others I shall only take notice that the omission or lazy and lukewarm use of Catechising ought to be blamed for much of that Visciousness and Error which is so sadly visible both in Conversation and Judgment And I am deeply ingaged in this Perswasion that till publick Catechising fall under a diligent constant and unanimous Practice there is but little likelihood of ever seeing that Union and Holiness Peace and Truth flourish in this Church for which she was once so famous Now that those to whom the great charge of Souls is consigned may be awaken'd to a little more vigour and diligence in Catechising and that they would shake off that Supineness which in this case they cannot retain but to the aggravation of their own Guilt and the encrease of the Churches Misery And that every Station of Men moved with the Sense of Duty and Emolument may contribute to the raising up of the faln Practice of Catechising is the Design and Aim of the ensuing Discourse wherein no Method at all was projected but every thing spoken to as â—t â—â—eely offered it self And as for Ends the Searcher of Hearts knows there was none other purposed in the Publication hereof but Gods Glory and the Edification of his Church CHAP. I. Of Catechising It s Name Vse Secular and Religious AND the first thing that comes to be spoken of concerning Catechising is its Name And â—the rather â—â—use to begin here because that the true notice of the Name will help us â—o that of the thing Now that there â—s a peculiar Force and Significancy in Words and that we cannot thereof be safely ignorant is but too evident by those many Errours that have in all Ages risen from meer Verbal Mistakes And therefore if we could once be so â—appy as to find out the true Imporâ—ance of Words and to hit upon such an agreement between them and things â—s not to cloud in Speech what is clear in Nature but plainly to express things as they are in themselves that then â—â—e great cause of Error in all sorts of Learning would be removed For it is an Observation that will not quickly be â—ntiquated That the confounding those â—hings in Language which in their Nature are distinct and the expressing of different Matters by the same or Words of near affinity and likeness hath in all Sciences been a fruitful Mother of Erroneous Apprehensions And this is also plain in the Affairs of Religion in which not only a perverse mistake in old Words but a liberty of introducing new has ever proved fatal and destructive For out of new words New Opinions insensibly creep into the Church and with Age grow too strong for her Discipline which being foreseen by the Holy Nicene Fathers it moved them to decree against the use of such Words in matters of Faith as were not easily to be deduced from or directly found in Sacred Scripture And upon the same account Tertullian would not have our Ears accustom'd to New words Socrat. lib. 1. c. 6. Advers Haeret. Cap. 16. And for the like reason St. Basil could not be induced to forego one Iota in the old Form when he was sollicited by the Arians A cautiousness which we may conceive was wisely made use of by those Reverend Persons through whose means by Gods Blessing we enjoy our Religion in its present Reformation For we find that they had an especial care not to innovate in Words or Forms when they could with due security retain the old And â—o instance in what has nearest affinity with our present Subject we see that they have stiled that Breviary of Religion which they compiled or rather collected out of the best and most ancient Models of that kind by the name of Catechism Which in its general notice signifies a familiar and easie Method of instilling the rudiments of any Art Science or Faculty Which being done by a frequent repetition of the same thing Catechising is derived from a Word importing the reciprocation of the Voice after the manner of an Eccho And in this Sense it is often to be met with in Secular Authors from whom it was adopted into Religion and there retains the same Notion and Office For by Catechising the Church hath always taught the Fundaments and chief Principles of Religion vivâ voce And those that were thus taught the Greek Writers usually call Catechumens and the Latine Hearers which might as well respect the manner of their Instruction as their Fellowship and Communion with the Church in which they went no further than to be admitted to hear the Principles of Christian Faith made plain unto them And to Catechising thus understood there will be no inconvenience to affirm that St. Paul alluded Rom. 10.17 the Ear being as properly the Door of Religion as of any other Science That Catechising was a way of Instruction not to be restrain'd to those Catechumens so frequently mentioned in Church History and the Ancient Canons but that all Believers did therein Communicate will be made good in another Place of this Discourse But if it be doubted whether this be the native meaning of Catechising it then follows that we have recourse unto the occasion whence it arose For if Words are notes of that which the Speaker conceiveth and Conceptions are Signs representing that which is spoken of it is necessary that he who would rightly understand Words should have recourse unto the things whence they come Now the Church which is Gods School hath ever used Catechising as a Term of Art and we are therefore to understand it with restraint to such matters as the Church is accustomed thereby to instruct Following herein the Rule of Thomas that
