Books which may be read in another place If any say that I speak against that which I want my self I only desire that it may not be those who cast by my Catholick Theologie Methodus Theologiae c. with no other Accusation but because they are too Scholastical Accurate and hard for them I here bewail it as my great sin against God that in the Youth of my Ministry Pride made me often blush with shame for want of Academical Degrees but usually God will not have us bring our own humane honour to his Service but setch honour from him in faithful serving him Fringes and Laces must be last set on when the Garment is made and not be the ground or Stamen of it There have been men that have desired their Sons to learn all the Oriental Tongues and the rare Antiquities and critical applaudâ—d sort of Learning not for its own worth but that they might Preach the Gospel with the advantage of a greater name and honour And this course hath so taken up and formed such Students into the quality of their Studies when their Souls should have been taken up with Faith and Love and Heavenly Desires and Hopes that it hath overthrown the end to which it was intended and rendred such Students unfit for the Sacred Ministry and caused them to turn to other things When others who as Usher Bochart Blondel c. have first taken in a digested Body of saving Truth have after added these Critical Studies at full maturity have become rare Blessings to the Church Let those that think all this digressive or unmeet for the Preface to a Catechism Pardon that which the Worlds Miscarriages and Necessities bespeak If at least Masters of Families by such helps diligently used will keep up Knowledge and Religion in their Houses it is not publick failings in Ministers nor the want of what is desirable in the Assemblies that will root out Religion from the Land But if the faithful prove few they must be content with their Personal Comforts and Rewards there is nothing amiss in the heavenly Society and the World which we are entering into Come Lord Iesus Come quickly Amen Lond. Octob. 3. 1682. The CONTENTS Chap. 1. THE Introduction About Catechizing and Learning pag. 1 Chap. 2. How to know our selves by Nature p. 6 Chap. 3. Of the natural Knowledge of God and Heaven p. 9 Chap. 4. Of Gods Kingdom and Government of Man and Providence p. 13 Chap. 5. Of Gods Law of Nature and Natural Officers p. 19 Chap. 6. Of supernatural Revelation of Gods Will to Man and of the Holy Scriptures p. 27 Chap. 7. Of the Christian Religion what it is and of the Creed p. 27 Chap. 8. Of Believing what it signifieth in the Creed p. 70 Chap. 9. Of the first Article I Believe in God the Father almighty maker of Heaven and Earth p. 82 Chap. 10. Of Gods Almightiness and Creation p. 88 Chap. 11. Of the Person of Jesus Christ the only Son of God p. 92 Chap. 12. How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary 97 Chap. 13. Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell p. 101 Chap. 14. The third day he rose again from the Dead p. 109 Chap. 15. He ascended into Heaven and sitteth on the right hand of God the Father c. p. 113 Chap. 16. From thence he shall come to Judge the Quick and the Dead p. 116 Chap. 17. I Believe in the Holy Ghost p. 123 Chap. 18. The holy Catholick Church p. 130 Chap. 19. The Communion of Saints p. 136 Chap. 20. The Forgiveness of Sins p. 144 Chap. 21. The Resurrection of the Body p. 154 Chap. 22. The Life everlasting p. 165 Chap. 23. What is the true Use of the Lords Prayer p. 173 Chap. 24. Our Father which art in Heaven Expounded p. 177 Chap. 25. Hallowed be thy Name p. 182 Chap. 26. Thy Kingdom come p. 198 Chap. 27. Thy Will be done on Earth as it is in Heaven p. 209 Chap. 28. Give us this day our daily Bread p. 213 Chap. 29. Forgive us our Trespasses as we forgive c. p. 219 Chap. 30. Lead us not into Temptation but deliver us from evil p. 224 Chap. 31. For thine is the Kingdom the Power and the Glory for ever Amen p. 227 Chap. 32. Of the Ten Commmandments in general p. 229 Chap. 33. Of the Preface to the Decalogue p. 233 Chap. 34. Of the first Commandement p. 239 Chap. 35. Of the second Commandement p. 251 Chap. 36. Of the third Commandement p. 262 Chap. 37. Of the fourth Commandement p. 273 Chap. 38. Of the fifth Commandement p. 290 Chap. 39. Of the sixth Commandement p. 314 Chap. 40. Of the seventh Commandement p. 324 Chap. 41. Of the eighth Commandement p. 337 Chap. 42. Of the ninth Commandement p. 353 Chap. 43. Of the tenth Commandement p. 365 Chap. 44. Of the Sacred Ministry Church and Worship p. 380 Chap. 45. Of Baptism p. 392 Chap. 46. Of the Sacrament of Christs sacrificed Body and Blood p. 412 Chap. 47. How to prepare for a safe and Comfortable Death p. 432 Amend these misprintings with your Pens PAge 31. line 21. for the read that p. 58. l. 24. r. maketh p. 95. l. 21. for least r. last p. 99. l. 6. for light r. sight p. 166. l. 3. blot out with Henoch p. 200. l. 10. for were r. where p. 202. l. 8. r. every p. 208. l. 6. blot out for p. 374. l. 31. for any r. my In some places the same things are repeated the occasions being divers and the Author having not strength and time to correct the Copy Books of Mr. Baxter's sold by T. Parkhurst at the Bible and three Crowns at the lower end of Cheapside near Mercers-Chappel 1. CHristian Directory or Body of Practical Divinity 2. Catholick Theologie in three Parts 1. Pacifying Principles 2. Pacifying Practices 3. Pacifying Disputations fol. 3. Life of Faith in three parts 1. Sermon on Heb. 11. Preached before his Majesty publisht by his Command 2. Instructions for Confirming Believers in the Christian Faith 3. Directions to live by Faith Quarto 4. Disputations of Original Sin Octav. 