The Protestants practice, or The compleat Christian. Being the true and perfect way to the celestiall Canaan. Necessary for the bringing up of young and the estabilshing of old Christians in the faith of the Gospel: the use whereof in families will preserve them from the errors of the times. / By a Reverend Father of the Church of England.

THE Proteſtants Practice, Or the Compleat CHRISTIAN.

BEING The true and perfect way to the Celeſtiall Canaan.

Neceſſary for the bringing up of young and the eſtabliſhing of old Chriſtians in the faith of the Goſpel: The uſe whereof in Families will preſerve them from the Errors of the Times.

By a Reverend Father of the Church of England.

Deut. 6.6, 7, 8, 9. And theſe words which I command thee this day ſhall be in thy heart, &c. Pietas Sapientia ſumma eſt.

LONDON: Printed by M. S. for Lodowyke Lloyd at the Caſtle in Cornhill. 1656.

To all the truly Religious Proteſtant LADIES AND GENTLEWOMEN In the County of Glamorgan, or elſwhere: Most Noble Ladies.

AUGUSTUS being invited by a private Gentleman to his houſe, and but ſlenderly entertained, far below the Majesty of ſo great an Emperour; instead of thanking him, gave him a ſecret but a ſmart checke for it, Neſciebam me tibi tam familiarem eſſe, I knew not (ſaith he) before that we were ſuch familiars. Though Auguſtus like your Ladiſhips might juſtly taske and check me for my over-boldneſſe in commending this Babe of Providence unto your Protection, yet I am more then confident when I reflect upon your Ladiſhips candor and goodneſſe (not to mention any other of that golden chain of Heroine vertues wherewith you are in the higheſt meaſure beautified and adorned) that the preſumption of theſe my addreſſes unto your moſt noble Ladiſhips, will be no leſſe then favourably excuſed, if not graciouſly accepted: In regard whereof I cannot but conceive my ſelfe highly honoured at this juncture of time to be in a capacity to ſerve yee in preſenting this Chriſtian Orphan to your Ladiſhips moſt gracious tuition. And indeed I ſhould be very much wanting in my duty, by being acceſſary to the worſt of vices (Ingratitude) if upon the uninterrupted continuance of ſo many liberall expreſſions and indulgent effects of your favours and bounty towards me, had I buried them all in ſilence by omitting the preſent opportunity ſo ſtrangely offered, as to the Dedication of this Treatiſe, which together with all my beſt ſervices I once more humbly recommend to your Ladiſhips Acceptation, Peruſall, and Patronage, not thereby preſuming to informe yee of any thing you know not, or confirme you in any thing you ſcruple at, for I am too mean an Orator to give yee Characters correſpondent to your Ladiſhips merits; 'tis as far above my ability, as I am below your Eminency: I muſt therefore doe by your Ladiſhips, as the Ancient Heathen did by the Images of their Gods, on whoſe heads when by reaſon of their height they could not place the Crownes offered to their Deities, they humbly laid them at their feet: ever vowing my conſtant prayers for your Ladiſhips Improvement of all vertues and ſaving graces in order to the eternity of glory, it being the height of my Ambition ſo to proſtrate my endeavours and expreſſe my ſelf as I am

Your Ladiſhips moſt humble Votariſt. Athanaſius Davies.

To the READER. Reader;

IF thou doeſt but enter into a ſerious conſideration of the world, the deceitfullneſſe of Riches, the ſhame of Pleaſures, the folly of Sports, the inconſtancy of Honours, the danger of Greatneſs, and the ſtrict Account thou muſt one day give for All, thou muſt needs with Solomon confeſs and acknowledge all this worlds Magnalia, to be but Vanity of vanities, and all but vanity. Divert thy courſe then, and (doe as the Wiſe-men did) goe another way; Trade for ſpirituall Merchandize, travel towards Heaven, Labour far the meat that periſheth not, ſearch diligently for the Pearl of the Goſpel, Seeke the Kingdome of God, and the righteouſneſſe thereof: account nothing ſo precious as Gods favour, nothing ſo fearfull as his diſpleaſure, nothing ſo hatefull as ſin, nothing ſo deſireable as grace.

Remember thou art a Kings Son (ſaid Menedemus to his Pupill) Remember thou art the King of Kings Son (ſay I to thee, Christian Reader) Think not, ſpeak not, act not any thing unworthy of thy ſelfe. The conſideration of this Dignity, made Theodoſius to thank God more that he was a Chriſtian then a King, Moſes to refuſe the Crowne of Aegypt, David to deſire the place of Gods Doorkeeper, and Paul to make a baſe accompt of all things in this world. The conſideration thereof (I ſay) made Abel to ſacrifice his ſheep, Abraham his Son, Joſeph to fly Adultery, and the 3 Children Idolatry, Nehemiah Tyranny, yea all Gods Children to abandon impiety. See then that thou behave thy ſelfe in all things like thy ſelf. Beware of temporary faith, partiall obedience, mercenary love, pretended zeal, legall ſorrow, and feigned Humility, theſe have the form, not the power of godlineſſe. Except thy righteouſneſſe exceed that of the Phariſees, thy ſpirituall ſacrifice that of Cains, thy confeſſing of ſins that of Pharaoh's, thy faſting that of Ahabs, thy weeping that of Sauls, thy reformation that of Jehn's, thy compunction and reſtitution that of Judas, thy believing that of Simon Magus, thy fear and trembling that of Felix, thou mayeſt have a name that thou liveſt, and yet art dead; thou mayeſt be ſaid to travell towards Heaven, yet never arrive thither. Remember Lots wife: Beware lest a promiſe being made, thou ſeem to come ſhort of it: Work out thy ſalvation with fear and reverence: Love Gods Houſe, honour his Miniſters & Meſſengers, forſake not the publick Aſſemblies, as the manner of ſome is. Slight not Chriſts Ordinances, deſire to be with him, pray heartily unto him, depend on his providence, be content with thine allowance, patient under corrections, and above all things reverence his ſacred word, meditate therein day and night, let that be thy counſeller, the directer of thy wayes, thy comfort in calamity, a Lanthorn to thy feet, and a light to thy paths, there Old men may learn Inſtruction, and Young men Reformation, and all, edifying knowledge to their eternall ſalvation. Next to theſe ſacred Oracles of God, I commend unto thy reading this Breviary of Divinity, intituled The Compleat Christian, compriſing the chief grounds of Chriſtian Religion; be not over curious and inquiſitive to know the Authors name, whoſe ability is much above his ambition. The fear of envy & ſome other ill conſequences at preſent, preſs a concealment, and have denyed a ſubſcription to the Book, which if thou doeſt (good Reader) but diligently read and peruſe, thou ſhalt find it for Order Methodicall, for Matter Judiciall, for brevity compendious, for plainneſs perſpicuous, for uſe precious. Buy this truth therefore, but ſell it not, read well this little Book, and forget it not, for thou ſhalt buy much for little coſt, and read much to thy great gain. Let it be thy guide and thy counſell, and thou ſhalt hardly doe amiſſe. What further profit thou ſhalt reap therein, give God the more praiſe, and remember the Publiſher in thy prayers, who offereth both life & labours to further thy ſalvation.

A. Davies.

EDitus è fausto puer eſt hic pectore parvus, Et vium Coeli dulce repentè bibit. Infantem pulchrum nutrivit docta Minerva. At que Deus tenero mox benedixit ei. Hunc peperit faetum Mater Sanctiſſima Noſtrae Eccleſiae Mammas ſaxit & ipſe duas. Haeres & pariter mandns è pneumate ſacro Nobilis eſt natu dignus habere gradum Tu graduatu, eas ſubitò quo Trina poteſtas Permittit miſeros te revocare viros. Tu contra canctos reprobos ſis lamine teſtis Durus in ignavos qui tua ditla negant Contra Schiſmaticos ſis ſemper teſtis acerbus Illos quo pudeat de ſerviſſe fidem. Deni que qui temnunt Sanct • ſſima dogmata Matris Contra illos firn è bella benig • ia ge • as

Indoctos doceas, peccant. Vulnera ſana, Et deriſores corrige, frange minis. Ʋtilis es pueris puer, es magnalia tractans Et magna Annoſes fertilitate doces. Aetatis ſuae. 8 • . Ed Davies.

GOds Spirit moved on that waters face Wherein was found this pretty Babe of grace; As ſoon as there they did him but baptize, He ſtraight began Chriſts flock to catechize. His Infant liſping is pure Eloquence, His lips drop Honey, his breath Frankincenſe. Three of our Senſes theſe may well delight, And it's peruſall the Internall fight. And to the Senſe of our true inward feeling Here is an Object for our ſick ſoule healing. Some Quere's quarrells breed, ſome jeſts ſome ſadneſſe, But theſe produce our inward peace and gladneſſe. Theſe are Divine pen'd Catecheticall All Orthodox, not one Schiſmaticall. This is the marrow of Theologie, And the Elixir of all Pietie. Of Law and Goſpel the pure quinteſſence And the true March • fit extract from thence. It is the powder that turns braſſe to gold, Revives the New man, & deſt oy the O • d. Aged 86. Ed. Davies.

THus Anchor'd may I live and dye, Fraught with ſecure Divinity. Whilſt Babel-builders doe deviſe Unto themſelves a thouſand lies, Weather cock ſoules that float upon The waters of Religion, Whoſe Moon-like fancies are become The zealous bane of Chriſtendome. Willfully blind they tear and rent The ſeamleſſe Coat of Chriſt: intent To Sects; they doe make that their ſport Which ought to be their onely Fo • t. Dow-bak't proſeſſors, who to ſhun Rome's Rocks, into flat Atheiſme run. Unning'd and hovering they fall To Helliſh errors: theſe they call Religion reform'd; mean while The Turk doth laugh, the Jew doth ſmile. But here with ſafety ſaile, ne're here Shipwrack of Religion feare. This Pilot Primitive may refine A two-three-four hour-glaſſe Divine. Wherefore to thee (fixt Proteſtant) I give This Counſell: read, practice this Book, & live. Tho: Morgan.

On the ſolid Author, and the Publication of this Piece. MIſtake not Reader, here's a C • techiſme That's Orthodox no Hereſie, no Schiſme, Nor new-light drops, from the Seraphick pen, Here's milk for children, yet ſtrong meat for men. Thus to all Readers all things; he doth fly Low to the unlearned, to the learned high. Bluſh Sons of Impudence! of little wit, And leſſe true Goſpel-knowledge! it • s fit You ſhould turn Catechumens. (No diſgrace To ſing your Palinode) your looks to grace Theſe lines we beg not. Your Owle Eagle ſight They'll dazle; you'll one day confes his light. Let either Ford, or Bridge, or Minſter come And view't; here's neither whey, nor froth; nor ſcum. Concocted to Elixar here is Cream (Sound nutriment) in this pure Nectarſtream. Tho. Wilkins.

Ʋpon the Author. 〈 in non-Latin alphabet 〉 CAll for the Conjectors, and let them try Each Species of Phyſiognomy; Judge Interciſions, Stars and Croſſes, all Speak this year to Books Climactericall; What then? this (inſtar omnium) doth compriſe The Quinteſſence of all, approv'd Exciſe. Aſtrologers their Credit once may ſave Pry its Nativity, and Judgement have, Th' Aſcendant with a Fortune, Planets be ſee All dignifi'd, none in their Cadency; Who viewes this face of Heav'n (they ſay) may ſee This the Paragon of futurity. Writers have their exit, from hence muſt all (Like the next year) be turn'd Platonicall, The revolutions inexpir'd. Now try, What you can gueſſe by your Ouroſcopy Phyſitian, try ſymptoms, pulſe, and all, Inſpect each region of the Urinall, Their doom; in truth each tyn panized ſtory Would wear an Age, much more one Century Of Books; this ſpares the labour and will lap The Gangraen'd and the luxuriant tap. The blazing Meteor which did impend Did point the Babe, this with a different end. As a wiſe Pilot ſteers the way to Joy Where he tranſcended; nothing can annoy (Though Preachers ſilenc'd) our heavenly paſſage To the port of reſt, each by his ſteerage Hath acceſſe to the Celeſtiall Throne, Though to the Prototype High-Prieſts alone. He that with the Interrogant did conſpire To burn all Books in the Cenſorious fire Plutarch excepted; would gladly reverſe This Sentence, & command to bring his herſe That he for one might make the Company (If living) would ſubſcribe his deſtiny This to preſerve. As the diffuſed light Fill'd one Horizon, and the other night; At laſt it was contracted to the Sun, The fourth day's work of the Creation. So, what the Univerſe hath, bee't grace or wit; This Author hath Epitomized it. Whitgift Gibbons

Ʋpon the Author's Catechisticall Paraphraſe of our Engliſh Church-Catechiſm. THis nameleſſe (blameleſſe) Author in each line Preſents a piece o'th'Goſpel Preach'd. Divine Inſtructions all throughout: 'Tis beſt perus'd, When unto practice in our lives reduc'd. That Sermon is wel heard, that Book well read Whoſe Subject, Uſe, and Doctrine's practiced. Theſe times pretend new lights, reformed times, But did we act thoſe virtues, ſhua thoſe crimes This Author points us out, then ſhould we be The Great Exemplars of Chriſtianity. What Councils, Fathers, Schoolmen, all Divines, As well of Antient as of Modern Times, Have ſtudi'd, writ, read, preach'd & Catechiz'd, This Author hath couch'd and Epitomiz'd. This Author (Moſes like) Anonymus To Pharaoh, and his Daughter, and to Us, The Way unto All happineſſe and bliſſe Mercurius-like deſcribes; which if we miſſe, Who is moſt Ignorant cannot pretend Want of a Guide unto his Journey's End. May God a Bleſſing add, and Sanctify This Bible to our Soules Eternity.

A PRAYER for the Sabbath: OR LORDS DAY.

ALL poſſible praiſe, and thanks be given to thee, O moſt gracious God, and mercifull father, for all thoſe moſt holy and helpfull means of grace, which it hath pleaſed thee to appoint for the ſanctification & ſalvation of corrupt and ſinfull man: Amongſt other means we bleſſe thee (O Lord) for this as for a principall and ſpeciall means which contains many other in it, even thy bleſſed Sabbath.

Magnified for ever be thy wiſedome and goodneſſe, who (fore-ſeeing how this wretched world would fill the hands, yea, and take up the hearts of us earthly-minded Creatures) haſt been pleaſed, by a perpetuall Law, written with thine own finger, to ſet apart (for thine own ſelf, & for our ſouls) one day in ſeaven, wherein we being called out of the world, and having our minds taken off from all earthly buſineſſes (on that day forbidden us,) may delight our ſelves in thee our God, being joyful in thy Houſe of prayer, and have our converſation truly and wholly in Heaven, and all heavenly exerciſes.

Have mercy upon us (O Lord) in regard of that light eſtimation, that worldly and vain miſ-ſpending of this precious time, whereof we have been ſo often and ſo deeply guilty heretofore; and put thy Spirit into us; we beſeech thee to incline our hearts for the time to come to keep this Statute,Ezek. 36.27. and to cauſe us to obſerve this great Commandement.

And (firſt of all) enable us we pray thee, unto a meet preparation for this dayes ſervice; help us (for that purpoſe) ſo to examine our ways and carriage the week paſt, as to repent truly of what hath been amiſſe, and to renew our Covenant for a better carriage the week following: Aſſiſt us (withall) for the through purging of our hearts from thoſe dregs and defilements which the world hath left behind it; as alſo for the ſtirring up of our ſouls by heavenly meditations and prayer, that ſo we may come with devout minds, and hungring hearts into thy Sanctuary, as thoſe that (being poor, and blind, and miſerable, and naked) ſtand in great need of thy proviſion.

Grant moreover, O Lord, that coming in due time, and in a reverent manner into thy Temple, our care may be attentively, and without diſtractions of mind, watchfully and without heavineſſe of heart, devoutly and without dulneſſe of ſpirit, reverently and without uncomelineſſe of carriage, to abide in thy preſence, and (for the whole time) to attend thee in thine Ordinances. Make us mindfull (afterward) of thoſe private exerciſes, reading, repeating, conferring, meditating, praying, whereby the publick may be made more profitable to us, and powerfull in us. And let us not forget (according to the time and ability we have) to meditate upon thy Creatures, but (this being the day wherein it pleaſed thy Majeſty to put thine hand firſt for the making of them) let it be our day alſo wherein to thy praiſe and honour to remember them; eſpecially let us not forget upon this good day, thoſe labours of love, and charitable works for our brethrens good, which thou (O Lord) forgetteſt not.Heb. 6.10. And while we doe good to their bodies, let us not be unmindfull of that which is the greateſt matter, the doing of all the good we can unto their ſoules. That all this may be done the better grant we may abſtain the day throughout not only from vain paſtimes, and ſinfull practiſes, but alſo from thoſe every dayes works and words and thoughts (more then truly neceſſary) whereby we ſhall uſe, as our own, any part of that ſacred time which thou, O Lord, haſt ſet apart wholly and only for thy ſelf. Help us (O Lord our God, without whom we can doe nothing) by thine own ſtrength thus to obſerve thine owne time: Sanctifie us that we may ſanctifie it unto thee, and be (our ſelves) ſanctified by it, it being made to us, as it is to all good obſervers, a bleſſed day by all the exerciſes thereof, bleſſed to our uſe and ſpirituall advantage. And let this work of ſanctification (by the ſervice of this day as a ſpeciall means) be continued ſtill, and more and more perfected in us, till we come to that place, where perpetually reſting from all our labours, we ſhall enjoy an eternall and all-ſatisfying Sabbath with thine own glorious Majeſty, and thy bleſſed Son and Lord of the Sabbath, Jeſus Chriſt, and that for the ſame Jeſus Chriſts ſake. To whom with thee (O Father) and the bleſſed Spirit, for the Creation of the world this day begun, for the Redemption of the world this day finiſhed, for the Sanctification of the world this day by the deſcending of the Holy Ghoſt fully manifeſted and ordinarily moſt effected: we acknowledge to be due, and deſire to give all honour, power, might, Majeſty and Dominion, both now and for evermore.

Amen and Amen.

A Prayer to be uſed before the Hearing of the Word, eſpecially on the Sabbath.

I Doe humbly and heartily thanke thee, O Father Lord of Heaven and Earth, for that I live by thy goodneſſe and good providence in thy Church, in a Land of uprightneſſe, wherein there is the means of grace, and that in theſe laſt dayes wherein it hath pleaſed thee to ſpeak unto us by thy onely Son, and ſo to make known unto me (a poor Babe in Chriſt, onely becauſe it ſeemed good in thy ſight) things hid from the wiſe and prudent, yea from Kings and Prophets, who (heretofore) have deſired to ſee the things that we ſee, and have not ſeen them; and to hear the things that we hear, and have not heard them: withall I doe with ſorrow and grief of heart acknowledge how unworthily and with how little fruit I have entertained that holy word of thine, and bleſſed means of ſalvation which thou haſt in ſo much mercy and plenty afforded, not underſtanding what I have heard, for want of marking it; not remembring what I have underſtood, for want of making account of it; not delighting in what I have remembred, for want of love unto it; not practiſing what for a time I have delighted in, for want of conſidering the end of Preaching, and the neceſſity of practiſing; not perſevering in what for a time I have practiſed, for want of a through reſolution to hold out in a holy converſation.

O Lord, I deſerve not to eſcape, but to be ſeized upon by ſome grievous & heavy judgement, for neglecting ſo great ſalvation. Notwithſtanding (gracious Father) ſince thou haſt been pleaſed to work in my heart a love unto thy word, and a loathing of my ſelf for my light eſteeming of it (heretofore.) I beſeech thee pardon my former neglect, and for the time to come, let the eyes of my underſtanding be enlightned, that I may know what formerly I have been ignorant of; yea, let my heart be opened, that I may receive, remember, and delight in that word of thine, which formerly I have ſhut out, let ſlip, and not regarded. Give me thy Spirit to cauſe me to walk in thoſe Statutes of thine, which formerly I have not obſerved, and uphold me with thy conſtant Spirit, that I may perſevere unto the end in all holy courſes. This day in particular (wherein thou offereſt the means, and calleſt me unto the hearing of thy holy word) vouchſafe to free me from all pride of heart,Jer. 13.15. diſtractions of mind, tentations of Satan, from all drowſineſſe, deadneſſe, and dullneſſe of ſpirit; and withall, make mine heart, by that good diſpoſition which thou ſhalt work in it, like well prepared ground, fit in the moſt kindly manner to receive that ſeed of thy word which thou prepareſt for it: Aſſiſt thy Servant and Miniſter, who is to deliver thy meſſage, that he may ſpeak as he ought to ſpeak, even that which ſhall be profitable to the ſoules of all thy people, and powerfull upon my ſoule in particular, and for that purpoſe; Paul may plant and Apollo water, but thou O Lord giveſt the increaſe; let it pleaſe thee ſo to bleſſe the word delivered, as that much increaſe and good fruit may come thereby unto Jeſus Chriſt the great Lord of the Harveſt. For me thine unworthy ſervant in particular, let me not receive thy word as the high way ground without underſtanding and retaining it, nor as the ſtony ground, ſo as by reproaches or perſecution to wither and be withdrawn from it; nor as the thorny ground, ſo as to ſuffer it by worldlineſs and voluptuouſneſſe, to be choaked and deaded in me: but as the good ground, ſo as to bring forth much fruit, and that with patience; that ſo by patient continuance in well doing, I may have glory, and honour, and immortality, and eternall life; and that, not for any thing in my ſelf, but in and through Jeſus Chriſt our Lord, to whom with thee and the holy Spirit, be all honour and glory, now and evermore. Amen.

A Prayer for Adviſement.

O Moſt wiſe, moſt gracious, and moſt glorious God, I confeſſe my ſelf to be a poor and weak Creature, very unable and inſufficient to take any ſuch courſe as whereby thou ſhouldeſt have glory, others good, or my ſelf any true comfort. Unto which weakneſſe, much careleſneſſe alſo is added, and a neglect or a negligent uſing of thoſe means and helps whereby I might become more able, and more profitable in my place and calling; nor is that all, but too unadviſed I am, too ſudden, too raſh, and ſo apt, both in ſpeaking and dealing, to behave my ſelf without that good conſideration that becomes a diſcreet and ſettled Chriſtian: And hence it is, that there is a want of that reverence that there ought to be in thy preſence, of that mindfullneſſe that there ought to be in my buſineſſe, of that wiſedome that there ſhould be in my words, of that ſtaidneſſe that there ought to be in my carriage. —

Lord grant that I may conſider of theſe things ſo as to be humbled, repent of theſe things ſo as to be pardoned, and beg help of thee ſo about theſe things, as that they may be amended. Pardon O Lord theſe and all other my ſins: Amend (O Lord) theſe and all other my imperfections: Grant that (caſting away all careleſneſſe) whatſoever my hand findeth to doe, I may doe it with all my might; withall grant, that (obſerving the overforwardneſſe and freeneſſe of my nature in every thing) I may be ſo much the more carefull and watchfull that nothing may be done raſhly: Above all things, let me not be raſh with my mouth before thee, but (beſides that) ſince of every idle word that I ſpeak, I muſt give account at the day of Judgement, Lord help that my mind may be ſo ſet a work, before the moving of my lips, as that I may ſpeak nothing to thy diſhonour, others offence, or my own grief and ſhame—Yea grant that I may ponder the paths of my feet, and ſo ſtudy all my carriage, as that my raſhneſſe may not be ſeen therein, but my Rule (if being framed according to the good direction of Religion and reaſon) and that I may not haſten with my feet, and ſo ſin, doe thou (O Lord) ſee to it that my ſoule may not be without knowledge but ſo endued with it, as that both the inner and the outer man may be ordered by it. Let faith and Religion guide my reaſon, and ſanctified reaſon my affections, and wellruled affections ſet awork my ſenſes and members; that I may ſo ſpeak, and ſo doe, as one that muſt give a (ſtrict) account; and ſo, as that I may give a (good and comfortable) account of both; and all this for Jeſus Chriſts ſake, in whom thou giveſt to all liberally, and upbraideſt none; to whom with thee (O Father) and the Eternall Spirit, be all honour and glory, both now and evermore. Amen.

QUESTIONS AND ANSWERS upon the Church-Catechiſm.

Queſtion 1. WHat is it that Chriſtian Children ſhould conſider of in the firſt place?

Anſwer. That which their very name puts them in mind of, to wit, their Baptiſm.

Queſtion 2. What is the ſpeciall thing that they are to conſider of in their Baptiſm?

Anſwer. Of that Vow and Promiſe which they by their Sureties made unto God when they were Baptized.

Queſtion 3. But what were thoſe particular things which they then promiſed?

Anſwer. Firſt, to forſake the Devil and all his works.

Queſtion 4. What be thoſe works of the Devill?

Anſwer. Some are inward, and ſome are outward.

Queſtion 5. What are thoſe that are inward and more ſpirituall?

Anſwer. The firſt of them is Pride, which is when a man thinks himſelf worthy of more honour then is due unto him, or when he loves too well that that is due.

Queſtion 6. How doe you know that this Pride is a worke of the Devil?

Anſwer. Becauſe it is ſaid that Satan tempted David to number the people, to wit, by ſtirring up his heart to that pride and vanity, out of which he numbred them, 1 Chron. 21.1.

Queſtion 7. What helps and means are there for the forſaking of this work of the Devil?

Anſwer. 1 We muſt conſider we have nothing but what we have received, and therefore we muſt not boaſt as if we had not received it, 1 Cor. 4.7.

2 To pull down our Pride, we muſt look upon our faults and follies, as the Peacock upon his black feet, that he may not be proud of his feathers.

3 We muſt know that God ſets himſelfe againſt all ſuch people, and beholds every one that is proud, to abaſe him, Job 40.11.

4 He that is lifted up with Pride, is in danger of falling into the condemnation of the Devil, 1 Tim. 3.6.

Queſtion 8. Who be thoſe that be moſt apt to fall into the ſin of Pride?

Anſwer. Thoſe that be young, and Novices in the world, and amongſt young Schollars that be of better parts and wits; who ought therefore to be ſo much the more carefull to avoid this ſin, by how much the Devil is more buſie, and hath from their age more advantage to bring them to it?

Queſtion 9. What is the ſecond inward work of Satan?

Anſwer. Anger, Envy, and Malice.

Queſtion 10. How doth it appeare that theſe are the works of Satan?

Anſwer. Becauſe the Apoſtle ſaith, They give place to the Devil, that give place to their paſſion, Epheſ. 4.27.

Queſtion 11. What help and means is there for the forſaking of this work of the Devill, and for the ſuppreſſing of anger and wrath?

Anſwer. To conſider theſe particulars.

