The catechism of the Church of England, poetically paraphrased. By James Fowler Fowler, James, verse-writer. This text is an enriched version of the TCP digital transcription B23108 of text R232099 in the English Short Title CatalogTextual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 87 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 B23108 Wing F1729A 99827066 99827066 207488 2248495250

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. B23108) Transcribed from: (Early English Books Online ; image set 207488) Images scanned from microfilm: (Early English books, 1641-1700 ; 1885:12) The catechism of the Church of England, poetically paraphrased. By James Fowler Fowler, James, verse-writer. Church of England. aut [8], 52 p. printed by Tho. Hodgkin, London : 1678. In verse. With initial imprimatur leaf, dated: Jan. 4. 1677. Reproduction of the original in the British Library. eng Church of England -- Catechisms -- Early works to 1800. eebo The catechism of the Church of England, poetically paraphrased. By James Fowler n/a 1678 62 12999 4 0 0 0 0 0 3.08 B The rate of 3.08 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2013-11 Assigned for keying and markup 2013-11 Keyed and coded from ProQuest page images 2014-02 Sampled and proofread 2014-02 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

THE CATECHISM OF THE Church of England , POETICALLY PARAPHRASED .

BY JAMES FOWLER .

LONDON ; Printed by Tho. Hodgkin , 1678.

Imprimatur ,

Guil. Jane , Jan. 4. 1677.
TO My Worthy and much HONORED FRIEND , EPHRAIM SKINNER Esq ; SOMETIMES His MAJESTIES CONSUL IN LEGORN . SIR ,

AS I know you have a natural aversness to being passive , so I find in my self no temptation to be active in those lofty Praises , that commonly stuff up Dedications : Let your works themselves ( not my Encomium's ) praise you in the Gates . Enjoy your self in that Noble and Christian principle of sparing the Trumpet for securing the Reward . Only thus much I must say in Apology for this boldness , That the Catechism of the Church knows not better where to seek for Patronage , than at those hands that have been exemplarily liberal in beautifying the Temple . May you go on and Prosper in so pious a Design : and since it cannot be accounted a Digression to your Progress , with your favourable acceptance encourage these Papers , which are written for their Instruction , that ought to be the Polished Corners of it , that when nothing of you shall remain but the memory of your actions , they may rise up and call you Blessed . Which blessedness , as you plenteously sow it in this life , that you may reap abundantly in a better , is the hearty Prayer of

Your most Obliged and humble Servant , JAMES FOWLER .
TO THE READER . READER ,

THat indifferency in Poetry , which one that was a Stranger to it , thought unattainable , hath here been aimed at . This Paraphrase was intended for the benefit of Youth , and ( as near as I could ) Calculated for that Meridian . I have studied to approve my self a Divine that may Delight , and a Poet that may be Understood . If by tying my self to Scripture-phrase , and the expressions of the Church , I come short of that Poetick strain that may be expected , I desire it may be remembred , that it was design'd for Children , and not for Criticks . If it be read with that simplicity of heart , that it was written , I hope though it was fitted to the Capacities of the Younger , yet it will not so nauseate the more Intelligent and Judicious , but the performance may be accepted for the honesty of the Design .

THE CATECHISM OF THE CHURCH of ENGLAND , Poetically Paraphrased . Question . OF all the gifts , that serve delight , or grace The humane nature , knowledge first takes place . Knowledge which to the mind at once supply's Enlightning beams , and light-discerning eyes : That heav'n-born faculty which man invest , With God-like nature , differs man from beasts : That blessed object of the souls desire , That does at once content , yet skrew it higher ; Of which a maxime it hath always stood , That Souls to be without it is not good . Now since of Knowledge that that is divine , Does that that 's meerly humane far out-shine ; Since knowing of our selves was always found , In this great Science the Foundation ground , Since what does this Self-knowledge first proclaim , Is that the busie tatling Child can frame It s yet unpractised tongue to tell its Name To give some proof how well thou hast begun To get this knowledge , What 's thy Name my Son ? Answer . The name first given me when I became A Christian , and thence call'd my Christian Name . Which aided by that Epithete gives check To sinful deeds , crys sinful thoughts stand back , And bids the soul walk worthy of the honour , And grandeur of that name that 's call'd upon her . Live a true Christian , or renounce that name , Lest that which honors her , she basely shame ; And that profession that she should adorn . Expose to censure obloquy and scorn . This glorious name , the mark and badge of him Whose Service makes me free is N. or M. Question . Who gave it you ? Answer . My sureties , who because When I submitted to the Christian Laws , They answ'ring for me did my soul beget Into the faith , my self not able yet To make confession on 't , are therefore styl'd Parents in God to me their Christian Child . The scene of my receiving thus from them This Christian favour , was my Baptism ; That mystick Military Sacrament , In which by Covenant I did indent The great Captain of my souls salvation , Fighting his battle to maintain my station . Thus at my first enrolement into grace , I , wretched I till then , whose woful case Angels condol'd , God piti'd , Christ bemoan'd , For whose lost state the whole creation groan'd , While devils did with spiteful joy and pride , Gods image so transform'd to theirs deride . I from the body erst lopt off and dead , My soul a Bastard and disherited : I thus to misery by sin betray'd , By this blest means Oh blessed means ! ) was made A noble member of the noblest , high'st , And wisest head , my Lord , my Saviour , Christ , A Child of God the most august or rather The onely great and honourable Father . And an inheritor undoubted heir To an estate , as truly rich as fair . No soil so fruitful , nor the purest air So wholesom for the sp'rits ; no prospect is So ravishing , no title safe as this ; So safe the heir can never be bereaven For 't is a Kingdom , and that plac't in Heaven . Question . What did your undertakers then for you ? Answer . Thrée things they did engage for me by vow , First , that I should forsake , abhor , detest That Enemy to mans eternal rest , That Serpent-hypocrite , who ( though he can Transform himself , about to ruin man , Into an Angel of most glorious light ) Is prince of darkness , king of blackest night . That roaring Lyon , whose Apostate power Ranges the world to seek souls to devour That Crest-fal'n King of pride , that pride-fal'n star And metamorphos'd Angel , Lucifer ; Who for his tempting first and then accusing , For his ungodlike property in chusing What-ever's evil , and what 's good refusing And in a word , his aptness to do evil , Fitly obtains his proper name the Devil . This is that Lord , whom they did undertake , I should together with his works forsake : Nor should it strange appear , that he which lurks And rules in sloathful bosoms only , works . Slack rains in duty is the Devils bridle , 'T is work enough for him to make men idle . Whom he can wean from God , himself has won ; Let men their work omit , and his work 's done . Sin then 's his work and fitly titled his . Who is not Gods the Devils servants is ; And does his work ; nor does he serve for nought , Vengeance his wages is , that sin hath wrought ; Poor wages for hard service ! let that Lord Do his own work , and take his own reward . With him I must forsake what by his care Is of a blessing made a curse and snare ; The painted gewgaws of this cheating prize , This