'mmm^m^^:^^-^^ Mi THE GROUNDS and PRINCIPLES OF THE Chriftian Religion- Explain d in a Gatechetical Discourse, for tjhee Inftriiftion of Young People. / Written in French by J. F. OSTERVAL D, Paftor of the Church o^ Neufchately and Author of a Book, EntJtuled, J Trtttr tife concerning the Caufcs of the pefent Coyrnpion of Chriftian^y and the Rimedies thereof. To which is added, A LITURGY : Or, Form ffpuhlkk Prajers, Which are feid in the Church of "Seufehatel every Satur- day at Five of the Clock in the EveniHg,and were Eftablilhed in the Month of May, 1701. Rendred into Enrlijh by Mr. ffUM, WJNLET: And Revis'dby GEO, STANHOPE, D. D. LONDONy Printed by IK Sayes, for ITiUiajn Haves at the Rofe ia Litdgate-Streety 1704. ^ }> ..n, ,.. I ■ ■< . ■ T =. «— — : THE '"" . ;^ Epiftle Dedicatory. TO THE Right Reverend, & Right Honourable, the Lords, & all the Honourable Members of the Society eftabliih'd in Englandy For Propagating Chrtftian Knowledge. F I take the liberty of Dedicating this Catechism to your Lordlliips^ and the reft of your Honourable M^mbers^ it is not becaufe I beheve that my Thoughts defervc to be laid before a Society coniifting of fo many Perfons^ no lefs confiderable for their Qiiahty, than for their great Know- ledge. \ know my own \Veaknefs^ and A ^ do vi ' The Epifile Dedicator);. do not imagine that this Work can be oi any iiie in England, where there are already fo many excellent Books of .this kind. Neverthelefs I have pre- fiimed to Dedicate it to you^ becaufe it hi^isfoine relation to the Delign^ ofyour HONOURABLE BODT. One of your Principal Cares is to labour for thein- ftruftion of Chriftians^ and efpccially thofe of the younger fort : I therefore thcught that ycu would be glad to fee that the fame Peligns are carry'd on in other Parts. I cordider'd farther, that not long fince you were pkas'd to fet on foot a Correfpondence with the Proteftant Churches of 5^3:? /V^^^r/^^^-, in which Ours are included ; and that this Correfponde-^ice was accepted with a great deal cf Tbankfulnefs and Joy. !Xbis made me think that you would not takQit arniisif fome of the Mini- fters of this Gcuntrev Ihould give you |3ublic' marks of their Refpeft^ and the delires they have of promoting your yious Intentions as far as they can. . But my prmcipal Deiign in Dedica- ting thi^ Work to YoU;, is to inform J thofe The Epifik Dedicatory. vii tho£e that read it^ and particularly our Churches^ of the Defigns of your HO- NOURABLE SOCIETr -, thereby to a- waken the Zeal of our People, and to to give more weight to our Inftrufli- ons and Exhortations. Give me leave then to fay upon this occafion, that you labour in England more than ever, and with a Zeal worthy of the Primitive A- ges of Chriftianityj for advancing the Glory of God, for Settling Mens Minds in the knowledge of his Truth, and the Reformation of their Manners* That many Spiritual and Temporal Lords, with a great number of other Per- fons eminent for their' Piety, Merit, Employments and Birth, have formed ,. a Society for this end ; and that they do contribute very Gonfiderable Sums for the Accompliihment of their De- ligns, with a Charity and Xiberality hardly to be parallePd, That this So- ciety, under which many particular Societies do aft, take the moft proper meafures for compaffing the End they propofe to themfelves. That in Lon- don, and in divers other Places in Eng-^ A 4 land^ viii ThiEpiflle Dedicatory. land, this Society has caufed many Schools to be Set up, wherein numbers of poor Children are inftrufted, cloath- ed and educated. That this Society has caufed Good Books to be diftribu- ted at their own Charge in the Schools, in Town and Countrey, in the Fleets, among the Souldiers, and in the Pri- fons. That your Zeal has not been Confined only to the Wants o^ England j but has extended it felf even to Foreign Countries. That you make it your bufinefs with extraordinary Applcati* on and Expence, and with great Sue- ccfs^ to caufe the Light of the Gofpel to Shine in America ; and that you have there Ereflcd Libraries^ as you haveal- fo done in Enfjand, for the ufc of Countrey Minifters, who arc not capa-^ bic of furniihing themfclvcs with Bgoks. That you mvire other Protc- ftant Cliurches to concur with you hi tliefe religious deJigns^ to Unite among themfelves, and to put an End to thefe iatal IJivKions, which now keep them at a diilancc frcraone another. Thcfe , arc. all of tli^m; ^'oAs fb great ; < hcie The Epiflle Dedicatory. ix Defigns are fo truly Chriftian; and fo glorious ; that 1 doubt not but thofe who Ihall hear of them^ will be very much edified thereby. Your Example will engage Princes, Magi ft rates, Minifters. -and all true Chriftians to imitate you. But I hope, that above all, the Churches of this Countrey will receive this ac- count with much Comfort and Joy, and that they will, by this means, be ftrongly excited to Piety. Thefe are the Confiderations which have made me Refolve to Dedicate this Catechifm to your HONOURABLE SOCIE-- TY. But I cannot, without Ingrati- tude, omit that the Teftinionics of your Favor wherewith you liavc ho- nored me, have likewife encouraged me to this addrefs ; and upon that I ground my hopes, that you wjJl not difajlow of the Liberty I have taken. There remains no more for me, than to bcfeech God to fnowr dowu^ the choiccftof hisBlellings, upon your Perfons and Pious Dejigns. Tlut ]}c woukl give a liappy Siicccfs to vovr Religious Undcrtcjkinid,^;; iothat inoi^r Day;: The Epifile Dedicatory. Days we may fee by your Endeavours, Truth, Piety; Unity and Order, again tb flourifli and to prevail in the Church. I aruy and always fliall be, with pro- found refpeft, My LorJs^ &c. ^''Ztfi. Your moft Humble and 1702^. * moft Obedient Servant, J. K OJlervaM THE -SAA-*»t <> ^ -« L/Xl — -#- ^ ^ THE ''??-,. -^-fr -.,... ^-r PREFACE N regard there are already a great numler of Catech'ifms in the hands of all forts of People ; it way ^ perhaps he thought Jirange for we to pullifh a new one : I do therefore think wy felf chliged to acquaint the Reader y in a few Words ^ with the End which I propofe to my felf in this Work^ and of the Reafons which engaged we to puhlifh it. I am very fenfihle that^ loth in thofe Cate- chifwswhiih are pullickly receiv d in Churche^iy and in thofe that are intended only for Private ufe^ all necejfary hflru^ions both for Chrifiian Faith and P rati ice ^ are to he met with. It is not my defign therefore^ to prefer my own performance lefore fo many others^ from which the Church ha9 received fo great Benefit^ and much lefs^ to put It into the Jame Rank with Public Catechifms. I have neverthelefs^ com,pofed this-, hecaufe it was always my opinion^ that the Injlru^ions 'fhich were given to Touth would he more ufeful than as yet they are^ if due care were taken to give them a more exatl knowledge (than has hi-- therto hee^n ufed in Catechifms^) of the Sacred Hijiory^ of the Fundamentals of Religion^ and of '■ "-^ all xij The PREFACE. all the particular Duties cf Chrijlian Morality, Befides this, in regard it i^s not enough to inform Men of the Truths which they ou^ht to Believe^ find the Duties which they ought to Pra^ife ; lut chiefly^ to engage them to make a good vfe cf their Knowledge y and to direti it to it's true End^ which is Advancement in Piety and in the Love of God; It feem'd to me^ that it would he nee effary^ that they fhould have fome helps, as to that matter^ in their Catechifms ; and that Toung People might therein fndfttch Noti^ cnSy MotiveSy and Dire^ionSy as might infpire them with Devotion and Piety, I could fay a great deal upon thefe Particulars^ to fkew the importance and yet the neglett of them I hut J fhall not enlarge^ hecaufe the thing IS clear in its felf^ and hecaufe I have explain- ed 7ny fenfe of the matter in the Treatife^ Of the Caufes of Corruption, which J pullifh'd fome time rrgo. Part 11. Caufe V. and VII. / will only fciy^ that thefe Reflexions which I had occafion to make many Tears fince^ and which others have alfo made^ as well as my f elf ^ did put me upon compofng this Catechifm , tv herein I do more particularly dwell upon thofe Articles which I now f peak of I place an Abridgment of the Sacred Hiflo- vy at the Beginiring of this Catechifm^ hecaufe I thr>fk we ought to legin with it^ and that it IS ahfolutely necejfary for Chriftians to have a knowledge' (at leaft a general knowledge) of the Sacred Hiflory of the Order of time^ and of the m.ofi remarkahle Events which have happen d \(lnce the Creation of the World, And Children ' " ' may The PREFACE. xm may learn this very eafily^ and in a very little time. In the Preliminaries of this Catechifm^ I treat of Religion in general^ of its Fundamen- tals ^ of its Truths and of the Divine Authority of the Holy Scripture. Thefe are the Principles upon which all Religion is founded ;and without the Belief of thefe general Truths ^ it is impoffi- hie that the Knowledge of particular Truths fhould affcit the Heart and Mind, After having fpoken of the Articles of the Chriflian Faith ; in Examining the Creed^ I have endeavored to explain all the Duties of Religion as exa^ly as Icould^ and as a work of this Nature would permit. I have in the lafl place applied my felf to make thefe Injlruflionsferviceaile to Piety and a Good Life, It is principally with this View that I have put at the End of this Catechifm an Explication of the Baptifmal Vovj^ with the Motives and Dire^ions which I thought mofi proper for infpiring 0jrijiians^ and efpeci ally Ca- techumens^ with afenfe of Devotion^ for the en- couraging them in Piety ^ and rendring the praEiice of it eafie to them, I have added for the fame Reafons^ the manner wherein the Cate- chumens are received to the Communion in our Churches, Among the meafures which the Mi- nijlers of this State do take for the Edification of , their Flocks, they particularly apply themfelves to the Injirutlion ofTouth. 'Tis for thzsReafon that they have Ordered^ that the young people ivho prefent themfelves to he admitted to the Holy Sacrament J fhould he frfi of all Infiru^ed in xiv The PREFACE. in Private^ and afterwards give an account of their Faith in the Face of the Congregation ; and that after this^ they fhouldhe Publicly received^ according to the Manner which may. he feen at the End of this Qatechifm, Andthis has leeh ohfervedin our Churches^ hy God's mercy^ for fever al years ^ with much Benefit and Edifi- cation. '^ Among all the things which we can do for the Glory of God^ and for the good of the Churchy one of the mofi important is^ to Educate Touth in the Knowledge and Love of Religion. . 'tis the mofi effe^ual Method that Men can take for flop- ping the Courfe of that general Corruption^ now fo r/ianifefl among Chrijiians. It is alfo what all Wife and Zealous Men^ do own mufl be done. If^ together with this^ we endeavour to furnifb the Church with good Minifiers^ and to tfldblifh Order therein^ there is no doubt but that we may foon fee a confider able change. May it pleafe God to blefi the Labours of all thofe^ who, tvherefoever they are ^ do lay the true In- ter efls of his Glory to heart ^ ! XHE xy THE APPROBATION. WE the Dean andPaflors of the Chur- ches of theSoveraignty oiNeufcha- tel and Falangin,]\2.Vmg deputed di- vers Members of our Body,to examine aTrea- tife entituled, A Catechifm or InftriSton in the Chriftian Religion^ compofed by Monfieur Ofiervald^ our moflhonor'd Brother, Paftor of the Church oi Neafcbatel ; and having heard their Report : We declare that this Work con- tains nothing but what is very^conformable to the Word of God, and to the found Do- drine which is taught in our Churches. W^e do judge it very proper for the Inflru(3:ion of Youth ; and alfo for giving to adult Chriftians a juft and clear Notion of the Truths and Duties of Religion, which are treated of, in this Catechifm, in a very fclid manner, and fuch as is proper for infpiring them v/ith a fenfe of Piety and Devotion, It is therefore Refolved by us to order the Author our Thanks for his pains,and not only to Permit, but even to Enjoin the Printing of this Work ; and to exhort the Pafiors of this State, to make ufe of it, in the private In- ftru(9ion$ xvl The Approbation. ftrudions which they give to the Catechu- mens who prefent themlelves to be admitted to the Communion, that they may the more clearly underiland the Catcchifm which is publickly explained in our Churches. Dated at Neufchatel in our General Aflembly, the 5th. oijuly 1702. Signed, B.GELIEU, Sub-Dean and Paftor of Neufchatel ; D. SANDOS, Paftor at Dombreffon^ and Secretary to the Society. AM if THE \j^'^'^Ql'Q(110t.h CONTE NT^S. A N Ahridgment of the Hiflory of the Bihlcy Page I Concerning Religioa in general. Article! Of the neceffity of Religion ^ and of it i Fundamentals^ 1 7 Art. IL Of the truth of the Chrijihn Religu on^ xt Art. in. Of the Holy Scripture. Of its truths Divine Authority and Ufe^ 2 8 The FIRST PART ConG^rning Faith, and the Truths of the Ghriftian Religion. SECTION L Concerning Faith and the Apoftles Creed in general. An.l, r\F Faith 35- ^ Art.IL Of the Apofiles Creed, 40 SECT. The CONTENTS. SECT. n. Of the firfl: part of the Creed. Ait.I. Of Faith in God, 4^ Art. 11. Of the Creation of the WorU, and of Providence, ^j Art. in. Of the Sin 0/ Adam, and of its Con- fequences^ ^ 50 SECT. in. Of the fecond part of the Creed. Art. I OfFaithinJefusChrifi: Of his Titles, Commijfwn, and of his T erf on, 53 Art.n.0/://7^ Birth and Life ofjefus Chrijf, 58 Art. III. Of the Sufferings and Death of Jefus Chrifi, 61 Art. IV. 0/ the Refur region of Jefus Chrifiy and of his Afcenjion into Haaven, 66 Art. V. Of the lajl Judgment, 1% SECT. IV. Of the third part of the Creed. ATt,1.0f the Holy Ghofi, jj Art. n. Of the Church, and of the Communion of Saints, 79 Art. III. Of the Forgivenefi of Sins, theRefur-- region of the Body, and Life everlajiing, 84 SECT. V. Of the Ufe of the Creed, and^fjufiijication, "i^ The The CONTENTS. The Second Part. Concerning the Duties of Religion. Of Religious Duties in general. Art.I. /^F Repentance^ ^z Art.II.^ Ofthenecejfity ofgoodWorks^ 98 Art. III. Of the feature of Good Works^ i 00 Art. IV. Of the Law of God in general^ and of itsUfe, 105- 0/ the Duties of Religion in particular^ ' SECT. I. Of Duties towards God- Art. T. Of the two firfl Commandments of the Law^ 114 Art. II. Of the Love of God in general ^ 119 Art.ni. Of the Honour that is due to God: Of his Fear^ of Trufl^ "Zeal^ Confejion of his l^ame^ and Sulmiffion to his Will^ iix Art. IV. Of Oaths audVows, fecond i z i Art. V. Of Divine Worfhip, i z 8 I. Of the Parts of Divine Worfbip^ 129 n. 0/ the Difpofitions i^herewith we ought to ferve God^ 1 3 f III. Of the different ways of ferving God. Of"^ Internal and External Worfhip^ Private and "^ Puhlick^ 139 [V. Of the Lords Prayer, 146 SECT. II. Of Duties towards Men, 158 ^rt. i Ofjuliice, 159 Art. The CONTENTS. An.ll. Of Charity, 179 Art. ni. Of particular Duties towards Men^i^^ SECT. in. Of Duties towards our felves. Of Self'demal, zoz Art. I. OfTemperancey xo(x Of the firjl part af Temperance^ which isTem^ perance in regrad toTleafure, i. Sobriety ^xo^ Art. II. Of Purity andChafiity, zio .Art. in. Of Moderation in all things^ which are agreeable to the Flefby zi6 Of the Second Part of Temperance, I. e. Tempe- rance as to Rules y 219 Of the third part of Temperance^ i. e. Tempe- rance as to Glory and Honour y 22^. Art. IV. Of Patience and the ufe of AffiHionSy Of the Sacraments, Art I. Of Sacraments in generaly 232 Art. H. OfBaptifmy 235- Art- in. Of the Lords Supper y 240 Art. JV. Of the Ufe of the Holy Supper y 245 Of the Duty of Catecumens. Art. I. Of the Baptifmal Fow, 252 Art. n. Of the Motives to Piety y x^^ AxtllVOftheOhfiacles which hinder Piety.zj^ Art. rV. Ofthemeans of advancing in Piety yz62, The manner of receiving Catecumens according as it is olferved in the Churches of th^ Principality of Neufchatel and Vallangi^ Jfy the Society of Minifiers^ ^6^ A N ABRIDGMENT OF THE Hiftory of the Bible. C H A p. I. Which takes in the Time that pafs'd from the Creation of the WorlU, to the Flood. THE World \i^as created about four thou- ^^"' ^^ fand years before the Birth of Jefus Chrift. In fix days God made all the Creatures that are therein ; and on the fixth day he cheated A^am^ who was the firft Mail. He made him after his own Image, and gave him Dominion over the reft of the . . .. Creatures, Adam after his Creation was put Ch, ilJ into the Terreftrial Paradife, othcrwife called, the Garden of Eden^ with Eve his Wife, who was formed but of one of his JRibs : And they had lived happy in that Place, if they had continued in their Innocence, and kept the Law that God had. given them. ,, ; Btit Adam and Eve being fallen int6 rebel- Cfci. Ill iidn thro' the Temptation of the Cevil and z An Abridgment of having broken the Commandment that God had given them, not to eat of the Fruit of a Tre^ which was in the Garden of ESft^ which the Scripture calls 77.7^ Tree of KywwkJge of Good and Evil • they lofl: their Innocence and their Happinefs together, were made fubjed to Death, and driven by God out of the terrefirial Paradife. By this Fall of Adam^ Sin and Death entred into the World ,- and all Men had been for ever miferable, if God had not taken pity of them. But God Gen. III. immediately promifcd, that the Seed of the 15' Wc77ian fhould bruife the Serpent's Head; that is, that Men ihould be deUvered from Sin, from Death, and from the power of the Devil, by Je- fus Chrift, who fliould be born of" a Virgin. €h. IV & -^^ ^^^^ Book of Genefisy Mofes tells us who V. were the Children and Defcendants of Adam. We fee by the Hirtory of thofe times, that the Life of Men was then much longer than it is now, and that they lived many hundreds of years : But it may be alfo obferved, that Sin began to reign in the World prefently af- ter the Creation. Cain the Son of Adam ^ flew his Brother ALel, and had a; wicked Pofterity Neverthelcfs God was known to,and woriliip- ped by the Patriarchs, and efpecially in the Family of Seth^ wlio was one of the Sons of Adarn. Among thefe Patriarchs, the Scrip- ture makes mention of Enoch, whom God took out of the Vv'orld, fo that he died not; God having been plcafed thereby to crown his Piety, and to teach Men that there are Rcwctrds, after this Life, for thole that live well. the Hiflory of the Bible 3 well. But in procefs of time, the Poilerity of ^^y^ ^ Seth was corrupted likewife, and mingled with the Wicked. The Earth was filled with Crimes, and the Corruption grew fo great and general, that God fent the Flood, which drown'd the whole World ; Noah excepted, (who being a Man that £eared God) was,with his Family , preferv'd from this Inundation ; God having commanded him to build an Ark, in which he was [l,ut up when the Flood came. The Memory of this Deluge is pre- ferv'd, not only in the Holy Scriptures, but alfo among divers Nations of the World, as we may find in many ancient Hidories. The Flood hapned one thoufand fix hundred ' fifty Hx years d,fterthe Creation of the World. CHAP. 11. Of the time between the Flood and the Call of Abraham. NO AH htlng come out of the Ark after Gen. v"iii. the Deluge, God made a Covenant ^^^' with him, and gave a new Sandion to the Law of Nature, in order to turn Men from. Wicked- nefs and Vice. Noah had tiiree Sons, Shem.Ham Ch.IXiSv and Japheth^ and all the World v/as afterwards ^^- ^^- -^ peopled by their Poflerity. The Defcendants qH Shem fetled Chiefly m Afa^ thofe of Ha?n fpread, for the molt part, in Afrkk ; and tliofe of Japheth in Europe. This is the Original of all the People of the World, as may be feen tTio.te ^t Jarge in the tenth Chapter oiGcnefrs: 4 An Abridgment of Ck%XL Some time after the Flood, Men undertook to build the Tower o^ Bahel; but God con- founded their Language ; fo that, not under- {landing one another any longer, they were difpers'd into divers Countries. Idolatry be- gan about this time to prevail, and then God was plcaled to choole a People, among whom the true Religion was preferv'd. For thispur- pofe he called Ahrabam^ who liv'd in the City of Ur in ChaUUa. He appointed him to leave the Countrey wherein he was born : he en- gag'd him to iervc him and fear him ,• he com- manded him to go into the Land of Canaan^ and he promis'd to give that Countrey to his Defcendants, to multiply his Pofterity, and that the Mejfia.^ Ihould be born of his Race. the Call of Ahraham happened four hundred twenty feven } ears after the Flood. CHAP. IIL Of the time Let ween the Call of Abraham and theCjQ}r?g of the Children ^/Ifrael out thert inhabited by the Cd- naamte^^ who were a:n idolatrous and a very xvicked People ,• particularly, the Inhabitants 6li. XIX. 6^^ Sodojn (where Lot dwelt) were fo wicked and had committed Sins fo horrible, that God deRfoyed that City, aftefthdthchad bi'ought Lot the iiiftory of the Bible, 5 Lot^ with his Wife and Daughters, out of it Fire from Heaven fell down upon Sodom and Gamorrhay fo that thefe Cities with their In- habitants, and all the neighbouring Countrey, were burnt to Afhes. When Ahraham was an hundred Years of Ch XXf. Age, Ifaac his Son was born, by a fuperna^ ttiral Power. Ifrael w as the Father of Jacob ; and Jacob Yi'^adi twelve Sons,, who were the Heads of the twelve Tribes or Families of the Children of IfraeL The two mofl confide- rable of thefe Tribes were afterwards, the Tribe of Levis from v/hich the Priefts, and Miniflers of Religion were taken ,• and the Tribe of Judahy Which was the mofl power- ful whicji was for a great while poflefs'd of the Royal Authority, and was to fubfift till the coming of Jeliis Chrift ,- from which alfo Jefus CH^iil was to be born. Jofephy one of the Sons o^ Jacobs having chap. been ibid an^\ carried into Egypt^ thro' the H'^^^^' Jcaloufie and Hatred of his Brethren, God raifed him up to the chiefeft Dignity of that Kingdom, by, the means of the King of the Countrey. Some Years after Jacobs the Fa- ther of y(?/^/>/; was conflrained by the Famine that was in the Land of Canaan^ to go and fojourn in Egypt^ with all his Family, About tills time lived Job^ a Man illuda-ious for his Piety and Petience under Afflictions. After the Death of Jacob, and Jojeph, the |^^^' 1^^ . Children of T/r^e/encreafed and multiplied fo • exceedingly m £^>'/>/, that King Pharaohhc- eame jealous of tllem, and endeavour'd tq de- li 3 firgy Jn Abridgment of ilroy them. But God fent Mofes, who ha- ving wrought many Miracles, and fmote ^gjK/^ with ten Plagues, obliged Pharaoh to let the Children • of Ifrael go out of his Ter- ritories. This Departure of the Children of Ifrael out of Egypt, happened four hundred and thirty Years after the Call of Abraham, CHAP. IV. Of the Time hetvoeen the Going out of Egypt, and the Building /fe? fucceeded him ; and after having fub- dued the Nations and Kings that inhabited tiie Land of Canaan, he fettled the Ifraelites m their Head, Attcr the Death of JoJJ:ua, the Hiftoryofthe Bible^ this People were govern'd by the Judges that God raifed, from time to time, until the Pro- phet Samuel (who was the laft of the judges) fet up Saul, the firft King of the Jfraelztes. Aktr Saul, reigned David, who was both a King and a Prophet ; to whom fucceeded So- lomon his Son, who built the Temple of Je^ rufalem, four hundred and fourfcore Years after the coming out of Egypt, and about a thoufand Years before the coming of Jefus Chrift. CHAP. V. Of the Time letiMen the Builcli^ig of Solomons Temple J and the Captivity of Babylon. AFter Solomons Death, Rehohoam his Son i^ Kings being fet on the Throne, ten Tribes '^^^' §^''' of Ifrael revolted ; fo that he ruled over two Tribes only, which were thofe of Jiidah and Benjamin, Thus there were two Kingdoms form'd ; the one, called the Kingdom of If- rael, which comprehended the ten revolted Tribes ; the other, called the Kingdom, of Judah, which confifted of the two Tribes that remained faithful to Rehohoam. The Kingdom of Ifrael fubfided about to hundred and fifty Years : Jerohoam was the firft King of it. This Prince fearing that his Subjeds would return to the Obedience of Rehohoam King of Judah, when they iliould go to Jerufalem-, to the fojenjn Feftivals, to B 4 wpflliip f An Abridgment of worflilp God in the Temple, and to qffer their Sacrifices there ; fet up a falfe Wpi:fhip in his Kingdom. He made two Gplden Calves, which they worlliipp'd under the Name of the God of IfraeL He appointed folemn Feafts and Pnefts : fo that in the Reign of Jeroboam and his Succeflbrs, Idola- try was eftablifli'd in the Kingdom of IfraeL All the Kings of Jfrael were Idolaters, and jkept up the falfe Worfliip which Jeroboam had eftaclilli'd. God fent feveral Prophets to the ten Tribes, to turn them from their Sins, and topreferve the Knowledge of himfelf among them. The moft Eminent of thefe Prophets was Elijah : He prophefied in the time of Ab:ai, who w^5 one of the wickedefl of the t Ki/igs Kings of Jfrael. At laft, the KinMom of the ten Tribes was deftroycd, and Sakjaria, their capital City, was taken in the time of Hofbea the lad King oH Ifrael^ by Salmanafar King of Affyria^ who carried away the ten Tribes iri- to his own Kingdom, from whence they were di(perfed into divers Countries, and have never fince been fettled again in their own Land. ' The Kingdom o^JuJah lafled an hundred and thirty Years longer than that of Ifraek The Capital City of this Kingdom was Jeru- falem, where the true God was ferved in the Tcm^ito'i Solomon, But Idolatry crept itn alfo into the Kingdom of Judah, God raifed nip Prophets from time to time, who opposed the Errors and Sins of that People, who uhrcatrif:d them with tlie Judgments of God^ X\7i the Hiflory of the Bible. 9 and foretold the coming of the Meffias. Ifaiah was one of the moll eminent of thefe Prophets- There were alfo fome good Kings, who endeavour d to abolifli Idolatry, as Je- hofaphat^ Hezekiah^ Jojiah^ and fome others. But the People continuing in their Sins, God t Kings (after he had long threatned them, and af- ^^^ Aided them at fundry times by the neigh- bouring Kings,} deftroyed alfo the Kingdom of Judah. Nehuchadnezzar King of Babylon befieged Jerufakm in the Reign of Zedekiah the laft King of JuJah : he took it and burnt it with the Temple, and carried away the People to Babylon^ about four hundred and twenty Years after Solomon had laid the Foun- dation of the Temple of Jerufalem^ and five hundred and fourfcore Years before the Birth of our Lord. C H A P. VI. Of the time between the Captivity of Babylon, ancl]t(vis Chrift. THE Babylon} jh Captivity lafted feven^ j^^ XX^'i iy Years, as the Prophet Jeremiahh^^A ir.'ix. ' foretold it fliould. When thefe leventy Years ?^"'^;^* where expired, the Jews returned into their iv,v,&a own Countrey by the Leave of Cyrus King of Terfia, under the Condud o^ Zorobabel, to rebuild the Temple of Jert^faiem. But in this they were interrupted by the neighbouring JfatiQiTS, aad this Work was delayed to the ^ '■■'■' ' time to An Abridgment of time oi Darius King oiPerfia^ who comman-. ded that the Temple and the Service of God fhould be ftt up again. The Prophets Hag- gai and Zechariah lived at that time, and they exhorted the Jem to labour in building Neh.I,&^ the Temple. Some Years afterwards, Nehe- tmiah went into Judea by the Permiilion of King Artaxerxes : he caufed the Walls of Je~ * rufalem to be built, and reftored Order and Civil Government in that City. Dan. IX. From the Rebuilding of Jerufalem in the ^latth ^^^g^ ^f DarkiSy to the Deilrudtion of that xxiv/i 5. City, which happened after the coming of Luk.XXi.Jefus Chrift, there was feventy Weeks of ^' Years ; that is to fay, four hundred and nine- ty Years, according to the Predidion of the Prophet DankL The Jews being returned into their own Country, were for fome time fubjed to the Kings of Perfta^ and afterv\'ard to the Kings of Syria, They w^ere expofed to divers Perfecutions, whereof the lalt and luactv ^^^^^ ^^^^^ ^^ '^^ ^^^^ ^'^^ l^'ir\g AntiochiiSy w ho VI, vif. ' plundered and pfofan'd the 1 emple oi Jerufa- lem^ and made ufe of Torments in order to force the Jews to renounce their Religion ; as may be feen in the Hiftory of the Macca- . hees. This w^as he that fore a Mattathias and m^ny Jews to enter into a Covenant tog^her for the Pref:i t'ation of their Religion and Li- berty. They gained many Vid-ories by the Courage and Co?] dud of Judas Maccaheus^ and Jonathayi^ both Sons oi Mattathias, Ha« ving recover'd their Liberty, and again fet up the Exercife of their Religion, they were a long the Hiflory of the Bible • 1 1 long time under the Government of the Priefts, who fucceeded Judas and Jonathan, and took the Title of Kings. Thefe are they who are called Ajmoneans. At lafl, the Jews fell under the Dominion of the Romans, who made Horod King over Judea ; and it was this Herod that reigned when Jefus Chriji came into the World. . ' CHAP. VIL Of the Birth of Jefus Chrift ; of his Life and Death, his Refurre^ion and Afcenfwn into Heaven, THE time, in which God had refolved to fend his Son, being come, Jefu-s QhriJl was born in Judea ; and many things iell out, that made his Birth remarkable : Neverthe- lefshe did not quickly make himfeJf known to the Jews ; nor did he begin to exercife his Miniflry before he was thuty years of age, and that he had been baptized by John the Ba- ptiji his Forerunner. We have the Hiiiory of the Life of Jefiis Chriji in the Gofpel, and there are three things principally to be con- fidered in this Hiftory, viz. the Dodrine of Jefus ChriJ}, his Miracles, and the Holmefs of his Life. The Dodrine he preached was mofl holy, and tends only to the Glory of God, and the Good of Mankind. He wrought a preat j number of Miracles, which manifeited an in- j finite Power and Goodnefs. By thefe Mira- cles he has made it to appear that he was the Son 12 An Abridgment of Son of God, and that his Dodrine was true* His Life was perfedly holy. We may find therein an Example of all kind of Vermes, and particularly of an admirable Charity and Humility, of an extraordinary Zeal, and of a perfec5t Indifference for the World. Jefm having lived after this manner among the Jews for about the fpace of foil-" ^ears they Cnicified him, and put him to dcaJth at the Feaft of the PaiTover : But he rofe again the Third day a^tv-r his Death , and forty days after his Refurredion, he ^fcended into Hea- ven, where he fits at the Right hand of God, and from whence he fent the Holy Gholl to his Apofties upon the day of Pentecoji. CHAP. vra. Of the Preaching of the Apofiles^ arJ the £- flahlifkmcnt of the Chrijiian Religion, THE Apofties hiving received the Holy Ghoft in the City oijerufalem, begmn to preach the Gofpel there, and to confirm thSis Dodrme by Miracles. At firft they prcadf d only in Judea, ancj to none but Jews. But God having made known to them, that the Chriftian Religion oyght to be taught to all Men, they went to preach the Gofpel through- out the VVorld. The Apoflles met with Jews in almofl: all the Places where they came, this Nation having been difper.s'd lor a long time in divers CcHintrles. T^yas to. tlie Jews ci the ti)6 Hifiory of the Bible. i j the Difperfion, that the Apoftles did at firfl: addrefs themfelves, as the Book oi A&s fiiews lis ; and 'twas to them that they wrote many Epiftles. Neverthelefs they invited all forts of People, without diftindion, as well Gen- tiles as jFfiri^, to the profefiion of the Gofpel ; and they baptized all thofe that would become Chrlflians, in the Name of the Father^ and of the Son^ and of the Holy Ghofi. This is the Subflance of the Dodriae w hich the Apoftles arid other Minifters of Jefus Chrift, did preach ; namely^ That their is but one only God, who created Heaven and Earth : That this true God, who had not been fufficiently known till then, had made himfelf known to Men by jefus Chrift his Son : That this Jefus, who was crucified by the Jews, was rifen again : That he was the Saviour of the World, the judge of all Men ; and that all thofe who Wou'd believe in him, ftiould be eternally hap- py. This Dodrine was preached by the A- poftles with fuch wonderful fuccefs, that in a few yeans Chriftianity was eftablilh'd in the principal parts of the World. As for the Jem, they were deftroy'd and drove out of their Countrey, fourty years after the death of our Lord. The City of Jerufa- iem was taken by the RomanSy and with the I Temple there, laid in Ruines, as Jefus Chrift I had exprefly foretold ^ the Judgments of God fell upon the Jews^ who were difpers'd through- lout the World ; and fince that time they have Incver been able to recover that Deftrudion i ibut it continues upon them to this day. CHAP/ 14 ^^ Abridgment of CHAP. IX. ^fi Ahridgment of the Chr'ijlian Religion. UT in order to have a more exad Know- ledge of the Rehgion preach'd by the Apoilles, it muft be known, that they requi- red two things from Men, and promifed them alfo two things. The two things which the Apoftles requi- red, were, that Men ihould BeUeve, and that they lliould Amend their Lives. They re- quired in the firil place, that Men lliould Be- lieve in God and in Jefus ChriPt • riiat the Gen- tiles iliOuld forfake their Rehgion, and the Service of falfe Deities, and adore and ferve none but the true God, the Creator of the World ; that the Jews lliould acknowledge Jefus Chrift for the Mellias promifed by the Prophets ; and that Jems and Gentiles both fliould believe that Jefjs Chrift came into the World for the Salvation of Men, to make attonement for their Sins, to deliver them from Condemnation and Death, and to pur- chafe for all them that beheve in him a Title to Eternal Life ,- that they lliould peffeverij Dodrine as true, and that they Ihould perfevre intheProfeflionofit. The other thing which the Apoilles required, \^ as, that tliofe who, till then, had lived very wickedly, ihould amend their Lives, and renounce their Sins; of which the principal were, Impiety, Impurity, In- tempe the Hiflory of the Bible. i 5 temperance, Cruelty, Covetoufnefs, Injuftlce, Pride, Evil-fpeaking, the Love of the World, and Self-love. Thofe who were made Chri- flians, renounc'd thefe Sins in receiving Bap- tifm ; and they promi^'d to live in the praca:ice of Virtue and HoHnefs, and to obey the Com- mandm-ents of Jefus Chrift : which may be reduced to thefe three Heads, Piety towards God • juftice and Charity towards our Neigh- bour - and Temperance, in regard to our felves. Upon condition that Men would acquit themfelves of thefe two Duties, and would give evidence of their Faith and Repentance, theApoftles promised them two things : Firft, that all their paft Sins committed in the time of their Ignorance, lliould be pardoned : Se- condly, that God would receive them into his Covenant, and grant them Salvation and Life Eternal. Thefe are the two things that the Apoflles gave Men afliirance of by Baptifm t But as for thofe that refus'd to become Chri- ftians, or that, being Chriftians, did not live as Jefus Chrift had ordained ; the Apoftles de- clared that they w^ere excluded from Salvation, and were fubjed: to Condemnation and Death Eternal. This is the Sum of the Chriftian Religion las it w^as preaclfd by the Apoftles. 'Tis our ^uty to adhere conftantly to it, to love it, to Id according as it direds, living Godly in this IVorld, and expeding our Saltation trom the 'lercy of God ; that fo wlien Jefus Chrift lali come at the laft day to render to every one }6 An AbYtdgmmt of pne aecording to his Works, we mtf t- fcape the Punifliments which this Religion threatens wicked People with, and partake of that Glory and everlafling Happinefs which it promifes to the Faithful A CATE^ ■i) A CATECHISM, Or laftrudidn in the Chnftian Religion. Concerning Religion in general, ARTICLE I Of the Necejfity of Religion^ and of its Fun- damentals: Qjteflion.'X'^ THkh is the rhofl heceffary '^^'^^l'^ W/ of all kinds of J^nOv/ledge ? Religb^ii. ^ ^ Anfw, That of Religion. gi Why do you fay that this Knowledge is the mofl: neceflary of all ? A, Becaufe nothing but Religion c;kn make us fjerfedly happy,- and without it/ we mult of neceflity be very miferable. (2i How do you prove that ? Anfw. Becaufe we are all of iis (during the I co'urfe of this Life,) ftibjed: to divers Evils, as well of the Body as of the Soul, and at lafl to Death I and we can find Comfort and Reme- C • dy 1 8 - A Catechifm, or InflruBion dy againftallthefe Evils no where but in Re- ligion. d:. What then are tlie Advantages that Re- ligion brings to us ? A. It comfort's us in our Afflidions; it gives us Peace and contentment of Mind ,* but abo\^ all, it deliver's us from fin and the Fear of Death ; and it give's us hope of a compleat and everlafting Happinefs after this Life. Q^ Which way is it that Religion helps us to all thefe advantages > A. By making God favourable to us^ and by fan deifying us. Q^ Seeing then that there is nothing but Religion that makes us happy, ought not we to love it above all things, and to endeavour to gain the Knowledge of it? A. Yes; and this ought to be our chief Care, as long as we are m this World. Q^ But is the Knowledge of Religion fuiffi- cient to make us happy ? A, The Knowledge ofReligion alone is not fufficient: The chief thing, is toIivePioufly, and in the Fear of God, as Religion enjoins. d. What is it then that Religion teaches us > and m what does it coafift ? A. In Knowing God, and Serving him. Q^ What is the Foundation of Religion > ' A, The Belief that there is a God. The 2^ What is God? Foundati- A, He is a fpirit Infinite and moft Perfed , j^jgi^^^^"v/ho Created che the V/orld, and upon whom that t^i-^re ail things depend. ^s X Code g. Ho^ida we know tliat tlxpreis a God> ■ A, We in the Chriftian Religion 15! A. We tannot fee God, becaufe he is a Spi- rit; but he has made himfelf known to us fo tlearly; and we fee fuch convincing Marks, and effeds of his power, that we cannot doubt but that he is an Infinite Spirit, and the firft Caufe of all things. (2i By what means ha s God made himfelf known ; and where do we find thefe Efifeds ^[^\ . dnd Prodfs, whidi fliew us that there is a God ? is aGod. A. We find them in Our felves,in the World, and in the Holy Scriptures. Qj, What do we find in Our felves, to make us believe this Truth ? i. From A. The Light of Reafon, and the Teftimo^ Ourfeivej^ hy of Confcience- which obliges us to acknow- ledge that there is a Divinity, on which wc depend. Q^ What is it that confirms what you are faying? A' The Belief that there is a God, is Ge- neral, and Common to all Nations ; 'tis alfo as Antient as the World ; and this Truth has been acknowledged in all Ages, by all Men, who liave not funk into Brutality thro' Ignorance or Vice.altho' they have not known the true God^ ' Q^ How does the World teach tis tha: there 2. From . is a God? the World A We cannot attentively confider the Creatures wMch are therein, and the ?:dmira- ble Order whereby they are governed, with- out acknowledging that this World is the Work of an Infinite Power and WifdOm : For the in- Rom. t vifihle thin^is of him from the Creation of the Wbrlt/^ are dear^'feen^ heingunderjiood hy the ■ ' ^ X things , .^-e A Catcchijm, or InflrtiBton things that are vnade^ even his Eternal Power and GoJhead '^ fo that they are without Excufe. Q_^ Could not the World have been made and fubfift in the State wherein we fee it without God had made it, and governed it ? A, That is as impodible, as foranHoufe to Build it feh^,or to have been Framed by chance, without any Man s having a hand in it ; oy, as impollible, as 'tis for a Clock to tell the Hours, without any body's having made it. ^ What is it beildes this, w^hich makes it appear that God created the World ? A. One may eafily know that the World was not Always, and that it had a Beginning : And thus 'tis necelTary that fome body iliould have Created it ; and he that Created it, can be no body but God. fi, JHow do you prove that the World was not Eternal, and that it had a Beginning? A. There are many things that clearly prove this. We find in Hiitory the Begin- See the ning of all Things, the Original of Nations, !?)i.3' Arts and Sciences, the Eredion of Empires. ¥v'e know tliat the World was not peopled otherwife than it is at prefcnt ; and that this w as but by little and httle. It may be jQiewn When and by Whom, the feveral Countries of the World v/cre inhabited. In fine, there is no Hiftory older than abovfibfix thoufand years; which would not be fo, if the World were Eternal. Q^ What may be obfcrved about Men in particular, A. It may he fecn by what w^s jufl now laid. . XVn. 3. This is 'Life Eternal, that they might know thee, the only true Gody and "jefus Chrifl whom th(fu haflfent. This is Q^ What proofs are there of the Truth of P^"^'^* the Chriftian Religion > i.Recaufe ^' There are many ; whereof the fir ft and Je us chiefeft, is this ; That Jefus Chrift, who is the ^^'^^;.j^^_. Author of this Religion, is the Son of God. or of it. Q^ Is it true then, that Jefus Chrift was in the World, and lived among the jf^wi", at the time as is commonly believed ? A. There is nothing more certain ; and all the World, is agreed about it. The Jem, them- felves, and the other Enemies of the Chriftian Religion, do agree, That heretofore in Judea there was a certain Man named Jefus y who gave" out that he was the Son of God. (2i Is this Jefus the Author of tlie Chriftian . Pvehgloii? A. Yes : We fee by the Hiftories of the Pagans, Jews, and Chrijiians, that it was in his time, and by him^ that this Religion began \p be fet up. Qi. Who was this Jefus > , J4, He was the Son of God, and the Mef- ins, whom God had pj-omifed to fend into the World. Qj, Can this be proved clearly r A^ in the Chriftian Religion.^ 25 A. Yes. For we find in the Perfon of Jc- fus Chrift, in his Birth, Life, Death, Refur- redion, and in the EftabUiliment of his King- dom, the Charaders which the Prophets had foretold, the Mellias might be known by, as will appear by what follows in this Catechifm. (2i Can you fliew another Reafon w^hy Je- fus Chrift is the Son of God ? A, If Jefus Chrift had not been the Son of God, he had been a fahe Prophet, and had deceived Mankind, fince he faid that he was the Son of God. (2l May one bdlieve that Jefiis Chrift was a falfe Prophet, and an Impoftor ? A. We ought not to have fuch a Thought, fince w^e fee nothing, neither in his Life, nor in his Dodrine, which looks like falfliood or Sin. On the contrary, his Life was moft Holy, and his Dodrine tends wholly to the Glory of God, and to make Men Holy and perfedly Happy. fii Is there no other thing in the Life of Jefus Chrift, that proves that he could not have been a falfe Prophet ? A. He wrought many Miracles, the Jem themfelves do not deny it ; and he foretold ftich things as came to pafs fince his Death ; particularly the Deftrudion of Jerufakm ; and the Eftabliiliment of his Church tlii'oughout the World. Q^ Can you give yet another Proof of this Tru^h ? A. If Jefus Chrift had falfly taken upon \C 4 him ^4 ^ Capechifm, or InflniEtion him the Quality of the Son of God, and had deceived the People, the Jews would have had reafon to put him to Death ; and God, who is an Enemy to Falfliood and Impofture, would not have Raifed him from the Dead. QL But is it true, that JefusChriil was Rai- fed from the Dead i A. Yes ; and 'tis what we fliall prove, when we come to fpeak of his Refurredion. d, If the Jews had juftly put Jefus Chrift to Death, and that he was an Impoftor ; what would have happened after his Death ? ^. The E- A, His Difciples would not have dared to "m^ltl^ have fpoken of him any more ; his Religion this Reii- could never have prevailed in the World, as §^^^^* it did prefently after his Death ; and it would liot have been received by fo many different Natioas. (l_ May not a falfe Religion prevail, in the World? •■ ; A. A falfe Religion may prevail, when thofe that teach it do ufe Force and Authori- ty to propagate and fupport it; when they have to do with People that are eafie to be cheated; when thi$ Religion flatters the In- clinations and Paffions oi Men; when thofe \vho embrace it do find their Satisfaction and worldly Interefl in th<5 ProSpffioa of it ; or at leaft being no trouble on themfelves in em- bracing it: And thus the Mahmetan Reli- gion came to prevail. QU Can we affirm any thing of this nature i:oncernlng the Chriftian Religion ? A. Z^'p: Ou the contrary, it has been e,fla- • ' ' . buaid in the Chriftian Religion. 