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النشر الإلكتروني

AN EPISTLE

TO THE

READER.

THAT Popish axiom is long fince exploded, that ignorance is he mother of devotion. The world doth now fee, that without knowledge the mind is not good. And look, as no knowledge is fo neceffary, as that of the grounds and principles of the Chriftian religion; fo no way is fo apt to convey it to the minds of men, as hat which is called catechiftical. More knowledge is ordinaily diffufed, efpecially among the ignorant and younger fort, by ne hour's catechiftical exercife, than by many hours continued difcourfes. This way helps the understanding, while it provokes the attention; many elaborate fermons being loft, through the inadvertency of the hearers. Thus not only ignorance is curd, but error alfo is prevented; too many being misguided, betaufe they were not at first well grounded in the principles of the doctrine of Chrift. For fuch reafons as thefe, we highly approve the labors of this reverend brother, in his Explanation of the Affembly's Shorter Catechifm. And having, to our great fatisfaction, perufed it ourselves, in whole or in part, do readily recommend it unto others: for though he compofed it at first for his wn particular congregation, yet we judge it may be greatly ufeful to all Chriftians in general, especially to private families. The maimer of ufing it in families, must be left to the difcretion of the mafters and governors refpectively though yet we concur with the author, and think it advisable (as he hints in one of his epiftles) that, after a question in the catechism is propounded, and an anfwer without book returned by one of the family, the fame perfon, or fome other, be called upon to read (if not to rehearfe) the explanation of it, the reft reading along with him in feveral books; by which means, their thoughts (which are apt to wander) will be the more intent upon what they are about.

To conclude, though the Affembly's Shorter Catechifm itself t above our recommendation, as having its praises already in the churches of Chrift; yet we think it good to give it under our hands that this Explanation of it is very worthy of acceptation.

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To the Mafters and Governors of Families belonging to my Congregation.

SOME dedicate their books unto lords and ladies, or other great perfons; fuch poffibly I might find out, had I a mind t feek: but as my love is moft endeared unto you, to whom I stand fo nearly related; fo my greatest ambition is to be ferviceable unt your fouls. Your cordial and conftant love to me and my Labors (in a whiffling age) of which you have given many manifi proofs, deferveth a greater expreffion of my grateful fenfe, that the dedication of this book unto you. God, by bringing you under my miniftry, hath given me the charge of your fouls; and God by bringing perfons into your families, hath given you a charge of their fouls. Our charge is great, and to be guilty of the ruin of fouls, is dreadful. Happy fhall we be if we be found faithful to our own and others' fouls, in the great day of accounts. To "many, even in our nation and city, perish and run blindfold int hell, for want of knowledge; and the moft are without know!

edge, for want of instruction. And as no way of inftruction doth convey clearer light of diftinct knowledge in the principles of religion, than the way of catechifing; fo the neglect of this in minifters and mafters of families, is fuch a fin of unfaithfulness unto the fouls of them that are under their charge, that all of us fhould take heed we have it not to answer for at the appearance of our Lord. It is not fufficient for you to bring your children and fervants to receive public inftruction; but it is your duty alfo to inftruct them privately, and at home to examine them in their catechisms. I know no catechifm more full of light, and found doctrine, than the Shorter Catechism of the late reverend Affembly; which, because in many anfvers, there are things not eafy to be understood by beginners, therefore, in this my Explanation of it, I have taken pains to take abroad every anfwer, to open it in feveral under questions and answers, and to confirm the truths thereof by reafons and fcripture proofs; which I have endeavored to do as plainly and familiarly as I could, that every thing therein might be the more intelligible and useful unto fuch as either learn or read it. Some chief controverfies in religion I have touched upon, briefly propounding arguments for the backing of the truth, and not left objections wholly unanfwered; which I have the rather done, that all of you, efpecially the more unexperienced young ones under you, might get fome armor against every where prevailing error. You know, that fome have committed the whole of the Explanation, fo far as we have gone, unto memory; how beneficial they have found this, others befide themfelves can speak : yet all have not that Strength of memory, neither would I impofe this Explanation to be learned without book by all: yet this I advife, that you, who are mafters of families, would fet apart time, twice, or at least once every week, to examine your children and fervants in the Affembly's Catechifm; taking Mr. Lye's excellent method in the way of afking questions, whom God hath made fingularly ufeful in the diffufing much light among young ones. And after they have given you the answers without book, which are in the Catechifm, that then yourselves would read, or caufe one of them to read, fome part of this explanation on those anfwers, so far as you can well go at a time. And if each of them that can read, fhould, both in your families, and in our public assembly, have one of thefe Explanations in their hands, to read along with them that read, or publicly answer, they would the better attend

and understand what is read or anfwered; which course, I apprehend, will exceedingly tend to their great profit; and that fuch as do this with diligence, will (through God's blessing) attain in a fhort time, much proficiency in the best knowledge, which is fuch a jewel, that none, methinks, fhould be contentedly with out, when with lefs labor than for other jewels of inferior value, it may be obtained. This Explanatory Catechifm was chiefly (if not only) intended for you, and the use of fuch as are of my congregation; which, if it may find acceptation also with, and prove beneficial unto other families, I fhall rejoice. The more gener ally useful my poor endeavors are, as it will tend fo much the more to the glory of my great master, fo it will yield to myfelf the greatest comfort, efpecially in a dying hour. I fhall take my leave of you, though I be not departed from you, with the departing exhortation of the apoftle; Acts xx. 32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are fanctified.

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AN

EXPLANATION

OF THE

SHORTER CATECHISM.

1. Quef. WHAT is the chief end of man?

Anf. Man's chief end is to glorify God, and to enjoy him forever.

Q. 1. What is meant by the chief end of man?

A. The chief end of man, is that which man ought chiefly to aim at, or defign, to defire, to feek after, and endeavor to obtain, as his chief good and happiness; unto which his life and his actions fhould be referred and directed: which is the glorifying of God, and the enjoyment of God forever.

Q. 2. May men have no other chief end than the glorifying and enjoying of God?

A. Men ought to have no other chief end than the glorifying of God: but they may have fubordinate ends; For, 1. Men ought to be diligent in their particular callings, for this end, that they may provide for themselves and their families. I Theff. iv. 11, 12. Do your own business, and work with your own hands, that ye may have lack of nothing.' 2. Men may eat and drink, and fleep, for this end, that they may nourish and refresh their bodies. It is lawful to defign, and defire, and feek fuch things as these in fuch actions, fubordinately, or lefs principally; but in thefe and all actions, men ought principally and chiefly to design and seek the glory of God. 1 Cor x. 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' 3. Men may moderately defire and endeavor after the enjoyment of fuch a portion of the good things of the world, as are needful and useful; but they ought to make choice of God for their chief

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