wicked world it's pomps and vanities . So perfect from the Makers hands it came , That from its beauty it deriv'd the name . And he which good exactly understood , Approv'd of it when made , as very good . But all-inverting sin , which could it dwell In Heav'n , would make ev'n Heaven it self be Hell ; This from its purity the world estrang'd , And perfect good to perfect wicked chang'd : 'T was this that set up gold a God to vie For Soveraign honour with the Deity ; 'T was this gave pleasure an envenom'd sting , Made honor death in glorious titles bring ; This licens'd fraud for wise , and force for just , And tipt loves-shafts with poison'd heads of lust . So that her blessings , now infected thus , Good in themselves , but deadly ill to us , Are all but baits to catch the soul in sin , Sugar without , but poyson 's hid within . There yet remains another dang'rous elf , Which I must quit , I mean my treacherous self , With all my Carnal lusts , though they as dear And useful as right hands or eyes appear : Not one , though ne're so small , but out it must , God never yet kept house with any lust . They 'r bred of flesh corrupt , that sink of evil , That pimp to sin , and strumpet to the Devil , Like Vermin gendred in the filth and mire Of her corruption , by that hellish fire : Sinfully sinful in themselves , as they Prompt all the powers o' th soul to disobey ; Make war against the soul , and in her manners Advance against the Lord Rebellious banners . From these the homebred foes with friendly faces , Which kill with kindness , murder with embraces ; From these and their allurements , under pain Of death and hell , I must resolve t' abstain . That all these enemies should be forsook , My sureties vow'd ; then further undertook I should , what-ever purblind reason saith , Believe all th' Articles o' th' Christian Faith ; Her scanty line in things divine will fail To fathom truth , here she and wit must vail . Thus far she may ( and will if manag'd duely ) To all faiths mysteries subscribe , and truely Assent , instructed thus to exercise In way of argument her faculties . This Sacred Doctrine is attested by The God of truth ; who will not , cannot lie . His word 's the word of truth , which does aver it Dictated by the Holy Ghost the Spirit Of saving truth ; my own dim sight adieu , God says it , and it is , it must be true . What though I cannot apprehend it well , Though not with me , with God 't is possible . And where my unfledg'd wings can soar no higher , I must not stand disputing but admire . Lastly , They vow'd I should with watchful care , With awful reverence and holy fear ; Ev'n to the utmost of my pow'r and skill Inviolably kéep Gods holy will . Compleat unsinning righteousness ( 't is true ) ( Though to the purity of God 't is due Yet ) by the frailties of our sinful nature Is ne're arriv'd at in its perfect stature . But though no foot uprightly walk , no hand Uprightly do , the heart may upright stand ; And if obedience be well practic'd there , It will be thought imperfect , yet sincere . And this sincerity will so supply All the defects of legal purity , That God ( whose eyes could never once endure To see pollution ) shall account me pure . Sincerely I must aim at what is best , Do what I can , and will to do the rest : Where flesh and blood shall slip or stumble , grace Must take advantage by 't and mend her pace . Thus did my sureties vow , I should fulfill And keep my holy Gods most holy will ; And that his just commands should be the ways My soul should chuse to walk in all my days . Question . Are you perswaded you are bound to do , And to believe as they engag'd for you ? Answer . Yes truely ; when they promis'd in my name , I by their act oblig'd and bound became . The Cov'nant betwixt God and me was made , And what I could not say my self they said . But I the party was i' th Covenant , To whom , since th' other party God did grant That grace on his part which my soul did want , 'T is just I should perform with thankful heart What he requireth in the Counterpart . And by Gods help I will ; for that must be The strengthning ayd that must enable me . Without him , of my self I can do nought , Not think so much at best as one good thought . 'T is his good Spirit , and he only , who Works in me both the pow'r and will to do . And all unfeigned hearty thanks I give To God , who thus hath given me pow'r to live ; My heav'nly father , who vouchsafed t' enroll Into heav'ns liberty my Hell-bound soul . That he hath call'd me to it , doth afford Me power to be sav'd through Christ our Lord . And him I pray his pow'rful grace to send To keep me in it to my lives last end . Question . Faith and obedience then to Christ's commands Are the two props on which Religion stands . Faith goes before , as that that does beget Obedience in the heart , and nourish it ; Perfumes and seasons it , and makes it pass Accepted at the glorious throne of grace . Faithless obedience is but fruitless fruit , Sprung from a tree , that wants both sap and root ; And he that works it , does but build on sand An unfoundation'd house , that cannot stand : Let your first care be then to see the ground Whereon you build your hopes be firm and sound ; And this to shew , be 't now your Christian lesson , Of th' Articles of faith to make confession . First Article . S. Peter . I Not another for me ( no mans Creed Besides my own stands me in steed ; Nor boots it any man that he receives And holds the faith the Church believes , Unless his reason giving her assent He chose it as most excellent ) Believe , confess , rely upon , and trust As holy , gracious , true , and just In God , the best the greatest , first and last , That being infinitely vast ; That great I AM , first cause , first mover he , That was , and is , and is to be That God that from Eternal ages stood The highest , greatest , chiefest good : The Fath'r , of all things living by creation , And by continual preservation . And by Adoption father of his Sons , The new-born Holy chosen ones . Almighty , whose unbounded pow'rful hand Did all create , does all command . Maker , who all created beings brought Out of a Chaos , out of nought . Of Heaven , his starrie seat , that upper story , Where earthly grace turns heavenly glory : And Earth , his footstool , yet mans Royalty ; Mans head at Gods foot plac't stands high . Second Article . S. Andrew . And in , not any other God than he , No more there are , no more can be ; But in the second of the Vni-trine Persons transcendently divine ; The true God-man in whom both natures joyn'd Union but not confusion find . Iesus , the Saviour of the souls of men Ransom'd by him , but lost till then Which name in heav'n above and earth below Calls upon every knee to bow . Christ , the Anointed with that oyl of gladness Which chears his fellows press'ed with sadness , As King , to rule us , Priest in priestly guise T' attone for sin by sacrifice , And Prophet to instruct , and teach us how To chuse the good , and evil eschew . His onely Son , begot by him , and yet Equal to him , that did beget . Our Lord , who bought us , and the purchase stood The Purchaser his dearest blood : Who are not , being bought with such a price , Our own by property , but his . Third Article . S. John . Who was conceiv'd , not in a sinful state , But like himself Immaculate : By th' Holy Ghost , ( whose over-shadow'd power Being graciously vouchsaf't unto her Impregnated ( Oh Heavenly bridal-groom ! ) A chast unspotted Virgins womb . Born of the Virgin Mary , mother she , To him that gave her first to be . Happy to be his Mother , happier far That he his Daughter counted her ; Whose sinless chast conception did bring forth A Sin-Curse-Free , a painless birth . Fourth Article . S. James the Great . Suffer'd , not for his own , but for the Sin Of hopeless , helpless , wretchless , men . Vnder a Governor , a Zealous pleaser Of the Ambitious jealous Caesar . Pentius Pilate , who his death Commands And washes then