supposition renders it most probable be it known to all such unnatural Parents as reject Infant Baptism that they harden their hearts against their own flesh Q Why so A. Because Children are parts of Parents and by this contempt of Baptism they reject the Counsel of God against themselves and their Children Q What other reason have you for Infant Baptism A. 3. Children were ever admitted to the sign and Seal of this Covenant which of old was Circumcision and Baptism succeeds in the room of Circumcision Q. How doth that appear A. 1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision to teach us that it succeeds iâ— Object But if Baptism ought to be administred to all those to whom Circumcision was administred because Baptism succeeds Circumcision by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb seeing the Eucharist succeeds the Iewish Passover But you stay longer before you admit your Children to the Lords Supper than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb so soon as they were able to eat flesh and to ask their Fathers the reason of that legal ceremony and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires and are able to examine themselves according to the command of the Apostle 1 Cor. 11. Let a man examine himself and so let him eat of that Bread and drink of that Cup. Q. 96. What is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his Death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by Faith made partakers of his Body and Blood with all his benefits unto their spiritual nourishment and growth in Grace Explic. Q. What is the other Sacrament of the New Testament called A. The Lords Suâ—pâ—â— Q. Why so A. Because it was instituted at that time after the Paschal Supper was endâ—d Q. Are we therefore bound to celebrate it alwaies at the same time A. No because there is no command for it nor is there the same reason for it now as then this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture both of them being upon occasion of the Paschal Supper then Q. Why do you super add the circumstance and limitation of that present time A. Because the first Paschal Supper in Egypt was eaten standing but afterwards sitting and lying along leaning one on anothers breasts in sign of their rest and security otherwise than they had in Egypt Q. What are the sacramental Elements in the Lords Supper A. Bread and Wine Q What are the sacramental actions A. Breaking the Bread giving and receiving the Bread and Wine Q. What is signified by the Bread and Wine A. The Body and Blood of Christ. Q. What are the Ministers actions A. Breaking the Bread and giving the Bread and Wine not withholding the Cup from the people as the Papists sacrilegiously do Q. What is signified by the Ministers breaking the Bread A. Christs Body being broken for us Q. Why must the people partake of the Elements of both kinds A. Because all that were present at the first Sacrament given by the Lord Jesus himself did so Q How dâ—th that appear A. By the plain express words of Scripture Mat. 26. 26 27. Mark 14. 22. 23. Q. But all present at the first Sacrament were the twelve whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments and therefore they and their Successors only had the priviledâ—e to drink of the Cup A. 1. By this argument the Bread may be taken away from the people too and so they would have no right to any part of this Sacrament And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge 2. The practice and writings of the ancient Church in this matter which is the best way to explicate any such difficulty in Scripture is a clear Testimony that both the Bread and the Wine belong to all the people in the Name of the twelve Disciples at that time Q. What is signified by the giving of the Bread and Wine A. Gods giving all Christ to us Q. What is the peoples action A. Receiving eating and drinking the Bread and Wine Q. What is signified by the peoples receiving A. Their taking a whole Christ. Q. Why are the Bread and Wine given apart and not together A. To shew forth Christs Blood in the parting of his Blood from his Body Q. What is the rule of Administration and Participation A. All must be done according to Christs appointment Q. For what end is this Supper celeâ—rated A. Hereby Christs death is shewed â—orth Q. How many sorts of Receivers are there A. Two worthy and unworthy Q. What do the unworthy Receivers partake of A. They pertake of the outward Elements only Q. What do the worthy Receivers partake of A. They partake of Christs Body and Blood Q. After what manner do not these worthy Receivers partake of Christs Body and Blood A. Not after a corporal and carnal manner they partake not of the substance of his flâ—sh and blood Q. Why so A. For that is in Heaven Q. But do not you affirm with the Paâ—ists that in this Sacrament the Body and