2 y blifli'd by altogether Other means, and in Cir- cumftances Wholly different. Ch, By whom was it Preach'd ? J. By the Apoftles. (2i What Means did they make u(e of to propagate it ? A. They did not make ufe of Force, they Conftrained no Man to embrace it, nor were they in a Condition of doing fo : but only had recourfe to their Preaching and Miracles, at the fame time that Force was made ufc of a- gainfl Them. <^. Was the Chriftian Religion preach'd to People, who were Eafie to be impos'd upon? A: No. It was at firft Preached to the Jewsy Greeks^ and Romans^ who were then the moft underftanding Nations in the World. !^. When and Where was it Preached ? A. It was preached at fuch Times, and in luch Places, as any Man might Eafily know whbther the Apoftles faid the Truth. ^ Had the Chriftian Religion any thing in it to engage Men to believe it, if it had not been True? A. No. It does not procure Men the Plea- fijires and Advantages of this Life ; it does not Flatter their Paffions; on the contrary, it ob- liges them to renounce em. ^ Were there no . Reafons which would infallibly have hindered Men from embracing the Chriftian Religion, if it had been Falfe > I A, Yes. For this Religion was Hated and jPerfecuted; and thofe who became Chrifti- j ans, were expps'd to all kinds of Miferie^, and to Death. «^. What ^utUIC. 26 ACatechijtfij or In(lru6lion ^. What Follows from all this > A. That nothing but the Force of Truth, could have been able to oblige fo many Na- tions to receive the Chriftian Religion ; and that if this Religion was not True, it would never have been eflabliflied in the World, but would have been extinguiflied in its Birth. 3. By its c§; What further Proofs have we, that the Religion of Jefus Chrift is True ? A. The very Nature of this Religion proves the Truth of it. All that it Teaches Men, and aU that it commands them to Believe and"^ to do, is perfedly conformable to right Rea- fbn and Juftice. And if we might reafonably doubt of the Truths of the Chriftian Religi- on, and of the Neceflity of the Duties which it Preicribes: there would be no fuch thing as Certainty left in the Principles of natural Juftice^ nor in thofe Opinions wherein all Men do agree which are the Foundation erf LawSj and of theHappinefs of Civil So- ciety. I Si^ What ' Difference is there between the Dodrine of the Chriftian Religion, and thofe of other Religions ? A, In other Religions there are feveral ab- furd Dodrines, and things to be believed that are ridiculous and vifibly falfe • 'fuch as dl Men of Sound fenfe have ever made a left of. But the Chriftian Religion teaches "Nothing that is not Reafonable-, Juft, Worthy of God" and Man, and which Wife Men have not always Approved. Hence it comes to pafs, that by how much the Greater meafure of in the Ciiriftian Religion, 2 7 of Reafon Men have been endued withal : fb much the Nearer they have come toward the Chriftian Rehgion. «^. What are theEffeds, which the Chnv4; % ^ts ftian Religion has produced ? itffedts, A. It has Drove out from many places ov the World, Idolatry, and a great numbei o* Piforaer^ and horrible Crimes, which were committed \a hen Men were Pagans. It tends to make Order, Juftice, and Peace reign a- mong Men; it fandtifies them, comforts them, and procures them the greateft Happi- nefs that they can enjoy upon Earth. «^.If the Chriftian Religion be True,whence comes it that there are fo many People that have fo little of Religion and Piety ? A. It proceeds from hence, That the grea» teft partdo,|iot well know the Religion of Jefus Chrift, arid have not been well Inftru- <^ed therein, efpecially in their Youth,- or from hence. That their Paffions and Affedion to the World, hinders them from confidering the Beauty and Excellence of the Chriftian Religion. «^; What Ufe ought we to make of all that we have faid, about the Divinity of the Chri- ftian Rdigion ? A, .That there is nothing more True, more Excellent, nor more Neceflary, than this Holy Religion, which the Son of God brought in- to the World : That we ought to believe all that it teaches us, and to do all that it com- mands. That if we do fo, we iliall be e- ternally Happy : and. That if we fail therein, we fliall be eternally Miferable, AR- 2 8 A Catechism, or InflruSiioyt ARTICLE III. Of the Holy Scripture, Of its Truths Divine Authority^ andUfe, ^- T 71 7 Here are the things contamed, V \ which Religion teaches us ? A. In the Holy Scripture, which we other- wife call the Bible, or the word of God. ^ How is the Scripture generally divided > A. Into two Parts. The Old Teftament, which was written before the Coming of Je- fus Chrift; and the New, which was wrote iince his Coming. «^. In which is the Chriftian Religion Cliiefly and mod Clearly taught > A. In the New, which compj^ehends the Golpel.^, or the Hiitory of the Life of Jefus Chrift; and the Epiftles, which are the Let- ters, which the Apoftles wrote to divers Churches, or to certain Perfons. «^. What do you believe of the Holy Scri- pture? A. That it is True, and that God is the Author of it. r. Of the «^. How do you prove that the Scripture pture. " •^- By the perfons that wrote it; and by It is pro- the Things that it contains, i! By the] ^. Who are thofc that wrote it? Perfons A, Mofes and the Prophets wrote the Old ^f'-^'^^^^ Teftament; and tho Apoftles and Difcipks of Jefus Chiiflj V(/rote■the'Ne^v. M Are in the Chriftian Religion 29 ^ Are thefe Men the Authors of the Sa- cred Books ? A, Without doubt; fince in all Ages thefe Books have been quoted and acknowledged as Theirs, whofe name they bear, not only by Chriftian Authors, but alfo by the Jews and Pagans. Q^ Ought we to believe what the Prophets and Apoltles have written ? A. Yes: for they were good Men, and worthy of Credit: we cannot impute any' Crime to them, there is nothing in their Book that may give occafion for any fufpici- on of FalHiood, and we fee Integrity and Pie- ty plainly throughout the Whole. <^. How may we be farther allured that they have faid the Truth ? A. Becaufe they reported the Things that fell out in their Own time, and which they Knew to be true. (2i But perhaps they had a mind to Impofe upon the World, in writing Falfities. A. They cannot juflly be accufed of That ; for they had no reafon to Impofe upon the World : fo far from That, that if they had had any regard to their. Own Intereft and Quiet, they fliould not have Publifh'd what they Wrote. Q^ If the Apoflles and Prophets had de- figned to have Deceived the World, were they not Able to have done it ? A, No: becaufe there was an infinite num- ber of Perfons who Knew whetiier what they wrote was True. So that if they had written Falfities, j o A Catechifm^ or Inflru6iioni Falfities, they would have been Rejeded and Confounded, and their Writings would not have been received as Divine. 2. By the ^. May not the Truth of the Scripture be which k ^^^^ proved, by the Things which it contains ? contains, A, It proves it felf by the Hiftories which Hmorier ^^ ^^^^^^^^5 ^Y ^^^ Dodtrines which it Teaches, * and by the Commandments which it Pre- fcribes. ^ What fay you of the Hiftories of the Holy Scripture ? A, They are moft True, and moft Certain. There is not any Ancient Hiftory which has fo many Proofs of its Truth, as the Holy Hiftory : So that if one doubts of the Things which the Scripture Relates, there is no lon- ger any Certainty in the World of things Paft, nor can we give any Credit to any Hiftory. ^. What other proof is there of the Truth of the Sacred Hiftory ? A. This ; that it agrees, as to Times, E- vents, Perfons, and other principal Circum- fiances, with all other Hiftories that are looked upon as moft Faithful ; as alfo with thofe of the Pagans, who wrote Before and after the Coming of our Lord Jefus Chrift. ^ Can you give any Example of this ? A. The Hiftory of the Flood, that of the Deftrudion oi Sodom and Gomorrha, that of the ^evoijh Nation, and of the Kings , mentioned in the Holy Scripture, and many others, which are Confirmed by the Teftimony of Heathen Authors. 4 WM in the Chn&hn Rdi^ion 31 Q^ What fay you concerning the Dodrines '^9 ^- which the Holy Scripture teaches ? ^^^^ ' A, They agree with the Light of Reafon, and with the Opinions Natural to all Men. Such are thefe DoiSrines, that there is a God, and that there are Puniftiments for the Wic- ked, and Rewards for the Good. Q^ What fay you of the Commandments And the which the Holy Scripture contains ? ^°^j^ A. I fay the fame as I faid of its Dodrines. menJ. They are agreeable to that which Nature, Reafon and Confcience Didate to all Men. 'Tis alfo what has been Believ'd by all Man- kind in all Ages, and always Will be believed, that we muft Fear the Deity, be Juft and Tem- perate ; and not do to Others what we would not have them do to Us. Si Is it fujfEcient to believe that the Koly n. of the Scripture is True > Divinity A. We muft, defidesthat, Acknowledge that scdpture, it is Divine, and that God is the Author of it. (i. We3;e they not Men who Wrote it ? A. Yes : But they did it at the Command- ment of God,andby the Infpiration of hisSpi- rit. A// Scripture is given hy infpiration of G^^, 2 Tim. III. 16. Q. How do you prove that this Book came Which from God, and not from Men ? appears A, Becaufe We find leveral things therein i. Br the which could not come from Man, and which ^^^^^^*^°^ could come from None but God. phecies. ^^ ^^is taken from the Prophecies and Pre- didions of things to Come. Qi How do the Prophecies prove the Scri- pture to be Divine ? A. Becaufe 'tis Impoflible that any Man fliould Know and Foretel things to come, a long time before they come to pafs.Since then. Prophecies cannot proceed from Men, we* muft of neceiTity own they proceed from God. Q: Do not Prophecies prove Clearly that there is a God ? A. They prove it with the greatefl: Evi- dence, and in an Invincible manner : For if there was not an infinite Spirit which Knew what was to come, 'tvv^ould be impoifiblethat there fliould ever have been any Prophecies. Since then, there are Prophecies ; fince we fee them, and read them in the Holy Scripture^ it NecefTarily follows, thatthereis a God. Q. Might' it not be faid. that thefe Prophe- cies in the Chriftian Religion j ^ cies were not made before the thing Foretold by them had fallen out, but that they v/ere Written afterwards • and therefore that they are not True Prophecies? A, This cannot be niaintain'd at all : for it is manifeft and inconteflable, that many Ages before Jefus Chriil came into the World, the Jews had the Old Teilament, and the Predid"ions of the Prophets, juft as we have them now^ 'Tis alfo certain, that the Three firft Gofpels were publifli'd a long time before the Deflrudion of Jerufakm happened, and before the other Events v/hich are therein Foretold, came to pals. d. After having lliewnthat the Holy Scri- Xv^^.^J^^ pture is True and Divine, tell iiie why it was j{o1y Scri- given to us ? pture, A, God gave it us, to Iriflrudl: us in his Will, and to Teach us what was necellary for us to Know and to Do, in order to be Saved. . =^, How ought we then to look upon the Holy Scripture ? ^. As the only Rule of Faith, and the only Foundation of Religion. Q^ What Ufe ought we to make of the Word of God? A, We ought carefully to Read it, and to Meditate upon it. Q^ Can we not be Sufficiently inllruded t)y Men, without making it NecefTary to Read the Holy Scripture ? A, No : for Men may Deceive us, and we cannot know whether they tell us the Truth> but by the Scripture. D O. Hav^ .|4 -^ Catechifm^ or InflruBiott C^ Have all Chriftians a Right to read it ? A, Yes: God commands them to do foj and 'tis for the People that it was given. Qj^ But can the Common People under- Hand it when they Read it? A, There are fome Difl^cult stnd Obfcure places in the Scripture, which every body cannot Underftand ; but the things neceflary for Salvation are there exprefs'd in fo plain and clear a manner, that there is no body but may eafily underftand them. Q; What do we Learn in Reading this Di- vine Book > A, We learn therein to Know God, and to Serve him : 'Tis by fearching the Sen-- fytureSy and examining them, that we hope to obtain Life etdrnal^ Joh. V. 39. They make us wife unto Salvation, through Faith which is in Chrift Jefus. And the Holy Scripture is profitahlefor Do^rine^ for Reproof for Cor^ retiion^ for InflruBion tn Righteoufnefs : That the Man of God may he perfe^^ throughly fur- nifhcd unto all good PJorkSy x Tim. III. 15-, 1(5, 17. Q, How then muft we Read the Word of God, in order to reap this Fruit from it ^ A. With good Difpofitions. Q^ What are tliefe good Difpofitions ? A, We muft have an attentive and teach- able Mind and humble Heart, and above alJ, a fincere Intention to do the Will of God. The in the Chriftian Religion. 3 J I . I -l ! The Firft Part. Concerning Faith, and the Truths of the Chriftian Religion* SECT 10 If I Concerning Faith, and the Apdftles Creed in general. ARTICLE I. Of Faith. Qi T TOW many Parts are there dx^ the Part I. XTjL Chriftian Rehgion ? A, Two. The Firft treats of Faith, or the Truths which a Chriftian ought to Believe. The Second treats of our Duty, or the Tilings which we ought to Do. Q^ For Underftanding what Chriftian Faith What ^ is, 'tis neceftary to know what thefe Words ^^^ ^^* Believe arid Faith do fignifie ; tell me then what they mean ? A. They fignifie One arid the Same thing ; namely, the Behef arid Perfwafion. that one. , has, that ftich a Thing is True arid Certain. Q. When are we aflured that a Thing is True and Certairi > D %. ^. We - 3 6 A Catechifmy or TnfiruSlion A, We may be aflured two ways. Firft, when we fee and Know it to be Co our felves ; as, w^e Believe that there are Men in the World, becaufe we See them.* Secondly, when we have reafon to believe that a thing is True, tho' we do not See it; as, we Be- lieve many things which we have never ketiy when Perfons worthy of Credit do afliire us of them ; or, that there are other Reafons w'hich will not fuffer us to Doubt of them. Q^ In which of thefe two Manners do we Believe the Truths of Religion? A, In the fecond chiefly ; for we do not See the moft part of the Things which the Scripture teaches ; but we ought to Believe them as firmlv as if we faw them. Faith is the fiihftance of thirKis hoped for ^ the evidence of things not [een^ Heb. XI. i. Q. Have we Reafon to Believe the Things tliat are contained in Scripture ? ^. Yes. The Scripture contains nothing but wliat is moft True, and what comes from God: and this has beenProvd before. . beFoiin- Q: ^T^^^"^ What then is our Faith foun- ti:itio]i of dcd ? A. 'Tis founded upon Tliis Principle, That God is True in all that he fays, that the Scri- pture comes from him, and that the Things which we Believe are contained in the Scri- pture. Thus, our Faith is a certain and allu- red, as it is certain that God cannot lie ; that tlic Holy Scripture is the Word of God ; and that our Belief is conformable to the Holy Scripture, (^ What Jh'.udi- in the Chriftian Religion* 3 y Q, What then is Faith ? A. 'Tis a Belief and firm Perfwafion of the Truths that God has revealed in his Word. Q. What are thofe Things, the Belief Whereof is true Faith, and makes a Man a Chriftian:? A, A Chriftian ought to Believe all that is in the Gofpel ; but above all, he ought to Believe that Jefus Chrift is the Son of God, and the Saviour of the World ; that he Died for our Sins; and that he has Procured Sal- vation, and Eternal Life for all thofe that Be- lieve in him and Obey him. Q. Is it ftifficient to True Faith and Sal- vation, only to Believe that the Gofpel is True, and that Jefus Chrift is the Saviour of the World A. No. Befides this, 'tis Neceliary that this Belief ihoiU have its EfieS:. ^ Q. What are die Etleds of the True Faith > A. It Caufes three EffedJs. "The Firft is, Three Ef- That thofe who Believe it, ought to make ^^f^^^^ publick ProfelTion of the Ghriftiaa Keiigion. l'thc This is what St. Paul teacliesv Rom, yi.9,io,^''>'^^-' That if thou /halt confefs with thy mouth th/^ Lord Jefus ^ and fh alt believe !>i A. In the Apoftles Creed. Ci. What is this Creed ? A. 'Tis a Collection, and an Abridgment of the Principal Articles of the Chriftian Faith. Qj, Was this Creed composed by the Apo- files? A, No : And this appears fox many Rea- sons j and chiefly thefe two. Forfirft, If the Apoules hid been the Authors of the Creed, it would prefently have been Received in all Churches, and Joln'd to the Sacred Books of the New Tcflament; which yet never was done. And Secondly. This Creed was not Formed in the Terms we now have it, till a long time alter the Death of the Apoftles. c^- V/hy then do they call it the Apoftles Creed ? ' ^ ^ . - A. Becauie it is an Abridgment of that DoSrine, which tl'\e Apoftles Preach'd every V'here. ' ' Q^ \rhat is the Griginalof this Creed, and how was it made.-^ M.itrh. A, It came from the .Order which pur :2X¥m. j^Qj,j l^.^j ^tn to the Apoftles, to Baptize in the Name of the tither. and of the Son, aid ifi^ the Chriftian Religion. 4 ^ and of the Holy Ghoft. In purfuit of this Order, thofe whom they Baptized were Ob- liged to make a Confeffion of their Faith, and to declare that they Believed in God the Father and in Jefus Chrift his Son, and in the Holy Ghofl. This ConfelTion of the Chriftian Faith, was very fimple and iliort at the Beginning; but the Form of it was en- larged by degrees upon the occafion of fome ' Errors which crept in among the Chriftians. Qj, How many Parts are there in the ^^^^^ , ^ J ■ parrs of Creed > theCreed. A. There are three. In the Firft, w^e be- lieve in God the Father , who Created the World. In the Second, we believe in Jefus Chrift, who Redeemed us. And in the Third, we believe in the Holy Ghoft, who Sandi-- fies us. Q^ Since that there is but One God only, ^^.^^^ Why iliould we Believe in the Father, in the ^"^^^^ Son, and in the Holy Ghoft ? A. Becaufe the Holy Scripture teaches us, That in the Divine Effence, there is the Fa- ther, the Son, and the Holy Ghoft, who are but One only God. Q^ Where is mention made of thefe three? A. In the 28th Chap, of St. Mathew, v. 1 9. where Jefus Chrift commands to Baptize in the Name of the Father^ and of the Son^ and of the Holy Ghojl. In the 13 th Chap, of the ^A E^iit to tht Corinthians, v. i^th. The Grace of our Lord Jefus Qhrifi^ the Love of God, and the Communion of the Holy Ghofl ^ be ivitij you alL i Epift. John V. 7. there are v thre^ 4^ A Catechifm, orlnftruElion three that hear record in Heaven ; the Father ^ theWorJy and the Holy Ghojl -^ and thefe Three are one. Si How does the Holy Scripture farther teach us this Dodrine ? A. The Holy Scripture diflinguiflies the Son and the Holy Ghoft, from the Father ; and it attributes the Divinity to theni; from whence it follows, That fmce there cannot be Three Gods, the Father, the Son, and tb^ Holy Ghoft are only One and the Same God. S^ Why are we Obliged to believe this Dodrine of the Trinity ? A. We ought to Believe it, becaufe the Scripture teaches it to us ; and to acquiefce in that which God has revealed to us concer- ning it in his Word, without prefuming to pry curioufly into this Myftery. SECTION II Of the Firft Part of the Creed. ARTICLE I. Of Faith in God, is the firft Article of the ihcCreed. V V Creed? A. This : / Believe in God the Father At mighty ^ Maker of Heaven and Earth. m ^irU, in the CShriftian Reli^ion.^ 4 j ^. Why is t\iis the Firft Article ? A. Becaufe the firft thing to be Believed is, That there is a God ; and becaufe it is upon this Behef that all ReUgion is Groun- ded. Qj^ How does this Creed Reprefent God WhatGc4 to us? '"' A, By calling him The Father Almighty. ^. Why do we Give the Title of Father to God ? A. Becaufe He is the Creator and Lord of all: Things, as St. Pauleys, i Cor-VIII.6. To us there is imt One God^ the Father ^ of whom are all things. We call him Father more ef- pecially , becaufe He is the Father of our Lord Jefus Chrift, and of Chriftians. Q^ What fignifies this Word Almighty > A. That God has all things in his Pow^ er ; that he is the Author of them ; and, that he May and Can do all that he fees good. Ci What are the Chief Perfedions of God? A. He is Eternal, and Depends upon none : He is Spiritual, Immortal, Infinite^ and Prefent every wliere: He Knows all things, he can Do all things, he is All- good. Ail- wife, perfedtly Holy, abfolutely Righte- ous, and he enjoys a perfecSt Happinels. Qi Is it neceflary to know thefe Excellen- cies and Perfed:ions of God > A. Yes ,• becaufe they are the Foundation of the Service and Obedience which we owe JO him. . , ^ What is it to believe in God ? Sv" A, 'TisiiiGod, 44 ^ Catechijm^ or InflruSlion A, 'Tis firft of all, to Believe that there is a God; and in the fecond place to Serve him, to Worlhip him, to Exped our Happinefs from him alone. It is in thefe two things that Faith and Rehgion do confift, as the Apollle fays, Hehr, XL 6,. He that cometh to God^ muft believe that he is^ and that he is a Rewarder of them that diligently feek him, a Is the Being of a God all that we Be- lieve in this Article > A. No. We do farther profefs in this firfl: Article of the Creed, to Believe that there is but One God only. (2i And is there then but One God ? A. There can be but One. Reafon tells us, That God is Above all, and that there cannot be many Ahnighties: and the Scri- pture points out this Truth to us, Deut, YL 4. The Lord our God is One Lord, Q^ Do all thofe who make profeflion of Believing in God, believe Truly in him ? A, No. Thofe who do not Obey his Com- mandments, do not Believe in him. They profefs that they know God^ hut in Works they deny him, Tit. I. 1 6. And in the fame Epi- ftle, St PWfays, Ch. III. 8. That they which have believed in G^?^ .ought to be careful to maintain good works, Ufe of 6- What does Faith in God Oblige us to ? thisAr- A, To Godlinefs. For fince there is a God, we ought to acknovv^ledge that we Depend on him, and to worfliip him. Since he is our Father, we ought to Love and Reverence him: And fmce he is Almighty, we ought tQ tide in the Chriftian Religion 4 5 to Hope for all thing from him, if we do ac- quit our felves of our Duty, and Fear his An- ger if we offend him. ARTICLE n. Of the Creation of the Worlds and of Providence. (L\1\]^ have feen, that the Firft thing i. of the W in Religion that is to be Believed Creatiou- is, That there is a God. Which is the Se- cond ? A. That God made the World. (l. Where do we Read the Hiftory of the Creation of the World > . A. We Read it at the Beginning of the Book of Genefi^, Q^ How did God Make the World? A, He made it by his Word. ^. In how many Days did he make it? A. In fix Days. Mofes relates the Order in which God proceeded, and What Things he made in each Day : And this may teach us, That God formed all Creatures without exception. fi, AVhat is the Third Thing that muft be z Of Pro- Believed in Religion ? ^^^^^^^' A. That God Governs the World by his Providence. ^, What do you Mean by the Providence of God-? A, I mean, That God preferves the World, and all Creatures which are therein; and that ^4^ A Catechifmy or Inflru^hn that he Governs it in fuch manner, that no- thing comes to pafs in it without his Will or PermifTion c^. Is it NecefTary to beUeve that there is a providence ? A, Yes. For if Men did not believe that God guided all things by his Providence, there would be no Religion arnong them; they would not Call upon him, Thank him, Truft in him, Fear his Judgmtents, nor Hope in his Promifes, Sre Is a ^ ^^ ^^^ Proofs may it be made appear Provi- ^ that there is a Providence which Guides aU dence. Things > A, 'Tis proved feveral ways: i. By this, That there is a God which Created the World ; for if there is a God that Created it, "'tis a thing very worthy of him and of his Excellencies, and altogether Neeeflary that he fliould Govern the World. 2. The wonderful Order which we fee ill the World, obliges us to Acknowledge a Pro- vidence ,• for this Order could not proceed from Creatures, who are for the mod part deftitute of Reafon, and who cannot Govern themelves : and therefore it muft needs pro- ceed from God. 3. The extraordinary Things that have happened from time to time ,• as the Flood, Miracles, and other like Events ,• do Ihew that there is a Caufe Free and Almighty, which Governs the World. 4. The Holy Scripture teaches us, That God Governs all things ; that he is Lord of all in th Ghriftian Religion. 47 all the Creatures , Animate and Inanimate, and that he Makes them ad: what he {ots good ; that Life and Death, Profperity and Adverfity , do proceed from him ; that he Preferves Men and Beads ; that he takes care of Man in particular ; and, that he is privy to their Adtions, and to their very Thoughts. y. Laftly, the Prophecies prove it in a manner altogether clear , that God Knows all things, even what is to Come ; and that he is the Difpofer of all Events. Q^ If there is a Providence, whence comes it that Good Men are AiBided in this World, and that the Wicked are Profperous ? A. It proceeds from hence, That it is not in this Life, but in the Life to come, that God determines to Punifli the Wicked, and Reward the Good. Befides, there are many Reafons taken from the Glory of God, from his Goodnefs, Juftice, Wifdom, and the Good of Mankind, which will not allow that the Righteous Ihould be PerfedHy Happy in this World, and that the Wicked fliould be Al- ways Punilh'd here. Laftly, the Happinefs which the Wicked do enjoy in this World , is not true Happinefs ; and the Afflictions which Good Men endure here, do not hin- der them from being Happy. C4 Does Providence Govern all things af- How Pro- ter the fame manner > vidence A. No. There is a twofold Difference ob- fnThTng.. fervable in this manner of Governing. The firft is, That God does not govern Creatures Deftitute of Reafon, in the fame manner as he governs Reafonable Creatures. Q. 48 'A Catechifmy or Infiru6tion -> (L How does he guide the One arid the Other? A, He guides the Inanimate Creatures meerly by his Almighty Power; whereas he governs Men not only by his Pbwer, but al- io by his Laws. d. Which is the fecond Difference? A. There are fome Things which .God does, and of which he is a Caufe and the Author ; and there are others of which he is not the Author, but only Permits them : and thus it is that he permits Sin. Q. Is God the Caufe and the Author of the Evil that Men do ? A. No ; and 'twould be an horrible Wick- ednefs and Blafphemy to fay lo. How Sin di Does not Sin, for all that, depend up- depends on Providence ? upon Pro- . y Q^ W^hen Men commit Sin, how fai* does the Providence of God contribute to it? A, God continues to Men the Powers rie- ceilary for Adlion, and permits the Occafi- ons of Sinning to be laid before them. Q^ But can God permit thus much with- out Prejudice to his Juftice arid Holinefs ? A, Yes : For thefe Occafidns do not ine- vitably draw Men into Wickednefs; God does not pufh them on to Sin : on the con- trary, he turns them, from it, and prefents them with Opportunities and Means of ef- caping the Sin. Q. But could not God hinder thefe Oc- Gafions of Sinning from prcfenting them- selves > A* With- ifi the Chriftiari Religion 49 A, Without doubt he could ; he can take from Men the Power of finning, and Life It felf : But then, it would be Neceflary that God iliould not Ad: any longer with them, as With reafonable Creatures, but rather work continual Miracles. And fo, if God lliould Take away from Men the Power or Oppor- tunities of Sinning, their Obedience could not be tried, and there could not be any Judg- ment after this Life. Q. How does Providence interpofe yet farther in Sin ? A, It interpo fes thus; that God puts a flop to it when he pleafes ; and that he make's ufe of it for the Execution of his own Purpd- fes. Xhis we fee in the Hiftory of the Patri- arch 7^y^//;,and in that of our Lord JefusChrifl, > Q^ What Ufe ought we to make of the Do- Ufeof this (^rine of Providence > Dcxftrine, A, It ought to excite us to Godlinefs. For if God governs All things^- and if he has a particular care of Men, it may Teach us thatjwe are beholden to him for all the Good Things that we enjoy ; that we are always ih his Preferice ,• that he i^ Privy to all our A- dioris ; that we mufl One Day give an account of them ,• and that therefore. We ought to live Righteoufly before him, and be afraid of Of- fending him. Q^ What are the particular Duties,which the Dodlrine of Providence obliges us to ? A, There are Three of them. The Firfl,that we ought to Truft in God, and to believe that hej^yill hive a Care of us; and that he will E grant 50 A Catechifm, or Inflruciion grant us all that is neceiTary, as well for the Body as for the Soul. Q^ Who are Thofe that God has a Parti- cular Care ol? A. He has a Care of all Men, and he does Good to all. But he has a Particular Care of Thofe that Fear him; his Providence watch- es always over them, and turns All things to tiieir Good, Rom. VIII. 28. All things work together for Good^ to them that love God, Q^ Which is the Second Duty ? A, Tis to be Humble and Thankful in Pro- fperity, to praife God for it, and not to abufc the Favours that he Grants us, but to make a Good ufe of them. Q^ Which is the Third Duty > A. To be Patient under Afflidionsy and to Profit by them. ARTICLE III. Of the Shi ^/Adam, and of its Gonfequences. 0^ A ^^^"^ having fpoken of God, of the /\ Creation, and of Providence ,• what fcmaias to be Known, before we go to the Se- cond Part of the Creed .-^ A. WemuftKnow, that all Men were Sin- ners ; and that 'twas necelTary that Jefus Chrift iliould come into the World to Save them. Ji.e Cre- Q. In what State was Adam., the Firft Man, t'h!r FidI '^^''^^^ ^^^ created him ? Man, and A. He was Created Good, and according to of hisFaii. the Image of God. Qld in the Chriftian Religion, Q. In wlmt confifls this Image of God in Man > A In this ? That God gave him a Nature more Perfedt and more Excellent than That of other Creatures here below ; and that he cre^ ated him Good and Pvighteous ; and that he gave him Power over all the Animals and o- ther Creatures, Gef^, L x6. Q^ Did J Jam continue in this State of In- nocence, wherein God had created him ? A, No; he fell into Sin, as Mofes relates' in the Third Chapter of Genefis. Q^ Why is this Hiflory of the Sin of Adam related in Scripture? A, That we may know that Sin is near as old as the World ,• and to Teach Men,that God is not the Author of Sin. Q. Where wis Adam put after his Creation ? A, He was put into the Garden of Eden. Q^ What Law did God give him ? A, He gave him the Law of Nature ; but befides that, he gave him a Particular Law, by which he forbid him upon Pain of Death, to feat of the Fruit of a certain Tree, called The Tree of the Knowledge of Good and Evil Q^ Why did God give a Law to Adam ? A. To lliew that Man was not Iridepen- dent, and to Try his Obedience. Q^ But why did God give him a Law, forbidding a Thing that feemed to be of fc? little Importance? A. Tliis Law was Corifiderable enough, fince it Engaged Adam to Obedience towards Qed: It was agreeable to that Starte of Inno- E X cenee 5 2 A Catechifmy or InftruSlion cence wherein Man was at that time ; and A Jam was the more obiigd to keep this Lslw, fince there was fo Httle Trouble in the Ob- lei-vation of it. Qi By whom was Adam perfwaded to tranfgrefs the Prohibition that God had made to him ? A, He was perfwaded by £1;^ his Wife.who had been deceived by the Serpent, and by her own Concupifcence. "•fiie Con- ^' what were theConfequencesof^^s^^^/w's fequences Sin ? of this j^ -file Miferies of this Life, and chiefly ..Death. ^, What hurt has Adams Sin done to his Poilerity > A. It has made them Subjed: to Sin and Death, Rom, V. iz. By one Man Sin entred into the Worlds and Death ly Sin ; andfo Death pajfed upon all Men^ for that all have finned, c^. Are All Men Sinners,and inchn d to Evil >, A, Yes, from their Infancy ; and this Evil Difpofition, with which they are All born, is that which is called Or/gi;;^/ 6*/;/. Tlie State ^ In \vhat State was the World f6on after Qfthe the Creation ^ I^^re^Tefur ^' '^^^^ l^^g^i" -o Reign therein,and the Cor- ChniK ruption became fo Great, that God fent the Flood, which Deftroyed all Mankind, except Noah and liis Family. (JU W^hat hapned after the Flood ? A. Idolatry was fet up, and God Chofe and Called Alraham^ from whom the Jews are de~ icend A. No : He promifed to fend Men a Re- deemer. Thefe Promifes were made to J^^m^ to Abraham^ and to the Patriarchs. God Re- peated them to the jFai;xby the Prophets, and FulnU'd them when he fent Jefus Chrifl ? «^. For what then, did Jefus Chrift come into the World ? A. To refcue Men from Sin, Death and Damnation, to which Aclams Fall had made them liable. SECTION' III Of the Second Part of the Creed. . ARTICLE! Of Faith zn Jefus Cbrijl ; Of his Titles, Corn- mi jfions, and of his P erf on. A\ ]\ 1 HAT doth the Second Part of the j. of V V Creed treat of ? Faith in .4. Of Faith in Jefus Chrift. ChuW Q^ Is it necelTary to Believe in Jefus Chrift > ^' '^ "' A. Yes; Faith in Jefus Chrift is that which E 3 diftin^ 5^ A Catechifm^ or InflruBion diilinguiftes Chriflians from Jews; and with- out this Faith, we cannot obtain eternal Life. Qi But is it not enough to believe in God the Father? A. It it neceflary to believe in Jefus Chrift, not only becaufe it was He that taught us to know God aright ; but chiefly becaufe it is Jefus Chrift that hath reconciled us to God ; ^nd becaufe we cannot be Saved but by him, f pus and A, It fignifies Savior; and our Lord was pji-ijl. called by this Name, by God's Command- ment, becaufe he was to fave Men from their Sins ; as the Angel faid to Jofeph, Mary fliall bring forth a Son, and thou fhalt call his Name Jefus ; for he fhall fave his People from their SinSy Mat. I. 21. (i, How has Chrift Saved us from our Sins ? A. He came not only to deliver us from Condemnation, and the Punifliments due to our Sins : but alfo to deliver us from Sin it felf, to free us from Corruption, and to San- cl:ifie us. 3 ms d. What I'gnifies the Kame Chrijl? 9:iices. . ^ ' "4 ft in the Chriftian Religion. 5 5 Alt fignifies Anointed; and the Title Mejfias fignifies the fame thing. So that this Name iliews, that Jefus Chrift is the Great Savior which God had ordained for Men, and whom die Jews expeded. (2L We have already feen that Jefus Chrift i$ the Mellias : Now explain more particularly . wliat the Word Chrift fignifies. A. To unde'rftand it, we muft know, that it was a Guitom formerly to Anoint thofe Per- fons who were conftituted Kings, Priefts, or Prophets, witii Precious and Holy Oil. And fo this Name of Chrift^ which was given to Jefus^ fliews that he was Conftituted to exer- cife thefe three Offices. Q^ Does this Name Chrifi fignifie nothing elfe ? A It fignifies that Jefus was Endued with A Chrii>. A^ He is Very God, and Very Man. Q^ How was he Bjorn ? A, He was born in a Miraculous manner ,• for He was Conceived of the Holy Ghojiy and horn of the Virgin Mary. Q, What is the Meaning of this Article ? A. That the Holy Gholt, by his Almigh- ty Power, did Form the Humane Nature of our Lord Jefus Chrift in the Wonib of the Biefied Virgin Mary ^ Q. Vv^ here is this Ihe wn ? 'I\ In the firft Chapter of St. Luh^, the Hoh in the Chriftian Religion,- 59 Holy Ghofi fhaH come upon thee^ and the power of the Higheji Jha/l overjhadoiv thee : therefore alfo that holy Thing which fhaJl he horn of thee ^ fhallhe called the Son of God, Q^ Did the Holy Ghoft do nothing elfe \ but only Form the Body of our Lord ? A, He Sandified it in fucli a manner, that Jefus Chrift was Free from Sin . Q. Was this Birth Foretold ? A, The Prophet Ifaiah fpake of it in thefe Words, Chap. VIL 14. Behold^ a Virgin fball concerce^ and hear a Son^ and fball call his name Emanuel. Q. Of what Family was the Holy Virgin > A, She was of the Family of King David^ and of the Tribe of Judah., in which theMef- fias was to be Born, according to the Predi- cations of the Prophets. Q^ Ought we to Worlliip the Mother of our Lord ? A. No ; for the Scripture does not Order it 5 and it Forbids us to Worihip any other but God : but we ought to Reverence her Memory, to Celebrate her Happinefs, and to Imitate her Vertues. Q:. In what Place was Jefus Chrift Born? A. He was Born at Bethlehem^ according to the Prophecy of Micah., Chap. II. 6. And thou Betlilehem in the Land of Juda, art not the leafl among the Princes o/Juda; for out of thee fball come a Governor that fball rule my people Ifrael. Q^ At what time was he Born ? A, At the Time tliat the Meffias was to . Come ^o A. Catechijm^ or InftruSlion Gome into the World. For he was Born when the Seventy Weeks, that is, the Four- hundred and ninety Years after the Captivi- ty of Bahylon (which according to the Pro- phecy of Daniel^ Chap. IX. ought to inter- vene,} were near upon Expiring ; and w^hile the State of the Jews^ and the Second Tem- ple, were yet in being ; which was foretold ^enef, XLIX. lo, Hag, II. 9. and Mall^, i. Q: What follows from all this ? v^. That JefusChrift is the Meflias Pro^ mis'd by the Prophets ? Q. Why was this Article concerning the Birth of Jefus Chrift put into the Creed > A, To fliew that Jefus Chrift is Very Man, of the Pofterity of Adam^ and like to us in all things, Sin only excepted. Q. Is it Neceffary to Believe that Jefus Clirift is a Very Man, and that he was Born ? A, Yes; fince it was foretold that the Mef- fias fliould be born oH Adam^ and oi Abraham,^ Moreover, it was necefTary that thrift fliould be a Man, that he might Live amongft Men, and chiefly that he might Die for them, and thai in his Perfon, we might have a Pledge of our Refurred"ion. ^ The Life Q^ At what Age did our Lord begin to of jefus Exercife his Miniitry ? ^^''^^' A. At the Age of Thirty Years. Q^ Whom did God fend before him? A, He fent John the Baptijl to Prepare the Jews to Believe in Jefus Chrift, and to Re-^ ceive him\ Q, What did John Baft tjl do ? A. He in the Chriftian Religion 61 A, He preacli'd Repentance, he lliew'd ^^-^- ^' the Coming of the Kingdom of God, and he Baptiz'd thofe who BeUev'd at his Preaching, andConfefs'd their Sins. Q^ Where have we the Hiflory of the Life of our Saviour? A, In the four Gofpels. Q^ How many things ought we to Ob- ferve in the Life of Jefus Chrift ? A, Three Things ; the Dodrine which he Taught, the Miracles which he Wrought, and his Perfed HoUnefs. ARTICLE IIL Of the Sufferings and Death of Jefus Clmfl. Q^T 7f 7 Hat Sufferings do we fpeak of in Jefus V V the Creed, when we . fay that 9%% Jefus Chrift 5^JfrW? ' A. Thofe which he Endured at the End of his Life, when he was Taken and Condem- ned to Die by the Jews, Q. What ought to be confiderM in thefe Sufferings ? A, The Pains which he endured, and the Shame to which he was expofed. (^ But what is the moft remarkable thing in his Paffion ? A, His terrors, and that Extreme Sadncfs of his Soul,, which made him fay in the Gar- den, My Soul u exceeding forrowfuly even un- j to Death ; and upon the Crofs, Mv Qod^ my God^ why hafi thou for faken me > Mat. XX VL ;8. and XXVII 46, Q. Why 6l A Catechifm, or InJlruBion 2i Why did he Endure all this > A. Becaufe he Died to Expiate the Sins of Men. Q^ In what Mannef did Jefus Chrift fufler ? A. He fufferd Innocently, and without ha- ving done any Evil; he fuller d Voluntarilyy and of his own Accord : and he fuffer'd Pa- tiently, v/ith an Entire Refignation to the Will of God, and with Perfed Charity toward his Enemies. Qj What does this Teach us ? A. That the Sufferings of our Savior were exceedingly Acceptable to God; and that we ought patiently to endure Afflidions; accor- ding as St. F^^^r teaches, Chrijl alfo fufferd ^ for tis^ leaving us an example^ that we fhould follow his Steps J i Pet. 11. 2 r. Under ^, ^Nhowns Font ius Pilate > mcH^, A, He was Governour of 'judea^ made 16 by the Emperour of Rome^ arid was a Hea- then. ^. Of what Ufe is the mention of Pontius Pilate in the Creed ? A, Firft, this fliews the time when the Death of Jefus Chrift happened, and con- firms the Truth ofthisHiftory. 2. This fliews: that the Jews w^ere fubject to the Power of the RomanSy and that their Authority was ta- ken from them ; which Jacoi foretold, GeneJiS XLIX. 10.. Laftly, *tis obfervable, That Je- fus Chrift was not put to Death in a Tumul- tuous manner ; but appeared before a Judge, td) the end that in All that paffed at the time of his Condemnationj it might appear that he: ■ ' wt:f m the Chriftian ReligionJ Sx was Innocent, and that he did not Die for his Own TranfgreflAons. Q^ What Punilhment did our Lord endure ? f^e war A. The Punifliment of the Crofs. ''''''fi'^' g. What was particular to this Punifliment ? A, It was a Punifliment extremely Painful and Cruel, and at that time iook'd upon as Infamous and Curfed. For this Reafon, they inflided it on the greatefl Malefadors ,• as we fee in the two Thi-eves, that were cruci- fied with our Saviour. Q^ What is to be obferv'd from Jefus Chrift s enduring this Kind of Death ? A, That he was treated as if he had been guilty of the greatefl Crimes, and that he was numhred with the tranfgrejfors ; in which we MarkxV fee the Hatred w^hich the Jews bore hun, the *S. Greatnefs of his Sufferings, and his Profound Humiliation. But above all, God permitted it, to the end that it might appear by the very kind of this Death of Jelus Chrill, that he hath redeemed us from the Curfe of the Law being made aCurfe for iis; for it is written^ Curfed is every one th-at hangeth on a Tree^ Gal. HI. 1 3 . Q^ AVas it not enough that jefus Chrifl: fliould fuffer > A. No ; 'twas neceffary that he fliouId Die. Be.^l ^ Why was it neceffary that Jefus Chrift Thefnut^ flioula Humble himfelf even unto Death ? ^[ ^^^s A. That he might make Attonement for ^^^^^' the Sins^oi^^ Men, and fully Satisfie the Juftice of God. Befides this, it was God's Pleafare that his Son fliould Die, and afterwards Rife again, thereby to make the Hope of the Re-- furreiilion more Certain, i CorXV^ *^. ^4 -^ Catechifmy or InflruEiton ^. Since then,that Jefus Chrift has Satisfied for us, may we hope that if we do whatever we Pleafe, we may flill have Salvation ? and have we nothing more Fear ? A, Jedis Chrift, by his Death, did procure Sajvation to fuch only that Believe in him and Obey him, Hehr. V. 9. But as for thofe that do not Obey him, his Death does them no Good ; and it ought to make them fear the Severef): Judgments of God. ^ What EfTed then ought the Death of our Lord to produce in us ? A. It ought to put us upon Holinefs of Life, and to make us renounce Sin, Rom, VI. 6. • Our oldman is crucified with him^ that the bo- dy of Sin ryiight he defiroyed that henceforth we fhouldnot ferve fin,'' Q_ What do we See in the Death of Jefus Chrift, w^hich obliges us to Forfake Sin ? A, We See therein, the Infinite Mercy of God towards us, his Hatred againft Sin, and the Severity of the Punifliments which he will Inflid upon Sinners. ^, What Happen'd at the Death of Jefus Chrift? Matth. A, The Sun was darkned, the Vail of the XXVIII. Xemplc was rent, the Earth quaked, the Se- pulchres were opcn'd, and many who were dead Arole : And God defigned by all thefe Prodigies to make known to all, that Jefus ; Chrift was his Son. 4vJBji- q^ Since Jefus Chrift was to Rife again,' why did God determine he fliould be Buried ?; A. To the end that Jefus Chrift having: -beehl -lei in the Chriftiah Religion., 6j, beeil depofited in the Earth after his Death, no doiibt might remain, but that he was certainly Dead, and by confequence, that he was truly Rifen. Q^ How was he buried ? A. Jofeph oi Arimathea put hiniinto a new Sepulchre, hewn out of the Rock : which was flrat up with a great Stone, and the Jews caufed it to be guarded by Soldiers. All theft Circumftances do cheifly tend to make the Refurredion of our Lord the more evident. (2i What is the meaning of this Article ^^'^^A^^^ He defcendedintQHeIl>, ^^jj^" A, This Article was put into the Creed, to iliew that Jefus Chrift went into the place whi- ther Men go after their Death, or that he was reduced to the ftate of the Dead. But we muft not Believe that Jefus Chrift went into the Place bf the Damned, nor does the Scripture tell us any thing like it. Ci What does the Scripture fay of the place whither Jefus Chrift went, after his Death? A. We read in the Gofpel, that Jefus Chrift was received into Paradife, that he refignd his Spirit into the Hands of his Father, and that his Body was put into the Grave. Q^ What do you Believe of the St^te of The State the Faithful, after their Deceafe? ^t^^v^ ^ A. The Word of God fliews that their Bo- Zllrt'X dies are in the Earth, waiting for the Refur- ta- their redion,- and,, that their Souls are with the -^^^^^^ Lord in Paradife, in a ftate of Peace and Joy. This WT learn from the Words of Jefus Chrift to«th'e Converted Thief; This day thou fhalt F ■ ^ h 50 A Catechijm, or InftruSlion he ivith me in ParadifCy Luke XXIII. 