his guilty hands . Was Crucified , Condemned , and forc't to be Hang'd on the Cross , the Cursed tree ; Where while nails pierc'd his sacred plants and palms his wounded side , dropt healing balms : Blood that might pay the score to justice , then Water to wash and make us clean ; To evidence redemption finished Water from 's heart to prove him dead . Dead , truly dead , the Lord of life and breath Fast-fetter'd in the Chains of death . And buried , buried in a Tomb obscure , And guarded too to make him sure ; Yet was the Guest not common , and the grave No common entertainment gave . A Rock receiv'd him , and ( the Scriptures say ) A Rock , where never man yet lay . Fifth Article . S. Thomas . He , whom the heav'n , and heav'n of heav'ns in vain Might have endeavour'd to contain . Descended into Hell , Content to have His lodgings in a six-foot grave ; Thence , to th' infernal pit where Satan lurks To triumph over him and 's works . The third day , ere his sacred body saw , Or yielded to corruptions law . He the first fruits of life , which he in spight Of Death and Hell would bring to light . Rose again from the dead , and shew'd it plain That man being dead can live again . Sixth Article . S. James the Less . He , then ( his work being done , redemption wrought Hells works destroy'd and man rebought . ) Ascended into Heaven , his first abode , The only proper place for God . And sitteth , not till now his labour ceas't And not till now he sits to rest . At the right hand of God , to signifi● , As well his pow'r as dignity : Where now in our behalf he dayly pleads And with the Father intercedes , For such continual and benign supplies , As suits our wants and miseries . The Fath'r Almighty , who can all things do , But to his dearest Son say no ; Who as Almighty can his sute fulfill , And as a gracious Father will . Seventh Article . S. Philip. From thence , when judgments Trump shall sound a Call , And to the Barr shall summon all ; And not before to raign as some mean dream , A thousand years on earth with them : He , but not such as formerly was he , Cloath'd with disgrace and poverty , But he such as he is eye-dazling bright , With Majesty and heav'nly light . Shall come , attended as he truly merits , With Legions of Scraphick Spirits . To Iudge , impartially according to The works that in this life they do . The quick , who though in death they sleep not , shall Be changed in a moment all . And the dead too , whose perish'd bodies then Shall by his pow'r be rais'd again ; And re-united with the soul together , With that shall live , and live for ever . Eighth Article . S. Bartholomew . I Believe in him who proceeds as third , Both from the Father and the Word ; Proceeding as the Godheads Emanation , Yet coeternal in duration : The third , yet equal person in the One , Both with the Father and the Son . The Holy Ghost , the blessed Lord and giver Of life whose lease bear's date for ever ; Who by his various gifts dispenc'd abroad , So edifies the Church of God . And by his works upon the hearts of men , So lively influences them . That they who thus the seeds of grace inherit Brings forth the gracious fruits o' th' Spirit . This is the sum of what my faith doth gather Of God my gracious heav'nly Father . Ninth Article . S. Matthew . Another part of my belief remains , And that the Church my Mother Claims . And here I do believe , ( not in , nor on , ) ( Such faith respecteth God alone , ) But with a faith Historically meant , Which does to truth reveal'd assent . The holy Cath'lick Church , that lovely spouse , For which her Lord his life did lose . Holy , as builded up and founded on Christ , the most holy corner stone . Whose Constitutions , Principles , Profession , Teach us her Sons , this holy Lesson : That holy , as he is holy we must be , Or never hope his face to see . Catholick as all those it comprehends , Whom our dear Lord accounts his friends . Whether they Militate for him below , Or having conquer'd triumph now . A Church , truth's rocky pillar , and firm ground , 'Gainst which Hell-gates no force have found . Tenth Article . S. Simon . The sweet communion of the Saints , that high , And most Angelick harmony . Which they have first with God Christs father and theirs As his beloved sons and heirs ; With God the Son , as branches with the vine , As members with the head combine . With God the Spirit who in them , as God Within his Temple keeps abode . This bond of Charity does kindly move , Their hearts and souls in mutual love , And keeps the Church of God by this Communion A City in it self at Vnion . Not tainting her , nor truth perverting , by Blind and erroneous heresie . Nor yet with Schisms Rents dividing one , And making many , so make none . The full , and abs'lute , free and gracious , ( No way deserv'd or earn'd by us , ) Forgiveness , Pardon , plenary remission , Indempnity , and abolition . Of Sins , of whatsoever kind , degree , Whether in thought , word , deed they be . Granted to such , as having faith that 's true , Are by repentance born a-new . Eleventh Article . S. Judas Thaddeus . The Resurrection of the fleshly part , To share the spirits joy or smart . The body to corruption now inclin'd , But then more purer and more refin'd . Whose scatter'd ashes erst base earth and clay , And bones with drought consum'd away , New-fram'd and reunited shall restore The self-same man that was before . So though those crawling Cannibals , the worn Destroy these bodies in their urns ; Yet in the flesh with these . not other eyes , We shall to see the Lord arise . Twelfth Article . S. Matthias . And , as the end the Crown , and recompence Of this my faith , and patience . The Life , not frail as this , whose every breath Brings the man one step nearer death . But everlasting , such a life as when Thousands of years , and , after them Miriads are spent , by millions multiply'd , Though each brought forth an Age beside , Shall have when this is spent , and ten times mor● As long to last , as 't had before . And so shall still roll on without conclusion , In an Eternal revolution ; In which all Souls Eternally shall dwell , As Kings in Heav'n , or Fiends in Hell . Ravish'd with Musick in the Angels Quire , Or Brands of Everlasting Fire : Amen , this was , is , will be true till when My Faith and Expectation , say Amen . Question . I 've gladly heard you word by word explain This sacred Symbol : great might be the pain To learn this young , but greater sure the gain . Add yet to this a more concise and brief , Account of what you learn from hence in chief . Answer . Then , as three persons in the God-head be , The parts of Faith are like it's objects three . First I believe in God the great Creator , Who , when there was as yet nor form nor matter , Did by his word make men and all the World Of empty substance in Confusion hurl'd . First from a Vacúum from a darksome mist He bids a goodly beauteous world exist : Then of the dust , the baser part of that Did man the glorious Lord thereof create . And then t' enlighten and adorn the whole Stamps a Divine impression on his Soul ; Making in 's mind , his better part to dwell The chief perfections that in God excel . Creates him his own image in a Will Perfectly free to chuse or good or ill . Gives him a pow'r of Standing , but withal To make it truely free a pow'r to fall . And this was Paradise ; but envious Hell Ne're ceas'd till glorious man from glory fell . He shews him beauty richly guilded o're That fruit , where God had show'd him death before . The look gives God the lye , and man believes ; And tast's , the tast the man of bliss bereaves : He plucks the fairest fruit , yet eates , but leaves . He ate t'tain to knowledg , and thereby Deep knowledg gain'd but 't was of misery . Whence to redeem t' a second life and bliss , The Son of God for ransome paid down his . So next I do believe in God the Son , Who God of God , is God with God but one . Stand here my Soul admire , the matchless love , Which , Strong as death it self , the Lord could move To leave th' Eternal seats of bliss above ; To cloath himself with shame and misery , To court infirmities and poverty , To live inglorious , and inglorious dy : And all to rescue from the worst of dangers Poor us no more than men , no more than strangers : Unless 't were more his goodness to despise , And spight of favours turn his Enemies . Lord , what attractive ! What could win thine eye ? Is there magnetick pow'r in misery , To drawn down mercy ? What dear God , had woo'd The Suff'rers grace , t' espouse th' offenders good , And write his love in characters of blood ? Thanks to thy Image , and thy mercy Lord ! One crav'd the help , which t'other did afford ; Thy Image suff'ring in us , cry'd to Heav'n For pity , pity by thy grace was given . Where Heav'n is once ally'd , it never can Like unrelenting , like unnat'ral man , Forget Relation ; though deserts bespeak His anger , he can love for Kindred sake . Unfathom'd love ! that claims abus'd relation ; And further to endear that obligation , First takes mens nature , makes himself like them , Then gives his Spirit , to make them like him . That Spirit which the third , but equal place , In my belief , as in the Godhead has ; God in creating did a Father prove ; Christ in redeeming shew'd a Brother's love : But both these God-like works would be defeated , By Nature's counter-works , unless repeated ; Which God the Spirit day by day effects , By frequent iterated gracious acts . 'T is he preserves us , and that preservation May well be call'd , continual Creation . He daily Sanctifies , what daily sin Profanes , and so as oft redeems agen . This does the Spirit , for all that chosen be , And in that number ( as I hope ) for me . May he go on to do it , till this State Of humane frailty , shall be out of date . When this our mortal shall be cloath'd upon With immortality , this corrupt put on Such incorruption , that , like Angels , we Shall live from need of all such succours free . Question . Did you not tell me , that your Sureties vow'd , That you their charge with pious conscience shou'd ( When thus instructed in the Christian faith ) Observe God's Laws , and tread an even path , In all his holy Precepts , bind your hands , To execute sincerely his Commands ? Of these divine Commandments , therefore say , How many are there ? Answer . Ten. Question . And what be they ? Answer . The same which God , the great and wise Law-giver , Sole Judge of fit and just , God blest for ever ; That Israel rescu'd from Egyptian traps , Spake in a dreadful voice of Thunder-claps . When his shrill Trumpet Heavens great Axel shook , His fiery presence made all round him smoke ; And at his word the very Mount did quake : Then to his ransom'd people thus he spake : The Preface . I am the Lord thy God , O Israel , That with a mighty hand , Freed thee from that tyrannick Law , Of making bricks , and seeking straw . In cruel Egypts Land Between the Sacred Cherubims I dwell . Thine , Christian Israelite , thy God am I ; For when thou wast a slave , Condemn'd lust , sin , and Hell to serve , And for thy wages , only starve , My helping hand I gave , And set thy slavish Soul at liberty . The first Table . First Commandment . Thou shalt not worship other Gods before me ; Nor others shalt thou have ; Worship religious and divine , I challenge rightfully as mine , No hand but mine can save ; Let him that would be safe , alone adore me . Comply not with vain Mortals fond Opinions , With them to deify Departed Saints that are at rest ; Or sue for help to Angels blest , Which Creatures are like thee ; Nor have such Garden-gods as Leeks and Onions . Thou shalt not in thy treacherous heart create Temples , to serve thy lust . Nor set up Honor , Ease , or Pleasure , Belly-delights , or Eye-bright Treasure , In them as Gods to trust . My jealous eye such Idols will detect . Second Commandment . Thou shalt no image ; nor resemblance fashion , In carv'd , or graven matter , Of ought that is in Heav'n above , Or in the Earth below doth move , Or subterraneous Water ; Nor bow to them nor give them veneration . For I , th' Eternal God , thy Lord Supreme , I am a God most jealous ; I , who my glory never gave To others , will not yield to have Worship-dividing fellows ; Nor count that honor mine , that 's done to them . Vpon the Sons I visit Fathers sins , To third and fourth degree ; Such is my justice to the Creature : But so much is my mercy greater , To them that honor me , I shew 't on thousands of succeeding kins . Third Commandment . Thou shalt not take the Name of God in vain , Nor in discourses idle , Usurp it in thy mouth , when yet Thy heart perhaps ne're thinks of it ; Learn well thy tongue to bridle , And not that Great and Holy Name profane . If by the dreadful Name of God thou swear , To honor me thereby , ( For by my Name to swear it shall Be lawful , at a lawful call . ) Beware of Perjury ; Remember whom thou call'st upon to hear . The God of Truth who never promise brake , Will not for guiltless hold , The man that promises by vow , Or takes an Oath the truth to show , Yet ( false in heart ) makes hold , God's venerable Name in vain to take . Fourth Commandment . Remember kéep the Sabbath consecrate , For rest 't is only fit , Six days thou hast to work beside , The seventh is God's , and sanctified , Thou shalt not work in it , Thy servant , child , nor guest within thy gate . For in six days God made the glorious Heav'n , And the self-poising Earth , And Sea , with all their several Guests , Angels , Men , Fishes , Birds , and Beasts ; And when the Seventh took birth , He took his rest and hallow'd one of sev'n . Remember Christian , that thou holy keep , Thy Christian Sabbath-day , In which the Lord of rest arose , To give thee rest , as also those , On which the Church doth pa● Commemorating praise for Saints that sleep . Second Table . Fifth Commandment . Unto thy Father and thy Mother give , Honor and Reverence , That in the Land which God hath given , To be thy Lot , be 't Earth or Heav'n , Thou may'st an age commence , In which thou may'st long days and happy live . Art thou a Subject ? Learn thy lawful King , To honor and obey . Or if thou art a Christian Sheep , A Rev'rence for thy Pastor keep , Or if a Servant , pay Obedience to thy Lord in every thing . Art thou a Wife ? the Churches footsteps tread , Let thy Lord govern thee : If poor thou be , God made thee so , Disdain not to the Rich to bow , If a young man thou be , Rise up and Reverence the hoary head . Sixth Commandment . Thou shalt not any kind of murther do ; Avoid contentious strife ; All fightings , quarrels , and upbraidings , Mookings , reproaches , and deridings , These oft endanger life , And though they be not murther , tend thereto . Quit all revengeful thoughts , those cords are strong , To draw thy hand to blood , And if thou hast revenge design'd , Thou art a murd'rer in thy mind : Vengeance in none is good , But God to whom alone it doth belong . Be thou to all a friend , make all men thine ; Love to be merciful , Study ambitiously for peace ; Let meekness , love , and gentleness , The edge of fury dull , And make thy good thy Brother's ev'l out-shine . Seventh Commandment . From all adultery thou shalt abstain ; Let Beasts do beastly deeds ; When men by Grace once planted flowers , And water'd with Celestial showrs , Degen'rate into weeds , Heav'n shall on them , like Sodom , vengeance rain . Avoid whatever tends to lust , all glances From unchast wanton eyes : Intemp'rate , loose , and idle courses , Profane , immodest , vain discourses , ( In which obsceneness lies ) And Songs that tickle with their am'rous fancies . If being single thou art apt to burn , Thy God gives leave to marry ; If marri'd , then possess in honor Thy vessel , fix thy love upon her . Else thou wilt sure miscarry , And all thy present sweets to gall shall turn . Eighth Commandment . Thou shalt not steal ; no kind of theft commit , Upon thy Neighbours right ; Whether thou do his goods purloyn , By means on which no Sun can shine , Or open force and might , 'T is theft , and God shall punish thee for it . Deceive not Customers in way of Trade , Nor take extorting use ; All fraud , deceit , and unjust dealing , Is but a finer kind of stealing , And every such abuse , With the reward of theft shall be repaid . Use all industrious diligence in thy Calling , 'T were sin to wrong thy self , Give Alms to whom it does belong , Where ought is due , do no men wrong ; Thus use the worldly pelf , And thou art sure to be preserv'd from falling . Ninth Commandment . Against thy neighbour no false witness bear , By any feigned tale , By base or sinister suspitions , By nice or curious inquisitions , Nor slily on him rail , Nor false reports when rais'd against him hear . If thou art call'd to swear , let truth take place , That ne're with blush was stain'd ; If ask'd a question , scorn a Lye , 'T is all but loss that 's got thereby ; What commonly is gain'd , Is loss of Credit , with the worst disgrace . Be wisely tender of thy neighbours fame , 'T is that by which he lives ; Which , he that wounds , does all he can With stabs of breath to kill the man , And every stroke he gives , Le ts out his life-Blood , through his wounded Name . Tenth Commandment . Thy neighbours house thou shalt in no wise covet . Nor for his wife shalt wish , Nor for his servant , man , or maid , Nor ox nor ass , for which he paid ; What e're by right is his , However lovely , let thy Soul not love it . Shun envy , which by seeing others sound , Will make thy bowels bleed ; An envious eye , seeing other men Grow fat and plump , it self grows lean ; On thy own heart it feeds , And , aim'd at others , gives thy self the wound . Where're it comes it poysons and bewitches , Makes crowded bags sit scant ; Get thou the Jewel of Content , That will be still thy complement : And while Rich misers want , Shall make thy narrow'st fortunes seem great Riches . Question . I see , young Plant , thou dost not only stand In Christian ground , but hast by some good hand Been water'd too , but 't is not both of these Can make thee thrive , unless God give th' encrease . 'T is easie to have learn'd these great Commands ; But happy he that learns , and understands . 'T is not enough the Tongue can do her part , Unless they be engraven on the Heart . If you learn only as a nat'rl man , You neither know the things of God , nor can , Because they must be spiritually discern'd ; What hast thou therefore by these Precepts learn'd ? Answer . Two gen'ral Duties ; one that hath regard To God , the other looks my Neighbour-ward ; The first the former four Commandments fix , The latter is compriz'd in th' other six : All in two Tables written , and were reckon'd , Those the first Table Duties , these the Second . Question . But will the Lord so dwell on Earth indeed , As ( when his Greatness cannot stand in need Of Angels Service ) to accept the praise , And honor , that poor dust and ashes pays ? What service is it can with glory sort , And yet with man's infirmity comport ? And what 's the Duty , thou poor sorry clod , Of helpless Earth , art bound in toward God ? Answer . My Duty towards God is , first to place My faith , and trust , and hope upon his Grace ; Towards his Name , and Majesty , to bear An awful , holy , reverend dread and fear : And to my utmost power , to reflect Some beams of love on him , whose every act , Whose every gift and blessing from above , To me bespeaks him ( in the abstract ) Love . And this to do with all my heart , which still Must frame th' affections to a pious will ; With all my mind , with all its powers to learn By faith the unseen Godhead to discern ; With all my soul , whose every motion ought To seek his Glory in each word and thought ; With all my strength , and pow'r , in which I can Dispose the inward , or the outward man . To worship him in Spirit , whose Truth hath said , He will in Spirit and Truth be worshipped . To give him thanks for all good things , which he Without respect of merit heaps on me . To call upon him , who alone can grant , A plentiful supply of all I want . All reverence and honor to afford , Both to his holy Name , and to his Word . And all my days , as well in age as youth , To serve him in Sincerity and Truth . Question . Say now , What duty does thy neighbour claim ? And who is he thou meanest by that name ? Answer . I mean not only him , whose house and mine Stand in a Street , or do contiguous joyn , Not only friends or brothers , nor alone Those that with me the same Religion own ; Though chiefly these : But generally all , Whom by the glorious name of Man we call . All whom the great Creator hath endu'd , With Souls made in his own Similitude : All Jews , Turks , Hereticks , and Infidels , And ev'n my Enemy , where e're he dwells . To these my duty is like love to bear , As to my self , and hold them equal dear . To do to every man as I would be Content and willing he should do to me . To both my Parents , who my being gave , And then from death my Infant-life did save . Such honor and such filial love to shew , As to the Author 's of my life is due . If need require to succour and relieve them , In all distresses that in age may grieve them . The King and all his Ministers , ( which he Hath vested with a just Authority , ) In all Commands , in every thing where they Cross not God's Laws , to honor and obey ; To be submissïve to my spiritual Pastors , Governors , Teachers , and instructing Masters ; To bear me low and reverend in my deeds , To all whose place or fortune mine exceeds . They are to God ( who made them differ ) debters ; But I must count them diff'ring thus my betters . No bodies injury or hurt to act , Either with tongue in word , or hand , in fact . To be ( as Conscience cries aloud I must : ) To all in all my dealings true and just , Not off'ring to deceive with sly evasions , Mysterious sence , or mental reservations : No private grudge , malicious wounding dart , Nor envious peek to lodge within my heart : To kéep my hands from picking and from stealing , That when I 've pow'r to falsifie in dealing , And none sees what I do , but God alone , His eye may teach me then to know my own . My tongue to bridle , that it never may In vain superfluous speaking go astray . Always to set a careful watch before My mouth , that lying never scape the door . My Lips to keep that they may speak no guile , Nor with false sland'rous tales my Soul defile . To kéep my body fit for the abode Of that great Guest , the holy Spirit of God . In temp'rate eating , which a proof may give , That I live not to eat , but eat to live . In sober drinking , not with Swine to swill , To drink to quench my thirst , but not to fill . And chastity , Christ's Members not to take , And them the Members of an Harlot make . Not to desire , or cover goods that be Not mine , but other men's by property ; But well to learn and labor hard to get My living truly by my own brow-sweat . And in that state of life , in which I stand , Lawfully call'd thereto , by God's Command , Whether my place be great , mean , high , or low , Whether the Gown , the Sword , the Pen , or Plough . Whate're my duty be , God calls me to it , Something he bids me do , and I must do it . Of these two parts consists a Christian's duty , In these , and only these , is perfect beauty ; No wealth or pow'r the world affords , that can So much as these adorn , the Christian man . Question . 