Blood together with the Divinity of Iesus Christ are truly really and substantially present and that the whole substance of the Bread is converted into his Body and the whole substance of the Wine into his Blood A. Nâ— should we do it our Senses our Reason and the Word of God would give us the Lye We perceive by our Senses that the Bread and Wine are the same they were before Consecration And we are not more certain that there is a God who created us and a Sun that gives us light than we are fully perswaded that the Divinity of Jesus Christ is every where and his humane nature at the right hand of God from whence he shall come to Judge the quick and the dead Q. And why are you afraid to affirm that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ when the Scripture is plain and express that Christ took the Bread and said This is my Body And after the same manner took the Cup which Protestants as well as Papists interpret figuratively for the Wine in the Cup and said This is my blood of the New Testament c. as you mâ—y read in the following Texts Mat. 26. 26
c. Mark 14 22 c. 1 Cor. 11. 23 c. A. Indeed if the forecited Texts ought to be understood in the literal sense we need not dread this Popish Doctrine But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them we may well enough be afraid of that Doctrine which the Papists themselves in the supposed case confess to be gross damnable Idolatry Q But if we once take this liberty to impâ—se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self we shall have no setled belief but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture there being no certain rule to judge of such meanings as there is of the literal ones Nor is there any error how absurd and impious soever but may on such terms be accorded with the Scripture Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative and not in the literal sense A. 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the contexts to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it Q. What sense then may or must be put upon the forecited Texts A. It will be an Introduction and a very good help to us for the right understanding of the said Texts to consider those observations taken from the Jewish phrases and customs used in this matter viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table was wont to be called the Body of the Passover or the Body of the Paschal Lamb and probably Christ alludes to this phrase when he saith This is my Body as if he should say the Paschal Lamb and the Body of it i. e. the representation of that on the Table in the Jewish Feast that was the memorial of deliverance out of Egypt and type of your deliverance out of the state of sin and death I will now have abrogated and do now institute Bread and Wine instead of that Paschal Lamb that you may hereafter retain and continue to posterity a Memorial and Symbol of me who am the Lamb of God which taketh away the sin of the world and am now about to be sacrificed for you This for the words My Body and my Blood But then 2. For the whole phrase and form of speech This is my Body this is my Blood It seems to be answerable to and substituted instead of the Paschal form This is the Bread of affliction which our Fathers eat in Egypt or This is the unleavened Bread c. or This is the Passover And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ than that Bread which the Children of Israel eat in the Land of Canaan was that Identical that very Bread of affliction which their Fathers eat in the Land of Egypt Q. Is not this Popish Doctrine that the Bread of the Eucharist is transubstantiated into the Body and the Wine into the Blood of Christ a very ancient Doctrine A. It is but four hundred fifty nine years since it was declared by Pope Innocent the third in the Council of Lateran Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation A. Yes Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do and that is to make his Maker as the Papists call the Host and the people to devour their God A. Yes Q Can they justifie this by Gods omnipotency that God is able to effect it A. No this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by Q. What reasons and grounds have you for the rejection of this abomination A. There are two grounds especially for the rejection of it 1. The Idolatry and Sacriledge which doth ensue upon it and that is the Adoration and worship of the Host a piece of Bread and the mutilation or maiming of the Sacrament by Bread only and the propitiatory Sacrifice of Christ himself in the Mass who was once only offered up to God upon the Cross all which are the issue of this error 2. The Monsters of contradiction and absurdity to sense and reason which follow thereupon It was begotten by feigned Miracles and fabulous Legends and is the Mother of Blasphemies and