43. and from what St. Paul fays, Phil. I. 13. Ha- ving a flejire to depart^ and to he with Chrijiy which is far letter- Q. What do you think of Purgatory ? -- A. That it is an Invention of Men, not mentioned in the Holy Scripture • and which is contrary to what the Scripture fays about the State of Men, and in particular about that of the Faithful, after their Deceafa ARTICLE IV. Of the Refurrefikn of feftis Chrijl, and of his Afcenfion into Heaven, J^^^^n^T^ it Neceflary to Believe that Jefos ^f jefiir .A Clirift is Rifen > Chriii. A. The whole Chriftian Religion is Groun- ed upon this Belief, If Chrifi he not Rifen^ jour Faith-^vain ; ye are yet in your SinSy I. Cor. XV. 17. Jf'th^R^- Q: How, do we Know that he is Rifen ? iunQaion. -A. We khow it by the Teftimony of the ; Apoftles, who law him very often after his RefurrediqA. Q. Did no body See him befides the Apo- dies, after l;e was Rifen ? A. St. Paul Writing to the CorinthanSy I Cor. XV. 6. fays, That Jefus Chrift was StQn after his Refurredion by more than five hundred Perfons at once, of whom many were then alive. Qi How do you Prove that the Apoftles fpake the Truth ? A. They in the Chriftian Religion 5 1 A, They could have no Worldly advan- tage by declaring to the World that their Ma- / fter was Rifen ; on the contrary, they brouglit upon themfelves the Hatred and Perfecution of the Jfii^i", by faying fo. So thatifjefus I (thrift was not Rifen, they would never have \ concerned themfelves with Inventing and .(PubUfliing fuch a Falfity. ^ What makes the Truth of the Apoflle's Teftimony appear yet plainer ? A, It muft be obferv'd, that the City of Jerufalem was the Firft place in which they preach'd, that Jefus Ghrift was Rifen ^ and that if hisRefurredion had not been Certain, they durft not have Publifli'd it in that City^ where Jefus Chrift was Crucified but a few days before. Q^ But if, for all that, they had *been fo Ralli as to have done fo, w^hat would have come on*t? A. No body would have Believ'd them, nor would have Received the Dodrine of Chrift Crucified ; efpecially fiilce thofe whd became Chriftians were expos'd to Perfecuti- on. Neverthelefs, both in Jerufalem^ and elfewhere, there were mdny Thoufands of People who did immediately embrace the Dc- drine of the Apoflles. 2i How do you anfwei* what the Jews fay, That the Difciples of our Lord took llis Body out of the Grave, to make it Belie Ved that he was Rifen again. A. The Difciples had neither the Power mx the Will to do fo ; and even if they fliould F % have i lances. 6'8 A Catechifnij or InftruBion have done fo, this Cheit would have done them no Good, nor could they have hoped to have got any thing by it. ItsCir- 2^ Hov/wasjefus Chrift Raifed? cum- A, He role on Sunday Morning, after ha- ving lain in the Sepulchre from Friday Even-, ing. Matth. XXVIII. i, z. There was a (If eat earthquake ; for the A>fgcl of the Lord de- fcended from heaven^ and came and rolled back the Stone from the door of the Sepulchre. Q^ Why is it obferv'd in the Creed, that jcfus Chrift Rofe the Third Day after his Death? A, Becaufe he had foretold that he would Rife at that time. Mat. XVI. xi. John 11. 19. f^ Why did he not Rife Sooner ? A, Becaufe it fnould not be Doubted but ^ that he Was certainly dead. ^ And why would not he tarry longer in the Grave ? A, Becaufe it would have been to no pur- pofe, and becaufe his Body w^as not to be Cor- rupted. Ads 11. 27. Thou wilt not leave my Soul in Hell., neither wilt thou fuffer thine ho- ly One to fee corruption, Si. Vvhat does the Refurredlion of Jefus Chnl^ Ailure us of ? A, It makes it Plain, that he is the Son of God. Rom. L 4. Declared to he the Son of God with Power according to the Spirit of holi^ ncfs, ly the Refurretlion of the Dead. ,, ^,p Q^ What Benefit do we receive from this ^' " Refurredion ? /x. It afliircs us that Jefus Chrift has made Attonement in the Chriftian Religion." 6^ Attronement for our Sins, and fhat his Death was acceptable to God. Rom. IV. 25-. Who was delivered for our Offences^ and was ra'ifed again for our Jujl if cation. And it is a Pledge to us, that \wt ihall Rife again at the Laft Day. I Cor. XV. 20, 21, 22. Chrifi is rifen from the dead, and become the firft fruits of them that Jlept, For fince by man came death ^ by man came aljo the reJurreBion of the dead. For as in Adam all dk^ even fo inChriJl fhall all bemadd alive. Q^ iiutwhatEfFeds ought the Belief of the Refurreclion of our Lord to produce in us ? A It ought to make us live Righteoufly. Rom. VI. 4. Like as Chrifi was raifed up from the dead by the glory of the Father^ even fo we . alfo fbould walk in newnefs of life, Qj, How does the Refurred:ion of our Lord produce this Effed ? A' L Jefus Chrift is Rifen, he is the Son, of God, and our Saviour ; therefore we ought to Obey him, to Hope in his promifes, and to Fear his Threatnings. Q^ Did Jefus Cliriil Afcend into Heaven jjie A- foon after he Rofe ? icenfion<>f A. 'Twas forty Days after his Refuredi- J?['^^^ on before he Afcended, and he tarried all and his this time upon the Earth, to Inftrud: hisDif- ^^"*"?''^^ ciples,- and to fliew that he was Truly rifen. Hand^lt^ fi.-. How did he Afcend into Heaven ? Ood. A, He led his Apoftles forth as far ^5^^,^^/ ■ Bethanie, and went with them up to the Top XXIV of the Mount of Olives ; he Bleiled them, and ^^^ ^^ \yhilfl: he Bleffed them, he wcjs Taken up to F 3 Heavqj^ §'4 4 Catechifm, or InflruBion Heaven in their prefence; and a Cloud 're- ceived him out of their fight. Afterwards two Angels did appear, and told the Apoftles that That Jefus who was Afcended into Hea- ven, would One day return from thence. i2i Why did Jefus Afcend into Heaven > X He afcended in order to Regin over All things, and to fit at the right hand of God. Q^ What is the Meaning of thefe words, He fits at the Right hand of Gcd> .A. That Jefus Chrifl has received an Infi- ni):e Power from God his Father, and that he Reigns over all things. So St, Paul explains them. Ephef. I. 20, &c. God raisd him from the dead^ and fet him at his own right hand , in the beaDenly places^ far ahove all Principali- ty^ and Power y and Mighty and Dominion^ and every l^ame that is named^ not only in this Worlds hut a If in that which is to come : and hath put all things under his Feet ^ and gave him to he the head over all things to the Churchy which is his hody^ thefulnefsofhim that filleth all in all, ^hfiTruth ^' AVherein doth it appear that Jefos Chrift ofp is Afcended into Heaven, and that he rules over all things. A, In the Sending of the Holy Ghoft to the Apoftles, in the Deltrudion of the Tews, and in the Eftablifliment of the Chriftian Reli- gion. Its fruits; S; What does the vScripture fay befides of Romans the Alcenlkn of Jefjs Clirift ? Heb.'xl?' ^- That he Afcended mto Heaven, there i^,. " p Intercede for ^' ■ • Q, What in the Chriftian Religion. 55 (2i What does this Word Intercede signify ? A, It fignifies to Pray for one ,• which the High-Prieft did, when he went into the mod Holy Place of the Temple with the Blood of the Sacrifices ; in order to Pray, and to Inter- cede for the People. Q^ Does then Jefus Chrift Prefent any Pray- ers to God in Heaven ? A. Jefus Chrift does not Pray, properly fpeaking; but the Scripture fays that he In- tercedes, to fhew that he is entred into Hea- ven by his Blood and Death, that he is in the prefence or God his Father, and that God is appeafed towards- us, in regard of the Sa- crifice of his 5on. So that the entring of our Savior into Heaven^ adures us that our Peace is made with God ; juft as the Entrance of the High Prieft into the moft Holy Place aflured the Jews that God was Reconciled to them. Q^ What other Advantage does Accrue to us by this Afcenfion of Jefus Chrift ? A, It aflures us, that the Entrance into Heaven is opened to us by Tefus Chrift, and, that One day, we fnall be received tltere. Heb. VI. 10. whither the forerunner is for us entred^ even Jefus. (\ What does the Belief of this Article ^'^^^^ Oblige us to > ^,^1e ' A, To Hft up our Defires to Heaven, to Submit our felves to Jefus Chrift, and to Truft in him. Col. III. i, 2. Ifyethenberifenivith Chrift^ feek thofe things'vohich are ahove^ where Chrrft Jitteth on the rigfjt Hand of God. Set your f ^ affetUon i^j» JL Catechifmy or InfiruBion affetiion on things ahove^ and not things o^ th^ Earth. ARTICLE V. Of the JLaJl fuJgment, (X\ 1\J^^^ '^^ the meaning of this Arti- V V cle, He jhall 'judge the Quick and the Dead. A. That Jefiis Chrift will Defcend From Heaven at the End ot the World, to Judge all Men. proofs of C^, What Proofs are there to Ihew that •^isjudg- there will be a Judgment after this Life ? iTienr. - ^^ There are many. For all the Reafons which prove that there is a God, and a Pro- vidence; that Jefus Chrift is the Son of God, and the Savior of the World ; that the Ho- ly Scripture is divinely lafpired ; and that the Chriftian Rehgion is true ,* all thefe Reafons make it appear that there Muft be a Judgment after this Life : for if we had nothing to Fear, por to Hope for after Death, all thefe things would be Falfe. ' Q: Can you Prove this Truth by any Par-^ licuiar Reafon? :'.J ^. ■ The Confcience of all Men teache§ them, that there is a Difference between Vir- tue and Vice;^ it excites Fears and Remorfq |ri them when they have done Evil, and it fills theiti \\'ith Hope and Satisfadion when they have done their Duty . But thefe Sentiments Which are natural to all Men, w^ould be falfe, If there were no punifliments nor Rewards aF- Mtius Life. • j- ^ ' Q, in the Chriftian Religion^ 7 3 Q. Are not Men punilli'd and Rev/arded in this World ? A. No ; the Wicked do not always receive the Punifliment of their Sins here j the Good are often Unhappy here ; and they die as well the one as the other ; therefore it is neceffary that there lliouid be a (late of Happinefs or Mifery.for them after Death. Q^ Is the Belief of a Judgment peculiar to Chriftians? A. The Heathens Believed, that after Death there were Puniiliments for the Wicked, and Rewards for the Good,- But none but Chrifti- ans know there that will be an Univerfal Judgment, fuch as is defcribed in the Gofpel. Q: Does the Holy Scripture fpeak of this Judgment ? X It fpeaks of it in a moil clear manner, in divers places. St Paul fays, A^i, XVII. 3 1. that Go^ Ijath apfointed a Day in the which hs mil judge the world in righteoufnefs,^ hy that nic{n whom he hath ordained-^ whereof he hath given ajfurance unto all men^ in that he hath raifed him from the dead. And in 2 Cor. V.io. We mufi all appear he fore the 'judgment-Seat of ChriJ}^ that every one may receive the things done in his Body^ according to that he hath donc^ whether it he good or evil. Ci. What is it befides that confirms the Cer- tainty of the lad Judgment ^ A. God has given fufBcient Marks and Proofs which make it appear, that he is the Judge of Mankind, and that it is his Will One Jay to judge them. We fee thefe Proofs in the 58 ACatechijm, or InfiruBion the Judgments which he has exercifed from time to time upon Rebellious Creatures'; as, when he Sent the Flood, when he Deftroyed So/iom and Gomorrhay when upon divers occa- fions, he punifli'd the Ifraelites, For^ll thefe Judgments do prove that htrefervedtheunjufi Uftto the day of Judgment to he piimfhed^iVtt^l.()» Q^ Do we fee Nothing in the World, nor in ordinary Occurrences, which obUges us to acknowledge this Truth ? A. The Manner wherein the World is Go- vern'd, and that which happens from time to time, whether to Nations or to Particular Perfons, are Evident Proofs of the Juflice of God, and confequently of a Future Judgment. The man- Q. Who is it that is to Judge Mankind ? nerof it. ^^ 'Xwill be our Lord Jefus Chrift, who will come from Heaven with Glory, for this End, attended by Angels, Matth, XXV, Q. Who arethofe that he will Judge? A. He will judge all Mankind without ex- ception, as well thofe who fliall be then Alive, as thofe who Died before. Q. How will he Judge them ? A. He will Judge them according to their Works, and punillior Reward them according to the Good or Evil that they have done. Q, What Difference will there be between Men, at this Judgment ? A. Befides that, the Good fliall be reward- ed, and the Wicked puniflied x thofe who liave had a greater knowledge of the Will of God, and to whom he has beftowed more Gifts, and v/h5> have not profited by them, Ihall be more in the Chriftian Religion. 59 more fevcrely dealt with, than thofewhc had received lefs. Luk, XII. 47, 48. That Ser- vant which hew his Lords mil and prepared nothimfelfy neither did according to his Will^ Jhall he beaten with many Stripes, But he that knew not^ and did commit things worthy of Stripes^ Jhall he beaten with few Stripes, For unto whomfoever much is given^ of him Jhall be much required. Q^ Who then will be the moft Blameable of all Men ? A. Wicked Chriflian»; and of them again, fuch to whom God had granted a greater meafure of Knowledge, and more Opportu- nities of Working out their Salvation^ thefe jhall be the mod miferable. Q^ But how can God Judge thofe Hea- thens that never Knew his Law, or his Word ? A. He will judge them by the Law of Nature, and by the Teftimonies of their own Confciences, as St. Paul fliews, Rom. XL i x, 14, I y. As many as have finned without Law Jhall perijh without Law, and as many as have finned in the Law Jhall he judged hy the Law. For when the Gentiles^ which have not the Law^ do by nature the things contained in the Law^ thefe having not the Law, are a Law unto them- f elves : which fhew the work of the Law written in their Hearts, their confidence alfio bearing witnefisy and their thoughts the mean4vhile ac- cufingy or elfie excufing one another. Q. What then will be the Confcquences of this Judgment ? ^ 4* The Righteous fliall go into Life Eter- nal 'J 6 A Catechifm, or InflruE\ion nal,- and Jefus Chrift will fay ^iinto themj Come ye hlejfed of my Father^ inherit the King- dom prepared for you from the foundation of the World. But the Wicked fliall go into Eternal Torments; I and Jefus Chrift will fay unto them, Depart from me^ ye Curfed^ into ever^ \ lajiing Fire^ prepared for the Peviland his An- gels, Matth.XXV. Q: When will this Judgment be ? A, The Univerfal and Solemn Judgment will not be till the End of the World; never- thelefs, we may fay fhat Every Man is Judg- ed at the hour of his Death ; becaufe the Condition of Men is not capable of any Change as to their Salvation or Damnation after their Death, and becaufe they are from thenceforth in a ftate of Happinefs, or a ftate ofMifery. ufc of Q^ What life ought we to make of This this Do- Article? A, The Belief of the Laft Judgment obli- ges us to live Righteoufly, and in the Fear of God- titAl. II, IZ5 i^.The Grace of God that hringeth Salvationy hath appeared to all men^ teaching us, that denying Ungodlinefs and worldly Lufis, ive fhould live faherly, righ- teoujly, and godly, in this prefent World; looking for that hleffed hope, and the glorious^ appearing of the great God, mid our Saviour Jefus Chrifi : And i Pet. I. 1 7. if ye call on the Father, who without rejpeci of perfons judgeth according to every mans ivorky pafs the time of your fojourning here in fear. ftrine. section: in the Chriftian Religiofi. ^ 7 -- —————— ^——— , , SECTION ir. Of the Third Part of the Creed. ARTICLE I Of the Holy Ghofi, Qj\ \ 7 Hat is the Holy Ghofl: ? Vy ^^ 'Tis the Third Perfon ofthp: Holy Trinity. "' §1: What does the Holy Scripture fay of the Holy Ghofl ? A. It tells us that he is the Almighty Pow- er of God, and that his Ellence is infinite and Divine. Befides this, it diftinguiilies him from the Father and the Son ; as we fee in the Inftitution of Baptifm, Matth, XXVIIL and in many other places. . §i. Why do you call him the Holy Ghoft ? A, Becaufe he is moft Holy in Himfel'f, and becaufe he produces Holinefs in the Hearts of Men. i^.Is it NecefTary to Believe in the Holy The Ne- Ghoft.^ ceffityof A, Yes : And for that reafon, J^fus Chrift tS H^fy Commanded we fliould be Baptized in his Ghof^., Name, as well as in the Name of the Father and the Son. Q^ What has this Holy Ghoft done for the Salvation of Men ? A. Helnfpired the Prophets and Apoftles of Jefus Chrift : 'tis by his Power that the Chriftian. - 6z A Catechijm^ or InftruEiioti Chriftian Religion was Eftablifliy in the World ; and it is He that fand:ifies the Faith- ful. ^ To Whom did Jefus Chrift firft Send the Holy Ghofl? A» He fent him to the Apoflles, upon the Day of Fentecofl^ ten days after his Afcenfion . as we read in the xd Chapter of the A^s. Q^ Which were the Gifts which the Holj Ghoft Communicated to the Apoftles > A. They received the Gift of doing Mira- cles, and particularly That of Speaking al forts of Languages. ^. Wherefore did they Receive thefe Gifts i A, To the end that they might Preach the Gofpel everywhere, and Confirm their Do dtrine by the Miracles which they fliould do. Q^ Had none a fliare of thefe Miraculous Gifts but the Apoftle ? A. Many of thofe who were Baptized, anc upon whom the Apoftles laid their Hands Received alfo the Gifts of the Holy Ghoft. ii. Whence comes it, that thefe Miraculous Gifts are ceafed? A. Becaufe they are no longer Ncccllary. and becaufe the Gofpel is fufficiently Con- firmed. Q^ Does the Holy Ghoft do no more foi our Salvation ? A. Befides the Miraculous ind Exti'aordi- Txary Gifts, there are thofe which are Ordi- nary, as Faith, HoUnefs, and Comfort ; and thefe laft Gifts which the Spirit of God pro- duceth in the Faithful, are t he moft NecefTa- ry and Ufeful ARTICLE in the Chriftian Religion 63 ARTICLE IT. )fthe Churchy and of the Communion of Saints, i 1 /I 7 Hat is the Church > I. Of the V V ^' 'Tis an AfTembly of the Faith^ ^^^^ ul who Believe in Jefus Chrift. the Q, Why is the Church called Holy > PJ'^'^^ A, Becaufe God has Confecrated it, in fe- Ephef, v. )arating it from the World, and calls it to ^olinefs and Glory. Q Why is it called C/^/ii/^r/^/ or Catholick^ A, Becaufe it is difpers'd over divers places )f the World, and to jQiew that Men are in :he Faith of Jefus Chrift's Church, and that :hey Believe the Dodrine which the Apoftles preached everywhere, and which is received by alltrueChriftians in the different Parts of the World. Q^ What is it to Believe the Church > % What A. 'Tisnot only to Beheve that there is a j[^^^°^^^^ Church, but to make a publick and fincere Chlachr Profeffion of Being a Member of it. Q, Is it any greatHappmefstobe a Mem- ber of the Church ? A, Yes; fiace Out of the Church there is no Salvation, and that thofe who are true Members of the Church are the Children of God, and the Heirs of his Kingdom. Q. Are all particular Churches equally 3- The rjnrp? Marks of *^^ • the A. No: There arq Churches where the Church, Faith is not pure, and wherein God is not Served as he requires, Q, How 8o A Catechifm, or tnflru^ion Q: How may we know when a Church is pure? A, When it profefles a Doftrinc conforma- ble to the Gofpel, and when therein God is Served, and the Sacraments adminiftred ac- cording to what ]efus Chrift has Commanded, 4. Of thfe Q, How many Sorts of People be there in Members the Church? or the , Church. A, Tiicre arc two Sorts,- namely, die Good and the Bad. Q: Who are thofe that you call Bad? A, They are the Wicked who live openly in Sin ; and the Hypocrites, who have the Form of Godlinefs, but are not truly Holy, and in the Fear of God. Q^ What is the Duty of a true Member of the Church ? A, 'Tis, r. To live in the outward Commu- nion of the Church, 2. To liveholily, 3. To fubmit to- the Order and Government of the Church. ^.TheOr- Q^ "^^^o arethofe whom God has appoint- derand cd for the guiding his Church? Difdpline ^ ^YiQ Pallors andMinifters of the Got Church, pel. Eph, lY. II, 12. tie gave fome Apojlles;^ and fome Prophets ; andfome Evangelift s -^ and fome Pajiors and Teachers ; for theferfetling of the Saints, for the Work of the Mnijlry^ for the edifying of the Body of Chrift, , - ^ a Wherein does the Minifters Office con- fift? A. In two Things, i. to preach the Gof- pel, 2. to Govern the Church b^^ Difciphne. ih What is Difcipline > i, 'Til in the Chriftian Religion. 8 1 A. 'Tis the Order that ought to be Ob- ferv d in the Church, for the due Governing of it, for the Hindering Confufion in it ; and . above all, for the Cutting ofFScandals from it: ^ Who was it that Elkbliih'd this Order > A. 'Twas our Lord Jefus Chrift, and the Holy Apoflles, as we find in the New Tefla- ment; and particularly in the EpilUes to Ti- mothy and Titus and i Cor, V. c^. Of w^hat Ufe is the Difcipline of the Church > A, It Contributes to the Converfion and Salvation of Sinners ; it Confirms the Good in their Duty ; and it is Abfokttely neceflary, for the Honour of the Rehgion of Jefus Chrift, and to make it appear that the Church does not Acknowledge thofe that live Irregularly, for her Members. Si Was this Difcipline Obferv'd among the Primitive Chriftians ? A, They Obferv'd it very Exactly ; they Excommunicated thofe wlio fell into great Sins, and the Sinners who were fo Excom- municated, were not received into the Peace of the Church, till after many Years of Repen- tance, and after they had Pubhckly asked Gods pardon for their Faults, and given Marks of the Sincerity of their P^epentance. <^. To v/hom does it belong to Adminifter Difcipline ? A. To the Paftors ; for thefe are they whom umh. God has fetup to Prefideinhis Church, and XVIU. to Guide it : and what they lavyfuUy do, is RjitLfv'd aud Confirm'd in Heaven, G ^ Zz , A Catechifm, or InflruElion 2j Againft mIioiti ought they to Exercifc this Difciphne .•' A, It ought chieRy to be againft Scanda- ' lous Sinners, whofe Wicked Lives are Noto- rious. Q^ What ought they to do, in regard of Sinners ? A. Firft of all, they ought to Admonifh them ; and if thefe Reproofs do the Sinners rib good, or that their Faults are confidera- ble, the Paftors ought to Excommunicate them. §^ How many Sorts of Excommunication are there r A. There are two Sorts : One, when they Exclude Sinners^ for a time, from the Comimu- nion of the Supper of our Lord ; the Other, when they cut them off quite from the Church becaufe of their Lnpenitence, or for the Greatnefs of their Faults. ^. Was this Excommunication Ordained by God ? > A. Yes : Jefus Chrift declares Mat. XVIIL 17. If he negletl iohe,ar the Churchy let him he unto thee as an fJeathen 7nan and a Public an. And St. Paul fays, That Scandalous Sinners ought not to be Acknowledged for Members of the Church, but that they ought to be cut off, I Cor.Y, II, 13. If any man that is called a Brother he a Fornicators or Covetous^ or an Idolater y or a Railer^ or a Drunkard^ or an Ex- tortioner; iv.it h fuch an one^ no not to eat : Therefore put away from among your felves that wickedperfom in the Chriftian Religion §5 &i Is this Difcipline exercifed at this day ? A, It is not in moft Churches ,- which is a great Irregularity, and one of the principal Caufes of the Corruption of Chriftians. Q^ What flgnifies this Article, The Comryiu- II. Of the? nioyi of Saints^ Commu-' A, This Article is an Explanation and Con- ^aints,^ fequence ©f that about the Church : It points at the Union of the Faithful that are in the Church, and the common Advantages which they enjoy. St.. Faul fpeaks of this Commu-. liion, Ephef, IV. 4, 5-, 6. There is one Body, and one Spirit^ even as ye are called in one hope of jour Callings one Lord^ onefatth^ one Bapttfm^ tne God and Father of all^ who is above all^ and through all^ and in you alL <^. What does this Communion Oblig6 Chriftians to ? A, To Live in Love and ConcOrd, and to Communicate to one another die Spiritual and Temporal Goods which they enjoy. 2i How can they ComnAinicate their Spi- ritual Goods to one another ? A, By Inflruding the Ignorant, by Repro- ving Sinners, by Comforting the Afflided, and by Encouraging one another to Piety by their Exhortations and Good Examples. ^. How can they Communicate their Temporal Good ? A. In Giving to thdfe that are in want. 2i What Exaniples have we of this Com- munion of Saints ? • A. We have that of the Chriftians of tlie Church of "jerufakm^ v/ho were of one hedrii, 24 A 'Catechifm^ or Inftru£tton and one foul^ and had all things in common^ Ads 11. and IV. ARTICLE HL Of the Forgivenefs of Sins^ the Refur region of the Body y and Life everlajiing, T.The 0.T 71 "^Hich are the Principal Graces that o/sifr V V'. God grants to thofe whom he _ Receives into his Church ? A. The Forgivenefs of Sins, the Refurre-) diion of the Body, and Life everlafting. Q\ What is Forgivenefiof Sins,^ A. This Forgivenefs comprehends Two Be- nefits: the One, That God does not Punilli^ us as our Sins deferve; the Other, That he \- Loves us, and is willing to make us Happy. Q^ How can God Forgive Sins ? A, He Forgives them by an Effed of his Mercy, and for the fake of our Lord Jefus Chrift, in whom we have redemption^ through his Bloody the Forgivenefs of , fins ^ according to . the riches of his Grace, Eph. I. 7. , Q^ Does God pardon all Sinners, without diilindion ? A. No : none but thofe that Believe and Repent. Si By what Means does God aflure us of this Forgix^nefs ? A. BytheGofpeK and by the Miniftry of tliePaftors, to v/hom he has given Authority ro declare the Forgivenefs of Sins to thofe that Repent, and to denounce hi« Judgments r'o Obftinate Sinners. ^. Why in the Chriftian Religion. 8 5 A. Yes; Jefus Chrift Redeem'd us, on pur- pofe, that he might procure it for us : And he a (Til res us, xhsX this is the will of him that fent him, that every one which feeth the Son, and he- lieveth on him^ may have everlafting life^ Joh- VI. 40. ^. In what condition will the BleiTed be in Heaven ? A, They will be perfedly Holy, zvA per- fedly Happy. q\ How will their Ht)linefs be perfcd ? A. They will be no longer fubjed to Sin, nor to the Imperfedions which accompanied them in this Life. Befides this, their Holi- nefs will be of another nature, becaufe they will no longer pradife divers Duties to which they are now obliged, and they will do ma- ny things which they do not in this World. Q. HoW will they be Happy ? A, Their Happinefs will confift in a Deli- verance from all the Ills of this Life and par- ticularly from Death ; and in the Enjoyment of all forts of good things, whereof the chief are, to be always with God, and to be per- fedly Beloved by him. Q^ With whom do v/e hope to live in Hea- ven .•» A, We iiiall there be in the Company of Angels, and of all the Saints. Q^ How Long will this Life endure? v4. It will endure for Ever. Q, Who are They that may hope for ever- Mini^ Life :- A, It in the Chriftian Religion. 89 A, It is not appointed for All Men, but only for thofe that Believe in God, and keep his Commandments. God will give everlaft- ing Life to thofe who hy patient continuance in well-doings feek for Qlory^ Honour^ and Immor- tality, Rom. II. 7. Q^ What will become of the Wicked ? A, They fliall be Raifed up to be Condem- Eternal ned and Puniflied, and they iliall be fent to ^^^^^• eve.rlafting Fire, Joh. V. and Matth. XXV. Q. What is it that makes the Wicked mi- ferable? ^ * A. They fliall be depriv d of the prefence of God, and of his Favour, excluded for ever from Heaven, and tormented with Devils. But that which, above all, will caufe their Torments ; will be the Remorfe of their Con- fciences, and the Reproaches which they will find caufe to caft upon themfelves, for ha- ving negleded .their Salvation, and being ex- pofed to Damnation voluntarily, and by their own fault. SECTION F. Of the Ufe of the Creed, and of Juftification. Q.TS it Neceffary to Believe All the Arti- 1. Ufe of 1 cles of the Creed .•> thtCreed. A, Yes ; and it is upon That, that our Sal- vation depends. Q. How mufl they be Believed > A. It $0 A Oatechijm, or InffruBion A, It is not enough to believe that they are tru€ ; but this Belief muft carry us on to ' Holinefs. Si - What Advantage does accrue to us, by Believing all thefe things > ' A. We are by this means Juftified before i God. I ajumfi- QjL What is it to be Juftined before God ? 1 cation. A. It is to obtain of God Pardon for Sin, and a Title to eternal Life. Q^ How are we Juftified ? A. By the alone Mercy of God, and the Sacrifice of our Lord Jefus Chrift, who has procured us a Pardon of our fins, and Life eternal. Rom. III. 24, 25". Being Juftzjied freely hy his Grace^ through the Redemption that is in Jefus Chriji, Whom God hath fet forth to he a propitiation^ through faith in his bloody to declare his righteoufnefi for the remiffion of Sins that are pafiy through the forbearance of God, 2l What muft we do to be thus Juftified ? A. We muft have Faith : and therefore St. Paul fays that we are all juftified by Faith alone, in Jefus Chrift. Rom, III. 28. ^ man is Juftified hy Faith without the deeds of tht Law, Q^ But what is this Faith that Juftifies us A, 'Tis the True Faith, which neceflarily produces good Works and operates by Cha rity. a Can thofe Men that Negled? gooc Works be Juftified ? A, No in the Chriftian Religion, 9 \ A, No: for they have not True Faith. Faith without Works is dcad^ Jam. II. 1 7. Xh. May our good works be the Ground of our Salvation, and deferve any thing of God ? A, No ; becaufe they are Deficient and Im- perfed. Q^ And if they werePerfed, would they Deferve Salvation ? A. In no wife; for there is no proportion between the good Works which we do, and everlafting Lite : And befides, God is not ob- liged to Reward us, fince that we do but our Duty in Obeying him. LukeYNJi. 10. Wloen you have done all thofe things which are com- manded you ^ Jay J We are unprofitahle Servants ; 7ve have done that which was our duty to do. ^. But can one be Saved without Good Works? A, That is impoilible ; as we are going to fee in the Second Part of this Catechifm. The End of the Fir ft Part. The '$i A Catechifm, or InfiruSiion The Second Part O F T H E CATECHISM: / Of the Duties of Religion. Of Religious Duties in general. A R T I C L E I. Of Refentame. Qi¥S it enough to make a Man aChriftian, J^ that he Know and Beheve the Articles of Faith ? A. No,- we muft likewife know the Duties which Religion prefcribes, and alfo Perform them. Qj Whicihis the Firft and Principal Duty, to which the Apoftles exhorted Men > A. Repentance and Amendment. A[i$ XVII. 30. The times of this ignorance God winked at ., hut now commandeth all men every where to repent, Q^ What was this Repentance^o which the ApolUes exhorted Men ? A, It confided chiefly in Renouncing Ido- ( latrvj and the Sins wherein Men, and parti cularlv in ^/;^ Chriftian Religion. 93 cularly the Heathens, had lived till then^ and in embracing the Chriftian Religion. Q. Is this the Repentance, to which Chri- ftians are now exhorted ? A No. Q, What do you mean then by Repentance ? whatRc ' A, It is fuch a Sorrow^and Sincere Indigna- P^"^^^^ tion at the Sins which we have commited, as ^caufesus to leave them off, and to live well. Q^ Explain more particularly, that which muft be done in Repenting to Salvation. ,' A. We muft know our Sins, be forry for It con. them, confefsthem, haverecourfetotheMer-^^^^^^^^ ^cy of God, and Amend our felves. Cr How muft we know our Sins > i. The A. We muft know the Number and Great- J^^^^^f ncfs of them ; and in order hereunto, we muft sin, recoiled as exadly we poflibly can, all our Sins, and chiefly thofe, whereby we have moft offended God ; and we muft conflder the Manner wherein we have committed them, and their Circumftances. cSi Which are the Circumftances that ag- gravate Sin? ,... A, The Chief are, to fin againft the Senfe and Checks of a Man s Confcience, to do E- vil deliberately, and after having had time to refled upoa what we are going to do; to fall often into the fame Sin ,• and to give Scandal to our Neighbours by our Sins. ^ Q^ Is it necefFary to ask God's Pardon for thofe Sins only that we know > ^ - .4. We ought alio to befeech him to pardon (tlie Sins which we know not, or which we nave 94 ^ Catechifmf or InflruBion have forgotten, and which are always Very numerous. F/^/. XIX. 13. s Sorro\v. fit Why muft we be Sorry for our fins ? ,- A. Firft, becaufe Sirl is an evil Thing, un- jtift, difpleafing to God, and contrary to our Duty. Secondly, becaufe in finning, wd bring down upon lis the Wrath and Judg- ments of God. «^. Have all thofe a true Repentance, that find in themfelves a Sorrow for their Sins > A. No ; that Sorrow which is bred from worldly Confiderations, or which proceeds only from a fear of punilliment, but is not accompanied with a Love of God, and Amend- ment, is not a Saving Repentance. €©nfefri= ^ I^ ^^ neceflary to Confefs our Sins > on A. Yes; and without this CcnfefTiori a Man cannot obtain Pardon for his faults, I Job. I. 9. If we confefi our Sins^ he is faith- ful and juft to forgive us our Sins and to cleanft us from all unrighteoufnefi. fii How muft this ConfefTion be made > A, 'Tis not enough to confefs in general that one is a Sinner ; we muft befides in the pre- fence of God, confefs the particular Sins that we are guilty of, and alfo as far as we can, the particular Ads and Circumftarices of thefe Sins. S^. Is a Man bound to confefs his Sins, to any but God only ^ A. It is neceffary to confefs them to our Neighbours when we have offended them ,• to the Church, when our Sins fliall come undfer its Cognifance ; and to the Miniftdrs when we in the Chriftian Religion 95 feel our Confcience buithen*d and that we want their Counfel. Q^ What ought to go along with the Con- felTion of our fins > A. A Recourfe to God's Mercy through our ^^^^^^^ Lord J^ fus Chrifl. GodsMer- Q. May ail thofe rely on his Mercy, that cy- Repent fmcerely ? _», • A^ Yes ; and this afliiraace is grounded upon the Infinite goodnefs of God, upon his Promifes, and upon the Sacrifice of Jefus Chrift. I Job, II. i.z.If any Man Sin, we have an advocate with God the Father, J^fis Chrijl . the righteous : And he is the propitiation for our Sins : and not for ours only^ hut alfo for the Sins of the whole World. ^. But what ought we to do, to have a fliare 5.Amend^ in this Mercy > «ient, A. It is abfolutely neceflary to Amend our Lives. f^ What is it to Amend our Lives > A, In order to Amend, it is not enough to Refolve to change our courfe of Life, but we muft put this Refolution and Defign in exe- cutioq. Q^ How many Parts has Amendment ? Amend^^ A. Two ; the firft is, to renounce Sin ; the ^"^^^ ^^^ fecond is to live in Holinefs. We muft leave ^''''' ^^'''' off from doing evil, and learn to do well, De- nying ungodlinefs and worldly lujlsj wejhouldliue ■ folerly, righteoujly, and zodly in this prefent World KL Titus IL 11. Q^ What ought to be the Chief care of a Sinner, that defires to be Converted ? A, To 9 5 A Catechifm^ orlnflruclion A. To Shun thofe Sins he mofl Inclined to commit. (Zl Are Sinners under no Obligation, but to quit their Sins, and to Uve better? A, They are moreover bound to make Re- paration, as far as they are able, for the 111 they have done ; and thofe who do it. not, are not Truly penitent. (2i Are all thofe True Penitents that leave ofFcommitting fome particular Sins ? the A. No ; many do abftain from certain Sins, tme A-^^ becaufe they can t commit them ,• or for that mend- Shanje, Fear, or fome other worldly Confide- ment. ^^^^ keeps them back ; but this is an outward Reformation only, and they ftill Love the Sin. Beiides, Amendm.ent is not Sincere, in the forfaking fome Sins, while others are re- tain'd which they do not renounce ; and when the Amendment is not of continuance. Q^ Whereby then caii we know true A- mendment ? A. By thefe three Tokens i When it is inward. 2. When it is general, and we avoid all Sins. 3. When we perfevere in this State, and grow continually better and better. Its de- Qi Can a Sinner all at once attain fo per- grees. fed a Converfion ? and are all Penitent Sinners in the Same Condition ? A. No,- there are feme whofe Repentance Is yet weak, who abfiain from Evil, and do good, but ftill with pain and with reludance. There arc others more improved : and ladly, there are fome who have conquered their ill Habits, who have an hatred to Sin^ and in the ordinary in the Chriftian Religion. 97 ordinary courfe of their Lives do vvell, and that with Pleafiirc. ^ Is the Repentance of thofe who are yet in the Beginning of Converfion, a true Repentance ? - A. This Repentance may be well-pleafing • to God, provided it be fincere, and that Per- fonsinthis flate, do not flop at thefe Begin- nings, but labour daily to grow better. «^. May we defer Repentance to the laft ? of Repen- A, No,- for we may be furpriz'd by Death : ^-^nce^^V an4 befides, the longer we delay our Repen- Jjc^our^"^^ tance, the more difficult it v. ill be, for that Lives. ill Habits grow continually ftronger, and we become every day more hardned. c^. Can they ever Die well, that have Li- ved in Sin and Impenitence all their Lives ? ' A, Such Perfons are in extreamDanger, * and without very great Repentance, caatioi; be Saved. But this fincere and faving Re- pentance is rarely found in thofe who have dived Wickedly. '^. What ought the Repentance of flich Perfons to be ? ^ A. It muft be Lively, Deep, and Serious. They muft detelt their Sins, bewail them bitterly, and implore ardently the Mercy of • God. They muft alfo refolve to lead new Lives, if it pleafe God to reftore their Health ; and ought to beg of him to prolong their Lives, that they may have time to am.end, Laftly, they muft make it evident, by all poffible Ways and Means, that their Repen- ^-''nce is Sincere, H 0.May 9 8 A Cdtechifmy or Inflru^iion Q^ May iuch Sinners hope to be faved, provided tlicie Means are ufed? A. They may entertain fome Hopes, and this Hope may have ibme good Ground; but they cannot enjoy the hke Aflurance with thole that have Uved in the Fc^ar of God, or were Converted earher ; they have always reaibn to apprehend that their Repentance is liot Sincere, but arifes only from the fear of Death. CI Are there many Sinners tl|at Repent favingly, on a Deatli bed, who have negledt- cd it all their Life ? '^ ^ A, Such a Repentance is very rare in wick- ed Livers. Many are furprifed by Death, without having Time or Means to Repent; Others die inhardnefs of Heart; and if there •be a feeming Repentance in fome of 'them, 'tis commonly very weak, and generally pro- ceeds from the fear of Death. Q;^ What follows from hence? A. That we fliould work out our Salvati- on betimes, and not w^ait till the End of our" lives to do it. A R T I C L E n. Of the Neceffity of good Wvrks^ . A, They are Neceflary ; i. becaufe God Proofs of coriimands them, and that w^e are Bound to ^ein^r Obey him ; 2. becaufe he commands them" in fuch a manner, as fliews that they are ab- fblutely Neceflary for Salvation. Q^ In what Manner does he enjoyn them ? A, He cnjoyns them by exprefs Laws, ac- companied with Promifes and Tlxf eats. The Holy Scripture fays, that without holihefs no Manjhallfee the Lord, Heb. XIL And that the unrighteous fhalL not inherit the Kingdom of God:, that he will render to every Man accor-^ ding to his deeds ; arid that we jhall he judged hy our Works at the lafl Dry, i Or. VI. 6^ Roni, II. 6. 2 Cor, V. 10. Q, What other Reafons do Oblige us, to pradife the Duties God enjoyns? . . A. The Acknowledgments we owe to God for his Benefits, engage us thereto. More- Over, thefe Duties are moft juft in thenl- .felves; they are fuitable to the Didates of tour owri Confcience; and by putting them ia Pra(3:ibe we become like to God. Q^ Of what ufe are Good Works ? A, They are not only profitable to oui :^wri Sdvation; but ferve dfo to Advance 100 A Catechifmy or InflruSiion the Glory of God, and the Salvation of Men. Math, V. 1 6. Let your Light fo fhzne hefore Merty that they may fee your Good Works ^ and Glorlf.e your Father which is in Heaven. Q. What then iliou'd Excite us to live well ? A. Our Duty, the Interefl of our Souls, the Acknowledgment we owe to God, the Jullice of his Commands, a Zeal for his Glo- ry, and a Defire to contribute tow^ard the Edification of our Neighbours. Q^ But is not Faith fufficient for Salvation > A, Faith is fufficient for Salvation, but they have not Faith w ho do not exercife good VVorks; nor can w^e be allured that we have Faith but by Works. Jam. 11. 14, 17. What doth it profit thd a man fay he hath Faith^ and have not Works .-? Can Faith fave him ? Faith y if it hath not Works ^ is dead^ heing alone. Q_ Are we not faved by the Mercy of God, and by the Blood of Jeius Chrift ? A. That is true ; but God is Merciful to thofe only that Repent; and the Defign of Jefus ChriiC in dying for us, was to redeem us from all iniquity y and to purifie unto himfelf a pecftliar People^ zealous of good works ^ Tit.IL 1 4. ARTICLE IIL Of the Nature of Good Works. Q. \ 7| 7 Hat do you underftand by Works ? . '- y V ^- 1 underftand not only Anions, but alfo Word5 and Thoughts. m 1^/;^ Chriftian Religion. i c i Qi Do Thoughts and Defires come into the Number of Good or Bad Works ? A, Yes; for the Law of God regulates and governs our Thoughts, as well as our Ani- ons; and God Principally requires Purity of Heart. Thus may our Thoughts and Defires become excellent Virtues, or very great Sins. Q. How may one diftinguifn Good Works Three from Bad .^ S''' . A. By three Marks ; whereof the' firft is, works. That we be perfvvaded in our Coiifeiences, Vj^f^ that what we do, is good and agreeable to done with God ; for whatfoever is not of Faith ^ is Jin, Faith. Rom; XIV. 13. Q^ What is Confcience ? Of Con-= A. It is the inward Senfeofour own Mind, ''^^"^^° w^hich admonillies us of our Duty, that con- demns us when we do ill, and makes us eafie and latisfied when we do well. (^ Ought we to obey our Confcience ? A, We ought to have a great regard to it, and hearken to its Voice as the Voice of God himfelf ; but w^e muft; take care that Confci- ence be well inform'd. Q^ Does he always well, that folio v*^s his own Confcience? A, No ; becaufe Confcience may deceive its felf, and be erroneous. Q. And, does he always oSend, that does what his Confcience forbids him ? A, Yes; for we are never allowed to do what we believe is evil, even tho' we iliould be miflaken in fuch Belief. Thus S- f j/^/faid, *H ^ that xoz A Catechifm, or InflruStion that thofe who beUeved they were not allow- ed to eat of certain Meats, Sinned if they eac thereof; becaufe therein they Aded againft their Confcience. Q^ When Confcience fcruples, and is in Doubtj whether a thing be permitted or for- l^id, what muft We do ? A. The fureft Way is, not to do it; andaf- terv/ards, to be well inftruded and cleared about fuch Scruples. 'L That Q. What is the Second thing neccflary to |.^^y^^^^^_retider our Works Good? w" toThe A. That they be conformable to the Law Laws of of God. By this Rule, all that God com- mands is Good, and all that he forbids is Evil. Qi Don't we perform the Will of God, but when w^ do the things that he has Cpm- manded? A. We do his Will alfo in Abftaining from ):hat which he forbids. Q^ DonY we never Sin, but when we do what God forbids? ; A. We Sm alfo in not doing what he Com- mands ; and thefe Sii)s are called Sins of Omillion. 5 ihat Q^ What is the third Ingredient in Good rhcyare ^^orks ? 1cod£ni ^ ^- 'Tis necefTary that they be dirededto a good End, and done with a good Intention. Q4. What End ought we chiefly to propofe to our felves in our Adions ? A, To difcharge our Duty, and to pro- mote the Glory of God. '■ a What in the Chriftian Religion. 