1 That a man in his wrath is altogether unfit to doe what God would have him doe, for the wrath of man worketh not the Righteouſneſſe of God, James 1.20. as appeareth in King Aſa, who being in a rage, was ſo far from entertaining the righteous word of God, as that he did moſt unrighteouſly put the Prophet in Priſon, that did deliver it, 2 Chron. 16 10.

2 That a wrathfull man is unfit for ſociety with others, and become like Nabal, who was ſo froward, that a man could not tell how to ſpeak to him. 1 Sam. 25.17.

3 That wrath and envy cauſe fooliſhneſſe of carriage, and ſhortneſſe of dayes, Prov. 14.29, 30.

4 That anger, wrath, and malice, are the marks of unregenerate perſons. Now we ſhould be as unwilling to undergoe the marks as the miſery of ſuch graceleſſe perſons Col. 3.8.

Queſtion 12. What is the third inward work of Satan?

Anſwer. Filthy and unclean thoughts in the heart, although they never break out in words or carriage.

Queſtion 13. How doe you know that this uncleanneſſe of heart is the work of Satan?

Anſwer. Becauſe his Title is to be an unclean Spirit and accordingly his buſines is to work uncleanneſſe in our ſpirits.

Queſtion 14. What help is there to forſake and avoyd this work of the Devil?

Anſwer. Some things are to be avoyded, and ſome things are to be done.

Queſtion 15. What are the things to be avoyded?

Anſwer. 1 Such things as ſtir up uncleanneſſe, as wanton Pictures, Playes, Songs, wanton Books or looks, Job 31.1. by means of which the unclean ſpirit enters in, and defiles the heart.

2 Such things as ſtrengthen uncleanneſſe, as exceſſe in meat and drink, Gen. 19.32. Jer. 5.8.

3 Such things as perfect it, and whereby Satan fills the heart with it, as dalliance and wanton carriages.

Queſtion 16. What are the things to be done?

Anſwer. 1 We muſt fill our hearts with good meditations: The heart will be working, and the way to free it from worſe thoughts, is to fill it with better.

2 We muſt fill our hands and hearts with buſineſſe: An idle head and heart is the ſhop of the Devil, and David fell into unclean walking not warring, 2 Sam. 11.2.

3 We muſt fill our mouths with earneſt prayers to God to keep out and to caſt out this unclean ſpirit: Yea, and in regard of all ſuch inward works of Satan, we muſt pray, Lord rebuke Satan, and incline not my heart to any evill way, Zech. 3.2. Pſal. 141.4.

Queſtion 17. You have ſhewed the inward, what be the outward works of Satan?

Anſwer. Firſt, ſwearing falſly or vainly, unto which curſing may be added.

Queſtion 18. How do you know that ſwearing is a work of the Devil?

Anſwer. Becauſe Chriſt ſaith, whatſoever is more then yea or nay, cometh of evill, or of Satan that evill one, Mat. 5.27.

Queſtion 19. How doe you know that curſing is a work of the Devill?

Anſwer. It appears that curſing of God comes from the Devil, becauſe the Devil by Jobs wife tempted him to curſe God, Job 2.8, 9. Curſing of God by Job was the Devils aym, and for that purpoſe Jobs wife was the Devils Agent.

And it appears that curſing of men comes from the Devil alſo, becauſe the tongue is ſet on fire of Hell, when we doe therewithall curſe men, J • mes 3.6, 9.

Queſtion 20. What helps and meanes be there to forſake this work of the Devill?

Anſwer. To conſider that

1 There is a flying Book ſent forth to overthrow his houſe and ſtate that ſweareth falſly, Zech. 5.4. and God will not hold him guiltles that taketh his name into his mouth and ſweareth vainly, Exod. 20.7.

2 Swearing doth not only make particular perſons miſerable, but the whole Land alſo to mourne under the heavy judgements of God, Jer. 23.10. Becauſe of ſwearing, or curſing, as it is in the margent, the Land mourneth.

Queſtion 21. What help is there against curſing?

Anſwer. Firſt, to conſider, that he that loves curſing, curſing ſhall come unto him, it ſhall cleave unto him, it ſhall come into his bowels like water, and like Oyle into his bones, Pſal 109.17, 8.

Secondly, to conſider how unſeemly and unreaſonable a thing it is with the ſame tongue to bleſſe God, and then afterward to curſe men, that are made after the ſimilitude of God, James 3.9.

Queſtion 22. What help is there againſt both curſing and ſwearing?

Anſwer. To conſider that in both the name of God is taken in vain, even that glorious and fearfull Name, Exod. 20.7. The Lord our God, which whoſoever fear not, the Lord will make their plagues wonderfull, and the plagues of their ſeed, even ſore ſickneſſes, and of long continuance, ſore diſeaſes, and of long durance, Deut. 28.58, 59.

Queſtion 23. But there be divers that doe not ſwear by this dreadfull name of God, but by this bread or drink, by this hand, or by this light, what ſhall we ſay to them?

Anſwer. This was an old trick to ſhift off the force of the third Commandement, and to ſuch the Apoſtle James ſayes, that while they ſwear by Heaven or Earth, or any other of the Creatures, although they never name God, yet God will not hold them guiltleſſe, but they ſhall fall into condemnation, James 5.12.

Queſtion 24. But I cannot chooſe but ſwear (ſay ſome) for men will not believe me otherwiſe.

Anſwer. Yes (ſaith the Apoſtle) Let your yea be yea, Jam. 5.12. 2 Cor. 1.17, 18, 19. and your nay, nay. That is, be not off and on, but be true and ſtable in your ſpeeches, and you ſhall never need an Oath. A conſtant and ordinary true ſpeaker, is eaſily believed, an ordinary ſwearer is never believed.

Queſtion 25. What, is it abſolutely unlawfull then for a man to ſwear at all?

Anſwer. Not ſo, a man may ſwear before a lawfull Magiſtrate, Nehem. 10.29. to confirm a ſolemn Covenant, Gen. 31.53. and upon ſpeciall and important occaſions, Gen. 47.31. Heb 6.16. For God forbids us not the taking of his name into our mouths, but the taking of it in vain.

Queſtion 26. What's the ſecond outward work of Satan?

Anſwer. Lying and deceiving.

Queſtion 27. How doe you know that lying is a worke of the Devill?

Anſwer. Becauſe when the Devill ſpeaketh a lye, he ſpeaketh of his own, that is, nothing is more uſual with him, nor more proper to him, then a lye is, and it is that alſo that proceeds from him, for he is a lyar, and the father of them, John 8.44.

Queſtion 28. What helps be there for the forſaking of this worke of the Devill?

Anſwer. 1 To conſider, that as all truth comes from God, ſo all lying comes from the Devil: Now who would be willing to conceive and bring forth a Child, whereof the Devil ſhould be the father?

2 Every thing ſhould be to us as it is to God. Now lying lips are an abomination to the Lord; but they that deale truly are his delight, therefore lying and deceit ſhould be abominable to us likewiſe, Pr • . 12.22.

3 We ſhould conſider that he ſhall be ſhut out of the Kingdome of Heaven, that loveth or maketh a lye, Rev. 22.15. withall that all lyars ſhall have their part in the lake which burneth with fire and brimſtone, Rev. 21.8. I ought (therefore) to love truth as I love Heaven, and to fear lying, as I fear Hell.

Queſtion 29. What particular caſes be there wherein men are more tempted to, and therefore ought to be more watchfull againſt this ſin of lying?

Anſwer. In foure caſes eſpecially.

Firſt, in caſe of profit. Hence it is that people doe ſo ordinarily lye in the Market, and in trading, to wit, for the getting of a penny, and ſome worldly pelf. This lying was Gehazi's ſin, and a leproſie was his puniſhment, 2 Kings 5.22 25, 27.

Secondly, in caſe of credit. Hence comes ſo much lying in houſes, becauſe people having done amiſſe, are loath to be known of it, leſt they ſhould be put to ſhame by it, therefore they deny it ſtoutly, when God is able to ſay to them as to Sarah (who failed in the like caſe) Nay but thou didſt doe ſuch a thing, Gen. 18.15.

Thirdly, in caſe of ſafety, and when ſom danger of ſmart is like to enſue by telling the truth. Hence Children lie ſo often to avoid the rod; yea Gods Children alſo, doe to their ſhame and grief, faile in this particular, as Abraham and Peter, Gen. 20.2.11.9, 10. Mat. 26.70, 75. But if holy parents whip a lying Child twice, one for his fault, and again for his lie: How much more will a holy God of truth puniſh ſuch a fault, yea in his owne Children, yea in them moſt.

Fourthly, in caſe of complement & entertainment, wherein men profeſſe more love then ever they mean, and excuſe entertainment beyond the truth.

Queſtion 30. What further preſervative is there againſt all theſe evills?

Anſwer. This one thing may ſuffice, that he that means to come to Heaven, muſt have this mark upon him, to ſpeak the truth in his heart, Pſal. 15.2.

Queſtion 31. Are there not beſides theſe two outward and more common, ſome more ſpeciall works of Satan alſo that are to be avoided?

Anſwer. Yes, there are two of them, the oppoſing of Gods truth, and the perſecuting of Gods Saints.

Queſtion 32. How doe you know that oppoſing the truth of God is a work of the Devill?

Anſwer. Becauſe the Devil is a liar, that is one in whom there is no truth, and who is ſtill ſetting a foot ſome lye or other againſt the truth; and becauſe he that oppoſes and perverts the right wayes of the Lord, is a Child of the Devil, John 8.44. Acts 13.10. So 2 Tim. 2.25, 26. oppoſers of truth are in the ſnare of the Devil.

Queſtion 33. What means is there to forſake this work of the Devill?

Anſwer. 1 To hearken patiently to our Inſtructors, with prayer to God to give repentance, that ſo we may come to the acknowledgement of the truth, and recover our ſelves out of the ſnare of the Devil, 2 Tim. 2.25, 26.

2 To conſider that all liars in this high degree, that is, that lye againſt the truth, James 3.14. & ſet up falſhoods whereby to fight againſt the word of God, ſhall aſſuredly and eſpecially have their part in the lake that burns with fire and brimſtone, Revel. 21.8.

Queſtion 34. How doe you know that oppoſing and perſecuting the Children of God, is alſo a worke of the Devill?

Anſwer. Becauſe the Devil hath ever been an Accuſer, Revel. 12.10. an Impriſoner, Rev. 2.10. and a murtherer, John 8.44. and Rev. 2.13. of the Brethren, and who ſo ſets againſt, and offers violence to his righteous brother, he (as Cain) is of that wicked one, 1 John 3.12.

Queſtion 35. But what if men doe no more but mock Gods Children, and thoſe that take good courſes?

Anſwer. Even that alſo is a Diabolicall perſecution, as Iſhmaels mocking was, Gal. 4.29. with Gen. 21.9. and a thing that ungodly men muſt in ſpeciall manner be accountable for at the day of Judgment, Jude 15.

Queſtion 36. What help is there againſt this work of the Devill?

Anſwer. To conſider that every perſecuter of good Chriſtians, is a perſecuter of Jeſus Chriſt himſelf, and does but kick therein againſt the pricks, and that (without timely repentance) unto his eternal perdition, Acts 9.4, 5.

Queſtion 37. How doe you know that?

Anſwer. Becauſe he that hates his Brother is a murtherer, and we know that no murtherer hath eternall life abiding in him, 1 John 3.15. yea how can ſuch Vipers eſcape the damnation of Hell? Mat. 23.33.

Queſtion 38. What generall Motive is there to ſtir us up to forſake the Devill, and all thoſe works of his that have been formerly mentioned?

Anſwer. To conſider that they that forſake not Satan, ſhall (by Gods juſt judgement) be given to him here to be his Vaſſalls in ſin, 2 Theſſ. 2.11, 12. and Mat. 12.43, 44, 45. and ſhall be partners with him hereafter in Helliſh miſery, Mat. 25.41. Mat. 23.33.

Queſtion 39. What general help and means is there to free us from Satan and his works?

Anſwer. 1 To be diligent and obedient hearers of Gods Miniſters, who are ſent of God for this very purpoſe, to bring men from the power of Satan unto God, Acts 26.18.

2 Even after we are brought to God, we muſt ſtill labour to beat down thoſe luſts which uſe to betray us (for want of the mortifying them) into the hands of Satan, who would not be able to prevaile over us, but that he finds ſomething (that is a corrupt nature) in us, John 14.30.

3 When we have done this alſo, we muſt ſtill watch, and ſtill pray unto him that came of purpoſe to deſtroy the works of the Devil, 1 John 3.8. that we may not enter into tentation, Mat. 26.41.

Queſtion 40. What other thing was promiſed in Baptiſm, beſides forſaking the Devill and all his works?

Anſwer. To forſake the pomps and vanities of this wicked world.

Queſtion 41. What is meant by the pomps and vanities of this world?

Anſwer. In generall all the goodly and glorious things of this world (Mat. 4.8.) whereof there be three particular heads, Pleaſure, Mark 6.22. Heb. 11.25. (pleaſures of ſin) Profit, Joſh. 7.21. Micha 2.2. Preferment, 2 Sam. 15.4. 1 John 2.16.

Queſtion 42. But why are they called pomps and vanities?

Anſwer. Becauſe in the worlds conceit they are pomps and glorious things, Dan. 4.30. Acts 25.23. But in true judgement they are very vanities, Eccleſ. 1.2.

Queſtion 43. Why is it added, that they are the pomps and vanities of the (wicked) world?

Anſwer. Not only becauſe there is a great deale of wickedneſſe in the world (the whole world either lying in wickedneſſe) 1 John 5.19. Or elſe wickedneſſe lying and abiding in them, Rom. 7.20. But alſo becauſe there is a great deale more then otherwiſe there would be through the tentation of theſe worldly things, Joſh. 7.21. When I ſaw, &c.

Queſtion 44. How far forth are the world and the things of the world to be forſaken?

Anſwer. When we cannot enjoy them and Chriſt both, when we cannot keep them and keep our Covenant with God both, then they muſt be forſaken, that Chriſt may be followed, and that our Covenant made with God in Baptiſm may be performed, Heb. 11.25, 26. Heb. 10.34.

Queſtion 45. What helps be there for the forſaking of the world?

Anſwer. 1 We muſt labour to be in love with better things then the world hath; Pſal. 119.36. Heb. 10.34. And to embrace Chriſt as Simeon did, that ſo we may not embrace the world as Demas did Luke 2.28. 2 Tim. 4.10.

2 We ſhould avoid worldly company, eſpecially in the neereſt ſociety. Ahab was much more drawn after that worldly thing (to wit, Naboths Vineyard) which he ſhould have forſaken, becauſe Jezabel his wiſe provoked him, 1 Kings 21.7.25.

3 We muſt meditate often of the vanity of worldly pomps, which is ſuch, as that they become men to be laught at for their folly, that will forſake God rather than them, Pſ. 52.5, 6, 7.

4 We ought to be earneſt in prayer to God that the profits and vanities and pomps of this world may never ſo prevaile over us, as to draw us from Gods word, or way, or make us to ſin againſt him, and walk in an evill way, Pſal. 119.36, 37. & 141.4.

Queſtion 46. How ſhall I know when I have forſaken the world?

Anſwer. I have then forſaken it, when I have forſaken the pomps and vanities of it, and make no reckoning of them in reſpect of the keeping of a good conſcience towards God, Gal. 6.14.

Queſtion 47. What was there elſe promiſed in Baptiſm, beſides the forſaking of the Devil and the world?

Anſwer. To forſake the ſinfull luſts of the fleſh.

Queſtion 48. What are theſe luſts of the fleſh?

Anſwer. Such inward ſtirrings, and (ſinfull) motions as ariſe from corrupt Nature (which is called fleſh, John 3.6.) and tend to the ſanctifying of it in the fleſhly deſires thereof, Rom. 13.14.

Queſtion 49. But are there not ſome particular heads by which we may better underſtand, and under which we may place theſe fleſhly luſts?

Anſwer. Yes, the Apoſtle hath brought them to three heads, Rom. 13.13. Surfeiting and drankenes, Chambering and wantones, Strife and envying; whereby it appears that all belly Gods, wanton and unclean perſons, all proud malicious and quarrelſome perſons, doe in a ſpeciall manner walk after the fleſh.

Queſtion 50. Is it abſolutely unlawfull (then) to deſire meats, drinks, marriage?

Anſwer. Not ſo, for the deſires of the created Creature are not unlawfull, but of corrupted nature onely; and it is not altogether unlawfull to make proviſion for the fleſh, ſo it be not to fullfill the luſts, that is, the ſinfull luſts thereof, Rom. 13.14.

Queſtion 51. But is it enough that the outward works of the fleſh be forſaken?

Anſwer. No, we muſt forſake thoſe inward and ſecret luſts that be ſinfull; nor is it enough to forſake ſome of them, but we muſt forſake them all.

Queſtion 52. What Reaſons and helps can you give to perſwade and enable us to forſake theſe works of the fleſh?

Anſwer. 1 Becauſe God in his word beſeecheth us to abſtaine from them, 1 Pet. 2.11. and who would not doe any thing at Gods intreaty?

2 Becauſe theſe luſts be fleſhly luſts, and Chriſtians be ſpirituall men, 2 Cor. 6.17.

3 Becauſe they be (ſinfull) luſts, to wit, which the word of God ſpeaks againſt, 1 Theſſ. 4.5. And the Spirit of God luſts and ſtrives againſt, 1 Pet. 1.11. Gal. 5.17. And how can we then keep with us, how can we nouriſh within us ſuch great wickedneſſes, and ſin againſt God? Gen. 39.9.

4 Becauſe we be Pilgrims and ſtrangers, and therefore ſhould moderate our ſelves in thoſe delights of nature that we meet withall in our way; and ſhould much more forſake and abandon thoſe things that tend onely to the ſatisfying of corruptneſſe, and wherein worldly men that are at home, and muſt never look for any other comfort then that they have here, doe ſport and glut themſelves.

5 Becauſe theſe luſts fight againſt our ſoules; and ſhall we keep in our boſomes, and cheriſh in our hearts, enemies that fight not onely againſt our bodies, and ſtates, and names, but even againſt our ſoules alſo.

6 Becauſe they fight againſt the ſouls of others with whom we live. Chriſtians that ſatisfie the fleſh, keep Heathens from the faith; and men unconverted loath the very profeſſion of Religion, by reaſon of the diſhoneſt converſation of thoſe that doe profeſſe it; whereas their honeſt converſation might prevaile very much for the winning of others to Religion, 1 Pet. 2.11.

7 Becauſe if we walk after the fleſh we ſhall dye, but if we mortifie the deeds of the body by the Spirit, we ſhall live, Rom. 8.13.

Queſtion 53. How ought we to forſake all the forenamed things that we have vowed againſt, to wit, the Devil, the world, and the fleſh?

Anſwer. We muſt forſake them all.

1 In our Judgements, diſliking them, John 1.24.

2 In our hearts and • ffections, diſtaſting and loathing them, Pſal. 97.10.

3 In purpoſe reſolving firmly againſt them, Hoſ. 14.8.

4 In practice having nothing to doe with them, but putting them quite away, Epheſ. 4.24.

5 With prayer to God that we may have ſtrength to doe all theſe effectually, Pſal. 141.4.

Queſtion 54. Hitherto of the firſt thing that Chriſtian Children promiſe in Baptiſm, to wit, to forſake the Devil, the world, and the fleſh: But is that all?

Anſwer. No, it is not enough to forſake that which is evill, but there muſt be alſo a cleaving unto that which is good: and therefore the ſecond thing promiſed is, to believe all the Articles of the Chriſtian faith.

Queſtion 55. What is the Chriſtian faith?

Anſwer. It is the Doctrine of Faith contained in the whole Scripture, but moſt clearly revealed in the Goſpel, which is called The word of Faith, Rom 10.8.

Queſtion 56. But why is this Doctrine called the Chriſtian faith?

Anſwer. It may be ſo called

1 Becauſe it ſpeaks (of) Chriſt, 1 Cor. 1.25. 2 Tim. 2.8.

2 Becauſe it was ſpoken and preached by Chriſt, Heb. 1.1. Mark 1.14, 15.

3 Becauſe it is a Doctrine for Chriſt, that is, advancing and ſetting up Jeſus Chriſt, 1 John 17.3. both againſt Heathens that never knew God in Chriſt, and againſt the Jewes that reſted on their own righteouſneſſe with the refuſing and ſlighting of Jeſus Chriſt, and that righteouſneſſe of his, the flying whereunto is the maine matter of our Chriſtian Faith, Rom. 10.3, 4.

4 Becauſe it is a Doctrine received by thoſe that were firſt called Chriſtians, Acts 11.26. and acknowledged (ever ſince) by thoſe that by, Baptiſm come within the number of Chriſtians.

5 Becauſe it is a Doctrine that makes people Chriſtians: The Apoſtles went forth and taught all Nations, and by that means they became Chriſtians, and were Baptized, Mat. 28.19.

Queſtion 57. But what doe you mean by the Articles of the Chriſtian faith?

Anſwer. The twelve Articles of the Creed, wherein is comprized the whole Doctrine of the Chriſtian faith.

Queſtion 58. Why are they named Articles?

Anſwer They may be ſo called for theſe Reaſons.

1 Becauſe they be brief heads of Chriſtian Religion, as Articles are a brief draught of buſineſſes between man and man.

2 Becauſe they are the condition of our Covenant, unto which all are tyed, that will have a part in Chriſt, as men by Articles are tyed each to other.

3 Becauſe as Articles are things agreed upon between man and man, ſo theſe Articles are things agreed upon between Jeſus Chriſt and the Church Catholick; yea, they are (therefore) ſaid to be framed, that the Chriſtian Church every where diſperſed, might be united in the faith, by the help of theſe Articles, which all of them were to receive, and from which none of them might ſwerve.

Queſtion 59. What is it to believe the Articles of the Chriſtian faith?

Anſwer. To believe rightly and fully, contains in it theſe 4 things.

1 Knowledge, for how ſhall we believe in him of whom we have not heard? It's impoſſible for a man to believe a thing which he never knew, Rom. 10.14.

2 Conſent, without wrangling againſt the Chriſtian faith. So Agrippa is ſaid to believe, that is, he gave conſent to the things written in Scripture, as to the truth of God, 1 Tim. 6.3. Acts 26, 27.

3 Cleaving or ſticking to the Chriſtian faith; for faith is a hand that holds every thing faſt, and though many men may ſeem to believe, yet he is not a Diſciple (nor a believer) indeed, that doth not continue in the word of Chriſt, John 30.31.

4 Though they may be truly ſaid to be believers, and Chriſtians, in whom the three former things are, yet that our faith may be a ſaving faith, we muſt apply the Doctrine of the Goſpel, and Jeſus Chriſt (who is the ſum of it) unto our own ſoules, 1 Tim. 1.15.

Queſtion 60 What help is there for this applying of Chriſt to our owne ſoules?

Anſwer. 1 It is needfull that we ſee and feele our miſerable condition out of Chriſt, both in reſpect of the corruption that bears ſway within us, and of the condemnation that is due unto us, and (if a Remedy be not provided) remains for us, John 16.8, 9. Rom. 3.19, 20. Epheſ. 2.3.

2 We muſt hearken unto God preaching Jeſus Chriſt unto us, as our onely and effectuall remedy, with a gracious offer and aſſurance of eaſe by him, if we (feeling our need of him) come unto him, Mat. 11.28.

3 Having ſo great a need, and hearing ſo gracious an offer, we are by the grace of God brought to fly unto, and caſt our ſelves upon Jeſus Chriſt, that ſo we may have the benefit of his merits to free us from the condemnation of ſin, and of his Spirit to free us from the corruption of ſin; and this flying and cleaving to Chriſt with full purpoſe of heart, and a reſolution to receive him upon his own tearms, is that ſaving applying of him, whereof the queſtion here is made.

Queſtion 61. And what is to be done by us after this application?

Anſwer. As we doe apply Chriſt unto our ſelves that we may be ſaved by him, ſo muſt we apply our ſelves unto Chriſt, that he may be ſerved by us, being no leſſe willing that he ſhould rule us, then deſirous that he ſhould ſave us, Col. 2.6. Acts 9.6.

Queſtion 62. What generall uſe is there to be made of this ſecond part of our promiſe, to wit, the believing of the Chriſtian faith?

Anſwer. A Four-fold uſe.

1 To learne to know God in Chriſt, in which knowledge alone eternall life is to be lookt for, John 11.3. This puts a difference between Chriſtians and Heathens, who acknowledge a God, but not in Trinity.

2 To goe out of our ſelves, and fly to the righteouſneſſe of Chriſt, wherein eſpecially true Chriſtianity confiſts: this puts a difference between us and Jewes, us and Papiſts, us and civil honeſt men, who while they will be ſaved by the Law of Moſes, and reſt upon their own righteouſneſſe, are of all other men the moſt unchriſtianly.

3 To live righteouſly, for that alſo the Chriſtian faith teacheth, Tit. 3.8. & 2.10, 11. And this puts a difference between us and prophane men, who living in unclean and filthy ſins, be Heathens though they be baptized, for good Chriſtians doe not ſo learne Chriſt, Epheſ. 4.19, 20. 1 Theſſ. 3.4.

4 To cleave to the Chriſtian faith conſtantly, John 6.68. And this puts a difference between us and Hypocrites, who declare themſelves to be Chriſtians in ſhew onely, not in deed, becauſe they continue not in Gods word, John 8.31.

Queſtion 63. Why, ſhall not a man be ſaved, if he live honeſtly in any Religion?

Anſwer. No, He that believes not ſhall be damned, Mark 16.16. Our fore-fathers the Martyrs might have liv'd honeſtly, and kept from the fire; but they knew they were bound to believe and to ſtick to every Article of their Chriſtian faith, and therein they kept faith fully, the Vow of their Baptiſm, even with the loſs of their lives.

Queſtion 64. What further thing is there promiſed in Baptiſm, beſides the forſaking of the Devill, the world, and the fleſh, and the believing of the Articles of the Chriſtian faith?

Anſwer. To lead a godly and a Chriſtian life.

Queſtion 65. Wherein doth that conſiſt?

Anſwer. 1 In keeping Gods holy will and Commandement.

2 In walking in the ſame (and that all the dayes of our life.)

Queſtion 66. What is meant by Gods holy will and Commandements?

Anſwer. That will of God which is revealed to us in his word, for the commanding and ordering of our converſation.

Queſtion 67. Why is it ſaid to be Gods holy will?

Anſwer. Becauſe it is holy in it ſelf, Rom. 7.12. Prov. 30.5. and makes thoſe holy that be due obſervers of it, Pſal. 19.9.119.9.

Queſtion 68. What is it to keep Gods holy will and Commandements?

