should be Able to fulfil might yet much better and more prudently have been let alone * By Vowing any thing for a long time to Come it may be for One's whole Life and of our future Capacity to make Good which hereafter we cannot at the present judge And lastly * By accustoming our selves to Vow frequently which must necessarily expose Us to the hazard of not performing our Vows Q. Is it not then Good to make Vows at all A. There is no doubt to be made but that a Vow duly Regulated is not only Lawful but Acceptable to God But then that it may be so we should take heed 1st Not to Vow upon every Occasion but when we have some considerable Motive to engage Us to the doing of it 2dly To see that what We do Vow be in its self Good fit for Vs to Vow and for God to Accept 3dly That we be sure not to Vow any thing but what we are in a Capacity to fulfil Eccles. v. 4 5. When thou Vowest a Vow unto God defer not to pay it for He hath no pleasure in Fools pay that which thou hast Vowed Better is it that thou shouldst not Vow than that thou shouldst Vow and not Pay Q. When do we take God's Name in Vain in Praying A. * When we pray without minding what we are about * When we pray for such things as we ought not to pray for * When in our Prayers we use vain Repetitions of God's Name without Need and against Reason But especially when we join the Name of any Creature with that of God in our Prayers as the Papists in many or rather most of their Prayers do Q. Are there not Other ways of taking God's Name in Vain besides those we have hitherto spoken of A. There are several Other ways * By profane Cursing as well as Swearing * By any light and unfitting Vse of God's Name in our Common and Vain Conversation * By all lewd Atheistical Discourse * By Blaspheming or speaking Reproachfully of God or his Religion * By murmuring against him * By Ridiculing Abusing or otherwise Profaning his Holy Word * By Despising or Exposing his Ministers upon the Account of their Function and as they stand Related to him * By an Irreverent Behaviour in his Publick Service in the Use of his Prayers and Sacraments In short * By a Contemptuous treating of any thing in which his Name and Honour are concern'd Q. What does this Commandment positively Require of Us A. To Honour God's Holy Name and Word To employ our Tongues to his Praise and Glory Never to make mention of God or of any thing which Relates to Him without a Religious Reverence And to Use our Utmost Endeavour upon all Occasions to keep up the Reputation of Religion and the Respect which is due to Holy Things for the sake of God and as they have a Relation to Him Q. What is the Sanction wherewith God has enforced this Commandment A. It is this that the LORD will not hold Him Guiltless that taketh His Name in Uain Q. What do you Understand thereby A. That He will severely Punish such Sinners and not suffer his Name to be Profaned by Them without bringing some Exemplary Vengeance upon them for such their Presumption Q. If this be so how comes it to pass that such Persons oftentimes escape without any such Exemplary Mark of God's Vengeance against Them A. We are not to call God to Account for his Actions It is enough that he has assured Us that He will not hold such Persons Guiltless And that therefore every such Sinner must either Repent in a very singular manner of his Offence in taking God's Name in Vain or he shall assuredly be punish'd with an extraordinary Severity for it It may be in this present Life but without all question in that which is to Come SECT XXVI Q. WHat is the last Commandment of the First Table A. Remember that thou keep Holy the Sabbath-Day c. Q. What do you mean by the sabbath-Sabbath-Day A. The Commandment it self explains it 'T is a Seventh Day of Rest after Six of Work and Labour Six Days shalt thou labour and do all that thou hast to do but the Seventh Day is the Sabbath of the LORD thy God In it thou shalt do no manner of Work Q. Wherefore did God establish a Seventh Day of Rest after Six of Work and Labour A. In memory of his having Created the World in Six Days and on the Seventh Day Rested or Ceased from Creating it And to keep up thereby the Memory of his being the Creator of the World and to engage Mankind solemnly to acknowledge and Worship Him as such For in Six Days the LORD made Heaven and Earth the Sea and all that is therein and Rested the Seventh Day wherefore the LORD Blessed the Sabbath-Day and Hallowed it Q. Was this Command given by God to Mankind from the beginning of the World A. So Moses tells Us Gen. ii 2 And it is not to be