1 03 Q. What rauft \vc know in Order to ad- vance the Glory of God ? ^. Two things; i. In what the Glory of God confifts; z. By what means it may be • advanced. Q^ What is to be obferved upon the firft of thefe Particulars ? A. That the Glory of God is principally advanced, when Men do fcrve and obey him,- fo that a Zeal for his Glory, obliges us to Serve and Obey him, and to ad in flich a manner that other men alfo, as far as in us lies, may be brought to perform the fame Duties. Qj^ What are we to Obferve upon the &- cond Head ? A. That we muft never make ufe of ill ' means to Promote God's Glory, but employ fuch only as God Approves. Q. For the better explaining hereof, tell ^hree me liow many forts of Actions there are ? Adio^is. / A, There are fome Bad, fome Good, and ^ fbme Indiffereint. Q:^ What do you fay of Bad Adions? The ^^i. A, That they are not allowed to be done, ^upon any pretence whatfoever. Q_ Can an Intention to promote God':> Glory, render things which he has not com . mandcd, or forbid, Agreeable to him? y A. No ; and this Jefus Chrift iliews. /Matt. XV. 9 In vain they hope to worjhip me^ I teaching for Do^rineSy the Commandments of 3Ie^. U A Q, Whnt 1 04 A Catechifmy or InflruEiion TheGood. Q^ "What fay you of Adions that are Good in their own Nature > A, They muft be done to a good Endj othervvife they will not pleafe God. Nay, without this, they may become great Sins. Q^ When is it that Good Actions cannot pleafe God ? A, Tis when they are done, not out of the Principles of Piety, but upon other Princi- ples purely natural,- as, when we pradife certain Duties, or refrain from certain Sins, purely out of fear or force, in regard to Men ; or becaufe our Conftitution or Inclination car- ries us to it. Thus, 'tis no Virtue to be fober meerly from Conftitution ; or to abftain from Revenge, when w^e cannot or dare not re- venge our felves. (X When do Good Adions become Sins ? A, When they arc done upon ill Principles, and with an undue Defign; as when we give Alms or Prayers to be it^w and praifed of Men. Q^ Can all forts of Good Works be done out of an ill Principle ? A. .No. Q^ What Good Works may be done upon an iTr Principle ? /L Tliofe outvvard Duties where the Body bears a part; as, to give Alms, or to frequent Religious AlTemblies; and ibr that Reafon, • 'fhcfe kind of Duties are not fure Marks of Godlmcfs. ■ ' Q^ What are the Good works that cannot be done out oi an 111 Principle ? J. Thole in the Chriftiarj Religion.' lo*^ A. Thofe that confift in^the Ads and Mo- tions of the Soul and Heart ; as, the Love of God : thefe are always Sincere and Well-plea- fmg to God. Q^ What are the Adions that you call In- The in- different? different. A, Thofe that are neither Good nor Bad in themfelves ; as, to eat, drink, or fpeak ,• but thefe Adions become Good or Bad, accor^ ding to the manner wherein they are done. fi. What ought a Chriftian to obferve with regard to Indifferent Adions ? A. He ought to dire^ them, as much as / he can, to tiie Glory of God. i Cor, X. 3 1. Whether ye eat^ or drink^ or whatfoever ye do^ do all to the Glory of God. Qj, What Pvule ought we to follow therein ? A, To Abftain from every thing that is apt to give Scandal to our Neighbour, and not to Abufe our Liberty, in doing always the ut- moft of that wliich is allowed us, left it draw us into Sin. i C(?r.X. 23. A/l things are law- ful for me^ hut all things are not expedient : all things are lawful for me^ hut all things edife not. ARTICLE IV. Of the Law of God in General^ and of its Ufe, e,T ]f 7HAT is a Law? Ttwot V V ^' 'Tis a Rule ' of our Adions, God il /whereunto we are obliged to fubmit, at the l^ril of being punilhed if we do not. ^ d. What yo6 A Catechijm, or InfhuSiion Q. What then do you Underftaad by the Law of God, A. The Law of God may fignific, in a Ge- neral Sence, all that God has commanded Mankind; but we commonly Underftand thereby, thofe Commandments which he gave, of old, to the Children of IfraeL Q. What was God's Defign, in Giving his Law to this People ? A. 'Twas to inftrud them how to ferve the true God ; and to teach them the Princi« pal Duties of Juftice and HoUnefs. Qi Was it neceflittry that God lliould give fuch a Law to the Children of Ifrael > A, Yes ,• becaufe this People were of grofs Underftanding, and came from among the Egyptians^ who were Idolaters, and grie- vbufly corrupted. ^. How many forts of Laws did God give to the Jews? « A, He gave them Laws Moral, to Govern their Manners ; Laws PoUtical, to Regulate tiieir Civil Government,- and Laws Ceremo- nial, which prefcribed the out ward Ads of Divine Worfliip, as Sacrifices, &c. c^. What are the Laws that regard Chri- ftians and all the reft of Mankind ? A. They arc principally the Moral Laws ; becaufe they Ordain nothing but what is Jull in it felf, and becaufe Jefus Chrift has Con- firmed them. ' The Ds- C- Where have we an Abridgment of thele cd.iog\xQ, Moral Laws> A, la in the Chriftian Religion. 107 A, In the Ten Commandments, which we call the Decalogue. «^. In what manner were thefe Ten Com- mandments publillied ? A, God gave his Law upon Mount Simt^ \ fifty days after the Coming of the Children of Ifrael out of Egypt; and he publifli'd it with marks of his Power and Majefly, in the midft of Thunders, Lightnings, and Storms. Q^ Wherefore did God thmk fit, to give the Ten Commandments in this Manner? A, To make known the Imp ortance of thefe Laws to lliew that he was the Author of them, and to create in the Jews Reve- rence and Fear. ^ Q^ Whence comes it that God makes men- • tion of Crimes fo horrible in his Law • fuch as Idolatry, Murther, Adultery, &c, A, Becaufe of the ftupid Temper of the Jews, whom he would therefore Infl:ru(5t in the firft Rudiments of Virtue. « ^ How many Tables are there of this Law.-^ ;^^ A. Two: the former comprehends the Four firft Commandments, which are to teach Men their Duty towards God, and to turn them from Idolatry. The Second takes in the Six laft Commandments, and points out the Duties towards our Neighbour. .^. How is the Decalogue to be under- How the flood ? I^eca- A. We are not to underftand it only ac- bT^xpla^ / cording to the Letter, and reftrain it folely n^d. tQ thole Sins which we find there exprefly ''^ forbidden. s 08 A Catechifm] or InflruSlion \ forbidden ; but to explain it in the moft com- prehenfive lenfe, and according to the Intent of God himfelf ,5 c^ Whereby has God made known his In-^ i tention, and the full Scope and Meaning of the Law ? A. He has done it by many particular Laws, which he gave to Mofes upon the Mount, which explain the Decalogue ; aad by thofe others which are found in the Old Teflament. But he has done it more efpe- cially by his Son, who has Clearly and Per- fedly explain d the true Senfe of the Law. a Where has our Lord Jefus Chrifl: done this ? A, Throughout the Gofpel ; and particu- larly, in that excellent Sermon related by X St. Matthew, Chap. V, VI, and VII. | Chrlftir (2i Are Chriftians then oblig'd to keep the : :bu?dt.LawofGod> . keep it, ^ A. Yes ; fince it concerns all Mankind.: Jefus Chrift did not come to Abolifli the Law, ; and to Dilpenie with Men for not living well ^ 77:?/;^^ not that I come to deflroy the Law, or the Prophets ; / am not come to deftroy^ hut to\ /^^///7,Matth.V. 17. And to be (L What Confirmation have you for That more Ho- you fed laft ? thenews. ^- ^^ ^^' ^^^^^ J^^^^ Q\\x)!k requires that his| ' Difciples fhould be more Holy than the Jews. . And that appears by the fifth Chapter of St, Matthew, where he explains the Law in a more perfed Senfe than that wherein the . Jews underftood it ,• and where it declares, E:!^cept in the Chriftian Religion. 109 Except your Right eoufnefs exceed the Righteouf- nefs of the Scrihes and Pharifees^ ye fhall in no cafe enter into the Kingdom of Heaven. (2i Why ought we to be more Holy than the Jews? A. Becaufe God has vouchfafed to us more Knowledge than to them ; becaufe we have greater Motives to Love him, and to Fear him ; and becaufe he affords us a greater meafure of the Grace of his Holy Spirit. ^ (2i Can we keep God's Commandments ? How we A. We cannot of our felves, without the g^y keep Grace of God ? Very far from it, if God com- fliould leave us to our felves, we could do"^^"^-. nothing but evil. '^^'^^'' c^. But after we have received divine Grace, can we do all Perfedly that Ije Com- mands us .^ A. No,- there are always W^eaknelles, and i Remainders of Corruption, even in the mod Holy. Q^ Are then all Men Sinners ? A. Yes ; and by reafon of that, they have all need of God's Mercy, and of the EjfBcacy of the Sacrifice of Jefus Chrift. Q^ But are all Men Sinners alike ? A, No ; thofe who are Regenerate do not fm like the Wicked, i John III. 8, 9. Who^, foever is lorn ofGod^ doth not commit Stn--^- He that commit eth Sin^ is of the DeviL Q^ How then may one diftinguilh Good The Men from the Wicked ? ^^^^ ^,^ A. By thefe four Marks. Hingm^' good Men I Good wiqked. ^ Ho A Catechifm^ or InflruSiion I. Good Men do abftain from great Sins, fuch as Blafphemy, Injuftice, the Crinies of Impurity, &c. 1, They do not Sin out of Malice, and with Deliberation, as the Wicked do ; but by Ignorance, or by Surprife. 3. When they Sin, they foon recover themfelves by Repentance, and Corred: thcif Ways; whereas the Wicked are not at all troubled, nor amend their Lives, when they have Sinned. 4. Good Men avoid Habitual Sins, and la- bour to overcome them, v/hich the Wicked do not. Q. What is Habitual Sin > ^. 'Tis a Sin which a Perfori often com- mits, and which he is accuftom'd to fall in- to, when the occafions of committing it dd prelent. g. May we content ,our felves with A- voiding Greater Sins, and look upon the lef- fer ones as Trivial, and commit them with- out Scruple? .^ A, No,- We ought to avoid all Sins, even the leaft, as far as we are able. Otherwife, we fliould Sin voluntarily, iliould lofc our Innocence, and by that means come to do evil like the Wicked ; and the fureft way to avoid Great Sins, is carefully to abftain from the Lefs. FoiirSigns Q^ Tell me, in the lad place, after what dLSe^" manner we ought to do the Will of God ^ •which and what are the Signs of a True Obedi- ^°^'^- ence> quires of .J. in the Chriftian Religion 1 1 s v^. There arc four of them,- The Firfl: is, that God requires a Sincere Obedience, which proceeds from the Heart, and Love that we bear him. This Sincerity appears, when we perform cheerfully that which he com- mands. ^. What is the Second Mark > A. God requires a general Obedience ; that is, he would have us avoid all Sins, and apply our felves to all Virtues. Qj, Is it neceilary that we fliould avoid every Sin ? A. Yes ,• There needs no^ more than any one Sin to hinder our Salvation, if we per- fevere in it. Jam. IL lo. Whofoever Jhall keep the whole laiv^ and yet offend in one pointy he is guilty of all. ^ dz Is it neceilary to follow after every Virtue? A. We are not fuffer'd to negled: any of them ; for God enjoins them all, and it is im- • polTible to pradice any of them Sincerely, without exercifing the reft. This St. Peter iliews, when he fays, Add to your Faith^ Vir- tue; and to Virtue^ Knowledge :, and to Know- ledge^ temperance'^ and to Te^perancey Pati- ence ; and to Patience^ Godlinefs; and to Godli- nefs, Brotherly-kindnefs ; to Brotherly-kindnefsy Charity, z Pet, I. 5-, 6, 7. <^. Which is the Third Mark of Obedi- ence? A. Perfeverance in Well- doing. For none but thofe that continue in Well-doing, do 5, obtain Glory, and Honor, and Inrimorcality. \ Bom. IL 7^ G, 1 1 2 A Catechifm^ or InfiruSlm c^. which is the Fourth Mark ? A. It is to Strive after Perfection, and to be every day more holy and more difepgaged from the World. 'Tis for this Reafon, the Holy Scripture exhorts us to labour in making our felvesPerfed: Be ye perfe^^ even as your Fa- ther which is in Heaven is perfect y Matth. V= 48. Be perfea, z Cor. XIII. 1 1 . OF in the Chriftian Religion 1 1 3 OF THE Duties of Religion In Particulan ' QTTTH a T we have hitherto faid, YV ^^"^^^^s ^he Duties of Rehgicri ^ ^ in Gsneral; we muft now treat of thefe Duties in Particular. Of how many kinds are they ? A. They are three Kiiid^. The firft, are thofe which we owe to God, and dired- ly appertain to him. The fecond, thofe w hich require our Duty towards Man. And the laft, are thofe which belong to our feh^es. St. Paul fpeaks of thefe three forts of Dy ties. Tit. li. I r. I2L., 7^^^ grace of God that hiring^ eth Salvation^ hath afpeareth to all Men ; teach- ing uSy that denying ungodlineji^ and worldly, LuJlSy we Jhouldlive foherly^ tighteoujly^ ani godly y in this prefent world. SECT ion 114 ^ Catechifm, or InftruElion SECTION I. Of Duties towards God, ARTICLE I. Of the two jtrfl Commandments of the Laiv. Q^\ ^ ^Hat is the firft thing we are to \' \ know, in order to the difcharging our Duty towards God ? A, That we muft Serve and Worlliip him alone, and this is taught in the two firfl: Com- mandments of the Law^ (l^ What is the End ofthefe two Command' inents? A. To turn the Ifradites from Idolatry) ^. What is idolatry? A, The word Idolatry ptoperly fignifies the Service paid to Idols, that is, to Images, by which the Heathens reprefented their God : but in a general Senfe, we are guilty of Idolatry, when we give that Honour and Worfnip to any other, that is due only to God. The firfi Q^ W' hich is the firft Commandment ? ^'^"^: A. I am the Lord thy God^ which have ment. ' IroHght thee out of the land of Egypt, out of the houfe of londage. Thou fhalt h^ve no other Gods before we. CL What is the Meaning of this Command- ment ? A* God in the Chriftian Religiono 1 1 5 A. God forbids the Ifraelites to Acknow- ledge or Worlhip any other God, than the true God, who Created the World, and de- liver d them out of the Bondage they endured in Egypt. Q^ Wherefore does God add thefe Word^ lefore me ^ A, To take off the Ifraelites from Idolatry upon this Confideration, that God dwelt and was prefent in the midfl: of them, in a very peculiar manner; and that they could not worihip Other Gods, without committing this Sin in his Prefence , and without expofmg themfelves to his Judgments. 2» Does not this Prohibition carry a Com- mand with it? A. God Commands us therein to love him,, and acknowledge him for our God, to adore him, to render him religious Worihip, and to perform all the other Duties toward him whereunto we are bbUged. Qj. Which is the Second Commandment ? The fe- A, Thou jh alt not make to thyfelfanygraijen S,^"^ Image, &C. niani • Qj^ what is the Deilgn of this Command- nient, ment ? A. To hinder the Jews from being, by the ufe of Images, drawn into Idolatry, and for- faking the Worihip of the True God. ^, What does God here forbid the Ifra- elites^ A. He fofbids them to have any Images like to thofe which the Idolaters worfnipped ; Whether thefe Images reprefented h\k Gods, 1 2 oi II 5 ACatecbijnij or Inflru^lion or whtiher they pretended to adore the true God under theie Images. c^. Why is it Ipokenhere of things that sre in Heaven, in the Earth, and under the Earth ? A. The meaning hereof is, that the Ifra- elites Ihould 'not make to themfelves any Image of any thing whatfoever. But parti- cularly, God fpake in this manner, becaufe Idolatrous Nations and Egyptians worfliip- ped the Images of Creatures which are in Heaven, as Stars and Birds; Images of thing^s upon the Earth, as Animals ; and Images of things in the Waters, asFiflies. Which Mo- fes explains clearly, Deut.TV, re, i6. (I: ^Vhat Honour did the Heathens render ro thefe Images ? A. They woriliipped them after divers Mariners; but principally in tailing proftrate • upon, the Ground : and tliis was* forbidden by God to the Jeivs^whtn he {'iiA^Thou fhalt not how clown to them^ nor worjhip them. ^. Whatneceilitywastiiere, for God's for- bidding this to the Children oilfrael? .■A. It was, becaufe they came out of £^pt where Idolatr}^ reigned,* and the Ifraelites were very prone to this Sin. (h. What arc the Reafons alledged by God, for turning the Ifraelites from Idolatry? .-^. A. He alledges three.The firft is taken from J'icnce..that he is the Lord their God; the fecond is drawn from the Puniihment they were to ; dread,, if they fell into Idolatry; and the third jrom the Bleflings they were to hope tor in the Chriftian Religion J 'i^q for, if they continued faithful to their own God. Q^ What docs thisThreatning mean, I am a jealous God, vijiting th^ in/(juity of the Fa- thers upon the Children > r'. A, That God could not endure that they ^fl^ould give that Honour to Idols, vliich i^ due to him; and that lie would fcv^erely punilh the ^ews ^nd their Pofterity, if they did it. (2i Can God punilh the Chijdrcxa for the Sins of their Fathers ? A God puniihes not the Children with eternal Torments, but for their own Sins on- ' ly r but he often brings them into the fame Temporal Troubles and Afflidions, whereby rhe Sins of their Fathers are punifli'd. And this he does fometimes, for the Benefip and Safety of thofe very Children. And 'tis pf thefe Temporal Puniihments, tliat we muft underftand this Tlircat. Q^ V» hence is it that God threatens to pu- - rjifli to the third and fourth generatiom A, The meaning hereof is, that if the ye^/yx /became Idolaters, the Wrath of God would fall upon their Poilerity, but that he would not utterly deftroy them. 2^ Wherefore does he promife to fhew Merfy to a thoujand Generations ? A. To fignifie that his Covenant with the Jews fliould lafl: for ever, if they would Serve him faithfully. Chtiii ins 1 1 8 A Catechijmy or InftrtiElion Uf ^of ^ ^^^^^ ^^^^^ ^'^^ ^^ ^'^^ ^^^ which Chri- Imagls ftians may make of Images ? amongit J, Thofe Imagf s whereby Men go about to reprefentGod, are forbidden ; as we have dready feen : and indeed, 'tis impoffible to re- prefent God by an Image. Ifa. XL. i8. To whom then will ye liken God? or what likenefs toillye compare unto him I As for Images that reprefent the Creatures, they are permitted, fo we do not Worfhip them, and provided there is nothing in 'em contrary to Piety, Pu- rity, and Decency. «^. What think you then of the Worlliip of Images. A. Not only th^t this Worfliip has no Foun- dation upon any Command of God ; biit that he has exprefly Forbid it ; and that Under- flanding and Devout Jews^ as well as the Primitive Chriflians, ever abhorr'd this Wor- ship. <^. Are not Images Profitable for the In- flrudJions of the Common People > y^. God has appointed other means for the Inftrudion of the Ignorant ; namely ,his Word and the Miniftry of the Paftors. Arid tho' images might be of fome ufe for Inftrudion, it would not follow that Men ought to Wor- fliip them. ARTICLE in the Chriftian Religion. 1 19 ARTICLE IL 0/ the Love of God in General, w Hat is the Summary of our Duties The Love toward God? ^f^^^, A. They are all comprifed in this Com- bridge mandment, thou jhalt Love the Lord thy God ^'^^^^^^ with all thy Hearty ivith all thy Soul ^ and with Duties, all thy Mind. 2i How does Jefus Chriii lliew the Ex^ cellency and Perfedtion of this Command- ment? A. In Calling it the Firfl and Greateft Commancimeni: ,- and our Lord fpeaks thus^ becaufe this is the mofl Neceflary Duty, and comprehends all the Reft. ^ What is it to Love God ? A. The Love of God, in a particular Senfe denotes an Afledion to the Service of the true God, and an Averfion to Idolatry ; but, in a more general Senfe, to Love God, is infinitely to Efteem him, to Defire to en- joy him, to be Belov'd by him, and to De- fire to Pleafe him in all things. Q^ Wherefore are we to Love God ? A, Becaufe he is moft Great and moft Per- fect: ; but efpecially for the Love which he bears us, and for his Benefits to us, as well in regard of this Life, as of that which is tQ \come. CK How ought w^ to Love God ? I 4 4^ We MO JCatechifm^ or InfiruBion A. We ought to Love him with all our Heart, and above all Things. ^ Are we not allow'd to Love other Things befides God ? A. There are fome Things whereon God forbids us to beftow our Love ; and there are others which he permits us to Love • provi- ded it be with a Love inferior to that we bear to God, and that we only Love them in Sub- ordination to God, and in the Manner wluch he allows. St: What Rule ought we to follow as to this point, in our whole Condud ? A, That whatever it be which make the Heart cleave too clofe to the World and the Creatures/ all That is contrary to the Love of Qod, although the things we Love fliou'd be Tjmocent and Allowable. Six Signs ^. What are the Marks of our I,ove to of the ^ J"^ Love of God? Oo(.l , A. Tliey are chiefly thefe Six : The I irll: is, to Wok upon God as our Sovereign Good; to feek for all our Happinefs in him alone; and to defire paffionately to partake of his Love, and to be Ever with him. The Second is, To ferve him Faithfully, and with Delight ; to take a fmgular Pleafure m performing the Duties of Religion ; and to convcrfe Vvith him by Prayer, Meditation, and. Reading his Word. ^>" The Third is, To have an ardent Zeal for his Glory. . The fourth is, a Submiifion to his Will; ^is} this SubmiiTion appears principally in GUV m if^^ Chriftian Religion. 121 our Patience, and Obedience to his Com- mands. I jf^/^V. 3. This is the Love of God, that we keep his Commandment, The Fifth is, the Love of our Neighbour. t Joh, IV. io. If a man fay ^ I Love God^ and hateth his brother^ he is a liar ; foi\ he that hateth his brother whom he hath feen^ how can he love God whom he hath not feen ? The fixth is, not to Love tlie World. i John IL 15-. Love not the World, neither the things that are 'in the World. If any man Love the Worlds the Love of the Father is not in him. Q^ What follows from what you have faid ? Eight Du. A, That the Love of God comprehends all ^"dT the Duties of Religion; and that to Perform God. all the Duties, we need but fill our Hearts with a fincere Love for God ? Q^ Now tell me, more particularly, what are the Duties toward God ? ^. They are Eight, i. Honor, z. Fear. 3. Truft. 4. Zeal. 5-. Confeffion of his Name. 6. Submiffion of his Will. 7. Oaths or Vows. 8. Worlhip, or Religious Service, ARTICLE 122 A Catechifm^ or Inflruflim ARTICLE III. Of the Honour that is due to God; of his Fear, of Trujly 'Zeal^ Confejfion of his Mamey and ■Sulmiffton to his WilL I. Duty, QiT it 7 Hat is it to Honor God ? Honor. y y ^. It is to have fuch an High and Awful fenfe of Reverence for him, as he de ferves, upon the Account of his Greatnefs, ' his Excellence, and the Authority that he has over us : And then to manifeft this fence in all our Behaviour, by our Words and Adi- ons. Q^ Ought we to Honor none but God himfelf? A. The Honor that we owe to hini,obliges u$ to refpedl every thing that has relation to him ,• particularly, his Word, his Minifters, the Things that are Confecrated to iiim, and do belong to Religion; and his Service.' Q^ Who are They that do not Honor God? A, They are, r. Thofc who do ^not per- form thefe Duties ; and i. Thofe ^who diiho- nor and defpife him. Q^ Hov/ may men dilhonor God or de^ fpife him > in the Chriftian Religion. 123 A, By wicked Thoughts, profane Difcour- kSy by Blafphemies which attack his Divine Majclly, and in general by their Adions ; when by living 111, they are the Caufe that Religion is Dilhonor'd, that the Kingdom of God is not Advanced, and that Error and Corruption Reign in the World. Q, What is the Fear of God > F^an A. The Fear of God oftentimes fignifies Godlinefs in General ? but here the Fear of God denotes that Awe which ought to be up- on our Spirits, when we confider what God is, and which makes xts Fearful of difpleafing him. Q. Why ought we to Fear God in this Manner ? A. Not only out of ccnfideration of the Punifhnient which Sin deferves ; but in regard of his Love, and Beneficence, his Power, and his other Perfections. C^ What is it that fliould incite us to Fear God? ji. 'Tis the thought that we are always in his Prefence, that he is the Witnefs to all our Actions and all our Thoughts, and that we muft render him an account of all that we have done. Q. What then is the true Fear of God ? A. That which proceeds not only from the Fear of being Punifli'd, but from the Love of God ; and which makes us to loath Sins, and to endeavour to pleafc this Great God and Obey him. Q,What 1 24 ^ Catechijm, or InftruEiion Q^ What is contrary to the Fear of God > A. 'Tis ill general, a Love to Sin, and Hardnefs of Heart ,• and in particular, Car- nal Security, and the Fear of Men. Q^ What do you mean by Carnal Sccu- rity? A, The Eafe and falfe Aflurance of Sin- ners, who fear not the Wrath of God^ altho' they do offend him. Q^ How is the Fear of Men oppos'd torhe Fear of God? ^ A. 'Tis when we are more afraid to dif- pleafe Men, and to provoke them, than vre are to difpleafe God. Jefus Chrift condemns this Fear in Men, when he lays, Luke XII. 4, ^, Be not afraid of them that kill the Body^ - and after that^ have no more that they can do: But I will forewarn you whom you fhall fear : Fear him^ which after he hath killed^ hath Power to cafi into Hell. ^^"*^' (L What is this Truit iii God ? A. 'Tis a iirm Affuranoe^bY vvhich we Re- ly on God alone, PerlVaded that if we fear him, he will grant us all the Good things that are neceflary for us, and that he w ill deliver us from all the Evils which may hurt us. (l^ Upon what is this Trull; grounded > A, Upon this; that God is Almighty, that he loves us Hke a kind Father, and upon the Prom ifes that he has made to us. c^. Who are They that may fo Rely upon God ?, . \ A. None but thole that Fear him. ^ CiWhat in the Chjfiftian Religion 1 2 5 ^. What EfFed does, this Truft produce? A, It deUvers us from Difquiets and Dif- contents, and makes us happy and eafie un- der all Events, and in all Conditions. ^ What things are oppofite to this Truft? A. Diftruft, and a falfe Truft or Prefump- tion; of which, Prefumption is the moft com- mon, and moft dangerous. Q. What is this falfe Truft or Prefump- tion ? A. Tis the Truft of thofe that think them- felves better than they are, and hope for thofe things which God has not promifed, or which they are not in a Condition of obtaining ; fuch is the vain Confidence of Sinners, who hope for Salvation altho' they be not con- verted. ■- Q^ Is there not another fort of falfe Truft ? A. 'Tis that whereby we Truft on our \Selves, or on the Creatures. Q^ What is Zeal ? IV". Zeal. A, It is an ardent Defire that God fliould be Known, Served and Glorified by us and all Men. Q. Is this Zeal Neceflary ? A, It ought to be the Principle of our Acti- ons ; it makes them Good and Agreeable to God, and by it we teftifie that we Love God above all things. Q. Which are the Signs of true Zeal ? A, There are three of them : The firft is, To defire ardently, and above all things, .that God fliould be Glorified. The fecond, ^ To ti6 A Cdtechifm^ or Infiruflion to rcjoyce when God is Glorified, and to be troubled when he is not. The Third, to la- bour with all our Might for the Advance- ment of the Glory of God, and the Edificati- on of our Neighbours ; and to that purpofe^ to employ our Goods, our Life, and all that we hold moft dear. Qj^ What things are contrary to this Zeal ; A. Firft, the Coldriefs and Indifferency of thofe who have no Zeal, and lay nothing to Heart but the things of this World ; x. Luke- warmnefs, or weak and faint 2eal. 3. Falfe Zeal. Qj^ What is Falfe 2eal.> A, Our Zeal is falfe, when we make the Glory of God to confift in things wherein it does not confift, or when we would advance this Glory by wicked means. ?.Duty. Q: What do you mean by the Confejfion of Confeffi- the iJame of God > Nameof'' ^' The Confeffion of the Name of God, God. does fometimes denote the Praifes that are due to him,- but by this Confeflion we underftand the Profeflion which a Chriftian fliould make before Men of Worlhipping God, and Fearing him. Q^ Explain more diftindly what it is to confefs the Name of God. A. It is to make an open and conftant ProfeiTion of the Truth, and of Religion, without fuffering any thing to turn us aiide. (^ In what Place is this Duty recommend- ed to uj^? ^ AM in the Chriftian Religion. 127 A. la Rom. K. 9. If thou jhalt confefivoith thy Mouth the Lordjefus^ and (halt believe in thine hearty that God hath raifed him from the dead^ thou fhalt he faved. Qi Why muft we perform this Duty ? A. To render to God that which we owe him, to edifie ©ur Neighbours, and for our own Salvation; for if We do not confefs Jc- fus Chrift, but are afliamy of him, and de- ny him before Men, he will alfo deny us before his Father which is in Heaven. Matth, X.33- Q. What is Oppofiteto this Duty? A. The Sin of thofe who forfake the Truth, ' or Religion ; whether it be in Renouncing it openly, or in Diflembling it by a falfe Shame, and for Fear of Men. Q, What is Suhmiffwn to the Will of God > VI. Duty/ A. It takes in Three things, Patience, O- on^^o thJ bedience, and Refignation. Will of Q^ Hov/ does it appear in Patience ? ^^' A. When w^e fuffer without Murmuring , and with a good Will, tiie Afflicflions which it pleafes God to fend upon us. «^. How does this Submiffion appear in O- bedience ? A, When vve perform, with Pleafure all the Duties which God prefcribes us ; even thofe which are moft Contrary to our Incli- nations • and when we Abilain from thofe things which he forbids us, even thofe which would be moft agreeable to us. Qi In what does Refignation confift > A, In izS A Cateehifmy or tnflruEtion A. In Rerlbuncing our own Wills ,• In not Wiftiing fol: any thing, but what it fliail pleafe God to give us ; and in Submitting our felves to all Events : as being aflured, that God Loves us, and that he Knows much better, what is moft beneficial for u*;, than we our felves do. Q^ What Sins are Contrary to this Submif- fion to God's Will? A, Impatience, Murmuring in Afflidions, Difobedience, and a Fondnefs for our own Wills and Defires. ARTlCLiE in the Chrillian Religion. 1 1 1 ARTICLE IV. Of Oaths and Vows. t^T /I /HY do you place an Oath in the VII. Ou- VV Rank of Duties towards God? Zlxhsmd, A, Becaufe art Oath is a mod Particular Vows. manner of Honoring God, and one of the mod Sacred and Solemn Adls of Religion. T\iisMofes fliews, when he fays, ThouJhaltV^-^itm, fear the Lord thy God^ andferve himy and jh alt ^^' Jwear hy his Name. And for this Reafon, 'tis faid in the Third Commandment, thou fhatt The IIL not take the hJ'ame of the Lord thy God in vain, ^'^^^r. ^ How many Ways is the Name of God mentf taken in vain? , ^, A. Two ways; either in Giving this Name ^p idols, or in Swearing. d. Are all Sorts of Oaths forbidden > ^^^^^^ A, No; The Holy Scripture teaches usted!^^^ . that an Oath is permitted, and that the ufe of it is neceflary, Heir. VI. 1 6. Q. Why were Oaths brought into Ufe > A. In order to Oblige Men to fpeak the .Truth, and to keep their Promifes. "~ Qi Ought we not to Speak the Truth, even without an Oath ? A. Yes; but an Oath obliges us more ftrorigly to fpeak it, ''I (\Wb# 122 A Catechifm^ or InflruEHon Q^ What do we, when we Swear? A, We take God to witnefs what we fay • and we fubmit our lelves to his Vengence, if we do not fpeak the Truth. Q^ May we Swear by any other befides . the True God? ^^. A, No : Becaufe none but God can Know 'whether we fpeak Truth, and can Punifli us if we do not. Oaths Q. What Oaths are Forbidden ? forbidden ^.^Falfe, Rafli, and Vain Oaths. i!^Faire ^' What is aFalfeOath? Oaths. A, Wemay fwear FalflytwoWays; either ' when we do not fpeak the Truth when we Swear, or when we do not keep what we have promised by an Oath. d, When is it that we do not fay the Truth in Swearing ? A. When we affirm things that are falfe ; when we deny, or refufe to fpeak what we know and ought to declare ,• when we add to the Truth, and mingle Falfe things with the True • Vvdien we do not fay the whole Truth, and conceal part of it. Laflly, We fwear Falfly when we difguife the Truth, and give fuch a turn to what we fay, as to ag- gravate a thing, or to weaken it, or to make it appear otherwife than it is. cL Ought we to fay the very Truth when v/e are fammon'd to declare it, and when the f peaking it may be the caufe of a Man s Con- demnation or Punilliment? A. Yes; in the Chriftian Religion. . 123 A..Yts; for we mufl Obey the'Magi- ftrate: and on theie occaiions weougf^tto; believe that God defires that the Truth fliould appear in Evidence, and that Juflice lliouid be exercifed. * Q^ Is it permitted, that in the Depofitions which we make in Court, we may favour our Relations or Friends, or feek to hurt our Enemies ? A. No; we mufl tell the truth, without fuffering Favor, or Hatred, or any other confideration whatever, to hinder us. •- Q^ Ought we to keep the Promifes which we make with an Oath ? A, We are indifpenfably obliged thereun- to, Matth.N, 33. thou jhalt not forfwear thy felfj hut Jhalt perform unto the Lord thine Oaths. ^ Q^ When are we not obliged to perform the Oaths which we have Sworn ? _, ,. A, When we have Sworn to do things that are wicked, and contrary to our Duty to God : But before we difpenfe with our Oath, we ought to be well afliired that the things are Wicked. Q^ Is there no other Occafion , wherein we are not Obliged to do what we have pro- mifed with an Oath ? A, We are not Obliged to keep our Pro- - mife, when he whom we made it to, does dif- penfe with it : but then, he muft do it vi^ith- out being conftraind; and when his own Intereft, and not the Intereft of any other Perfon, is concerned in the cafe. ^1% Q.li 124 -^ Catechism I or Infiru^iof^ ^ If another has Sworn, ought we tQ make him break his Oath > or to let him break it, when 'tis in our power to hinder it ? A. No; except his Oath tends to make us A&: againfl; our Confcience and Duty. d. May we ufe Equivocations, and mental Refervations in Swearing ? A. This is moft heinous; 'tis to abufe an Oath, and to fin againft Common Honefty, ^nd the Reverence that is due to God. Q^ How ought Oatlls to be explained and Underftood ? A. We muft explain them in the Senfe wherein they are underftood by thofe who Impofe them. (2i What is particular to Perjury ? A. It is a Crime, for which 'tis very diffi- ^ cult to obtain Pardon ; becaufe, in Sweariqg I we invoke the Vengeance of God ; and re- / nounce his Mercy in cafe we Swear Falf- ' ly- . . ' a.- Raii> " Q^ What is a Rafli Oath ? paths.' ^^ ^tq fwear Rafhly, when we {wear things that we iliould not fwear. This hap- ; pens when we engage to QiTend God, and to do Wicked things ; when we fwear to do impOillbilities, or very difficult things ; and when we fwear, without having well confix der'd whether what we affirm be true, or whether what vve promife be juft, and whe- ■fycr we hayp a fmcere intention to keep it ? Q, What in th Chrift ian Religion. 125 Q. What ought we to do in order to dit engage our felves from a Rafh Oath ? A, We ought not to difengage our felves too lightly; but a Perfon who feels his Con- fcience burthen'd w^th an Oath, ought to go to his Paftor, to receive his Advice, and in his Prefence beg Pardon of God for his Fault. It ought alfo to be done in the prefence of thofe who are Witnefles of the Oath, the better to fliew his Repentance, and take awsiy the Scandal. Qi What do you mean by vain Oaths ? 3. vain A. Thofe which w^e fwear without Ne-^^^^^^* ceffity, and upon frivolous Occafions ,• fuch as Oaths which are mingled with ordinary Difcourfes. Q^ On what Occafions then is it Lawful to Swear ? A. On grave and important Occafions, and efpecially when the Magiftrate requires it. Qi May we not then Swear at any time, when we fpeak the Truth ? A. No. Q:_ And may v/e not Swear to make Peo- ple Believe what \^^e fay ? A. No; we ought not to oflend God, out of complaifance to Men. Q. Prove that Jefus Chrill Foi*bids not only Perjury, but alfo all vain and raflx Oaths? A. Matth. V. 33, &c. Te have heard that it hath J?een [aid hy them of old tme^ Thou ' ■ jhalt- . ii6 'A Catechifm^ or InflruSiion Jhalt not for/wear thy felf, hut fhalt perform unto the Lord thine Oaths, But I fay unto you Swear not at all; neither hy Heaven^ for it is (joJ's Throne ; nor hy the Earthy for it is his Footjiool ; neither hy Jerufalem^ for it is the City of the great King, Neither fhalt thou fwear hy thy Heady hecaufe thdu canjl not make . one Hair white or hlack. B'ui let your Commu- \mkation he Tea^yea; Nay, nay : for whatfoever is more than thefe\ cometh of evil, Q^ Are thofe Qaths Forbidden, which are made otherwife than by the Name of God? A. Yes : Chriftians ought to abftain from all forts of Oaths, or too vehement Affeve- rations; which is proved by the words of Jefus Chrift, and by thofe of St. James, Ch. V. 1 2. Swear not neither hy Heaven^ neither hy the Earthy neither hy any other Oath, Q, What think you of Oaths fworn by the Devil; and Imprecations which Men make againft themfelves, or againft their Neighbours t A. Thefe are Words which Chriftians ought to Abhor, and which are quite contra- ry to Piety and Charity, Q^ What fignifies thefe Words, Let your Communkation he Tea, yea ; Nay, nay ? A. That we ought to be contented with i fimply Affirming or Denying; and that when I we fay Yes and No, we fhould fpeak the Truth as mugh as if we had Sworn; Q.What m the Chriftian Religion. 1 2 -^ Q. What Sin is there in vain Oaths > A. Befides that Jefus Chrift has forbid them, it lliews very little refped: for God and for the Oath, and they make way for Perjury. Q. What fay you then of the Cuflom of Swearing, which is fo common among Chri^ ftians ? A. That That alone, is aiign of the little Religion that is amongft them. Q^ Is there any Trouble in forbearing to Swear, and Corre6ting this Habit ? A. It is very eafie to Abftain from it quite ; and fince we obtain neither pleafure nor Pro- \ fit by this Sin, they are extreamly to blame \that fall into it. Q^ What muft we do to Corred our felves ' as to this Cuftom of Swearing ? A. We muft Watch over our felves, and fliun the Temptations Which draw us on to , Swear ; fuch as Anger, Eagernefs, Drinking, [ and Gaming. We muft, befides this, have f fome body to fortifie us ; and we fliould im- I pofe fome fort of Chaftifement upon our I own felves, by which we might punilli our i felves every time that we fhould happen to I Swear. Q. What is a Vow ? Of Vows, A, A Vow is a fort of Oath, by which we promife to God to do fomething: and fmce we muft Obferve almoft the fame Rules in regard to Vows, as to Oaths, it is not ne- ceffary to fpeak of Vows in particular. Q, Is "liS A Catechifm^ or InftruBion Q. Is the Ufe'of Vows Lawful? A. This Ufe is eftabUfli'd by the Holy Scripture ; arid Vow^s are a very proper Means, either of Teftifying to God our Pie- ty and Thankfulnefs, or of Obliging us to do our Duty, and avoid Sin. ARTICLE V. Of Divine Worfhip, VIll. Du- Q^ T To W many Things ought we to' f^L^""'" Xx Confider in Divine Worlhip > ^. We will fpeak, i. Of the Parts or A&^ of this Worfliip, in which it confifts. 2. The Difpofitions with which we ought to Serve God. } . The different Ways of Serving him; 4. Of the Lord's Prayer. 1.0/ in the Chriftiati Religion i 29 I. Of the Parts of Divine Wor/Jj/p. Q. T J O W many are the Ads or Parts in i. Of the Jtl Woriliip which we owe to God ? ^^'^^ ^^ A. Five ; Adoration, Fraife, Confefiion of Worihip, Sins,Devoting a Man's felf to God,aild Prayer. ~6^. What is it to Adore God ? A, 'Tis to Acknowledge his infinite Majedy, and Profoundly to humble our felves before him. ^. How ought we to Adore^him? A. By Sentiments of Elteem, AdmTation, Reverence, and Fear, wherewith our. Hearts ought to be poflefled ,• and by Outward Marks of this Reverence, in Proftrating our felves be- fore him, and in rendring him Publick Service. ^ What is it that obliges us to adore him ? A. The Confideration how Great and how Perfed: he is, and how very Nothing, how en- tirely depending upon him, and how exceed ^ ing Sinful we are. . «^. Flow many ways may v/e praife God? 2. r>-ire A. Two ways. Thefirft is^ to praife him becaufe of his Power, Goodnefs, Holihefs, Juftice, Wifdom, Majefty, and thofe Per- fections whereof we find Marks in his Works. ^. Which are the Works of God, that he ought to be Praifed for? A, They are the Works of Creation, of Providence, and of all the Wonders which the World contains, Eut Chriftians cughr K abov^ 1 3 c A Catechifm, or hftruBion above all things, to praife God for the Wofk of Redemption. Q^ Which is the Second Manner of Praifing God? A. 'Tis to praife him becaufe of his Benefits ; and this is what we call Acknowledgement, or Thankfgiving, ' Q^ For what Benefits ought we to give Thanks to God ? J. We ought to Praife him for all the Good, Temporal or Spiritual, which we receive of him ; for the General Mercies wliich he grants to all Men, and for the Particular Mercies * which he grants to every one of us. Laftly, We ought to Praife him in all things, even in Mis fortunes and Afflidions. Q^ How muft we Praife God ? J, 1 . By the Thoughts and Motions of our Hearts. 2. By fpeaking and finging forth h is Praife. 3 . By a good Life . Q^ Which is the Third Ad of Divine Wor- fliip ? 3.ponfef- A, Confeflion of Sins; and this Confeffion fianofSms Q^gj^^ |-q ^^ made in fiich manner as is di- rected under the Head of Repentance. Q^ Ought this Confefiion to accompany the Wotfliip which we render to God ? . A. Yes: ior we cannot Worfliip God without Acknowledging our Unworthinefs, and our Sins: and God ;will not. receive our Worfhip arid Prayers, if we have not a Sincere Re- pentance of cur Faults, and if we have not Kccourfe to his Mercy by Jefus Chfift. 0^ Wlui in the Chriftiari Religion* 1 5 i Ci. What do you meah by the Demoting a 4- CoM*^-- Man s felf, which you Ipake of? A. That every time when we appear be- fore God, to Worihip and Call upon him, vve ought to Confecrate and Devote c^ur iclves intirely to him. gj. What is Devoting our felves to God ? A* 'Tis to offer up our Bodies, our Souls^ bur Life, oiir Strength, our Goods, and all that Depends on us, to his Service and Glory, jand to Vow to him fincere Obedience. And when this is done, it is to give our felxes up Entirely to his V/ill, fo that he may Do witlx us whatfoever he pleafes. gi Is this ^ part of Chriftlan W^orfliip . ? A. /Tis an Eflential part of it, and the mod Perfect way of adoring God. StfpMii exhorts iis to this Duty, Rom, iz. i. J Icfeecb you, hy the Mercies of God^ that ye prefent your Bodies a livt'ng Sacrifice^ holy.^ acceptable unto Godj which is your reafonahle Service, Qj, What is Prayer ? 5. PrayVt, A. Prdyer, when it is Didinguifli'd from o- ther Ads of Divine Worlliip, fignifies the Re- queft whiclr we make to God, for thcic tilings which are Neceflary. Q^ Is it neceffary to pray ? ^""^^^ A, Prayer is the only Remedy for our Mi- ^^^^'^' '' fery. God Conlmands lis to call upon him ; and he grants his Grace and Favour to none but thofe that call upon him as they ought c Tfal. 50. 1 5". Call upon me. in the Day of Trauhle^ i will deliver thee^ and thou /halt glorijie me. A. Where is the Efficacy of Pray er fpoken otV t-^z A Catechifm^ or Inflru£iion i A. Mat. 7. 7. Ask, and it Jhall he given , you ; fe^ek^ and ye Jhall fndy knock and it jhall he opened unto you. For every one that askethy receiveth; and he that feeketh^ Jindeth; and to him that knocketh, it Jhall he opened. Jam. 5. 16. The ejjeclual fervent Prayer of a Righteous Man \ nvdileth much. '' (l^ What Profit is there in Prayer? - J. It ferves to FCeep off the Evils which might hurt us, and bring us thofe Good things •;vhich may render us truly happy. Q^ Of what Ufe is Prayer befides ? .^■■■■"A. It is very proper for Sandifyingand Comforting us. (2^ How does Prayer Sandife us ? A. It does it, two ways, i . Becaufe it Raifes 6ur Flearrs towards God ; it Dif-engages us from the World: it makes us Seek after Spi- ritual good things; it Enfiames Devotion; it Encreafes our Love of God, our Humility, Charity^ and other Virtues. 2. By Prayer wc obtain the Help, of God/ the Affillance of his .Spirit and Grace, and Vidory over Temptations. d:. Does Prayer alfo Comfort us ? A^ Yes; it makes the'Soul Eafy ; it fills tis with Peace and Joy ; but above all, it Com- forts us mightily in our Afflidions. t^. What caight then to incite us .to the Holy Exercife of Prayer ? - A. 'Tis the Honour of holding Conver- ; fation with God, the Pleafure th^t arifesfrom i this Corrclpondence, and the Profit that ac- crues to us thereby. 6. To in the Chriftian Religion. 1 3 3 Q. To whom oueht we to Dircd our ^o whom ,^ ^ we outiht Prayers ? to add^ei? A To God alone. ourfelves, 2i Are we allowed to Call upon the Crea- tures, and the Saints who are Dead, and to have Recourfe to their Interceflion .^ A, No : the Holy Scripture does not com- mand it ; on the contrary, it Forbids us to worfhip, to call upon, and to ferve any other : befides Qod. . Mat. 4. 