5. An Apology for the Nonconformists Ministry Quarto 6. Which is the True Church A Defence of Protestantism against Popery 7. An Answer to Mr. Dodwell confuting an Universal Church-Supremacy and defending Dr. Isaac Barrow against it 8. True History of Councels Inlarged and Defended against a Pretended Vindicator of the Primitive Church To which is added Diocesan Churches not yet Discovered in the Primitive times or A Defence of the Answer to Dr. Stillingfleets Allegations out of Antiquity for such Churches THE CATECHIZING OF FAMILIES OR A TEACHER of HOUSHOLDERS How to Teach their Housholds Useful also to School-Masters and Tutors of Youth The Questions are the Learners and the Answers the Teachers CHAP. I. The Introduction Qu. 1. WHat is it which must be Taught and Learned Ans. All
us light and heat by the Sun he upholdeth us by the Earth c. A. The word Immediate sometime signifieth A cause that hath no other cause under it So the Sun is the immediate cause of the emanation of its beams of Light And so God is not alwaies an Immediate Cause that is He hath other causes under him But sometime Immediate signifieth that which is next a thing having nothing between them And so God doth all things Immediately For he is and he acteth as near us as we to our selves and nothing is between him and us He is as near the person and the Effect when he useth Second Causes as when he useth none Q. 6. But is it not a debasing GOD to make his Providence the cause of every motion of a Worm a Bird a Fly and to mind and move such contemptible things and so to mind the thoughts of man A. It is a debasing God to think that he is like a finite Creature absent or insufficient for any of his Creatures That there is not the least thing or motion so small as to be done without him is most certain to him that will consider 1. That Gods very Essence is every where And wherever he is he is himself that is most Powerful Wise and Good And if such a God be as near to every Action as the most immediate Actor is so that in him they all Live and Move and Be how can he be thought to have no hand in it as to Providence or causality 2. And it 's certain that God upholds continually the very Being of every thing that moveth and all the Power by which they move For that which had no Being but from him â—an have none continued but by him That which could not make it self cannot continue it self Should not God by his causality continue their being every Creature would turn to nothing For there can be nothing without a Cause but the first Cause which is GOD. 3. And it is all one to Infiniteness to mind every Creature and motion in the World and to cause and rule the least as it is to cause and rule but one God is as sufficient for all the World even every Fly and Worm as if he had but One to mind Seeing then that he is as present with every Creature as it is with it self and it hath not the least power but what he continually giveth it and cannot move at all but by him and he is as sufficient for All as for One it 's unreasonable to think that the least thing is done without him Is it a dishonour to the Sun that every Eye even of Flies and Ants and Toads and Snakes as well as Men do see by the light of it or that it shineth at once upon every pâ—le of Grass and Atome This is but the certain Effect of Gods Infiniteneâ—s and Perfection Q. 7. How doth God Govern all things A. He Governeth several things according to their several Natures which he hath made Lifeless things by their natural Inclinations and by moving force Things that have sense by their sensitive Inclinations and by their objects and by constraint And Reasonable Creatures by their Principles and by Laws and Moral Rules And all things by his Infinite Power Wisdom and Will as being every one parts of one World which is his Kingdom Especially Man Q. 8. What is Gods Kingdom and why do you call him our King A. I call him our King because 1. He only hath absolute Right Power and Fitness to be our Supream Ruler 2. And he doth actually Rule us as our Soveraign And in this KINGDOM 1. GOD is the Only Supream King and Head 2. Angels or Glorified Spirits and Men are the Subjects 3. All the Bruits and lifeless Creatures are the Furniture and goods and utensils 4. Devils and Rebellious Wicked men are the Enemies to be opposed and overcome Q. 9. How doth GOD govern Man on Earth A. 1. The Power of God our Lord Owner and Mover moveth us and disposeth of us as he doth of all things to the fullfilling of his Will 2. The Wisdom of God our King doth give us sound Doctrine and holy and just Laws with Rewardâ— and