that manner of Catechizing which was delivered to the Romans Rom. 6.17 or as our Margin reads out of the Greek whereunto ye were delivâ—red or given up Where the ordinary Phrase is changed by the Apostle For albeit to say To this form of Doctrine you were delivered is not so agreeable either to the Latin or English speech as This form of Doctrine which was delivered unto you Yet the Apostle makes use of the first to tell us saith Cajetan That not so much the form of Religion was delivered to Men as that Men were delivered to the form of Religion That so by this means Religion might be known to have Authority and Power over Man and not Man over Religion But not to insist upon this it need not be doubted that this form of Doctrine spoken of by St. Paul was a Summary of Christianity or the Catechism used in those early and best times of Christianity which contained the first Principles of the Oracles of God By which some understand the Creed as Cyril of Hierusalem in his Catech. 4. styled by him the milky Introduction in allusion to St. Paul 1 Cor. 3.2 Heb. 5.12 Others of the Creed and Lords Prayer as Bede Others the Creed and Decalogue as Aquinus Others all those Elements which the Catechumens learned and professed at Baptism whereof the Creed was the Principal Which with the Lords Prayer the Clergy was injoyned to Teach the People Concil Mogunt cap. 45. And it was a general command of the Church that those who were to be Baptized should have a certain time allotted for the learning and rehearsing of the Creed Which the Eastern Christians always repeated with a clear Voice when they came to the Holy Communion of Christs Body and Blood As appears in the Twenty second Canon of the Council of Toledo But if this seem to restrain Catechising only to such Catechumens as in the History and Canons of the Church are frequently mentioned and that this kind of instruction was not used toward those whom by Baptism the Church had already received into her Communion It then follows that we shew how Catechism was a plain Institution wherein all Believers did Communicate And in the first place it is manifest out of Oecumenius expounding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there were some Points of Christian Religion wherein the Novices were Catechised before Baptism and some after Those in which they were Catechised before Baptism were The necessity of Repentance to renounce the Devil and all his works To believe in God c. And those Points which they learned after Baptism were the Mysteries of our Saviours passion and Priest-hood his taking our sins on himself and working our Salvation the Mysteries of our Resurrection of the last Judgment and everlasting reward or life And the Catechism of these was common to all Believers because necessary Secondly That Catechising belong'd to all within the Church and was not confined only to the Novices in Religion and Candidates of Christianity we may confidently infer from the express words of St. Paul Gal. 6.6 where he divides the whole Church to which that Letter was directed into Catechist and Catechised Whereby the later cannot be meant only those who were not yet admitted to Holy Baptism Styled by the Church Canons Catechumens For then we must conclude that the Catechumen and Believer were all one contrary to Tertullian de Paenit Cap. 6. de Coronâ Milit. Cap. 2. and all the Fathers And that there was a Christian Church in Galatia consisting of Catechumens or Unbaptised Persons i. e. a Church of Christians without Christians Which absurd inconveniences cannot be evaded unless by those Catechised spoken of by the Apostle we understand such as had received Baptism already and were still to be instructed in that Religion whereinto by that Divine Rite they had been admitted So that in St. Pauls time Catechising in its Native acception was continued even to those who had attained already to so much knowledg in the Principles of Christianity as render'd them in the Language of the Ancients Competentes or Persons fit for Baptism and to be admitted to the higher Mysteries of Religion The same Apostle told the Corinthians that he had fed them with Milk that is by the consent of all with Catechetical Doctrines And there is no doubt that those Texts in Heb. 5.12 Act. 18.25 Heb. 6.1 are pregnant intimations of this truth The like may be affirmed of what St. Luke S. Luke 1.4 has recorded concerning the Introduction of the Eloquent Apollos and his most Excellent Theophilus into the knowledg of Christ And what has been said affords sufficient ground of asserting Catechism to have been in use with the Apostles and that it descended from the Synagogue How it was the Practice also of the Primitive Church is the Subject of the ensuing Chapter CHAP. IV. The Apostles Catechists in several Provinces The Declension and Restauration of Catechising Catechists Styled Exorcists c. BUt if we imagine that the marks of Catechising are less apparent in the New Testament yet if we look into Ecclesiastical History we shall there find that the Apostles had their several Provinces wherein they were Catechists And that by means of constant Catechising many Kingdoms within Forty years after the Passion received an alteration in their Pagan Ceremonies Although it must be confessed