inextricable absurdities and hath set Faith it self on the Râ—ck and surpasseth all the Harlotry that the Adulterate Church of Rome that Mother of Fornications ever brought forth Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome in this one error of Transubstantiation being comprehensive of all errors Papâ—l Rome being nothing else but the worst corruption of the once most famous Church of Rome whose Faith was spoken of throughout the world you may easily perswade all the friends of the Bride the Lambs Wife to aboâ—inate all the other Fornications of that Whorish Church And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge pray produce a few of the many Arguments they have against this Mother Error A. 1. Suppose Christ sitting at the Table with his Disciples and eating thâ—s Bread and drinking this Cup first as the custom at the Paschal Supper was and as the Papists generally and the Fathers hold and we deny not because the Scripture seems plain for it Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine supposing therefore this How is it possible or imaginable that he should eat himself or how can he sit at Table and yet be in the mouths of the Apostles Was he at the same time in the Apostles mouths or stomachs while he sate and rose from Table and discoursed those three Chapters of Iohn 15 16 17. Or while he sweat that bloody sweat in his Agony in the Garden c. A monstrous impossibility 2. It 's impossible to make that which was before existent and in being Can a Father beget a Son that is already begotten Can an Architect build an House that is already built Can the Body of Christ which is before the Conversion of the Bread be made or produced by the turning of Bread into it Can he that was conceived by the Holy Ghost and born of the Virgin Mary be made by pronouncing of four or five words If ever delusions were strong these are For to make that which is made and to unmake that which is made are equally impossible 3. They say that the substance of Bread and Wine is avoided and that
we use A. Aâ—l lawful endeavours Q Is not a sâ—ber and moderate use of Meat Drink Physick Sleep Labour and Recreation required as tending to the preservation of life A. Yes Q. When men presecute us in one City may we flee into another A. Yes Q. And may we pray that the Magistrate might not bear the Sword of Iustice in vain but be the Minister of God a revenger to execute weath upon every one that doth evil for the preservaâ—ion of our own life and the life of others A. Yes Q. 69. What is forbidden in the sixth Commandment A. The sixth Commandment forbiddeth the taking away of our own life or the life of our Neighbour unjustly and whatsoever rendeth thereunto Explic. Q. What is chiefly forbidden in this Commandment A. The taking away of our own life or the life of others unjustly Gen. 4. 8 c. Acts 16. 27 28. Q. Since these are but the chief sins forbidden what are the other sins you take your self to be necessarily engaged against by vâ—rtue of this Commandment A. 1. Câ—useless and immoderate anger and long continued though not causeless anger 2. Contumelious Railing and Contentious language 3. Malice and Hatred 4. Meditating Revenge of wrongs 5. Oppression biting Usury and hardning our hearts against others in their extreamest necessiâ—y 6. Pride and Envy 7. Murmuring against and complaining of Gods providential administrations not conâ—ented with such things as we have 8. Fear of want and distrust of Gods All-sufficiency 9. Impatiency of Spirit under vexing frustrations and disappointments Q. How are these sins forbidden in this Commandment A. As they are degrees of or temptations and incentments to Murder or tending thereunto Q. 70. Which is the seventh Commandment A. The seventh Commandment is Thou shalt not commit Adultery Q. 71. What is required in the seventh Commandment A. The seventh Commandment requireth the preservation of our own and our Neighbours Chastity in heart speech and behaviour Explic. Q. What doth the seventh Commandment respect A. The seventh Commandment respects our own and others Chastity Q. What are the duties required in this Commandment A. They are two the preservation of our own and our Neighbours Chastity Q Wherein are we bound to preserve our own and our Neighbours Chastity A. 1. In thought and affection of the heart 2. In speech using modest words and savoury expressions tending to edification and sanctification Col. 4. 6. Ephes. 4. 29. 3. In behaviour apparelling and carrying our selves modestly every way as becometh Saints 1 Tim. 2. 9. Eph 5. 3. 1 Pet. 3. 