Penalties and he will Judge men and execute accordingly 3. And the Love of our Heavenly Father doth furnish us with all necessary blessings help us accept us and prepare us for the Heavenly Kingdom Q. 10. Why is man Ruled by Laws rather than Beasts and other things A. Because man hath Reason and Free-will which maketh them Subjects capable of Laws which Beasts are not Q. 11. What is that Free-will which fits us to be Subjects A. It is a Will made by God able to determine it self by Gods necessary help to choose Good and refuse Evil understood to be such without any necessitating Predetermination by any other CHAP. V. Of Gods Law of Nature and Natural Officers Qu. 1. BY what Laws doth God Govern the World Ans. How he Governeth the Spirits above us whether by any Law besides the immediate Reâ—elation of his Will seen in the face of his Glory or how else is not much known to us because â—t doth not concern us But this lower World of man he Governeth by the Law of Nature and by a Law of Supernatural Revelation given by his Spirit or by Messengers from Heaven Q. 2. What is it that you Call the Law of Nature A. In a large and improper sence some call the â—nclinations and forcing or naturally moving Causes of any Creatures by the name of a Law â—nd so they say that Beasts and Birds are moved by the Law of their Nature and that Stones sink downward and the Fire goeth upward by the Law of Nature But this is no Law in the Proper sence which we are speaking of whatever you Call it Q. 3. What is it then that you Call A Law A. Any Signification of the Will of the Ruler purposely given to the Subject that thereby he may know and be bound to his Duty and know his Reward or Punishment due Or any signification of the Rulers will for the Government of Subjects constituting what shall be Due from them and to them A Rule to live by and the Rule by which we must be judged Q. 4. What then is Gods Law of Nature made for man A. It is the signification of Gods Governing Will by the Nature of man himself and of all other Creatures known to man in which God declareth to man his Duty and his reward or punishment Q. 5. How can a man know Gods Will and our duty by his Nature and by all other Works of God about us A. In some things as surely as by words or writings but in other things more darkly I am sure that my Nature is made to Know and Love Truth and Goodness and to desire and seek my own Felicity My Nature tells me that I was not made by my self and do not live by my Self and therefore that I am
to know natural good from evil and an Appetite to desire it accordingly But because Natural Good and Evil are to be estimated as they tend to Spiritual and everlasting Good or Evil God giveth us Reason and Faith to Order our desires accordingly And because our Knowledge of this is imperfect when and how far Natural Good or Evil conduceth to Spiritual and Eternal it is still supposed that we make not our selves but God the Judge and so desire Life Health and Food and Natural Supplies with submission to his Will for time and measure they being but means to higher things Q. 4. Why ask we for no more than Bread A. To shew that Corporal things are not our Treasure nor to be desired for any thing but their proper use and to renounce all covetous desires of Superfluity or provision for our inordinate fleshly Lusts. Q. 5. Some say that by Bread is meant Jesus Christ because there is no Petition that mentioneth him A. Every part of the Lord's Prayer includeth Christ It is by him that God is our Father by him that the Holy Name of God is hallowed It is his Kingdom that we pray may come it is his Law or will which we pray may be done It is he that purchaseth our right to the Creature and redeemed Nature It is by him that we must have the forgiveness of Sin and by his Grace that we are delivered from temptations and all Evil c. Q. 6. Why ask we Bread of God as the Giver A. To signifie that we are and have nothing but by his gift and must live in continual dependance on his Will and begging receiving and thanksgiving are our work Q. 7. But do we not get it by our Labour and the gift of Men A. Our Labours are vain without God's Blessing and Men are but God's Messengers to carry us his gifts Q. 8. What need we Labour if God give us all A. God giveth his Blessings to meet Receivers and in the use of his appointed Means He that will not both beg and labour as God requireth him is unmeet to receive his gifts Q. 9. Why do we ask Bread from Day to Day A. To shew that we are not the keepers of our selves or our stock of Provisions but as Children live upon our Fathers daily allowance and continually look to him for all and daily renew our thanks for all and study the daily improvement of his maintenance in our Duties Q. 10. But when a Man hath Riches for many Years what need he ask daily for what he hath A. He hath no assurance of his Life or Wealth an Hour nor of the Blessing of it but by God's gift h Q. 11. Why say we Give us rather than Give me A. To exercise our common Love to one another and renounce that narrow selfishness which consineth Mens regard and desires to themselves And to shew that