that it was not long till the Malice and Envy of the Devil and Man brought a decay in this most useful Institution For in the second Age we read that Catechising was so far declined that Origen living in the Two hundred and thirtieth of Christ was honoured with the Title of its Restorer But where this Restauration of Catechising by Origen was affected is not so evident There is a great probability that Judea was the Scene of so good an Action For we read that he was very kindly received there after he fled out of Alexandria upon his falling into disgrace with the Christians of that Country because in the time of Decius he had offer'd Incense to an Idol to save his Body of which his care was not always justifiable from being defiled by a filthy Ethiopian In Alexandria Origen could not be said to restore Catechising for it is expresly affirmed that there he succeeded in Cathedrâ Catecheticâ his Master Clemens as Clemens had done his Master Pantenus in the same Chair And of these two later we are told that they made it their Employment to Teach the Grounds of Religion not by Sermons or Homilies but by Catechism in such Schoolls and Colledges as in great likelyhood they themselves had founded for that purpose So that we see how in Alexandria and we may hope that the like was in other Parts there was a succession of Catechists who were also called Exorcists not only because as Isidore explains the word by Prayer in the Name of Jesus they cast unclean Spirits out of those who were possessed Nor meerly in regard of
that would make him a Client to the Saints and a constant Votary to the Blessed Virgin and his Guardian Spirit He that is well grounded in the Doctrine of the Second Commandment will never be induced to believe that the Image is to be adored with the same Worship that is due to what is worshipped He will be wary of admitting any bodily representations of the Holy Trinity and look jealously upon all the Doctrine of Image worship which he sees to be vindicated with a few remote and suspicious Distinctions devised by the Fathers of that Doctrine on purpose to maintain its Credit He that is throughly instructed in the Doctrine of the Third Commandment and hath thence been taught to tremble at and reverence the Holy Name of the Almighty will never be induced to believe that frequent Cursing and Swearing if customary is Venial or a Sin which is pardonable in its own Nature and for which the Favour of God cannot be forfeited That equivocating in Oaths is â—awful That our most Solemn Oaths may be dispensed with That the dreadful Name of God may be used in the unwarrantable exorcization of the Creatures That Understanding and Devotion are not necessarily required to our Invocations upon God He that has been throughly informed of the mind of its eternal Author in the Fourth Commandment will never give up himself to a Religion that prefers a Mans Day before Gods or a Saints Day before the Lords Which would alter the Institution of God himself as was designed by Pope Silvester who decreed that Thursday should be kept for the Lords Day He that hath well learned the Fifth Commandment must do great Violence to his Understanding before he can chuse to be of a Religion that loves to drink the Blood of princes That absolves Subjects from their Allegiance to their Lawful Sovereign That gives Power to a Vicar to depose Princes at Pleasure That Arms Subjects with Power to murther their King The like may be said of all the Precepts of the Royal Law of God which is the most perfect Rule of our Obedience and which we are Taught to violate so soon as we have given up our selves to Popery and to the Service of the Roman Moloch And though these are Mysteries which the Romish Seducers carefully conceal and sometime zealously inveigh against while they are compassing easie Proselytes with whom they deal in the most specious Pretences yet they have no sooner deluded them to give up their Names to Popery and thereupon to shake Hands with all liberty of judging for themselves than by degrees they let them know what is to be done And if they startle at doing what is commanded them this is presently censured for a Relick of their Old Heresie and that there was something wanting in their Conversion which cannot be supplied but by acting throughly all the most horrible Injunctions of their New Faith And by the same means of being well Catechised in the Lords Prayer a Man will be able to apprehend and reject the many Errors Popery would impose upon him in that high concern For thereby he will clearly perceive that Prayer ought be made to God only and that none to can share with him in that or any other part of Divine and Religious Worship And that for this reason he ought not to embrace a Religion which enjoyns him to pray unto Saints and Angels and that too not only to have them intercede to God for him but also to help him in his Necessities and to deliver him both in Bodily and Ghostly Dangers And that this may not be thought the fault of Rosaries Hours and Books of private Devotions for which the Church of Rome is accountable as having confirmed them by her Authority it is also the Tenor of her publick Service as is plainly to be seen in the Collects Hymns and Litanies of that Breviary which was restored by the Council of Trent and authorised by several Popes and which is at this day in uncontroulable use through all the