doubted but that accordingly such a Sabbath did continue to be Observed so long as any Sense of true Religion Remained upon the Earth Q. How then did it become Needful for God to Renew it again in this Place A. As it was needful for him to Renew many Other Precepts which yet were certainly both given by him and Observed in the World long before No body doubts but that Adam and his first Descendents both knew and worshipped the True God Yet this was provided for again Now. So immediately after the Floud the Law against Murder was solemnly promulged Gen. ix 6 Yet nevertheless the same Command was here again Repeated As for the Case before Us as Men lived farther off from the Creation and Wickedness prevailed over the Face of the Earth and the true Worship of God was corrupted by almost a Universal Idolatry so was the Solemn Day of his Worship neglected likewise And tho' it may have in some measure been received after the Floud and continued in some part of Abraham's Family yet in their Aegyptian Slavery it was utterly abolish'd and the very memory of it seems to have been lost among them Q. When did God Renew this Command to Them A. Presently after their passing thro' the Red Sea Exod. xvi when he began to give the Manna to Them For then he commanded them to gather it every Morning Six Days but on the Sixth Day to provide a double Quantity for the next Day because that thereon they should keep the Sabbath to the LORD and no Manna should fall or be Gathered upon it Q. On what Day of the Week did that sabbath-Sabbath-Day fall A. On that which They from thenceforth Observed for their sabbath-Sabbath-Day and which answers to our Saturday Q. Was that the same Day on which God Rested from the Creation and which He had before Commanded Adam to keep in memory of it A. That we cannot tell By the Providence of
God so it may have been but that it was so God has not declared to Us nor is it possible without a particular Revelation for Us to come to the knowledge of it That which is more certain is that God designed this Particular Day to be kept by the Jews in memory of his delivering of them out of their Egyptian Slavery and of his Miraculous feeding Them with Manna in the Wilderness And for this Reason it was that He Required that strict Rest of them of which we Read Exod. xxxi 12 c. Nehem. xiii 15 Isai. lviii 13 that thereby they might both keep up the memory of the hard Work they had been held to during their Abode in Egypt where they were not suffer'd to Rest on the Sabbath-day and be the more engaged to serve that God who had so wonderfully delivered them from that Wretched Estate Q. How then upon the whole are we to consider the Jewish Sabbath here establish'd by God A. It is evident from the several Reasons Given for it in the Command its self that it must be consider'd in two different Respects 1st As a Day to be Kept by Them in memory of the Creation Exod. xx 11 and to declare themselves thereby to be the Worshippers of that God Who Created the Heaven and Earth And to this End they were Required to Observe a Seventh day of Rest after Six of Labour because God wrought Six days and Rested the Seventh And 2dly as a day to be Observed in Memory of their Egyptian-Bondage and of God's delivering them out of it Deut. v. 15 And thus the Jews were tied to Observe not only the proportion but the very day of the Week too as being that day on which they had pass'd the Red Sea and so were set intirely free from their Slavery For which Reason also they were obliged not only to worship God upon it but moreover to abstain from all bodily Labour and that under the Pain of Death Exod. xxxi 12 c. Numb xv 32 Q. How far do you suppose this Command Obliges Us now A. As much as ever it did the Jews tho' not exactly after the same Manner We worship as they did that God who in Six days Created the Heaven and Earth the Sea and All that in them is and Rested the Seventh day and in acknowledgment thereof We stand Obliged with Them to keep a Seventh day of Rest after Six of Labour But then as they worshipp'd this God under the peculiar Character of the God who brought them out of the Land of Egypt out of the House of Bondage so were they determined to take that particular day the Seventh of the Week for their Sabbath on which he compleated their Deliverance and strictly to abstain from all bodily Labour upon it Now in this respect We differ from them We worship God the Creator of the World under a much higher and more divine Character as he is our Father and Deliverer by Jesus Christ our Lord Who upon the first day of