Anſwer. It may ſignifie in generall the placing & ſettling of Gods word in our hearts and ſoules, Deut. 6.6. In particular it may imply theſe three things.

1 The receiving of it into our minds by faithfull knowledge, Col. 3.16. For learning and keeping goe together, Deut. 5.1. A man cannot keep what he hath not, that is, that he underſtands not, Mat. 13.19.

2 The laying of it up in our memories, Mal. 4.4. For what a man forgets, is loſt, not kept, Prov. 3.1.

3 The obſerving, regarding, and reverencing of it in our hearts, it being hid there, ſo as to keep us from ſinning againſt God, Pſal. 119 11.

Queſtion 69. For what purpoſe ought we thus to keep Gods Commandements?

Anſwer. That we may walk in the ſame all the dayes of our life. Hence it is ſaid, Deut. 5.1. Keep them to doe them, which muſt not be for a time onely, but all the dayes of our life, Deut. 6.2. & 5.29. Deut. 6.14, 18. You ſhall keep, 17. and thou ſhalt doe, 18.

Queſtion 70. It being a generall truth, and of large extent, that we ſhould make the word of God the guide of our walk (for all our time here) and the orderer of our wayes, declare unto me ſome ſpeciall heads whereunto the word of God is to be applyed, and wherein the uſe of it may appear in the whole courſe of our life?

Anſwer. The Rule of Gods word (that we may be Governed in all things by direction of it) is to be applyed 1 To our generall calling. 2 To our particular calling. 3 To all our carriage. 4 To our condition.

Queſtion 71. In regard of our generall calling, and as we be Chriſtians, how is the Rule of the word of God to be ſet before us?

Anſwer. So as to ſhew unto us

1 What duties are to be done, and in what manner.

2 At what time they are to be done.

Queſtion 72. What's the firſt and principall duty belonging to a Chriſtian?

Anſwer. The hearing of Gods word, James 1.19. Rev. 2.29.

Queſtion 73. In what manner muſt it be heard?

1 Attentively, Nehem. 8.3. Pſal. 78.1, That is, without diſtraction and wandring of heart; and with all readineſſe of mind, and due regard, Acts 17.11. James 1.19. Acts 28.14.

2 Sincerely (Acts 10.33.) without a diſſembling heart, Jer. 42.20.

3 Underſtandingly, ſo as to conceive it, Mat. 13.51. Mark 1.14.

4 Affectionately, ſo as to have our hearts quickned and warmed with it, Luke 24.32.

5 Faithfully, ſo as to be fully perſwaded of the truth of the Doctriue, the worth of the Promiſes, the weight of the threatnings, and generally of the undoubted certainty of all thoſe things whereof we are inſtructed in the word of God, Heb. 4.2. Luke 1.4.

6 Meekly, ſo as to ſubmit to it, James 1.21. Even when we are reproved and threatned by it, Iſa. 38. ult.

7 Fruitfully, ſo as to profit by it, and be doers of it, never getting reſt to our ſelves, till we be like that word we hear, in all holineſſe both of heart and life, James 1.22. 2 Cor. 3.18.

8 Providently, laying up in ſtock for the time to come, what we have not preſent uſe of, Iſa. 42.23— Pſal. 119.9.

Queſtion 74. What's the ſecond maind uty belonging to our Chriſtian calling?

Anſwer. Receiving the Sacrament of the body and blood of our Lord Jeſus Chriſt, 1 Cor. 11.25.

Queſtion 75. In what manner ought we to receive it?

Anſwer. 1 With ſome good underſtanding of the grounds of Religion in generall, to wit, mans good Creation, ſinfull fall, and gracious redemption, that ſo we may know what need and uſe there is of a Sacrament and Sacrifice; as at the Paſſeover there was inſtruction, to acquaint them with the grounds and uſe of it, Exod. 12.26. 2 Chron. 30.22. As alſo, with the underſtanding of the Myſtery of the Sacrament in particular, ſo as to be able to diſcern the Lords body, 1 Cor. 11.24.

2 With an earneſt deſire, and eager appetite, which without the underſtanding (before ſpoken) cannot be (John 4.10.) and that ſhewes the neceſſity of it— Iſa. 55.1. John 7.38.

3 With faith, for we cannot partake in Jeſus Chriſt for our ſpirituall nouriſhment, unleſſe we come to him, and to come to him, is to believe on him, John 6.35.

4 With a good conſcience, which contains in it both repentance and charity: for it is as much as to ſee

1 (As much as may be) that God have nothing againſt us (Rev. 2.4.) our ſin being put away by repentance, Pſal. 32.5.

2 That men have nothing againſt us, all offences being removed by Reconciliation, Mat. 5.23.

Queſtion 76. What's the third ſpeciall duty of a Chriſtian?

Anſwer. Prayer, Mat. 7.7. Pſal. 50.15. 1 Cor. 1.2.

Queſtion 77. In what manner are we to pray unto God?

Anſwer. 1 Watchfully (Col. 4.2.) the time and place being as much (as may be fitted) Mark 1.35. But alwayes the heart being fixed and ſettled on the ſervice, Pſal. 108.1.

2 Wiſely, praying for things lawfull and needfull, good and fit, 1 John 5.14. 1 Kings 3.9, 10.

3 Reverently, that is, with humble acknowledgment how unworthy we are to deſire any thing from ſo gracious a God, Gen. 18.27. and with humble ſubmiſſion of our ſuites unto the wil of ſo wiſe a God, Mat. 26.39.

4 Faithfully, James 2.6. Earneſtly, Luke 11.8. and Conſtantly, Luke 18.1.

Queſtion 78. What's the fourth ſpeciall Chriſtian duty?

Anſwer. Faſting Mat. 9.15.

Queſtion 79. What Rules are there to be obſerved for faſting?

Anſwer. 1 We are to faſt (when) it is fit, that is, not when ſuch a day comes (ſuperſtitiouſly) Gal. 4.10. But when God calls thereunto by any ſpeciall and extraordinary occaſion (religiouſly) Iſa. 22.12. Joel 2.12.

2 We are to faſt (as) it is fit, to wit,

1 With inward contrition and renting of our hearts, Pſa. 51.17. Joel 2.13.

2 With outward Humiliation, that all the world may ſee our ſubmiſſion unto God, 1 Kings 21. laſt.

3 With faithfull and fervent prayer, Jona 3.8.

4 With a through reformation profeſſed by the renewing of our Covenant in the day of our faſt, Nehem. 9. laſt & 10. and practiſed in the renewing of our converſation, after the faſt, and that ſo as that God may ſee, and he himſelf may ſay that we are turned from the evill of our works, Jona 3. laſt.

3 We are to humble our ſelves before God as long as it is fit, to wit, till God he intreated, Judges 20.23, 26. even as Jacob continued his wreſtling, with weeping and ſupplication, till God was conquered, Gen. 32.26.

Queſtion 80. What's the fifth ſpeciall Chriſtian duty?

Anſwer. Vowing, Pſal. 76.11. & 50.14.

Queſtion 81. In what manner is a Vow to be made?

Anſwer. It muſt be

1 Of things lawfull, not to kill Paul, Acts 23.12. Rom. 14. ult. It's againſt Scripture to Vow Chaſtity (1 Cor. 7.9.) Poverty (Prov. 30.8.) Regular obedience (1 Cor 7.23.) So as the Papiſts preſcribe.

2 Secondly, of things in our power (to wit, in ordinary courſe, and by diligent uſe of the means, through that bleſſing of God which he uſes to afford) for Vowing requires paying, Eccleſ. 5.4. and paying power.

3 Of things in our purpoſe and reſolution, Pſal. 119.106. not Vowing in a paſſion, or with diſſimulation.

4 For ſuch reaſon as it is fit, to wit,

1 To expreſſe our thankfulneſſe, Gen. 28.20.

2 To take ſome revenge upon our ſelves for ſins committed, 2 Cor. 11.7.

3 To prevent ſome ſin whereof of we are in danger, Job 31.1. A Vow is ſepes ſanctimoniae, to hedge us in a holy courſe, and keep off the breakings in of ſin.

4 To help our ſelves in ſervice, 1 Cor. 9.25. as to make a light dinner on the Sabbath, for attending the afternoones Sermon the better.

5 For ſuch a time as is fit in ſome caſes, and for ſome conſiderations for ever, 1 Cor. 7.5. That wine which a young man may have reaſon to Vow abſtinence from, will when he is older or weaker, be needfull for him, and not hurtfull (as before) to him, 1 Tim. 5.23.

Queſtion 82. What ſpeciall Caution is there to be obſerved in Vowing?

Anſwer. Vow not upon a puſh of zeal; our zeal muſt be put to the performing, but our wiſedome and care to the making of a Vow; that thou mayeſt not be ſlack to pay, be ſlack (rather) to Vow, for to forbear to pay, will be a ſin to thee, but it is no ſin to forbear to Vow, Deut. 23.21, 22.

Queſtion 83. But what if I Vow raſhly, am I then bound to pay?

Anſwer. A raſh and unlawfull Vow binds, but to what? not to performance but to repentance.

Queſtion 84. But when a Vow is needfull to be made, and hard to be kept, what courſe is to be taken for the keeping of it?

Anſwer. Vow a hard thing for a ſhort time, firſt whereby thou mayeſt take a tryall what thou art able to doe, and ſo either injure thy ſelf to keep it for a longer time, or if thou find thy ſelf too weak to perform, unlooſe thy ſelf from it, till thou have greater ſtrength.

Queſtion 85. What is the ſixth Chriſtian duty?

Anſwer. Sympathizing, or a rejoycing with the people of God that doe rejoyce, and a weeping with them that weep, Pſa. 106.5. Rom. 12.15.

Queſtion 86. In what manner ſhould we take to heart the caſe of diſtreſſed Chriſtians?

Anſwer. As thoſe that be members of the ſame body, yea, as if we our ſelves were with them in the ſame bonds and miſery, Heb. 13.3.

Queſtion 87. Wherein is our compaſſion to be ſhewed to perſons afflicted?

Anſwer. 1 In making enquiry into their condition, Nehem. 1.2.

2 In praying for their comfort, Pſal. 25. laſt. 122.6.

3 In providing for their relief, John 3.17.

Queſtion 88. What's the ſeventh Chriſtian duty?

Anſwer. Edifying one another, 1 Theſſ. 5.11. unto which we may refer Chriſtian viſits and conferences, Acts 15.36. Mal. 3.16.

Queſtion 89. What Rule is to be obſerved for the better building up of our Brethren?

Anſwer. It is to be done • ither with compaſſion and favour, or with fear and terrour, as there is occaſion, Jude 20, 21, 22.

Queſtion 90. What help is there for this duty?

Anſwer. We muſt conſider and take a view one of another (as thoſe doe that are about to repair) and when we ſee what's lacking or amiſſe, we muſt accordingly put to our helping hands; not commending our company in that which is good, and winking at them wherein they are defective, but letting that alone which is well, and ſetting to work and building where there is need, Heb. 10.24. 1 Theſſ. 3.10.

Queſtion 91. What is the duty of thoſe that are dealt withall in this kind?

Anſwer. They ought not to be ſtern and ſtout, and to fling away in a chafe, but quietly to ſuffer the word of Exhortation, and Edification, accounting it a matter of the greateſt favour and faithfullneſſe, to keep their ruinous ſoules in repaire, Heb. 13.22. Prov. 27.6.

Queſtion 92. What's the eighth Christian duty?

Anſwer. Almſ-giving, or charitable Contributions, Heb. 13.16.

Queſtion 93. What Rules are there to be obſerved for this duty?

Anſwer. It is to be performed

1 In regard of perſons, wiſely and with due diſtinction, ever preferring the houſhold of faith, as ſometimes Joſeph did his beloved Benjamin, Gal. 6.10. Gen. 43.34.

2 In regard of our ſtates proportionally, that is, we muſt help others as God enables and proſpers us, 1 Cor. 16.2.

3 In regard of our affection chearfully without harſhneſſe of ſpirit, and inward grudgings; and compaſſionately, without hardneſſe of heart, and inward deadneſſe, 2 Cor. 9.7. 1 John 3.17. A man ſhould not onely open his purſe to give Alms, but his bowels alſo.

4 In regard of God, humbly, not dreaming of merit, but accounting it a great mercy that we have any thing to give or any mind to give it withall, 1 Chron. 29.14, 16. And ſeeking Gods glory in it, and not our owne, 1 Cor. 10.3. Mat. 6.2, 3.

Queſtion 94. What help is there for this duty?

Anſwer. Firſt, that we may be able to give, we muſt ſtrengthen our hearts with faith, and look upon our Alms, not as upon water that is ſpilt, but as upon ſeed that is ſown, and that in well watred ground, ſtill remembring that liberality makes no man lean, Eccl. 11.1. Prov. 11.25.

Queſtion 95. What's the ninth Chriſtian duty?

Anſwer. Mourning for the ſins and abominations of the Times, Ezek. 9.4. Ezra 10.6. 1 Cor. 13.21.

Queſtion 96. What help is there for this duty?

Anſwer. We may help our ſelves therein with theſe four conſiderations.

1 The great diſhonour that is done to God by ſuch ſins; for if there be any love to God in us it cannot but vex us that ſuch dead Dogs as the ſinners of the times are, ſhould ſo diſhonour ſo glorious a God; yea it will grieve our ſouls that any ſhame ſhould be done to him who is our onely friend, although it be by our own father, 2 Sam. 16.9. 2 Sam. 20.3, 4.

2 The great danger upon which the ſinners in Zion run themſelves by thoſe their ſins that be comitted in the height of evill Times: For can we behold the deſtruction of thouſands of people (and many of them (perhaps) our neere friends and kindred alſo) without lamenting ſeriouſly ſo ſad a ſpectacle, Jer. 13.17. Luke 19.41.

3 The grievous calamity and deſolations that the ſins of wicked men bring upon the whole Church of God, Micah 2. laſt. For how can we endure to ſee the deſtruction of Gods people? In this regard if any enquire (with wonder) of our more abundant weeping for the ſins of the time, the anſwer is at hand, becauſe I know the evill that thou (O ſin) wilt doe to the Church of God, 2 Kings 8.12.

4 Even reſpect to our ſelves, and our owne ſecurity, may make us mourn for the ſins of the time, becauſe that (onely) aſſures us that we ſhall be marked and preſerved when a generall deſtruction is decreed, Ezek. 9 4.

Queſtion 97. Hitherto of thoſe principall duties of our generall calling that are to be performed; ſhew me in •• e ſecond place, at what time they are to be performed?

Anſwer. The principall time is the Sabbath, the obſervation whereof is a duty enjoyned in the fourth Commandement.

Queſtion 98. The fourth Commandement was given to the Jewes, and enjoynes the Jewiſh day, which was Saturday, now that day being gone, how doth the Commandement bind us?

Anſwer. The fourth Commandement requires three things.

1 A Sabbath day.

2 A Sabbath day every week, for we muſt not work longer then ſix dayes together.

3 The Jewes Sabbath day; now it is true that the laſt of theſe (viz.) the Jewes Sabbath is gone, and another day fitter for Chriſtians is put in the place thereof; but for the firſt and ſecond, that is, a Sabbath, and a weekly Sabbath, the fourth Commandement gives us a perpetuall Law.

Queſtion 99 To clear this the better, ſhew me what reaſon there is, why there ſhould be a Sabbath day for ever?

Anſwer. Becauſe of the ends for which a Sabbath was appointed, which are theſe three.

1 That the work of Creation might be remembred, and whereby the true God (who is known ſo to be by the making of Heaven and Earth in ſix dayes, Iſa. 45.12. Jer. 10.11, 12.) might be acknowledged and advanced.

2 That the publick worſhip of God might be ſetledly, ſolemnly, uniformly, conveniently performed by the whole Church of God, and ſo Religion it ſelf upheld and ſtrengthned, for duties are preſerved by dayes and times: Now that the ſervice of God may be performed ſetledly and conſtantly, there muſt be a ſet day that it may be performed ſolemnly and uniformly, there muſt be one and the ſame ſet day that it may be peformed conveniently, that ſet and ſtanding day muſt ſtill return in a due diſtance, from all which will ariſe firm reaſon for a weekly Sabbath.

3 The Sabbath was made form an, that is, that the ſouls of men might be ſuſtained and built up unto ſalvation, by a ſweet and free fellowſhip with God, that whole day in his holy Ordinances and the exerciſes of Religion, not without a gracious reſpect alſo to his bodily refreſhing and neceſſity.

Now all theſe ends of the Sabbath being no ceremoniall things, but matters of ſubſtance abiding in their ſtrength throughout all ages; therefore the Sabbath if ſo (founded upon them) is a thing morall and perpetuall.

Queſtion 100 By this it appeares that a Sabbath, that is, a day of holy reſt in every week, is a thing not changed, yea is unchangeable, ſhew me now how the particular day comes to be altered, ſo as that Saturday was the Jewes Sabbath, and the Lords day ours?

Anſwer. One day every week is to be obſerved, that the work of Creation (accompliſhed within the compaſſe of a week) may be remembred; but the day is now altered from the laſt to the firſt day of the week, that the remembrance of that far greater work of redemption, may be preferred, which redemption being perfected in Chriſts reſurrection, the day of the reſurrection, is now become the Lords day, that is, the Lords Sabbath day.

Queſtion 101. What Rules are to be obſerved for the ſanctifying of the Sabbath?

Anſwer. 1 Remember the Sabbath ſo as to be carefull of preparation for it; that is, ſet thy buſineſſe in order the day before, and thy heart in order (at leaſt) the morning of the Sabbath, and have not twenty things in thy houſe to be ſet in order on the morning of the Sabbath, when thou ſhouldeſt be ſetting thy heart in order, Eccleſ. 5.1. 1 Pet. 2.1.

2 Attend carefully the publick ſervice, leſt while thou art buſie here and there about vain and impertinent things and thoughts, many precious paſſages of the Sermon, or of prayer, paſſe away without any notice, 1 Kings 20.40. Acts 10.33. 1 Cor. 14.16.

3 Conſecrate the day privately and wholly unto God, for it is the Sabbath of the Lord thy God; thy heart thy tongue, thy carriage that day muſt not be for thy ſelf, but for thy God, Iſa. 58.13, 14.

Queſtion 102. What helps are there for the ſanctifying of the Sabbath in this holy manner?

Anſwer. 1 Look to thy heart, leſt that rove and be divided from God with every dayes thoughts, and be thou in the Spirit, that is, rapt up and raviſhed with ſpirituall meditations upon the Lords day, Rev. 1.10.

2 Look to thy company and conference; for as worldly work is forbidden becauſe it hinders a ſpirituall work, ſo by the ſame reaſon are worldly words forbidden, becauſe they hind • r ſpirituall words, that is, ſuch as are for God and thy ſoules good, Exod. 20.10. Iſa. 58.13. Our words that day muſt not be our (owne) that is, ſuch as we have mind unto, but ſuch as are meet for the Lords day.

3 Look to thy works and carriage; this is not a day for the ſhambles, the ſhop, the warehouſe, the workhouſe, but for thee and other good Chriſtians to be upon the Mount Tabor, that is, being lifted up above the world, to be wholly buſied in Religious exerciſes, and Ordinances wherein Jeſus Chriſt the King of the Church is to be ſeen in his beauty, Iſa. 35.17.

4 Look to thy Entertainment, uſing friends (if on the Sabbath day they be with thee) friendly, and rejoycing with them in the Lord, in the ſober uſe of the Creatures, Prov. 18.14. Acts 2.46. But appoint not ſolemn Feaſts upon that day, (that's to make the Lords day thy friends day) and take heed leſt by unneceſſary care for many things, thou keep Mary from Chriſts feet, that is, thy well-affected Servant from a Sermon, Luke 1.10.41.

5 Watch thy ſelf in thy contentments, let not ſleep, or meat, or pleaſant talk, or ſport, take away the time, or thy heart from the Lord of that day, and the end for which he appointed it. They that live in pleaſure on a Sabbath day, are dead while they live, to wit, in regard of their deadnes and indiſpoſition to heavenly things, Luke 8.14.21.34. Hoſ. 4.11. & 13.6.

Queſtion 103. By this is appears that the Sabbath is the principall time, but are there not other times alſo, and that in the week dayes, wherein Chriſtian duties are to be exerciſed?

Anſwer. Yes, a due reſpect is to be had unto Chriſtian duties, piety and charity all the week long; for we ought to be devout Chriſtians, and therefore to fear God, and give Alms, and pray to God (not this or that day, but) alwayes, Acts 10.2. In particular, a due regard is to be had to hearing, reading, conferring, praying at all times.

Queſtion 104. What reaſon is there of hearing the word continually?

Anſwer. Becauſe Miniſters are to preach in ſeaſon, and out of ſeaſon, Sabbath day, and week dayes, therefore people are to hear: So likewiſe, think not others too careleſſe, that leave ſome other buſineſſes to be at Chriſts feet (ſincerely) but thy ſelf (rather) to be carefull who art from thence (unneceſſarily.) Luke 10.39, 40.

Queſtion 105. What Rule may be given them who have many buſineſſes, for their better guiding and ſetling, as concerning the ſix dayes Sermons?

Anſwer. The direction uſefull for ſuch may be comprehended under theſe three heads.

The Judgement muſt be well informed.

The Conſcience well examined.

And the Providence of God well obſerved.

Queſtion 106. How is the Judgement to be informed?

Anſwer. Both generally and particularly

1 Of the generality, that a man muſt by no means make l • ght of ſpirituall opportunities, but redeem them rather, and purchaſe them with abatement of outward things, Mat. 22.5. Epheſ. 5.16.

2 For particular opportunities, a light may be given for our direction by a two-fold conſideration, Viz.

1 Of the ſtate of Times: Time for good exerciſes is ſtill to be redeemed, but ſpecially when the times are evill, that is, the more corrupt and troubleſome, the more doubtfull and dangerous the times are, the more earneſt we ſhould be to wait out and to make uſe of all ſpirituall opportunities, 2 Tim. 4.2, 3. Acts 20.28, 30. John 12.35, 36.

2 Of the nature of the opportunity, when Chriſt goes by when there is a more ſpeciall occaſion, a Miniſter that preaches with Authority, and not as the Scribes, then (without the contempt of the loweſt means and Miniſter, but with a greater deſire of this greateſt means) get up into a Tree as Zacheus did, and lay all other ordinary things aſide, as Mary did, to enjoy God in a more ſpeciall manner, the reaſon is, becauſe ordinary duties muſt yield to extraordinary, as ordinary workes of piety are to yield to extraordinary works of mercy, Mat. 12.1, 2, &c. the neceſſary exigence of our calling, to extraordinary works of piety Acts 20.7, 11.

3 Of our own ſtate and occaſions, which muſt make Chriſtians to ſtraine above ordinary, in three caſes.

1 At their firſt converſion, the new converted Chriſtians were every day in the Temple, and new born Babes had need be oft at the breaſt, Acts 2.42.46. 1 Pet. 2.12.

2 In the time of affliction and tentation, as people ſpare time for their buſineſſe, to goe to the Phyſitian, & are blameleſſe, Pſal. 73.16, 17. Job 33.23. Iſa. 40.4. Mat. 11.28.

3 When in the courſe of the Miniſtry, ſome ſpecial matter is in hand, that more concerns their ſtate, and is more fit for their preſent uſe, Acts 10.6.24. Shall not Cornelius leave all to wait upon Peter, for that information which he ſo much needed?

4 Of the ſtate and condition of others, about whom there are two Rules.

1 Be amiable, and make thy zeale as little offenſive to others as may be.

2 Judge not ſeverely of others that be not come ſo far, that are not ſo forward after ſpirituall opportunities, as thou art, Phil. 3.15. Mat. 9.15.

Queſtion 107. How is the conſcience to be examined for the direction in this point?

Anſwer. Conſcience is to be lookt unto two wayes

1 If thou omit an opportunity, watch thy conſcience ſo well, as that whilſt thou pretendeſt an Ox, a Farm, a Wiſe neceſſarily hinders thee, God (that knowes thy heart) may not come and ſay, that the true cauſe of thy abſence is, becauſe thou makeſt light of a Sermon, or elſe ſuch things would not have hindred; or that is becauſe of thy unbelief, as if God would look to nothing committed againſt him, while thou takeſt an opportunity for him: be able to ſay (if there be an abſence) that the Sermon was (indeed) eſteemed, only thy calling (not thy coveteouſneſſe or unbelief) hindred.

2 If thou take an opportunity at a hard hand, (when thoſe that be good will perhaps queſtion it, Luke 10.40.) be able to ſay it is not becauſe thou loveſt not thy buſineſſe, and ſo art willing to cloke idleneſſe with profeſſion; or becauſe thou haſt a luſt to be abroad, or in company, to ſhew thy ſelf, or for the loaves, John 6.26. or to maintain a credit among profeſſours, or out of an itching humor to divers Preachers, 2 Tim. 4.3. Ezek. 33.32. and to ſee which Miniſter makes the beſt Muſick, but becauſe thy conſcience (upon the beſt conſideration) is convicted of the neceſſity of that duty at that time.

Queſtion 108. What direction is to be taken from the providence of God in this particular?

Anſwer. If God croſſe thee when ſpirituall opportunities are omitted in thoſe outward things that cauſed the omiſſion, or if God proſper thee in outward things, when thou ſtraineſt thy ſelf to be about better things, learn by the dealing of a gracious God, to leave the world (at fit times) for thy ſoules good, for ſuch acts of providence are Gods notices, to give a light to tender conſciences in doubtfull caſes.

Queſtion 109. What Reaſon is there of reading the Scripture continually, as well as on the Sabbath day?

Anſwer. Becauſe it is a bleſſed thing to read Scripture, and becauſe the time is at hand, Rev. 1.3. that is, no man knowes how near the time is, when by ſpeciall occaſions and afflictions he ſhall be put to make ſpeciall uſe of Scripture; now it's good to read that at every opportunity, that is neceſſary to make our condition bleſſed, when we ſhall be brought to extremity.

Queſtion 110. But time and leiſure is wanting to look into Scripture.

Anſwer. The Eunuch when he was in his Chariot, did not onely ride but read, not onely in a Cloſet, but in a Coach (Acts 8.30.) in a ſhop, in a walk,Love will find leiſu • e, Pſal. 119.97. in a buſineſſe that muſt be waited upon, ſome part of Scripture may be read; it's very hard if there be no leiſure to look after eternall life, and in the Scripture we think to have it, John 5.39.

Queſtion 111. What ſpeciall Motive is there to a daily reading and ſearching of Scripture?