'T is very true , But this ( my good Child ) know , In nature's Garden no such fruit will grow ; Unless the Lord the Husbandman prepare The ground with Grace , 't will no obedience bear . He that hath that , walks upright in the ways , That God directs , but he that wants it strays ; Nor comes this Grace unsought for , no man gains it , But he , that by true fervent pray'r obtains it . The method of supplying what we want , Is first for man to ask , then God to grant ; And for this grace to him thou must repair , By humble , diligent , and fervent prayer : Let me hear therefore , if thou canst repeat , That brief , but full , succinct , but most compleat , And comprehensive form , our Saviour's words , Prescrib'd by him , and therefore call'd the Lord's . Who pitying to see the humane mind , In heavenly matters ignorant and blind , Directed us , when we prepare to pray , Those words , or such-like words as those , to say . Answer . PREFACE . Our common Father , now not mine alone , But all men's that are born of thee ; Though no man's faith can save me but my own ; Yet Prayers may excepted be , That I for others make , or they for me . Which art in Heaven , most eminently there , As that thy glorious might declares ; Who yet ( though they be made on Earth ) can'st hear , With gracious and paternal ears ; And hearing grant thy needy Almes-mens pray'rs . First Petition . Hallowed , reverenc'd by all that fear thee , Magnifi'd , honor'd , and ador'd , And sanctified in us that now draw neer thee ; Prais'd for the grace thou dost afford , And for the mercy's that we want , implor'd . Thus hallow'd be thy Name , that Name Divine , Which does indeed deserve it solely , Does all the names of Heathen Gods out-shine ; And when they speak no more than folly , Thine is majestick , wonderful , and holy . Second Petition . Thy Kingdom , that of grace , whereby as King , Thou in thy Children's hearts dost reign , And into such subjection lusts canst bring , That they shall but attempt in vain , To dispossess their lawful Soveraign . And that of glory , which shall recompence All present shame and miseries ; When glorious Angels shall come fetch us hence , And mounting us above the Skies , Shall wipe away all tears from off our eyes . This twofold Kingdom come , the one to make Our hearts thy Spirit 's Temple-room ; The other us from Pilgrimage to take , To our Eternal heavenly home : So come Lord Jesus , quickly let it come . Third Petition . Thy will , which only has power to command , At whose bare nod the Creatures run ; Which whatsoe're it says , for Law must stand , Curb'd , question'd , and controul'd by none ; This sacred godly will on earth be done . On us in cheerfully submitting to All methods of thy Providence , Who as our Maker , what thou wilt , mayst do , And good or ill to us dispence , As seems most fitting in thy own wise sence . And by us , in a dutiful compliance To thy Commands , without demurring For aid , so placing on thee our affiance , That our endeavours joynt concurring , May keep us never from our duty stirring . Thus be it done by us on earth as 't is In Heav'n , where 't is the Angels choice , Their only pleasure , glory , joy , and bliss ; Who in obeying thee rejoyce , To execute the dictates of thy voice . Fourth Petition . Give us , we cannot purchase Boons from Heav'n , Nor fee th' Almighty to be kind , All favours we receive from thee are given : Should we be left our selves to find , We soon should starve and perish hunger-pin'd . This day , we ask not ( Lord ) to be secur'd For years to come , from being poor . We are not of to morrows life assur'd ; From hand to hand supply our store : This Lord we want indeed , and ask no more . Our daily bread , plain , wholsom , homely food , Not Kickshaws and Conserves , but bread ; Not what delights the eye , but what is good ; Not what may please , but what may feed ; Not what we long for , Lord , but what we need . Bread for the body , meat , and drink , and cloathing , A good name , liberty , health , peace ; And for the Soul , or t'other comes to nothing , Thy Spirit , which our Souls may ease , And Faith , and Hope , and Love in them encrease . Fifth Petition . Forgive us , for we cannot satisfie , Neither discharge the whole nor part ; Dear God , forgive us , though the score be high , An able Creditor thou art , We debtors neither can compound , nor start . Our trespasses , for which , the least of which , Thou might'st Command us down to hell , Where Scorpions rods should lay our lustful itch , That bottomless Infernal cell , Where none but Fiends and flames in darkness dwell . This our ten thousand Talents , Lord , and more . Forgive , as we , the hundred pence To them that ow't us ; and to clear the score , Of our weak Brother's small offence , Do thou with Grace our spirits Influence . Sixth Petition . And lead us not , nor let the Tempter lead us , So far into temptations field , As underfoot to let that Lion tread us , And throwing down our sword and shield , Like Dastards , to th' insulting foe to yield . But by thy power deliver us from evil , All that leads to , or lies in sin ; From all the wiles and cunnings of the Devil ; From every snare , and secret gin , That he hath laid to trap and catch us in . And from the ev'l of punishment , that 's due To sin , thy servants , Lord , deliver ; Thou might'st pay torments , death , and hell , 't is true : But thou , art God , blest for ever ; Of Grace and Pardon , art a franker giver . Conclusion . For thine the Kingdom is , thou canst reprieve , And dost with acts of Grace abound ; And if thy power will , as 't can forgive , That power shall with praise be crown'd , And all the glory shall to thee redound . To thee be all for ever and for ever , By all ascrib'd as 't is most meet : Let this our prayer be deny'd us never , Granted , we wish and hope to see 't , And therefore say to it , Amen , So be it . , Question . Oh heavenly Prayer ! and such as did befit The blessed lips that first did dictate it ; But he that would , as God's Petitioner , His wishes at the Throne of Grace prefer , In an acceptable and prospr'ous way , Must with the understanding also pray . Not he , that to an unknown God addresses , And rudely in an unknown tongue expresses , He knows not what ; that in a frantick notion , Makes ignorance the mother of devotion : That thinks the wisdom and the pow'r immense Of Heav'ns great Ruler , bound to pick out sence , From senceless Pray'rs , which they themselves that s●● Are ignorant what they deprecate or pray : Not such a man must hope his Sute will thrive , Or think he shall prevail with God to give , Till he knows what he asks ; 't is only he , That prays with knowledge , can accepted be . Nor can , nor dare I bid you hope to speed , Unless you first know rightly what you need ; Then how to ask : Now give me leave t' enquire , What do you in this Prayer of God desire ? Answer . I beg of God , my Lord and Father , who , As Lord hath pow'r , as Father will to do What I request ; whose hand with bounty flows , And on his Creatures all good things bestows ; To send to me , and all of humane race , His sanctifying and preventing Grace ; That with a hearty Zeal , sincere and true , That Reverence that to his Name is due ; That depth of love , and thankfulness for all His love , which for his answ'ring deep doth call : That thus with his coelestial Grace endu'd , We may in part express our gratitude ; In pious worship , undefil'd , and pure , With faith not wavering , but stedfast , sure ; In civil service , making still the end Of worldly bus'ness to his glory tend , And in obedience , such as shall submit To his Command , 'cause he commanded it . And I desire his heav'nly Providence , Both to our Souls and Bodies to dispence , All things that he sees needful , to asswage Our grief and care in this our Pilgrimage : And that he will on us his Servants ( though We merit wrath and vengeance ) mercy show ; That he will pardon us for Christ his sake ; As well the lesser faults and slips we make , As our presumptuous , those more daring high , And impious Darts , 'gainst Heav'n it self let fly . That he 'l vouchsafe in mercy to defend us From all the num'rous dangers that attend us ; Ghostly , to stifle and extirpate Grace , And God's own Image in the Soul efface , And send that glorious Heav'n-born Particle To Eternal Lodgings in the shades of Hell : And bodily , which wait us day by day , Upon our