the Week Rose from the Dead and thereby put an End to the Jewish Oeconomy And in testimony hereof we keep the First day of the Week for our Sabbath and so profess our selves to be the Servants of the True God thro' the Covenant which he has been pleased to make with Us in Christ Jesus our Lord. Q. Upon what Authority was this change of the Sabbath-day made A. Upon the greatest that can be desired The Reason of it has been already mention'd viz. Christ's Rising on this Day from the Dead The Thing it self was done by the Apostles who no doubt had in this as in all the Rest that they did the Direction of the Holy Ghost And as for the Jewish Sabbath which is the Seventh day besides that the Ground of it does not concern Us St. Paul speaks of it as ceasing with the Law no less than the New-Moons or Meats and Drinks prescribed by the same Law Col. ii.16 Q. How are we to keep our Sabbath day A. We are to consecrate it to a Religious Rest * by attending upon the Publick Service of the Church * And hearing God's Word Read and Preach'd there * By participating of the Holy Sacrament * By private Prayer Meditation and Reading * By Works of Charity and Mercy * By taking all the Care we can to improve our Own Piety and to help Other Men in the enlivening of Theirs Q. Is all bodily Labour forbidden to Vs upon this Day as it was to the Jews A. No it is not Works of Charity and Necessity may certainly be done upon it Friendly Visits and Entertainments may in a reasonable Measure be allow'd also Provided that neither the publick Service of the Church nor the Necessary Improvement of our Own private Piety be at all neglected thereby But as for all Works of Gain all such Allowances as are inconsistent with the Religious Design of the Day or may be apt to give Offence to any Good Men they ought without question to be avoided upon it Q. What is forbidden by this Commandment A. To neglect and profane the Sabbath Not to employ it to the Honour and Service of God much more to spend it in Idleness and Pleasure in Sin and Debauchery as too many wicked Persons are wont to do Q. Is there any Thing farther Required of Us in Order to the full Observance of this Commandment A. This only that we be careful not only to Sanctify the Sabbath day our Selves but to see that All who belong to Vs do likewise For for these also the Commandment tells us we are to answer In it Thou shalt Do no manner of Work Thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant thy Cattle nor the Stranger that is within thy Gates And since now the Piety of our Own Laws have provided for the better Observation of this Day we ought in Obedience to them as well as out of Conscience towards God not only to be careful of our Selves and Families but to bring all Others as much as in Us lies to a due Regard of It If not out of Duty towards Him whose Sabbath it is yet for Fear of that Punishment which the Civil Magistrate is to inflict on those who despise and profane it SECT XXVII Q. WHat do the Commandments of the Second Table Respect A. Our Duty towards Our Neighbour Q. What is the General Foundation of Our Duty towards Our Neighbour A. To Love Him as my Self and to Do to All Men as I would they should Do unto Me The One of which shews what that Inward Affection is which Every One ought to have for his Neighbour the Other how we ought to Regulate our Outward Actions towards Each Other Q. Is a Man Obliged in all Cases to Do all that for his Neighbour which he would desire his Neighbour should Do for Him A. Yes certainly provided the Rule be but Rightly Stated and duly Limited by Us Otherwise it
may prove a Snare rather than a Guide to Us. Q. How then do you Suppose that this Rule is to be Vnderstood by Us A. We must first set our Selves in our Neighbour's Place and then put it to Our Consciences Were his Case our Own what would we desire that One in Our Circumstances should Do for Vs and then conclude that We ought to Do the Same for Him Thus for Example If a poor Man ask an Alms of Us We must not think that We are at Liberty to Refuse him because we neither need nor desire that Any One should Relieve Us But we must bring his Case home to our selves and suppose that we were in his Circumstances poor and destitute would we not then think it Reasonable that One in Our Circumstances should Relieve Vs and that will shew Us that therefore we ought to Relieve him Q. But must We then after such a Change of Circumstances absolutely Do to Others whatsoever we would in the like Circumstances desire that They should do to Us A. I do not say that neither Men