Anſwer. Becauſe it is the honour and nobleneſſe of a Chriſtian ſo to doe, Acts 17.11. yea and the note alſo, 1 Cor. 2.10. where the Spirit is, it's thus imployed, it caſts a ſhame and a ſuſpition upon divers profeſſors, that howſoever they delight in hearing Sermons, wherein there is a mixture of humane ſufficienc • , yet they let their Bible alone when they come home, as if there were nothing in the bare and pure word of God worthy the inquiry, but let that be accounted the heavenly Chriſtian, that accounts the Bible the ſweeteſt Book, and loves to be ever looking upon Scripture Promiſes no otherwiſe then upon the goodlieſt Pearls.

Queſtion 112. What ground is there of the continuall practice of Chriſtian conference?

Anſwer. Becauſe they that fear God ſpeak (not once a week, but) often one to another; and the worſe the times are by the worlds oppoſition, more need they have to meet often together for their mutuall confirmation, Mal. 3.16. Acts 1.14, 15. 2.42. & 15.36.

Queſtion 113. What ground is there for daily prayer?

Anſwer. 1 Gods Precepts, 1 Theſſ. 5.17.

2 The example of Gods Children, Pſal. 55.17. Dan. 6.10. Acts 10.30.2.

3 The Lords Prayer, wherein we are directed to pray every day for our daily bread: Now if we muſt pray daily for outward things, then much more for ſpirituall; if for things concerning our good, then much more for things concerning Gods glory; we muſt therefore pray alwayes with all manner of prayer and ſupplication, Epheſ. 6.18.

Queſtion 114. What Reaſon is there of daily prayer in the family?

Anſwer. 1 Becauſe not onely a man himſelf, but his houſe alſo with him, is to fear and ſerve God, and that continually, Acts 10.3. Joſh. 24.15. Dan. 6.20.10. Of which ſervice of God, prayer is ſo neceſſary a part, that it is often taken for the whole ſervice, Joel 2.32. Zech. 8.21.

2 Becauſe thoſe Families muſt needs be under the curſe, that are under the ſin of Heathens, that is, who doe not acknowledge God in their Families, by calling upon his name; which calling upon God ſhould be daily, becauſe God ought to be daily acknowledged; and openly alſo with the whole Family, becauſe God ought to be openly acknowledged, Jer. 10.25.

3 Chriſtian Families are called by the name of Churches, Rom. 16.5. Now it's a ſtrange Church wherein there are not prayers, and thoſe publick; and it's a ſtrange Family-Church that can live a day without having to doe with God, and without making often acknowledgements of him.

Queſtion 115. What time may there be for Family prayer, where there be many buſineſſes, and where perhaps the Maſter of the Family muſt riſe and be gone before the houſhold be up?

Anſwer. 1 Reſerve a time. Viz. That which (in reaſon and experience, thy occaſions being conſidered) will beſt ſuit with Gods buſineſſe, and thy buſineſſe; the firſt time of the day (if it may be) before the world have taken poſſeſſion, or the firſt time that may be.

For this remember two Rules.

1 Make not more haſt then good ſpeed, in the morning they that work together may pray together (if the reſt at that time cannot) and ſo be bleſt together in their buſineſſe.

2 Pretend not in the evening that thou and thy Family are over-weary; for wouldeſt thou have thy weary Servant provide thy ſupper, and thou thy ſelfe not ſerve God with him by Prayer, Luke 17.7, 8.

3 Redeem a time. Gain it from thy work and worldly buſineſſe, or from thy ſleep, riſe the earlier that thou and thy family may pray together in the morning Mark 1.35. work the harder that (buſineſſe being diſpatcht) thou and thy Family may have a time to read and to pray together in the evening.

Queſtion 116. What Help or Motive is there for the eſtabliſhing of a courſe of prayer in private Families, notwithſtanding all worldly buſineſſes?

Anſwer. There are theſe two helps.

1 Have ſerious thoughts of God. (Take) a time to hear and pray, for God can tell very well what time thou haſt, yea (make) a time, diſpatch buſineſſe out of the way, for God can tell very well what time thou (mayeſt) have, and whether it be thy worldly buſines that hinders thee, or an abominable lothneſſe to be about any ſpirituall buſineſſe.

2 Have reverend thoughts of prayer. Men have baſe and Atheiſticall thoughts of Religious exerciſes, to wit, that ſo much time is loſt in them, without any good at all to be expected from them. Hence it is that they are ſo willing rather to looſe a prayer then a penny; but look upon prayer as a familiar communing with the moſt glorious God, Gen. 18. laſt. as the ſupplyer of all our wants, Luke 11.9, 10. as a ſhelter from all danger, Ezra 8.21, 22. as the ſetler, ſanctifier, proſperer of all buſineſſe, Gen. 24.12.15.27. I ſay conceive thus of it, and neglect it if thou canſt. Worthy thoughts of better things, will deviſe wayes to enjoy them, but infidelity abandons duty, Mal. 3.4.

Queſtion 117. Is not a ſpeciall time alſo to be taken (as there ſhall be occaſion) for ſpeciall and extraordinary exerciſes?

Anſwer. By all means, come to faſting and humiliation from any work, from any content, Joel 2.16. 1 Cor. 7.5. Be more willing to looſe a day, than a duty, then ſuch a duty, although a day is no more loſt in ſuch a ſervice, than that day is loſt that a man ſpares to get a thouſand pound debt ſtruck out, or to get a pardon for his life. Such godlineſſe is great gaine.

Queſtion 118. Hitherto of the applying of Gods word unto the duties of our generall calling, ſhew me now what directions we may have from it as concerning our particular calling?

Anſwer. Concerning that, the word of God directs us three wayes.

1 It ſhewes that every man muſt have a Calling.

2 It guides a man for the chooſing of his Calling.

3 It teaches him how to behave himſelf in it.

Queſtion 119. How doth it appear that every man is to have ſome calling or other?

Anſwer. The firſt Adam, and the ſecond, the two only innocent men that ever lived upon the earth, had both of them a calling Adam dreſt the Garden, and Chriſt was a Miniſter of the Circumciſion, Gen. 2.15. Rom. 15.8.

And that all men generally ought to have a Calling, appears by theſe three things.

1 We be Chriſtians, and therefore muſt not live diſorderly, 2 Theſſ. 3.10, 12. but abide in a Calling, 1 Cor. 7.20.

2 We be Servants, and therefore muſt not live idlely and licentiouſly, that Chriſt our Maſter ſhould find us ſleeping or drinking, (1 Theſſ. 5.3, 6, 7. Mat. 24. end—) but waiting and working, doing and (ſo) doing, as belongs to us in our places, Luke 12.36.43.

3 We be Stewards, and therefore muſt not live careleſly, or improvidently, for we muſt give an account of our ſtewardſhip. Talents we have to Trade withall, and from them (yea, if we have but one of them) advantage is expected. Neither will our Maſter be content to receive his own again, but he muſt receive his own with uſury, Mat. 25.27.

And in ill caſe are idle perſons (whether Beggars or Gentlemen,) yea, in a damnable condition, becauſe God wil take (not onely the abominable, but) the unprofitable Servant, and caſt him into outer darkneſſe, and that moſt juſtly, nothing being more unreaſonable, than that a man ſhould be a Servant (and that of God himſelf) and doe no work.

Queſtion 120. How may a man judge according to Scripture, what Calling to make choiſe of?

Anſwer. A man may judge of that two wayes.

1 By his own gifts and diſpoſition. For we ſhall ſtill find in Scripture that God either choſe or made men fit for thoſe employments to which he called them. David that was to be a victorious King, had courage and might, 1 Sam. 17.26.32. 2 Sam. 17.10. Solemon that was to be a glorious King, had wiſdome and a large heart. Jehu was (apparently) a man fit to be what God called him to be, a through Executioner, 2 Kings 9.20. and Timothy was (in ſight) a man fit to make a Miniſter of, 1 Tim. 1.18.

2 By Gods calling and diſpoſing, to wit, by ordinary lawfull means, and the motions and deſires of men in the ſociety wherein we live, who taking notice of our gifts, accordingly take order to diſpoſe of us, as Gen. 47.6. 1 Kings 11.28.

Queſtion 121. May not a man in ſome caſes change his Calling?

Anſwer. A man may change his Calling in three caſes.

1 If there be a miſtake, and a man by his owne error, or others over-ruling, be fallen upon a Calling unſuitable to his gifts, and croſſe to his naturall inclination.

The reaſon of this, is becauſe all outward calls muſt be regulated by the inward. Mans call muſt be corrected by Gods call, and a mans employments ſhould be (ſooner or later) ſutable to his Talent and endowments.

2 Though a man be apt for the Calling wherein he is, yet if he be able alſo for a greater, he may (for the publick good) change a meaner for a more excellent Calling.

3 When a mans Calling cannot maintain himſelfe and his family, he is inforced to change it (for ſome other profit able Calling which he is able to manage) out of reſpect to his own neceſſity.

But for a man to change his Calling for another below his gifts, becauſe he loves his eaſe and profit:

Or for another that is above his gifts, becauſe he deſires a greater gaine, and affects an eſtimation above his worth, this is unlawfull and unjuſtifiable.

Queſtion 122. How muſt a man be converſant about his Calling?

Anſwer. 1 Providently, Prov. 27.23. &c. 2 Kings 20.23. Boaz had one to overſee his ſervants yet he comes to the field to overſee them and the overſeers too, Ruth 2.4, 5.

2 Diligently, Pro. 27.23. Lazineſſe is next to idleneſſe, and doing ſluggiſhly to doing nothing; what a man undertakes, he ſhould doe it with all his power, Eccleſ. 9.10. with Geneſis 31.6.40.

3 Faithfully, not truſting to our own toiling, as if it were in our owne power to get wealth, Deut. 8.18. but building upon Gods bleſſing, Pro. 10.22.

4 Moderately, that is,

1 Not hindring our ſelves in the exerciſes of Religion, Luke 10.39, 40. To be ſo buſie as that the ſix dayes will not ſerve, as to have no leiſure for private and family prayer, to have ſo much to doe with the world as to ſhut out God, that he can ſay nothing to us, nor we to him, this is to be peny wiſe, and to labour after the food that periſheth, John 6.27.

2 Not wearing away our bodies with exceſſive toyle, Exod. 18.18.

3 Avoiding exceſſive care, which diſturbs and annoyes the heart, and ſo hinders that ſetledneſſe of mind that there ought to be in duties of piety, Pſal. 108.1. 1 Tim. 2.8. and that peaceableneſſe of carriage that there ought to be with thoſe that are of our company, 1 Sam. 25.17.

5 Holily, not with a (will) to be rich, 1 Tim. 6.9. but to be employed for Gods glory, John 17.4. and for providing for thoſe that God hath given us, 2 Cor. 12.14. as alſo that we may have to give to him that needeth, Epheſ. 4.28.

Queſtion 123. Are men ſo to be buſied in their Callings, as that no Recreation is allowed?

Anſwer. Recreation, that is, reſting after a man is toiled out with labour, and fetching a mans breath (as it were) Exod. 23.17. 〈 in non-Latin alphabet 〉 , Sept. So 2 Sam. 16.14. is no way unlawfull, but rather by the example of God himſelf, and of Jeſus Chriſt commended unto us, Exod. 31.17. John 4.6.8. Nor is refreſhing and ſetting an edge upon a mans ſpirit, by ſome pleaſant and harmleſſe exerciſe, to be condemned, becauſe it furthers a man in his Calling, and makes him more profitable then otherwiſe he could be.

Queſtion 124. Since by how much Recreation is more delightfull, by ſo much Rules are more needfull; ſhew me what Rules are to be obſerved, that Recreation may be better ordered?

Anſwer. Our Recreation ſhould be

1 In and by things lawfull, not vain and vile Books, not filthy or ſlanderous Songs, girding at thoſe that fear God, 1 Cor. 15.33. Pſal. 69.12. not fooliſh talking, and (un-Saintlike) jeſting, Epheſ. 5.3, 4. not mixt dancing, for Mat. 6.13. we are not to lead our ſelves into tentation. Exceſſive drinking, Epheſ. 5.18. nor make bold with thoſe Recreations that are not of good report, Phil. 4.8. to wit, amongſt the Brethren, Acts 16.2. that is, holy and judicious Chriſtians: ſuch are Dicing, Carding, Gaming, Stage-playing, &c.

2 It is needfull, when the body is wearied, the ſpirits weakned and waſted. Recreation is not as meat and drink of ordinary uſe, but as Wine, that is, a little is to be taken of it, when there are evident reaſons for it, 1 Tim. 5.23.

3 Such as is needfull. Corporall exerciſe is a fit Recreation for Students, but to ſit down and employ the mind in reading the Bible, or ſom good Book or other, is the beſt refreſhing for Labourers.

4 At a fit time. Pleaſurable Recreations are not to be uſed

1 On the Sabbath, that's a day wherein we ſhould not do our pleaſure; it's Gods holy day, not our play day, Iſa. 58.13. Recreations on that day be ſacrilegious, for they ſteale away ſacred time, & the hearts of the people from God, and the duties of that day; as ſomtime Abſolom ſtole the hearts of the men of Iſrael from his father David, 2 Sam. 15.6.

2 In time of mourning, Iſa. 22.12, 13. for it becomes no body to be jolly, when God is angry, or abſent, Mat. 9.55.

5 For a fit time, as our need requires, and as our occaſions will bear; for we muſt redeem the time, and not ſet ſpurs to a running Horſe, and paſſe it away needleſly in paſtimes, as if it were a benefit to be rid of it; that's neither for our profit here, Prov. 21.17. nor our ſafety hereafter, Mat. 25.30.

6 In a fit manner, that is,

1 Not covetouſly, playing for money, that is, for any conſiderable quantity (for otherwiſe Recreation being needful, ſ • me ſmall matter may be laid out by thoſe that be able to make it more a Recreation to them) but playing for any ſuch quantity as ſtirs up covetouſneſſe, and longing deſire to win for the moneys ſake, and as will make the looſer bad, becauſe he cannot well bear the loſſe, this is unlawful, as being againſt the tenth Commandement, in regard of coveting — and againſt the eighth Commandement, in regard of the caſting away of more then a man can well ſpare.

Beſides it turns the Recreation on the winners part to a Vocation (he ſtayes longer then he ſhould doe at it, and returns ſooner then he ſhould to it) and on the looſers part to a vexation. Nor is it any thriving courſe, for the ordinary or extraordinary winner, Prov. 13.11.

2 Not over earneſtly, and with unreſtrained enlargement 1 Cor. 7.31. it's dangerous for a man to give up himſelfe to pleaſurable things, and if at any time he give himſelf more liberty that way, yet even then he ſhould acquaint his heart with wiſedome, that is, he ſhould be maſter of himſelfe, and wiſedome ſhould be the moderator of his mirth and content, Eccleſ. 2.3.

7 In good company, not with men of evill minds and manners; for in Recreation, a man is moſt free, and ſo apt to grow into further acquaintance, and to open himſelfe more then is fit for ſuch companions, 1 Kings 22.2.4. & 2 Chron. 19.2.

Beſides that men of an evill carriage, ſhew it in their mirth moſt, and ſo a man that accompanies them, is in danger to be partaker of their ſin. It's true, that he may reprove them but reproof and Recreation do ſo ill ſtand together, that the one is like to be omitted for the other.

Queſtion 125. Hitherto of the applying of Gods word to our generall and particular calling, ſhew me in the third place how is it to be applyed to our carriage?

Anſwer. There is a great uſe of the Direction of it for our carriage,

1 Alone.

2 In company.

3 In regard of our relation to others.

4 In regard of our ſelves.

Queſtion 126. What muſt we doe when we are ſolitary and alone?

Anſwer. Something we muſt watch againſt, and ſomthing we muſt look to.

Queſtion 127. What muſt a man watch againſt?

Anſwer. Againſt Satan (and) his own heart, or againſt Satan (in) his own heart, for his tentation when we are alone, is ſutable to our diſpoſition. He enters upon the heart of covetous Judas, to ſet him upon the betraying of his Maſter for his own advantages. Hence it is, that a worldly and voluptuous man is ever thinking on his Barns, Pſal. 49.11. and his belly, Luke 12.17, 18, 19. good fellowes, and youngſters of their pleaſures, drinkings and merry meetings, Iſa. 56.12. for which ſuch thoughts their hearts cheare them up, Eccleſ. 11.9. Malicious men think of revenge, Gen. 27.41. Ambitious men of preferment, Luke 9.46, 47. Ezek. 28.6. and luſtful perſons fill and foul their hearts with all unclean thoughts, Prov. 7.18. yea, they garniſh their hearts for the Devil, by ſetting up in their imagination all laſcivious pictures, and defiling repreſentations, and by acting fornications and adulteries in their hearts a thouſand times over, Mat. 5.28.

Queſtion 128. What help is there againſt ſuch vile thoughts as theſe, when a man and his owne heart is together?

Anſwer. 1 A man muſt find his heart work. There's no other means for a man alone (eſpecially if he be given to meditation) to be free from bad and baſe thoughts, but by better. A working heart is like a going and grinding Mill, if a better grain be not in it, there muſt be a worſe; Walk in the Spirit, (ſaith the Apoſtle, Gal. 5.15.) that is, let grace ever find you work; and then you ſhall not fullfill the luſts of the fleſh. A thoughtfull man ſhall doe well (and without that he ſhall very hardly doe well) when ever he goes abroad, or muſt be for ſome time alone, to ſet his heart ſome particular and profitable task, and to hold it ſtrictly thereunto.

2 He muſt maintain a War with it. That is, he muſt be ever mortifying his naturall and moſt ſpeciall Iuſts; for as the ſeverity of Authority ſo takes away Thieves that men may ride alone without fear, ſo if men be ever calling in queſtion their inordinate affections and executions upon them, they may walk alone without hurt, and be ſolitary without ſin.

3 Give God thy heart by prayer, and intreat him to look to it for thee, and to knit it unto himſelf, Pſal. 141.4. & 119.36. & 86.11.

Queſtion 129. What muſt we look to, when we are alone?

Anſwer. Mens thoughts alone ſhould be either pious with reſpect to their generall Calling, Pſal. 63.5, 6. & 132.1, 4. Gen. 24.63. or profitable with reſpect to their particular Calling and occaſions, 1 Kings 20.22. Take heed that thou and the Devil be not together, as it was with Judas, Luke 22.3. thou and the world as it was with Ahab, 1 Kings 21.4. thou and the fleſh, as it was with Amnon, 2 Sam. 13.2. Be thou and the Lord together in heavenly meditations, & communications Gen. 18. laſt. Thou and a Bible together, Acts 8.28. at leaſt, thou and a good buſineſſe, Luke 14.28.31.

Queſtion 130. How ought we to take care of our carriage in company?

Anſwer. So as to avoid the evills to which we are prone, and to the duties belonging to us therein.

Queſtion 131. Ʋnto what evils are men moſt prone when they are in company?

Anſwer. 1 If a man be of a free and a kind nature, hee's apt to yield unto evill company, ſo as to be a partner with them in their evills (1 Kings 22.4.) as in going to Stage-playes, revels, riotous, or at leaſt frivolous and fruitleſſe meetings, and doing when he is there, as they doe: when it were far better to diſclaim the company of ſuch, as David did, Pſal. 119.115. & 26.4, 5. and to reſiſt their courſes with the reſolution of the Rachabites, that ſaid, We will drink no wine, Jer. 35.6.

2 If a man be of a mild and melancholick conſtitution, then he is apt in evill company, to be a countenancer of them; and having neither a ſpirit apt to contend, nor a tongue apt for diſcourſe, to let paſſe all requiſite reproofs of their rotten communication and carriage, and let things goe even as they would have them; when a Chriſtian ought to be clear in ſuch caſes, and of a conſtant ſpirit, as Micaiah and Jeremy were; his words ſhould not be as the words of one of them, they ſhould turn to him, but he ſhould not turne to them, 1 Kings 21.13, 14. Jer. 15.19.

3 If a man be of a hot and fiery temper, then hee's apt in evill and provoking company, to break out into paſſion, and unbounded indignation; when the tongue ſhould be kept as with bitt and bridle when the wicked is in our ſight, and much more our hands, Pſal. 39.1. Mat. 26.51, 52.

Queſtion 132. What are the Duties or Rules which we ought to reſpect in regard of company?

Anſwer. Look to theſe three things.

1 Come into Company with a good Calling, that if thou be ſternly examined, thou mayeſt be able to ſay, is there not a cauſe a call that drawes me hither, 1 Sam. 17.29. and thoſe whom God calls, he keeps from danger, and the power of temptation, Pſal. 91.11.

2 Be in company with a good care, viz. of diſpatching thy buſineſſe for which thou cameſt thither as ſoon as thou canſt, Gen. 24.32. and the worſe the company is, ſo much the more carefull be thou to doe what thou cameſt about, ſpeedily, and then fly away, 2 Kings 9.10.

Queſtion 133. How muſt our carriage be ordered in regard of our relation to others, whether ſuperiours, inferiours, equalls, friends, enemies, ſtrangers?

Anſwer. In regard of our Superiours, two things are eſpecially required.

1 Prayer for them, 2 Tim. 2.12. Nothing being more needfull then prayer, for thoſe that have ſo great a task, 1 Kings 3.9. and that are under ſo great temptation, 2 Sam. 11.2. nor any thing being more reaſonable, then that they that are common perſons, ſhould be ſupported with a common ſtock of prayer for the common good.

2 Honour and due reſpect toward them, which honour is of ſo large extent, as that it comprehends the whole duty of the fifth Commandement. For as the deſpiſing of others in our hearts, and (in particular) of ſuperiours, is the ground of all evill carriage toward them, as we may ſee in Michol, 2 Sam. 6.16.20. ſo the honouring of them in our hearts, is the cauſe of good carriage toward them, though occaſion be given to the contrary, as appears in Mephihoſheth, 2 Sam. 19.24.28.30.

Queſtion 134. In what particulars is this honour to be declared?

Anſwer. Have a care of theſe three things.

1 Be not ready to receive evill reports of them, 1 Tim. 5.19. A great fault it is even of thoſe that profeſſe Religion, to take up reports of ſuperiours lightly, and thereupon to ſpeak their pleaſure; when we ought not to ſpeak evill of dignities, Jude 1.8. when ſuch evil ſpeaking is much obſerved by Oppoſites, and laid to the charge of profeſſors, Acts 23.4. and they know not well how to anſwer it, becauſe they muſt needs yield, that they ought not to ſpeak evill of the Ruler of the people, Acts 23.5.

2 When they doe well and worthily, fear them, and declare a high eſtimation of them, 1 Kings 3. ult.

3 If they doe otherwiſe, conſider howgreat their temptations are in regard of thine, and withal, how great thy help is (by plain and faithfull inſtruction) in regard of theirs; it's a hard thing for a rich man to enter into heaven: if thou wert in their place, what wouldeſt thou doe? put thy ſoule into their ſoules ſtead, Job 16.4. and ſo pitty them, and inſtead of declaiming againſt them in company, weep in ſecret for what is amiſſe in them, Jer. 13.17.

Generally, be able to ſay, Unto thee (my Superiour) I have done no hurt, Dan. 6.22. Of thee I have ſpoken no hurt, 2 Sam. 19.27.

Queſtion 135. What muſt our carriage be in regard of inferiours?

Anſwer. There ſhould be

1 Due protection, Pſal. 72.12. Job 29.16, 17.

2 Good counſell and inſtruction, Prov. 31.2. Tit. 2.3, 4.

3 Good example, Tit. 2.3, 4, 7.

4 Good uſage, Viz.

1 In matters of Clemency, doing them favour, Eſth. 20 3.

2 In matters of Equity, doing them right, Job 31.21. Col. 4.1.

3 In matters of Charity, doing them good, Job 31.19.

4 In matters of Courteſie, doing them no ſhame, nor offering unworthily to abaſe them, 1 Sam. 20.34. James 2.1, 2, 3.

Generally, they ſhould take care that they under them (eſpecially belonging to them) may lead a quiet and a peaceble life, in all godlineſſe and honeſty, 1 Tim. 2.2.

Queſtion 136. What ſhould our carriage be toward equalls?

Anſwer. 1 Men and women that be equals ſhould take ſweet counſell together (eſpecially if they be friends and acquaintance) and walk (not to play, or to revell, but) to the houſe of God in company, but ever with truth and ſincerity, Pſal. 55.13, 14. Rom. 12.9.

2 They ſhould be kindly affectioned one to another, with brotherly love and kindneſſe: They muſt not look each upon their own vices but upon the virtues one of another, and ſo in honour prefer not each themſelves, but one the other, Rom. 12.10.

3 When they walk together (eſpecially on the reſurrection and Lords day) they ſhall doe well to talk together of Jeſus, and to edifie the ſouls one of another, Luke 24.14. 1 Theſſ. 5.11.

4 All ſhall doe well to profit in Religion (that is, in a right Religion) above their equalls, Gal. 1.14.

Queſtion 137. How may we carry our ſelves fitly towards friends?

Anſwer. 1 Shew thy ſelf a friend to their ſoules in ſpirituall things, Acts 10.24. John 1.41, 42, 45. Doe what thou canſt to keep thy brethren and kindred from the place of torment, by bringing them to hear Moſes and the Prophets, Luke 16.28, 29. As alſo by pulling them out of the fire by private admonitions, Jude 23.

2 Be friendly alſo unto them (as there ſhall be occaſion) in outward things, Pro. 18.24. 2 Sam: 9.1.3. but eſpecially expreſſe love in the time of their affliction, Prov. 27.10 1 John 6.14.

Queſtion 138. But how ſhould I behave my ſelf towards enemies?

Anſwer. 1 Make known thy innocency to them, 1 Sam. 24.10. that thou mayeſt not ſeem to ſuffer as a Malefactor, 1 Pet. 4.15. but either as an innocent perſon without cauſe, Dan. 6.22. or as a Chriſtian for a good cauſe, 1 Pet. 3.14.

2 Beware of them, Mat. 10.17. 1 Kings 20.22.

3 Pray for them, and doe good to them, that ſo (if it be poſſible) we may win them, or at leaſt we may ſhew whoſe ſons we our ſelves are, Mat. 5.44.45. If a Chriſtian muſt kill his Enemy any way, it muſt be with kindneſſe, Rom. 12.20.

4 If they ſay (It repents me) forgive them, Luke 17 4. It's true, that though they doe not ſay ſo, a Chriſtian forgives them out of Chriſtian charity, laying aſide all revengefull affection; but if they doe ſay ſo, he forgives them out of Chriſtian Juſtice as thoſe that have made them amends by their acknowledgement, and with entertaining a good opinion of them, as thoſe that have chang'd their minds.

5 Doe not thou rejoyce if God lay his hand upon them, Job 3 • .29.

A holy rejoycing there may be in regard of the execution of Gods Juſtice as they be wicked, Job 22.19. but not a carnall content in regard of their downfall and deſtruction, as they be our Enemies, 2 Sam. 1.15.17. Ezek. 18.32.