Papal Dominions And we might also observe the like concerning the Doctrine of the Sacraments in which whosoever is once fully instructed according to the Catechism of this Church will quickly discern the Abuses thereinto introduced by Popery To mention no more than what belongs to the Author of a Sacrament which our Catechism asserts and which is an undeniablle Truth to be only Christ And therefore all those things are to be excluded the number of Sacraments that are not of his immediate and clear appointment And that Orders Penance Confirmation Marriage Extream Unction all Romish Sacraments are not of Christ's Institution is easily discernable to Men but slenderly versed in the Holy Bible and therefore not to be received for the Sacraments of Christ but Inventions of those who teach for Doctrines the Commandments of Men. Now by these imperfect intimations we may safely infer That those who have had their Foundation in Religion surely laid according to the publickly allowed Catechism of this Church must have other Ends to serve than those of Religion and drive other projects than Gods Honour and their own Salvation who forsake her Communion for that of Rome But to return What ever hath unhappily contributed to our Revolting to the one hand or the other from the Established Religion of this Church there is none that will deny but that the lack of a plain and solid Catechising has had therein a very large share And therefore we may conlude That the careful practice of that will be a chief means to restore Union and Peace the Omission whereof hath occasioned the contrary And indeed Catechising seems the only proper way not only to strengthen those that do stand but to raise up those that are faln if we consider how ineffectual all other ways have proved which have been managed to this end Which now come to be surveyed CHAP. VIII The Methods used for our reclaiming surveyed proving ineffectual c. AND here we need not be told how Indulgence and Clemency Acts of Amnesty and Grace have been so far unable so much as to work us up to a good Humour that like fresh Pastures to unruly Beasts they have only served to strengthen us for a sturdier resistance Nor need we be told of making Converts with the Churches Patrimony for though by this means some may be invited to bear the Ark of God yet they do it but like the Philistins Kine who were still lowing after the Calves they had left behind them It needs not be demonstrated that our frowardness and opiniastrè are not to be cured by such Methods But that which I would chiefly take notice of is that Disputation and Preaching which out of an agreeableness that they are generally thought to bear to our distempers and the powerfulness of their management have obtained a Name to be the only proper remedies But the continuance of the Malady is a convincing Argument that these are not so proper for
have Men Religious and Honest to be peaceable both in Church and State is from their Childhood to train them up the Margin to Catechize them in the Duties that they owe unto both Prov. 22.6 And the Ecclesiastick and Politick Parents as well as the Natural will find great safety in observing the wise advice of Ben Sirach Bow down his neck while he is young and beat on the sides while he is a child lest he wax stubborn and disobedient and so bring sorrow to thine heart Ecclus 30.12 But there needs hereof neither illustration nor enlargement And therefore we shall close this Period with that excellent Spaniard Son los afetos en la Ninez como el Veneno c. Vices in Youth are as poyson which if it once take seisure of the Heart the paleness it introduceth no Physick can remove Saavedra Idea de un prin pol. Christ p. 8. Obedience by a Catholick agreement is the Crown and Pillar the Glory and Strength of all Government But this Obedience can never be firm and durable if it be not founded in Conscience For according to the information of this we shall find the expresses of the other And notwithstanding that unparallel'd Villanies have been every where acted under the preâ—ence of Conscience yet this is so far from making it reasonable to neglect and deride Conscience that it should engage us by all good means to have it so regulated and instructed that it may be no less serviceable to Peace and Union than it hath been the pretence to carry on Dissention and Schism And we need not doubt but a right Conscience will as powerfully oblige to Peace as an erroneous instigate to Sedition And that if Men were once fully Catechised in the Duties of the Second Table they would no longer be able to resist the Ecclesiastick or Secular Power under the Banner of Conscience In the second place an Unanimous use of Catechising the People in the same things will not a little redound to the credit of the Clergy For by this means they will testifie to the World their Harmony and Consent That they all teach the same things and are not as for lack hereof some imagine like the Naturalists two-headed Serpent pulling contrary ways but all looking on the same Objects as the Seraphims on the Mercy-Seat And doubtless one end of a Church-Catechism was to preserve an Uniform procedure in teaching the Common grounds of Religion It being requisite and convenient that they who profess but one God one Christ one Baptism and one Gospel should consent and be trained up in one Catechism The inconvenience arising from the