may desire what is Vnlawful and then in Conscience of our Duty to God we must deny them They may desire what is Vnreasonable or may be Greatly Inconvenient to Us and in such Cases though we Owe a Duty to our Neighbour yet we must Remember that we Owe a Duty to our Selves too and must consider our Own Interests as well as those of Our Neighbour If a Man should fall into such Circumstances as to need my telling of a Lie or Forswearing my self to bring him safely out of Them though I should be so Wicked as to desire in the like Case that Another would do the same for Me yet I am not therefore Obliged by this Rule to do this for Him because neither ought I to desire such a Thing of Another nor ought Any Other to desire it of Me. Again Should a Man desire me to be bound with him for a considerable Sum of Money which I cannot pay without great Damage to my self and Prejudice to my Family Though I should perhaps wish that had I the same Occasion that this Man has Another would be bound for Me yet because the desire is Vnreasonable and such as in Duty to my self and my Family I ought not to comply with neither am I obliged by vertue of this Rule to answer his Desires in it Q. What then do you take to be the true Import of this Rule A. That whatsoever I could justly and reasonably Desire of Another Man in my Circumstances and it would become him in Charity to do for Me the same ought I to do for my Neighbour And thereby make it manifest as the Other Rule directs that I do indeed Love him as my Self Q. To how many Commandments has God Reduced our Duty towards Our Neighbour A. To Six which make up the whole of the Second Table Q. What is the First of These A. Honour thy Father and thy Mother that thy Days may be long in the Land which the LORD thy God giveth Thee Q. What is the proper Extent of this Commandment A. It expresly Regards only our Natural Parents But the Reason of it extends to all Sorts of Persons who are in any Respect our Superiours and to whom we Owe any Singular Honour upon that account And to the most of which the very Name of Fathers is Given in the Holy Scriptures Q. What are the chief Relations to which this Commandement may be Referr'd A. They are especially these following 1. Of Children towards their Parents 2. Of Subjects towards those who are in Authority over Them 3. Of Scholars towards their Governours 4. Of Ordinary Christians towards their Ministers 5. Of Servants towards their Masters 6. Of Wives towards their Husbands 7. Of Younger Persons towards the Aged And 8. Of those who are in a lower degree towards such as are in a higher Place of State and Dignity Q. Does not this Commandment Require some Return of Duty from those who are upon any of these Accounts to be Honoured by Us A. In the Equity of it it certainly does And therefore as it is Our Duty to Honour Them so it is no less their Duty to behave themselves as their Relation requires towards Us. Q. What do you mean by Honouring of such Persons A. Not a bare formal Respect but with that all that Love Duty and Obedience all that Help and Service which they may justly expect from Us and which our Own Reason tells Us we ought to yield to Them Q. What are the Particular Duties which are Required of Children towards their Parents A. To Love Honour and Succour their Father and Mother To Obey their Orders and Bear with their Infirmities and Submit to their Correction To promote their Comfort and Welfare by all fitting Means and if they Need and their Children are Able to Provide for and Support Them Q. Are all these Duties to be equally paid to both our Parents A. They are and that by the express Words of the Commandment Honour thy Father and thy Mother Comp. Prov. i. 8 vi 20 Eph. vi 4. Q. What Return of Duty ought Parents to make to their Children A. It is their Duty to breed them up Carefully whilst they are young Vertuously and Religiously when they are capable of discerning between Good and Evil. To Love them To Provide according to their Ability for them To bring them up to some honest and useful Employment To Encourage them when they do Well to Correct them when they do Amiss To be Gentle and Courteous towards them and not by their Passions or Perverseness provoke them to Anger and Alienate their Affections from them Q. What is the Duty of Subjects towards those whom God has set in Authority over Them A. To submit to their Laws to be faithful to their Interests and Obedient to them in all their Just Commands To live Quietly under their Government and to Contribute according to their Capacity towards the Support and