10. Thou jhalt worfhip the Lord thy God^ and him only jhalt thouferve. The Creatures have neither the Knowledge nor the Power nece{Iary for the Hearing us^and we have no Need , oi any other Intercefibr with God, befides Jefus Clirift, ijohnz, r. If any Man Sin^ we have an Advocate with the ' father^ even Jefiis Chrifl the Righteous, Qj Since we Recommend our felves to tlie Prayers of the Saints who are alive, may not w^e Serve and Pray to tlie Saints Departed ? A, No ; there is a great deal of difference beiween thefe Two forts of Prayers.The Faith- • ful who are upon the Earth, are Prefent, they Underftand us, and they Know our Wants : but it is not fo with the Saints w^ho are Dead. Moreover, we give not to the Faithful who are in this World, Sacred and Religious Honours, fuch as are rendred unto the Saints in the Church of Rome. Q^ What ought we to ask of God wlien what we we pray? fhouldasV; A. Ail things which are Neceflary for us. 2^ What Order ought to be Obferv'd in our Petitions ^ * . K 3 A. W? J 3 4 "^ Catechifm^ or Infiruflion A. Vv'e ought Firfl of all, and above all things, to Beg that which regards the Glory of God ; after that, that which concerns our .Salvation ; and ladly, that which is nc- pcilary for our Bodies, and for this Life. Jefus Chriu teaches us in the Lord's-Prayer, to ask thefe tln-ec things. Q^ What Mercies ought we to beg of God ? A. They are of two forts, viz. thofe w hich are General^ and of which, all Men have need ; and particular Mercies which are NecelTary pvery Perfon in his State and Condition. Q. What do we Learn from this? A. Tliat it 1$ not enough to fay General Prayers, fuch as fuit with AH Men : but beildes every Man ought to ask for thofe Mercies which He, in particular, does Hand in need of. forvhom 'o. Ousht we to pray for Any befides our j-"« sefe> ^ y . y. ^ / ■' A. Chriftians ought to pray for all Men in general ,- for Kings, for Magiftrates, for the Publick Peace, for the Church, and for the Clergy. Vv^e ought alfo to pray for Afflicted Pcrlons, for the Converfion of Sinners^ for Good Men, for our Relations, for our Friends, and even for our Enemies, i Tim, x. i Efh^ 6. 19. Mat, 5-. 44, (Sc, MQf in the Chriftian Religion. 135 IL Of the DtJ^ofitions wheremth we ought to fervc God^ Q'W 1 HAT State of Mind is neceflary Holinefs, V y for ferving God in a manner A- greeable to him ? A. A Man ought to be a Good Man, and in Chanty with his Neighbours. Q. Why do you fay he muft be a Good Man ? A. Becaufe God will not receive the Wor- Ip pf the Wicked, nor will hear their Prayers. ^« 9. 31. and //^. I, 15". God heareth not ^4?tners ; hut if any Man he a Worjhipper of God^-cnd doth his Wi/l^ him he heareth When ye fpread forth your Hands^ I will hide mine Eyes frc^nyou :yea^ when you make many Prayers, I ivill not hear : your Hands are full of Blood, (\ Does God abfolutely rejed the Prayers of the Wicked ? A. God receives the Prayers of the Wicked when they Turn to him : but whilft they do not Turn from their Sins, he does not Regard them. Q: How ought we to be Difpofed toward charity, our Neighbours, when we preient our felves before God, to worfliip him ? A. We ought to be animated with a Sincere Love and Charity towards other Men. And for this purpofe, we ought to be in Peace with them, and to Pray for theni as Well as for our felves. Jefus Chrifl: has taught us the Necef- Y, 4 • fity 1^6 A Cat echifm^ or InjlruSlion fity of this Duty, Mat, ^, 23 . If thou hrmg thy Gift to the Altar, and there rememhrefl tha^ thy Brother hath ought againfl thee ; leave there thy Gift before the Altar ^ and go thy way ; firfl ie reconciled to thy Brother^ and then come and offer thy Gift. Q^ What Difpofitions ought to accompany the Ad of Divine worfliip > A. Four: Attention, Fervency, Humility, andTruft. .ittenticn- fi. What is Attention ? A. 'Tis ^he having our Spirit Strongly bent to what we are about, when we Worfhip God, and Call upon him, without thinking on o- ther things. ' Q. W hen is this Attention neceilary ? A. '1 "is necelTary in all the Exerifcs of Re- ligion and Godhnefs, which we perform, whe- ther m Private or in Publick ; and w ithout this Atteation, the Ads of Divine Worfliip are but Ads ot Hypocrifie, whereby God is oflended ; becaufe Divine Service and Prayer do pro- perly confift in the Difpofitions of the Heart, and in qur Def res, and not in the Geilures of the Body and in Words alone. Q^ Whence does proceed the w^ant of At- tention in the Service of God > A. Fvom a Fondnefs for the World, and from the Iiidificrence v/hich Men have for God and Heavenly things. Q. What muft be done then for Avqidmg this Defed? A. V/e muft Root out the Love of the World from Our Hearts, and ftir up therein a Pro- found in the Chriftlan ReligionJ 13 7 found Reverence for the Divine Majefty, and an Ardent Defire of his Favour. Q^ Which are the principal Helps to At- tention ? A. I . To put our Spirits into a quiet Frame, and not to prelent our feives before God when we are very much Bufied with any other thing. 2. To confider what we are Going a- bout before we begin to Pray. 3. To Retire in Private. 4. The Brevity of Prayers is an Help to Attention, efpecially for thofe who are yet Weak in Piety. Q^ Is Attention enough ? A. With Attention we muft have Fervency Fervency, and Zeal ; that is, we muft Vehemently and with all our Hearts, defire that God may he Glorified, and that he would Hear us. Q^ What fhould we do to ftir up this Fer- vency in us, and to Pray well ? A. We muftferioully confider what Owe we to God ; and having alively Sence of the Need we have of his Favour, and afterwards follow the Motions of our Hearts. Q. What does thi^ Fervency comprehend befides ? A. ThePleafure which we take in Serving God, and Calling upon him, and Perfeverance in thefe Duties. Q^ Is it neceflary to Perfevere in Prayer.-* A. Yes : becaufe oftentimes God does not hearken to us Prefently, and we have Always need of his Grace ; therefore we Ihould always ContinMC to call upon him, and always Submit our 1 5 8 A Catechtfm, or InflruSlion our felves to his Will. Continue in Prayer, and watch in the fame with Thank/giving. Col. 4. 2. Q, But ought we always to Pray with the fame Fervency ? A. No : For Temporal Mercies ought not \ to be befought with the fame Earneftnefs as Spiritual. Humility. Q^ How ought we to humble our felves be- fore Godjin the W oriliip which we render him ? A. We ought to Proflrate and Humble our felves in his prefence, not only with our Bo- dies, but efpecially with our Hearts. Qi Why Aould we Humble our felves in this manner ? . A. Becaufe of the Majefty of God, and our own Vilenefs and Unworthinefs. Truft. Q:,What is that Truft which ought to ac- company the Worfliip of God ? A. 'Tis a firm Perfwafion, by which we are aflured that God willAccept the Service which we render him, and that he will Hear our Prayers. Q. Can we attain to this Truft ? A. Yes : if we Fear God, and Serve him with all our Heart. Q^ But can we be aflured that God will hear All our Prayers ? A. When we ask of him things NecefTary for his Glory and our Salvation, we are Sure of receiving them. Jam, i. 5. If any of you lack Wifdom, let him ask of God, that giveth to all Men liberally , anduphraideth not ; and it fhall 'he given him. As for Temporal things, and fuch as are not abfolutely neceflary tor our in the Chriftian Religion. 1 5 ^ our Salvation, we cannot have the fame Af- furance. Qi Should we not be more happy, if Mre might be Sure of receiving all that we fliould ask ? A. Very far from that, we Ihould be mofl unhappy ; becaufe we often wifli for things that would hurt us : but we are fure that God will grant us all the Mercies that we ask, if they be neceflary for us • and this ought to fa- tisfie us. Qi Since that this Divine Service and Prayer dp require all thefe Difpofitions which we have ipoken of, What do we Learn thereby ? A- That Prayer is an Excellent Means for advancing in Piety, and in the Pradice of all Virtues. IIL Of the different ways of jerving God. Of Internal and External Worjhtp^ Private and Puhlick. T 71 7H ATisthe Worlhipthat God would i^S^emd^ V V h^ve us Render to him ? External. A. We ought to render him an Internal Worfliip, by ferving him in our Hearts and Thoughts; and an External Woriliip, in ho- nouring him by our Words, and by fuch Bodily Adionsas are proper for that purpofe. Q^ What fort of Worlhip does he Particu- larly require > ^ A, That 'j40 A CatechiJm^orIn(lruBion A. That which is eternal, and of the Heart John 4. 24. God zsa Spirit^ and they that tvor-^ (hip him^ mufl worjhip him in Spirit and truth. Q, Does Divine Worfliip confift in Outward Adions; as in faying our Prayers, in going to Church, and hearing Sermons > ... A. Thefe Outward Ads are ufefulandne- / ceflary ; but if a Hearty Devotion goes not along with them, they cannot be Agreeable to | God, and we makeourfelves guilty of Hypo- criue by fuch Pradifes . Q. Which are the Outward Ads of Divine Worihip? A. The Principal are, to Adore God, by falling down before him, to fing Pfalms to his Praife, to offer him our Prayers, to read and hear his Word, to affift at Religious Aflem- bUes ; to which we may add, the Celebration of the Sacraments, Fafting, and Alms. Q:. How do you prove that thefe External Ads are Neceflary ? A. Becaufe God has appointed them, as we may find in the Holy Scripture, x. Becaufe they aretheEffeds which the Internal Devo- tion and Zeal for the Glory of God and Edi- ^ iication of our Neighbours do necefiariiy pro- duce. 3. Becaufe thefe are Helps and Means of exciting Piety both in us and others. Falling. Q. You mentioned Fading^ Ought Chri- flians to pradife it ? Mat 6. Aft j[^ Yes* For it is often mentioned in the anil''^ 24. z3. New-Teftament ; Jefus Chrift has given us 2Cor.7.5. Rules about Fafting as we ought, as well as about Prayer. He Fafted himfelf,, and Fafting '^. ' ' was in the Chriftian Religion 1 4 1 WUs pradis'd by the Apoftles, by the Primitive Chriftiansj and by the whole Church. Q, How many forts of Falling are there? jA. There are pubhck Fafts, ftich as thofe * which the whole Church ought to Celebrate ; at the Seafons of extraordinary Devotion, and of pubhck Calamity. And there are private Fafts, which every one fliould pradife accord- ing to his Condition and Wants. Q What is. the Notion of Fading ? j^. 'Tis an Effed and a Teftimony of the Sorrow or Devotion wherewith the Heart is pierced, and is a very proper means of Mor- tifying ones felf, andfubduing the Flefli, and for difpofing us to Humiliation and the Ser-. vice of God. Q^ Why did you make mention of Alms- giving ? A. Becaufe it is a thing very acceptable to God, that we fliould join the Exercife of Chari- ty to the Worlhip which we render him. And this was conilantly obferved from the times of the Apoftles and Primitive Chriftians. Q^ When fhould wfe ferve God ? At what A. At all times, as St. Paul fays, i Thef, 5. ^^^^ we ty. Pray ivitkokt ceafing, fer^'veGod, Q; How^ can we pradife this Precept of the Apoftle? A. In often lifting up our Hearts to God Worifhp to woriliip him, to give him Thanks, to De- S^i^^f *^ vote our ielves to him, to implore his Mercy and Affiftancc. 2. In Serving and Calling up- on him, whetherinPrivateor Publick, upon all Oecafions that may happen . Q. Is 142 A Catechism J of Inflru£iim Q. Is it neceflary to ferve God, and call up- on him in Private ? ^ ^ A, This Duty is altogether Indifpenfible; 'tis for this Reafon that every one is oblig'd to perform his Devotions in the Morning, in the Evening, and at other Opportunities. Q: Is it neceflary befides this, to render to' God a Publick and Solemrl Service ? A. Yes : and this is done in the Congre- gations of the Church. Qi How do you prove the Ufe and Ne- ceffity of Publick Woriliip ? A. Publick Worfliip is very neceflary for Enflaming our Devotion ; for the Edificatiori of one another,- it is abfolutely neceflary for the Prefervation of Order and Union in the Church. 'Tis ati iitdifpenfible Duty of doing our Homage to God in a Solemn manner, of Asking him altogether for the Mercies which we (land in need of^ and of giving him Thanks for the Favours that he has granted. Laftly, God has exprelly Commanded a Publick Wor- iliip and Religious AlTemblies, as the Scripture in both Old and New Teftaments does Ihew. One of the lirft Cares of the Apoflles was, to Form thefe Aflemblies ; and this has been ob- ferv'd ever fince by all Chriftians. Q, What ought we to do iii Chrilliart Aflemblies ? A, We ought to render to God the Wor- fliip that is Due to him, by Adoring him, by Singing his Praifes.by Calling upon him,by Ce-^ lebratinc^ his Sacraments^ and by Hearing his Word; *^ QjDots in the Chriftian Religion. i 4 5 Qi Does BresiJ^ing the Word of God make up a part of the Divine Service > A. Yes: and it was chiefly for hearing the Scriptures Read, that the Jews and the firft Chriftians did AfTemble together. Q:, That we may ferve God in the Holy Congregations, Is't not neceflary that Order Ihould be eftabhlh'd in the Church for that End ? A, Such Order is abfolucely neceflary. There muft be Times and Places appointed for Divine Service, and Perfons fet a part for the Celebration of it,and the Form and Manner of Performing it, ought to be regulated. Q^ What Rules ought we to follow, as to to the Form and Circumftance of Divine Service? ^ ' A, They are chiefly three. i. That the Divine Service lliould be pure, and conformable to the Gofpel. 2. Thatitlhould be celebrated in a Language which is Un- derftood by the People. And ^. That in the Church All things fliould be done with Order, Gravity, Decency and fo as to tend to Edification, according to St, Pauls Rule, I Cor. 14. 4. Let all things he done Decently and in Order, Q^ At what Times ought we to AiTemble, for Serving God ? A, At fuch Times and on fuch Days as are appointed for that purpofe by the Cuftom of each particular Church whereof we arc ?stembers ; and on Thofe which^have been let apart either by the Apollles, or by the Chriflian 144 ^ Catechifmj or Inflru£iion Chriftian CtitH-ch in general ^ as Sunday, Eajier^ day, Wttfunday, Chrtflmas-day, and other time$ of Publick Devotion. Q: Which was the Day that was kept Holy to God among the '^ews ? A, The Sabbath day, or Day of Reft, which we call Saturday, Qi Where has God enjoy nd the Obferva- tion of this Day ? Command ^* In the Fourth Commandment ; Remem- ment. ^^>' that thou keep holy the Sahhath-Day, &cc. Q^ What did God defign that' the Jews fliould Do on that Day ? A. That they iliould Reft, and Celebrate it in Honor of God, as a Feftival Day. QAVhen did God Sandifie this Sabbath- day ? Oen.z.%, ^. From the Beginning of the World ,• for Mofes fays, On the Seventh Day God ended his Work which he had made ; and he refled on the Seventh Day frcm all his Work which he had made. And God hleffed the Seventh Day and fantlifed it, Q:_ For what Reafon did God Ordain that the Jews Ihould keep Holy this Day of Reft > A. That he might preferve amongft themt the Remembrance of the Creation of the World, and by this means Secure them from Idolatry. This is the very Reafon which God himfelf gives for the Inftitution of the Sabbath in thofe Words, For in fix Days the Lord made Heaven and Earth, the Sea, and all that in theni is^ and refted the Seventh Day, wherefore the Lord Blejfed the Seventh Day and hallowed it. in the Chriftian Religion^' V^ 5 . Q. Whence comes it, that God appointed Servants, and the very Beafb to Rell on the Sabbath -Day? A, That the Servants arid Cattle might have fome Refreihment, and that the Jews might remember that God had brought theni out of the Servitude wherein, they were in Egypt. This God fays, Exod, xj, 12. Six Days thou jh alt do thy VVork^ and on the S event h Day thou fhalt reft ; that thine Ox andthinje Afs may refl^ and the Son of thy Hand-Maid^ and thy Stranger may he refreft^ed. And Deut. 5'. 1 3 . . Q^ Which is the Day t!iat the Chriftians do keep Holy > A, The firll Day of t'lc Week, which is CdWtdi Sunday^ OY tht Lord s -Day, which was the Day of the Refurre6tioa of Jefus Chrid. Q. When did the Cuftom of Sanctifying this Day begin ? A. In the times of the Apollles, as may be ^ ^^^' ^'^^ feen in thcNew-Teilament; and from this time In. Sunday has alw^ays been kept Holy in the Chrillian Church. - Q, Does the Sandification of Sunday con- fift limply in Relling ? A, No : but w^e reft on this Day, that w^e / may all of us employ it in the Service of Godj ' and attend upon the Holy Congregation. Q. Should Sunday be no otherwife kept Holy than in Publick in the holy Aflemblies" > r A. It muftalfo be Saridiiied by Private De- ^votions, by Reading the Holy Scripture, by Holy Meditations, by Pfaifing God, and by Oodly Difcourfes. X 14^ A Catechifm, or InftmBion IV, Of the Lord' s-Pr oyer. Q. T T O W has Jefus Chrift taught us to JTX Serve God and Call upon him? A. He taught us by his Doctrine, by his Example, and efpecialty by that Form of Prayer which he taught his Difciples. Q^ What Form is this ? A. 'Tis the Lords Prayer, Our Father which art in Heaven^ &c. Q^ What was the Defiga of our Lord in prefcribing this Prayer to his Difciples ? A, It was to teach them to pray, and to ' /give them flich a Pattern of Prayer as might ; j contain all that is neceflary to be ask'd of j ^ God, and miglit be very plain, and take up ' but a few Vv^ords. Q: How many Parts be there in this Prayer? ,.- A, Three : The Preface, Petitions, and Conclufion. The Pre- Qi W hat does this Preface mean, Our Father face. which art in Heaven ? A. it teaches us two things* i^ That he ; w hom we pray to, is God. x. In what Qua- i iity we ought to confider him, wheii we pray to him, namely, as to our Father. Q^ Why do we call him our Father ? A. Bccaufe he is our Creator and Preferver^ 'and becaufc he has adopted us in Jefus Chrift^^ . Q. What fignifies this Word A^oj)t> A. ThatGod,by anEfTedofhisGoodnefs, and for Jefus ChriiVs fake^ has chofen us, to th€ fi in the Chriftiari Religion. 147 the end that we might be his Children. Eph. r . 4,5". Having predefi 'mated unto us the Adoption of Children by JefusChrifi tohimfelf^ according itothegoodPleafureofhisWilL ^ Q^Vho are thofe that God receives thus into the Number of his Children ? . A. Thofe that believe in Jefus Chrift. John 1. 1 2. To as many as received him, to ther/igave he Power to become the Sons ofGod^ even to them \ that believe on his Name. Q^ What are the Advantages of this Adop- tion ? Alt is the Fountain of all theBleffings which God grants us; God loves thofe whom he / adopts as his Children, he receives them into his Church, and makes them his Heirs, i Jch. 3. I. Behold what Manner of Love the Father hath befiowed upon us/hat we fhould be called the Sons of God, Rom. 8. 17. And if Children, then \ Heirs^ Heirs of God, and joint Heirs with Chnjl, ^ Q^ What is the Duty of thofe whom God has Adopted ? A. Holinefsof Life, arid Obedience to the / Commandments of God. i John 3. 9. Who- foever is born of God^ doth not commit Sin : for \ his Seed doth remain in him : and he cannot Jin \lecaufe he is horn of God. - Q. What does this Name of Father^ which we give to God, fignifie ? ._ -^ A. It ihews the Authority that he has cver^ Ais, and the Love that he bears us. And fo I this Name'obliges us to call upon God reve- \ tently, out of Confidefation of his Authority. ' )vA with AiTurance, becaufe of his Love. Li Q, Hc^^v 148 A Catechifm, or InflruSiion Q^ How is God in Heaven ? .^/Tis not that he is not every where/or he , fills Heaven and Earthy Jer. %^, 24. But the Scripture faith that God is in Heaven, becaule therein he gives the molt exprefs Marks of his Prefence and Glory. Q^ Wiiy did Jefus Chrift add thefe Words, Which art in Heaven ? - A. To increafe ourReverence andAilurance, ■by Confideration of the Majefty and infi- nite Power of God. 0^ How are the Six Petitions in the Lord's Prayer divkled ? .-j.The three Firft relate to the Glory of God^ and the three Laft to" our Good and Benefit. ) Qi ^^*'^^y -i'- they ranked in this Order ? , ^-A. To teach us to feek God's Glory above; (all things. "'^^ TheFirft ' Q^ Which 15 the firft Petition? ^''^'^''' A. (Ha //owed he thy Name. C>. What is it to Sandifie or Hallow the Name of God ? . .^. 'Tis the fame thing as to Glorifie him, or to acknowledge and publiili his Holinefs and Glory. » , Q. By whom ought we to defire that God flioukl be Known and Glorified? A, By all the World. Q^ Who is it that has taught Men the true way of Knovv'ing God and Glorifying him ? A. ; Our Lord Jellis Ghrift. O^ What mufi: be done, that the Name of God maybe Sandificd? ..^. Firft of all, Men mud know God and Jefus in the Chrillian Religion 1 49 Jefus Chrift; and after this, they mufl: ren- der him that Glory and Obedience which is his due. Q:. Which is the Sccoad Petition ? A, thy Kingdom come,^ Jmu. Q^ What Kingdom IS" fpoken or here ? tion. , A. That which God exercifes over N^en. / by Jefus Chrifl. Q. How many Parts be there in this King- dom? A. Two. The firllis, the Kingdom which God exercifes now^ The Second is, that which he will exercife after this Life. Q. FIow^ does God Reign now over Men : A, He reigns generally over all Men by his Power : but he reigns more particularly by his Word and by his Spirit over the Hearts of his Eleit, wdio fubmit to him and obey him. Q^ When did this Kingdom begin to be ellablifli'd? A, 'Twas when Jefus Chriit came into the ^' World, and when, after his Reiurredion and I Afcenfion, the Apoftles went to Preach the Gofpelto allNations, and when the Chriftian Religion was eftablillied. Q^ Is the Kingdom of God now eftablilli'd everywhere ? A. No : There are many Nations w^ho do not yet know Jefus Chrift; and among Chri- i ftians themfelves, there are fo many Errors, Irregularities and Corruptions, that w^e can-^ / not fay the Kingdom of God is eftablilli'd ^ amongftthcm as it ought to be. L 3 Q, WheQ I 50 A Catechism J vr InfiruBion Q^ Wheafhall we fee the Kingdom of GocI eflablifli'd upon the Earth? A. When the Gofpel fliall be preach'd and liRiverfallyreceiva, and when Truth, Piety, Order and Peace Ihall reign among Chriftian^s. Q. AVhen will this Kingdom come to its Perfecftion ? ^'-'^A. This will happen at tliQ End of the World., when Jefus Chrift lliall come to in- troduce the -^aithful into the Heavenly Glory, iind to deflro)^ his Enemies;. Q^ What tiiereiore do you ask of God, in faying , Thy Kingdom come ? A. That God would call thofe Nations to his Knowledge that are depriv'd of it ; that lie would Sandifie us, and reign in our Hearts, giving us Grace to Submit our felves to him ,* and that, at lad, he would Receive us mto his Glory. Tire Third Q^V/hat is the meaning of the Third Petition, ^^etitionc T^hyWillhe done OH Earthy as it is in Heaven^ . ; A. We beg of God that his Will may be acconipliih'd^ and that he \^ould give us Grace to obey his CoiTimandments. - ^ Qj. Why did Jefus Chrift make us ask this thing of God in this Petition ? A- Becauie it is a thing of very great Im- portance, and whereon the Glory of God, and. our own Efappinefe do depend. Q. What IS to be obferved from thefe Words, pn E^rth > A. That we ought to do the Will of God hereon Earth, during this Life; and that \ \k't ouglit to \vjlli that it may be done through- ' ' ojit the whole Earth by all Men. Q. What in the Chrlftian Religion- i 5 1 Qi What is the meaning of thefe Words, on Earth as it is in Heaven ? A, We beleech God that Men may imitate the Angels in that fincerity and Zeal, where- with thefe Biefled Spirits do his Will. Q: What difference is here between Men and Angels, as to this point ? A, There are two. Hie oncj) that God does not order Men and Angels the fame things. The other, that the Angels do the Will of God in a pcrfed: manner ,• whereas Men do it imperiedly. Q^ How then can we imitate the Angels ? A. In doing the Will of God accordmg to our Condition and Ability, as they do it ac- ^cording Co theirs. Q, What do you mean by the Daily Bread The ^th which you ask of God ? ^^"^^^"^ A, I mean all thofe things which are ne- ceflary for our Subfiftance, during this Life. Q. Why did Jefus Chrift bid us ask nothing but Bread? A. To teach us to content our felves with y the things that are neceffary for this Life, and f 'not to feek after thofe w^hich are fuperfluous and unprofitable, i Tim, 6. 8. And having Food and Raiment^ let us he therewith content, Q^ Are we not then allowed to defire Riches^ and to ask them of God i A. No : But we may enjoy them when / God has given them to us, and when they ' ?.tt gotten by lawful Means. qJ^ From whom do we ask our daily B^ead:' ' L 4 4. Fj^om 15 1 4 Catechiffrij or InflruElion A. From God, on whole Providence all things do depend. ■_ ^ <\ Is Prayer the only means of Obtaining our daily Bread ? ^.- ©od h^s appointed Labour befides Prayer. G,en. 3. 19. In the Sweat of thy Face thou jhalt eat Breads till thou return unto the Ground Q. Ought all Men, even the Rich, to make this Prayer ^ A. Yes : Since they depend equally upon the Providence of God, who only gives good things, and takes them as it pleafes him, and grants us Life and Health to enjoy them. Q^ Why do we ask our Bread but for this frefent Day ? -(^. i> Becaufe we ought not to pray but lor preient NeceHity ; fince we are not fure of living long. z. Jefus Chrifl: thereby puts us up- iMi a Neceffity of Praying every Day. 3. He in- tended to drive away the Cares and Troubles that might happen to u$ about what is to l^oraCj, ' Q^iAre all forts of Cares forbidden / .. A. No ; Some Ccires are permitted, and ^ arc? even ijeceiiary ; hch as the Cares of-aj ; wifeFpre-fight, and lawful Labour, which are ; accompanied with Contenirnent of Spirit, . Piet}^, and Rellgnation to the Will of God. Q^ Which are uiilawfu! Cares ? ./J. Thofe which "proceed from a Love of ihe good things of tliis Worki ; thofe whicii en- gage us to make ule of ill Means for acquiring t'hemj or arc accompanied ^^hh Meiilancholy^ Trouble •in the Chriftian Religion i 53 Trouble and Diftruft. Thefe our Lord con- demns. McJt, 6, ^ . Q^ Which if, the Fifth Petition ? The Fifth A, Forgixe us our Trefpajfes^ as we Forgive f^^^^^^^^' them that Trefpajs agahft us. Qs Ought all Men to ask Pardon of God for their Sins ? / A. Yes : Becaufe they are ail Sinners. The Righteous themfelves have fome Re- mains of Corruption . And befides, they ought always to ask Pardon of God for paft Sins, fince they cannot obtain the Forgivenefs of thern, but by Perfevering in Repentance to the End of their Lives. Q^ In what Difpofitions ought we to be, for the obtaining this Pardon ? , A, We ought to have Recourfe to the Mer- /cy of God by Jefus Chrift, with a true Faith and a ferious Repentance ; but particularly, our Lord teaches us to Forgive them that tref- paj$ dgainfl us, Q^ Whom ought w^e to forgive ? A. Every Body„ C^ W'hat TrefpaiTes ought we to forgive > A. All without Exception. Q^ Flow ought we to forgive them ? A, We ought to Forgive with all our Plearts, and as we would that God Ihould Forgive us ^ that is, that we lliould not Revenge our felves upon thofe that have wrong'd us, nor hate them ; and fecondly, that we lliould do them ^ pood and Love them. Qi Why muft we^Forgive them thus? » A* Becaufe I 54 ^ Catechifmy or InflruBion A. Becaufe God commands us; becaui he has given us an Example of it ,• and becaufef if we do not fo forgive, God will not forgive us. Q^ What is the meaning of thcfe -Words; Forgive m as we Forgive ? A. In faying this Prayer, we oblige our felves to Forgive our Neighbours ; and make an Imprecation on our felves, if we do it not. For if ye forgive not Men their TrefpaffeSy nei- ther will your Father forgive your Trefpajfes, . Mat. 6. I $. Q^ Which is the Sixth Petition > The Sixth A, Lead US not into Tempt at ion ^ but deliver Petition, i^ from Evil. Q. How many forts of Temptations are there > A. There are two forts; fome tend to' Try us ; and others to Seduce us, and draw us to Sin. Q. Whence come thefe Temptations ? A. Temptations of Trial come from God ; but the Temptations of Sedudrion proceed from the Devil, from Men, from the World, and from our Selves. Q^ What think you of the Power of the Devil? A. He can eafily Tempt us, but he cannot Draw us into Sin, unlefs we Confent to it. CL Can the Devil make himfelf Mafter of Men, to work in then^, and by them, all that he pleafes ? A. No : He has not his Power over Chri dlians. (l. How are we Tempted by Men, and by !:he World r ' ^ A, Mea in the Chriftian Religion J 155 A, Men Tempt us by their Difcourfe and Adions; and the World, by all the Creature^ and Objects that are therein • as Profperity and Adverfity, Pleafure, Pain, and generally all that Excites our Love, Hatred, and other Pa/Tions. Q^ But where is the Principal Source of Temptations, and of Sin ? A, In our Selves, and in our own Will. Qj_ Why do we then defire God, that he would not lead us into Temptation ,• Does God make Men fall into Sin ? A. In no Wife on the contrary, he turns them from it, and Solicites them to Good, by his Word, by his Providence, and by the Motions of his Grace. Let no Man fay ^ when he is tempted^ I am tempted of God: For God cannot he tempted with Evil^ neither tempt eth he any Man. But every Man is tempted^ ivhen he is drawn away of his own Lufl^ and enticed. Jam. I. 13, 14. Q. What then does God do > A. He Permits Temptations, and Permits (that Men fliould Yield to them. "^ Q^ Why does he permit Temptations ? A. Becaufe they are neceilary for the Trial of Men. If there were no Temptations there would be no Laws, nor Judgment ; and the Difference that there is between the Con- i dition w herein we are upon the Earth, and that wherein we fliall be in Heaven, would be a- \bohlhed. Q^ But why fhould he Permit that Men fliould Yield to them ? A, If I 55 A Catechifmy or Inflru^ion A. If Gcd does wifely and juftly permit that Men fliould be Tempted, he m.ay and ought to Permit them to fall into Sin, when they are fo Mmded. Q:^ What does God do upon thefe Occa- fions ? A He does not alvvays do what he could,tc> hinder Men from Sinning ; he does not always f rant them the fame Meafure of his Grace • e fometimes even withdraws this Grace, and leaves Sinners to their own Cofrupt In- clinations, '...r-'^-^ Q^ When does God ufe them fo ? A. When Men prefume on their owii Strength, and are grown Remifs in their Duty, and when they Abufe the Mercies he fliews them. Q. What then do we Ask of God in this Petition. A. That he would not Expofe us to thofe Temptations which we might Yeild to ; but then, when we lliall be Expofed to Tempta- tion, he would Strengthen us, fo as that we may not be Seduced : and laflly, ' that he would Deliver us from them. Q^ Can we be aHiired that God will grant us this Mercy if we Sincerely Defire it of him? A. Yes: and St. Paul gives us this Aflii- , ranee. \Cor. 10.13. There hath no Tempt at ton taken you^ hut fuch as is common to Man : hut God is faithful^ who ivi/l not fujfer yon to he tempted ahovs that ye are ahle -^ hut will with the Temptation alfo make a way to efcape^ that ye, may he ahle to hear it. Q, To in the Chriftian Religion. i 5 7 Qj, To what does this Prayer oblige us, Lead us not into Temptation^ hut deliver us from Evil ^ AJiO ShunTemptations,and to Refill: them. Watch and Pray left ye enter into Temptation. sMat. xxvi. Q^ Do we ask no more of God, than that he would deliver us from the Temptations we were (peaking of? A. We befeech him alfo to Guard us by his Providence, from the Mifchiefs or Accidents, into which we might Fall, during the Courf^ . of this Life. "^ Q. What mean thefe Words, That the King- Jhe Con^ dom^ the Power and the Glory ^ are God's ^ A. That God is the King of the World, that he governs all things by his Power, that his Glory is Infinite, and that he will Continue \Xp for ever. Q. What then is the meaning of this Con- clufion of the Lord's Prayer, For thine is the Kingdom^ &c. y A, It contains the Reafons that w^e have •to Pray to God, and to Hope that he will Hear us; and it Teaches us that the End which we ought to Propofe in our Prayers is, that the Kingdom and Glory of God may be Advanced. C^ What does this Word Amen^ fignifie ? / This Word, when it is put at the End of Prayers and Praifes,She ws the Sincerity of our Defires,and the Aflurance which we have that God will hear us. . Sea,Tl, 1 jS A Catechifm, orlnflru^ion Se A, Yes; and we iliail fpeak of this Crime ,. in another Place. S: To go on then to the Eighth Command- Command ^^^^5 where God fays, thou fh alt not Steal: ment. Of What is there Forbidden ? ihefr. ^^ 'jj^g Theft Forbidden here, feems pro- perly that Theft v/hich is Committed in fe- cretly Stealing thofe tilings which may be carried in the Chriltian Religion. 1 53 carried away ; but we mufl: extend thirPro- hibition to all the unjuft Ways of taking tl; A. We connot doubt but that it is a grie- vous Sin ; Nature it felf teaches it fo to be : We do not believe that any Body has Right f of taking away that which is ours ; and there- fore neither is it allowed us, to take that which ■{ belongs to another. "" Qi, What does the Holy Scripture teach us upon this Subjed: ? A, That God is the Difpofer of the good things of this World ; that he gives them to whom he will ; and):hat we ought to acquiefce in his Will, and be contented in the Condi- tion we are in. Moreover, Jcfus Chrift, For- bids us to Love the things of this Vv^orld, or to fet our Hearts upon them. He alfo Com- mands us to give part of what we have to our Brethren. All thefe Confiderations make it plain, that wfe cannot take away the Goods of any one, without Committing a grievous Sin. Q^ How ought we to underftand this Law which Forbids Theft and Injuftce ? - A. As a General Law, both, in regard of the Thishvx Berfom^ and as to the things which one may '^ general. take, and alfo as to the manner of taking thePerfon j^them. "^ Q^ How is it a General Law, in regard of the Perfons ? A. It is fo, both for thofe that may take, and for thofe from whom one may take any thing. Thati^, It is Forbidden to all Men to M z Steal, 1 64 'A Catechifm^ or InflruEtion Steal; and that there is none from whom we may take away that which is his. Q^ Is it not then lawful for the Poor to Steal/ A. No: they ought by their Labour to Procure the things which they have need of; and if they cannot Subfift by Working, they ought to apply themfelves to others for Allifl- ance,. and to be Patient in their Condition. Q^ Is it a Sin to Rob the Rich? A, Yes : but 'tis yet worfe to Rob thofc that are Poor. z As to the CL You fay that this Law is General as to things, the things w4iich one may take, what's the meaning of thts .-' ^ A. It fignifiesj that we are Forbidden to take any thing whatfoever that belongs to our Neighbouj's. S^ Do we commit Theft, when the thing wlrich we take is but of a fmall Value ? A. Without doubt : but the Sin is greater when more is Stolen, and when a greater Da- mage is caufed thereby. CL What kind of Theft is moll Criminal .> A^ Sacrilege, which is committed by taking the things wliich are Confecrated to God, to his Service, to the Church, to the Maintenance of Minifiers, to the Poor, and to; other Pious Ufes. CL Vv' hen are Men Guilty of Sacrilege > A, When they tak€ av/ay thefe Goods, when rhey keep them, when they employ them either v/ holly, or m Part, to other Ufes, Or to tlieir own particular Profit: when they sre guilty of any Fraud in Paying what they : ought in the ChLn&.ian Rdigion i6$ ought to the Church, or to the Poor. They fall alfo into this Sin, when they Receive' Alms and Charities without having Need of them. ^' Q^ What Theft is the moll Heinous next after Sacrilege ? A, When they Cheat Princes; Magifirates, and the Publick of their Right; and when they do not, bona fide, pay them what is their i Due ; as Taxes, Cuiloms, and other Duties. ; This is a true Theft, and a great Sin againft \ God. And therefore St. Paul fays, that Con fcience obliges to pay Tribute to Princes. Rom, xnL6. Q. What ought we to do, as to things De- pofited with us, and entrulled to our Honefty ? A We ought to keep them faithfully, and See Uv, to redore them, and 'twould be bafe Perfidioul- * ^* Vnefs to do otherwile. ^ Q^ Ought not we to keep thofc things which we have found, and another has loft? A. We may keep them after we have done : all that we could to find out the Perfon they J belonged to, and provided we are difpofed to '' Reftore them when an Opportunity happens. Qi You faid in the Third place, that thij Prohibition is General as to the ma?iner of^s to the Stealing ; What do you mean by that ? manner. A, That it is Forbidden to Steal in any manner what foe v en Q^ Hou^ many w^ays may we take away Divers the Goods of another > ' ^f:' ^^, , . taking th« A. It may be done by l-orce or Cunnmg. Goods a£ Q. How may we take the Goods" of ano- anotheu ther by Force?" M 3 A, By 1 66 A Catechifmy or InflruSiion A. By ufing open Force and Violence in Robbing, as Thieves and High- wa> men; or by employing the Authority and Credit we have in doing Wrong to another, as the Great and Rich do, when they Opprefs the meaner People. „Q. Do we commit Theft only in taking away another's Goods ? - A. We are alfo Guilty of this Sin, in keep^ ing that which does act belong to us; as when we detain the Wages that is due to thofe who have earnd it; and do not pay them juftly and readily. Q: Who are thofe alfo, that take and re- tain unjuflly other Mens Goods ? A. Thofe which borrow that which they cannot Pay ; and thofe who refufe or negledt to Pay that which they know to be jullly due. Q^ Which is the Second way of Commit- ting Injuilice? ■ ■A, 'Tis by ufing Cunning, Fraud, and De- ceit in our Affairs with our Neighbours, as in Bargains, Trade, Labour, and on other Occafions. Q^ What Injuitice can one Commit in Bargaining ? . A When we make Agreements, Bargains, and Covenants with our Neighbours, which turn to their Damage; when we bind them to things which they would not be bound to, if they kne v the Prejudice they fliQuld fbtfer bv it; as alfo, when we Promife them^ thofe things which wc cannot perform. Q; May in the Chrxftian Religion. i ^7 Q. May we take Advantage of the Igno- ranee and Simplicity, or the honellCredulity of thofe we have Dealings with, and do them any Damage this way > /^ A. No : this would be a Surprize and a • Cheat ; and would be the doing to another that which we would not have done to o«r (elves. Qi When may w^e be faid to Cheat and Steal in Buying and Selling ? A, This may be done feveral ways ; he that buy's does it, when he does not pay the Price according as 'twas agreed ; or when he takes x'ldvantage of the Ignorance orNeceffity of the Seller, to Buy things much below their real Worth. Thofe who Sell, do Cheat when they Sell one thing for another, when they falfifie their Goods or Wares, when they Sell them at an ExcelTive Price, when they ufe Fraud in Weights, Meafures, or in any other manner. "^ Qi Can thofe be Guilty of Injuftice, who earn their Living by Labour ; as Handicrafts- Men, Workmen, ' Men and Women Ser- vants? ®r. A. Thefe People are Guilty of this Siji, when they take or keep thofe things which do not belong to them ; when they do not Labour honelTly ; and when they take more for their Work than it is worth. Servants alfo fall into Injuftice, when they do not ferve Faithfully, and when they do not take as much Care of their Matters Goods, as if they w^ere their own, M 4 Q: Is 6?j A Cauc/Mfm, or InftruBion Q^ Is Ufury Forbidden > A, Yes: and we are Guilty of Ufury, whea we take more than lawful Interefl: for what we lend. Q^ Is it Ufury to take more than the or- dinary Intereft, when he that Borrows is very willing to borrow it upon thofe Terms ? A, This profit may be allowed in Trade, and on fome particular Occafions; but ex- cept in fuch Cafes, it is unlawful- becaufe it is commonly Neceliity or Imprudence that obliges People to borrow it upon Hard Terms; and^becaufe we ought not to take Advantage of the Neceffity or bad Condud: of others to Enrich our felves. Q.^ Do we not fometimes make ufe of Au- thority and of the Law, for the wronging our Neighbour, and committing unjuft A(3:ions> . — A. This happens when we Commence un- juft Law-Suits, or when we make ufe of Tricking, Lying, Interefis, Bribes, and other unlawful Means to Gain our taufe. ' C\ Can a Man with fafe Confcience take poflelfiOn of a thing which has been Adr judg'd by the Court, when he has not the Right on his fide? . ■ . A, No : the Sentence of the Judges gives us no Right to poffefs a thing, that does not; belong to \Xb, C^ Do Juiiice and Confcience allow us on all Occaficns to take the Advantage of the Right which Law givts ? -^. This is not always allow'd, and it would ^ften be a Crying Iniuflice to make ufe of ones in the Chriftian Religion i^9 ones Right to the utmoft rigor. Thus the Law does not oblige us to Pay debts after fuch a time, which is calFd Prefcription ; ne- verthelefs 'twould be down right, Robbery to make ufe of this Right, and Refufe to Pay what we juftly owe. /- Q^ Are none Guilty of Injuftice, butthofe who do unjuftly Poflefs the Goods of another ? A, Yes : all thofe that are the Authors of Injuftice, and that Contribute thereunto by their CounceIs,by their SoUicitations, by their Artifices, by their Credit, or otherwife, are Refponfible for it. Q: Who are thofe that, in this Cafe, Com- mit the greateft Sin ? A. They are the Judges and Magiftrates, who do not Ad according to exad Juftice, who do give Sentence without having well Ex- amined the Caufe before them, or who do not entirely follow the Laws o? the Land, and the Information of their Confcience,- but fuffer themfelves to be brought over by Pre- fents, by Recommendations, or by any other way whatfoever. Q. We have fpoken of thofe ways which are moft remarkable and ufual, for taking a« way the Goods of another ; but in Regard there are many other ways which we have not been able to touch upon, tell me what is the General Rule, by which we may fee whe- ther a thing be contrary to Juftice or not > A. 'Tis the Rule wliich Jefus Chrift has (given, and which Nature Didates to us, that ive JhoM do to our Ne/ghlours as mc would I lyo ^ Catechifmy or InftruElion ^ould he done ly; and that we Jhouldnot do to them J what we would not have them do /(?! t4S, Q^ What Ufe ought we to make of this Rule, in the different Occafions, wlfich may prefent themfelves ? • . \ A^ We fhould Examine our felves, and fee how we would be glad to be ufed our felves, if we were in the Place of our Neighbours ; and we ought to ufe them in the fame man- ner. Q^ Does this Rule oblige us no farther thanjuftice? A. It obliges us alfo to Equity. Of Equity Q^ What is Equity ? A. Equity confifts in not flretching ones^ Right to the utmofl Rigor, but in voluntarily departing a little from it. Q^ What are the Duties which Equity ob- liges us to ? A* There are two of them. The one, is in doing things which we are not Obliged to do ; as to give a Man fomething beyond what we Promifed, when we fee that he has fuffer'd Lofs or Damage. The other is, in not doing what we had a Right to do. Thus it is con- trary to Equity, to Force the Poor to Pay to the utmoft, unlefs he, to whom it is Due, be himfelf in Want alfo. Qj^ What ought they to do who are Guilty ?Ii^f^ of Theft and Injuftice, if they would obtain Forgivenefs of this Sin > ' A. Befides the other Duties to which Sin- ners are obligdj they ought to make Rcftitu- tioii. in the Chriftian Religion J 171 tion, and Reftore exadly what they have un- juftly taken. Q. Is this Reftitutionneceflary ? A, Natural Juftice and Reafon fliews the Ncceffity of it, and God exprefly enjoins R,e- flitution. ExodysXll. -i^. A thkf fhould make fu/l ReJiitution,'EztkyXKm,iS' IftheWicked . reftore the Pledge^ give again that he hath rohbed^ walk in the Statutes of Life without committing Iniquity^ he ftj all fur ely live ^ he fhall not die. And St. Paul declares, that neither the Unrighteous or unjuft, nor\ Thieves fhall in- herit the Kingdom of God. I Cor. VI. 9, 10. 'Q. Is it enough to repent of his Sin, and not to ask Forgivcnefs of God for it ? , A, Repentance is not Sincere unlefs we make Satisfac3:ion 2s far as we are able, for the Wrong we have done. Thus an Un- juft Man who is able to Repair the Damage which he has caufed to his Neighbour, and doeth it not, but keeps what he has De- priv'd him of, does not truly Repent. Q^ Are they then excluded from Salvation that have not the Means of making Reftitu- tion? A. They may Obtain Forgi^enefs of their Sin, provided that they have a Serious Re- pentance, and a Sincere Intention of making Reftitution as foon as they fhall be able ; and if they do all in their Power towards it during their Lives, by Pains- taking, and even de- priving themfelves of fome part of the things pecelTaty for their Subfift^nce. Q. Wh^t I ;: 2 A Catechijm, or InflriiSlion Q^ What ought he to do, who docs not know them that he has wrong'd, or who by fome other Reafon is not in a Capacity of making Reftitution to them, their Children, or to their Heirs ? A. He cannot keep what he has unjuftly gotten, fince they are Goods to which he has no Right, but he may Confecrate them to Pious Ufes ; this God ordains, Numk V. 6, 7,8. . Q. What is the the Ninth Commandment > The IX. A. Thou Jhalt not hear falje Witness againji Q^ What IS the Falfe Witnels here For- bidden ? A. 