1 2. Q. By what means may we thus preserve our own and our Neighbours Chastity A. We may preserye our own and our Neighbours Chastity 1. By watchfulness over our hearts and Senses 2. By diligence in our Callings 3. By temperance in eating and drinking and keeping under the Body when there is need with frequent Fastings 4. By the fear of God and awful apâ—â—hensions of his omni-presence and allâ—â—ing eye 5. By frequent and servent Prayer 6. By diligent observation according to the Word of God 7. By keeping of chast company â—voiding society with those that are lascivious 8. When no other means will avail to â—â—ench burning desires Marriage is to be made us of and that must be in the Lord by serious meditation of Death and Judgement Q â—2 What is forbidden in the seventh Commandment A. The seventh Commandment forbiddeth all unchast thoughts words and actions Explic. Q. What unchastity is forbidden in this Commandment A. All manner of unchastity 1. In thoughts viz Contemplaiâ— wickedness filthy dreams inordinaâ—â— affâ—ctions evil concupiscence or lustiâ—â— after a woman in the heart which 〈◊〉 be called heart Adultery 2. In words viz. corrupt communication foolish talking jesting and â—scivious Songs which are not conveâ—â—ent 3. In actions viz. 1. Adultery which is single or double single when a man and woman whereof the one is Marâ—yâ—â— or contracted that is have mutually promised Marriage in the presence of witnesses commit filthiness together Double when both parties Married 〈◊〉 contracted do commit lewdness together which is a most hainous Offence as being committed against four Persons 2. Fornication when two single persons come together out of the state of Marriage which is either by mutual consent or by the violent dâ—flouring of a woman against her will And this may very properly be called a Râ—pe although that may be committed upon â— Married and beâ—rothed or contracted woman also 3. Incest 4. Polygamy or the having of many Wives at once which was ever unlawful in the Court of Conscience howsoever for a time it was born with of God and not punished by any positive Law 5. The putting away of a mans Wife except for Adultery and Marrying another or the Marrying her that is so put away 6. Self-pollution or that wicked wastful spilling a mans own Seed exemplified in Er and Onan Gen. 38. 6 c. 7. Sodomy 8. Buggery 9. The unseasonable and immoderate use of the Marriage-bed Q. Are all other acts and lusts of uncleanness â—and whatsoever may be the cause or beginning of them or have any tendency unto them forbidden in this Commandment A. Yes upon this account Drunkenness Gluttony and Idleness wanton gestures and attires promiscuous Dancing of Men and Women unnecessary companyings with light and leud Persons reading lascivious Books beholding unchast Pictures Interludes and Stage-Plays and whatsoever doth any waies provoke lust is forbidden in this Commandment Q. 73. Which is the eighth Commandment A. The eighth Commandment is Thou shalt not Steal Q. What is required in the eighth Commandment A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Explic. Q. What doth the eighth Commandment respect A. The wealth and outward estate of our selves and others Q. What doth this Commandment require in reference unto our own and others wealth and outward estate A. The lawful procuring and furthering thereof Q. How is this to be done A. By diligence and fugality seeking unto the Lord for his blessing upon all our endeavours by preventing loss to others and relieving them in case of necessity giving or lending freely according to our ability c. Q. Are Iustice and Charity the chief vertues and graces required to be exercised in this Commandment A. Yes Isa. 56. 1. Psal. 82. 3 4. Isa. 33. 15. Prov. 14. 21. Lev. 19. 9 10 11. Deut. 24. 19. Q. Doth not this Commandment require that men should make restitution of what they have unjustly taken and kept from the right owners thereof and in case that cannot be done to give it to the poor A. Yes Lev. 6. 2 3 4 5. Numb 5. 6 7 8. Luke 19. 8. Dan. 4. 27. Q. Is there any one
not used by them In the Gospels many such cures are wrought without it and so in the Acts by taking by the hand by embracing Chap. 3. 7. and 20. 10. and by Peter's bare word Chap. 9. 34. and so again verse 40. And by Paul's bâ—re word Chap. 14. 10. and 16. 18. and by his touching linnen cloaths Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their Successors in the Church even while the gift of healing did continue among them 2. Because that anointing with Oyl in the Name of the Lord was never used on any other design than to demonstrate the miraculousness of the work which was wrought without any contribution of natural means and therefore is not now of any propriety or fitness for use when the gift of miraculous healing is ceased in the Church 3. That anointing was designed on purpose for the recovery of the sick whereas Extream Unction if the coineâ—s of Sacraments have not miscalled it must needs be supposed to be used only as a Vâ—and to those that depart out of this world and then only when it is thought certain that they will die Q. 94. What is Baptism A. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the â—ords Explic. Q. What kind of Ordinance is â—ipism A. It is a Sacrament Q. What is the sacramental Element in Baptism A. Water without mixture Q. What are the sacramental actions A. 1. The Ministers blessing and consecrating the Water 2. The right applying of it to the party to be Baptizâ—d diving or dipping him into it or sprinkling him with it Q. How ought the Minister to bless and consecrate the Water A. 1. By opening to them that are present the Doctrine of Baptism and the right institution and use of it what outward Mysteries are signified and sealed up by that outward sign 2. By acknowledging in the Name of the Congregation Mans natural pollution that we stand in need of spiritual washing by giving thanks to God the Father for giving his Son for a propitiation for our sins and appointing his blood to be a Fountain to the House of Israel to wash in and for ordaining this service to be a Sacrament and Seal of so great a mysterie 3. By making profession of Faith in Gods promises in that behalf and praying that they be made good unto the party that is to receive the Seal thereof For as every thing is sanctâ—fied by the Word of God and Prayer so in especial manner the sacramental water in Bâ—ptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance Q Is the action of diving or dipping essential to the Sacrament Or is there any ground and warrant for sprinkling which is mostly used with us in these cold Countries A. The action of sprinkling water upon the Face of the Bâ—ptized is very warrantable especially upon young Children in cold Countries to whom diving or dipping might be dangerous Q What ground hath the Church for this practice A. 1. Bâ—cause neither dipping nor sprinkling seem to be essential to Baptism but washing and applying water to the body as a cleanser of the filth thereof Ephes. 5. 26. 2. Because as in the other Sacrament a spoonful of Wine is as significant as a whole Gallon so here a handful of Water as a whole River 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping and hath Authority in the Scripture of truth Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ and the blood of sprinkling speaking better things than that of Abel 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon as by diving or dipping into Since we read of divers Baptized in Houses as well as others in Rivers Q. Whose Office is it to Baptize A. None but the lawfully ordained Ministers may Baptize Mat. 28. 19 20. Q. In whose Name are we to be Baptized A. In the Name of the Father and of the Son and of the Holy Ghost Q. What do you mean by Baptizing in the Name of the Father and of the Son and of the Holy Ghost A. In the Authority and into the Faith Profession and Obedience of the Father and of the Son and of the Holy Ghost Q What is signified sealed and engaged to as to be done on Gods part in Baptism A. Our ingrafting into Christ and partaking of the benefits of the Covenant of Grace Rom. 6. 3. Act. 2. 38 39. Q. What is sealed to on our part in Baptism or what do we engage to A. To be the Lords Rom. 6. 4. Q. Are our ingrafting into Christ partaking of the benefits of the Covenant of Grace and our engagement to be the Lords signified and sealed to in Baptism A. Yes Q. 95. To whom is Baptism is to be administred A. Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ and obedience to him but the Infants of such as are Members of the visible Church as to be Baptized Explic. Q. To whom is not Baptism 〈◊〉 be administred A. It is not to be administred to any that are out of the visible Church Q What mean you by the visible Church A. The visible Church is a company of people called from all false worships and Religions confessedly to worship the true God according to his Word Q. How long is Baptism to be withheld from them that are out of the visible Church A. Till they profess their Faith in Christ and obedience to him Act. 8. 36 37. Q. Doth Baptism disciple make disciples or members of the visible Church whereof Christ alone is the Head A. Yes Q. But how do you prove that the Infants of such as are member of the visible Church may and ought to be Baptized A. 1. Because to such Infants appertaineth the Covenant and the thing signified 2. Because whole Families were Baptized and there is pregnant probability that there were some Infants among them of those House-holds Acts 16. 14 15 33. Q. But suppose there â— were no Children in those Families how then is it required â—t our hands to Baptize Infants A. Those that plead this plead their own ignorance 1. Because in the Jewish Church this was their custom when Parents came to be Baptized Children came be Baptized also and their whole Family And secondly If there were Children in those Families as that Jewish custom over-ballancing the others groundless