Defence of it By their Counsel their Estate and if need be by Venturing their very Lives for their Service Q. What if the Civil Power shall command Me to do that which is contrary to my Duty towards God A. I must in that Case Obey God rather than Man If for this I shall be punish'd I must patiently yield to it and Glorify God That He has thought Me worthy to Suffer for my Duty to Him Exod. i. 15 16. Dan. iii. 14 c. vi 6 c. A. What if any Difference should arise in the Commonwealth of which I am a Member between the Prince and the People A. I must carefully Examine where the Right lies and Act so as is most agreeable to the Rules of Religion first and where they are Silent to the Laws and Constitution of the State to which I belong Q. What is the Duty of the Civil Magistrate towards his People A. To order all his Counsels
Designs and Enterprizes as much as in Him lies to the Publick Good Not to Vex or Oppress his Subjects but to Rule them with Gentleness and Moderation but especially with an Exact Justice and Equity To be Faithful to the Trust committed to Him and not seek to Oppress or Enslave his People But above all to take Care of the Service of God and See that the true Religion be Maintain'd and Protected in his Dominions And to Use his utmost Endeavours for the Suppression of all Vice Profaness and Irreligion as being at once both Odious to God and Destructive of the Publick Peace and Welfare of any People Psal. ci Isa. xlix 23 Q. What is the Proper Duty of Scholars towards their Teachers and which is much the Same of Ordinary Christians towards their Spiritual Rulers and Guides A. To Respect them highly for their Office and Works Sake To attend upon their Instructions with Care and Diligence To submit themselves to their Conduct in those things wherein they are set over them And to Reward them according to their several Stations and the Work which they have to do Q. How ought Those who are Teachers to behave Themselves towards Them who are Committed to their Charge A. They should attend to their Teaching with Faithfulness and Diligence Should be careful to consider what Instruction is most proper for every One and give it in that way that may be likely to prove the most profitable to Them They are freely to tell them of their Faults to admonish them of the Danger as well as Sinfulness of them and to help them according to the best of their Power to Correct them In short it is their Duty and ought to be their Study and Endeavour to Guide those whom they have the Charge of the best and most direct way they can for the attainment of that Knowledge which they pretend to bring them to Q. What is the Duty of the Wife towards her Husband A. Faithfully to Observe her Marriage Vow and Covenant To Love Honour and Obey him to be true and just to him in all his Concerns To Order his House with prudence and discretion To bring up his Children in the Nurture and Fear of the Lord to instil Good Principles betimes into them and Root out bad Ones Not to forsake him in any Troubles or Adversities that may fall upon him but to continue Faithful and United to him in Person and Affection to her Lives End Q. What is the Husbands Duty towards his Wife A. To be true to her Bed Kind and Loving to her Person to Communicate to her of his Substance and to look after her in all her Sicknesses or other Distresses To protect her against the Injuries of Others and to Cherish her himself as his Own Flesh To keep only to her and not be separated from her so long as it shall please God to continue her Life to him Q. What is the Duty of Servants towards their Masters A. To be Diligent in their Business True and Just to what they are Intrusted withal Careful in the Management of their Concerns as if it were for Themselves Not Profuse or Extravagant in any thing which is Committed to their Care but Thrifty and Watchful Not to be Eye-Servants but to Use the same Industry and Integrity in their Master's Absence as they would do if he were Present with them Q. How ought Masters to behave themselves towards their Servants A. With Kindness and Gentleness providing for them what is Convenient not laying too much Work upon them nor too Rigorously exacting what they do To have a due Regard to their Souls as well as Bodies and in order thereunto not only to allow them a sufficient Time for the Service of God but to see that they Employ the Time so allow'd them to the Glory of God and the promoting of their Souls Welfare And lastly To be Just in paying them their Wages neither keeping it back from them when it is due nor