use of divers being observed by Pope Clemens the Eighth caused him to have a Catechism compiled which exclusive of all others should be taught in all those Countries that call themselves Catholick Ut sublatâ modorum docendi varietate uniforme faciliusque instruendi idiotas simplices de rebus fidei exercitium reddatur saith the Congregatio Reformationis which revised and approved it And in the Geneva Liturgy we find their Pastors limited not only to the same Catechism but also to how much thereof they shall teach every Lords day without any interpolations of their own A thing which ought carefully to be provided for in our own Church For if the Clergy be either left to a liberty of using divers Catechisms or to use the Churches as they please and under a pretence of the legal Instruction take a more secure occasion to instil into the minds of the unwary people their own Opinions and Fancies they may most maliciously deceive the intention of the Church and for feeding poyson their Congregations They will prove false to their trust and most perniciously contradict the name they bear For the Clergy are Catechists in the most important sense of their Office and are bound by that Title not to sound their own words but to eccho and repeat what the Church has spoken not only the Words and Syllables but the sense and meaning But if the Clergy were never so unanimous and diligent both in the interpretation and practice of the Catechism the benefit thereof will not be so visible while there are those who unteach in private what is taught at Church Which is the undermining practice of many of those Petite Schools wherewith the Nation is surcharged and abused The most whereof being subservient to no better end than to give the Youth an ill seasoning as well in the Rudiments of Religion as Grammar And albeit the redressing of this mischief has been piously recommended by the Sovereign Head of this Church to Persons proper for that purpose yet it is to be feared that the issue will be rather an Encrease of Licenses than any Abatement of undue School-Teachers contrary to the 77 and 79. Canons Till Israel wanted Smiths of their own they never went to the Philistins to sharpen their Mattocks It seems no less a want of Policy than Affection in the Church while her own Breasts are full to suffer her Children to suck such Nurses as with their Milk will infuse Disobedience against her The Jesuites usually say That they never doubt to replant their Religion where they have once planted a Colledge because this being obtained they will have opportunity to instruct the Youth which is an employment they every where labour to engross to their Society whereby they fear not but in time to eat out the Fathers Principles with those they shall instil into the Son And the present state of Affairs will easily turn this into no unseasonable Allusion But in the last place the unanimous usage of the same Church-Catechism and the modd'ling ordering and directing all publick Instructions according to this Form of Sound Words will bring no less safety to the People than Honour to the Clergy For by this means the people will be delivered from the fear and peril of hearing contrary Doctrines and consequently be edified and built up in such an Uniformity both of Belief and Manners as may at once secure as well their Conversations as Judgments from Ungodliness and Error which yields a fair probability of closing our present breaches and preventing future And now seeing that the welfare of the State the credit of the Clergy and safety of the People do greatly importune and sollicite the practice of Catechising there is nothing on the Clergies part that can retard it but what I should be loath to name or imagine But if it be said in behalf of the Laity That Catechising being a constant repetition of the same thing will so cloy the people that they will grow weary of Gods House to which we see them sufficiently backward even when they are there entertained with variety Then I shall only wish all those of the Holy Function maturely to consider 1. How low they have sunk in their esteem with the people since their Office was so much devoted to please their humours 2. That they ought not so
to seduce me to Sin But besides my renouncing the World thus understood I am also to forsake and withstand its Pomps and Vanities that is all Pleasures Pride and Wealth when they become injurious to Religion and divert or stop me in my Exercise of Piety Which they will certainly do if my Affections towards them are inordinate immoderate or unseasonable And because Worldly Vanities only gratifie my Carnal Part and Sensitive Appetite I am also bound to renounce that which they gratifie I mean the Flesh or my unmortified Corruption which is Enmity against God and doth not only hinder me from doing Good but doth also incline and spur me on to do Evil. For I find that from this unmortified Corruption there springs up in me many inordinate Affections and evil Concupiscences which are called the Lusts of the Flesh By means whereof until they are mortified I am brought to entertain the Temptations of the Devil and to abuse the good things of the World to Sin And though the renouncing of these Lusts of the Flesh together with the Devil and the World be made an Article of my Christianity and a Condition upon which the Priviledges of Baptism are bestowed upon me yet