'Tis properly, that by which we hurt our Neighbour. Q. On what Occafions may Falfe Witnefs be born? A. It may be done either before the Magi- ftrate, and this we have before fpoken of, in treating of Oaths ; or, in private Difcourfes, and this is called Calumny, Q. How do we Calumniate our Neighbour > OfCalum- A, It is done, not only when we Invent or ny and E- Spread Falfe things againfl: him, but alfo when In^, ^^^ ' ^'G mingle Lies with the Truth, when we relate things otiiervvife than they are ; or in another S^nio, than that wherein they were fpoken : laftly, by not Removing the Calumny when we can do it, and when we ilrengj^hen it by Silence. Q. But when the things that we fp.eak a^ gainit. any one are True, Is it not j^I ways per- mitted to Relate them ^ A- No i in the Chriftian Religion.' 1 7 5 A, No : thofe that do fo^ are Guilty of Evil-Speaking ? Q^ What Sin is there in Evil-Speaking, when w^ fay nothing but the Truth ? A. Evil- Speaking is Criminal, becaufe it is is commonly accompanied with Pride, and a Defire of Setting our felvesup above others, and becaufe it is always contrary to the Loye of our Neighbour, and to Juftice ; fince that in Publiftiing Difadvantagious Things of our Brethren, we do them much Mifchief, and do not by them what \\t would have them do by us. Qi What Hurt do we do our Neighbour, either by Calumny or Evil-Speaking ? A, We may Hurt him in his Eftate, in his Eafe, and in his Life ; but above all, in his Reputation and Honour. Moreover, we Sow Divifion and Difcord, and are the Caufe of many Evils which happen, and of a great Number of Sins that are committed. Q. What is there Particular in this Sin, to make us fee the Greatnefs of it ? A. It's this, that we cannot defend our felves from Calumniator^ and Detractors, becaufe they Back-bite tlieir Neighbour in his Ab- fence, and without his being able- to Defend himfelf; and becaufe the Injury which they do to his Honour, is commonly Irreparable. Q. Are we obliged to make Reparation to them, Vvdiofe Good Name we have injur'd t A. We are obliged thereto, as much as we r sire to the P.eftiturion of his Goods • but it ;is almoft always impolTible to make fall Re^ paration ; 1^4 ^ Catechijm, or InftruSiion paration ; becauie we cannot flop Reports when they are fpread abroad, nor undeceive thofe who have given Credit to them. Q^ Does the Holy Scripture condemn Ca- lumny and Evil-Speaking ? A. It every where condemns thefe Sins. St. Piiul places Evil-Speaking in the Rank of Sins, which are unworthy ot Chriftians, and exclude them from Heaven, i. Cor.Y. and VL St.James fay s,Chap.I V. i r . Speak not Evil of one another : and our Lord, Judge not^ lefl ye he judged. Mat. VII. i. Q. What are the Judgments wliich Jefus Chrift Forbids? T?idg^^^ ^. They are the Rajh Judgments which we aientsi. make of our Neighbours, either by the Opini- ons that we have of them, or by our Difcourfes concerning them. Q^ Do we Judge raflily of our Neighbour,,) every time that we entertain an ill Opinion of him? A. No : we are not oblig'd to approve his Condud: when it is not good, and to believe that a Man is a Good Man, whole A<5tions are notorioufly Bad ; 'twould be even a Sin to Judge thus. Qi AVhen then is this Rafli Judgment > A, 'Tis a Judgment that is contrary to Truth and Charity; and we make this fort of Judgment, either when we wrongfully Condemn any Man, and believe him Guilty of tliat which he is Inaoeeiit of; or when wejudge him with too much Rigon.and that we believe him to l' '^;Ity and Wicked than h€ is ? Q:. Whal' i^ ^/;^Chriftian Religion. 175 Qi What mufl: we do for avoiding Rafti Judgments ? A. We ought never to Judge ourNeightours . through Paflions, upon Sufpicions, upon Re- ports, or bare Probabilities, nor with Preci- pitation, or without being well Informed. Chanty heareth all things^ helieljeth aU things ^ hopeth all things^ endureth all tmngs, i Cor. xni. 7. Q: Is it always Evil-fpeaking, to relate the 111 that we know of any Man > A. No; there are Occafions, where the Glory of God, the Good of our Brethren, the Publick Peace, and our own Defence, do ob- lige us to Difcover the Wickednefs and In- jufliceofMen. But we ought not to do fo farther than Neceflity requires it, and always with a Spirit of Moderation and Charity, Q. What then is properly Evil fpeaking .^ A. 'Tis fpeaking the 111 which v/e know of any one,without anyNeceffity orAdvantage toour felves or others; as they do who fpeak of their Neighbour to gratifie their Pafflons, to fatisfie their own Curiofity ; or that of others, to pafs away the time, and divert themfelves; and who by their Difcourfes do Expofe him whom they fpeak of, to the Hatred or Con- ' tempt of thofe that hear them. Q^ Does God intend no more, than that we Ihould be neither Evil-fpe^kers nor Slan- derers? A, Our Duty obliges us befides this, not to give ear to Slanderers, to Refift them, to Defend the Honor of our Neighbours, as much as we can. (2^ Which 1 7^ A Catechijm, or InfiruSlioH Oi Which are the other Sins that relate to this Prohibition ? ?nd Diffi? ^- Lying, Diflimulation, and generally all muiation. ^^^^^ of Deceit and Prevarication in Difcourfe. Qi What is Lying ? -^.. 'Tis to Speak againft ones Confcierice, and to utter as Truths, things that we know tobeFalfe. Q: W[hat is Dillimuhtion ? A. piUimulation is twofold ; Hther when we do not Speak the things which we know and think : or when by our Difcourfe or Adions, we would Infinuate fomething different from what v/e know and think to be True. Q. Are we always obliged to Speak' what we Know ? A, No : but we are never allow'd to fay the Contrary, and every time that the Glory of God, the Good of our Neighbours, and out- Duty, Requires us to Speak the Truth, we ought to utter it Frankly, and without fuffer- ing any tiling to hinder us. - 'Q. What ought webefides, to ihun itlouf Difcourfe ? ?ld¥hnt ^' All forts of Cunning, Tricks, Artific6, ry. ^ and Deceit, which we could make ufe-of, for Impofing upon our Neighbour. Q. Which, is the moll Criminal mariner of Deceiving Men ? ' A, 'Tis when by falfe Shews of Amity and Good Will, or by Appearances of Sincerity and Honefly, we endeavour to Entrap and Hurt any Man. Q. Is Flattery Permitted > . .. . . ; in the Ghriftian Religion; 1 7 j A, No: and Chriftians ought to Batiifli it from their Difcourfe. Q. What is Flattery? A, To Flatter, is to Praife any one, or to fay Obliging things to him, with a Defign to' pleale him ,• and we liiay Flatter, as well in ipeaking the Truth, as in Lying. " Q^ Shew me diat Flattery is a Sin. A, I . It commonly goes along with Lying, a. Thofe who Flatter, do it for their Interefr, and with Defigns contrary to Piety, 3. Iri Flattering our Neighbour, we Puff him up with Pride, and hinder him from being fen- fible of his own Failings. Q^ What ought we to put into the Rank €jf Flattering and Deceitful Difcourfes? A. The Complements and vain Proteftjv tions of Friendiliip, fo much in Faillion with the World. . Q^ What is the Virtue oppofite to thofe Vices we have fpokeri of? A. Truth and Sincerity. Q. What does this Virtue oblige us to? A. r. To fpeak what w^e think, whenever we are called thereunto by our Duty. z. To AGt in all things with Opennefs and Candor, ^ and to perform th^t which we have Pro- mifed. Q^ Are thefe Duties recommended to us in the Word of God ? ' A, St. PauKays, Ephef.IV.iS' Wherefore ^ putting away Lying, fpeak every Man truth wnki Ms Me/ghiour. Add DaviJ Tays, PfaL XV That a good Man fpeaketh the Truth in his ^ N Heart: I "7 8 A Cdteckifmy or Injh'ucHon Heart. And God declares that he Abominates Liars, Flatterers, Deceh-^ers, and all thofe that ipeak Fallly. Q^ Does God Forbid us in his Law only, not to do any Wrong to our Neiglil)Our ■:. A. To iliffle the very Beginnings of Inju- ftice, he Forbids us in the Tenth Command- ment even to Dejire any thing that belongs the X- to another. Thou jkalt not covet thy NetoJ)- meiir. ^'^^^^' ^ Houje, &C, Q^ What is the Coveting, which is here Forbidden? J. It is that which caufes us to Contrive Means for the getting thofe things which belong to our Neighbours,into our own PofTef- Fion; or which makes us have a Flankering . after them. Q^ What Means for PoflefTing that which is' anothers, do you fpeak of? A, There are fome Means which are ma- liiledly Criminal and Unjuft ; as Theft, Adul- tery, Falfe Witneis ; and thefe Ways or Means arc 1 orbidden in the foregoing Command- ments. i3ut there are other ways \^'hich are not lb Rid, and whicli do appear Lawful before ^?'4en, but are Unlawful and Criminal before ^God: as if a Man Defircs thePoflelfion or Eftate of another, and fliould feek for Means of con- ilraining fiim to Sell it. "Lis principally thefe lad Means Vvhich are Forbidden in the Tenth Commandment. Q; Is the fimple Dcfire of the Goods of another Perfon, Sinful, Vvhen we have no De- fign of Appropriating them to our felves? A, Thi^ in the Chriftian Religion, 179 A, ThisDefireis contrary to Piety,, ^\h;di obliges us to be Content with what we have It is oppofite to Chanty, which would have us rejoice in the Advantages of our Brethren, and which Baniihes Envy and Jealoufie.Laflly, This Deflre is a Sign that Vv e Love nothing but our felves, and that we have an Excei"^ >ilve Ailcdlioa for tlie Good things of this iWorld. Q^ What is it theii that this Commandment teaches us? A, That the Law of God fhould regulate our Thoughts and Defircs as well as our Adions ; and that in order to avoid the Sm, we muft Refill Evil Concup licences, as foori as they arife in our Hearts. Art. IL Of Charity. Charity ? the Love which we owe to' Q:\/l7HATis A. V V It is the bur Neighbours. Q. What fort of Love oudit this to be.> A, It ought to be a Sincere Love, waich fliould be in our Heart, and appear by our A- ^ions ; arid riot a Love of meer Civility. Decen- cy, and Goodmanners» wliich often is nothing but Hypocrifie. x JoIkIW, 18. Let us not kvt in Wonl^ keitker in Tvy^gue^ but in Deed and i)i Truth. Rom, XII. 9". Let Love he ivithoui t)iffimi4latiQn: « N X a Wherein I go ACatecbifm, or Injiruftion Charity Q. Wherein then does Charity conhfti* Partr*^I. "^' ^^ contains two things, i . The Affedion, The DiC- and the Difpoiltions of the Heart.^ z. Actions. poiitionsof o What are the Difpotltions of the Heart i.Diipofi- wherem Chanty does conliit:' tion. ^4^ They are two. The one, is to Love e^^,'yJ;g>^,otir Ne^^^ The other, to defire to be feotir. "^ beloved by him. ' Q. To whom do we owe this Love ? ^. To ail Men witliout Exception. SSaH a Ought we to Love all Men equally t. * i'lcn, tho' A, No : There are divers Degrees of Love ,* m a difte- ^,^j ^^^ oudit to Lovc fomc Pcrfons more] rent 1>- , . , , ^ ^y gree. tiiaa Others. Q. From whence does this Difference pro- ceed ? J, From Nature and Piety. Thus we owe mcire Love to our Relations and Friends, than \ to Strangers - and to Good People, than to/ Bad.^ Q^ May we not Hate thofe that do not Love MS:^ . J, No: wc ought on the contrary to Love them. Mat. V. 4^, 45-. Love, your Er^emieSj hlejs them tlhit curje yorc^ do good to them that ■ hate you^ twd pray for them which defp it e fully -ufe yoi^.y and perfecute you : that ye may he the - Children of your Father which is in Heaven : for he niaketh his Sun to jife on the Evil and the Good, and fendcth Rain on the Jufi and on the UnjuJL (\ What is the Love which we owe to thofe which do not Lcive uS; and to Vicious Perfons ^ A. \V^ in the Chriftian Religion i§ i A, We are not obliged to Love them and Efleem them, as v/e would a Friend and a Good Man; we ought not even to live in Familiarity with the Wicked, but then wc are not allow'd to Hate them ; on the con- trary, we ought to wifh Well to them, to do them Good if v/e can, pray to God for them, and to Forgive the Evil which they do us. Q^ How many things does this Love of our Neighbour comprehend? A, Two. The one, to wiili him well : The jtcompre-. other, not to bear ill Will againft him. hendsTwQ Q^ What Good ought we to wilh our T^,'eSn^*.to Neighbours ? wifh well A. AH the Good things which are necef- ^^^-L fary for the Body and Soul : but true Cha- bour, rity is that which makes us wiili for their S?' ^aon, ^^ By what may we know% whether we CO .^.incerely wilh well to our Neishbour? A. By ihefe two things. If ue pray for them, and if we Sympathize in the Good or 111 that happens to them, as St. Paul exhorts us, Rom. XII. 1^, Rejoice ivifh them that (lo rejoice^ and weep with them that weep, Q^ Who are thofe that fail in the former of thefe Duties? A. They are thofe who v/i(li Evil to t!lelr^SillS con-r Neighbours, and make Imprecations againft ^{^^^^^^-^ them : Thofe alfo who do not wifa them tlie i^^or:tior> true Goods, who do not Intereft themfelves in the Salvation of their Brethren, and who Love them not, but for the things x)f this lite. ^ N 3 \ Q, What' 3 8 z A Catecbifmj or Inflrutlion (Z: What is contrary to the Second of thefe Duties/ J, vSeh'-Lovc, our private Intereft, Envy, Jealouflc, Hard-Heartcdnefs, Cruelty. " ' Q^ What do you inean by Self-Love, and private Intercft ? A. 'Tis the Failing of thofe who !oye no- thing but themfelves, who think upon no- thing but their own Intereft, and. who arc not concerned for tliat of others. Q^ What is Envy and Jealoufie ? * A. A Man is Envious and Jealous, when lie is troubled at the Profperity of another ; when he de fires to poflefs the Goods which Others do pofTefs ; and when he is afraid that they i^.ould enjoy the fame Advantages that he enjoys or feeks after. Q^ What are the Reafons which flioulci pre- ierve us from Envy ? A, Envy is contrary to the SubmilTioii which ue owe to the Orders of Providence^ and to Charity towards our Neighbour; it tjocs but unprofitably torment hun that is \ i'ubjcd: to it, and it may produce very fatal ^ Confequcnces, as may be ieen in the Example ■■■'C^Calyi, and in tliat oljofeplh Brethren. Q. What is Hard- Hearted ncfs and Cruelty ? A, People are I-Iard-Hearted when they are not touclfd with Compahion at the Mi f- '^ tortunes of anoilier ; and Cruel People are ' ; tiiQfe who take Pleafure in doing Hurt to o- \ thcrs, and in leeing their Sufferings. '^htoxh^r- -(I, What is the Second thing which is %i?^!^''r'' included iiuhe Lpvc o^ our Ncigiibour :* in the Chr jftian Religion- 1 8 3 A. It is not to bear ill Will againft him. Ono may do thus either without his having given us Occafion, and this is the Anger which our Lord Jefus Chriil: condemns, Mat, V. xz. Or when our Neighbour has done us any Hurt, and that is w liat Men call Refcntmcnt. CL What then is the Duty of a Chnftian, as to this Point ? A, To hinder Anercr from kindlingf in our Si^iscoxi. . trnrv to Hearts ,• to avoid all that may excite it ; to rhisbif- check its firft Motions, and to receive the In- pofition, juries done to us, with a quiet and peaceable Spiric. (I. What is it that fliould keep us from Anger ? • W. The Commandment of God, and the Example of the perfedr Meeknefs and Patience of our Lord Jefus Chrift, Eph, IV. 31, 32.. Let ail B'ttternefs^ ayid Wrath ^ and Anger ^ and Clamour ^and Evil Speaking.he pMt away from you^ ivitb all Malice : and he ye kind one to another ^ tender-hearted^ forgiving one another^ even as God for Chr ill's Sake has forgiven you. (^ What ought we farther to Confider for avoiding Anger ? A That this PafTion torments us, and that it does more Harm, to our felves than thole whom we Hate; tliat it enrages the Mind ; that it deprives us of Reafon and Temper-' and that it hurries Men into divers Exceilcs, whereof they fooner or later repent ; as Quar- rels, Pvage, and Murder: for this Reafon, St. James gives us this Advice, Let every Man le fwift to hear ^ flow to f peak, (low to Wrath : For the ■ N 4 - Wrath. ^ :roclu:esc, 184 4 Catechijm, ■ or InflruBion Wrath of Ma-a ivorketh not the Right eoufnefs of God. Jam. I. 19, 20. ^^^^^/^•r (L what is the Second Difpofition towards pofition. our Neighbours, to which Chanty tangs To dell re ,',0 > ?edVour - '^- Charity makes us defire to iliare in Neigh- .their Friendfliip, and to live in Peace with \ them. ' Q, How do we fail as to this Duty ? ' A. Wiien we look on our Neighbours with Indifference, or with Cont.empt ; and \yhen we do not value their Friendihip. ^I* ^^^ Q. Is it enough to have in our Hearts the & EffeL Difpofitions which are above mentioned ? which X 'Tis necefTary befides, that our Adions fhould anfwer to theie Difpofitions in our Hearts, and that we IhcuJd make the Good Wiii that we bear our Neighbours, to appear ^ L.y its Eftils. ~* "' Q^ What are thefe Effefrs which Charity produces ? . A. In regard. Charity con fifis in Loving our Neighbours, and in defiring to be Be- loved by them; it produces two Efledxs: The Firft,.is doing them Good: The Second, la- bearing to have Peace with them. " - P^ Are we obliged to do Good to our Neighbours? t.isFirfl^ A' Nature it felf teaches it us, and God Wdh /'Commands it, i^^r/?. XII. lo, ii. Be kindly affe^zoned one to another with Brotherly LovCy ,. in Honor preferring one another. Not Slothful in EiAJivefs : ferven^ 'in Spirit^ ferving the Lord. 0. Ought in the Chriftian Religion 185 . Q. Ought we to do Good to all Men > ZlTtl A. Yes: even to our Enemies, GaLY. 10. to our Do zood unto all Men, And Mat, V. 44. Do Neigh> 9 J 1 1 -TT bours. good to them that hate you, - Q. What Good are we capable of doing to our Neighbours ? /A, This Good regards either the Body and ^^f^ jthis Life, or the Soul and Salvation. "■ Q^ What Good ought we to do them for the Body, and in this Life ? A. We ought to preferve their Life, their Quiet, their Goods, and their Honour ; to ren- der them our good Offices, to Comfort them in their AlTlidions, to affift them with our Councils, and to Succour them w hen they are in Neceffity or Danger. £. Which is one of the moft important Duties which Charity obliges us to, in this refped: ? A. 'Tis Alms-giving: God does Recom- Of Alms- jnend it moft exprefly, lie Promifes a parti- s^^^"S* cular BlelTing to thofe who lliall exercife it, and he Threatens them with a Curfe who Ihall have negleded it. This we ^tt.MatXXV. where Jefus Chrift relates what he will fay to the Righteous and to the Wicked at the Day pi Judgment ^ I was an hungered^ and ye gave'me Meat, &c. "^V (L Where is this Duty mentioned > A. Heb. XIII. 16. To do goody and to com- munkate, forget not ; for ivith. fuch facrljices God is xcellpleafed, i Joh. III. 1 7. Whofo hath this Worlds good, and feet h his Brother hath i^eedy and Jhutteth up his Bowels of Com- paffwn 1^6 A Catechifm^ or InflruBion pajfwnfrom him., how dwelleth the Love of Go J in him ? Q^ Who ought to give Alms > A. Every one ought to Give according to his Condition; but the Rich are thereunto particularly obliged,, i Tim, VI. i8. Charge I them that are Rich in this Worlds that they do good^ that they he Rich ingoodWorkSy ready to dijlrihute., ivil/ing to communicate, Q^ To whom ought we to lliew Charity,? A, To all forts of Perfons, but particular- \ ly to thofe that are Neareft to us, either by Nature or by Religion ; and to thoic who are in the greatefl NeceHlty ; efpecially, when they are Perfons of Piety and Virtue, GaL VI. lo. Let us do Good unto all Men^ efpecially unto them who are of the Houfhold of Faith, Q^ How mull Alms be given, to make them agreeable to God ? A. We mull give readily, plentifully, with Cheerfulnefs, and for God's Sake; and not grudgingly, or with Unwillingnefs, out of Vanity, or any other Carnal Motive. God loveth a cheerful giver ^ x Cor. IX. 7. Q^ Who are thofe that Sin againft thii Duty of Charity ? wK' Vi/. They are;Fira-, Ihofe ^^ho being able Harm to to do Good to thcir Neighbours, do it ^^Kbo r '^^^ ' ^^^ ^" ^^^^ Second Place, Thofe who nejg ur j_j^^^^ ^C)\tm by Injuftice, by Violence, by £vil-fpeaking, by Revenge, or in any other manner. Q^ Is it not then allowed us, upon any Oc- cafion,^ to do Evil to our Neighbours ? A:%c^ ' Q^ Wh:vf in the Chnftian Religion. 1 8 7 Q^ What Condud ought we to obferve Oi ^^- toward thole that do Evil to us ? ^^"^• A. Charity obliges us not to Revenge our ) i^lvts^ and to Forgive them. "^^ Qi Is it Permitted to Chriftians to Revenge themielves, and to render Evil for Evil ? A. Revenge is Forbidden them, Rom,yAl, 17, 19. Recommence to no Man Evil for Evily avenge not your felves. And our Lord Jefus Chriil: condemns Revenge when he fays, Mat,Y. 38, 39. Te have heard that it hath leen fatd^ An E^e for an Eye^ and a Tooth for a Tooth, But I fay unto yoUy that ye rsfifl not Evil. Q. How then muft we receive the Evils which Men do to us ? A. With Patience ; this is what Jefus Chrift hath taught us by his Example, i Pet, IL 2.1, X2. Chrifi fufferedfor us^ leaving us an Example^ that ye fhould follow his Steps^ Who when he was reviled^ reviled not again ; ' when be f^ffered^ he threatnednot, Q^ Mud we then fufier all forts of Evils without returning them again ? A. If they are hght Offences, and that we can bear them without any great Prejudice to our felves or others, it's better to endure them than to make a Qiiarrel. Our Lord Jefus Chrift exhorts us hereunto in thefe Words, Mat. V. 39. Refijl not evil; but whofo- ever fhall fmite thee on thy Right Cheek, turn to him the other alfo, Q. But if the Harm that is done us be con- fiderable; WiiatCourfe ought we to take? J 88 ACatechifm, or InflruSiion A. We fliould endeavour to prevent it, by keeping v/ithin the bounds of a jufl aad Law- ful Defence; if the Harm be done, we ought to perf\vade him that has done us Wrong to make Reparation ; and if we cannot engage him thereunto, we muft have Recourfe to the Magiftrate ; bi-;t: it is not permitted us to judge for qyr felves. Q_ May a Chriitian go to Law ,> A. Yes: provided that it be in a juftC^ufe, that he makes no ufe of ill Means, and that he does it not out of a Spirit of Hatred and ' Revenge, but only with a profped: of pre- ferving that which belongs to him. Q^ Is this all that a Chnftian ought to do, and is it enough not to revenge our {dwts ^ A. We mult befides this do Good to thofe wiio do us Hurt, and endeavour to Win them with our Kindnefles. Rom, XIL lo, x i If thine Enemy hunger^ feed him ; if he thirfl^ give him Drink. Be not overcome with evil^ hut overcome evil with good. And it is in acquitting our felves of this Duty that we Refemble our Heavenly Father, Who is kind unto the unthankful^ and to the evil Luke VI. 35'. . Q. What Good ought we to do to the Souls of our Neighbours m order to their Salva- tion ? , , - A. We ought to provoke them to Piety to do good by all pofilble Means. Hth, X. 24. Let us con- tothe^iilsfijer one another^ to provoke unto Love^ and to of our Jrrr^ /_ Neigh- good if oiks, t)ours. - Q. What Means are to be ufed to this purpofc, J. I'hc in the Cliriftian Religion. 1 8 9 A. The Principal are, to reprove our Neighbours when they Sin, and to give 'em Good example. Q^ Are we obHged to Reprove thofe that % Re- Sin ? P^^^^' A. Our Ze-al for the Glory of God, and for the Salvation of our Brethren^ does indifpen- fably* engage us thereunto ; and this Duty is laid upon us, i ThefY, 14. Now we exhort you J vcarn them that are unruly. Gal. VI. i. If a Man he overtaken in a Faulty ye which are Spiritual, rejlorefuch a one. Q^ In what manner muft we reprove our Neighbour ? A, With Zeal and Sincerity, w^ith Prudence and Difcretion, with Charity and Meeknefs, Q^ How do we fail in this Duty of Bro- therly Corredion ? A, When we are Silent, and have not the (Courage to reprove our Neighbours; or when we Approve the Evil which they do, ^and Flatter them in their Vices. Q^ Ought a Chriftian to give good Ex- And hy ample to his Brethren ? f^^f^"' A. Yes : Jefus Chrifl teaches us to do fo, when he fays, Mat. V. is. Let your Light Jo (hine before Men^ that they feeing your good iVorks^ may glorifie your Father which is in Q^ What muft be done for the acquitting " our ielves of this Duty ? ^ A, We muft live foas to incite other Men ' .to Fear God, and to avoid every thing that Jnay give Scandal Q, What v... 1 90 J Catechifm^ or InftruBion Of Scan- Q^ What is Scandal? A. By Scandal, is fometimes underllooc! the Sorrow which is caufed in another, by doing Evil; and *tis thus that Good Men are Scandalized. But the Holy Scripture calls that properly Scandal which gives Occafion to our Neighbour to Sin, or Judge ill of us. Q: How many forts of Scandals are there > A. They are divided into two forts : that is, Scandal Given, and Scandal Taken. Q^ What is Scandal Given. A. Scandal Given, is when we Say or Do things which tend to Scandalize our Neigh- bour, and from which we ought to Abftain. And we give thisScandal whether we do things on purpofe to make our Neighbour Sin, or even when we have not that Intention. Q. What is Scandal Taken ? A. It is when any one is Scandalized arid Sinneth. If there be an Occafion given, the Scandal is Given and Taken; if there be no Occafion given, the Scandal is not Given but Taken. Such may be the Scandal of a Man, who may be Scandalized at a thing good and neceflary, or Innocent. Q^ Is it a great Sin to give Scandal ? A, Yes: Since thereby wc offend God, and may caufe the Deflrudion of our Neigh- bour, as St. P^?^/ faith, I C^r. VIII. II, 12. .^d Jefus Chnft Ihews the Greatnefs of this: Sin by thefe Words, Wo to that Man ly ivhont the Ojfcnce cometh^ Mat= XVIII. Q. Whereif! in the Chriftian Religion. 1 9 x Q. Wherein miift we avoid the Scandali--- zing our Neighbours '^ A, Not only in III things-but even in things Indifferent. As to thefe laft, we mull abftain from them, as foon as we know that any one is Scandahz cl thereby. Rom.XIV, zi. It is good not to do any thing whereby the Brother Jlumhlethy or is offended^ or is made weak, '- Q^ Muft we alfo abftain from good Adiqns, w hen we fore- fee that Occafion of Scandal will be taken from them ? A, When thefe Actions are abfolutely ne^ ceffary, and one cannot neglecft them with- out failing in our Duty, w^e ought to do them, without being hindred by tiie Fear of the Scandal which others may take at tliem : but when Adrions are not abfolutely neceflary, and may be done in another manner, or put off to another time, we muft abftain from them, X.. Q. M^hich is the Second EfFed of Charity ? ^{^^^\^ A. It is the endeavouring to have Peace Charity, with our Neighbours. Seeking Qi Is this a Duty neceflary to be prad:ifed ? pea^ce. A, It is of abfolute Neceility for the Glory ^of God, for the Edification of the Church, • and for our own Happinefs : and our Lord fpeaks of it as of a Duty, b/ which we may know the true Children of God. MaiV.^. Blejfed are the Peace Makers ^ for they Jball ie called the Children of God. Q, With whom ought we to live in Peace? A, With all Men, Rom, XIL 18. If it he 'PoJJihle^ ai rrach as lieth in yoUy live peaceably witi/- l^Z A Catechijm^or InflruSiiori with all Men. But we ought particularly to live in Peace with the Faithlul, and hereunto tends the Exhortation of the Apoftle, Epk IV. 3. Endeavouring io keep the Unity of the Spirit in the Bond of Peace, Q. What are the things wliereiri We ought to maintain Peace with all Men ? A, Firft, it ought to be in the Civil Go- vernment, and in Worldly Affairs; but it is chiefly neceffary to preferve Union and Peace in Matters of Religion, fo far as the Truth and ..a good Confcience will allow. Q^ Plow many are the Parts of this Duty ? A, There are Two. The one confifts in Preferving Peace with our Neighbour when we have it^ and in Avoiding all that may diflurb it. The other, in endeavouring to reflore and fettle this Peace when we have . it not, or when it h^s been interrupted. miift'ije Q^ What are the means proper for attain- done' in ing this End ? order to it. ^. 'xis to take heed to cur Adions, our Words, and the Difpofitions bf our Hearts. Q:_ AVhat ought we to obferve as to our Adtions ? A, We ought, Firift, to do good to our Neighbours upon all Occafions, and to tefti- iie our Friendihip to them. 2. To give them what is their due. 3. To bear with them when they have Faults^ or do us Wrortg. And Laftly, To be Reconciled with thent when we are at Difference. Q. How on gilt this Reconciliation to be: made? d. ft' in the Chriftian Religioit. 193 , A, If we have offended our Neighbour, we ought freely to acknowledge it, and repair the Injury that we have done him: if he has offended us, we muft Admit him, and Forgive him as often as he fliall dcfire it • and even \)X6' vent him, and make the Advances necellary fdi" our Reconciliation with him. Q^ What ought we to obferve, as to Words > A, To abilam from any Difcourfes which may Provoke our Neighbour, or make Quar- rels ,• to avoid Calumny and Detradtion ,• riot to Raife Reports, or Hearken to therri. We muft alfo Shun Conteft, Difputes, Quar- rels, Heat, Injuries, Railings or Jeftings, and all Language that itiay offend of Exafperate our Neighbour. Q^ Wiich is the Third Principal Means of Preferving Peace ? A, 'Tis to take Heed to the Difpofitions of . our Heart : in order hereunto, wt ought to I'bot out thofe Paffions which are an Hindrance to Peace, and in their llead to implant thofe Afied:ions of Mind which may Preferve it. Q. Which are the Paflions that difiutb' cmr Peac? ? A. They are Partiality to our ovvn Private Intereft, Covetoufnefs, Envy, the Love lof Pleafure,and above all, Pride, wliich miakeus ^imat Exalting our felves above our Neigh- bours, and Incapable of bearing Injuries. • Q. What are the Affedions of Mind pro- per for Preferving Peace? A, We ought to have and Hurhble and Mo- ^il Omixm of our ftlve?, and Charitabie .0 anri 194 ACatechifm, or InjtruBion and Advantageous Thoughts of our Neigh- bours. (\ After we have ufed all thefe Means, Can we ahvays Secure Peace with Men ? . A, No: nevertkelefs we ought to do all we can for the obtaining it; and when we have done fo, we have' nothing to blame our S felves for; c;>, \Miat follows from all that we have faid about Charity > • A. That Charity comprehends all Duties, and all Virtues, and that it Banillies all Paf- fions and all Vices: this St.TWfhews, i Cor, XlII. where he fpeaks of Charity in thefe Terms, Chanty fuffereth long^ and is kind: Charity envieth not: Charity "vaunteth not itfelfy IS not puffed up^ doth not hehave it f elf unfeemly^ , feeketh not her own^ is not eafie provoked^ think- eth no evil., rejoiceth not in Iniquity ., hut re- jo iceth in the truth , hear eth all things.^ helieveth all things^ hopeth all things^ endureth all things. Art. III. Of Particular Duties torpards Men. Q^ Are we obliged to nd more towards J.JL ^^^^ Neihgbours, but the General Duties of Judiceand Charity, which wefpake of juft now ? , A. There are other particular Duties which we are obliged to Pay them, according to the Relation in the Chriftian Religiono 195 kciation we bear to them. . St. Pad exhorts' Chriftians to this, i?(?w.XIII. 7. Render to all their Dues, Q^ Who are thofe of all Men to whom we ^i^p?/^^ ought to render the Firft Duties ? dren. A. They are Fathers and Mothers ^ and ihis Duty i^ prefcribed in the.Fifth Command- ,\nient, Honour ths Father and thy Mother \ r^^^^* a Q. Why is Mention made in this Com- ment!^* ' mandment of the Mother^ as well as of the Father ? A, God intended thereby, to teach the Children of Ifrael to FJonoiir the Mothers as well as the Fathers ,- which was not done a- mongft the greateil pai*t df the Idolatrous Nations. Q. To whom is this Commandment di- reded ? A. To all Children : not only to thofe who ^are Young, but to thofe who are Grown up. Q. How many Duties are included' in the Honour due to Father and Motlier ? A. Four : Refpcdt, Love, Obedience, and ^ffiflance. Q. Iri what does Refpedl coilfifl? A, In acknowledging the Authority of Far- thers and Mothers, and in having Thought^ of Veneration and Efteem for them.. Q^ How is it that Children Ihould make their Refped appear ? A. By fuch Adions a[nd Words as are Flum- ble. Meek, and Serious t in bearing with the I Faults arid Weaknefles of their Fathers and : Mothers; d*tid iri Submitting to their Reproofs- 1^6 ACatechifniy or Injlru£iion Q^ Ought Children to Love their Fathers and Mothers ? A. This Love ought to be very great, be- caufe of the ObHgations which Children have . to them ; and becaufe of the Extream Love which Fathers and Mothers bear to their Children. Qi What does this Love oblige Children to? A, To wiih and to do all the Good they can for thofe who brought them into the World : to pray for them, and to do their ut- moll to Pleafe them, and to Gain their Af- fection. Q^ What fort of Obedience is required from Children ? A, A Ready and Flearty Obedience to all the Commandments of their Fathers and Mo- thers, Eph, VI. I. Children ohey your Parents in the Lorel^ for this is right. But if thefe Commandments fliould be Unjuft, and con- trary to the Will of God, Children ought not to comply with tliem ,• they ought even then to keep within the Bounds of Re- fpecf. Q^ Wlien ought Children to Affift their Parents ? A. Wlien their Parents are Old, Sick, Poor, • or in any other condition wherein they have need of Succour. Q:^ What does oblige Children to the Per- formance of thefe Duties ? A, Nature engages them to it ,• Religioni commands it; and God Promifes to bkfsi thofe that Ihall thus Honour Father and Mo-j th^ri in the Chriftian Religion 197 ther. That thy Days may he long in the Land I which the Lord thy Godgiveth thee. *■ - Q.. What is the meaning of this Promife ? A, God Promifes the Jews to give their^ long Life, accompanied with all forts of Blei- ftngs, in the Land oi Canaan ^ which they w^ere gomg to Inhabit. Q. Does this Promife belong t;o us who are Chrlftians ? " A, It belonged properly to the Jews, to whom God made Terrporal Promifes ,• never- ithelefs we ought toI3elieve, that God does ■ fometimes Prolong the Days of Children^ who do their Duty to tlieir Fathers and Mothers^ and that he does often Bleft them in this 'World for it. i Tim. T\^3. Godlinefs is pro - fit ah '^ unto all things, having Promifi^ of the L '.-it now is. and of that ivhich is to come, K^ ' ,, liat does this Promife teach us ? A. 1 hat the Duty here prefcribed is very ple^f ng to God, ilnce\it has a Particular : BlehiHg annexed to it. St. Paiil makes this : Remark, Eph, VI. x. Honour thy Father and \ Mother^ which is the Firff Commandm,ent with promife. Q. Does not this Promife include a Threat againft Difobedient Children ? A, Yes : God Threatens fuch Children with / hisCurfe,and did alfocommand thatRebelhous I and StubbornChildren fliould be Punifrfd with Death, Deut,XXl. 21. Qi What is the Duty of Fathers and Mo- . rhers ? 1 98 A Catechifniy or InflruSiian ti^o?'' , ^- ^^ i^ ^^ Love their Children, to Pray Parents, for them, to Provide them Neceflarics, to give them fuch an Education as may put them into a Condition of being Happy in this Life and the next. Q^ What ought Fathers to do in order to a good Education of their Children ? A, They ought, i .carefully to Indrud them m Religion, i. To give them Good Example 3. To Incourage them when they do their Duty. 4. To Reprove and Corredt them when they fail therein, Eph.VL^, Te Fathers provoke * not your children to Wrath : hut bring them up in the Nurture and Admonition of the Lord. Q^ Wxhom ought we to Honour befides our Fathers and Mothers ? A, All our Superiours, whether in Church, in State, or in Private Families ; and generally, all.thofe who have Authority crv^eri^s. Andlo again, Superiours ought to render to Inferiour^ , what is their due. Q. What is the Duty of the People towards _ Kings, Pfinces, and M^giftrates > cfPeoj^e -^- It is, I. to be faithtul'to them. 2. To towards SubiPiit thcmfclvcs to their Sentences, Law^, ■^^j^', and Ordinances, provided they are not con- V ; ti ary to the Law s of God. 3 . To bear Offices, and to pay the Taxes and other Duties to So- Veraigns. 4. To Pray to God for them. Q, How ought we to Subrnit to the Higher Powers? ■ ' •' , A, Kot only for Interell: and Fear qf Pu- iulhmenc, but principally out of C6nfcience, y rjA becanfe it is the Will of God. ■ " '■"' Q. Where in the Chriftian Religion. 199 Q. Where is this Duty mentioned ? A, Rom. XIII. I, X, 4, 5-5 Let every Soul he fuhje^ unto the Higher Powers : for there is no Power hut of God. the Powers that he^ are or- dained of God, Whofoever therefore that refijleth the Power,, refifleth the Ord'iname of God: and they that refjl^jhall receive to t hem/elves Dam- nation. For he is the Minifler of God to thee for good : hut if thou do that which is evil,, he afraid : for he heareth not the Sword in vain i for he is the Minifter of God, a Revenger to ex- ' ecute Wrath upon him* that doth evil, Wherefore ye mufi needs he fidje^i^ not only for Wrath^ hut alfofor Confcience fake. Q^ To what are Chriftian Princes and Ma- giftrates obliged ? A, I. To procure the Advancement of the The Duty Kingdom of God. 2. To Govern their People "^^J^^ jufily, and mildly ; to make Good Laws, and i"rates. caufe them to be exadly obferved ; to puniih the Wicked, and Proted thofe that do Weil. Q^ W hat is the Duty of Judges in particular? And of 4. They ought to be, i Men of fuch Ca 1"^^^^^ pacity and Application as is neceiliry for underllanding the Law. x. Men of HoneRy and good Confcience, in order to rei;ider to every one that which is his due: They ought. to be dif-interefted, and to receive no Bribes * I they fhould have no Regard to Recommenda- j tions, or to the Qpality of the Parties: they fliould hearken neither to Hatred, nor toFa- I vour, nor to Prejudices, but fliould follow only ^ the Laws they ought to proceed by, and the Didates of tlieir Confcience. O ^ ' iL What 200 A CatechiJMj cr InflruB^ion, Q^ What does God fay upon this Subjed I A, Deut. XVI. i<). ihoti fhalt not voreft Judgment : thoujhalt not refpefl Perfons^ neither take a Gift : for a Gift doth hlind the Eyes of the Wifc^ and pervert the Words of the Righ- teous, Q^ What are the Duties of Chriftains to- wards their Paflors ? TheDuties A. Chriftians ought to have Refped: for ^^^^^^^"them, to Love them, to Obey them, atid to ward their P rovide for their Subfifcance. i . ThefN . 1 2 , 1 3 . J Conors. Wc hejeech you knom them^vohich labour among you. and are over you in the Lor d^ and admonijh you : and to ejleem thew very highly in hove for ^ their Works fake ^ Heb. XIIL 17. Ohey them that have the Rule over you .^ and fuhmit your felves; for they watch for your Souls ^ as they that mufi give account, j, Tim* V. jy. Let the Elders that rule well; he counted worthy of double Mo- nour., efpecially they who labour in the Word and DoUrine. Q^ And 10 what arc the Padors called ? ■^m"^^'^^ ^' ^' To. perform Divine Service, to Ad- iiers/"^' minifter the Sacraments, to Preach the Word of God in. Parity, to Inilrud, to Exhort, to B.eprove, to Comfort, and to Perform fuch like Duties. 2. To Govern the Church by Difcipline, and to Watch over thofe who are under their Care. 3 . To give good Example to their-Flocks, 4. To pray for them. The Du- Q:. What are the Dutiies of Husbands and fiesofHur- Wives ? Wi^esr"^ ^' ^^ "^OY^ one another, to be Faithful to • ' one another;, to take C are of their Family, to Am in the Chriftian Religion io\ Affift one another, not only in the things of this World, but principally as to their Salva- tion. 'Q^ What do Husbands in particular, owe to their Wives > A, They ought to Love them, to bear with them, and not to treat them rigoroufly. Col. in. 19. Hushands love your Wives., and he not litter againjl thera i. Fet. III. 7. Te Hus~ hands dwell with them according to Knowledge.^ giving Honour unto the Wife^ as unto the weaker FeJfeL Q^ And what is the Duty of Wives toward their Husbands ? A. They are obliged to Honour and Obey them, Efb, V. X2. Wives Juhmit your felves un- to your own Hushands^ as unto the Lord, i Tim. 11. 12. 1 fuffer not a Woman to ufurp Authority over the Man. i Pet, III. i Te Wives he in SuhjeElion to your own Hushands. Q. To what are they farther obliged by then* Condition and Sex ? A, To take Care of their Children, and of their Family Affairs, i Tim. V. 14. Q^ What do Servants owe to their Maflers ? The Daty ^. Three things: Refped, Fidelity, and^^^n^^;" Obedience. Q:, How ought they to make this Refped appear ? A. By giving their Mafters that Honowr which is their due ,• by Speaking to them in an Humble manner, and in receiving their Commands -and Reproofs with Submiffion. I 7/w. VI. !♦ Let as many Servants a^s are un- der 20 1 A Catechifm, or InflruBion der the Toke^ count their own Mafiers worthy of all Honour, Q^ What is the Fidelity due from Servants? A, They ought to Serve their Mafters with Integrity, in their Abfence, as well as in their Prefence; to avoid all manner or Wall, not to do or fuiTer any other to do them Wrong, T^'tt. IIr.9, 10. Exhort Servants to he oledient unto their own Mafters^ and to pleafe them well in all things^ not anfwering again ^ nor purloyn- ing^ hut /hewing all good Fidelity. Q: How ought they to Obey ? A, They ought to obey their Mafiers in all lawful things, and that chearfully, with- oiit Conflraint, without Difpute, and without anfwering again, Col. III. 21. Servants^ chey in all things your Mafiers accordingto the Flefh : not with Eye-Service^ as Men-pleafers^ hut in: Singlenefi of Hearty fearing God, Eph. V. 5-, Q^ Ought Servants to do thefe Duties to any but to fuch Mafters as are Juft and Good ? A. St. Peter faith, i Eph. II 18. Servants hefuhjeci to your Mafiers with all Fear, net only to the good and gentle., hut alfo to the fro ward. The Duty Q: ^"^'^at do Mafters owe to Servants > ofMatos A. They ov/e them, i. Juftice,. and for '' this Reafon they are obliged to give them the Wages which they have Proraifed them. 2. Equity and Charit)^, treating tliem witli Courtefie and Mildneis ; as well when they Command them to do' any thing, as when they Reprove them. 3. Chriftian Mafters ought to take Care oF the Souls of their Servants. ' Q: Vfrere in the Chriftian Religion. 202 Q^ Where do we find Mention of thefe Duties of Mafters ? A. Eph,Yl. 19. Te Majlers, do the fame things unto them^ forbearing Threatning^ know- ing that your Mafler alfo is in Heaven^ neither is there refpett of Perjons with him. Col. IV. i. Mafler s give unto your fervants that which is jufl and equal J knowing that ye alfo have a Ma- fler in Heaven. Q. Are thefe mutual Diities, which we have been fpeaking of, of any great Impor- tance ? A. We ought to look upon them as the Foundation ot the Happinefs and TranquiUty of the Church, and of the Civil Society. And therefore the Apoftles do caiefuUy enjoynali thefe Duties in their Epiftles- Seflion IL Of Duties towards our f elves. Of Self Denial (L\ 1\ 7 HAT is our Duty to our felves ? Zh^^^ A. y V 'Tis our Duty to endeavour to be to be hap- Happy ; and it is one of the Ends for which P^ God has placed us in the AVorld. Q:. Where may we find true Happinefs ? A, We can find it no where but in God a- lone, and in the Pofleirion of that Salvation, which Tefus Chrift has procured for us. Q. What ought then to be our Principle Care^ ' ^. To 204 -4 Catechifniy or InflniEtion a: To ufe all the Means that may contfi-' bute towards our obtaining that Salvation, and to avoid every thing that may deprive us of it. Q, What are the Means of obtaining Sal- vation ? A, The Knowledge of God, andofjefus Chrift, and the Pradtice of the Duties of Re- ligion. Q^ Where do we meet wath the greriteft Obftacles to our Happinefs and Salvation ? A. In our own felves, ^IZ^Z^"" Qi What is there in us, that can be an Ob- muft Re- Itacle to our Salvation > rouncethe ^^ ^^e Love of the World, and Adherence World & -,,.,. ' ourfelves.to our own Wills. Q^ Is this Love of the World, and of our own Wills, very Dangerous? A. It is fuch a Difpofition as hinders us from being true Chriftiilns. Q^ Why? A. Becaufe it is impoflible that we fliould Love God with ail our Hearts ; that we iliould do his Will^ and t-hat w^e fliould fet our Af- fedions on things above, whilfc we Love our felves inordinately, whilft we are wedded to our own Will, and give up our Hearts to the World and the. Creatures, to the Prejudice of that Duty we owe to God. Q. Where do wc learn this ? A, In the i Epifdeof St, John, Chap.II.15, 16, 17. Love not the Worlds neither the things \ that are in the World. If any Man love the ^: iVcrldj the Love of the father is nH in him: ' For ' in the Chriftian Religion. 205 For all that is in the World, the Luft. of the Flefh^ the Lufl of the Eyes^ and the Pride of Life^ is not of the Father, hut is of theWorld. And theWorld pajfeth away, and the Lufl there- of:, biit he that doth the Will of G^d, ahideth for ever, ' Q. What is the meaning of thefe Words of ^t. 