Otherwise defrauding them of their hire Q. What is the Duty of the Younger towards the Aged A. To give a seemly Respect and Honour to them and not to Injure or Affront them for any Infirmities which their Age may chance to have brought upon Them Q. How ought Elder Persons to behave themselves towards the Younger A. They ought to Advise them in their Affairs to Encourage them in their Duty to set a Good Example to them and prudently to Reprove them for and endeavour to Reform in them what they see Amiss Q. How ought Those who are in a lower Degree to behave themselves towards Such as are in Fortune and Quality above them A. They ought to give them Honour suitable to what the Difference of their Ranks and Stations may justly Require Not to Envy or Back-bite them not to Wish or Do Them any Evil out of any Malice or Enmity against them for what they Enjoy in Character or Estate beyond them Q. What is the Duty of those who are of a Higher Rank towards Such as are below Them A. Not to behave themselves proudly or arrogantly towards them Not to despise them for their Poverty or Meanness in the World but to Remember that they are both Men and Christians and upon both those Accounts as high in God's Esteem as themselves That when we come before the Judgment-Seat of Christ we shall All stand upon the same Level All Titles and Honours and Distinctions shall be laid aside and only the Vertue and Piety of the Soul be consider'd That in the mean time the poorest and lowest Man may be Wise and Good Brave and Constant Chast and Temperate and that these in Reality make a great Man beyond all the Outward Trappings of Titles and Retinue And lastly It is their Duty to be Liberal and Charitable out of what God hath given them to those who are in Need which is the best Use that any Man can put his Riches to and will turn to the highest Account at the last Q. What Encouragement has God given Us to make us the more careful to Observe this Commandment A. That thy Days may be long in the Land which the LORD thy God giveth Thee Q. What is the Import of this Exhortation A. It contains a Promise to those who should Honour their Father and Mother that they should Live long in that Good Land to which the Lord was then leading them by the Hand of Moses his Servant Q. What Encouragement does this Give to Us now A. It shews us in a Type what we may promise our selves upon our Obedience That as long Life and that in the Land of Canaan their expected Inheritance was the Highest Temporal Promise God could make to the Jews as being indeed the Foundation of All the present Blessings they were capable of Receiving So if we carefully Observe this Command it shall not only promote our present Peace but shall be
more easily be understood If a Man will in defiance of Sense and Reason believe a Post to be his Father and upon that Supposition ask Blessing of a Post does his Opinion or rather his Madness alter the Nature of Things and make him ever the less ask Blessing of a Post because he takes it to be his Father The Papist will needs have a Piece of Bread to be Christ's Body and upon that Presumption He pays Divine Honour to it Does he ever the less Give Divine Honour to a Piece of Bread because he fancies that Bread to be the Body of Christ Q. Will not his Intention direct his Action aright A. No it will not Or if it would his very Intention it self is wrong For his Intention is to adore the Host. 'T is true he Believes it to be Christ's Body and therefore Adores it But still right or wrong the Host he adores which being in reality no more than Bread he must needs commit Idolatry in Adoring of it SECT LI. Q. WHat is Required of them who Come to the Lord's Supper A. To Examine themselves c. Q. When ought such an Examination to be made A. It were much to be wish'd that Men would be perswaded to live under the Constant Practice of it and consider Every Week or indeed Every Day how their Accounts stand towards God But at least if they Neglect it at Other Times yet certainly they ought to do this very nicely and scrupulously before they come to the Holy Communion Q. How must this Examination be perform'd A. By a Careful and Diligent Search into our Lives and Actions that so we may if possible know what the true State of our Souls is in all those Particulars concerning which we are here directed to Examine our Selves And this accompanied with Earnest Prayer to God for his Assistance in and Blessing upon our Endeavours Q. What is the first Point concerning which we are to Examine our Selves A. Whether we Repent Us truly of our former Sins