we come not to God meerly in a single Capacity but as Members of the World as Men and Members of Christ's Body or Church as Christians And that in the Communion Saints as we shew our Charity to one another so we have a part in the Prayers of all Q. 12. May we then pray against Poverty and Sickness and hurt A. Yes as aforesaid so far as they are hurtful to our Natures and thereby to our Souls and the ends of Life Q. 13. Doth not naming Bread before Forgiveness and Grace shew that we must first and most desire it A. We before exprest our highest desire of God's Glory Kingdom and Will and as to our own Interest all the three last Petitions go together and are inseparable but the first is the lowest though it be first in place Nature sustained is the first but it will be but the subject of sin and misery without Pardon and Holiness I told you that the three last Petitions go according to the Order of Execution from the lowest to the highest step God's Kingdom and Righteousness must be first sought in order of Estimation and Intention by all that will attain them Q. 14. But if God give us more than Bread even Plenty for our delight as well as necessaries may we not use it accordingly A. Things are necessary to our well being that are not necessary to our Being We may ask and thankfully use all that by strengthening and comforting Nature tendeth to fit the Spirit for the joyful Service of God and to be helpful to others But we must neither ask nor use any thing for the service of our Lusts or tempting unprofitable pleasure Q. 15. What if God deny us necessaries and a Christian should be put to beg or be famished how then doth God make good his Word that he will give us whatever we ask through Christ and that other things shall be added if we seek first his Kingdom and Righteousness and that Godliness hath the promise of this Life and that to come A. Remember as aforesaid 1. That the things of this Life are promised and given not as our happiness but as Means to better 2. And that we are promised no more than we are fit to receive and use 3. And that God is the highest Judge both how far outward things would help or hinder us and how far we are fit to receive them Therefore if he deny them he certainly knoweth that either we are unmeet for them or they for us Q. 16. When should a Man say He hath enough A. When having God's Grace and favour he hath so much of Corporal things as will best further his Holiness and Salvation and as it pleaseth the Will of God that he should have Q. 17. May not a Man desire God to bless his labours and to be rich A. A Man is bound to labour in a lawful Calling that is able and to desire and beg God's Blessing on it But he must not desire Riches or Plenty for it self or for fleshly Lusts nor be over importunate with God to make him his Steward for others Q. 18. What if God give us Riches or more than we need our selves A. We must believe that he maketh us his Stewards to do all the good with it that we can to all but specially to the Houshold of Faith But to spend no more in sinful Lust and Pleasure than if we were Poor Q. 19. What doth daily Bread oblige us to A. Daily Service and daily Love and thankfulness to God and to mind the end for which it 's given to be alwayes ready at the end of a Day to give up our account and end our journey Q. 20. What is the sin and danger of the love of Riches A. The Love of Money or Riches is but the fruit of the Love of the Flesh whose Lust would never want Provision But it is the Root of a Thousand farther Evils As it shews a wretched Soul that doth not truly believe and trust God for this Life much less for a better but
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
Worship which seemeth to me flat Idolatry VII They reserve it as their God long after the Sacrament to adore and to work pretended Miracles by VIII They solemnly celebrate a Sacrament before the Congregation where none communicate but the Priests and the People look on IX They say these Masses by number to deliver Souls out of the Flames of Purgatory X. They have many Prayers for the Dead as in Purgatory for their ease and deliverance XI They Pray to the Dead Saints to intercede for them and help them and to the Virgin Mary for that which is proper to Christ. XII They worship God by Images and adore the Images as the representations of Saints and Angels Yea and of God and some profess that the Cross and the Images of the Father Son and Holy Ghost are to be worshipped with honour participatively Divine These with abundance more and many false Doctrines on which they depend are brought into Gods publick Worship and called The Mass and are added by degrees to that sounder Worship which was called the Mass at first Q. 12. You have spoken much about the Consecration in the Sacrament What is it which you call the Commemoration A. It containeth the signal representation of the Sacrificing of Christ as the Lamb of God to take away the sins of the World Where the Signs are 1. The Materials the Bread and Wine 2. The Ministers Breaking the Bread and Pouring out the Wine 3. The Presenting them to God as the Commemoration of that Sacrifice in which we trust and declaring to the people that this is done to this Commemoration The things signified are 1. Christs Flesh and Blood when he was on Earth 2. The Crucifying of Christ the piercing of his Flesh and shedding his Blood 3. Christs Offering this to God as a Sacrifice for mans Sin And this Commemoration is a great part of the Sacrament Q. 13 What think you of the name Sacrifice Altar and Priest here A. The Ancient Churches used them all without exception from any Christian that ever I read of I. As the Bread is justly called Christs Body as Signifying it so the Action described was of old called a Sacrifice as representing and commemorating it And it 's no more improper than calling our Bodies and our Alms and our Prayers Sacrifices Rom. 12. 