'John > f A. That Chrifnans ought not to Love the Pleaiures, the Riches, and the Honours of this World ; that it is impoilible to Love God and theWorld at the fame time; that the Love of the World hinders us from Serving God, and that it is the Root of all Evil. Laflly, that thofe who Love the World fliall Periih, but thofe who Love God, and who do his UvilJ, fliall be eternally Happy. - Q^ What is then the Duty of a Man, who defires to be Happy ? A\ To deny his own Will and Defires, and not to Love the World. Q. Is it not enough to deny our Vicious DefireSj and to abftain from thofe things w^hich are Evil and Forbidden ? A. We mufl alfo deny our innocent Defires, .and abftain from things that are aliow^ed, \ when thefe things hmder us from doing our Duty toward God, and from purfuing after our Treafure in Heaven. '^^' Q^ How do you prove that Self-Dcnial is one of our Principal Duties ? A. from that laying of our Lord, Mat. ( XVL 24. If any Man will come after me, let I him deny h;}?iflf and take up his Crof, andfol- \low m$. Q^ What 2o6 A Catechifm, or InftrnSlion Q^ What is taking up one's Crofs ? A. It is to be difpofed to fuffer all thingS| for the Love of God, and even to lofe ourf Xives if it fliould be necelTary. Qj_ Arc not they Unhappy who do thus deny thenlfclves, and take up their Crofs .> A, No : on the contrary, tliey are moft Happy. They are fet zt. Liberty from their Paffions, they enjoy Peace of Mirid, and they Walk in the Way that leads to Glory and Immortality : For this Reafon Jefus Chrift Promifes Eternal Life to thofe who fliall have denied themfelves, and have fuffered for his Sake, Mat. XVI. TwoDu- Q:- ^o\v many then are the Duties that re- tieswhich late to our felves ? relate to j{^ There are two Principal ones. The x"m^?''* Firft, is that of Renouncing our Defires, and ranee and the Love of the W'orld; and this is called Patience, j^^^p^^afice. The Second, is bearing Afflicti- ons Patiently, and this is called Patience. Article I. Of Temperance: Qi\]\ /HAT is Temperance > A. V V In a General Senfe, Temperance IS that Virtue which makes us Moderate in the Defire and Ufe of the things of this World, which are agreeable to us. Qi Is Temperance a Virtue neceffary for GhrijQians? in the Chriftian Religion. 207 A. Yes : without this Virtue we cannot Perform the Duties of Religion, nor Pleafe God ; and therefore St. Paul faith, that we fl)ould live Soberly in this prefent Worlds 1%. n. 12. Q^ What are tlie Rules of Temperance ? A. The Gofpel teaches us Two Rules : the ofr^n!^ one, not to defire things that are Forbidden ^^^ce. and Sinful, and to abilain entirely from fuch ; the other, to be moderate in our Defires and Endeavours after things lawful, and not to be guilty of Excefs in theufe of them. Q^ What things do Men Love and Seek after ? A. They are chiefly Three, viz. Pleafures, Three Riches, and Glory or Honour ; as St. John ^^^f fliews, I Epift. Chap. II. 1 6. So that Tempe- rance includes thefe three Duties. Firft, Re- nouncing Senfuality, or the Love of Pleafure. Secondly, Renouncing Covetoufnefs, or the Love of Riches. Thirdly, Renouncing Pride, or the Love of Worldly Honour and Glory, Tempe- rance. L 0/ 2o8 A Catechijmy or InflruElion % Of the Firfl Part of Temper anccy which is Temperance in regard, to Pleafure. Tempe- Q: \ /I 7 ^ AT does the firft Duty of Tern- rance,in V V perance, in regard to Pleafure, ob- regardof i:^«,!^4.!,v # ° ' includes A,, To Sohricty^ Chafltty^ and Moderation ^i^lT ^^^"^^ all things which are agreeable to theFlelli. I. Duty Q^ Wherein does Sobriety confift ? Sobriety. A. In being Temperate in Eating and Drinking. Of Glut- C^ What Excefle^ may we fall into by tony and Xir.^\ryrs > Drunken- ^^^^"g ? ^. . , . , ... nefs. A. We may Sin either in the Quantity, in Eating too much, and beyond what is necefl fary : or in the Quality, in Eating for Pleafure, and in aiming at Delicacy and yoluptuouf. : nefs. 2i What are the Excefies which we may commit in Drinking. ♦ A. They are ot T<,vo forts. The Firft, when a Man Drinks fo as to be Intoxicated,, and to lofehis Reafon, as Drunkards do. The Second, when he Drinks to Excefs, and for Pleafure, tho' without being Intoxicated : this-) Sin all whom we call Drinkers fall into, and alt thofe who Hanker after delicious Drinks. Q^ Why muft we avoid Gluttony arid' Drunkenrici::* r^ A. Not only becaufe the Excefies do Pre- judice our tiealth; do Shorten Life, and Spend in the Chriftiatl Religion 209 Moriey and Time : but befides all this, becaufc Intemperance puts Men out of a Capacity of working out their Salvation, and throws them headlong into Damnation. For neither Glut- ' tons nor Drunkards JJ?a/l inherit the Kingdom of Xjod, I Cor. VI. Q. How does Intemperance bring Damna- tion upon thofe5wh6 give themfelves lip to this Sin ? A. Becaufe it makes Men Brutiili ; it of- tentirnes makes them iole their Reafon ; it hinders them from Watching, Praying, and doing the Duties of Piety ; it renders them Senfual and Voluptuous, and necelTarily draw^ them on to divers Sins. Qi How does Drunkennefs, in particular, do this ? , A, It makes Men fall into great Diforders, becaufe it takes away Reafon ; it pullies 'em on to Swearing, Quarrels, and above all, to Luxury and Uncleannefs. St. Paul therefore fays, Eph. V. 1 8. jB^ not drunk with Wine where-- iM is Excefi. Q^ Is Sobriety then a Virtue which Chn • ftians ought to Study ? A, Yes: and therefore the Scriptuie ex- horts us to be Sober, and even to Faft: and it teaches us, that Sobriety is a m oft efficaci- ous Way, and abfolutely neceifary to put us ^ in a Condition of Watching and Praying at \ all times, for rriaking cur lelves Mafters of lour Defires, and from hindnng the Flefii from jt Seducing us. i F^ ^. IV, andY. Be ye Soler \ "'and IVdtch, P 0^ Wh^t i I o A Cdtechijm^ or InflruStion {J. What Warning has Jefus Chrift given us upon this Occafion ? A, Take heed to your [elves ^ lefi at any timel your Hearts he overcharged with Surfeiting and Drunkennefs^ md Cares of this Life^ and fo that Day come upon you unau^ares. For as a Snare jhall it come on all them that divell on the Face of the whole Earth. Watch ye therefore and fray always^ that ye way he accounted worthy to efcape all thefe things that fhall come to pa% and to ft and he fore the Son of Man^ Luke XXL 34. 35. 3^- Art' a. Of Purity and Chafiity^ li. Duty. qY^ IK y HAT Sins are contrary to Purity €hXy. ^ VV a^"^d Ciiaftity ? A, Adultery, 'Wlioredom, and generally alf forts of Uncleannefs. (2i Why muft we Abftain from thefe Sins > A, BecaufeGod forbids them.andThreatens diole with^ his Anger who Commit them. This we find by the Seventh Commandment. The vtf. fijou ftxilt not commit Adultery, And Heb.XIIL mem!'^'"'^ 4- Marriage is honour ahk in all, and the Bedun- defied: But iVhorernongers and Adulterers God mil }udge\ O^ KlM- q yA\2X, is the meaning of the PaiTasre tery and . 7^, ^- ^ Wiiore- which you now Cite ? doiu, ^; Xhat Marriage is a State permitted, and Honourable to aU forts of Perfons, provided m the Chriftian Religion. 2 1 1 that they live HoUIy and Chaftly: but. that God will punifli thofe who Violate the Holi- nefs of Marriage by Adultery : as well as thofe who not being Married, fall into the Sins of; Uncleannefs. Q^ What is faid of Uncleannefs in the New- Teftament ? A. This Sin is therein condemned all along, ^^^0^^ ^^^^-^ I and oftner than any other Sin. St. Paul always sins. ' mentions it in his Eplililes,- but principally in the VI. Chap, of the i Epifl. to the Corinthi^ I ans^ where he ufes divers P.eafonstodifiuade Chriftians from Uncleannefs. And in the I Epift. to the tke(f, IV. 3 . where He fays, this is the Will of God^ even your SanBification^ that yejhould alftain from Fornication. Q, Is there nothing, but the Holy Scripture which condemns this Sin > A, Yes : Nature it felf arid Reafon do con- demn it. It is contrary to Modefl and Na-: tural Decency, as well as to that Juffice and J Order which ought to Govern in Families, _. \ and in Civil Society. Q^ What is it befides this, that ought to give us an Horror for Uncleannefs ? A, 'Tis the Sins w^iereinto it draws Men,, and the Puniihmerit which it brings down tipon them. Q^ Into what Siris docs it draw Men '. A. The mod common are, Lying, Deceit, Unfaithfulnefs, Falfe Oaths, the Wrong done ( to others in their Honour, Good, and Healch- ' Expofing Children, Rebellion againft the Dif- / ci|)1irie of the Church: and many Crimea' V % ' uhet?- 2 12 A CatechiJMj or InflruBion wherehito we fall, either by committing this Sin, or by concealing it after it is committed. Q^ What Puniiliments does Uncleannefs bring ? A. GodPuriillieStheUnchafl: in this World, with many Judgments \\hich he rains dow^a upon theni ; as Siiame, Pains, and Poverty; and he w ill punifli them at the laft Day with t!ie Torments of Hell. For neither Fornica- tors^ nor Adulterers, nor Effeminate^ nor Ahufers of them/elves with Mankind^ Jhall inherit the Kingrlom of God^ i. Cor. VI. 9, xo. And the Lord referves the unjufl unto the Day of Judg- ment to bepunijhed: hut chiefly them that walk after the Flejh in the Lufl of Uncleannef^^ x Pet. 11. 9, 10. The Duty Qi What is the Duty of thofe who are cf thole fa;llea into the v9ins of Uncleannefs, if they de- Xikn into ^^c ^^ obtain Pardori of them ? iu A, They ought to have a lively Sorrow^ for their Sin, (to confefs it in the manner Pre- fcribed in the Article of Repentance ; ) to prevent or repair, by all poiTible means, the Scandal w hich thev may have ^wea to the Cliirrch, and Injury which they may have done to other Peribns: And laflly, to be imccrely Converted, by leaving off not only this Sin, but all others. (i Is the Converfion of thefe People eafie" ? A. It is often very difficult, and many do even put tliemfelves out of a: Condition of be- ing relieved by Repentance, and of obtaining Pardon for their- Fault; becaufe they are re- fo-lved not to confefs it, nor to make Repara- ties m the Chriftian Religion. 2 i tion for it in the manner whereunto they ivt obliged; and becaufe they are often under a NecefTity of Perfevcring in Impenitence, by reafon of the Sinfu! means which they ufefo^ hiding their Sin. Q^ Does God Forbid no otJier fort of Uii; cleannefs but what you have named ? A. He Forbids all forts of Filthinefs, andali Uncleannefs whatfoever, both in Adions, Words, and Thoughts. ^ What d^ots God Forbid as to Anions? J. He Forbids generally all Ad-ions w^hicli are Indecent and Unfeemly, and which do fliock the Charity or Modelly of another, in any degree. Q^ Since Decency does not allow Adlions of this Nature to be Specified, Tell me how we may know if an Adion be contrary to Chaftity? A, It is eafie to know it by this Rule : When this Adioa tends to nothing but to procure us Pleafure, and to fatisfie Senfuality : when we are ailiamed of it, and dare not do it be- jfore Men: when it may excite Impure [Thoughts in our felves or others: and whea . it is neither neceflary, nor exprefly allowed, [ Uve are then obliged to abilain from it.. Q. What ought we particularly to obferve in regard to the Eyes ? A, We ought to look upon nothing that is Indecent, or that raifes Impure Thoughts. And if fuch Objeds do prefent themfelves, A e ought to turn away our Eyes. By this P 3 Rule i:. ..::„_. __._„ _'..: • ._._._...'_..._...._.__. 2 14 A Catechifmy or InflruEiion Rule Obfcene Books and Pictures ought not to be furter'd among Chriftians. Q. What ought to be obferv'd as to Words > A. Never to fpeak or to hearken to filthy iiWoi s. ^Yords, indecent DifcourfeSjimmodeft Songs : not to fpeak any thing that may in the leaft touch upon Uncleannefs. Q^ Is there any great Sin in Obfcene Words? A, 'Tis a certain Sign, not only of Impuri- ty, but even of Impudence, fo much as to iitttr them, and thereby a great Scandal is given to our Neighbours. Let no corrupt Com- munication proceed out of your Mouthy hut that which js gQod to the ufe of edify ing;^^ that it may 'mrdifler Grace unto the Hearers^ Eph. IV. 19. Qi Does St. fWcondemn none but impure Difcourfes? A, He condemns alfo all Difcourfe which is contrary to Gravity and Modefty ; foolilh WorliS and vain and frivolous Talk. Niether Filth inej^y nor foolifh talking^ nor Jejling^ which are not convenient^ Eph- V. 4. And in Q^ ^^J ^^'^ alfo fall into Uncleannefs by thoughts: Tliouglits and Defires, when they go not ip far as to com.mit the Crime ? " A, 'Tisnottobe doubted, but that impure Defires are Sinful, and that they Stain the Soul, fince thefe Defires are Advances towards Sin, and that jdfus Chrift has faid, Mat. V. zi. that whofoever lookcth on a Woman to lu(l after hery hath committed Adultery already with her 'in his Heart,, ■ • ■ {k What acquiring in the Chriftian Religion. z i 5 Q. What do you mean by impure Thoughts? A. I mean not only the Concupifcences and Defires, but alfo the bare Tlioughts., the inde- cent Imaginations, and all the Motions oFthe Soul, which tend to Uncleannefs, and which 'iy we do not immediately refifl. Q^ What Virtue is oppos'd to Uncleannefs > and th7' A, Chaftity : St. Paul enjoy ns it when he^mean^ of fays, I T/jef.IY.^. That every o^e ofyouJhouU^^^ know how to J)o(fefi his Fejfel in San^ification and Honour, Q^ What is Chaftity ? A. It includes two Duties: TheFi^ftis, in abftaining entirely from all that is Forbidden, and in avoiding all the Filthinefs which we have juil now mentioned. The Second is, in being very moderate in things that are allow- ed, or even in abflaining from them. Q^ What are the Means of acquiring Cha- ftity, and of preferving our Hearts and Bodies pure ? A, W^e muft pray frequently, and avoid fuch Occafions and Objeds as may Seduce us ; as Idlenefs, Intemperance, too much Care of our Bodies, Love of Pleafure, Luxury, Free tmd Frequent Converfations between Perfons of both Sqxqs, and generally all that may draw U5 on to Uncleannefs. Qi What Precautions ought we to take as to our felves ? ^ A, We ought to keep our Bodies in Sub- / jedion by Sobriety, by Fafting, and by La- bour,- and our Soul, by banilhmg impure Thoiights from ourHearts^and by excjtingan4 "P 4 ' k^^P- I? 2i6 A Catechijmy or InflruSiion keeping up Good and Godly Thoughts there- in. Q; What are the Thoughts that may pre- ferve us from Uncleannefs, and render us Chaft? J - A. Remembring that God fees us ; and. re- prefenting to our felves the Life and Suffer- ing of Jefas Chrift, and the Honour we have %o be Chriifians ; and thinking upon Deatlijj Refurredtion Judgment, Hell, and Heaven. Art IIL Of Moderation m all things. which are agreeable to the FlefJ). iiod?"^* Q, T S it enough to avoid Intemperance on'iii ' A ^^^^ Unclcannefs ? yhings a- ^. 'xhe Gofpel Forbids us in general to love toThe ^ ^^^ Pleafures of the Body, and to purfue things Fleih. that are ao;reeable to the Fleili, and cheriih Senfrality. ^ C"X What are thefe things. ? Of Sloth A. An ECemJmatc and Voluptuous Life, Kscreati- Sloth, Delicacy, Excefs in Sleeping and Re- ons, Play, creations 5 Play, Dancing, and too much ^'mr"^^^^^' Care in procuring the Delights and Corive^j '" ''' niences of this Life. Cx Is it not permitted to Love and purfue tl^cfe things ? " . A. No : for St. faul Forbids us to make, • Frovifton for the Fie Jb^ to fulfil theJ^ufis there- \ Ji, Rom= XlIL 1.1/ And the Gdlpel doesj • lA^com- t in the Chriftian Religion^ 2 1 7 recommend to us a plain way of Living, mor- tified, and very diftant from Luxury and Pleafures. Q^ What think you then of thofe, who con- ^ fult nothing but their Eafe and Pleafure in this \ World, who do nothing againft the Grain, and • think of nothing but fatisfying their Incli- nations ? A, This way of Living is entirely oppofite to the Duty of a Chriiiian. It necefJarily renders Men Senfual, and Slaves to the Fleih, to the World, and to its Temptations; and it renders them utterly incapable to take Care of their vSoul, and of their Salvation. Q^ What does Jefus Chrift fay of thofe who live in Delights and Worldly Joy ? A. He threatens them with the greatefl Mifery, Wo unto you^ fays \\^^LukeV\,i.^.that arc rieh^ for ye have received your Confolation : ' Wo unto you that laugh now^ for you Jh all mourn I and weep. And this ihews us by the Parable of the Rich Man, ( Luke XVI.) who lived in Luxury and Delights, and who, aiter he had enjoy 'd his Pleafures in this Life, had his Tor- i raents in the other. Q. Is Mirth then abfolutely Forbidden ? A, No : there is a Mir^th and feme Pleafures I which are Sinful in themtelveSjand from which I ^ Chriftian ought wholly to abftain. But ■ thpn there is a Mirth which is Permitted, when it is ufed as it ought. (^ What ought we to obferve with regard to that Mirth and thofe Pleafures which are allow'd us? ^ Wa 1 1 8 A Catechifm, or InflruElion A. We ought to ufe them with thefe three ' Precautions, i. Not to fet our Hearts on Pieafures, nor purfue them with too much Vehemency. x. Not to look after them too often, and not to employ too much time up- on them. 3. To abftain from them when they are an Occafion of our Sinning, and Neg^ leding our Duty, or of our Scandalizing oUr Neighbours. Qi Why did you mention Play or Gaming in particular ? A, Becaufe Gaming is commonly accom- panied with many Sins, and the Circum- fiances and Confequences of it are altogether Criminal. Q. What are thofe Conlequences and Cir- cumftances ? A. Covetoufnefs, Idlenefs, Lofs of Time, the Sia that there is either in Lofmg part of our own Eflates, or in winning the Eftate of another. Befides, Gaming occafions Cheat- ing, it raifes PafTions, it draws on Anger, Quarrels, Oaths, Curfes, and many other Sins. Q^ You alfo named Dancing, What is your .Opinion of that ? A, It has always been look'd upon by wife People, even among Heathens, as unworthy ofGrave and Virtuous Pcrfons; and it 13 one of thofe Foolifli andExceillve forts of iMirth which Chriflians ought to Renounce, Q. What Harm is there in Dancing ? X It is quite oppofite to the Gravity and Mpdefty of a Chriftian ; it is accompanied With in the Chriftian Religion, 219 with many Sinful Circumflances, as Luxury, Pride, Bravery, Pomp, too free Difcourfe and Behaviour between Perfons of both Sexes, Scandal. It provokes the Pailions of the Flefli, and 111 Defires ; it turns the Heart upon plea- fures and the Love of the World : and there- by, it necefTarily turns it away from the Love of God and Religion. Of the Second Pan of Temperance ; that i^ Temperance as to Riches. Q.T 71 7 H A T is the Second Duty of Tem- V \ perance ? A. Tis not to fet our Hearts upon Riches, and to have a Contented Mind. Qi What do you mean by a Contented ^nment Mind? of Spirit, and Love ofRicheSj A, 'Tis that Difpofition of a Man whereby ^"^ ^^"^^ he does not fo defire what he has not, as not to be eafie with what he has ,• the Apoftle exhorts Chriftians to this Duty, Heh, XIII. 5-. Let your Converfation he without Covetoufnefi^ andle content mthfuch things as ye have. For he hath f aid ^ I will never leave thee^ nor forfake }hee. Q^ What ought to produce this Content- ment in us ? A, Submhiion to the Will of God, and a Trull in his Providence. <2i Ought Chrifl:ian5i then to Love the ,% Good xio A Catechijm^ or In[lruElion Good things of the World, and to fet their Hearts upca them ? J, No. Q, Wliy ?• _- A. Becaufe of the Vanity of thefe Good Things here below, and becaufe God referves better Things for Them in Heaven. Jefus Chrift flievvs us this. Mat. VI. 19, 20, 21. Lay not up for your felves Treafurcs upon Earthy ivhere Moth and Rufl doth corrupt^ and where Thieves break throng and JleaL But lay up for your felves Trcajures in heaven^ where nei- ther Moth nor Rufl doth corrupt^ and where Thieves do not break through nor fleal. For where your Treafure is^ there will your Heart he alfo. Q^ How do you make it appear that the Love bf the Good things of this World is Sinful? ' s. A. Firfl of all, becaufe we cannot Love ' God at the fame time v/hen we Dote upon Riches, Mat. VL 24. N^ Man can ferve two Mafters : for either he will hate the one^ and Love the other ; or elje he will hold to the one^ and defpife the other : T^e cannot ferve God and Mahmon^ In the Second Place, becaufe the Love of Riches is the Source of an infinite Number of Sms which we commit againft Juftice and Charity, i Tim VI. 9, 10. They that will be rich fall into Temptation and a Snare ^ and into many foolifh and hurtful hulls ^ ixihich drown Men in DeflruBion and Pr edit ion. for the Love of Money is the Root of all Evily iiihich while fotne coijeted, (ffter^ tbey bay£ errrjd from in the Chriftian Religion 22 1 from the Faith^ and pierced themfelves through with many Sorrows, Q^ Muft we have Contentment of Mind in whatfoever Condition we are ? A, Yes : a Chriftian ought to be Content, not only when he has things neceflary for Living, but even when he is in Poverty, Ph/LTV. II, 12. I have learned in whatfoever State lam^ therewith to he contented, I know loth how to he ahafed^ and I know how to a hound: every where^ and in all things I am infirutled^ both to he full^ and to he hungry ; hoth to ahoundy \and to fuffer need, I Q:_ What is the Duty of the Poor People ? I A, To be Humble,Patient, Labourious, and The Duty IRefigned up to the Will of God; not to Mur- ofthePo»r mur, not to be Envious, to avoid Idlenefs, not to do Wrong to any one, either by Robbery^ or by taking away the Alms of other Poor. " (\ Is it not permitted to the Poor People to - I Labour to Redeem themfelves out of their Poverty? A, Yes : provided they make ufe of none but Lawful Means, but if.it does not pleafe God to Blefs the Means, they ought to be Contented with their Condition. Qi Ought they to be contented who have the Neceflariesfor Life ? A, Yes : for having Food and Raiment let \ lis he therewith content^ i Tim. VI. 8. This Eflate of Mediocrity is the moft happy and moftSafeof any; therefore y4g//r faid, Prov, I XXX. 8. Give me neither Poverty nor Riches ; feed me with Food convenient for me. Q, Are Z2Z A Catechifm^ or InflruBkn Q. Are we bound to be fo contented vvitli Neceflaries,that we may not acquire ahy thinj inore, or to encreafe oiir Eftate ? A. We may do fo, provided we do not fel our Hearts upon the World, and do not mak( ufeof any ill means, and that the Cares whicl we take for this end, do not hinder us from working out our Salvation. (^ What Rule ought we to follow in this i A. Every one ought to Labour in a Law- ful CaUing, and to caft hunfelf upon the Pro- vidence of God, fo far as fliall regard the Sue cefs in his Labour. ?f ?"7 Q: Oueht not the Rich alfo to have a con^ ^^h^^^^^ tented Mind > A. They are obliged thereunto, more thari ^ther Men, fince they have not only Necef- .faries, but even more than enough. Q. What is the Duty of the Rich ? A. They ought to be bountiful, arid enl- ploy their plenty in V/orks of Piety and Cha^ rity: And they ought to avoid the Faults which commonly do go along with the Pof- fion of Riches. Thefe Faults are, Pride, Trufti in the good things of this World, and the Abufc which the Rich do make of thefe good things. Q. Tell me what St. Pad faith of the Duty of RichMen, i 77w. VL 17, 18, 19. A, Charge them that are rich in this WorUy that they he not hi^o-wincled^ nor trufl in uncer- tain Riches^ hut in the living God^ who give th its richly all things to enjoy : that thBy do goo J^ that they he rich. in good Works ^ ready to diflti^ hntey mlling to comuwunicate. Laying up injiore in the Chriftian Religion.^ 223 for themfelves a good Foundation againjl the time to come J that they may lay hold on eternal Life. Q. Which is the Vice oppo$'d to Content- ment of Mind > A^ Covetoufnefs. OfCove^ ^ Q, What is Covetoufnefs ? ^^^^"^^'- A, 'Tis a Fondnefs for the things of this World, or an inordinate LoveofPaches. Q^ Which are the chief Marks of Cove- toufnefs? A' There are Tliree of them. The FirilisV Three in the Defire of Riches. The Second is, in^^^^^^^ the Cares taken for Heaping up Wealth. And nefir^" " the Third is, in the Ufe which we make of what we poflefs. Qi What are the Defires of Covetous Men? A, They paffionately defire to encreafe their Eftates ; this Defire they are always full of, and it is ordinarily accompanied with Dif- guiet, Diftruft, Trouble, and Envy. Q. What Means do Covetous Men ufe fof heaping up of AVealth ? A, Some ufe Injuftice, and others an ex^ ceffive and fordid Niggardlinefs, not being wilUng to employ their Eftates in neceflary Ufes, or in Chanty : and they have recourfe to diverfe Bafe and Shameful ways of fnuri- ning Expcnce, and for Gaining a little Profit. Qi What ufe do Covetous Men make of their Eftates ? A. There are fome who Gr atifie their Paf- fions with them: but moft Covetous Men fork up their Wealth, and ufe it as little 2 24, A Catechifm^ or InflniBion ias they can : and when they are obliged to be at any Expence, they do it with Regret, and as flowly and niggardly as they can. Q^ What does St. Paul fay of Covetouf- nefs ? A, He fays, that this Sin h the Root of all Evil^ I Tim. VI. lo. Of the Third Part of Temperance ; that is^ Temperance as to Glory and Honour. 7 HAT is the Third Duty of Chri- y ftian Temperance ? A. It is not to Love Worldly Honour and Glory. Q' What Virtue Rules our Defires and Cori- ducS in this Refpedt ? OfHumt- A, Humility. ^^^5^* Q^ How many Duties does Humility in- clude > ThreeDii- ^- ^^ includes Three. The Firfl: is, the ties of this having an Humble and Modefl; Opinion of Vmue. Q^j. feives . not aflluiiing to our felves the Advantages which we have not : and not Valuing or Extolling our lelves upon thofc which we have. Q^ What is it that obliges us to have this Modeft Opinion of our felves ? A, 'Tis theConfiderationofour Weaknefjs of our Failings, and of our Nothingnefs. C2. But in the Chriftian Religion ii$ Q. But if there is any thing that is good in us, are we not permitted to be fenfible of it ? A. Yes : but we ought to afcribe all the Glory of it to God, arid to take Occafion of Huriibling our felves from thence, fmce that all which is good in us, proceeds from him, and not from our felves. Qi What is the Second Duty of Humility ? A. It confifts in not Exalting our felves a- bove other Men, in not Defpifing them, in n6t Seeking after Honour, in not beirig too Sen- fible of Praifes, and in SuflTeririg Contempt with Patience. Q^ Which is the Third Duty of Humility r A. It is to live Prudently and Decently, and , as far a^ may be from Statelinefs, Pomp, and Show. Q^ What ought to incite us to Humility ? A, The Commandment of God ; the Ex- \ ample of our Lord Jefus Chrift, who lived in ' ,d Profound Humility before Gbd and Men : and the Promifes which are annex d to this \ Virtue. For who/over ahafeib himjelf fkall Is \ exalt edy and God giveth Grace to the Humble ^ \ Luke XVIIL 14. & Jam. IV. 6. Befides, this : t)uty is moft realbnable, and altogether con- \ formable to our prefent State of Infirmity, [ to our Duty to God, and to our Neighbours. Q^ What is the oppofite Sin to Humility ? ^.^p ..- A, Pride > Q4 Is Pride a great Sin ? ^ A, Yes : God refijlith the Prbud, Jam. IV. Arid this Vice is' fo- much the more dange- rous, becaufe capable of corrupting all thdt i? good m t[$; Q; ^ (^ Whiit 2i6 A Catechifm^ or InJlruBiofi Three {$. What are die Marks or Signs of Pnier ^hr'\f-^^ .^. Pride appears in Three things. The ^ce. p.^^ .^^ when we have too high an Opinion of our feives; either in Valuing our felves for the Advantages orQuaUties which we have^ or when we Arrogate to our felves the Advan- tages which we have not. Q^ What is the Second Mark of Pride ? A, An Exalting our felves above others^, and Defpifing them,- Courting Honour, Praifes, Dillindion, and feeking after that which may bring us this Honour, as Prefer- ments, and Riches. Laftly, it is a Mark of Pride, not to be able to bear Contempt. 'Of tiiK-~ Q. Wherein is the Third Mark of Pride ? ^y- ^,' A. ,To Love to appear Great, and with : biftindion; and to Live in Luxury, State, dnd Worldly Pomp. Q^ Wherein does this Lulury and Stateli- nefs appear ? A, It appears iit the Whole Method of Liv- ing; and particularly in Clothes, Lodgings, 'Furniture, arid other outwatrd things. Q^ Does the Scripture give Rules for thefe fgrtfi- of things, and particularly for Clothes ? J, it recommends Plainnefs to tis. And as to ClotheSjit ordersDecency and Modefly to be obferved. St. Paul gives this Advice to Chri llian Women, i.T/w. IL 9, 10. Let Women udorn themfelves hi modejl Apparel^ ivith Shame- facednefs andSolriety^ mt with Iro'tdered Hair or Qold^ or Pearh^ or coflly Arras ; -^^'^ (which lecofneth Women p.refejjing Godlineji) with goot tVorh. Q, H©\«| I in the Chriftian Religion. 227 Q^ How do we Sin againfl Modefty in our tlothes ? A. When we Cloth our feives in a Li- centious and indecent Manner- and when the Body is not covered according as Purity and Chaftity require. Q. What is Clothing our feives Modeftly A. It is to obferve a comely Plainnefs in our, Clothes. Q^ What are tlie Rules of this Plainnefs and Modefty ? A. 'Tis not to Cloth our feives more Rich- ly than our Condition and Fortune do allow, and even not to do in this Refpedt, all that may be allowed us, by our Condition and Fortune. Modedy does rr^oreoveii require that we fliould let alone all that cods tod much, that which is too Gay,that which ihe ws Affedatiotl ; and above all, that which may give Scandal. (^ Is there any thing in Luxury and State linefs? A, We cannot doubt it, fmce St. John con- demns the Pride of Lifcy i Joh. IL and declares' that this Pride is a fign of the Love of the World, and an Obftacle to the Loveof God^ CS: Prove to me by other Confiderations, that Luxury is Sinful. A. We cannot Live in Luxury withcrut taking too nhiuch Care of our Bodies , and, without employing therein a Conliderablc ; part of our Time arid Wealth. Add to this Luxury hinders the Exercife of Charity; it irittdducesIdlenefSjSoftnefSjBufying our feives Q;2; ' a'bout 2 2 8 A Cdtechijm, or InflriiEiion about Trifles, Impurity, Ambition, Injufticc, Dn'ifioa, and maay other Diforders. Art II. Of Patience^ and the Ufe of Affliflions. Q. ^ Ji y HAT Afflialons are we Subjed to \' V in this Life? Tf Affli? ^' Tliey are of Two forts: fome are com- dons. mon to all Men, and others are" particular to the Faithful. Q^ Which Aiflidions are common to all Men ? A, Thoic to w hicli wx-are all Subjed, whe- ther they proceed from God or from Men, or w hether we bring them upon our felves ,• fuch are Sicknefs,Sorro^//s, Contempt,and Poverty. Q^- Which Afflidions are particular to the Faithful? J. Thofe to which they are Expofed for the fake of the Truth, or of Religion whereof they make Polleifion ; as the Hatred of the World, the Lcfs of Ellate, Perfecution,'*and Death, it felf. Two Dii- Q. W hat is the Duty of Perfons Afflicted ? rinstll- ^. It is firfl of alL to be Patient in Afflidion, Trc?., ^ and in the lecond Place, to Profit by it. J. Patience Q Wherein does Patience confift ? .-A In bearing AlBidions quietly and with Refignation, without fuffeiing ones felf to be • I overcojT.e bv Gncf and Difcontent. Q; Explain in the Chrlftjan Religion. 229 Q. Explain to me more particularly what Patience is? A* A Patient Man does not murmur, and abandon himfelf to- Melancholy and Vexations- he does not bear Malice againd Men when they afflidl him ; he Bears it as long as it Pleafes God to lay it upon him ,• and ules no ill means to bring hhTilclf out of it. Q: What is in particular the Duty of Chri- ftians, who fuffer for the Truth, and for Re^ ligion ? A, They ought not rallily to expofe them- lelvesto Afflidions,* but when they cannot avoid them without failing of their Duty, they ought to fuffer them with Conflancy, and even with Joy, and to take it as an Ho- nour and Glory to endure them. Blejfed are they which are perfecuted for RighteoMfneJ^ fake for theirs is the Kingdom of Heaven^ Mat. V. i o. Q^ Why ought we to receive Afflidions with Patience? A, Firft, becaufe they are difpenfed by the Providence of God, and that v» e ought to Submit to his Will In the Second place, be- caufe he fends them only for our Good andL Welfare, Q. What are the other Motives for being ^ Patient in Adverfity ? .A. The Confideration of the Shortnefs of this Life, the Expedation of the Happinels c^ Heaven, the Fear of the punifliment which out Sins dodeferve, the Example of out Lord Jefus Chrift, the Aflurance which we have that jGqd will not afflid us beyond ouf Strength, Q. 3 snci 2^5 A Catechifmy or InflruBion and that he will give us an happy Illue out of our Afflidions, i Cor. X. 1 3 . To make a Q. What Ufe ought \ve to make of Affli- s^^^^^dions? dions, ^- We ought to receive them as Corre- dions, or as Trials ; and to take Occafion from them of doing our Duty, and of be- coming better. Q. Are Afflidions necellary for us ? A, In the Condition wherein we are in this ' World, Affiidionsareabfoliitelyneceflaryfov making us Holy; and we ought to lodk upon them as one of the moft pov\ criulMeans w hich God ufeth for our Salvation, and as on^ of the moft certain Marks of his Love, and of the Care which he hath of us. For whom the Lord Ipveth he chajiemth^ and fcourgeth c^jery Son wjjom, he receivetk^ Heb. XII. 6. Q^ How do Afflictions ferve for our Good ? A. They draw us from the Love of the World, and of Sin; they humble us, and Mor- nfie the Flefn; they difpofe us to Prayer,- they make us defire the Happinefs of Heaven, ind thereby they fill us with a more comfort- able Senfe of the Love of God, and a more af- fured Hope of Salvation. Trihulaiion ivorketh Patience; and P atience; Experience ; and Expe- rience^ Hope; andHofemaketh not ajhamed; be- caufe the Love of God is Jhed abroad in our {Hearts, by the Holy Ghofl which is given unto ^Af, ...Rom. V. 3, 4, 5'. : Qi Do not Afflidions ferve for fome other Ufe^ .. ^ r ' ■^. : ■ "A, They contribute alfo to t\\^ Glory of ' • God, in the Chrlftian Religion* 23 i God, and^the Edification of our Neighbours. Q^ That which you have faid, regards af- Th^ Duty Aided Perfons in general; tell me what Per- ^^^f^ ions affli6T:ed withSicknefs ought to do ? ^^^^^ A, They ought to receive Sicknefs in the manner that we have faid they flaould receive Afflictions in : but their principal Care ought to be,to difpofe themfelves to live bctter,if God fliall reftore them to their Health ; and to pre- pare for dying well in Cafe that God ftali think fit to take them out of this World. C^ What ought a Sick Man to do in order to prepare himfelf for Death ? A, He ought to examine his Confcience and paft Life, to fend for his Minifters, to Con- fefs his Sins, to have Recourfe to the Mercy of God through Jefus Chrift, to Reconcile himfelf to his Neighbours, and to difpofe of his 1 mporal Affairs. Laftly, He ought to give liianks to God for all the Benefits, and to recommend his Body and Soul to him. Q. Ought none but the Sick thus to pre- ^|l^^[ pare themfelves for Death e ^"' A. Thefe Duties do alfo mod particularly regard Old Men, becaufe their Death is near. Q;_ Ought we not to take Care of our Sal- vation, but intimesof Afflidion, Sicknefs, and Old Age ? A, We ought to take this Care at all times, in Profperity, in Health,and in Youth, and i\\i% \^ the furefl; way of Dying happily . Q: 4 Q^^ 2 3 - ^4 Catechifm, or Infiruflion Of the Sacraments.^ Art. I. Qf Sacraments in general What the Qi \ 7| 7 H A T is a Sacrament ? m^msare ^* ^^ It is an Holy Ceremony whichGod has inilituted, and all Chriftians are obliged ta pbferve. Q^ How many things ought to be confider'd in the S^crarnents > A. Two. viz. I The Ceremony, or out- ward Adion. 2. That which this Ceremony fignifies, and the end for which it was ordained C^ What fay you of thefe Ceremonies con- fider'd in themfelves. A, They are not things Holy and neceflary in their Nature, as the other Duties of J^eli- gion ,' but they are things indifferent, which we fliould not be obliged to obferve, if God had not appointed them. Qi. Why did God ordain the Sacraments l A, For confirming us in his Covenant, Qi How many Parts are there in thi^ Co- yenant ? A. Two : namely, the Grace of God, and our Duty. Thus the Sacraments do aflure us bf the Grace of God towards us, and they en- gage us to do our Duty towards him. Q. How do they produce this Effed > A. Firfl, becaufe the thmgs which the Sa- craments do reprefent to us, are very proper t^r exciting I aith and Piety. Secondly, ht- ^i' ^''' ■ ^ ' caule in the Ghriftian Religion.^ ^33 Gaufe the Ufe of the Sacraments is accom- panied with the Grace of the Holy Ghoft, when we receive them with good Difpofitions. A, Are the Sacraments abfolutely neceflary for Salvation ? Q. We may be Saved without the Sacra- ments, when there are not Opportunities and Means of Receiving them, provided we have the Difpofitions Which God requires. But when we may Partake of them, and do neg- led to do fo, we cannot be Saved. (^ How many Sacraments are there in the Their Chriftian Church? Number, A, Our Lord inftitutedbut Two^ namely, Baptifm and the Holy Supper. (^ How many do they reckon in the Church oi Rome ? ' A. They reckon Seven of them; for they a[dd Confirmation, Penance, Extreme Un- d:ion. Orders, and Matrimony, to Baptifm and the Supper of our Lord. Ci, Why do you not reckon all thefe things, to be Sacraments ? A. Becaufe God has not ordained them as Sacraments in the Chriftian Church. Q, What is the Original of Confirmation, which is Adminiftred to Young Pcrfons who are arriv'd at the Excrcife of Reafon ? A. This Ceremony proceeds from a Cu- ftoni ever fince the time of the Apoftles, and in the Primitive Church, of Laying Hands on thofe who were Baptized, and this laying of Hands was followed with the Miraculous Gifts ' ^ of 2^4 ^ Catechifm^ or InflruSHon of the Holy Ghoft, as we may fee in the Book of the Ads of the Apoftles. Q. Ought this Ceremoay to be obfervBd now ? 4, It cannot now, upon the Foot whereon it was formerly pradis'd, becaufe the mira- culous Gifts are ceafed. Neverthelefs, it is abfolutely nece/Tary that Children, arrived at Years of Difcretion, fliould be brought to take upon them the Vow made at their Bap- tifm. But this does not make a Sacrament of it, nor make us believe, that the Ceremonies which the Church of Rome ufes upon this Occafion are Neceflary , and of Divine Inftitu- tion, efpecially fince fome of thefe Ceremo- nies are Vain and Superftitious. Q;^ What fay you of Penance ? A, That it is neceflary to Repent of our Sins, and to make Confeilion of them to God, and even to the Church if they are Publick; or to the Minifters, if our Confciences are burthen'd. Sinners are, befides, obliged to make Reparation for their Sins, as far as , they can, to mortifie their Flefli, and to give Proofs of their Sincerity and Repentance, But this Duty ought not to be confidered as a Sa- crament: and befides, we cannot oblige all Chriflians to reckon up all their Sins, nor to undergo all the Penances and all the Impofi- tions which the Priefls lay upon them. Q, What think you of extreme Undion I A, In the time of Jefus Chrift and of his ApoftIes,they anointed the Sick with Oyl, and this Undion was followed by their Cure, a^ in the Chriftian Religion* 235 A e fee Mar MI.1 3 . & Jam.Y. 1 4, 1 5. But this Ceremony ought not 1 be now obferved, be- :aufe thefe miraculous Cures are ceafed, and becaufe there is no Commandment to Pra- djtice it at this Day. Q^ What fay you of Orders and Ecclefiafti- cal Functions > y^. The Fundiqnsof Bifhops, of Priefts or Minifters, and of Deacons, are Sacred, and Or- dained of God ; but we ought iiot to put thefe Orders into die Rank of Sacraments of the Chriftian Church ; efpecially fince they are not common to all Chriftians. Qi What do you teUeve concerning Mar- riage? A, God inftituted it ,• but we cannot look upon it as a Sacrament of the Chriftian Church for many Reafons , and efpecially fince it is eftablifti'd among all the Nations of the World. Art 11. OfBapifm. Q:Tyfl THAT is Baptifm? A. W It is an Holy Ceremony, whereby we are received into the Church, and into a Covenant with God. (\ What is the Ceremony of Baptifm > A, Formerly they dipp'd thofe in Water whom they Baptized ; but at prefent, they Sprinkle Water upon the Head of thofe whom they Baptize, and pronounce thefe Words, / haPtize 236 A Catechijm, or InflruSlion baptize thee in the. Name of the Father.^ and of . the Son, and of the Holy Ghojl, ginaiin- Q: ^^^"^ what was Baptifiii taken? . v iiitiition, A. It was already in Ufe with the Jewsl^ S^' before Jefus Chrift did eftabliih it: th^'jews. Baptized their Profeiytes, that is, thofe Hea- thens who were willing to embrace the Ser^. vice of the truc-.;;■-?■-- — ^^-'—r'jn~- QJDid Jefus Chr ift Sandifie this Ceremony? ,: A. This fignifies Two things, i. That "^ ' Baptifm is Adminiflred by the Authority of God. 2. That thofe who are Baptized do Believe in the Father, and in the Son, and in the Holy Ghoft, and that they are confe- ( crated to them. - Q^ What are the Graces which. God has Promifed to thofe who fliall Believe the Gof- pel, and lliall be Baptized ? v- A. He grants them Pardon for the Sins [which they had committed before they were called, the Gift of the HolyGhoIt, and'Salva- tion. This appears by what Jefus Chrift fays. Mar. XVI. 1 6. He that helieveth and is hap- I tizedyfhall iefaved; hut he that helieveth not, I fhail he damned. And by thefe Words of St. ' Feter, Repent, and he haptized every one of you in the Name of Jefus Chrifl, for the Rem if fion of Sins and ye fhall receive the Gift of the \HolyGhofi-. Q. What 238 A Catechifmy or InjkuElion Q^ What is it then which the Ceremorlyj, of Baptifm reprefents ? '-' ""A, It reprefents chiefly two things : For givenefs of Sins, arid Sandlificatiori ,• and theft Graces arc reprefented by the Water whic ferves toWafli and Cleanfe. Q: Do you beUeve that the Water of Bap-^ tifm has any Virtue for purifying our Souls j ' A. Nb : nothing but the Blood of Jefus Chfift and his Holy Spirit can produce this Effed:. Q. What were they engaged urtto, who were Baptized in the Primitive Church ? A. They promifed to perfevere in the Chriftiari Faith and Religion, and to live righ- teoiilly. It was therefore demanded before they were Baptized, whether they believed in God and Jefus Chrift, and did renounce the Idolatry of the Heathens, and the Sin$ of the World. Of Infent Qi Who are Baptized at prefent > Baj?tifm. A, The little Children of Chriftians. . Q^ What is this Cuftom founded upon t A. Upon their being born in the Church and within the Covenant of our Lord; andl upon this that Jefus Chrift blelTed tllofe little Children who were brought unto him, and; declares, that the Kingdom of Heaven belong^ to fuch, Mat.XiX, Moreover, they circum- cifed the little Children of the Jews, to fliew that they were born in the Covenant of God. Laftly, we cannot doubt but that the Apo(tle« ^ did Baptize little Children when they Baptiz'd whole Families ; and it was the Cuftom of the in the Chriftian Reiigio^^^ 259 feivs to Baptize the Children of Profelytes, as vwell as the Profelytqs themfelves. Ci_ Since that Infants have no Knowledge of what is done to them when they are Bap- tized ; When ought they to perform the Du- ties which Baptifm impofes upon Chriftians > .X A. They ought to do it as foon as they "^^re capable of knowiiig it, and then it is abfo- lutely neceflary forthemto Confirm the Vow of their Baptifm, and to Perform the Duties which are included in this Vow; without which their Baptifm is of no Ufe to them. Q, Are thofe Infants who die without Bap- tifm, deprived of Salvation ? A. No4 flnce they are born within the Covenant qf God, and that God does not deprive Men of Salvation, except when they render themfelves unworthy of it, by tjieir Unbelief and finful Lives, which cannot be faid of Infants. Q^ What EfTed: ought this Dodrine of Baptifm to produce ? A. It ought to make us thankful for the Favour which VL4, Ait. 146 ACatechifm, or InftruElion Art. IIL Of the Lord' ^-Supper. The On- Oi '\ /I 7 HAT is the Holy Supper? ginaland ^. y V It is a Rcligious Ceremony, iri \ on of the wliicH Cllriftians eat the Bread and drink the HolySup- Wine which are then diftributed, in Memory' ^''' of Jefus Ghrift.arid his Death. Q^ why is this Sacrament called a Supper > A. It is fo calledjbecaufe our Lord Inftituted it after he had Supped with his Difciples, the Day before his Death. Q^ How w^as this Sacrament inftituted? A, I Cor. XI. z], 24, i^, x6. The Lord Jefus the fame Night in which he was hetrayedy took Bread; and when he had given Thanks y h^ brake it^ and faid^ Take eat^ this is fny Body which is broken for you '^ this do in Rememhrancc of me. After the fame manner aljo^ he took the Cup, when he hadffpj)ed,fayi?fgy This Cup is the New-Tejlament in my Blood: this do ye, as oft as ye drink it, in rernemhrance of me. For as often as ye eat this Bread, and drink this' Cupy ^ ye do fhew the Lords Death till he come. — --^ Q^ For rightly underftanding what the Holy Supper is, w^e muft know what the Jews were accuftomed to do when they Celebrated the Paflbver: Tell me then what the Jew; did upon this Occafion ? - A, They did cat a Lamb which they had^ Sacrificcdj according to the Ordinance of Godf' in the Chriftian Religion, 24 i / after they had offer d the Pafchal Lamb, and fprinkled their Houfes with the Blood of this Lamb. Q, How ought we to celebrate the Memory of the Death of our Lord Jefus Chrift ? A. As the 'jews did thank God in the Paf- fover for delivering their Fathers from Egypt: fo Chriftians give Thanks to God in the Holy Supper for their Redemption by his Son, Q^ Was it the Intention of Jefus Chrift, that Chriftians Ihouid Celebrate this Cere- mony ? A, Yes : this is proved by what Jefus \ Chrift faid, Do this in Rememhrance of me ; and ' by the manner in which St. Paul fpeaks of; the Jrioly Supper, i Cor. XL We fee befides this, in the Book of the Ads, that the Apo- files and Primitive Chriftians did Celebrate this Sacrament. Laftiy, it is certaiR, that it has been always Celebrated among^Chriftians^^ and in all the Churches of the World? OftheEr- Q^ Do you belicve that the Bread andtlie rors con- ^- ^^^ ^f ^j^^ Eucharift', are changed into thef ?he Holy Body and Blood of Jefus Chrift? m the Chriftian Religion. 