Conclusion of the Lords Prayer A. For thine is the Kingdom and the Power and the Glory for ever Amen Q. What doth the Conclusion of the Lords Prayer teach us A. It teacheth us to take our encouragement in Prayer from God only Q. Is this an encouragement to us in Prayer that the Kingdom or Rule or Soveraignty is Gods and therefore he may give us what he pleaseth A. Yes Q And that the Power is Gods and therefore he can do according to and above all our necessities let our case be what it will A. Yes Q. And that the Glory belongs to God and therefore we are encouraged from the glorious excellencies of his nature to expect and for the furtherance and promoting of his own honour to desire the fulfilling of our requests A. Yes Q. What else doth the Conclusion teach us A. It teacheth us in our Prayers to Praise him or to joyn praises to our Prayers by ascribing Kingdom Power and Glory to him only 1 Chron. 29. 11 12 13. Q. And is Gods Kingdom Power and Glory then the matter both of Gods praise and of our encouragement A. Yes Q. Is God praised by us in our ascribing all Kingdom Power and Glory to him and in extoling his excellencies and Prerogatives A. Yes 1 Tim. 6. 15 16. Q. How long must we thus glorifie and praise God A. For ever Q. And why do we say Amen as the Conclusion of this and of all our Prayers A. In testimony of our desire and assurance to be heard Q Is that then the meaning of our saying Amen in the close of our Prayers So let it be and so it shall be as such phrases imply both earnestness in desiring and confidence of speeding A. Yes The Creed I Believe in God the Father Almighty maker of Heaven and Earth And in Iesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the holy Catholick Church the Communion of Saints the forgiveness of Sins the Resurrection of the Body and the Life Everlasting Amen The Ten Commandments Exodus 20. GOD spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage 1. Thou shalt have no other Gods before me 2. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them not serve them For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments 3. Thou shalt not take the Name of the Lord thy God in vain For the Lord will not hold him guiltless that taketh his Name in vain 4. Remember the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it 5. Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee 6. Thou shalt not Kill 7. Thou shalt not commit Adultery 8. Thou shalt not Steal 9. Thou shalt not bear false witness against thy Neighbour 10. Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Lords Prayer Matth. 6. OVR Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our Debts as we forgive our Debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the Power and the Glory for ever Amen Acts 8. 30. Understandest thou what thou readest GOD avouched Israel to be his peculiar people In Iudah is God known his Name is great in Israel God erected a partition-wall between the Jew and the Gentile but Christ took it down And now in every Nation be that feareth God and worketh righteousness is accepted with him And this Ethiopian Eunuch although of the Line of cursedâ— Ham becomes a Believer upon Philip's Preaching to him Jesus We see how that not many wise men after the flesh not many mighty not many noble are called Yet there are some of the most Noble and Officers of great honour and trust whom God is pleased to call over to himself Of this chosen and royal Priesthood whom God called out of darkness into his marvellous light were David Solomon Iehâ—shaphat You may read David's conquests 2 Sam. 8. and 10. Chapters Solomon's honour 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet for his God gave him rest round about 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians Verse 27. The Law is our School-master to bring us unto Christ Yea even Proselytism it self is here an Introduction to such a blessing Philip had a Vision and therein an Angel from Heaven spake unto him to go towards the South unto the way that goeth down from Ierusalem to Gaza which is desart where he light on the Ethiopian Eunuch Vers. 26 27. And finding him studious of the way of God reading the Evangelical Prophet vers 28. by prophetick divine efflation or revelation he is directed to go near to the Chariot and speak to him vers 28. The which he did with the greatest readiness running to the Chariot and there hearing him read Esaias the Prophet said to him in the words of the Text Vnderstandest thou what thou readest Which words we may call the Deacons serious profitable question to the Eunuch with set purpose according to the guidance of Gods Spirit to be an Interpreter unto him The division of the words would be more curious than useful That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures is here to be supposed