lives and dearest joys to prey ; Diseases , dolorous pains , distracting cares , Oppressing sorrows , and dismaying fears , Misfortunes , pinching poverty , and losses , Despairing thoughts , and over-burd'ning crosses . That Israel's Shepherd , he whose Eyes no sleep Nor slumber know , would always guard and kéep Poor us , his easily seduced Sheep , From sin and wickedness , and from the Foe , That seeks to involve us in eternal woe ; That though with Satans fiery Darts surrounded , We be not in eternal Death confounded : That dying life , that death which never dies , Where dismal yellings , frightful shriekes and cries , Eccho'd with mournful accents of despair , With throbs and curses , beat the flaming air . And this I humbly trust and hope he 'll do , ( By his good mercy , prompted thereunto ) For his dear sake , who of his own accord , Dy'd to redeem us , Iesus Christ our Lord . And this my trust to evidence , I say , Amen , say he , Amen , to what I pray . Question . Departing Friends , their mem'ry to endear , To those they part with , make their love appear , In absence strong and vigorous , and maintain Constant affections , till they meet again ; Some one request or two are wont to leave , The doing which their sorrows may relieve , And separations tediousness deceive : And thus our ever dear , but parting Lord , Was pleas'd some pledges of his love t' afford ; Which given to his Spouse , the Church in charge , From over-pressing sorrows might enlarge Her fainting spirits , exercise her graces , And move th' affections in their proper places . He institutes his blessed Sacraments , Whereby each party mutually indents , He to his people to remember them , They thankfully to love and honor him : But now , How many hath the Lord 's Anointed , For that great end to 's holy Church appointed ? Answer . Two only , which we properly so call ; As they respect the common needs of all , And as they 're useful sutable supplies , To Christians general necessities ; That is to say , first , that which enters them , And makes them freemen Christians , Baptism : And that which feeds them at his holy Board , The food of Souls , the Supper of the Lord . First he gives milk for Babes in Christ , and then Corroborating meat for stronger men . Those others , which obtruders introduce , Are not of gen'ral Sacramental use ; And either want the parts in Constitution , Or good Authority for Institution . If holy Orders , rightfully they call A Sacrament , why not dispenc'd to all ? Since all are Souldiers , why are all not bound , By like engagements , to maintain their ground ? This therefore in its proper definition , Is but the Leading-Officer's Commission . If Marriage were a Sacrament , 't were much , The Priest himself should be forbid to touch That holy Ord'nance , which by Christ's intent Must be accounted for a Sacrament ; None gives the Sacred Military Oath , Till first himself have pledg'd his Loyal Troth . The next is Penance joyn'd with Absolution , Divinely ancient in the Institution ; Yet not a Gospel-Sacrament , because As well by Jewish as by Christian Laws , Enjoyn'd , and Sacraments , we know , succeed In place of something now abolished . Nor do we here an outward El'ment find , If any , so much more than Christ enjoyn'd . The solemn antient Rite of Confirmation , Deserves its due and lawful Commendation ; But yet the Romish Doctors ( all this while ) Are at a loss to prove their foppish Oyl , Or whatsoever with that Oyl they joyn , To have the nature of an outward Sign ; The best of which on no pretence rely , To primitive Divine Authority . That which the Romans call Extreme anointing , Was one of Apostolical appointing , But to another , vastly diff'rent end From that , which they , that use it now , intend ; 'T was then for health of body to be used , Now as a Sign of Spirit'al Grace abused . Question . What do you take to be the true extent And meaning of this word , A SACRAMENT ? Answer . The word was first , a Pagan Martial term , The name of that inviolably firm , And Sacred Oath ; when , going out to War , Each private Souldier , to his General sware , That he the Common Enemy would defie , And in his Gen'rals Cause , would live or die . Since now the Christians life , a Warfare is , And as the Soldier swears true faith to his , So does the Christian to his Gen'ral Christ In the Baptismal Vow and Eucharist ; And since those Vows so nearly represent That other Military Sacrament , The Antient holy Fathers deem'd it fit , Into the Church t' adopt and Christen it . Now by this word ( an Infidel by Nation ) In the adopted Christian acceptation , I mean a visible and outward Sign Of grace internal , Spiritual , Divine , Giv'n us by Christ himself , who order'd it In his great wisdom , as the only fit And proper means , whereby we must receive it , And pledg t' assure us that we may believe it . Question . But if those Sacraments the Romans own , Because deficient in the parts , are none How many parts must go to make up one ? Answer . These two ; the sign by outward sence perceiv'd , And th' inward grace not seen , but yet believ'd . Question . What is in Baptism the outward Rite , The sign or form objected to the Sight ? Answer . Water , a proper Element whereby The cleansing of our Souls to signifie ; With which the person is Baptized , either Immerg'd or Sprinkled with 't , no matter whether . Each are Symbolical , and to Baptize No more to plunge , than Sprinkle signifies . And this perform'd in a name that Charms , 'Gainst the Worlds witchcrafts , and the Devils harms ; The pow'rful name o' th' mighty Lord of Hosts , Ev'n God the Father , Son , and Holy Ghost . Question . What inward spiritual grace doth thence accrew ? Answer . A being dead to Sin , and born anew To Righteousness : That old Usurping Slave First mortifi'd , and buried in the Grave With Christ himself , and so brought in Subjection ; The new man's rais'd with him in 's Resurrection . For being by nature , which on Childrens lives The Parents vicious appetites derives , And all the inbred seeds of stubborn , frail , And sinful inclinations does entail , ( As do the Branches borrow from the Root The Sap , that makes them fit for bearing Fruit ) They are by nature born and foster'd in , The most corrupt depraved lusts of sin , And so ( as Crabtree-Stocks are doom'd to burn , Unless the Grafters hand their nature turn , ) Become the Sons of wrath and vengeful ire , Cut out for Brands of Everlasting fire , Have by this gracious means our minds renew'd The raigning Pow'r of Sin and Lust subdu'd , From Hell adopted into heavenly race , And are of Sons of wrath , made Sons of grace : Ev'n grace that is with gracious freedom given , And makes our Souls acceptable to Heaven ; Whose riches can alone supply our needs , Gives us to will , accepts that will for deeds : Crowns our endeavours , when we strive to run , As if our strength and speed , the race had won : That grace which where it lights , both is and shall Always and Every where be all in all . Question . What does the Lord , that doth this grace inspire , Of persons thus to be Baptiz'd , require ? Answer . Two graces , which must correspond , and joyn Concurrent service with the grace Divine ; Repentance , such as may sence express , Of Sins deform'd , and loathsom sinfulness ; May second that with hearty true contrition , And back that sorrow with a due Confession , To God in chief , as first , and most offended , Then to those men , whose hurt the Sin intended . And then ( to crown this happy undertaking ) A total , final , absolute forsaking ; A Resolution wholly to abstain , To part with Sin , and never meet again . This is ( however Cast-aways may scoff ) Repentance ne'r to be repented of . This will destroy the old man Sin , and make The most united pow'rs of Hell to shake . Then he must add to this a vig'rous , true , And active faith for building up the new : Not only faith Historical , that seals To all the Truths that Holy Writ reveals ; Nor faith of Miracles that takes a Bribe Of Wonders to enduce it to subscribe : But such a faith as shall depend upon , And trust in God's veracity alone ; And with assur'd , yet humble Confidence , Rely on 's will benign , and strength immense ; For bringing of the Promises to pass , Made to him in this Sacrament of grace . Question . Why Infants then baptiz'd , whose tender age Cannot perform what here they must engage ? Answer . Because they firmly by their Sureties mouth , Who undertake for them , do promise both . Which promise , when of understanding found , Themselves to kéep , and satisfie , are bound ; So Guardians bonds must by their words be paid , Though in the non-age of their Pupils made . Question . Why was that heavenly Sacramental feast , Where sinful wretches are the blessed Guests , That Feast at which Eternal life is gain'd , The Supper of our dying Lord ordain'd ? Answer . For the perpetual Commemoration Of that most perfect , full , and free Oblation Of Christ , in 's meritorious Death and Passion ; That grateful Sacrifice , that does alone Propitiate God to Man , for Sin atone ; And for remembrance of each benefit , And gracious gift that we receive by it . Question . What is in this , the outward part , or Sign ? Answer . Untransubstantiated Bread and Wine , Not chang'd when Consecrate , as some maintain , The natures still of Bread and Wine remain . That late device of Transubstantiation , Is but a vain and humane innovation ; Directly contradicts the Sacred Word , And draws in Consequences most absurd . Saint Paul ( and he knew surely what he said ) Call'd th' Element when blest and broken , Bread . And if our eyes , if Sense we may believe , 'T is none but Bread and Wine that we receive . He that asserts or fancies otherwise , The constant suffrage of his Sense denies ; And proves ( which in Religion looks but odd ) Himself a Cannibal , that eats his God . Not thinking how , by such Religious fictions , He vents these inconsistent contradictions . First , that our Lord ( behold a fatal shelf That splits their Doctrine ) once did eat himself . That accidents , taste , colour , outward show , Should be in things , and yet not subject know . That the same Body is at once existent In many places , from it self is distant ; Does at the same time rest , yet truly move , Is here and there , below , and yet above ; Can meet it self , and then with wondrous Art , Retire again , and from it self depart . Nor are the Lutherans indeed less out , Who seek t' unty the Knot , and salve the Doubt By Consubstantiation : For that they With little Reason , less Religion say , The words , This is my Body , this my Blood , Must in the lit'ral sense be understood : Yet not the Elements chang'd , They only deem The Blood and Body in , or under them . Nor do they this a Local Union call , But Personal and Hypostatical ; As Christ his humane nature cannot be At all divided from the Deity . And in this sense , indeed the Papists may Be counted more allowable than they , Whose Doctrine Christs two natures quite confounds , His omnipresence , and his Local bounds . And by this argument , as well we may Of common Bread , as Sacramental say , This is Christs Body ; since themselves declare , That his divine and humane Nature are Inseparable ; whence where one is , we Must think the other nature still will be . And , if his Deity all places fill , His manhood , not divided from it , will . That other practise of the Church of Rome , Which will allow the Wine to only some , And those the Priests , is a bold Sacriledg , That does the lay-communicant abridg Of half his right : But Rome hath power of late , What God himself hath joyn'd , to separate . Christ's blood to Laymen ! says the Priest , 't is vain , The body does the blood of Christ contain . So Grass hath moisture in 't , and therefore may The Shepheard to the Sheep , when thirsty , say , Eat Sheep to quench your thirst , if that won't do I will by Drinking , do the rest for you . Authentick Constance-counsel ! whose decree , Can thus for Orthodox speak Blasphemy . Be 't thus by us establisht , Notwithstanding Primitive practice , and Gods mouth commanding . But no Non-obstance Act can supersede What in his institution Christ decreed . Which was , if Scriptures are be believ'd , Both Bread and Wine , by all to be receiv'd . Question . Now what 's the inward part that 's signifi'd ? Answer . Though in the former notion I deny'd The real presence of Christ's flesh and blood , As those at Capernaum understood ; Yet in a mystick sense both are , I grant , Partaken by the true Communicant . And he that truly does in Christ believe , Does both indéed and verily receive : Question . What are the benefits and graces , that Receivers do hereby participate ? Answer . Confirming grace , which vig'rous strength imparts , And grace of comfort to our feeble hearts . For as our outward bodies by the Bread And wine , which they receive are nourished ; So by the Body and the Blood of Christ , Our inward-man is strengthned and refresht . And as to temp'ral life , those feed the carnal , These nourish up the Soul to life Eternal . Question . What is required and expected front Such as to this great Wedding-Supper come ? Answer . To come with Wedding garments , trim'd , and drest , As suits the quality of such a feast . First to examine the most inward parts , And close recesses of their treach'rous hearts , To try if there they find repentance true , With stedfast purpose to be born anew . Whether forsaking all their former Sin , They do a Course of Righteousness begin . The Room must first of filthy lust be clear'd , And then with holy purposes prepar'd , Before we must expect the Lord our guest , Or dare approach his Soul-refreshing feast , To this must come a lively faith , and firm , Such as may give the Man-of-no-man worm . A confidence that God will mercy have , On such as in his merits Mercy crave . And to these graces next , there must be joyn'd A pious , thankful , and Remembring mind Of Christ his death , that Cursed death , which he Dy'd freely from a worse to set us free . In which his precious Sacred blood was shed , To wash our Souls with those dear drops he bled . He Gall and Vinegar drank , that we might drink Rivers of pleasure that o'r-flow the brink . And in a word , to shame , from glory fell , To lift up sinful Man to Heaven from Hell . And to compleat the man of God , that he Furnish'd to all good works , may perfect be , It is requir'd that in his Soul there move , An universal Charity and Love . Not such a charity as does extend Only to benefactor , lover , friend ; Not such a narrow strait-lac'd love , as will Requite a good turn , and revenge an ill . Not such half-love , as can forgive , and yet Will never be persuaded to forget Not such a squeamish love , or rather passion , As reaches not beyond its own persuasion . Not that self-ended love , whose only drifts In giving are to purchase greater gifts . But such impartial love as deals abroad Its alms , to all the images of God , True objects of its Charity , does chuse , Gives freely , looks for no return , or use . Such as does envy scorn , revenge despise , From heart forgives and prays for enemies . As God himself , who bids us pardon thus , Both hath and will , for Christ's sake , pardon us . This is the Card'nal grace , the Axel-Pole , The hinge of vertue in a Christian Soul . This grace , like Jacob's Scale , by steps shall rise , Mount up from earth , and mounting , reach the skies ; And when our faith shall be compleat in vision , When hope shall be consummate in fruition , Love , an inhabitant in Heav'n shall prove , As lasting as the God himself of Love . 'T is this we stand or fall by , this that brings Our Souls to Abra'ms bosome , makes us Kings . 'T is this that gives us Crowns , which never fade , Among the Spirits of Just men perfect made . Who , swallow'd up in joys , in Heav'n above , God , and each other shall for ever love . FINIS .