243 A' No; this Belief is contrary to the Scrip- ture, which calls that Bread aad iVine^ which is received in the Lord's-Supper, and which teacheth u$, that Jefus Chrift hks a real Body like unto ours; that he is above in Heaven, and that he will riot come again from thence till the lall Day. 2. Our Senfes do not per- tnit us to believe, that the Bread is changed into the Body of Chrift, fincc We know by our Sight, by our Taft, and by our Touch, that it is but Bread. .3. It is a thing impoffible ' and contrary to Reafon, that the Body of Jefus Chrift iliould be induded under the di- vers Appearances of a bit of Bread, and that . this Body fliould be in art infinite Numbei* of Places at the fame time. Qi But did hot Jefus Chrift fay, fpeaking of the Bread, This is my Body> A, The Senfe of thefe Words is, that the Bread which Jefus Chrift gave to his Difciples did reprefent his Body which was to be broken; ) Q^ How do you prove that we muft un - derftand thefe Words fo ? A. By this; that Jefus Chrift ufes the fame way of fpeaking, which the Jews ufedinCe^ lebrating the Paflbver, wlien they faid, that the Bread which they diftributed was the Bread of AfBidiori which their Fathers had eaten in Egypt; which cannot be underftood but in a Figurative Senle. Q^ What confirrTiS this Explanation ? A, Tliat which Jefus Chrift fays, That the ^up was the New-Tejiament ; this can figaifie iiothing- eife, but that this Cupreprefented or R z * ccri-- 2 44 A Cdtecblfm, or InflruSiioH cGnfirmed the New-Tellament. Moreover,, if we muft: underdand thefe Words, This is my Bodj which is given for you ^ according to the Letter, it would follow, that the Body of Jefus Chrift was then already Given, that his Blood was Shed, and that he was Dead. We rfiuft alfo fay, that the Apoflles did eat the Body of their Mailer, which is altogether falfc and abfurd. Q^ What other Abufe is there in the Be- lief and Practice of the Church of Rome^ as to the Eucliariil ?' A. There are principolly Three; the firil IS, that they Worihip the Sacrament with the fame Adoration wherewith God ought to be^ Woriliipped. (4, Ought we not to Worlliip Jefus Chrift u hen v.'e receive the Communion t A, We ought to^ Adore him, in lifting up cur Hearts to Hedven ; add w^e ought to ap- prQ^ch t!ie vSacrament with Reverence- but w^e ouglit not to Worlliip the Sacrament it felF, iince it is but Bread, and is not in the lead 4^ommanded in Scripture. <2^ What is the Second Abufe ? A. M is not giving the Cup to the People, v\ hlch is contrary to the formal Inftitution of Jefus ChriO-, whd has egcprefly order'd tfiem to eat of this Bread, and to drink of this ; Cup, and to the Pradice of the whole Churdi ' lor many Ages. '^ (2^ What IS the Third Error .-^ ■ A. It is believing that Jefu5 Chrift is there ofler'd as a Propitiatory Sacrifice for the Sins^j of the Quick and the Dead. Q^ ^ in the Chriftian ReligloOe ^45 Q^ What fay you of this Opinion ? A, The Eucharifl: may be called a Sacri- fice, becaufe the Faithful do therein offer their Spiritual Sacrifices to God; and becaufe they do thereby make a Commemoration of the Sacrifice of Jefus Chrill. But it is an abfurd Opinion to believe that the Body ©f Jefus Chrift is tliere Sacrificed. This Behef has no Foundation in the Holy Scripture; nay, it is alfo condemned therein, fince that the Scripture teaches us that Jefiis Chrift can be no more offerM in Sacrifice, that he was to be offer a up but only once, and that by his offer- ing alone, he finifiied all that he had to do for our Salvation, Heh.lX, 25-. 28. ©X. 14, &c. mitted tp it. Art. IV. Of the IJfe of the Holy Supper. Q.IT^rE have feen whatthe Holy Supper ^iiforu^ V T f gnifies : let us now fpeak of the 011^111^1101 Ufe which we ought to make of it; May all^.J;^^*'^^- forts of Perfons partake of it? A, No : thofe muft not be received there- unto who are not Chriftians, and Members of the Church; nor Children, becaufe they have not neceffary Knowledge, nor in a Condition ef doing the Duties of Religion; nor Scanda^- lous Sinner^, wdiofe wicked Life is known to the Church. ^ Ought Scandalous Sinners to beexclud- ed from the Table of the Lord ? A, Yes, without doubt; and to admit them would be to prophane the Holy Sacrament. We may not communicate with People whom R3 ^^^1 2^6 A Catechifm^ or InflruBion the Scripture forbids us to acknowledge zs Brethren, and with whom it is not permitted Chriftians to eat, nor to have a familiar Ac- quaintance. Amongfl: the Jem^ thofe who were blemifh'd might not eat the Paflbver; and in the Primitive Church, thofe who lived after a Scandalous manner, were excluded from the Participation of the Sacrament, and even Excommunicated. Laftly, the Edification of the Church and the Salvation of Sinners do not allow that thofe Perfons fhould be received to the Holy Table, who openly tedifie that they are not true Chriftians, and who, we are afiured, are not In a State of Salvation, and would communicate to their own Condemn nation. Q^ Are there not, neverthelefs, many Hy- pocrites and falfe Chriftians, who come to i:he Holy Supper ? A Yes: but this happens, either when the Minifters do not difcharge their Duty ; or wlien the ill Lives of thefe People are not known. Qi What do you think of Hypocrites who offer themfelves at the Communion, and whom the Church cannot exclude, becaufe llie knows them not ? A. They are .referred to the Judgment of God, and their own Confcience. ■ - What Q^ Ja what Condition ought we to ap- J^^ proach the Holy Suppers , hxQ the A In that ot a true Chriftian. tuor'' ^ What 'therefore muft. be done before ^'' • the^Gommumon? A We' in the Chriftian Religion. 24 7 A. We muft fee if we have a true Faith, and if we are in the Number of the Faithiul; and to] this End, \\t muft examine our fel\^s ac- cording as St. Paul appoints, i Cor. XI\28. Let a Man examine himfelf, andfo let him tat of that Breads and drink of that Cup, Q. How^ may we know if we liave a true Faith ? A, By examining our Lives, and the Obe- dience which we render to the Command- meats of God, and by conildering our Adions, Words, and Tiioughts. Q. What ought w^e to do when we have thus examined our felves > A, If our Confcience bears us Witnefs that we are truely Faithful, we ought to give Thanks to God for it, to ask him Pardon for the Sins and Imperfedions w^hich we are guilty of and to labour to improve in Holi- i:iefs more and more. ^ "Q: But \\^hat ought they to do who have lived in Sin ? . A. They ought to repent, and be converted. Q. What ought a Sinner to do before th? Communion, to allure himfelf that his Re- pentance is Sincere ? A. It is not enough to be forry for his Sins, and to take Refolution of leaving them ; he ought befides, to execute this Refolution be- fore he Communicates, and to do all that he can to approve the Sincerity of his Pvcpentance, and to get out of a Sinful Courfe, as to be re- conciled, to make Reftitution, &c. Q^ Ought he to prefent himfelf at the Holy Sacrament, foon after the Commiffion of any great Sin ? R 4 4^ 248 A CatechiffUj or InfiruBion A No : he ought in this cafe to keep away, and to labour inceflantly for his Recovery from this Fall. And in Q^ What Difpofitions mufl we have when b^Gcin- we communicate ? munica- A. In Order to receive worthily, we mufl: ^■'-^ have all the Difpoiitions of a Chriftian, a true Faith, a fincere Repentance, a real Love for God and for our Neighbours, and a firm Re^ folutioa of doing our Duty. Q. But wiia: is the Principal Difpofition which we ought to have in the Ad of com- municating, iat the Moment when we receive the Holy Dread and Wine ? . .: A. Such a grateful Acknowledgement as difpofes us to return moft hearty Thanks to iGod, for, faving us through Jefus Chrift our Lord. Qi^Is it a very hard thing to communicate a3 a Man ought, and fliould we come iiither with a Dread upon our Spirits ? A, No : on the contrary there is nothing more eafie nor more pleafant than this Floly Ac3:ioii, and we Ihould perform it with Joy. Q. Ought we to receive the Holy Supper often ? A. The Example of the Apoftles and Pri- mitive Chriflians iJiews us that we ought to Receive often : and fmce that the Holy Sup- per is fo efficacious a Means for inciting us to Piety and Thankfulnefss we ought, to make ufe of this Means as often as we poflibly caiv Qi Ought we to have thefe Difpofitions whereof we have fpoken, only then when we Receive the Lord's -Supper ? ' A, We in the Chriftian Religion. ^49 A, We ought to have them at all times. Q. How do you prove it ? I A. Becaufe we ought at all times to be iA Communion with God, and in his Favour ^ and becauie we do every Day thofe things which require the fame Difpofitions as the Lord's-Supper doss: as Praying to God. Moreover, if we do not preferve thefe good Difpofitions after we have Received, we break the Promife which we made in Re- ceiving, to Love God, and to fear him all the Days of our Life. 2i How many Ways may the Holy Sa- How the crament be abufed ? ^^Xt A. Two ways: either m the time whenbufed. we Receive it, or after we have Received it. Q^ How is it abufed in the time when we Receive it? A. When we Partake pf it without De- '^votion and Refped. Q. Do they, whofe Repentance is yet* weak, Receive it to their Damnation. A, No : provided they are careful to in- creafe their Repentance afterwards; for the very Participation of the Holy Supper is a very proper Means of fortifying them in Faith and Godlinefs. Q. How is the Sacrament abufed after Re- ceiving? A, When the good purpofes which we had in Receiving are loft, and we do not keep \ what we promifed to God. ' Q: Is it a great Sin thus to abufe the Holy P^ ^^ii- c ^ . lecuences Sacrament? of'chisA| A. Yes : bufe. a 50 A Catechifmy or InflruStion A. Yes : St., Paul fliews it when he fays, I Cor. XL X9, 30. He thateMeth and drinketh unworthily^ eateth and drinketh Da^nnaion to himfelfy not difcerning the Lords Body. For this Caufe many are weak and feckly among yoUy and manyjleep. (l^ What is properly this Damnation where- of St. Paul fpeaks in this paflage ? A. It is, that God had then Punifli'd by Temporal Chaftifements, by Sicknefs, and Death, many of thofe that had prophaned the Holy Supper. d. Does St. Paul denounce no other Dam- nation to wicked Communicants than thefe Temporal Judgments ? A, He threatens them alfo with Eternal Damnation ,• and it is plain, that they cxpofe themfelves thereunto, fincethey commit one of the greateft Sins that a Man can commit* Q^ What lliews the greatnefs of this Sin, ' and the Danger which we expofe our felves to by committing it^ A. It is, that we Sin ag^inft Jefus Chrift himfelf, who Inftituted this Sacrament in Re- membrance of his Death, and that we defpj.u: that which is the mod Sacred in' Religion. Q^ May not this Sin bepardon'd ? ^ A. We may obtain the Pardon of it by a ' ( fcrious Repentance; but the Repentance of thofe who Receive nnworthily becomes daily more difficult, and their Hardnefs of Heart becomes daily greater, becaufe in Commu- nicating unworthily we abufe one of the mod powerhjl Means which God ufcs for working uoon Mens Minds, " ' &.. Wliaf in the Chriftian Religion, 2 A, No : not when we are in Peace, and may prefer ve our Quiet and the Advantages vof the World, by making Profeffion of the Truth. But in times of Perfecution it is more difficult ; neverthelefs, we ought to be ready to fufifer any tiling, and even to lofe our Lives [rather than renounce the Gofpel. Q^ May you not in times of Perfecution, pretend outwardly to renounce the Truth, in order to fave your Life ? A, No: God hates the Fearful and Hypo- crites ; he would have iis make Confeflion of his Truth before Men, and declares that he vc^ill deny before his Father, thofe who fliall not have done fo, Mat. X. I Q, Is the living in a good Religion fufficient The Pra- for Salvation ? " ^i^^^^^ A. We muft befides live therein after an Holy and Chriftian Manner. r Q. What then is the fecond Part of the Bap- tifmal Vow ? A, This Vow engages us, i. To renounce Sin. 2. To pradifc the Duties of Chriftia- riity, as St. Paul fays, Tit. II 12. DenyingUn^ godlinefi and Worldly Lufts^ to live Soherly \^ighteouJly^ and Godly, in this frefent World, C:^What 2 54 -^ CatechiffHy or InflruBion Q. What did the Catechumens renounce id the Primitive Chutch, when they were Bap- tized > A. They renounced the Devil ar^dhis Worksi the World and its Pomp^ and the Flejh with itl Lujls: and thefe are what we ought alfo to renounce. Q: What fignifie thefe Words, To renouna the Devil snd his Works ? A. It is to renounce the Idolatry of th< Pagans and their Sins ; and above all, thai Impurity which reigned arhong them. Q What do you mean by the World, ^ \ A, I mean that Corruption which reign | inlthe World, the Objeds which the WorLj prefents to us; its Riches, its Pleafures, it' Honours, the ill Principles, Cufloms, and Ej amples of World. Q^ What is the Pomp of the World > . - A. Luxury, State, Shews, prophane Rt creations, and the Debaucheries of the Chi dren of this World. Qi How do you Renounce the Flefli and f ' Lulls > A. We do entirely Renounce the finful D fires of the Flefli, and do renounce in part tho Defires which are allowable. Q^ You have laid what a Chriftiaii oug to renounce; Tell me now what Duties ought to pradife > A. He ought to obferve all the Duti which God has ordained in his Word, ai which St. Paid has brought under thefe thr' Heads, Temperance, Ji^JHce^ and Piety. in the Chriftian Religion^ 255 Q. Are thefe Duties obferved at this time ? ^^^ g^^" A. The greateft part of Chriflians do neg- rupdon^of ded: them. Chriflians *Q, What think you then of the prefent State of Chriftianty. ^. That there is a very great Corruption amongft Chriflians ? ^ Q. Whence does this Corruption proceed? ^^^''ce it A. It proceeds from Want of Order and ^'^""^'^ Diicipline in the Church, and from many o- therCaufes,- but it proceeds cliiefly from this, that Men have not been well inftrudied in , their Youth. Q. And whence comes this Want of Inflru- dlion ? * A, From the Fault of Miniflers; the great- eft part of whom do not labour as they ought for the Inftrud:iori and Condud of their Flocks ; and from the Fault of Parents, moft of whom do bring up their Children very ilL Q^ Have you not Reafon then to, render Thanks to God for that you were Inftructed in Piety from your Infancy ? A. Yes : and I thank him for it with all (^my Heart. Qi, What does this Grace which God has given yoU) engage you to ? A, To devote myfelf wholly to him, and • ' to take a Refolution of Loving.of Fearing him, and of Serving him, all the Days of my Life-, Arc 2 $6 A Catechtjmj or InJlruSlion Art. II Of the Motive to Piety. 1\^T Q:.T~\0 you believe that you are obliged livewdl. X^J indifpeiifably to perform thefe Duties? A, Yes : becaufe God has given me the Knowledge of them, and has touched my Heart with a f mcereDefire of Gonfecrating my felf to him. Q^ What is it 'that infpires you with this Defire of devoting your felf thus to God ? , A. 'Tis the Glory of our Condition, thi Honour that we have in being Chriilians, and of belonging to God; and the Thankful- nefs which we owe him fdr the Care that he has taken of us. to this Day, for the Mercies which he will hereafter grant us, and for the Glory whicli he prepares for us in Heaven. Q.What does befides, encourage you to take this Refolution ? A. The Defire of contributing to the Glory of God, and to the Eflablilliment of Piety in this corrupted Age. The Ad- Q, What Advantage fliail you reapby the of Pie^'in Obfervation of all thefe Duties ? This,andin A, We fhall rcccive very great Advantages theother , li-oj^ it;^ both in this Life, and after Death. ^' ~ Q^ Does Piety procure us any Advantage in this Life A, Yes" in the Cliriftian Religion 257 A. Yes: with Piety we are always happy, I Tim, IV. 8. Godlineji is profit ahle unto all things y having the Fromifi of the Life that now iSy and of that which is to come. Q. What is the greateft Good th^t we can enjoy in this World ? A. Peace df Mind and a quiet Confclence. Q. What is the means of Enjoying this Peace and Quiet; j4. There is no other Befides Purity, Holi- nefs, and Truft in God. Q: What is then the State of a Good Man ? xhe State A. He is the happieft of all Men; there is of a good no Worldly Delight which equals that of an "' innocent Life, nor Pleafure comparable to that of living Righteoufly, and in the Love of God. Qj^ But are not Good Men fubjed to Affli- dlions and Death, as well as other Men ? A. Yes: but neither Afflidions norDeatli can take away their Happinefs. Q, What is the State of a Good Man in Afflidion? A. He is Quiet and Eafie, and even Cheer- ful S^ And how does he look upon Death?; A. He is always Prepared for it; he does not fear it; he perceives it to approach with Joy ; he reUes on the Mercy of God ; he re- commends his Soul to him ; and he is aflured^* that at the laft Day he will reilore him to Life. Q: Since then we know that we mud all die, Ought we not to do our utmoll: for ayijnaiiiifltisitii^nner? S J, Ye?f 2 58 A Cateckifmf or InflruSlton A. Yes; and 'tis vv hat we ought principally to labour after. The State (L This is the Life and Death of Good W'^k^d ^^"^^ ^^^ ^'^^^^ ^^ ^^^ ^^^^^ ^f ^'^^ Wicked? ^^ ^ ' ^. They are always miferable, both Liv- ing and Dying; they never have aiiy folid Reft, nor true Content. Every thing renders them miferable: Temptations fed uce them, Profperity corrupts them, Adverfity cruihes, and Death terrifies them. Q: And what will the State of the Wicked and of the Godly be, after Death. A, Both the one and the other will arife agam ; the Wicked will be fent to everlafting 1 orments, but the Godly will appear with- out Fear before the Judgment-Seat of God; they will look upon the End of the World, and the Coming of Jefus Chrift, without Dread, and they will be taken into Heaven, there to live for ever, and there to enjoy that Salvation and Glory which Jefus Chrift has procured them by his Death. Q. What Subjeds are thofe, the continuat Contemplation whereof will incite us to live well? A. Our End, Death, Judgments, Heaven> Hell, and Eternity. Art. IIL in the Chriftian Religion^^ 259 Art. III. Of the Ohftacleyrvhkh hinder Piety. Q. T Blefs God that thefe things affed: you, What , „ J^ and that they have made an Impref- jJades^re fion upon you ; but do you not find many Obftacles to turn you afide front this Holy Refolution which you have taken ? A. We ought to expert this, fince Jefus Chrift has warn d us of it, that we fliould be enticed to Evil, by ill Examples, by Tem-^ pitations, by the Contempt Vv^e fliall meet with trom the World, and by our own Fleili. Q What then ought you to do ? How they A. We ought to tdke a Refolution not to ''^^^i^^l fuffer our felves to be lliaken or diverted from our Duty, Q. May you not imitate others, and live as the greateft part of Men do ? . A. No : on the contrary, we mud dillin- guifli our felves frdm them, and endeavour to bring them back to God , by making the Light of our Good Works to fliine before them. . - Qi Wl^at ought we to thirxk, when v/e fee fo few live atter God's Ordinance ? A. We mud remember what our Saviout faid, Many are called, and fevj are chofed Mat. XXlL&'Mat.VILi3, 14. Enter, tn^ nt the flr night Gjfe : fbf mideu the Qateand^ i6o A Catechifm, or InflruStion hroarl rs the Way that leadeth to DeflruBiori^ and many there he which go in thereat : hecaufe ftraight is the Gate^ and narrow is the Way which leadeth unto Life ^ and few there he that find it. Q^ And what mull; we think when we fee Good Men fall into Sins which are contrary to Piety? A. We miiii: think, that wcl^now not their Hearts, and remember, that we often take thofe for good Men which are not fuch ; or that if thole whom we faw faUing into thefe Sins were good Men, they then ce-afcd to be fo, and put themfelves into a State of Dam- nation, Q:_ If you would live pioufl)/", and accord- ing to the Rules of the Gofpel, Shall you! not be expofed to the Con! empt and Hatred of the People of this World ? A, We may be expofed to it, but we ought not, lor all that, to be aihamed of Religion : : We had better have the Approbation o[ God and our Confcience:7. than that of Men ,• jmd a Chriilian ought always to remember what jefjs Chrift faid, V/hofoever fhall confefs md before Men^ him will I confefs aljo hefore my Father which is in Heaven. But whofoever jhall deny me hefore Men^ him will I alfo deny hefore my Father which is in Heaven^ Mat. ft is i-iot- Q_ But iliall you find no Trouble in living difficnlr ro HreligiouOy > ^^icaiJiy?'^ ^. It is fo far from, being troublefome, that M dzat \\t may (hun them, <^ What t;e£ in the Chriftian Religion.^ iS^ Q. What then is the Firft Duty of Watch^ The Fira XuIneiS ? ingbyOp- A, To make ufe of all Opportunities of porumi- iioing Good,that prcfent themfelves ; and even ^^Jf^ '^^^ to feekfuch Opportunities. Q. What Opportunities ought we princi- pally to lay hold of ? A. The good Difpofitions wherein we find our felves, the Holy Thoughts and Pious Motions which the Grace of God produces in our Hearts. When we are in this State,we mud nourifli and carefuly keep up thefe good Thoughts, and follow that which they infpire us with. Q. Have you not at this tinie one of thefe favourable Opportunities ? A, Yes : by the Grace of God ; nor can we ever have an eafier, for entring into the Way 4Df Salvation, than at this prefent ,• and wo uii- to us if we negledt this Opportunity. C^ What mull we do to confirm our felves in thefe holy Difpofitions, and excite them m our Hearts ? A. We mud pray, labour for Inftrudion, . read, and meditate, feek Opportunities ct be - I ing edified; and above all,theCompany of good I People : and profit by all the Means whicli ^God ufes for procuring our Salvation. Q, What is the Second Duty of Watchful- The Se. iici;:* . ^ yoiding A. It is to take heed of Temptations^ and lemFun- to limn them. ^^* Q^ From whence do Temptations come ? A. They proceed either from wbat is with- out us, or from out felves. Q^ Wla^t 2^4 ACatechifmy or InflruBion Q^ What ought we to obferve as to Tempa- tio'ns which come from without ? A, We muft endeavour to forefee and avoid them, by keeping a Diftance from every thing that may be an Occafion of Sin to us, and efpecially the Company ofthofewho have jip Rehgion. Qi Wliat is the Way to lliun thefe Tempta- tions ? A. To live privately, as far as we can do fo, without failing in the Duties of Religion and Charity J and thofe of cur Calling. Qi Where is the principal Source of Tem- ptations ? A^ In our felves, and in our Bodies. Mortifica Q^ What ought thea to be the Maxim of tion. a Chriftian ? A. To mal^e no Provifion for the Flefli, and to mortifie his Body. St, Paul prefcribes this Duty,i?^w^.XIII.i4. Make not Provifion for the Flejb^ , to fulfil the Lufts thereof i, and he pr^difed it himfelf, is he teaches us, i Cor. IX. 27. I keep under my Body^ and hrtng it in- to Suhje^ion ; lefi that by any means ^ when I have preached to others^ Imyfelffhouldle, a Cafi-away. ^- Q. How can we jjiortifie the Body, and hinder it from leducing the Soul ? /^4' Sy labouring in a lawful Calling, and / by Temperance, Sobriety, and Fading. ^-•Q. Ought we not alfo to mortifie our Mind and Wil]. _ A. Yqs: Vvx muft labour to make our felves Mailers of our Thoughts and Deilres;- and ~\ c fucceed tlicrein by abfiaining often from ^ ' " what i^ r^^ Chriftian Religion^ z6^ what we love, even from things permitted, and by doing things contrary to our Inclina- tions. Q. What ought we befides to have a Care Divers of, for the avoiding Temptations ? ^fpi^em A. To rejed ill Thoughts, as foon as they ^ arife in our Hearts ; for when once we admit them, we are no longer in a Condition of re- fitting them. Qi What is the Way to hinder ill Thoughts from rifing in our Hearts ? A, To labour above all things for Purity of Soul and Confcience, not to love the World, not to fet our Heart too much upon any thing, no not even in innocent things, but to referve our Love t^-nd moil ardent Anedions for God. Q^ But of what, moft efpecially, ought we to have a Care ? A. Of the Failings to which we are parti- / cularly fubjed ; and for this Caufe, every one I ought to apply himfelf to the finding out his ' own Weaknefs, and predominant Paiiion : for thefe Failings are the Source of almofl all Sins, Q. What ought Young People in particu- lar, to avoid ? J. The Defires and Faults of Youth, which / are principally, Idlenefs, Love of Pleafures^ i^and Pride. Q:. Are there not certain Difpofitions and Duties, which ought to be ftudied above all things ? A. Yes : thefe Difpofitions are the Love of God, Contempt of the World, Meekaefs, and Prayer. Thefe Duties arc tjie Source of all 2 66 A Catechifmy or InflruSliofr all others, and in applying our felves to ob^ fervc them, we are formed to the Pradice of all Chriftian Virtues, and are guarded from Sin. CmfiX" Q. Since then you know your Duty, and S^B^ptil ^^? Means of performing it, you have no> mal Vow. thing more to do but to Confirm the Vow of your Baptlfm, and to devote your felf to God. Are you refolved to do fo ? A. Yes : and I do defire it with all my Heart. Q. I exhort you to confider well what you fay, and what you are about to da. Do you ipcak fincerely, and in the Pre fence of God ? A, Yes. Qi To whom are you about to make this Promife? A. To God my Creator, and the Father of our Lord Jefus Chrift. Q:. For how longtime do you make it > A. For my whole Life. Q: Is thisPromifc ofvery greatlmportance? A. Yes : my Salvation or Damnation de- pends upon it.andGod will judge me according as I fhall obferve it. Qi What State fliall you be in after you have made this Promife ? A. I ihall be no longer my own, but Gods. Q, What difference is there between the State wherein you have been all along in your Infancy, and that which you are now entring into ? ^ A. Flhad died in my Infancy, my Salva- tion had been certain ;'but hei'eafter I ihall be in the Chriftian Religion. 2 6x be refponfible for my Adions before God. T Q. What ought you to do, if you do not defign to keep this Promife ? A, 'Twere better not to make it, than to xnake it and not to keep it ,• becaufe the Breach of this Promife would aggravate my Punifli- ment : neverthelefs, if I had not made it, I iliould not have avoided my Condemnation thereby ; becaufe, whether we make this Pro- mile, or make it not, we are however obli- ged to fear God, and to live well. Q, I take your felf then to Witnefs, that you oblige your felf to ferve God Voluntarily and without Conftraint ? 4. Yes: I oblige my felf thereunto. The i^^ ' A Catechijm, or In(lruBion The Manner of receiving the Catechumens, according cu it is obferved in the Churches of the Principality of Neufchatel and Vallangin, by the Society of Minifiers. I ^ ACH of the Catechumens having been JL^; inftrufted for Six Weeks, by their Minifter, and having for fome Days, been publickly examined^ upon all the Parts of the Catechifm ; the laft time that they ap- pear in the Face of the Congregation, they make this Promife, one of them faying in the Name of the reft, We rattjie and confirm our Baptifmal P^ow : We renounce the Devil and his Works ^ the World and its Pomp^ the Flejh and its Luds, We promife to live and die in the Chrijiian Faith ; and to keep the Commandments of God all the Days of our Life. After this is faid, they are asked, Do you all promife this before God and his Church ? A. Yes. The Minifler fays, God give you Grace t^ fulfil this Promife, The Minifter goes on thus : After this Pro- mife thus made ^ and in hopes that you willreli- giotfly perform it ^ Ireceiveyouinto the Number of adult Believers^ and in this quality I give you Liberty to partake of the Holy Sacrament of the Lords in the Chriftian Religion 2^9 Lor Is -Supper, And you ^ Chrifiians^ ivho are here prefent^ I call you to hear Witnefs of the Promife which thefe Touftg Perfons have made, and I exhort you to look upon them hereafter as your Brethren^ who fire Partakers of the fame Grace with you^ to render them all the Duties of Chrifiian Charity^ and to pray to God for them. This being done, an Exhortation is addrel^ fed to the Catechumens, the Form of which is left to the Difcretion of the Minifter^ and when it is finiflied, the Catechumensfall down upon their Knees, and the Minifler reads the follow-- ing Prayer. ALmightyGod^ we thank thee for that thou hafl been pleafed to call us to the Know-- ledge of thee^ and particularly for that having granted to thefe Children the Blejfing of being horn in thy Churchy and of being admitted into it by Baptifm^ thou hafl permitted them to ar- rive to Tears of Difcretion ^ andto pafs this Day from the State of Children into that of adult Be- lievers, We befeech thee^ that as they have now dedicated themfelves to thee^ by Confirming the Vow made at their Baptifrh^ and are now admitted to a Participation of the Sacrament of the Death of thy Son ; that thou wilt ratifie in Heaven what we have now done in thy Name and in thy Church, Receive then^ Lord ^ and blefs ihem^ and let thy Grace be with them now and for ever. Amen. Mcjl gracious God^ Father of Mercy^ grant that they may conjtantly perfevere in the Holy Profef 270 A Catechifm, or InflruEiion TrofeJJion whereinto they have now entred^ that being made Chrifiians hy their Birth and Bap- tifm^ they may le fo henceforward ly Knowledge and Choice. They have here now renounced the Devil and his Works ^ the World and its Pomp^ the Flefh and its Lufts, Let not then the Prince ef this World have any Share in them ; grant that from their Touth upwards^ their Faith may: he vittoriom over the Worlds the Flefh y and all its evil Defires, Holy Father y hep them in thy Name^ and freferve theTHfrom Evil: fantlijie them hy thy Truths thy Word is the Truth : Preferve them from the Contagion of this Jge. Do not fuffer the Inflruiiions which they have received^ nor the Promifes which they have mdde to thee^ ever to le blotted cut of their Memories. Do not fuf- fer thefe good Piirpofes which thou hafl put intb them^ ever to le dejlroyed by the tvil Commu- nication of the World. Enpreafe them more and more ^ and grant that thefe Toung Plants may grow and bring forth Fruit abundantly ^ in Know- ledge^ in Faith^ in Holinefs^ and in Confolation^ all the Days of their Life. Grant that this new Generation may be better than their Father s^ . and that thy Children j after having in this World ferved the Defigns of thy Prorvidence^ may^ by thy Mercy ^ obtain everlafiing Salvation^ AvCitn. Almighty God, we pray to thee for all the Touth of this Church. Blefs ^the Inflr unions which are given them^ preferve themfromCor- ruption^ and f and if e them, to the end that our Children may, one Day, become Ornaments to thy Houfe. jind Heirs of thy Kingdom. in the Chriftian Religion* 2 7 1 Grant to us all^ to the Toung and to the Old^ to theiHigh and to the Low^ that we may throughly confider vohat it is to he Chriftians^and may hear in Mind continually what Fow^ what Promifes^ and what a Solemn Prvfejfion we have all made to thee hy our Baptifm^ as well as hy Commu- nicating in the Holy Sacrament. Amen. Almighty God near us^ hear the Prayers of thefe Toung Perft^s who are here projlrate he- fore thee ^ and of us all who call uf on thee^ who worfhip thee J who glorifie thee^ and who defire thy Grace ^ through Jefus Chriji who has command-' ed us to pray unto thee^ after this Manner, Our Father^ &c. for ever and ever. Amen. After the Lord's-Prayer, they conclude with the Blefling, x^hich is given to the Ca- techumens in this Form. The Blefing of the Lord God Almighty^ the Father^ the Sen^ and the Holy Ghoji^ he tf- mongfi you^ and remain with you all always:^ Amea FINIS: 73 The Form of Publick Prayers ivhich are [aid in the Church of Neufchatel every Saturday at Five of the Clock in the Eveningj and were Eflablijh'^d in the Month of May J 1702. Our Help is in the Name of the Lord ^ IVho hath made Hea'ven and Eanh. D Early beloved Brethren^ Forafiiiuchasweare xhe ii^j here affembled to Worlliip God^ to Praife hortaricni him^ to give him ThanKs for his Ecnefits, to hear - his Word^ and to offer up our Piciyers to him : Let us befeech him to Receive the Worfhip which we come here to Render him^ as an acceptable Sacrifice thro' Jefus Chrifl. For this Reafon, lee every one of you who are here prefent^ Proflrate himfelf before the Lord, in order to make a Con- fefTion of your Sins^ faying v/ith me from a Sincere and an Humble Heart. Confefs before thee, my God and Creator, I that The Coii- am a poor Sinner, that I have Offended thee m^^^^on, fundry Manners, by my Thoughts, Words, and Deeds, as thou dofi well know, O God Eternal : but I Repent, and am exceedingly Sorry for them, and I implore thy Mercy and Grace, befeech ing thee to grant me, and every poor Sinner, a Sincere Repentance, and a continual Amendment of Life, thro' Jefus Chrift. Amm. God Almighty^ w^ho is the Father of our Lord T^ieAbfo^^ Jefus Chrift, does Pardon all thofe who truly '^^- ^''-^^- pent and turn unto him. . T 2 74 ^^^ P^^^ ^f P^^^^^k Prayers. The Ado- Let us Adore and Vraife the Lord our God. «non and ^^ Lord open thou our Lips. And our mouth Jh a II fie w forth thy Traife, O comc^ and let us Prefent our felves before the Face of God ; • . Let m JVnrpjip and Fall down^ and Kneel before the Lord. Be ye furethat the Lord he is God : it is he that hath made us^ and not we our felves, we are his People^ and the Sheep of his Pafture. O go your way mto his Gates with Thankfgi'ving^ and into his Courts with Fraife : he thankful unto him^ andfveak Good of his Name, For the Lord is gracious^his Mercy is everlafting : and his Truth endureth from Generation to Gene- ration. OGod, we Adore thee as our God^asour Crea- tor, and as the Father of our Lord Jefus Chrift. We Humble our Selves in thy Prefence, and do Acknowledge thy infinite Majefty I The Angels Worfliip thee, and all the Hoft of Heaven falls proftrate before thee, faying. Holy, Holy, Holy, LordGodofSabaoth, Heaven and Earth are full of the Majefty of thy Glory. Receive the Ho- mage which we Render thee upon the Earth, we poor Mortals, miferable Sinners, who are thy Crea- tures, and Children by thy Grace ! Glory be to the Father, and to the Son, and to tlie Holy Ghoft. As it was in the Beginnings is now and e'verJhaS he^ World without e?2d. Amen. TiiePi"alm, Here the Feople bei72g rifen^ Jhall Si7ig the firH Verft of the 92d Pfalm. After Singing this Verfe^ the Mtniper jhall fay ^ Let faid in the Chi^rch of Neufchatel 275 Let us gfve Thanks unto God for all his Benefits. The O Almighty God^ Father of all Mercies, we „j^hig " thine unworthy Servants do give thee moft ^ humble and hearty Thanks, for all thy Goodnefs and loving Kindnefs to us and to all Men, {^arti- cuhrly to thofe who defire now to Offer up their Pr.ujes and Thankfgi'uings for thy late Mercies 'uotichfafed unto them. ) We blefs thee for our Creation, Prefervation, and all the Bleffings of this Life ^ but above all, for thine ineftimable Love, in the Redemption of the World by our Lord Jefus Ciixift ^ for the Means of Grace, and for the Hope of Glory. And we befeech thee give us that due Senfe of all th)' Mercies, that our Hearts may be unfeignedly Thankful, and that we may fhew forth thy Praife, not only with our Lips, but in our Lives, by giving up our felves to thy Service,and by walk- ing before thee in Holinefs and Righteoufnefs all our Days through Jefus Chrift our Lord^ to whom with Thee, and the Holy Ghoft, be all Honour and Gloj y. World without End. Amen. Here the Minifier Reads a Chapter out of the Gofpcls ; Tlie Lef- and after Readif7g^ he fays ^ foil. HerearetheArticlesoftheChriftianFaith,where- of we all make profeffion, and wherein we hope to perfevere, even to the End of our Lives ^1^^ I helk'ue in God^ &c. Creed,. Jfter Reading the Greedy the Minlfer fiys^ Let us Pray. Lord have Mercy upon us. Lord hear our Prayers. And let cur Cry ccr^ie unto thee. Our Father which art in Heavr &c. The O Lord fhew thy Mercy upc us. Lord-s And grunt us thy Salvation. Prater. T 2 O Lord 2 7^ "^J^he Form of Publick Prayers O Lord fave thy People. j4nd blej^ thlm Inheritance, O God make clean our Hearts within us. And take not thy Holy Spirit from m, Tl>ePfaIm> Here the People (hall Sing the firfi Verfe of the 67 th, • ' Pfcilm. After Singl7ig this Verfe^ the Mlnifter jJjall proceed in this manner. God^ from whom all holy Defires^ all good Counfels^ and all juft Works do proceed ; give unto thy Servants that Peace which the World cannot give, that both our hearts may be fet to obey thy Commandments^ and alfo that by thee^ we being defended from the Fear of our Enemies^ may pafs our Time in Reft and Quietnefs^ through the Merits of Jefus Chrift our Saviour. Amen. Let 74S ^r ay for the Higher Towers, OLord our Heavenly Father, King of Kings, Lord of -Lords, the only Ruler of Princes : moft heartily we befeech thee with thy Favour,to behold all Kings, Princes, and Chriftian Magi- itrates ^ and particularly, Her Serene Highnels^ Madivme^ our Sovereign Princefs. Give Her a long and happy Life, a faithful Council, an obedient People, and loyal States. Blefs alfo the Governor, and all thofe who are appointed to Rule this State, and to Adminifter Law and Juftice. Grant that they may ufe their Authority to the Advancement of thy Glor}^, to the Good of thy Church, and of our Country j fo that we may live a quiet and peaceable Life, in all Godiinefs and Honefty, through Jefus Chrift our Saviour. Amtn. Let fdid in the Church of Neufchatel 277 Let us Tray for the Minlfters^ and the People, A Lmighty and Everlafting God^ fend down _^(\ upon our Paftors^ thy Minifters, and upon all theFlocks committed to their Charge/he health- ful Spirit of thy Grace. Fill them fo abundantly with the Knowledge of thy Truths and fo Cloth them with innocency of Life, that they may ex- ercife their Miniftry'in th5^ Prefence to the Glory of thy great Name, and to the Edification of thy Holy Church, through Jefus Chrift our Lord. Amen. Let us Tray for all Men, and for the Univerfal Churchy u6d the Creator and Preferver of all Man- kind. We humbly befeech thee for all Sorts and Conditions of Men, that thou wouldeft be plea- fed to make thy Ways known unto them, thy faving Health unto all Nations. More efpecially we Pray for thegoodEftateof the Catholick Church ; that it may be fo guided and governed by thy good Spirit, that all who profefs and call themfel ves Chri^ ftians, may be led into the Way of Truth, and hold the Faith in Unity of Spirit, in the Bond of Peace, and in Righteoufnefsof Life. Finally we commend to thy Fatherly Goodnefs, our Brethren, who are expofed toPerfecution, and all thofe who are any ways Afflicted, or Diftreifed in Mind,Bo- dy, or Eftate, ( amongfi whom N. iV. defire our Prayers ) That it may pleafe thee to Comfort and Relieve them according to their feveral Neceflities; giving them Patience under their Sufferings, and a happy I flue out of all their Afflidions, and this we beg for Jefus Chrifl: his Sake, Amen. Let 278 The Form of Puhlick Prayers Let m Tray for frefaringour fel'VestoTvards the San^i^ ficaticn of the Lord's-Day^ OLord Almighty ! We Praife thee, a^id wfe Thank thee with our Hearts and Mouths, for all the Benefits which thou hail bellowed upon us, during all the Time of our Lives ; and parti- cularly during this Week, which is now about to end. We befeech thee alfo, that thou wouldeft bepleas'dto Forgive us all the Sins which v\/e have Committed, and to grant us thy Grace, that we may employ the approaching Week, and all our Lives, to th^e Glory of thy holy Name, to the Edi- fication of our Neighbours, and to the fetting iforward our Salvation. And forafmuch as to Morrow is the Day of Reft, which is Confecrated to thy Holy Service,- affift us, OLord, to the end that we may not forfake our mutual Affembly, but with an ardent Defire and true Zeal, we may appear in thyHoufe, to Celebrate publickly, with ail the Chriftian Church, the Worfhip which we owe to thee. Prepare our Hearts, O God, that they may be the Veffels of thy Grace, and the purified Temples of thy Holy Spirit. Grant that on this next Lord's Day, we may not only abftain from Worldly Bufinefs, but that we may Sandi- ht it by the Excrcifes of Piety, by ardent Prayers, by Hearing, by Reading, by ferious Meditation up- on thy Word, and by the Works of Chriftian Charity. Give thy Grace to the Minifters of thy Word, that thev may acquit themfelves in their Charge with Care and Fidelity, and grant a Blcf- fing upon their Labours. Laftly, O Lord, let all our Lives be nothing elfe but a Preparation for that Eternal Reft v/hich thou haftpromis'd us, and vv^hich thou doftReferve for us in Heaven.through Jefl^s Chrift. Amen, ■ They faid in the Church of Neufchatel 279 They conclude with the Vrayer of St. Chryfoftom. A Lmighty God^ who haft given us Grace, at ^/^ this time^with one accord^to make our com- mon Supplication unto thee : and doft promife, that when two or three are gathered together in thy Name thou wilt grant their Requt.its : Fulfil now^ O Lord, the Defires and Petitions of thy Servants, as may be moft expedient for them > granting us in this World Knowledge of thy Truth, and in the World to come Life everlaft- ing. Amen. The Grace of our Lord Jefus Chrift, and ^o, i-ove of God, and the Fellowfliip of the Holy Ghoft, be with us all evermore, Jmen, V ■'. F I N I S. BOOKS Printed for, and Sold by, WUL Hawes at the Rofe in LuJgate-Street. Fourteen Sermons Preacli'd at St. James's Church in jreftminjler. By Charles Hickman^ D. D. Chaphin in Ordinary to His Maje%, and Domeflick Chaplain to the Earl of Rochefter. An Effay towards the Theory of the Ideal or Intelligible World. Defign'd for Tv/o Parts. The Firft confiderirtg it abfolutely in it felf, the Second in Relation to Humane Underftanding, Part I. By John Norris, Kzdioi of Bemerton^ near Saruvu A Treatife concerning the Lawfulnefs of Inilriimental Mufick in Holy Offices. By Henry Bodwel, M. A. To which is prefix'd a Preface in Vindication of Mr. Newte^s Sermon concerning the Lawfulnefs and "Ufe of Organs in the Chrifdan Church, ^c. from the Exceptions of an^ Anonymous Letter to a Friend in the Country, concern-^ ing the Ufe of Infirwnental Mufick in the Worfhip of God, gf r. The Church Catechifm explain'd by way of Qiieftion and Anfwer ; and confirmed by Scripture Proofs. Di- vided into Five Parts, and Twelve Sections: Wherein a brief and plain Account is given of, I. The Chriflian Covenant. IL The ChrilHan Faith. IIL The Chri> llian Obedience. IV. The Chrillian Prayer. V. The ChriHian Sacrament; The Second Edition Corredled and Enlarged. Mathematicks made eafie : or a compleat Mathemati-^ cal Didionary, explaining all ti-ie Parts of the Mathema- ticks, with all the Term.s of Art, and difficult Phrafes rendred plain and eafie to every Capacity. Collected from Monfieur Ozanam's DiBionaire Mathematique , Vitalis , and others ; with an Appendix containing the Qiiantities of all forts of Weights and Meafures, the Characters and meaning of the Marks and Symbols, or Abbreviations commonly ufed in Jigehra. Alfo the Definition, Expla- nation, Nature and Meaning of the principal Mathema- tical Inltruments, illuilrated on Copper Cuts curiouily Engraven. By J. Moxon at the Atlas in Jf^arwick-Lane,- and Tho. Tuttel Mathematical IniirumeiVi-Maker lo the King's moft Excellent Majeily, at the IGng^S'Jrms and Globe at Charmg-Crofsy and againft the Royal jExchange in' Cornhill^ I I AtLma-.i.- i. \ ^_