Queſtion 139. How are we to carry our ſelves towards ſtrangers, and thoſe that are unconverted?

Anſwer. There ſhould be in regard of them

1 Holy and unblameable walking before them, Phil. 2.15.

In particular ſuch a converſation as whereby

1 God may be glorified, Mat. 5.16.

2 The mouths of the ignorant and evill minded may be ſtopped, 1 Pet. 2.15. & 3.16.

3 Whereby their names may be (really) reproved, that ſo being how bad they be, they may loath and leave them, Epheſ. 5.11, 12, 13.

4 Whereby they (beholding the innocency and honeſty of it) may through the mercy of God (as by a ſpeciall help) be converted and ſaved, 1 Pet. 2.12.

2 There ſhould be a meek and meet inſtructing of them, and we ſhould be willing to doe a bleſſed cure upon their ſoules, eſpecially if they doe any way belong to our care and charge, 2 Tim. 2 25. Jer. 51.9.

Queſtion 140. Hitherto of our carriage in relation to others, ſhew me now what Rules are to be obſerved for the well ordering of our carriage in regard of our ſelves?

Anſwer. 1 Firſt and principally look to thy ſoule, Mat. 16.26.

2 Look to thy body, both for the health and ſafety thereof, Tit. 1.23. 1 Sam. 18.12.

3 Look to thy buſineſſe, calling, and occaſions, 1 Kings 20.22. Pſal. 112.5.

4 Look to thy ſtate, and do not undoe thy ſelf with ſuretiſhip or dangerous undertakings, either for ſtrangers or friends, Prov. 6.1, 2, 3.

It is not only againſt reaſon, but againſt conſcience and Scripture, and a ſin as well as a miſery, and folly for a man (improvidently) to endamage himſelf.

Queſtion 141. Hitherto of the uſe of the word of God in regard of our earriage, now ſhow me the uſe of it in regard of our condition, and of the things belonging thereunto.

Anſwer. The Rules appertaining to our condition, have a reſpect either to our perſons, as food and apparrell, or to our eſtate, to wit, either proſperity or adverſity.

Queſtion 142. What Rules are there to be obſerved concerning meats and drinks?

Anſwer. 1 We ſhould take them for our need and refreſhing, & the ſupport of our natures, 1 Sam. 30.12. 1 Tim. 5.23. Gen. 18.5.

2 For our chearing up alſo, and delight, at fit times, and in fit meaſure, Pſal. 104.15. Nehem. 8.10.

But neither wantonly, when we doe not need them, Prov. 31.4, 5. nor exceſſively, ſo as that ſo much as our hearts ſhould be charged with them, Luke 21.34.

3 The Creatures, when ever we receive them, muſt be ſanctified, and that two wayes.

1 By the word. Now the Creatures are ſanctified by the word, when my conſcience is truly informed out of Scripture, and withall is perſwaded and aſſured (by a yielding to that information) that I may lawfully & warrantably, without offending God, make uſe of ſuch and ſuch a Creature, as being admitted and enabled to a free and holy uſe thereof by Jeſus Chriſt in the time of the Goſpel.

2 By prayer. Now the Creatures are ſanctified by prayer, both when I begg of God that the curſe, which for ſin cleaves unto them may be removed, by his commands and bleſſing, they may miniſter that effectuall nouriſhment for which they are appointed: As alſo when I am thankfull to God in Chriſt for them, beholding in him a comfortable admittance to them.

4 Though at meale time, common and pleaſant diſcourſe may lawfully be uſed, Judges 14.12. yet ſhould there be reverent and ſeaſonable remembrances of that God that prepares a Table before us, and a great fear of curſing, or caſting any diſhonour upon him in our hearts, when we are at our merrieſt feaſts, Pſal. 23.5. Job. 1.5.

Queſtion 143. Tell me (now eating and drinking is ſpoken of) whether it be lawfull to drink healths or no?

Anſwer 1 Not unleſſe it be for Gods glory to drink them; for the Rule is, Whether you eat or drink, or whatever you doe elſe, doe all to the glory of God, 1 Cor. 10.31.

2 Not if by that drinking, ſo much as our hearts be over charged and put out of frame for the duties of our Callings, and the expectation of the day of Judgement, Luke 21.34.

3 Not if any of the company that is tied to drink the health, be diſtempered by it; for is not the health a work of darkneſſe, Epheſ. 5.11. if it cauſe diſtemper? and have not I fellowſhip with it, if I be a worker in it, yea and moreover a binder to it? for every man that is in it, doth not only drink the health, but bind the health, if not in words, yet in deed, becauſe by his joyning a greater diſtaſt and ſhame reſts upon any man that ſhall offer to ſhrink.

Now whether this Healthing be for the glory of God, and ſo carried as that he that drinks it, is not over charged himſelf, nor any of his company, let every mans conſcience judge as in the ſight of God, and thereby decide to himſelf the lawfullneſſe or unlawfullneſſe of this courſe.

To which add,

4 Not if it be open and obſerved, and ſo countenance the courſe of God, and bid God ſpeed to the faſhion of drinking healths, wherein (ordinarily and for the generality) there is ſo much abuſe, John 2 Epiſt. v. 11. and this meets with the moſt moderate and eminſed Healthings; for though to eat and drink, to feaſt is a thing needfull and requiſite, yet there's no need of Healthing. Now though a man drink but a little or no hurt, yet how can it be lawfull for them to doe a needleſſe act, when it is an occaſion of ſtumbling to others, and a hardning of them in a moſt ſinfull practice: ſee Deut. 32.26, 27.

Queſtion 144. Hitherto of meats and drinks, ſhew me now what Rules are to be obſerved for Apparrell?

Anſwer. 1 Let not thy Apparell be above thy place: For Gods mind is, that men ſhould ſo appear outwardly in their port and attendance, and ſo in their Apparel, as to maintaine that difference of degrees that he hath eſtabliſhed among them, Eccleſ. 10.6, 7.

2 Let it not be above thy means, for that's againſt the Commandement, Thou ſhalt not ſteale, while as Abſolom ſtole away the heart of the people from David their rightfull King, 2 Sam. 15.6. ſo vanity of Apparel ſteales away a man or womans eſtate from thoſe neceſſary occaſions wherein (of right) it ſhould be beſtowed.

3 Conform not to the world in it, againſt the good and acceptable and perfect will of God (Rom. 12.2.) that is, againſt thoſe generall Rules of godlineſſe, comelineſſe, ſobriety, modeſty, and moderation, which the word of God ſets before us, which have a binding power in thoſe particulars which are too low for the Scripture to name, and which, Chriſtians that reverence their generall Rules, need not to have named. See 1 Tim. 1.10. Phil. 4.8. 1 Tim. 1.9.

4 Imitate in thy Apparell holy and faithfull men and women, 1 Pet. 3, 5. Modeſt and ſober Sarah is a fit pattern for thoſe of her ſex (who are more apt to exceed in this kind) and not Jezabel, 2 Kings 9.30. Now the example of holy perſons layes down the Rule of reſtraint in this particular. So to cloth our ſelves as that all the world may ſee we count our graces our Ornaments, rather then our Garments, a meek ſpirit rather then a curious habit, 1 Pet. 3.3, 4. with Pſal. 73.6.

5 For this reaſon let thoſe that be profeſſors of Religion, and thoſe that would be reckoned holy Chriſtians, watchfully and above others, reſtrain themſelves this way, keeping ſtill (and yet without uncomelineſſe) the ſafer and ſober ſi • e, and leaning to the word rather then the world; for how ſhall they be examples to others, that exceed themſelves? and what a pity and miſery is it that there ſhould be ſo few holy men and women out of the faſhion, to be a pattern to the reſidue of the world that ſo affect faſhions?

Queſtion 145. Since you ſpeak of faſhions, tell me what is to be thought concerning new faſhions in Attire?

Anſwer. 1 To ſpeak generally, all affectation and offence in the form and faſhion of our Apparell is to be avoided; that is, we muſt not apparell our ſelves ſo as to ſhew we have a mind to be in the faſhion; nor ſo, as to encourage thoſe that be vainer, and grieve the better party, Phil. 4.8.

2 To ſpeak more particularly, obſerve theſe Rules.

1 Such faſhions of Apparel as clearly and at firſt ſight croſſe the Rules of Chriſtian modeſty (as the attire of women, whereby nakedneſſe is in part covered, but in a great part diſcovered) are to be rejected as abominable. It's ſtrange that honeſt women will not give Harlots leave to have ſuch an Attire as may be properly called the Attire of an Harlot (Prov. 7.10.) to wit, as unbeſeeming the modeſty of a ſober woman.

2 Other faſhions there be tolerable rather then laudable; and that they may be tolerable it belongs to the wiſedom and ſobriety of Chriſtians to obſerve theſe two Rules.

1 Not to enter into them ſuddenly, ſo as to keep even pace with the moſt forward faſhioniſt.

2 Not to uſe them exactly, and in the utmoſt extremity.

The former of theſe argues levity, the later curioſity and want of worth, both pride and vanity.

3 Any faſhion uſed out of pride and vanity of mind is abſolutely ſinfull.

Onely for ſome better Reaſon, ſome more liberty may be given and taken, viz. in theſe regards.

1 To avoid the imputation and offence of fingularity, and that it may appear that Chriſtians doe not affect to be unlightly, nor put the ſtreſſe of Religion upon theſe leſſen things.

2 In caſe of duty both of Children to parents, and of wives to husbands, whom the clearneſſe of the duty to give content, makes theſe things more diſputable, and gives occaſion for diſpenſing with them, at leaſt in ſome degrees.

But there's a wide difference between theſe two, to wit, when ſuch or ſuch are in the faſhion out of a mind and affectation, and when their appearing in the faſhion (enforced by the imperiouſneſſe of vain and unkind and ungodly Superiours) in their trouble and affliction.

Queſtion 146. But is not Apparell an indifferent thing, why then ſhould there be ſo much ſcruple about it?

Anſwer. I Anſwer.

1 It's true that the Apparelling of our ſelves this or that way, is a thing indifferent in the generality; but pride, luxury, vanity of mind are not things indifferent, but abſolutely ſinfull, and ſo are thoſe particular faſhions that ſpring from and manifeſtly ſavour of theſe corrupt roots.

2 Though ſuch things be in a ſort indifferent, and left to our liberty, it being a ſhame that Chriſtians that have ſo many Rules preſſing to modeſty and ſobriety in the general, ſhould need to be taught particularly how to dreſſe themſelves every day, yet let us not (for ſhame) ſo carry our ſelves, as that God ſhould repent he hath left them indifferent; liberty is the triall of ingenuity, and tenderneſſe of conſcience.

3 I Anſwer, with a Holy Father in a like caſe, That's the very worke of the Devill to make indifferent things to be contemned. The Devil is nothing ſo much a gainer by that which is apparently ſinfull, as by things of an indifferent nature; for therein men ſin under a protection, they take their pleaſure to the full in the (uſe) of ſuch things, that's their ſin, and the indifferency of them in their (nature) that's their protection.

Queſtion 147. Hitherto of Rules appertaining to our condition as it hath reſpect to our perſons, ſhew me now what direction the Scripture gives concerning our condition with reference to our eſtate, and firſt tell me what direction's for the carrying of our ſelves well in the ſtate of proſperity?

Anſwer. 1 Be thankfull, Deut. 8.10. & 26.5. and ever magnifie that God that is ſo infinitely gracious, as that not only to take Order for, but to take pleaſure in the proſperity of his ſervants, Pſal. 35.27.

2 Be humble. For as we are greater then the greateſt of all Gods Judgements in regard of the merit of our ſins (Ezra 9.13.) ſo we are leſſe then the leaſt of all Gods mercies, in regard of the unworthineſſe of our perſons, Gen. 32.10.

3 Be watchfull; for proſperity is an eſtate of temptation, Prov. 30.8, 9. and without ſpeciall care it will be abuſed, either to pride, Pſal. 73.6. or unto ſenſuality, Luke 12.19. or unto ſecurity, Mat. 24.38, 39.

4 Be fruitfull. For proſperity is as it were the Lords dunging, whereby to make his Trees the more fruitfull, Iſa. 61.3. Luke 13.8. Let thy heart (therefore) be lift up, when God is more plentifully good unto thee (as the heart of proſpering Jehoſophat was) in the wayes of the Lord, 2 Chron. 17.5, 6. Pſal. 116.12.

5 Be charitable. For we are but Stewards of that we have, Luke 16.1, &c. and therefore muſt be ready to diſtribute and lay out, 1 Tim. 6.18, 19. and our layings out are our beſt layings up. Now in what meaſure to lay out, our proſperity will direct us, for every man muſt lay out as God hath proſpered him, 1 Cor. 16.2.

6 Be fearfull and ſo prudent as to think alwayes a change will, or (at leaſt) may come, (Job 3.25, 26.) that thou mayeſt not be impatient when it is come, Job 1.22.

7 Be faithfull, and when God ſo proſpers thee at one time, as that thy Cup runs over, gather from thence, that if he deale not ſo with thee at another time, but ſtrip thee of all thou haſt, it is not for want of good will, for ſure (thou having goodneſſe in thee) mercy and goodneſſe ſhall follow thee all dayes of thy life, Pſal. 23.5, 6. and it ſhall be in one thing or another (as in outward things it hath been expreſſed to thee.)

8 Be very inquiſitive whether thou haſt Jeſus Chriſt and theſe outward things (with) him, or whether thou haſt them and (not) him, and reſolve never to take pleaſure in an outward portion, unleſſe thou canſt enjoy Gods gracious preſence in Jeſus Chriſt, Exod. 33.3.15.

Queſtion 148. What Directions are there for a good carriage in adverſity?

Anſwer. Therein

1 Be patient and ſilent, Lev. 10.3. Pſal. 39.10. and doe not by walking frowardly, charge God fooliſhly, Job 1. ult.

2 Be tender and conſiderate; doe not deſpiſe and make light of Gods corrections, but let them put thee into a ſtudy, Eccleſ. 7.14. Conſider from whom affliction comes, to wit, from God, that thou be patient, Pſal. 39.10. From whence it comes, to wit, from ſin, that thou mayeſt be penitent, Pſal. 32.5. For what purpoſe it comes (in regard of man) to wit, for reformation, that thou mayeſt be converted, Iſa. 27.9. Ezek. 18.30. And with what purpoſe it comes (in regard of God) to wit, to doe us good by it at the latter end, that ſo thou mayeſt be comforted, Deut. 8.16.

3 Be hopefull and hearty (Pſal. 42. ult.) not diſmaied and weary, Prov. 3.11. rather promiſe to thy ſelfe the beſt, Jer. 30.7. then propheſie the worſt, 1 Sam. 27.1. Judges 13.22, 23.

4 Out of this hope be diligent in uſing all means of good, Ezra 10.2, 3, &c. Joel 2.12, 13, 14.

5 In the uſe of the means be faithfull, Pſal. 9.10. and for this purpoſe be ſo wiſe, as to obſerve former experiments of Gods gracious deliverance of Pilgrims and Priſoners, of ſick men, and Sea men, and all men, others and thy ſelf, that ſo thou mayeſt underſtand the loving kindneſſe of the Lord, ſo far as to ſee a comfort in it, in regard of thy preſent ſad condition, Pſal. 107.43.

Queſtion 149. This may help for trouble in generall, but what more ſpeciall directions are there for a good carriage in ſpirituall afflictions and tentations?

Anſwer. 1 By no means ſlight juſt troubles of conſcience, nor think to drink down ſpirituall diſtreſſes. Conſcience is a thing that may be ducked, but cannot be drowned; give it leave therefore to ſpeak out, and provide rather to pacifie it, then to ſtupifie it, Pſal. 4.4. 1 John 3.10.21. Hag. 1.5. Pſa. 14.4.

2 Be troubled for nothing but out of a ground in Scripture, 1 John 3.4. Let not thine own ſuperſtitious heart, let not Satan make thee ſad, who loves to make ſad the ſoules of the righteous, but let God have the honour of all thy joyes and ſorrowes, by being glad or ſad; and that thou mayeſt not erre in this point, never accuſe thy ſelf when faithful Miniſters will not joyn with thee in the accuſation.

3 Reaſon not with the Tempte • . It is not ſafe for us to have to doe with the Devil by way of Treaty, but only by way of conflict (James 4.7.) therefore inſtead of reaſoning with him, be carefull of a three-fold recourſe.

1 To thy ſelf, with repentance for any ſin that may occaſion thy trouble and grief of ſoule, Gen. 42.21. Pſal. 51.3, 4, 5.

2 After thy repentance and waſhing, have recourſe unto thy God, who is ſo gracious as to ſay unto thee, when the Devil would faine reaſon with thee, Come and let us (thou and me) reaſon together; in which reaſoning if thou objecteſt thy ſins are as red as Scarlet and Crimſon, his Anſwer is, I will make them as white as ſnow, or as wooll, Iſa 1.18.

3 Have recourſe to Jeſus Chriſt, and to his interceſſion, that is ready to ſay upon thy ſuing to him for reſcue, The Lord rebuke thee O Satan, Zec. 3.2. And if he ſay and pray ſo once, there's no doubt he ſhall be heard, John 11.42.

4 Omit not Religious duties upon the Opinion of unworthineſſe; for God juſtifies the ungodly, Rom. 4.5. and invites the unworthy, Revel. 3.17, 18. Iſa. 55.1. And it's the maſter-piece of the Devils policy, to keep thee from Gods company, that he may with the more eaſe corrupt and torment thee with his owne company and tentations.

5 Leave not by any means, the labours of thy Calling. A ſpeciall help againſt the Devil and bad company, is to take order to have no leiſure to converſe either with the one or the other.

6 Reſt thy hold of ſalvation upon Arguments, not upon ſenſe and feeling; for as no mans ſtate is good becauſe he thinks it to be ſo by preſumption; ſo no mans ſtate is bad becauſe he judges of it in tentation: Leave the matter therefore to juſt proof, and judge accordingly, 2 Corinth. 13.5.

Queſtion 150. What's the beſt means of comfort, and the moſt Catholick Cordiall in all Afflictions?

Anſwer. Labour to have peace with God by faith, and to have the aſſurance of it by holineſſe, and that will be ſure (as by ſtrong Garriſon) to preſerve thy heart and mind in all troubleſome places and caſes whatſoever; for how • an he poſſibly faint, who hath God Allſufficient to be his friend, and who knowes he hath him, by his walking uprightly before him? Phillip. 4.7.

〈 in non-Latin alphabet 〉 .

Common BREACHES of the Commandements.

Queſtion. FOr the better preventing of ſin, and for a help to private examination, ſhew me briefly the moſt common breaches of every Commandement; and firſt, tell me what thoſe ſins be whereby the firſt Commandement is ordinarily broken.

Anſwer. In generall this Commandement is broken, becauſe we ſeldome conſider how our hearts ſtand affected towards God, nor think whether God have our hearts or no; and ſo we never ſtrive to give unto God the whole inner man, and to cleave unto him with all our heart, as this Commandement requires, Deut. 6.4, 5.

Queſtion. How is it broken more particularly?

Anſwer. By theſe four things eſpecially.

1 By the want and by the contempt of that knowledge of God, Deut. 4.39. Jer. 4.22. that ſhould make us cleave unto him, Iſa. 43.10. appearing in the great and generall ignorance of common people, Iſa. 28.9, 10. 1 Cor. 15.34.

2 By a want of the love of God, yea by a loving of pleaſure and worldly profit more then God, of which it appears we are guilty, becauſe things of this world carry us away from the Commandements and ſervice of God, 2 Tim. 3.4. Phil. 3.19. Deut. 6.5, 6. Mat. 10.37. John 14.15.

3 By a want of truſting in God, ſhewing it ſelf in rebelling againſt God in our lives, 2 Kings 18.20. in want of ſeeking to God in the time of our need, 2 Kings 1.2.6. and in uſing unlawfull meanes to help our ſelves withall in the time of our trouble, Iſa. 30.37.

4 By a want of the fear of God appearing in our boldnes in ſinning, Numb. 15.30, 31. and in the preſumptuous neglect of holy ſervices, Mat. 22.5. Acts 24.25.

Queſtion. What be the common breaches of the ſecond Commandement?

Anſwer. In generall all omiſſions and all neglect of that worſhip of God which is required in his word, Pſal. 45.11.

Queſtion. In what partioular things doth this common neglect of Gods worſhip amongſt people ſhew it ſelfe?

Anſwer. It ſhewes it ſelf eſpecially in theſe foure things.

1 In a careleſſe neglect of the times and parts of Gods ſervice, while people doe ſo ordinarily come unto it after it is begun, and goe away from it before it be ended, Acts 24.25.

2 In the ordinary neglect of Sermons by poor men upon the Sabbath day out of infidelity, 1 Kings 12.27. thinking by the diſpatch of ſome worldly buſineſſe to help themſelves in their neceſſities; and by rich men upon other dayes, out of covetouſneſſe and unwillingneſſe to leave their worldly delights, Luke 14.19.

3 In neglecting extraordinary ſervices, and being unneceſſarily abſent from the Congregation, in the dayes of publick Humiliation and Thankſgiving, Ezra 10.9. Eſther 9.20 28, 31.

4 In that common neglect of publick prayer in Families, which is the daily morning and evening Sacrifice which is to be offred to God now in theſe times of the Goſpel, and which Gods Children have ever been carefull of in former times, Joſhua 24.15. Acts 10.2. Acts 12.12. Esther 4.16. Mat. 18.20.

Queſtion. But is there nothing that can be blamed in us, if theſe outward ſervices be performed by us?

Anſwer. Yes, we are much to be humbled for this, that though we perform the outward ſervice, yet we doe not perform it with all our heart ſerving God (as he requires) in ſpirit and in truth, and loving him, as well as keeping his Commandements, Iſa. 29.13. John 4.24. Rom. 12.11, 12.

Queſtion. Wherein doth this heartleſneſſe in Gods ſervice ordinarily ſhew it ſelfe?

Anſwer. In deadneſſe and heavineſſe of heart, whereby we are more inclined unto ſleep then ſervice. Luke 22.45, 46. And in diſtractions and wandrings of heart, while our thoughts do ſo run upon worldly Ezek. 33.31. Rom. 12.11, 12. Col. 4.2. and vain matters, as that we very little mind the exerciſe that we are about,

Queſtion. How is the third Commandement cōmmonly broken?

Anſwer. In generall, by uſing unreverently the Titles, Word, and work of God, whereby (as by a name) he hath made himſelf known unto us.

Queſtion. How doth this more particularly ſhew it ſelf in the ordinary practice of people?

Anſwer. That men doe not fear an Oath, Eccleſ. 9.2. Jer. 2. Deut. 28.50.

Queſtion. How doth that appear?

Anſwer. 1 By mens common ſwearing in their ordinary talk; many being of this mind, that they may ſwear ſafely (though it be never ſo ordinarily) ſo that they ſwear truly, Mat. 5.34.

2 By ſwearing upon unwarrantable occaſions, as when men anger us, or becauſe they be loath otherwiſe to believe us 1 Sam. 14.39. 2 Sam. 19.7.

3 By not fearing and forbearing thoſe which people account leſſer Oaths, and which be growne unto common cuſtome.

4 By the uſing of Popiſh Oaths, wherein men ſwear by Saints, or prophane Oaths wherein they ſwear by the Creatures, Jer. 57. Zeph. 1.5. Mat. 5.35, 36.

Queſtion. How elſe is this Commandement broken?

Anſwer. It is broken ordinarily in theſe enſuing particulars.

1 In curſing and banning, 1 Sam. 17.4.44.

2 By uſing the name of God vainly, appearing in naming God in our prayers, when our hearts doe not think upon him; and in ſaying raſhly and upon ſudden idle occaſions, O Lord, O God, O Jeſus, when we neither think upon our God, or Lord, Saviour.

3 By mens profane pleading upon Scripture points over their Plots, or taking in phraſes of Scripture to make up their jeſts, Pſal. 50.16. or to defend themſelves in their ſins, as that, 1 Tim. 5 8. for coveteouſneſſe, Mark 1.24, 25, 34.

4 By reſorting to Playes, and thereby countenancing thoſe groſſe abuſes that be in them, both of Gods word, holy men, and holy things, all which abuſes fall in the end upon the great & glorious name of God himſelf Prov. 14.9. Jer. 11.15.

5 By Prayers for dead friends, wherein the name of God is idlely and vainly taken into our mouths, all confeſſing that thoſe Prayers can doe the dead no good, nor in any ſort alter the ſtate wherein they are, Mat. 12.36.

6 By a looſe life, either in Chriſtians that live worſe then Heathens, or in profeſſors that live worſe then other Chriſtians, ſince by both theſe we bring diſgrace upon that fearfull name of God which we profeſſe, Gen. 13.7. 2 Sam. 12.14.

Queſtion. How is the fourth Commandement commonly broken?

Anſwer. In generall, becauſe people remember not a day, but think it enough if they come to Church morning and evening, and ſo give the Lord ſome few houres of a day, inſtead of a whole day.

Queſtion. But in what elſe is there a generall breach of this Commandement?

Anſwer. In this, that men doe not make the Sabbath their delight Iſa. 58.13. Mal. 1.3. Amos 8.5. but account the duties thereof a heavy burden, and long much to have the day ſpent, that ſo they may return again to their worldly buſineſſes,

Queſtion. In what particulars is this Commandement ordinarily broken?

Anſwer. 1 In ſleeping out the morning, and neglecting that due preparation that ſhould make us fit to perform the holy ſervices of that day, Pſal. 92.2. Eccleſ. 5.1.

2 In not reſting that day, but toiling and troubling our ſelves (without any true neceſſity) about worldly buſineſſes, Deut. 5.13. Iſa. 58.13. or travelling either nearer or Exod. 16.29, 30. farther off for our worldly advantage,

3 By taking no heed to the hearing of the word publickly (for which the Lords day is appointed, Acts 7.20.) or catechiſing privately (which on the Lords day alſo is to be performed) the former of which appeares in the ignorance of houſholders, and the latter in the ignorance of thoſe of their houſhold.

4 By providing nothing for the poor, for whom Collections are to be made that day, 1 Cor. 16.2.

5 In going out of the Church, and departing from the Aſſembly, before the bleſſing be pronounced, 1 Cor. 14.16.

6 In not obſerving a holy reſt unto the Lord the day throughout, but ſpending a greater part of it either in ſleeping, or in vain paſtimes and recreations that ſteal away the mind from heavenly things, Iſa. 58.13.

7 In that people take very little care whether their Children or Servants keep the Sabbath or no, which appears in that commonly they doe either ſet them to work, or ſuffer them to play, Joſh. 24.15. Ex. 20.10. Acts 10.33. & 11.14.

Queſtion. How is the fifth Commandement commonly broken?