1. Eph. 5. 2. Phil. 2. 17. 4. 18. Heb. 13. 15 16. 1 Pet. 2. 5. II. And the naming of the Table an Altar as related to this representative Sacrifice is no more improper than that other Heb. 13. 10. We have an Altar whereof they have no right to eat seems plainly to mean the Sacramental Communion And the Rev. 6. 9. 8. 3. 5. 16. 7. and oft useth that word III. And the word Priest being used of all Christians that offer praise to God 1 Pet. 2. 5. 9. Rev. 1. 6. 5. 10. 20. 6. It may sure as well be used of those whose Office is to be Subintercessors between the People and God and their mouth to God in Subordination to Christs Priesthood Causless scruples harden the Papists We are not offended that the Lords day is called the Sabbath though the Scripture doth never so call it and a Sabbath in Scripture sence was a day of Ceremonial rest and the ancient Church called it the Christian Sabbath but by such allusion as it more commonly used the word Sacrifice and Altar Q. 14. But we shall too much countenance the Papists Sacrifice by using the same Names A. We can sufficiently disclaim their turning a Commemoration of Christs Sacrifice into the feigned real Sacrificing of his Flesh and Blood without renouncing the names Else we must for mens abuse renounce the name of a Sabbath too and a Temple c. if not also of a Church and Bishop Q. 15. You have spoken of the Sacramental Consecration and Commemoration What is it which you call the Covenanting part and Communication A. It containeth the Signs and the things signified as Communicated The Signs are 1. The Actual delivering of the consecrated Bread and Wine first Broken and poured out to the Communicants with the Naming what it is that is given them 2. Bidding them Take Eat and Drink 3. Telling them the Benefits and Blessings given thereby And all this by a Minister of Christ authorized thus to act in his Name as Covenanting promising and giving what is offered And on the Receivers part the Signs are 1. Freely taking what is offered the Bread and Wine 2. Eating and Drinking 3. Vocal Praise and Thanksgiving to God and Professed Consent to the Covenant Q. 16. What are the things signified and given A. I. 1. On Gods part the renewed giving of a Sacrificed Saviour to the penitent Believer 2. The Will and Command of Christ that as Sacrificers feasted on the Sacrifice so the Soul by Faith should thankfully and joyfully feast on Christ by hearty Acceptance of the free Gift 3. The actual Applicatory Gift of the Benefits of Christs Sacrifice which are 1. Our confirmed Relation to Christ as our Head and Saviour and to God as our Father reconciled by him and to the Holy Ghost as our Sanctifier and to the Church as his Kingdom or Body 2. The Pardon of our Sins by his Blood 3. Our right confirmed to Everlasting Life 4. The strengthening of our Faith Hope Love Joy Patience and all Grace 4. Christs Promise and Covenant for all this Sealed to us II. On the Receivers part is signified 1. That in the sence of his own Sin Misery and Need he humbly and thankfully receiveth his part in Christ as Sacrificed 2. That he endeavoureth by Faith to feast on him 3. And that he thankfully receiveth the Blessings purchased to wit his Relation to Christ as his Head to God as his Father and to the Holy Ghost as his Sanctifier and Comforter with the Pardon of Sin the Sealed Promise and Right to Heaven and all the helps of his Faith and other Graces 4. That he resolvedly reneweth the Dedication of himself to God the Father Son and holy Ghost as thus related to these ends Covenanting Fidelity in these relations and renouncing the contraries 5. Doing all this as in Communion with all the Church of Christ as being united to them in the same Head the same Faith and Hope and Love 6. Thankfully praising God and our Redeemer for this Grace Q. 17. Should not one prepare for the Lords Supper by Fasting and Humiliation before or how should we prepare A. We must alwayes live in habitual Preparation and special Fasts are not ordinarily necessary thereto the Primitive Church did communicate not only every Lords day but on other dayes when they met to worship God and therefore used not every Week to spend a day in Fasting for Preparation But as Christians must use Fasting on just occasions so must they do before this Sacrament in case that any hainous Sin or heavy Judgment or danger call for it and preparing