stedfastly purposing to lead a New Life Q. How may we know whether we do this so effectually as we are here Required to do A. We can only judge by the present Frame and Disposition of our Souls If we are heartily Sorry for and Ashamed of our Sins If we earnestly Desire God's Forgiveness of them If we are instant with God in our Prayers for Pardon and where we have done any Injury to our Neighbour are ready to ask his Forgiveness also and to make all Reasonable Satisfaction to him If lastly as far as we can judge of our Selves we do all this Uprightly and Sincerely If we Reserve no secret Affection for any Sin in our Souls but Universally Resolve to forsake All our Evil Ways and in Every Thing to follow the Rules of our Duty We may I think justly conclude that our Repentance and Resolutions are hearty and without deceit and as such will qualify Us for the worthy Receiving of this Holy Sacrament Q. But what if after all this we should Relapse into Sin again A. If we do it by Surprise or Infirmity if we fall back only into some lesser Sins and such as will hardly be altogether to be Avoided by us in this present Life we ought not to be discouraged But indeed if after this we fall into the Commission of some heinous deliberate wasting Sin but especially should we relapse into a Habit and Course of such Sins this would be of a dangerous Consequence to Us and make our last State worse than our first Q. Would it not therefore be the safest way rather to abstain altogether from the Holy Table than to Run the Hazard of Coming Vnworthily to it A. Were it a Matter of Indifference whether we Ever Received this Sacrament or no this might the more Reasonably be insisted upon but as the Case now stands is altogether Idle and Absurd For First To come to the Holy Table is a Matter of Express Duty what Christ has commanded us to do and it is equally dangerous not to Come at all as it is to Come Vnworthily to it Secondly By not Coming we deprive our Selves of the Grace of God which this Sacrament was designed to Convey to Us and in that of the Greatest Benefit as well as Comfort to our Souls in the Course of our Duty that our Religion has provided for them To all which let me add Thirdly That the Shortness and Uncertainty of our Lives being consider'd we ought upon that Account to make the same Preparation against the Hour of our Death that we are Required to do for Coming to the Holy Table And since Men are so very apt to put both the Thoughts of Death and their Provision for it so far off it is an Instance of the Great Mercy and Concern of our Saviour Christ for Us that by calling us frequently to his Table and Requiring so strict a Preparation for it he has engaged Us to put our Souls into such a Posture upon that Account as will fit them for Dying should we chance e're we are aware to be surprized by Death Q. What is the next Thing wherein we are to Examine our Selves before we come to the Holy Communion A. Whether we have a lively Faith in God's Mercy through Christ i. e. do stedfastly Believe that if we do truly Repent Us of our Sins God will not only most certainly forgive them but as an Earnest of it does here in this very Sacrament Ratify and Seal anew his Covenant with Us and make us Partakers of the Benefit of that Redemption which our Blessed Saviour purchased for Us by the Sacrifice of his Own Body and Blood Q. What is the next Particular upon which we are to Examine our selves before we come to the Holy Communion A. Whether we come to it with a thankful Remembrance of Christ's Death which is therein design'd to be set forth and shewn by Us. Whether we are sufficiently Sensible of the Infinite Love of God and Condescension of Jesus Christ hereby declared to Us Whether we are careful always to keep up in our Minds a lively Memory of his Death and Passion And do by the Sincerity of our Love to God and the Zeal we have for our Duty endeavour in some measure to testify how hearty a Sense we have of those unspeakable Mercies which he has been pleased thereby to favour Us withal Q. What is the last Thing concerning which we are to Examine our Selves A. Whether we are in Charity with all Men Whether we do not only freely Forgive whatsoever Injuries any may Chance to have done Us but are so intirely Friends with them as to be Ready to do them all the Kindness we can and that as truly and heartily as if they had never Offended Us or Otherwise done Us the least Injury Q. Is this all that is Required of Us before we come to the Lord's Supper A. Other Exercises there are which may profitably be made Use of