Anſwer. In generall, for want of giving freely to our betters, to our brethren, and to thoſe that be under us, that which of right belongs to them in regard of their ſeverall places, Rom. 13.7. 1 Pet. 2.17.

Queſtion. What be the particular breaches of this Commandement, whereof men be ordinarily guilty?

Anſwer. Men doe ordinarily offend againſt this Commandement, in theſe following particulars.

1 In that they doe not obſerve themſelves, 1 Pet. 2.13. and (as far as belongs to them) cauſe to be obſerved, Tit. 3.1. the wholeſome Lawes of Magiſtrates, eſpecially ſuch as are ordained for the beating down of ſin, and the better obſerving of the Lawes of God, 1 Pet. 2.13. Tit. 3.1.

2 In that men (that be of any means) doe commonly contemne meaner offices 1 Pet. 2.14. Rom. 13.1. and cauſe them to be contemned (for want of aiding them (when occaſion requires) in the execution of their Office, Jude 2, 23, & 8, 5, 15, 16.

3 In the inferiour Offices, doe ſo execute their Office as to pleaſe their neighbours, rather then glorifie God, benefit their Countrey, or diſcharge their Oath, Deut. 16, 18, 19, 20. Acts 12.3. & 24.

4 In that men regard not the Authority of Miniſters in matters concerning their ſouls, Heb. 13.17. nor do very highly eſteem of them in love for the works ſake, 1 Theſſ. 5.13.

5 In that husbands and wives ſet forward one another in their gainfull ſins, 1 Kings 21.7.25. Acts 5.2. hinder one another in godly exerciſes, 2 Sam. 6.16.20. have many unkind quarrels one with another within their houſes, Exod. 4.26. and ſo become an evill example to their Children and charge.

6 In that Children when they be ſomewhat grown up, begin to be their fathers fellowes, Epheſ. 6.1. Luke 2.51. and their mothers maſters, going any whether they pleaſe without leave, Ruth 2.2. Pro. 1.8. & 3.2. Exod. 21.13. and preſume either to marry, or make themſelves ſure, without parents conſent, Judges 14.2. Ruth 3.5.

7 In that many ſervants be falſe and idle when they be truſted, ſullen eſpecially when they be commanded to come to a Religious exerciſe, ſuch as anſwer again when they be rebuked, Tit. 2.10. Epheſ. 6.6. Tit. 2.9. They doe not pleaſe them well becauſe they be ſullen when they command ſome things, and take ſtomack, and are ready to reſiſt when they be corrected, 1 Pet. 2.18, 19, 20.

8 In that parents and houſholders take no care to catechize their Children and Servants, Gen. 10.19. Pro. 22.6. Epheſ. 6.4. that they may get wiſedome into their ſoules, nor (with diſcretion, and with a calm ſpirit, to correct them, that they may drive fooliſhnes out of their hearts, Pro. 22.15. & 23.13, 14. & 19.18. Pro. 20.30.

9 In that houſholders provoke their Children and ſervants by their unreaſonable anger and hard uſage, Epheſ. 6.4. Col. 4.1. 1 Sam. 20.30. and (in particular) either caſt off or care not for their ſick ſervants, 1 Sam. 30.13. Mat. 8.6.

Queſtion. How is the ſixth Commandement commonly broken?

Anſwer. In generall by the common neglect of our owne and our neighbours preſervation, and that anger, Mat. 5.22. envy, Pro. 14.30. malice, hatred, 1 John 3.15. and deſire of revenge, Gen. 4.5. & 27.41. 1 Kings 19.2. James 3.14, 16. & 4.1, 2. Theſe be killing luſts, that tend unto our owne and neighbours bodily hurt.

Queſtion. What ſpeciall ſins be there by which this Commandement is commonly broken?

Anſwer. 1 By that exceſſive worldly ſorrow, Prov. 2.17.22. 1 Kings 21.4. 2 Sam. 25.37. 2 Cor. 7.10. and that diſtracting and dividing worldly care, Mat. 6.25. Luke 12.29. Eccleſ. 2.23. & 5.17. whereby many people haſten their ends.

2 By that ill carriage, Gen. 27.46. 2 Pet. 2.8. Pſal. 42.10. unjuſt, unkind, or unmercifull dealing, whereby many do ſo grieve the ſoules of others that they make them weary of their lives, and become guilty of their deaths.

3 By that malicious and ſcornfull frowning, Gen. 4.6. nodding of the head, writhing of the mouth, Pſal. 22.7.17. Pro. 6.13. laughing, girding, that betoken a ſpightfull and murtherous mind, thirſting after the deſtruction or at leaſt the hurt of our brethren, Pſal. 22.7. & 35.16.

4 By thoſe ſpightfull and wrathfull words, Mat. 5.22. 1 Sam. 20.30. Lev. 19.14. thoſe ſcornfull and bitter jeſts and quips, 2 Sam, 6.20. Mat. 27.46, 47. 2 Kings 2.23. which (like ſo many ſwords) pierce and wound thoſe againſt whom they are ſpoken, Pſal. 42.10. Prov. 12.18. Neh. 4.3, 4, 5.

5 By that crying and clamorous noiſe that malicemakes among chiding neighbours, Epheſ. 4.31. and by thoſe Challenges that paſſe between deſperate perſons, 2 Sam. 2.14. 2 Kings 14.8.

6 By that quarrelling, ſtriking, wounding, Exod. 21.8.22.26. Tit. 3.2. ſo ordinarily amongſt men, when they be either overtaken with drink, Prov. 23.29. or overcome with anger, Gen. 4.23.

7 By deſperate adventures for money, or credit, or out of a humour, without any lawfull Calling, Mat. 4.6. 2 Chron. 35.22.

8 In exceſſive labour, out of a covetous mind, Eccleſ. 4.8. or in ſurfeting, drunkennes, Prov. 23.29. Adultery, Pro. 5.11. out of a carnall mind, whereby men conſume their bodies, and ſhorten their days.

9 By a careleſſe neglect, in not mending High-wayes, covering and filling up pits, keeping up Dogs and Cattel that endanger the lives of Paſſengers, Deut. 22.8. Exod. 21.29, 30.

Laſtly, in not puniſhing quarrelſome perſons, that endanger the lives of other men, Lev. 24.19, 20. and in ſuffering the poore to periſh for want of fit proviſion, James 2.15. John 3.17. 1 Sam. 30.12, 13.

Queſtion. How is the ſeventh Commandement commonly broken?

Anſwer. In generall, by luſt ſtirring in the heart, wherein (as Chriſt faith, Mat. 5.28. the one is the fountain, the other the fewell of adultery) adultery is committed, and that wanton carriage whereby the ſame ſin is ordinarily furthered, Prov. 7.11, 12, 13.

Queſtion. But by what particular ſins is this Commandement eſpecially broken?

Anſwer. 1 By thinking of thoſe perſons or of thoſe things that provoke to luſt, 2 Sam. 13.1. by that inward boiling of the heart that ariſeth from ſuch provocations, 1 Cor. 7.9. 2 Sam. 11.3. and thoſe filthy wiſhes which thereupon follow, that we had that thing whereby our preſent luſts might be ſatisfied.

2 By that painting of the face, 2 Kings 9.30. and that apparelling and pranking up of the body, Pro. 7.10. Some Attire is Harlots Attire, which (many times) are the ſignes of a filthy mind in thoſe that uſe them, and means of the ſame mind in thoſe that behold them.

3 By eyes and eares full of Adultery, 2 Pet. 2.14. looking upon thoſe things, 2 Sam. 11.2. Gen. 34.2. Pſal. 119.37. Job 31.1. and hearkning unto thoſe words, Gen. 39.10. that ſtir up, and draw on luſt and uncleanneſſe.

4 By that minſing, Iſa. 3.16. dancing, Mark 6.22. dalliance, Pro. 7.13. thoſe laſcivious caſts of the countenance, and carriages of the body, Iſa. 3.16. that breed and feed adulteries and uncleanneſſe.

5 By filthy and tempting ſpeeches, which are nothing elſe but the breathings of an unclean heart, whereby likewiſe the ſame uncleanneſſe is begotten and brought forth in others, Pro. 7.21. & 9.15. 1 Cor. 15.33. Epheſ. 5.3, 4, Celat Scripturaras pudendas. Judges 3.24. 1 Sam. 1.19.

6 By that exceſſe in meat and drink, Ezek. 16.49. Jer. 5.8. Pro 23.33. or that dainty diet whereby many people pamper & provoke themſelves to luſt and wantoneſſe.

7 By looking after laſcivious pictures, and provocations of luſts, as alſo by running to Stage-playes, wherein adulteries be ſo fully and fowly acted, that many that be preſent goe away defiled and infected, 1 Theſſ. 5.22.

8 By that idleneſſe, Ezek. 16.49. 2 Sam. 11.10. that pampers the body, and gives the heart leiſure to be all a fire with luſt, as alſo by being in thoſe companies, Prov. 5.8. Gen. 39.10. 2 Sam. 13.10, 11. that ordinarily tempt people to luſt and wantonneſſe.

9 By thoſe foule ſins, and hainous acts of fornication, adultery, yea, and inceſt likewiſe, which now adayes we do ſo ordinarily hear of, Deut. 22.22, 23, 28. Levit. 18.6.

10 By the unſeaſonable or immoderate uſe of the marriage bed, Heb. 13.4. whereby divers be adulterers, even with their own wives.

Queſtion. How is the eighth Commandement commonly broken?

Anſwer. In generall it's broken in this, that every man is ready to ſeek his own and not anothers wealth, Phil. 2.4. yea, men are ſo far from that, that its an ordinary thing with them to raiſe their own gain by their neighbours loſſe, 1 Theſſ. 4.6. Amos 8.6.

Queſtion. But in what more particular and ſpeciall ſins is it ordinarily broken?

Anſwer. 1 In all covetous purpoſes of getting any thing into our poſſeſſion that we have no right unto, nor can well and truly come by, Mat. 15.19. 1 Tim. 6.9, 10. Joſhua 7.21. 2 Kings 5.20. 1 Kings 21.1, 2.

2 By all falſe dealing, and blindfolding of the truth in bargaining, Epheſ. 4.25. Pſal. 15.2. by which the buyer concealeth the goodneſſe, or the ſeller the faults of any commodity, to his neighbours advantage, Mat. 7.12. Luke 19.18. Prov. 20.14.

3 In buying underfoot of ſuch as ſell for need Mat. 7.12. Lev. 25.14 in deceiving ſimple people with a bad commodity, Amos 8.6. and others that have more skill with falſe weights, Amos 8.5. Lev. 19.35. Prov. 11.1. Micah 6.11.

4 By not lending what we can ſpare upon juſt occaſion, and in caſe of mercy, Pſal. 10. Prov. 21.26. by not giving what we are able in caſe of charity, Iſa. 58.7. James 2.16. and exacting unmercifully what is due unto us from them that be no way able to pay us, Mat. 18.28. Luke 6.30.

5 When men deceive others, by borrowing upon faire promiſes and ſhewes, what they know they ſhall not be able to pay, Lev. 19.13. 1 Theſſ. 4.6. Pſal. 15.4. or deny a due debt becauſe the Creditor cannot prove it, Lev. 19.13. Or when they that confeſſe the debt make no ſhift to pay it, Pſal. 37.21.

6 By with-holding things that be due, Rom. 13.7. By not reſtoring things that be found, if we can hear of the right owner, Ex. 23.4. Deut. 22.1, 2, 3. or denying what is given us to keep, Exod. 22.7. or what is laid to pl • dge, in caſe it be the means of our neighbours living, Exod. 22.26, 27.

7. By unjuſt 1 Cor. 6.7. either commencing or prolonging of Suites, while a man contends rather for malice then matter, and ſo by a privy theft robs his brother, Lev. 19.35. 1 Kings 21.9, 10.

8 By getting any thing unjuſtly, Prov. 28.8. as by ſelling charms, and ſuch things as be vaine and hurtfull; by Gaming, when men are to get their living by working, not by playing, Pro. 13.11. and more commonly by that ordinary uſury whereby one man eats out another, or it may he many others, Exod. 22.25. Ezek. 18.8.

9 By purloining and pilfering leſſer matters, Exod. 22.1. or drawing on company to any thieviſh courſes, Prov. 1.11.

10 By ſtealing away mens daughters for marriage, which be the chiefeſt goods they have, Deut. 24.7. and a part of their inheritance, Pſal. 127.3.

Queſtion. But may not a man be a Thief to himſelf, and ſo be guilty of the breach of this Commanmandement?

Anſwer. Yes divers wayes.

1 By idleneſſe, and living without a Calling, whereby men bring themſelves unto, and keep themſelves in penury and miſery, 1 Cor. 7.20, 21. Gen. 4.2. Prov. 23.21. & 20.4, 13. & 21.25. & 24.33, 34. 2 Theſſ. 3.10, 11. Epheſ. 4.28.

2 By exceſſe in eating, drinking, Prov. 23.21. Iſa. 3.16. apparell, building, furniture, all which be privy Thieves; and more eſpecially, by the exceſſive deſire of purchaſing Lands, or buying eſtates, whereby men grow ſo far in debt, that either they undoe themſelves, or their poſterity.

3 By unneceſſary gifts, Iſa. 30.6. either to get great mens favour, or to get the good word of poor people that wander about, and have no honeſt Calling or courſe of life, as alſo by coſtly ſports and recreations, Prov. 21.17, 20.

4 By unneceſſary Suretiſhip for ſuch men as be not known and approved, whereby ſo many men ſmart, Prov. 11.15. & 17.18.

5 When men pinch themſellves, and are thieves to their own backs and bellies, by withholding from both things neceſſary, Eccleſ. 2.26. & 6.2.

Queſtion. Wherein is the ninth Commandement commonly broken?

Anſwer. In generall it is broken in regard of our neighbour, becauſe men doe not in honour prefer one another, Rom. 12.10. by a holy ſtriving for the ſetting up and maintaining of the good name and credit of our brethren; and in regard of our ſelves, for want of procuring a good report by doing thoſe things that be true, lovely, and praiſe worthy, Phil. 4.8.

Queſtion. In what particular things do men ordinarily offend againſt this Commandement?

Anſwer. 1 In evill ſuſpitions of others in our heart without good reaſon, 1 Tim. 6.4. 1 Sam. 2.13. 1 Cor. 13.5. and condemning others in our judgement without juſt ground, Mat. 7.5. Acts 28.4. & 2.18. 1 Sam. 17.18.

2 In rejoycing at our neighbours infirmity, whereby he ſhames himſelf, 1 Cor. 13.6. Job 31.29. and in grieving at our neighbours proſperity, whereby he raiſes himſelf and his good name, 1 Cor. 13.4. Neh. 2.10. both which are very uſuall faults among them that be at odds one with another.

3 In raiſing or receiving falſe reports, and flying tales, whereby our neighbour may be diſcredited, Lev. 19.16. Prov. 26.20, 22. & 25.23. and in repeating of old faults whereby our neighbour hath been formerly diſgrac'd, Pro. 17.9. 1 Pet. 4.8.

4 In not ſpeaking in the cauſe, and for the credit of our neighbour, when his name is called in queſtion, and we may fitly ſtand out in his defence, Phil. 10, 11, 16. Prov. 31.8, 9.

5 In nodding with the head, pointing with the finger, or any other ſcornfull carriage made out of malice for the diſgrace of our brethren Pſa. 22.7. and more eſpecially in making jeſts or Songs upon them, Pſal. 35.16. Gen. 37.19. Pſal. 69.12.

6 By bewraying ſecrets committed to us, to our brethrens diſgrace, Prov. 12.13. & 25.9, 10. or making known private faults without juſt occaſiſion, and before brotherly admonition, Mat. 18.15, 16.

7 By falſe preſentments in Court, or bringing in falſe evidence (either for malice or money) to our neighbours diſcredit, Lev. 19.15, 35. Deut. 19.16. Prov. 19.5. Mat. 28.12, 15.

Queſtion. But how may a man hear falſe witneſſe in regard of himſelf, and ſo become guilty of the breach of this Commandement?

Anſwer. 1 By thinking too highly of our ſelves, above that which is in us, Luke 18.11. Gal. 6.3. Phil 2.3 or too meanly of our own gifts, and ſo withdrawing our ſelves from that ſervice which God requires of us, Exod. 4.10, 13. Jer. 1.7.

2 In cleanſing our ſelves when we have done amiſſe, by diſſembling and unjuſt excuſes, 2 Kings 2.25. 1 Sam. 15.15, 20, 30. Mat. 28.11, 12. and labouring to free ourſelves by lies from the ſhame of our evill courſes.

3 By diſſembling thoſe things that be commendable in us, and diſpraiſing our ſelves of purpoſe to draw other men to commend us.

4 By ſhewing our weaknes, and diſcovering our ſimplenes before malicious and carping adverſaries.

5 By not labouring to procure our ſelves a good name by holy and wiſe courſes, but rather on the contrary diſcrediting our ſelves by evill and indiſcreet carriages, Pro. 22.1. Eccleſ. 10.2. 2 Sam. 12.14. Rom. 2.23, 24.

Queſtion. Wherein is the laſt Commandement ordinarily broken?

Anſwer. In generall, by that proneneſſe of nature which there is in every one of us to ſin againſt our neighbour, Pſal. 143.2. Gal. 5.17. And more eſpecially by thoſe covetous thoughts which howſoever they be curbed in our ſelves, yet are uncharitably carried upon that which is our neighbours, Rom. 7.7.

Queſtion. How is it broken yet more particularly?

Anſwer. 1 By being not fully contented with that eſtate which God by his providence hath given us, and which may by good means be gotten by us: For, the root of coveting other mens portions, is the want of being content with our owne, 1 Tim. 6.8, 9. 1 Cor. 7.29, 30.

2 By thoſe wild and worldly wiſhes whereby our hearts wander after that which is our neighbours, or which it will be hurtfull to our neighbours for us to have, 2 Sam. 23.15, 17. though they never come to full and perfect deſires, James 1.14. Pſal. 4.6.

3 For want of mortifying and abating the power of our corrupt nature, and worldly mind, which is the fountain of all thoſe uncharitable motions and ſtirrings that be in us, tending to our neighbours hurt, Col. 3.5. 1 Cor. 9. ult.

Queſtion. By this opening of the Law we ſee plainly how many ſins there be that require Humiliation; but becauſe Maſter-corruptions are they for which we ought eſpecially to be humbled, ſhew me in the next place how they may be diſcerned?

Anſwer. A maſter ſin may be diſcerned by theſe marks.

1 It is that which moſt haunts a man, and commands his heart moſt when he is alone. Hence it is that when anger or luſt is the maſter, there be many chidings in a mans heart, and many filthy paſſages in a mans ſpirit, when no body elſe is with him.

2 It is that which hath moſt ſins attending upon it; as if a man be given to carking, to couzening, to cruell dealing, and worldly grief, it's a ſigne covetouſneſſe is the maſter-ſin, for all theſe wait upon it, 1 Tim. 6.9, 10.

3 It's that which moſt troubles a man in good duies, as in prayer, hearing of the word, keeping the Sabbath; as it is a ſigne hee's a mans maſter, whom he leaves his own work to follow, though it be to his diſadvantage.

4 A maſter ſin is that, which if a man be bad, he cannot endure that a Miniſter ſhould touch it; if he be good, hee's moſt glad that any man or Miniſter helps him with Armour againſt it.

5 A maſter ſin is like that great Goliah, that ſeems to ſet at defiance the whole Armour of Gods graces in us, and is of all other ſins moſt hardly overcome by us.

Queſtion. What then muſt we doe in dayes of Humiliation, with ſuch maſter corruptions?

Anſwer. We muſt reſolve to War againſt them, we muſt chooſe out of the word of God ſuch weapons as are fitteſt for our purpoſe, and then we muſt fight in faith; by this means we ſhall cut off the heads of thoſe Goliah's, ſo that though they be ſtill rebelling in us, yet they ſhall never have dominion over us, 2 Sam. 17.40, 45, 46. Rom. 6.12, 14.

Certain Infallible Signes OR CHARACTERS OF A Sincere Heart.

1 HA's been ſoundly humbled under the mighty hand of God, with 1 A particular knowledge of ſin Naturall Actuall. 2 An experimentall apprehenſion of Divine vengeance.

2 Hath had ſome ſpeciall Promiſe pointed out, applied and printed in him from the word preached, by the finger of the Spirit; that Promiſe among all ſhines ſtill as a Pearl in his eye, and is moſt precious to his ſoule. 1 By that he was kept from ſinking. 2 In that he ſtands. 3 In that Promiſe Chriſt came unto him, and now dwells in him, whom he 1 Priſeth infinitely. 2 Loves intirely. 3 Looks continually into his wounds for pardon and purging.

3 Hath parted for ever from his beloved and boſome ſin; it coſt him much 1 Perplexity. 2 Perill. 3 Patience. 4 Paines. 5 Pain in the farewell and parting with it.

He hath cut off his right hand, and pluckt out his right eye with this one hand, and caſt it from him too.

4 He carefully and continually ſearcheth himſelfe, and goes down with light into his heart.

5 He is jealous of his owne heart, for 'tis deceitfull; and fears it, for 'tis deſperate, and therefore goes not with it without a ſword, the word; he will not truſt it in holieſt practices, and moſt heavenly perſwaſions.

6 He doubts of none but of himſelf, ſuſpects moſt his own graces, and the witneſſe of his own ſpirit, leſt Satan ſhine like an Angel of light, and ſay 'tis the teſtimony of Gods Spirit with ours.

7 He walks daily with God, humbly and heavenly, wiſhing that none ſaw his good but God, and men his evill; he cares not if Chriſt loves him, how he appears.

8 He eats and drinks as if Chriſt ſate at the Table; his bodily food is ſweetned and ſeaſoned with ſome heavenly meditations, or holy diſcourſes; his ſpeech is powdered with ſalt, he feeds not heartily, but riſeth hungry till then.

9 He is verily afraid of indifferent things, and avoids all appearance of evill.

10 He is carefull of his Calling onely in love to Gods Command, with feare of the world.

11 He buyes and ſells not to gain, but to godlineſſe, they are but poor profeſſors that live no better then they bargain, they trade as all, at the beſt as moſt doe; and is not this the broad way where many goe? You ſhall know a Chriſtian as by his Church, ſo by his ſhop.

12 His dayes of Humiliation are his Holi-dayes; his delights are Chriſtians, Sabbaths, and ſociety of Saints, not only publick, but in private; he fears many times he is not one, but deſires ever, and is earneſt to be one of the excellent ones the ſecret ones and ſincere ones.

13 He is open hearted and open handed to all; he can no more keep ſin cloſe, then his Coin; he can give well, and lend as well as borrow, and can take as well a reproof as a kind neſſe; he is ſimple in evill, he cannot cover or excuſe it; in the Lords work he is carefull and cleanly, and a good workman, but in the Devils work he is a very bungler, he cannot bandſomely ſin or excuſe it.

14 He is content to have his ſpirituall eſtate tryed by any, not only by a ſearching Miniſter in publick, but by a private friend; he opens his heart freely for others to ask, and gives Anſwer of his hope with meekneſſe and fear.

15 His thoughts are bound in with a holy compaſſe, and his words are not idle; he ſpeaks not to ſpend the time in impertinent, powerleſſe, or diſcoverleſſe things, but to miniſter grace to men, glory to God, and to doe good or receive good; his life is a light, and leads and provokes to goods works.

16 He doth not a good duty in grace, but he goes to the utmoſt of it; he aimes not at the Butt, but at the midſt of the white; he is zealous in good works, fervent in ſpirit, ſerving the Lord, preſſing hard to the price of the high Calling, perfecting holineſſe in fear.

17 He hath heard no more then he practiceth, and prayes not only in fear of Gods Command, and his own conſcience, but in love to have a communion with God in Chriſt by the Spirit.

18 His ears are open to the whole word, he believes the threats and trembles, he fears alſo the Promiſes leſt he come ſhort.

19 He hath a reſpect to every Command, ſuch a reſpect I ſay, as a man hath to his betters, his heart ſtands in awe to every Commandement.

20 He prayes in the holy Ghoſt, his Petitions and interceſſions are made by the Spirit, and ſent up with ſighes by the interceſſion of Chriſt unto God the father, the Spirit cries before he cries, he ſpeaks not firſt, and then he looks for the Spirit to quicken his words, but his words follow the Spirit with much affection, fervency, faith and fear.

21 He hath found out the Hell of his heart, and feels the flames of it in ſecret ſelf-love, hidden hypocriſie, horrible blaſphemy, &c. and ſomtimes pride, poſſeſſed with the whole damned Crew mentioned, 2 Tim. 3.2, 3, 4, 5. and elſwhere. In a word, he hath found an emptineſſe, and an enmity to all good.

22 He ſets his face againſt the body of ſin, and every member of it; he ſeeks and receives ſome power daily from Chriſts Croſſe to crucifie every luſt, and he watcheth the Sepulchre leſt it riſe again.

23 He daily deſires the virtue of Chriſts Reſurrection, and he is riſen and walks in new obedience in holineſſe and heavenly mindedneſſe.

24 He is ever poor in ſpirit, and is known 1 By his continuall complaints. 2 B importunate Prayers. 3 By unceſſant paines for righteouſneſſe.

25 He is never found in his own, but if he can be in Chriſts Righteouſneſſe, all the reſt is dung.

26 He ever forgets others ſins, and his own graces, obſerves others graces and his own ſins.

27 He not only loves the Saints, but honours the excellent ones, and rejoyceth at Gods glory, and at any good done by others, as done by himſelf.

28 He mourns in ſecret for his 1 Owne ſins. 2 Others. 3 For the diſhonor of God. 4 For the danger of the Goſpel. 5 For the diſgrace of Gods people.

29 He walks humbly with God, lying ever at his feet, looking up ar the Throne of grace to the Lord in Jeſus Chriſt.

30 He lives by faith, eats and drinks and ſells and buyes in Chriſt. In a word, he will not receive any earthly Creature, a ſpirituall Croſſe, nor a heavenly grace and bleſſing, but by the hand of Chriſt.

31 He looks for and longs and loves the appearing of Chriſt, he haſtens his coming. Amen, even ſo Lord Jeſus come quickly, 2 Tim. 4.5. 2 Pet. 3.12. Rev. 22.28.

A Chriſtian CATECHISM, Opening the firſt Principles and most fundamentall points of RELIGION, As they are expreſſed in the BELIEF.

Queſtion. WHat is the Belief?

Anſwer. It is a profeſſion of our Chriſtian faith.

Queſtion. Is it a Prayer?

Anſwer. No.

Queſtion. How doth a profeſſion of faith differ from a Prayer?

Anſwer. Prayer is a ſpeech directed to God, wherein we deſire that ſomething may be given or forgiven us; but a profeſſion of faith is a ſpeech directed uſually to men, wherein we expreſſe to them what we do believe.

Queſtion. Why doth every one in particular ſay I believe?I believe.

Anſwer. Becauſe every man muſt in particular know what he himſelfe doth believe, and ſo be ready to declare what is his faith, upon which he groundeth his hope of eternall life.

Queſtion. What doe you mean when when you ſay I believe in God?In God.

Anſwer. I mean that I know and am aſſured that God is ſuch a one as he hath in his word declared himſelf to be, and that I doe truſt in him, Jer. 31.34. Iſa. 26.4.

Queſtion. What is that word of God wherein you ſay God hath declared himſelf unto us?

Anſwer. It is the holy Scriptures, Rom. 1.2.

Queſtion. How can the Scriptures be called the word of God, ſeeing they are written by men?

Anſwer. Although holy men wrote the Scriptures, yet did not they write by their own power, or in their own name, but by the power of the Spirit of God, and in the name of God himſelf, and therefore what they wrote is to be accounted the word of God himſelf, Hoſ. 8.12. 1 Pet. 1.20, 21. 2 Sam. 23.2.

Queſtion What hath God in the Scripture declared himſelf to be?

Anſwer. An eternall, moſt gracious, moſt wiſe, moſt juſt, unchangeable, infinite and all glorious Majeſty, from whom all things have their being, and by whom all things are Governed and preſerved, Iſa. 43.10, 13. Jude 25. Exod. 34.6. Deut. 32.4. Num. 23.19.

Queſtion. Who is God the father in whom you believe? The Father.

Anſwer. He is the firſt perſon of theſe three the Father Son and Holy Ghoſt, who are the one and onely God Eternall, 2 Chron. 6.18. Pſal. 119.91. Acts 17.28. 1 John 5.7.

Queſtion. Why is the firſt perſon in the bleſſed Trinity called Father?

Anſwer. He is called ſo eſpecially in reſpect of his only begotten Son Jeſus Chriſt our Lord, and ſecondarily in reſpect of all his Saints, who are adopted to be his Children by grace in Jeſus Chriſt, Jer. 20.17. Epheſ. 1.5.

Queſtion. Why doe you call God the father Almighty? Almighty.

Anſwer. Becauſe he is abundantly ſufficient to accompliſh his will, ſo that he can doe whatſoever he will doe, Pſal. 115.3.

Queſtion. Whereby doth the Almighty power of God appear?

Anſwer. It appears by this,Maker of Heaven and Earth. that he is the Maker of Heaven and Earth.

Queſtion. Why doe you call God the Maker of heaven and earth?

Anſwer. Becauſe God did at firſt make, and doth ſtill preſerve the heaven and earth, and all things that are in them, Jer. 42.5.

Queſtion. Of what did God at firſt make the Heaven and Earth?

Anſwer. God created, that is, made the Heaven and Earth of nothing in the beginning, and then brought them into that order wherein they now ſtand in ſix dayes, Gen. 1.

Queſtion. What did God doe in the firſt day of the world?

Anſwer. He made the light, and divided it from the darkneſſe, calling the light day, and the darkneſſe night, Gen. 1.3.

Queſtion. What did God in the ſecond day?

Anſwer. He made the firmament, and therewith he divided the waters, calling it Heaven, Gen. 1.7, 9.

Queſtion. What did God in the third day?

Anſwer. He made the dry Land, calling it Earth, and Seas, and all kinds of Graſſe, and Hearbs, and Trees, Gen. 1.9, 10, 11, 12.

Queſtion. What did God in the fourth day?

Anſwer. He made the Son the Moon and the Stars, and placed them in the Firmament of Heaven, that they might divide the day from the night, and be for ſigns and ſeaſons and dayes and years, Gen. 1.3, 5.

Queſtion. What did God in the fifth day?

Anſwer. He made all ſuch Creatures as live in the water, and all kind of Fowles which fly about the earth, Gen. 1.20, 21, 22.

Queſtion. What did God in the ſixth day?

Anſwer. He made creeping things of the earth, and all Cattel and Beaſts of the Earth; and laſt of all, he made man, to whom he gave dominion over the Fiſh of the Sea, Fowles of the aire, and every living thing that moveth upon the earth, Gen. 1.24, 28.

Queſtion. Whereof did the Lord God make man?

Anſwer. The Lord God made man of the duſt of the earth, Gen. 2.7.

Queſtion. Is there no part of man which was not made of the duſt?

Anſwer. Yes, there is an immortall ſpirit in man which the Lord God breathed into him after he had formed his body of the duſt, Gen. 2.7. Eccleſ. 12.8.

Queſtion. How many more did the Lord at firſt make?

Anſwer. He made only one, and that was Adam, the father of all mankind, Gen. 2.7.

Queſtion. How was woman made?

Anſwer. The Lord God cauſed a deep ſleep to fall upon Adam, and whilſt he ſlept, the Lord God took out one rib of his, and made a woman of it, Gen. 2.21, 22.

Queſtion. How many women did the Lord at firſt make?

Anſwer. He made onely one and that was Evah, whom he gave to Adam for wife, and ſo they two became the firſt Parents of all mankind, Gen. 2.22, 23.

Queſtion. Were Adam and Evah our firſt parents created ſinfull and miſerable, as we are now?

Anſwer. No, the Lord God created them holy glorious and upright in his Image, according to his likeneſſe, Gen. 1.26, 27. Eccleſ. 7.3.

Queſtion. How did they become then ſinfull and miſerable?

Anſwer. By breaking the Commandement of their God.

Queſtion. What Commandement was it that they brake?

Anſwer. That Commandment whereby the Lord forbad them to eat of the fruit of the Tree of the knowledge of good and ill, which was in the midſt of the Garden of Eden wherein God put the man, Gen. 2.17.3.6.2.8.

Queſtion. Seeing the Lord God created our firſt Parents holy and perfectly able to fullfill his will, how became they ſo rebellious as to tranſgreſſe his Commandement?

Anſwer. The Devil by his ſubtilty deceived them, and ſo cauſed them to tranſgreſſe the Commandement of their God in eating the forbidden fruit, Gen. 3.1, 2, 3, 4.

Queſtion. Was this ſin of our firſt parents a ſmall offence?

Queſtion. No, it was a great and moſt grievous ſin, and that in a three-fold reſpect.

1 Becauſe it proceeded from the belief of the Devils lye, before and againſt the knowne truth of God.

2 Becauſe it proceeded from a cauſeleſs and wicked diſtruſt of Gods goodnes to them as if he envying their happines, had by his Commandements reſtrained them from a principall means thereof.

3 Becauſe it was a willfull act of diſobedience, even againſt their Creators revealed will.

Queſtion. What effect wrought this diſobedience in our firſt parents?

Anſwer. It made them ſubject unto death, and ſo to him who hath the power of death, which is the Devil, Rom. 5.12. Gen. 2.17. Heb. 2.14.

Queſtion. What death were our firſt parents ſubjected unto by ſin?

Anſwer. They were ſubjected to a three-fold death.

The firſt of ſin.

The ſecond corporall.

The third everlaſting.

Queſtion. How did our firſt parents diſobedience make them ſubject to the death of ſin?

Anſwer. By depriving them of that righteouſneſſe wherein they were created, making their hearts inclinable to all wickedneſſe, and working darkneſſe in their underſtandings, perverſeneſſe in their wills, diſorder in their affections, readineſſe in all the members of their bodies to ſerve uncleaneſſe, and ſo wholly ſubjecting them to the Dominion of ſin and death. Gen. 6.5. & 21. Epheſ. 2.3.4.8. Pro. 1.24, 25. 1 Pet. 2.11. Rom 6.19. Epheſ. 2.5. Rom. 6.17.

Queſtion. What is that corporall death which ſin brought upon our firſt parents?

Anſwer. It is that death which is cauſed by the ſeparation of the body from the ſoul, when the body returneth to the ground whence it was taken.

Q. What is that everlaſting death which ſin brought upon our firſt parents?

A. It is that death which is cauſed by the everlaſting ſeparation of the whole man from the preſence and glory of the Lord, which wicked and ungodly men ſhall ſuffer in Hell fire, Rev. 20.6. Zech. 1.9.

Q. Did our firſt parents bring themſelves only into this miſerable eſtate by their ſin?

A. No, by this grievous offence of our firſt parents, they and all their children to the world; end were made children of wrath ſubject to death, and him who hath the power of death, Rom. 5. Epheſ. 2.32.

Q. How could the ſin of our firſt parents make their poſterity ſubject to ſo much miſery?

Anſwer. Very well, becauſe they ſin'd not only as particular perſons, but as the root or fountain of mankind, and ſo their corruption floweth from them with their corrupt nature, unto all who by ordinary generation receive their nature from them.

Queſtion. Muſt all men then dye and periſh everlaſtingly?

Anſwer. No, although Almighty God might in Juſtice condemn all men, yet he is pleaſed in mercy to ſave ſome, Pſa. 130.3.

Queſtion. What means hath God in mercy for the ſalvation of men?

Anſwer. He hath given his Son Jeſus Chriſt our Lord, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life, John 3.16.

Queſtion. Doe you then believe in the Son of God?

Anſwer. Yes I believe in Jeſus Chriſt his onely Son our Lord.And.

Queſtion. What is it to believe in Jeſus Chriſt?

Anſwer. It is from an inward evidence of heart concerning that unſeen ſalvation which is in him, to cleave unto him as the one and onely author of eternall ſalvation, Heb. 11.1. John 6.68, 69. Heb. 5.9.

Queſtion. Why was the Son of God called Jeſus? In Jeſus.

Anſwer. Becauſe he was to ſave his people from their ſins, as the word Jeſus importeth, which ſign fieth a Saviour, Mat. 1.21.

Queſtion. Why was our Lord J • ſus called Chriſt? Chriſt.

Anſwer. Becauſe he was the great Meſſiah, or anointed one of the Lord, ſpoken of of the Prophets, for ſo much the name Chriſt ſignifieth (an anointed one) importeth, John 4.25. Dan. 9.25.

Queſtion. Why was our Saviour called the anointed one of the Lord?

Anſwer. Becauſe thoſe three great Offices, the Kingly, Prieſtly, and Propheticall, to which men were by Gods appointment anointed, in their perfection in him who was appointed by God to be the heavenly King or Governour of his Church, the heavenly Prophet or inſtructer of his Church, and the eternall Prieſt, who by one Offering of himſelf, perfected for ever them that are ſanctified, and ever appeareth in the true holy place (Heaven it ſelf) to make interceſſion for them, 1 Kings 1.39. Exod. 29.7. 1. Kings 29.16. Pſal. 2.6. Acts 7.27. Heb. 7.25. Heb. 10.14. Heb. 4.24.

Queſtion. How was our Saviour anointed to theſe Offices?

Anſwer. He was anointed with the Holy Ghoſt, and with power, Acts 10.38.

Queſtion. What benefit hath the Saints by theſe Offices of our Saviour?

Anſwer. Much every way; for they need fear no ſpirituall enemy, who have ſuch a King to defend them; they may with boldneſſe come to God, who have ſuch a Prieſt appearing in the preſence of God for them, they may be ſure of the knowledge of God, who have ſuch a Prophet to inſtruct them, 1 John 4.14. Luke 1.74, 75. Heb. 10.22. John 15.15.

Queſtion. Seeing the Saints receive ſo great benefit by our Saviours Offices, are there no duties which they owe to him in reſpect of them?

Anſwer. Yes, as he is their King, ſo they muſt obey him; as he is their Prieſt, ſo they muſt reſt upon his all ſufficient Sacrifice, and interceſſion; and as he is their Prophet, ſo they muſt attend unto him, that they may be inſtructed by him, 2 Cor. 10.5. Heb. 10.19. Mat. 17.5.

Queſtion. How doth our Saviour, being now in Heaven, execute his Kingly and Propheticall Office in his Church on Earth?

Anſwer. By his holy Spirit and holy word, whereby he inwardly and outwardly Governes his Church as a King, and inſtructeth it as a Prophet, Rom. 8.9. Pſal. 110.2. Epheſ. 3.5. Col. 3.16.

Queſtion. Whoſe Son is our Saviour Jeſus Chriſt? His.

Anſwer. He is the Son of God the father Almighty, Mat. 3.17.

Queſtion Hath the Almighty any more Sons?

Anſwer.Only Son No, Chriſt Jeſus is his only Son, John 1.14.

Queſtion. How then doth the Scripture call all the Saints the Sons of God?

Anſwer. The Saints of God are his by his gracious adoption, but our Lord is his only begotten Son by miraculous and unutterable Generation, Rom. 8.15. John 1.14.

Queſtion. Why is our Saviour Jeſus Chriſt called Lord? Our Lord.

Anſwer. He is called Lord both in regard of his Godhead, wherein he is one Lord with the father, and the holy Ghoſt, and alſo in regard of the great Lordſhip and power which is ſettled upon him by God the father, Mat. 28.10, 18. Acts. 20.36.

Queſtion. VVho are they that may in a ſpeciall manner call Chriſt Jeſus our Lord?

Anſwer. All the Saints of God who are tra • ſlated out of the power of darkneſſe, into the ſpirituall Kingdome of Jeſus Chriſt the dear Son of God, and are therefore his ſubjects and ſervants, and ſo have him for their Lord, Col. 1.15. Rev. 1.9.

Queſtion. VVas Jeſus Chriſt our Lord ever in the world?

Anſwer. Yes, in the fullneſſe of time appointed by his father, he came into the world, Gal. 4.4.

Queſtion. How came our Lord Jeſus Chriſt into this world? Who was conceived

Anſwer. He was conceived of the Holy Ghoſt, and born into the world of the virgin Mary, Luke 1.35.12.6, 7.

Queſtion. VVas our Saviour conceived by the power or means of any man? Of the holy Ghoſt.

Anſwer. No, the Holy Ghoſt without man conceived our Lord Jeſus in the bowells of his bleſſed mother, being ſtill a pure virgin, Mat. 1.18. Iſa. 7.14.

Queſtion. VVhy then is Joſeph the huſband of Mary, in the Scripture called our Lord Chriſts father?

Anſwer. Becauſe he was his mothers eſpouſed husband, and ſo ſuppoſed to be his father, though indeed he was not his true and naturall father, Luke 3.23.

Queſtion. VVhat doe you learn by knowing that our Lord Jeſus was conceived by the Holy Ghoſt?

Anſwer. I learn thereby two things.

1 That he was God.

2 That he was altogether without ſin.

Queſtion. How doe you learn that Chriſt Jeſus our Lord was God, by knowing that he was conceived by the Holy Ghoſt?

Anſwer. Becauſe I know that the Holy Ghoſt is God, and therefore that he who was conceived of him was God, as he who is conceived of man is man, Luke 1.35.

Queſtion. VVas our Lord Jeſus Chriſt God then?

Anſwer. Yes, he was eternally, and now is, and for ever ſhall be one with the father and the holy Ghoſt, God bleſſed for evermore, Iſa. 9.6. John 1.1. Rom. 9.5.

Queſtion. How doe you learn that our Lord Jeſus Chriſt was altogether without ſin, by knowing that he was conceived by the holy Ghoſt?

Anſwer. Becauſe our Saviours conception of the Holy Ghoſt aſſureth me that he was perfectly ſanctified in his conception by the Holy Ghoſt, and ſo made a perfect holy one voyd of ſin, Luke 1.35.

Queſtion. VVas our Saviour then clean void of ſin?

Anſwer. Yes, he was pure and ſpotleſſe, ſeparated from ſinners, voyd of all iniquity, and therefore fit to be a Prieſt to offer a ſacrifice to be offred up for our ſins, Heb. 9.14.7.26. Heb. 9.26.

Queſtion. VVhat doe you learn by knowing that our Lord Chriſt was born of the virgin Mary? And born of the virgin Mary.

Anſwer. I learn thereby that he was man.

Queſtion. How doe you know that our Lord Chriſt was a man by knowing that he was born of the virgin Mary?

Anſwer. Becauſe I know that every one that is born of a woman doth partake of the nature of his mother, and ſo is man, Job 14.1.

Queſtion. VVas our Lord Chriſt a man then?

Anſwer. Yes he was a perfect man in all things like unto us, ſin only excepted, 1 Tim. 2.5. Heb. 2.14, 17.

Queſtion. VVhat doe you learn by conſidering our Saviours conception of the holy Ghoſt, and birth of the virgin Mary together?

Anſwer. I learn thereby that our Saviour was and is perfect God,1 Tim. 3.16. God in the fleſh. and perfect man in one perſon.

Queſtion. To what end came our Saviour Jeſus Chriſt into this world?

Anſwer. The main end of his coming into this world, was to ſuffer, and by his ſuffering to ſatisfie for the ſins of the world, Pſa. 40.6, 7, 8.

Queſtion. Did he undergoe theſe ſufferings which he came into the world to endure?

Anſwer. Yes,Suffered under Pontius Pilate. he ſuffered under Pontins Pilate.

Queſtion. VVho was Pontius Pilate.

Anſwer. He was a Roman Governour in Judea, in the dayes of our Saviour Jeſus Chriſt.

Queſtion. VVhy is our Saviour ſaid to have ſuffered under Pontius Pilate?

Anſwer. Both becauſe he ſuffered in the time of his Government, and was by him adjudged unto death, John 19.16.

Queſtion. VVhat manner of ſufferings did our Saviour endure?

Anſwer. He endured two kinds of ſufferings, namely inward of ſoule, and outward of body.

Queſtion. VVhat were the inward ſufferings which he endured?

Anſwer. They were that exceeding ſorrow, and amazing Agony of ſoule, which he ſuſtained before his death when his heart within him was even like melting wax, Pſal. 14.22. Mat. 26.38. Luke 22.44. Marke 14.33.

Queſtion. How was that exceeding ſorrow and amazing agony of ſoule bred in him?

Anſwer. By the Lords wounding of him for our tranſgreſſions, bruiſing of him for our iniquity, and laying upon him the chaſtiſement of our peace that by his ſtripes we may be healed, Iſa. 53.5.

Queſtion. Did the Lord then wound and bruiſe our Saviours ſoule, with ſuch ſorrowes and grifes, as we by our ſins deſerved?

Anſwer. Yes, he bare thoſe our griefes and carried thoſe our ſorrowes which we deſerved by our ſins, though not in quality or continuance, yet in equality of ſorrowes, and ſufferings, Iſa. 53.4, 10.

Queſtion. Did our Saviour then undergoe ſorrowes and ſufferings equall to thoſe which our ſins deſerved?

Anſwer. Yes, our Saviour bare ſuch ſorrowes, and ſufferings of ſoule, as were equivalent to thoſe which our ſins deſerved, even ſuch as no creature in Heaven or earth could poſſibly have ſuſtained.

Queſtion. How can it be proved that the ſorrows and ſufferings of our Saviour were ſo great as you affirm?

Anſwer. This is proved,

1 Becauſe our Saviour (although his manhood was ſuſtained in his ſufferings by the infinite and almighty power of his God-head) complained notwithſtanding that his ſoule was oppreſſed with that • orrow which lay upon it even unto death, Mat. 26.38.

2 Becauſe our Saviour though he were of infinite power, yet needed the miniſtry of an Angell to ſtrengthen him in his agony, Luke 22.43.

3 Becauſe our Saviour in that agony, wherein he was before he was betrayed into his enemies hands, was ſo ſtrongly wrought upon by his ſorrowes and inward ſufferings, that it bred amazement in him, and drew ſtrong cryes from him, and tears from his eyes, and drops of ſweat like unto clots of blood from his whole body, Mat. 14.33. Heb. 5.7. Luke 22.44.

4 Becauſe the greatneſſe of our Saviours ſufferings on the Croſſe deprived him of the preſent fence of his Fathers gracious preſence with him, and ſupportance of him in his ſufferings: All which plainly teſtifie the unexpreſſable ſorrowes and inward ſufferings of our bleſſed Saviour, Mat. 27.46.

Queſtion. What outward ſufferings did our Saviour indure?

Anſwer. He indured ſcornings, and ſcourgings, and death.

Queſtion. How was our Saviour put to death?

Anſwer. He was crucified,Was crucified. and ſo he dyed, John 19.18.

Queſtion. VVhat doe you mean when you ſay that he was crucified?

Anſwer. I mean that he was nailed unto the Croſſe, Acts 10.39.

Queſtion. VVas crucifying an ordinary kinde of death among the Jews?

Anſwer. No, It was a ſhamefull and moſt accurſed kinde of death, due onely to notorious wicked perſons, Mat. 27.38.

Queſtion. VVhy would our Saviour die ſo ſhamefull and an accurſed kind of death?

Anſwer. That he might bear our ſhame, and be made a curſe for us, that ſo we may be freed from the curſe of ſin and wrath of God through him, Gal. 3.13.

Queſtion. Was our Saviours death altogether enforced by the torment which he endured on the Croſſe?

Anſwer. No, it partly proceeded from his own will, for when he endured ſuch deadly torments as were inflicted on him, he then willingly gave up his Spirit into the hands of his Father, and ſo he dyed,Dead. John 10.17, 18. Luke 23.46.

Queſtion. How could our Saviour be crucified and dye, ſeeing he was truly God?

Anſwer. Becauſe he was truly man alſo, and ſo ſuffered and dyed according to the infirmity of his fleſh, 1 Pet. 3.18.

Queſtion. To what end did our Saviour endure all theſe inward and outward ſufferings of which you have ſpoken?

Anſwer. That he might be an allſufficient propitiation for the ſins of the world, that ſo whoſoever believeth in him ſhould receive remiſſion of ſins, and be delivered from the wrath to come, 1 John 2.2. Acts 13.33, 39. 1 Theſ. 1.10.

Queſtion. How could our Saviour being but one be an allſufficient propitiation for the ſins of the world?

Anſwer. Becauſe he was the onely begotten Sonne of God, God and man in one perſon, and there was a perſon of more worth and value then the whole world, 1 John 1.14. 1 Pet. 1.19.

Queſtion. What became of our Saviours body after his death?

Anſwer. It was taken down from the Croſſe and buried,And buried. Acts 13.29.

Queſtion. Who buried the body of our Saviour?

Anſwer. Joſeph of Arimethea a wiſe Counſellor, and Nicodemus, after they had imbalmed it with ſpices, buried it in a new Tomb, which Joſeph had hewn out of a rock for himſelfe, John 19.38, 39.

Queſtion. Was our Saviour willing by theſe ſteps of his Crucifying death and buriall to be brought unto his grave?

Anſwer.He deſcended into hell. Yes doubtleſſe, for he was not meerly by force brought, but he willingly deſcended or went down into hell and overcame the power thereof, John 10.15.

Queſtion. What was done to the body of our Saviour after it was layed in the grave?

Anſwer. It was ſealed up faſt into the Sepulchre and watched by Souldiers that it might not be ſtoln away, Mat. 27.66.

Queſtion. When our Saviour was buried, was he for ever holden in the grave?

Anſwer. No,He roſeagain from the dead. he aroſe againe from the dead.

Queſtion. What doe ye mean when you ſay, that He aroſe againe from the dead?

Anſwer. I underſtand thereby that the body of our Saviour was raiſed out of the grave, and that by the joyning againe of his ſoule unto it, he became of a dead a living man, Rev. 18.

Queſtion. How long was it after our Saviours buriall before he aroſe againe?

Anſwer. He aroſe againe from the dead the third day, Luke 24.The third day.

Queſtion. By what power did our Saviour riſe from the dead?

Anſwer. By the power of his eternall Godhead, wherein he is one with the Eather and the Holy-Ghoſt, 1 Pet. 3.18.

Queſtion. What teſtimonies have we to aſſure us of our Saviours reſurrection?

Anſwer. We have the teſtimony of the Prophets, of Angells, of thoſe many witneſſes who ſaw him, and ſpake with him, and handled him after his reſurrection, and of thoſe works of a truly living man which he did after he was riſen from the dead; Pſal. 16.10, 11. Luke 24.5, 6. Acts 13.22.

Queſtion. How long continued our Saviour upon the earth after his reſurrection?

Anſwer. By the ſpace of forty dayes, Acts 3.

Queſtion. What became of our Saviour after thoſe dayes?

Anſwer.He aſcended in to heaven. He aſcended into Heaven.

Queſtion. What doe you understand by theſe words, He aſcended into Heaven?

Anſwer. I underſtand thereby that our Saviour went up from the earth into Heaven, where the glory and majeſty of God doth appear in the preſence of his holy Argells, Luke 24.51. Eph. 4.10. Mat. 18.10.

Queſtion. Why did our Saviour aſcend into heaven?

Anſwer. That he might prepare a place of reſt and glory for the children of God, and appear in the preſence of God to intercede for them to the end of the world, John 14.2. Heb. 7.25. Heb. 9.24.

Queſtion. Is our Saviour then at this day in heaven?

Anſwer.And ſitteth at the right hand of God the Father almighty. Yes, there he ſitteth at the right hand of God the Father almighty, Acts 1.34.

Queſtion. What doe you mean when you ſay that our Saviour ſitteth at the right hand of God?

Anſwer. I underſtand thereby that Chriſt Jeſus our Lord is in the Heaven exalted to the higheſt degree of Heavenly glory and dignity, being made much more powerfull and excellent then men and Angells, Eph. 1.20, 21, 22. 1 Pet. 3.22.

Queſtion. Shall our Saviour returne from the heaven whether he is aſcended?

Anſwer. Yes,From thence he ſhall come to judge. from thence ſhall he come to judge both the quick and the dead, 2 Tim. 4.1.

Queſtion. Whom doe you undeſtand by quick and dead?

Anſwer. By the quick I underſtand all thoſe who ſhall be living at the time of the appearing or ſecond coming of our Saviour to Judgement,the quick and the dead. and by the dead all thoſe who ſhall die before that day, 1 Theſ. 4.15.

Queſtion. Shall all then both dead and living be judged by our Saviour at his ſecond appearing?

Anſwer. Yes, they ſhall appear before the judgement ſeat of Chriſt, and receive from his mouth a moſt juſt and unreſiſtable ſentence of bleſſedneſſe or miſery everlaſting, Rom. 14.10. 2 Cor. 5.16. Mat. 25.34, 35, 36.

Queſtion. Doe you believe onely in the Father and his Sonne Jeſus Chriſt?

Anſwer. No,I believe in the holy Ghoſt. I believe alſo in the holy Ghoſt, Mat. 28.

Queſtion. What doe you mean when you ſay, I believe in the holy Ghoſt?

Anſwer. I mean that I doe believe that there is a holy Ghoſt, who is one God with the Father and the Son, in whom the children of God ought to truſt, becauſe he abideth in them to be their inſtructer, comforter, and ſanctifier, uniting them into the myſticall body of Jeſus Chriſt and making them parts of the holy Catholick Church, 1 John 5.7. John 16.13. 1 John 2.27. John 14.16. Rom. 8.5. 1 Cor. 12.13.