seeing they are my sorest Enemies and continually endeavouring not only my present but my eternal Ruine without any other tie Self-preservation prompts me to withstand them The Second thing promised in my behalf when I was baptized is my Belief of the Doctrine of Christianity summ'd up in the Apostles Creed My Faith of which if it be not more than either barely Historical and Temporary I shall not surpass the very Devil and wicked hypocritical Men in believing for the one believes alway Historically and the other only hypocritically for a time But the Faith I vowed in Baptism is a firm and constant Assent unto the Word of God and Gospel of Man's Salvation and an unshaken Reliance upon the same So that the whole Scripture is the General and the Articles of the Christian Faith summ'd up in the Creed is the Particular Object of my Belief And I look upon this Faith to be so necessary for me and every Christian that I forfeit that Title without it For a Believer is but another Word for Christian But still I know that how necessary soever Faith is to the Salvation of my Soul yet it is not to be got by my own Power for it is the Gift of God and the Gracious Work of the Holy Ghost which doth enable me to assent unto and rely upon the Holy Scriptures But because Faith will not profit to my Justification without Works of Obedience to the Commands of Christ therefore my Sureties undertook that I should keep God's Holy Will and Commandments and walk in the same all the days of my Life So that I do acknowledge my self bound to pay Obedience to the whole Will of God revealed in his word And I cannot think my self fit to come to the Lord's Table unless I am resolved to keep God's Law and have regard unto all his Precepts and that too with my whole Heart or sincerely and always without intermission or discontinuance But when I profess this to be my Duty it is not as if I thought I were to be saved by the Tenor of the First Covenant the Condition whereof was perfect Obedience for this I am no way able to perform But because I hope to be saved by the Second Covenant called the Covenant of Grace I think my self bound to perform the Condition thereof namely Obedience or Faith fruitful in good Works which good Works are the genuine Off-spring of my Faith and do flow as naturally from it as Fruits from their Tree and without which my Faith is dead And you have ever taught me to set a peculiar value upon good Works because through means thereof I glorifie God edifie my Neighbour and justifie and declare my Faith before Men. And according to my present Sentiments of Religion I look upon Faith and good Works to make up my whole Duty as a Christian And these I hold are not to be seperated in my Practice because Faith without Works is dead and Works without Faith cannot please God And tho' it is my firm Resolution to observe them both and to believe and do as my Sureties have promised for me yet I know I cannot do so but by the assistance and help of God and therefore I will by diligent and humble Prayer beg a continual supply of Grace to enable me to believe and do all things which at Baptism were stipulated anâ— promised in my Name And will also daily offer up my unfeigned Thanks unto God that hâ—â— hath called me to the knowledgâ— of the Truth that he hatâ— brought me out of my naturaâ— State of Sin that he hath admitted me into the Church and that there he doth vouchsafe me the appointed Means of Holinesâ— and Salvation And I humbly pray God by his preventing Grace to incline my Will by his assisting Grace to give me Strength and by his consummating Grace to bring me actually to perform all those Duties which in Holy Baptism my God-fathers and God-mother under ook in my stead And as you ever minded and made me sensible how greatly I was bound to my Sureties for what they did for me at Baptism so you likewise have let me know the Obligation I had to take up their Bond as soon as I was able and so to discharge them And this I did at Confirmation when I solemnly took upon my self to believe and do all that my Baptismal Sureties had vow'd and promised I should believe and do But now alas being conscious to my self that I have broken my Baptismal Covenant it is my earnest desire to be admitted to the Lord's Table on purpose to renew it But before my admission to that Heavenly Entertainment I am of opinion that I ought to have a competent Understanding of the more eminent Parts of Christianity which you have taught me and they are these Four namely Faith Obedience Prayer and the Sacraments And to you who are to admit me I think my self bound to give an Account of my Knowledge in each of these and to desire your Judgment whether or no it be sufficient in order to my Admission I begin with Faith as thâ— without which all the rest are no only insignificant but sinful which being considered as my Aâ— of Believing I have already said that it signifies my Assent unto and relying upon the Word oâ— God's Truth and Gospel of Man Salvation So that I take the Scriptures to be the general Object oâ— my Faith and the Creed to contaiâ— the main Particulars to be believed by me I mean that Creed which bears the Name of the Apostles as its Compilers and which I suppose to be that Form of sound Words to the Profession whereof Paul exhorts Timothy to keep constant and teach others And because before my Admission to the Holy Communion I think I