Queſtion. Hath God an holy Catholick Curch?

Anſwer. Yes,The holy Catholick Church. I believe the holy Catholick Church, Eph. 1.22.

Queſtion. What doe you meane when you ſay, I believe the holy Catholick Church?

Anſwer. I mean that I doe believe that there is an holy congregation of men women and children in all ages, and out of all quarters of the world, by Gods ſpeciall grace according to his eternall purpoſe from the midſt, and miſerable eſtate of wicked men, to be Gods peculiar people on earth, and the inheritance of his kingdome in Heaven, Heb. 12.23. 1 Pet. 3.7. 1 Cor. 7.14. Heb. 11. Iſa. 60.4. Gal. 1.15. Rom. 8.28. 1 Pet. 2.9. 1 Theſ. 2.12.

Queſtion. What is the meaning of the word, Church?

Anſwer. A Church is as much as a Congregation called out from among others, Acts 15.14.

Queſtion. What is the meaning of the word, Catholique?

Anſwer. Catholique ſignifieth as much as univerſall or generall.

Queſtion. Doe you believe that Gods Church is univerſall or generall?

Anſwer. Yes, I believe that the Congregation or aſſembly of Gods Saints, which is called his Church, is generally called in all times and out of all places in the earth.

Queſtion. How doth God call men into his Church?

Anſwer. God calleth men into his Church after a two-fold way or manner.

1 Ordinarily, when he doth at once ſpeak unto their eares by his Spirit, moving them by faith to receive the word, Acts 16.14.

2 Extraordinarily, when he doth without the means or miniſtry of the word, work powerfully by his Spirit upon the hearts of men, inlightning and ſanctifying them, Acts 9.6.

Queſtion. May a man who neglecteth the call of God in his worke, warrantably expect to be called of God by his Spirit?

Anſwer. No, in no wiſe, becauſe it is moſt juſt with God to deny thoſe his extraordinary calling who moſt wickedly contemn the bleſſed call of his holy word, Prov. 1.24, 25, 26, 27.

Queſtion. Why is the Catholike Church called holy?

Anſwer. Becauſe the Catholique Church conſiſteth onely of ſuch as are holy, to whom alone belongeth the kingdome of God, Acts 20.32.

Queſtion. What good doe men receive by being members of this holy Church?

Anſwer. They are thereby made partakers of the communion of Saints, the forgiveneſſe of ſins, and the reſurrection of the body unto life everlaſting, Acts 2 47.

Queſtion. VVhat doe you underſtand by the communion of Saints?

Anſwer. I underſtand thereby that eſpeciall, joyfull, and heavenly fellowſhip which the Saints have with God the Father and his Son Jeſus Chriſt,The communion of Saints. and one with another, 1 John 1.3.

Queſtion. Have the Saints an eſpeciall communion above others with God the Father?

Anſwer. Yes, they have ſo bleſſed a communion with him that he is not aſhamed to be called their God, and to acknowledge them to be his people: To be called their Father, and to acknowledge them to be his children, Heb. 11.16. 2 Cor. 6.16, 18.

Queſtion. Have the Saints a ſpeciall communion with our Lord Jeſus Christ?

Anſwer. Yes, for he is their head, husband, redeemer, Lord, and advocate, and they are his members, his ſpouſe, his redeemed, his ſubjects, and thoſe for whom he prayeth unto his Father, Eph. 1.22. John 19.25. Phil. 4.23. 1 John 2.1. 1 Cor. 12.27. Pſal. 45.13, 14. Rev. 5.9. Heb. 7.25. Col. 1.5.

Queſtion. Have the Saints an eſpeciall fellowſhip among themſelves?

Anſwer. Yes, for they are fellow citizens, fellow ſervants, fellow brethren, and fellow members, which joyfull communion worketh in them brotherly love, a compaſſionate conſideration of anothers eſtate, mutuall prayers, and a mercifull reliefe of anothers neceſſities whether worldly or ſpirituall, Eph. 2.19. 1 Pet. 2.17. Rom. 12.5. Heb. 13.1. Rom. 12.15. 1 Cor. 12.26. James 5.16. 2 Cor. 9. Heb. 10.24.

Queſtion. How is this joyfull communion of Saints wrought, which they have with God the Father, with our Lord Jeſus Chriſt, and among themſelves?

Anſwer. It is wrought by the communion of the holy Ghoſt, who being one with the Father and his Son Jeſus Chriſt, is one alſo in all the Saints, and ſo joyneth them together in this heavenly and ſpirituall fellowſhip, 2 Cor. 13.13. 2 John 5.7. 1 Cor. 12.13.

Queſtion. Are no wicked men of this fellowſhip?

Anſwer. No, this is onely the communion of Saints.

Queſtion. How can you believe that the Saints ſhall ever be admitted into the fellowſhip with God and Chriſt, ſeeing the beſt of them are guilty of many ſins?

Anſwer. Becauſe I believe the forgiveneſſe of ſins.The forgiveneſſe of ſins.

Queſtion. VVhat mean you when you ſay I believe the forgiveneſſe of ſins?

Anſwer. I mean that I doe believe, that the Lord God neither doth nor will deale with all men in the ſtrictneſſe of his Juſtice, remembring and taking vengeance on their ſins; but that he doth and will in his abundant mercy in Jeſus Chriſt, forgive the ſins of thoſe his people which believe on the name of our Lord Jeſus Chriſt, Pſal. 30.3, 4. Dan. 9.9. Pſalme 103.10. Luke 24.47.

Queſtion. What is ſin?

Anſwer. It's the tranſgreſſion of the Law, Gods revealed will, either in thought word or deed, by doing what he forbiddeth, or not doing what he commandeth, 1 John 3.4. Acts 8.22. James 3.2. Epheſ. 4.9. James 2.11.3.17.

Queſtion. What is the forgiveneſſe of ſins?

Anſwer. It is the Lords acquitting of a man from the guilt and puniſhment of his ſins in Jeſus Chriſt, Rom. 8.33, 34. Iſa. 53.5. Eph. 1.7.

Queſtion. Is forgiveneſſe of ſins onely to be had in Jeſus Chriſt?

Anſwer. Yes, he alone hath born our ſins, and the puniſhment due to them, and therefore in him alone we are and can be juſtified from all our ſins, and freed from the puniſhment of them, and ſo brought to receive the forgiveneſſe of ſins, Iſa. 53.10. Acts 13.38.39.

Queſtion. Who are they that receive forgiveneſſe of ſins in Jeſus Chriſt?

Anſwer. All thoſe who confeſſing and forſaking their ſins, reſt by faith on our Saviours allſufficient Sacrifice, the bleſſed means appointed by God for the purging of us from all our ſins, Prov. 28.18. 1 John 1.9. Rom. 3.25. Heb. 9.12.26.

Queſtion. When doe thoſe who believe in Jeſus Chriſt receive the forgiveneſſe of their ſins?

Anſwer. They receive forgiveneſſe of their ſins ſo ſoon as they truly believe in Jeſus Chriſt; the which forgiveneſſe of ſins is continually applied unto them by the continuance of their faith; but they receive the full effect and benefit of the forgiveneſſe of their ſins at the appearing of our Lord and Saviour Jeſus Chriſt, Acts 13.39. Heb. 10.38, 39. Acts 3.19.

Queſtion. Do thoſe who believe in Chriſt Jeſus barely receive forgiveneſſe of ſins in him?

Anſwer. No, when as any one by faith partaketh of the forgiveneſſe of his ſins in Jeſus Chriſt, then is he alſo accepted of God for righteous in him, who is made unto him of God righteouſneſſe, Phil. 3.9. 1 Cor. 1.30.

Queſtion. Doe the faithfull Children of God after their death reap any benefit of the forgiveneſſe of their ſins, and of their acceptation with God?

Anſwer. Yes, for their ſpirits are immediately after their death, received into bliſſe by our Saviour Jeſus, and their bodies ſhall be perfectly glorified with him at his appearing, Luke 23.43. Heb. 12.23. Col. 3.4.

Queſtion. How can you be aſſured that the bodies of believing Saints ſhall be perfected in glory at our Saviours appearing, ſeeing their bodies after their death are conſumed in the earth?

Anſwer. Becauſe I believe the reſurrection of the body.The Reſurrection of the body.

Queſtion. What mean you when you ſay I believe the reſurrection of the body?

Anſwer. I mean that I am aſſured that the bodies of all ſuch men and women and Children as have dyed or ſhall dye before the laſt day, ſhall riſe again out of the duſt of the earth, and by the union of their ſouls unto them, ſhall be made to live again, 1 Cor. 15.

Queſtion. What is it that worketh this aſſurance in you?

Anſwer. This aſſurance of the reſurrection is wrought me

1 By the word of God, wherein it is plainly teſtified, Iſa. 26.19. Dan. 12.2.

2 By the conſideration of Gods power whereby it ſhall be effected, Rev. 20.12. Mat. 12.19.

3 By the belief of our Saviours reſurrection, whereby it is ſealed and confirmed, 1 Cor. 15.12.16.

Queſtion. Doe you believe that the ſame bodies which dye ſhall riſe again and live?

Anſwer. Yes, I aſſure my ſelf that God will not give new bodies, but at the reſurrection will reſtore the very ſame bodies to the Children of men which they formerly lived in. Job 19.26, 27. 1 Cor. 6.15.

Queſtion. Shall the bodies of the Children of men at the reſurrection be of the ſame condition that now they are of?

Anſwer. No, for the bodies of men which are now ſubject to death ſhall after the reſurrection be no more ſubject thereto; and the bodies of Saints which are now weak and vile, ſhall in the reſurrection be made conformable to the glorious body of our Lord Jeſus Chriſt, being freed from all thoſe infirmities which doe now accompany fleſh and blood, Luke 20.36. 2 Cor. 15 42, 43, 44. Phil. 3.20.

Queſtion. When ſhall this reſurrection of the body be?

A. At the laſt day, when our Lord Jeſus Chriſt ſhall come to judge the quick and the dead.

Q. What ſhall become of the Saints after the reſurrection? The life everlaſting.

A. They ſhall be put into the poſſeſſion of life everlaſting.

Q. What doe you underſtand by life, by the life everlaſting?

A. I doe underſtand thereby a glorious eſtate of heavenly and perfect bleſſedneſſe, wherein the Saints ſhall live for ever, Jo • 7.22. & 3.2. 1 Th. 4.17.

Q Shall none of the wicked partake of everlaſting life?

A. No, all unrepentant wicked men ſhall after their reſurrection be for ever, but becauſe their being ſhall be in miſery, it's therefore called a death, not a life, Mat. 25.46. Rev. 20.5.

Q. Are not the ſpirits of Gods Children before the day of judgement made partakers of everlaſting life?

A. The ſpirits of Gods children immediately after they be ſevered from the body, are admitted into heavenly bleſſednes in the preſence of the Lord, but in proper ſpeech they cannot be ſaid to partake of everlaſting life which in the Scripture ſignifies that perfect happines which the Saints ſhall in their perſons receive after they be raiſed from the dead, Phil. 1.23. Rev. 6.11. Mat. 25.46.

Q. Where ſhall the Saints of God live that life everlaſting which they ſhall partake of after the reſurrection?

A. The Saints of God ſhall be made partakers of everlaſting life in thoſe heavenly places where our Saviour now ſitteth at the right hand of God, 1 John 1.3. Epheſ. 2.6.

Q. May no man then look to enjoy ever laſting life upon the earth?

A. No, the deareſt Saint of God upon this earth lives to d • e, & ſhall never live for ever untill they be after the reſurrection put into the poſſeſſion of their abiding City where they ſhall be freed from all the ſorrowes, ſickneſſes, afflictions, & griefs of this preſent life, and ſhall inherit perfect joyes and happineſſe in the preſence of the Lord for ever, Heb. 9.27. Heb. 13.14. Rev. 21.4. Pſ. 16.1.

Rules for a Chriſtian way.

1 THat's the narrow way that is and hath been (of old) ſet down in Scripture. The way muſt be made no narrower nor broader then the word of God makes it, he only is to appoint the way that brings us to the journeyes end, John 5.39.

2 In that way we muſt walk, without turning either to the left hand by prophaneſſe, or to the right hand by ſuperſtition, Deut. 5.32, 33.

3 That we may ſo doe, we muſt continually take heed to our wayes, according to the word of God (Pſal. 119.9.) and (withall) pray earneſtly that we may not wander, Pſal. 119.10. but may hear a voyce behind us, ſaying, This is the way, walke in it, Iſa. 30.21.

4 We muſt turn into this way as ſoon as we can, and be (timely) good, that we may be (greatly) good, 1 Kings 18.3.12. and when we be once come in, we muſt never goe out, Ezek. 18.24. Prov. 1.32.

5 The ſpeciall time and ſeaſon of coming in, is when God ſends Miniſters to make known his word unto us. The ſending forth of a faithfull Miniſtry, is a not ſuffering of us to walk in our own wayes (Acts 14.16. & 17.30.) if therefore thou walkeſt in them (afterward) thou doeſt it whether God will or no, Mat. 23.37. and ſhalt accordingly ſuffer for it, Pſal. 18.26.

6 In this narrow way there muſt be a continuall proceeding and going forward, the path of the juſt being not as the morning cloud that vaniſheth at the firſt heat (Hoſ. 6.4.) but as the morning light that ſhines more and more unto the perfect day, Proverbs 4.18.

7 The paths of wiſedome are (indeed) paths of pleaſantneſſe (Prov. 3.17.) and the longer we walk in this way the eaſier we ſhall find it (Acts 26.29.) it being made eaſie to us, both by grace, enabling us to walk acceptably (Ezek. 36.27.) and by faith flying to Chriſt, becauſe we cannot walk perfectly (1 John 5.4.) and by uſe, whereby the yoak (more cumberſome at firſt) comes to be born more quietly and contentedly at laſt (Mat. 11.29, 30.) it will be our eaſe (therefore) if we make it our exerciſe, to keep a good conſcience towards God and man, Acts 24.16. Pſal. 25.12, 13.

8 This is the difference between good and bad men, that the one comfort themſelves with their ſtate and condition (Luke 12.19.) the other with their way and carriage, 2 Cor. 1.12. 2 Kings 20.3.

9 However Gods way be every where ſpoken againſt, yet the ſingular comfort of it is felt by faith all the while we walk in it, Mark 10.30 (and then moſt when we have leaſt of all outward comforts, 1 Sam. 30.6. Heb. 10.34. Gen. 39.21. Acts 23.1. Job 13.15, 16. & 27.5, 6.) but then ſhall this comfort be perfectly felt, and perpetually enjoyed when we come to our journeys end, and even to that glory, honour, immortality, and eternall life, which they ſhall be poſſeſſed of who patiently continue in well-doing, Rom. 2.7.

10 Then ſhall they that ſay (yee) fooles, now meaning ſuch as walk circumſpectly, Epheſ. 5.15. ſay feelingly and full ſorrowfully (we) fooles, meaning themſelves, while they ſee clearly (and when it is too late to help it) their own everlaſtingly curſed condition, and the happy eſtate of thoſe that have been carefull of a holy converſation, Wiſd. 5.4. Mal. 3.18.

RULES FOR THE Chriſtian-Day, OR The Sabbath-Day OF THE New Testament.

1 SEt in order thy affaires the day before the Sabbath, and thy affections in order upon the morning of the Sabbath; the former prevents (upon the Lords day) worldly works, and the later diſtracting thoughts.

2 The heart being purged and prepared, there ariſes from thence a great difference between Sabbath and weekly ſervices. He that hears a Sermon on the week day, leaves the world, but upon the Sabbath a man takes leave of the world, that is, he ſequeſters himſelf even wholly from it, and by meditation and prayer fills his heart with contrary, that is, with heavenly things; hence while he hears the word hee's much more affected with it, becauſe the heart is clear from the world, and carried heaven, and finds (after) a greater effect of it, as fruit is much more and better in well prepared ground.

3 The principall duty of the Lords day, is repairing to the Lords houſe, to the Aſſembly and Ordinances of God morning and evening (Acts 20.7.11.) there being therein

1 A publick profeſſion, that we are the people of the Lord Jeſus, while we leave all things, one day in ſeaven, that we may attend him; and

2 A filling of our Cyſtern from God the Fountain (that is) a repleniſhing of our heads and hearts with thoſe heavenly things whereby we ſhall be furniſhed and ſupplyed for future time, and in ſpeciall, all the week after, for a holy walking in the narrow way, the generall rule of hearing being to hear for afterward, Iſa. 42.23.

4 But as the day is not, ſo neither are the duties thereof ended, when the publick meeting is diſſolved, but in private alſo, it is meet that we ſhould be mindfull of

1 Heavenly Meditations. Upon the Lords day we ſhould be in the Spirit, Rev. 1.10. in a ſpirituall temper, poſſeſſed and taken up with ſpirituall thoughts, that the ſpeeches and actions proceeding from us that day may be in a ſpeciall degree the breathings & Creatures of the Spirit of God.

2 Chriſtian and ghoſtly communications, tending to the ſpirituall advantage of our ſelves and thoſe with whom we converſe, Acts 20.11. Chriſtians are to edifie one another. Ordinary builders are to build other dayes, they build and are built up moſt on the Lords day.

3 Works of charity, as viſiting the ſick, adminiſtring to, laying up for the neceſſities of thoſe that be in diſtreſſe, 1 Cor. 16.2.

5 Much adoe there is about a Sabbath day, and Sabbath duties, and they that account fellowſhip with God a heavy burden, are glad they have this to ſay, that learned men differ; that ſo they may better take leave to doe what they liſt, and be far from God, without the condemnation of men; but they that love that life that we ſhall lead in heaven, will be glad to live with God one day in a week here (at leaſt in ſome degree) as they look to live with him every day hereafter.

RULES FOR A Chriſtian Carriage EVERY DAY.

1 A Wake with God, giving him thanks in thy firſt thoughts, for the reſt of the night, and craving his preſence for the occaſions of the day. Parents look their Children ſhould doe their duty to them in the morning when they ſee them firſt; ſo when we are firſt awakened, and look up, God (that is ever before us, and whom whenſoever our eyes be open, we ſhould think we ſee) ought to be reverently and dutifully acknowledged.

2 If there be much buſines, let not prayer be omitted, that the buſineſſe may be diſpatched (that is, as if a man having a long journey to goe, ſhould haſten out a foot, and not ſtay to make ready his Horſe, for it is God that muſt carry us along in all our buſineſſes) but riſe the ſooner, that the duty of prayer may firſt be performed rather out of ſleep, then put off prayer, Mark 1.35. for all proſperity comes from this, I am with thee, Gen. 39.5. And how ſhall God be obtained, if he be not ſought? Luke 11.9.

3 Betake thy ſelf to thy private prayers before thou enter upon the world, for thy heart will hardly be with God wholly and fully, if thy worldly occaſions have taken poſſeſſion of it formerly.

4 Let Family exerciſes be performed, either the firſt time thou canſt take, or the fitteſt time thou canſt chooſe.

5 As for worldly employment.

1 See thou have a Calling, it being not enough that thou be about ſome work, or ſome good work, but this alſo being required, that thou be about (that) good work which God committeth to thee to doe, (John 17.4.) for God gives to every ſervant of his (his) work, Mark 13.34.

2 Thy works and occaſions being ſuch as thou art called to. Be about them 1 diligently; a good Chriſtian ſhould not be a bad husband (Prov. 27.23. Eph. 4.28. 2 Juſtly and conſcionably; A good husband ſhould not be a bad Chriſtian, nor any way defraud or over-reach his brother, 1 Theſ. 4.6. 3 Diſcreetly, for he that handleth a matter wiſely ſhall find good, Prov. 16.20. Eccleſ. 9.10. 4 Faithfully, and with a dependance upon God, notwithſtanding all thy wit and care; for he that truſteth in the Lord happy is he, Prov. 16.20.

6. When thou art alone, hate vaine thoughts, Pſal. 119.113. when thou art in company let thy communication be ſuch as if Jeſus Chriſt were at thy heels ready to overtake thee and to ask what communications are theſe that ye have one with another while ye wake together? Luke 24.17. and whether thou be alone or in company, let thy carriage be ordered with ſuch reſpect unto that God in whoſe preſence thou art, that thy tongue and thy doings may not be againſt him to provoke the eyes of his glory (Iſa. 3.8.) Generally, be ſuch in company as that thou maiſt with comfort remember thy carriage when thou art alone; and ſuch alone as that thou mayeſt with credit declare thy carriage when thou art in company.

7 Take a view at night of the paſſages of the day (which would beſt be done by putting them down in writing) particularly in that view conſider thy dealing and Gods dealing.

1 Thy dealing and in what.

1 Thy ſins, and any evill thou haſt done; as carefull men write down every debt that they may mind it and pay it, ſo do tender Chriſtians take notice, and (rather then faile) a note of their ſins, that they may not be out of their remembrance, and that they may take the next opportunity for repentance, wherein be thou ſo far from deferring, as to reſolve for every evill of the day that upon the review ſmites thy heart and clogs thy conſcience, to judge thy ſelfe before thou ſleepeſt, that if thou ſhouldſt never awake till the day of Judgement, yet at that day thou mayeſt not be condemned of the Lord, thou having (before hand) judged and condemned thy ſelfe, 1 Cor. 11.31.

2 Thy good deeds; for as thou art to recount thy ſin becauſe thou art a debtor (in) it, ſo any good deed, becauſe thou art a debtor (for) it, and God without whom thou canſt doe nothing (John 15.5.) ſhould not want the due praiſe of thy well doing: Howbeit it is fit alſo that thou ſhouldſt obſerve that good that is in thee, that thou maiſt not want the comfort of it, but maiſt ſupport thy ſelfe with it, when thy heart is ſad with ſin and vert with Satan.

2 Gods dealing: what God by his providence reproves in thee one day ruſh not upon it the next, and in that which thou findeſt God according to his word to countenance, be thou conſtant; let the aff • ictions of the day make thee more carefull and fearfull of ſin, and the mercies more chearfull and forward in ſervice.

COUNSELL FOR A Chriſtian Carriage.

TAsk thy ſelfe in buſineſſe. Stint thy ſelfe in pleaſure. Take heed that theſe two never meet together, A looſe life and a light heart; but when the carriage is looſe, let the heart be laden.

When thou differeſt from others in thy education, ſee that thou differ from them in thy converſation; that being ſo much holier then they, as thy education hath been better.

The mind is the guid of the tongue, therefore conſider before thou ſpeak: The tongue is the meſſenger of the heart, therefore as oft as thou ſpeakſt without meditation going before, ſo oft the meſſenger runs without errand.

Let not pleaſure ſteal away the mind from buſineſſe, but let buſineſſe win and wean the mind from pleaſure.

After good education take heed of the firſt errors, leſt the virginity and tenderneſſe of conſcience being taken away, it grow bold and impudent in evill.

FINIS.

A Table of the chief Heads handled in the foregoing Tract. WOrks of the Devill, p. 21 Pride, 23 Anger, Envy, Malice, 24 Anger, 25 Filthy and unclean thoughts, 26 Swearing and curſing, 28 Helps againſt ſwearing and curſing, 30 Lying a work of the Devill, 34 In what caſes lying is to be watcht againſt eſpecially, 36 Helps againſt the works of the Devil, 38 Oppoſing the truth of God a work of the Devill, 40 Oppoſing the children of God a work of the Devill, 42 Generall helps to free men from the works of the Devill, 44 Pomps and vanities of the world, 46 Helps againſt them, 48 The ſinfull luſts of the fleſh, 50 Reaſons of forſaking the works of the fleſh, 52 In what manner we muſt forſake the Devill, the world, and the fleſh, 54 Of the Chriſtian faith, 56 What it is to believe the Articles of Chriſtian faith, 58 Helps for the applying Chriſt to our own ſoules, 62 The uſe of our believing the Articles of the Chriſtian faith, 64 What Gods will is, and what to keep it, 66 What to keep Gods will and commandement, 68 The uſe of Gods word, &c. and how it muſt be heard, 70 The manner of the right receiving of the Lords Supper, 72 The manner how to pray and to faſt aright, 74 Vowing, 78 Rules for vowing, 79 The duty of ſimpathiſing, 82 Rules for Edifying, 84 Almes giving, 85 Almes giving, and mourning for the ſins of the times, 86 Helps to mourn for the Sins of the times, 88 Of the Sabbath and morality thereof, 90 Of the Sabbath, and the duties thereof, 94 Helps for ſanctifying the Sabbath, 96 Chriſtian duties to be done in the week dayes, 100 Rules of Reſolution concerning 6 dayes Sermons, 102 Opportunities of hearing diſcovered by conſcience, 104 Opportunities of hearing diſcovered by providence, 106 Of reading and Chriſtan conference, 108 Of chriſtian conference and daily payer, 110 Of prayer in the family, 112 Helps to eſtabliſh a courſe of family prayer, 114 Every one muſt have a calling, 118 What calling to chuſe, 121 Whether a man may change his calling, 122 How to be converſant about a mans calling, 124 Recreation allowed, and how far, 126 Rules for Recreation, 128 Of playing for money, 130 Of our carriage alone, 134 Helps againſt vile thoughts, when we be alone, 136 How to take care of our carriage in company, 138 Rules for company, 140 Duties to Superiours, 142 Duties to ſuperiours and inferiors, 144 Of our carriage towards equalls, 146 Of our carriage towards friends, 148 Of our carriage toward enemies and ſtrangers, 150 Rules for our carriage in regard of our ſelves, 152 Rules concerning meats and drinks, 154 Whether lawfull to drink healths, 156 Rules for apparell, 160 Of faſhions of attire, 162 Againſt pride and vanity in apparell, 164 Rules for a good carriage in proſperity, 168 Rules for a good carrage in adverſity, 172 Directions for a good carriage in ſpirituall afflictions, 174 Helps for our carriage in temptations, 176 A comfort in all afflictions, 178 Common breaches of the 1 Commandement, 180 Common breaches of the 2 Com. 182 Common breaches of the 3 Com. 186 Common breaches of the 4 Com. 188 Common breaches of the 5 Com. 192 Common breaches of the 6 Com. 198 Common breaches of the 7 Com. 202 Common breaches of the 8 Com. 206 Common breaches of the 9 Com. 212 Common breaches of the laſt Com. 217 Infallible ſignes of a ſincere heart, 223 The firſt principles and moſt fundamentall points of Religion opened, 234 Rules for a Chriſtian way, 299 Rules for the Sabbath-day, 305 Rules for a chriſtian carriage every day, 310 Counſell for a chriſtian carriage, 317. FINIS.